Jain Journal 1968 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 37

JANUARY, 1968
123
samyak darśana (right faith attained by knowledge) have been made by taking into consideration the dependence and non-dependence on external causes. There are stated to be many kinds of external cause. Some attain samyak darśana (right faith) just on the observation of the religious articles like images, etc., some acquire it by listening to the instructions of the preceptor, some by studying and listening to the scriptures and some even by getting good association?.
Equating the Hindu notion of karma with the Jaina cāritra the author said :
The emphasis which has been put by the Jainas on ahimsä (non-violence) is the result of the metaphysical thought on anekānta (non-absolutism). In the universe there is not only one, but there are many and infinite beings. In every one of them there exists jivātma (soul). These souls manifest themselves on the strength of their own respective karmabandha (binding of karma) in different conditions in different states of existence (gatis) and in different kinds of bodies in different jñānātmaka (intellectual) conditions. But there is the capacity in all of them to attain the paramātmapada (position of supreme soul) by the jñānātmaka vikāśa
tellectual development). In this way all jivātmās (worldly souls) are equal from the point of view of capacity (sakti). Therefore, there should be the practice of mutual respect, good relation and cooperat is janatantrātmaka (democracy) of Jainism. Strictly, it should be called prānitantrātmaka tantra of the living beings, because it admits every being as fit for its membership. When all are to reach one and the same place and are the travellers on the same path, there should be the thought of mutual help among them. The greatest responsibility of this conscience (viveka) is placed on human beings because there has been more development of their intellect and knowledge than that of others. If there is a motor car with one person and another is going on foot. then it should be the moral duty that the person possessing the car gives a lift to the one who is walking on foot. But if it is not possible to do so, it should never be the sense or intention that the possessor of the car crushes the pedestrian under the wheels of his car in madness of passion. This is the real state and essence of ahimsā doctrine of Jainism. But it is difficult to observe ahimsā (non-violence) fully in the hard realities of life. So the tāratamya praņāli (the system of comparative degrees) has been prescribed by Jainadharma in the observance of ahimsā (nonviolence). The householder can observe ahimsā (non-violence) to some extent. Therefore, twelve aṇuvratas (lesser vows)10 have been prescribed for him, while the observance of the five mahāvratas (great vows) have been laid down for the monks.