Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 19

the Parivrājakas
Identical principles and practices are found available in both the Brāhmaṇical and non-Brāhmaṇical categories of the Parivrājakas and again both of them had their differences too. The leading vows of the Brāhmanical and non-Brāhmaṇical monks had a fundamental resemblance which was the result of a community of practical ideas. Regarding the moral life all the religious teachers bear the identical view on the cultivation of five principal rules, viz., ahimsā (non-violence), satyam (truthfulness), aste yam (non-stealing), brahmacaryam (celibacy) and aparigraha (non-possession), known as pañca-sila. Mahāvīra like Buddha insisted on the life of asceticism, though he differed from Buddha on the question of Ātman which he believed in. In fact, ascetics of both the categories, Brāhmanical and non-Brāhmanical, were reputed for their penances and austerities. As mentioned earlier that the Brāhmanical Samnyāsīs renounced all empirical attachment and attained 'Brahman', the monks and nuns of the heterodox societies like the Buddhist, Jaina and the Ajivika, did the same to attian nibhāna or the blissful state of emancipation. The means or the ways of life might have been different but all laid emphasis on some common issues like the high moral life, meditation, Yoga and renunciation which proved helpful to purify the mind and bring about 'Release'.
The institution of the Rain retreat was also common to the Brāhmaṇas, the Buddhists and the Jainas. The Buddhists call it Vassa, the Jainas Pajjusana, and the Brahmanical Samnyāsins are enjoined to be ‘of fixed residence' (Dhruvažila) during the time. A wanderer of any sect must suspend wandering and remain in retreat during rainy season. Of course, in the beginning the Jaina and the Brāhmaṇical wanderers had no specific regulations prescribing 'living together' during rain-retreat. According to the Jaina canonical texts, 'specially made' lodgings (like the āvāsas of the Buddhists) are allowed and only the ācārya, upadhyāya and their group of pupils (ganavacchedaka) can reside together.
Again, some sort of coherence relating to food and dress is also to be found among the Parivrājakas of different schools. Regarding food all of them welcomed simplicity and moderation in diet for obtaining purity (visuddhi). In fact, the achievement of 'purity' appears to have been one of the most widespread ideas among the Parivrājakas.' The idea that pure food leads to mental purity seems to have had a great fascination for the Indian mind irrespe