What do you think?
Rate this book
Jaina Path of Purification by Padmanabh S. Jaini
The religious tradition of the Jainas, unique in many respects, presents a fascinating array of doctrinal and social structures that stem from the anti-vedic movements of ancient times. Drawing extensively on primary sources, Professor Jaini provides a comprehensive introduction to the Jaina experience. Beginning with the Life of Mahavira the author elucidates the essentials of Jaina cosmology and philosophy as well as of the "path of purification" through which the soul may escape from its Karmic defilements and attain eternal salvation. This path constitutes the integral element within the broader frame-work of Jaina literature, lay ritual and the socio-historical factors, which enabled Jainism to survive and prosper to the present day. In particular, the author has examined the cardinal doctrine of ahimsa (non-harming), both in its impact upon Jaina religious consciousness and as a standard in applying its sacred principles to the conduct of every day life.
- GenresReligionPhilosophy
Paperback
First published October 28, 1990
4 people are currently reading
145 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 3 of 3 reviews
January 5, 2022
if you like this review i now have website: www.michaelkamakana.com
211216: very good. perhaps only three. but there are some good chapters, particularly 3- nature of reality, 4-mechanism of bondage, in clear, accessible language. in later chapters the concern becomes more religious, more things to do- not do, some description of ideal jain, of historical jain, of history of community. it helps to know ancient indian society. it clarifies and corrects certain extreme images of jains, the inevitable career of any religion from strict to lax...
chapter 3 is the most philosophical, so most interesting to me, though it was already familiar from other readings. starting point is 'sat', being. starting logic is of 'partial truths', refusing extremist, dogmatic conceptions such as brahmanic absolute reality, change is illusion, and buddhist absolute change, reality is illusion. jain is 'many pointedness' where one can say 'syat', in this respect this, and apply it to both. this is not in this book but effect of reading several. my example is current in river: obviously it is real (water) but equally obvious it is change (current)...
this book translates 'syat' as 'in this respect', so all statements may be 'partial truth' with the implication there is 'kevaljana' or 'complete truth' but only the most advanced person on the ascending ladder of perception may know this...
chapter 4 jain follow the typical indic formulation of 'samsara', the cycle of birth and death, and because they are strictly non-devotional, do not believe in 'grace', or any outside help to escape bounds of 'obstructing karma', they focus strongly on ways to eliminate karma. karma is thought to be floating around, always present, so jain must enact careful behaviour to 'cleanse' himself. there are karma that affect directly the soul, karma that affect rebirth. this is beginning of religious aspects of the book, so less interesting to me...
do not know whether this book in particular is clear, or have just read on jainism, but it is not difficult read, until you come across many, many names in religious parts...
211216: very good. perhaps only three. but there are some good chapters, particularly 3- nature of reality, 4-mechanism of bondage, in clear, accessible language. in later chapters the concern becomes more religious, more things to do- not do, some description of ideal jain, of historical jain, of history of community. it helps to know ancient indian society. it clarifies and corrects certain extreme images of jains, the inevitable career of any religion from strict to lax...
chapter 3 is the most philosophical, so most interesting to me, though it was already familiar from other readings. starting point is 'sat', being. starting logic is of 'partial truths', refusing extremist, dogmatic conceptions such as brahmanic absolute reality, change is illusion, and buddhist absolute change, reality is illusion. jain is 'many pointedness' where one can say 'syat', in this respect this, and apply it to both. this is not in this book but effect of reading several. my example is current in river: obviously it is real (water) but equally obvious it is change (current)...
this book translates 'syat' as 'in this respect', so all statements may be 'partial truth' with the implication there is 'kevaljana' or 'complete truth' but only the most advanced person on the ascending ladder of perception may know this...
chapter 4 jain follow the typical indic formulation of 'samsara', the cycle of birth and death, and because they are strictly non-devotional, do not believe in 'grace', or any outside help to escape bounds of 'obstructing karma', they focus strongly on ways to eliminate karma. karma is thought to be floating around, always present, so jain must enact careful behaviour to 'cleanse' himself. there are karma that affect directly the soul, karma that affect rebirth. this is beginning of religious aspects of the book, so less interesting to me...
do not know whether this book in particular is clear, or have just read on jainism, but it is not difficult read, until you come across many, many names in religious parts...
November 5, 2014
Very nice explanation, makes my belief in Jainism even stronger. The entire book is written in a very lucid language while still covering the most subtle points of the Jainism philosophy.
