Jain Journal 1976 04

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

Page 12

144
JAIN JOURNAL
Father, or Friend, yet it will never allow itself to be called an atheistic system. Indeed there is no more deadly insult that one could level at a Jaina than to call him a nāstika or atheist. It is as if, though their king were yet unknown to them, they were nevertheless all unconsciously awaiting his advent amongst them, and proudly called themselves royalists. The marks which they will ask to see in one who claims to be their king will be the proofs of Incarnation (avatāra), of Suffering (tapa) and of the Majesty of a Conqueror (Jina). But when once, they recognize Him, they will pour out at His feet all the wealth of their trained powers of self-denial and renunciation. Then shall He, the Desire of all Nations, whose right it is to reign, take His seat on the empty throne of their hearts, and He shall reign King of Kings and Lord of Lords for ever and ever.” (con
cluding words of Stevenson, 1915:298) Jaina Ethics and Occupations
The ultimate goal of the Jainas is the attainment of Kaivalya. This is seen as "integration, the restoration of the faculties that have been temporarily lost through being obscured. . . All beings are intended to be omniscient, omnipotent, unlimited, and unfettered... The aim of men must be to make manifest the power that is latent within them by removing whatever hindrances may be standing in the way”. (Zimmer 1956:254-55) These hindrances involve the stoppage of influx of the bad karmic matter that stains the Jiva "life-monad' (known as samvara), and the cleansing of already existing stains on the jīva by producing good Karmic matter (known as nirjarā). Under Jainism this goal can only be attained after renunciation and the practice of ascetic life. Thus, the system gives primacy to the monks and only a secondary position to the laity. The monks are expected to live by the five cardinal vows of non-injury, truth, not taking what is not given, chastity, and non-possession. (cf. Stevenson 1915:234-38)
The monks were also expected to guide and advise the layfolk towards an ethical and spiritual path. Twelve minor vows were prescribed for the laity which are only a watered down version of the five great vows.? 7 Twelve minor vows for the layfolk prescribed that he: (1) must not destroy life,
(2) must not tell a lie, (3) must not make unpermitted use of another man's property, (4) must be chaste, (5) must limit his possessions, (6) must make a perpetual and daily vow to go only in certain directions and certain distances, (7) must avoid useless talk and action, (8) must avoid thought of sinful things, (9) must limit the articles of his diet and enjoyment for the day, (10) must worship at fixed times, morning, noon and evening, (11) must fast on certain days, and (12) must give charity in the way of knowledge, money, etc., everyday. (based on Tattvarthadhigama Sutra II:142-43 in Zimmer, 1956:196n 14)