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HISTORY OF JAINA MONACHISM
559 Vanavāsins may be said to have arisen out of a reaction to the mode of the life of the Caityavāsins. CLOTHING AND NUDITY:
Perhaps the earliest known record referring to the offering of clothes to the monks is, according to JAYASWAL's reading, that of Khāravela in which he refers to the fact that "in the 13th year, on Kumāri hill, he offers respectfully royal maintenances, China clothes (cinavatāni) and white clothes (vāsāsitāni) to the monks."'399
That the monks were distinctly divided on the use of clothing is further attested by an epigraph of Mrgeśavarman of the Kadamba dynasty (5th cent. A.D.) who is said to have divided a grant equally for the use of the Svetapatas, the Nirgranthas and the Jina shrine.400
The existence of the separate branches of the clothed and the naked monks is also evidenced by the remarks of Hiuen Tsiang (7th cent. A.D.), who remarks that "they retain a little hair on their heads, and moreover they go naked. If, by chance, they wear garments, they are distinguished by their white colour.”:401
Still later on, we have a reference to an incident in which the Digambara ācārya, who went to enlighten the Begum of Firuz Tughlaq, is said to have put on clothing while lecturing.402 REQUISITES:
We have scanty information regarding the requisites used by Jaina monks either of the Svetămbaras or of the Digambaras.
However, the Sravana Belgola epigraphs refer to the various brooms used by the Digambara monks. For instance, the 'mayūrapiccha' (peacockfeather broom) is referred to in many epigraphs.403 Not only that, but some Jaina monks received names after their brooms: e.g., balākapiccha, grdhrapiccha, etc. 404 FOOD AND BEGGING:
We have only a few references like those in the Karnatak epigraphs which mention that Simhanandin, the benefactor of the Ganga kula, pro
399. E.I., XX, pp. 88-89. 400. FLEET, I.A., VII, p. 37. 401. 1.A., II, (1873), p. 16. 402. JSB., V, iii, p. 140. 403. E.C., II, 258; VII, Sh. 4, etc. 404. Ibid., II, 64, 6S, 258.
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