Jaina View of Life

SR No.: 001622
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1984
Total Pages: 260
Language: English
Classification: Book_English, Philosophy, & Discourse
File Size: 14 MB

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Jaina View of Life
the movement of an individual to a house or village or a part thereof for a period varying from a muhurta (about 45 minutes) to a few days or even a couple of months.89 The basic idea in such restriction of movement seems to be that it would create mental preparedness for the practice of Vratas more rigorously almost leading to the Mahāvrata temporarily in the state of an ascetic. Proşadhopavāsa-vrata enjoins one to fast at regular intervals in the month, say on the eighth (aşqami) and fourteenth day (caturdaši).“ One should avoid adornment of the body including use of garlands, perfumes etc. One should abstain from engaging oneself in worldly duties. This is an important step in the direction of mental purification.
Dānavrata covers the most important single element in the practice of religion, for without alms-giving by the laity, there could be no ascetics; and Dharma could not easily be preserved and continued." It is also termed as atithi-samvibhaga-vrata or paying due respects to the guest. Specific injunctions have been given regarding the qualifications of an atithi and the mode of giving alms. Varied interpretations have been possible, the Sadhu or monk being accepted as the best atithi as he is charged with imparting religious instruction. In giving alms one should consider the following five factors : i) patra (the recepient). ii) dātr (giver), iii) dātavya (the object given), iv) dāna-vidhi (the manner of giving), and v) dana-phala (the result of giving alms). We should consider the place and time while giving alms. Due respect should be given to the recepient and the giver should be free from any taints of passions. He should give with full faith in the act of giving. Act of charity has no ethical value, if it is to be done with questionable motives. If it is to be done out of anger or filled with maudlin sentiments of pity, it would not be considered to be of usual significance.
39. Ratnakarandaka grävakäcara, iv, 3-4. 40. Tattvārtha-sútra. vii. 16 and Bhaś ya of Siddhasena. 41. Williams (R.). Jaina Yoga, p. 149. 42. Tattvärthasütra, vii, 39 with commentary by Pajyapada.