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The term 'paviyarana' (Sk. pravicarana) is employed in the table of contents given in the beginning of Prajñāpană. And this is the source of the term 'pravicara' used by Ac. Umāsväti in his Tattvärthasutra (IV. 8). The reading 'pariyarana' is found at the opening of this chapter where dvaras are mentioned (2032). Again, in the text proper there occurs reading 'pariyaraṇaya' (Sk. paricaraṇată) (2033). While discussing that dvāra Prajñāpanā uses the term pariyāraṇā " (Sk. paricaraṇā) (2052). Moreover, therein we come across the usages like 'sapariyārā' (Sk. saparicārā), 'apariyārā' (Sk. aparicārā) (2051), kayapariyāraṇā (Sk. kayaparicaraṇā), phasapariyaranã, rūvapariyaraṇā, saddapariyaranã, maṇapariyaraṇā (2052). From all this we conclude that the three terms, rather forms, viz. ' paviyāraṇa', 'pariyāraṇayā' and 'pariyāraṇā' have the identical meaning. But the usage of the term 'pariyāraṇā' is frequent whereas the term 'paviyarana' occurs only in the beginning and at the end of the chapter (paviyāraṇāpayam samattam). In Upanisads the term paricära' is employed in the sense of sexual behaviour.
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CHAPTER XXXIV
SEXUAL BEHAVIOUR
'imā rāmāḥ sarathaḥ saturya na hidṛśa lambhaniya manuṣyaiḥ | abhir matprattabhiḥ paricarayasva naciketo maranam manuprākṣiḥ || Kathop. I. 25.
In Pali works we meet with the usages like 'paricarana', 'paricarati', 'paricaraṇā', 'paricareti'. (Consult Pali Dictionary, P. T. S.). And even in Buddhist Sankrit works there occur usages like 'paricaraṇā', 'paricarya', 'paricaraṇā' 'paricarayati' and 'paricareti'. Moreover, we come across the usages like 'pravicara', 'pravicarana', pravicarayati', 'pravicareti', etc. And all these usages mean the same thing which is meant by the corresponding usages in Prajñāpana. Hence it can be said that the Prakrit terms, rather forms, viz. pariyaranã' and 'paviyaranã' and also Sanskrit terms, rather forms, viz. pravicāra 2 and 'pravicarana' have been employed in the sense of amorous plays, erotic enjoyment through different sense-organs and sexual union. This chapter describes as to which type of sexual enjoyment is possible in this or that from among 24 classes of living beings, also as to when it becomes possible. Regarding infernal beings we are told that as soon as they reach
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1. The different reading is: 'pariyaranaya' p. 421, footnote 1.
2. "kayapravicāro nāma maithunavişayopasevanam" Tattvarthabhasya, 4.8. "pravicāro maithunopasevanam" Sarvarthasiddhi, 4.7.
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