Jain monasticism

From Wikipedia, the free encyclopedia
Jump to: navigation, search
Jain female monks.

Jain Muni (Sanskrit: जैन मुनि Jaina muni) or simply Muni is the term often used for monks and nuns in Jainism.[1] They are often called sadhus and sadhvis, respectively, in the Svetambara traditions.

Contents

Rules of conduct[edit]

Part of a series on
Jainism
Jain hand.svg
Jain Prayers
Philosophy
Major figures
Major Sects
Texts
Other
Festivals
Portal icon Jainism portal

In Jainism, monasticism is encouraged and respected. Rules for monasticism are rather strict. A Jain ascetic has neither a permanent home nor any possessions, wandering barefoot from place to place except during the months of Chaturmas. The quality of life led by them is difficult because of the many constraints placed on them. They don't use a vehicle for commuting and always commute barefoot from one place to another, irrespective of the distance. They don't possess any materialistic things and also don't use the basic services like those of a telephone, electricity etc. They don't prepare food, and live only on what people offer them.[2]

They are detached from social and worldly activities and they do not take any part in those activities. Instead, they spend their time spiritually uplifting their souls and guiding householders on how to uplift their souls.

The Jain ascetics do not take food or water after sunset or before sunrise. They wait 48 minutes after sunrise before even drinking boiled water. Under any circumstance, they do not eat or drink anything between the hours of sunset and sunrise.

Gochari (Alm): Jain ascetics do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain ascetics do not take all the food from one house. They collect it from various houses. The reason Jain ascetics accept a little food and not all the food from one house is because that way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and ascetics do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows.

Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance, they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any footwear at any time. They move about on bare feet all their life. The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide proper spiritual guidance to people. They do not stay more than a few days in any one place except during the rainy season, which is about four months in duration. The ascetics generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them.

Loch: The Jain ascetics after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bears the pain of plucking of the hairs calmly.

Clothing: Female ascetics and Svetambara male monks always wear un-stitched or minimally stitched white clothes. Digambara Jain monks do not wear clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a K�mli. K�mli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati, which is a square or rectangular piece of cloth of a prescribed measurement, either in their hand or tied on their face covering the mouth. Svetambara ascetics have an Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Digambara ascetics have a Morpichhi and a Kamandal in their hands. This practice may vary among different sects of Jains but essential principle remains the same to limit needs.

They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. sex, age, wealth, poverty, or social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to everyone through the media of discussions, discourses, seminars and camps to attain spiritual prosperity.

The entire life of ascetics is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self-purification for self-realization. For the attainment of this objective, besides following laid-down guidelines, they perform the daily worship, and perform other austerities.[3]

Monastic ranks[edit]

White-clothed Acharya Kalaka

Full munis in both the Svetambara and Digambara traditions[4] are assigned to different ranks as mentioned in the Namokar Mantra:

  • Acharya: leader of the order
  • Upajjhaya: a learned monk, who both teaches and studies himself
  • Muni: an ordinary ascetic

But over a period of time, many designations were designed as mentioned in shastras like gani, pannyas, pravartak etc.

In the Digambara traditions, a junior monk can have several ranks:

  • Ailak: uses one piece of cloth
  • Kshullak: uses two pieces of cloth
  • Aryika: all women ascetics wear clothing

The Terapanthi sect of the Svetambara has a new rank of junior monks, samana.

Conferring a title[edit]

The Jain monks, after being initiated that is, after receiving the diksha become immersed in such activities as meditation, seeking knowledge, acquiring self-discipline etc. Proceeding on the path of spiritual endeavor, when they reach a higher level of attainment, their spiritual elders, for the preservation of the four-fold Jain Sangh, confer upon them some special titles.

The title of Acharya: This title is considered to be very high and involves a great responsibility. The entire responsibility of the Jain Sangh rests on the shoulders of the acharya. Before attaining this title, one has to make an in-depth study and a thorough exploration of the Jain Agams and attain mastery of them. One must also study the various languages of the surrounding territory and have acquired a through knowledge of all the philosophies of the world related to different ideologies and religions.

