(Before giving the text and the English rendering of part ‘A’ of the book, by way of introducing the subject we consider it necessary to give the back ground and briefly explain the implications and significance of various topics dealt with therein, in common parlance, - without entering in to the subtle technicalities thereof. Hence, in order to facilitate and acquaint a certain section of the readers with the subject in hand reassures who are not well versed in vainology and its terminology – the following preliminary editorial note is being given.
PART A
(1). Object of human life: Message of Namokar – Mantra.
Part ‘A’ named Jyotir much is introductory and it deals with the fundamentals of Jainism. This part tells one what jainism stands for what are the aims and objects of human life and how it can be best utilized. The “Namokar mantra” straightway tells one that the object of human life is to attain salvation and toe become pure and perfect soul to separate all the chaff from the grain and remove all the impurities of the ore of gold and convert it into pure gold. The way to attain salvation is right belief, right knowledge and right conduct a ways which is followed by jain. Jains (sramanas) fully and jain house holders (sravakas) partially. The soul gets more and more purified as the saint goes upwards and becomes preceptor (upadhyaya) then acharya (need or the order), the arihant (embodied pure soul) and ultimately siddha (bodiless pure soul). This mantra contains in itself the whole of jainology in a nutshell and tells one why and whom one should venerate or adore and how one can achieve liberation from karmic bondage and realize his self. Jainism does not advise his adherent to seek worldly aggrandizement or sensual pleasures as they are all transitory and strengthen the bonds that have kept the soul in bondage since ever. It advises all that to be renounced and be as much unattached / desireless and dispassionate as one can be because the path of salvation or attainment of infinite quaternary (i.e. infinite knowledge, infinite perception, infinite potence and infinite / bliss) life through renunciation non attachment desire-lessness and Passion-lesness.
The ideal of life according to Jainism is to attain the status of a siddha or a Jina. In this regard Dr. K.P. Jain writes “Those who have vanquished all the eveil karmas and have conquered attachment and aversion and thereby have attained the infinite knowledge of kevali (omniscient being) are called jinas (the spirituous conquerors) and their followers are called jain ands jainists these great men of perfection are ideal to imitate in daily life for an aspirer of truth because for human being, the greatest ideal of life would be only a perfect wan as jina is presently such a perfect4 and Cosmic man is also called arahat or arihant (i.e. that person who is revered of indra without (i.e. the who is free from attachment and – (i.e. the highest desirable ideal man) verily (i.e. the replica of grat vows) he is the greatest of the (Ascetics who rely on their individual spiritual effort perseverance in order to the obtain the highest goal of perfection and the best of the nirgranthas (those who have no bonds and are free). And it is a fact that the eternal science of religion or reality which the omniscient teacher reveal from time to time is differently after these various epithets of its propounder. Hence the true religion has been called by different names. Nowadays the religion which is called Jainism was also known in the past, as the religion of arihant or Vratya Sramanas or Nirgranthas, though the tirthankar gave it no particular name they simply called it dharma or marg (the way).
(2) Rule of Jina.:
This part deals with the “Rule of Jina” (Jina shasnan / which is a sort of spiritual kingdom unlike the king of any Charkravrati emperor which is formed after much blood shed and cruelty.
order of the acharya where the seekers of truth of their own accord undertake to follow a certain discipline and undergo all sorts of physical mental stress and sate this four fold order consisting of monks, nuns, and female householders (muni Aryikas, shravak and shravikas). In the rule of jina. “the soul having for an eternity of time sought happiness in the outside world begins at last to live of the bootless quest and having restored to reflection, essays to slive the enigma of its existence. Therefore avoiding the broad ways of false and foolish dogma, down which the multitudes fare the seeker for an enlightenment, finds his feet directed here to the path of truth. Here he finds expounded, in the doctrine of Jainism the precious teachings of the all-wise. The teaching is as ancient as the universe itself. It tells of a long condor of a dark and strange journey, on which we have come. But the bondage is not for ever that the weary journeying may be brought o an end that every manifestation of life. Even the humblest has the possibility of an amazing unfoldment it shows that the souls is in essence, a divinity but is barer from its natural attributes, by the hateful influence of matter with which it has been in association from beginingless time. It imparts in detail the method by which the soul may be rid of matter, may claim the Divine-inheritance. If permitted it gets the seeing soul on the road to salvation”. (1)
(3) The Spiritual “(Order)”
There is a chapter on the “Order” in which the implications of “order” (Samgha) have been elucidated.
