International Journal Of Jaina Studies Vol 01 To 03 2005 To 2007

SR No.: 022773
Original Sutra Author: N/A
Author: Peter Flugel
Publisher: Hindi Granth Karyalay
Publication Year: 2008
Total Pages: 202
Language: English
Classification: Book_English
File Size: 19 MB

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classical works about right faith. The Svetāmbara canonical Painnayas contain many texts with concerning this point." The Digambara Bhagavati Arādhanā of Sivārya (circa second century A.D.) also serves as a handbook for helping the guru advising the dying in their last hour. In this laiter work, one finds not only reminders of principles and rules, but also examples of exemplary behaviour. The former are presented in abstract, while the latter appear to be concrete, because they are narrated in form of stories. Yet, in the Bhagavati Arādhanā these stories are only alluded to. A personal name, some particulars, etc., are mentioned, but without further elaboration. Fortunately, these rather terse verses inspired the creation of extensive collections of stories, which develop the matter indicated in the verses. The 13th century Digambara author Prabhācandra, in his Kathākośa, quotes some verses of the Bhagavati Arādhana and elaborates their plots in shorter or longer narratives. Ninety stories were composed in such a manner.
Despite their great number, the stories deal with only one main topic. That is, illustration of the advantages of right faith, or orthodoxy, and explanation of the disadvantages of wrong faith, or heterodoxy. It would be interesting to know more details about their use in real life situations. Of particular interest are situations where specific narratives are chosen by the guru to help the dying in his final struggle. If specific principles of selection were known, we could get a more precise image of the Jain ritual of dying. The choice of a particular story cannot be arbitrary, but must be informed by (a) the guru's personal knowledge of his disciple, and (b) the special rules or vows he follows. Of course, autobiographies such as G. P. Vārnī's can give some details on the first point. But reading the fasting unto death of Baiji, one cannot fail to be surprised by the "generality" of the depiction of her behaviour. She appears to be an embodiment of the ideal pattern of samlekhanā rather than an individual with idiosyncratic features, even if her compassion for her spiritual son Varni is very touching and reveals very personal features. However, despite being rather formulaic rather than autobiographical or even biographical, there are some works that offer precious information about the normalized choice of narrative materials under these special circumstances.
The Bhagavati Arādhana was commented upon by Asadhara in his Mülārādhanadarpana (BKK, Introduction, pp. 56f.). One could have expected that Aśādhara's commentaries deal with the narrative material mentioned in the verses. But unfortunately,
* The list encompasses: Mula Natakasamayasāra, Säntisamādhimarana. Anupreksī. Rainakarandasravakācāra by Samantabhadra, Dasadhādharma, Dvadasānupreksa by Kārttikeya. Samadhimarana (Varni 1977: 313).
Cf. von Kamptz 1929.
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