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

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COMPENDIUM OF JAINISM
they follow, though unconsciously, the five rules of conduct, of necessity destroy their Karmas and so are sped to mokṣa like an arrow from a bow.12 R. Williams has also subscribed to the same view. "The Jaina religion” he says “is a tirtha, a way of progress through life, and while the yati ācāra teaches the individual to crganise his own salvation, the aim of Srāvakācāra is to ensure that an enviornment is created in which an ascetic may be able to travel the road of moksa. It must be therefore concerned with the community as well as with the individual. Jainism welcomes the like-minded even if they do not outwardly profess its beliefs, and relies very much on the force of examples:"13 It is thus clear that on the social planc, Jainism makes no distinctions on the basis of birth but gives absolute independence and freedom to every person to follow its principles according to his or her choice. Nothing intervenes between his actions and the fruits thereof.
Jainism wanted to avoid econoinic inequalities in societies by requiring the people to follow the vow of Aparigraha. The vow of truthfulness requires man to abstain from untruth spoken out of passion or hatred. He can refrain from speaking the truth if it is likely to harm another innocent being. What matters most is the intention behind the speech. So a preceptor who speaks in strong terms against vices and sins will not fall under the category of avoidable speech on account of his sincerity and object of improving others. Taking anything which is not given, with a passionate motive is theft. A person cominitting theft not only injures the purity of his own soul but also causes pain to another by removing his thing or property. Truthfulness and honesty are the prerequisites for practice of Aprigraha. In the abstract, attachment is itself parigraha. Without mental detachment there cannot be real Aparigraha. If one is unable to renounce wholly attachment for possession of living and non-living objects, he should at least limit them. Such a limitation checks greed which is the main inspiration for acquisition.
A layman is the main stay of society. It is he who maintains the economic health of his society. It is his moral duty to see