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JAIN JOURNAL: Vol-XXXVI, No. 3 January, 2002
The third section of the second part of Acaranga Sutra, (ācāra conduct), the most important among the angas, describes the five great vows (mahāvratas) with their twenty-five clauses, which are the bedrock of the mighty and complicated edifice of monastic rules. The Uttaradhyayana Sutra, which is considered the last sermon of Mahavir, contains more rules and regulations, the restrictions (guptis) and precautions (samitis)2 which help monks keep their vows.
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All the rules and subrules regarding food, clothing etc. were meant for the perfect and unbroken observance of the mahāvratas, with special emphasis on ahimsa or non-violence. There are some interesting exceptions. The general rule for the monk is that he must not touch greenery or step upon grass since it also contains life, which he has vowed not to injure. But, according to the Acaranga, 'the mendicant might stumble or fall down; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass or sprouts to extricate himself. It will be observed that in the final analysis this exception supports ahimsā inasmuch as on falling, the monk may injure other creatures, and on being hurt he may engage in unwholesome thinking related to pain, illness etc (raudra and ārta dhyāna), thus triggering a train of events not conducive to the ultimate goal.
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A monk is debarred from leaving the place of his residence while it is raining. This is the general rule. But as an exception he may go out in rain for answering calls of nature.4 Forceful restraint of calls of nature is harmful for health and leads to mental unrest, which is undesirable.
Let us take another example. Observance of truth is one of the mahāvratas. In the Acaränga an exception is described thus: While going on a road, if a hunter or some such person with suspicious intention asks the monk whether he has seen any animal or human being around, the monk should first try to evade the answer and keep quiet. But if it is not possible to remain silent or if silence is likely to be construed as affirmation then although knowing, he should say that he does not know.'5
2. 'Uttaradhyayana Sutra', translated by H. Jacob in Jain Sutras' (Part 2) Sacred Books of the East Series, Vol. 45, Ch. 24.
3. Acārānga Sutra', translated by H. Jacobi in Jain Sutra' (Part 1) Sacred
Books of the East Series, 1980, II. 32. 11, p. 144.
4. Yogo Shastra Svopajna Vritti, 3.89, quoted by Upadhyaya Amarmuni Sri Kanhaiyalal 'Kamal', in Nisheeth Sutra III, Bharatiya Vidya Prakashana, Delhi 1982; p. 20.
5. Acārānga Sutra', op. cit., 2:1, 33, 129.
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