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communication. But the Jains do recognise the kind of mysticism Could you describe what is achieved when one is absolutely that arises when an aspirant, having first learnt the truth, reaches "holy"? yogic states that are ineffable. As for instance, when the soul The ultimate aim of a Jain is of course to be like a Jina. When abides peacefully in itself and by itself, having transcended the the bonds of passions have been destroyed (vita-raga) the soul distinctions of the knower, the known, and the act of knowing. attains the perfection of knowledge or Omniscience, an Ancient poetical works such as the Samayasara-kalasha attribute of God in other religions. But such a soul in Jainism is (Sanskrit) of Amritachandra, the Paramatma-prakasha (Prakrit) neither Omnipresent nor Omnipotent, for these concepts are of Jogindu, the stavas or hymns (Hindi) of the mediaeval saint relevant only if there is a belief in a Creator God. For the Anandaghana, and more recently, the highly inspired writings Omniscient soul, at the end of the normal life span a total and (Gujarati) of Shrimad Rajachandra (1868-1901, a friend and permanent separation of the body and the soul takes place. counselor of Mahatma Gandhi) have kept alive this spiritual quest This state cannot even be contemplated in Christianity or and for that reason these poets are revered as
Islam. The soul at this final stage of mystics by the Jains.
salvation (moksha) is called Perfected
"Conduct cannot be (siddha), and it abides forever in Jainism seems to me a lonely path. You do
omniscient glory at the summit of the not have the help of God or the concept of given, it must rise within universe. Jains regard such souls as the the love of God. You do not have anything
most holy and blissful (mangala). They like that.
one's self.”
worship them and revere the mendicant Well in a way, it is true. Surely, if there is no
teachers who follow their path. belief in God, you must accept that there cannot be such things as the love of God. Instead, the Jains emphasise the concept of Do you find in your life that there is something about what I peacefulness (upashama) with themselves and the world may call holy people, which you have recognised very surrounding them. They achieve this by cultivating the thoughts of quickly? friendliness towards all beings (maitri), joy at the sight of the That, I am afraid, is not easy to do. I doubt if you can recognise virtuous (pramoda), deep compassion towards those who are holiness; you certainly can recognise goodness, kindness and suffering (karuna) and equanimity (madhyastha-bhava) towards gentleness. Holiness is probably defined by each religion in a those with ill disposition. I believe that the love of God can also be different way. The Jains do recognise in their own teachers channelled through these noble attitudes, as is indeed done by the certain holiness, which they fail to find in saints of other Buddhists and the followers of the Yoga school.
religions. I would say I have been fortunate to have been close
enough to a few Jain teachers whom I have recognised as As a Jain do you sometimes regret that the caring aspect of God superior to others because of their holiness, but what exactly I is not there in Jainism, or do you think it is something which saw in them is hard to define. hinders other religions? It would be too presumptuous of me to say that it hinders others. Can you convey briefly a teaching you received from one of Probably it does not, it might even help. There is some truth in your Jain teachers? your observation that this element of nurture is lacking in Jainism With pleasure. I remember a Sanskrit verse, which he often and might adversely affect its spiritual core. But ultimately, if you quoted to illustrate the right way to live as a Jain: do not admit a Supreme Being who creates and controls your
akritva para-santapam, agatva khala-namratam spiritual progress, then the only thing left is to grasp that which is
anukritya satam vartma, yad alpam api tad bahu. wholly pure within you. The Jains view the bound soul like a piece of gold lying deep within the ore. That piece of gold has always
Without hurting others, been there, it has not been placed there by any person. It can be
Without submitting to the wicked, removed from the ore, and by applying the right chemicals it can
Following the path of the good people, be purified, never to become impure again. Similarly, the soul in
Even if little, whatever is achieved, that is plenty. 2 its beginningless bondage has the potential of being freed through right means. So there is a beginning for the freedom of the soul and a process, namely the path of samvara, for its purification. Professor Padmanabh Jaini is a founding Having said that, it can be admitted that the emotional warmth pillar of Jain scholarship in the west. The which nurtures a devotee in Hinduism, is missing in Jainism most above interview was conducted by the likely at the level of a householder. Modern-day Jains do indeed famous Indian writer and broadcaster Mark fulfil this need by drawing sustenance from the culturally rich Tully for the BBC Radio broadcast series traditions of Indian saints, notably Mirabai, Kabir, Tyagaraj, "Something Understood". Parts 1 and 2 of Vivekananda, Tagore and Gandhi, without necessarily accepting his interview were published earlier in their theological assumptions.
Issues 8 & 9. This is the final part.
22
Jain Spirit . March - May 2002
in een
national 2010/03
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