Jainism
by
Annie Besant
The
Theosophical Society
The
Theosophical Publishing House, Adyar,
Chennai
600 020, India
Brothers:
We shall find ourselves this morning in a very different atmosphere from that in
which we were yesterday, and in which we shall be tomorrow. We shall not now
have around us the atmosphere of romance, of chivalry, that we find both in the
faith of Islam and in that of the Sikhs. On the contrary we shall be in a calm,
philosophic, quiet atmosphere. We shall find ourselves considering the problems
of human existence looked at with the eye of the philosopher, of the
metaphysician, and on the other hand the question of conduct will take up a
large part of our thought; how man should live: what is his relation to the
lower creatures around him; how he should so guide his life, his actions, that
he may not injure, that he may not destroy. One might almost sum up the
atmosphere of Jainism in one phrase, that we find in the Sutra Kritănga,
[iii, 20] that man by injuring no living creature
reaches the Nirvana which is peace. That is a phrase that seems to carry with it
the whole thought of the Jaina: peace - peace between man and man, peace between
man and animal, peace everywhere and in all things, a perfect brotherhood of all
that lives. Such is the ideal of the Jaina, such is the thought that he
endeavors to realize upon earth.[Page 2]
Now the Jainas are comparatively a small body; they only number between one and
two million men; a community powerful not by its numbers, but by its purity of
life, and also by the wealth of its members — merchants and traders for the most
part. The four castes of the Hindus are recognized by the Jainas, but you will
how find few Brahmanas among them; few also of the Kshatriyas, which caste seems
wholly incompatible with the present ideas of the Jainas, though, their Jinas
are all Kshatriyas. The vast mass of them are Vaishyas — traders, merchants and
manufacturers — and we find them mostly gathered in Rajputana, in Guzerat, in
Kathiawar; scattered indeed also in other parts, but the great Jaina communities
may be said to be confined to these regions of India. Truly it was not so in the
past, for we shall find presently that they spread, especially at the time of
the Christian Era, as well as before it and after it, through the whole of
Southern India; but if we take them as they are today, the provinces that I
mentioned may be said practically to include the mass of the Jainas.
There is one point with regard to the castes which separates them from Hinduism.
The Sannyăsî of the Jaina may come from any caste. He is not restricted, as in
ordinary orthodox Hinduism, to the Brahmana caste. The Yati may come from any of
the castes, and of course as a rule comes from the Vaishya, that being the
enormously predominating caste among the Jainas.
And now with regard to their way of looking at the world for a moment; and then
we will consider the great [Page 3] Being,
who is spoken of in western orientalism, not by themselves, as the Founder.
They have the same enormous cycles of time that we are familiar with in
Hinduism; and it must be remembered that both the Jaina and the Buddhist are
fundamentally offshoots from ancient Hinduism; and it would have been better had
men not been so inclined to divide, and to lay stress on differences rather than
similarities — if both these great offshoots had remained as Darsanas of
Hinduism, rather than have separated off into different, and as it were rival,
faiths. For a long time among the occidental scholars, Jainism was looked on as
derived from Buddhism. That is now admitted to be a blunder and both alike
derive from the more ancient Hindu faith; and in truth there are great
differences between the Jaina and the Buddhist, although there be also
similarities, likenesses of teaching. There is however no doubt at all, if you
will permit me to speak positively, that Jainism in India is far older than
Buddhism. The last of its great Prophets was contemporary with Săkya Muni, the
Lord Buddha; but He was the last of a great succession, and simply gave to
Jainism its latest form. I said there were great cycles of time believed in by
the Jaina as by the Hindu; and we find that in each vast cycle — which resembles
the day and night of Brahmă — twenty-four great Prophets come to the world,
somewhat, though not entirely, of the nature of Avatăras. They always climb up
from manhood, while, in some cases, the Hindu is loath to admit that an Avatăra
is a perfected man. The Jaina [Page 4] has
no doubt at all on this point. His twenty-four great Teachers, the Tirthamkaras,
as they are called, these are perfected men. To them he gives the many names,
that you will find applied in Buddhism in somewhat different senses He speaks of
them as Arhats, as. Buddhas, as Tathăgatas, and so on, but above all as, Jinas;
the Jina is the conqueror, the man made perfect, who has conquered his lower
nature, who has reached divinity, in whom the Jîva asserts his supreme and
perfected powers: he is the Isvara, from the Jaina point of view.
