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RELIGION
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nalia. They were also called as Bhoya or Bhauta ( besmeared with ashes ) because of the same reason. In the commentary on the Bihatkal pa Bhüşya they are mentioned as a class of the Ta pasasa, while the Anuyogadvara Cūrni identifies them with the Pandaraṁga ascetics.3
Pan laraṁgas, as the name itself suggests, were a class of the Saivite ascetics. 4 Their sect appears to have been a popular one irrespective of the fact that they were highly despised and 'even compared with the Sūdras by the Jaina monks. Pandaraga ascetics can be seen assembling at a place during the festival of Indra ( Imdamaha ).6 Although held in contempt by the Jainas because of their personal rivalry," they must have been held in respect by the public who easily provided them with food and shelter.8 Pandaraṁgas, as noted above, have been identified with the Sarakkha ascetics in the Anuyogadvāra Carni. Difference between these two sects is not clear, although both were undoubtedly the Saivite ascetics.
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1, EI HIFCEH GUTTTTTTHETIS–NG. 3, p. 160. The text at this place
in the present edition of the NC. appears to be corrupt. In the press copy of the NĞ. prepared by Muni Punya Vijaya the text runs as:
TET HEET TIEFE H rifa TETTAETIT TIET (1, p. 271 ), which is more reliable and correct; also sec-Brh. Vị. 4, p. 1153. 2. TITAT: HT55-: _Bih. Vr. 2, p. 456. 3. A11, Củ, p. 12. 4, Describing the Panduranga or Pandaranga ascetics J. C. Jains
remarks: “According to the Nišitha Cūrni, however, the disciples of Gosāla were called Pandarabhikkhu" (LAI., p. 207). Here it is to be noted that the Pandaramgas and the Pandarabhikkhus are mentioned as two different classes of ascetics in the NC.; whereas the latter are called the disciples of Gosāla, i, e, the Ajivakas, the former may be identified with the Saivite ascetics.-NC. 3, pp. 123, 414;
NC. 2, p. 119. 5. ET E QETESTETHITTA asft-NC. 2, p. 119. 6. NO. 3, p. 123. 7. CETTE af féTTIA TUTTAFETT wafa_NC. 2, p. 119, 8. NC. 3, p. 123.
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