33-588: Pravacanasāra is a text composed by Jain monk Kundakunda in the second century CE or later. The title means "Essence of the Doctrine" or "Essence of the Scripture", and it largely deals with the correct ascetic and spiritual behavior based on his dualism premise. Kundakunda provides a rationale for nudity among Digambara monks in this text, stating that the duality of self and of others means "neither I belong to others, nor others belong to me, therefore nothing
66-451: A kamandalu (water pot) and shastras (scriptures). Śvētāmbara monastics wear white, seamless clothing. They also carry scriptures with them. Additionally, they have a rajoharan (woollen broom), dandasan (long stick), and alms bowl to beg for food . Chaturmas is the four-month monsoon period during which ascetics stay in one place to reduce the risk of accidentally killing insects and other small forms of life which thrive during
99-414: A home or possessions. They choose austerity, avoid services such as telephones and electricity. Monks engage in activities such as meditation, seeking knowledge and acquiring self-discipline. Jain monks and advanced laypeople avoid eating after sunset, observing a vow of ratri-bhojana-tyaga-vrata . Digambara monks eat only once a day and do not use utensils. The Yati of the Śvētāmbara sect and
132-488: A new village or town during traveling). The festival of Paryushana , celebrated by Śvetāmbaras falls during the Chaturmaas . The Śvetāmbara Murtipujak monks read and recite the holy text Kalpa Sūtra during Paryushana . The Kalpa Sūtra also prescribes the conduct monks must follow during the Chaturmaas. Digambara monks follow 28 vratas (vows): five mahāvratas (Great Vows); five samitis (regulations);
165-404: 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
198-479: A well-kindled fire he shone in his splendour. A Śvētāmbara initiation involves a procession in which the initiate symbolically disposes of his material wealth and makes donations. This is followed by another ritual in which the initiate receives a small broom made of wool called "Rajoharan" from their mentor as a symbol of welcome into the monastic order. The initiate then puts on monastic clothing and plucks out hair by hand. Further rituals formally initiate them into
231-644: Is mine and the ideal way for a monk to live is the way he was born". The text is written in Prakrit language, and it consists of three chapters and 275 verses. A modern English translation was published by Vijay K. Jain in 2020. First chapter consists of 92 verses and it describes attributes of supreme individual consciousnesses and outlines first steps of achieving that status. Second chapter consists of 108 verses and it describes laws of interaction between space, time particles, elementary matter particles, compound matter particles, motion and individual consciousnesses in
264-460: Is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. Such a soul is called siddha and is revered in Jainism . In Jainism , moksha is the highest and the noblest objective that a soul should strive to achieve. In fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. With
297-465: Is the rational faith in the true nature of every substance of the universe. Samyak Caritra or rational conduct is the natural conduct of a (soul) living being. It consists in following austerities, engaging in right activities and observance of vows, carefulness and controls. Once a soul secures samyaktva , mokṣa is assured within a few lifetimes. The fourteen stages on the path to liberation are called Gunasthāna . These are: Those who pass
330-541: The Bhattaraka of the Digambara Terapanth do not wander; they usually live in temples and perform daily rituals. The monks rise before dawn, most around 5:00 a.m. but some as early as 2:00 a.m. Five mahāvratas (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics. Although Jain householders are also required to observe them, ascetics are bound more strictly. Monks and nuns from
363-462: The Digambara traditions are assigned to ranks: In the Digambara tradition, an ascetic rises from kshullak (one who uses two pieces of cloth) through Ailak (uses one piece of cloth) to muni (or sadhu ). Over time a number of designations were mentioned in shastras, such as gani , pannyas and pravartak . The Śvētāmbara Terapanth sect has a new rank of junior monks, samana . Monks of
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#1732771826543396-446: The mokṣamarga or the path to liberation. According to Acharya KundaKunda 's Samayasara : Belief in the nine substances as they are is right faith (samyagdarśana). Knowledge of these substances without doubt, delusion or misapprehension, is right knowledge (samyagjñāna). Being free from attachment etc. is right conduct (samyakcāritra). These three, together, constitute the path to liberation. Samyak Darsana or rational perception
429-611: The Ācārāṅga Sūtra , most of the Śvetāmbara ascetic practices (including the restraints and regulations) are derived: 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 Mahavira 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. Henceforth
462-473: The Śvetāmbara Murtipujaka sect rise from muni to upaadhyaay, and later to acharya based on their knowledge of the scriptures and seniority . This is in accordance with the Namokar Mantra . Digambara monks wear no clothing. Digambara nuns (or Aryikas) wear plain, seamless white saris . All Digambara monks and nuns traditionally carry only three things: a mor-pichhi (peacock-feather whisk),
495-592: The Cosmos. Third chapter consists of 75 verses and it is aimed at delineating the bases of correct mendicant praxis. Acharya Amritchandra has written a commentary on Kundkund Acharya's Pravachansara titled Tattvadipika (i.e. the Lamp of Truth ). Acharya Jayasena has also written a commentary on Pravachanasara titled Tatparyavritti (i.e. the Purport ). Another commentary was written by Hemraj Pande in 1652 based on
528-690: 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 excrement, 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
561-532: The commentary on Samayasara by Rajmall. This article related to a book about Jainism is a stub . You can help Misplaced Pages by expanding it . Jain monasticism Jain monasticism refers to the order of monks and nuns in the Jain community and can be divided into two major denominations : the Digambara and the Śvētāmbara . The monastic practices of the two major sects vary greatly, but
594-432: The five-fold control of the senses ( pañcendriya nirodha ); six Şadāvaśyakas (essential duties), and seven niyamas (restrictions). Moksha (Jainism) Sanskrit moksha or Prakrit mokkha refers to the liberation or salvation of a soul from saṃsāra , the cycle of birth and death. It is a blissful state of existence of a soul, attained after the destruction of all karmic bonds . A liberated soul