Twenty-four of these appear in each great cycle, and, if you take the Kalpa
Sutra of the Jainas, you will find in that the lives of these Jinas. The
life of the only one which is given there at all fully — and the fullness is of
a very limited description — is that of the twenty-fourth and last, He who was
called Mahăvîra, the mighty Hero. He stands to the Jaina as the last
representative of the Teachers of the world; as I said, He is contemporary with
Săkhya Muni, and by some He is said to be His kinsman. His life was simple, with
little incident apparently, but great teachings. Coming down from loftier
regions to His latest incarnation, that in which He was to obtain illumination,
He at first guided His course into a Brahmana family, where, it would seem from
the account given, He had intended to take birth; but Indra, the King of the
Devas, seeing the coming of the Jina, said that it was not right that He should
be born among the Brahmanas, for ever the Jina was a Kshatriya and in a royal
house must He be born. So [Page 5] Indra
sent one of the Devas to guide the birth of the Jina to the family of King
Siddhărtha, in which He was finally born. His birth was surrounded by those
signs of joy and delight that ever herald the coming of one of the great
Prophets of the race — the songs of the Devas, the music of Gandharvas, the
scattering of flowers from heaven — these are ever the accompaniments of the
birth of the one of Saviors of the world. And the Child is born amid these
rejoicings, and since, after His conception in the family, the family had
increased in wealth, in power, in prosperity, they named Him Vardhamăna — the
Increaser of the prosperity of his family. He grew up as a boy, as a youth,
loving and dutiful to His parents; but ever in His heart the vow that He had
taken, long lives before, to renounce all, to reach illumination, to become a
Savior of the world. He waits until father and mother are dead, so that He may
not grieve their hearts by the leaving; and then, taking the permission of His
elder brother and the royal councillors, He goes forth surrounded by crowds of
people to adopt the ascetic life. He reaches the jungle; He pulls off his robes,
the royal robes and royal ornaments; He tears out his hair; He puts on the
garment of the ascetic; He sends away the royal procession that followed Him,
and plunges alone into the jungle. There for twelve years He practices great
austerities, striving to realize Himself and to realize the nothingness of all
things but the Self; and in the thirteenth year illumination breaks upon Him,
and the light of the Self shines forth upon Him, and the
[Page 6] knowledge of the Supreme becomes His own. He shakes off the
bonds of Avidyă and becomes the omniscient, the all-knowing; and then He comes
forth as Teacher to the world, teaching for forty-two years of perfect life.
Of the teachings, we are here told practically nothing; the names of some
disciples are given; but the life, the incidents, these are all omitted. It is
as though the feeling that all this is illusion, it is nothing, it is naught,
had passed into the records of the Teacher, so as to make the outer teaching as
nothing, the Teacher Himself as nothing. And then He dies after forty-two years
of labor, at Păpă 526 years before the birth of Christ. Not very much, you see,
to say about the Lord Mahăvîra; but His life and work are shown in the
philosophy that He left, in that which He gave to the world, though the
personality is practically ignored.
Before him, 1,200 years, we are told, was the twenty-third of the Tirthamkaras,
and then, 84,000 years before Him, the twenty-second and so on backwards and
backwards in the long scroll of time, until at last we come to the first of
These, Rishabhadeva, the father of King Bharata, who gave to India its name.
There the two faiths, Jainism and Hinduism, join, and the Hindu and the Jaina
together revere the Great One who, giving birth to a line of Kings, became the
Rishi and the teacher.
