Jaina Philosophy Historical Outline

Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 102

The Incipient Stage 81 philosophers, the dominant tone of which was a deep sense of frustration and human ineffectuality. This was the outcome of their social experiences, the stimuli of which these philosophers responded in their own ways.
One may be naturally tempted to ask, is there anything in the canonical writings of the Jains which throws light on the social experiences of Mahāvīra or on the social basis of the doctrines he preached? It is interesting to note that although volumes after volumes have been written on the spiritual contents of the Buddhist and Jain doctrines, practically nothing has been written on their social basis. Great scholars have overlooked the simplest things, things which lie under their noses. It is due to the fact that their vision has remained circumscribed by the dominant class outlook of their own age and that of the age they have studied.
Even a casual glance over the pages of the Jain sútras will sufficiently demonstrate to what a great extent Mahāvīra's mind was tormented by the experiences of social injustice of his times. The Āyara begins with the statement that "the (living) world is afflicted, miserable, difficult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain." Regarding the cravings for wealth and power, by which the class-societies are characterised, the Master says: “He who longs for the qualities (by this term greed and carnal desire is meant), is overcome by great pain, and he is careless. (For he thinks) I have to provide for a mother, for a father, for a sister, for a wife, for sons, for daughters, for a daughter-in-law, for my friends, for near and remote relations, for my acquaintances, for different kinds of property, profit, meals and clothes. Longing for these objects, people are careless, suffer day and night, work in the right and the wrong time, desire wealth and treasures, commit injuries and violent acts, direct the mind again and again, upon these injurious doings."2 This was the actual condition of the social life in the age of Mahāvīra.
The consequences of this accumulation of wealth, of the growth of private property, have not been overlooked by the great Master who says: “Having acquired the wealth, employing bipeds and quadrupeds, gathering riches in the three ways, whatever his portion will be, small or great, he will desire to enjoy it. Then at one time, his manifold
11. 1.2.1; SBE, XXII, p. 3. *I. 2.1.1; SBE, XXII, p. 15,