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Shithilachara or the laxity in observance of the muilachara on the part of the sadhus has been an old problem in Jain community. The rigorous code of conduct is not appropriately followed by some of the ascetics. A number of them have not been able to control such basic impulses as anger, greed, pride and envy. Some of these behavioural traits are extended to intra-group and inter-group levels. A subtle under-current of rivalry and politics can easily be discerned among the various muni-sanghas. So much so, that they avoid sharing the public meeting platforms with each other. Some of them are also accused of ekal-vihar (moving or living alone, and not with the sangh), inviting criticism from many quarters in the Jain community. Seeking name and fame has also been a weakness with some sadhus and aryikas - something which is strictly prohibited in Digambar Jain ascetic code of conduct. There has been an increased tendency among them to getting celebrated their birthdays and deeksha days, etc. Patronage is also provided by most sadhus to rich shrawakas for getting new temples built, and for getting published their own religious discourses in book forms.
Whether the salvation ideology and its twin pillars, namely mulachara and shravakachara require any change or modern reinterpretation in the context of the contemporary life is a moot sociological question. The orthodox Jains would obviously support the status quo in this regard. The reformists on the other hand would certainly insist on some changes. Inconclusive seminars have also been held on Shravakachar and Mulachara with no concrete plan to modify or even reinterpret the old codes of conduct, although the need for doing something about this situation has been underlined in the face of increasing laxity in observing the prescribed codes of conduct.
The Jain Way of Life: Diasporic Context
Diasporic Jains in their respective country of residence cannot practice religious orthodoxy in the same manner in which their counterparts in India can afford to do. This is so for at least two important reasons: (i) since the Jain ascetics are generally not allowed to travel abroad, they are not available for interface with the community, and (ii) the time constraint and other social
41 Jains in India and Abroad
