Jain Journal 1990 01

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

Page 44

JANUARY 1990
107
observed with the strict ritualistic technique and, in fact, they are the essence of the Jainism. Just as thirty five rules of conduct are considered golden way to uplifting a layman. Thus, very minute detail of every ritualistic conduct was given in the code books of them. It is expected that they should follow them according to the status of each part of the organisation.
Other rituals like idol-worship or customs also must be observed according to the traditional ritualistic system. They include from the idol-washing rite to the ārati-pūjā in the temples, different ways of arranging the rice in akşatapūjā, fruit offering, according to the traditions of the sects, reciting of navakāra-mantra ritually, meditation, samvatsari, bathing of Gomatesvara with special rites etc. According to the
Adipurāna, Jainism has enjoined upon a person to perform about fifty three such rites (kriyās) and some of them have social outlook like the change of the caste (varna-labha).
But the most important element in Jainism is to observe the rules of the conduct ; and all the action of a Jaina are weighed through his conduct.24 Jainism, therefore, may be fairly regarded as a system of ethics, rather than a religion, because the ethical conduct of a Jaina through the ritual procedure is considered to be a source of efficacy.25
Even the emphasis on some ritualistic conduct had changed the structure of Jaina society, as nearly all the Jainas became the traders, due to purely ritualistic reason; and their special manner of trading too was determined by the rituals.26 Some of the Jainas, were in the warrior-class, but only the traders, and not the soldiers could so consistantly observe the religious precepts of Jainism, as its requirements for ritually correct life could be met only in certain profession.27 The Jainism is atheistic (in the sense that the Jaina God is not a creator) and one of their fundamental principles would seem to have been that there is no power higher than man, though in practice, it proved perhaps unworkable. 28 Still the attitude, derived from such beliefs, has changed whole outlook and stress was given consistently on the right conduct, guided by the ethical procedure. Jaina ethics took pains to provide for
24 Dr. Boolchand, Lord Mahavira, p. 73. 16 Yust, Ibid., pp. 322 B, 323. 26 Weiber Max: The Religions of India, p. 200. 17 Wach, Ibid, p. 261. 18 Mrs. Stevenson Sinclair, The Heart of Jainism, pp. XIV.