Jain Journal 2004 04

SR No.: 520154
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2004
Total Pages: 74
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 15

216
JAIN JOURNAL: VOL-XXXVIII, NO. 4 APRIL. 2004
the doctrines by virtue of which the distinct identity of the community has remained intact in spite of the vicissitudes of time.
In spite of practising religion on higher and lower levels, both the order of the monks and the laity have a common end-reaching the highest state of being (mokṣa) through the path of self-purification. The first Tirthankara Rṣabha realized self-purification by guarding his faculties of thought (manas), speech (vacana) and action (kāya). On the individual level guarding of the faculties of thought, speech and action can be effected by shedding off the primeval passions of attachment and aversion, by maintaining silence and by giving up a all physical activities.
jā rāgādiņiyatti maṇassa jāṇāhi taṁ maṇoguttim// Bha Ārā. 1181 moṇam vā hoi vacigutti // 8 // Ibid.
kāyakiriyāṇiyattī kāussaggo sarirage gutti// Ibid. 1182
Since an individual is put in a surrounding and he has certain inherent physical functions to perform, he cannot be absolutely speechless and actionless. So in relation to his surroundings and to his own person he can guard his faculties of speech and action by not allowing them to be swayed by passions and maintaining equanimity in walking, speakings, acquiring food, clothes and shelter, laying down and picking up articles of use and disposing of personal refuses. This calls for a harmonious relationship between the individual and his surroundings. It was for generating this relationship that the vratas were preached by the Tirthankaras. Some greedy people appropriated more than due share of the kalpavrkṣas, the life-sustaining natural resources, to themselves and the result was discord in the community. Additional resources could not be enough unless human greed was contained and this could be done effectively by awakening the moral conscience. It is to this objective that the religious (ethical) conduct is primarily directed. The moment a living being is born on the earth, it acquires a natural right to life. The vow of abstaining from killing safeguards this natural right not only to human beings but to all living beings. Falsehood is resorted for self-gratification at the cost of others. So this too is tantamount to causing injury, though by words, not by weapons. Improper appropriation of others' means of livelihood and physical comfort is theft. It is an economic offence, may be more deeply injurious than the physical one. It is said.