Proceedings and papers of National Seminar on Jainology

Author(s): Yugalkishor Mishra
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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of Yajnas and sacrifices became a dominant feature. New deities arose and the number of gods increased. While Hinduism has made significant contribution to the development of Indo-Aryan thought and culture, there did arise a wave of discontent against the stranglehold of rituals, superstitions, myths and beliefs and finally, of priesthood.
The next important land mark in the history of religions was witnessed in the 6th Century B.C. From Athens to Pacific, the human mind was astir. A number of great thinkers, founders of religion in different countries from China and India to Persia and Greece emerged on the scene. They did not live at exactly the same time but, they were near enough in point of time to make this period before Christ, a period of great religious movement and reformation. Taking note of the wave of discontent with the existing conditions and hopes and aspirations for something better, these great religious thinkers sought to give to their people something better, these great religious thinkers sought to give to their people something better to lessen their misery. They were, in fact, revolutionaries, who were not afraid of attacking the existing evils. Thus, men's minds were displaying a new boldness and launching a disciplined and critical attack upon the primitive traditions of kingship, priesthood and blood sacrifice. In India, we had Mahavira and Buddha; in China, Confucious and Lao-Tse; in Persia, Zoroaster; in Greece, Pythogoras. All of them laid down a system of moral and social behaviour-what one should do and what one should not do.
It is in this context that Jainism, one of the earliest religions of the world, has a role as a religion of one who has conquered his inner passions like desire and hatred. It prescribes a hard and austere life for its monks and nuns after renunciation. Its five great vows-not to kill, not to lie, not to steal, to observe celibacy and to acquire non-attachment to wordly things are to be observed in words, thought and deed. The lay followers are not required to renounce the world; but it is expected of them to live by honest means and to lead a pure life. The rules of conduct are intended to make them generous, placid, upright, kind, impartial, appreciative of good qualities of others, humble, greatful and do good to others. The essence of Jainism-restraint, renunciation, control of senses and purity in conduct, has the potential to contribute to the maintenance and preservation of a just and equitable social order with peace and harmony. If its philosophy is restored in its pristine purity in the life of the individual, the society and the polity, social equilibrium can be established by driving out destruction and blood thirstness as also social and economic inequalities.
To evaluate the relevance of Jainism in the contemporary world, we must take a good look at the prevailing global situation. In the last two centuries, powerful ideas and movements have engulfed different parts of