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 455

Non-Sectarian and Liberal Outlook
427
Acārya Haribhadra's thought related to this verse is worth studying. When we acquaint ourselves with the essence of Jaina religion, we find that it is not a factional religious sect, but that it is a way of living. Of course, tirthankara Mahāvīra has established the fourfold Order (of monks, nuns, laymen and laywomen) and has formulated a code of conduct. In order to lay down a practical path for the good of the people at large and to guide them properly, he could not but present before them the constitution of the Order as also the code of conduct. But this certainly does not mean that only that person who has entered the Order and observes that code of conduct is called Jaina. The verdict of Jaina religion, tīrthankara and his scriptures is that even a person who has not entered the Order and does not follow that code of conduct is no doubt a Jaina and can attain Ultimate Release (irrespective of his country, caste, race, family lineage, and religious sect), if he follows the path of truth and nonviolence. We have already dealt with this point elsewhere in this work.
There are two aspects of life-thought and conduct. To improve them Lord Mahāvīra has prescribed two remedies. They are non-one-sided standpoint/outlook (anekāntadęsti) and non-violence (ahimsā). The former purifies thought and makes it right, while the latter purifies conduct and makes it friendly.
There are three noteworthy features that characterise the religion of Lord Mahāvīra. They are non-one-sided standpoint/outlook (anekānta),
schools of philosophy recognise the fourfold classification, but they use different terminology. The former employs the terms saṁsāra (transmigratory existence), mithyajñana (wrong knowledge), tattvajñana (true knowledge of Reality) and apavarga (liberation), while the latter employs the terms samsāra, avidyā (Nescience), Brahmabhāvanā (meditation on Brahman) and Brahma-sākṣātkāra (realisation of Brahman). In Jaina terminology, bandha (bondage of material karmic particles with the soul) is what is fit to be abandoned or destroyed (heya); the cause of bondage (heyahetu) is the influx of karmic particles (asrava); samvara (stoppage of the influx of karmic particles), nirjarā (partial dissociation of the bound karmic particles) and mokșa (total dissociation of the bound karmic particles)--these three constitute hāna (destruction or removal of what is fit to be abandoned); and manovākkāyagupti (restricted or controlled activities of mind, speech and body), satya (truthfulness), samyama (selfcontrol), tapa (austerity), tyāga (renunciation), etc., are the means to the destruction of what is fit to be abandoned or destroyed (hānopāya).