ISJS Jainism Study Notes E5 Vol 04

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

Page 521

Chapter XXIII is a dialogue between Ke i and Gautama and is important for its historical content. Ke i was a follower of the Pr va order and Gautama was the first disciple of Lord Mah vra. The two great leaders met and discussed the differences of Caturyama Dharma of Pr va and the five Mahavrata order of Mah vra besides scores of philosophical, religious and spiritual details. Ke i enquired and Gautama replied and the people listened with devotion and faith and rejoiced. Ultimately Ke i accepted the five vows and became a follower of Lord Mah vra. During the conversation Gautama clarifies the little doubts of Ke i and enlightens him of the spiritual path of the Trthankaras, which is pure, logical, practical, eternal, universal and utmost simple.
Chapter XXV highlights the rama ika culture and the Br hma ika culture and establishes the supremacy of spirituality over Vedic rituals, non-violence over violence, wisdom over ignorance, equanimity over incoherent practices and austerities over external appearances. In the city of Varanasi, Jayagho a enlightens his brother Vijayagho a about the true nature of spiritual yajña and the futility of animal sacrifices and ceremonial practices. Verses 31 and 32 inform us: 'Not by Tonsurebut by Equanimity one becomes a rama a, not by Chanting of Om, but by Celibacy one is a Br hma a, not by staying in a Forest but by Wisdom one becomes a Muni, not by external Appearances but by Austeritiesone becomes a T pas.' The spiritual and practical meanings of Yajña, M hana, rama a, Muni, Br hma a, K atriya etc are revealed. The dreadfulness of the world, sorrows of birth and death, karmas as the cause of transmigration are preached and the message of spirituality, detachment, contentment, self-restraint, significance of vows, righteousness etc is imparted for one and all with loving kindness.
Section III, Dogmatic Discourses, Chapters 24, 26, 28-31, 33, 34, 36:
Section III discusses the dogmatic discourses revealed in chapter 24, 26, 28-31, 33, 34 and 36. Although other lessons also contain dogmatic discourses they were interwoven with narratives and often monastic details are predominant. Chapter II, which narrates the twenty-two afflictions can be included in both sections of monastic teachings and dogmatic discourses besides Chapter XXIV, which elaborates the 5 fold samiti i.e. regulatory practices and the three fold guptis i.e. restraints. The two together make up the spiritual and physical discipline of an ascetic. The former guides the ascetic's conduct in society and the latter teaches him how to master oneself. The eight together are titled 'Pravacana-Mt, the mother of all teachings. Right Conduct is stressed and elaborated in this chapter whereas the other chapters of this section are important for Right Knowledge and Right Faith.
Dr. Poddar remarks, 'Historians of literature and critics of the Uttarajjhaya a hold the opinion that these pieces are of comparatively recent origin. Dogmatisms must have been a later formulation of the religious renaissance that gave birth to the Ardham gadh (and also Pali) religious literature, its first preferences naturally being religious teachings through discourses and appropriate narratives and not stuffing the audience with dogmatism. Therefore, the opinion of the historians and the critics seems plausible. [26]
Chapter XXVI is titled sam cr and reveals rules and regulations of an ascetic order. Besides ten points of code of conduct an ascetic should beginning with sunrise divide his day into four parts. The first part is for scriptural study, the second for meditation, the third for collecting alms and the fourth again for scriptural study. Likewise in the four parts of the night beginning from sunset he should study, meditate, and sleep then study in the fourth again. He should regularly practice penitential retreat (pratik ma a), expiation (pr ya citta), examination of his belongings (pratilekhan) etc.
Chapter XXVIII titled Mok a M rga gati elaborates Right Austerity on the path of emancipation as well as the constituents of Right Knowledge, Right Faith and Right Conduct. The significance of each and a fine blend of all are important for emancipation. Five types of knowledge, six substances (dravyas), nine fundamentals (tattvas), description of right faith, its characteristics, its types, its significance and its eight limbs, five kinds of conduct are discussed in detail.
Chapter XIII is titled Tapom rga and discusses in detail the twelve-fold austerities. Through Tapas i.e. austerities one can destroy the karmas accumulated over crores (millions) of births [27]. The
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STUDY NOTES version 4.0