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literature like poetry, drama, poetics, dramaturgy, lexicography, grammar and above all, to yoga.
While, as the Rgveda says, all great religions have proclaimed the same one Truth, they have laid the emphasis in different ways and shown the approaches to it differently. Apart from the significance of Jain logic, it is as a religion of intense moral fervour that Jainism, on its practical side, appeals most to students of religion. Self-control, and Abstinence, samyama, Austerity, tapas, and Nonviolence, ahimsā, these are the three cardinal principles the emphasis on which had made it an ethical way, dharmamärga, par excellence. In the brief and lucid exposition offered in these pages, it is to these aspects of Jainism as a practical religion that Dr. Krause has drawn attention, for as she says, this indeed, would be a proper introduction to the spirit of Jainism.
It is from this angle that mystics and votaries devoted to the practical and essential things in the diverse paths have sung of the fundamental unity of these paths. This unity has no doubt been fequently emphaised in Hindu scriptures and writings, one of which, a common prayer, says :
यं शैवाः समुपासते शिव इति ब्रह्मति वेदान्तिनः
बौद्धा बुद्ध इति प्रमाणपटवः कर्तेति नैयायिकाः । अर्हनित्यथ जैनशासनरताः कर्मेति मीमांसकाः
सोऽयं वो विदधातु वाञ्छितफलं त्रैलोक्यनाथो हरिः ॥ In a more pithy, impersonal and memorable verse, the Jain mystic sings of the same truth :
भवबीजाङ्कुजलदा रागाद्याः क्षयमुपगता यस्य ।
ब्रह्मा वा विष्णुर्वा हरिजिनो वा नमस्तस्मै । 15—8–1960 2
V. RAGHAVAN Madras University /
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
