A HANDBOOK OF JAINOLOGY
ACHARYADEO SHRI
BHUVANBHANIJSOORISHWARJI
English Translation:
PROF. K. RAMAPPA.
M.A.. B.Ed.
First Release:
4th MAY 1987
2000 COPlES
Price:
20 / Rs.
Published by:
SHRI VISHVAKALYAN
PRAKASHAN TRUST
NEAR KAMBOI NAGAR
MEHSANA 384 002
GUJARAT
Distributor:
DIVYADARSHAN KARYALAYA
68,
GULALWADI. 3td FLOOR.
ROMBAY 400004
Printed at:
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PHONE: 86 56 88
A FOREWORD BY THE PUBLISHERS
We are supremely happy
to place in your hands this book entitled, "A Handbook of Jainology",
an English version of the Hindi book, Jain Dharm Ka Parichay written by
Acharyashri Bhuvanbhanusoorishwarji Maharaj.
The famous Acharyashri
Bhuvanbhanusooriji who is a great scriptural scholar is highly revered not only
by the Jain society but also by others. All are fully familiar with his
profound scholarship, his versatile genius and his life rendered resplendent by
the radiance of sacrifice, and spiritual austerities. We deem it a good fortune
that we got this golden opportunity of publishing an English version of his
masterly work, "JAIN DHARM KA PARICHAY". The Gurudev will elevate
Panyas Pravar Bhadraguptvijayji Ganivar, his scholarly disciple; and the Guide
and the inspiring spirit of our Institution to the Status of an Acharya, the
highest status among the Jain Sadhus, on 4th May 1987 at Kolhapur in
Maharashtra. We are specially happy that this book will be released on that
auspicious occasion.
All the works of the
revered Acharyashri are being published by the Divyadarshan Trust, Bombay, but
we have derived benefit from the publication of this book and therefore, we
express our heartfelt gratitude to Shri Kumarpal V. Shah, the Director of the Divyadarshan
Trust, and to the other trustees of the Trust.
We are extremely grateful
to Shri Keshavjibhai of Harsha Printery, Bombay who has carried out this
challenging task of printing the book within a short period and who has brought
out this book in such a beautiful and attractive manner.
This book has been
prepared within a short period of about two months. Therefore, it is likely
that it contains some errors. We hope
that the readers will look over them and respond graciously to the efforts we
have put forth to bring out this book.
The Committee of
Trustees,
Shri Vishvakalyan Prakashan
Trust
Mehsana.
A HEARTFELT UTTERANCE
Who has not known the
tremendous magnetism and the sublime literary and scriptural creativity of the
revered Acharyashri Bhuvanbhanusoorishwarji?
The great Acharya has
been carrying out the lofty task of ennobling the lives of the younger
generation by showing them the path of self‑discipline and noble conduct;
and by elevating them to higher levels of culture through the media of training
programmes and spiritual sessions. The historians of the Jain Sangh have to
write his story in golden letters.
The Acharyadev himself
is a Sadhak of a high level of excellence; and has a multidimensional genius.
His spiritual magnetism can be measured by the fact that he has one hundred and
eighty five disciples (Sadhus) most of whom are highly educated. His disciples
(Sadhus) who include scholars, poets, literatteurs, speakers, as well as men of
spiritual attainments and magnetism are indeed functioning as the spiritual
props of the Jain Sangh.
He is my revered Gurudev.
36 years ago, I received the Deeksha from him and also received spiritual
training and education from him. I
lived in his company for years and had the opportunity of making a deep study
of the Jain Agams and doctrines and of carrying out scriptural studies,
meditation, and austerities under his elevating guidance.
Some years ago i.e.
from 1952 to 1956, I got the golden opportunity of noting down his discourses,
editing them and publishing them in Divyadarshan and also writing some books, I
feel that those golden days have returned to me !
I have had the
opportunity of only being a cause for the publication of this English version
of his book. Even this is the result of his grace.
I am grateful to Muni
Shri Nandibhushanvijayji who is a devoted disciple of our Gurudev and Shri
Kumarpal V. Shah, our Gurudev's beloved devotee, whose loving insistence to
publish this book was a great inspiration to me.
I thank Shri K.
Ramappa, the translator of my books for having translated this book in such an
excellent manner.
I thank Shri
Keshavjibhai of Harsha Printery, who printed and brought out this book in such
an excellent manner and who has become a mighty pillar of strength for the
pilgrimage of my publications.
