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DOCTRINE OF THE JAINAS lehanıyā made of different kinds of wood is used instead of the rayaharana during the rainy season (Sthân. 356a).
Significant as is the hand-broom so is the napkin called muha-pottiyā (-patti, -pattıya), m.-nantaga; mukha-vastrikā. Acc. to Ohanijj. 712 its purpose is first (and in accordance with its root pū) to wipe insects and dust which we know to be animate, off the face—this the old teaching after Drona's comm.-and, second, when occupied with cleaning within thc house to prevent such beings from entering into both the mouth and the nose. It is characteristic of the Jains' dependence on Brahman models that the face-cloth unknown to the latter is not referred to in the sequences mentioned § 142, nor that it appears frequently at other places (Viy. 139a=Uvās. 77; Vivāgas. 38a; Panhāv. 123a; Utt. 26, 23, Nis. 4,24). At any rate we are not told that It should be used when talking with a superior, as is done by the Sthānakvāsi to-day, nor, since cultic customs are not being dealt with, that it should be applied towards the sacred figure.
As to such objects not necessarily pertaining to the outfit, the uvaggaha as against the oha (Ohani. 671, 23 ff.), the camma, c-kosaga, c-ccheyana, and the cılımıli have been mentioned above already. Of the four uttara-patta admitted two are the above mentioned nisejā on the hand-broom, while the remaining two serve as blankets on the bed (samthāra, § 147). A further pafia is defined as yogapattaka indicating that it was used for meditation or for ascetic positions. The passage referred to deals more widely with the dandaga and the vidandaga, the travelling-staffs for either the dry or the rainy seasons, and with the latthz (Āyār. 1 43, 4), latthiyā (Āyār. II 77, 31; Viv. 8, 5) and urlatthi, which are applied differently and serve for protection, etc.
$146 Equipped with these objects monks and nuns are fit for participating in the life of the community. The rhythm of this life is controlled by the seasons. The rainless season (udubadda-kāla) comprising winter and summer each lasting for 4 months (hemanta-gimhão) is opposed to the rainy season (vāsāvāsā or -sa) (comp. Uvay. 29). It obliges both monks and nuns to abstain from travelling from place to place (gāma
