Rama Theertham: Where Hinduism, Jainism and Buddhism Meet

By Venkatesh Bayya, Times of India Dec 9, 2012

 VISAKHAPATNAM: A confluence of Hindu, Jain and Buddhist traditions, Rama Theerthalu or Ramatheertham, a small village, about 15 kms away from Vizianagaram in Nellimarla mandal of the district, is a unique pilgrimage centre where pilgrims and locals alike worship the Tirthankaras, Buddha and Lord Rama.

The Ramula Swami temple, as it is popularly known in local parlance, is 1,000 years old and has idols of Lord Ram, Sita Devi and Lord Lakshmana plated in silver. Spread out on three bare granite hills, Bodhikonda, Durgakonda and Gurubhakunta Konda are remains of an ancient Jain temple and an extensive Buddhist monastery that dates back to 3rd century BC.

Explaining the significance of the place, chief priest Guruvugaru observed, "Rama Theerthalu signifies the essence of Sanathana Dharma. It is a place where people who believed in different schools of thought interacted with each other, co-existed and learnt from one another. It is a place where the agnostic, atheist and the believer come together in harmony."

Stressing on this point, Duvvuri Varahalu, a resident of Vizianagaram ( Oruganti Vaari Veedhi) said, "Though it is popular for the Buddhist and Jain remnants and the Rama Temple, there is also an ancient Shiva temple in the vicinity. The beauty of Rama Theerthalu lies in the fact that it is a unique collage of different traditions - smarthic and non-smarthic. Of course there are skeptics, who believe that Hindu tradition came into existence much later. It could not have been possible because Jainism and Buddhism never really replaced the Vedic way of life."

However, there are a few who believe that the entire place was a massive Jain and Buddhist centre, and hence the Vaishnavite connect. The site is surprisingly well-maintained and unlike other Buddhist and Jain monuments in the region, is not dead.

"One should come here during Ramanavami and Vaikuntha Ekadasi. All the three hills teem with life and are lit up with lamps. Thousands of pilgrims also come here during the Shivaratri fest. At the end of the day, the pilgrims worship at the Buddhist relics, the Jain temple (dedicated to one of the Tirthankaras) and the Rama temple, how does it matter if they call themselves Hindus today?" queried one of the priests at the temple, laughing at the notion of Hinduism poaching on what was once a Buddhist and Jain centre.

Pointing out that Buddha himself is still worshipped as a Hindu god, an avatar of Vishnu, he said that Buddhism never really died in India, especially in Rama Theerthalu.

The temple is now under the control of the Devasthanam board and the trustees are the scions of the Vizianagaram family. Though Rama Theerthalu never earned the fame that Simhachalam did, it is a pilgrimage centre that holds a charm of its own and draws many non-believers too.

Emani Uttam Prasad, an avid trekker and a keen photographer observed, "I may not be interested in the temple but the place is enchanting and above all a great spot to trek."

Overlooking the Nellimarla valley, Rama Theerthalu could be considered the most scenic pilgrimage centre in Vizianagaram district. Archeological Survey of India officials in charge of the site said, "We have done a lot of work on the site as we believe that the place has more to offer. The Buddhist site, according to our senior archeologists, is probably much bigger than what we think it is today."

Meat Eating Tradition of Vedics | Role of Jainism in Stopping It

"Meat-eating and wine-drinking in Brahminism were discarded on account of the influence of Jainism" Lokmanya Tilak

Well this can be proved as per vedic purans too on reality basis & after reading following one will be convinced that vegetarian & ahimsa concept was borrowed by vedic religion ( today corruptly known as hinduism ) from jainism .

HINDU SCRIPTURES ALLOW NON-VEGETARIAN FOOD
Some Hindus think that it is against their religion to have non-vegetarian food But the fact is that the Hindu scriptures permit a person to have meat The scripture mentions sages and saints having meat. Hindu scriptures clearly mention that there is nothing wrong in having meat.
It is mentioned in Manu Smruti, the law book of Hindus! In chapter 5 verse 30 “The eater who eats the flesh of those to be eaten does nothing bad! even if he does it day after day; for God himself created some to be eaten and some to be eater”

Again next verse of Manu Smruti that is; chapter 5 verse 31 says “Eating meat is right for the sacrifice, this is traditionally known as a rule of the gods”

Further in Manu Smruti chapter 5 verse 39 and 40 says “God himself created sacrificial animals for sacrifice… therefore killing in a sacrifice is not killing.”

Manu Smruti even narrates the supremacy of killing animals in sacrifice it is mentioned in chapter 5 verse 42 “A twice born (a Brahmin) who knows the true meaning of Vedas and injures sacrificial animals for CORRECT PURPOSES cause both himself and the animal to go to the highest level of existence".

Among the Hindu scriptures Vedas are considered as most ancient and most sacred. We find mentioning of non-vegetarian food in Vedas too it is mentioned in Rig-Veda book 10 Hymn 27 verse 2 “Then will I, when I lead my friends to battle against the radiant persons of godless, prepare for thee at home a vigorous bullock, and pour for thee the fifteen fold strong juices"

Again in RigVeda book 10 Hymn 28 verse 3 it says "0 Indra, Bulls they dress for thee, and of these (meat) thou eatest when Maghavan, with food thou art invited". In Rig veda Book 10 Hymn 86 verse 13 says “indra will eat thy bulls, thy dear oblation that effecteth much. Supreme is Indra over all"

These verses indicates that Indra, a god of vedic age, used to eat meat.

Also another god of vedic age, Agni, is referred to as "flesh-eater' in vedas.

For example, in Rig Veda bock 10 Hymn 16 verse 10 it is said I choose as god for Father-worship Agni, FLESH Eater, who hath past within your dwellings". In RigVeda Vivah sukta book 10 Hymn 85 verse 13, it mentions that during marriage ceremony the guests were fed with the meat. it says “in Magha days are oxen slain, in Arjunis they wed the bride" Atherva veda book 9 Hymn 4 verses 37-38-39 gives _expression that cow's milk and cow's meat are most tasty among all other foods. It says "The man should not eat before the guest who is Brahmin versed in holy lore When the guest hath eaten he should eat. Now the sweetest portion, the produce of cow, milk or flesh, that verily he should not eat (before the guest)" If you read Mahabharata Shanti Parva chapter 29, a story of greatness of a king called Rantideva is described It is said that he was very rich and generous, and used to feed thousands of guests. The paragraph reads as follows “All the vessels and the plates, in Rantideva's palace, for holding food and other articles, all the jugs and other pots, the pan and plates and cups, were of gold. On those nights during which the guests used to live in Rantideva's abode, twenty thousand and one hundred kine {cows} had to be slaughtered. Yet even on such occasions, the cooks, decked in ear-rings, used to proclaim (amongst those that sat for supper) “There is abundant of soup, take as much as you wish, but of flesh we have not as much today as on former occasions" This shows that even after slaughtering 20,100 cows, meat used to fall short on some occasions.

Many more quotations can be given where non-vegetarian food is given preference compared to vegetarian food. For example, Mahabharata Anushashan Parva chapter 88 narrates the discussion between Dharmaraj Yudhishthira and Pitamah Bhishma about what food one should offer to Piths (ancestors) during the Shraddha (ceremony of dead) to keep them satisfied Paragraph reads as follows "Yudhishthirn said, "0 thou of great puissance, tell me what that object is which, if dedicated to the pitris (dead ancestors), become inexhaustible! What Havi, again, (if offered) lasts for all time? What, indeed, is that which (if presented) becomes eternal?”
"Bhisma said, Listen to me, 0 Yudhishthira, what those Havis are which persons conversant with the rituals of the Shraddha (the ceremony of dead) regard as suitable in view of Shraddha and what the fruits are that attach to each. With sesame seeds and rice and barley and Masha and water and roots and fruits, if given at Shraddhas, the pitris, 0 king, remain gratified for the period of a month. With fishes offered at Shraddha, the pitris remain gratified for a period of two months. With the muflon they remain gratified for three months and with the hare for four months, with the flesh of the goat for five months, with the bacon (meat of pig) for six months, and with the flesh of birds for seven. With venison obtained from those deer that are called Prishata, they remain gratified for eight months, and with that obtained form the Ruru for nine months, and with the meat of Gavaya for ten months. With the meat of the buffalo their gratification lasts for eleven months. With beef presented at the Shraddha, their gratification, it is said, lasts for a full year. Payesa mixed with ghee is as much acceptable to the pitris as beef. With the meat of Vadhrinasa (a large bull) the gratification of pitris lasts for twelve years. The flesh of rhinoceros, offered to the pitris on anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called Kalaska, the petals of Kanchana flower, and meat of (red) goat also, thus offered, prove inexhaustible.

So but natural if you want to keep your ancestors satisfied forever, you should serve them the meat of red goat.

Same message is repeated in Manu Smruti Chapter 3 verses 266 to 272. In Shraddha (ceremony of dead) even Brahmjn priests are expected to eat meat. Manu Smruti instructs Hindus to serve non-vegetarian food to priests i.e. Brahmins. It says in Chapter 3 verses 226 and 227 “Purified and with a concentrated mind, he should put down on the ground before (those priests) seasoned foods like soups and vegetables and also milk, yogurt, clarified butter, honey and various foods that are eaten and enjoyed, roots and fruits, tasty meats, and fragrant water.

Hindu scriptures not only allow non-vegetarian food but at few places it makes it compulsory for Hindus to eat non-vegetarian food. If anyone refuses non vegetarian food, he will have to face consequences.

according Hindu Scriptures, In Vishnu Dharmottar Puran book 1 chapter 140 verses 49 & 50 says,
"Those who do not eat meat served in the ceremony of dead (Shraddha), will go to hell (narak)".
And Manu Smruti mentions still stronger punishment. In Manu Smruti Chapter 5 verse 35 it says,
“But when a man who is properly engaged in a ritual does not eat meat, after his death he will become a sacrificial animal during twenty-one rebirths"

This verse says those who don't eat meat will become sacrificial animals in next twenty-one rebirths. It not only says that a person will become an animal but says will become “sacrificial animal" meaning others will sacrifice him.

These statements are mentioned in vedic purans on fact basis .

