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HISTORY OF JAINA MONACHISM
441 not recognise the Prakīrņakas, and include Nandi and Anuyogadvāra in the Mülasūtra category.
The Sthānakāvāsins do not allow their laymen to read the Chedasūtras. Differences with the Idolatrous Svetāmbaras :
Besides the difference pertaining to some of the texts of the canon, the following items are different from those of the idolatrous Svetāmbaras:
(1) The Sthānakavāsin monk retains his original name even after renunciation, while it is changed in the case of the idolatrous Śvetāmbara.
(2) The Sthānakāvāsin monks and nuns constantly use the ‘muhapatti' and tie it over their mouth by fastening the strings round the ears. The Svetāmbaras, on the other hand, do possess the 'muhapatti' but are not very particular about it, inasmuch as they hold it, perhaps, simply symbolically, at a distance of about a foot or so from the mouth only when delivering a religious sermon, or making 'ālocanā' or giving 'khāmaņā'.
(3) Since this sect does not admit of idol-worship, there are no temples of this sect. Therefore, their monks and nuns spend practically all their time in study and meditation in the Sthānaka.
(4) Whereas, the idolatrous Svetāmbaras celebrate the fifth day of the month of Bhādrapada as the birthday of Mahāvīra, the Sthänakavāsins do not do so, as items like the procession and other things done by the Svetāmbaras are, according to them, not to be found in the canon.286
Other Details:
Except for these differences, the course of life of the monks of the Sthānakavāsin and of the idolatrous Śvejāmbara sects does not differ. The rules of monastic discipline, moral discipline, food and begging and such other items of ascetic life are more or less the same fundamentally. The rules for Church hierarchy and discipline are also more or less identical, and the Sthānakavāsins have affinity more with the Svetāmbaras than with the Digambaras.
Inspite of the fact that Mrs. STEVENSON287 quotes instances of lax behaviour among the monks of this sect, it would not be justifiable to make a sweeping conclusion about the whole sect. As a matter of fact, one still comes across a number of ideal monks and nuns who have profound know
286. I am indebted to Sadhvi UJJVALAKUVARJI and the Sthanakaväsin monks and gentlemen for this account.
287. Op. cit., p. 211, f.n. 2. BULL. DORI.-56
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