Jain Dharm Me Achelkatva Aur Sachelkatva Ka Prashna

Here's a comprehensive summary of the provided Jain text, "Jain Dharm me Achelkatva aur Sachelkatva ka Prashna" by Sagarmal Jain:

Central Theme:

The book delves into the historical and doctrinal debate within Jainism regarding Achelkatva (non-possession of clothes, i.e., nudity) and Sachelkatva (possession of clothes) among ascetics (munis). This has been a point of contention since ancient times, leading to the formation of different sects like the Shvetambara and Digambara.

Key Arguments and Historical Context:

• Ancient Origin of the Debate: The issue of nudity versus clothing for ascetics is as old as the Nirgrantha tradition itself. The current division between Shvetambaras and Digambaras largely stems from this very debate. Historically, this conflict led to the split of the North Indian Nirgrantha Sangha and the emergence of the Yapaniya sect.

• Interpretations by Different Sects:

  • Digambara: Strictly believes that only a completely nude (Achela) ascetic can be a true muni. Possession of any garment, even a loincloth, disqualifies one from being a muni.
  • Shvetambara: Argues that munis can be both nude (Achela) and clothed (Sachela). They also contend that current circumstances make nudity impractical for munis.
  • Yapaniya: Occupies a middle ground. They consider nudity (Achelkatva) the superior path but permit the possession of clothing in exceptional circumstances as a tool for asceticism. They view nudity as the "utsarga" (ideal) path and clothed asceticism as the "apavada" (exceptional) path.

• Historical Sources and Their Limitations: The author emphasizes the importance of examining historical evidence beyond sectarian claims. Key sources include:

  • Ardhamaagdhi Agamas (Shvetambara canon): Texts like Acharangasutra, Sutrakritangasutra, Uttaradhyayana, and Dashavaikalika are considered relatively ancient and reflect a pre-sectarian viewpoint.
  • Pali Tipitaka: Mentions of nude ascetics are considered important and closer to the truth.
  • Mathura Sculptures: Ancient Jain images and their inscriptions from the 1st-2nd centuries CE are considered highly authentic and corroborative evidence.
  • Limitations: The author notes that many Shvetambara and Digambara texts are later compositions influenced by sectarian biases. Shauraseni Agamas like Kasayapahuda are less helpful regarding clothing. Texts like Mulachar, Shkhandagama, and Kundakunda's works are dated later than the 6th century CE. Early Vedic and Puranic mentions of nude ascetics are difficult to definitively link to the Jain tradition.

• Position of Former Tirthankaras:

  • Rishabhanatha: Jain tradition generally accepts that Rishabha, the first Tirthankara, practiced and advocated for nudity (Achelkatva). Both Shvetambara and Digambara traditions agree on this.
  • Parshvanatha (23rd Tirthankara): The Uttaradhyayana Sutra explicitly states that Parshvanatha followed the "Sachela" (clothed) tradition. The term "Santaruttara" is associated with his followers.
  • Intermediate Tirthankaras: The Shvetambara tradition suggests a difference in the ascetic practices of Rishabha and Mahavira compared to the 22 intermediate Tirthankaras. Some texts indicate the intermediate Tirthankaras followed a mixed path (Sachela-Achela), while others suggest they were primarily clothed.

• Mahavira's Practice:

  • Initial Stage: Mahavira began his ascetic journey by accepting a single garment, likely due to family pressure during the cold season in North India. This initial acceptance of a garment is referred to as "anudharm" (following tradition or custom).
  • Transition to Nudity: Shortly after his initiation (over a year later), Mahavira renounced the garment and became completely nude (Achela). This transition marks his ultimate commitment to the ideal of nudity.
  • Influence of Other Traditions: The author suggests that Mahavira's initial garment acceptance might have been influenced by his ancestral Pārshva-patya (followers of Parshvanatha) tradition, while his later renunciation of clothing could have been influenced by the Ajeevaka tradition, which was strictly nude.

• Reasons for the Introduction of Clothing into the Nirgrantha Sangha:

  1. Acceptance of Women Ascetics (Aryikas): Women were likely initiated with clothing due to societal modesty and physical reasons. This later opened the door for ascetics to accept clothing in exceptional circumstances, such as illness.
  2. Initiation of Youth: Young ascetics might have been permitted to wear clothes due to potential physiological phenomena like nocturnal emissions, which could cause social embarrassment. This led to the distinction between Sāmayika Charitra (initial vows) and Cheda-upasthāpanīya Charitra (full vows), with the latter requiring complete detachment.
  3. Severe Cold in North India: The intense cold in Northern India, particularly in the Himalayan foothills and Rajasthan, necessitated clothing for elderly or weak ascetics to endure the harsh winters. This led to the concept of "Sthavirakalpa" (practice of elders), allowing for a woollen garment (blanket) for warmth. Sculptures from Mathura depict nude ascetics with blankets.
  4. Integration of Parshva's Followers: When followers of Parshvanatha joined Mahavira's Sangha, some may have retained their clothed practice, leading to a mixed system of clothed and unclothed ascetics.

• The "Santaruttara" Term: The author discusses the term "Santaruttara" associated with Parshvanatha's followers. He refutes later Shvetambara interpretations that define it as luxurious or specific clothing. Instead, he explains it, citing Acharya Shilanka, as ascetics wearing two garments – an upper and a lower garment, where the upper garment might be worn or kept aside as needed. This concept of wearing two garments is still present in the Digambara tradition with the roles of Kshullaka (two garments) and Ailaka (one garment).

• Yapaniya Tradition's Approach:

  • Acceptance of Both: The Yapaniyas recognized both "Utsarga Linga" (ideal state of nudity) and "Apavada Linga" (exceptional state of being clothed).
  • Conditions for Clothing: They permitted clothing under specific conditions: for individuals from noble families, the shy, young ascetics struggling with desire, those with physical deformities, and those unable to bear the cold.
  • Acceptance of Female Ascetics: They clearly permitted women ascetics to wear clothes.
  • "Bhajya" (Probable) Purity: Unlike Digambaras, who believed a clothed person, even a Tirthankara, cannot attain liberation, the Yapaniyas believed in the possibility of spiritual purity and liberation even for the clothed. This liberal and anekanta (non-one-sided) view distinguished them.

• Jinkalpa and Sthirakalpa:

  • Jinkalpa: Initially, this referred to the strict, nudity-focused practice of Mahavira. Over time, the definition evolved. In Shvetambara tradition, it came to include those who lived solitarily and followed the ideal path. In Yapaniya tradition, Jinkalpis were those who had conquered passions, endured hardships, and lived like the Jinas, generally remaining nude.
  • Sthirakalpa: This referred to practices that allowed for exceptions and compromises, including the acceptance of clothing in certain situations.

• Divergence and Causes of Division: The author concludes that the differing interpretations and the rise of pride in their respective practices led to the eventual schism. When the Shvetambaras declared the Jinkalpa obsolete and the Digambaras rigidly adhered to absolute nudity, the division became insurmountable.

Conclusion:

The book highlights that the debate over clothing for ascetics is deeply rooted in Jain history and has been shaped by various factors including differing interpretations of scriptures, societal norms, climatic conditions, and the need for pragmatic adaptation. While nudity remains the ideal in Jainism, the historical evolution shows a complex interplay of principles and practical necessities that led to the divergent paths of the Shvetambara, Digambara, and Yapaniya traditions. The author advocates for an honest examination of both textual evidence and historical context to understand the roots of this enduring debate.