Aspects of Jaina Monasticism

SR No.: 001332
Original Sutra Author: N/A
Author: Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati
Publication Year: 1981
Total Pages: 175
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 39

The Ten Sāmācāris
7
(4) Āvassiyā (Skt. āvasyaki) 'leav- entry into and exit from a temple ing the abode for necessary work': of the jina jināyatana) or the abode
of ascetics (yatinivāsa).30 The word When a monk has to move from uttered at the entry was nisidhikā his abode for some necessary duty, and that uttered at the exit āsīdhihe has to be aware of that act. kā. For the ascetics it was specifiSuch awareness is technically called cally prescribed that they should āvasyaki kriyā meaning that he is observe these formalities while occuimmediately going to engage him- pying a place or eating or going to self in that act.26
bed or going out for any necessary
purpose.31 The words used here (5) Nisīhiyă (Skt. naisedhiki):
are asahi and nisahi respectively, On the completion of that act,
which are obviously derived from
āvassai and nisihiā. when he returns to his abode, he
This is also has to be aware that he has com
confirmed by the use of the exprespleted the duty. This is technically
sions āsiä and nisīhīă in the Mülcalled nisidhikā.27 The āvasyaki is
ācāra,32 in connection with the ten mainly concerned with samitis
sāmācārīs enumerated there. In the whereas naisedhiki is related in
Bhagavati Ārādhanā,33 the same essence to guptis. In brief, they
words (nisīdhiyā, āsiā) are used in represent the positive and the nega
the same sense. tive aspects of monastic beha
Pandita Ašādhara exposes the viour. 28
spiritual aspect of these two formaIn this connection the Āvaśyaka
lities and confirms his view by quotNiryukti says that there is no
ing a number of verses from earlier essential difference between āvassai
texts. Two of these verses are as and nisihiā. Their difference, if follow any, is morphological and not
“The nisahi is truly observed by semantic. The formality of āvassai him who has established himself in is observed while going out, where
his soul or has withdrawn himself as that of nisihiā is observed while from all passions ; in the case of returning from outside. Both others it is a mere formal utterance. these acts are imperative and are Similarly, only the ascetic who has not different in essence or content. renounced all desires is the observer The purpose of these two observan- of asahi in the true sense of the ces is to cultivate vigilance or term ; such an ascetic is not only awareness of anything that is done an utterer of the word asahi (but a or of any idea that may cross the sincere practitioner of the spirituamind. There is, thus, an essential lity embodied in the word)" 34 identity between the two monastic (6), (7) Appucchaņā (Skt. Āprcchanā) practices 29
and Paạipucchaņā (Skt. Pratiprcc• In comparatively later times, hanā): the practice of these formalities Similarly a monk has to seek the a ppears to have been extended to permission of his superior for an