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Jainism -the Philosophy ~ ❖ ❖ GREAT MEN'S VIEWS ON JAINISM ❖
I say with conviction that the doctrine for which the name of Lord Mahavira is glorified nowadays is the doctrine of ahimsa. If anyone has practiced to the fullest extent and has propagated most the doctrine of ahimsa, it was Lord Mahavira. ~ Mahatma Gandhi
Mahavira proclaimed in India that religion is a reality and not a mere social convention. It is really true that salvation can not be had by merely observing external ceremonies. Religion cannot make any difference between man and man. ~ Rabindranath Tagore
We learn from scriptures (shastras) and commentaries that Jainism is existing from beginning less time. This fact is indisputable and free from difference of opinion. There is much historical evidence on this point.
~ Bal Gangadhar Tilak
I adore so greatly the principles of the Jain religion, that I would like to be reborn in a Jain community.
~ George Bernard Shaw
Albert Einstein remarked that the eternal mystery of the world is its intelligibility. True religion fastens to this element of intelligibility and creates a system of thought and action which leads to true harmony and bliss. And it is indeed so with Jainism.
~ Albert Einstein
In conclusion let me assert my conviction that Jainism is an original system, quite distinct and independent from all others; and that therefore it is of great importance for the study of philosophical thoughts and religious life in ancient India.
~ Hermann Jacobi
What would be the condition of the Indian Sanskrit literature if the contribution of the Jains were removed? The more I study Jain literature the more happy and wonder struck I am. The Jains have written great masterpieces only for the benefit of the world.
~ Dr. Hertel, Germany
Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances the more that Jain teachings will be proven.
~ LP Tessetori
Lofty ideas and high ascetic practices are found in Jainism. It is impossible to know the beginning of Jainism.
~ Major-General Furlong
Jainism has contributed to the world the sublime doctrine of ahimsa. No other religion has emphasized the importance of ahimsa and carried its practice to the extent that Jainism has done. Jainism deserves to become the universal religion because of its ahimsa doctrine.
~ Justice Rangnekar, Bombay High Court
The Jain sadhu leads a life which is praised by all. He practices the vratas and rites strictly and shows to the world the way one has to go in order to realize the atma (soul). Even the life of a Jain householder is so faultless that India should be proud of him.
~ Dr Satischandra Vidyabhushan
The right of welcoming the delegates of the universal peace organization belongs to the Jains only. Because ahimsa alone contributes to the establishment of universal peace. Tirthankara, the profounder of Jainism, preached to the world the ahimsa doctrine. Therefore, who else except the followers of Bhagavan Parshvanatha and Mahavira can preach universal peace?
~ Dr Radha Vinodpal
There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed.
~ Dr S Radhakrishnan
Truly speaking, Jainism is an independent and original religion, for it is neither Hinduism nor the Vedic religion, but of course it is an aspect of Indian life, culture, and philosophy.
~ Jawaharlal Nehru
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Jainism -the Philosophy ~ ❖ The Thought Wave (Manasa Taranga) taken from MOOKMATI -Acharya Shri Vidyasagar ji ultimate composition... music of his soul!
Generally, whatever is existent, can't be non-existent, and the origination too of that which is non existent is impossible. Not only the philosophic thinking, but also the new materialistic age has welcomed this fact.
Though, through the nature-born creativity and transmutability of each and every thing, the present-past-future, that is, the triple-timed life is proven; even then, the Creator- Maker of this endless world is some supernaturally powerful 'Purusa' - i.e., some Supreme Being, - and who else can he be, except God Himself?- generally, all the philosophers extend their acceptability to this recognition. Where are they fully familiar with the settled order of cause and effect?
Who is the doer of a particular deed and what is the efficient cause behind it? - So long as the mystery related to this point remains unfolded, only till then, this allured mortal being, is engaged, day and night, in the acquisition and protection of suitable things, separate to his own being, and in the removal of unfavorable things.
Yes, well, whether it is an act related to sentient 'being' or insentient 'matter', its origination is not possible without a due cause. And, it is also and irrefutable rule that an effect really resembles its cause. As the seeds are sown, so the harvest is reaped, nothing contrary to it.
