Sumati Jnana

Author(s): Shivkant Dwivedi, Navneet Jain
Publisher: Shantisagar Chhani Granthamala

Page 31

Sumati-Jñāna or the major code of morals is prescribed for the “Yatis" or homeless ascetics. As regards "Anuvratas”, every householder is expected to practice these “Vratas” according to his capacity. He has to pass though eleven stages or grades of a householder's life before he can enter the life of an ascetic. In addition to "Gunavratas", there are “Sikshavratas" and then the “Mahāvratas”. The “Anuvratas" are meant to give the laity practive in self-denial, selfcontrol and renunciation. The term “Anuvrata” is a lesser vow and internationality is very material in observance of the five vows. The "Gunavratas” stand for three vows about laying down limits of traveling and movements (Dig-vrata and Desavrata) and the third one sets limits on belongings and occupations for a particular period of time. There is also "Anartha-danda-vrata” for eschewing evil thoughts, carelessness about storing and use of weapons and misusing influence by doing evil or persuading others to do so. The “Sikshāvratas" or instructive vows initiate a person directly in ascetic practice through contemplation (Sāmāyika), meditation about the nature of the self and existence, fasting (Posadhovāsa), and regulation of food and comforts (Bhogupabhoga parimāna) and finally feeding righteous and holy persons (Atithi-sambhvāga). All these vows together constitute Right Conduct (Samyagcaritra). Spiritual progress is achieved is eleven stages (Pratimā). This comes through Right Faith, observance or twelve vows, self-contemplation (Sāmāyika), weekly fasts, avoidance or loss of life by renouncing green vegetables, giving up meals at night, strict celibacy (Brahmacarya), giving up household affairs and occupation, renunciation of claim to property, abandoning consent or advice in worldly affaires and he does not take food cooked for himself. After the eleven stages, he becomes fit for the difficult life of a monk.
Talking of monks, there are two classes: "Jina-kalpin" who wander about naked and use the hollows of their palms as alms bowls and “Sthavir-kalpin" who retain minimum possession viz. robe, alms, a jug for holding pure water, a sweeping duster (Reycharana) and a piece of cloth (Vastrikā) held over the mouth to strain out insect life. They would also have religious books for study. The Jaina laymen and monks were divided into two principal sects-"Svetāmbara" (white-robed) and “Botika” or “Digambaras” principally on the question whether they should wear clothes or remain naked. There was also the question of women, which the “Digambaras” did not believe in. The Jaina ethics was much stricter than Buddhist Right Paths because of the latter preferred to tread the Middle Path and did not believe or practice absolute austerities. Nevertheless, ethics was important in both religions and there was no place for violence in both the creeds. A group of Jaina monks constituted and organized itself like the Buddhist "Samghas” or organization of monks. Such an organization was an object of veneration for Jainas and Buddhists.
The Jainas are followers of the "Jina” (the conqueror of the world) or the "Arhat” (the holy one). The two branches of Jainism-The “Digmabaras" and the “Svetāmbaras”, with their sub-divisions first, mainly differed about wearing of clothes, in addition, they had differences about dogmas and had also different literature. They also do not allow each
other the right of inter-marriage or of eating at the same table, that is, they do not have social