Parshvanath Vidyapith Swarna Jayanti Granth

SR No.: 012051
Original Sutra Author: N/A
Author: Sagarmal Jain, Ashok Kumar Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1994
Total Pages: 402
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 23 MB

Page 338

Positive contents of Jainism
precedent may be narrated by way of illustration. At the time of formation of Svatantra party, there was a proposal to name it as 'Freedom Party'. But Rajgopalachari opposed it on the ground that the word 'freedom' has a negative content whereas 'svatantra' is a positive word. So let us be bold enough to declare that when in our daily life we observe the rule of Ahiṁsā, truth, nonstealing, etc., we are following pure religion. For example out of 10 sentences spoken one or two may contain falsehood and in this manner major portion of world activity is carried out in religious manner. I may be excused for quoting the following to show that active public workers are highly rewarded in the next birth.
The king who has discarded sense pleasures, the commander of forces and the administrator all the three if have good conduct, five views, praiseworthy virtues, disciplined life, better resolutions and Poşadhopavāsa shall be borne after death as gods in the highest heaven, namely Sarvārthasiddha.28 Therefore, it should be appreciated that Ahimsā and Yoga are intimately related and as we have seen, Yoga is necessary even for Sadhu Saṁnyäsis also. An important sentence to show the importance of non-violent Yoga will be apposite here :
A monk having (i) no preconditioned schedule and fixed target, (ii) right ception (or faith) and (iii) right activity of mind, body and speech will cross this infinite beginningless and boundless four destiny world-forest.29
Coming to the second group, viz., Saṁyama ( abstinence ) it should be conceded that it is purely a passive item. It clearly postulates the process of limitation of worldly persuits to the minimum possible. It is an easy prescription for abstaining from activities as far as feasible so that no new bondage is caused. In technical language we can say that Gupti is Samyama and Samiti is Ahimsā. The main aim of Samyama is to refrain from sins and in order to be purposeful, it should be a willing deliberation as against an abstainment forced by circumstances or unawarely, otherwise bondage due to Avirati ( want of vow) is not avoided.
One who does not enjoy sensual pleasures by force of circumstances is not called a Saṁnyāsi. But one who turns his back even from the available choicest and agreeable pleasures willingly abstains from enjoyment, is called a Sasnyasi 30
The case of third group of religion, viz., Tapa is still stronger qua activity. According to Jaina metaphysics Kārmic matter already bound with the self but not yet ripe for annihilation can by special effort known as 'tapa' be shed away from the soul region before maturity. Thus tapa is not only an excercise but also a