Epitome of Jainism

SR No.: 006737
Original Sutra Author: N/A
Author: K B Jindal
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1988
Total Pages: 248
Language: English
Classification: Book_English
File Size: 13 MB

Page 201

Samayasará
189 one way out of the den of this Duessa. It is to recognise the reality of this den and also of the flowerful glade of real roses outside. Till the rose glade is gained, the dark den must be tolerated and regulated.
In fine, there is no aspect or detail of practical life where the teachings of Sri Kunda Kunda will not be of immense utility. Everywhere they will lay bare the deepest truth about the question in hand, and give the most lucid and calm guidance in the handling and solution thereof. Obviously the touchstone of the eternal Truth as laid down in the book is to be applied by every man or woman according to the point in hand and in the light of surrounding circumstances of substance, place, time, and the object in view. In this sense, Jainism may be said to be the apotheosis of relativity with which Eastern has made the Western world familiar.
Dravya, Kșetra, Kâla and Bhâva form the eternai quaternary for our practical guidance. The same question can be and even must be answered differently according to the differences in substance, place, time and circumstances. This gives a knock-out blow to rigid consistency, and conservative orthodoxy, social or political, and perhaps indicates the wonderful essential sameness of religion and true conduct in different forms, in different countries and ages.
Great is the power of purity and truth. The ten aspects of religionsupreme forgiveness, humility, straightforwardness, truth, contentment, self-control, austerity, renunciation, possessionlessness and chastity or self-absorption are of eternal value, guidance and inspiration. They are God-given and God-giving. We reach God through them. They negate the sins and passions of anger, pride, deceit, greed etc. Sin and sorrow are also as eternal and infinite and indestructible as soul and salvation. You cross the ocean of Samsara. You never destroy it.
The Bhavyas or Liberables only attempt to follow the path laid down by the Arhatas. But munciane misery must ever remain unkillable in its extent and length.
The motion and movements of matter are not necessarily the signs of life. Matter may be moved by soul. Then also it is moved by the non-soul partner of soul in its embodied condition. For pure soul has no desire or need to move matter of any kind. Thus in a way matter is moved by matter only. In other words, soul is not the cause of any motion, except when the soul is impure, soiled with its connection with matter and then it becomes the cause of motion. Even love and art, and the noblest and highest forms of endeavour in life are material and renounceable. A beautiful form is matterborn, a result of the physical body made of assimilative molecules (Âharaka Vargaņā). Love is only an effect opon the mind produced by this form of beauty. The soul may also be affected by deep, devoted love owing to this love reinforcing a pure kind of delusion which again is Kârmic matter. Similarly art. The artist's unity with his all-absorbing aim in painting poetry, melody, sculpture or architecture is only a child of matter, which