Jain Spirit 2005 06 No22

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

Page 32

FEATURES
mahavratas are critical. Since there is reverence for all life, non-violence, the principle of ahimsa has been a prominent and important practice in Jain ethics. Non-violence and non-injury are not merely restricted to physical acts. Acharya Umaswati (Umasvami) defines violence (himsa) as injury or violence caused to the living organisms due to carelessness and negligence and actuated by passions like pride, prejudice, attachment and hatred.
According to Sri Bhadrabahuswamiji (the author of Kalpasutra), "Sraman Bhagvan Mahavir wore his cloth for a year and a month and after that he gave up all the clothing. He used his hands as his only begging bowl." The practice of nakedness for higher asceticism has many advantages. As per the Thanag text, there are five: i: No effort for examination of clothes, ii: Easy movement, iii: Naked appearance creates faith in others, iv: The muni can practise true code of conduct prescribed by Jina, v: He or she can have complete self-control.
The practice of nakedness is prescribed for male ascetics of the Digambara Sect. The monks of two Digambara sub-sects, the Bhattaarak and Taranapanth, do not observe nakedness. The Shvetambaras (white-clad), including all sub-sects, are named after the dress code of their ascetics. Apart from the dress-code and eating rituals, all the metaphysical perspectives of Jain asceticism remain the same in both the sects.
The vow of aparigraha is another key mahavrata. Tirthankara Mahavir gave a reorientation to the vow of aparigraha. Mahavir has pioneered the view that possession and related emotional attachments (parigrah) are important sins in the history of religious and philosophical thoughts. He has lead from the front to practise aparigraha as an important principle of religious ethics. The whole of Jain ethics is groomed in gradual discarding of all worldly possessions and adored complete nudity (internally as well externally). Here, nudity is defined as complete detachment from the body and worldly objects.
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A Jain muni has to be
careful in five types
of activities (samitis) i.e. due care while walking or moving about, speaking, eating, drinking, lifting or putting necessary articles like books, etc. and attending calls of nature. While practising, a Jain muni needs certain items to perform routine activities which require maintaining asceticism. A Jain muni is allowed to possess books, a Picchi (a peacock-feather broom) and a Kamandalu (a pot for water). The Mayur Picchi is used by the muni to protect living beings. The reasons cited in Jain scriptures about the usage of Mayur Picchi are: its softness and tenderness avoids injury to small living beings; it is lightweight and does not get spoiled by dust or moisture. The Kamandalu is used to attend calls of nature. There are slight variations in the paraphernalia of Shvetambara monks. They use Picchi made of cotton thread. In addition to that, they are allowed to possess limited clothes, a begging bowl, a Kambala, a Mukhapati (mouth-cloth) and a Goccha (cloth for cleaning begging bowl). These items are not considered as part of possession (parigrah). In fact, it is argued that these items do support the cause of austerities prescribed for the muni.
These five great vows help the muni while practising control or restraint over the indulgence of the five senses touch, taste, smell, colour and sound. A muni has to adopt an indifferent approach towards these sensuous objects. He or she should be able to sterilize the effects of sensuality arising out of sheer passions. The mental attitude such as: no special attraction to beauty or hatred for ugliness; seduction of fragrance or bad smell; soft and harsh sound; choice of taste in food items; urge for soft and hard touch (living and material objects) is very important.
The unceasing and natural growth of hair may cause many hygienic problems. The best course for a self-reliant muni is to pull out the hair by hand periodically once in two to four months. This is also being done to cultivate the habit of bodily detachment. Of course, it is most painful for us to watch such a practice of keshlunch. There are critics who do not like this practice. For them it is unsubstantial in the spiritual progress of a muni.
The hunger and thirst of our physical
body cannot
be
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