Quotes:
1 - True insight is faith in the tattvas put forth by the Jinas.
2 - Jaina arguments against the theory of world creating God are basically two fold:
(a) Creation is not possible without a desire to create, and this implies imperfection on the part of alleged creator.
(b) If karma is relevant in the destinies of human beings, then God is irrelevant; if he rules regardless of the karma of beings, then he is cruel and capricious.
3 - The normal socialization process provides little or no basis for extending the ahimsa - consideration for single sense creatures (wind, water, air, earth etc). The Jaina mendicant must put a tremendous effort of mindfulness, consciously establishing a totally new pattern of behavior. If the obstacles to such a discipline are great, the rewards are no less so; not only does the spiritual aspirant becomes established in holy pattern of proper conduct, but he learns a technique of perpetual attentiveness which will ultimately help him to overcome pramada, the third great cause of bondage.
4 - Jainas believe that the entire spiritual life of a layman and, to an even greater extent, of a mendicant is in fact preparation for Sallekhana - The Holy Death.
5 - The vows of laymen are really just modified from those of the mendicant, relative weak version of the real Jaina vows; they curb evil behavior to some extent, but they can't bring a person to liberation.
6 - A Tirthankara is said to be distinguished from an ordinary kevalin by the presence of 8 pratiharyas (Ashokvrksah, Surapuspavristir, Divyadhwani, Dundubhir etc.)
7 - Important philosophical differences between Svetambar and Digambar sects of Jainism:
(a) White-clothes clad ; Sky Clad.
(b) Women can attain moksha ; can't attain moksha.
(c) Nudity not essential for attaining moksha ; essential.
(d) Mahavira married and had a daughter ; no such description.
(e) 14 dreams to Mata Trishla ; 16 dreams.
(f) Change of womb of Mahavira pre-birth ; no such episode.
(g) Keep bowls for bheeksha ; don't keep.
(h) Multiple meals per day ; one meal.
(i) Mahavira's encounter with Gosala ; no such event.
Quotes:
1 - True insight is faith in the tattvas put forth by the Jinas.
2 - Jaina arguments against the theory of world creating God are basically two fold:
(a) Creation is not possible without a desire to create, and this implies imperfection on the part of alleged creator.
(b) If karma is relevant in the destinies of human beings, then God is irrelevant; if he rules regardless of the karma of beings, then he is cruel and capricious.
3 - The normal socialization process provides little or no basis for extending the ahimsa - consideration for single sense creatures (wind, water, air, earth etc). The Jaina mendicant must put a tremendous effort of mindfulness, consciously establishing a totally new pattern of behavior. If the obstacles to such a discipline are great, the rewards are no less so; not only does the spiritual aspirant becomes established in holy pattern of proper conduct, but he learns a technique of perpetual attentiveness which will ultimately help him to overcome pramada, the third great cause of bondage.
4 - Jainas believe that the entire spiritual life of a layman and, to an even greater extent, of a mendicant is in fact preparation for Sallekhana - The Holy Death.
5 - The vows of laymen are really just modified from those of the mendicant, relative weak version of the real Jaina vows; they curb evil behavior to some extent, but they can't bring a person to liberation.
6 - A Tirthankara is said to be distinguished from an ordinary kevalin by the presence of 8 pratiharyas (Ashokvrksah, Surapuspavristir, Divyadhwani, Dundubhir etc.)
7 - Important philosophical differences between Svetambar and Digambar sects of Jainism:
(a) White-clothes clad ; Sky Clad.
(b) Women can attain moksha ; can't attain moksha.
(c) Nudity not essential for attaining moksha ; essential.
(d) Mahavira married and had a daughter ; no such description.
(e) 14 dreams to Mata Trishla ; 16 dreams.
(f) Change of womb of Mahavira pre-birth ; no such episode.
(g) Keep bowls for bheeksha ; don't keep.
(h) Multiple meals per day ; one meal.
(i) Mahavira's encounter with Gosala ; no such event.
February 22, 2016
A comprehensive guide to the history of Jainism in India and the basic principles of life for Jains. Special mention to the in-depth rules & ways for laymen and monks. Despite the heavy usage of Sanskrit terminology, the tone has been kept really simple. If anything, one should be envy for the lack of such a book for one's own religion.
Displaying 1 - 3 of 3 reviews