Sruta Sarita

SR No.: 001940
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 310
Language: English, Prakrit, Hindi
Classification: Book_Devnagari & Articles
File Size: 18 MB

Page 59

ŚRUTA-SARITĀ
We should also take into account the distinction between any other perfect and pure soul and the Tirthankara. The Tirthankara is he, who, after attaining omniscience, preaches the law in order to liberate others, while other omniscient ones do not do so. The innate tendency to preach the law is the result of the activity or the act in Jina's previous existence. In the terminology of Karma-theory, it is the Tirthankara-nama-karma, which, when matured, results in the inborn impulse for preaching and establishing an order for religious life, so that messes can be liberated as a result of persuing that order. In order to accrue this particular kind of karma, one has to follow certain specific ways and practices in his previous existence 18.
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The theory of the creation of the world is rejected in Jaina canonical works19, so the deity of the Jainas is not the creator of the Universe and he is not worshipped on that account.
The Tirthankara, when he leaves the physical body and reaches at the topend of the Universe, he is called Siddha like any other liberated soul residing in that part of the Universe. This category of the Siddhas is recognized as the deities by the Jainas and praised as perfect souls. The stage of such ideal souls is achievable by all men. The only difference between the Tirthankara and the Siddha is this that the former has physical body while the latter has no material body. All the souls residing at the top-end of the Universe are equal in qualifications and all are equally pure, the difference between them disappearing with the loss of the physical body. If at all we want to make distinction, then we can do so with a view of their past life and the time of their liberation and also with regard to the size of their soul20. If we take into account the individual Siddha, he has an historical beginning but if the series of Siddhas as a whole is taken into account, there is no beginning21. They are immaterial, receptacle of everything living (jiva-ghana). They have jñana and darśana as their insignia, they possess unequalled happiness22.
In the absence of the physical presence of a Tirthankara, the guidance to the religious order is provided by the ascetics who follow the path of liberation. And amongst them were recognised three grades: first, the leaders of the groups of the ascetics who are responsible for the conduct and welfare of the groups. They are called Acāryas, the spiritual preceptors. The second, the Upadhyāyas, the teachers who are responsible for the canonical teaching and works associated with activities of spiritual engagement. The third, comprising the rest of the ascetics in the groups, are just termed sädhus, mendicants. These three are also praised and worshipped along with Arihants and Siddhas. So in this manner