Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 194

166
Jaina Philosophy and Religion
is an object of his feeling of gladness while an intellectually perverse and wicked person is an object of his feeling of neutrality which is nothing but hidden compassion. Acārya Hemacandra says:
kytāparādhe'pi jane krpāmantharatārayoḥ / īşadbāspārdrayor bhadram śrīvīrajinanetrayoh //3//
-Benedictory verses, Yogaśāstra. Meaning: Eyes of Lord Mahavira, which are set on the guilty person, have their pupils slightly lowered in pity and are somewhat wet with tears springing from compassion.
Universal Love and Purification of Mind A virtuous feeling of pure love (universal friendliness) converts itself into wholesome activities, keeping in view the welfare of all beings. In other words, one impelled by pure love performs such activities as are beneficial to all beings. And such an affectionate person achieves his own welfare, considering himself to be a member of the universal family of all beings. His individual welfare is not opposed to universal welfare. (Here by 'welfare', we are to understand the threefold welfare, viz., the physical, the mental and the spiritual.) One's activities inspired by pure love are always such as would do good to both oneself and others.
There are two forms of pure love (non-violence)-negative and positive. Or, we may say that it has two aspects one positive and another negative. Pure love in its negative form achieves its objective by simply abstaining from causing injury or harm of any sort to any living being Pure love of this form encompasses in its fold all beings of the entire universe. On the other hand, pure love in its positive form transforms itself into positive virtuous activities like serving or helping others and doing good to them. So pure love in its positive form can in practice fulfil its objective within limits set out by one's energy and strength. Even though love of a saint is universal, in practice it can translate itself into positive virtuous activities with reference to a limited number of beingslimited in proportion to his energy and capacity. But on that account it does not cease to be universal. Though in practice he is not able to serve and help all beings, in his heart there constantly burns the flame of wholesome desire for the welfare of all beings. And so he always prays for their well-being and welfare.
Regarding priorities to be followed in the implementation of pure or