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

Page 519

no delusion for one who has no desire, no desire for one who is not greedy and no greed for one who possesses nothing[19]. The same can be revealed as follows:
Question
What is misery?
What is the cause of birth and death? Karmas
What are the seeds of Karma?
What causes Karma?
Answer
Birth and Death
Attachment and aversion
Delusion
Sensual pleasures and other worldly temptations allure the soul and are the root cause of delusion and bondage. The chapter reveals that a firefly meets with death due to its attraction for light, a deer due to the temptation of sound, a snake is trapped due to its attraction for smell, a fish is hooked due to the attraction for taste, a buffalo meets with death due to its liking for touch, an elephant is trapped due to its attraction for sexual pleasure. Attraction for one sensual pleasure or the other becomes the cause of misery for each creature, what then to say of man who leads a beastly life absorbed in sensual and sexual pleasures. The verses reveal that the senses and the mind are not the cause of bondage and suffering but the attitude of the deluded soul is the cause of bondage, and there is no fear for one who is not deluded and is a vitar g i.e. conqueror of attachment (and hatred)
Chapter XXXV gives a glimpse of the life of a rama a who is totally committed to self-restraint, detachment and renunciation. The last verse of this chapter heralds that one who is detached, devoid of pride, is a vitar g i.e. conqueror of attachment and for whom the influx of karma has been arrested, and in him manifests Kevalajñana i.e. omniscience and he alone finally attains nirv a.
Section II, Legendary Tales and Dialogues, Chapters 9, 12-14, 18-23, 25:
It is held by critics that this portion constitutes the earliest nucleus of the Uttarjjhayana. Some of these legends have their parallels in the Buddhist J takas. They have also intersections with the Mahabharata and the Puranas. Therefore Winternitz ascribes this portion to the common heritage of ancient Indian Ascetic Poetry [21]
Chapter IX is a brief biography of Nami R ja i who was a self-enlightened soul (pratyeka Buddha). He ruled over Mithil before renouncing the world. Indra appeared before him disguised as a Brahmin priest and and put before him ten challenging questions for which Nami gave profound spiritual answers. Their conversation throws light on the Var rama Dharma of the Br hma ika tradition, the sacrificial practices and social order at that time besides the spiritual message of the ancient rama ika tradition which is universally relevant and is an eternal message for all spiritual aspirants. The conversation is allegorical, the questions are practical and the answers are inspiring and noteworthy.
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Chapter XII is about an outcaste Harike who rose in spiritual excellence due to austerities and righteous conduct. rama a conduct signifies the greatest of sacrifices (Yajña). Here austerities are the fire, the soul is the fire place, converging thought, word and action is the ladle for pouring oblations and one's accumulated karmas are the oblations to be thrown into the sacrificial fire and burnt. This sacrifice is really efficient in bringing about liberation and not the material one which involves injury to life[22]. The ceremonial sacrifices of the Vedic tradition are condemned and this legendary tale is important for censuring and challenging casteism and sacrifices and for giving spiritual interpretation of the same which is non-violence in thought, word and deed.
STUDY NOTES version 4.0