Book Title: ISJS Jainism Study Notes E5 Vol 04
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

View full book text
Previous | Next

Page 68
________________ Many people say that if creatures are killed with a sense of pity the result is both religion and sin. But sin does not lead to religion and religion does not lead to sin. There cannot be both in the same sense. Sinful and religious actions are necessarily different. It is sinful to indulge in avrata, to get it done and also support it. It is religion to observe Vratas, to make others observe them and to support them. Right attitude regards worldly and spiritual ways as different. To desire an unrestrained person to die is aversion. ⚫ It is religion to desire an unrestrained person to lead a temperate life." " Religion means renunciation, not the enjoyment of carnal sins. Religion means the change of heart, not the use of force. To desire an unrestrained person to live is attachment. Bhiksu has firstly objected to the image worship not only because it involves violence but also for an additional reason that it involves use of money for performing the various rituals. The construction of temples and performing ceremonies cost money and labor. Charity cannot be rendered without money. Rendering of charity to help other needy persons and save them from hunger is not only impracticable but also senseless. V.G Nair points out, "The miserable economic conditions, droughts, famines and the other social disabilities which stood as obstacles to lead a normal life gave the fill up to the teachings of Bhikhanji among a certain class of society" 7 The belief that in the Pañcama k la, religion is difficult to follow provides an escape to the four-fold community for not following true religious path (i.e. only outward means without inner essence). This was severely condemned by Bhiksu. It so happened that in a particular village the laity refused to worship the Jaina monks; Raghunathji sent Bhiksu to that place to settle the matter. On reaching there the people complained about the laxity in the behaviour of those monks. Somehow managing to convince those people to listen to those monks, Bhiksu returned to his guru with a disheartened feeling. On raising the issue, his guru replied that due to the Pañcama k la, it is difficult to follow conduct. This made Bhiksu strikingly think on the true nature of religion, because he found that this way of escapism is a deteriorating mark of religion. Such a heavy and a deep-rooted psychological understanding of time create a major stumbling block even today in the minds of the four-fold community. It is so because of a blind belief that omniscient has seen and propounded that time is going to deteriorate and liberation is impossible during this time in this Bharat Ksetra of this Jambu region. But on the other hand it even mentions that merit acquired here would lead to next birth in Mah videha Ksetra (a place conducive for liberation always) and hence lead to liberation. 1. 2. 3.2 Legacy Along with Bhiksu twelve other monks left the order of Raghunathji. For five years Bhiksu had to suffer the hard blow of the people of Rajasthan with complete restraint. Yet a small number of the society was convinced by his teachings. The important c rya in his sect was Jay c rya. He was the third head. He initiated the study of Sanskrta. c rya Tulsi was the ninth head of this sect. He was the initiator of the A uvrata movement for the purification of society. He inaugurated it in A.D. 1948. Its objective is the development of human character, the more rearmament of the people and the reformation of modern society in India. This movement has universal outlook for human welfare. c rya Mah prajna who is the present c rya of the Ter pantha sect succeeds him. He is the director of Jaina Vi wa Bh rati a deemed university in Ladnun-Rajasthan. The aim is to spread academic modern knowledge and impart spirituality through A uvrata movement on the basis of ethico-social grounds. References: 3. 4. 5. 6. 7. P.S.Jaini, The Jaina Path of Purification, p. 306 Ibid Tr. K.C. Lalwani, Da avaik lika S tra, 1.1 V.G.Nair, Jainism and Terapanthism,p. 22 Tr. N. Sahal c rya Bhiksu: The Man and His Philosophy, p.29 Ibid, p. 14.15 V.G. Nair, op.cit p.37 Page 58 of 556 STUDY NOTES version 4.0

Loading...

Page Navigation
1 ... 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567