Jainworld
Jain World
Sub-Categories of Passions
Preface
Publisher's Note
Author’s Note
Mahavira: A Non-Violent Revolutionary
Transfer of Embryo
  Socio-political Conditions
  Vajji's Democracy
  Magadha and Srenika
  Ajatasatru Vajjis
  Princely following of Mahavira
  Social Conditions
  Intellectual Fervour
  Revolutionary push by Mahavira
  Significant Events
  Indra's Offer of Protection
  Five Resolves at Morak Hermitage
  Education Rather than Exposure
  Poisonous Fangs of Canda Kausika
  States of a Digambara
  Association with Gosala
  Candanabala : First Head of Women Disciples
  Final Act of Nirjara
  Attainment of Kaivalya
  First Ganadharas
  Muttanam-Moyaganam
  THE ULTIMATE REALITY
  ONTOLOGY OF ATMAN, THE SELF
  FACT OF THE MATTER
  JOURNEY TO FREEDOM
  ETHICS OF RESPONSIBILITY
  Actions follow the Doer
  Search for Responsibilty and Sramana Line
  Mahavira's Synthesis
  Psychological Approach of Mahavira
  Categories of Karmas
  Duration of Karmic Bondage
  Nature of Bondage
  Mitigation of Bondage
  Fresh Karmas
  Life's activities
  Even good actions bind, if motivated
  Consequences of Karma Theory
  MECHANICS OF CHANGE
  Process of Change and Nine Tattvas
  Essential Tendency of Jiva
  Papa' and ‘Punya' : Both of Binding Nature
  Asrava (Influx)
  Bandha (Bondage)
  Samvara
  Nirjara (Shedding of Accumulated Karmas)
  Moksa (Final Liberation)
  PLURALISTIC REALISM
  THEORY RELATIVITY
  MODUS OPERANDI
  Enlightened Consciousness
  Self, the starting point
  Will and Eagerness
  Upadana-Nimittan
  Bhavana or Anupreksa (Reflection)
  Twelve Vratas of House-holder
  Prayer
  Dhyana (Meditation)
  Lesya (Disposition)
  Code of Conduct for Monks - Modus Operandi
  Austerities (Tapascarya)
  Sanllekhana
  A PATH-WAY OF LIFE
  APPENDICES
  Appendix - A
  Appendix - B
  Appendix - C
  Appendix - D
  Appendix - E
  BIBLIOGRAPHY

MODUS OPERANDI

Justice T.U.Mehta

Enlightened Consciousness

Religion for an Indian, is experience or attitude of mind-principles tested in life. It is not an idea, a bare intellectual exercise or a mere logical conviction. It is rather an enlightened consciousness, a power, a spiritual force which can be felt not only by the person who possesses the same but also by all those who come in his contact. It is, as Dr.S.Radhakrishnan puts it :-"Intuition of Reality (Brahmanubhava), Insight into Truth (Brahma Darsana), Contact with the Supreme (Brahma Samsatkara) and Direct apprehension of Reality (Brahma Saksatkara).

All religious systems of India have emphasized that language and logic are incapable to reveal to use the real dimensions of the Reality, apprehended only by experiencing it. For this reason all the Indian systems have considered philosophy and the actual lining of their philosophical principles as the integral and inseparable parts of the ultimate knowledge. They have, therefore, provided humanity not only with metaphysical theories but also with a mechanism to operate them and have exhorted people to test these theories in practical life.

Jaina seers, in conformity with their Indian tradition, have pointed out the methodology by resorting to which the five principles discussed in the foregoing chapter can be put into practice.