627-579: The last stage are called siddha and become fully established in Right Faith, Right Knowledge and Right Conduct. Nirvāna means final release from the karmic bondage. When an enlightened human, such as an Arihant or a Tirthankara , extinguishes his remaining aghatiya karmas and thus ends his worldly existence, it is called nirvāna . Technically, the death of an Arhat is called their nirvāṇa, as he has ended his worldly existence and attained liberation. Moksha (liberation) follows nirvāṇa. However,
660-406: The major principles of both are identical. Five mahāvratas (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics of both the sects. Historians believe that a united Jain sangha (community) existed before 367 BCE, about 160 years after the moksha (liberation) of Mahavira. The community then gradually divided into the major denominations. However, no evidences indicate when
693-471: The means to liberation (moksha). The four jewels are called moksha marg . According to Jain texts, the liberated pure soul ( Siddha ) goes up to the summit of universe ( Siddhashila ) and dwells there in eternal bliss. According to Jainism, the Ratnatraya or "three Gems", samyagdarśana (correct perception), samyagjñāna (right knowledge) and samyakchāritra (right conduct), together constitute
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#1732771826543726-641: The monastic order. The Śvētāmbara Terapanth and Sthanakwasi sects request written permission from a person's parents before initiating them into the ascetic order. The earliest known texts often ask for ascetics to be in complete solitude, identifying the isolation of soul and non-soul. However, soon after Mahavira's nirvana ascetics organized themselves into groups. A few examples of ascetics living in complete solitude are found in both Digambara and Śvetāmbara sects. Jain ascetics are detached from social and worldly activities; all activities are aimed at self-purification for self-realization as well as to spread
759-541: The most senior. Each chief disciple was made responsible for 250 to 500 monks. The Jain sangha (community) was led and administered by an organised system consisting of acharyas (leaders), upadhyayas (teachers), sthaviras (motivators of self-discipline), pravartakas (preachers) and ganis (leader of smaller groups of monks). Other titles included panyasa (canonical text experts), mahattara (female leader) and pravartini (female preacher). The leadership of Jain order passed from Mahavira to Indrabhuti, who
792-461: The path of three jewels: Samyak darśana (Correct View), meaning faith, acceptance of the truth of soul ( jīva ); Samyak jnana (Correct Knowledge), meaning undoubting knowledge of the tattvas ; and Samyak charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as
825-451: The rains. This period is suitable for sravakas to renew their faith by listening to teachings of the dharma , meditation and vartas (acts of self-control). During Chaturmas , a few sadhus of each group give a daily pravacana or vyakhyana (sermon) attended mostly by shravakas and shravikas (lay followers of Jainism). During their eight months of travel, the sadhus give sermons whenever requested (most often when they arrive in
858-504: The right view, knowledge and efforts all souls can attain this state. That is why Jainism is also known as mokṣamārga or the "path to liberation". According to the Sacred Jain Text, Tattvartha sutra : Owing to the absence of the cause of bondage and with the functioning of the dissociation of karmas the annihilation of all karmas is liberation. From the point of view of potentiality of mokṣa , Jain texts bifurcates
891-470: The schism between the Digambaras and the Śvetāmbaras happened. Digambaras use the word muṇi for male monastics and aryika for female monastics. Digambara monks are also called nirgrantha (without bonds). Śvētāmbaras also use the word muṇi for male monastics but use the term sadhvis for female monastics. Mahavira had 11 chief disciples , Indrabhuti Gautama being
924-593: The souls into two categories: bhavya and abhavya . Bhavya souls are those souls who have faith in mokṣa and hence will make some efforts to achieve liberation. This potentiality or quality is called bhavyata . However, bhavyata itself does not guarantee mokṣa , as the soul needs to expend necessary efforts to attain it. On the other hand, abhavya souls are those souls who cannot attain liberation as they do not have faith in mokṣa and hence never make any efforts to attain it. According to Jainism, purification of soul and liberation can be achieved through
957-460: The terms moksa and nirvana are often used interchangeably in the Jain texts . An Arhat becomes a siddha, the liberated one, after attaining nirvana. In that night in which the Venerable Ascetic Mahavira died, freed from all pains, the eighteen confederate kings of Kasi and Kosala, the nine Mallakis and nine Licchavis, on the day of new moon, instituted an illuminations on the Poshadha, which
990-438: The word of Jainism . They follow established guidelines for daily worship and austerity. The monk's daily routine is broadly structured by three ideological formulae: the five great vows ( mahavrata ), the eight matrices of doctrine ( pravacana-matrka ), and the six obligatory actions ( avasyaka ). The first two are restrictions, and the third is positively framed in what the monk is encouraged to do daily. Ascetics do not have
1023-544: Was a fasting day; for they said: 'Since the light of intelligence is gone, let us make an illumination of material matter!'(128) A liberated soul dwells in Siddhashila with infinite faith, infinite knowledge, infinite perception, and infinite perfection. According to the Jain text, Puruşārthasiddhyupāya : Having achieved the ultimate goal, knowing everything that needs to be known, and enjoying eternal and supreme bliss,
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1056-431: 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
1089-487: Was succeeded by Sudharma (607–506 BCE). After 12 years, it was further passed on to Jambu (543–449 BCE), Prabhava (443–338 BCE) and Shayyambhava (377–315 BCE). Historians believe that a united Jain community existed before 367 BCE, about 160 years after the moksha (liberation) of Mahavira. The community then gradually divided into two denominations : the Digambara and the Śvētāmbara . The Kalpa Sūtra describes Mahavira's asceticism in detail; from it and from
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