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
be aiming at abstention. This became possible not just on the strength of abstention, but on the basis of blissful activities. The Brahmins, who were activists, adopted the good traits of the path of abstention and gave rise to an all-pervasive, blissful culture. It was enlivened in the Gita and came in its new form through the useful form that Gandhiji gave to it. In a similar way, the Jain culture of abstention can continue to live only by taking to necessary blissful activities under the changed circumstances. Depending upon the basic principles and rules of philosophy and conduct, and the ideals that are looked upon by it as its wealth, it can lead to a happy state that would be blissful for all,
In the Jain tradition the first place is given to recluses while the householders come only next. When the recluses are asked to adopt the five great vows, it is only the primary condition for creating a capability for resorting to the maximum activity in virtues and taking up activities that nourish virtues. Again, without giving scope to activities that inspire virtues, saving ones self from violence etc. is impossible in all respects. One who has not the capacity to adopt the universal great vows at once, is shown the path of smaller vows-Anuvratas by which he can slowly progress towards abstention. For such householders, saving themselves to some extent from the blemishes of violence etc. is laid down, This should mean that the householders shall first of all try to save themselves from blemishes. This implies practice to save himself from such blemishes. There is a further scriptural order that he goes on removing one fault after another and gives scope to the respective opposed virtues. If violence is to be removed, one should reveal in life the virtues of love and unity of Atmā. How is abstention from untruth possible without uttering truth and acquiring strength to do so? If one intends to save himself from acceptance-Parigraha and covetousness, one should merge his self into the activities that nourish virtues like contentment and sacrifice-tyāga.
What Culture Indicates
Culture indicates constant lessening of covetousness and delusion, and wants these to be uprooted, without uprooting outright