In another chapter Nirupana-Sutra, Pramana, Naya and Nikshepa have been explained. Siddhasena defines Sramana as that knowledge, which is free from error. To say that Pramana is erroneous (Bhranta) is to introduce a contradiction. Digressing a little, it may be pointed out that such a position taken by Jain Philosophers points to their realistic stand-point. The argument is that since it has not been proved that the whole world of appearance is a matter of error Pramana, as revealing itself and other things points to the reality of both. The definition of error (viparyaya) as that which is opposite of knowledge, and as consisting in the failure to distinguish between that which is and that which is not points to a realistic theory of knowledge it also signifies that all Pramana is Jnana but not all Jnana is Pramana (1) the author of Tattvartha-sutra identifies Pramana with Jnan which is of five kinds viz mati (sensory), scriptural, Avadhi (clairvoyance) vashi (men paryaya (Telepathic) and keval (perfect) mati stand for determinate knowledge, derives through sense-organs; Shrut-jnan stand for knowledge derived through words, which are symbols of thought, gestures etc; Avadhi-jnan is determinate knowledge of physical objects, derived directly by the knower without the instrumentality of either the sense – organs or the mind. Manan-paryaya refers to the knowledge of other minds, i.e. the thoughts of other; and Keval-jnana is the determinate and unlimited knowledge of the whole reality, that the individual derives directly. Mati and Sruti jnan are Paroksha (indirect); whereas Avadhi, Manah paryaya and keval-jnana are Pratyaksh (Direct).
Direct knowledge is that which is derived by soul without the help of any of the five sense organs or the mind. Paroksha is other than pratyaksha.
A naya is defined as particular opinion or view point a view point which does not rule out other indifferent view points and is therefore expressive of a partial truth about an object as entertained by a knowing agent.” Reality accounting to jainsim is complex not merely in the sense of constituting manyness (aneka) out also because of its manyfoldedness (anekant). Jainism does not merely maintain that there are many reals but also accepts that each of the rals in its turn is so complex that it is difficult to under stand it fully. The infinite number of qualities possessed by the complex reals and the equal number or relations into which they enter point to the fact that reality may be comprehended from difererent angles. The attempts at comprehending anything from a particulars stand pint is know an nays. Nayavada means the doctrine of relative pluralism.
The nayas are mainly two the real (Nischay-a) stand point also known as substantial (dravyarthic) and the practical (vyavahar) stand poin also know as model (paryayarthic) According to jain ontology, “that which maintains its identity while manifesting its various qualities and modifications and which is not different from satta is called dravyas. Shri Umaswami defines sat as possessing origination (Utpad) decay (vyaya) and permanence (dhrouvya) the very assertion of the existence of varying qualities implies something that exists something of which the existence of varying qualities is postulated. The jain point of view is that to speak meaningfully of qualities is synonymous with asserting the existence of a substrate an entity which is at the base the assertion of a substance is also implied in considering the changing modes (paryayas). For the changes and the modes must be of something and that something persists and hence is as real as the changing modes and qualities. The Real / dravyarthic naya deals with substance as something that is permanent, whereas the practical / paryayar this naya deals with the changing modes or forms of that substance both are equally necessary to understand the six substances contributing the universe specially the substance of soul.
The universe according to Jainism is changing as well as unchanging. It rejects both the theories the theory of Nihilism or impermanence of Buddhists and the theory of absolute permanence expounded by vedantins. It believes in permanence in change The chapter also deals with Nikshep which means and includes.
Various aspects of a theme nikshipa is merely the way, in which the word is used. A confusion in nikshipa would be a fruitful source of and double meanings. Nikshepa (aspects) are four in number:-
1. Name (Nama) – which dose not possess the qualities connected by.
2. The Representative aspect (Sthapana consists of representation of one theme by another; it is subdivided into “Tadakar and Atadakar”.
