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

Page 332

HISTORY OF JAINA MONACHISM
327 In cases of the ill, as in other cases also, the other monks were expected to give him food (bhaktadāna), drink (pāna), seat (āsana), help in scanning the requisites (upakaraṇapratyupekşā), wiping the feet (pādapramarjana), offering clothing (vastradāna), medicine (bhaişaja), help along the road (adhvani sāhāyyam), protection from thieves, etc. (duşțastenādibhyo rakşanam), and help in holding the requisites when the person entered the monastery (vasatau praviśatām daņdakagrahaņam).622
Giving aid to the ill and those emaciated due to penance was deemed a duty of the monk, failing which he had to undergo a punishment.623 The monk getting the news about another ill monk was expected to find him out, and had to make all efforts to secure articles for the ill. Making some unknown person to serve,624 as well as indulging in mutual service by monks and nuns belonging to the same 'sambhoga' was not allowed.625 In the latter case, however, the person entitled to do service was called 'veyāvaccakara' (vaiyāprtyakara). Failing to get such a person, monks were allowed to wait upon one another.
In case of serious illness, concessions to monastic rules were given, as for instance, the practice of using stale food (pāriyāsiä), ointments (ālevaņa), massaging of the body with oil or butter kept overnight, was allowed.626 A peculiar practice of drinking the urine by monks and nuns mutually in certain illnesses, was resorted to.627
The details about the way of approaching a doctor are to be found in the Oghaniryukti.628 According to that text a monk who was in a somewhat better condition, was taken to the doctor. Otherwise a group of three, five or seven monks went to the physician. It was said that if only one monk went to the doctor, then the latter was likely to take him to be the staffbearer of Death! If two went, then they were likely to be interpreted as the standard-bearers of Death. If four went, then that tended to give rise to the idea of corpse-carriers!
In order, therefore, to create good impression on the doctor, devoid of all these misgivings, three, five or seven monks went to the doctor by wearing clean garments and noting auspicious omens. If the doctor was taking food
622. Avaśyaka-N., p. 161b. 623. Bệh.kalp. 4, 26; Nis. 10, 36ff. 624. Ibid., 11, 86. 625. Vav. 5, 20. 626. Bļh.kalp. 5, 49-52.
627. Ibid., 5, 47-48: 'Moya', however, is translated in 1.A., Vol. 39, p. 267, as 'saliva'. Moya means urine.
628. Vs. 70-72.