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THE WORLD OF JAINISM
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him nor would he advise him to kill the snake is not satisfactory. It does not lead us anywhere. This is no solution to the problem; the question demands a categorical rather than an evasive answer. Some compromise has to be made between the hard realities of life and the lofty ideal that we keep before us. It is here that we appreciate the solution suggested in the Bhagavadgita in this matter.
Violence in some form is inevitable. Even Jainism itself cannot avoid such situations. To drink boiled water in order to avoid killing of germs inside the stomach is to kill them while boiling the water. Is there any escape? Minor violence has to be allowed for greater good. The doctrine of absolute Ahimsa can at the most be an ideal, and Jainism, or any other religion for that matter, deserves appreciation for maintaining such a lofty ideal because it inspires man to approximate to it.
But what is objectionable, when eloquent allusion is made to this doctrine, is that while Jainism teaches to avoid even the slightest injury to living beings, it has high praise for the worst type of pain that an adept is supposed to inflict upon himself. The practices such as pulling off the hair from their roots, lunchana (which should ideally be done in five handfuls) and fast unto death are worst types of himsa. Undue self-inflicted injury is no sign of virtue. When such practices are glorified, they express a sort of negative or sado-masohistic tendency. Jainism, thus undermines the very principle on which it claims to build the super structure of its philosophy and religion. It is because of these rigorous practices Buddhism, following the middle path, became more popular than Jainism. The high impracticable precepts have given birth to needless ritualism. Both Hinduism as well as Jainism suffer from this contradiction.
The Doctrine of Gunasthana
The final attitude of Indian philosophy and religion is highly optimistic. Although Indian philosophy teaches initial pessimism, it is, in its final analysis, confident of moral and spiritual progress of man. The path of religious perfection, though an arduous one, is assured of those who have necessary qualification. Here the key to kingdom of heaven lies with the man himself. He can rise even upto godhead-a position unthinkable in other religious systems of the world. There a man can utmost win over grace of god, but he cannot attain His position. The Indian thinking is that every man has spark of divine, and that he can if he so desires realize his full godhood. Jainism also carries th: same belief. The journey of moral perfection is a long one. There are many hurdles to be overcome and many stages to be crossed before a wayfarer finds his final destination. The doctrine of Gunasthana of the Jainas conveys this idea. It is a theory of gradual moral progress passing