When we come to look at the teaching from the outside — I will take the inside
presently — we find certain canonical Scriptures, as we call them, analogous to
the Pitakas of the Buddhists, forty-five in number; they are
[Page 7] the Siddhănta, and they were collected
by Bhadrabăka, and reduced to writing, between the third and fourth centuries
before Christ. Before that, as was common in India, they were handed down from
mouth to mouth with that wonderful accuracy of memory which has ever been
characteristic of the transmission of Indian Scriptures. Three or four hundred
years before the reputed birth of Christ, they were put into writing, reduced,
the western world would say, to a fixed form. But we know well enough it was no
more fixed than in the faithful memories of the pupils who took them from the
Teacher; and even now as Max Müller tells us, if every Veda were lost they could
be textually reproduced by those who learn to repeat them. So the Scriptures,
the Siddhănta, remained written, collected by Bhadrabăka, at this period before
Christ. In A.D. 54 a council was held, the Council of Valabhi, where a recension
of these Scriptures was made, under Devard-digamin, the Buddhaghosha of the
Jainas. There are forty-five books, as I said; II Angas, 22 Upăngas, 10
Pakinnakas, 6 Chedas, 4 Műla-sűtras, and 2 other Sűtras. This makes the canon of
the Jaina religion, the authoritative Scripture of the faith. There seem to have
been older works than these, which have been entirely lost, which are spoken of
as the Pűrvas, but of these, it is said, nothing is known. I do not think that
that is necessarily true. The Jainas are peculiarly secretive as to their sacred
books, and there are masterpieces of literature, among the sect of Digambaras,
which are entirely withheld from publication; and I shall not be
[Page 8] surprised if in the years to come many
of these books, which are supposed to be entirely lost, should be brought out,
when the Digambaras have learnt that, save in special cases, it is well to
spread abroad truths, that men may have them. Secretiveness may be carried so
far as to be a vice, beyond the bounds of discretion, beyond the bounds of
wisdom.
Then outside the canonical Scriptures there is an enormous literature of Purănas
and Itihăsas, resembling very much the Purănas and Itihăsas of the Hindus. They
are said, I know not whether truly or not, to be more systematized than the
Hindu versions; what is clear is that in many of the stories there are
variations, and it would be an interesting task to compare these side by side,
and to trace out these variations, and to try and find the reasons that have
caused them.
So much for what we may call their special literature; but when we have run over
that, we find that we are still faced by a vast mass of books, which, although
originating in the Jaina community, have become the common property of all India
— grammars, lexicons, books on rhetoric and on medicine — these are to be found
in immense numbers and have been adopted wholesale in India. The well-known
Amarakosha, for instance, is a Jaina work that every student of Sanskrit
learns from beginning to end.
I said the Jainas came to Southern India — spreading downwards through the whole
of the southern part of the peninsula; we find them giving kings to Madura, to
Trichinopoly and to many another city in Southern [Page
9] India. We find not only that they thus give rulers; but we find
they are the founders of Tamil literature. The Tamil grammar, said to be the
most scientific grammar that exists, is a Jaina production. The popular grammar,
Nămal, by Pavanandi, is Jaina, as is Năladiyăr. The famous poet
Tiruvalluvar's Kural, known I suppose to every Southerner, is said to be
a Jaina work, for this reason, that the terms he uses are Jaina terms. He speaks
of the Arhats; he uses the technical terms of the Jaina religion, and so he is
regarded as belonging to the Jaina faith.
The same is true of the Canarese literature; and it is said that from the first
century of the Christian Era to the twelfth, the whole literature of Canara is
dominated by the Jainas. So great then were they in those days.
Then there came a great movement throughout Southern India, in which the
followers of Mahădeva, Siva, came preaching and singing through the country,
appealing to that deep emotion of the human heart, Bhakti, which the Jaina had
too much ignored. Singing stotras to Mahădeva they came, chanting His praises,
especially working cures of diseases in His name, and before these wonderful
cures and the rush of the devotion which was aroused by their singing and
preaching, many of the Jainas were themselves converted; the remainder of them
were driven away, so that in Southern India they became practically
non-existent. Such is their story in the South; such the fashion of their
vanishing.
