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In course of time its real meaning was forgotton and the followers of Parsvanatha tradition or Pasavaccijja considered the Sarvabahiddhadanaveramana ( Parigraha) as concerned only, with wealth, and not sexual desires. As a result, they did not consider the Strisambhoga to be a falt if it is done for getting a son.118 This is the reason why one was advised not to have contact with them.114
Observing this slackened conduct, Nigantha Nataputta separated the last into two vow viz Brahmacarya (celibacy) and Aparigraha (non-attachment to the worldly enjoyment), and made it into five. Since then the Jainas are called the followers of five great vows (Pañcamahavratas ).115 It seems, as we have already seen that the Pali Canon was also familiar with Pañcamahivratas.
Pañcasamitis
The Majjhima Nikaya111 describes the kind of language which should be used by a Jaina monk. It is said there that "Nigantha Nataputta sent Abhayarajakumara to the Buddha to ask a question whether he (the Buddha) utters a speech that is disliked by others, or disagreeable to them. If he speaks so, what is the difference between him and a common man." This indicates that according to Nigantha Nataputta no monk should speak harshly.117
Şadivasyakas
Among the Sadausyakas, only the Kayotsarga (kau aggo is referred to in Pali literature In the Majjhima Nikaya118 the Buddha told Mahānāma that while he was staying at Rajagaha, he had seen a number of Niganthas on the Isigili Kalasila standing erect, refraining from sitting, and experiencing acute, painful, sharp and bitter sensations.
This reference indicates the Kayotsarga or Samāyika as prescribed for the Jaina monks. It should be performed without movement of or attachment to the body (sthitaryasinasya sarvāngacalanarahitasya subhadhyānasya vṛttih Kayotsargah,119
