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Jaina Sangha / 195
and revolve round the basic question of how Nirgrantha faith has been able to survive and prosper are discussed here.
7.3.2. Mathas, as they are popularly referred, were the main centres of learning. Such major śramaņa seats had developed at a number of places in all directions of the vast empire. A number of very eminent Jaina mendicants flourished during this epoch.
7.3.3. The śramaņa movement opened its ranks to members of any age group or caste, even to women. This uncurbed line of thinking took the form of greater popularity among the common people. It reaped the fruits of material benefits, and gained easy access to the machinery of political power. The relationship of the palace and monastery was so cordial that the endowments to the Jaina cloisters and mendicant community were free from king's annual customs and duties. Hundreds of epigraphs repeatedly speak of such taxfree allotments to Jaina sanctuaries and priories.
7.3.4. The Rāstrakūţa epoch was characterised by expansion in educational activities and large scale increase in such institutions in all parts of the imperial dynasty. Jainism made use of this royal patronage for the pursuit of higher studies which resulted in the upsurge of educational institutions.
7.3.4.1. Philonthropic and resourceful individuals joined hands with monasteries in furthering this noble task, Prakrit, Sanskrit and Kannada were taught and cultivated. Sanskrit scored over the other two. Kannada was taking big strides, thanks to the Jaina friars and authors who were keen in developing it a competent vehicle of expression of religious as well as secular themes and compositions. Since munificent donations were flowing without let, education at all stages was free. Female education was also on par with male. Nuns instructed girls.
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