Jaina Acara Siddhanta aur Svarupa

Author(s): Devendramuni
Publisher: Prakrit Bharti Academy

Page 40

Jaina Acara : Siddhanta aura Swarupa
(3) Vadi-Expert in debates.
(4) Naimittika-Expert in prognostics (good or bad)
(5) Tapasvi-Doughty in penance.
(6) Vidyadhara-Expert in doctrinal teaching.
(7) Siddha-Perfected (As by penance)
(8) Kavi-Endowed with poetic power.
Acarya Haribhadra has replaced 'Siddha' by Atisayarddhisampanna and 'Kavi' by one approved by kings. This is a far more explicit elucidation. All these are meant for the attainment of Truth which cannot be reached by a doubting philosopher. To help others, especially one's associates, is no less important for a corporate life.
The third kind of conduct concerns piety which is facilitated by observing restraint and being wakeful.
The fourth kind is penances. "Tapa' is essential as advocated by both Jainas and Vedic philosophers. This is essential for spiritual aspirants. Jainism says that it is not merely fasting or adapting the body to all situations and needs. Self-study, meditation, discipline etc, are also penances which may be either external or internal. The six external penances are: (i) Fasting (ii) Eating less than needed (iii) Alms-taking (iv) giving up curds, butter etc. (v) Mortification of the flesh (vi) Making oneself poised and steadfast. Attachment to the body is an impediment to all penances. The body is a means but not an end in itself. It should be taken care of but not fondled so as to be attached to it. That body and spirit are different should never be lost sight of. Internal penances are again of six kinds. They are: (i) Expiation (ii) Modesty (iii) Service as prescribed (iv) Self-study (v) Meditation (vi) Renunciation. They make the aspirant alert, watchful, restrained, co-operative and of single-minded devotion. He thus becomes self-conscious and discriminating.
The fifth kind of conduct is strength which means not to conceal one's virility nor to over-estimate it. Lord Mahavira categorically says that knowledge, faith, observance of rules, penances and the resolve to do nothing but good are all good conduct. Socrates also held knowledge and good conduct identical but Lord Mahavira has widened the scope. In the absence of harmony between knowledge and conduct, each of the two shall remain fragmented. They are really obverse and reverse of the same coin. The basis of good conduct is non-injury to all. Non-violence alone has ennobled human conduct.The privations and sufferings Mahavira had to undergo were hard indeed, but he gladly suffered it all, wedded as he was to non-violence. To be a monk is no credit by itself, since he has to lead a perfectly disciplined life. There is rightly no provision for his food, clothing or housing. The moment he knows that it is for him, he discards it. His food is the left-over from devoted homes. He who accepts food especially For Private & Personal Use Only