________________
34
Some Aspects of Indian Culture respect for all opinions as it believes in every object having infinite aspects. It is a kind of realism as it takes the external world to be real and is pluralistic in nature.
The teachings of Mahāvīra first transmitted in the form of a tradition which was later put into writing. The Angas constituting the canon are the only authoritative source containing them. Despite the occasional accretions, these Angas as also the Upangas present an essentially correct picture of what Mahavira thought, spoke and did.
The foundation on which Jaina Metaphysics rests is formed of nine categories such as Jiva and Ajiva, the subsequent sevan such as Punya, Papa etc. being included in the second, Ajiva. The soul in its pristine purity is possessed of infinite perception, infinite knowledge, infinte bliss and infinite power. Of Jiva, there are many divisions and subdivisions.
It is the union of Jiva with the matter which is responsible for his wanderings in this worldly cycle. Karma and its intensity are the determining factors of this union. It is formed of atomic particles which behave in such a way that every ehange which they undergo leaves and impress which itself becomes the germ of future action. When the soul is completely stripped of the Karmic bondage, it is restored to its original state which is one of eternal bliss and unending calm. This is called Siddhahood in Jaina terminology and it is attainable equally by the non-Jainas also if at all they have disciplined themselves in accordance with the injunctions laid down in Jaina śāstras. This type of catholicity is unparalled in the sense that it is found in no religious system anywhere.
Looking differently, Jainism is a system of ethics much more than a religion. It is characterized by the strictest discipline and severe austerity, not only for the monks and the nuns but also for the leity. To be called a true, bonafide Jaina, one must cultivate faith which should be total. If one has faith, every thing else will come in due course of time but if he has no faith, it is useless if he is Jaina in other respects. This accounts for the fact that Right Faith is the first of the three requisites required to lead one on to the final goal of emancipation,
Right conduct means, in addition to other drills and disciplines, the practising of the Five Vows which are Non-injury, Truth, Nos-tealing, Continence and Non-possessiveness. These vows are not the special features of Jainism only. They are enunciated and enjoined in other faiths also but the point is that their application according to Jainism has the utmost rigours and fine subtleties to be rarely found elsewhere. The way in which the principle of non-injury is elaborated in Jainism bears this out. Ahimsā does not merely mean Ahimsa in action. It means much more than this. It also includes Ahimsa in words and Ahimsa in thoughts even. There is a general misbelief that the Jaina principle of Ahimsā is a negative one. It is not so because it also implies that it is as good as injuring a person if he is not helped when we are in a position to do so but do not do so intentionally. Final aim of an individual being his own redemption, it is true that more accent is put in
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
