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BRAHMESHANANDA: JAIN MONASTIC RULES
117
These are extreme illustrations, but they highlight to what extent changes in basic concepts can occur in the course of history. Mahāvir was prepared to and actually did undergo untold suffering inflicted by an enemy, without resisting. But his monastic followers resorted to the common dictum for the laymen that an enemy of Dharma (atatāyi) must be punished. It also demonstrates the fact that a stage comes when the welfare of the Sangha and the propagation of the Faith become more important than the personal salvation of the individual. The individual does not then hesitate to do something for the Sangha which he may never do for himself. His act is justified on the ground that the Sangha is essential for the propagation of the only right path. Such acts also suggest the belief that the ends justify the means, as against the basic ethical postulate that means are as important as the ends.
in spite of such unusual exceptions, the moral conduct and character of the monks on the whole remained good. 12 But it is obvious that such relaxation cannot be conducive to any permanent good. Monks gradually started relaxing rules on the false pretext of serving the Sangha. Overemphasis on catering to the religious needs of laydevotees led to the entaglement of monks in secular matters. They started living in permanent dwellings (caitya-väsa) with the associated ills.
To summarize, the basic rules laid down by the first founders of the Jain monastic order underwent change in a stepwise manner. Initially, the founders themselves postulated some important exceptions for specific situations. The subsequent heads of the Order laid down some exceptions for the larger section of less competent aspirants which became an alternative but equally valid path for the majority. The next stage was marked by exceptions introduced for the propagation, glorification and welfare of the monastic order, the Sangha. In the final stage, changes of such magnitude occured in the monastic conduct that a reform was called for. This is not the story of only Jain monasticism, but is true of the monastic communities of other religions too.
II
UTSARGA AND APAVADA
The brief historical survey presented above warrants a deeper study into the concept of rules and exceptions in a monastic system. In Jainism the technical terms used for them are Utsarga and Apavada. 12. Deo, op.cit, p. 439.
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