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
and modes of conduct are different. Persons whose minds are engrossed in this difference fail to see the sameness of their meeting. place. Still, this oneness is real and genuine. In the same manner, different thought-currents, coming from different sources, are pourished and also eariched in different ways and the result is that those individuals, who remain indulged in naterial and gross coverings, are not able to visualize the equalization of the two currents, Yet, the truth of it is unobstructed. Persons with lofty intellect, who visualize the truth continue to take birth and that too in all the traditions,
Even though Sumatra-equality and unity-is the very basic truth, the words Brahmacar va and Brahmavihāra are so very commonly known in the Siamaņa traditions like the Jaina and Bauddha, that they cannot possibly be separated from these traditions.
This view of Supreme Reality, that continues to exist with us since times immemorial, got very great importance and nourishmeat in later times with all care. That is precisely the reason why Vasubandhu, a brahmin by birth but Bauddha by initiation, st cleariy in his Abhidharmakoşa - “I he path of śramanism is a pure paib, that precisely is brahmanism also.” His elder brother Asanga also gives a similar suggesticnscmen bere.
This traditional view of Supreme Reality or vision of absolu. tism finds expression even in a poet like Narasimha Mehta, whose outlook can be considered to be sectarian. He described in eulogistic poetry, Hari as one fundamental reality embracing the wbole Universe. He also stated later on for the devotee of Hari, a Vaişpava that he is "endowed with a vision of oquality and has abandoned all attachment and hankerings." In just the same way, Upadbyaya Yašovijayaji, who is adjudged to be sectarian, states that attaining to the state of equanimity is attainment to the status of Brahma.
Dr. A. B. Dhruva also gives expression to the propriety of the difference between Supreme Reality and vision of mundane practical life as also the vision of Supreme Reality. When he refused to accept food cooked by a brahmin woman, he stated “this is