Jaina Acara Siddhanta aur Svarupa

SR No.: 006747
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Prakrit Bharti Academy
Publication Year: 1995
Total Pages: 322
Language: English
Classification: Book_English
File Size: 19 MB

Page 73

Jaina Acara : Siddhanta aura Swarupa
39
worth and capacity to undergo that strain. An able-bodied person would not be permitted to opt for voluntary death,. Kamadeva, Ananda and the like accepted small vows but Dhanna, Salibhadra, Megha Kumara and his ilk opted for great vows. One must not accept what one cannot do for whatever reason, since vows are taken not for their observance in breach. Vows such as non-injury, non-stealing, truth and the like are not confined to any time or clime. Patanjali is right when he says that vows are universal and, in greater or lesser degree, meant for mankind in general. In the absence of intense belief vows are meaningless. Their single objective is to make one's life ideal, because life is not to be idled away. A mountain climber aims at reaching the highest peak even though standing at a foothill. If he proceeds in the right direction doggedly, some day he will touch the Everest.
Vows must not be viewed superficially. Non-injury has both positive and negative aspects. Its need must be observed in body, speech and mind. It must not be violated by implication nor approved even implicitly. In actual practice it means service, compassion, forgiveness, sympathy and the like. A vow necessarily extends to the subtle plane. Its external form, however, is gross. A spiritual aspirant must observe vows both in theory and practice, in letter and spirit. An ideal is always an invitation to scale heights. This is verily the essential standpoint. Only thus you will be free from pride which will not let you treat vows lightly. To observe a vow strictly is hard indeed like climbing a mountain but is benefical in the long run.
There are two aspects of vows viz. theoretical and practical. When you think of them from the substantial standpoint you will be able to translate them into practice with greater ease and felicity.
When you ponder over its implications it will have little to do with its physical side. When you think of it from the practical point of view, other considerations shall prevail. In practice, no vow can manifest itself in entirety. In your world non-violence will mean not to kill anybody, but this interpretation is obviously incomplete and constricted. All souls are like ours. Such cogitation will expand its scope so as to embrace the whole world. The ideal must not be so low that you may be able to touch it in an instant. It should be high enough to encourage you to strive daily. But a single life may not be strong and persevering enough to surpass the ideal. In some exceptional case alone it may be possible when a devotee succeeds in the dissociation of all karmas, which is their main purpose .They are for self-purification leading to self-realization. Nothing mundane, however, attractive and enticing can be the purpose of vows. Sayyambhava has clarified the views of Lord Mahavira. 'Piety is neither for this world nor for the next one. It must not be for name and fame. The only purpose should be the complete eradication of all karmas.'