Unknown Pilgrims

SR No.: 007014
Original Sutra Author: N/A
Author: N Shanta
Publisher: Sri Satguru Publications Delhi
Publication Year: 1997
Total Pages: 820
Language: English
Classification: Book_English
File Size: 19 MB

Page 279

The Path Leading to Nirvāņa
259
This Part consists in an introduction to the teaching and to the chief obligations of the sādhvis and āryikās, who are required by their consecration to journey towards the goal in unwavering fidelity to all the demands of the dharma. In accordance with this angle of vision and through the texts quoted and references supplied, this introduction sets out to describe the basic doctrine which inspires and sustains the life of the ascetics; it endeavours to explain in a preliminary way, but one which always clings to the essentials, the various aspects, procedures and austenties of Jaina asceticism. Many other features of the teaching are not decribed for, though they may form part of the ascetics' belief, they are not part of the immediate demands laid upon them by their vows. As a preface to this part we may make certa remarks a propos of its contents, about the part direct and indirect played by both sādhvis and äryikās in its composition and about certain notions, texts and their contexts that are basic to it.
1. The way ahead
The above verse of Acảrya Kundakunda, in its profundity and its succinct and clear mode of expression, gives utterance to the quintessence of the doctrine:
The Supreme Reality (is) in truth the atman, the Pure, the ātman which is, in essence, the principle of consciousness of being and of life. The whole universe is permeated by åtmans (jivas), the cosmos vibrates with life; each human being, each animal, each plant is an atman, but an ātman bound to matter by its animal or vegetable body. The body - every body - is inert, lifeless matter and because of its association with a body the original purity of the ātman is tarnished, its capacity to awake to its own being is reduced. It follows that the body is the chief obstacle to Liberation. Through this body, karman - a highly subtle material substance formed as a result of action and the passions - infiltrates and veils the infinite potentialities of the atman. Hence arises a relentless struggle to free the atman from all harmful activity, from the body, from matter, to rescue it from their debasing clutches. The entire teaching underlying such a wealth of considerations, classifications and implications inculcates definitively this one single truth: the Supreme Reality is the ātman, pure åtman disengaged from matter and from every psychic manifestation. Here