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formulee ng earth and water whiluca and bhāva-sauca. The preached him his
propounded the doctrine of charity, purity and bathing at holy places. He wore clothes dyed with red-clay and carried triple staves (tidanda), water-pot (kundi), umbrella (chatra), teapoy (channālaya), hook (ankusa), copper ring (pavittaya), and sweeping duster (kesariyā). In the same town there lived a rich man named Sudarsana. Suka preached him his religion, expounding the doctrine of dravya-sauca and bhāva-sauca. The former was to be practised by employing earth and water, while the latter by Kusa grass and citing mantras (magic formulae). Sudarsana became the follower of Suka. Once the mendicant Suka had a meeting with Thāvaccāputta and had a long discussion with him. Thāvaccaputta while criticising the Samkhya view of life, propounded his cult based on purity of conduct (vinaya). Suka put him a number of querries. He asked him: Are you one, two or many, or whole, imperishable or firm? Thāvaccāputta replied: I am one from substantial point of view (dravyārthika), two as I am endowed with knowledge (jnana) and vision (darśana), whole from the point of view of space (pradeśa) and imperishable and firm from the point of view of consciousness (upayoga).
Suka along with his adherents was admitted into the religion of Thāvaccāputta. Once the mendicant Suka happened to visit the town of Selagapura which was reigned by king Selaga. After imparting religious instructions to the king, he converted him to monkhood. The ascetic Selaga started practising penance. In course of time, on account of living on coarse, tasteless, cold and stale food, he suffered intensly from burning itch and billions fever. The monk was treated by physicians with proper medicines, pills, herbs, drugs, wholesome diet and alcohol. The monk Selaga was cured but he became addicted to delicious food and drink. Consequently, he showed his carelessness and negligence towards his conduct. Later, he was enlightened and by observing the rules of asceticism, achieved liberation at the Mt. Pundarika.
3. The Ascetic Rahanemi This important dialogue noted in early Jain canonical literature seems to be unique. In this narrative a woman being coveted by a man, tempted by her nude beauty, not only controls her passions, but by her determined will puts the man on the right path. Aritthanemi was going to be married to princess Räjimati but learning from his charioteer that numerous animals were going to be slaughtered for his marriage feast, he returned and joined the ascetic order. hearing this Rūjimati also felt disgusted with the wordly pleasures; she tore off her well-combed (kuccaphanaga-sāhiye) lovely black hair and entered the order of a nun. One day while practising penance on the Mt. Revaya, caught by heavy rains, she took refuge in a cave. Thinking that she was alone, she took off her wet clothes. Now Rahanemi, Aritthanemi's elder brother, who also turned to be a monk, happened to be in the same cave. Seeing Räjimati in her nude beauty he could not control himself and proposed to her to enjoy pleasures. He spoke to her: O dear good-looking beautiful lady, I am Rahanemi, avail of me, you shall have no cause for any trouble. Come, let us enjoy pleasures. Human life is very difficult to obtain. Afterwards we shall follow the path of the Jinas." But the virtuous nun resisted his attempt and preserving the presence of her mind, admonished the monk saying: "Fie upon you, O kşatriya (jaso-kāmi),
1. Jaso-kamino khattiyā, bhannati, Daśavaikālika Curņi, See Alsdorf, 'vántam āpātum', Sunitikumar Chatterji Jubilee vol, p.21, Poona, 1955
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