Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

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ETHICAL DOCTRINES IN JAINISM
Punya.1 He who is devoted to him relishes prosperity, and he who casts aspersions sinks to perdition; in both these Arahanta is astonishingly indifferent.2 The aspirant, therefore, should not breathe in despondency for the aloofness of God. (Arahanta & Siddha). Those who are devoted to him are automatically elevated. The ultimate responsibility of emancipating oneself from the turmoils of the world falls upon one's own un- · divided efforts, upon the integral consecration of energies to the attainment of divine life. Thus every soul has the right to become Paramātman, who has been conceived to be the consummate realisation of the divine potentialities.
CHARACTERISTICS OF ARAHANTA OR THE EFFECTS OF TRANSCENDENTAL LIFE: We shall now dwell upon the characteristics of Arahantas, the effects of transcendental life, the effects which the realisation of Paramāt. man produces upon the perfected mystic. The Acārānga tells us that the Arahanta is established in truth in all directions. He is Ātmasamāhita. He has freed himself from anger, pride, deceit, greed, attachment, hatred, delusion, birth, death, hell, animal existence and pain. Arahantas lead a life of supermoralism but not of a-moralism. It is inconceivable that saint who has attained supremacy on account of the realisation of perfect Ahimsā may in the least pursue an ignoble life of Himsā, a life of vice. He is no doubt beyond the category of virtue and vice, good and evil, Punya and Pāpa, auspicious and inauspicious psychical states, yet he may be pronounced to be the most virtuous soul, though the pursuit of virtuous life is incapable of binding him to the cycle of life and death.3 Technically speaking, Sātāvedanīya Karma in the absence of deluding Karma cannot sow the seeds of mundane career. Samantabhadra ascribes inconceivability to the mental, vocal and physical actions of Arhat, since they are neither impelled by desire nor born of ignorance. Whatever issues from him is potent enough to abrogate the miseries of tormented humanity. Hundreds of souls get spiritually converted by his mere sight, forsaking their sceptical and perverted attitude towards life. His presence is supremely enlightening. Even his body causes amazement to Indra in spite of his beholding that with thousand eyes. As he has transcended human nature and is revered and worshipped even by celestial beings, he is supreme God.' Thus he is the embodiment of mystical virtues,
1 Svayambhū. 58. 4 Svayambhū. 74.
2 Ibid. 69. 5 Ibid. 89.
3 Jñānā. LXII. 33. Ibid. 75.