Jaina Perspective in Philosophy and Religion

SR No.: 001747
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1993
Total Pages: 282
Language: English
Classification: Book_English, Epistemology, Metaphysics, Ethics, & Yoga
File Size: 15 MB

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Jaina Agdehaskan terima 082049. this self-realisation is impossible without the love of self and this love of self is nothing other than Ahimsā, since self resides in everything. Jainism looks upon the whole world as filled with life. Nothing is fallow or sterile, nothing is dead and inert. What to speak of living beings, even plants and every portion of matter have got life. Hence, respect for life is a spiritual act, it is a law of our being. If we forget it, life becomes well nigh impossible. 'As we feel our pain, so we must feel the pain of others', says the Acārajga. The same truth is stated in Daśvaikālika, where it is clearly said that “all beings desire to live, none want to die'. All our religions accept Ahimisā as a virtue but Jainas have worked out a complete philosophy of non-violence, hence here Ahimsa is more due to rational consideration than emotional as we find in Buddhism and Christianity. The Jaina Ahimsa, embraced the whole universe and is not restricted to humanity. There we can find that Advaita Vedanta and others admit oneness of soul and practically removes the ground of mistrust and violence, which are the result of duality.
Nivarttaka Dharma -- Ahimsă together with Aparigraha constitute the ethical wholeness of self-control or self-restraint in social relationship, self-control is the foundation of a higher moral life as in individual life, it is the basis of higher spiritual life. Except for the Mímárisakas, who believe in heaven etc. all the Vedic and non-vedic systems adopt Mokșa as the Summum Bonum of life, which is a state of cessation of the wheels of existence. It is happiness ( Śreya ) rather than pleasure (Preya ) which is the goal of life. Thus self-purification ( Atma-śuddhi ) and not the acquisition of any earthly or heavenly pleasures, which is the aim of life. The obstacles in the forms of delusion, ignorance and craving must be rooted out by practising the different vows or Vratas, throughout life. Hence, the importance of a realised soul rather than some mysterious agency is emphasised. In short, all these constitute the Nivarttaka Dharma or world-withdrawing religion, which is said to be the heart of Jainism. It is bound to be individualis