The title of Upadhyay: This title is given to a monk who teaches all the ascetics, and has acquired a specialized knowledge of the Agams (Scriptures).

The title of Panyas and Gani: To secure this title, one should have acquired an in-depth knowledge of all the Jain agams. To attain the status of Ganipad one should have a knowledge of the Bhagawati Sutra and to attain the Panyas-pad one should have attained a comprehensive knowledge of all the aspects of the agams.

The Jain monks, on account of the mode of their life, are unique among all the monks. The entire life of ascetics is dedicated to spiritual welfare of their souls; all their objectives, and all their activities are directed towards elevating their souls to the Paramatma-dasha, the state of the Supreme Soul.

Above description is related to Svetambar Monks.

Main concept of renunciation is same in both Svetambar and Digambar sectss. But there are some differences in what they keep and how they take Gochari/Ahar. Digambar Monks do not wear any cloths. Elak waers one cloth. Khulak wears two clothes. Digambar Nuns wear white clothes. All of them keep Morpichhi and Kamandal. All of them eat once a day from "Choka". These chokas are arranged by householders and they invite Monks and nuns to accept the food from there. Digambar monks and elaks eat standing up and in their hands. Khulaks eat in one utensil. Nuns eat in their hand or in utensil. [3]

Mahavratas[edit]

Five Mahavratas of Jain Ascetics

As prescribed by ancient texts such as the Acharanga, the requirements on full ascetics are strict and emerge from the teachings of Mahavira. The five Mahavratas are the five great vows that full ascetics observe.

  1. Nonviolence (Ahimsa)
  2. Truth (Satya)
  3. Non-stealing (Asteya)
  4. Chastity (Brahmacharya)
  5. Non-possession/Detachment (Aparigraha)

For lay Jains, who may marry and possess property, there is a corresponding set of Five Vows, the Anuvratas.

Guptis and Samitis[edit]

Apart from the Mahavratas, ascetics also observe the Three Restraints and Five Carefulnesses.

The Three Restraints

  • Mind (Managupti)
  • Speech (Vacanagupti)
  • Body (Kayagupti)

The Five Carefulnesses

  • While walking (Irya Samiti)
  • While communicating (Bhasha Samiti)
  • While eating (Eshana Samiti)
  • While handling their fly-whisks, water gourds, etc. (Adana Nikshepana Samiti)
  • While disposing of bodily waste matter (Pratishthapana Samiti)

Mahavira's asceticism[edit]

The Jain text of Kalpasutra describes Mahavira's asceticism in detail, from whom most of the ascetic practices (including the gupti's and samitis) are derived:[5]

The Venerable Ascetic Mahavira for a year and a month wore clothes; after that time he walked about naked, and accepted the alms in the hollow of his hand. For more than twelve years the Venerable Ascetic Mahivira neglected his body and abandoned the care of it; he with equanimity bore, underwent, and suffered all pleasant or unpleasant occurrences arising from divine powers, men, or animals.
—Kalpa Sutra 117
Henceforth the Venerable Ascetic Mahavira was houseless, circumspect in his walking, circumspect in his speaking, circumspect in his begging, circumspect in his accepting (anything), in the carrying of his outfit and drinking vessel; circumspect in evacuating excrements, urine, saliva, mucus, and uncleanliness of the body; circumspect in his thoughts, circumspect in his words, circumspect in his acts; guarding his thoughts, guarding his words, guarding his acts, guarding his senses, guarding his chastity; without wrath, without pride, without deceit, without greed; calm, tranquil, composed, liberated, free from temptations, without egoism, without property; he had cut off all earthly ties, and was not stained by any worldliness: as water does not adhere to a copper vessel, or collyrium to mother of pearl (so sins found no place in him); his course was unobstructed like that of Life; like the firmament he wanted no support; like the wind he knew no obstacles; his heart was pure like the water (of rivers or tanks) in autumn; nothing could soil him like the leaf of a lotus; his senses were well protected like those of a tortoise; he was single and alone like the horn of a rhinoceros; he was free like a bird; he was always waking like the fabulous bird Bharundal, valorous like an elephant, strong like a bull, difficult to attack like a lion, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold'; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour.
—Kalpa Sutra 118

