Jainism Some Essays

Author(s): A S Gopani
Publisher: Prakrit Bharti Academy

Page 13

Jainism
This is, in
a way,
to the distinctions generally created by the caste. triumph of the Sramanic ideology.
Subsidiary role played by the difference
A great difference between the Sramaņas and Brāhmaṇas is there duc to their attitudes towards no-activity and activity as such. Entire approach of the Sramaņas concerning this problem was one of cessation of sinful activity in contra-distinction to that of the Brāhmaṇas which was characterized by total activity under any circumstances and at any cost. If we look to the Brāhmaṇas' institution of sacrifice, its rites and rituals and the outcome resultiug therefrom, it while soon be clear to us that their effort in regard to this was exclusively directed to the attainment of heavenly bliss. Therefore, activity was necessary and not the cessation of activity. Against this, the Sramaņas were the advocates and adherents of the theory of no-activity They thus banned the whole network of ritualism. With them, the motto was not to do and not, to do. On thinking about the core of the whole of the ritualism as sponsored and adumbrated in and through the Brāhmaṇic ideology we find that it is required to be done collectively and not singly. This entitles us to conclude that the Brāhmanic religion was the religion of the society and not of the individual. In juxtaposition to this the Sramaņic religion being mainly confined to no activity became the religion of the indivi. dual only. Therefore, the whole code of conduct in the Sramaņic system was formed and formulated with the sole object that an individual can and must perform his religios duty alone and without the help and co-operation of others. In such a philosophy of unadulterated individualism, there camot be any special accommodation for the principle of mutual help, sympathy or compassion. The Brāhmanic philosophy which revolves round the central principle of cent per cent activity and throws the whole burden of responsibility for the result of activity, good or bad, on the deity which is worshipped, had been able to allot room to pity, or compassion This trend of that philosophy creates a climate favourable for the play of good will, co-operation, aid and assistance. When with the passage of time and due to the action and interaction of these two ideologies, namely the Sramanic and Brāhmaṇic, a synthesis was evolved, the Brāhmaṇas incorporated into their concept of the stage of renunciation the Śramaņic principle of no-activity and the Sramaņas in reply welcomed the Brāhmaṇic theory of mercy and compassion. On account of this, the Śramaņas accepted the superiority of the Jinas-Tirthan karas to any other beings due to his compassion. This paved the way for a synthetical approach in place of individualistic one, in both, and they came nearer to each other. This development urged both to advance arguments pleading the cause of selecting only one