Study of Civakacintamani

SR No.: 001579
Original Sutra Author: N/A
Author: Vijaylaxmi
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 248
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 15 MB

Page 138

The interaction of Sanskrit through Jainism
125
The ideas from these works are borrowed in the Cc. in two ways, religious and linguistic. We restrict ourselves to the religious section in this chapter. The linguistic aspects will be dealt with in Chapter Six.
In most instances it is not easy to find the exact source in Sanskrit from which a particular passage or idea in Cc. originates. But as these ideas are new to Tamil one may conclude that they are from Sanskrit and Prakrit works on Jajna philosophy. There are however a few instances in which the ideas can be traced to RatanakarandakaŚrāvakācāra (Rk.), the Sanskrit work which deals with the duties of a householder. In these cases the passages be a striking resemblance to the corresponding original Sanskrit passages.
As the example quoted earlier illustrates, it is difficult if not impossible to understand many verses in the Cc. containing references to Jainism withont a grasp of these Jain doctrines themselves. Hence we shall discuss the fundamental principles of Jainism with reference to their treatment in the Cc. here.
The soul and its relation to the universe form the central theme of Jainism. According to Jainism universe has no beginning or end. It is not created by any God or higher being. Its essential character is never changed though there may be changes in its component parts. It is only subject to its own law (lokasthiti). This universe con tains the souls and the non-souls. The soul intrinsically does not have a material pature. Through its actions during the various births it assimilates karmas and thereby acquires material characteristics. The Jain religion envisages that the soul should avoid the inflow of the karmic matter and destroy karmas already acquired. When the karmas are thus destroyed the soul ascends to the top of the universe and there it experiences infinite knowledge, perception, potency and bliss. No other bigher being can help the soul to attain the state of perfection. It has to do this only through its own efforts. The souls thus liberated are called Siddhas. They are praised by the Jains not because they have any influence over worldly matters but because they stand as ideals for the others. Therefore the whole idea of Jaina doctrine is to guide the soul fettered with karmas towards freedom from its karmas and to move towards perfection.
The Jaina religious doctrine explained in the Cc. will be discussed under three divisions :
(i) metaphysical ideas-the relationship between the soul and the non-soul.
(ii) ethical and ritualistic ideas and the rules which are intended to pave the way for the soul towards salvation, and the rituals practised.
(iii) theological teachings - the relationship between the soul and the liberated soul.
Most of the metaphysical, ethical ideas and the conduct of a Jaina ascetic are explained in the teachings of the Caranan, Manivannan, the religious advice given by Civakan to his wives and Cutapmar's answer to king Cëņikans question in the Muttiyilampakam. The conduct of a householder is discussed chiefly tbrough the lay