In Rajputana, however, they remained, and so highly were they respected that
Akbar, the magnanimous [Page 10] Musalmăn
emperor, issued an edict that no animals, should be killed in the neighbourhood
of Jaina temples.
The Jainas are divided, we may add, into two great sects — the Digambaras, known
in the fourth century B.C., and mentioned in one of Asoka's edicts; the
Svetambaras, apparently more modern. The latter are now by far the more
numerous, but it is said that the Digambaras possess far vaster libraries of
ancient literature than does the rival sect.
Leave that historical side; let us now turn to their philosophic teaching. They
assert two fundamental existences, the root, the origin, of all that is, of
Samsăra; these are uncreated, eternal. One is Jîva or Atma, pure consciousness,
knowledge, the Knower, and when the Jîva has transcended Avidyă, ignorance, then
he realizes himself as the pure knowledge that he is by nature, and is
manifested as the Knower of all that is. On the other hand Dravya, substance,
that which is knowable; the Knower and the Knowable opposed one to the other;
Jîva and Dravya. But Dravya is to be thought of as always connected with Guna,
quality. Familiar enough, of course, are all these ideas to you, but we must
follow them one by one. With Dravya is not only Guna, quality, but Paryăya,
modification.
“ Substance is the substrate of qualities; the qualities are inherent in one
substance; but the characteristic of developments is that they inhere in either.
“Dharma, Adharma, space, time, matter and souls (are the six kinds of
substances), they make up this [Page 11]
world, as has been taught by the Jinas who possess the best knowledge.”
[Uttaradhyayana, xxviii, 6, 7. Translated from the Prakrit, by
Hermann Jacobi]
Here you have the basis of all Samsara; the Knower and the Knowable, Jîva and
Dravya with its qualities and its modifications. This makes up all. Out of these
principles many deductions, into which we have not the time to go; I may give
you, perhaps, one, taken from a Gătha of Kundăcărya, which will show you a line
of thought not unfamiliar to the Hindu. Of everything, they say, you can declare
that it is, that it is not, that it is and is not. I take their own example, the
familiar jar. If you think of the jar as Paryăya, modification, then before that
jar is produced, you will say: “Syănnăsti” it is not. But if you think of it as
substance, as Dravya, then it is always existing, and you will say of it:
“Syădasti”, it is; but you can say of it as Dravya and Paryăya, it is not and it
is, and sum up the whole of it in a single phrase: “Syădasti năsti”; it is and
it is not.[Report of the Search for Sanskrit MSS BY Dr
Bhandarkar, p 95] Familiar line of reasoning enough. We can
find dozens, scores and hundreds of illustrations of this way of looking at the
universe, wearisome, perhaps, to the ordinary man, but illuminative and
necessary to the metaphysician and the philosopher.
Then we come to the growth, or rather the unfolding, of the Jîva. The Jîva
evolves, it is taught, by Reincarnation and by Karma; still, as you see, we are
on very [Page 12] familiar ground. “The
universe is peopled by manifold creatures who are in this Samsăra, born in
different families and castes for having done various actions. Sometimes they go
to the worlds of the Gods, sometimes to the hells, sometimes they become Asuras,
in accordance with their actions. Thus living beings of sinful actions who are
born again and again in ever-recurring births, are not disgusted with Samsăra.”
[Uttaradhyayana, iii, 2, 3, 5] And it teaches
exactly as you read in the Bhagavad-Gîtă that the human being goes
downwards by evil action; by mixed good and evil he will be born as a man; or,
if purified, will be born as a Deva. Exactly on these lines the Jaina teaches.
