Jaina Philosophy Historical Outline

Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 106

The Incipient Stage 85
sons, no cattle, who eats what others give him. I shall commit no sinful action; Master, I renounce to accept anything that has not been given.' Having taken such vows (a mendicant) should not, on entering a village or scot-free town, etc., take himself or induce others to take, or allow others to take, what has not been given. A mendicant should not take or appropriate any property viz. an umbrella or vessel or stick, etc. of those monks together with whom he stays, without getting their permission." What is got from the alms is to be distributed among others with necessary permission. "A single mendicant, having collected alms for many, might, without consulting his fellow ascetics, give them to those whom he list; as this would be sinful, he should not do so. Taking the food, he should go there (where his teacher etc. are) and speak thus; 'O long lived Śramaņa: there are near or remote (spiritual) relations of mine: a teacher, a subteacher, a religious guide, a sthavira, a head of a Gaṇa, a Gaṇadhara, a founder of a Gana; forsooth, I shall give it them.' The other may answer him:' 'Well now, indeed, O long-lived one; give such a portion!' As much as the other commands, thus much he should give; if the other commands the whole, he should give the whole.""
Thus within the order the great Master could establish a rigid system which reminds one of the primitive communism of tribal society. The conception that the attainment of Mokşa, the supreme goal of life, cannot be accomplished without eschewing selfishness completely certainly reflects the ideals of pre-class society which were ruthlessly trampled and undermined in the age of Mahavira. Complete selflessness is possible only by observing five great vows or Mahāvratas which are laid down thus: (1) non-violence (Ahimsā), (2) truth, (Satya) (3) non-stealing (Asteya), (4) celebacy (Brahmacarya) and (5) nonpossession (Aparigraha). These were for the monks who had resolved to give up worldly pleasure for the cause of the uplifting of humanity. But what could be done within the order, among the community of the monks, could not be done outside, i.e., among the greater section of the people. It was impossible to change the course of historical transformation, to check the growth of class society and state power, and to bring back the good old undifferentiated life of the past once again. Class society, despite all its ugliness was a historical necessity, and what could Mahāvīra do under such a condition was to lay
1II. 7.1.1; SBE, XXII, p. 171. II. 1.10.1; SBE, XXII, p. 113.