The Doctrine of the Jainas, Described after the Old Sources c10.48

c10.48

§146. Equipped with these objects monks and nuns are fit for participating in the life of the community. The rhythm of this life is controlled by the seasons. The rainless season (uḍubadda-kāla) comprising winter and summer each lasting for 4 months (hemanta-gimhāo) is opposed to the rainy season (vāsāvāsā or -sa) (comp. Uvav. 29). It obliges both monks and nuns to abstain from travelling from place to place (gāmā- nugāmam dūijjittae) and to remain at a permanent residence (K. 1, 36f; Nis. 10, 40-43). The Pajjosavaṇākappa which name is more precise than Sāmāyārī give the regulations concerning this 4 months’ stationary life, the *pajjosavaṇā*. According to an alleged custom of Mahāvīra’s and the early community they come into power within the time of one month and a half after the rains (Pajj. 1-8) since then the prepared houses are already damaged by occupation. This licence sanctioning a belated observation of the rainy season is not in harmony with the regulation referred to by Ṭhāṇ. 308b; Nis. 10, 40f. saying that travelling *paḍhama-pāusamsi* is forbidden unless exceptional cases—danger, famine and other afflictions of an outward nature—enforce it. By this word we are to understand the first month of the *prāvṛṣ* consisting of Āsāḍha and Śrāvaṇa which, again, means the first half of the rainy season altogether. Travelling in this time (see again Ṭhāṇ. 308b) is allowed but for reasons of some inner spiritual need, e.g. instruction failing to take place, etc. Walks may not exceed a certain distance (Pajj. 62). These restrictions expire 5 or 10 days after it has stopped raining (Āyār. II 82, 20, 25; Nis. 2, 50).¹ This secluded way of living is necessary owing to the abundance of life which springs up in nature and which must not be damaged (Āyār. II 82, 1). For the same reason at all times greatest care must be taken when walking, and it is this care which, as a duty, takes the foremost place among the five circumspections (*samii*, § 173). In poetry the circumspect traveller appears in various characterizations (Āyār. I 24, 9 ff.); he must not run (Dasā 1, 1) nor is he allowed to be out at night or at dusk (K. 1, 47). In this respect Āyār. II 3 provides most accurate prescriptions. We here but mention the way of how to behave when on water (see also Nis. 18) along with the manner of resting on river banks (K. 1, 19) and of crossing great streams (K. 4, 27; Nis. 12, 42; Ṭhāṇ. 308b). Unsafe and politically disturbed districts should be avoided, and this warning may well be connected apart from others with the regulation that one should avoid visiting too often ten individually mentioned capital towns (Nis. 9, 19). Hence we see both monks and nuns leading a life of constant travelling, and we know of no permanent settlements. Nuns may not stay in close living communities (villages, etc.) for longer than four, monks not for longer than two months (K. 1, 6-9). We may assume that in most cases the time of their stay was much shorter, comp. the words gāme ega-rāiyā, nagare panca-rāiyā viharanti in Uvav. 29. Busy places like a main street, a square or a bazar and public localities as, for instance, a guest-house, the roots of bamboo and trees (comp. Ṭhāṇ. 157a), may be chosen for quarters by monks only (K. 1, 12f. 2, 11), and it goes without saying that the two sexes are not allowed to stay together in one house (K. 1, 27-30; exceptions Ṭhāṇ. 314a). For further regulations see Āyār. II 2; K. 1, 14 f. 31-34).