Jaina Acara Siddhanta aur Svarupa

SR No.: 006747
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Prakrit Bharti Academy
Publication Year: 1995
Total Pages: 322
Language: English
Classification: Book_English
File Size: 19 MB

Page 29

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delineation of the last two stages bcars the influence of the Jaina and Buddhistic traditions. In the latter not much has been written on lay persons. The focus is on the ascetics conduct. Its main work is 'Vinayapitaka' One of ils three divisions is “Vibhanga' which deals with ascetics' conduct and expiation for their transgressions. There are as many as three hundred and seven rules which shall be observed by all Buddhists. In “Mahāvagga' the Buddha's life, wanderings except in rainy season, enlightenment and the like arc dcpicted. In 'Cullavagga' there are rules and pieces of advice. The topics are place of ornaments, hair-comb, looking glass, smearing of the body, massage, dance etc. which are prohibited in Jainism.
Samkhya and Vaisīsika have been concerned more with physical subtlctics. The latter delves deep into clcmentism. Mimänsa's oncern is with sacrificial rites. The Yoga philosophy is more practical than others, since through self-discipline and other Yogic exercises, postures and the like it imparts instruction in attaining the goal. Jainism and Buddhism, however, have emphasized conduct more than anything else. The Buddhists have used Sīla and Vinaya in place of the Jaina Acāra. The first deals with householders and the second with conduct. The Jainas are either with possessions or without them. Its four pillars are monks, nuns, householders, male and female. Acära has been interpreted differently by the Jainas themselves which has created division among them. The white-clad and the sky-clad have differences in their perception of 'parigraha' and 'aparigraha.' The Svetämbaras hold that they mean attachment and detachment. The Digambaras say that they mean possessiveness and non-possessiveness. The white-clad have given it a subjective interpretation whercas the Digambaras have given it an objective meaning. The other cause of division is the interpretation of violence and non-violence, Svetāmbara, Digambarā, Sthanakvāsi and Terapantha add all these divisions are because of the meaning of Acāra that they insist on ‘Kalpa' and 'Samācāri' also strengthen Acara. There are shades of difference in the meaning of these three words but the emphasis in Acārānga and Dasavaialka etc. is on Acāra itself. Kalpa and Samācari are nothing but rules and regulations for the preservation of good conduct. Thcy change according to the necds of people but the aim remains constant and unaltered.
The ascetics' conduct was first discussed in Acäränga and later in Dasavaikālika. Acarānga tells us about monks' dress. Some of them kept but one cloth, others (wo, three and many cloths. It dcals with utensils too. Food, clothing, bedding cic: have been considered in such dctail as is hard to find clscwhere. Other subjects are monks and nuns' moving out with bcgging, bowls, what families to select, what families to reject, the need of taking all belongings with oneself while on begging tour, the need of keeping them while going from village to village, the kind of water to be taken or not to be