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languages.
Of course, to make the dvaśyaka act popular some works should be composed in the language of the people. And keeping this point in view, Sütrus-Stuvanas, Sujjhūyus have been composed in Gujarati, Apabhramsa, Sanskrit, Prakrit and I lindi. Thus the dignity of the āvasyaka act and the taste of the people both have been given due consideration and respect.
(4) Moreover, some regard Avusyaka sutras as not likeable; that is, the sūtras are such as could not be liked. The upholders of this view should know that like or dislike is not an attribule of the external thing. One and the same thing is not liked by all. That is, some like it while others do not like it. Like or dislike is an attribute of mind. If we acquire the knowledge that a particular thing is good, then we do come to like that thing.
History of the Avaśyaka
History of the practice of the ūvusyaka act begins with the beginning of the spiritual living of man. Generally it is not possible to say as to when the practice of the avuśyaka act began. llence it is regarded as beginningless. Lise of a man of real spiritual disposition is itself like one continuous dvaśyaka act. There ensues from the innermost recesses of his heart a sound suggestive of his continuous practice of the ūvusyaka act. Yet as a spiritual practiser a person sometimes yields himself to lethargy while engaged in worldly acts. So, to remind him of the caśyaka act, particular timings have been fixed for the performance and particular sūtras have been determined for the recitation. From the standpoint of timings the avuśyaku act is of five types, viz. daily, nightly, sort-nightly, four-monthly and yearly.
Avaśyaka-sūtra should have been composed in the period between 5th century B.C. and the first quarter of the 4th century B.C. It is because the death of Lord Mahāvīra took place in 526 B.C.
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