Jain Journal 2001 04

SR No.: 520142
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2001
Total Pages: 92
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 58

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JAIN JOURNAL: Vol-XXXV, No. 4 April 2001
spiritual awakening (samvega); in the spirit of non-attachment to all worldly pleasures and possessions (nirveda) and realization of spiritual equanimity (prasama). The above five virtues of faith and compassion etc. are the natural and necessary characteristics of Right attitude, which in turn must necessarily generate the spirit of nonviolence in thoughts, words and deeds, i.e. not to harm or hurt any living being in any way. And hence in Jainism the entire emphasis has been laid on nonviolence, for which different norms have been prescribed for the householders and houseless monks according to their way of life and situations.
This attitude of Jainism is more due to its rational consciousness, than emotional compassion. It is not based on superficial or imposed social fellow feeling, but on individual responsibility. Jainism presumes, as stated above, infinite capacity for spiritual progress in every soul. What is needed is complete non-interference from outside. Given the freedom of development, everyone is bound to progress. Interference means spiritual dragging. Truth is not to be forced, it is only to be preached. Individual freedom, mutual love, sympathy, trust and help are much more helpful than external social pressures. Spriritualism gives more importance to individual perfection than the so-called social development and progress. Human life is not meant just for enjoyments of all the worldly pleasures and possessions, but as an opportunity for spiritual progress i.e., realization of the perfect divinity within each individual. Freedom from worldly sufferings and attainment of heaven or heavenly pleasures is also not the end. The Jaina attitude towards life is not in the least pessimistic. It is realistic and optimistic. Suffering is as much an evil as worldly pleasures. But voluntary self-abnegation and self-sacrifice for the sake of spiritual transformation of oneself and good of others are decidedly preferable to one's own individual pleasures. Faith in spiritual progress and freedom inspires from within through self-imposed suffering, self-control and restraint.
This is the background of Right attitude (samyaktva), whereuponi the superstructure of Jaina-dharma, and Jaina-Philosophy has been built. 58
Among the three Rś. i.e., Right attitude, knowledge and conduct (Ratnatraya or the three gems of dharma) Right attitude is like the eye of dharma, without which one remains blind, and cannot be supposed to be possessed of right knowledge about spiritual and transcendental matters even though one may be possessing the knowledge of all the
58. Vide : Studies in Jaina Philosophy: the Jaina-attitude, p. 17-26.