Canonical Literature Of Jainas

Author(s): H R Kapadia
Publisher: Hindi Granth Karyalay

Page 55

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
or its Samskặta equivalent Mīlasītra occurs. Moreover, it seems that this nomenclature like that of the Cheyasuttu is purely an element of the Svetämbara school of thought. Further, no Jaina saint of olden days seems to have defined the word Mülasutta or Mülastra. Such being the case, modern scholars have expressed their opinions in this connection. For instance, in 1 His. of Ind. Lit. (vol. II, p. 466, fn. 1) we have:
"Why these texts are called "root-Sūtras" is not quite clear. Generally the word mūla is used in the sense of "fundamental text” in contradiction to the commentary. Now as there are 'old and important commentaries in existence precisely in the case of these texts, they were probably termed "Mula-texts." The explanation given by Charpentier (Uttarādhyayana-Sūtra, Introduction, p. 32): "Mahāvira's own words," does not seem to me to be justified in any way.' Schubring (Worte Mahāvīras, p. 1, cf., also O LZ 1924, +84 and above, II, p. 461, note 4) is of opinion that "the Müla-Sūtras are" as their name indicates, "intended for those who are still at the beginning (mūla) of their spiritual career."2 Guérinot (La Religion Djaina, p. 79) translates Müla-Sūtra by "tratés originaux”.”
1
This view is however upheld by Prof. Patwardhan. For, he says in "The Daśavaikälikasutra: A Study"? (p. 16) as under:
"We find however the word Müla often used in thc sense of "original text," and it is but reasonable to hold that the word Müla appearing in the expression Mūlasūtra has got the same sense. Thus the term Mūlasūtra would mean "the original text” i. e. "the text containing the original words of Mahāvira (as received directly from his mouth).” And as a matter of fact we find, that the style of Mülasūtras Nos. 1 and 3 (3777
447 and force) is sufficiently ancient to justify the claim made in their favour by their general title that they represent and preserve the original words of Mahāvīra. We must of course make liberal allowance for alterations and modifications in such cases, so that the expression "original text" or "original words", is to be understood in a slightly loose sense." This is what Prof. Schubring practically repeats in his introduction (p. III) to his edition of "Dasaveyaliya Sutta". There he says:
"This designation seems to mean that these four works are intended to serve the Jain monks and nuns in the beginning (73) of their career...
At an early stage the monk has to become acquainted with the principal tenets and rules of the Order. To the latter belong the Avassaga (319597) formulas and the rules regarding the acquisition of alms (fque) from which two of the Mülasūttas derive their name."
2