Todays vedic hinduism is more influenced by jainism on jain concept of ahimsa & vegan theory .

Jainism, Tirthankaras and the Indian Way

by Dr. Ravindra Kumar

In spite of vital role played by the Vedic-Hindu view of life in the making and developing of the Indian Way, the contribution of others towards its strengthening and welfare cannot be minimized. Also cent percent credit of strengthening the Indian Way from time-to-time cannot be given only to the Vedic-Hindu view of life. Any such attempt will be inappropriate; it will not justifiable. Moreover, such an attempt will penetrate the wide scope of the Indian Way itself. Along with this, it will be an act of indifference from the fundamental spirit of Ahimsa, which is an eternal, greatest and natural value, which calls upon self-realization, and which fills the Indian Way with features like unity and equality.

After Vedic-Hindu view of life the name of Jain philosophy can be mentioned foremostly in context of making the Indian Way firm. The Jain Tirthankaras from time-to-time contributed towards strengthening it. Doesnt matter if the religious community, known as the Jain today, has no faith in Godlike Supreme Power or Jain philosophy does not make God the basis of human-unity and equality, but the approach through which Jain Tirthankaras, in spite of its limited number of followers, parallel to Vedic-Hindu view of life made Ahimsa the only basis of all human-activities that doubtlessly gave strength to Indias Way in which universal acceptance is nucleus. Doesnt matter if Jain philosophy connected Ahimsa to tough self-restraint and self-control which would not be possible for commonmen to follow, but the role played by Tirthankaras and Saints of this religious-community in spreading and propagating this eternal, natural and greatest human value is an indivisible and permanent part of open chapters of the Indian Way.

The tradition of Jain philosophy and Tirthankaras is very old I am particularly of the view that Jain Philosophy is Sanatana. Proofs of existence of Tirthankara Rishabhdev have been found in digging work of sites of the Indus Valley Civilization. Not only was this, as per the mention in the Jain treatises, Rishabhdev, the first Tirthankara, was the son of Nabhi and Marudevi, the king and queen of Ayodhya. In the Rig-Veda itself he has been mentioned as one of the Avataras-incarnations. In treatises of Hindus and Jains both it has also been mentioned that Rishabhdev was from the Ikshavaku family line. Particularly Jain treatises describe that Hindustan [India] was known as Bharatha due to Bharat, the eldest son of Rishabhdev and who was a great king. Undoubtedly, the Jain tradition is quite old. Like Hinduism history of Jainism is ancient. Thus, from ancient times, and particularly from the time of Tirthankara Rishabhdev, Jainism has contributed greatly towards strengthening and developing the Indian Way.

Contribution of the First Tirthankara
The contribution of the first Jain Tirthankara Rishabhdev in strengthening the Indian Way can be apparent on four aspects. And the first among them is that being a great and wise cultivator he trained Indians in systematic agricultural work. He called upon people to domesticate animals on larger scale along with agriculture; he inspired Indians for it. Both these practices could grant dimensions to Ahimsa and thus strengthened the Indian Way.

Bringing the society in the range of simplicity was Rishabhdevs second major contribution. He made great efforts of bringing commonmen out of the domain of hard rules. He inspired people to lead life on the basis of simple and adaptable laws. In spite of connecting Ahimsa with self-retrain and self-control, he called upon people to make love and friendliness the basis of their social conducts, which confirmed his commitment towards simplicity and adaptable rules for commonmen. In this regards it has been mentioned in the Trilokakshara:

Dhammo Vadiyamoolo Vanimmiyio Adybihamen

Meaning thereby, Rishabh, the first Tirthankara, laid the foundation of the simple dharma. That dharma was based upon love and friendliness.

The third and ever memorable contribution of Rishabhdev towards the Indian Way had been in his work and teachings of developing the art of cottage industries and that too according to demand of time and space. In this connection too he trained the people. It has been mentioned in the Vrihat Swayambhu Istrota:

Prajapatriyah Prathamam Jajivishiyuh Shashasa Krishyadasiyu Karamasu Prajah

His fourth contribution had been in his exemplary teachings of realistic honesty particularly for those who were involved in business for their livelihood.

All the above four contributions of Rishabhdev, in spite of being extraordinary in his on time, are worth giving a thought until today. Tirthankara Rishabhdev is ideal for those who think about the Indian Way, who are concerned of making this way firm and broad in prevailing conditions of India and the whole world. Doubtlessly, in this regard, Rishabhdev goes beyond the limits set by any particular religious-community.

Chain of Tirthankaras
After Rishabhdev, the first Tirthankara, his great tradition was spread and propagated among the masses by other twenty-one Tirthankaras in prevailing circumstances of their respective times. Among those eighteen Tirthankaras-Ajitnath, Sambhavnath, Abhinandannath, Sumatinath, Padamprabhu [or Padamprabh], Suparshvanath, Chandraprabhu [or Chandraprabh], Pushpadant, Shitalnath, Shreyansnath, Vasupujya, Vimalnath, Anantnath, Dharmanath, Shantinath, Kunthunath and Arhanath came from the Ikshavaku family line. They made the people realize the importance of Ahimsa and tried their level best to bring day-to-day activities of all general and particular within its domain. They were great initiator of Ahimsa in their respective eras.

Mallinath, the child of Queen Prabhavati and Ikshavaku Vanshiya King Kumbha of Ayodhya, who according to the Digambar sect of Jain-community was masculine in gender and according to the Shwetambar sect a feminine, rose to the stature of the Nineteenth Jain Tirthankara. Like earlier Tirthankaras Mallinath too accomplished the great task of spreading Ahimsa and conveyed the reality of this supreme value for the welfare of all.

Suvratnath and Naninath were twentieth and twenty-first Jain Tirthankaras and both of them also came from the Ikshavaku family line, while Neminath, the twenty-second Tirthankara, came from the Hari Vansha. They successfully went forward in giving dimensions one after the other to Jain philosophy in their respective eras. They became source of inspiration for many to come to the fold of Jainism and make Ahimsa the basis of their chores.

Tirthankara Parshvanath
Parshvanath [872-772 B. C.], the son of King Ashvasen and Queen Vama of Varanasi, who rose to the stature of the Twenty-Third Jain Tirthankara, became most popular in the chain of Tirthankaras after Rishabhdev. He was the predecessor of Vardhamana Mahavira, the last and the Twenty-Forth Tirthankara. The most valuable contribution of Parshvanath to the Indian philosophy and spiritualism was the foundation of the Chaturyama, a fourfold Shramanika system by him. And the solidarity which Parshvanath gave through this contribution to the Indian Way was not the less than any of the Vedic Rishis.

When during the Upanishadic era under the Vedic system Ahimsa was being purified as the supreme human value, and altogether it was being mentioned particularly in the Shandiloyopnishad and Chandogyopnishad, at that very time Parshvanath, with the purpose of making it foremost in theory and practice both, and to accord it the supreme place in prevailing circumstances, made it first in the Chaturyama. Through this he ratified Indias commitment to human equality and unity. Thus, he himself proved to be the best representative of the Indian Way of his time.

Chaturyama is made of those four principles on the basis of which Parshvanath established the Shramanika System. Ahimsa, Satya, Asteya and Aparigraha are included in it. Doubtlessly, by following this system, particularly its principles of true conduct, non-stealing and Aparigraha, the level of ethics and morality increases to a large extent. Both-ethics and morality-are necessary for the development of Ahimsa. They are the means of realizing it. Therefore, through his Chaturyama system, which is made of Satya, Asteya and Aparigraha along with Ahimsa, Tirthankara Parshvanath gave an extension to the Indian Way; he made it concrete.

Vardhamana Mahavira
Vardhamana Mahavira, who rose to the stature of the Twenty-Fourth Jain Tirthankara, was the son of Kashyapgotriya King Siddhartha and Queen Trishla of Kundagram near Vaishali in present Bihar. It was Mahavira who not only had brought forward the Jain tradition established by Rishabhdev but gave to it the best, unprecedented, unique and historical dimension in theory and practice, which could be known and understood by his own lifelong practices. In his own life Mahavira was on the peak of Ahimsa. I am of the view that he was unique in fostering Ahimsa. Until today he holds unique position in this regard. I am not acquainted of any such other who experienced and practiced Ahimsa to the extent as Mahavira did. Also I am not sure whether someone else will become equal to him in this context. Indians can take pride of having such a unique and matchless initiator of Ahimsa like Mahavira who born on their motherland.
Mahavira added Brahmacharya [Celibacy] to the Chaturyama system established by the Twenty-Third Tirthankara Parshvanath. Thus, he based it on five principles-Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. The purpose behind adding this new principle in the Chaturyama system was to make human conduct morally sound. In fact, celibacy is one of the best means of self-control and self-restrain. It contributes towards maintaining mental and physical balance. Furthermore, it plays vital role in developing constructive approach in man. Therefore, it promotes activities related to Ahimsa.

Being a great guide, elucidator and defender, Mahavira took the Indian Way to heights. The Ratna-traya system established by him is one of the living examples of it. Through the Ratna-traya System-Samyak Darshan, Samyak Jnana and Samyak Charitra-he inspired the people to go forward to attain the highest stage of humanity.

Being a great initiator of Ahimsa and elucidator of the Indian Way, Mahavira tried to make all, general or particular, realize that unity in diversity was a reality. He declared Ahimsa to be the soul force, and through its constant development he emphasized upon realizing harmony, which prevailed not only among human beings, but also between a dangerous and a weak or feeble animal. He talked of drinking water by a lion and a buffalo on the same landing-place.
In the scope of Mahaviras harmony and human-unity all general and particular, woman and man, rich and poor were, and are, equal. All were, and are, eligible of equal progress. All can attain the highest-Moksha. In the entire history of Jain tradition, Mahavira set record of inspiring lacs of men and women to follow Jainism by making Ahimsa nucleus in their day-to-day practices. He wished all to break their bonds and to reach the level of a Tirthankara. In this regard he surpassed all his predecessors.

