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Christian Lindtner
purpose is to sharpen one's understanding of what the scriptures have to say about dharma, i.e. ahimsă, etc. Naturally, agama, our source of dharma, must not be contradicted by perception or by reasonable arguments. There is, to be sure, no point in trying to prove the validity of these means of valid knowledge (pramäņa). This would only lead us to absurdities. Their validity is a matter of common consent (prasiddhi). When all scriptures ("science") agree on dharma, we can safely rely on their authority.
Jambū-jyoti
XIV-XVI. There being various one-sided views about the nature of the soul, it is important-also in order to uphold the doctrine of ahimsa-to understand that the soul is, depending on various points of view, permanent as well as impermanent, etc. It must never be forgotten that ahimsă ist fundamental for bringing about svarga as well as mokṣa. The Jaina view of the soul is established not only by lokaprasiddhi, but also by sadbuddhi.
XVII-XVIII. As opposed to the Bauddhas and Brahmins who follow Manu, etc., an orthodox Jaina mendicant, true to the ideal of ahimsă, abstains from eating meat altogether.
XIX-XX. Likewise, he abstains from drinking liquor, and from sexual intercourse, both of which are sources of corruption, and thus in conflict with the laws of dharma.
XXI. It is far from sufficient merely to learn about dharma from agama, or sastra. There must also be room for dharmavāda, as said, and one must always try to understand dharma with sūkṣmabuddhi.
XXII. An advanced student understands the value of purity of character (bhāvaviśuddhi, cf. the Bhagavadgitä 17.16: bhāvasamśuddhi).
XXIII. A word of warning to those who vilify the dharma of Jainism.
XXIV-XXV. The results of following dharma are always positive. Virtuous behaviour brings about rebirth in heaven, and in the end, through jñāna, ultimate happiness, namely liberation.
Jain Education International
XXVI-XXVII. A clarification of some moot points concerning the generosity and compassion of the Bhagavat.
XXVIII. It may be a virtuous thing for a ruler to abandon his kingdom.
XXIX. Equanimity (sāmāyika) is also a factor of mokṣa, being a benevolent attitude that purifies all activities. It is a sort of longing,
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