Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 339

MODERN THOUGHT
327
As C. E. M. Joad says, truth, goodness, beauty and happiness are the ultimate values and objectives of life. These four are desired, valued and pursued for their own sake, they are independent factors in the universe and have intrinsic characteristics. The progress of mankind is to be measured by the increasing degree to which these values are perceived and pursued. Failure to do so is due to lack of insight and of the will needed for the purpose.
Today all these values have been fast receding from human sight because ugliness and untruth have dominated the thoughts and conduct of people who count in society. Thr evolution of morals is a social concern just as evolution of spirituality is the personal concern of every individual sanctity. There is a general atmosphere of mutual disturst and social insecurity. There are three bases for moral consciousness: 1) Faith in one's ultimate benefit through abstinence from evil 2) Faith in the inevitability of bad consequences of evil deeds and 3) Faith in the immortality of the soul. No moral consciousness worth the name can exist without cultivation of these beliefs.
The five Aņuvratas offer a solution both to the individual as also to societies and nations. Ahiṁsā is no doubt preached by all religions but Jainism has worked it out both in its negative and positive aspects in such a way that a conscientious observance of it in every thought and action is sure to safeguard both personal and social interests. The most comprehensive definition of Himsā is given by Amritacandra Sūri in his well known book “PuruşarthaSiddhyupāya" : आत्मपरिणामहिंसनहेतूत्वात्सर्वमेव हिंसेतत् (Verse 41) whoever causes injury to the material or conscious vitalities of a living being through passionate activity of the mind, body or speech, surely causes Himsā. It is the presence of passion as a moving cause that is responsible for an act of Himsā which may be either to the bhāva-prāņa, that is, the conscious vitalities like consciousness, peacefulness, happiness, emotion etc., or to the dravya-prāņa like the five senses, the three forces of body, mind and speech, and breathing and age. The conscious vitalities are