It is by many births, by innumerable experiences, the Jîva begins to liberate
himself from the bonds of action. We are told that there are three jewels, like
the three ratnas that we so often hear of among the Buddhists; and these are
said to be right knowledge, right faith, right conduct, a fourth being added for
ascetics: “Learn the true road leading to final deliverance, which the Jinas
have taught; it depends on four causes, and is characterized by right knowledge
and faith. I. Right knowledge; II. Faith; III. Conduct; IV. Austerities. This is
the road taught by the Jinas who possess the best knowledge.” [Ibid,
xxviii, 1, 2] By right knowledge and right faith and right
conduct the Jîva evolves, and in the later stages, to these are added
austerities, by which he finally frees himself from the bonds of rebirth. Right
knowledge is defined as being [Page 13] that
which I have just said to you with regard to Samsăra; and the difference of Jîva
and Dravya, and the six kinds of substances, Dharma, Adharma, space, time,
matter, soul; he must also know the nine truths: Jiva, soul; Ajîva, the
inanimate things; Bandha, the binding of the soul by karma; Punya, merit; Păpa,
demerit; Âsrăva, that which causes the soul to be affected by sins; Samvara, the
prevention of Âsrăva by watchfulness; the annihilation of Karma; final
deliverance; these are the nine truths.[Uttaradhyayana,
xxviii, 14]
Then we find a definition as to right conduct. Right conduct, which is Sarăga,
with desire, leads to Svarga — or it leads to becoming a Deva, or it leads to
the sovereignty of the Devas, Asuras and men, but not to liberation. But the
right conduct which is Vîtarăga, free from desire, that, and that alone, will
lead to final liberation. As we still follow the course of the Jîva, we find him
throwing aside Moha, delusion, Răga, desire, Dvesha, hatred, and of course their
opposites, for the one cannot be thrown off without the other; until at last he
becomes the Jîva complete and perfect, purified from all evil, omniscient,
omnipotent and omnipresent, the whole universe reflected in himself as in a
mirror, pure consciousness, “with the powers of the senses, though without the
senses”; pure consciousness, the knower, the Supreme.
Such then is a brief outline of the views, the philosophic views, of the Jainas,
acceptable surely to every Hindu, for on almost every point you will find
[Page 14] practically the same idea, though put
sometimes in a somewhat different form.
Let us look more closely at right conduct, for here the Jaina practice becomes
specially interesting; and wise are many of his ways, in dealing especially with
the life of the layman. Jainas are divided into two great bodies: the layman,
who is called a Srăvaka, and the ascetic, the Yati. These have different rules
of conduct in this sense only, that the Yati carries to perfection that for
which the layman is only preparing himself in future births. The five vows of
the Yati which I will deal with in a moment, are also binding on the layman to a
limited extent. To take a single instance: the vow of Brahmacarya, that on the
Yati imposes of course absolute celibacy, in the layman means only temperance
and proper chastity in the life of a Grhastha. In this way the vows, we may say,
run side by side, of Ahimsa, harmlessness, Sűnriti, truthfulness, Asteya, not
taking that which is not one's own, uprightness, honesty, Brahmacarya, and
finally Aparigraha, not grasping at anything, absence of greed — in the case of
the layman meaning that he is not to be covetous, or full of desire; in the case
of the Yati meaning of course that he renounces everything and knows nothing as
“mine”, “my own”. These five vows, then, rule the life of the Jaina. Very, very
marked is his translation of the word Ahimsa, harmlessness: “thou shalt not
kill”. So far does he carry it in his life, to such an extreme, that it passes
