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 68

Many people say that if creatures are killed with a sense of pity the result is both religion and sin. But sin does not lead to religion and religion does not lead to sin. There cannot be both in the
same sense.
Sinful and religious actions are necessarily different.
It is sinful to indulge in avrata, to get it done and also support it.
It is religion to observe Vratas, to make others observe them and to support them.
Right attitude regards worldly and spiritual ways as different.
To desire an unrestrained person to die is aversion.
⚫ It is religion to desire an unrestrained person to lead a temperate life." "
Religion means renunciation, not the enjoyment of carnal sins.
Religion means the change of heart, not the use of force. To desire an unrestrained person to live is attachment.
Bhiksu has firstly objected to the image worship not only because it involves violence but also for an additional reason that it involves use of money for performing the various rituals. The construction of temples and performing ceremonies cost money and labor. Charity cannot be rendered without money. Rendering of charity to help other needy persons and save them from hunger is not only impracticable but also senseless. V.G Nair points out, "The miserable economic conditions, droughts, famines and the other social disabilities which stood as obstacles to lead a normal life gave the fill up to the teachings of Bhikhanji among a certain class of society" 7
The belief that in the Pañcama k la, religion is difficult to follow provides an escape to the four-fold community for not following true religious path (i.e. only outward means without inner essence). This was severely condemned by Bhiksu. It so happened that in a particular village the laity refused to worship the Jaina monks; Raghunathji sent Bhiksu to that place to settle the matter. On reaching there the people complained about the laxity in the behaviour of those monks. Somehow managing to convince those people to listen to those monks, Bhiksu returned to his guru with a disheartened feeling. On raising the issue, his guru replied that due to the Pañcama k la, it is difficult to follow conduct. This made Bhiksu strikingly think on the true nature of religion, because he found that this way of escapism is a deteriorating mark of religion. Such a heavy and a deep-rooted psychological understanding of time create a major stumbling block even today in the minds of the four-fold community. It is so because of a blind belief that omniscient has seen and propounded that time is going to deteriorate and liberation is impossible during this time in this Bharat Ksetra of this Jambu region. But on the other hand it even mentions that merit acquired here would lead to next birth in Mah videha Ksetra (a place conducive for liberation always) and hence lead to liberation.
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2.
3.2 Legacy
Along with Bhiksu twelve other monks left the order of Raghunathji. For five years Bhiksu had to suffer the hard blow of the people of Rajasthan with complete restraint. Yet a small number of the society was convinced by his teachings. The important c rya in his sect was Jay c rya. He was the third head. He initiated the study of Sanskrta.
c rya Tulsi was the ninth head of this sect. He was the initiator of the A uvrata movement for the purification of society. He inaugurated it in A.D. 1948. Its objective is the development of human character, the more rearmament of the people and the reformation of modern society in India. This movement has universal outlook for human welfare. c rya Mah prajna who is the present c rya of the Ter pantha sect succeeds him. He is the director of Jaina Vi wa Bh rati a deemed university in Ladnun-Rajasthan. The aim is to spread academic modern knowledge and impart spirituality through A uvrata movement on the basis of ethico-social grounds.
References:
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5.
6.
7.
P.S.Jaini, The Jaina Path of Purification, p. 306
Ibid
Tr. K.C. Lalwani, Da avaik lika S tra, 1.1
V.G.Nair, Jainism and Terapanthism,p. 22
Tr. N. Sahal c rya Bhiksu: The Man and His Philosophy, p.29
Ibid, p. 14.15
V.G. Nair, op.cit p.37
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STUDY NOTES version 4.0