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Jainism Upto the Last Victor
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the grant of a portion of some ground and beg for a limited ground for his coreligionists after deliberation.61
The fourth great vow is abstaining from sexual intercourse with gods or men or animals. (Savvao mehumao viramanam).
The fifth great vow is the renunciation of 'all attachments, whether small or great' (Savvao pariggahao viramanam). Attachment means 'pleasure in external object', that is, pleasure of hearing, seeing, smelling, tasting and feeling.
The Uttara. Sut. and Dasavai kalika mention a sixth vow also, that is absention from eating at night (Savvao raibhoyanao viramanam).
The Jaina monks had to wander from place to place. However during their journey they could stay in lonely places fit for study. Later on to provide monks with houses some householders built special buildings. Rain-retreat (varshavasa) was regarded as compulsory for monks, for it helped them to abstain from injury to living beings. They, were, however; allowed to tour in the rainy season in special circumstances.
The asceticism, practised by the Digambara school, is reflected mainly in its two texts, the Pravachanasara and the Mulachara, which are generally attributed to Kundakunda and Vattakera respectively. Kundakunda is looked upon as a prominent leader of the Mulâsangha. According to A. N. Upadhye he flourished at the beginning of the Christian era.
The Digambaras had denounced the Jaina canon of the Svetambaras, formed at Pataliputra after the famine, and so Kundakunda composed 84 small treatises in Prakrit based upon whatever traditional texts he had inherited from the early teachers. A comparative study of the monastic rules of both the schools shows that the points of similarity between them are far larger than those of differences. The life of Digambara monks was, however, severer for they practised nudity and the principle of non-possession rigorously. Their requisites were very insignificant. They slept on bare ground instead of on a plank. They were more careful to avoid injury to living beings, though both the schools based their moral discipline on ahimsa. According to the Digambaras it is the mental condition, rather than the visible act, that is of importance. Parigraha also does not so much consist in having physical contact with external objects as is being infatuated
