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 360

Jaina Asceticism - An Appraisal
Dr. Yugal Kishore Mishra*
Asceticism as a religious creed has been in vogue in India from time immemorial. It has virtually permeated through all chief systems of philosophy and religion. Jaina asceticism has its own peculiarities. It is somewhat rigourous in comparison to others.
In Jainism, the ascetic is referred to as śramana. The term 'sramana' is derived from the root 'śrama' while signifies performing hard austerities. The Prākrit term 'samana' also stands for śramaņa. It is derived from the root 'sam' which means quieting the senses!. In Jaina literature, Lord Mahāvira is widely mentioned as 'samane Bhagavas Mahavire'. The terms samana, bambhana, māhana, etc. are used in the Jaina texts basically in the same sense. Jaina ascetics are also called nigganthas meaning one having no ties with the outside world. Having renounced the world and its interests forever, the ascetic is also designated as anāgāra in Jaina literature.
Asceticism is the by-product of on attitude of mind which denounces and denies all worldly pleasures. This world is supposed to be a hurdle in the attainment of the spiritual perfection and their efore attachment and inclinations to the worldly objects is to be given up to secure the spiritual consummation.
According to asceticism, desires are the worst enemies of human beings. They never die and hence, are insatiable by their very nature. Even if one enjoys the whole earth with all its products, his thirst never ceases. They are the only fetter which bind us to the world. The only way of redemption from the desires is to abandon them, to renounce them. The shedding of worldly desires and earthly possessions is designated non-attachment or renunciation forms the corner-stone of asecticism. Renunciation however, does not so much consist in shunning physical contact with external objects than in avoiding infatuation with them. Renunciation in Jainism is more mental than merely physical. The ascetic has to cease to desire3 objects of sense.
Annulment of desires is possible by removing ignorance and acquisition of right knowledge. It is ignorance which generates attachment to the world which is