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The Path of Arhat : A Religious Democracy
vows were Non-violence ( Ahimsa ), Truth ( Satya ), Nonstealing ( Asteya ) and Non-possession ( Aparigraha ). Thus the Parsva tradition did not give a separate and distinct place to Brahmacarya (Celibacy ) in his scheme of four-fold vows. Because it was thought that one can not enjoy sex-life without having possession of one's spouse and so if one observes non possession he observes celibacy. Secondly at that time women was considered as a property and so the vow of nonpossession includes the vow of celibacy. The etymological meaning of the word 'Parigraha' is 'acceptance and there are instances in the Sanskrta literature to show that the wo:d ‘Parigraha' is used for a wife, e. g., the great poet Kalidasal has used this word in his famous epic Raghuvamśa as under :
“Ká tvam Subhe ! Kasya parigraho va" ? means 'Oh good lady, who are you? Whose wife are you'?
So in Psrśva tradition, the principle of 'Aparigraha' or non-possession also includes celibacy and hence Brahmacarya was not given a separate and distinct place in the code of conduct. But laxity in sex life and extra-marital relationship could not be controlled by this bare principle of 'Aparigraha'.
Obviously this would not have also worked with saintly order of monks. Hence, Maha vīra had to introduce the concept of Brahmacarya, as a distinct code of conduct to be followed by monks as well as the house-holders called 'Sravakas'. For house-holders, however, this concept of strict celibacy was modified and what was prescribed was not only a strict monogamy, but also a restrained sexual life.
It appears that after 23rd Tírtharkara Päráva, Mahavsra systematically organised the Jaina society into four distinct classes of Sramaņas ( male monks ), Śramaņis ( female monks or nuns ), Srāvakas (male house-holders ) and Srāvikas (female house-holders ). Unlike Buddha, he did not hesitate to give a distinct place to females in the saintly order. He, 1. "Fr Fa# # ! #FT aftuet ar ?"
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