ISJS Jainism Study Notes E5 Vol 01

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 81

SCHOOL
TIONAL
OF
AN STUDIES
SELF STUDY IS THE SUPREME AUSTERITY,
ध्याय परम
smaller than or hotter than etc statements indicating relativity of existence. Anekānta, as
indicated above also propagates relativity of even opposites co-existing. This principle is very important in our life as it makes us accept views and existence of others even though they are opposed to our own. Living beings originate, develop and exist with the cooperation of other living beings is the important doctrine of Jains 17.
c. Reconciliation:
It is the quest for unity between two apparently different characteristics of a substance. Characteristics, which differ, are not altogether different. Only using the two viewpoints namely absolute and practical and not just one, one can bring about reconciliation. Insistence on just one viewpoint as the complete truth is the basis of all conflicts. Thus the feeling 'I alone exist' disappears and gives rise to 'we exist'. Thus to establish the whole truth about an entity (which has almost infinite attributes) is not possible for individuals like us; only an omniscient can know them all. However for him, it is impossible to express it simultaneously. Therefore Jains established Syādvāda, the conditional dialectic, as the method of expressing the whole truth sequentially by emphasizing that the sentence being spoken does not represent the whole truth i.e. it represents only the partial truth.
3.0. Worldly
Mahāvīra classified his followers in two categories, namely:
Śramanas or monks / ascetics who wish to lead a totally detached life and devote 100 percent of their time for the attainment of omniscience and emancipation. Śrāvakas or householders who wish to carry on their worldly pursuits keeping his teachings in mind and practice; slowly move towards the ideal of leading a monk's life at some time in future.
For Śrāvakas, he asked them to observe five minor vows (aṇuvratas), six essential duties and avoidance of basic sins from their life. Further he says that we should practice the vows according to our capacity and inclination so that we can practice them comfortably and gradually enhance their severity. Further he talked of practice with confessing one's noimplementation of vows and start all over again1s (chedopasthāpaniya conduct) 19. The main
17 'Parasparopagraho jīvānāmi, Tattvāratha-sūtra, V.21
18 Tattväratha-sūtra IX. 18, Equanimity, reinitiation, puroty of non-injury, slight passion and perfect conduct are the fivr types of conduct.
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STUDY NOTES version 5.0