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 95

It may be noted here that origination and destruction are applicable to Pary yas (modifications) and persistence to qualities along with substance. Hence permanence is not the denial of change, but includes it as its necessary aspect. The notion of Pary ya is the contribution of Mah vra to metaphysical thinking.
2. Socio-Ethical Method: Effective social changes were made by Mah vra through the promulgation of the socioethical values of Ahis , Aparigraha and Anek nta these three are the consequences of Mah v ra's devotedness to the cause of social reconstruction,
(a) Ahi s
In an unprecedented way Mah vra clarified Ahi s. In the arga he says, "none of the living beings ought to be killed or deprived of life, ought to be ordered or ruled, ought to be enslaved or possessed, ought to be distressed or afflicted and ought to be put to unrest or disquiet. (savve p
a ha tav, a ajj vetavva, a ajj vetaw, a parighettav, a parit veyavv, a uddveyavy ) The sociopolitical organisations and the capitalistic set up can easily derive inspiration from this ethico-social statement. Thus the y ro(crga) conclusively pronounces that after understanding the importance of kindness to beingsthe enlightened person should preach, disseminate and applaud it at all places in East-West and North-South directions. (daya logassa j itta pia padi a , d hina udia ikkhe vihae kitte vedavi) The Pra navy kara a S tra designates Social Ahis as kindness (day ), security (raks), salutariness (kall a), fearlessness (abhaya), non-killer (am dha), and so on.
The cr ga gives us certain arguments to renounce his.
(1) Socio-political argument against hi S: The crga condemns his by saying that its operation is without any stop, cessation and discontinuance and it goes on increasing to the extent possible with the political consequence that the race of armaments becomes unarrestable and continues to grow without any check. In contradistinction to this it eulogizes Ahis by saying that its observance is total and not piecemeal, with the result that the armament race discontinues and comes to a stop. (atthi satha pare a para ,natthi asattha pare a para )
(2) Psychological Argument against his:
After comprehending and beholding the significance of peacefulness of beings, one should renounce his, in as much as his causes suffering to beings and human suffering caused by theft, hoarding, falsehood, slavery, economic exploitation, social operation, curtailment of legitimate freedoms and the like is a great mental disturbance is dreadful and is associated with unbearable pain and affliction. Since life is dear to all beings, pleasures are desirable, pain is undesirable for them and beings ought not to be killed, ruled, possessed, distressed & so on. ij itt padilehitt patteya pari iv a savvesip a ass ta a pariirva mahaubhaya dukka Savve p suhast dukkhaparikut . Savvesi jivita piya)
It cannot be gainsaid that human beings are engaged in actions and these actions are directed to different ends and some purposes. The crga expresses unpleasant surprise when it finds that there are human beings who are prone to realize ends and purposes through his , such as killing, ruling, and possessing, distressing and disquieting beings. They not only commit his, but also they provoke others to commit his and appreciate those who commit his. The crga further tells us that these types of perverted actions defile human personality and thwart its proper development. (imassa ceva j viyassa pariva dana puya ej ti-mara a-moya ya dukkha parigh ta heu se sayameva pudavi sattha -udeyasattha -aga isattha -va essattisattha -v yusttha-task yasathan sam ra bhati, a hiny puthvisattan (di) sam ra bhaveti, a e v puthvisattha (di) sam ra bhate sama j ti. Ta se ahitae....) 10
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