On this lofty
occasion, I offer my veneration to the holy feet of my supreme Gurudev Acharya
Bhagwan Shri Prem‑ soorishwarji Maharaj who has reached his heavenly
abode; and whose loving grace has been guiding me to carry out the journey of
my life in the service of the Jin Shasan.
Bhadraguptvijay
A FOREWORD BY THE TRANSLATOR
This book entitled, A
Handbook of Jainology is an English version, prepared by me, of the book Jain
Dharm Ka Parichay written by the
Revered Gurudev Bhuvanbhanusoorishwarji Maharaj. It is a technical book dealing
with some of the fundamental doctrines of Jainism. While translating the book,
I could see that the great Acharya had given in the book the essence of the
Jain Agams and Shastras. Though the matter is essentially technical, the author
has expressed it in a clear and simple manner so that even lay people can
easily understand it.
This book is an
invaluable companion and guide to those who wish to master the essentials of
the Jain philosophy of life. In it, the author expounds with authenticity the
various philosophical doctrines and theories of Jainism such as the Syadvad,
the Anekantvad etc.
The work of
translating this book has been an enlightening experience to me. I translated
this book in according with the sacred wish of Panyaspravar Shri
Bhadraguptvijayji Ganivar; and as desired by Shri Vishwakalyan Prakashan Trust,
Mehsana, Gujarat. I thank them for choosing me to render this book into
English.
If there are any
defects in my rendering the book into English, I hope that the readers of the
book will treat them in the manner of the legendary swan which receives milk
after separating it from water.
K. Ramappa
A FOREWORD
Incisive intelligence
and spiritual activities in a righteous life constitute the basis for our own
and others' welfare and for the fruitfulness of the human state of existence.
Though, by the efficacy of some great punya
(merit), born in the Jain tradition, the younger generation of today are
afflicted with the maladies of passionate cravings, damping dissatisfaction,
inebriate sensuality and ignorant groping for bearings, on account of the
present day education which aims at the development of the physical and
materialistic aspects of life ignoring the metaphysical and spiritual aspects.
If human nature which has been thus distorted develops sinful propensities,
there is no wonder in it. We have heard that spiritually conscious parents are
deeply agitated by this depressing predicament of their children; and that in
their hearts, there surges out compassion for their children who are going
astray. We feel deeply distressed when we visualize the future shape of the
Jain Sangh which will emerge from this deplorable situation.
In order to keep off
these evils of inert and materialistic sciences, the intellectual atmosphere
polluted by peurilities; and this life of leisure and sensual pleasures, it is
absolutely essential that our younger generation should be taught scriptural
knowledge and should be inspired to pursue the path of spiritual elevation. The
noble souls that desire spiritual elevation must attain the scriptural
knowledge which can brighten and enlighten their souls.
If the younger
generation should attain mastery over scriptural knowledge, it is necessary to
teach them scriptural knowledge and to impel them to contemplate on it and to
assimilate it. In order to achieve this lofty objective of bringing about
spiritual awakening in the younger generation by teaching them scriptural
knowledge, it is essential that they should be given access to the ennobling
influence of noble tatvas~ through contacts with spiritual heads, by means of a
surrender to the influence of mentors, and through the task of supplying them
with books and other things that can bring them real enlightenment.
Those doctrines that
have been expounded by the Omniscient Vitrags are true. Those great men have
expounded these lofty doctrines in the Agams. Many books containing those lofty
doctrines have been published for the benefit of children. Those lofty
doctrines expounded by the great sages of the past, have been presented in this
book in a simple style and the material has been presented under clearly
defined heads, so that children may study the material without any difficulty.
contemplate on it; and assimilate it and acquire a thorough knowledge of the doctrines.
The need for a guide like book for the convenience of readers who desire to
acquire a knowledge of tatvas has been there for a long time. This need was
fulfilled to some extent by this work.
The great scriptural
scholar the revered Panyas Pravar Shri Vijaya Bhanuvijayji Ganivar, (Now, the
Revered Acharyashri Bhuvanbhanusoorishwarji Maharaj), is the honoured and
favorite disciple of the Parampujya, the ocean of scriptural wisdom, Acharya
Bhagwan Shrimad Vijayapremasoorishwarji Maharaj. He has attained an unexampled
scriptural knowledge and has attained mastery over the various philosophies and
Nyayashastras. He has been carrying on the lofty task of delivering discourses
and writing books in an inspiring and instructive style and by that means he
has been enabling countless people to drink the sublime nectar of scriptural
wisdom. He has in his heart the lofty objective and impelling enthusiasm to
safeguard, preserve and to disseminate the Dharm shasan. We desire that the
Jain culture and the scriptural wisdom of the Vitrag shasan should be
everflowing in this world and bring spiritual welfare to all human beings.