To understand the reality of the [exiting or materialistic] world, Mahavira proposed a great philosophy of Anekantvad [non-absolutism]. He also presented another philosophy of Syadvad, which was based upon seven possibilities, before the world. These philosophies gave strength to the Indian philosophy on the one hand and on the other they fostered Indias way of life. Moreover, by repeating the principle of possibility of harmony among all creatures he made the aspect of universal acceptance of the Indian Way strong in theory, and by his own pure and true activities in practice.
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Dr. Ravindra is a renowned Indologist; he is a former Vice-Chancellor of the University of Meerut in India.

Jain Religion & Mahavira

Sudarshan Jain

Jainism is one of the oldest living religions of the world. The term Jaina means the devotee of Jinas (Spiritual Victors). Jinas are called so because they have won victory over passions of attachment, aversion, etc. that defile the soul. As a result, they have attained omniscience and supreme bliss. They are enlightened human teachers. They are also called Tirthankaras (Ford-makers). Here in the context, ford means tirthankara's words and teaching which help living beings to cross the ocean of misery or transmigratory existence. In every half-cycle of Time there flourish twenty-four Tirthankaras. The twenty-fourth Tirthankara of the present half-cycle of Time is Vardhamana, known as Mahavira.

Mahavira was born in 599 B.C. in a royal knightly family in Kshatriyakunda, a wellknown city of the ancient kingdom of Videha (modern Bihar). At the age of thirty, to find out the path to Ultimate Release from all misery he renounced the world, he embarked upon a spiritual career and lived a life of a Jaina ascetic. After twelve years of severe spiritual discipline of self-culture, self-control, austerities and deep meditation, he totally exterminated attachment completely and attained omniscience (kevalajnana). He became a perfected soul and prophet (Tirthankara). During the next thirty years of his career as a prophet he travelled on foot from place to place giving his message of peace and goodwill for the welfare of all living beings, without any discrimination of race, class, caste or sex. Eleven men accepted his spiritual leadership and became his chief disciples (ganadhara). He founded the order of nuns with Candanabala as its first member. The number of male and female ascetics increased and reached upto about 50,000. The lay followers were about half a million.

Mahavira's parents were followers of Parshva, the penultimate Tirthankara, who lived about 250 years earlier in Varanasi. The historicity of Parshva is proved by the modern historians and scholars. So Mahavira was not the founder of Jaina religion. He was the rejuvenator, propagator and exponent of Jaina religion which had been taught by Parshva and other omniscient teachers of his ever present and imperishable Jaina tradition.

Initially the followers of Jainism lived throughout the Ganges Valley. Around the time of Ashoka (250 B.C.) most Jainas migrated to the city of Mathura on the Yamuna river. Later, many travelled westword to Rajasthan and Gujarat and south word to Maharashtra and Karnataka, where Jainism rapidly grew in popularity.

The Jaina canon contains some sixty texts and is divided into three main group, the Purva (old texts : 14 books), the Angas (limbs : 12 books) and the Angabahya(subsidiary canon). Not all are extant. In addition to the threefold canon itself, there are extensive commentaries written in Prakrit and Sanskrit by the monk scholars. The Tattvartha Surta, written in the second century A.D., belongs to this group. Its author Umasvati is held in high esteem by both Svetambar and Digambar tradition. It for the first time presents in Sanskrit the entire canonical material on various subjects in aphoristic style and in classified form succinctly and systematically. In Jainism, the essence of religion lies in an intuitive apprehension of the purity of consciousness. According to Jainism, the love of truth is inherent in each self, but it requires spiritual exercise for its manifestation. Once this love of truth is manifested, it will lead the self to liberation sooner or later.

The conduct of a person, in the Jain view cannot be isolated from his way of life. For the true Jaina, Truth and Values are inseperable. This is where right knowledge comes in. As Acharya Samantabhadra in his Yuktyanushasanam (Verse 15) says :

"Without knowing the real nature of things, all moral distinctions between bondage and liberation, merit and demerit, pleasure and pain will be absurd."

The values of Jain religion are based on five vows viz.- non-violence, devotion to truth, non-stealing, celibacy and non-possession. The entire life style of the Jain Shravak and the Jain Sadhu emanates from these vows and the foremost is non-violence.

Ahimsa, non-violence, has been the sheet-anchor of Jainism. Ahimsa is one of the basic virtues. No where else in the other religious traditions has this basic virtue been so scientifically, scrupulously and thoroughly integrated with the main doctrine. Jainism is the only tradition which has consistently allowed this tenet soak into the very essentials of its teachings and practices. This singular uncompromising emphasis on Ahimsa is the special and exclusive feature of Jainism. In Jainism, Ahimsa is not mere human sympathy; it is empathy, the urge to identify oneself completely with other persons, other living beings, with the whole universe.

Bhagwan Mahavir said, "If you kill someone, it is yourself you kill. If you overpower someone, it is yourself you overpower. If you torment some one, it is yourself you torment. If you harm someone, it is yourself you harm." A wise man knows this and so he does not kill, nor does he overpower or torment anyone.

The heart of Jainism is non-violence. Positively stated, Jainism is a religion of compassion, universal love and friendliness. It aims at the welfare of all living beings, and not of man alone. It maintains that living beings are infinite, all so called empty spaces in the universe are filled with minute living beings. According to it, there are countless single-sense organisms that take the subtlest possible units of material elements -earth, water, fire and air - as their bodies. Fresh earth is alive but when it is baked it becomes dead. Fresh water from a well, etc. is alive but when it is boiled or influenced by mixing some other substance it becomes dead. Vegetables, trees, plants, fruits, etc. do have life but when they are dried, cut or cooked they die. To avoid injury to them as far as possible, man is advised to use them discreetly. He should resist from polluting water, air, etc. and thereby perpetrating violence to them. Worms, insects, animals, etc. help in keeping ecological balance thus they help man. And domestic animals have for ages been a constant and faithful aid to man in civilizing himself. From the ultimate standpoint of their original pure pristine state, all living beings are uniform in their nature. Jainism teaches to look upon them as upon one's own self.

Inflicting injury to them is inflicting injury to one's ownself. The Jain dictum parasparopagraho jivanam, that is 'living beings render service to one another' offers an endearing alternative to the modern Darwinian formula of 'survival of the fittest.' The life of a living being is a life of mutual cooperation andassistance. Industry, labour, service and sacrifice of innumerable living beings are there behind the sustenance and growth of an individual. Thus every individual is indebted to the universal society of all beings. Even virtues and meritorious qualities can never be cultivated and fostered in isolation.

This concept of Ahimsa, non-violence, has evolved from logical thinking and from experience. It has an almost empirical basis. It has emerged from the doctrine of the equality of all souls. Everyone wants to live, nobody likes to die. Violence enters first in thought, it then manifests itself in speech and then in deeds. That is why they say that war is born in the minds of men. The quest for ahimsa is centred in Anekantavada, the philosophy which accomodates a multiplicity of points-of-view and of perspectives.

In Jain philosophy Ahimsa is said to be the supreme religion and himsa is considered to be source of all evil and of all miseries. Ahimsa is not limited to not harming the human beings, it extends to all living beings. This philosophy believes in the unity of life and regards all living beings as equal. He who can be cruel to animals can be cruel to human beings too. Further, cruelty is not only an aspect of external behaviour, but it is also an inner evil tendency. He who is cruel at heart will behave cruelly towards animals as well as human beings. He who is compassionate at heart, will behave compassionately towards all. Moreover, the jain religion believes in the cycle of birth and rebirth. The soul is in one Yoni (existence) today; it may be in another Yoni tomorrow. It may be a fly today and a human tomorrow. This being so, man has no right to harm other living creations. One should behave sympathetically towards all, friends as well as foes. In fact there should be no enemy. Such is the importance of Ahimsa in Jain philosophy.
(Nothing is higher than the Meru mountain; nothing is vaster than the sky. Similarly, there is no better religion than Ahimsa).

It is one of the tenets of Jainism that all living beings desire life and not death. No one has the right to take away the life of any other being; to kill a living being is the greatest of sins. Life is dear to everyone, and we must have respect for life. Not only "Love and Let Live" but "Live and Help Others Live" should be our principle. Just as the head of a family looks after the welfare of the members of the family, a human being, who enjoys the highest place in the evolution of life, should look after the welfare of other lower orders of creations.

The universe is full of living creations, big and small, and, therefore, it is impossible to exist without killing or injuring some of the smallest of the living beings. Even in the process of breathing, or drinking or eating, we almost unconsciously kill many sentient beings ? Therefore, according to Jainism the minimum of killing should be our ideal. Moreover, it is more serious where killing is done intentionally or through indifference. Therefore, great care should be taken in all our daily activities to see that the minimum of violence is committed by our deeds, speech and mind.

In the universe, there are different forms, different orders, of life, such as human beings, animals, insects, trees and plants, bacteria and even still smaller lives which perhaps be seen only through the most powerful of microscopes. Jainism has classified all the living beings according to their sense organs.

Jainism firmly believes that life is sacred, irrespective of caste, colour, creed or nationality and therefore not only physical or mental injury to life should be avoided, but all possible kindness should be shown towards all the living things. This should be the true spirit of Ahimsa. Jainism believes that more weapons are in no way an effectiveanswer to weapons. Lord Mahavir has emphatically declared in "Acharanga Sutra" that one weapon may be stronger or superior to another, but the path of Ahimsa or peace remains unsurpassed. Fire cannot be put out by fire. It is our duty to stop adding fuel to the fire. Jaina scriptures say that a piece of blood-stained cloth cannot be washed with blood, we need water to do it. To achieve peace, world peace, we have to stop the race of armaments and we have to have an unshakeable faith in Samyag Darshana in the effective validity of Ahimsa. For who can claim final and absolute victory in the race for armaments? Like Arjuna the nations believing in violent means shall have to declare, "Nor do we know which for us is better whether we conquer them or they conquer us." Ahimsa teaches us that recourse to armed force is an infallible sign of the brute in man, that war neither profits the victor nor the vanquished.

The second great vow is Truth. To speak the truth, one require moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, vulgarity, frivolity etc. can speak the truth when required.

