Jain Journal 1991 10

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

Page 50

Sramana Sanskrti
H. C. Golchha
Sramana Sanskrti is the oldest culture of human race and civilisation. Bhagavān Rşabha Deva who taught human beings the Science of Living, is the proud propounder of this Sanskrti as well. At the back drop of Sramaņa Sanskrti, the main philosophy lies not only in the emancipation of one's own soul but also to help co-human beings to improve the lot of their present and future lives. This reminds one of the principle of Tiņņāņam Tārayānam.
The 24th and most popularly known Tirthankara Lord Mahāvira, was the great victor not of the mundane battles but the inward battle with the karmas by a steady process of austerity, tapah and self-purification. Perpetuated by his kaivalya, he established the five mahāvratas which are the cornerstone of the Jaina Philosophy and Sramana Sansk sti. The Lord did not create or form any sect or sampradāya. His sermons did not carry any framework for Digambara or Svetămbara as such but were for the humanity in general. His believers and followers came to be known as Jainas. The upcoming of sub-sects was a progressive development of later generations for the running of the Dharma Sangha, Perfect understanding and amity should also have existed among the Ācāryas of the Jaina Dharma because the Dharma teaches us tolerance and forgiveness and not the ego which can create indifferance towards each other. Ahimsā is ahimsā for all and it can not be demarcated between one race and another, neither can it be bifurcated between the followers of one religion or sect and another. It is like the sun which emits its rays on all objects without any discrimi. nation. No religion or sampradāya can claim its monopoly over Ahimsā, Satya, Aparigrapha, Asteya and Brahmacarya.
It is well known to everybody that there are four main sects in Jainism namely Digambara, Svetāmbara, Terapanth and Sthānak All propagate the teachings of the Tirthankaras. Still, they are not able to come to a consensus on certain trifle matters thus jeopardising the unity of the religion. The 2500 anniversary of Lord Mahavira's nirvāṇa was indeed a very good occassion where many distinguished Acaryas assembled together to arrive at a consensus and narrow down the differences. But because of prejudice towards the dogmatic rituals nothing tangible has been achieved.