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 440

HISTORY OF JAINA MONACHISM
435
Even though a general conclusion regarding the demoralisation of the Church would be unjustified from such stray cases, it may be noted that the human crave for storage and striving for the beautiful, persisted even in monk life in some cases.
Aparigraha:
We have already seen that the Niryuktis as well as the later texts like the Vimsativimika define aparigraha as 'svalpaparigraha' which included articles allowed for religious purposes or for the maintenance of a perfect mode of life. A list of articles like the one given in the Bṛhatkalpabhāṣya, and which was used by the monks while on tour reveals a number of new things.
Even though literary evidence is scanty to prove the violation of this vow by the monks, inscriptions, as we shall see in a separate chapter, refer to a number of instances in which the monks were given gifts of land by royal patrons in connection with temples. It is a moot point what kind of ownership was implied by such dedication of lands. GLASENAPP and Mrs. STEVENSON267 refer to instances of monks who used spects of golden. frame and travelled in a train, as also of those who kept with them banknotes.
Brahmacarya:
The monks were to practise perfect celibacy, and were to abstain from the fivefold enjoyment of speech, taste, vision, smell and touch,268
This vow enjoining upon the monk the practice of celibacy had to be followed in the strictest possible sense. He had to keep under control all his five sense-organs.2 269 Any violation of this was likely to lead to a ruffled state of mind which was unbecoming of a true monk.270-271 Equanimity and indifference towards worldly objects, aims and modes was the principal motto of monk-life. It was likely that if he fell a prey to the excitation of any one of the sense organs, he would be subject to the excitation of other sense organs also. For instance, the eating of spicy food, principally a matter of taste, was likely to lead to the constant demand for it, or to ponderings over it in case the monk could not get it. Both these were not worthy of a true monk as such slavery to tasty food is principally the characteristic of worldly men. Moreover it was likely to distract his attention from spiritual matters.
266. Der Jainismus, Guj. Transl., pp. 348-50. 267. Heart of Jainism, p 211 f.n. 2.
268. Der Jainismus, Guj. Transl., pp. 348-50.
269. For instances of exemplary practice of celibacy under abnormal conditions, see Brh. kalp. Bhd., vol. V, 5261-62; 4923-25.
270-271. He had to be celibate even at the cost of his own life: Ibid., 4948-49.