Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Kanhaiyalal Maharaj
Publisher: Amar Publications

Page 30

22
ideas in connection with the mutual influence of Vedic and the Śramanic culture; but the use of such words "imperfectly Aryar ised communities" and the "impact" of Aryan Thought over the indigenous need further research. In India, our judgments are sometimes governed by our predilections, with the result that the historical accuracy is the first casuality. Were the communities in Eastern India in absolute need for Aryanisation and hence perfection? Had the leaders of these communities less boldness and creative imagination required to think about the problems of life? On the other hand, Mahāvīra and Buddha display rare gift of speculative leaning and logical subtlety. They and their followers never needed the help of Aryan thought to analyse the problems of life.
Early phase of Monastic Life: Different facets of monastic life are described in cumbersome details. We start with the description of minimum conditions for the leader of saints It was expected from the saints that they should be the embodiments of moral excellence and capacity for tolerance and selfcontrol. Those who lacked the minimum power of tolerance and self-control and with physical defects were not ordained as saints. Renunciation presupposes not only enlightened interest but disparate circumstances like poverty, humiliation, revengeful attitude also. The saints were grouped in different units eg. gana, kula and sambhoga. The relationship amongst these is not clearly stated, although it can be surmised that they were not watertight units. The saint had to be loyal to his community and respect the leader of the same.
The monks had their own jurisprudence, if any saint transgresses the limits of rules, out of pride (dappa) carelessness (pamāda), inattention (anabhoge), or under the influence of bodily pangs (aure), or fear 'bhaya) or hatred (paosa) etc.
The monks who were upright and honest would approach their guru for confession, in event of any voluntary transgression or commitment of any fault. The guru listening to the confession could inflict punishment in proportion to the fault committed in the form of prayaścitta. The guru was supposed not to reveal