Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

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

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Deo (History of Jain Monachism), "Jainism was never oppressive even in the d ys of its prosperity. This love for peace and accommodation, without at the same time compromising the fundamentals of religion, has gone a long way in still keeping Jain monachism a living institution, and Jainism a religion of a faithful devoted laity.”
It is a well-known truism to say that India is a homeland of Monachism and ascetic practices. Indian Religions in general and Jainism in particular require every man to think steadily on the mystery of life and pursue efforts until the mystery is solved. Although the path is challenging every moment, one is not supposed to be indifferent, but has to tolerate the hardships. Hence the greatest emphasis is laid on the renunciation of worldly life. Rigid rules were enforced in the life of ascetics and the freshly initiated ones. The rules governing the Digambara saints were terribly rigid. Hesychius, in the third century, was doubtless well-informed, observes Barth (i he Religions of India) when he referred to the 'the naked philosophers of India. Varāhambira mentions them in Bșhat Samhita. Of course, the rigidity of the code of moral rules which was to be followed very scrupulously knew no compromises. Yet in the light of social and political changes some sense of excep!ion (apavāda) was to be accommodated in place of the Utsarga. The chief emphasis was on the conduct, not so much on the creed, although gradually the creed whatever it implies had a decisive role in such cases. Religion is not so much a correct or incorrect belief but righteous living. The truly religious never worry about other people's beliefs. The strict observance of rules is not a mechanical principle but a spiritual necessity. The spiritual path as has been inherited from the life of the Jivas lays more emphasis on the path of purification. “Charitram khalu dhammo" is the core of Jain Religion. No short-cuts to spiritual realisation were to be resorted to. They were repugnant to the sanctity of the soul-theory and an obstruction in the way of salvation. Hence such short-cuts were spurned by the Acāryas. In the Niśitha Cūrņi there is condemnacion of magical practices It is not difficult to acquire such supernatural powers ; there are various crude, obnoxious ways of acquiring such powers. Unfortunately in modern times, what is