While carrying on the severe austerity of Ayambil Tap, he works with a serene mind for 17 to 18 hours a day. He has
a number of responsibilities. Inspite of all this, he travels to such places as
Palitana, Andheri, Nasik, Ahmednagar, Vadhavan, Palanpur, Ahmedabad and
Shivganj and delivers there scriptural discourses for the benefit of Shravaks
and Shravikas. Youngsters, elderly people, scholars and all the others have
attained great benefit from his discourses; and many of them have also noted
down his masterly discourses. There was
a great need for a collection of his discourses in book form. There was also a demand for such a
collection from countless people.
This demand was
fulfilled 25 years ago. The great Acharya shri prepared the material and the
book was first published in Hindi under the title "Jain Dharm Ka Saral
Parichay". Soon after that, the Divyadarshan Sahitya Samiti'. Ahmedabad brought
out a Gujarati version of the book, under the title, "Jain Dharm No Saral
Parichay Part I". Every year, in "The Summer School of Jain Scriptural Studies'', this book is being
used to teach the great Jain Doctrines and Principles to the students who
attend the Summer School. This book has become a text book for such Summer
Schools because it is simple as well as comprehensive. Because the book has
been found to be immensely useful, the Divyadarshan Sahitya Samiti has brought
out four editions of the book, in Gujarati.
The Divyadarshan
published a Hindi version of the fourth Gujarati edition. The fourth Gujarati
version had been revised and new material had been added to it. The addition
and revision were carried out by the great Acharyashri after a thorough
research on the subject. Every chapter has been revised and rewritten by the
Acharyashri so that it might be easily understood by youngsters studying in
schools and colleges. Inspite of continual Vihar, and ill‑health; and
inspite of being always engaged in various spiritual austerities, the
Acharyashri revised and prepared the matter for this book.
One additional
attraction of the book is that pictorial illustrations of the science of life;
the Ajivtatva, the Navtatva and Karmachakra have been added to it to make those
tatvas clearly understandable.
This text book of
Jainism comprises 39 chapters. Questions on comprehension have been given in
the form of exercises at relevant places in the book. We are sure that this
book will be immensely useful to all youngsters and elders.
Now, we are happy to
place in your hands this English version of the book "Jain Dharm Ka
Parichay". This version has been prepared by Shri K. Ramappa of Bangalore.
We are happy to say that he translated the book into English with a genuine
feeling of dedication.
Now, this English
version will be useful to all those youngsters who are studying in schools
where English is the medium of instruction and those who are in foreign
countries. We hope that this book will be useful in creating spiritual
awakening in them.
The present day
education has totally excluded the spiritual aspect of education with the
result that the youngsters of today who are getting this kind of education are
becoming materialistic caring only for physical and sensual pleasures and are
sinking into the morass of intellectual inebriety. In this situation, it is
absolutely necessary that every effort should be made to inculcate in the
youngsters the lofty ideals of our culture and our spiritual wisdom; and thereby
make them spiritually aware.
This book is being
used as a text ook, in the Jain schools. Even elderly people can, by means of a
deep study of the book. acquire a
thorough knowledge of the Dharma. Today, countless people following other
faiths also have been enthusiastic to learn the philosophy of Jainism. Since
this book is simple and comprehensive, they can easily acquire a thorough
knowledge of the essentials of the Jain philosophy. If they study the book
properly, they can attain spiritual awakening.
The advantages of studying this book:
The readers of this
book can understand that the Jain tatvas
are lofty, profound, sound and unique; and they can provide spiritual
guidance. They will also realize the duties that they have to carry out as
human beings. This book will inspire in the readers a great veneration for
Indian culture, for the sublime doctrines of Jainism and for the Tirthankar
Bhagvans and their commandments; and that will enable them to lead their lives
in a noble and righteous way. Moreover,
they will also realize that materialistic and purely intellectualistic
education creates only a craving for mundane pleasures while spiritual
education brings serenity and felicity.
If this book which
contains the quintessence of Jainism is studied under the guidance of spiritual
heads, the readers will attain a greater benefit from it. The guidance of a
spiritual head would be useful because in this book, many complex and profound doctrines
have been presented in a brief manner; and they can be fully understood only
under the guidance of a teacher. The
book contains many doctrines that will enable readers to pursue the path of
spiritual elevation.
