Jain Thought and Culture

Author(s): G C Pandey
Publisher: University of Rajasthan

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but what might be called inoral admonition (Dharmoktı) His greatress however, lies in his ability to avoid a dry didaclıcısın and inuse life into tales of spiritual conversion Despite his profession, he is less a preacher than a poet Although he modestly disclaims any talent, he still hopes that his composition will please like a young bride, simple, inexperienced and shy but nonetheless graceful, delicate and sweet This is made possible not simply by his literary skill and power but by an underlying notr of genuine humanism? It is in this that the true significance of Kuvalayamala lies
The learned editor of the work says "In fine, ascetic attitude, is writ large in various contexts All the characlers, whatever their antecedents, renounce the world and attain better status by their life of piety and austerity" 8 In a sense thuis is undoubtedly true The Jain tradition has been above all an ascetic, world-renouncing tradition Early Jain texts are notable for their harsh and uncompromising rejection of secular life and its values The Ayaranga, for instance, contains a strident affirmation of such a spirit The life of Mahavira exemplified it and the First Council brought it out in those who refused to accept any concessions on account of the rigours of the great famine of the times Nevertheless, the acceptance of the laity necessitated from very early times the acceptance of secular life and values within the fold of Jain faith though with qualifications and in a subordinate position Austere asceticism and total renunciation remain necessary for the spiritual pilgrimage but before one enters the life of the monk, one may legitimately live an ethical life in the world and prepare oneself for the moment of spiritual conversion when the attractions of life pale into insignificance The impression given by many earlier Jain texts clearly is that ordinary human life lived in the pursuit of desire and dependent on action is wholly evil and must be ultimately given up wholly This is in sharp contrast to the Vedic view which found value in action and did not despise the satisfaction of desire The Isopanised is very instructive in this respect It begins by declaring that since everything is in dwelt by the divine, there is nothing wrong in wishing to live long and engage in work. The spirit is not really touched by karman 9 In fact, if
7 Humanism is essentially the attitude of valuing human nature and life for its own sake It has no necessary connection with agnosticism, positivism or natura. lism inspite of such modern associations 8 Op Cit , II, p. 111 9 is not 'na karma lipyate nare' aimed against the Nigganthas ?