Lord Mahavira

Author(s): Boolchand
Publisher: Jain Cultural Research Society

Page 81

( 74 )
thought, by word or act. It is important to add that it has not been explained merely as a negative principle, it has been taken to mean the rendering of active service to others, for we shall be really injuring a person when we can help him but do not. The social or objective side of ethics is not ignored; but in so far as the final aim of Jainism is the development of one's personality, it emphasises the individualistic aspect.
Purification of the mind is insisted upon as the starting point of all ethical life. No kind of asceticism can be of any good until the mind is purified, for with purification of the mind is the removal of attachment (M) and antipathy () really possible. Purification of the mind is achieved by continuous meditation and constant 'self-control. During his Sądhaka life Mahavira devoted himself intently to meditation and the practice of the ten dharmas including (self-control or control of the senses), 4 (truthfulness), (purity), ब्रह्मचर्य (chastity), आकिश्चन्य (absolute want of greed), तप (asceticism), (forbearance and patience), ala (mildness) a (sincerity), and f (freedom or emancipation from all sins). It was by that means that he ultimately obtained enlightenment and true selfknowledge. (or the capacity to look on all beings with equality) and (or meditation) are interdependent; there can be no dhyana without samatva, nor can there be samatva without dhyāna. The Jain dhyana consists in the concentration of the mind on the syllables of the prayer phrases, and is enjoined to be practised as an aid to making the mind steady and perfectly equal and undisturbed towards all things. Further aids to making the mind steady have been mentioned in the Jain texts. They comprehend मंत्री (universal friendship ), प्रमाद (the habit of emphasising the good sides of men), 1 (universal compassion) and (indifference to the wickedness of people., i.e., the habit of not taking any sinners).
note of