Jainism Some Essays

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

Page 40

Jaina Code of Conduct
[ 33
But on the other side, it has been said regarding the meaning of knowledge and its area or dimension that it is not necessary for the ideal conduct to have the knowledge of elements of all the things. But as much knowledge is required as is essential to ensure right conduct. Knowledge which helps us in discriminating between the soul and the non-soul, is a minimum requirement. But that discrimination is not of the type of realization. But that much discrimination is required as can intensify the craving for self-realization instead of that for the world (samsāra). Total knowledge is born as a result of the observance of major vows and of the practices of penance and is in the form of realization. It also becomes, moreover, the cause of perfect conduct. The meaning of knowledge, from this vewpoint in the pharse "TCH AT THt zat” (Dasaveāliya 4.10) "pity in the light of knowledge" is, generally, the discrimination between the soul and the non-soul, but not the simple perception. On the rise of such a discrimination, a human being cultivates a liking for emancipation and keeping this in view or according to it, whatever activity a human being does takes him nearer to emancipation. On the ground of such a belief only, the conduct of the monk, Māsatusa, can be rationally explained. This monk had no knowledge of the scriptures. He had merely a craving for emancipation. He could not even remember the words of his Guru. Inspite of this, only because of his hankering after final freedom, his conduct went on becoming purer day by day and ultimately acquired salvation, Approach of Total Spiritual Identity.
The root-cause of the good conduct referred to very often in the Ācārārga Sūtra is the being's approach of total spritual identity with other beings. What is the raison d'etre for the unscrupulous observance of noninjury ? The answer to this question is that none of the world's being at all wants pain. We overselves do not want pain; then, why should we give pain to others ? 64: falfa qTQİ 7 Anta. We should not behave with others in a manner unsuitable to us. This is sine qua non of the principle of total spritual identify. If our conduct is modelled on this line of thought, there is no alternative to the observance of five major vows. Total spiritual identity is the touch stone on which the nature of the action whether it is good or bad should be tested. This in other words, means Sāmāyika which is defined as the attitude of equipoise which is shown to all living beings, taking them as he himself, is characterized by the abandonment
1.
For the story of this monk, see the commentary on the fourth chapter of Uttarādhyayana Sutra.