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HISTORY OF JAINA MONACHISM
383 (2) a novice, seeing the people paying respect to lax heretics, was likely to go astray;
(3) monks were likely to go astray by seeing women and actresses; (4) in the crowd, they were likely to have bodily contact with women;
(5) Some people coming in contact with monks, and hence taking bath after it, were apt to spread the belief that the monks were impure;
(6) a novice seeing the disciples of heretics wearing garments and ornaments, was likely to go astray;
and (7) there was every likelihood of quarrels between monks of different faiths.
Inspite of these drawbacks, they were allowed to attend festivals under the following circumstances:
(1) to worship the Caitya, (2) to instruct royal patrons and devoted laymen, (3) to debate with opponents attending the festivals, (4) to increase people's faith in religion through penance, (5) to ask the meaning of some sūtras which was doubtful, or which
was forgotten, (6) to find out proper disciples who would look to the gaccha, (7) for the spread of the fourfold sangha, (8) for the work of the kula, gana and the sangha, (9) for the spread and the prosperity of the religion,
(10) for knowing the welfare of other ācāryas, and (11) for the avoidance of the ridicule of religion.
The monks had to take great precautions, however, in seeking proper residence at such festivals, the places of giving religious lectures, and the proper places of begging food. They had to prevent their disciples from going to dramas, etc., and to avoid the company of women.
The post-canonical literature reveals a number of festivals of popular nature which were current in the society. The details and the names of these festivals will be studied later on when dealing with the social impacts on and by Jainism. It may, for the present, be noted that one of the important festivals was the Pajjosana. In this connection the Niśīthacūrni76 refers to the story of Ajja Kālaga who at the request of king Sālivāhana of
76. 10, p. 632ff.
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