Jainism its Distinctive Features and Their Impact on our Composite Culture

Author(s): Kr De Karnataki
Publisher: Z_Vijay_Vallabh_suri_Smarak_Granth_012060.pdf

Page 4

JAINISM
turn to note how Jainism, through its distinctive features, has contributed to the formation of Bhāratīya samskști through its influence and modification of the other elements equally and simultaneously present therein.
The typical Jaina nivịtti attitude to life, exemplified in nigrantha sampradāya, has been very largely responsible for sobering down and modifying the Vedic-Brahmanic pravștti attitude. Samsāra or the cycle of births and deaths, construed as essentially detestable and, hence, to be got rid of, owes most probably its roots to Jaina influence. Pravștti to be indulged in only with an eye to facilitate nivștti was probably the first compromise effected by the impact of Jainism. Later, as the second and last stage, the Gītā conception of nişkāma-karma attitude was evolved out of the original naive, pravștti attitude of the Vedic people. In both these stages, Jainism must have played a very significant part.
Attachment of Jainism to its tenet of Ahimsā and thorough practice and propagation thereof, must have had a tremendous influence on the Vedic-Brahmanic cult of animal sacrifices and practice of taking non-vegetarian food. By its immense faith, Jainism slowly and steadily corroded into the bloody practices of the Vedic people and changed them over triumphantly into the common prevailing vegetarianism and the almost complete abandonment of the animal sacrifices. This significant change in the Vedic-Brahmanic practices and reform thereby is the most telling testimonial to the role of Jainism in the evolution and development of Bhāratiya saṁskřti.
Our people during the Vedic-Brahmanic period were mainly engrossed in rituals; they were not much attracted towards speculation about the perennial problems of life and the universe. The recurrent Atmavidya of later Upanişadic times was yet to be born and evolved, at least in its conspicuous singular aspect. Jainism seems to have turned the tide of the order of rituals into speculative channels of Atmavidyā; it is undeniable that it must have played a major part in this process of the shift of emphasis on speculation. This surmise is supported by the fact that it is persons like Janaka, etc.--who most probably belonged to or at least were influenced largely by nirgrantha sampradaya—who were the first initiators of the Vedic karmakāņda people into the secret doctrines of the Atman. The very striking feature of Jainism in stressing vicāra or tattvacintana naturally was the very fitting instrument in forging the specula