Jainism always advocates the generous view, the view that there can be a grain of truth in what the other persons say, Anekantadrishti, for truth is relative. As you have full faith in what is truth from your point of view, so too one should make room for the view-point of others. Thus, Anekantavada (Theory of many-sidedness) enables one to tolerate and co-ordinate a wide range of points-of-view in a spirit of co-operation even if at times, these may be contradictory. This is the true method involving ceaseless endeavour to search out truth. To regard everything from a relative point of view and to see an element of truth in everything, this is Anekantavada. Not 'mine is the truth' but 'truth is mine' should be one's motto.

Anekantavada is the heart of Jainism. It constitutes its most significant contribution to religious thought, and especially in the field of ethics. It teaches that the kingdom of truth can be reached through plurality of ways. It also teaches not to impose one's own thoughts or views on others, and to try to reconcile the thoughts or view-points of others with one's own. This principle, therefore, if earnestly put into practice shows us how to overcome our personal view of things, which is often short-sighted, selfish and partial. It shows us how to remove discord and disharmony and establish concord and harmony in life, by being catholic and tolerant in our outlook and attiude towards others.

The principle of Anekantavada should be applied to every field of life. It shows how to respect candid opinions of all free thinkers of the world; the roots of modern democracy could be traced in this Jaina principle. It establishes unity in diversity. It promises reconciliation of divergent or conflicting statements, thoughts, ideologies, systems, religions etc. The principle of Anekantavada therefore can be a great instrument for promoting peaceful co-existence and unity in the world.

Another great vow is the vow of non-stealing. Man should abandon all kinds of stealing. We should not take anything that is not given to us. Nor should we help anyone take what is not given to him.

The fourth great vow is that of celibacy. Bhagwan Mahavir added this great vow to the four of Parshvanath's and estabished its distinct importance. He said that all physical and mental miseries of the world are caused by the thirst for sensual pleasures. For all sensual pleasures are ultimately harmful.

The fifth great vow is of non-possession. Possession is the source of evil. Possession is not only the acquisition or accumulation of things but also temptation for and attachment to things. No wonder C. Rajgopalachari wrote, "Restraint is the mark of Indian Culture." This sense of possession is the source of all the five evils viz. violence, untruthfulness, stealing, sensual pleasure and attachment. Today we see that the chief cause of the boundless miseries of the present world is man's uncontrolled tendency to possess. Man believes that possession brings happiness. But in fact possession is thecause of miseries and bondage. Possession enslaves man to external things. As the bee sucks honey from the flower without destroying it, so the welfare seeking man should do the least possible harm to another in his worldy life. Thus, expounding the five great vows Bhagwan Mahavir says, "As the wind blows across flaming fire, so ideal people observing these vows will pass through the Samsara (transmigratory existence) and attain eternal joy." Lord Mahavir has said that wants and desires have no end and only the sky is the limit for them.

Attachment to wordly objects results in the everlasting cycle of birth and death. Therefore, one who aspires spiritual liberation should withdraw from all attachment to pleasures which arises because of the indiscriminate uses of the five senses.

Jainism believes in the potential divinity of man. Given freedom for development, every individual can attain supreme spiritual progress. Hence, any interference with an individual's development would lead to spiritual degeneration. Violence is nothing but such an interference with individual freedom, hence, it must be shunned in thought, word and deed.
Bhagwan Mahavir discarded the false importance of gender and caste and established the importance of good conduct.

(One is a Brahmin, a Kshatriya, a Vaishya or a Shoodra according to one's Karma). Thus, he led shoodras out of the darkness of slavery and lifted them up from beastliness to godliness. He said that a man or woman irrespective of his or her caste could practise religion. In fact, he said that a Monk should not have any self conscionsness regarding his apperance, knowledge, penance or celibacy. This was Bhagwan Mahavir's profoundly revolutionary social vision. He changed the whole situation. This true insight given from the depth of his soul made a permanent impact on the society. Bhagwan Mahavir expressed his thoughts fearlessly and firmly and liberated people from the bondage of a certain class of people, from the practices of violence and mental slavery. He led the society out of the bondage of the caste system. It is really regrettable that even in some civilised countries, prejudice due to colour, race, or nationality still persists and keeps the people divided anongst themselves. Experience teaches us that colour or racial arrogance cannot continue to exist for long. Humanity has to be reminded again and again that the entire human race is but one family, irrespective of differences of colour, race or nationality. "All humanity is one ", is one of the fundamental teachings that Jainism offers.

There are three distinct contributions of Jainism to Indian Culture viz. Equality (Sama), Self-control (Shama) and Dignity of labour (Shrama).

The three jewles of Jainism, namely Right Faith, Right Knowledge and Right Conduct depend upon the principle of equality. In the Bhagwad Gita the same principle is enshrined as the inner poise or the evenness of mind (Samatvam) or equal mindedness (Sama Chittatvam or Samata) and the man who attains this is called the one who sees with an equal eye (Sarvatra-sama-darshana). This principle of equality must be attained both in thought and in action. In thought it is the principle of Anekanta, in action it is the principle of Ahimsa.

The one significant thing that we have inherited from Bhagwan Mahavir is the art of living. I would add that he teaches the art of dying as well. The Jain way of living does not mean mere having and holding the breath; it means living a balanced life by keeping away from anger, hatred, wailing and complaining.

The basic nivrutti stand-point characterising Jainism is laid out as the foundationon which the entire structure of Jaina philosophy, with all its salient features, is raised systematically and homogeneously. Tapas or the sustained mortification and control over the body as related to the Jiva is elaborated and insisted on in the Jaina Canons. Even the harsher and more rigorous features of tapas are stressed. Upavasa and Sallekhana and Brahmacharya have been the distinctive features of Jainism. Principally, Jaina ethics specifies five minor vows (anuvratas), three social vows (gunavratas), and four Spiritual vows (shikshavratas) to be carried out by the householder.

In addition to the five minor vows, the householder observes three social vows that govern his external conduct in the world. Then there are four spiritual vows that reflect the purity of his heart. They govern his internal life and are expressed in a life that is marked by charity (dana).
Jain thinkers have prescribed sub-minor-vows as precautionary measurnes. First, there is reference to the Shalyas or disturbing factors such as ignorance, deceit and self-interest from which a person should free himself. The shalyas represent the negative requirements for the perfect practice of the vratas. In addition, there are the four bhavanas (virtues) that represent the positive means of supporting the vratas. These qualities, which a votary of non-violence must possess, are maitri (love, friendship), pramoda (joy and respect), karunya (compassion), and madhyastha (tolerance toward living beings). Next, there are the twelve minor vows known as anuprekshas (reflections). Broadly stated, the twelve topics of meditation are designed to serve as aids to spiritual progress to produce detachment and lead the devotee from the realm of desire to the path of renunciation.

In this way Jaina ethics prescribe thirty-five rules of conduct for the householder. By observing these rules, he comes to possess all of the twenty-one qualities that a fully developed individual must possess.

Having observed all the rules of conduct and having passed through the eleven religious stages (pratimas), the householder is now qualified to become an ascetic. The life of a monk is marked by a spirit of detachment. Through the practice of yoga and meditation, he finally attains the highest knowledge and becomes an enlightened soul. This is the ultimate end of human life according to Jaina ethics.

Besides these, Jaina ascetics lead a life of purity, celebacy, simplicity, selfless service and perfect austerity. They have nothing to claim of their own and all the living beings are their friends par excellence. One vow of spiritual discipline (shikshavrata) that the householder takes is that of hospitality to the monks (Atithi-Samvibhaga-Vrata). This involves the supply of food, books, medicine, etc. Acharya Samantabhadra calls the vow of hospitality physical service (Vaiyavratya). It makes the householder the parent of the monk. Monks who are sick, aged, and helpless are thus taken care of in their time of need. The ideal of such physical service was practised particularly in the area of medical help (Aushadhi Dana) and created a communal sense of security (Abhaya Dana).

Social service is a prominent outcome of Jaina ethics. It prescribes six daily duties for every householder, viz. adoration of the deity (Jina), veneration of the Gurus, study of literature and scriptures, practice of self discipline, observance of fasts and the curbing of appetites and giving of charity.

Moreover, Jainism is a leading religion in providing hospitals for animals and birds. Its epitome of true spirituality is found when a monk, wrapped in contemplation, takes time to mend the broken wing of a little sparrow.

Women have been accorded equal status in the Jain religion. In fact, there were more women in the order of Lord Mahavir than men. The scriptures record many tributes to exceptional women. The care of women, especially in critical situations, is given a higher priority than that of men. Mothers of the Tirthankaras are given special honourthrough communal worship. Legends abound in which women of high spiritual merit such as Brahmi, Sundari, Mallikumari, and Rajimati have come to the aid of men. Women have been recognized for their exceptional contributions in the field of education, culture and religion.

Jainism propounds that every man must first put a limit to the acquisition of property, and then entirely devote his time for public good. People engaged in independent professions such as lawyers, doctors, merchants, engineers, etc. must retire when they reach the limits fixed for them and thus make room for others to earn. Dig-vrata and Desha-vrata, limiting one's activities within certain prescribed sectors and within certain boundaries in a country also contribute in a way to lessen economic conflicts. It is expected of every well-to-do person to give ABHAYA DAN (The gift of fearlessness) to all those who are worried with the problem of food, shelter and clothing.

Ahimsa together with Aparigraha constitutes the ethical wholeness of self-control or self-restraint in social relationship; self-control is also the basis of higher spiritual life. It is happiness (Shreya) rather than pleasure (Preya) which is the goal of life. Thus self-purification (Atma-shuddhi) and not the acquisition of earthly or heavenly pleasures is the aim of life. The obstacles in the forms of delusion, ignorance and craving must be rooted out by practising the different vows or Vratas, throughout life, hence, the importance of a realised soul rather than of some mysterious agency is emphasised.

Jaina ethics are directed towards the liberation of the individual. Its orientation is therefore religious. Its end is the spiritualization of all areas of life in order to prepare individuals for the achievement of his ultimate goal. Its primary precept applicable to king and commoner alike is : Do your duty and do it in as humane a spirit as you can.

