Jainism Some Essays

SR No.: 001374
Original Sutra Author: N/A
Author: A S Gopani
Publisher: Prakrit Bharti Academy
Publication Year: 1986
Total Pages: 156
Language: English
Classification: Book_English & Philosophy
File Size: 11 MB

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Jainism
changes have been made, but we cannot state that the purpose at the root of these changes is simply to justify putting on of clothes. The systematic tradition of Ācāra and Karmakāņd as, found in the Jaina conventions of old, is well-preserved amongst the Svetambaras and not with the Digambaras. This proves their dissociation from the origiral thought-current and also the close association of the Svetāmbaras with it. The very fact that even daily routines like Sāmāyika-Pratikramana are not preserved by the Digambaras shows that they have uprooted themselves from tradition.
Thus, the credit of preserving the preachings of Bhagavān Mahāvira goes to the Svetāmbaras. We must still concede that their looseness in conduct gave birth to the Digambara sect. In protest against the Svetambaras or those who were loose in conduct, this Digambara sect arose with renewed vigour and made all efforts possible to preserve the intensity of the code of conduct given by Bhagavān Mahāvira. It is therefore natural that this should lead to new awakening in the Jainas The Svetambaras themselves raised a fierce struggle against caityavā sa. But intensity of conduct is not natural to human temperament; it always expects inspiration. When such inspiration slackens, looseness of conduct dominates again. Even in the Digambara sect, the tradition of Bhattārakas is in no way inferior to that of Mahanthood. Actually only the Bhattārakas mostly dominated the society. This was because, even in the Digambara sect, there was always a shortage of munis observing stiff Digambara code of conduct. This very fact proves that the middle path of the Svelāmbaras is practical. The Svetāmbaras had to resort to restoration of conduct now and again and this resulted in more and more new gacchas and sub-sects. Such restoration is found with the Digambaras also. Thus it is proved that complete observance of absolute intensity of conduct is very difficult indeed. This also proves that the belief of the Digambaras that intensity of conduct is only theirs and that the Svetāmbaras are simply loose, is far from truth.
But the singularly excellent services rendered by the Digambaras to Jainism are these that they gave a distinct place to Sanskrit in the composition of their scriptures and that they made strenuous effort to raise the value and importance of the theory of Anekantavāda in a special manner amongst the different systems of Bhāratiya philosophy in stead of long harangues on disciplinary practices. During the initial few centuries after the christian era, discussions on moral conduct and religious discipline drew scant attention, while the philosophical and metaphisical debates and deliberations engaged the minds of the people more. The Digambara Acaryas seized this opportunity and plunged headlong in this activity as a result of which we got many philosophical works by them which can well stand com