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Jaipa Philosophy
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of the ideology of non-extremism. Jain non-violence is not confined only to keeping mum, giving up ones business and attaining to a lifeless state like that of wood. Actually the power of the soul is expected in non-violence. Some perversity arises, some bad desire reveals itself and the mind gets conservative. Here, the Jain non-violence asks man not to be supressed or defeated by conser. vatism. Fight it out, and conquer the opposing forces. The effort for spiritual victory is the main point in non-violence. Call it self-control, call it austerity or meditation or give any name to it; in reality it is non-violence. The Jain philosophy tells us that nonviolence is not just gross conduct but it is the conduct of sublin mation in life that arisos as a result of pure thinking,
If, however, some external conduct arises from the subtle and realistic forin of non-violence described above, or, if some conduct is destined for the nourishment of this subtle element, it is nonviolence in the Jain philosophy. Conversely, if even apparently looking conduct or dealing is not related to this subtle element of oon-violence, then that conduct or worldly dealing cannot be designated non-violence or the nourisher of non-violence.
The discussion on modes of proof with regard to the Jain philosophy is not detailed here purposefully. We have just shown a part of the thought-process. Even with regard to conduct exter. dal rules or constitution are not discussed; we bave only touched upon slightly the basic elements as a part of life-research. These elements are known as Āsrava, Samvara etc. in the Jain terminology.
(Darsan ane Ciatan, pt. 2, pp. 1049–1061)
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