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 94

INTERNATION
SCHOOL
24 Rajavārtika of Akalamka, VI. 2/4, 5, (Bharatiya Jnanapith, New Delhi)
25 Ratnakaramdaśravakācāra of Samantabhadra, 155, (Veer Seva Mandira, Delhi) 122
STUDY NOTES version 5.0
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SELF STUDY IS THE
SUPREME AUSTERITY
स्वाध्याय
परमे
AN STUDIES
It is no doubt true that Karmas bind the self to mundane existence. Now the question that arises is this: How the self is bound by Karmas? What are the causes that create Karmic bondage in individuals? The answer of Mahāvīra is that it is action (mental, bodily and vocal) polluted by passion that causes empirical bondage to individuals.24 The passion-free actions do not bring about any mundane bondage whatsoever. When there are no passions, there is no bondage (Bandha). It is the passion that mars the socio-spiritual career of an individual.
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6.0 Method of emphasizing Individual Liberty along-with Social Responsibility Mahāvīra fought for individual liberty in the context of social life. He revolted against the economic exploitation and social oppression of man and introduced vigorous innovations in the then existing social law and order. In a way, he was a social anarchist. In this way, Mahāvīra regarded individual and his social responsibility as the key to the progress of both the individual and society. He seems to be aware of the fact that the emphasis on merely individual progress without taking note of social responsibilities is derogatory both to the individual and society. Mahāvīra was neither merely individualistic nor merely socialistic. In his attitude both individual and society are properly reconciled. If individual liberty is to be sought, social responsibilities cannot be dispensed with.
The history of social thought reveals that with the advancement of knowledge social beliefs of a particular age are replaced by new beliefs. Many religious superstitions, social paths of life and other forms of follies and falsities are derogatory to individual progress; therefore they are condemned in every age of history. But the change is met with great resistance. The reason for this is that the individuals look at change with doubt and uncertainty. Besides love for conventionality and vested interests run counter to the acceptance of novelties in thought. All these obstacles mar individual dynamism. The individual who is a slave to customary beliefs, however false they have been declared to be, cannot develop his own personality and his actions are just like machines. Mahāvīra, therefore, preaches that an individual should be free from follies (Amūḍhatās).25 It is only through such individuals that society progresses and a scientific outlook gains ground. Such individuals are forward looking, and are free from the pressures of narrow traditionalism. They are always openminded and are ever eager to learn from history and experience.
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