Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal

Page 10

JAINISM
i. e. those who show the right path. There are hundreds of other names which also indicate their nature. The present Jains of India are divided into three sections, viz, the Digambars, the The three sects
Shwetambars and the Dhundias. There is no of Jains com- difference between these sections as regards their pared principles. They all believe in the Seven principles, the twenty-four Tirthankars, the principle of non-killing, and Right Belief, Right Knowledge and Right Conduct. The difference comes in only with reference to image-worsbip, the nature of ascetics, and some other minor points. The images worshipped by the DIGAMBARS are naked and they are not adorned with any ornaments or glass-made eyes. The ShweTAMBAR images differ in all these points, while the DHUNDIAS would accept no images whatever. At present, I am going to speak principally about the Digambars; yet there is very little in the following that is contrary to the doctrines of the other sections.
There are Seven Principles of Jain religion, namely, [1] Jeeva The saven or Life [2] Ajeeva or matter [3] Asram or the Principles path of Karma [4] Bandha or the bondage of Karma [5] Sanvar or the prevention of Asrava, [6] Nirjara or the partial destruction of Karma and [7] Moksha or Total Deliverance. The essence of a thing is its principle (Tarra.) The principle of Moksha is the highest of these. It is defined as the "freedom of a Soul from every Karma." The happiness of even a Chakarvarti or Emperor, nay, even the glory of Indra in the heaven is The Importance perishable and consequently painful. Death of Moksha is the fate of all of these and the thought of that fate eclipses all the worldly pleasure. The succession of births and deaths is a mighty source of affliction and as long as one is subject to it, there is no peace for him. The pleasure of the senses are all transient and painful in result and hence they