Jaina Acara Siddhanta aur Svarupa

Author(s): Devendramuni
Publisher: Prakrit Bharti Academy

Page 35

INTRODUCING THE SUBJECT
Our moral conduct is the spine of religion in absence of which it cannot subsist. The very basis of the rise of men and women, of society and nation is moral conduct. However learned a man may be, whatever scriptural learning he might possess, it is all an empty show unless bolstered by right conduct. Even the Vedas cannot purify a dissolute person. Even the brightest thoughts, if not supported by piety are culture-pearls, enticing from outside but empty within. The picture will be shorn of all glory unless framed in proper shape. What matters is not matter but the spirit which is ever conscious. Knowledge bereft of virtue does not lead to self-realization. It only evinces and enhances man's ego. Empty learning may deceive or dazzle persons for sometime but can never enlighten them. No intellectual revolution can sanctify thought. It will only intensify and aggravate evils in society. Unless one acts up to the scriptural precepts, mere repetition of maxims is repulsive. It is character that ennobles thought.
In the past the word "conduct itself meant good conduct. Manu, Vyāsa and others have accorded the prime status to conduct. Mahāvira and Bhadrabāhu have emphasized the importance and significance of conduct. The ancient sages proclaimed that conduct alone beautifies and enlightens religion. Notwithstanding his great learning the impious Rāvana was known as a demon. Suyodhana became Duryodhana because of his hypocrisy, Kamsa, even though a ķing, was known as a butcher. Daksa was a victim of conceit. The righteous Sabari turned out to be a holy devotee, even though she came from a low tribe. The hunter Valmiki became the first poet. Anjumali reformed himself from a murderer to shine as a holy person. Conduct makes for unanticipated changes in mankind.
The Vedic sages have rightly eulogized conduct saying that it imparts longevity, refulgence, fame and also learning. There is no virtue which does not emanate from conduct. It energises vitality which helps concentration and leads to emancipation.
In the name of good conduct corruption spread Octopus-like. There arises the necessity of discriminating between character and lewdness. What received the willing approval of holy persons and was corraborated by society, what followed rules and regulations was called 'good conduct' and the reverse was known as immoral conduct. Those who are above