Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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the body. Jainism attaches great importance to fasting as it promotes self-control, destruction of attachment of karmas it is an occasion for meditation, scriptural study and spiritual advancement. Control over diet is good not only for maintenance of sound health but also for development of self control, contentment and studious habits of life. Avoidance of delicious and stimulating foods is quite essential for a quiet life of restraint; it curbs excitement of the senses and facilitates to observance of sexual restraint.
Expiation, reverence, service, study, renunciation and meditation are the internal austerities. These are for training the mind, Repentance for the past sins committed through negligence or under the influence of passions is expiation. Reverence towards the saints and rendering them useful service are other mental disciplines intended to purify the mind. Acquisition of spiritual knowledge by diligence is another internal austerity. Effacement of the ego is renunciation while concentration of all thoughts on the nature of self is meditation.
Observance of austerity is the stepping stone to attainment of spiritual strength or greatness. One has to withdraw oneself from a life of sensual pleasures and achieve detachment from the lure of material possessions. The detachment must be completing, both external and internal. Human life would not be worth living unless the soul advances to some extent at least by the subsidence of karmas. The greatest difficulty in life is to secure freedom from infatuation. Since passions pervert the soul, austerity is the sole means of getting rid of them. It is only by reaching the pinnacle of austerity that the great souls attained salvation. Everyone can practice penance to the extent possible, regardless of one's mental and spiritual capacity. 8) Uttama Tyaga or Complete renunciation
It is a difficult virtue in practice. In this world, man is normally judged from his wealth, power and position. All forms of acquisition of wealth are attended with some craving, if not greed. The first stage of cultivating this virtue is to possess a strong determination against acquisition. The second step is that of renunciation by making donations and gifts to good causes. Jainism lays down that every house-holder should practice some charity in providing food, shelter, medicine and education to the needy. All or some forms of charity have to be practiced every day. Charity blesses him that gives, and consoles him that accepts. He who spends all his time only in accumulation will be absorbed in passions of greed and craving; he will have no thought of the soul and of his release from the meshes of the karmas. Constant thoughts of covetousness without any idea of clarity would lead to further influx of inauspicious Karmas.
A stingy man will be an object of scandal and spite. A charitable person will be respected by the society and will be able to lead life of contentment as he will have neither fear nor greed to disturb his peace of mind. It should be remembered that the world lives on the charities of good men. We have more poor people in every country than the rich. So a social obligation is cast on every individual to part with something of what he possesses. While fulfilling this social and moral obligation by extensive or liberal charity, the donor should not entertain pride or vanity: he should not utter anything that will hurt the donee or subject him to insult of some kind.
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