Jain Spirit 2003 03 No 14

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 28

high point of Paryushan is the public recitation of the Kalpasutra (see Vinaya Sagar 1984) by ascetics and the climax of the recitation is a dramatisation of the fourteen dreams seen by Mahavir's mother at the time of his conception as described in the text. Also occurring during the retreat period is a special fast, the navpad oli. It centres on nine days of fasting coordinated with the worship of the nine positions of the siddhchakra figure.
The second vow is satya: to tell the truth. The third is asteya: not to take what is not freely given. The fourth, brahmacharya, is a vow of complete celibacy. An important implication of the vow of celibacy is that there should be no physical contact between an ascetic and a member of the opposite sex. This requirement extends even to animals of the opposite sex. Indirect contact is also barred: an ascetic should not touch an object that is being touched by a member of the opposite sex. Thus, if a man wishes to give a book to a nun, he must first place it on a neutral surface, after which she will pick it up.
The fifth and final vow, aparigraha, is that of non-possession. The importance of this vow in regulating ascetic behaviour is exceeded only by the vow of ahimsa. This vow is the basis of the peripatetic ascetic life; constant movement ensures that there can be no attachment to a particular place. Ascetics may own nothing. They do, however, carry some items. Shvetambara ascetics wear clothing, and they also carry certain paraphernalia such as their staffs, brooms, mouth-cloths, the special ritual devices used while preaching sthapanacarya, the receptacles for collecting food and personally needed items like eyeglasses. They may not, under any circumstances, handle
MODELS OF AUSTERITY AND WISDOM
money. Some ascetics, however, control quite large sums because of their influence on the wealthy laity. Ascetics can even be involved in property transactions while nonetheless adhering to the letter of non-possession. On one occasion in Jaipur I saw an ascetic 'purchase' some carved religious objects intended for display in a museum he was promoting. Money actually changed hands but it was not touched by
either of the ascetics who were present. Instead it was counted out and given to the seller by a 'servant' who accompanied these monks on their travels carrying money and other items.
varu M
Sadhu demonstrates the Guru Vandan (obeisance to Gurus)
The Vow of nonpossession has extremely important implications for the ritual culture of the Shvetambara Jains. Ascetics cannot perform worship that involves any physical offerings, although they can engage in mental forms of worship. This is because, having taken the vow of non-possession, they have nothing to offer. In major rites of worship such as Parshanath's five kalyanak-pooja, ascetics frequently sing the Sanskrit verse coming before the offering formula, but they cannot repeat the offering formula itself, which will be presented by a lay worshipper. Their singing of the verse is a concession to their supposed knowledge of Sanskrit, but the offering formula is off-limits because of their inability to make offerings.
Extract from the book 'Ascetics and Kings in A Jain Ritual Culture' by Lawrence A. Babb. Published by Motilal Banarsidass, First Indian Edition: 1998. Copyright University of California Press.
March May 2003 Jain Spirit
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