The way to study this book:
Read the matter found
in a section. Make brief notes of it. Then without referring to the book
contemplate on them and form correct conceptions. Continue the same method to
study the other sections. Make a series
of notes. The teacher takes up some topics and questions the students about
them methodically and at random and elicits answers. Thus he repeats this
process and makes the students understand them and memorize them. In doing so,
he makes use of the points. After completing each section, he must summarize
it. The next day before commencing a new chapter, he must recapitulate the
previous day's lesson briefly. That will be a sort of revision. The scriptural
scholar, the venerable Acharyashri Vijayabhuvanbhanusoorishwarji has bestowed a
great benefit upon us by writing this book which will help students in schools
and colleges to build up their character and to attain spiritual awakening.
Now, Shri Vishwakalyan
Prakashan Trust of Mehsana has published this book entitled "A Handbook of
Jainology", which will be useful in disseminating the Jin shasan and the
essentials of Jainism for the spiritual welfare of people. Our desire is that
all should read this book and attain spiritual elevation.
Kumarpal V. Shah
Bombay.
AN INTRODUCTION TO JAINISM
The Evidence Regarding
the Ancient Origin of Jainism.
Jainism has been in
existence from times immemorial and it is older than many religions of the
world. This point is evident from the Vedas, the Upanishads, the Puranas, and
the opinions expressed by Indian and foreign scholars. In his preface to "Jain Dharm Ane Teni Prachinata"
(in Gujarati) Pandit Ambalal writes, "Buddhism emerged only two thousand
five hundred years ago. Buddha experienced the impact of the Jain doctrines.
This is more than evident. Not only this; it is also evident that Bhagwan
Buddha gave currency to his famous Middlepath only after being fed up with the
apogee of the wisdom that had been expounded in Jain doctrines and theories;
and that Middle-path became disseminated under the name of Buddhism. This is an
indisputable historical truth".
The language and
meaning of the Vedagranthas which constitute the Prime source of Hinduism,
remain recondite and abstruse even to this day. Through the centuries several
commentators have written commentaries on the Vedas in consonance with their
respective philosophical outlooks, but some of the names that appear in the
Vedas are suggestive of the names of the Jain Tirthankars. The same tradition
is clearly discernible even in the grantha, Shrimad Bhagavata. The author of
Shrimad Bhagavata has tried to narrate clearly the story of Bhagwan Rishabhdev.
He has been given a place in the twenty four Avataras (incarnations of God! of
Hinduism. All these facts naturally point to the conclusion that the Jain
Dharma as a rich tradition has been in
existence from times immemorial. The
twelve great "Ganadhars (Erudite disciples) of Bhagwan Mahavir and most of
the great Acharyas that emerged later were brahmins who had attained an
absolute mastery over the Vedic Shastras. Because those scholars found Diksha
and became initiated into the "Charitradharma". This ought to
strengthen anyone's faith in Jain Dharma.
An attempt has been
made in this book to prove that the Jain Dharma has been in existence from
times immemorial; and so, a collection of the opinions of the Western and the
Oriental scholars has been given here. These opinions have been given not by
ordinary scholars but by mighty scholars who made a comparative study of all
the philosophies of the world and came to those conclusions.
Panyas Shri
Sushilvijayji (at present, Acharyashri Sushilsooriji) in his book "Jain
Dharm Ane Teni Prachinata" says, "There are many great religions in
this world. The place of Jain Dharma among them is unique. It has been in
existence from times immemorial".
Some Dharmas in this
world bear the names of individuals or individual Gods and are famous by those
names. The Buddha Dharma is named after the Buddha. The Shaivism is named
after, Lord Shiva. The Vaishnavadharma is named after Lord Vishnu. In the same
manner, many other Dharmas in this world are named after individual prophets or
Gods; and are famous by those names. But the Jain Dharma is not named after any
individual exponent or prophet. It is not named as Rishabh Dharma after
Rishabhdev; or Parshwa Dharma after Parshwanath; or Mahavir Dharma after
Mahavir. Actually, the expression Jain Dharma signifies certain lofty virtues.
"Anyone who has attained an absolute victory over the inner enemies such
as attachments and hatred is called a Jin". The Dharma that has been
expounded by the Jins is called Jainism; and those who follow the Jin Dharma
are called Jains.