3. The Privative aspect (Dravya Nikshipa) deals with the attribute of a name, the qualities of which one does possess now, although it possess them in past or would possess them in future (e.g. a dethroned monarch still be called a king).
4. The positive of aspect or present condition (Bhav Nikshipa) signifies the possession of its present attributes, it consists of giving a thing a name, connoting the attributes of its present condition only (e.g. a general considered as in actual command of his army). All the seven elements (soul, non soul etc.) can be considered from of these four aspects.
Nikshipa occupies a very important position in jain philosophy, in view of its doctrine of Syadavada.
(5) The whirlpool of mundane-existence:
The samsar chankra sutra deals with the trials and tribulations pleasures and pains etc. of mundane existence Jainism, in the very initial stager, tells one that all the mundane soul transmigrating in all the four grades of life hellish, subhuman, humand and celestial are unhappy even the celestial being are far away from real happiness as the sensual pleasures, which they enjoy are monetary and there is no end of lust for pleasure in order to obtain real and abiding happiness – a happiness or bliss, which never ended and is infinite – one has to get rid of mundane existence. Unless and until, the self is free of non self – inclusive of body is self, shall remain subjugated and it shall not attain the infinite bliss, which is an inherent attribute of soul. It is only when the soul/self becomes free of all non self that it gets established in itself and attains the infinite quarternary including infinite bliss.
(6) Doctrine of Karma
The Karma Sutra enunciates the doctrine of karma according to which every action of mundane soul results in its bondage of karmic molecules. This karmic bondage with soul arises on account of individual tendencies. When the conscious ‘I’ as engaged within a body becomes a prey of his desires and tendencies, it is ffilled with either the passions of anger conceit, deceit or greed through the activities of mind speech and body in a vowless condition. As a result of his activities the particles of a very fine matter called karma, quite foreign to the nature of soul, flow in it and remain so ling in bondage with, till they are sheeded away after frutition or otherwise. This karma of course is a material substance which forms a very subtle bond of extremely refined karmic matter. Keeping the soul back from flying up to its natural above of full knowledge and ever lasting peace, it is this subtle matter of karma, which curbs the freedom of the soul and mars its natural beauty as it obscures it pereption and knowledge, obstructs; it’s progress and success and disturbs the equanimity of its existence. Karma is a kind of force of atomical energy which holds the soul in bondage and prevents its from knowing itself fully. The doctrine of karma tells us that our deeds travel with us in every successive reincarnation in the form of karmic bondage.
In the words of justice J.L. Jaini, it is not Fate nor even predestination; but it is the ever continuous balancing of different accounts that we keep with the forces of life. There can be no mistake no suppression and no evasion. The credit and debit sides go on automatically and whatever is due to us is paid us ungrudgingly without demand. The continuity can not be broken by change of house; the debts or London are not extinguished by going to Berlin nor is the liquidation suspended till the day of judgment. The karmas are not extinguished simply because we give up the body called ‘A’ when we are dead as ‘A’ the karmas must still bearfull fruits. The karmas constitute the karmic body and it drags us into another state of being.
Elucidating further Shri Jaini remarks “one may call this doctrine of jainism almost spiritual mathematics Every effect in the world every phenomenon, every feeling, every hope, every disappointment is a natural and necessary consequence of some action or inaction of soul. ignorance/infatuation or the passions may be the cause of it. but the cause was never set the motion by the soul without the effect being forced upon the souls acceptance. And yet the souls choice is an unlimited today as ever. The only mode of exercising it is to doff ignorances, indetermination and weakness; face lacts recognize the bondage of matter and out identification with it in the sole source of its power and then determine to suppress it to remove this alient matter from ourselves. And then as Shri Amritchandra suri tells us boy destroying the destructive and non destructive karma, pefect freedom will be acquired the soul will shine out in the fullness of knowledge; its sight of truth will be perfect, its conviction in the eternity of things will be undisturbed; and undisturbable pain and pleasure and their attendant agitation will be no more, calm and peace with bliss ineffable will be the lasting and rightful possession of the soul.
