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or as lower beings is definitely bad (aśubha), the cause of karmic influx (āsrava), the stoppage of that influx (samvara), the dissipation of karmic atoms (nirjarā), the utility of religion as the sole protector (dharma) and enlightenment (bodhi).
It would be clear from the above list that the fundamental basis of the moral discipline as followed by both the Svetambaras and the Digambaras was identical.
Besides this philosophical background, the monk, in everyday life, had to remain away from things and circumstances which were likely to break his vow of celibacy. For that, he had to abstain from taking excessive food (viülāhāra), or eating dainties (panīyarasasevā), the washing of the body (kāyasohaņa), the wearing of garlands, etc. (gandhamallāïm), the acceptance of exciting residence (sayaņasohaņa), contact with women (itthisarsagga), amassing of wealth (atthasangahaņa), remembrance of former enjoyments (puvvaradisarana), and fulfilling the demands of the senses (indiyavisayaradi).718
For the perfect maintenance of celibacy and self-control, the monk had to be completely indifferent towards the body. He was not allowed to take bath,719 wear garments, or clean teeth.720 He was to sleep on bear ground, and on one side.721 In illness, he was not permitted to take medicine but was asked to put up with physical pangs patiently, thinking that the words of the Jina were the only medicine.722
As an attempt towards the lessening of physical beauty, the avoidance of injury to living beings in the hair, and the practice of putting up with bodily trouble, the monks resorted to the uprooting of hair from the head, beard and moustache (loya).723
The best period for doing it was within every two months, the average within three and the maximum within four months. The practice consisted in pulling out the hair from the head, and on the chin by the hands at daytime.724 A fast of one day was done before 'loya.'
Along with these outward signs, the monk was expected to be pure at heart and ready to confess his transgressions before his guru (ālocanā).
718. Ibid., 10, 105-06; 11, 13-14. 719. Prv. III, 8. 720. Ibid., Mul. 9, 70-72. 721. Ibid., 1, 32; 9, 28-29; 10, 81; Prv. III, 8. 722. Mül. 9, 73-86. 723. 'Uppādidakesamaṁsuga' Prv. III, 5. 8. 724. The commentator says 'ahorātramadhye': Mul., 1, 29; comm., pt. I, pp. 36-7.
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