JAINA Convention 2005 07 JCNC

SR No.: 527527
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2005
Total Pages: 204
Language: English
Classification: Magazine, USA_Convention JAINA, & USA
File Size: 10 MB

Page 147

INAL 2005
which only invites resistance, opposition, and non-cooperation from one's colleagues and subordinates, thereby debarring dictatorial or dominant type of person from freely expressed opinion of others, that can help to clarify issues, avoid mistakes and have clarity of vision. Compassion has both negative and positive aspects. In its negative sense, it is abimsa (non-violence) and in its positive sense it is compassion, goodwill, and fellow-feeling.
ASTIKYA (shraddha, conviction, acceptance of reality as it is form the worldview of both the Jain householder and the ascetic): Astikya is firm conviction about the principles of Truth. It forms the basis of understanding the reality of things or the fundamental principles of life (tattvas), which leads to spiritual awakening and advancement. Affirmation or conviction in self, i.e. consciousness is the source of all strength; it gives self-confidence, energy, enthusiasm, courage, and fearlessness. Man becomes the conviction he holds.
CHARACTERISTICS OF SAMYAK-DARSHAN
In addition to the above-mentioned prerequisites of samayk-darshan, there are eight requirements or characteristics, also called component parts (anga), of samyakdarshan These are:
NIHSHANKITA (freedom from delusion and skepticism), i.e. the unshakeable faith or conviction in the existence and reality of the Self and non-Self and in the doctrine of anekant (multifaceted nature of things). This faith is not blind faith or mental slavery since it is in fact a decision arrived at after intuitive understanding of things. A samyakdrashti is aware of the limitations of thinking and the harmful effects of frustration. Therefore, after deliberating on different aspects and viewpoints, he wants to arrive at rational decisions and be free from skepticism or doubt (Nihshankita). He knows that doubt kills decision and without an act of decision an individual is unable to muster enough courage to go forward. He is also free from all kinds of fears.
NIHKANKSHITA (freedom from desires, expectation or attachment to worldly things). Conviction in regard to atma (soul) enables a samyakdrashti to attain a sort of mental equilibrium and consequently he does not fear death, pain, censure, insecurity, etc. He inculcates the virtues of modesty, forsaking all pride of learning, honour, family, affluence, etc. and desire with regard to the future.
AMUDHATAS (freedom from delusive notions and follies). A samyakdrashti, having an open mind, ever eager to learn from history and experience and grounded in anekant, scientific outlook, and rational thinking, is not slave to customary beliefs or conventions or vested interests. He is, thus, free from delusive notions and follies.
NIRVICHIKITSA (absence of contempt or disgust). As a samyakdrashti has
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