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212
S. B. DEO
as sharp as the blade of a sword, the improper use or carelessness in the handling of which led to grievous results.375
GENERAL REMARKS:
A survey of the rules of monastic conduct as given in the Angas and the Mulasūtras, reveals the following characteristics of early Jaina
monachism.
Church:
(1) Even though various officers are mentioned, no details regarding their qualifications, standing in monkhood, duties and mutual relations are to be found. Though seniority is expressed by words like 'ahārāïniya' and 'omaraiņiya', the texts fail to give further details about them.
(2) The set of the ten prayaścittas, though mentioned alike in all these texts, is seldom seen to take a clear shape, inasmuch as no concrete examples of the application of all these punishments is found. The texts do not give details about the way in which these punishments were undergone.
(3) Similar is the case regarding the church units. The exact relation between the gana and other units like the kula and sambhoga is not very clear. The quorum necessary to form these and the qualifications of the members joining these, etc. are not exhaustively dealt with. It may, however, be noted that the gana and the sambhoga are equipped with many rules. It may, therefore, be said that these were two important units. The absence of the gaccha- which later on wiped out the gana-is remarkable.
(4) People from all ranks joined the church.
Moral Discipline:
From the various minute rules about moral discipline like the five great vows, the rules about speech, celibacy, bodily mortification, etc. these texts seem to provide a firm moral basis for the church in its infancy. Upon this firm foundation of moral discipline and equality of caste and of status, the church seemed, as we shall see in the next chapter, to spread out its activities. It is, therefore, due to this creation of a foundation that the rules of moral discipline predominate in the Angas and the Mülasūtras.
375. Nāyā. p. 28; The non-attachment of the monk has been very beautifully expressed by the parable of the dry gourd (Ibid. Chapt. 6). When it is coated with mud (karman), it goes down to the bottom of the water (hell); devoid of it (karma-nirjarā), it comes up (= attains liberation). The gourd represents the jīva.
This process of coming up gradually due to the disintegration of the mud-coating has its parallel in the 'kṣapakaśreni' which is the progress of the soul from the bad to the ideal stage: Dśv. 4, 14-25.
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