Siddhachalam NJ 1990 04 Mahavir Jayanti

Author(s): Siddhachalam NJ
Publisher: USA International Mahavir Jain Mission Siddhachalam

Page 20

mind of the aspirant. If attachment towards living beings is the cause of the bondage, then hatred towards them also is such a cause. As a matter of fact both viewpoints are supplementary to each other. Jaina philosophy propounds the protection of the soul as well as the protector of life. The protection of the soul lays emphasis on the metaphysical aspect of Jainism, while the protection of life magnifies the importance of the ethical aspect. Hence the protection of life as well as that of the soul have equal importance for the ascetic, and the synthesis of these two proves that Jainism is an ethico-metaphysical system.
Ethics for Householders
Although Jainism does not consider it necessary for the aspirant to pass through the stages of a householder and of an anchorite (Vanaprastha), and instead advocates the direct adoption of an ascetic life with a view to attaining Moksa, it holds that a householder can lead the life of renunciation and prepare for asceticism partially by following the five great vows. All the schools and sects of Jainism agree that it is necessary for the householders, or Sravakas, to follow the anuvratas,or atomic Vows, to practice the life of renunciation. It is important to note that the adoption of the Anuvratas is in fact the training for ascetic life. Anuvrata means the minutest part, or atom, of the great vow (Mahavrata). In other words, Anuvrata is a simple principle based on the great vows, For example, a householder adopts the following six atomic vows, thus partly applying the great vow of non-violence:
(1) I will not kill innocent moving animals voluntarily;
(2) I will not commit suicide; (3) I will not commit abortion;
(4) I will neither join an organization or party whose aim is violence and destruction, nor will I participate in such activities.
(5) I will not consider any individual as an untouchable;
(6) I will not behave curely toward anyone.
In the same manner the following Anuvratas can be derived from the great vow of truth:
(1) Not using false weights and measures while selling and buying things.
(2) Not passing false judgments intentionally.
(3) Neither filing a false suit
against anybody, nor giving false evidence in court.
(4) Not giving outanyone's secret out of selfishness and jealousy.
(5) Not refusing to return anything kept with a person as a deposit.
(6) Not indulging in any kind of forgery.
One can follow the following Anuvratas, based on the great vow of nonstealing:
(1) Not taking anything belonging to others with a view to stealing it.
(2) Neither intentionally purchasing stolen goods nor aiding a thief in stealing.
(3) Not dealing in the goods prohibited by law.
(4) Not resorting to nefarious practices in business.
(5) Not misappropriating the property or money belonging to a trust or an organization in the capacity of an officeholder of such an organization.
The following Anuvratas are based on the great vow of celibacy:
(1) Neither committing adultery nor prostitution.
(2) Not indulging in any kind of unnatural sexual intercourse.
(3) Restraining from sexual intercourse for at least twenty days in a month.
(4) Not prolonging the treatment of a patient out of greed.
(5) Not demanding any amountof money in the matters of betrothal and marriage.
These atomic vowa are apparently negative principles, yet even so their adoption can solve various moral and social problems. They may lead to self-purifica- tion and self-realization on the one hand, and build a strong character based on nonviolence, justice and courage on the other.
A study of the above-mentioned moral principles of Jainism indicates that this philosophy represents the practical application of an ideal to life. This systematic moral discipline raises a person from the common level and makes him capable of knowing and practising truth through a highly moral land spiritual course of conduct. Jainism has been said to be base on the three principles of right belief, right knowledge and right conduct. This threefold code is known as Ratna-trayi, or the three jewels. First of all, right belief or right conviction is postulated because without it right knowledge is not possible, nor can one fellow right conduct without conviction
Right knowledge means the knowledge of the nine categories of Jainism with which we have already dealt. Right conduct consists in adopting those truths in life, which are accepted to be real and consistent. Since Jainism recognizes bondage and regards the great vows as the sole means of attaining liberation from bondage, the adoption of these great vows or the the atomic vows in life is regarded as right conduct.
This discussion clearly indicates that non-violence is the supreme duty, and that non-violence appears to be a negativistic concept. But when this great ideal is practically followed in life it proves to be something more than a negative standard. We have already stated that the adoption of absolute non-violence in life is not only difficult, but impossible for practical reasons. Hence the path of non-violence is not simple, but very arduous and complicated. While defining non-violence Mahatma Gandhi remarked again and again that this path is not meant for a cowardor a weakling but for the brave and courageous. We shall discuss the non-violence of Mahatma Gandhi in the sequel. It will suffice here to say that Jainism is a system that has adopted the path of non-violence for ages and is still applying this ideal to practical life in the contemporary age. Non-violence does not only mean avoiding injury to other persons, but it also implies active service of others. Although Jainism lays emphasis on the practice of the principles of non-violence in all individual matters, it is evident that its ultimate goal is the wellbeing of humanity and social progress.
Today the world is divided into the opposing camps of capitalism and communism. Perhaps the way out of the conflict between capitalism and communism is the adoption of what I may call spiritual communism, which is the natural outcome of the path of non-violence propounded by Jainism. In fact the bloodless revolution brought about by Vinoba Bhave in the form of Bhudana Yajna is entirely based on the principles of non-violence and non-possession. Nor is it improper here to mention that the non-violent path which Mahatma Gandhi adopted in the struggle for independence, and which was strictly followed by millions of our countrymen at the risk of their lives, was clear proof of the success of the practical application of the atomic vows in politics. We shall return of this point at the proper place. It is sufficient to note here that moral strength is more forceful than physical power.
Jain Education Intemational
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