Aspects of Jaina Monasticism

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

Page 80

48 The Four Monastic Courses
might continue their study or meditation till morning. At the end of the first half quarter of the day, the group went out on the begging tour. This exceptional case of begging in the forenoon is defended on the ground that the newcomers should cultivate acquaintance with the families of the almsgivers and ascertain the availability of suitable abodes for the Order that might include the place in their itinerary. Such begging can be done also in the middle and the last quarters of the day for the aforesaid purpose, and also to ascertain the availability of yoghurt, milk, butter, molasses, porridge (khira), etc., for the infant (ataraṇa), ailing, decrepit, mortifier, and guest monks.38
It is interesting to note in this connection that the alms-giving families were differently designated in respect of their faith or absence of it in the monastic Order. Thus the expression dina-śraddha stood for the families which were by nature inclined to offer alms to the Order. Similarly, abhigama-śrāddha stood for those families that practised aṇuvratas, samyaktva-śrāddha for the people who were established in the fourth guṇasthāna called avirata-samyagdṛsti. There were families that professed wrong faiths (mithya-drṣṭi-kulāni), and again, families called māmāka who prohibited the entrance of monks in - their houses; again there were those called aciyatta, who were unsympathetic towards the monks. It was the duty of the survey party to distinguish such families for the
purpose of the itinerary of the Order to particular places.39
As regards the selection of abodes (upāśraya), the rule was that the abodes that were built or repaired or reconditioned for the Nirgrantha Organizations or for the śramaņas in general, were not considered acceptable. In those days, the śramana community comprised the Tapasas (hermits), the Sakyas (Buddhists), the Parivrajakas (wanderers), the Ajivikas (the followers of Gośālaka), and the Nirgranthas (i.e., the Jaina monks and nuns).40
Regarding the location of the abode, it is explained with reference to the different parts of a bull lying down facing east and inclined towards the left. If the abode was located at (the space occupied by) the horns, it was likely to be a source of quarrels; if at the feet, there would be lack of stability; if at the rectum, there was the likelihood of abdominal disorder (puttaroga); if at the tail, there was the likelihood of eviction; if at the mouth (throat), there would be abundance of food; if at the head or the hump, there would be abundance of outfit, reception, and worship; if at the shoulder or the neck, there would be rush of incoming monks and nuns; if the abode was selected at the space occupied by the abdomen, the order would enjoy all amenities in their fullness (dhāya, Skt. dhrāta),41
As far as possible, the abode should he selected outside the village in a caitya of a temple (devakula). If such abode was not available, an abode inside the village