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Āryikās: The Digambara Sādhvis
659
in a standing posture and the taking of only one meal a day.63 The text makes clear that these vows are being taken and received in the presence of the five parameşthins and expresses the eamest wish that they may remain deeply embedded in the heart of the new äryikā.
The ācārya recites the śäntibhakti, after which follows what is called sodasasaṁskāra-āropana, the inculcations of the sixteen saṁskåras; these comprise the essential features of the doctrine and the obligations of the ascetic life which complete the mūlaguņas: the Three Jewels, the inner and outer forms of tapas, etc.
2. The acārya reads the gurvāvali, the list of the line of acăryas of the Sarasvatigaccha, the Mülasamgha and the Senagana starting from Ācārya Kundakunda; next, the new åryikā, the latest arrival, receive a new name. Henceforward the members of the saṁngha will address her as "Mātāji", Mother. Then each of the following objects is presented to her, symbols of her new status, with an appropriate mantra: the piochika, a Săstra, both of which she receives, one after the other, into her outstretched hands, and finally the kamandalu, which she holds in her left hand.
3. The new āryikā recites the acăryabhakti and salutes the ācārya with a deep bow; then the munis and äryikās sit down. The śrāvakas and śrāvikās come forward bearing some fruit and salute the new āryikā. The acārya or a muni or āryikā addresses the assembly, explaining and extolling the greatness of renunciation.
63 vadasamidimdiyarodho locāvassayamacelamaṇhānar
khidisayanamadamtavaņas thidibhoyaṇamegabhatta ca. PSa III, 8; ADH IX, 84-85. This text is recited during the daily pratikramaņa; although it relates directly to the munis, it is not modified for the åryikās, but it is recognised that nudity and the taking of the meal standing are not permitted in their case; cf. Jñänamati, 1976, pp.25-27. Seeing that the åryikās obey Scripture in having only two garments and in taking their meal seated, they do thus observe all the mülagunas,
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