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etc; and non-intentional injury in fighting defensive wars. Even in the realm of one-sensed Jvas and in the realm of fighting defensive wars he is required to confine his operations in such a way as may affect the life and existence of a very limited number of J vas.23 In these two provinces the point to be noted is that of alleviating the amount of injury that is apt to be caused and not that of total relinquishment which is not possible without jeopardizing the survival of man. The hard fact to be noted is that man is subject to his by the very condition of his existence. Yet instead of aggravating the natural weight of his by falling foul upon one another and by our cruel treatment of the animal and vegetable kingdoms, we should endeavour to alleviate this general curse, to the extent to which we are capable of doing, by conforming ourselves to the sacred injunctions enjoined by Jaina spiritual teachers. Vegetarianism is therefore prescribed. It limits us to the unavoidable injury caused to only one-sensed-J vas. This is the philosophy of vegetarianism propounded by Jainism.
5.0 Method of Propagating the Doctrine of Karma
Mah vra ascribed responsibility to an individual for the actions that he does in society. For establishing this he propagated the doctrine of Karma. Individuals differ from one another in respect of cognition, conation and affection etc. What is the cause of this difference? How to account for these perceptible distinctions among individuals? The answer of Mah vra is that it is the beginningless material subtle principle known as Karma that is responsible for the cause of differences in individuals. This Karma has been exercising its limiting and crippling influence on individuals from the beginningless past. This material subtle principle is known as Dravya-karma, and its psychical counterpart in terms of Raga (Attachment) and Dvesa (Aversion) is called Bhāva-Karma.
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 Mah vra is that it is action (mental, bodily and vocal) polluted by passion that causes empirical bondage to individuals.24The 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.
6.0 Method of emphasizing Individual Liberty along-with Social Responsibility
Mah v ra 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, Mahavira 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. Mah vra 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. Mah vra, therefore, preaches that an individual should be free from follies (Am dhat s).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.
It is no doubt true that cognitive and conative clarities are essential to individual progress. If man's mind is prejudiced and his actions are stereotyped and wrongly directed, nothing worthwhile can be
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STUDY NOTES version 4.0
| SR No. | 007719 |
| Book Title | ISJS Jainism Study Notes E5 Vol 04 |
| 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 |