Arhat darshan, Syadvad
darshan, Anekant darshan. Vitrag darshan, Jain darshan, Jain Shasan, Jain
Dharma are the other names of Jainism. The uniqueness and the excellence of the
Jain dharma are well known throughout the world. Just as all things are
absorbed by the ocean, the Jain dharma has absorbed all the other Dharmas and
philosophies. If each of the others
take one particular Naya as the basis of its philosophy, the Jain Dharma takes
the seven Nayas as the basis of its philosophy; and so it comprehends all the
Nayas. The great master of Nyaya (the
science of logic) the Nyayacharya, Shrimad Yashovijayji says in his work,
Adyatmasar "The Bauddha Dharma is based on the Rijusutra Naya (The Naya that treats the object as the
modification of the transient present); the Vedantic philosophy is based on the
Sangrahanaya (The Naya that seeks unity in diversity). The case of the Sankhya
philosophy also is the same. The Naiyayik
and the Vaisheshik philosophies are based on Naigam Naya (the Naya that
seeks to synthesise the generality and the particularity of an obiect) ".
The Mimamsa philosophy
originates from the Shabhanaya. (This
Naya seeks to determine the exact meaning of the word in its context). The Jain
Dharma comprises all the Nayas.
(Naya means a way of
comprehending an object). It comprises such doctrines as the subtle and
intricate philosophy of karma; the
subtler interpretative exposition; and the beautiful conception of the Navtatva
(the nine principles); the incomparable exposition of the four Anuyogas or
inquiries; the delightful description of the four Nikshepas (dialectical
processes of understanding the nature of things). The seven types of Naya; the
speciality of the Syadvad and the Anekantvad, the excellent theory of Non‑violence;
the sublime nature of Tapas (spiritual austerity); the endeavours relating to
Yoga and the undertaking and observance of ordinary vows and extraordinary
vows. In this respect, the Jain Dharma
is great. Not only this; thousands of scientists and philosophers spending
crores of billions, causing violence to the six kinds of jivas could not
realize their objective of discovering the truth even with the help of
countless sophisticated machines and equipments. Inspite of all this, a lot of
research has gone on and the result is the acceptance of the soundness of the
atomic theory of the Jain philosophy. It is for this reason that the greatest
scientists and philosophers have praised the Jain philosophy without any
reservation. The Jain Dharma is complete and comprehensive in all respects. If
there are ways by which the nations of the world that are heading towards
disastrous wars, can be brought back to the path of peace and prosperity one is
found in the Jain doctrine. Many western scholars and others have written books
and published articles in newspapers and magazines expressing the view that the
Jain Dharma is a branch or development of some other religion; but now scholars
and thinkers are free from this false notion; yet the history text books used
in schools and colleges continue to encourage that false notion; but it is
definitely not acceptable and has to be discarded. The truth has to be stated.
Evidence in support of the theory that Jain
Dharma is an ancient religion:
The Jain Dharma
existed even before the emergence of the Vedas and the Puranas which are said
to be ancient. This point is proved by what is said in the following stanza.
Lord Rishabhdev
Jineshwar the omniscient and the all pervasive incarnated himself on the
magnificent Kailas (Ashtapad Mountain).
Nabhiraja and Marudevi
gave birth to a son named Rishabhdev, the greatest of Kshatriyas and the first
ancestor of all Kshatriyas. Mahadev
Rishabhdev was born to Nabhiraja and Marudevi, in the Ikshvaku dynasty; assumed
the ten kinds of Dharma; and after attaining Kevaljnan (the supreme knowledge)
disseminated it.
Lord Neminath abides
on Raivatadri (Girnar) and Lord Adinath abides on Vimalachal (Shatrunjay
Siddhagiri). These mountains enable people to pursue the path of Moksha since
the ashrams of great Rishis (sages) were located there.
Man will not have
punarvajanma (he will be free from the
cycle of birth and
death ) if he touches Shatrunjay Tirth; if he bows to Girnar; and if he bathes
in Gajapandkund. All meditate upon Maharishi(sage) Rishabhdev , who has an
ideal form ; who inspires enthusiasm in men; who is a pure soul having attained
kevaljnyan(supreme knowledge); who is spotless and formless.
The fruit that can be
attained by visiting the sixty eight holy places, can be attained by meditating
on Lord Adinath. (Lord Adinath is the other name of Rishabhdev)
The word Arhan begins
with (a) and ends with (ha). Above and below it has has the
crescent moon shaped curves with Nadbindhus(dots or drops of sound). Oh
Goddess! This word signifies the supreme truth. Those who realise this truth
cut off the bondage of the sansar and attain moksha (salvation).
Rishabh was born to
Marudevi. Bharat was born to Rishabh. Bharat (India arose from Bharat and
Sumati arose from Bharat.
Just as the sun
possesses rays; the Arihant possesses the wealth of true knowledge.
The Arihant is the
foremost in carrying out the noble action of rendering benevolence to others
and he is absolutely heroic. In the same manner, make sacrificial offerings to
the worthy Gods.
