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Vol. II-1996
Definition of....
97
examination-base as one of the characteristics of the scriptures. It seems that Jaina scholars must have been aware of many flaws in scriptural knowledge like non-truthfulness, inconsistence, tautology, confusion, controversy, and sensory incapacity as experienced by the Vaiseșikas. That is why the author of the Viveka-cudamani, Sāgaradharmāmsta, and the Pravacanasāroddhāra have cautioned to use intellect and wisdom for scriptural studies22. These opinions encourage scientific attitude regarding scriptural concepts and practices. How and when these directive principles got overlooked by religious scholars and commentators leading to dimlighting the ever shining torch of knowledge ? The current age is not interested to accept the canonical contradictory opinions in the absence of omniscients23. The man of today demands to examine the canonical contents with reference to growing knowledge in the related fields. The validity of contents will strengthen our faith in canons. Not only this, Dixit has cited many examples to show that many concepts have developed gradually and a historical perspective must also be considered for evaluation 24. The scientific age requires to present the religious and philosophical tenets in scientific language. The statistics-based Jaina conceptology by Mardia25 and some mathematical formula-based description by Jaina26 seem to be pointers in this direction. It is also a pleasure to learn that, whereas scientific community is concurring with many scriptural contents qualitatively, others are being modified as per needs of the current age. For example, meditation is now going to be a laymen's affair which was earlier associated with asceticism. The foreign-going Jaina monks have glorified Jainism through this method only. The scripturally allowed examination-trend leads one to conclude scientificity and modernity of Jaina religion. This becomes quite explicit when one looks at its principles of physical and psychological improvement like karmic theory, polyviewism, non-violence and equitable distribution. Qualified religion : Practical religion : Different religions of the world are identified by their specific names. Their number has led to complexity for human beings. They represent different systems with a common object of human welfare. They have developed at different places and times. A majority of them are named after their propounders. However, there are others which are named on the basis of their specificities and objectives. The East has been worshipper of qualities. The current age requires quality-based religions. These should be cultivated and practised at individual social level. On this score, too, Jainism is an ideal religion. It aims at winning over the inner and outer enemies. Moreover, it also has a lesser feeling of supremacy and inertial trend in comparision to individual-qualified religions. When the term 'religion' is qualified with a prefix, it takes the shape of a group, community, sect, or an institution. It turns into a way of practice and thinking at things rather than being ideal. The ideal is always boundary-less while the real or practical has boundaries and controls. It cultivates an age of independent existence. The real religion nurtures directly or indirectly some innate desires and tendencies such as ambition, identity, age, l-ism etc.. In contrast, the unqualified religion teaches to subdue or zero
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