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Jaina Acara: Siddhanta aura Swarupa
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The Buddha also did not believe in any water-bodies. The Vedics, while abandoning other things, did not leave their wives behind even while going to the forest for meditation, Jainism, however, never permitted the association of women in any form.
(2) Sutrakrtanga-Possessiveness or attachement is the cause of bondage, violence and enmity. Three hundred sixty-three sects have been mentioned. In the second chapter 'Vaitaliya' victory over hurdles, passions, 'Samitis' etc. have been described. In the third chapter, 'Upasarga, the advice is never to swerve from the right path. As a fish out of water cannot live, so also a Jaina hermit when the situation seems to be insurmountable. In favourable circumstances all efforts should be directed to self-realization. In the fourth chapter, 'Striparijna' it has been stated that the aspirant, lured by attraction of the world, unmindful of his mission becomes vitiated. In the fifth chapter, 'Narakavibhakta' hellish torments are depicted with verve. In the sixth chapter, 'Virastuti' laudatory prayers have been offered to Lord Mahavira. In the seventh chapter, deformities of conduct have been vivified. In the eighth chapter, 'Virya' all aspirants have been asked to evince their valour inside rather than outside. The other subjects in other chapters are rectitude, perfect meditation, austerities concerning knowledge, faith and conduct, evil effects of indignation, discrimination, self-control and the like. Liberation is never easy. Its demands are high. Desirelessness, detachment, and non-violence are the basic requisites. Purposeless violence is reprehensible. He who does not have regard for six types of living beings is continually bound with Karmic effects. To save yourself from sin, you must know what, why and where you should speak. Ardrakumara has discussed things in detail with Buddhists and Vedic disputants. Their tenets have been found fault with. The life of Lepa Gathapati presents what a life of the householder should be like. Ascetics are expected not to be involved in mundane affairs. They must not express their opinion on any issue lest such interest should incline them more to worldly than spiritual pursuits. The Vedic tradition is more world-oriented whereas the Jain tradition is more self or spirit-oriented.
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(3) Sthanariga-Its place is almost the same as that of Anguttaranikaya in Buddhism. Its style is like that of a lexicon. Such is the case of Vanaparva in the Mahabharata. It is a compendium of most of the tenets and practices of Jainism like righteousness, necessaries, vows and reflections thereon, external and internal penances, modesty, service, self-criticism, meditation, liberation etc. The qualifications of the head preceptor, reasons of their desertion, their proper conduct as also of ascetics and like subjects have been treated with precision.
(4) Samavāyānga-Its style is like that of Sthananga. It contains comprehensive information on Yoga, violation of vows, celibacy, great
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