Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

Page 137

IV. ACARA OF THE HOUSEHOLDER
115
of Parigraha internal as well as external should mean the renouncement of all Parigraha except clothes. In the tenth stage, the aspirant refuses to give advice or suggestion regarding matters concerning the householder, hence it is called Anumatityāga Pratimā.? Here all the objects of Bhoga and Upabhoga have been renounced except clothes, and proper food cooked for him. The highest point of householder's discipline is arrived at in the eleventh stage when the aspirant renounces home and goes to the forest where ascetics dwell and accepts vows in the presence of a Guru. He performs austerities, lives on food obtained by begging, and wears a piece of loin-cloth. Thus he is designated as excellent Srāvaka and the stage is called Uddistatyāga Pratimā. Vasunandi* gives a twofold classification of this stage, first, the excellent Srāvaka with one cloth, and secondly the same with one loin-cloth. The former applies instruments for cutting of his hair, keeps broom to avoid injury to small living beings, takes meals once a day either in the palm of his hand or in some pot in a sitting posture, and observes fast by renouncing all kinds of food on the four pious days (Astami and Caturdaśī) of the month. This distinguishes him from the latter who pulls out his hair, and takes his meals in the palm of his hand," other things being common to both. In both the cases, food is begged either from one house after the monks have taken their meals and fast is observed if food is not obtained from there, or from different houses in case food is not received at one house.
THE THIRD WAY AS THE SYSTEMATIC AND ALL-INCLUSIVE EXPOSITION OF THE HOUSEHOLDERS ETHICAL DISCIPLINE: We witness a third way of
1 Kārtti. 386. Ratna. Śrāva. 145. Abhayadeva recognises neither the Parigrahatyāga Pratimā nor the Anumatityāga Pratimā. He speaks of Preșyatyāga Pratimā, which implies the refusal to make use of others for livelihood. 2 Kärtti. 388. Ratna. Srāva. 146. Vasu. Srāva. 300. 3 Ratna. Srāva. 147. According to Abhayadeva, in the Uddiştatyāga Pratimā the aspirant does not take food prepared for himself; he either shaves his head or keeps a top-knot. In the Sramaṇabhūta Pratimā he either shaves his head or pulls out his hair. Besides he keeps a broom and a begging bowl (Uvāsaga Comm. pp. 76-77) These two stages almost correspond to the two-fold division made by Vasunandi as mentioned above. 4 Vasu. Srāva. 301. 5 Vasu. Srāva. 302, 303, 311.; Sāgā. Dharmā. VII. 39, 40. Vasu. Srāva. 304 to 309, Sāgā. Dharmā. VII. 41. to 44, 46.