Basic Points: The basic point about the doctrine of karma are –
1. Whatever however and wherever we are so not because of the pleasure or displeasure of any extra – supreme, super natural – agency such as god; we are so, because of the consequences of our own actions and omissions. The course of our life or lives is determined by our own deeds (or karmas) not by the interference of any outside agency.
2. The pleasures or pains, we have to undergo, are the consequences (fruits) of our own karmas. They are not the consequences or the expressions of the will of god. We our selves are the doers and enjoyers of the consequences (fruits) of our karmas which (i.e. consequences of karmas) are not determined by any other agency such as God.
3. The physical mental and spiritual difference – that exist among various categories and subcategories of living beings of the world originate from the karmas of those living beings. No extra supreme god or supernatural agency is responsible for these categorsations and the differences found among them.
The process of karmic bondage is a continous process, that has been taking place from beginning less time in between the soul and matter. The bed or wrong thought – actions – that occur on account of the fruition of the past – accumulated karmas and the want of our endeavour to destroy them – cause the influx and association of new subtle karmic matter with the soul. Such karmic – matter, unless destroyed or uprotted or transformed before its fruition takes the form of future sanskar causing the repetition of the same process, with the result that the vicious circle of karmic bondage continues to grow and become more and more complexed.
The utility of the doctrine of karmas for us lies in knowing its significance in a precise manner so that we may get rid of this ever expanding vicious circle by striking fatal blows to it. Undoubtedly whatever sufferings and miseries, we undergo we do so because of the consequences of our karmas; the two are inter related as cause and effect but in spite of that there is no compulsion to the effect that we will suffer or enjoy the same way in just the same proportion – in which we behaved in the past or are behaving at present much can be done in order to avoid such repetitions.
As a matter of fact the karmas do not perforce compel any soul to have a particular thought – action it simply created a situation, in which the soul out of sanskar develops a thought – action in accordance with the karms in question. If the soul so will and sincerely endeavours, it can change the course, by transforming or weakening those karmic – molecules by taking recourse to equanimity.
Ten special prcesses, concerning the Doctrine of Karmas
(1) Fruition of Karmas :-
When Karmas, associated with the soul in past, start giving results, that process is termed as the Fruition of Karmas. (Karmodaya). It so happens, because of the casual connections of the concerned soul with substance, Area, Time and thought action.
(2) Bondage of Karmas :-
When the Karmic molecules get associated (or bound) with the soul-space-points, dur to the vibrations of soul one to the activities of mind, speech and body and passins, it is called Karmic-bondage. The nature (Prakriti) and the space-points (Pradesh) of Karmic bondage depend upn the vibrations of the space-points of soul, because of the activities of mind, speech and body. So far as the destination (Sthiti) and potentiality (Anubhaga) of such Karmic-bondage are concerned, they are determined by the intensity of passions.
(3) Existence of Karmas :-
The Karmic-molecules – that remain associated with the soul until their fruition – are said to “Exist”, these Karmic – molecules do not cause any harm or exert any influence; they lie dormant. Their existence is like the existence of unripe fruits on the branches of a fruit tree, which exist or remain there unnoticed and which do not influence either the tree of the onlookers in any manner.
The Commission of sins / vices / wrongs by souls on account of various attachments, aversions, deceits and delusions and the resultant fresh influx and bondage of karmas to the soul; thereafter their fruition; and thereafter repetition of the commission of such wrongs by souls on account of attachments, aversions etc., produce an unending vicious circle of Karmic – fetters. But these fetters and the circle, constituted thereby, can be broke and their course interrupted and diverted, by means of appropriate Restraints and austerities. It is not indispensable that the Karmic-bondage as and how constituted – should result (or fruition) the same way; because changes may be effected in their constitution during the period of their “Existence”.
Such changes can be effected in three ways – (1) By way of transformation (Sankramana) (2) By way of increment or addition (Utkarshana) and (3) By way of decrease or subtraction (Apakarshana).
(4) Transformation (Sankramana) :-
When the nature of Karmic-molecules change, it is, called its transformation; e.g. the bad (Asubha) Karmic – molecules being converted into good (Subha) Karmic – molecules and Vice Versa.
