Observations & Views:
You can ask almost any Jain: Is Jainism an offshoot of Hinduism? The answer will be an emphatic NO. Nevertheless, we Jains imitate and adopt ideas, customs and practices prevalent in other religious systems. Many of these practices are entirely opposed to the basic tenets of Jainism. Is it logical and rational?
It is appropriate to think that our religion is not akin to any other religion of the world. No doubt, the Jain religion has several unique features. Any individual who studies the basic principles of Jainism will come to this conclusion. In this respect, we should bear in mind that Jainism does share some concepts with Hinduism. Both religions believe that nature and its laws are eternal, and thereby religious concepts are also eternal. Both systems say that nonviolence is supreme religion. Both believe in the law of karma and in reincarnation. Both systems do not believe in proselytizing and conversion. Hinduism is said to sanction caste system while Jainism does not. However, according to Hinduism, the caste system was intended to be based on one's profession or trade and not on one's birth. Jain scriptures also enunciate this principle.
In actual practice, many individuals, Jains as well as Hindus, practice discrimination based on caste. Many, including some preachers and scholars talk of propagating their religion and express concern about the dwindling numbers of their followers. These are aberrations. A critical study and analysis of the spirit of Hinduism and Jainism reveals that both are individualistic religions. We as individuals are expected to practice the virtues that will be beneficial to us as well as to humanity at large. We believe that the purpose of religion is to make life better on earth for all. In this manner, the religion protects us. We do not have to be concerned about protecting or propagating our religion among others. We do believe in scholarly dialogues on the various aspects of religion, but our religion does not dictate us to make claims of supremacy of our faith and to entice others through charity or duress to adopt our faith.
From time immemorial, Jainism has been a religion for open-minded and rational individuals. In modern times, Jains, in general, and those of us who live in this part of the world, in particular, are intelligent and well-educated. Still we are emulating beliefs and practices of other religions. We are also following certain invidious ideas and practices introduced into the Jain system during the medieval times under the influence of Hindu devotionalism. Moreover, we indulge in some undesirable things with the excuse that everybody practices them. This is a sure way for befogging the pristine Jain system.
Now let us discuss some of the concepts and practices that debase the Jain system. The fundamental distinction between Jainism and other religions is our concept of reality. We Jains believe our own thoughts, feelings and actions, coupled with our circumstances, shape the course of our lives. Jainism does not believe in supernatural. It does not have mysticism or miracles. Followers of other religions believe that prayers and worships offered to God, gods and goddesses are efficacious in fending off misfortune and misery, and in bringing good fortune including heaven, nearness to God and salvation. It is ironic that rituals like prayer, worship and mass, celebrated by followers of other religions with all the 'bells and chimes', and considered sacred and mystical, have been imitated by Jains to a large extent. The basic tenets of Jainism say that meritorious and demeritorious karmas are the result of our own emotional states. Our thoughts and feelings can be purified by performing prayers and worships that reflect the fundamental principles of the Jain religion, and not through hollow rituals promoting irrationalism and delusion.
No one can dispute the psychological avails of prayer. However, such effects are not unique to Jain prayers, and, in many cases, these are caused by blind faith in unscientific and unsubstantiated pronouncements made by some religious leaders. The Jain scriptures do not condone such practices. According to Jainism, religious practices such as prayer, worship and charity, performed with an ulterior motive of attaining material gains do not lead to spiritual uplift. Further, Jainism says that delusion and irrationalism are the root causes of our worldly miseries. So we Jains have to be strong. We should be clear in our minds "that JIN-worship (worship of those who have conquered their passions and have become VEETARAAG - beyond attachment and aversion) promises no reward whatsoever save the turning one's mind towards the goal of MOKSHA."(1)
In Jainism, worship of any deity other than VEETARAAG is considered irrational and deluding. At one time in history, decorative images of YAKSHAs (demigods), YAKSHINIs (goddesses), figures of flying angels offering garlands, and the like appeared in Jain temples, but they were not worshiped. In medieval times, under the influence of Hindu society, Jains started to install images of SHAASAN DEVTAs (guardian spirits). Some people mistakenly believed that these guardian spirits could fulfill material wishes. The guardian spirits started to appeal to the "weaker" segments of society. Pandit Ashadhar, the esteemed scholarly author who lived in the thirteenth century, "proclaims that a person with 'true insight' would never worship YAKSHAs even when beset with great calamities, thus suggesting that only weak-minded and ignorant people fall into such worship."(2) Even in modern times, we Jains are installing and worshiping images of real and imaginary personages who were not VEETARAAG. This is a violation of the Jain system. We should keep in mind that we worship the ideal of VEETARAAG and not any personage.
Observing fasts, organizing worships and competitive bidding to seek recognition, and indulging in activities that are meant mainly for the ulterior purpose of fund raising also tarnish our Jain system. Many years back, Jains, concerned for the coming generations, made commendable efforts to establish the Jain system outside India. However, they also transplanted certain undesirable customs and practices that are prevalent among Jains in India. These have not helped in getting the young generation interested in Jainism. To get our intelligent and educated young generation interested in Jainism, we should point out the unique features of the Jain religion. We should encourage them to study, listen to scholarly discourses, and become involved in discussions based on Jain scriptures.
Cleansing the Jain system is the most pressing need of the hour.(3) - D. C. J.
Footnotes:
1. The Jaina Path of Purification by Dr. Padmanabh Jaini, page 194, Motilal Banarsidass, Delhi, 1979. Back up
2. The Jaina Path of Purification, footnote on page 194. Back up
3. Please also see the article 'Water Shall Have To Be Filtered' by Dr. Nemi Chand Jain, reprinted on page 27 of the present issue. Back up