Jainism Some Essays

Author(s): A S Gopani
Publisher: Prakrit Bharti Academy

Page 38

Jaina Code of conduct
[ 31
Sourecs of the Jaina Code of Ethics
The doctrina of Anekāntavāda is operative in the field of Jaina ethics also so far as the structure and spirit of it are concerned. The initial source of the Jaina ethics is the scriptures preached and fought by the Jinas, that is to say, Tirthankaras just as the Vedas in the case of the Vaidikas. Inspite of this, it is not believed that the Jaina scriptures are the whole derivate main spring of the Jaina code, while in the casc of the Vaidikas the case is contrary, that is to say, the roots lie in the Vedas even if they are not detectable in the available redaction of Vedas. Like the Bauddhas, the Jainas do not subscribe to the belief that the Tirthankaras only can formulate the code and nobody else. The Jainas have tacitly accepted that the Tirthanikaras enunciate some rules only and that there are many such formulae which are not grounded in the scriptures, that is to say in the canon but the Jain saints have added from time to time, looking to the exigency or need, minor rules as corollaries to the main or basic rules. From this point of view it boils down to this that according to the Jainas, not merely the Tirthaikaras but the elderly saints also, ripe in knowledge and experience, are able and empowered to add rules and regulations which are conformatory to the Tirthankaras' preachings, unlike the Bauddhas according to whom it is the Buddha alone in whose hands the sole right of enacting a code is vested. Acharya Sanghadāsa has even gone to the length of saying that the Tirtha karas have not laid down any prescriptions or prohibitions but have merely proclaimed a broad and basic directive that what constitutes self-control should be practised and what is against it should be abandoned* and so have also given freedom to the aspirants to frame any subsequent or subordinate rules just in cons with the original directive. This belief of Achāya Sanghadāsa is pertaining to the theorenical side of the whole problem. We should real meaning into consideration and not the verbal. The sum and substance of the whole discussion is that the Tirthankaras do not elaborate all the rules and regulations as such an exhaustive exposition is not possible cven. Therefore, all the prescriptions and prohibitionis should be examined in accoidance with the broad directivee regarding duty and discipline, conduct and behaviour. The Brahma became absolutely in-describable when the various ideologies regarding the doetrine of absolutism went on becoming stronger day by day, when the metaphysicians realized the linguistic inefficiency and when the theory of inexpressihility or indefinability came to be supported. Not only this, but the full implication of the Upanişadic doctrine embodied into the statement "ITTET AT GUTENT, fritt f ür TTT:” (the
*Bshatklpa-Bhāşya, 3330.