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cises one's inner pleasure increases and one feels that all this material accumulation hinders this pleasure hence the renunciation dawns automatically.
Now the first 3 of the above 5 principles have the usual meaning. We shall therefore explain the last two in some detail. Non-possession means that one should renounce one's wealth, property, and other things as much as possible. But a monk has to renounce not only his wealth, property and family etc. but has to even renounce their thoughts and feelings of attachment. At the highest stage of perfection a monk does not require even food, water, air etc. Ultimately he does not require the media of mind to get the full knowledge of the world.
Violence, according to Jainism not only means that one should abstain from killing human beings and other animates but it also means one should not even hurt them. Not only this, it also says that one should not even think of hurting others. It therefore implies that one should not hurt human beings and other members of the animate kingdom ( and even their thoughts and feelings ). However some relaxations have been made for a householder who has to depend on other animates for his worldly requirements. But it is preached that one should not kill the higher developed species and should minimize his requirements as much as possible.
By adopting this kind of life-style, monks and other acāryas are always there in a relaxed state and free from the feelings of anxiety, tension and ill will for others. They always think of the betterment of the society and their actions are strictly in accordance with the above principles. Some of these factors are similar to the conditions laid down for the successful implementation of experiments in the field of parapsychology. 5 JAINA'S HYPOTHESIS AND THE MODERN SCIENCE
In general we believe that this doctrine of karmas should be treated as a good model for biological systems which incorporate several different characteristics. An important aspect of this model is the realisation of a supreme entity which is beyond the material domain but common to all living beings. The recognition of this identity among different animates is a very fundamental aspect of
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| SR No. | 001431 |
| Book Title | Jain Agam Sahitya |
| Original Sutra Author | N/A |
| Author | K R Chandra |
| Publisher | Prakrit Text Society Ahmedabad |
| Publication Year | 1992 |
| Total Pages | 330 |
| Language | Prakrit, Hindi, Enlgish, Gujarati |
| Classification | Book_Devnagari, Philosophy, & agam_related_articles |
| File Size | 18 MB |