Jain Spirit 2005 06 No22

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 75

BOOK REVIEW
self-validated: a self-justified truth.
with their main teachings and there is a brief biography on many prominent people throughout all Jain history. A description of daily and occasionspecific Jain practices and rituals is included, and focus is given to the more popularised aspects of this religion. I'm sure I'm not the only one who has reverted to describing Jainism by its strict dietary requirements on at least one occasion. Dr. Shah details the reasoning behind this diet and the possible benefits it can have not only to your soul but also to your body.
change and motion. There are two layers to the world, the one as we see it, and the other as it truly is. I was lost again several pages later when it appears that two ultimate particles (the most basic building blocks of everything) can share the same point in space and time. As Jainism does not deny the existence of space and time as we see it, the philosophy seems to be in conflict with the experience.
Jain logic is based on the increasingly popular theory of relativism. The four blind men who come into contact with an elephant best exemplify this. They individually claim to have come in contact with a pillar, some cloth, a wall and some rope. The four are not wrong in their descriptions, they have all hit upon some element of truth. Thus all statements are considered to be of partial truth and hence of partial value. Each perspective should be contemplated in the aim to find the objective truth behind everything. Whilst promoting the Jain ideals of tolerance and respect, the dangers of relativism are not addressed. If it were not for the omniscient and the Tirthankaras, we would all be lost in a world of cynicism and doubt.
Volume 2 opens up the more theoretical side to Jainism. It describes all that the Jain seers have unravelled to be the universe and from this grand concept the book is able to explore Jain philosophy, logic and science.
This last point illustrates my main criticism of the book. In attempting to cover all things Jain in such a short space, any analysis or development of the themes contained is left out. The book is dry even by academic standards. Although it would be useful as a first reference for any subject on Jainism, its lack of footnoting would make it very hard to follow up the topics mentioned. Commentary where it could have been beneficial is left out and instead included when attesting to the truthfulness and accuracy of such frivolous things as shadow reading.
Jain philosophy is truly a world away from that of the West. While the basic principles of soul-body distinction, karma, and cause and effect are easy enough to get one's mind around, it is the finer points that require detailed analysis. In attempting to explain the mystical metaphysics of Jainism in physical terms, the essence of the ideas are lost in translation. The notion of every substance undergoing 'stationary wave motion' was not fully clarified. Using my knowledge of the German philosophers, Immanuel Kant and Arthur Schopenhauer, and the parallels between the Schopenhauerian and Buddhist philosophy I arrived at some partial understanding. The essence of every substance, the substance initself remains unchanged, stationary. However, its appearance, the substance
as it is for us, is undergoing continuous Jain Education International
Shah is also contradictory in his reporting of Jain science. On the one hand, he tries to show how it is a paradigm of science that can stand up by itself. On the other, he often feels it prudent to appeal to the loose similarities it has with the Western science that we are all familiar with. Not only is this unnecessary, but it also creates a mistaken picture of Jain science. The valiant ideals of Jainism will not be lost because it does not match the current ideas of science. The Jain seers of the past have already explained their own consistent science. Jainism, like any other religion, is
The book would have benefited with the author taking time to connect with his reader. There are many aspects of Jain mythology and ideas on the universe that may seem fanciful to the young Western reader. Rather than simply recording these down, there is scope to bring them alive, to create an engaging Jain world. Jainism needs to be delivered from the abstract: it is more than what Jains do and do not do, what they have said and what they believe in and don't believe in. Natubhai Shah must be commended for all the factual knowledge imparted and asked if he can continue his work to create a lively book on Jainism..
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Chirag Malde is a recent graduate in Philosophy from the University of Warwick.
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