Saman suttam

SR No.: 008026
Original Sutra Author: N/A
Author: Jinendra Varni
Publisher: Sarva Seva Sangh Prakashan
Publication Year: 1993
Total Pages: 318
Language: English
Classification: Book_English, Religion, Principle, J000, & J005
File Size: 15 MB

Page 22

(xviii)
nature. The form of existence always sustains it; due to its changing nature, it is always subject to constant modifications. The mansion of Jaina philosophy stands on this triple foundation. The significance of Jaina philosophy is that the world-organization is expounded on the strength of this triple character. It is clear from the existence of this triple character. It is clear from the existence of the six substances that this world is without a beginning and without an end, and that, there is no special being or power that is its creator, preserver or builder. There can be no room for inequalities in society like classdistinctions or caste-distinctions when once the existence of soul is accepted on the basis of space, time and nature of the substance. In such circumstances, it was possible for Mahavira, the conqueror of attachments and the seer of principles, to say in this mundane world that equanimity is Ahiṁsā, and that nonpossessiveness consists in not entertaining any sense of attachment or of ownership. Truth is contained not in sacred books but in experience; brahmacarya or celibacy consists in walking along the path of the Supreme Soul. Through action alone, a person becomes a Brahmin; through action alone, a person becomes a Kṣatriya; through action alone, a person becomes a Vaiśya; through action alone, a person becomes a Śūdra. Neither tradition nor apparel, neither money nor strength neither power norwealth, neitherknowledge norbooks, can afford any protection to a person devoid of character. No protection can be available to a person by performance of various rituals for propitiation to please gods and goddesses or the different powers in nature. Self-realisation, self-knowledge and self-absorption-absorption in the bliss of one's own soul, alone can bring about liberation to man. This is certainly the right-faith. Mahavira was a Nirgranth in the true sense-making a distinction between an object of possession and possession, he was devoid of a body, though embodied. The atmosphere was surcharged with his speech, which was devoid of words, though comprehensible to everyone, pouring nectar.
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