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3 4 JAIN JOURNAL : VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 A Quarterly on Jainology JAIN JOURNAL Vol. XLIX No. I-IV July 2014-June 2015 Rupees Twenty Copyright of research articles, book reviews etc. published in the Jain Journal is reserved. A Peer Reviewed Research Quarterly All contributions, which must be type-written, and correspondence Vol. 49 No. 1-4 July 2014-June 2015 regarding contributions, and book-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007. E-mail : [email protected] Website : www.jainbhawan.in Subscription : for one year : Rs. 500.00 Life membership : India : Rs. 5000.00 Cheques must be drawn in favour of only Jain Bhawan payable at Kolkata Phone No : (033) 2268 2655. Published by Satya Ranjan Banerjee on behalf of Jain Bhawan from P-25 Kalakar Street, Kolkata-700 007, and composed by Jain Bhawan Computer Centre and printed by him at Arunima Printing Works, 81 Simla Street, Kolkata-700 006. JAIN BHAWAN CALCUTTA Editor : Dr Satya Ranjan Banerjee Joint Editor : Dr Anupam Jash 5 6 JAIN JOURNAL : VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Contents NEED OF THE DAY-COMPARATIVE STUDY OF INDIC-RELIGIONS 7 Prof. Sagarmal Jain KARUNA AND THE SIGNIFICANCE OF ITS 12 SOCIAL INPLEMENTATION Dulichand Jain Editorial Board : TRANSMIGRATION, EVOLUTION AND 19 JAIN KARMA DOCTRINE 1. Dr. Satyaranjan Banerjee Dr. Subhash C. Jain 2. Dr. Sagarmal Jain IMPACT OF JAINISM ON ENVIRONMENTAL 3. Dr. Lata Bothra SUSTAINABILITY 41 4. Dr. Jitendra B. Shah Dr. Chandranath Chatterjee 5. Dr. Anupam Jash JAIN RESPONSE TO ENVIRONMENTAL CRISIS 52 6. Dr. Peter Flugel Dr. Anindita Mitra 7. Dr. Rajib Doogar HISTORICAL DEVELOPMENT OF JAINA 8. Smt. Jasmine Dudhoria EPISTEMOLOGY AND LOGIC 59 9. Smt. Pushpa Boyd Dr. Anupam Jash THE SCIENCE OF CLOUDS IN ANCIENT JAIN LITERATURE 67 K.G. Sheshadri ANCIENT JAINA ART AND ARCHITECTURE 74 Dr. Renuka Porwal 7 8 JAIN JOURNAL : VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 JAIN JOURNAL language are very near to P¹li and not very far from the Vedic San- skrit and the language of Avaistha of Parasi tradition. For the studies of Indian culture as a whole the knowledge of these Prakåit-languages Vol. XLIX No. 1-4 July 2014-June 2015 is very essential. Purpose of Pr¹kåits and Jain Studies : Need of the Day-Comparative Study The purpose of this Indic-study to teach the basic human val- of Indic-Religions ues of Indian tradition along with the different dharmas of Indian origin and their basic philosophies as well as to understand the unity Prof. Sagarmal Jain* in diversity of Indian culture. We cannot understand of it’s i.e. Jainism, Buddhism and Hinduism, because they various similarities along with Orientation : their mutual impact so one thing must be clear in our mind that the General Knowledge of different Prakåits with their peculiari- studies and researches in the field of Indic-studies are not possible in ties and their literature, along with Jain concepts of non-violence, non isolation. In fact, Jainism, Buddhism and Hinduism are so intermingled possession and non-absolutismism is essencial for Indic studies In- and mutually influenced that to have a proper comprehensive knowl- dian culture consist of two traditions Œramanic and Vedic. At present edge of one, the understanding of the others is essential. _ Œramanic tradition has mainly two traditions- Jainism and Buddhism Œraman and Brahman Tradions of Indian Culture : though there were some other were vanished in due course of time or However, two distinct trends have been pre-domination in In- merged in the greater Hindu tradition of Indian culture. dian culture from its earliest days, known as Brahmanic and Œramanic. No. doubt these two trends are distinguishable, but at the same time Early Jaina canonical literature has been written in pr¹kåit lan- we must be aware of the fact they are not separable. Though on the guages, so to know Jainism in its original form knowledge of pr¹kåit basis of some peculiarities in their theories, we can distinguish them, languages, with their grammar and with their different shades and yet in practice, it is very difficult to divaricate, them because neither their literature is necessary. Buddhist literature has been written P¹li of the two remained uninfluenced by the others. The earlier Œramanic language. In earlier times P¹li also had been called as M¹gadhi, which trends and their later phases, Jainism and Buddhism, were influenced was one of the shades of Pr¹kåits. P¹li and Ardha-m¹gadhi which by the Vedic tradition and vice-a-versa. The concepts of Tapas or was one of the shades of Pr¹kåits. P¹li and Ardha-m¹gadhi language austerity, asceticism, liberation, meditation, equanimity and non-vio- of Jain canonical literature are very near to each other. lence are earlier absent in the Vedas and came into existence in Hin- Various Prakåit : duism through Œramanic influence. The Upanišadas and the Gîta Pr¹kåit language has various shades such as M¹gadhi, evolved some new spiritual definitions of Vedic rituals, these two are Addhm¹gadhi, Saurseni, Mah¹rastri and Paiœ¹chi etc. Jain canoni- the representatives of the dialogue taken place in Œramanic and Vedic cal literature of Swet¹mber sect had been written in Addham¹gadhi traditions. and of Digambar sect in Œaurseni pr¹kåit. These two sades of Pr¹kåit Mutual Impact of These Two Tradition : * Director, Prachya Vidyapith, Sajapur, M. P. The Upanišadic trend of Hinduism is not a pure from of Vedic Dr. Sagarmal Jain : Need of the Day-Comparative Study of Indic-Religions 9 10 JAIN JOURNAL : VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 religion. It incorporated in itself various Œramanic tenets which gave