Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 68

SOME FUNDAMENTAL PRINCIPLES OF JAINISM
ANY religious and philosophical movements contri
Mbuted their different hues to the multi-coloured canvas
of the ancient culture of India. Of these, the religious and philosophical system, at present known as Jainism, was, in the time of Pārsvanatha or, more accurately, of Mahavira, designated Nirgranthism (Niggantha Dhamma), though it was known by the general name Sramanism as well, a term which was applied to all non-Brahmanical sects. It was known as Nirgranthism, because it laid supreme stress on non-possession and on renunciation of the house (agara or gṛha), which was considered a knot (grantha). It also held that the conquest of the evil tendencies of attachment and hatred was the real end, and that the act of non-violence or austerity or renunciation which fails to achieve this end was spiritually futile. The promulgators of this ideal came to be regarded as jinas (victors), and their religion came to be known as Jainism. Over and above the general characteristics of Śramanism, Nirgranthism or Jainism has some specific characteristics, ethical and philosophical, based on equality and non-violence.
EMPHASIS ON SAMAIYA OR EQUALITY
Jainism lays great stress upon the attitude of equality. It has identified this attitude with the famous Brāhmaṇic conception of Brahman, and has designated the whole religious conduct and philosophical thought that helps the development of the attitude of equality as bambhacera (brahmacarya), even as Buddhism has designated the principles of goodwill (maitri) and the like as brahmavihara. Further, just like the Dhammapada1 and the
1. Brāhmaṇa-vagga, 26.