sometimes almost beyond the bounds of virtue; passes, a harsh critic
[Page 15] might say, into absurdity; but I am
not willing so to say, but rather to see in it the protest against the
carelessness of animal life and animal suffering, which is but too widely spread
among men; a protest, I admit, carried to excess, all sense of proportion being
lost, the life of the insect, the gnat, sometimes being treated as though it
were higher than the life of a human being. But still, perhaps, that may be
pardoned, when we think of the extremes of the cruelty to which so many permit
themselves to go; and although a smile may sometimes come when we hear of
breathing only through a cloth, as the Yati does, as he breathes continually
touching the lips that nothing living may go into the lungs; straining all water
and most unscientifically boiling it — which really “kills creatures, which if
water remained unboiled would remain alive — the smile will be a loving one, for
the tenderness is beautiful. Listen for a moment to what was said by a Jina, and
would to God that all men would take it as a rule of life: “The venerable One
has declared ... As is my pain when I am knocked or struck with a stick, bow,
fist, clod, or potsherd; or menaced, beaten, burned, tormented, or deprived of
life; and as I feel every, pain and agony, from death down to the pulling out of
a hair; in the same way, be sure of this, all kinds of beings feel the same pain
and agony, etc., as I, when living they are ill-treated in the same way. For
this reason all sorts of living beings should not be beaten, nor treated with
violence, nor abused, nor tormented, nor deprived of life. I say the Arhats and
Bhagavats of the past, present and future, [Page 16]
all say thus, speak thus, declare thus, explain thus; all sorts of living beings
should not be slain, nor treated with violence, nor abused, nor tormented, nor
driven away. This constant, permanent, eternal, true law has been taught by wise
men who comprehend all things.” [Uttaradhyayana, Bk II,
i, 48, 49]
If that were the rule for every one, how different would India be; no beaten and
abused animal; no struggling, suffering creature; and for my part, I can look
almost with sympathy even on the Jaina exaggeration, that has a basis so noble,
so compassionate; and I would that the feeling of love, though not the
exaggeration, should rule in all Indian hearts of every faith today.
Then we have the strict rule that no intoxicating; drug or drink may be touched;
nothing like bhang, opium, alcohol; of course nothing of this kind is allowed;
even so far as honey and butter does the law of forbidden food go, because in
the gaining of honey the lives of bees are too often sacrificed, and so on. Then
we find in the daily life of the Jaina rules laid down for the layman as to how
he is to begin and end every day:
“He must rise very very early in the morning and then he must repeat silently
his mantras, counting its repetition on his fingers; and then he has to say to
himself, what am I, who is my Ishtadeva, who is my Gurudeva, what is my
religion, what should I do, what should I not do? ” This is the beginning of
each day, the reckoning up of life as it were; careful, self-conscious
recognition of life. Then he is to think of the Tirthamkaras, and then he is to
make certain vows. Now these [Page 17] vows
are peculiar, as far as I know, peculiar to the Jainas, and they have an object
which is praiseworthy and most useful. A man at his own discretion makes some
small vow on a thing absolutely unimportant. He will say in the morning: “During
this day” — I will take an extreme case given to me by a Jaina — “during this
day I will not sit down more than a certain number of times”; or he will say:
“For a week I will not eat such and such a vegetable”; or he will say: “For a
week, or ten days, or a month, I will keep an hour's silence during the day”.
