Jain Shraman Veshbhusha Ek Tattvik Vivechan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Shraman Veshbhusha Ek Tattvik Vivechan" by Onkarlal Sethiya, covering the key points discussed:

The book "Jain Shraman Veshbhusha Ek Tattvik Vivechan" by Onkarlal Sethiya delves into the philosophical and psychological significance behind the attire and accoutrements of Jain ascetics (Shramanas). It argues that a Shramana's attire is not merely outward appearance but a profound indicator of their life's dedication, inner transformation, and the practicalities of their spiritual path.

Core Argument: Inner and Outer Aspects of Life

The text begins by drawing a distinction between the inner and outer aspects of life. The inner aspect, termed "Nishchay Nay" in philosophical terms, represents the absolute truth and is paramount for spiritual attainment. The outer aspect, or "Vyavahar Nay," serves as the context for the inner truth and, while not the ultimate goal, holds practical importance for worldly life and interaction with society. Jain Shraman life is fundamentally dedicated to spiritual practice, conquering passions and attachments to reach the soul's true kingdom. While the inner path is independent of outward forms, the outer presentation has practical utility and symbolic value for the ascetic and for societal perception.

The Debate on Clothing: Clothed vs. Unclothed (Savastra vs. Avastra)

A significant discussion revolves around whether Jain ascetics should be clothed or unclothed.

Arguments for Unclothed (Digambara): This perspective views clothing as possession (parigraha) and thus to be renounced. It also emphasizes the need for ascetics to conquer shame, with clothing being seen as a cover for weakness.
Arguments for Clothed (Svetambara): This view posits that the conquest of shame and other mental attachments lies in controlling the mind's faculties, with external objects like clothing being secondary. The distinction between Digambara and Svetambara traditions stems from this fundamental difference.

Historical Context: The Traditions of Parshvanatha and Mahavira

The text traces the historical development of clothing practices within Jainism:

Parshvanatha's Tradition: Ascetics in the tradition of the 23rd Tirthankara, Parshvanatha, are believed to have worn garments of various colors, including white.
Mahavira's Tradition: The tradition of the 24th Tirthankara, Mahavira, encompassed both clothed and unclothed ascetics. This led to the categorization of ascetics into two groups:
- Jinkalpi (Jina-like): These ascetics did not wear clothes, lived outside settlements, and primarily resided in caves. They were considered "Vitrag" (free from passions).
- Sthavirkalpi (Elder-like): These ascetics wore white garments. Their vows and principles were the same as Jinkalpis, but their external practices, particularly regarding clothing, differed.

The Meeting of Keshiswamy and Gautam Swami

The text highlights the famous meeting between Keshiswamy (from Parshvanatha's tradition) and Gautam Swami (Mahavira's chief disciple) in Shravasti. Their dialogue addressed the divergence in practices, particularly clothing. Gautam Swami explained that true asceticism (Shramanya) depends not on being clothed or unclothed but on knowledge, perception, and conduct, and on achieving states of detachment. Clothing, in this context, is merely for practical purposes of life and identification.

The Rise of Sthavira-Kalpa and White Clothing

The Sthavira-Kalpa tradition gained prominence. The text suggests that the gradual weakening of physical constitution over generations made the strict observance of Jinkalpa difficult. Furthermore, the need for "Lok Sangraha" (collectivization or upliftment of the world) and increased interaction with society necessitated an external presentation that was not an affront to popular sensibilities. This led to the widespread adoption of white clothing.

The Symbolism of White: Purity and Absence of "Mala"

White is presented as a fundamental color, devoid of external "mala" (impurities). In a subtle sense, other colors are formed by the combination of "paramanu punj" (atomic clusters) that alter the basic white substance. These atomic clusters, even if vibrant, are considered a form of "mala." White, therefore, symbolizes the purity and unblemished nature of the Jain ascetic's life, free from worldly impurities like desire (eshaNa) and uncontrolled behavior (avirati), and the constant striving to eradicate residual passions and karmic matter. The ultimate goal is the soul's pure, unhindered, and pristine state.

