Studies in Buddhist and Jaina Monachism

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 121

100 STUDIES IN BUDDHIST AND JAINA MONACHISM reasons were Sumangala, Atuma, Mánava, Mutta, Sumangalamata, Samitigutta, Khujjasobhita, Sopāka, Sunita, etc.?
Sometimes people also betook to monk-life for the sake of liveli. hood (udarassa käranā). ?
The various circumstances and motives of renunciation referred to in the Jaina texts do not differ much from those of the Buddhist According to the Sthānangasūtra, people usually took to monkhood due to inner urge for renunciation (chonda), anger (rosa), poverty (parijunna), enlightenment in a dream (suvina), fulfilment of a particular vow (padissuta), sudden remembrance of previous births (sāranita), illness (roginita), humiliation !aņādhita), inspiration by the gods (devasannalti), and renunciation of one's son (vacchanubandhita)."
These reasons enumerated by the Sthana ngasūtra are further corro. borated by actual cases of renunciation. Neminātha having come to know that his marriage would cost a number of lives, renounced the pleasures and prospects of wordly life, and Rājīmati, his would-bewife also followed him. So also Vasethi became nun as her husband and sons took to monkhood. Pottilā too adopted nun-life because of her husband's indifference, and Śivabhūti due to anger.
Besides, a number of persons gave up family life simply for worldly gains like the acquisition of living (ihaloga), the collection of disciples (puraopadibaddha), the consolation in lonely life (vihagagai), getting rid of debt (moyāvaitta), etc., while others were either forced or induced to adopt monkhood. The various tricks played upon them in order to make them inclined for renunciation were creating trouble (tuyāvaitta), taking a person elsewhere (puyāvaitta), conditional vow for renunciation (sangārupavvaija) and religious instructions. 5
(e) Bars to Admission
As a rule, everybody was allowed to join the Order. But in due course, certain persons were debarred from entry into the Sangha because they were regarded not only unworthy of monastic life, but also inconvenient to the progress and welfare of the Saigha in one way or the other. In order to maintain the high moral standard of
1. For these references see KN, Vol II, Theragātha and Therīgātha. 2. MV, 1. 22. 73, p 55. 3. Op. cit., 712, p. 473b. 4. Vide Uttar, xxii for Neminātha and Rūjimati; Uttar, xxiv for Va: etthi;
Nāya, xiy for Pottilā; Cūrņi to Avas, for Sivabhūti; Supra, p. 12, fn. 5. 5. Thān, 157, p. 128b; 355, pp. 276ab.