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Vol. II-1996
Definition of....
93
Meaning of the word 'Dharma' (Religion) and its definition : The sanskrit term dharma' is generally translated as “religion' in English. Though this term does not seem to represent the whole essence of dharma' according to some scholars, it has none the less gained currency. Apte has given 17 meanings to the word dharma'. Nevertheless, the term has become mostly conventional to have a specified meaning representing a set of good actions, behaviours, conducts, tendencies, intentions, and sacred activities. The resultants of these processes are also termed as religion, on the basis of formulisation of cause-effect relationship. Thus, there might not be any living being who does not possess a religion. At least, he holds an idea of 'let me be happy.' He might be thinking about the 'welfare of all' while being at a little developed state of his consciousness. That is why the author of the Sūtrakrtānga has said, "Religion is the welfare of the public.6" Every individual tries to increase his happiness like a tradesman does for his wealth. It may, however, be possible that the definition of happiness may be different for different people. Some may go for worldly happiness, others may go for inner or psychical happiness. This definitional difference has also led to defining religion differently in different periods. However, as is seen currently, the individualistic trend of religion is developing into public-oriented religion. The definitions of religion as found in the Jaina canon and canon-like texts are given in Table 1. It also includes derivative, Encyclopaedia Britanical, and some non-Jaina philosophical definitions. These can be classified into four categories, nearly equivalent to four definitional period as above and as shown below. Canonical Period : The Jaina canonical works have an important place in post-Vedic and post-Upanisadic literature. Looking into their definition of religion, it is noticed that they are inclined more towards conduct that was to the welfare of public and society as is also expressed in pre-Jaina systems. Their expressions do not have high inclination on individual or self. Their definitions are aimed at universal welfare rather than self-welfare alone. An ideology of compassion and protection of all living beings is advocated by them. This ideal is developed out of 'good or right conduct. Its definition involves the societal instinct of the religion. It should not be taken to mean that this general definition has negligible place for the individual. Of course, it is not as important as it was in the later periods. Jaina system has always been against ritualism. That is why, it has devised conductbased principles of non-violence, equality, restraint, and austerities in contrast with ritualist Mimāṁsakas. The duties of the votaries and ascetics have been propounded. Kundakunda also follows this concept. The canonical age has seeds of philosophy and logic. This has, however, a clear bent toward the common man's welfare. Philosophical Age : With the passage of time, every philosophic or behavioural system develops a tendency
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