Indian Antiquary Vol 61

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 135

JULY, 1932]
ANTIQUITY OF THE JAIN SECTS
ANTIQUITY OF THE JAIN SECTS. BY PURAN CHAND NAHAR, M.A., CALCUTTA.
My "Note on the Svetâmbara and Digambara Sects," which appeared in the September issue of the Indian Antiquary for 1929, was written mainly with the object of bringing to the notice of scholars various problems connected with the antiquity and origin of the two major Jain sects, which still await investigation. From the further note on the subject which has appeared in the same Journal for August 1930, it is gratifying to see that Mr. K. P Jain, a learned Digambarî scholar, has taken up the task. I am confident that, provided the work is done in a thoroughly scientific spirit, free from sectarian bias, the origin of the two sects may be cleared up satista ctorily. I need hardly add that as my paper only briefly indicated the lines of enquiry, it neither supplied complete references nor presumed to speak the last word on the subject in scientific research. Holding opposite views, Mr. Jain rejects my conclusions on the ground that they are not based on reliable references. I regret to notice, on the other hand, that the references and interpretations of texts quoted by him are not always satisfactory, nor has he done me justice in his analysis of my views on the following points :--
(a) Nudity.
Mr. K. P. Jain thinks that I contend that "because the Svetâmbaras hold that all the predecessors of Mahavira Tirthankara wore clothes, the idea of nudity was preached by the last Tirthankara for the first time." In controverting my supposed views on the point, Mr. Jain cites references from the Rig-veda and from Brahmanical and Buddhist literature to prove that nudity was an ancient institution in India and that the early Jain monks, from the days of Rishabhadeva down to Mahavira, were naked. I would point out that the conclusion drawn from my views does not logically follow from my statement that "the Jain ascetics of the period of Parsvanatha and those of his predecessors used to wear clothes and that it was only at a later period, during the régime of Mahavira, that the fashion of discarding clothes had its origin, perhaps due to the prevalence of extreme asceticism at the time." Though Rishabhadeva discarded clothes after he had been an ascetic for some time, the rules promulgated by him permitted Jain ascetics to use one to three garments.! It is also stated that the Sådhus of the period of 22 Tirthankaras between Rishabha and Mahavira used to wear garments of all colours. Mahavira, who gave up clothes after 13 months of ascetic life, made it a rule that only white garments should be used by Sadhus.3 The latter sanctioned nudity only to the order of Jinakalpî Sådhus, who were required to forsake human habitations and practise their austerities outside villages and towns. If Mr. Jain admits the authority of the Kalpasútra on the nudity of Rishabhadeva, he should in fairness admit it for other statements made therein, if not for other Svetâmbara texts.
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The fact that the 22 Tirthankaras succeeding Rishabha as well as the ascetics of their time were accustomed to wear clothes, proves that before the days of Mahavira it was unusual for the Jain monks to go about naked. Parsva allowed his disciples to wear an upper and an under garment. In the Mahavira-caritra of Hemachandra, Gosála Makkhaliputta, a contemporary of the Buddha and Mahâvîra, defends the precept of nakedness against the pupils of Pâráva and "gets beaten, and almost killed by the women of a village in Magadha,
1 See Acharanga Sutra, S.B.E., vol. XXII, pp. 67 (Fourth Lesson, etc.). London. 1884. 2 See Kalpasûtram, D. L. Fund Series No. 61. Bombay. 1923. (2nd Edition), p. 2 ff.: safanne erfarna funt arqui wygarai बहुमूल्य विविध वर्ण वस्त्र परिभोगबुज्ञा सद्भावेन, etc.
3 Ibid. :
श्री ऋषभवीर तीर्थ यतीनां च सर्वेषामपि श्वेत मानोपेत जीर्णप्राय वस्त्र धारित्वेन अवेलकत्वम्
4 Cambridge History of India, vol. I (1922), pp. 154-55; Ramaprasad Chauda, Annual Report, A.S.I., 1925-26, pp. 176-77.