Jain Journal 1974 04

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

Page 50

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JAIN JOURNAL
the conceptions 'individual soul' and 'living being' to which the Jaina and Brahaman give the same name,Jiva, seem to become confounded. The Jaina idea of space and time as real substance is also found in the Vaisesika system. In placing Dharma and Adharma among substances Jainism stands alone.
The third jewel, the right Walk which the Jaina ethics contains, has its kernel in the five great oaths which the Jaina ascetic takes on his entrance into the order. He promises, just as the Brahman penitent, and almost in the same words, not to hurt, not to speak untruth, to appropriate nothing to himself without permission, to preserve chastity, and to practise self-sacrifice. The contents of these simple rules become most extraordinarily extended on the part of the Jainas by the insertion of five clauses, in each of which are three separate active intruments of sin, in special relation to thoughts, words, and deeds. Thus, concerning the oath not to hurt, on which the Jaina lays the greatest emphasis : it includes not only the intentional killing or hurting of the living being, plants, or the souls existing in dead matter, it requires also the utmost carefulness in the whole manner of life, in all movements, a watchfulness over all functions of the body by which anything living might be hurt. It demands finally strict watch over the heart and tongue, and the avoidance of all thought and words which might lead to dispute and quarrel and thereby to harm. In like manner the rule of sacrifice means not only that the ascetic has no house or possessions, it teaches also that a complete unconcern toward agreeable and disagreeable impressions is necessary, as also the sacrifice of every attachment to anything living or dead.
Beside the conscientious observance of these rules, Tapas-Asceticism is most important for the right walk of those, who strive to attain Nirvāna. Asceticism is inward as well as outward. The former is concerned with self-discipline, the cleansing and purifying of the mind. It embraces repentance of sin, confession of the same to the teacher, and penance done for it, humility before teachers and all virtuous ones, and the service of the same, the study and teaching of the faith or holy writing, pious meditations on the misery of the world, the impurity of the body, etc. and lastly, the stripping off of every thing pertaining to the world. On the other hand, under the head of exterior Asceticism,
. On the five great vows see the Acaranga Sutra, II, 15; S.B.E., Vol. XXII, Pp.
202-210. The Sanskrit terms of the Jainas are: (1) ahimsa, (2) sunrta, (3) asteya, (4) brahmacarya, (5) aparigraha ; those of the Brahmanical ascetics : (1) ahimsa, (2) satya, (3) asteya, (4) brahmacarya, (5) tyaga.