Sruta Sarita

SR No.: 001940
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 310
Language: English, Prakrit, Hindi
Classification: Book_Devnagari & Articles
File Size: 18 MB

Page 122

FUNDAMENTALS OF THE JAINA CODE OF CONDUCT
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Jaina Code, in the case of the Vaidikas the case is contrary, that is to say, the roots lie in the Vedas even if they are not detectable in the available redaction of Vedas. Like the Buddhas, the Jainas do not subscribe to the belief that the Tīrthankaras only can formulate the code and nobody else. The Jainas have tacitly accepted that the Tirthankaras enunciate some rules only and that there are many such formulae which are not grounded in the scriptures, that is to say in the canon but the Jain saints have added from time to time, looking to the exigency or need, minor rules as corollaries to the main or basic rules. From this point of view it boils down to this that according to the Jainas, not merely the Tīrthankaras but the elderly saints also, ripe in knowledge and experience, are able and empowered to add rules and regulations which are conformatory to the Tīrthankara's preachings, unlike the Bauddhas according to whom it is the Buddha alone in whose hands the sole right of enacting a code is vested. Acārya Sanghadāsa has even gone to the length of saying that the Tirthańkaras have not laid down any prescriptions or prohibitions but have merely proclaimed a broad and basic directive that what constitutes self-control should be practised and what is against it should be abandoned4 and so have also given freedom to the aspirants to frame any subsequent or subordinate rules just in consonance with the original directive. This belief of Acārya Sanghadāsa is merely pertaining to the theoretical side of the whole problem. We should take its real meaning into consideration and not the verbal. The sum and substance of the whole discussion is that the Tirthankaras do not elaborate all the rules and regulations, as such an exhaustive exposition is not possible even. Therefore, all the prescriptions and prohibitions should be examined in accordance with the broad directive regarding duty and discipline, conduct and behaviour. The Brahma became absolutely indescribable when the various ideologies regarding the doctrine of absolutism went on becoming stronger day by day, when the metaphysicians realized the lingustic inefficiency and when the theory of inexpressibility or indefinability came to be supported. Not only this, but the full implication of the Upanisadic doctrine embodied into the statement. “गुरोस्तु मौनं व्याख्यानं शिष्यास्तु PEGASPIT:” (the silence of the teacher which, in fact, was a sermon in words, removed the doubts of the pupils) was apprehended clearly and in detail. At that time, it was also acknowledged about Buddha that he, throughout his whole life did not utter a single word of instruction or sermon and according to Digambara tradition, the Jaina Tīrthankaras did not make use of the spoken language but merely uttered “Hum” which assumed the forms of respective languages understood by respective hearers. Therefore, the situation is bound to become more complicated than simpler if scriptural matters are interpreted in the light
of the pronouncements of the Jaina teachers taking them as final. Therefore, the