Sumati Jnana

SR No.: 012067
Original Sutra Author: N/A
Author: Shivkant Dwivedi, Navneet Jain
Publisher: Shantisagar Chhani Granthamala
Publication Year: 2007
Total Pages: 468
Language: English, Hindi
Classification: Smruti_Granth & Articles
File Size: 14 MB

Page 32

9
Jainism equality. Nevertheless, they are at one as regards arrangement of their communities, doctrine, discipline and cult-at least in the more important points. The characteristic feature of this religion is its claim to universality, which it holds in common with Buddhism, and in opposition to Vedic religion or Brahmanism. Both were free from caste prejudices and ethics psychology and metaphysics based religions. However, when Buddhism denied the existence of a permanent soul (Anatta) the Jainas believed in the existence of soul. Though God-less, the Jainas worship the liberated souls possessing god-like qualities instead of God. Both Jainism and Buddhism are also religions of self-help. The two religions declare their object to be to lead all men to salvation (call it Jinatva, Nirvāna or Moksha)-not only to the noble Aryan or Brāhmana, but also to the low-born Sudras and other non-Brāhmanas and even to the alien or the “Mleccha" vide Anupatika Sutra No. 56. Jaina doctrine, like Buddhism, it is reiterated, is originally a philosophical and ethical system intended for ascetics, and the disciples, in both Jainism and Buddhism were divided as ecclesiastics and the disciples or the laity. Buhler observed in his book "The Indian Sect of the Jainas” that the tenets of the Jainas or Arhats are in several respects are analogous to those of the Buddhists, but they resemble in others those of the Brahmanical Hindus. With the Buddhists, they share in the denial of divine origin and authority of the Vedas, and in the worship of certain saints, whom they consider superior to the other beings of their pantheon. They differ indeed from them in regard to the history of these personages, but the original notion which prevails in this worship is the same, With the Brahmanical or Vedic Hinduism, on the other hand, t hey agree in admitting the institution of castes, in performing the essential ceremonies called "samskāras", and, in recognizing some of the sub-ordinate and Puranic deities of the Hindu pantheon, at least apparently, as they do not give or pay special homage to then, and as they disregard completely all those Brahmanical rites which involved destruction of animal life. It deserves notice, too, that though rejecting in general the authority of the Vedas, they admit it, and quote the Vedic texts, if the doctrines of the latter are conformable to Jaina tenets.
Jaina ascetics are called "Nigranthas”, “Yatis”, “Arhats”, “Sadhus" etc. In the general community of ascetics, there are "Upāsakas" and "Srāvakas" (the worshippers and the hearers). According to Jainism, the ascetics or "Sädhus" it is reiterated, have to observe strict ethical practices. A monk gives up all worldly possessions and does not dwell under a roof. It is expected of the monk to discipline his body and mind by practicing twenty endurances or “Parisahas”. He has to observe the five vows of non-injury to living beings, truthfulness, non-stealing, celibacy and poverty, as "Mahāvratas" very strictly. Apart from non-injury to any living being, there should be certain forms or carefulness (Samiti) and control. He should have no sense-indulgence and no feelings of joy or hatred, attraction or repulsion. He should practice deep meditation, pay homage to 24 Tīrthankaras, and confess his sins unknowingly committed. These are all enumerated in 28 fundamental qualities prescribed for ascetics. The inflow of “Karmas" should be arrested and the existing "Karmas" should be allowed to be exhausted. He should reflect upon the nature of reality as
pronounced by the seven “Tattvas" and the qualities of the "Arhats" and "Siddhas”. He