Marudevi was the sixth
founder of lineage and Nabhi was the
seventh. Rishabh who possessed wide feet was born to Marudevi and Nabhi, the
eighth fouder of lineage. He was a guide to heroic men. He was venerated by Gods
and demons. He expounded and taught the three great ethics. He became the Jin
in the biginning of the yuga (millenium).
I am not Rama. I do
not have any desire. I am not interested in my objects. Just as the Jin is firm
in his serenity , I too wish to live in absolute serenity.
THE OPINIONS OF WESTERN SCHOLARS ABOUT THE JAIN
DHARMA
"I tell my
countrymen that the principles of the Jain
Dharma and the Jain
Acharyas are sublime; and that the ideas
the Jain dharma are
lofty. The Jain literature is superior
to the Buddhistic literature. As I
continue to study the Jain Dharma and
its literature, my fascination for them
keeps increasing".
Dr. Johannes Hurtell
(Germany)
The Jain Dharma is an
entirely independent religion in all
respects. It has not
borrowed ideas from other religions; nor
is it an imitation of other religions.
Dr. Herman Jacobi
The history of the
Jain Dharma and its teachings are greatly
beneficial to human
beings in their endeavour to attain
spiritual development and progress. This Dharma is true, independent, simple, straightforward, very
valuable and entirelydifferent from
Brahminism or the Vedic religion. It is
not an atheistic religion like Buddhism.
Dr. A. Girnot (Paris)
The Jain Dharma is
absolutely different and independent from the Hindu Dharma.
Max Mueller
It is probably
impossible to find out when the Jain Dharma
arose and when it was established; and since when it has been in
existence. It is the most ancient of the religions of Hindustan.
G. J. R. Furlough
In the ancient history
of India, the name of the Jain Dharma
is evergreen and immortal.
Col. Toad
Undoubtedly, the Jain
Dharma has reached the highest point of
perfection in respect of its religious philosophy.
Dr. Purdolt
The Jain Dharma belongs to the highest rank
of religions. The main principles of
the Jain Dharma are based on scientific
thinking. As science keeps progressing it keeps proving the soundness of the Jain philosophical principles.
Dr. L. P. Tessifori
(Italy)
I like the doctrines
of Jainism greatly. If I were to be
reborn, I wish to be born as a Jain.
George Bernard Shaw
Jainism is unique in
preaching kindness to alI animals; and
in preaching the need to give protection to all animals. I have not come across such a principle of
benevolence in any other religion.
Ordi Corjeri (An
American Scholar)
Compared to Buddhism,
the Jain Dharma is more ancient. Twenty
three Tirthankars~ existed before the emergence of Buddhism.
The Imperial Gazette
of India
THE OPINIONS OF THE INDIAN SCHOLARS ABOUT THE
JAIN DHARMA
Meateating and wine
drinking in Brahminism were discarded on
account of the influence of Jainism.
Lokmanya Tilak
Lord Mahavir was the
greatest advocate of non‑violence.
Mahatma Gandhi
Jainism and Buddhism
are absolutely Indian but they are not
offshoots of Hinduism.
Pandit Jawaharlal
Nehru
If those who are
hostile to Jainism make a careful and
incisive study of the Jain literature and assimilate it. their hostility will surely cease.
Dr. Ganganath Jha
The true and sublime message of Mahavir
inspires in us the lofty emotion of
universal amity as if through the cry of a
'conch shell.'
Sir Akbar Hydari
Shri Rishabhdev first
disseminated the Jain Dharma.
Shri Varadikant M. A.
The Syadvad is an
impregnable fort of the Jain Dharma.
The bullets of the arguments and
the counter arguments of the
controversialists cannot penetrate this fort.
Pandit Ram Misra
Acharya
"Though the Jain
Dharma had to face hateful opposition and
countless impediments it has always and at all places! been victorious. Arhan is none other than Lord
Parameshwar". A description of
Lord Arhan is discernible even in the Vedas.
Swami Virupaksha
Professor,
Sanskrit College,
Indore
The Jain Dharma is so
ancient that its origin and early
history cannot be easily discovered.
Kannulal Jodhpuri
"I once saw two
books in the hands of a Jain disciple. When I
read them I found that they were true and impartial; and that I had entered ~ new realm of thought. I
found that what I had studied from my
boyhood and the Vedic flag which I kept
flaunting were unreal and untrue. If there is a religion which is ancient, true and supremel?J sound,
it is the Jain Dharma.
Yori Jivanand
Paramhamsa
Only the Tirthankars,
the founders and promoters of the Jain
Dharma have conferred upon us the extraordinary gift of absolute non‑violence.
