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INTRODUCTION
85
the body which they fully use for spiritual meditation. Physical comforts have no allurement for them, and they gradually grow so indifferent and plunge themselves in self-absorption that no bodily pain, not even physical torture, disturbs their equanimity and peace. The Arādhană tales about the ascetic martyrs, who are inspiring models for other monks, fully confirm this. Individual spiritual perfection is the highest religious ideal in tune with which the entire ethical code, in its two parts, one meant for householders and the other for monks, is laid down, and the moral outlook is evolved. The vigilant law of Karman governs everyone's destiny, and there is no place for any God bestowing favours and meeting out punishments. There are, however, a few stories in which semi-divine or heavenly (to be distin. guished from the liberated beings and supernatural or miraculous powers come to the rescue of religious people at critical moments (Nos. 4, 7, 11, 16, 19, 26, 54, 64, 66, 113, 134, etc.). Exceptional sanctity is bestowed on life, and Ahimsă is the highest moral principle guiding all human affairs. The moral values and social virtues inculcated in these stories are usually those that are found accepted in Jainism. They are so often preached and illustrated with a profuse use of Jaina technical terms that some stories become specifically sectarian, and direct and indirect attack is driven against other religions. In some of the stories the Aștāhnika-pājā is referred to. It is believed that gods etc. go to the Nandiśvara-dvipa and offer worship to the natural deities in the 52 temples standing in four quarters there. Corresponding to this the Jainas celebrate this Parvan thrice a year, in their temples, during the months of Aşādha, Kārtika and Phālguna from the 8th day to the Paurņimā when fasts are observed and Pūjās performed. It is also called Nandiśvara-parvan and Kaumudi-mahotsava, the latter being characterised by certain jubilant festivities on the day of Paurnimā or full moon. During this Parvan, a declaration to the effect that no living being was to be killed was made, and there was celebrated the Ratha-yatrā also possibly in competition with that of the Buddhists and Brahmins (Nos. 12, 33, 56-7, 63, 115, 134, 139). Other religious observances such as Rohiņi. and Pañcami-vrata are described in some tales (Nos. 57, 124, 145). Brahman, Vişņu, Rudra and Buddha are the popular non. Jaina deities mentioned in this text; and some antipathy is shown towards non-Jaina religions devoted to these deities (Nos. 7, 33, 55, 96-7, 99, 122, 156 etc.). A Tāpasa and a Bhāgavata are ridiculed in some stories (Nos. 19, 106 ); and more than once the sacrificial cult, involving harm unto living beings, is condemned (Nos. 11, 76, 93).
The very fact that all the stories from this Kośa arise from direct and indirect allusions found in the Bhagavati Arādhană shows that their motifs are pretty old. There is every reason to believe that some of them were found in the canon, said to be lost now, but whose tables of contents have come down to us in the Digambara works. The skeleton of a story from the Drștivāda is given in the Maraṇasamāhi; and some of the details of a story from this Kosa (No. 78 ) have a close resemblance with it. As far
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