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HISTORY OF JAINA MONACHISM
367 monk asked the child to hold the 'rajoharana', and it did. Hence the matter was decided in favour of the father.
The Niśīthacūrnil4 gives permission to the following six types of children who could be ordained:
(1) a child all the members of whose family wanted to join the order; (2) a child all the relatives except the father-monk of whom were
dead, (3) an orphan with right faith; (4) an orphaned issue of the sejjāyara;
(5) the issue of a raped nun; and (6) a child where there were chances of benefiting the kula, gana or
the sangha through state officers. The same considerations were shown towards a eunuch who was normally not allowed entry. But if he were dear to the king, or able to look after the welfare of the 'gaccha' in cases of royal disfavour, or an able physician who could look after the ill, then he was initiated. But, even then, by hook or crook he was to be driven out of the 'gaccha’.15
It seems, therefore, likely that the Church tried to please the ruling power, and avoided, as far as possible, enmity with the king. On the contrary, it did not lose any opportunity of getting benefit out of it for the spread of the Order.
Initiation and Confirmation:
When a person wishing to renounce the world came to the monks, only the 'gītārtha' (well-versed) among them was allowed to give him ordination.16 Before that, however, the candidate had to seek permission of his dependents for renunciation.
The candidate was asked various questions regarding his whereabouts and the motive of his renunciation. If he replied properly to these questions then only he was initiated (pavvāvana).
Then he did the 'loya' (uprooting the hair in five handfuls), and was given the 'Sāmāïka Sūtra' on his request.
After the "Sämāïka', he was given instructions regarding the lessons (grahaņaśikṣā) their practice (āsevanaśikṣā). This was called 'sikkhāvana'.
14. 11, pp. 717ff. 15. Byh. kalp. bha., Vol. V, 5172-89. 16. ibid., 5140.
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