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SANATANA JAINA,
Although the samyakdrish ti does try to keep them firm by means of not take any vows, although his sole precept, claim to being called a religious man As regards other religions, he will is his faith. vet from the very nature be tolerant. He will not worship their of that faith, he will in practice also Gods, or give countenance, by any acquire certain attributes of a truly
action of his own, to practices enjoin
ed by them. But he will not bear any religious man. Having realised how
ill-will towards their adherents, and the worldly soul is defiled by passion he will not be subject to the evil
will abstain from wounding their feelpassions in their extreme intensity. - ings by word or deed. "Everybody Having as his aim freedom from the
considers his own religion as the true
religion” he will say to himself, " I world, he will not expeot worldly pros
have no right to interfere in the busiperity as the result of any religious
ness of other people, and speak ill of practices. Attributing to his own
their beliefs. I can only preach my Karmas whatever of good or evil be.
own and let them judge for themselves falls him, he will have good will even
what it is worth for." towards men who might ordinarily
Such are the attributes of the man have been considered as the origin of
of right faith, detailed in Jain Sastras his misery. Seeing how full of defects
as the seven angas of Samyakta. Such he himself is, and he is unable to
is the man who has reached the first restrain himself from sin, he will not scoff at the defects of others, and will
stage on the Path to Nirvana. have pity even for the worst sinners.
The second stage is that of know. He will proclaim the true religion by
ledge. The ultimate source of all true all lal means for the good of
knowledge is the perfect soul, which mankind.
just before its final deliverance from
the body disseminates this knowledge His attitude towards the holy men
for the good of mankind. The Sastras of his own religion will be that of
are based on the utterances of this affectionate reverence. He will not
soul. In the beginning, a man has to have any disgust at their bodily ap
be dependent on these and the verbal pearance, and will tend them during instructions of his Guru or spiritual illness, when necessary. He will not
master. And for selecting the proper upnecessarily publish any defects in
Sastras and the proper Guru, he has to them that he may know of. If at any depend on his own reason. But as time he finds them on the point of he makes progress in the purification yielding to any temptations, he will of his soul, he acquires occult powers
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
