ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

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Social characteristics
Besides, there are certain social characteristics that emanate from the spiritually awakened individual. It is true that there is nothing over and above the good of the individual men, women and children who compose the world. The proper adjustment of "I' and "thou' leads to the healthiest development of both "I and "thou'. All individuals should live together in such a way that each individual may be able to acquire as much good as possible. Thus every individual, therefore, shall have certain responsibilities towards one another. This is the same as saying that an individual has certain social responsibilities
The spiritually awakened individual does not hate a meritorious being owing to certain diseased bodily conditions and the like. This is known as the Nirvicikits' characteristic. We may extend it by saying that to create differences between one individual and the other on the factors of religion, race, nationality etc. is derogatory, therefore, should be condemned ruthlessly. These are irrelevant inequalities.
The negative conditions of not hating others are not sufficient, but the positive condition of loving them (V tsalya) is very much necessary. To love is to see that every individual without any distinction, of race, religion, sex and nationality, receives equal opportunities of education, earning and the like. Where there is love there is no exploitation. To treat other individuals as mere means is decried and denied. Where there is V tsalya, all our dealings with others will be inspired by reverence; the role of force and domination will be minimised. Thus the spiritually awakened develops V tsalya characteristics.15 It is likely that individuals may deviate from the path of righteousness. In dealing with persons, they may become so selfish as not to allow them their due share of liberty; they may become very possessive. Pride of power, use of force, and exploitation of the weak may look to them normal ways of life. To establish them in the good life is Sthitikara a. the spiritually awakened individual develops Sthitikara a characteristic. This is very much necessary in a society where the role of creative impulses is to be established. The good ways of life, of thinking and doing things should be made widely known to people at large, so that they may feel obliged to mould their lives in that pattern. For this, we need psychological methods of transmitting knowledge to be followed in all earnestness. The scientific techniques of radio, television and the like are to be utilized for propagating good ways of life. If the researches in the laboratories are not taken to and utilized in the fields, they will serve no significant purpose. They will be like doing things in seclusion. Similarly, if the findings in the human laboratory in the realm of values are not taken to human beings in general, things will deteriorate and conditions will not change. The spiritually awakened individual develops the characteristic known as Prabh van 17 for propagating ethical spiritual values by such means as are best suited to time and place.
iv.
In addition to these eight characteristics indicative of Samyagdar ana, there are other characteristics, which accompany the subsistence of spiritual awaking. These are
i. ii.
Reduction of passions to the extent of acquiring mental peace; Pra ama Turning away from the causes, which enhance worldly career; Sa vega Expression of the non-skeptical attitude towards the spiritual nature of Reality: stikya Manifestation of universal compassion; Anukamp
iv.
1.2.2 Origination of Samyagdar ana (Spiritual Awakening)
The Occurrence of Samyagdar ana or spiritual Awakening is sometimes consequent upon the instruction of those who have realised the divine within themselves, or are on the path of Divinerealization, while at other times, the self is reminded of its spiritual heritage automatically without the help of any outside instruction. The importance of instruction is paramount, since the self in whom spiritual awakening has taken place without apparently any direct instruction must have received instructions, if not here, in some previous birth. In other words, he who has not got any instruction since beginningless past is incapable of being awakened spiritually; and he who has got such an
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