Parshvanath Vidyapith Swarna Jayanti Granth

SR No.: 012051
Original Sutra Author: N/A
Author: Sagarmal Jain, Ashok Kumar Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1994
Total Pages: 402
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 23 MB

Page 333

Joharimal Parekh
been quite clear and meant differently to different people right from Arjuna to Sankarācārya. Therefore the following note of caution has been added for those who want to explain this highly intricate doctrine of Jaina Kryāvāda :
One who knows self and this world, roamings and cessation, permanent and transitory, birth, death and life circle, tortures of hell below, influx and stoppage of Kārmic matter, bondage and its annihilation, alone is capable and fit enough to expound Kryāvāda.'
This preliminery survey cleary reveals that foundations of Jainism have been deeply laid on the strong base of Kryāvāda. Let us now study the strong edifice of activity built upon that active spiritual base.
The debate of 'Pravrti', i.e., to act and 'Nivrti', i.e., to abstain from action is as old as anything ( Sankara Bhāşya on Gitā, p.1). The discussion on this problem has been exhaustively raised at the out set of the 8th chapter of 1st part of Sūtrakrtānga. The questions posed are whether religion consists in activity or it amounts to non-activity — whether one should exert in actions or his efforts should be diverted to renounce them. Characteristic of Bhagavāna Mahāvira's anekānta and syādvāda style, replies that choice is not between activity and non-activity but one has to choose between the various courses of activity open to him. A samnyāsin who has renounced actions physically may still be 'Pramādi' (meaning of the term will be explained herein after ) and thereby incurring bondage, and a person who is active but 'Apramādi' may not become bound by his actions. By stopping the inflow of Kārmic matter one can be liberated." Therefore a wise man should adopt that course of activity which finally results in reduction of bondage; only fools exert in activities, the net result of which is increase in bondage. As the proposition is very important let us read the text :
"Two types of exertions have been propounded. What is the exertion of bold and why is it so called ? Some say that one should exert in activity while others say that one should try hard to renounce all actions. People are seen divided into these two classes. But Bhagavāna has said that (an actionless) Pramatta (Pramādi ) incurrs bondage whereas the position of an active Apramatta may be otherwise. Therefore the exertion which leads to bondage is wrong and one which annihilates or does not lead to it is desirable."12
Exertion of ignorants which results in bondage has thus been described, now hear the exertion of wise which does not result in bondage rather annihilates
it. 13