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398
S. B. DEO 'evamasmākamapi pārsvasthādayah tadiyasantatyaḥ ca ratthyādau drśyamānā na dosakārinyo bhavanti.'
The commentator, therefore, may be said to refer unknowingly to the fact that in some regions the monk was taken to be a sign of bad omen, while in other places he was not. On the latter observation he concludes that the monks and the nuns should stay in the cities as they were not deemed signs of bad omen. The solitary mode of life with ideas of least contact with the society, therefore, may be said to have fallen back by this time. CLOTHING:
We have already seen that the Śvetāmbara texts do not advocate complete nudity to symbolize the vow of non-possession (aparigraha).
The existence of the naked monks in the Cūrņi period, however, is indicated by a reference in the Avaśyaka-cürnil34 which says that the 'Uddandagas', 'Bodiyas' and the "Sasarakkhas' wandered as naked monks who ate food in the palms of their hands.
Inspite of the existence of these naked ascetics and the Svetāmbara opposition to nudity,135 an interesting reference is to be found in the Brhatkalpabhāsya 136 which may be taken to hint that nudity was the symbol of Jaina monks.
The reference comes in connection with the mode of behaviour of Jaina monks when they were likely to face an attack from the thieves. It is advised there that the monks should keep away all their requisites and clothing in a secret place and keep a vigil throughout the night. The reason for sitting naked was 'acelatālakṣaṇam jinalingamapratihatar'. Thus, nudity being the symbol of Jaina monks, the thieves were not likely to harm the naked monks.
The Vimsativimsikā, 137 which is attributed to Haribhadra, on the other hand, does not mention or prescribe nudity for the monks, but lays down the rule of using pure clothes free from faults.
How to Procure Clothes:
Normally the laymen were the chief source for the monk to acquire clothes for himself.
134. p. 169. 135. 'Svalpataravastră acelaka':: Byh. kalp. bhd. Vol. IV, (p. 1092). 136. Vol. IV, 4809. 137. 13, 11-14
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