Universal Values of Prakrit Texts

SR No.: 006701
Original Sutra Author: N/A
Author: Prem Suman Jain
Publisher: Bahubali Prakrit Vidyapeeth and Rashtriya Sanskrit Sansthan
Publication Year: 2011
Total Pages: 368
Language: English
Classification: Book_English
File Size: 19 MB

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food in the raised position (ukkhitta< utkṣipta) for three days. Inspired by this compassion and forbearance in his previous animal life, the prince sreadied himself in ascetic conduct. This nāya is an example of how one who has decided to throw off renunciation (utksipta), may be re-harnessed to it by proper teaching.
Another tale-type nāya is that of king Sailaka (5) who had renounced and become a monk. Because of hardships of ascetic life, he fell ill. He chose the stable of his erstwhile palace for a temporary shelter. He was treated by the court physician who inter alia prescribed alcohol. Though the king came round yet he preferred to continue the spirituous drug. All his companions left him except one who, one, day while touching a drowsy without a shrink on his face. This forbearance of the highest degree opened Sailaka's eyes and he steadied himself in monastic conduct. The story is an example of forbearance par excellence and its magic effect.
The next tale-type nāya is that of Mallī, the nineteenth Tīrthankara, a woman according to the Svetāmbaras and a man according to the Digambaras. This nāya is an attempt to establish simultaneity of Tīrthankarahood and womanhood. Math, as mahābala in her proceeding wordly life had to her credit all the karmas reseking in Tirtankarahood (tīrthankaranāmakarman). But the performance of these Karmans had been tinged with māyācāra-deceitful conduct, which result in womanhood, So the net result was simultaneity of Tīrthankarahood and womanhood. In the Daddura / Mandukka nāya (13) the point to be established is evasive. The commentator tries to elicit one
A virtuous person too loses his virtues if estranged from good company (read, if leaning to a heretical sect), as it happened with Maniyāras Setthi, who had to be born as a frog. On the other hand of one surrenders to the tīrthankara even in one's thought, one wins godhood in next life, even though tiryañcain the present one, as it happened with the Maņiyāra-frog.
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