one one side Hinduism accepted Åašabha and Buddha as incarna- a new dimansion to vedic religion. Thus, we can say that our present tion of God while on the other side Jainism inculded Rama and Kåšna Hinduism is an intermingling of Vedic and Œramanic traditions. The in its list of their Œal¹k¹ Purušas. A number of Hindu Gods and God- vioce raised by our ancient Upanišadic Åsis, Munis and Œramanas desses were accepted as consorts of Tîrthaókaras such as Sarasvati, against the ritualistic and worldly outlook of caste-ridden Brahminism, K¹li, Mah¹k¹li, Cakresvari, Ambik¹, Padm¹vati and Siddhik¹. became more strong in the form of Jainism and Buddhism along with The Need of Comparative-Religious Studies : other minor Œramanic sects. Infact the Upanišadic trend as well as The moot point I intend to make is that different religious tradi- Jainism and Buddhism provided refuge to those, who fed up with tions of our great Indian culture have borrowed various concepts from vedic ritulism and the worldly outlook. Not only Jainism and Bud- one another and that is the duty of ours to study and highlight this dhism but some other sects and schools of Indian thought such as mutual impact, which is the need of the hour and thus we can bridge Ajîvikas and Saôkhyas also adopted more or less the same course the gulf, existing between different religious systems. towards Vadic ritualism. However, Jainism and Buddhism were more candid and vehement in their opposition towards Vedic ritualism. They To see the mutual impact and to understand the basic unity out rightly rejected animal sacrifices in yajnas, the birth-based caste- among these various religions and their canonical works such as a system and the infallibility to the vedic verses. In Mah¹vîra and Bud- Prakrit work Åšibh¹sita (Isibh¹siyaim) and Pali works such as dha, the most prominent preachers (exponents), we find the real cru- Dhammapada and thera-g¹th¹ are most essential for the Indic stud- saders : whose tirade, against caste-ridden and ritualistic Brahminism, ies, because Isibh¹siyaim has the basic teachings along with their phi- touching a low water-mark and crumbling under its inner inadequa- losophies of these three basic constituents of Indian culture i.e. Jainism, cies, they gave a severe jolt to it. Jainism and Buddhism came for- Buddhism and Hinduism along with some minor sects of Œramaòic ward to sweep away the long accumulated excrescence, grown on tradition. It has the basic teaching of two Jain thinkers, three Bud- Indian culture in the form of rituals, casteism, and superstitions. dhist teachers as well as twenty two Upanišadic Åšis along with some other Åšis of minor Œramaòic and Vedic traditions. Thus the study of But we shall be mistaken if we presume that in their attempt to the Pr¹kåt language is necessary for to understand the unity in diver- clear away the dirt of Vedic ritualism, Jainism and Buddhism remained sity in Indian-culture along with its three constitutes. To understand untouched from it. They were also considerably influenced by Vedic early Jain as well as Buddhist canon and mutual impact in these tradi- rituals. Ritualism in the new form of T¹ntric practices crept into Jainism tions the knowledge of these basic languages i.e. P¹li, Pr¹kåt and and Buddhism and these practices became part and parcel of their Sanskrit languages and their early literature is essential. The study of religious practices and mode of worship. With the impact of Hindu mutual impact and unity in diversity between these three systems of Tantricism, Jainas adopted various Hindu deities and their mode of Indic culture is the fundamental aim of this university. worship with some changes, which ware suited to their religious tem- perament, but these deities were alien to Jainism in its original form.
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  • Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma V10 Dear Readers, It Seems That This Is a Very Hot Subject Within the Jain Community

    Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma V10 Dear Readers, It Seems That This Is a Very Hot Subject Within the Jain Community

    Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma_V10 Dear Readers, It seems that this is a very hot subject within the Jain community. This article has been re- circulated by many readers that within two weeks I have received more than 100 e-mails of appreciations and comments. More than 85% e-mails carry the following theme: "This is spiritual, enthusiastic, religious article" and "Very well written – an excellent simple explanation". However I have received few constructive criticisms which motivated me to update the article periodically during this time. Finally I have decided to re-send the revised article so everyone will have the latest revision of this article, which is now expanded to 4 pages. I request website owners if they have posted this article in their websites, please replace it with this latest revision. Among all appreciative e-mails I have received, the following e-mail written by a Jain Youth of North America on February 17, 2011, which touched my heart Dear Pravin Uncle Jai Jinendra Thank you for sharing this article with the Jain community. My father forwarded me this article earlier this week. As of the last two years, I have been mentally struggling with the conflict of good karma. It seemed so contradictory to me - having learned in youth that all karma - good and bad - are bad in the end. There seemed to be no value or reason for being a good human being in society. Apathy, it seemed was better than either good or bad. However, your discussion of the types of karma and the distribution of effect each has on the soul has given my mind some peace.