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Lord Mahavira same vows as his predecessor. Yet even the Acaranga-sutra of the Svetâmbaras has him pledging only to follow a single great restraint called Sâmâyika-caritra, which entails avoiding all evil actions whatsoever.40 Moreover, the term câturyâma never appears in Digambara literature; Mahâvîra is invariably said therein to have undertaken the Sâmâyika-samyama, which in the Bhagavati-sutra is shown to be identical to the Sâmâyika-caritra. 41 In light of these facts, Modi has suggested that câturyama did not imply four vows at all, but rather the four modalities (mind, body, speach, and the senses) through which evil could be expressed.42 Thus, he concludes, both Pârsva and Mahâvîra practiced and taught the same, single, all encompassing Sârnâyika restraint, while the fivevows that Mahâvîra set forth are no more than a specification of the main areas of conduct to which this restraint applied. Whether or not any variation of doctrine between Jinas is possible remains an open question; in any case, the “câturyâma evidence" so often used in support of such a possibility can no longer be considered particularly significant.
Addressing the issue of nudity more directly, the Svetâmbaras have cited passages from the Buddhist Pali texts that talk of certain "eka-sataka” (one-cloth) Niganthas;43 this is taken as testimony to the clothed state of at least soine Jaina monks in Mahâvîra's time. The Digambaras interpret this admittedly unbiased evidence as referring simply to certain laynien who progressively renounce their possessions while continuing in the household life. 44 This sort of renunciation involves eleven stages (pratima); in the final stage, called ailaka (perhaps Prakrit for acelaka, - unclothed), the aspirant retains only one piece of clothing.45 Such "progressive renunciants" are found in the Digambara community even today. They take no “great" vows (mahavrata) and thus technically remain house-holders until such tiine as these vows, which go hand in hand with complete nudity, are taken. Digambaras further cite a passage from the Svetâmbaras' oun Âcârânga-sútra in support of their position. This passage states that weak men, who cannot tolerate going sky-clad but wish to practice fasting and other virtuous activities should do so while continuing to wear clothing. 46 The Digambaras wish to identify the "clothed Niganthas” of the Buddhist sources with these "weak” practitioners--whom they regard as engaged in beneficial but not