Thus, the cause is chiefly of the two types--the first is 'the material cause' (Upadana), the second 'the efficient cause' (Nimitta). The material cause may be called the internal cause; the efficient cause, the external cause. The material cause is that which moulds itself into the form of the effect, and that which acts as 'helper', in its moulding is called the 'efficient cause'. As for example, a lump of soil changes into the form of a pitcher with the help of a potter-artisan.
On taking a minute view of the above-said example, the related originalities, not only those of the material cause, but also those of the efficient cause become evident. Here, there are few other efficient causes also, in addition to the Potter-artisan who is at work, as an efficient cause- the light, the potter's wheel, the proper rod for the circular motion of the wheel, the string, and the unshakable axle fixed firmly into the earth etc., etc.
Among these efficient causes, some of them are neutral, while some others active. In such a condition, to those who have no faith in the efficient causes, this pen puts questions, that:
– Can even a skilful Potter-artisan make a pitcher in absence of light?
– Can the lump of soil be moulded into the form of a pitcher without the Potter-artisan's wheel?
– Is the circular motion of the Potter-artisan's wheel possible without the rod?
– Is the circular motion of the Potter-artisan's wheel possible without the support of the axle?
– Can all these events take place without the ground, which provides the base to the everything?
– Is the Potter-artisan as neutral or unconcerned as the axle and light?
– Can the lump of soil assume the shape of a pitcher by a mere touch, without being pitcher-like into the hands of Potter-artisan?
– Without acquiring functional consciousness in assuming the figure of a pitcher, can the typical pitcher reach the hands of the Potter-artisan?
– Can a Potter-artisan use his functional consciousness in casting a due pitcher without the desired will for it?
– Is the wish for casting a pitcher without an aim?
– What else is that except 'no', which can provide a solution to all these questions?
Keeping in view this inevitability of the 'efficient cause', to suppose God as the 'Creator of the Universe' too, is to deny the independent competence of the reality of substance, and to put a question mark upon the venerability of the status of God.
Not only within the sects if the explores of the true nature of substance, and those of the enjoyers of the real state of substance, but also among the true devotees of God too, that doubt may arise as to where did God reside before the 'Creation of Universe'? Was He an Incorporeal Being or a Corporeal One?
In the form of an 'Incorporeal Being', the creation of an endless universe is indeed, something of a distant affair; even the petty worldly activities can't be performed. Yes, it is also not proper to say that God, having forsaken his state of 'Beatitude', re-takes an embodiment-and disposes off the worldly affairs; because the formation of a body depends upon the past life-Karmas, the bondage of Karmas depends upon the fair or foul innate feelings, thoughts and sentiments is based upon the sense-organs and the craving for mental inclinations; and it is universally accepted that God remains entirely above all these things.
Having renounced all sensualities and unclean emotions, after being triumphant over the slavery of senses, and foul emotions-and thus becoming a winner of his own mind; the ascetic, who has dedicated himself with full faith for 'self-accomplishment' and has attained 'eternal happiness' after revealing the hidden Godly powers within his soul- that God can't incarnate Himself now into the world. After churning out clarified butter from milk, can the clarified butter turn back into the form of milk again?
The second option too, in the form of supposing God as 'Corporeal Being', is not proper; because the body in itself is that bondage, which is the root of all the other fetters. If the body is there, the world is there; what else is there in the world except sufferings? Therefore, 'Godliness' cannot accept or tolerate any bondage in the form of afflictions. Thus, the accomplishment of 'Godliness' is not possible under 'worldliness'. Yes, worldly one may become God on the basis of perfect divine dedication, after eliminating all worldly bondages.
It can also not be said that, when the attractive cities etc, are erected even by the 'Vidyadharas' and the celestial deities through the strength of their occult or magical arts and super powers of alterations of body, then, what hindrance is there in the creation of universe by Corporeal God? Because, the cities etc. constructed by the celestial deities etc., are instantaneously improvised, and not triple-timed, i.e. related to the past, the present and the future. Even these constructions too are limited and not world-wide. Moreover, there is no purpose of beneficence there, but the purpose is that of satisfying a mind thirsty for sensuous pleasures. The real thing, indeed is that the occult arts and super powers of alterations of body too bear fruit in accordance with the rise of pre-accomplished auspicious Karmas, otherwise not.
