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RELIGION
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tions with the persons in authority. Thus, during the time of great struggle and chaos the Jaina monks displayed their practical wisdom and sagacity to propagate the religion by trying to win over the royal assistance. The tendency to propagate religion sought its refuge in the royal power. “Casting away all their traditional seclusion from politics, the Jaina sages assumed the role of king-makers as in the case of the Gangas and the Hoysalas'! and also that religious tenets were to be subordinated to the political exigencies when the question of rejuvenating life in the country was at stake'. 2
This regular contact with the public and the kings and its constant anxiety to popularise the faith especially in the face of the rival religions forced Jainism to imbibe some of the practices then popular amongst the different sections of society. With the spread of Jainism outside the land of its origin (Magadha ) and especially in South India, Jaina monks came in contact with the people following various Aryan and Dravidian practices. Jainism too adopted some of these to make itself more acceptable. The monks were now permitted to observe local customs and practices. This new outlook is clearly visible in the words of Jinadāsa when he writes in the NC.: "Religion cannot flourish among the people who do not even know the social customs and etiquettes (logovayāra )". 8 The observance of local customs and practices was brought under exceptions ( avavada ) and the inonk resorting to it was not liable to be punished. Thus, even though "abstinence from food at night" is counted amongst the six vows of the Jaina monks, the NC. allows the monk to take food at night in the countries where it is a custom as in Northern India. * Monks were permitted to wear the clothes according to the customs of a particular region and also take food accordingly. The monks in
1. Dco, S. B., History of Jaina Monachism, p. 133. 2. Saletore, op. cit., p. 7; vide—Deo, op. cit., p. 133. 3. tiger for og gari fa, storiastrarfeda at gaat FANC. 2, p. 171.. 4. NG. 1, p. 154.
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