History of Jaina Monachism

SR No.: 001727
Original Sutra Author: N/A
Author: S B Deo
Publisher: Deccan College Research Institute
Publication Year: 1956
Total Pages: 616
Language: English
Classification: Book_English, Principle, & History
File Size: 12 MB

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S. B. DEO
etc. Under no circumstances was he allowed to get attached to or to aspire for new clothes. Thus 'freedom from bonds' was the main idea behind the practice of nudity. 115
This non-attachment could, therefore, be followed even with the use of clothes without getting attached to them. 116 Therefore, the Acārānga lays down that "(the monk) should beg for (clothes) which he wants, and which are permitted by the religious code (ahesanijja); he should wear the clothes in the same state in which they are given him; he should neither wash them nor dye them...."117 The same idea is manifested by the rule which did not permit a monk to lodge a complaint in case his clothes were torn off by thieves. 118
Why to Wear Clothes?
Once this attitude of non-attachment towards clothing was adopted by the monk, he could use clothes for three reasons :
(1) to avoid shame (hiripattitam), (2) to avoid disregard from the people if they feel so on seeing the
monk's distorted limbs (duguñchāpattitam), and (3) to put up with the various parişahas (parisahavattiyam).119
Number of Clothes :
In all, three clothes120 were to be used by the monk. Out of these three, two were to be of linen which were used as under-garments (antarijjagam), and the third, made of wool, as an upper garment (uttarijjagam). The stouter and the younger elements in the community wore only one garment, while the older ones used two.121 Under any circumstances, limita
115. The Thänānga gives five advantages of nudity: (1) no trouble of examining the clothes (appă padilehana); (2) lightness in movement (lāghavië pasatthe); (3) naked appearance creates faith in others (rūve vesāsite); (4) thus he can carry into practice the law of the Jina which prescribes less requisites (tave anunnāte), and (5) he can have complete self-control (viüle indiyaniggahe)-pp. 342b, 343a: The Commentator attributes it to the Jinakalpikas.
116. "Mucchã pariggaho vutto'--Dév. 6, 21. 117. I, 7, 4, 1 (p. 68); See Abhidhanarājendrakośa, Vol. 1, pp. 188-89. 118. Acar. II, 3, 3, 16 (p. 148). 119. Thăn. p. 138a.
120. Acar. I, 7, 4, 1 (pp. 67-69) : See f.n. 3, p. 67; the 'Tecivara' of the Buddhists: Sanghātī, Uttarāsanga and Antarāvāsaka: Mahāvaggā, VIII, 14, 2.
121. Acar. I, 7, 4, 1; Bhag. p. 374b ref. to the Colapattaga also.