Jainism Some Essays

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

Page 42

Jaina Code of Conduct
[ 35 complete abstension from activities. But really speaking. it is not so if the whole set of factors is taken into consideration.
A student of Jain history knows that there are two categories, namely, the Jinakalpa and the Sthavirakalpa. It is true that there is no place for activity in the life of a Jinakalpi. But it is tantamount to not knowing the real meaning of Nivrtti if the life of a Sthavirakalpi, which was shaped by rules as problems and contingencies arose, is considered as dedicated to Nivrtti only. The Jinakalpi moving about alone adopted the principle of Nivrtti in the final stage of his life and died as a desperodo. Seclusion ruled and regulated his life. He wandered fearlessly and courted difficulties and disasters himself instead of putting others to hardships. But how many were there of this kind and category? They were very few who can be counted on fingertips. There were no groups of these monks and they cared more for their own soul rather than giving sermons to enlighten others. Therefore, they prefered even death to diluting their goal of Nivrtti.
But there were groups and bands of the Sthavirakalpis-both monks and nuns. On account of this, manifold problems of various kinds such as those of, living eating, drinking, dressing, wanderings, treating the ailments, defending themselves; propagating religion and maintaining it arose in the wake. Those only who do not know the history of the institution of monks or who have not even cast a look at the chedagranthas or the commentaries thereon, will say that the way, that was found out by the monks taking into account the prevailing contemporary conditions and atmosphere was one of complete Nivṛtti1. Despite this, it must be admitted that one can say that Jainism is characterized by total Nivrtti, because the final aim and end of Jainism is one of Nivrtti and there is a stronger desire to betake to that road.
If Nivrtti means that one should not take the trouble of earning and maintaining the life but should sustain it by begging from others, the meaning is very narrow, though on the basis of this narrow meaning even, Jainism can be on the whole considered as characterized by Nivrtti. But at the same time one should not forget that Nivṛtti means more than that. Thus, generally speaking, activity based on and guided by knowledge, total spiritual identity with others and utter circumspection are the main constituents forming the structure and spirit of Jain Ethics. Everything else is subordinate and supportive.2
1. See the Preface to Nisitha curṇi by me.
2. Prabudha Jaina 16.7.1959 and 1.8.59 Translated from Gujarati by Dr. A. S. Gopani.