Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 28

type of behavior is the most amazing aspect of the worldly life. The invisible deity was pleased with his replies and restored his brothers to life.
Many of us might have heard or read this story or something similar to that. But hardly any one cares to think about that amazing aspect. No doubt, soul is associated with the body as long as one is alive. Soul being an intangible object has to manifest itself through some body. But forgetting its true nature, it happens to identify itself with the body that it gets and experiences the feeling of happiness and unhappiness depending upon the condition of that body. No situation, however, continues forever. The feelings of happiness or unhappiness are thus ephemeral and therefore unreal. One should therefore merely stay aware of that ephemeral nature without reacting to any situation or to any connection inclusive of the body. That dispassionate awareness can help in performing the duties in this life objectively and adequately without developing attachment for any situation. Our identification with the body and everything else, which we think as belonging to us, however, happens to be so complete that we hardly remember that all those connections are ephemeral and we have to leave them one day.
The religious books compare this connection of soul with body to that of milk with water. They are two distinct ingredients having different properties. But when mixed together, they look as one single substance and cannot be easily separated. Similarly soul happens to identify itself with the body through which it manifests and stays oblivious of its own real nature. Soul is conscious, formless, everlasting and blissful; the body by itself is lifeless, concrete, ephemeral and devoid of feeling. These two cannot stay connected forever and can never be totally identified. Any feeling of such identification is therefore false.
That false identification has, however, been continuing from embodiment to embodiment and constitutes the ignorance of soul, which leads it to the delusion about itself. That delusion causes the wrong perception leading the conscious entity to believe that 'I am the body and my happiness lies in the comforts and well being of the body. The worldly souls therefore stay tuned to pursuit of material happiness and physical comforts. That wrong perception has to be erased by gaining the right perception, which is called Samyag Darshan. The right perception enables us to distinguish the right from the wrong and thereby leads us to the path of the lasting happiness. Thus right perception is the basic means for achieving Nirjarä.
Another factor responsible for acquiring the bondage of Karma is the lust for sense pleasure. It can also be expressed as the absence of restraint. It has, however, been observed that once a person gains the right perception, his approach to life undergoes a radical change. He is no longer inclined to lead an unrestrained life. His new perception would not allow him to do so. Slowly and steadily, the restraint would become a part of his nature and he can afford to take a vow for observing the same. That is known as Vrat.
There are five main Vrats, which have been laid down for the spiritual aspirants. For persons, who have renounced the worldly life, they are to be observed to the fullest extent and are therefore called Mahävrats. For laymen it is not practicable to observe them to that extent. They are therefore supposed to observe them in a modified form, which are known as Anuvrats. Of all the Anuvrats, observance of non-violence is the supreme Vrat. It is the essence of Jainism. In a way, other Vrats lie inherent in observance of non-violence. In order to make the observance of the Anuvrats more effective, seven more Vrats have been laid down as supplementary restraints. Three of them are known as Gunavrats and four others have been laid down as the disciplinary restraints, which are known as Shikshävrats. There are thus following 12 restraints for laymen.
Observing nonviolence to the utmost possible extent Practicing truthfulness and avoiding major lies Avoiding theft, burglary, smuggling, cheating etc. Staying contented with the married spouse Laying limits on the possessions Restricting the areas of activities