Mahavira Smruti Granth Part 01

SR No.: 010530
Original Sutra Author: N/A
Author: Kamtaprasad Jain, Others
Publisher: Mahavir Jain Society Agra
Total Pages: 363
Language: Hindi
Classification: Smruti_Granth
File Size: 9 MB

Page 165

B. CLAW
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brute creation as the beasts and birds, reptiles and fishes, happily responded to the non-barming and compassionate attitude of human beings. This principle is taken to be a powerful weapon for conquering the vicious propensity in others. It was universally recognised in India as the first fundamental principle of Dharma. In Jainism the concept of ahmä has been most elaborately analysed and acted upon
The distant end or ultimate object of Jainism is Nirvana which consists in peace. Nirväni 15 moksa or liberation, mukt or deliversnce. It is the blissful and peaceful element It is the refuge which is free from the passion of craving It is the salvation which is eternal, udassailable and noble It means the cessation of suffering Liberetion can only be realised by man in the highest condition of aloofne88 and transcendentality of bimself. It has been explained as a safe place where there is no old age, nor death, nor pain, nor disease but it is difficult of approach * It is freedom from pain, it is the safe, happy and quiet place which the great sages reach. It is the eternal place according to the Uttara. dhyāyana Srītra." One should practise self-restraint with regard to the body, specch or mind This is what is called Samvara which 18 Just, the other aspect of dukkayakârskā or tapas (austerities ). Cätryāma-samvara means four moral precepts as interpreted by the Buddha. It is nothing but the Pali equivalent of prakrit cātijāma denoting four volys
Karma may be divided according to its nature, duration, essence and content It is intimately bound up with the soul There are eight kinds of karma The first kind hides knowledge from us (Jhanāvaraniya), the second kind prevents us from beholding the true faith ( darsanavaraniya), the third kind causes us to experience either the sweetness of happiness or the bitterDess of misery (oedaniya), the fourth kind bemuses all the human faculities mohaniya), the fifth kind determines the length of time which a jioa muat spend in the form with which his karma has endowed bim (āyu ), the sixth karma (nama) decides which of the four states, or conditions shall be our particular gati ( abode of life), the seventh karma is gotra karma which determines a man's life, his occupation, the locality in which he may live, hus marriage, his religiou8 observances and even his food? The last and the eighth kind is the antaraya karma which always stands as an obstacle. It prevents a person from entering the path leading to eternal bliss.
2 Stitrakstānga, I, 11 11 3. Sūtrakrtanga, I, 10 12
4 Cf Aspaghosa's Saundaranandakãoya-yasınınajātur najara na mrtyar na vyādhayo ksemam padam falsitkamacyutan tał 7.27
5 XXIII, 81-84 · 6 Dugha, III, 48-51 7 S Stevenson, The Heart of Janism, p 182 8 Uttaradhyâyana, XXXIII, 1-3.