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Pancasila
( 147
silently. However, he had already developed an attitude of 'desireless neutrality' towards all objects of the world because for developing such an attitude he did not think it necessary to wait for the renunciation of the world. He wanted to renounce the world for practicing austerities and thereby for obtaining the pure knowledge in search of Truth. He must not have thought this possible in the worldly life of a prince. He, however, considered it his duty to obey his elder brother. He did not repeat his request for renunciation again; but his total indifference to the worldly affairs was so striking, and his desireless neutrality' was so impressive that Nandivardhana, his elder brother, and other members of the family felt that they should not be obstacles in the path of this great soul. So they themselves took initiative and permitted Mahavīra to go his own way as desired by him. It was thereafter that Mahavīra renounced all worldly possessions including the clothes put on by him. Obviously, all that revolution did not come to bim only after Nandivardhana permitted him to renounce. In fact, the process of Bhāva-samvara and Bhava nirjará must have already started much before he requested the mother to permit him to go.
Most of the Jaina Tirthankaras ( Prophets ) were ruling princes and many were emperors, considered 'Cakravartins'. They had to wage wars and administer their empires. But they were able to renounce all power and pelf with ease and could attain the highest position of Tirthankaras. Such a turn in their lives would not have come all of a sudden. Certainly, they must have developed 'neutrality without desire' even while they took full interest in their worldly lives.
Self determining Jaya
But the moot question is how to develop this ‘neturality without desire' ? Jaina philosophers bave prescribed an elaborate code of conduct for house-holders as well as for the monks for this purpose. Before we illustrate this code of conduct, it would be proper to take into account two broad
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