It was during the months of August to November, 1990
when my wife and myself were enjoying the company of our children and
grand children in America on the completion of our 50th wedding
anniversary, that my long-cherished idea of writing something on Jainism
for all my grand children, who are reared and brought up in America, took
a concrete shape. During our short stay in America we found some thirst
for knowledge about Jainism in the Jainas who have settled there. This
gave further impetus to me to explain some basic principles of Jainism in
simple English.
It is rather hard to understand and still harder to
practice the ethical principles based on subtle philosophy and metaphysics
of Jainism by one brought up in the materialistic atmosphere of the West.
Even in India where the basic doctrines of the theories of souls, Karma,
Re-birth, Ahimsa and Aparigraha come naturally to one born and brought up
in Indian atmosphere, Jainism is much misunderstood by some Jainas
themselves. The lay-belief is that Jainism consists only in not killing
insects and other living creatures, in avoiding meat-eating and in
performing hard religious penance; but Jainism is much more than this.
One reason for such superficial lay-belief is that even
some ardent followers of Jainism do not take the trouble of understanding
some very subtle ontological and metaphysical doctrines of Jaina
philosophy. From whatever little knowledge of Jaina doctrines I have, I am
convinced that what is known as Jainism is nothing but an openness which
leads us, step by step, with the help of logic and reasoning, towards the
highest level of spiritual enlightenment where the individual soul enters
into the realm of pure knowledge, and the State of complete bliss.
'Jainism' is not an 'ism', It is a systematized line of thinking which,
being perfectly rational, does not demand any allegiance to any individual
or god. Nay, it puts emphasis on your own efforts and plainly tells you
that even the Tirthankaras (the path-makers) like Mahavira cannot help you
beyond pointing out the 'path' to be followed, because they themselves
have obtained salvation by that path. They only show the path, but efforts
must be your own; there is no favor in finding the gates of Heaven. To
repeat what the great saint philosopher Samantabhadra has said: "Na
pujayarthastvai vitarage, na nindaya natha vivanta vaire" means "Oh lord,
you are the Vitaraga and vivantavaira - one who has shed all attachments
and aversion and hence your worship or your criticism is totally
irrelevant because your worship does not please you, nor your criticism
displeases you." This is the crux of Jaina philosophy. The laity would
surely find it hard to follow because an ordinary man likes to be lead, to
be rewarded for his merits and to be punished for his faults by some super
power, may be of totally unknown destination. He finds himself lonely and
forlorn if he is left to his own efforts. He, therefore, easily takes to
ceremonies and rituals which give him psychological satisfaction of having
done something to please the ultimate power that be. For laity, therefore,
the path of devotions (Bhakti) is more appropriate.
Jainism is principally the path of knowledge (Jnana)
reinforced by devotion (Darsana) and action (Caritra). It is not for
everyone to take up the path of knowledge because one has to cover that
path alone by one's own efforts without expecting any favor from any other
source. For many people, therefore, the path of devotion (Bhakti) is more
appropriate. But devotion is fruitful only where there is complete
self-surrender to the Divine. Both the paths, if properly pursued, are
equally efficacious. But the trouble is that we do not pursue any of these
paths fully. To pursue either of them fully we have got to understand
their underlying philosophy. Writing of this thesis is a humble attempt in
that direction.
I do not know how far I have succeeded in explaining
the profound doctrines of Jainism in English, which, in the hands of a
lesser person like myself, becomes a poor medium for conveying rich ideas
expressed in Prakrta canons. I will consider my purpose well served if
this thesis invokes some interest to know more about Jainism from more
competent persons.
The first two chapters of the thesis contain historical
background, the second chapter having special reference to the life of
Lord Mahavira. The remaining chapters bear titles which do not immediately
convey the idea of the contents. However, a detailed synopsis of the
contents of every chapter is given in the beginning covering every topic
which is discussed in each chapter.
The last chapter is intended to show how the doctrines
of Jainism can be put to use with advantage in day to day life and how
they are more relevant in modern age.
There is an appendix with a map showing political
divisions of the country during the times of Mahavira. The appendix
further contains short notes on contemporary schools of thought such as
Ajivika doctrine of Gosala, Sankhya doctrine of Kapila and the doctrines
of contemporary early Buddhism. This is done to enable the reader to have
some comparative data of contemporary schools of thought.
I take this opportunity to express my thanks to
Padma-bhusana Pt. Dalasukhabhai Malavania and Prof. Sagarmal Jaina, the
two learned luminaries of Sramana tradition, for encouraging me to publish
this thesis. I feel grateful to Authorities of Pujya Sohanalala Smaraka
Parsvanatha Sodhapitha, Varanasi, specially its Secretary Shri Bhupendra
Nath Jaina, Faridabad, for undertaking the publication of this thesis, Dr.
Jain rendered very valuable help in editing the same. Dr. Ashok Kumar
Singh, Research Officer, has worked hard in editing the work and finding
out the original sources of my quotations, so he also deserves my
heartiest thanks and blessings.
I am also thankful to my friend Mr. Justice M. P.
Thakkar Retired. Judge of the Supreme Court of India, as also to my wife
Yasomati in encouraging me to write this thesis. But for the active
assistance rendered by my wife, I would not have been able to complete
single-handed many features of this work in the midst of my busy
professional schedule.
3, Dada Rokadnath Society
( Near Narayana Nagar Bus Terminus )
Paladi, Ahmedabad - 380007.
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