A New Contribution to the Discussion of a Problem of Jaina Monastic Discipline
Summary
The article reviews Dr. Colette Caillat’s 1965 French thesis, translated into English in 1975, which examines Jaina monastic discipline. The work is divided into three parts. The first part explores Jainism’s relationship with Buddhism and Brahmanism, and categorizes Jaina texts on monastic discipline. The second part details the structure of Jaina monastic life, while the third part investigates the Jaina concept of expiation. Caillat’s main argument is that Jaina monastic ideals evolved historically, shifting from an early ideal of solitary wandering to a later ideal of collective living. She bases her study on the first three chapters of the *Vyavahārasūtra*, along with its Prakrit and Sanskrit commentaries, and on contemporary Indological writings. The evidence discussed includes the distinction between early and classical Jaina texts. Caillat argues that early texts like *Kalpasūtra*, *Vyavahārasūtra*, and *Nigranthasūtra* reflect an original tradition of solitary wandering, whereas later texts like *Jitakalpasūtra* and its commentaries represent a later custom of collective living. She also examines the hierarchical organization of the Jaina church, noting the evolution of units like *gaccha*, *kula*, and *saṅgha*. In discussing expiation, Caillat highlights the concept of *paribhara*, which was eventually replaced by *tapas* (mortification). She analyzes the ten classical expiation types (*prāyaścittas*) and argues that the classical commentators, lacking historical context, often misinterpreted or mythologized the original meanings of early disciplinary rules. The author of this review, K. K. Dixit, offers a historical critique of Caillat’s thesis. He agrees with her distinction between early and classical texts but argues that her thesis would be stronger with a more explicit historical perspective. He suggests that the shift from solitary to collective living was not a complete replacement but a gradual evolution, reflecting different approaches to spiritual attainment across different eras of Jaina history.
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Conclusion
Dr. Colette Caillat’s thesis offers a comprehensive examination of Jaina monastic discipline, analyzing foundational texts, classical commentaries, and historical evolution. A key finding is the distinction between early and later Jaina monastic ideals: early texts emphasize solitary wandering, while later authors advocate collective living within the *gaccha* institution. The review critiques Caillat for overlooking this historical development, noting that classical commentators projected later institutional structures onto older texts. The work significantly contributes to Indology by systematically categorizing monastic texts and disciplinary procedures. However, its methodological limitations—specifically the lack of a historical perspective—are identified as a major shortcoming. The thesis remains a valuable resource, providing crucial insights into the evolution of Jaina monastic organization, punishment, and the shifting theological concepts of expiation, thereby enriching the broader study of Indian religious history and culture.