Chaturmas[edit]

Main article: Chaturmas

Chaturmas means the four months of the monsoon, during which ascetics stay in one place. Staying in one place during the monsoon reduces the risk of causing accidental death to numerous insects and smaller forms of life that thrive during the rains.

During this period, it is a suitable time for lay Jains to have an annual renewal of the faith by listening to teachings of the Dharma and through meditation and vartas (self-control).

Notable historical Jain monks[edit]

Some of the notable Jain Acharyas in approximate chronological order, are:

Famous historical Jain nuns[edit]

  • Aryika Chandanbala
  • Sadhvi Yakini Mahattara
  • Sadhvi Mrigavati Shri Ji Maharj
  • Sadhvi Dev Shri Ji Maharaj
  • Sadhvi Jasvant Shri Ji Maharaj

Notable modern Jain monks[edit]

Acharya Vidyasagar, Digambara Jain monk
Sthanakvasi Jain monk

Some notable Jain monks currently living:

Notable modern Jain nuns[edit]

  • Ganani Arika Ratna 105 Vijayamathi Mataji
  • Ganini Pramukh Shri Gyanmati Mataji
  • Sadhvi sumangala shri ji maharaj
  • Sadhvi yashobhadraa shri ji maharaj
  • Sadhvi amitguna shri ji m.s. ( mata ji maharaj )
  • Sadhvi praguna shri ji maharaj
  • Sadhvi poornapragya shri ji maharaj
  • Sadhvi Kanakprabha
  • Sadhvi Acharya Chandana [9]
  • Samani Charitra Pragya [10]

See also[edit]

References[edit]

  1. ^ Jains in the World: Religious Values and Ideology in India By John E. Cort, Published 2001, Oxford University Press
  2. ^ www.jainstudy.org/jsc1.99-JainismAtAGlance.htm
  3. ^ a b "Welcome to Jainworld - Jain Monks nuns, Sadhu, Shraman, Muni, Sadhvi, Shramani, Ary�, Pranatip�taviraman Mahavrat, Mrishavadaviraman Mah�vrat, Adattad�naviraman Mahavrat , Maithunaviraman Mahavrat, Parigrahaviraman Mahavrat". Jainworld.com. Retrieved 2012-02-25. 
  4. ^ Vallely, Anne (2002). Guardians of the Transcendent: An Ethnography of a Jain Ascetic Community, University of Toronto Press, p. ???
  5. ^ Jacobi, Hermann (1884). (ed.) F. Max Müller, ed. The Kalpa Sūtra. Sacred Books of the East vol.22, Part 1 (in English: translated from Prakrit). Oxford: The Clarendon Press. ISBN 0-7007-1538-X.  Note: ISBN refers to the UK:Routledge (2001) reprint. URL is the scan version of the original 1884 reprint
  6. ^ The Lives of the Jain Elders, Hemachandra, Trans. RCC Fynes, Oxford World's Classics, 1998.
  7. ^ Mohan Lal (2006) The Encyclopaedia Of Indian Literature (Volume Five (Sasay To Zorgot), Volume 5 Sahitya Akademi. 8126012218 p. 4098
  8. ^ http://vidyasagarji.jainsadhu.com Aacharya Shri VidyaSagarJi Maharaj
  9. ^ Acharya Shri Chandanaji (1937-), Founder, Chief Director[dead link]
  10. ^ "Religious Studies". Religion.fiu.edu. Retrieved 2012-02-25. 
Retrieved from "http://en.wikipedia.org/w/index.php?title=Jain_monasticism&oldid=558449164"