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HISTORY OF JAINA MONACHISM
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wife took to nun-life when her husband became a monk. Similar was the case regarding mother and son. Many times, the persons impressed with the teachings of Mahāvīra took to monk life.
Besides these the Sthānānga6 gives the following causes of renunciation :
(1) chandā--renunciation on account of one's own free will for it, (2) rosā—due to anger, (3) parijuņņā—due to poverty, (4) suviņā-due to enlightenment in a dream,
paçissuta-on account of the fulfilment of a particular vow, (6) sāranitā—due to sudden remembrance of former birth, (7) rogiņītā-due to illness, (8) aņādhitā—due to humiliation by somebody, (9) devasannattī-due to enlightenment by the gods, and (10) vacchāņubandhitā-renunciation due to affection for one's son
who had already renounced the world.
Besides these, various methods were adopted to induce a person to become a monk. In this connection practices like creating trouble due to which a person became a monk (tuyāvaïttā), taking a person elsewhere and making him renounce (puyāvaittā), mutually interdependent or conditional renunciation by a pair of friends (sangārapavvajjā), and renunciation due to listening to religious instructions (akkhăta-pavvajjā), were also current. There were some people who took to monk life either to maintain themselves (ihaloga), or to obtain good food as well as to have a paraphernalia consistting of disciples around them (puraöpadibaddhā), or as a solace in lonely or orphaned life (vihagagai), or to get rid of debt (moyāvaitta), or on account of dainty food (parivuyāvaittā), or by becoming brave as a lion (sīhakhaïyā).8
The Ceremony of Renunciation :
Inspite of such varying motives of renunciation, the process of renunciation was carried on with full gravity and sincerity for every item in it.
5. Father renouncing owing to sons' renunciation: Uttar Chapt. XIV. 6. p. 473b. 7. Thăn. p. 128b; also p. 276ab. 8. Ibid.
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