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FUNDAMENTALS OF THE JAINA CODE OF CONDUCT
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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 preferred 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 Nivrtti? 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 Nivrtti 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.*
Annotation : 1. For detailed information, see "Sources of Hindu Dharma" by Dr. Altekar, published by
Institute of Public Administration, Sholapur. 2. See Vinaya Pitika, pañca satikā and Sapta satikā Skandhakas. 3. Sanmatitarka, 3. 43-45. 4. Brhatkalpa Bhasya, 3330. 5. Avaśyaka-Niryukti, 100. 6. For the story of this monk, see the commentary on the fourth chapter of
Uttarādhyayana Sūtra. 7. See the preface to Niśītha cūrni by me. * Translated from Gujarati by Dr A. S. Gopani.
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