The L.D. Institute of Indology has great pleasure in publishing three lectures on Facets of Jaina Religiousness in Comparative Light, delivered by Prof. Dr L. M. Joshi in the L.D. Lecture Series in February, 1981. The first two lectures are devoted to themes of soteriological reflection (anupreksa) in Jainism. The third lecture expounds the Jaina conception of Holy Pentad-Arhats, Siddhas, Acaryas, Upadhyayas and Sadhus.
Soteriology includes doctrines and techniques that help man achieve salvation. One of the techniques of soteriological development is known as anupreksa. In the first two lectures the learned author extensively deals with twelve themes of anupreksa, often drawing our attention to the corresponding terms and concepts in the Buddhist texts and occasionally referring to similar ideas and methods in the Brahmanical texts too. The comparative method applied to this problem makes the treatment interesting and revealing. His Preliminary Remarks (Li) are thought-provoking and deserve special attention of the scholars.
In the Introduction to the third lecture, Dr. Joshi has discussed the essence of Dharma and argued that there can be Dharma without God. It is faith-not in God but in the purification of the self that constitutes the heart of Jainism. He states that the most important and fruitful manifestation of this faith is the Jaina doctrine of the holy pentad. The five members of the holy pentad are adored in the sacred formula of 'fivefold obeisance (panca-namaskara-mantra): the author reviews the textual structure of this formula and its position in Jaina literature. He is quite right in pointing out the close association of this formula with the formula of four-fold refuge (catuh-sarana). In this connection his following comparative observation is note-worthy. "This formula of four-fold refuge reminds us of the Buddhist formula of three-fold refuge (tri-sarana) just as the formula of five-fold obeisance reminds us of the Buddhist formula of obeisance to the Triple Gem (tri-ratna). In the Buddhist instance the number of the refuges and the adorable ones is the same; there are only three saranas and three ratnas. In the Jaina instance the saranas are four while the adorables are five." After having compared the Jaina conception of Arhat with the Buddhist one, he concludes: "The Buddhist conception of an arhat, though helpful in understanding the Jaina conception, does not present an exciting parallel to the figure of a tirthankara". He has compared the notions of acarya, upadhyaya, sadhu and guru found in the Buddhist, Jaina and Brahmanical traditions and clearly pointed out degrees of agreement and difference. Importance of the institution of guru in Tantric Buddhism, Natha school and Santamata is brought to our notice. Comparative Notes at the end of this lecture deserve special attention. His study of original Sanskrit, Pali and Prakrit texts has given freshness and lucidity to the interpretation and exposition of the old texts.
I am thankful to Prof. Dr L. M. Joshi for these three lectures which he prepared at our instance. I have no doubt that the students, teachers and others interested in the comparative study of religions will find this book illuminating and instructive.
I have always been fascinated by the deeply ascetic outlook towards life and the world which is reflected in the ancient religious texts of Jainism and Buddhism. The subjects of meditation or the themes of soteriological reflection in Jinist and Buddhist scriptures illustrate this ascetic outlook of munis and sramanas. This outlook stands in sharp contrast with the this-worldly attitude of Vedic brahmanas.
An attempt has been made in the first two chapters of this slender volume to discuss the meaning and function of twelve anupreksas. The third chapter seeks to elucidate philosophical, ethical and devotional aspects of the Jaina doctrine of the holy pentad (pancaparamesthin).
I follow a combined methodology which includes elements of historical, philosophical and philological approaches employed in a comparative perspective. The stress throughout is on the elucidation of religious phenomena and methodological tools are not allowed to overwhelm the centrality of the elements of human religiousness.
The following pages contain the text of a series of three lectures on Jainism which I delivered on February 25-27, 1981, at the L. D. Institute of Indology in Ahmedabad. I am thankful to Dr Nagin J. Shah, the Director of the L. D. Institute, for inviting me to deliver these lectures and for arranging their early publication. The Royson Printers of Patiala deserve praise for executing the work of printing so well.
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