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

Page 55

Essence of Jainism
Śrautavidya, Pramanavidya. Thus, non-violence, non-extremism and the disciplines born there of are the essence of Jainism. We discuss this later.
Ātm 1vidyā and Theory of Evolution
Pbilosophically, all Ātmās, be they earthly, aquatic or of plants etc., of the form of insects and moths animals and birds or human beings, are all equal. This is the essence of Jain Ātmavidyā, Putting into practice this doctrinal thought of equality, making an effort in all alertness to put it into practice in all spheres of life as far as possible, is non-violence. The Atmavidyā specifies that if the experionce of equality is not possible in worldly dealings, then, the doctrine of equality of souls is only an ism. The way to put into practice the doctrine of equality is laid bown in the Acārāñgasatras 80, 96 and 97 in this manner. Experience the sorrows of others as you experience your own. This proves that the success of non-violence is not possible if on does not acquire the sensibility to the sorrows of others as your own.
Just as the conduct of non-vio leoce is substantiated through the philosophical thought of equality of all souls, in the Jain tradition one more spiritual belief evolved. It is that whatever the disparity physical, mental etc., inherent in the Jįva, it comes from outside, i.e., it is born of Karma; it is not real. It is there. fore possible for the lowest of the Jivas to rise sometimes to the -status of a human being while 'a buman Jiva can fall down the lowest, i.e, the Jiva in the plants. In a similar manner, the Jiva in the plant can, through its evolution and development, become free from all bondage. Karma is the only basis ef higher or lower movement or birth-whatever the Karma, the impression of actions, the inclination, so is the state of the soul. Yet philosophically, the form of all souls is as if similar and it reveals itself fully in a state of actionlessness. This is precisely the theory of evolution based on the equality of all souls.
Whatever be the difference of outlook of the dualist traditions like Samkhya, Yoga, Bauddha etc., that uphold non-violence, in other matcers with Jainism, all these disciplines are unanimous in