|
ROLLER- COASTER HISTORY OF JAINISM
We must learn from history and try to
preserve our identity. We must respect tradition and local culture for
the sheer social harmony. If we are doing a service in a part of the
world, we must involve local people and harmonise our activities
suited to their customs, language and tradition. When we take over a
Jain temple, let us preserve it as it is! Let us not change it to our
liking.
-
We
feel hurt hurt by the turbulations Jainism had to
go through right from Bhagwan Adinath times. We
learn, after 10th Tirthankar, it was completely
lost and such a discontinuity occurred again and
again till Lord Shantinath arrived the scene.
Luckily thereafter, I learn it was preserved
continuously. We know with due pain the division
that visited our great religion and the scars left
behind.
-
We
have been arguing as to why we should not be
indulging in comparing here and there the Jaina
thoughts seen in Hindu and Buddhist scriptures.
Jainism has been looted (I hope this word is
acceptable) since Lord Munisvrata Nath times. Lord
Rama and Lord Krishna would have never liked
themselves to raise their status above Tithankar
within 63 shalakha purushas. Lord Buddha began as
the devotee of Lord Parshvanath and chartered a
different course to distinguish Himself from His
contemporary Lord Mahavira; the ego hardly gives
you the chance.
-
Jain
philosophy, symbols (How many of us know that
trishul represents ratnatraya = the three jewels)
rituals, festivals (Just to name two; Shivratri
and Diwali – whose festivals are they today?),
contributions in science, jyotisha and medicien
and many such ideas have been taken away without
due acknowledgements. For instance, the Siddha
medicine in Tamil is of Jaina origin. The Arhata
food has been renamed as Saiva-food in Tamil Nadu!
Till 50 years ago it was called Arata food in
Ceylon! Come medieval times. Jains faced the
worst-ever sufferings. The foreign invaders were
directed specifically against Jains, Jain
monuments and temples. Whole of north India was
subjected to this unfortunate ill treatment. A
century or two reduced the majorities Jains to a
mino.
-
Down
south, so-called Bhakti movement uprooted Jainism.
We have no trace of native Jains or ancient Jain
monuments in Kerala. We all know the ground
realities in Tamil Nadu once the leader in South
for the glory of Jainism. Andhra, we have nothing
in terms of ancient continuum. We lost the
heritage of TirukkuRal as a Jaina book. Many were
compulsorily converted to Saivism but for good
have carried the lofty ideals of vegetarianism,
non-violence, nayavada and compassion with them.
Nayanar and NeeRu Poosi Nainar are sects of such
history. Many of the Muslims in Tiruchi and
Tanjavur region were vegetarians at least up to
seventies till the gulf opened the employment
channels. If we were in sufficient numbers or the
link between north and south was not snapped due
to political division, worst ...
-
In
another front too, Jainism was attacked and
diminished its stature. Its unholy alliance with
Brahminism in medieval times and adaptation of
varnasrama; puja and other rituals in the style of
Vedic Hindus. Institution of Mutt etsc must have
been warranted at that time. These heritages must
be renovated with modern ideas and direction as
well.
-
Within
the religion, the will and strength to sustain the
lofty ideals were also tested again and again.
Many of our Munis could not give the catholic
touch to the religion and it was denied to common
masses. It is easily said than done, though.The
ordeals of German scholars in 19th century to get
our agamas was a case of over-protection. We
missed another golden chance. We can’t blame the
modern Indians and the world if they think Jainism
was insignificant because of communication
gap.
-
Even
in free India, the national emblem signifying
Jaina tradition is attributed to Ashoka’s
Buddhism. Vote-bank politics naturally ignores the
due status of this great religion. It is treated
as a sect of Hinduism. One can hardly see an
article by Mahatma Gandhi ever referring to the
contribution of Lord Mahavira; he talks of Ahimsa
and Syadvada or Anekantavada as the contributions
of Hinduism; so much for adherence of Truth!
Vyavahaar"
and Nischaya
From the heritage and culture the accent is on "Margaprabhaavana".
There are two aspects to the issue, practical "vyavahaar"
and real "nischaya". Vyavahaar is light-throwing and
Nischaya is fruit-bearing. To put is in the simplest words, all the
houses have steps and there cannot be a house without steps to it,
hope you are in agreement. And one has to walk on the steps if one has
to reach one's house (one's goal), but unless one leaves the steps one
cannot enter the house, the very purpose of one's effort to walk on
the steps. So, vyavahaar - practical point / path is only to
understand the truth nischaya or it may be called the tool but it is
not the truth itself / the product itself and for its manufacture tool
is used. Vyavahaar is there and is necessary but without nischaya
there is no vyavaahar. Vyavahaar is merely to help understand and
nothing beyond. All the ever-existing six substances of which the
world is made up of, are always ready and present and they assume the
name of 'nimitta' when the 'upaadhana' assumes the stature of
fulfilling its goal.
That
apart, in the light of the above mentioned,'margaprabhaavana' in
reality is one's own functioning in one's natural way 'swabhaav' -'upaadhana'
from the real point of view and all that are available or comes to its
rescue / assistance is 'nimitta' from the practical point of view.
Vyavaahar practical point of view is given the name of instrumental
cause and Nischaya is given the name substantial cause or real cause.
Because the cause and effect could be only in one substance a Jaina
point of view and cause can be in one substance and effect be in
another substance - a non-Jaina view. When one practices Jina Dharma
in the true sense of the tenets that one is the model of 'Margaprobhaavana'.
And any one needs /seeks help to clarify doubts, one who knows, has
the duty to explain and the saying goes as 'kettarkku urraikkum
KeveliI' a synonym in English is 'ask thou shall be given and knock
thou shall be heard'.
No
less is the example of Bhagwan who had attained liberation. For he did
not speak to attain 'Nirvaan' / does not speak after attaining 'Keval
gyan' but continues to disclose the path 'maragaprabhaavana' by his
sheer, silent conduct. Actually, Thrirthankar Bhagwan does not speak
after securing 'Kevalgynan' and 'Dhivyha dhoni' is only 'Nirjara'/
shedding of the 'Thirthankara Naama Karma'in its natural / normal
course of departure from the venerable SOUL - TIRTHANKAR.
Conclusion:
'Margaprabhaavana'from
the practical point of view 'vyavahaar' is to help / provide those who
seek /ask and not to go to door to door to volunteer the information and from the real point of view it is the conduct of one in one's natural functioning 'swabhaav'.
-----------------------------------------------
Article Courtesy : Mr. C. Devakumar (Jain-List group on Yahoo.)
-----------------------------------------------
Mail
to : Ahimsa Foundation
www.jainsamaj.org
R030503
|