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A CULTURAL STUDY OF THE NISITHA CURNI
gst the monks and many of them took pride in styling themselves as Mantravādins. Though barred from having any contact with the heretics, the Jaina monk is allowed in the NG. to follow a Păsattha or a Parivvāyaga for learning the occult lore.1 The Jaina Acāryas and the monks versed in the art of exorcism have been mentioned as visiting tbe nunnery to treat the nuns obsessed by the jakkhas or spirits. 2 Thus, during this time of rivalry and competition and in consonance with the belief prevailing in the efficacy of incantation amongst the other religious schools in the country, the Jaina preceptors and monks appear to have indulged in claiming proficiency in this craft also.
From the earliest times caste or social status was no bar to a person for entering the Buddhist or Jaina order. Even during these centuries we find the monks being recruited from all the strata of society, i. e. the kings, the businessmen, the agriculturists, the carpenters etc;s yet the influence of their earlier social status had far reaching effects on their monastic life. We find special privileges being given to the kings, caravan-leaders and sons of the State-officers etc., who wanted to embrace the monastic life. The growing tendency for the propagation of the Church restricted the monks from having any contact with the people condemned by the society. In the NC. as seen before, 5 people have been divided into two groups-ajungita and jungita or sambhojika and asambhojika,? the latter being the people condemned by society with whom the Jaina monks were to keep no contact. The whole theory has been summed up by the author when the says : “The prestige
1. NC. 1, p. 141. 2. NO. 2, p. 262. 3. NC. 2, p. 235. 4. NC. 2, p. 90. 5. See-Chapter III. 6. NC. 2, p. 243. 7. NC. 2, p. 324.
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