Dr. Radhavinod Pal
The modern research in
history has proved that the Jain Dharma
existed even before Brahminism or the Hindu Dharma.
Justice Rangnekar
The fact that the Jain
Dharma is an ancient religion has been
proved by countless rock‑edicts, caves, fossils and the excavations at Mohenjodaro. The Jain Dharma
has been in vogue from the time of
creation. It is more ancient than the Vedanta
Dharma.
Swami Misra Jhah `
"The Syadvad
provides us with a point of view of comprehensive and unified visualization. It
is not related to the fundamental
secret of an object. According to it, we cannot attain a complete knowledge of an object unless we view it from various points of view. The syadvad is
not a conjectural approach to reality.
It teaches us how we should look at the
universe.
Prof. Anandshankar
Dhruva
The Jain Literature is
greatly useful to the world in the
sphere of historical research and studies. It provides abundant material to historian~,
arche.ologists and scholars to carry
out their research. The Jain Sadhus
have set a magnificent example to the
world of self‑discipline by
disciplining their senses absolutely and by observing vows and principles with the greatest degree of
austerity. Even the life of a
householder who has dedicated himself to the
Principles of Jainism is so faultless and perfect that it should be honoured throughout India.
Dr. Satish Chandra
Vidya Bhushan (Calcutta)
Lord Mahavir
communicated the message that Dharma is the only truth, with his voice that resounded like the sounds of a kettledrum. It is really significant that
this message has captivated the whole
country.
Dr. Rabindranath
Tagore
We can attain absolute
serenity by following the path shown by
Mahavir. In no other religion do you find the philosophy of .non‑violence developed to such an
extent. On account of its philosophy of
non‑violence, the Jain Dharma is worthy of becoming the religion of the world.
Dr. Rajendra Prasad
The Jain Dharma was in
vogue even before the emergence of the
Vedant darshan. The Jain Dharma has been in practice even from the beginning of creation.
Dr. Satishchandra
Vardhaman Tirthankar
made the traditions of the F'rinciples
and ideologies that had been expounded by the 23 earlier sages or Tirthankars go forward. We have a
lot of evidence to establish the view
that there were countless devotees and
followers of Rishabhdev even before the commencement of the modern era. The Tirthankars are given
prominence and honour even in the
Yajurveda. The Jain Dharma has been in existence from times immemorial.
Dr. Radhakrishnan
The Jain literature is
more ancient than the others and it is
useful for the daily spiritual austerities and practices. So, I heartily desire to acquire a know1edge of
Jain Dharma. It had an independent existence even before the
emergence of Hinduism. Its impact was
experienced by the greatest men of the
past.
Ravbahadur Poornendra
Narayana Sinha
It has been clearly
established that Jainism is not a branch
of Buddhism. In the Jain philosophy, there is a detailed discussion of the principle of life or
existence. No other darshan has so many
philosophical works.
Abjaksha Sarkar,
M.A.,LLB.
The greatest principle
of Jainism is its principle of non‑violence. The greatness of this religion is that it permits even women to become initiated into
Charitradharma and to lead a life of service
and dedication. The Buddhists do not
fear committing violence so much as Jains.
I very much like the
subtler aspects of the Jain
philosophical doctrine
Mohammad Hafiz Sayad,
B.A.,LL.B.
I am greatly
interested in the Jain doctrines because they
contain a subtle and profound discussion of the Karma Philosophy.
M. D. Pande
Shri Suvratlal Varman,
M.A., has written this in a Urdu
monthly magazine.
THE SACRED LIFE OF MAHAVIR SWAMI
Oh you Hindus !Learn
to honour these great men. Their hearts were so broad and spacious like the sea
in which love for human beings rolled and sent forth endless waves. He
renounced everything for attaining the welfare of all the jivas in samsar. This great reformer of the world is a
precious gem in the history of our culture.
He made extraordinary
sacrifices; he renounced everything. He embodied the miracle of dharma. He
bears the title of Jin. Whatever he said was plain and perfect. By means of
Tapa (austerities), Japa recitation of
hymns and Yoga Sadhana (spiritual
endeavours) he attained perfection. He attained absolute self‑realisation.
KARMACHAKRA (The wheel of Karma)
The jiva has to
experience, countless events in Samsar. By
means of this picture relating to the Karma Chakra, we have explained
and illustrated what kinds of sins are committed by the jivas in the background
of those events. The Karma Chakra has
18 columns. We shall begin with the first column relating to the Jnanavaran
Karma
THE JNANAVARAN KARMA:
Students experience
pain and sorrow when they take up books to study. They feel so because they
cannot remember what they read. This happens on account of the effect of the
Jnanavaran Karma in the background. In
the second column, on account of the emergence of the Jnanavaran Karma, people
cannot understand what they read. They think it is their misfortune. When this
Karma is destroyed, people can understand anything with the helP of
authoritative books.
