Keynote Address of Dr Sagarmal Jain at Calcutta

Author(s): Mahadeolal Saraogi
Publisher: Mahadeolal Saraogi

Page 17

It is true that Sramanic and Vedic traditions have divergent views on certain religious and philosophical issues, their ideals of living also differed considerably. But this does not mean that they are rivals or enemies of each other. As passions and reason, Sreya and Preya, in spite of being different in their very nature, are the components of human personality, so is the case with Sramanic and Vedic traditions. Though inhereting distinct features, they are the components of one whole Indian Culture. Jainism and Buddhism were not rival to the Hinduism, but what they preached to the Indian Society was an advance stage in the field of spirituality as compared to Vedic ritualism. If the Upanisadic Upanisadic trend, in spite of taking divergent stand from Vedic ritualism is considered as a part and parcel of Hinduism, what is difficulty in measuring Jainism and Buddhism with same yard stick. Again, if Samkhyas and Mimamsakas, Advaitists and Dvaitists, in spite of in spite of having different philosophies and pathways belong to same Hinduism, why not Jainism and Buddhism? If Upanishadic tradition is considered as an advancement from Vedic ritualism to spiritualism, then. we have to accept that Buddhism and Jainism have also followed same path with a more enthusiastic spirit. They worked for the upliftment weaker section of Indian society and redemption from priesthood and ritualism. They preached the religion of common men, which was elected on the firm footing of moral virtues, instead of some external rituals.
Today, researchers in the field. of
approach to reinterpret
Buddhism and Hinduism,
Jainology need a new
the relationship between Jainism, the Upanisadic trend,
particularly
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