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118 Śramana, Vol 60-61, No. 4, 1/Oct.-Dec. 09 - Jan.-March 10
series of births - total negation of attachment.
The aim of monastic life was not merely an escape but full of efforts to achieve the highest goal of human life which was looked upon as a rare opportunity to have in the endless cycle of births and rebirths. Irrespective of the fact that the nature of 'realisation' or 'Liberation' varied with the main types of Indian monachism. It was, therefore, to attain to the state of self realisation which automatically freed one from the every-dynamic cycle of birth and rebirth that people took to the rigorous life of monkhood. Moreover, a samnyasta life was the proper mode to approach the ideal as it consisted of poverty, non attachment and indifference to body so essential for the knowledge of the self. Hence Jaina monastic insisted on monkhood or nunhood as the only way leading towards liberation.
The standard of monastic behaviour was, perhaps, stricter in as much as Jaina monks practised severe mortificatory practices like fasting and putting up with all sorts of bodily trouble by complete indifference to it. The practice of Ahimsa was taken to the farthest limit possible, and the Jaina monk seemed to care more for other living being than for himself.
The vow of non-possession in its severest form emerged in the vindication of nudity so peculiar to the Digambara Jainas.
Even though Jaina monachism shared the same attitude, as the Buddhist and the Brahmanical monachism did, regarding women, yet it gave them full scope in matters of spiritual aspirations by enlisting them into the order right from the beginning.
In spite of this principle of least dependence on society leaders of Jaina Church were wise enough to keep constant touch with the laity which, it should be noted, even now giving full allegiance to the church, and has played an important role in the existence not only of Jainism but also of Jaina monachism in the best possible orthodox traditions.
