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main emphasis is on moral qualities. On the whole we can say that any person who is physically fit and morally sound can be admitted to monkhood.
3. O Two Types of Monks In vet mbara tradition those monks who observed more strict code of conduct, form a separate category called Jinakalp (i.e. who live like Lord Mah v ra); whereas those, who are not so strict, are called Sthavirakalpa. Jinakalp is supposed to be not in vogue in modern times. Sthavirakalpa observes not only the moral code but also the rules, which are prescribed by the Order. This kind of distinction is available in Vedic tradition also, where Paramhans or Turiyatita monks are distinguished from ordinary type of ascetics. It only means that even among ascetics we have gradation of higher and lower type. However, there are some qualities, which are to be observed by all ascetics. For example all ascetic should observe five great vows (mah vratas); must have an attitude of restraint and practice the same (samitis); must observe mental vocal and physical discipline (g ptis); should have control over their senses, must lead a life of austerity, should have control over their food habits, and should be detached, full of forgiveness and forbearance. Let us have a description of some of these qualities in some detail so as to understand the heart of asceticism with special reference to Jainism.
3.1 Five Great Vows Mah vratas The five great vows form the foundation of the Jaina tradition. They are called great because they are to be observed without any exception whereas in the small vows of the householder, a concession is given, so that he can fulfil his obligation towards his family and society. The great vows on the other hand are unconditional and absolute. There have been some modifications in the details of these five great vows but the basic structure has remained intact through ages.
The first great vow is the vow of non-violence his, which consists in abstinence from injury in any form and in any condition to any living being, small or great, inferior or superior. As Jainism believes that not only man and animals and all vegetable but even fire, air, water and earth have life, and a monk is supposed to lead a life, which does not interfere, with life as such. This makes his movement very much restricted. He cannot touch fire or water or cannot dig earth or cannot use fan. Naturally, this makes his life full of hardships for example, if he is thirsty, he cannot drink water of any kind but only that water which has become inanimate through such procedure as boiling. He cannot take even boiled water if it has been boiled for him. He can take only that water which a householder might have boiled for himself and is willing to share that water with the monk by remaining satisfied with only that quantity of water, which remains after offering that water to the monk. It is clear that in this way a monk becomes so much dependent on the householders that he cannot have any sense of ego or pride. By this sort of conduct, he becomes instrumental in extending asceticism to a smaller degree amongst the householders also who has to limit his requirements if he wishes to fulfil the requirements of the monk.
3.1.1 Detachment The core of non-violence is detachment and compassion. Compassion does not consist in fulfilling the demands of the flesh but in inspiring one to get rid of demands of flesh. Attachment is suicidal for the aspirant. All behavior of a Jaina monk regarding movement, speech, handling of things, food, and even thinking is regulated by this one spiritual value of detachment. Non-violence implies strict vigilance. In the scripture it is mentioned that when a straw was placed in the ear of a sleeping monk
ryadeva, he removed it so carefully that if it were not a straw, but a worm, it would not be hurt. He did it very gently
3.1.2 The Scope of Non-Violence his It is said that of all the vows the Jaina attached the greatest importance to non-violence. Nonviolence is not a philosophy of inactivity but a philosophy, which values the life of all and does not like interfering in the freedom of any living being. It goes beyond mere humanitarian but encompasses the whole nature. Today when we are worried about environment, the Jaina concept of nonviolence becomes very relevant because it preaches non-disturbance of the balance of nature. For Jainism, nature is not something that can be handled in any way, it is rather throbbing with life and has to be handled with kindness. Jainism has also analyzed the causes of violence. In fact, the cause
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