The Basics Of Jainism: 03 ►Life of a Monk

In the age of 22 tirthankaras prior to Mahavira propounded a harmonized and equanimous conduct. The monk and nun observed fourfold vows—

1. Non-violence
2. Truth
3. Non-stealing
4. Non-possession

Lord Mahavira observed the disciples of lord parshwa the 23rd tirthankar grew indifferent to the vows of celibacy and non-possession. He expanded the four major vows into five—

1. Non-violence
2. Truth
3. Non-stealing
4. Celibacy
5. Non-possession

He as much emphasized celibacy and non-possession as non-violence.

Once Gautam, the disciple of Lord Mahavira, came to Shravasti with his disciples Kumar Shraman Keshi, the disciple of Lord Parshwa, was already there. Gautam halted in a garden name Kausthakh, Keshi camped at tinduk garden. Their respective disciples noticed the group related to lord parshwa. Few doubts were in their mind. "How be it that our goals are same still our approaches are different? Why is there the difference of four or five vows?" The matter came to the notice of Gautama and Keshi. The doubts of their respective group proposed for an immediate solution. It was decided to have a congregation.

Gautama went to tinduk garden with his disciples. Keshi received them and offered them seats. On being questioned regarding the reason for multiplying the great vows, Gautam said, "The monks in the era of Lord Parshwa were rijujada^[1]. They precisely grasped the meaning of vows. Lord Parshwa prevented his disciples for possession. Thus the monks understood that we have to follow celibacy too. But the milieu (atmosphere) is different today. Monks of today are prone to vakrajada^[2]. They tend to go in for literal meanings. Certain monks of this tradition started to propagate the view that Lord Parshwa never forbade incontinence. Lord Mahavira paid attention to the situation and expanded the great vows to include the two other great vows of celibacy and non-possession.

Keshi's disciple found that their doubts had resolved. Keshi himself was highly impressed. He saw his feeling echoed by his disciples and it was decided to join the order of lord Mahavira. It was a glorious achievement of Gautama. It was a landmark in the history of the Mahavira's Order. Gautam initiated Keshi and his disciples in the tradition of five-fold vows.

In the "Thanam Sutra", here are two types of religious codes of conduct propounded by lord Mahavira: the Agara and the Anagara. The former relates to the laity while the latter is concerned with the monks and nuns. Both of these categories require one to observe certain vows viz. the mahavratas (greater vows) and anuvratas (lesser vows). It is crucial for monks and nuns to follow the mahavratas as an indispensable part of their code of conduct, whereas the laity is given some concessions with regard to their observance and have follow the anuvratas. The mahavratas are five in number:

1. Non-violence
2. Truth
3. Non-stealing
4. Celibacy
5. Non-possession

1. Non-violence:
   This is the first great vow that enjoins complete abstinence from causing injury to all living beings, irrespective of size or species. One must not only avoid self-indulgence in physical, mental and verbal violence, but must not encourage others to indulge in acts of violence. Since Jainism's understanding of non-violence is very broad and rigorous, certain problems may arise for those who wish to live a life of complete non-violence. For instance, one may question, according to Jainism is cooking a form of violence? If so, how can a non-violent monk sustain life? The answer is that violence has to be done in cooking, and an ascetic cannot engage in this activity. However, the monk can receive whatever a householder has prepared for himself as alms without accumulating any sins. The questions may still persist. The monk may not cook himself, nor can he endorse the act of cooking, yet if he can accept food that is cooked by the householder, then why shouldn't he be considered a partner in that act of violence? The answer is, the ascetic would be at fault in taking alms only if he commits any violence directly or indirectly. Since the food is not prepared for the monk but for the householders, hence the former is not responsible for any act of violence. The monk has no connection with the food. If it was being prepared for the monk and the householder jointly then, that food becomes unacceptable (akalpaniya) for the monk.

   The monk cannot take anything that is disrespectfully offered by the householders. To take something that has not been offered amounts to theft and is totally prohibited for a monk.

   Throughout his life, an ascetic has to abstain from causing injury to every type of living beings whether they are earth-bodied, water-bodied, plants, mobile or immobile beings.

2. Truth:
   The second great vow means the complete renunciation of all kinds of lies, be they of mind, speech or body. A monk can never tell a lie even to save his or another's life or to protect his religious life. Furthermore, the truth spoken by the monk should not hurt anybody's feelings. That's why he cannot appear as a witness in any court of law. Violence through speech is also considered as untruth and is strictly prohibited for an ascetic.


3. Non-stealing:
   This great vow entails renouncing all forms of theft and not accepting anything without the laity explicitly offering it. Staying in a residence without permission or initiating a willing person into the ascetic order without the agreement of their guardian is also considered as an act of theft.


4. Celibacy:
   The fourth great vow entails the total renunciation of all kinds of sexual pleasures of mind, speech and body. In observing this vow, the monks and nuns cannot touch a person of the opposite sex, not even an infant or a family member. In addition, they must maintain a certain distance whilst in conversation. For instance, they cannot sit on a common seat with a member of the opposite sex.


5. Non-possession:
   This is the fifth great vow. It entails total abstention from all kinds of possessions, property, wealth and attachments. Ascetics cannot own any item other than those essential for their most basic existence. Parigraha (possession) is of two types:
   1. External parigraha which consists of the hoarding of gold, silver, cattle etc.
   2. Internal parigraha which consists of anger, pride, greed, deceit, delusion etc.

Since ascetics own nothing, if they occasionally need something, such as a needle, they can borrow it from a householder but must return it before sunset. If by mistake he or she forgets to return it or keeps it or looses it, then they have to atone for it.

There is one additional vow, equal to the five great vows. This is the renunciation of all kinds of food and drink starting from sunset to sunrise throughout one's life. One cannot take even medicine during the night however acute the disease may be.

Lord Mahavira also ordained fivefold (samiti) discretion—

1. Irya - discreet movement
2. Bhasa - discreet utterance
3. Aishana - discreet way of bringing alms and intake food.
4. Adaan nikshepa - discreet acceptance and handling of utensils
5. Utsarga - discreet reply to the calls of nature

He also prescribed the three-fold Guptis (restraints)—

1. Restraint of mind - Prevention of the influx of thought.
2. Restraint of speech - Control over ones speech.
3. Restraint of body - Keeping the body steady.

Jain monks do not stay in any one place for more than a month, except during the chaturmas (a period of four months), when they are prohibited from travelling. For these four months, they spend their time regarding scriptures and delivering sermons to the laity. They practice meditation, take vows of silence, practice yogasana and perform penance. In addition, they also do pratikramana (seek forgiveness for mistake done unknowingly in vows) as well as pratilekhana ^[3]twice a day. Ascetic cannot use the pots and utensils made of metals but that of clay or wood. While travelling, svetambara Jain ascetics carry their simple white clothes with them. In addition, these ascetics keep mukhvastrika (a neat white piece of cloth) over their mouths for these reasons: (i) it is their emblem; (ii) because it reminds them to constantly control their speech; and because (iii) it saves germs in the air from being killed by coming into direct contact with the warm breath.

One becomes an ascetic if one wishes to uplift his soul and sacrifice all worldly pleasures. To achieve this goal, one must renounce the life of a layperson and give up all possessions. It is a difficult path, but those who follow it, lead a happy and peaceful life. They live free from any kind of physical, mental and emotional tension. They are not worried about their future because they dedicate their lives to their guru who in turn, takes care of them. It is the guru who them to develop the internal power of his disciples. As a result, the monks and nuns are aware of their duties and lead a happy and peaceful life.