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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
self absorbed in its true nature is absolute right conduct while the performance of austerities etc. with the aim of attaining real right conduct is from the practical point of view.62 For practical purposes. right conduct comprises the ethical rules of discipline followed by Jaina householder (śrāvaka) and Jaina ascetic (muni). We can say, right conduct is of two types, one is perfect or unqualified (sakala) and the other is imperfect or qualified (vikala). Of these the unqualified is observed by ascetics who have renounced all things, and the qualified by householders who observe partial asceticism.63
An ideal Jaina ascetic renounces worldly life and pleasures, adopts strict vows and makes real efforts for stoppage of the influx of karmas and for shedding of accumulated karmas. He follows higher course of asceticim, for the practical right conduct consists in complete observance of five vows (pañca mahāvrata) viz., vow of noninjury, vow of truth, vow of non-stealing, vow of chastity, vow of detachment from worldy concerns, with fivefold cautiousness (samitt).
atchfulness in walking, watchfulness in speaking, watchfulness in eating, watchfulness in taking up and setting down, watchfulness in excreting, and with three forms of self-control (gupti) i.e. control of mind, body and speech.64
Mrs Stevenson has summed up some of the qualities of an ideal Jaina ascetic in the following words:
“The true ascetic should possess twenty-seven qualities, for he must keep the five vows, never eat at night, protect all living things, control his five senses, renounce greed, practise forgiveness, possess high ideals and inspect everything he uses to make sure that no insect life is injured. He must also be self-denying and carefully keep the three guptis, he must endure hardships in the twenty-two ways and bear suffering till death.”85
In order to achieve the final goal, an ideal Jaina ascetic must remain indifferent to pain and pleasure, enemies and friends, praise and blame, clay and gold and above all, he should have same feeling towards life and death.66 This state of equanimity is possible only when an ascetic concentrates on right faith, knowledge and
62. Niyamasāra, 55. 63. Ratnakarandafrāvakācāra, 150; Puruşārthasiddhyupāya, 40, 64. Niyamasāra, 70; Pravacanasāra, III. 40. 65. Mrs. Stevenson, The Heart of Jainism, p. 238. 66. Pravacanasāra, 1II. 42.
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