Jainism permits no distinction between religion (Dharma) and morality because both are concerned with the well-being of the individual in the world. The practice of Dharma enables them to achieve this end. In the words of the well-known Acharya Samantabhadra, "Religion is something which takes the living beings out of the worldly misery and establishes them in the highest bliss." This interconnection between religion and morality imparts to Jainism its distinctive feature.

Aparigraha has an economic aspect according to which one should set a limit to one's own needs, it is also enjoined that whatever surplus one may accumulate beyond these needs should be disposed of through charities. Aparigraha is the only means whereby the growing gulf between the rich and the poor can be peacefully bridged and a fair distribution of wealth achieved. Therefore, business dealings must be conducted in the non-acquisitive spirit of Aparigraha
Jainism's ancient advocacy of vegetarianism is receiving global attention today due to severe food shortages in certain parts of the world and to the researches of the scientific community. Vegetarianism is the only viable answer to world hunger. It is now a fairly well established fact that whatever is necessary or desirable for human nutrition in meats or flesh foods equally well found in and at times actually derived from vegetable products. Thus Jaina ethics train good, dutiful and morally conscious citizens who can help in maintaining world peace. Jainism asks us to subdue our passions and always act with mindfulness and caution. The neglect of these ethical rules results in individual and national crimes. By stressing the importance of pure, simple and honest life for the house-holders Jainism paves the way for the world peace.

The ethical code of Jainism is the most beautiful blend of Achara and Vichara (conduct and reflection). Almost all the usual group of virtues regarding conduct or Achara (like satya, ahimsa, brahmacharya, asteya, aparigraha) which are propounded in various religions finally owe their immense importance mainly to Jaina tradition. Jainism fosters the inculcation of all these virtues in its votaries through a very wise and practical hierarchical scale of anu-vratas, maha-vratas, etc. On the side of reflection or Vichara, it is Jainism which has stressed right from its very beginning tattvachintana. It is due to this insistence on tattvachintana in Jainism that we find that it is the Jainas who have been almost the sole originators in literary compositions in most of Indian languages. Jainism has contributed ably and subtly to very many chapters in the history of Indian philosophy.

The contribution of Jainism to Indian thought and life has been very significant. Actually vegetarianism as a habit prevailing throughout the Indian continent, atleast in states like Gujarat and Rajasthan, is an evidence of the Jain influence. Indian literature, sculpture, architecture and painting as also every other aspect of life have been significantly influenced by Jainism. To do justice to all these will require a separate book. Here it is Sufficiant it to say that almost every student of Indian culture or visitor to the Indian subcontinent has been considerably impressed by the sculpture and the arts of Jain temples, Jain paintings and the "inexhaustible stock of Jain literature".

The Jains played a very important part, first in the development of the ancient Prakrit languages, as also of the Dravidian languages of the South Tamil and Kannad. Somewhat later they adopted Sanskrit to elucidate the contents of the original prakrit canon and gradually produced a vast Sanskrit literature comprising valuable works on almost all subjects : Philosophy, logic, grammar, laxicography, poetics, politics, mathematics, astronomy and astrology. Indian literature in all its branches is thus indebted to the achievements of Jaina authors.

The Sanskrit literature of the Jainas contains a number of major philosophical and literary classics which belong to the ancient heritage of India. Umasvati, Siddhasena Divakara, Samantabhadra, Vidyananda, Haribhadra and Hemachandra made contribution which are enduring landmarks in the development of Indian thought and culture.

As regards the Jaina influence in the South, the laborious researches of Burness, Buhler, Burges Hoernle, Jacobi and Lewis Rice have almost conclusively proved that the Jainas profoundly influenced the political, religious and literary institutions of India. The Kural, an ethical poem of considerable importance in ancient Tamil literature, was composed about the 1st Century A.D., by Saint Tiruvalluvar, who was definitely a sympathizer of Jainism. It is also now almost certain that the Tolkappiyam, an authoritive work on Tamil grammar which is perhaps the earliest among the Tamil texts was composed by a Jaina. Among the other important Tamil works of Jaina authorship may be mentioned the Naladiyar and the like, composed during the early centuries of the Christian Era.

The "Augustan Age" of Tamil literature was the period of the predominance of the Jainas in intellect and learning. Jainism became the religion of some of the Pandyan Kings. Nevertheless they retained in full their intellectual vitality which had in earlier times produced such classical works as the "Kural", Valaiyapati, Silappadikaram and Jivaka Shinamani. Three of the five Tamil Mahakavyas, were composed by Jain writers. Moreover, the Jainas continued to enrich the Tamil vocabulary by introducing a large numbers of Sanskrit derivatives and bringing them into conformity with Tamil Phonetics.

The Jainas rendered valuable and extensive services to Kannada literature also. Some of the greatest among the Jaina poets flourished during the 10th Century A. D., the Golden Age of Kannada literature. Thus Ponna, a Jaina Saint upon whom the Rashtrakuta King Kannara conferred the title Kavichakravarti, composed Shantipurana and Bhuvanaika Ramabhyudaya during the period. Next we come to the great poet Pampa who was regarded as the father of Kannada literature. Another great Jaina writer of Kannada prose and poetry in that century was Chamundaraya, who besides being an able administrator and warrior, was a patron of Ranna, among others. It was he who had the colossal image of Gomateshvara carved at Shravana Belgola. Jaina influence on Telugu deserves careful investigation.

Almost every decade during medieval times in Gujarat saw a progressive enrichment of Gujarati literature with remarkable creations, major contributions here being the books written by the Jaina saints. Moreover, the unique service of the Jain Bhandaras in preserving the manuscripts, especially those on palm-leaves, is very memorable. Besides book-writing, the Jaina have carried out the laudable task of preserving and spreading knowledge.

The Jainas were also great patrons of art. Indian art, both Northern and Southern, owes to them a number of remarkable monuments. And in architecture their achievements are still greater.
As singular edifices illustrating the beauty of Jaina art, both in design and elaboration of workmanship, one may cite the temples of Mount Abu.

In South India, too, idol worship and temple building on a grand scale may be attributed fianlly to Jaina influence. The colossal monolithic Jaina statues of the South, such as that of Gomateshvara at Shravan Belgola, are among the wonders of the world. The grandeur of Jain sculpture is an outstanding aspect of Jain heritage. The inspiring dignity of Shatrunjay temples, the stately vastness of Shravan Belgola, the fine subtleties of Ranakpur tirtha and the artistic carvings of Delvada temples - are some of the unique examples of the Indian Cultural heritage. The Jaina literature is written in several Indian languages so as to reach many people is a rich compendium of diverse interests. The writings of these acaryas have manifold attractions not only for those in Jaina studies but also for lovers of literature, history, culture, philosophy, and comparative religion. It is to this vast source that we now turn for an understanding of Jaina beliefs of the universe, religion and mortality.

It was however, at the hands of Shalivahana the great artist who flourished in the reign of the connoiseeur of art, the Mogul Emperor Jehangir that Jaina art of painting attained its glory. In the private collection of Shri Narendra Singh Singhi of Calcutta, there is a manuscript Shalibhadracharita illuminated by this artist with more than 20 paintings, some of which are superbly executed. Jainism has thus significantly enriched Indian culture in the fields of ethics, philosophy, literature, science and aesthetics.

Lord Mahavir emphasized that man should not only care for the welfare and advancement of his soul but also help the soul of all sentient beings towards the same goal by giving them protection and by helping them to march forward on the path of salvation. He who loses his soul, loses everything.

Self-help and self-reliance constitute the basic motto of Jain religion. According to the Jain religion, 'Atma' is the creator of weal and woe : the notion of exploiting others by way of labour does not occur in this system. One of the twelve vows of a Jain Shravak specifically mentions that he would never expropriate others means of livelihood. One has to appreciate the inner meaning and spirit of such preaching.

In a book entitled "Dharmabindu Prakaran" Haribhadrasuri has enjoined upon the Jain Shravak to make his living in a judicious way. The Sadhu way of life is the climax of the self-reliant life style of the Jaina.

The Jaina have a rich political heritage. There were Jaina Kings like Chola King in the South and Kumarpal in Gujarat. And their royal counsellor or the minister always happened to be a Jain Shravak. This was the tradition in Gujarat and Rajasthan generation after generation. Alongwith administration, these ministers always kept in mind the welfare of the state and enjoyed the total confidence of the rulers. The Jain Shravakas also always remained trustworthy and honest and never betrayed anybody. The names of Vastupal-Tejpal, Vimalshah and Udayan Mantri have become immortal for their royal devotion and religious steadfastness.

The life style of the Jain Shravak is also remarkable. When the Kings were given to amorous pastime, drinking and gambling, it is noteworthy that the Jain communitycould remained aloof from all these vices. It was because of their strong will power, moral devotion and honesty that Jain Shravaks were appointed as Ministers by the Kings. Honesty is characteristic trait of the Jain Shravak heritage. Temperamentally the Jainas are averse to vices. The ancient Acharyas themselves conducted a drive so as to keep the Jain gentlemen away from seven vices that is alchoholism, non-vegetarianism, gambling, hunting, theft and keeping harlots. Ultimately this has come to stay as the symbolic life style of Jainas through the centuries.

The Jaina Sangh has been a democratic system for the last 2500 years, where every individual member of the community is heard and attended to. This democratic functioning amongst the Jainas is almost unique.

The social heritage of the Jainas is equally remarkable. The inscription of Chittodgadh bears evidence to the fact that Emperor Kumarpal gave donation for Shiva temples. The temples at Sopara constructed by Vastupal refer to a mosque built by Vastupal. Jagdushah gave land to the Muslims. Vijay Vallabhasuriji Maharaj was helpful in the construction of a gurudwara. Buddhisagarji Maharaj provided inspiration for constructing hostel for Harijans.

For world peace Ahimsa becomes an absolute necessacity. It must be practised throughtout the world in every city, village and town. Man must be made conscious of the supreme value of his soul and the utter uselessness of destructive weapons and armaments.

Nowadays people seem to think that religion has little importance in modern life, and that it cannot play any significant part in shaping the character of the people. To this, we could say in the words of Joseph Gear, "Those who have lived among the Jainas find them very kindly people, and better men because of their religion."

