Lord Mahavira

Author(s): Bool Chand
Publisher: Jain Cultural Research Society

Page 26

( 18 ) Jain idea of biography. The Jain viewpoint while writing a biography is not that of the usual historical biographer. The Jain interest is not diffused over the whole range of the subject's activities ; it is all centred at one point, and that point is the attainment by his' subject of salvation. The Jain biographer writes about other things only in so far as they have to do with the attainment of this ultimate object. Interest would be spread over the whole wide field of activity when a biography, like that of Rama or Krishna, is written with a view to help the codification of the principles of dharma. The Brahmanic view, which was based on a desire for success in this world as well as the next and which linked up, in the significant phrase of Sir S. Radhakrishnan, 'the realm of desires with the prospective of the eternal', thought in terms of the pegtet or human values-Dharma, artha, kāma, and moksha-and considered the acquisition of wealth and the enjoyment of the present life as worthwhile as the ultimate attainment of the moksha. But to the Jain there is no such. . thing as a real enjoyment of things material.
The Jain siddhanta is based upon the presupposition that the whole universe can be classified into one or other of the two. everlasting, uncreated, coexisting but independent categories, the ta and the 571a; and the Jain metaphysics proceeds on the assumption that the Tiva (which corresponds in general to the atman of the other schools of Indian thought) not only exists but that it also acts and is acted upon. The intrinsic nature of the Jiva is one of perfection and is characterised by infinite intelligence (2777717), infinite perception ( BTCS), in finite peace (TTE) and infinite power (Simpati). . During the period of the union, however, of the Jiva with matter which constitutes samsara, the characteristic features of the Jiva's qualities are obscured, although not destroyed, and the exterior semblance of the Jiva belies its innate -glory; and from this obscuration it becomes the duty of each individual soul to free itself.