Critical Study Of Paumacariyam

SR No.: 022643
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Publication Year: 1970
Total Pages: 672
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 18 MB

Page 348

SOCIAL CONDITIONS
differ from those of the Jaina tradition, only the name of Cakṣuşa being common to both the traditions. They are Svāyambhuva, Svārociṣa, Uttama, Tamasa, Raivata, Cakṣuşa, Vaivasvata. The next seven are Săvarņi, Dakṣasāvarņi, Brahmasāvarņi, Dharmasavarņi, Rudrasavarni, Ruci and Bhauma. Manu. (8.129) states that a king should successively resort to warning, public censure, fine & corporal punishment (vägdaṇḍam, dhigdandam, dhanadaṇḍam and vadhadandam).
319
Bhogabhumi:-A picture of the way in which the wants of the early society were fulfilled is drawn in the Paumacariyaṁ. It states that before the dawn of 'Krtayuga' (Kayajuga) there was all round prosperity in Bharatavarṣa. At that time it was called Bhogabhūmi because the people did not make any efforts for their maintenance. Their wants were fulfilled by the wish-trees which were of ten kinds (3.37f) and they bore the desired articles. These wish-trees (Kalpadrumas) were called Tudiyanga (Truțitānga-of music), Bhoyananga (Bhojanānga-of food), Vihusaṇanga (Vibhuṣaṇānga-of ornaments), Mayanga or Cittarasa (Madānga or Citrasasanga 102.122of intoxicant), Vatthanga (Vastranga of coitumes), Giha (Gṛha— of dwelling), Joi (Jyotiś-of natural light), Diviyanga (Dipikāngaof lamps), Bhāyaṇa (Bhājana-of utensils) and Mallanga (Malyāng or Kusuma 102.115-of flowers) tree which provided all the requirements of life without undergoing any labour. People enjoyed according to their whishes and remained happy. They were endearing to one another and were good-looking. They were fearless. The beasts were not ferocious and they strolled freely. People were born in couples consisting of a male and a female (husband and wife) and every couple gave birth to a fresh couple just before its own death. There was no social distinction because the society was uniform. There was complete absence of the rulers and the subjects. No body was disfigured and crippled. There were no poverty and misery. There was no complaint of any disease and all lived like gods (102. 126-132).
The above account is corroborated by the TR (4. 340-342) and the AP (3. 39).
The above picture of Yugala-dharma i. e, taking birth in the form of couples as husband and wife reveals that in the primitive
1. Visnupurana, 3.2.
2. Bhagavatapurana, 8,15,13. It mentions Devasavarni and Indrasavarni for Ruci and Bhauma. 8.13 (30,33).