(5) Increment / Addition (Utkarshana) :-
When the duration (Sthiti) and potentiality, (Anubhaga) of Karmic – molecules increase, it is called its increment (Utkarshana). For example, tickets were being sold from two windows simultaneously. Suddenly, one window was closed, with the result that the windows, that remained open, had to face comparatively greater-rush of ticket – purchasers. This process illustrates that of Utkarshana.
(6) Decrease of subtraction (Apakarshana) :-
The opposite of Utkarshana is Apakarshana (i.e. decrease of subtraction).
(7) The Subsistence (Upashama) of Karmas :-
When the Karmas, for some reason or other, do not come to fruition or do not give results for some time, it is called subsidence of Karmas. For example, when alum is mixed with contaminated water, the contamination or the filth thereof, goes deep and rests on the bottom of the container. The contamination (or filth) is not destroyed; it only subsides for the time being.
(8) Fruition of Karmas before the scheduled time (Udirina) :-
When the Karmic molecules, associated with the soul, come to fruition, prior to the scheduled (of determined) time, it is called “Udirina of Karmas.” This happens in cases of Karmic-molecules of intense situation and long duration, whose intensity of duration and size of potentiality, is/are cut short and decreased by means of special restraints and hard austerities by that soul – resulting in their fruition before time.
(9) Nidhattikarana :-
The karmas which are not liable to be transformed or brought to fruition before time are called Nidhatta-Karmas.
(10) Nikachita – Karmas :-
“Nikachita Karmas” are those karmas, which are not liable to be brought to fruition, or get transformed or be made to increase or decrease. Any how, such karmas also get destroyed as a result of “Jina-darshan” (vieweing the Victors (or Jinas) and “Jina-Bhakti”) (Devotion to “Jinas”)
This doctrine offers a message of hope and freedom to every living being instead of the slavery of matter. It balances the role of Daiva (fate) and purushartha (Human endeavour) one’s life and tells one how to attain salvation by stopping the inflow of and by shedding off Karmas from soul it clearly tells us that the soul is itself the architect of its future. There is no sense in balming others for our present plight. In this part, there is a chapter devoted to Mithyatva (wrong-faita/perversity); because Mithyatva is the greatest obstacle in realization of self. We have made it clear in the very beginning that the ultimate goal of the spiritual aspirant is the realization of self. This ideal is not situated in a distance and; it consists in the realization of transcendental nature of one’s own self. The question arises, how can the original qualities and modifications of a substance exist apart from the substance even for a moment. The answer given is: the self being in a defiled state of existence since beginingless past, it has been so defiled by karmas. Karmas are the products of Mithyatva (Perversity) also known as Avidya (omniscience) or Ajnan (ignorance). In the words of Dr. K.C. Sogani, “Mithyatva acts as a barricade to the soul’s true life. It is at the root of all evils, the seed of the tree of Samsara. It poisons all our activities so as to check the realization of the Summum – bonum of life. More-over, it is responsible for perversity of knowledge and conduct alike. The whole outlook knowledge and conduct are Vitiated by operations. So long as Mithyadarshan (wrong-belief) is operative, all our efforts to witness the suh of Self’s glories are bound to fall. It is to be rooted out, in the interest of rendering its unwholesome functions null and void. In other words, Samyagdarshan (Right-perception) is to be attained, which in turn will make knowledge and conduct Reith and be conducive to the attainment of Liberation. It is only after the acquisition of Samyaktva (Righteousness) that the soul attains the primary qualification for even marching towards emancipation from the wheel of misery. If Mithyatva is at the root of Samsara, Samyaktva is at the root of Samsara, Samyaktva is at the root of Moksha.” (1)
There is a specific chapter Rag-Parihar (i.e. removal of attachment); as Jainism gives utmost weightage to non attachment. Non-attachment is at the very root of renunciation, which is the starting point of Jain-Morality and culture. It is the elimination of attachment, aversion, and delusion, that purifies the soul and leads it to Salvation.
7. Restraint :-
Similarly the chapter dealing with Samyam (Restraint) advises one and all the exercise control and give up laxity without exercising restraint and controlling the sense organs, it is not possible to make any headway on the Path of Liberation.
8. Three “A”s : Ahimsa, Anekant and Aparigrah.
Ahimsa (Non-violence) Anekanta (Many-foldedness) and Aparigraha (Non-possession) make the three golden “A”s of Jain ethics of these three, Ahimsa (Non-violence) being the divine attribute of God-hood, is a bliss for human life. It is the ever blooming sweet flower of the perennial plant of life of a self-conscious enlightened soul, who discriminates between soul and body. Such a soul becomes a fearless, because his right belief makes him sure that he is deathless; he never decays with the decay of body, he never perishes, but survives when dusty body returns to dust. He visualizes the same immortal life pervading within every living being.” In regard to non-violence, the following observations of Justice J.L. Jaini, are significant.” It may be noted that injury by thought, word or deed to other living beings, is the chief, if not the sole, cause of misery, ignorance weakness, pain and disease to one-self. Jainism facilitates our right living by showing that luxury of injuring our neighbor is really an injury to ourselves and an injury too, from the evil effects of which the neighbor may possibly escape, but we can not. Altruism may have its basis upon a deeper and more refined kind of self-saving and self-serving.” (1)
The statement of Samant Bhardra that Ahimsa of all living beings is equivalent to the realization of Parma-Brahma sheds light of the Paramount character of Ahimsa. The whole of the Jain Achara (conduct) is a derivation of this principal. All sins are the illustrations of Whims. The Sutra-Crating exhorts us to regard Animas as the quintessence of wisdom. Since Nirvana is not other than Ahimsa, one should cease to injure all living beings. The “Acharanga” pronounces that one should neither deprive any living being of life, nor rule over him, nor torment him, nor excite him. All living beings from one-sensed to five sensed are basically like our own self. Hence it is just not justifiable to injure them, to rule over them or to torment them. All this is from vyavahar point of view. The Nishchaya (Real) view tells us that the Atman, which is Apramatta (carefull), is Ahimsa (non-violence) and that which is pramatta (careless) is Himsa (violence). Shri Amritchandra holds that the appearance of any sort of passion on the surface of Self is Himsa and the self in its pure form is Ahimsa. The Perfect and the absolute Ahimsa is possible only in mystical realization, which is further identified with the terminus of all ethical endeavours. (1)”
Non-violence is “Defined as injury to the vitalities, caused through want of care and caution. The vitalities, in a living body are enumerated as ten : Three forces of Thought speech and body; five senses of touch, taste, smell, hearing, and sight; Respiration and age (duration of life). Every embodied living being possesses atleast four of these ten i.e. the body, sense of touch, Respiration and age. These ten vitalities are called Drvaya-Prana. As distinguished from these, a soul has conscious vitalities named Bhav-Prana such as consciousness, peacefulness, happiness, power. Violence caused with reference to material vitalities (Dravya-Prana) is called Dravya-himsa (Objective-violence) and that, caused with reference to conscious-Vitalities (Bhav-Prana) is called Bhav-Himsa (Subjective-violence). “Objective violence proceeds from subjective-violence, which precedes it. the thought is a father to the act. An evil thought vitiates the purity of the soul and is followed by a sinful act, varying in its degree of evil, with the vidious intensity of the thought. Equanimity, Non-attachment, Self-absorption, Self realization would make the commission of objective violence (Dravya-Himsa) an impossibility.” (2)
Be it remembered that “All eveil thoughts, all evil acts and every immortality and every sin and crime is covered by Himsa. Even where no harm is caused to another, by such thought, intention, word or act, the purity of the soul of the persons, who entertain such thought utter such word of commit.
Such act is certainly injured, and that in itself is Himsa, and as such must be avoided, just like the crime of suicide. Causing harm to another, may possibly be justified or extenuated in particular circumstances, but voluntarily causing injury to the self has no justification or extenuation.” (1)
Every evil thoughts, word and deed causes violence. “Do to others, as you expect others to do unto you. Don’t do to others what you do not approve for your self”, should be the guideline principle in all affairs of life.
As regards Aparigraha (Non-possession) Lord Mahavira had said, “People suffer and are unhappy because they desire so many things. The more they get, the more they want. Their desires increase with their means. Therefore practice austerities Gunabhadra says, “Live in a way as though you felt Nothing and though you will be the lord over the three worlds.” When a greedy approached Lord Mahavir and asked him the method to be pure and satisfied at heart, the Lord replied, “If you really area anxious to be pure at heart and satisfied, then free yourself from passions of anger, pride, deceit and greed. To be pure at heart like a mirror, you ought to cleanse away impurity of all the four passions. Then you will be in the purity of self consciousness. We are happy, because we call nothing our own.” Remember, that the most comprehensive characteristic of Parigrah is attachment, which follows as the modification and operation of Moha Karma. It believes in the first place that those, who have the least feeling attachment, not withstanding the external renunciation of all worldly acquisitions, are far from Non-acquisition. Secondly, it express that the possession of external things is not possible without internal attachment. Thus both the internal attachment and possession of external things come within the sweep of Parigraha.
Ahimsa, should avoid internal and external possessions. Perfect non-attachment and consequently perfect non-violence is rendered possible only in the life of Arihantas.
The attitude of mind, which Aparigraha inculcates is perhaps more necessary today than ever before. It is the negation of sordid, all absorbing materialism. Science has multiplied production and scattered superfluities here and there. Modern industry and commerce have fostered growth of large towns, where life is lived not only in grewat hurry but also on an artificial plane. The battle of life i.e. higher life, has become very difficult and can be fought only with that attitude of stoicism, which the Vow of Non-possession stresses. From a slightly different point of view, This vow may be described as the sense of right proportion, and a perception of the true scale of values.
It is possessiveness which is at the root of all political; economic and social conflicts and strifes, including world-wars even. Hence in order to establish world-peace, and bring amity in the Comity of nations, it is necessary that the values of Non-Violence and non-possession be propagated more and more and a socio economic order based on these values, be developed.
So far as Anekant is concerned, we have already made certain observations before and more would be observed later on.
In Apramad-Sutra, the importance of Constant-wakefulness has been very forcefully advocated. This chapter advises the aspirants not to be careless even for a moment; as it may foil their endeavours to attain their goal.
(9) Soul : The Pivot of Dharma:-
The last is the Atma-Sutra, which deals with the nature and inherent attributes of soul and classifies them into external Souls (Bahiratma). At one end of the Path of Liberation (i.e. at the Paramatma). At one end of the Path of Liberation, (i.e. at the starting point, there is external souls and at the other end (i.e. at the point of terminus) there are pure-souls. Jiva (Soul) is one of the six substances, which the universe is constituted by and is real and eternal (uncreated and indestructible) and the number of Jivas is infinite. They are formless. The most distinguishing characteristic of this category is the possession of consciousness (Cetna), which enables it to get both the indeterminate and determinate types of knowledge (Darshan & Jnan).
The term Jiva (soul) does not refer to the human soul alone. It refers to the principle of consciousness in general, consciousness is discernible in four grades of life-Naraki (hellish), Sub-human (Tiryanch), Human (Manusya) and Dev (Celestial-beings). They represent the various modes of Paraya of soul. The souls are divided into two (1) Impure souls or mundane souls and (2) Pure souls or liberated/Salvated souls. Due to the association with karmas the jiva (impure soul) gets bound and is caught up in the cycle of birth and death.
On us the Jaina view, that there is continuity of consciousness from the lowest of animate beings to the highest stage of perfection. In Purity of consciousness is regained the stage which is clearly far above the ordinary human level. the logic of such a theory of consciousness is that at no stage, any Jiva is to be despised or looked down upon. More often than not, this fundamental truth about the state of human existence – that it is only an intermediate stage towards perfection is forgotten. This result is that man is given so perfection is forgotten. The result is that man is given so much of importance that the sub-human species are ignored completely. The Jain theory of consciousness, in keeping with its logic of continuity of consciousness insists on “Reverence for life” to use the terminology of Albert Schwitzer. The result is that a strong foundation is laid for severe and a necessary ethics of Ahimsa – the hight water mark of Jain Philosophy and culture. (1)