Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 962

Jain Eonon
पंचम अध्याय ६
is consciousness compact, intuition, bliss and power, each infinite in its range. The limitation of knowledge, power and happiness is adventitious and accidental, and not historical events. In this, Jainism and Vedic religion are perfectly in unison. Its difference from Buddhism is fundamental. The Buddhist does not believe in unitary soul. But the Jainas are emphatic on the real unitary character of the self. Perfection is innate to the self which will manifest itself in its true character in the state of emancipation and the self will then realize its infinite knowledge, intuition, bliss and power. In one word, the self will become God. Godhood is the birthright of every self.
2. Ethics:
The Jaina is a believer in the five mahāvratas-non-injury (ahimsā), truth (satya), non-appropriation of what belongs to others (asteya), continence (brahmacharya) and non-possession and non-acquisition of surplus material goods, (aparigraha). These ethical disciplines can be practised in excelsis by those who follow the life of homeless wanderers. For the householder also these disciplines are compulsory, but can be practised with moderation and limits due to the exigencies of human life and conditions. But this is only a concession which can be transcended only in the life of complete renunciation. In the code of ethics, the agreement between the Jainas and Brahmanical schools is almost perfect. The difference lies in emphasis on practical application and observance.
The philosophy of ahimsa is liable to be misunderstood. Ahimsä must proceed from perfectly disciplined mind. All moral weaknesses, pramada, are manifested in the animal impulses of anger, pride, deceit and greed, and unless these mental and moral weaknesses are completely overcome, mere practice of external code such as vegetarian diet and the like will not lead to the spiritual development. In one word, a man aspiring for perfection must be spiritually free from animal passions and in external conduct must follow the path of non-resistance to evil. All discomforts, inconveniences and lack of creature comforts must be endured without resistance and with infinite forbearance. This is of course the ideal which can be lived and fulfilled only by saints. But the householder also has no immunity from the moral obligation. Purity of conduct must be the exponent of perfectly pure mind.
Truthfulness is also a necessary concomitant of non-injury. Lying and deceit are resorted to by those who want to avoid the unpleasant consequences. The tyrant must be disarmed not by recourse to physical violence, but by infinite forbearance. Not a word of abuse should escape the lips of the saint. Pride and greed are the signs of moral weakness. They are the concomitants of the fear of loss, or the desire to be feared by the less fortunate creatures. This weakness must be transcended by the realization of the truth that infinite greatness in knowledge, power and self-possession are the natural heritage of the individual soul, and until this consummation is reached, one has every reason to feel humble and ashamed of the limitations. No pride of possession is legitimate and rational, because material power and wealth have their inevitable limitations. Only one who has risen above greed can be really great and noble. This is in sum and substance the ethical philosophy of the Jaina.
The concept of ahimsa is not negative. One has no right to take the life of another creature for his self-gratification. Life cannot be restored to the victim, and it is nothing short of brutish barbarism to indulge in self-pleasure at the expense of other creatures who have the
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