Jainism and Karnataka Culture

SR No.: 011062
Original Sutra Author: N/A
Author: S R Sharma
Publisher: Karnataka Historical Research Society Dharwar
Publication Year: 1940
Total Pages: 263
Language: English
Classification: Book_English
File Size: 9 MB

Page 192

148 JAINISM AND KARNATAKA CULTURE
The next point in respect of which the Jainas have apparently changed is with regard to Ahimsa. There seems little doubt that they have changed in practice though not in theory. In the first place, it is necessary to remember that originally they insisted upon non-injury to life, in thought, word and deed. The Gupti or restraints were of three kinds, viz., मनोगुप्ति, वाग्गुप्ति, and कायगुप्ति. Bhāva-samvara or thought-restraint was the first, and of primary importance. It consisted, above all, of the observance of the five Vratas, or vows, viz. (i) Ahimsa (not to cause or tend to cause pain or destruction to any living being by thought, speech, nor conduct ); (ii) Satya ( truth in thought, speech and deed ); (iii) Astéya (to take nothing, unless, and except, it is given ); (iv) Brahmacarya (chastity, on the devoted contemplation of self by the soul); (v) Parigraha-tyāga (renunciation of worldly concerns ). 74 It is significant to notice that Tiruvalluvar imbibing fully the spirit of these teachings declared : “ The greatest virtue of all is non-killing : truthfulness cometh only next”. 75
In the light of this, therefore, it is difficult to understand how an ascetic like Simhanandi could help or even inspire the Ganga Kings to found their Kingdom of Gangawadi, except in contradiction to these principles. For, it is also a well known injunction for the ascetic that he begin nothing (i.e. do nothing that has the seed of another life in it).78 Hence, the foundation of a kingdom inevitably based on force and blood-shed was undoubtedly in violation of the vratās of Ahimsa and Parigraha-tyāga.77
74 Jaini, Outlines of Jainism, pp. 96-7. 75 Kural, XXXIII 323. 76 Kundakunda, Satpähuda ; cf. Peterson, Report on San MSS. II, p. 82. 77 Cf. It is inteteresting to note in this connection the remarks of
Mr. 'Bertrand Rassel about Japanese Budd bism and Teutonio Christianity: “ What the Japaese made of Buddhism reminds one in many ways of what the Teutonio nations made of Christianity. Buddhism and Christianity, originally, were both religions aiming at the achievement of boliness by renunciation of tho world. They both ignored