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THE SCIENTIFIC FOUNDATIONS OF JAINISM
Table 1.1 Different schools of Jains with their originator, timing and some
differences.
Schools
Originator
Time
Comments
(1)
Digambara Bhadrabahu 300 B.C. Monks renounced clothes,
temple-believers, no
moksa for women. Taranapantha Taranswami18th century No temples.
Reform movements
Others
Svetambara
Banarsi Das 16th century Restraints no rituals (Todar Mal) (18th century, in temples. Sthulabhadra? 300 B.C. White-cotton clad monks,
temple-believers, women
can attain moksa. Lonka-Saha 15th century No temples, monks
wear a mouth-mask. Bhikanji 18th century No temples and non
assistance except to monks.
Reform (Sthanakvasi movements
Terapantha
1.3 AXIOMATIC APPROACH
Every spiritual path starts from some form of conviction or belief; it is argued in this book that the convictions of the Jains may be described by four basic axioms from which the whole path can be understood. These try to answer questions such as "Why are we imperfect?" and "What should we do about it?" If we were all immortal, perfect and eternally happy with fulfillment of every desire, there would be no place for any form of spiritual path.
wever, in reality, one goes through various ups and downs of life with pleasure and pain as the main themes of existence.
Further, one comes across all types of living entities who react differently to these various pressures. Why are there these differences? Why is one born handicapped? Why are there good people and bad? Is there anyone who could be “perfect”? Are death, decay and disease inevitable? Why are there different forms of life?
The four axioms constructed here attempt to answer these questions from the Jain standpoint and they are as folows:
