________________
(subsidiary canon). Not all are extant. In addition to the threefold canon itself, there are extensive commentaries written in Prakrit and Sanskrit by the monk scholars. The Tattvartha Surta, written in the second century A.D., belongs to this group. Its author Umasvati is held in high esteem by both Svetambar and Digambar tradition. It for the first time presents in Sanskrit the entire canonical material on various subjects in aphoristic style and in classified form succinctly and systematically.
In Jainism, the essence of religion lies in an intuitive apprehension of the purity of consciousness. According to Jainism, the love of truth is inherent in each self, but it requires spiritual exercise for its manifestation. Once this love of truth is manifested, it will lead the self to liberation sooner or later.
The conduct of a person, in the Jain view cannot be isolated from his way of life. For the true Jaina, Truth and Values are inseperable. This is where right knowledge comes in. As Acharya Samantabhadra in his Yuktyanushasanam (Verse 15) says:
"Without knowing the real nature of things, all moral distinctions between bondage and liberation, merit and demerit, pleasure and pain will be absurd.
The values of Jain religion are based on five vows viz.- non-violence, devotion to truth, non-stealing, celibacy and non-possession. The entire life style of the Jain Shravak and the Jain Sadhu emanates from these vows and the foremost is non-violence.
Ahimsa, non-violence, has been the sheet-anchor of Jainism. Ahimsa is one of the basic virtues. No where else in the other religious traditions has this basic virtue been so scientifically, scrupulously and thoroughly integrated with the main doctrine. Jainism is the only tradition which has consistently allowed this tenet soak into the very essentials of its teachings and practices. This singular uncompromising emphasis on Ahimsa is the special and exclusive feature of Jainism. In Jainism, Ahimsa is not mere human sympathy; it is empathy, the urge to identify oneself completely with other persons, other living beings, with the whole universe.
Bhagwan Mahavir said, "If you kill someone, it is yourself you kill. If you overpower someone, it is yourself you overpower. If you torment some one, it is yourself you torment. If you harm someone, it is yourself you harm." A wise man knows this and so he does not kill, nor does he overpower or torment anyone.
The heart of Jainism is non-violence. Positively stated, Jainism is a religion of compassion, universal love and friendliness. It aims at the welfare of all living beings, and not of man alone. It maintains that living beings are infinite, all so called empty spaces in the universe are filled with minute living beings. According to it, there are countless single-sense organisms that take the subtlest possible units of material elements -earth, water, fire and air - as their bodies. Fresh earth is alive but when it is baked it becomes dead. Fresh water from a well, etc. is alive but when it is boiled or influenced by mixing some other substance it becomes dead. Vegetables, trees, plants, fruits, etc. do have life but when they are dried, cut or cooked they die. To avoid injury to them as far as possible, man is advised to use them discreetly. He should resist from polluting water, air, etc. and thereby perpetrating violence to them. Worms, insects, animals, etc. help in keeping ecological balance thus they help man. And domestic animals have for ages been a constant and faithful aid to man in civilizing himself. From the ultimate standpoint of their original pure pristine state, all living beings are uniform in their nature. Jainism teaches to look upon them as upon one's ownself. Inflicting injury to them is inflicting injury to one's ownself.
The Jain dictum parasparopagraho jivanam, that is 'living beings render service to one another' offers an endearing alternative to the modern Darwinian formula of survival of the fittest.' The life of a living being is a life of mutual cooperation and
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