THE DARSHANAVARAN KARMA:
On account of the
emergence and the efficacy of Darshanavaran Karma, people become blind; and
cannot even see a motor car coming up. (In the fourth column) on account of the
efficacy of Darshanavaran Karma, man develops the habit of sleeping so deeply
that he will not be aware of a snake that may come near him.
THE MOHANIYA KARMA:
On account of the
emergence and the efficacy of Mohaniya
Karma, man though he receives exhortations from a Sadhu, becomes a slave
to the infatuation of false perception and deems violence and other sins,
duties like a fisherman. Then, when he does not commit even violence, even then
he is devoid of discipline and remains like a tree bound by Karmas, but if it
is not bound by the Mohaniya Karma, the tree which does not commit sins openly
attains salvation (In the 6th column) (From top to bottom). Though exhorted by
Sadhus, man likes meateating or enslaved by Moha, he commits sins and kills
sheep; and blinded by false shastras, sacrifices animals at yaqnas. (In the seventh column). On account of the
attachment and attractions of the five senses man becomes attached to various
means of mundane happiness. In the eighth column, serially from top to bottom
the jiva entertains anger. He grows proud like Ravana, the ten‑headed one
according to the non‑Jains (but actually, he had one head which was
reflected hy nine splendid diamonds. He is therefore said to be the ten‑headed
one). Students may adopt the deceptive
method of copying in their examinations. Under the influence of this Karma,
people become extremely avaricious. Enslaved by passion, they engage themselves
in "Cock and hen" loveaffairs. On account of the efficacy of
Shatavedaniya Karma man experiences happiness on account of prosperity (in the
tenth column) on account of the Ashata vedaniya Karma, he experiences pain by
beating and driving animals and experiences sorrow on account of illness.
THE AYUSHYAKARMA:
On account of the
Ayushyakarma, the jiva attains life; it takes birth and has to experience
existence upto the time of death. The eleventh column shows the child in the
womb and the twelfth column shows him dving after completing the span of his
life, and giving up the body.
THE NAMKARMA:
On account of the
efficacy of the Tirthankar‑nam Karma, the loftiest one of the Namkarma
group, the Lord sits upon the triple stronghold of the Samawasaran and delivers
his sermons. On account of the efficacy
of the Suswarnamkarma, man sings
sweetly. (In the 14th column top to bottom) on account of the efficacy of the
Yashnamkarma others honour and glorify him.
On account of the deficiency of the Sharir Anqopanq Karma,
one becomes lame. On account
of the efficacy of the Shubha‑varan-nam Karma one attains a beautiful
appearance and on account of the Ashubhvananamakarma one becomes ugly.
THE ANTRAYKARMA:
On account of the
efficacy of the Labhantaraykarma, the
suppliant or the beggar inspite of repeated entreaties for help receives
no help because others refuse to help him. On account of the efflcacy of the
Danantaraykarma, a man does not have the mind or enthusiasm to render help to
the needy, though he possesses all kinds of prosperity or wealth. (Above) The
Bh~ogantaraykarma shows its efficacy. Though delicious food is ready one cannot
eat it because one receives a telegram or news that one's dear relative is
suffering from some dreadful disease; and the food cannot be enjoyed. (In the
16th column from top to bottom). A merchant gets a large number oI customers
because his Labhantaraykarma has been destroyed. Another merchant, on account
of the Lab11.antaraykarma gets no customers and sits in desperation with his
hands on his head. In the same manner, (in the picture shown) the
Viryantaraykarma of a labourer has disappeared; so he easily carries a heavy
sack of grain; but a merchant on account of the Viryantaraykarma pants for
breath when he lifts even a small bag.
THE GOTRAKARMA:
On account of the
efficacy of the superior Gotrakarma one is born in a noble family and enjoys
prosperity and on account of inferior Gotrakarma one is born in a low family.
The jivas in samsar
are as mentioned below:
(1)
EKENDRIYA: Those that possess only one
sense namely: the sense of touch. Examples are:
I.
Fire (Thejaskay)
II. Tempests
(Vayukay)
III. Mountains
and Stones (Prithvikay)
IV. Rivers
and water (Apkay)
V. Tree
(Vanaspathikay of a special type)
VI.