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HISTORY OF JAINA. MONACHISM
487
Fasts of different durations and types were current in the time of the Bșhatkalpabhāşya as it prescribes fasts like 'māsalaghu,' 'māsaguru,' 'caturlaghu,' 'caturguru,' etc. for various transgressions.
MORAL DISCIPLINE AND SELF-CONTROL:
This formed the very kernel of nun-life and the description of the nuns wandering from village to village in groups is quite interesting. A group of nuns is described as "wandering in due course, endowed with the proper rules of movement (iriyāsamiyão), with those of speech (bhāsāsamiyāö), and of begging food (esaņāsamiyāö), with those concerning the deposition of the requisites (āyāṇabhandamattanikkheyaņāsamiyāö), with those regarding the deposition of bodily dirt (uccārapāsavaņakhelajallasinghānaparitthāvanāsamiyāö), well controlled in mind (managuttiö), in speech (vayaguttiö), in body (kāyaguttiö); with their sense organs well under restraint (guttindiyāö) and perfect in celibacy (guttabambhayāriņão), ..... (etc.)."149
It is clear from the above passage that the nuns had also to practise the well-known 'pañcasamitis' and 'tri-guptis' which implied perfect control over the mind, speech and body, and extreme care regarding the living beings. The five great vows (pañcamahāvratas) were also prescribed for the nuns.
Confession (ālocanā) of the fault committed, the resolve not to do it again (pratikramana) and expiation (prāyaścitta) for the same was compulsory for the nuns as it was so for the monks 150 They had to do all these before the pravartinī,151 everyday (daivasika) as well as every fortnight (pakkhiya). The yearly performance was called 'sāmvatsarika'. Besides the pravartinī, the nuns were permitted to make confession before a gītārtha (i.e., well-versed person), and if such a one was not available then they were allowed to do it among themselves.152 Under no circumstances a nun was allowed to do it alone.153
Never was she to utter unbecoming speech. Falsehood, condemnation of others, scolding others, rough speech, worldly speech like that of a householder (gāratthiya), or that which would tend to raise hushed up quarrels, were deemed unfit for her.154 Talk about food (bhattakahā), gossip about the affairs of the country (desakahā) or regarding the king (rāyakahā) were
149. Niryā. p. 49. 150. Ibid., p. 53; story of Bhūya in this connection: Ibid. pp. 66-67. 151, Bhà. p. 314ab. 152. Vav. 5, 19. 153. Ogha.-N. comm. p. 225b. 154. Than. 370a.
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