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6.0.e
Discipline for Spiritual, Social and Family Welfare
Dr. Meenal Katarnikar
Introduction:The Jain community is known as the 'Cat rvidha Sa gha', i.e. the fourfold community. But this 'community' denotes a unique concept. It is neither merely a social group nor association, nor is it a multitude of sages. In the Jaina context, community or samgha consists of monks, nuns, and laymale and female followers. Categorically, the followers are divided into two, viz. the ascetics and the householders, and these two groups in turn are divided into two, viz. male and female. This two-fold classification into the ascetics and householder is detrimental in deciding the ethical standards, code of conduct, and religious-spiritual authority of the followers. Whereas the monks and nuns are supposed to practice all the rules of conduct in absolute discipline without any single concession, the householder males and females can practice these rules with some 'concession'. It is, therefore, necessary to discuss the discipline in Jainism in two different, though related contexts, viz. spiritual and mundane.
Discipline for Spiritual Welfare:Being the ascetic tradition, Monks and Nuns do possess central position in the Jaina community. Absolute renunciation is regarded as the only ideal path of life to achieve the goal of liberation, and the one who follow this path, are technically termed as ramana'. The Sanskrit word S'ramana turns as 'Samana' in Pr krit. Samana is the one who has feeling of equanimity towards all living beings, regards himself responsible for his/her self-emancipation and is successful in extinguishing all emotions, passions etc. The only goal of the life of a' ramana' is the spiritual liberation, i. e. the total annihilation of all activities. In order to achieve this goal, the Jaina religious tradition has prescribed a set of rules which is known as Vinaya', i. e. the code of conduct for Ascetics'. This set of rules includes: Five Great Vows
: Mah vratas. Three Controls
: G ptis. Five kinds of Carefulness : Samitis.
The systematization of this code of conduct occurs in Tattv rtha Sutra of V caka Um sv ti in various chapters. However, in Agama Literature, especially in Uttaradhyayana Sutra, the discipline for the Homeless Monks is documented in very elaborate, though unclassified manner. The first chapter of Uttar dhyayana Sutra is devoted to Vinaya' i. e. the discipline for the monks and contains the verses. (The verses that are relevant for present discussion are attached as Appendix 1). The verses speak about the rigorous rules of discipline expected off the ascetics. Even though the classification of these rules into Mah vratas, G ptis and Samitis is not offered, the emphasis of those rules on the practice of non-violence, truth celibacy, carefulness about talking and eating, and on self-control and penance is quite obvious. In Tattvartha Sutra, the description of these rules is presented in more organized form.
1) Five Mah vratas: Tattv rtha Sutra defines Mah vrata as total renunciation or major-scale vow (VII. 2). Refraining one-self from all forms of defilements like violence, untruth etc. through mind, speech and body, is to follow the major-scale vow. Jainism holds that there are five major defilements, viz. violence, false-speech, stealing other's possessions, sexual passion and acquisitiveness. Accordingly, there are five major vows as follows:
a)
b)
Non-violence:- Refraining from the destruction of life due to an act involving negligence. Truth: - Refraining from speaking false or improper Non-stealing: - Refraining from taking anything what is not been given. Incontinence / Celibacy: - Refraining from the act of copulation impelled by sexual passion. Non-possessiveness:- Refraining from getting entangled with and losing all sense of discrimination out of a pinning for any object.
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STUDY NOTES version 4.0
