________________
A SURVEY OF JAINA RELIGION AND PHILOSOPHY
of Chandragupta Maurya The points of agreement between the schools are overwhelming and those of difference are rather matters of detailed observance. There are some credal divergences such as the problem whether a woman is capable of achieving final emancipation moksa), and such other minor issues which may be slurred over by dispassionate students of Jainism as bagatelle In philosophy and ethics, there is enormous unanimity. The following are the cardinal doctrines of Jainism.
Soul and God
The Jaina believes in the immortality of the individual soul which does not owe its origin to a Personal Creator or combination of natural forces Jainism is frankly dualistic in so far as it distinguishes spirit from matter Both of them have parallel existence The soul is bound in meshes of matter and its freedom from matter constitutes final emancipation and liberty The soul is consciousness compact intuition, bliss and power, each infinite in its range The limitation of knowledge, power and happiness is adventitious and accidental, and not historical event. In this Jainism and Vedic religion are perfectly in unison Its difference from Buddhism is fundamental. The Buddhist does not believe in unitary soul. But the Jainas are emphatic on the real unitary character of the self Perfection 18 janate to the self which will manifest itself in its true character in the state of emancipation and the self will then realize its infinite knowledge, intuition, bliss and power In one word, the self will become God Godhood is the birthright of every self
Ethics,
The Jaina is a believer in the five mahayratas-non-injury (ahimsa), truth (satya), non-appropriation of what belongs to others (asteya), continence (brahmacarya) and non-possession and non-acquisition of surplus material goods, apangraha These ethical disciplines can te practised in excelsis by those who follow the life of homeless wanderers For the householder also these disciplines are compulsory, but can be practised with moderation and limits due to the exigencies of human life and conditions But this is only a concession which can be transcended only in the life of complete renunciation In the code of ethics, the agreement between the Jainas and Brahmanical schools is almost perfect. The difference lies in emphasis on practical application and observance
The philosophy of ahimsa is liable to be misunderstood. Ahimsa must proceed from perfectly disciplined mind All moral weaknesses, pramada, are manifested in the animal impulses of anger, prde, deceit and greed, and unless these mental and moral weaknesses are completely overcome more practice of external code such as vegetarian diet and the like will not lead to the spiritual development In one word
17
