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 502

HISTORY OF JAINA MONACHISM
497 Regarding their views and mode of life, we have drawn a sketch previously. The order of the nuns of the Sthānakayāsins does not differ much from those of the monks of the same sect.
The discipline of the nuns, however, seems strict, and they are not normally allowed to have vocal or any other contact with monks. A common residence is out of question. The nuns, however, go to the Sthānaka to get their difficulties solved.
There being no idol-worship, most of the time of the nuns is spent in the residence which they occupy. They put on white clothes, but the distinguishing mark is the use of the 'muhapatti' which they always use.
The rest of the rules are common with those of the monks.
We have, up till now, taken a survey of the life of the nuns among the Svetämbaras. We shall now study the order of the nuns among the Digambaras.
NUNS AMONG THE DIGAMBARAS:
The order of nuns among the Digambaras did not differ much from that of the Svetambaras. The fundamentals of moral discipline were the same. Yet, in their attitude towards women, the Digambaras were more strict than the Svetāmbaras.
Attitude Towards Women:
The Digambaras not only shared the same views about women in general as those of the Svetāmbaras, but went a step further in holding that women, even if they became nuns, were not eligible for liberation, unless they were reborn as men.224
The reason behind this view was that liberation was impossible without complete non-attachment which implied nudity. We have already seen why women were not allowed nudity on grounds of their physical disabilities.225 Besides these, women were said to be always negligent and crooked. Hence they cannot get liberation in that very birth.226 The Svetāmbaras are more liberal and they hold that a woman can get mokşa.227
224. Prv., III, 7. 225. Ibid., III, 10-14. 226. Ibid., III, 8-9.
227. See Viñ. 19, 8ff., where Haribhadra advocates that women are eligible both for Kevalajñāna as well as for Liberation (siddhi), as mental purity, so necessary for Liberation, can be had both by males as well as by females.
BULL. DCRI.-63