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1901
The Path of Arhat : A Religious Democracy
who believe that all attempts at spiritual upliftment are individualised and hence bereft of a social outlook. The basic drawback of this type of thinking is that it forgets to take into account the fundamental fact that each individual is the unit of the society and any attempt at social improvement without improving the componant units, is a labour which is bound to fail. History possesses much evidence to prove this. The failures of the French and Russian revolutions, which were the creations of social thinking, are the best illustrations which prove this point. Code of Conduct for Monks
The whole moral code for a Jaina monk should be viewed from a particular angle. As monk has decided to devote himself absolutely spiritualism. The house-holders are allowed to observe the five cardinal principles of Ahimsa, Satya, Asteya, Brahmacarya and Aparigraha with concessions but the monks expected to observe them very strictly.
They are also expected to have complete control over their mind and body. This is done by cultivating control over mind, called "Manogupti' speech, called “Vággupti' and action called 'Kayagupti'. The guptis protect the monk from Sin. The Ātman receives a shelter in these guptis against the mundane circle of birth and death. As Pūjyapada? has put it “Yataḥ samsārakáraņādātmano gopanan bhavati”. Manogvpti means freedom from thought of passions, delusions, attachment, aversion and such other impure thoughts. Väggupti means avoidance of talk's about women politics, theft, food, etc. and refraining from telling a lie. Kāyagupti means renunciation of such violent actions as piercing, beating, contracting, expanding etc. They are also expected to accept five types of "Samitis' ( limitations ). The word Samiti coming from the root ( to go ) with Sam prefix, means vigilance in behaviour, namely, Iryä, to take care in walking so as not to hurt any1. "a: PATTFITTERATT T190 wafa”, Pūjyapada, Comments
on Tattvartha-sūtra, IX. 2.
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