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 344

HISTORY OF JAINA MONACHISM
339 The 'sraddhāna' was the giving up of sinful activities or passions by the transgressor, and his re-affirming the faith in the true religion.663
With all these ten types of prayascittas, it may be noted that the text under review or early Digambara texts fail to give concrete examples of transgressions and the rules regarding the prescription of a particular punishment in a particular case.
External Relations :
The attitude of the Church towards society in general and towards its followers in particular was as it should be, inasmuch as it expected that everybody "should confer benefits on all the Jainas whether practising the course of the duty of a householder or of an ascetic through compassion and without expecting anything in return, even though this involves slight sin". 664 It compares favourably with the dictum laid down in the Sthānanga which advocated the spread of one's religion by every monk. This may be said to be the proper attitude of a church aspiring to spread ambitiously. Touring :
With these units, officers, and religious zeal for the spread of the Church, the monks led a wandering life throughout the year except in the four months of the rainy season.
The Proper Road :
While leading a wandering life the monks abstained from all activities that were likely to inflict injury to living beings. In order, therefore, to avoid himsā while walking, they chose a road which was used by carts (sayaļa) and carriages (jāņa), by the palanquins (jugga), chariots (raha), elephants, horses, donkies, camels (odha), cows, buffaloes, by people in general, that which was scorched by the sun and which was ploughed-in short, that road which was entirely free from living beings.665
The Mode of Walking :
Along such a road, therefore, the monk travelled with perfect control over his movements (iryāsamita). He toured at day time,666 carefullly avoiding the beings and looking to a distance of a yuga (four hands) before him,667
663. Ibid., also comm. pt. II, p. 163. 664. Pro. III, 51: translated by UPADHYE. 665. Mül. 5, 107-09. 666. Ibid., 9, 18. 667. Ibid., 5, 106,