Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

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as triple jewel (Ratnatraya). Bhatta Akalanka explained the trinity with the help of medicine which cures the diseases by following faith, knowledge and conduct accordingly23. Belief in the ascertainment of things in their true character is right faith. It can be achieved by avoiding doubts in the teaching of Jina, desire for worldly enjoyment, admiration for the knowledge and conduct of the wrong believers and so on. Anger, pride, deceitfulness and greed are the passions which lead to endless worldly existences or transmigrations. Consequently on the fruition of Karmas, the soul wanders into different conditions of existence. When the infinite Karmas are completely destroyed, the perfect knowledge, perfect perception, fearlessness and infinite enjoyment are attained by the purified soul. This process comes under the Samvara and Nirjara Tattvas. Samvara means the obstruction of influx of Karmic matter and the Nirjara connotes the separation of part of Karmic matter from the soul. Stoppage and gradual dissociation are the chief causes of liberation. Puiayapda defines the Moksa (liberation) as the attainment of an altogether different state of the soul on the removal of all the impurities of Karmic matter and the body, characteritized by the inherent qualities of the soul such as knowledge and bliss free from pain and sufferi
With the sole intention of achieving the purified state of soul Jainism prescribes some fundamental spiritual disciplines and practices. They can be observed partially and totally. Partial observation is prescribed for a householder as he is unable to desist from all sins completely whereas an ascetic is expected to observe the code of conduct totally as he practically does not stay at home. An ascetic is he who observes vows completely (Mahavrati) and is free from sting, the main root of pain and emotion arising from Karmas. Sting is of three kinds, viz. deceit termed as Maya, ii) desire for enjoyment termed as Nidana, and iii) perverse attitude termed as Mithyadarsana. The practice of these four with vigilence dispels sufferings and strings just as an excellent specific herb removes disease. A LAY ADHERENT
The Householder or Sravaka is one who listens the Dharma with full faith from Acarayas and Paramesthis. He prepares himself gradually and steadily to renounce the world with right faith by 24. Sarvarthasiddhi,p.i.
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