We should unite at this crucial juncture of world history and carry on ceaseless efforts to save humanity from extinction. It is essential that we try our best to revitalize our religious and moral principles and unite to ensure peace and harmony. Jainism preaches amity towards all beings, compassion for the miserable and detachment towards possessions.

In order to discourage violence, Bhagwan Mahavir proclaimed that the entire human race is one. At a time when communalism, hatred, violence and terrorism have become rampant in contemporary times, this preaching of Bhagwan Mahavir should be our true ideal. Indeed, we have many ideals before us but it is time to practice them.

If a world religion of this order is made to emerge, I have no hesitation in saying that most of the tenets of Jainism will always find a proud of pride in it. The Greeks used to say, "Call no man happy until he be dead." Whereas Jainism on the other hand, claims : "Call every man happy who lives his life following truthfully the principles of Jainism."

The message of Jainism has even a greater relevance today. By following this path, it will be possible for us to make a meaningful use of the wonderful inventions of science and technology and make them truely blissful and create global society free from hunger and hate - at peace with itself and with its environment. Thus there will be a heaven on this earth. What more does a human being want ?

Decline of Jainism

By Mr. Helmuth Von Glasenapp



Retreat Before HinduismJainas had to fight their battle on two fronts since the days of Mahaveera: against the followers of the Vedic Brahmanic religion and against Buddhists. They fought on the first front for their faith against the Vedic manifestation, its bloody sacrifices and its social order which assured precedence to Brahamanas over all other sections of the society; and on the second, against the Buddhist denial of the self and its doctrine of salvation which acknowledged asceticism only in a negligible measure and considered the other saints than the Tirthankaras as those who could guide one's path to salvation. Buddhism had opposed Jainism for some time quite strongly to such an extent that it had to beat the retreat before Buddhism in many areas: why its home in Magadha had become an exclusive domain of Buddhism, and this region got the name Bihar after its many monasteries (Viharas). But the might of Buddhism declined completely as the time progressed; it could not resist Jaina-faith in the west and in the south, and the restoration of the orthodox Brahamanism begun by Kumarila (around 700 A.D.) and Sankara (788-820 A.D.) put an end to it in the whole Ganga-peninsula so that it became extinct in the land of its origin.

Kumarila, the restorer of the Vedic sacrificial service, and Sankara, the pioneer of the illusionistic doctrine of non-duality, also proceeded, with all the weapons of their spirit, against the Jaina-doctrine as a heterodoxy which was inimical to the Vedas. The constant progress of the movement coming from the orthodoxy against all heterodox trends increased the pressure, gradually but surely, and it weighed heavily upon the Jaina-church, and although this knew to war-off the attacks, its position had become much weaker and it was shaken.

The consequence of the awakening of the Brahmanic religiosity was the revival of the Vaisnavite and Saivite sects. Saivism and Vaisnavism proved to be particularly dangerous opponents, and they did a severe damage to Jainism, particularly in the Deccan and the south.

The great Tamilian Saivite singers, Nanasambandhar and Appar (7th century) as also Sundaramurti(8th or 9th century), Manikka- vacakar (around 900) alienated many from Jainism and introduced them to the Siva-cult. Appar is said to have converted the Pallava-king Mahendravarman to Saivism in this way; he destroyed Jaina-buildings in Kuddalor and built Siva-temples. Saivites were particularly supported by the rulers of the Cola-dynasty in their endeavours. Their influence supposed to be the reason, why the Pandya-kings of Madurai who had been so far Jainas embraced Saivism. The Pandya-ruler Sundara (11th century?) who was married to a Cola-princess, the sister of King Rajendra, was supposed to have been won over to Saivism by his wife. Sundara became a fanatic Saivite and he persecuted the compatriots of his earlier faith, who did not follow his example, with ruthless cruelty. It is said that he sentenced to death by impalement not less than 8000 of his subjects who did not want to be converted: the torturing of these unfortunate people is supposed to have been graphically depicted on many sculptures on the walls of the temple of Tivatur in North Arcot.

The Saivite sect of the Lingayats was another mighty enemy of Jainas. This was founded or reorganized by Brahaman Basava, who was a minister of the Kaslacuri-king Bijjala. Bijjala was a ruler in Kaslyan in the period 1156-1167, and it is said that he was a follower of Jainism, Basava succeeded with great vigour and, as Jainas maintain, with great unscrupulousness, in attracting numerous followers to his monotheistic doctrine and in propagating his strongly anti-clerical system which was directed against the Brahmanic caste-order. Lingayats proceeded against Jainas extremely fanatically, damaged their properties and life, destroyed their temples or appropriated them for their purpose. It is said that Saint Ekantada-Ramayya had particularly excelled in the propagation of the new doctrine. It is narrated about him that he had taken a bet with Jainas. According to this, they were obliged to pull down a Jaina-statue and erect Siva's image, if he cut his own head and become alive again by Siva's mercy. When Ekantada-Ramayya succeeded in carrying out the miracle, and Jainas did not want to keep the word, he is said to have cut the head of a statue of their Tirthankara and placed it before the idol of his god as an oblation. When Jainas complained to the king against this act, the saint offered to repeat the miracle and even burn his head to ashes, if Jainas were willing to wage their 700 temples against it. But Jainas did not agree for which Bijjala scolded them and granted a piece of land near Ablur (in present Dharwad district) to the temple of Siva Vira-Somanatha which was erected by Ekantadap-Ramayya.

Lingayatas or the "Vira-Saivas", as they call themselves, got, as the time passed, more and more grouped in the Kannada and Telgu language-regions. Their faith was the state's religion of the Wodeyars of Mysore and Ummatur from 1399-1610 and of the Nayaks of Keladi (Ikkeri or Bednur) from 1550-1763; even now, a very considerable part of the population of the states of the southern west-coast belongs to them. Their attitude with respect to Jainas is characterized by their great hostility. An inscription reports that a fanatic Lingayathad stamped a Linga-symbol on the pillars of the main Basti of the Jainas in Halebid in the year 1638. Jainas protested against this, and an agreement had arrived at. But Jainas, however, promised in this that they would always offer first ashes and betel to their temple according to a Saivite rite and then take up their own ceremonies.

There was also a far-reaching reformation in Visunism approximately around the same time in which Saivism got a new significance in South India. Ramanuja (1050-1137) proclaimed quite successfully, mainly from Srirangam (near Trichinopally), his "qualified monism" having a Visnuite stamp. The Cola-king desired of him that he should teach that Siva was greater than Vishnu. Ramanuja had to flee, because he did not want to yield to this order. The Hoysala-king Bitideva gave him protection and became his follower. But it is said that he ordered that Jainas, compatriots in his earlier religion, be thrown in an oil-mill and crushed, if they did not want to get converted.

It is seen from the inscription from the year 1368 that Jainas were oppressed later by the Srivaisnavas. Jainas then complained to king Bukkarya-I of Vijayanagar against the persecutions to which they were subjected on the side of the Vaisnavites. The king then ordered that the members of both the religions should enjoy the same cultural freedom in his land. Further he ordered that 20 guards be appointed near the Gommata-statue in Sravana Belgola to protect the shrine from denigration and saw to it that the destroyed temples were repaired.

Another founder of Vaisnative sect, Madhva or Anandatirtha (1119-1278) was showing his influence in the Kannada region 100 years after Ramanuja. His doctrine of dualism preached by him got many converts on the west coast and brought a great damage to Jainism. But on the other hand, Brahmana Nimbarka (13th century?) of Nimba (in Bellary district), the originator of the Vaisnavite Bhedabheda-vada ("Doctrine of dualism and non-dualism"), who taught mainly in the north, in the region surrounding Mathura, does not appear to have been able to take up the gauntlet against the Jainas; at least, according to a report, his sect is said to have been rooted out by Jainas which was revived by Srinivasa only later. But then Brahmana Vallabha (1479-1531), the originator of the Krsnaite Suddhadvaita-mata, who was born in the Telugu-region, proved to be a significant opponent. This system taught by him in Mathura was propagated in the surrounding region of the holy Krsna-city, in Rajaputana as also in Gujrat; particularly many rich businessmen who were earlier Jainas, joined him. Also a saint from Bengal, Caitanya (1485-1533) whose missionary sermons unleashed storms of enthusiasm in the whole India appears to have alienated many from Jainism and attracted them to Krsna's Bhakti-doctrine.

The growing might of Hinduism was not revealed to Jainism only in its losing the followers. It was also expressed in the increasing inclination of its followers towards Hinduistic views and customs. Thus more and more Hindu-deities were mentioned in the Jaina-literature from now on, although they have no place in the Jaina-system. They also used terms which reveal a strong influence of the Vedanta; and in the following period, there was greater reconciliation even in the religious belief and social life.

Jainas Under Islamic Rule The conquest of India by Mohammedan which began in the year 712 with the foundation of an Islamic State in Sindh and which continued ever since the invasions of Mahmud Gazni(1001) and Mohammad Ghori (1175) subjected Jainas, as also Hindus, to the same persecutions and oppressions at the hands of the new rulers. Thus the armies of Ala-ud-din Muhammad Shah Khilji, while marching through Gujarat in 1297-98, committed atrocities, end these are remembered even now. Holy idols were desecrated, temples were destroyed or converted into mosques, books were burnt, treasures were looted and many Jainas were killed. Similar atrocities were perpetrated by the fanatic Muslims also in the Deccan and the south when they destroyed the Dravidian states. Jainas had to suffer very much during these difficult times, and their number which had shrunk on account of numerous conversions to Saivism and Visnusim diminished further. They could save themselves from the fanaticism of the Muslims by going underground. They shifted their libraries to underground vaults. Only the chosen few had an access to them, and the buildings in their holy places, which were similar to the tombs of Muslim saints, could keep the Islamic fanaticism at bay.

