Essence of Jainism

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

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Essence of Jainism
the matter of conduct dominated by non-violence and the theory of evolution.
The Upanisadic tradition that upholds identity of souls justifies non-violence not on the basis of the principle of equality, but on the basis of non-duality. It proclaims that all Jivas are of the nature of pure Brahman, Brahman one without a second, in essence. The difference that is found between one Jiva and another is not rea'; it is due to nescience-Avidya. We should therefore look upon all other Jivas as identical with ours, take the sorrows of others to be ours, and keep away from violence. There is just this difference between the dualist disciplines like Jainism and the nondualistic traditions, The former accept the realistic difference between one Jiva and another and still accept their sameness. Following this, they preach non-violence. The non-dualistic disciplines, on the other hand, take the difference between the Jivātmās to be illusory, accept their complete essential identity and preach nonviolence on this basis. According to the Advaita tradition, in different living beings and the beings in different states, the root cause of the visible dissimilarity is Brahman that is one, pure and perfect. According to the dualistic traditions like Jainism, however, every Jivātmā is, as existence, independent and pure Brahman. According to one tradition the whole creation has arisen from one complete Brahman while according to another tradition, so many different and equal Jivas are countless pure Brahmans. It seems that the principle of identity based on non-dualism has evolved by stages from the doctrine of equality based on dualism. The conduct of non-violence and the theory of spiritual evolution has been interpreted in non-dualism also as in the thought of dualism.. Whatever be the ism, the matter of importance from the viewpoint of non-violence is just this only. The conception of non-violence originates from the realistic sensibility of equality or identity of Jivas, one with the other.
Karmavidya and freedom from bondage
If, in reality; all Jivātmās are equal, why this mutual dissimilarity amongst them, and, with passing of time why is there