Mahavira his Times and his Philosophy of Life

SR No.: 006504
Original Sutra Author: N/A
Author: Harilal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1977
Total Pages: 70
Language: English
Classification: Book_English, History, & Philosophy
File Size: 4 MB

Page 14

Akāśa or space gives location and accommodation to all other substances; while kāla or time marks their present state, their changes, and gives rise to the notions of earlier and later.
This is an exposition of the principles or realities that constitute the universe.
One has to understand the seven tattvas in order to grasp the phases of happiness and misery to which the soul is subjected here and how it can evolve itself to its pristine purity, enlightenment and freedom after removing its foreign shackles. Jiva (life) and ajiva (non-life) are the basic constituents or principles of the universe. Their mutual contact is asrava or karmic influx.
It is this contact which results into such bondage (or karmabandha as it is called) as eclipses the pure nature of ātman and suppresses its inherent qualities of jñāna and darśana (knowledge and perception). The hindrance to and stoppage of karmic bondage of the atman through self-restraint and other virtues is known as samvara. It is through the practice of certain vows and penances that the stock of karmic bondage is worn out and exhausted: this is called nirjară. When this process of exhausting the karmic bondage is completed and the jīva attains its pure nature, it becomes mukta or liberated, and is said to have attained nirvāṇa.
Thus it is seen that this comprehensive exposition of jiva and ajiva covers the field of physics and ontology; āsrava and bandha cover psychological analysis; the discussion about samvara and nirjarā pervades moral and ethical code; and the nature of mokṣa depicts the highest ideal of life and spiritual evolution. Kevala-jñāna includes the subtle and comprehensive nature of the entire field of knowledge.
5. Mahavira: His Religious Sermons
After attaining omniscience, Lord Mahāvīra came to Rājagṛha, the capital of Magadha, and took a worthy seat on the mount Vipulācala. The audience-hall and pendal were constructed;
13