Aspects of Jaina Monasticism

Author(s): Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati

Page 56

24
The Four Stages of Sin
Vasubandhu's criticism of the blood drawn. Therefore one should Jaina definition of himsā is thus not threaten a brāhmaṇa with assafound to be inspired by an incorrect ult nor strike him or draw his appraisal of the Jaina philosopher's blood.” The Gautama Dharmastandpoint. The definition of prān sūtra15 has a similar dictum, viz. ātipāta given by him obviously that threatening a brāhmaṇa with pertains exclusively to the social assault in wrath prevents entry into life and the formal code of monas- heaven for a hundred years (or leads tic conduct. It is not applicable to hell for a hundred years).16 to the spiritual life. The Buddha, The Manusmrtį17 also repeats as is well known, attached supreme the same dictum. It is thus clear importance to the mental act. The that Brāhmanism also recognized very opening verse of the Dhamma- the stages of a sin. pada lays down that it is the mind Another aspect of the Brāhmathat predominates everything; it is nical law concerning punishment the mind that transcends all; it is may be mentioned here. The Brhathe mind that pervades every thing; tpārāsarg18 and Kautilya's Arthaif one speaks or acts with a polluted śästra19 lay down that the award mind, suffering surely pursues him of punishment must be regulated by even as the wheel follows the foot a consideration of the motive and of the ox which draws the cart.13 nature of the offence, the time and We do not mean to accuse Vasuban- place, the strength, age, conduct dhu of any purposeful deviation (or duties), learning, monetary from the Buddha's Norm, but only position of the offender and by want to assert that his definition is the fact whether the offence is intended to satisfy the popular repeated.20 . conception, and the legal formalities The right of private defence of of the monastic order.
person or property from an ätatā
yin (desperado) was recognized by IN BRĀHMANISM
the Brāhmaṇical Dharmaśāstra After this digression which was works. Aparārka (on Yājñavalkyanecessary to define the Buddhist smrti21) remarks that persons have and Jaipa positions on the issue of to be regarded as ātatāyin while himsā, let us now consider the Brāh- they are about to set fire or to kill maņical view of the stages of a sin or are in the act of setting fire or crime. The Taittirīya Samhitāl4 or killing and the like, that where says: "He who threatens a brāh- it is not possible to prevent them mana should be fined a hundred, he from doing what they intend to do who strikes a brāhmaṇa should be except by killing them, there only fined a thousand, he who draws the texts allow killing, but where blood would not reach (or find) the it is possible to prevent them abode of pitrs for as many years as by merely wounding them with a the dust particles that may be made weapon or stick, killing them into a paste by the quantity of would be an offence.22