Pravachanasara

SR No.: 003289
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Shrimad Rajchandra Ashram
Publication Year: 1964
Total Pages: 612
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 16 MB

Page 125

Pravacanasara
which require that the ascetic life should be very rigid and that the life of a monk should be as much, independent and self-sufficient as it is humanly possible. The subtle details and the method and manner of treatment differ here and there; but the monastic atmosphere as found in Acäränga, Dasaveyäliya, Müläcära and Pravacanasara is practically of the same character, whether the texts belong to Svetambaras or Digambaras. Nudity is prescribed in Svetämbara texts as well,1 but the commentators say that it is meant for Jinakalpi monks. Nudity, as a part of ascetic discipline, appears to have been in great vogue in eastern India even before the time of Mahavira and Buddha; it is found prescribed in Ajivika and other schools; it is an ideal extension of the vow of non-attachment; and hence its practicable modifications too are found in the same systems in which nudity is prescribed. Not to cleanse the teeth, not to take bath and a host of other details are common to both Digambaras and Svetambaras. The report and confession of sins can be compared with the Prätimokşa ceremony of the Buddhist order according to which the eating of food only once at a sitting too was prescribed. The technical term pravrajyä-däyaka is common to Jainism and Buddhism. The Jaina rules with regard to food and clothing are more rigorous than those prescribed for Buddhist monks in Vinaya texts. It has been usual to trace many of the Jaina and and Buddhistic practices to Brahmanic monastic life of Dharmasütras; but I think, without denying, however, mutual exchanges and modificatory influences, many of the underlying [p. 97:] principles of Jaina and Buddhistic monachism stand by. themselves, and they will have to be traced back to a body of ascetic practices in Eastern India even before Mahavira and Buddha. The Sramanism is peculiarly Indian, and its antecedent seeds are to be sought on the Indian soil.
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REMARKS ON THE SAMGHA OF MONKS.-There are indications throughout Pravacanasara that the Jaina monks used to live in groups: the head of the band was called Ganin: the text gives different formalities to be observed before the preceptor; the Śramana-samgha which has four classes is referred to in III, 49; in the case of certain monks admission and upkeep of students are allowed; the monks (sadhu) are expected to give assistance to Sramapas on certain occasions (III, 52); and a monk is asked not to mix with those of inferior merits. Our text mentions two office-bearers in the ascetic community: Pravrajya-dayaka, one who initiates the novices into the order of monks; and the other Niryäpaka (the Sk. rendering, I think, should be niryamaka, a pilot) who brings them to the right track when they have committed faults.
BACK-GROUND OF THE JAINA INSTITUTION ON MENDICANCY.-The institution of mendicancy is not recognised in earlier Upanisads, but only in later works like
1 Acaränga 1, 9, 1 etc. and many other passages from the second part; Dasaveyaliya VI 65; Uttaradhyayana 21, 49; K. P. Jaina: The Jaina References in Buddhist literature, in Studie materiali di storie delle Religioni, III for 1927, and other papers of his in the Jaina Hostel Magazine, Allahabad; Winternitz: Indian Literature II, p. 434.
2 See my Introduction to Pamcasutta pp. 11 ff.; uposatha gatherings, an off-shoot of Patimokkha, are traced back to non-Buddhistic sources, and they were accepted by Buddha according to the request of Bimbisara from 'some of the religious orders of his time; it should be noted that Bimbisara was an adherent of Jaina faith for some time at leastsee Dutt: Early History of Buddhism and the Buddhist schools p. 115.