Jain Journal 1976 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 10

142
JAIN JOURNAL
A.D., it has had a Jaina community for several centuries. The last great council to settle canonical differences was held in this region (at Vallabhi) in the 5th century. There is even the tradition of Nemi (the 22nd Jina and contemporary of Krsna) having attained kaivalya on Mt. Girnar in Gujarat. Historically, at any rate, Jainism can be traced back to around 2nd century B.C. in the western region. (K. C. Jain 1963; Sheth 1953) Sufficient evidence has also come to light that shows that even earlier in the 3rd century Jainism had an important place in Mathura, the famous city on river Yamuna associated with the boyhood of Krsna. Thus, it is easy to conclude that Jainism has had a long history in the western states of Gujarat, Rajasthan and Maharashtra, apart from Mathura in western U.P. (cf. Shah 1932) In later times, Jainism found a great patron in the Mughal emperor Akbar in the north as well as numerous ruling dynasties in the south. (see, Sangave 1959:374-86 ; Charpentier 1935 ; Desai 1957 ; Shastri 1967)
The Jainas built monumental structures, and created great works of art and architecture. No language-old or new, no subject-humanistic or scientific, no philosophical system-orthodox or heterodox, escaped their attention. Jainism initially appealed to the Ksatriyas and the Vaisyas in particular, but in course of time only the merchants continued to be their faithful adherents. Through trade and commerce Jainas made a rich and enviable contribution to India's economic growth and well-being and continue to do so to this day. It would not be an exaggeration to state that Jainas have continuously made a rich and varied contribution to India. (cf. H. L. Jain 1962 ; Nevaskar 1971) Their role in Indian society and history has always been that of a great moral force (from their uncompromising asceticism to Gandhi's non-violence), that of upholders of diversity of thought, cultivators of work and liberation ethic. Moreover, they have been significant contributors to learning and philanthropy, wide-spread and successful trading and money-lending. They have been quietly committed and loyal to the law and authority with a completely clean criminal record. Few minorities can match such a record !
Jaina Attitude towards Other Communities and Ruling Authorities
The very cornerstone of Jaina metaphysics stands on the doctrine of syādvāda, "maybe-ism", according to which "there is no judgment which is absolutely true, and no judgment which is absolutely false. All judgments are true in some sense and false in another". (Das Gupta 1957:179) The Jainas are committed to a philosophical position encompassing manifold viewpoints (anekāntavāda), which encourages the