Concept of Divinity in Jainism

Author(s): P Ajay Kothari
Publisher: Prakrit Bharti Academy

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sentials of the eight fold path which leads to divinity consists in conduct (sila), concentration (samadhi) and knowledge (panna). 41
Sila (Conduct) : According to Concise Pali English Dictionary, sila means normal practice, habit, code of morality etc. It has three fold character viz. the chula-sila, the majjima-sila and the maha-sila.
The chula-sila which is obligatory on all the followers of the Buddha consists of the following items : ahimsa (non violence which includes not only non-killing of man, but also all creatures); asteya (non-stealing); brahmacharya (celibacy); and satya (truthfulness). The aspirant eschews all possessions as well as worldly activities. The majjima-sila have a wider scope. Herein injury to plants and animals is forbidden.42 The monk should avoid the activities detrimental to virtues. The monk has to exercise self-control through five arterial direction43 or five precepts viz., ahimsa, asteya, brahmacharya, satya and avoid liquor.
The highest form of sila i.e. maha-sila consists, besides the above, in not seeking, living by low arts and lying precepts like divination, dream reading etc. It is at this stage, that the Brahmavihara, 'far reaching, great, measureless' prove indispensable. Such a bhikku who practices this highest form of conduct will have nothing to do with woman, wealth and malice. He is self controlled. He is the practitioner of divinity.
Samadhi (Concentration) : Samadhi is described as onepointedness of moral consciousness.44 One pointedness of the mind is widely acknowledged as a fundamental characteristic of samadhi.4% It may be defined as an intentness of meritorious thought"" and may be analysed into four jhanas or trances. The first jhana is a state of happiness. He has isolated himself from sensual pleasures and de-meritorious traits. The second jhana is also a state of joy and happiness, but they are born of deep tranquillity. On this, there is predominance of intuition. In the third jhana, the aspirant is indifferent, contemplative conscious. In the
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