Some Aspects of Jainism in Eastern India

SR No.: 006725
Original Sutra Author: N/A
Author: Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1989
Total Pages: 170
Language: English
Classification: Book_English
File Size: 15 MB

Page 78

Some Aspects of Jainism in Eastern India
A monk should observe the following sixfoldis essential duties as his daily routine: (i) Sāmāyika (moral and intellectual purity of the soul), (ii) Catur-vimšatistava (adoration of twenty-four Jinas), (iii) Vandana (obeisance to Guru), (iv) Pratikramaņa (expiation of sins), (v) Kāyotsarga (a particular pose of the body), (vi) Pratyd. khyāna (self-denial). The standard of moral discipline and self control was set by Mahāvira who preached five 'great vows' (mahāvratas) to regulate the lives of the ascetics, both monks and nuns. We have already discussed about these five great vows of Mahāvīra, viz., ahimsci (non-violence), sunsta (truthfulness), asteya (non-stealing), brahmacarya (celibacy), and aparigraha (nonpossession).
Of these five great vows ahirisă or non-violence occupies an important position in the Jaina philosophy, and it thus deserves some explanations. S.N. Dasgupta thus observes, “Great stress is laid upon the virtues of ahi inså, sunsta, asteya and brahmacarya, but the root of all these is ahimsā. The virtues of suista, aste ya and brahmacarya are made to follow directly as secondary corrolaries of ahimsā. Ahirrsā may thus be generalised as the fundamental ethical virtue of Jainism; judgement on all actions may be passed in accordance with the standard of ali msā."16 In fact, ahimsā is not something negative but another aspect of dayā (compassion), a counterpart of Buddhist karunā. In Hemacandra's words, ahimsa or dayā is beneficent mother of all beings, the elixir for them who wander in suffering through the ocean of incarnation. The positive ahiṁsā is exhibited through the form of karuņā-dana or abhaya-dāna, the giving protection to all living creatures. 17
The Jaina Parivrājaka must not commit any wrong to any living being showing that non-violence is the most essential weapon of the saints' knowledge. Moreover, recognition of the equality of all living beings is the main feature of a Jaina ascetic. 18 There is no denying the fact that it is Jainism that has been foremost in upholding the doctrine of ahimsă. Of course, Buddhism has a been taken it, but it is, in fact. Jainism that has struck to its ideology more than Buddhism.19 Jaina Parivrājakas have led an exemplary life, and as living embodiments of kindness to living beings they have wandered all over the country professing the doctrine of ahimsä. It is stated in the Jaina texts that the monk should not hurt the feelings of others by his speech or behaviour.20