Some Aspects of Jainism in Eastern India

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

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Some Aspects of Jainism in Eastern India
(iii) parijunna (out of poverty); (iv) suviņa (by dream); (v) padissută (for a vow); (vi) sāranită (due to sudden reminiscence of previous birth); (vii) roginită (for illness); (viii) aņādhită (due to humiliation by somebody); (ix) devasánnati (due to enlightenment by the god); and (x) vacchānubandhitū (renunciation due to affection for one's son who had
become wonk). There are, of course, other reasons for renunciation. In fact, the same sutra (pp. 128b and 276ab) enumerates that one (tuyāvaitta) became monk to avoid troubles, and the other by conversion (puyāvaitta). some by mutual agreement (sangarapavvajjā) or by instruction (akkhātapavvajjā). It is interesting as well as significant to note that some became monks to maintain themselves (ihaloga), or to get good food, or to get rid of debts (moyāvaitta), etc. Similar. ly, the Uttaradhyāyana-sutra (XVI) states that people renounced the world whenever they became tired of this worldly life (Samsāra-bhayodvigna). Sometimes the wife and parent followed the husband and son respectively.
The Bhagavali sutra (25, 7, 803) speaks of two kinds vyutsarga (renunciation): (1) dravyavyut sarga, i.e., renunciation of physical objects and (ii) bhavavyut-sarga i.e. renunciation of mental states. The first one is again sub-divided into four-viz., renunciation of gaña (society), of body, of articles and of food and drink. The second category is of three kinds --viz., renunciation of four passions, of four forms of life and of eight karma-prakstis. "Pravacanasüra, pp. 44ff. 'Ibid., III, 26, 70.
Acaranga-s@tra, I1. Bhagavati-sūtra, 17. 3, 601.
The five samitis are -ia) iryā (going by paths trodden earlier so as not to cause the death of any living beings; (b) brāsā (gentle, sweet and righteous speech); (c) esanā (receiving alms in a manner to avoid forty-two faults); (d) adūna (receiving and keeping of things necessary for religious exercises); (e) ukkära (performing the operations of nature, in an unfrequented place).
"The Guptis, are as follows: (i) Mano-gupti i.e., preventing the mind from wandering in the forest of
sensual pleasures by employing it in contemplation, study, etc.; (ii) Vāg-gupti, i.e., preverting the tongue from saying to ugly things by a vow
of silence; (iii) Käya-gupti, i.e. putting the body in an immovable posture as in the
case of Kāyotsarga. 1° Mrs. S Stevenson, The Heart of Jainism. pp. 154-56. 11 Sāmāyika carita, Chedopasthüpaniya-carita, Parihara-visuddhacarita, Sūkşmasamparāya-carita, and Yathākhyāta carita.
12 Uttara-sūtra, XXX; Tattvārtha-sūtra, 9.19. 13Uttara-sūtra, XXX, 6. 14S.N. Dasgupta, HTP, vol. I, p. 203. 16 Uttara-sutra, XXIX. 8 13. 185.N. Dasgupta, HIP, vol. I. p. 200.