According to Jain philosophy, the corporeal Supreme Soul too, regarded as the piercer of the mountains of exploits of past Karmas, the Knower of the true state if things of the universe and acknowledged as the 'Supreme Guide' for the path of 'Salvation', is corporeally existent. As he acts like a benefactor for all worldly beings through religious preachings, similarly, it is not reasonable to say that God obliges us all through the creation of this universe. Because, firstly, Jain Philosophy has only formally accepted the corporeal Supreme Soul as God. Really, they have been assigned the status of an ascetic-well-versed in Holy Scriptures, and only such Snataka-Muni in natural (naked) form, who are free from all worldly attachments, bless with religious preachings unselfishly.
Having adopted as basis the religious preaching of Jainism, to support one's own view, the very acceptance of God in the form of 'Creator of the world', is to prove God an image of partiality, having a feeling if attachment to one and aversion to others; because, why His worldly beings created by 'Him', are some poor and some rich, some full of demerits some meritorious; some of them humble, inferior; some pitiable and slaves, while the others free, independent and prosperous; some of them men, while the others monkeys, animal and birds; some the deceitful, the cunning the knave and the heartless ones, while the others virtuous and pious; some having well-shaped bodies and looking beautiful, while others ugly and distorted etc., etc. Why? Why that God won't have made all of them at par with one another? Or, 'He', should have made them all similar to himself after 'His' own image? The personality of a God, merciful to the poor, a treasure of compassion, can't be as such. To save God from this great defect, it is also improper if one says that allots the worldly beings their due heavens or hells etc., indeed, to let them undergo pleasures or pains according to their own merits or demerits; because, what purpose remains to be served by God when all the diversities and disparities of these living beings are the resultant of their own auspicious-inauspicious Karmas? Not because of the police, but due to theft, a thief gets himself into the jail; not because of the celestials, but due to her good moral character, Sita's fame has spread far and wide.
In this context, one more thing deserves to be added that, "Some schools of philosophy, take Jain philosophy, to be an atheist one (Nastika) and propagate that those, who don't accept God". This estimation by them really shows their little knowledge about philosophy. It should be known that 'Jain', philosophy, which is the sustainer of the 'Sramana Sanskrti'*, has affirmed its deepest faith in God as supremely revered and venerable, not as an Architect of the Universe. Hence, Jain philosophy is an ideal theist (Astika) philosophy, which shows the right direction to the Atheistic philosophies. Really, to recognize, God as the 'Creator of the world', is the very negation of 'His' existence, and it is; indeed, 'Atheism' - a falsehood. In due confirmation of this relevant topic, the Fourteenth and the Fifteenth memorable couplets (aphorisms) from the fifth Chapter of the Hridaya Sthaniya Gita, in the great epic Mahabharata, may also be quoted here -
– That is, The Lord or the Supreme Being doesn't prepare the creativeness of the World -[doesn't make Himself the 'Doer' of the World] - doesn't really create the Karmic actions and the work of joining their resultants. The very nature of the world makes the world take its own course.
– Couplet, 14
– That Lord or the Supreme Being neither owns one's sinfulness nor auspiciousness as well. The worldly creatures feel infatuated due to their vision being clouded with delusions.
– Couplet, 15
– This very sense is very clearly expressed through the following memorable verse in the Tejovindu Upanisad (5/51-52) -
– To suppose 'Brahma' as the 'creator' of the world, 'Vishnu' as the 'protector' and 'Mahesha' as its 'destroyer' is untrue. To set this supposition aside is, indeed, 'Theism'. So be it.
For unravelling some such fundamental doctrines, this Literary Work has been done, and it is such creative work, due to whose holy contact, there appears an uprise in the feelings of detachment, even in a life enveloped with the sentiments of love full of excessive attachments to worldly pursuits, in which, the earthly figures have been adorned with unearthly fineries; the figure of speech is now feeling itself as enough; in which, the word-usage acquires its true meaning and the meaning gets filled with sublime truth; which has, under the pretext of criticism, bestowed eyes to the new way of investigation; which has affected and influenced to the Hindi-world with its splendour even prior to its complete appearance like the sun hidden within the lap of the East at the day break; during the perusal of which, even the poets skilled in the art of poesy, would find themselves far away from the creation of spiritual poetry; whose adorable deity is the perfectly pure consciousness; from whose every line of each reference, soul gets inspired to awaken its dormant powers of consciousness; which hasn't denied the settle order of the race, caste., high family etc. but has affirmed in accordance with the conduct after birth, the high or low forms of changes in them. Therefore, along with avoiding the blemish of 'caste-admixture', which has recognized the 'gain in category', as the nobility and success of human life; which has declared a life full of the sentiments of purity and goodness as truly 'religious', whose real purpose is to keep up alive that perfectly passion-free and calm 'Sramana Sankriti'* - that is, the 'Culture of
Asceticism', which aims at uprooting the corrupt customs and practices, pervading the social, educational, political and religious fields of life; and thus moulding the Age from (Bhoga) that is, the enjoyments of the materialistic world to (Yoga), that is, the religious and abstract medications of the Spiritual Bliss (Yoga), by initiating the auspicious purificatory rites; and thus which has been given the name - 'Mukamati' - The Silent Earth.
