Jain Journal 1979 07

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

Page 36

JULY, 1979
Of equal importance is the frequent use of the word parigraha which is a familiar word in Jainism and the absence of which constitutes the fifth vrata of the Jainas. It is termed aparigraha.
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The concept has been made familiar to the present generation by Gandniji and after him by Vinoba Bhave. According to verse 53 of the eighteenth Discourse, the person who wants to be qualified for Brahman must abandon parigraha which is rendered into English as covetousness by Babu Bhagvandas and Mrs. A. Besant, but which really means property, possession.
The twin concept of bandha and mokşa (bondage and release) so familiar to every Jaina is referred to in verse 18 of the eighteenth Discourse where the person of pure sättvika intellect is in the position to know the essence of bondage and release. In verse 5 of the sixteenth Discourse bandha is spoken of as nibandha. It is the fruit of asuri (demoniacal) possession. According to Jainism both punya and papa (merit and sin) lead to bondage; even punya (merit) leads to bandha (bondage), for merit must yield its own result which is always good. In verse 60 of the eighteenth Discourse a surprisingly Jaina view is presented of karma (action) which attaches to the soul by the Nature-svabhāvajena nibaddhah svena karmaṇā.
The Gitä speaks of subha and a-subha (good actions and bad actions) more than once. The secret (guhyajñāna) of release from asubha karma (evil deed) is given by the Gitä in the first verse of the ninth Discourse and in the 28th verse of the same Discourse as for instance subhāsubhaphalairevam mokṣyase karmabandhanaih (you will be free from the bondage of good and bad actions, etc.) Here we find reference to the tatva (essence) of nirjarā (shedding of karma, good and bad), a word which I have not been able to find in my reading of the Gitä.
Arjuna confesses the realization of the Truth by him at the end of the Dialogue in the famous verse 73 of the last Discourse, nașto mohah smṛtirlabdhā etc. The word smrti here is opposed to moha (delusion, infatuation) and is almost identical with samyak jñāna (true knowledge) of the Jainas. Arjuna's moha (delusion) disappeared and truth was realised by him (smṛtirlabdha). Jaina canonical literature is profuse with dialogues between Mahavira and learned Brahmins like Gautama, Sudharma, etc. who were his chief disciples and Skanda etc. in the Bhagavati and other Sutras where the opponents are convinced of their delusion and become conscious of (smṛti) a new conviction of true knowledge (samyakjñāna). They accepted conversion from Mahavira who said: