Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

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Essence of Jainism
This is the reason why the five great vows, non-violence etc. considered to be the very life of Jain conduct are of the nature of Nivịtti. The anuvratas of householders are also of the nature of Nivștti, This is the difference. In one there is complete Nivștti, in the other it is partial. The principal centre of this Nivștti is non-violence. Complete retirement from violence includes all other great vows. When violence is understood to men 'annihilation of life' in the Jain scriptures, its meaning is very much subtle and wide. Even if another Jiva may or may not feel offended, when the purity of the soul is defiled just with soiled inclinations, that too is violence. All types of gross and subtle inclinations of sioning are included in this. Utterance of falsehood, theft, sex-contact and Parigraha --acceptance have, at their root, the inspiration of ignorance or covetousness, anger, curiosity, fear etc, which are tardy inclinations. All the activities like falsehood etc., are therefore, violent. Keeping ones self away from such violence is observance of non-violence; this observance also includes other Nivștti dharmas. All other prescriptions and prohibitions are, according to Jainism, only nourishing subsidiaries of the non-violence described above.
Life-force and effort are the most dominant powers of Ātmā. If the misuse of these is averted, they can be diverted to good: use. It is because of this that Jainism lays down first the śila in form of renunciation of what is prohibited. But Cetana and Puruşartha are the powers that would not become inactive by mere Nivștti. They will always seek some direction of motion to calm their hunger of development. It is because of this that along with Nivetti, Jainism has arranged statements on Pravịtti. Jainism states that Ātmā should not be let down by tardy inclinations and both intellect and effort should be made use of in its defence that is self-mercy. From this Pravștti evolve the other prescriptive paths. of true speech, celibacy, contentment ete. It will become clear from this discussion that according to Jainism, Nivștti from uncontrolled and free behaviour, is only a part of non-violence and due observance of this part evolves the path of celibacy. Nivịtti from this free behaviour is the soed and celibacy is the result,