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DECEMBER, 1904.]
CORRESPONDENCE.
331
11. Uddhisht. Vrata, becoming unclotbed and Again, it is said that "they'( the Terapanthis) 1 living in a jungle with a langoti and kamandalı object to bathing themselves or the images, and
(alms-bowl); or retaining a dhoti (a waist-cloth), worship with water, cocoanut-water or pancham
a piece of cloth to cover the body and an almsrita." In this connection it is enough to say that
bowl, and living in a temple or a mandapa, or it is one of the most important factors of the ritual
in some lonely and unfrequented place, other connected with every Digambara Jaina temple,
than a mandir or temple. that some one-a male - should get up early in . Obviously the eleven grades of Jainas, as the morning, should bathe, and at sunrise, or only Dr. Burgess is informed, are inaccurate. Either a little, not much, before it, should go to the he has been given wrong information, or he has temple and bathe the images of the Tirthankaras rwisuuderstood the explanations of his informant. that are placed there. Also it must be noted that The statement that the fourth-grade Jainas the bathing is generally - almost exclusively "observe all the Jaina precepts but are guilty of done on the premises of the temple, to guard adultery" is altogether misleading. Perhaps in against the risk of the worshipper's body being the above enumeration it corresponds to the sixtli again contaminated after bathing, if he bathes pretimd, the Nisbhóján-tyága. For sometimes a at his house and then goes to the temple.
part of its observance is said to be abstinence
from sexual enjoyment in the day-time, which. 3.
of course, implies freedom of the enjoyment at As to the "eloven grades of Jainas" enn
other times. Now this implied permission to merated by Dr. Burgess, I think these are the enjoy one's wedded spouse at night is misooneleven stages in the life of a householder, which strued as adultery, and the inaccuracy of the lead up from a simple belief in Jainism to an almost
statement in the article is obvious. completo renunciation of the world, in perfect
The fifth-grade Jainas are said to be dishonest,' agreement with the essential teachings of the Jains
But this is misleading, for dishonesty is neither religion. These stages are called pratimas, and in Digambara books are enumerated as below:
enjoined nor permitted to the Jainas. Only they
do not have to take a religious vow expressly to 1. Darsana, or Faith in the true God, true abstain from it at a certain stage of their life as teacher, and true religion.
a householder. Otherwise it is a part of the 2. Vrata, various kinds of abstinence and vows. details of the second pratimd Vrata, even of the 3. Sámáyak, saying prayers three times a day
details of the first pratimi Darsana, that the
Jaina householder shall not commit theft, and for fixed periode.
theft surely includes many kinds of dishonesty. 4. Proshdhópvás, keeping fast for sixteen
The misleading nature of the sixth statement pahars on the eighth and the fourteenth days of
that the Jainas "abet crimes, but do not commit each half of the month as reckoned in India.
them personally," is quite akin to the fifth. It is 5. Sachita-tyaga, abstaining from eating green well known that the Jainas view their morality, vegetables.
and their asceticism also at times, from three 6. Nisbhájún-tydga, abstaining from four
points of view, i.e., as they relate to the body. kinds of food at night, and from providing others
mind or tongue, i.e., to act, thought or words. with the same.
Now it is not abetting of crimes that is enjoined
upon or allowed to a householder of the sixth 7. Brahmacharyya, keeping aloof from sexual
grade; it is the absence of express prohibition of intercourse altogether.
committing deeds by words or by the instru8. Arambha-tyága, abandonment of all engage- mentality of others that is mistaken for permisments and occupations.
sion to abet crimes. 9. Parigraha-tydga, renunciation of the two sorts of Parigrahas, external and internal
As to the distinctions that the article draw 10. Anunúdana-Vrata, vowing not to take between the Digambara and the Svetambara part in any worldly or household concern. Algo Jalnas, the fifth distinction, on p. 461, is inaccuvowing not to take food uninvited.
rate. The Svêtâmbaras light lamps in their
[i Compare H. Jacobi's Introduction to Jaina Sutras, Part II., Fol. XLV., S. B E. P. xvii, where he institutes # comparison between some Jalna doctrines as referred to in the Majhima Nikdya, with certain corresponding statements in the 8trakritanga and Sthandiga 8&trae.]
