Jain Spirit 2003 06 No 15

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

Page 25

UNITY AND DIVERSITY
JAIN EDUCATION IN PRACTICAL TERMS Concealing or downplaying sectarian diversity is simply distorting Jainism. However, this raises an important question: how to deal with the traditional disagreements between the sects? The best approach is to state each perspective in detail and on equal and unbiased terms. Anyone who has not yet experienced the pure soul through the actual practice of vows, austerity and meditation should not be considered an authority on Jainism. Especially in matters where sectarian divergences exist, there can be no authorities on what Jainism 'says' or *doesn't say'. As educators we can see a need to discipline ourselves and remain careful never to insert personal or sectarian preferences. We will explore several cases of sectarian divergence to illustrate methods of accomplishing this.
According to the Shvetambara Jain tradition, Malli was female, unlike the rest of the Tirthankaras who were male. This divergence between the two traditions relates to the nature of monkhood. In the Digambara Jain perspective, following the principle of non-possessiveness (aparigraha) means letting go of everything including clothing. However, monks and nuns must still co-exist with others in a sometimes dangerous Society where nakedness is generally not acceptable. For women especially, this unfortunate reality makes psychological renunciation of possessions and attachments particularly difficult. Thus a woman cannot become a sky-clad ascetic from the Digambara perspective. This logically makes it difficult for a woman to attain omniscience (kevaljnana), following the example of the Tirthankaras. Hence, all of the 24 Tirthankaras are considered to be male. In the Shvetambara Jain perspective, following aparigraha does not necessarily require letting go of all possessions, but rather giving up one's attachment to them. From the Shvetambara point of view, this approach allows both monks and nuns to wear clothing. Since the clothing issue is non-existent in the Shvetambara perspective, nuns may be regarded as full ascetics and can thus attain kevaljnana following the example of the Tirthankaras. Such an approach has traditionally led the Shvetambaras to regard Malli as a female Tirthankara.
EXAMPLE 2: "Did young Vardhamana marry or did he not marry?" Again we state each viewpoint in neutral and unbiased terms without pronouncing judgments. As before, note the special wording in bold-italics: We need to understand that we have no way of knowing with certainty what truly happened over 2500 years ago. All we do know is that there are two parallel accounts of what happened. According to the biography preserved by the Shwetambara Jain tradition, when Vardhamana was a layperson he married and had a daughter. In order to become a Jain monk he had to renounce all his attachments including those to his family. Thus, Vardhamana placed his wife and daughter in the care of his brother's family and left his possessions to pursue a spiritual life. According to the biography preserved by the Digambara Jain tradition, Vardhamana did not marry and never fathered any children. Hence, when he became a Jain monk for spiritual reasons, his decision did not involve leaving behind a wife and child. Each of the two traditions consider their version to be the accurate recollection of events. And basically that is all the information we have.
The Digambara tradition represents a purely sky-clad Vitaraaga with eyes closed: an independent soul in meditation,
free from attachment and aversion EXAMPLE 1: "Was Tirthankara Malli male or female?” Resist the temptation to answer definitively one way or another. Instead, consider the following suggested approach and its detailed reasoning for both sides of the issue, noting the key phrases in bold-italicised type: First we must recognise that we have no way of knowing with certainty what really happened. All we know is that there are two parallel accounts. According to the Digambara Jain tradition, like each of the other Tirthankaras, Malli was male.
EXAMPLE 3: Why are the murtis of the Digambaras and Shvetambaras different? Taken together, the holy icons (murtis) of the Shvetambara and Digambara traditions can serve as a powerful lesson in Jain thought. Refer to the illustrations of a Digambara murti
PHOTOS: JAMES MATURIN-BARD
June - August 2003. Jain Spirit 23
JEducation International 2010_03