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PART VI
CHAPTER I
CONCLUSIONS
From the study of the history of Jaina monachism from the times of Pārsvanātha to the end of the seventeenth century A.D., from literary, epigraphical and archaeological material, the following general conclusions seem possible. Distinctive Place of Jaina Monachism :
In the various types of Indian monachism, Jaina monachism occupies a distinct place owing to its rigorous mode of monastic life and its love for the orthodox. Chronology of the Sources:
Even though the Svetāmbara Canon was written down as late as in the sixth century A.D., a working chronology can be assigned to the various groups of texts.
In such a chronology, the basic contents of the Angas may be taken to be the oldest strata in the Canon. They have been held in high esteem both by the Digambaras and as well as by the Svetāmbaras. Possible Origin of Jaina Monachism :
Jaina monachism seems to have originated from a mixture of the indigenous and other elements common to other faiths. Spread of Jaina Monachism:
As we are reconstructing the history from the available data, we find that Jainism did not spread in a continuous process but in a series of waves of migrations to different regions in India. In this spread, it could get royal as well as popular support which had beneficial as well as adverse effects on its organisation and monastic life. Nature of Early Jaina Monachism :
Monachism as revealed in the Angas and the Mülasutras seems to have been still in an unorganised state. It paid attention more to the building up of an ethical basis for the system than for its organisation. Post-Anga- Period:
In this phase, both the Digambara and the Svetāmbara monachisms reveal an organised community with laws of monastic jurisprudence, a well BULL. DCRI.--73
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