At the... 'Madhiyaji'1 in Jabalpur
It was the occasion for the second reading
Of the Holy Scriptures,
When this 'Work' at first came into being
And, at the sight- gladdening Nainagiri2
The literary-journey came to its completion
– The Samavasarana Temple3 came into existence
When took place the Gajaratha ceremony.
-The large-black-bee at Shri Guru's lotus feet. (Vidyasagar)
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* Sramana Sanskrti - that is the great ancient culture, propagated by Jain ascetics in India.
1. 'Madhiyaji - A famous place of pilgrimage at Jabalpur, M.P., India.
2. Nainagiri - A sacred place of pilgrimage at Chhatarapur District in M.P.
3. Samavasarana Temple - The holy and grand place, where the great gathering meets to hear the religious preachings of Tirthankaras - a symbolic temple of it.
4. Gajaratha Mahotsava - A great religious ceremony with a large three storeyed Chariot -carrying the image of 'Jinadeva'. The chariot is driven around by two elephants through a track crowded by general public.
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Jainism -the Philosophy ~ ❖ Sallekhanã: The Fast to Death: The most controversial of Jain ascetic practices - though, it must be emphasized, a quite rare one - is the practice of self-starvation - known as sallekhanã or santhãrã - occasionally undertaken by Jain monks and nuns, and the rare layperson, as the ultimate act of ahimsã and aparigraha. ❖
This practice - as Jains emphasize quite strongly - is not a form of sucide. It is not undertaken out of passion or because of despair or anger. It can only be undertaken with the permission of one’s spiritual preceptor, or guru. The guru’s duty is to ensure that one’s motives in undertaking this fast to the death are pure - that one is doing it out of a genuine sense of detachment from the body and out of compassion for all of the living beings that one will save by not continuing to eat, breathe, and consume resources. Such a holy death is seen as having great capacity to advance the soul on its path to liberation, and to be possible only for beings who have perfected their compassion and their wisdom to such a degree that they would rather die than cause pain or death for even the tiniest of creatures. There is, in fact, a famous story of a renowned Digambar scholar-monk of the sixth century, Samantbhadra, who sought permission from his guru to undertake the fast to the death because he had contracted leprosy and wanted to, quite literary, put himself out of his nursery. His request was denied because his guru could perceive that the real motive behind Samantbhadra’s desire was not, in fact, compassionate detachment, but rather the wish to avoid the physical discomfort of his disease. Only after he had spent a good deal of time in meditation and had come to accept his condition with equanimity was he granted permission to undertake sallekhanã.
Sallekhanã is an ancient practice. The first mention of it occurs in the earliest of the Jain scriptures, the Ãcãrãngã Sûtra (Ãcãrãngã Sûtra 1.7.8). A Brahmin convert to Jainism named Skandaka Kãtyãyana undertakes it with permission of Mahãvira. It is described as a highly ritualized process, with elements reminiscent of a Vedic sacrifice.172
This practice is of course controversial, especially among non-Jains, because it at least appears to be a religiously sanctioned form of suicide. It is most often undertaken by very elderly Jain ascetics who - due to various physical infirmities - are no longer able to perform their ascetic practices. This is quite different from Samantbhadra’s despair, for the basis of the decision is the ability to practice, not physical or mental discomfort. In a recent case in Rajasthan, a court injunction was sought to prevent two elderly Jain women from undertaking this death by fasting. The case required members of the Jain community to articulate the distinction between sallekhanã, or santhãrã, and suicide in order to show that this practice did not meet the legal definition of suicide.173
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