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scholars emphasized the examination-based nature of Jaina system in comparison to the merely faith-based one. This led to critique texts in Jainology. The tradition of such texts continued upto about 12th century which gave a prestigious image for the system. Both types of contents in sacred texts were intellectually or intuitionally examined by them.
The twentieth century scientific age has gone more critically analytical of old concepts and practices to confirm them or indicate about their modifiability. It atternpts to elaborate the scriptural, spiritual and physical facts and phenomena not only intellectually but by experimental evidences also. This dual support strengthens our faith. The scientific mind is not satisfied with the concepts like divinatory, revealatory or self-experiencial origin of scriptures. It has, however, been found that the Jaina system holds a superb place not only contemporarily but alltimely also in the field of moral or spiritual instructions and many physical conceptualisations. The Jainas have shown intellectual giantness in many fields through their
(1) Karmic theory ( cause-effectism or Newton's third law),
(2) Non-absolutist synthetic approach in philosophical postulates, a little ahead of the theory of relativity,
(3) Concept of simultaneous existence of physical and psychical aspects in subjects and objects and
( 4 ) Theory of micro and macro - non-violence and limiting desires in practical life.
These principles form the core of religions. The scientists have nothing to say but to appreciate all this. The current age has a credit to expand their sphere of action from purely individual to society, nation and world. However, when one looks at the extra-religious contents of the scriptures with scientific eye, one observes that there seems to be sufficient ground for examining them directly and deeply. Jainas have shown that the criteria of authenticity in scriptures fail partly or wholly due to
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