Jainism Some Essays

SR No.: 001374
Original Sutra Author: N/A
Author: A S Gopani
Publisher: Prakrit Bharti Academy
Publication Year: 1986
Total Pages: 156
Language: English
Classification: Book_English & Philosophy
File Size: 11 MB

Page 21

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Jainism
Specific nature of the realization as formulated In Jainism : Principle of Non-injury.
All ihe religious systems do accept the doctrine of soul and non-soul and the realization based on this principle of discrimination between spirit and matter. When matters stand thus, what has Jainism to offer specially on this point? Moreover, in all the metaphysical systems underlying all religions, realization is attained only with a view to removing or completely annihilating attachment and hatred. Here also Jainism has nothing Dew to offer. Why then, the term Jainism has been given to it? This is the problem. It is, no doubt true that features such as the distinction between spirit and matter as also the removal or annihilation of attachment and hatred are common to all religious systems but the apprentice for emancipation undertakes the programme of realization with certain intentions or inclinations. This difference of attitudes, outlooks and approaches in respective apprentices creates a corresponding difference in aims and ends also. This difference is also responsible for the distinctive character of Jinism from others. This has occasioned its special existence.
The first such outlook of Jainism lies in its principle of non-injury.
In Mahāvīra's times, animal-slaughter had a place in the code of religious conduct. Man hankered after getting happiness through animal slaughter in the sacrifice and he sincerely beleived that the slaughtered animal also got heaven along with him. Mahāvira opposed this and proclaimed “सव्वे जीबा वि इच्छन्ति जीविउं न मरिजिजउं । तम्हा पाणिवहं घोरं निग्गंथा वज्जयंति य ।" "सब्बे जीवा सुहसाया, दुक्खपडिकूला अप्पियवहा पियजीविणों जीविउकामा । सव्वेसि जीवियं पियं ।" "तुमं सि नाम तं चेव जं हन्तव्वं ति मनसि । तम्हा न हंता, न वि घायए।"
"All beings want to live and not to die. Therefore, Nirgranthas prohibit the violence, thinking it to be dangerous".
“All beings take happiness as agreeable and misery as disagreeable. They like protection and dislike slaughter. All want to live; they consider life desirable".
Moreover. it is you whom you want to kill. Therefore, do not injure any one; do not destroy any one."
Mahavira asked point blank the Brahmins who indulged in killing for so called religious purposes whether they would like if they are har med or injured. If you connot enjoy it you should think that it cannot be enjoyed by the others too. While preaching the gospel of non-injury, Mahāvira had before him the objective of spiritual identity. On the contrary, those