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The Homeless Ones
443
reputation and that they offer a suitable lodgement.52 Whatever lodging is given, the sādhvis must always preserve a certain aloofness from the family who provides the shelter and from the local inhabitants. Quite frequently, their route being determined in advance, śrāvakas of the region give them the names of hospitable persons; however, unforeseen events may always occur.
On occasion sādhvis may ask for hospitality at the upăśraya of another sampradāya or gaccha than their own, even for the duration of the cāturmāsya. As a general rule, the local Jainas are very happy to receive sādhvis, to whatever grouping they belong.53
In addition, there are some study-centres, but these are upāśrayas with a special function.54
As we come to the end of this chapter, let us look back for a moment: anagāri, śvctavastra, rajoharana, upăśraya. This notion and these elements conjures up a vocation, a particular way of life incorporated into the Jaina samgha and thus into human society. With a view to undersianding all the implications of this manner of life, we are now going to try to follow the sādhvis during all the stages of their spiritual pilgrimage, from dikşā to mahāprasthāna (Great Departure). Then we will follow them in their daily round from before sunrise until nightfall.
52 It has happened before now, in an isolated village, that Musulmans, seeing the sadhvis in difficulties, have shown them a place to lodge in a delapidated house; cf. Umarāvakusvara, 1962, p. 11.
53 I met in the suburbs of Mumbai some Mūrtipājaka sādhvis who were passing their cāturmāsya in an upaśraya belonging to Sthānakavāsis and others in Dilli who were making a halt in a Sthānakavāsi upaśraya. On occasion, though rarely, Terapanthi sādhvis stop with Sthanakavāsis. Sometimes sādhvis are received by Digambaras in the outhouses of a temple or in a dharmaśālā; cf. Umarăvakuri vara, 1962, pp. 121; 130-132. Nevertheless it sometimes also happens that they are refused hospitality; cf. ibid., pp. 132-133.
54 Cf. P 466 ff.
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