Aspects of Jaina Monasticism

Author(s): Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati

Page 75

the sutras such as (i) samjñā-sūtrascontaining the technical words, (ii) svasamaya-sutras-concerned with one's own doctrines, (iii) para-samaya-sutras concerned with alien doctrines, (iv) utsarga-sutras-concerning the general rules of conduct, (v) apavāda-sūtras-concerning the exceptions to the general rules of conduct, (vi) hīnākṣara-sutras-containing lacunae of syllables, (vii) jinakalpika-sutras - concerned with the Victor's Course, (viii) sthavirakalpika-sutras-concerned with the Elder's Course, (ix) āryāsūtras - concerned with the nuns, (x) kāli ka-sutras concerned with time, past or future, (xi) vacanãdi-sūtra-concerned with the grammatical number, gender, etc. 11
IV. Life of a Wanderer (Aniyatavāsa),12
After fully mastering the scriptural texts and their meaning, a monk is to travel throughout the length and breadth of the country familiarizing himself with the flora and fauna, and the geographical conditions,13 and the different dialects of the different regions, which are likely to throw light on vocabulary employed in the scriptural texts.14 Moreover, wide travelling gives him an opportunity to verify the contents of the scriptural texts depicting the life and culture of the people in the different parts of the country. Mere knowledge of the scripture is compared to the experience of a person born blind, while the verification of the scriptural descriptions as actually lived by the
Sthavira-Kalpa 43
people is like the achievement of vision for the first time by the blind.15
The merits of visits to the different countries are:
(i) Purification of the faith (damsanasohi): On account of the direct acqaintance with the place hallowed by the occurrence of different important events, such as the birth, renunciation, enlightenment, first sermon, and emancipation (nirvana) of the tirthankaras and other eminent personages (salākāpurusas), the faith is purged and intensified (agāḍha).16
(ii) Confirmation (sthirikaraṇa) of the faith of the followers, the devotees, and the people at large.17
(iii) Efficiency in regional languages (desa): The visits enable the monk to learn different dialects and propagate his religion among the people of the different regions through their own dialects, and attract them to the Order. 18
(iv) Development of Extraordinary Personality (aisesa-Skt. atisaya)19: During the visits to different places, the monk gets an opportunity to develop his knowledge and power of expression, and influence people, who, as a result, imbibe faith in the extraordinary powers of the ācārya. These extraordinary powers fall into three categories: (a) those pertaining to the scripture and its meaning (sutrarthātiśaya), (b) those pertaining to deportment (sāmācārīatisaya), and (c) supernatural powers through cultivation of vidyās or the occult sciences. The third category comprising supernatural powers is
1