Jaina Philosophy and Religion

Author(s): Nyayavijay
Publisher: B L Institute of Indology

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Jaina Philosophy and Religion
of this fact, it mainly contains philosophical discussions. In fact, religious (or spiritual) and philosophical subjects are so closely connected with one another that in a work dealing with religious (or spiritual) subject, the discussions pertaining to philosophical subject naturally and inevitably find their place, and vice versa.
The term 'darsana' occurring in the title 'Jaina Darśana' of the original Gujarāti work does not yield the sense of philosophy. It is employed in the sense of religious sect (dharma-sampradaya). The title, therefore, means "the work giving information about religious and philosophical thought of a religious sect known as 'Jaina-dharma' ".
The tradition which rightly offers sacred knowledge or pure thought is called sampradaya (sam + pra + daya, meaning that which offers rightly). None should understand that sampradaya in its true sense is only one in the whole world. It is good for the world, if it has as many sampradayas as possible-sampradayas which show pure Path of knowledge and wisdom. The greater the number of lamps, the more is the light we receive. But when sampradayas are afflicted with narrow outlook, factional tendenand madness, are under the sway of fanaticism, are overpowered by attachment and aversion, and fight with one another, they no longer remain sampradāya, but turn into sampradāha (sam + pra + dāha, meaning that which burns causing great pains).
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We may not mind if there is no sampradaya in the world, but there should be no sampradaha at all in it. And a serious thinker will unhesitatingly state that it does not matter if sampradayas do not impart knowledge of other things; it is enough for worldly and other-worldly happiness if they rightly and nicely teach man the lessons of truthfulness, non-violence, friendliness, benevolence and self-control alone. If they desire to impart knowledge of other things for his intellectual development and pleasure, let them do so gently, affectionately and impartially without any quarrel or bitterness.
In the days of Mahāvīra and Buddha, Vedic and Śramana cultures came into great conflict. These two great sages came out victorious on account of the force of their severe austerities. Some of the great Vedic scholars joined the Order of Mahāvīra, while some others that of Buddha. Besides Mahāvīra and Buddha, there were other five great personages among the chief propagators of Śramana culture. Of them Gośālaka's name1 repeatedly
1. The other four were Pūraṇakäśyapa, Ajitakeśakambali, Pakudhakatyāyana and Samjayabelaṭṭhiputta. Their sects or paths along with that of Gośâlaka have become extinct.