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
integrity of the Church and the purity of monastic life, while in the latter case it was possibly with a view to give less opportunity to the monk to be worldly as well as not to bore down the devoted laity with frequent visits.
Moral Discipline:
The fundamental tenets of moral discipline and self-control do not seem to have changed. This would be clear from the fact that the five principal vows (mahāvratas), the 'guptis' and the 'samitis', and the rules of mortification of body and of respect towards the elders are the same as those given in the Añgas.
However, the Church seemed to show a great deal of accomodative spirit in the actual practice of these rules, as would be clear from the alternatives afforded to monks in cases of emergencies and shortage of normal requirements. The monks were provided with a graded list of residences or places of easing nature in case they could not obtain such as was ideal for them. Besides this, exceptions to the general rules of accepting proper food were also introduced, as we have already marked in the Pindaniryukti. The same was the case in the rule which allowed the performance of 'alocana' in a routine fashion in emergencies.
Thus, the Church seemed to adjust itself to changing environments within as well as without. At the same time it did not transgress the spiritual and moral limits of its fundamental tenets. Besides allowing exceptions, what it did was to put the older rules within a framework of monastic jurisprudence and thus helped to have the scope of moral discipline stated in an explicit and legal code.
Social condemnation was highly feared, and rules like accepting food from condemned families, or from the king, or from the ill or lame persons betray it. Hence, besides the moral basis of rules of monastic behaviour, social manners and customs also seemed to play an important part. This was possibly the case due to the increased contact of monks with society, as well as due to newer regions to which Jaina monks had access.
Another feature so prominent to the Niryukti period may be said to be that pertaining to the somewhat more explicit statements about the 'Jinakalpika' and the 'Sthavirakalpika' modes of monastic life. The Angas are not so particular about it and only the commentaries bear out the distinction, if any, while explaining the texts. The Niryuktis, on the other hand, refer to these in clear-cut statements and explain in detail the difference between the two regarding the number of requisites, clothing, pots used, the practice of penance and the relation of such monks with the 'gana' or the 'gaccha'. It