The Nature of Attire: Loose and Unstitched Garments

The text discusses the preference for loose and unstitched garments across Indian religious traditions, including Jainism.

Symbolism of Loose Clothing: Loose attire represents a calm, undisturbed, and natural way of life, free from the mental tension often associated with tight clothing.
Practicality and Health: Loose garments allow for the direct contact of air and sunlight with the body, which is beneficial for health. This is particularly important for ascetics, as their rigorous path leaves little room for proper medical care if they fall ill. Preventing illness through good health practices is thus crucial.

Barefoot Walking (Nishpadatrāṇatā)

The prohibition against wearing footwear is a significant aspect of Jain asceticism.

Philosophical Basis: This practice, common to Vedic, Buddhist, and Jain traditions, emphasizes the ascetic's journey on foot. It's argued that relying on vehicles weakens the strict adherence to ascetic principles.
Benefits of Barefoot Walking:
- Spiritual: It fosters a deeper connection with the earth and promotes humility.
- Health: Direct contact with the ground, especially the cool morning sand, is considered beneficial for various ailments related to Pitta dosha (body heat) and promotes mental alertness.
- Social Impact: Foot-traveling ascetics interact with a wider range of people, including the uneducated rural population, thereby facilitating genuine spiritual discourse and inspiration. This contrasts with urban-centric proselytizing which may not reach those most in need.
Rejection of Footwear: While other traditions have adopted various forms of footwear, Jain ascetics continue to adhere to the practice of going barefoot, demonstrating their commitment to non-possession and unadulterated spiritual practice.

The Mukhavastrika (Mouth Cloth)

The Mukhavastrika is a crucial part of the ascetic's attire.

Philosophical Rationale: The primary reason for its use is to prevent the violence (himsa) to microscopic air-bodied beings (vayukayika jivas) that can occur through the exhalation of air and sound when speaking. It is linked to the Jain principle of "Yatna" (carefulness and mindfulness).
Practicality: While the precise method of using it (worn on the face or held in hand) is debated, wearing it consistently on the face is seen as more practical for continuous speaking. It helps prevent accidental lapses in mindfulness.
Historical Evidence: Historical illustrations suggest that wearing the Mukhavastrika during specific rituals, like cremation, was common, indicating its integral role.
Broader Significance: The practice can also be seen as a way to prevent foreign particles from entering the mouth, similar to surgical masks used in modern medicine, albeit with a distinct spiritual and ethical dimension.

Wooden Utensils (Kashthapatra)

Jain ascetics are prohibited from using metal utensils and are prescribed wooden ones.

Non-Possession (Aparigraha): This rule reinforces the principle of non-possession. While attachment is mental, the choice of less valuable external objects helps detach the mind. Expensive utensils might attract undesirable attention or attachment.
Symbolism: Wood floats on water, symbolizing the ascetic's journey across the "ocean of existence" to liberation. It represents lightness and the ability to overcome worldly obstacles.

The Rajoharan (Feather Duster)

The Rajoharan, made of soft woollen threads, is essential for protecting small creatures.

Ahimsa (Non-violence): The primary purpose of the Rajoharan is to gently sweep away any micro-organisms or insects that might be present on the ground, on seating surfaces, or in the path of movement, thus preventing inadvertent harm. It is a tangible manifestation of the ascetic's commitment to ahimsa in every action.

Conclusion

In conclusion, the book emphasizes that the attire and accoutrements of a Jain ascetic are not mere external adornments but deeply intertwined with their core spiritual principles, particularly the Five Great Vows (Panchamahavrata). While the soul itself is the ultimate means of liberation, external aids like carefully chosen attire and instruments play a supportive role. The selection of these items is guided by the principle of aparigraha and the preservation of all vows, signifying a simple, desireless, sattvic, and pure life. The book asserts that the adherence to these practices, even if seemingly outdated to some, is rooted in a profound understanding of the ascetic path and a commitment to spiritual discipline.