ISJS Jainism Study Notes E5 Vol 01

SR No.: 007711
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2013
Total Pages: 352
Language: English
Classification: Book_English
File Size: 21 MB

Page 169

SCHOOL
TIONAL
OF
TAIN STUDIES
SELF STUDY IS THE SUPREME AUSTERITY,
Aparigraha: Mahāvīra knew that the root cause of all ills associated with economic inequalities is disproportionate possession of wealth by few individuals. Thus he gave religious cum social overtones to non possession and asked his householder disciples to limit their possessions and share the rest (surplus) with others; while monks were asked to be free of any type of possessions (external or internal).
•
Anekānta. Mahāvīra realized that differences in opinions/viewpoints amongst different people emanate from their intellectual capabilities. These affect the social harmony more than economic or social inequalities. He thus said that differences in viewpoints emanate from the differences in the nature of things. These different aspects of things are to be understood as different aspects of the TRUTH giving rise to his doctrine of Nayavada or Anekānta.
3.3 Uplift of women/ according them and downtrodden freedom for religious pursuits His acceptance of food from a slave and destitute woman and making her the head of her nun community plus creating a separate community of nuns to practice religious activities was revolutionary in giving women the right to study and freedom to practice religion which was till then denied to them. This act greatly enhanced the prestige of women in the society and diverted the oppressed widows from the ills like burning of the widow on husband's pyre (satipratha) or leading an oppressed life.
Similarly he declared that all living beings are equal rejecting the prevailing thinking of four fold societies into warriors, Brahmanas, traders and untouchables (sudras) by birth. He said one becomes great by his acts and not by birth. He opened his creed to all classes of not only human beings but all living beings. Samantabhadra rightly described his doctrine as Sarvodaya i.e. enlightenment of all.
3.4 Others
• Mahāvīra propagated the doctrine of Karma to hold the individuals responsible for their acts and the results thereof rather than someone else up above.
He used Prākṛta language or the language of commoners and women, to deliver his sermons so as to make them accessible to the masses and not just a few learned scholars.
Page 156 of 317
STUDY NOTES version 5.0