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160
S. B. DEO
Lonely Life:
In order, therefore, to avoid all these faults which were against the spirit of monk life, the monk was advised to stay in deserted houses, or burial places or under the cover of a tree. 105 It was said that by living alone, the monk was able to practise concentration (samāhië) and avoid quarrels (kalaha), passions (kasāya), and anger (tumantume), and was able to acquire a high standard of self-control.106
In spite of the mention of the 'uvassaya'107 (monastery), and the 'vihāra',108 the general tone of opinion favoured a lonely mode of life free from the contact with the society around.
CLOTHING AND NUDITY :
The question of clothing and nudity may be said to have centred round the ideas connected with nirgranthatva (bondlessness) and aparigrahatva (non-possession).
Early texts like the Acārānga109 mention the fact that it was Mahavīra who started the practice of nudity after a period of thirteen months after his renunciation. The Sthānānga110 also refers to the fact, and puts it in the mouth of Mahāvīra who is said to have remarked, 'maë samaņāņam ....acelate dhamme pannatte..... The same view is expressed by the Daśavaikālika111 which disallows all efforts of bodily decoration to the monk as he is ‘nagiņa' (naked) and tonsured (munda). The Uttarādhyayana112 also lays down nakedness as the sixth parīsaha.
Inspite of such constant references to nakedness, it may be noted that the rules about clothing did not seem to make it a compulsory item as will be clear from the following citations :
"They are called naked, (nagiņā) who in this world, never return (to worldly state), (follow) my religion according to the commandment."
--Ācār, I, 6, 2, 3 (Transl., p. 56).113
105. Uttar. 2, 19-20; 32, 16; Stkr. 1, 4, 1, 1 (p. 271). 106. Ibid., 29, 39. 107. Acār. II, 1, 2, 7; II, 1, 10, 6; II, 2, 2, 6; Näyä. p. 175, 225. 108. Uttar. 30, 17. 109. 1, 8, 1, 3 (p. 79). 110. p. 460b. 111. 6, 65; 4, 2, 1. 112. SBE, XLV, p. 9. 113. All translations given from JACOBI, SBE, XXII.
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