Book Review
Summary
The review assesses Padmanabha S. Jaini’s *The Jaina Path of Purification* (1979, Motilal Banarsidass, Delhi), a work aimed at general readers and specialists, which includes extensive canonical and commentarial footnotes in original languages. The reviewer criticizes the title for its Buddhistic “middle path” connotation, arguing it wrongly implies Jainism negates life rather than elevating it through an eight-fold program. The opening paragraph describing a Jaina monk’s self-immolation is deemed inappropriate for Western audiences. The author’s blending of Svetambara and Digambara textual material is viewed as unsatisfactory to both sects. The review praises Jaini’s discussion of *samyak darsana* (pp. 141 et seq.), noting his translation as “first awakening” runs counter to traditional Jaina Acaryas’ view that *darsana* (faith) is loftier than *jnana* (knowledge). Disagreements arise regarding the synonymity of Jina and Tirthankara (pp. 1-2) and the author’s support for P. K. Modi’s thesis on *caturyama* as a “single great restraint” (*samayika caritra*), which the reviewer says negates the *Kesi Gotamiya* chapter in the *Uttaradhyayna*. The reviewer disputes Jaini’s claim that Jainism lacked links with pre-Aryan Indic civilization, arguing his logic based on the geographical location of two recent teachers is inconclusive and ignoring the 22nd Arhat Nemi from Saurastra. The agreement with A. N. Upadhye that Jainism was part of a “distinct Magadhan religious complex” is also challenged, as the reviewer asserts Sramana cults were non-Vedic and older than Aryan encounters, with Mahavira’s Magadhan origin being incidental. The observation that attaining *kevala jnana* disqualifies one from spiritual leadership (p. 46) is questioned, citing the *Kalpasutra* and Digambara views on succession. Finally, the review posits that Jainism’s survival lies in its lack of a Mahayana-like schism and the presence of souls with *bhavyatva* (capability for liberation), which preserves doctrinal unity and spiritual urgency. The review also briefly mentions two other works: K. C. Kasliwal’s edited volume on medieval Jaina poets (1560-1600) and Sadhvi Sanghamitra’s *Influential Acaryas in Jaina Religion* (1979, Jain Visva Bharati, Ladnun, Rajasthan), the latter praised for its objective presentation of 120 Acaryas across three periods.
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Conclusion
This review of Padmanabha S. Jaini’s *The Jaina Path of Purification* highlights significant methodological and interpretive concerns alongside notable scholarly contributions. The reviewer critiques the title for misrepresenting Jainism as a Buddhist variant and objects to the potentially alienating depiction of self-immolation. Furthermore, the author’s blending of Svetambara and Digambara sources is viewed as superficial, while his agreement with controversial historical theses regarding Jain origins and the nature of *caturyama* is challenged. Despite these criticisms, the book is praised for its profound discussion of *samyak darsana* and its nuanced attempt to present Jain doctrines. Ultimately, the review underscores Jainism’s enduring vitality, attributing its survival to doctrinal unity and an intrinsic, subjective spiritual impulse toward liberation, positioning it as a vital third alternative to theism and materialism.