Meeting Of Minds:

Vedic and Jain religions

Dr. Ashok K. Jain:

In the January 2000 issue of the Jain Study Circular, in the column 'Meeting of Minds', Pankaj Jain has asked the question: Why don't we Jains adopt a mainstream philosophy which provides universal and eternal answers for our nation (India)?

In the answer to the question, the quotation from Shri Satyadev Vidyalankar's article states (1):

". . . there are two strands (banks) that regulate and control its (Indian life's river's) current. These are called VEDIC (related to the Vedas) and SHRAMAN (self-reliant). . . . We would also have to accept that the two strands are not opposing each other. They are complementary."

In my view, the answer seems to be an interpretation rather than an explanation. Based on relativism (SYAADAVAAD), I can accept both views, but I am unable to comprehend that they are complementary.

Duli Chandra Jain:

You have raised a difficult but reasonable and logical question. It shows your keen insight and serious study of the concepts presented in the article. My answer to Pankaj Jain's question presents the distinguishing features between Vedic and Jain philosophies, while the quotation from Shri Satyadev Vidyalankar's article indicates that the two streams of thought have coexisted from time immemorial and that, like the two banks of a river, they can not meet. Rather, dismissing either one of the two streams of thought is undesirable. The two streams of thought complement each other in the sense that together they comprise a comprehensive system, which provides healthy choices for all individuals. In NIYAMASAAR, the estimable Acharya Kundkund has indicated that different individuals have different characteristics and preferences. He writes:

NAANA JEEVA NAANA KAMMAM NAANAAVIHAM HAVE LADDHI

TAMHA VAYANAVIVAADAM SAG-PAR-SAMAEHIM VAJJIJJO |155 |

There is a large variety of living beings in this world. They possess different karmas. They have different potentials and capabilities. Therefore, an individual, who is in pursuit of uplift of self, should not indulge in debates or arguments with others belonging to the same religious group or to a different group.

According to the SHRAMAN philosophy, the interactions between a soul and karmas (abstract and material) are responsible for its worldly existence, and thus spiritual progress is achieved through self-endeavor. The Vedic philosophy essentially teaches that God rewards and punishes the worldly beings for their good and bad deeds (karmas). One can choose between the two concepts according to one's observations, understanding, experience and preference. This is the spirit of relativism (SYAADAVAAD) and tolerance, which existed between different religious groups in ancient India.

Reincarnation and Jainism

Dr. Ashok K. Jain:

How important is the concept of reincarnation to Jainism?

Duli Chandra Jain:

It seems that your question relates to the following item from the article 'Distinctive Features Of Jainism: Back To The Basics' (2):

Q: Many people do not believe in life after death. Is religion beneficial to such individuals?

A: In Munishri Nyayavijayaji's opinion, "Religion is as much necessary and useful to those whose mind refuses to accept life after death as it is to those who firmly believe in it. This is because religion is something whose results we experience in the present life itself. Just as things like water and food have clear perceptible effects on our body, even so the practice of religion does have clear perceptible effects on our mind. In reality, religion is nothing but removing defilements and perversions from ones mind and making life pure and noble by cultivating lofty qualities like compassion, truthfulness and self-control." (3)

Acharya Umaswati, in PRASHAMARATI PRAKARAN, has expressed similar concepts in the couplet (4):

SWARGASUKHANI PAROKSHANYATYANT
PAROKSHAMEV MOKSHASUKHAM
PRATYAKSHAM PRASHAMASUKHAM
NA PARAVASHAM NA CHA VYAYA PRAAPTAM

Happiness of heaven is obscure &endash; beyond our experience;
(it may not interest us; it may not concern us).
Happiness of salvation is still more obscure;
(we may have skepticism about it). However,
the peace (resulting from religion) is conspicuous;
it is acquired independently by our own experience;
we do not have to spend anything to secure it.

Thus, in my view, belief in reincarnation is not a prerequisite to our practice of Jainism. A person may or may not believe in life after death, but religion can certainly help him/her deal with the trials and tribulations of life.

As far as the Jain doctrine is concerned, reincarnation is an integral component of the scheme of things. According to Jainism, in addition to matter and energy, space and time, there are three more entities in the universe: innumerable individual souls, principle of motion and principle of rest. A soul is a distinct entity, different from other entities such as matter, energy, space and time. Further, life of an individual involves interactions between his/her soul and the environment - animate as well as inanimate. As long as a worldly being remains alive, the soul resides in the body and all life-processes go on. Further, a worldly soul continuously obtains and sheds very fine particles of matter (karma) on account of its interaction with its environment. When the living being dies, the soul leaves the body along with the associated karma particles. All entities of the universe are eternal. So the soul does not perish upon the death of a living being. The soul assumes another birth on account of the karmas in its possession. Thus reincarnation is a natural consequence of the concept of eternal nature of all entities of the universe. (5)

It should be remarked that Jainism and Hinduism are not authoritarian and dogmatic. Therefore we do not have to believe in dogma to practice the virtues like nonviolence, truth and non-possessiveness, which bring peace and happiness in our lives, and create an atmosphere of trust and harmony in society.

Bhagwaan Mahaveer censured dubious religious fabrications and denounced all pomp and show in religion. Today his followers are indulging in various dubious fabrications, ritualistic practices, investiture of temples and images, and community feasts in the name of religion. Religion is neither in any temple nor in any village. It is neither in pilgrimages nor in jungles. Religion is in one's own soul, which is inherently pristine. We should determine our religious practices based on sagacity and rational knowledge.

- Abhay Prakash Jain

Footnotes:

1) Jain Study Circular, October 1992, page 12. Back up

2) Jain Study Circular, January 2000, page 22. Back up

3) 'Jaina Darshana' by Munishri Nyayavijayaji, English Translation by Nagin J. Shah, Bhogilal Leher Chand Institute of Indology, Delhi, 1999, page 252. Back up

4) Studies In Jainism: Reader 2, published by Jain Study Circle, 1997, page 21. Back up

5) For details see the following series of articles by Dr. Chandrakant P. Shah:

Reincarnation In Other Religions, Jain Study Circular, April 1987, page 6
Reincarnation And Jain Philosophy, Jain Study Circular, October 1987, page 3
Reincarnation And Hindu Philosophy, Jain Study Circular, April 1995, page 15 Back up

Home / email us