The fact that Muslim kings proceeded against Jainas with fire and sword and tried to convert them forcefully to their religion should not mean that the relationship between Muslims and Jainas was always inimical. It appears much more that influential preachers like the Arabian missionary Pir Mahabir Khamdayat, who came to India in 1304, succeeded in making many Jainas of Deccan Muslims by his sheer eloquence, and there were often peaceful and friendly contacts between Jainas and Muslims. Ala-ud-din whom Jainas called Khuni, "the bloody fellow" gave the Jaina poet Ramchandra Suri many presents, and Sultan Firoz Shah Tughlaq (1351-1388) honored Ratnasekhara, the author of Sripalcarita. Particualrly a few Moguls distinguished themselves by showing mercy to Jaina teachers. Emperor Akbar (1566-1605) showered kindness on the Svetambara abott Hiravijaya and took so much active interest in the religious concepts of Jainas that there was even a rumour that he had secretly embraced Jaina-faith. At the behest of Hiravijaya, Akbar issued in the year 1593 an edict by which the five hills of Rajgir, the mountain Parsnath in Bihar and other shrines of Svetambaras were declared as places of cultural interest. The emperor forbade further the killings of animals in the surroundings of the holy districts, returned to Jainas the books which were robbed from them and did them many other good deeds. Akbar had also contacts. with Hiravijaya's successor Vijaysena and with Jinacandra, the head of the Kharatara-sect. Emperor Jahangir (1605-1627) attracted similarly Jinacandra and his successor Jinasimha, whom he honoured with the title Yugapradhana, to his court and issued farman for the protection of Satrunjaya. Shahjahan issued a similar farman, and his sons Murad Bakash (at first governor of Gujarat, then emperor for a short period till the was murdered by his brother) and Aurangzeb (1659-1707) awarded the district Satrunjaya with its income of 2 lakhs as Inam to the court-jeweller Satidas, a Jaina. Ahmad Shah (1748-1754) did the same thing with the mountain Parsnath. It was awarded to Jagat Seth (world-businessman) Mahatab Rai and his successors, to secure for Jainas in this way an undisturbed pilgrimage.

Jainas in Hindu-Kingdoms
As it is seen, Jainas could follow their religious practices undisturbed even under many Mohammedan rulers. This was naturally to a greater degree in the case in the independent or almost independent Hindu-states which were little effected by Islam, albeit the fact that the number and significance of the Tirthankaras had diminished considerably on account of their fights with the rivalling Saivite and Visnavite sects. Inscriptions and buildings reveal that the royal patronage of the Jaina faith had not year become extinct in South-West India. The two Gommata-statue erected by believing rulers in two places in South Canara in imitation of the colossus of Sravana Belgola are a visible sign of the loyalty to the faith of Mahaveera's religion: the one in Karkala by the prince Virapandya in the year 1432, and the other in Venur by Timmaraja in 1604. It is interesting to note that Jainism in Mysore had to fight Christianity in the midst of the 16th century. It is reported in an inscription in Humcha written around 1530 that Monk Vidyananda made the Viceroy of Sriraganagara give up the Franconian faith (Peringiyamata) to which he was apparently converted.

Jainas got a great significance in that period above all, in Central India and Rajaputana besides in their old home-state Gujarat. They had a great influence as businessmen and bankers in different princedoms of these regions, and they gave also excellent officers to the state. Supernatural powers were generally attributed to Jaina monks. Thus it is said that Master Munisundarasuri (who died in 1446), known as an author of Upadesarat-nakara and other works, could banish famine by reciting a Stotra and prevented in Sirohi the destruction of the harvest by locust.

Testimony of the glory and riches of Jaina-community are the works of art of this period, above all, the great figures of the Tirthanakras hewed out from the rock near Gwalior in the Tonvar-dynasty (1440-1473), the temples of Rakhabdev and Ranapur (both from the 15th century), the marvellous victory-towers in Rajaputana, etc. Favours shown by the princess of the Sisodiya-dynasty are characteristic for the attitude shown by the Rajputa Hindu-rulers towards them. Since years, Ranas of Mevar gave them their patronage and granted them many privileges. Jainas on their part showed that they were always the true servants of their masters. When Pratap Singh_I (1572-1597) was defeated by emperor Akabar's army and dissolved his fleeing army, a Jaina offered his riches to him to enable him to form a new army, he thus enabled the Rana to continue his march and get final victory. The princes expressed their gratitude by giving Jainas all sorts of freedom. Thus Maharana Raj Singh issued an edict in 1963 by which he forbade killing of animals on the pieces of land belonging to Jainas and ordered that every living being entering the district of their holy places be protected, and besides, not only the animals which were taken to slaughter-house, but also the criminals who had escaped from the arms of the law. Maharana Jay Singh gave orders in an inscription engraved on one of the pillars in Bakrole that no one should dry out the sea-water in the four months of the rainy season, i.e., from the 11th of the month of Asadha (June) to the full moon of Asvina (September), run an oil mill, produce pots that no one should harm a living being during this season in which life sprouts everywhere.

It is worth noting that Jainism got a foothold even in North India in the 15th century. It is said that King Narendracandra of Kangra who ruled around 1427 had become a
Movements for ReformA number of reformers appeared among the Hindus influence by Islamic tendencies which were inimical to idol-worship. They fought very strongly against the use of cult-idols and the worship dedicated to them. The efforts of these men-and we can mention here only the most prominent like Kabir (around 1470), Nanak (around 1500) and Dadu (around 1575) - found an inspiring response and they prompted the establishment of a number of sects which fought against the superficial rituals.

Even amongst Jainas, there was a movement in the same period which rejected idol-worship. The founder of this movement was an influential businessman in Ahmedabad. His name was Lonka Sa and he was a Svetamabara. He visited in the year 1451/52 a temple in which Monks Jnanaji was busy arranging the manuscripts. He offered to contribute to the preservation of these manuscripts which were getting ruined under the influence of time, by taking up the pious work of rewriting them. Jnanaji, gave, therefore, some books, and Lonka started to copy them. While reading holy books he discovered that there was no mention in them about the idol-worship done in the temples and he also found that many things taught by the qualified representatives during his period did not agree with Jainism. He, therefore, studied further and wrote the Sutras he got for copying also for his own purpose. Impressed by his discoveries he decide to reform the Jaina-faith, which was according to him corrupted and re-established it in its original purity. Of course he could not convert Jnanaji, and many others with whom he exchanged his views, but did not also agree with him. But finally, succeeded in winning over a group of pilgrims who were coming from Satrunjaya and marching through Ahmedabad. But the establishment of the sect was not possible till there was a monk who could be its master (Acarya). A layman by name Bhana became ascetic to get over this shortcoming and ordained himself (in 1467). He was the first spiritual head of the community of the Lonkas (Lunkas) or Lumpakas, and his position was inherited by his pupils.

Later there were splits and divisions in the Lonka-sect. The reforms of Lavaji, Vira's son, a layman from Surat who had become an ascetic, was the most significant among them. He found that the life of the Lonkas, with respect to the strictness, fell short of the precepts of the holy scriptures. He, therefore, founded a new sect. It was propagated in the curse of time to such an extent that it became later the most important custodian of Lonka's teachings. This community established in 1653 got the nickname Dhundiya (seekers) from the population of Gujarat, and it meant an honour. But the Dhundiyas gave themselves the name Sthanakavasis, because all their religious action took place in the community house (Sthanak = Upasrya), and not in the temples. Today, their number is more or less the same as that of Digambaras and of idol-worshipping Svetambaras, and they are to be considered to some extent as the third creed of the Jaina-church. But they count themselves among Svetambaras. The only difference they have, apart from some subordinate point, is that they recognize 32 canonic scriptures (Lonka had accepted only 31 scriptures; but the Vyavhar-Sutra rejected by him was considered as authoritative by the Sthankavasis). Their main difference from Svetambaras in the cult was that they do not worship any idols, do not possess temples and give no importnce to pilgrimages. There were again among them different branches. They led a stricter life of monks.

Reforms introduced by Lonka and his successors were not directed against the iconolatry and the form of worship, but they were meant for a general improvement of the discipline and customs. Even though Lonka's opponents fought against his reform in the cult and the ritual, they had to concede that Jainism needed a thorough reformation, because the discipline in monk-orders had become partially slack in the course of time. Lax interpretation of the strict rules of Mahaveera was made so that they were even partially reversed. The ban (except during the rainy season) from staying for long at one place was disregarded, as also the rule of "Aparigraha", i.e. of not possessing any property. The monks all too often gratified their desires, appropriated the property of the church and neglected their spiritual duties. Heads of many monasteries acted like Sankaracaryas and other heads of Hindu-mathas and appeared on elephants and in palanquins followed by their satellites and servants and they utilized the richly flowing charities of their lay-followers in leading a comfortable life. Discerning leaders had again and again tried to fight against these abuses, but without getting a lasting success. It appears that materialism among Svetam-baras had particularly strongly spread in the 17th century. This can be partially explained by the general feeling of insecurity and the degeneration caused by it. But a number of highly talented men filled with genuine piousness succeeded in forming a very powerful tribe of followers who one more brought respect to the old ascetic ideal. Anandaghana, Satyavijaya, Vinayavijaya and Yasovijaya (1624-1688) were the leaders of the movement which was aimed at realizing the old, strict rules meant for monks. The two last named were also fruitful and active writers; we owe to Vinayavijaya the great compendium Lokaprakasa (Torch of the world), an overall depiction of the Jaina-doctrine in its different ramifications, while Yasovijaya has made a name as a writer of nearly a hundred works in Sanskrit an Gujrati. The ascetics who are the followers of these masters wear saffron-yellow clothes to distinguish themselves from the others who wear white clothes. Even now, the community of the "Samavegis" exists and it is respected everywhere for its exemplary conduct of life.

There were also significant radical changes among Digambaras. The ancient, strict discipline of nude asceticism had already become slack in the last centuries of the 1st millennium A.D. This can be seen from the moving complaints of the writers of the that period. The Muslim rulers made it impossible for the monks to move around in nude for Muslims persecuted the naked Yatis. It became thus customary that Munis clothed themselves in the public. This practice is said to have found it s mouthpiece in Vasantakirti (around 1200); his Digamabara followers were later called Visva (Visa- or Bisa-) Panthis, the followers of a "universal" path, i.e., an easy path, accessible to all. Friends of older, stricter views opposed this practice. They later found their main representative in Pandita Banarsidas, who founded in Agra the Terapanthi-sect around the year 1626.

