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 390

HISTORY OF JAINA MONACHISM
Monks and Political Affairs:
Political tension sometimes affected the normal life of monks and nuns who were compelled to lead an irregular life.
In cases of war and the state of siege, monks and nuns had to stay in secret places. If such places were not available, then they stayed with the members of other sects like the Bodiyas or the Bhiksukas. In choosing such a company, they had to give preference to the 'asaucavädins' over the 'saucavādins' (who were particular about bodily purity). While staying with the latter in cases of emergencies, the monks were allowed to adopt some of their practices, but they had to take food away at a distance from them. No quarrels or study was done while actual war was on.81
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If thieves or a general of the army attacked a group of monks, then such monks who were well-versed in the sacred lore tried to pacify the general. If he was not pacified then those who were masters of spells, tried to repel him by these means. If he was still not pacified, then those who could use the weapons of war resorted to the bow and arrow to defeat the general.82
If a monk was deadly against the rules of discipline, then the monks. went to the extent of inviting the help of the king to drive him out. Not only this, but the Church went a step further in this respect. It went to the length of advising the monks to dethrone a wicked king and install another in his place, in cases of emergencies. To support this view, instances of Arya Khaputa who used magic, Bahubalin who employed strength, Sambhüta who used supernatural power to burn (tejoleśyä), and Kälakācārya who took the help of foreign kings to punish an unfavourable king are mentioned. Thus the Church seems to have become more assertive.83
At the same time, to those who were favourable, Jaina monks showed all respect. For instance, the story is told of Samprati, the grandson of Aśoka, and a great devotee of Jainism, who sent spies in the disguise of Jaina monks to other lands. As a matter of fact, the Church should have protested against this. There is, however, no evidence of its having done so, as the king had opened up new regions to Jainism and had given facilities to the monks.84
If the king was unfavourable to the monks, he often stopped their food, expelled the monks from his kingdom, confiscated their requisites and de
81. Ibid. Vol. IV, 4818-20. 82. Ibid. Vol. III, 3021. 83. Ibid. Vol. V, 5592-93. 84. Ibid. Vol. III, 3287-89. BULL. DCRI.-49