Jaina Mysticism and Other Essays

SR No.: 006933
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 2002
Total Pages: 166
Language: English
Classification: Book_English
File Size: 17 MB

Page 154

others, viz., the senses, are captured, the roots being pulled out, the leaves necessarily wither.42 Desire acts like wine in exciting the senses.43 Again, the desire for the objects of the senses produces passions like anger etc. 44 These passions which appear in the form of attachment and aversion delude the mind and snatch away its stability.45 The bird of mind will cease to fly when the feathers of attachment and aversion are cut.46 The seed of attachment and aversion is delusion which eclipses knowledge, with the consequence that the real nature of things remains hidden. 47
Cultivation of Virtues
We now turn to the consideration of the positive side of conduct. According to the Brhadāranyaka Upanişad, charity and compassion are to be practised in addition to self-control.48 The observance of austerity, charity, non-violence, truthfulness and simplicity of behaviour has been enjoined by the Chandogya Upanişad. 49 Some Upanişads speak of celibacy also. So The Taittirīya Upanişad enunciates a number of practices, but decides finally in favour of the study of the sacred scriptures as constituting penance and the highest virtue. Si When the pupil takes leave of his teacher after studies, he is advised to speak the truth, respect the law, not to be negligent of the study of the sacred scriptures and not to deflect from welfare, from the means of thriving and from duties to gods and fathers. He is further advised to offer to the teacher the wealth the latter desires, and then marry and procreate:52 He should regard his mother, father, teacher and guest as gods, perform faultless actions, and irnitate only the noble conduct of his Teacher. He is required to show respect to highly. disciplined Brāhmaṇas and to offer them gifts with faith, magnanimity, meekness, awe and proper understanding. Again, if doubt creeps in as to the pursuance of any course of action, the best way is to follow the conduct of those Brāhmaṇas who are devout, compassionate, careful thinkers and lovers of virtue.53
The virtues or the divine endowments mentioned in the Gita4 may be classified into different categories to facilitate comparison with the Jaina enumeration. The first group may comprise the turning away from the objects of the senses, the controlling of speech,
Jaina Mysticism and other essays