Jainism Some Essays

Author(s): A S Gopani
Publisher: Prakrit Bharti Academy

Page 64

Hindu Religion and Jaina Religion
of truth in it that a human being who can lift himself and lift others also has an equal right to reach the highest plane of a Tirthan kara. It is because of this that Jainism is not known as Jainism after the name or appelation of some founding father. On the contrary, it is so called because it is founded by the Jinas that is to say by those who have conquered love and hatred. All the detached beings do not do activities for the welfare of the humanity at large but those who cultivate compassion nurturing tendency the society from a series of past births can acquire the position of a Tirthankara. Thus there is a common element between the mental attitudes of the Tirthankaras and the incarnated souls consisting of a desire to tone up the religion or to provide religious guidance to the people.
Jain Ethics based on non-injury : Sentiment and not the bare outward form is at the root of Jain ethics. Internal state and not the external shape decides the character of Jain ethics. On account of this, external ceremonialism consisting of bath etc. has lesser use and meaning for a Jaina aspirant wanting to perform his religious activities Importance of outward form has been considered necessary so long as it helps in purifying the internal state. If the attainment of this aim is not ensured, outward appearances of discipline etc. do not serve at all. Emphasis is placed on internal purity in the whole ethical code of the Jainas. Now, if it is asked about what type of internal tendency it is, regarding which a reference is made just before, I have to say that it is nothing but the concept of the equality of all souls or the concept of equanimity. The feeling of non-injury should arise as a result of this attitude of equanimity. It should dominate the whole ethical code, because Truth, Non-stealing, Continence and Nonpossession are, verily, its offsprings. It is this very concept of non-injury which has been pressed into service for shaping the pattern of ethical code meant to be observed by the monks as well as the laity. Non-injury is of two types. Not to commit injury is one and the first type and is its negative aspect while to adopt a compassionate attitude to all living beings and to strive for their welfare is another and the second type which is its positive aspectcompassion, pity, mercy, charities etc. are all due to the positive aspect of the concept or theory, while renunciation or austerities flow from the negative aspect. We see that the hard austerities and long penance practised by the revered Mahāvira form the negative aspect but the establishment of the Tirtha, his own incessant wanderings here, there, and everywhere and the troubles he underwent in order to preach the gospal of initial, middle and terminal good to the people-all these constitute the positive aspect. The activities seen in tbe laity concerning penance etc. are the result of the adop-. tion of the theory of cessation from harmful activities but the compassion, i affection for the co-religionists and the proclamation of non-slaughter of