________________
334
S. B. DEO
Another important advance pertaining to requisites was in the practice of washing clothes. The Acārānga strictly forbids it but the Niryuktis lay down great details regarding the purpose, the time and the method of washing. One of the reasons given in vindication of washing was that the ācārya was likely to go down in public esteem if he put on dirty clothes. Thus, social factors compelled the church to adjust itself to changing circumstances, and the Niryuktikāra is seen to try his level best to refute the argument of those who held that washing was against the Law of the Jina, and that it was likely to transform itself into an effort of personal decoration.
The process of coating the pot also came into prominence and the Niryuktis give great details about the nature of the coating, the place from which it was brought, the time, place and the method of doing the process.
Penance and Fasting :
The modes of penance and fasting did not undergo any change. We may, however, note that various types of fasts were undergone as punishments for respective transgressions.
The Upāngas-as for instance the Aupapätika-do mention a number of fasts but they are not new.
Supernatural Powers and Superstition :
The Acārānga disallowed a monk to indulge in magic or practice of popular sciences. But the Niryuktis refer to a number of feats of supernatural powers and magic practised by the monks.
It may mean two things. The monks, owing to powerful penance, had access to such powers; or they might have been influenced by contemporary environments which were possibly full of such practices carried on on a large scale by followers of other sects.
Along with magic and spells, the element of astrology also seemed to have come into vogue. The Prakirņakas which belong possibly to the later phase of the canon, are replete with references to constellations, omens and the position of the moon and other planets which were taken into consideration when the monk had to do certain activities.
On the whole, we may say that if the Angas depict the ideal conduct, the Chedasūtras and the Niryuktis illustrate the actual practice of it set within a framework of legal discipline of an organised church. And in doing so, they tried to make the code as comprehensive and exhaustive as possible, taking into consideration the loopholes of each rule that were likely to be practised by its followers, and the social etiquettes. At the same time, how.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