You may say: Why? In order that the man may always be self-conscious, and never
lose his control over the body. That is the reason that was given me by my Jaina
friend, and I thought it an extremely sensible one. From young boyhood a boy is
taught to make such promises, and the result is that it checks thoughtlessness,
it checks excitement, it checks that continual carelessness, which is one of the
great banes of human life. A boy thus educated is not careless. He always thinks
before he speaks or acts; his body is taught to follow the mind and not to go
before the mind, as it does too often. How often do people say: “ If I had
thought, I would not have done it; if I had considered, I would never have acted
thus; if I had thought for a moment that foolish word would not have been
spoken, and that harsh speech would never have been uttered, that discourteous
action would never have been done.” If you train yourself from childhood never
to speak without thinking, never to act without thinking, see how unconsciously
the body [Page 18] would learn to follow the
mind, and without struggle and effort, carelessness would be destroyed. Of
course there are far more serious vows than these taken by the layman as to
fasting, strict and severe, every detail carefully laid down in the rules, in
the books. But I was telling you a point that you would not so readily find in
the books, so far as I know and that seemed to me to be characteristic and
useful. Let me add that when you meet Jainas you will find them, as a rule, what
you might expect from this training — quiet, self-controlled, dignified, rather
silent, rather reserved. [The details here given are mostly
from the Jainatattvădarsha, by Muni Atmărămji, and were translated from
the Prakrit for me by my friend Govinda Dasa]
Pass from the layman to the ascetic, the Yati. Their rules are very strict. Much
of fasting, carried to an extraordinary extent, just like the fasting of the
great ascetics of the Hindu. There are both men and women ascetics among the
sect known as the Svetămbaras; among the Digambaras there are no female ascetics
and their views of women are perhaps not on the whole very complimentary. Among
the Svetămbaras, however, there are female ascetics as well as male, under the
same strict rules of begging, of renouncing of property; but one very wise rule
is that the ascetic must not renounce things without which progress cannot be
made. Therefore he must not renounce the body; he must beg food enough to
support it, because only in the human body can he gain liberation. He must not
renounce the Guru, because without the [Page 19]
teaching of the Guru he cannot tread the narrow razor path; nor discipline, for
if he renounces that, progress would be impossible; nor the study of the Sűtras,
for that also is needed for his evolution; but outside these four things — the
body, the Guru, discipline, study — there must be nothing of which he can say:
“it is mine”. Says a teacher: “He should not speak unasked, and asked he should
not tell a lie; he should not give way to his anger, and should bear with
indifference, pleasant and unpleasant occurrences. Subdue your self, for the
self is difficult to subdue; if your self is subdued, you will be happy in this
world and in the next.”[Uttaradhyayana, i, 14, 15]
The female ascetics, living under the same strict rule of conduct, have one duty
which it seems to me is of the very wisest provision; it is the duty of female
ascetics to visit all the Jaina households, and to see that the Jaina women, the
wives and the daughters, are properly educated, properly instructed. They lay
great stress on the education of the women, and one great work of the female
ascetic is to give that education and to see that it is carried out. There is a
point that I think the Hindu might well borrow from the Jaina, so that the Hindu
women might be taught without the chance of losing their ancestral faith, or
suffering interference with their own religion, taught by ascetics of their own
creed. Surely no vocation can be nobler, surely it would be an advantage to
Hinduism.
And then how is the ascetic to die? By starvation. He is not to wait until death
touches him; but when he [Page 20] has
reached that point where in that body he can make no further progress, when he
has reached that limit of the body, he is to put it aside and pass out of the
world by death by voluntary starvation.
Such is a brief and most imperfect account of a noble religion, of a great faith
which is practically, we may say, on almost all points, at one with the Hindu;
and so much is this the case that in Northern India the Jaina and the Hindu
Vaishyas intermarry and interdine. They do not regard themselves as of different
religions, and in the Hindu college we have Jaina students, Jaina boarders, who
live with their Hindu brothers, and are thus from the time of childhood helping
to draw closer and closer together the bonds of love and of brotherhood. I spoke
to you yesterday about nation-building, and reminded you that here in India we
must build our nation out of the men of many faiths. With Jainas no difficulty
can well arise, save by the bigotry that we find alike among the less instructed
of every creed, which it is the duty of the wiser, the more thoughtful, the more
religious, the more spiritual, to gradually lessen. Let every man in his own
faith teach the ignorant to love and not to hate. Let him lay stress on the
points that unite us, and not on the points that separate us. Let every man in
his daily life speak never a word of harshness for any faith, but words of love
to all. For in thus doing we are not only serving God, but also serving man; we
are not only serving religion, we are also serving India, the common Motherland
of all; all are Indians, all are children of India, all must have their
[Page 21] places in the Indian nation of the
future. Then let us, any brothers, strive to do our part in the building, if it
be but by bringing one small brick of love to the mighty edifice of Brotherhood;
and let no man who takes the name of a Theosophist, a lover of the Divine
Wisdom, ever dare to say one word of harshness as regards one faith that God has
given to man, for they all come from Him, to Him they all return, and what have
we to do with quarrelling by the way?
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