Further Reading:
Future of Jainism in India

Conversion of Jains to Islam

Two well known academicians of Kerala - Prof KMBahauddin, former pro-vice chancellor of AligarhMuslim and Osmania universities, and Dr MSJayaprakash, professor of history at Kollam - throwsome deep insights into the dark history of India......

Prof. Bahauddin recalls the strong reasons to believethat a large section of Jains had embraced Islam: 'Thespread of Islam in Tamilnadu can be considered inthree or four stages. Islam spread in Kerala andTamilnadu when Jainism was under pressure (650-750AD). The new religion was received withoutresistance.. Since Islam considers every human beingwith equality Jainism and Buddhism had no conflictwith it. When Muhammad ibn Al-Qasim attacked Sindh,the Buddhists supported him because they were facingannihilation at that time. A similar situation wasprevailing in South India during 650-750 AD.. Muslimsin Tamilnadu are called Anchuvanthar, Labba (teacher),Rauthar, Marakar (sailor) or Jonakan (Yavankan). TheAnchuvanam is the guild of traders and groups ofartisans. The Muslim mohallas of 'Anchuvan Vamsagar','Anchuvanathar', etc. are scattered all over Tamilnaduand seem to be the en bloc conversion of Jain guildsengaged in different activities, especially weaving.Those who ran away from Tamilnadu settled down inSravanabalagola and Gomatheswaram in Karnataka. And,those who could not leave due to their economicinterests converted to Islam. If we analyze the bodystructure, food, language, dress, ornaments, customsand habits of Anchuvanthar, it could be see that thoseare a continuation of Jain way of living and customs.

Till recently, the weavers in such Muslim mohallaswill not eat at noon or night, and take only one mealbefore dusk. This was a continuation of Jain habits.There is a separate place in such villages called'Odukkam' where Jain Munist used to sit in prayer. Onthe last Wednesday of the month called 'Odukkathae'Wednesday, the Muslims gather together to singreligious songs, which is also a Jain tradition. Whenreligious functions like Maulood, Rathif, etc. areorganized in the house, a white cloth with lotussymbol on it called 'Mekett' is tied, which resemblesthe 'Asmanagiri' of the Jains.. The architecture ofMuslim stone mosques are completely of Jainarchitecture. The pillars of earlier mosques havepractically no difference with the Jain templepillars. The close relationship between traders andweavers had probably cemented by conversion to Islam.During 950-1200 AD, there were large number of Sufis,Fakirs, wandering poets, singing minstrels, etc. amongMuslims all over Tamilnadu. Nadirshah with 500disciples settled down in 'Trichinopoly' during 1000AD. Aliyar Shah and his disciples made Madurai astheir centre. Baba Fakhruddin travelled all overTamilnadu. Nagur became another Sufi centre. TheMuslim religious literature of Tamilnadu of thatperiod was least different from those created by Jainsand Hindus during the 'Bhakti' movement.'

Prof. Bahauddin recounts the spread of Jainism andBuddhism in Kerala, thus: 'Jainism spread in NorthKerala around 200 BC. The Jain architectural remainsin Canara and Malabar are not available anywhere elsein South of Nepal. While Jainism entered North Keralavia Mangalore, Salem, Coimbatore and Wayanad, itentered Southern Kerala from Tirunelveli, Kanyakumari,Nagercoil, Chitharal, etc. The hill near Anamala,which was an important Jain centre, is still called'Jain Durgam'. The close-by Kurumala was also a Jaincentre. From Anamala through Munnar, Devikulam,Kothamangalam, Perumbavoor, etc. they reachedNeryamangalam, Kothamangalam, Perumbavoor and otherplaces. The 'Kallil Kshetram' in Perumbavoor is animportant Jain monument as also the 'Jainmedu' inVadakethara village of Palakkad district. Kerala'scave temples at Chitharal, Kallil, Trikur,Erunilamkode (Thrissur district) and Thiruveghapuram(Palakkad district) were constructed during the periodof Jain King Mahendra Verman-I (610-640 AD). Templerecords of Rameswaram, Sucheendram, Poothadi(Wayanad), Keenalur (Kozhicode) , etc. show that theywere part of 'Kunavai Koottam' during 10-11thcenturies. 'Koottam' is the place of living for JainSanyasis. Temple records show that all thesepresent-day Hindu temples were Jain religious placestill 11th century. Place names with Kallu, Poothan,Aathan, Kotha, Palli, Ambalam, etc. were all Jaincentres. Spread all over Kerala, names of these placesshow that Buddhism and Jainism were widespread. Thefamous Kalpathi in Palakkad district was aBuddhist-Jain centre. The 'Ratholsavam' there is akinto the 'Kettukazhcha' of Buddhists. The presentBhagavati temples were also Jain temples. The group,'Adikal', had a prominent position among Jains whobecame 'Pisharadi' after absorption of Jainism inHinduism.'

The Principle of Non-violence (Ahimsa)

By: Dr. C Devakumar

Almost every religion wants to claim this principle in one form or another. Non-violence has been hailed as the supreme religion and the essence of all religions (Ahimsa paramo dharma). One must make a distinction between the principle and the practice. Putting a principle into practice brings in the element of subjectivity and diversity. Jainism, in true sense is synonymous with non-violence. None in mundane life can avoid one or other form of violence to fellow beings. In other words, violence is a part of mundane life and if so non-violence is next to impossible. All the Tirthankars have born in kshatriya (ruling) clan whose main duty was to defend the state from external aggression and ensure law and order within the state. Those Tirthankars who led Their household life as kings had to reward need-based capital punishment and wage war against aggressors.

Roughly up to first millennia after Mahavira, this religion was practiced by all walks of life that included peasants, artisans and courtesans alike. The religion of Ahimsa was not confined to any sect, or state. In the past one and half millennia major populace of Indians gradually disregarded their duties such as defence, agriculture etc and ignored their family life so much so that the social fabric became vulnerable to foreign aggression. Common wealth got eroded and impoverishment of people gulfed in states which were otherwise once very rich in the past. The states of Bihar, Orissa, UP, MP, AP etc. bear ample testimony. The middle path adopted by the people was neither here nor there. Either one should abandon householder routines and engage oneself in true renunciation or pursue the life of householders within the prescribed limits. We slowly encouraged all shades of ascetics and begging in the name of religion and God. Work and worship must go hand in hand for householders. The temple at Kajuraho etc, inventing puranas centering around gods with goddesses engaged in sensual (sexual) activities in preference to Vitaraga Parameshthin and (re) discovery of karma yoga in preference to renunciation or sanyas Yoga etc were possible attempts intervened from time to time to attract the citizens to social life. The laid-back approach of men folks in rural milieu in India has been the symptom of this chronic ailment.

If my above humble diagnosis is by and large correct, this happened due to wrong understanding of the principle of Ahimsa. It may be noted that I am talking of the principle but not the multiple ways through which this principle can be put into practice. Probably Jainism is the only religion, which prescribes Ahimsa as prime of the five vows (vrat) to be followed by both laity and ascetics. Though Patanjali has adopted these vows in his Yoga Shastra, these have not gained currency even in Hinduism. Jains are familiar with mega and minor vows (mahavrat and anuvrat). vrat = vi+ rat, rat means desire and vi means devoid. In other words, the practice of elimination or minimization of desires willfully is called vrat.

Now let me articulate the principle of Non-violence as stated in Jain scriptures. The psychic defects (dosha) or passions such as desire, hatred, illusion, ignorance, conceit, anger, ego, fear, hunger, thirst etc are the primary manifestations which hurt the essence of the soul. In reality, these defects or forces, which feed mundane life, are the seeds of violence. Invariably, we confuse the secondary physical manifestations as violence. It is like treating fruits at par with seeds. A clear distinction must be understood between these two pairs of causes and events. It is clearly stated in Bhagavati Aaradhana, Dhavala and other agams that verily your soul is the seat of violence and non-violence. If you are in pramatta state or state of intoxication (this term includes all feelings overcome by desire etc.), you are a himsak or source of violence and if you are in apramatta state i.e. sane, sober and wise, depending on your dispassionate level, you become non-violent to that extent. You cause himsa to yourself by passions. You may plot a crime in your mind but such crime wouldn’t have taken place in the outside world but you get your punishment. Merely looking for the physical manifestations as the cause and effect could mislead us. For example, a king wages a war. The king may not take part personally but the verdict would be: the king won the war. Sri Krishna, it is stated, did not take arms in the epic battle but he was the force behind it. So he was the real hero. The numerous soldiers who braved in the war front do not get this credit. Take another example. A servant may be working in a shop but he doesn’t own it. The owner is responsible for the outcome of the servant’s work. Verily, one causes violence but not paid for it and one is mute but owns it. In other words, violence at work and life per se is inevitable but not your intent. One who regulates his or her desires walks in the road of non-violence. If you are conscious in your thoughts, words and deeds in your interaction in the mundane world and still a life is lost due to your action, you do not own that act because, you have been detaching your Self from the fruits of your interaction. That is the art of living. Gita’s karma yoga is based on this principle: indulge in work but renounce the fruit. Always pray that you do not have to go through this dichotomous state. Pray and contemplate to become and be a pure soul devoid of all defects. It is our ignorance to think that we are saving life of others by our practice of non-violence. It is wise to know that non-violence saves you and you only.

Upanishads are extracts taken from Shramanic tradition catering to the demands of those who cannot renounce the world completely. Here we must substitute our pure Self in place of Lord or God. Let us turn to Ishopanishad:

1. The Lord is enshrined in the hearts of all. The Lord is the supreme Reality. Rejoice in him through renunciation. Covet nothing. All belongs to the Lord.

2. Thus working may you live a hundred years. Thus alone will you work.

3. Those who deny the Self are born again blind to the Self, enveloped in darkness, Utterly devoid of love for the Lord.

6. Those who see all creatures in themselves and themselves in all creatures know no fear.

7. Those who see all creatures in themselves and themselves in all creatures know no grief.

9-11. In dark night live those for whom the world without alone is real; in night Darker still, for whom the world within Alone is real. The first leads to a life of action, the second to a life of meditation. But those who combine action with meditation cross the sea of death through action. And enter into immortality Through the practice of meditation. So have we heard from the wise.