Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 62

INTRODUCTION
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pressing. The Digambara sect which includes within the scripture texts like Mülācāra and Bhagavati-ārādhanā—why does it not accord recognition to Daśavaikālika and Uttarādhyayana ? To put it in another way, the Digambara sect which has discarded Daśavaikālika and Uttarādhyayana-how can it accord recognition to Mülācāra etc. ? This question indicative of an anomaly is easy to answer and also difficult to answer. For when considered from the standpoint of history it is easy to answer, when considered exclusively from the standpoint of a closed-door sect it is difficult to answer.
Those who are not conversant with history often think that the Digambara sect—the party of no-clothing-does or can accept only nakedness as a part of a monk's practice. So on their view the acceptance of even a slight external possession is no part of the practice characteristic of a Digambara. And ever since the ideas advocated by the sub-sect Terāpantha have gained upper hand within the fold of the Digambara sect--the remaining sects having been forced either to lead a nominal existence or to be overwhelmed by the influence of Terāpantha-since then those closed-door sectarians have become still more confirmed in their conviction that nakedness alone and not the acceptance of even a slight external possession-is a part of monk's practice and that precisely because of the impossibility of nakedness on her part a woman is not entitled to the practice of a nun. Such closed-door sectarians can in no way find a true solution for the anomaly above hinted at. For them the only way open is to declare that all the texts which recommend external possessions for a monk are either outright Svetāmbarite or are composed by scholars who were under the influence of the Svetāmbara-sect or they are not aimed at expounding the code-of-conduct appropriate to a fullfledged Digambara monk. However, even declaration cannot save them a number of complications. So it is difficult for them to get at a correct answer to our question.
On the other hand, there is no such difficulty for one who studies and ponders over the many aspects of the history of the Jaina tradition. The history of the Jaina tradition reveals that