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HISTORY OF JAINA MONACHISM
239 or giving punishment for an ugghäïya when anugghäiya was committed or vice versa, made a person liable for punishment.135
Cases of Quarrel and Misbehaviour:
Another duty of the superiors was to see that no contact was kept with those who had separated themselves owing to a quarrel (vuggahavakkanta ?). Those who gave food, drink, eatables or chewables, clothing and other requisites, residence or instructions to those who had fallen out owing to a quarrel had to undergo the 'parihara' punishment.136 This indicates that the monks were not always a contented and peace-loving community under all circumstances.
Along with quarrels, kidnapping (avaharaï) of others's disciples (seha) was looked upon as a fault as that was likely to give rise to illfeeling and quarrel when the novice belonged to an ācārya of another gana or to a heretical creed, respectively,137
External Relations of the Church:
As in the case of the internal management, so in the matter of external relations, the monks had to abide by certain rules.
(1) Relations with persons in authority:
To avoid political controversies entering into church affairs, the monks were forbidden to make friends with (attikarel), or show profound respect to (accikarei), or use for one's purpose (atthikarei) the king, or king's bodyguards (räyärakkhiyam), or the protector of the city (nagararakkhiyam), or of the trading centre (niggama), or of the country (desa),128 or of the village (gama), or of the boundaries, or of the forest.139
Along with this, monks were disallowed to go frequently to enemical regions140 and in cases of revolution (rajjapariyatța), the monks were asked to obey the laws of the former king till a new successor was selected. When the latter was selected they were asked to obey the new king.141
It would be clear from the above rules that the Church was shrewd enough to abstain from any political entanglement, and sought quietly to spread its hold on the masses with political neutrality.
135. Nis., 10, 15-18. 136. Ibid., 16, 16-24. 137. Ibid., 10, 11-12. 138. Ibid., 4, 1-18. 139. Ibid., 4, 40-48. 140. Ibid., 11, 71.
141. Vav. 7, 22-23: Interpretation by Muni KEVALAVIJAYAJI.
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