Doctrine of Jainas

Author(s): Walther Shubring, Wolfgang Beurlen
Publisher: Motilal Banarasidas

Page 75

AN HISTORICAL SKETCH OF JAINISM
61 points and were overome in the pale of the Order itself. The new formations which developed to remain are nearly exclusively concerned with formalities. This becomes evident already by the alienation between Svet. and Dig. which goes back, as we know, to a more uncompromising conception of monkdom on the part of the latter. It crystallizes around the idea of the ideal monk, i.e. the Kevalin. He no longer takes any earthly food but is merely kept alive by a constant influx of material particles, a process the $vet. would call lom'āhāra ($ 96). To think that he ate and digested was most certainly shocking!, as much as in the view of Dig it was against his dignity to decorate his temple figure, and, especially, against that of Mahāvīra to imagine him owing his origin to an operation performed by some divine gynaecology ($ 17), or to think that he was married. If, furthermore, there can be no salvation without nakedness (Chapp. 3,23,), then it follows that all female persons, since they cannot go without clothes, are excluded from it (and that is why Arhat Malli- $ 15—is said to have been by no means a girl). The extreme conclusion, however, that accordingly there should be no nuns at all, is not yet drawn by Vattakera in the Mūlācāra, an early work, nor by others ($ 137). But we come across it in the Chappāhuda (3, 24f ), which is attributed, though wrongly, to Kundakunda. The Dig. on the whole deny the strī-muktı up this day, but yet we find that the attitude of the Svet., since ever more capable of adaptation, has penetrated into their thinking here and there. Among the Dig. there were so-called samghas called Kāsthā, Mūla, Māthura, and Gopya or Yāpanīya. Acc. to the Svet Gunaratna“, who, it is true, lived, as late as in the 15th century (s. 1466), they are ācāre gurdu ca deve ca equal to the Svet. so the Gopya equal them
I With regard to digestion we have the same attitude with the Svet pacchanne āhāra-nikāre, adisse mamsa-cakkhunā (a śloka line, to read pacchann' Samav 60a), and also in Chapp 4, 37 we have to understand the word in this way.
2 For this there are g reasons, see Dharmasāgara in the Kuv ($ 32) in WEBER, Kup p 798
3 The AUTHOR ZDMG 10 fp 55 f 5f7 4. Comp Haribhadra, Şaņdarśanasamuccaya ed. SUALI P. III. .