Critical Introduction to Panhavagara

Author(s): Amulyachandra Sen
Publisher: Amulyachandra Sen

Page 25

- 18 - borrows but borrows constructively and develops upon and alters what it adopts, as is mostly the case, indicates some lapse of time between the sources drawn upon and our text Its language, style and metre follow the Uva , which was the nearest model after which it fashioned itself
Besides the instances in the first five chapters of the influence of other texts on our text cited above, there are also many points of contact between the last five chapters of our text, in connection with their treatment of the details of ascetical life and practices, and Āyar, Suya , Dasav, and Uva Not much will be gained by pointing out these many similarities but a significant matter of disSimilarity it will be interesting to notice At the close of each of the last five chapters are treated the bhāvanās or the rules of conduct one should adopt so that the respective vows may not be broken This topic has also been treated of in Āyár II XV but the two accounts are not the same Our text introduces the bhāvanās in each case thus - tassa imā pañca bhāvanāo padhamassa (or bıtıyassa etc) vayassa hontı pānativāya (or alıya-vayana or para-davva-harana etc) -veramanaparırakkhan'atthayãe, padhamam (or bitiyam etc) followed by the enumeration of the bhāvanās for each vow In Āyār the introduction is tasso mão pañca bhāvanão bhavanti tattha mã padhamũ bhavanā then after giving the rules in question it proceeds ahâvarā doccă (or taccã etc) bhāvanā for which also it gives the rules under each head After enumerating the bhāvanās in each case our text closes the chapter thus — evam padhamam (or bitiyam etc) samvara-dāram phāsıyam pālıyam sohiyam tīriyam kittiyam ārāhıyam ānāe anupālıyam bhavati etc and in Āyār we have ettāvayāva mahav-vayam sammam kāena phāsie pālie tīrie kittie avatthie ānāe ārāhie yâvi bhavai
The five bhāvanās of the first vow I e, avoiding doing harm to living beings, are these in the two texts -