Facets of Jaina Religiousness in Comparative Light

Author(s): L M Joshi
Publisher: L D Indology Ahmedabad

Page 45

FACETS OF JAINA RELIGIOUSNESS Dharma is called svākkhyāta or "well expounded” because it is good in the beginning, good in the middle, and good in the end, and because it announces the life of purity that is wholly perfect and immaculate with meaning and with detail."
dhammam . . . . . . . ādikalyānam majjhekalyānam pariyosānakalyānam sättham sabyañjanam kevalaparipunnam parisuddham brahmacariyam.105
Moreover, it is called svākkhyāta because it has been proclaimed "for the good of all beings, for the happiness of all beings, out of compassion for the world of beings, for the wellbeing, for the good and for the happiness of gods and men" (bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānam).106 It may be described as well expounded also because it has been well imparted, it is effectual for guidance, it is conducive to peace, and because it has been imparted by one who is Supremely Enlightened.107
The Buddhist texts have a list of ten ways of morally good action. These ten ways of morally good action constitute Dharma because they obstruct going into the evil states of existence (kugatigamana vidhāraņārthena dušakuśalādayo dharma ucyante).108 Besides ten ways of morally good action, Dharma includes Three-fold Training in morality, meditation, and wisdom (šila, samadhi, prajñā), the Eight-fold Path, 108 ten Transcendental Virtues (päramitās)110 and four Holy Abidings (brahmavihāra).111
It can be said that the practice of compassion (karuņā) is the most important teaching of Buddhism. All the other social virtues such as friendliness (maitri), liberality (dāna), service (sevā), and the entire system of moral restraint and ascetic discipline are founded on the principle of compassion. In short, the practice of Dharma is subsumed by the practice of compassion. Aryadeva has said that "the Tathāgatas have briefly summarized Dharma as ahimsā" (dharmam samăsato ahimsām
105. Samyuttanikāya, vol. I (Nalanda edition), p. 105. 106. Mahāvagga (Nalanda edition), p. 23; Samyuttanikaya, vol. I (Nalanda edition), p. 105. 107. Dighanikāya, vol. I]I (Nalanda edition), pp. 93-94. 108. Prasannapada-Madhyamakavrtti, p. 132. Ten ways of morally good action are: abstention from
killing living beings, abstention from theft, abstention from unchastity, abstention from telling lies, abstention from slander, abstention from harsh speech, abstention from frivolous and meaningless talk, abstention from covetousness, abstention from malevolence or ill-will and
abstention from wrong views. 109. Right View, Right Resolve, Right Speech, Right Action. Right Livelihood, Right Effort, Right
Mindfulness and Right Concentration. 110. Liberality, Morality, Patience, Energy, Meditation, Wisdom, Skill in Liberative Method, Aspir
ation, Strength, Knowledge. 111. Friendliness, Compassion, Sympathetic Joy, Impartiality (maitri, karunā, muditā and upeksa).