Jain Journal 2000 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 19

SEKHAR: "GIVE AWAY VIOLENCE, PRESERVE LIFE"
and women. 65 This was not possible in the Brahmaṇic set up. Even the administration of the Sangha was similar to the tribal organisation. Democratic form of government was followed especially with regard to admission into the Order, regular meetings and consultations, authority and accountability among the residents, general governing of the Body, etc.66 All these were prompted by the belief in social equality and understanding of hierarchy on the basis of conduct and experience. 5.2. Accumulation of wealth and private ownership
The attitude towards wealth and riches among the Śramanas was highly contemptuous. They were well aware of the transient nature of things, of the harm these riches did to the moral progress of human persons: 'great wealth and women, a family and exquisite pleasuresfor such things people practice austerities. All this you may have for your asking. What avail riches for the practice of religion, what a family, what pleasures? We shall become Śramaņas possessed of many virtues and wander about collecting alms.67 In the Uttaradhyayanasutra there is a dialogue between a father and his sons. The father tells his sons, 'the study of the Vedas will not save you; the feeding of the Brāhmaṇas will lead you from dreaminess to darkness and the birth of sons will not save you...pleasures bring only a moment's happiness, but suffering for a very long time, intense suffering, but slight happiness, they are an obstacle to the liberation from existence and are a very mine of evils.'68 Finally the father persuades his sons to embrace the life of renunciation: 'my sons, after you have studied the Vedas and fed the priests, after you have placed your own sons at the head of your house and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages.'69
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One of the major ethical principles of the Jains is Aparigraha, literally meaning non-grabbing. The metaphor generally refers to nonaccumulation of wealth and simplicity of life. Several instances in the Jaina canon point out to the deadly nature of wealth persuading the believer to follow the course of religious mendicancy. Every attachment is a cause of sin70, an accumulation of karma for which one has to
65. Paul Carus, The Gospel of Buddha, National book Trust, India, 1971, p. 92.
Rahul Sankrityāyan, ed. pp. 25-29. Uttaradhyayanasūtra, ibid., 14.16-17.
66.
67.
68. ibid., 14.12-13.
69.
Ibid., 14.9.
70.
Sūtrakṛtānga, ibid., 1.3.2.13.