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Origin and Growth of Jaina Monachism in Tiarnataka
dlaka
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transgression of the old ascetic practices. Vajranandi, the founder of this Sangha, demanded considerable degree of latitude in matters relating to habitation and dietary practices. He allowed his followers to take anything that they liked, to bathe in cold water apd to take food in any position against the prevailing rule of taking food in standing position. Kumarām sena, who founded thc Kāşthā Sangha was expelled from his original Sangha because he discredited the Jaina practice of kecping the peacock feather's broom and instcad of it allowcd a broom made of the cow's tail.?
Rivalry among the Jaina monks possibly for the pontifical seat, which occupicd the supreme position in the monastic organisation, also proved detrimental for the unity of the Jaina Sangha, Kumarasena probably 'failed to secure the pontifical throne which passed to his collcaguc Jinasena, and hence he defected from the parent organisation Sena sangha to found a new order. In some cases, the personality of the Jaina teachers was also responsible for ihe creation of the monastic section. We may take the example of the Senagana or the Senānvaya which becamc prominent in Mysore in the 9th century. It was originally known as the Pañrastūpānvaya. On account of the cmincnce attained by Vīrascna and Jinasena, the original Pañcastūpānvaya was replaced by the Senänvaya. In the Dhavala, Virasena describes himself as a member of the Pañcastūpānvaya while in Jayadhavala, Jina. sena identifies himself as a member of this seci.3 The Order of Nuns and their Position
Nuns became the members of the Jaina monastic community since its foundation, and like monks they renounced the world for the attainment of spiritual liberation. The Ratnakaranda-śrāvakācāra, which was composcd in the firstsecond centuries, also refers to the order of puns. It refers to the term ajji or äryiki which mcans a Jaina nun, who prepared herself for adopuing the life of asceticism in the eleventh stage 1. N.R. Premi, (ed.), Darsanasāra, vv. 24-8, pp. 12-3. 2, Ibid, v. 34, p. 15. 3. N.R. Premi, op. cit, p. 127. 4. Ratnakaranda-stāvakācāra, pt. i, p. 147.
