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Jaina View of Life
layman in the 11th Pratimā came, to a larger extent, to take the place of monks.60 Today social conditions have considerably changed, and we are becoming more secular-minded. It would be necessary to reorientate our values so as to emphasise the spiritual levels of householder's life in the practice of Vrata and the eleven stages of spiritual development.
The Jaina has a conception of an ideal layman and an ideal monk. A layman develops twentyone qualities which distinguish him as a perfect gentleman. He will be serious in demeanour, good tempered, merciful, straight-forward, wise and modest. He is sociable, yet careful, in speech, reverent both to old age and old customs. A true ascetic should possess twentyeight qualities, for he must keep the five vows, control his five senses renounce greed, practise forgiveness and possess high ideals. He must be self-denying and endure hardships, always aiming at the highest ideal of perfection.
In the present survey of the ethics of Jainas we can see the spirit of Anekānta pervading the two levels of moral life-the ascetic and the householder. They are not opposed to each other, nor do they present any degree of comparison. The distinction between the śråvaka-dharma and muni-dharma is only to show that there is a continuity in the spiritual efforts of man. Hunger and thirst for righteousness flowers into perfection only gradually if watered with slow and steady flow of moral and spiritual practice. The lay estate was initially admitted in deference to human frailty and was regarded in theory as a stage of preparation for the ascetic life. Later it gained importance as the foundation for spiritual ends. Layman's ethic was always considered with reference to the prevailing social and religious conditions. Local usage or customary law- the desācāra, though accorded no mandatory force, has always been admitted as a guide, wherever there is no conflict with the Jaina doctrine and
50. Williams (R) : Jaina Yoga, p. 181.
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