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 86

HISTORY OF JAINA MONACHISM
81 asked him to go to any place the doors of which he was likely to find open. Getting wild, Sivabhūti entered such a place which, however, turned out to be a monastery. He asked the head priest, to initiate him but the priest refused to do so, whereupon Śivabhūti himself plucked out the hair and wandered as a monk.
After some time, this self-initiated monk Sivabhūti happened to come to the same place. The king, his former friend, came to know of his arrival, and sent him a valuable garment as a gift.
Sivabhūti's superior protested and disallowed him to use such a garment. When Sivabhūti did not listen to his advice, the teacher tore off that garment and used it as a mattress. Getting wild and excited, Sivabhūti gave up all clothing and went about naked. His sister Uttarā also followed him and she also became naked. But when the courtesans of the city complained that nobody would go to them seeing the ugly nature of the feminine body, Sivabhūti disallowed his sister to accept nudity. Two other persons called Koundinya and Kottavīra became Śivabhūti's disciples. Thus nudity was started by the Bodiyas under Sivabhūti. Digambara Account:
The Digambaras relate a different story in this matter. They say that in the reign of Candragupta (Maurya), Bhadrabāhu predicted a terrible famine in the country of Magadha, for a period of twelve years. Hence a part of the community migrated to South India under his leadership, while the rest remained in Magadha.
When after sometime, the leaders met together at Ujjenī, the famine was still there, and hence they allowed the monks to wear a piece of cloth (ardhaphālaka) to hide shame while on the begging tour. But even when the famine was over, those monks refusd to give up the use of the piece of cloth. The conservative element protested against this. And, thus these Ardhaphālakas proved to be the forerunners of the Svetāṁbaras.147
The final separation, however, came later on due to Candralekhā, queen of king Lokapāla of Valabhīpura. It is related that these Ardhaphālaka monks were invited by her. But seeing them neither clothed nor naked, the king was disappointed, and the queen, therefore, asked them to wear complete clothes. Thenceforth, the Ardhaphālakas began to put on white clothes and came to be called as Svetapatas.148
147. J.A., VIII, i, p. 35; GLASENAPP, p. 357; PREMI, 'Darśanasāra', p. 60.
148. J.A., XI, ii, pp. 6-7; Brhatkatha of Harişena 131; 'Svetapatas', ref. in an epigraph of the period of Kadamba Mrgeśavarman: L.A., VII, No. 37, pp. 37-38. BULL. DCRI.- 11