Jain Journal 1998 04

SR No.: 520130
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1998
Total Pages: 39
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 7

BANERJEE : SIDDHASENADIVĀKARA AND HIS NYĀYĀVATĀRA
97 the doctor. Mere faith in the doctor will be of no use. Faith in the capacity of the doctor and the knowledge of the nature of the medicine would equally be useless unless the patient takes the medicine. In this case beings in the world of samsāra are assumed to be patients suffering from a spiritual disqualification or disease who desire to get rid of this disease and to attain perfect spiritual health. Thus for the purpose of helping such persons this Mokşamārga is prescribed as a spiritual remedy and the spiritual remedy therefore must be associated with all three characteristics of right faith, right knowledge a conduct in order to be effective. These three constituent elements of the path to salvation are called Ratna-traya (the three jewels).
To effect this ratna-traya the rules of conduct must be observed and corresponding virtues must be acquired. The Jains have formulated certain vows (uratas) for that. These are : pañca mahāvrata (five great Vows), pañca anuvrata (five small vows), tri-guna vrata (three good qualities) and four śikṣāvratas (four educational vows). Of these the first five vratas are mainly and strictly to be observed by the monks, while the rest are mainly meant for the laity. The five mahāvratas are-(1) ahimsā (abstain from killing, (2) satya (abstain from telling lies), (3) acaurya (abstain from stealing). (4) brahmacarya (abstain from sexual intercourse), and (5) aparigraha (to renounce all interest in worldly things, and not to keep any property). For a monk many rules, which aim at preventing the destruction of the life of any living whatsoever, have been laid down. But for a layman these vows are also applicable, but in a less rigorous way. A layman may, for a limited time, follow a rigorous practice, but that is to regulate his conduct. But a monk on entering the order (dīksā), should practise these vows rigorously. To effectuate them, more regulations are required, and these constitute the disciplines of the monk. These are-three guptis (i.e. guarding of body, speech, and mind) and five samitis (i.e. a monk must be cautious in walking, speaking, collecting alms, taking up or putting down things, and voiding the body). Besides these, a monk should practise other conduct, such as, kşamā (forgiveness), mārdava (modesty), ārjava (simplicity), nirlobhatā (not to be greedy), akiñcanatā) (to consider worldly things insignificant), satya (to speak the truth) tapasyā (penance), sauca (purity) and brahmacarya (abstain from any sexual desire). On the whole, there are innumerable vows laid down for a monk who wants to attain salvation (mokşa) which is the ultimate object of a monk.
In conclusion, it can be said that Jaina religion is mainly a monastic religion, full of vows and penances, required for a monk as well as for a laity to keep them away from killing of any kind of living beings. Life