Jaina Acara Siddhanta aur Svarupa

SR No.: 006747
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Prakrit Bharti Academy
Publication Year: 1995
Total Pages: 322
Language: English
Classification: Book_English
File Size: 19 MB

Page 36

Jaina Acara : Siddhanta aura Swarupa
attachment and aversion are truly imbued with morality. The word 'Acāra' is derived from the root 'Cara' which means to move forward in the right direction. Right thinking, right speaking and the equally right conduct and learning in life are all subsumed under 'good conduct'. But what is good conduct? Manu holds that the traditions of behaviour prevalent in society at a particular period of time and have the approval of the elite are to be followed. Good conduct, however, transcends time and space. The norms are universally applicable. The sun shines on all alike and so also good conduct spreads its light in all corners of the world. There are certain people who are blindly devoted to their ancestors so much so that they will drink water from their own well even though it may not be delectable. Such blind adherence to traditions is no good.
Manu says that good conduct gives self-satisfaction. Vyāsa holds that what the truly holy people do is right conduct. The Harita Smrti says that a faultless person's conduct is worthy of being emulated. Višņupurāna and Prasthāna trayī as also Mimānsā philosophers have stressed that good conduct is what holy people do. What leads to self-realization is good conduct which alone leads to bliss which is far removed from tumultuous worldly pursuits. It gives one tranquility of mind. It is the magnet which irresistibly attracts general goodness in life. Lewdness impairs virtue as crops are destroyed by an unfavourable wind. A licentious person even though rich, is to be shunned. A holy person, even though indigent, should be welcomed with open arms. Fat indicates not health but disease. The increase of fat is injurious to health. There is a reciprocal relationship between conduct and virtue each intensifying and strengthening the other. It is the sky-kissing mountains from which fountains spring. It is from a good man, not a great man, that the Ganges of piety darts forth from his being. Those who lack lustrous conduct shine but for a moment, as lightning in the sky. To show oneself off as holy is hypocrisy. To expect purity from an impure person is to look for coolness with no water. It is a bouquet which cannot but fade sooner than later.
Good conduct and character are not different one from the other. Dhammapada says that there is nothing more odorous than piety. Tulasidasa says that it is a flag which is hoisted high up.
Some western philosophers have treated conduct and piety as different entities. Ethics is their watchword. But conduct and morality are not identical. Conduct concerns itself with life in general whereas morality includes thoughts too. There are fundamentals of conduct which are every where the same, but morality cannot be oblivious to surroundings and the ethos of the time. Morality functions in society whereas conduct acts on the spiritual plane. Descartes, Locke and the like hold that religion is the basis of morality whereas Kant says that morality leads one to religion. They