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579
In the discussion on danda and kar ma, the two words are synonyms. As to kar ma of the mind, etc., there is no difference even in the Jaina tradition. It is not correct to describe Mahāvira's views to be exclusively emphatic of the kar ma of the body. From the standpoint of virtue and vice, mind, word and body are equally important in the Jaina methodology. There are many accounts in Jaina tradition in which the karma of the mind have been highlighted. As examples may be cited the mental conflict in Rajarsi Prasannacandra the mental jealousy of Tandula Matsya, the peeling of a kacara (a tiny fruit )by monk Skandaka in his previous birth, etct. The Agamas go to the extent of saying that it is non-Aryan to say that difference in the number of sense organs makes a difference in sin acquired from slaughter. In his comment on the episode of Upāli, Dr. Jacobi has written, "Mahāvira's description of the sin of the body as the most criminal is supported by the Aga mas. It is supported in Sutrakrtānga 2/4, 2/6". This comment by Dr. Jacobi is not correct. What Mahavira said about the sin of the body in the sutra under reference is limited by the context and what he rejec ted was the exclusive importance of the sin of the mind. 4 This episode describes the Nigantha monks as discarding cold water and using warm water; this is very much consistent with the practice of the Nigantha monks.
3. Prince Abhaya
This is a story of Prince Abhaya who was a close disciple of Nataputta. One day, so goes the account, Nigantha Nataputta asked him to go to Gautama and hold discussion with him. When the Prince asked what the line of discussion should be, Nigantha Nataputta said,
1. Sthananga, 5th 3/126; also Avasyaka Sutra, Adhyayana.4. 2. See above Chapter on 'Follower King" item Srenika
Bimbisara. 1. Muni Dhanarajji, Bhava Bhaskara Kavyam, Atmarama &
Sons, Delhi. 2. Ahimsa Paryaveksana, p. 97. 3. S.B.E. Vol. XLV, Introduction, p.XVII 4. See above "Contemporary religious leaders" item
entitled Muni Ardraka.
