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20
Early Jainism
in the present treatment. Thus we here have sitas parśa (3.1.4). uşna sparśa (3. 1. 5), yāńca (3. 1, 6) damsamaśaka (3.1.12) tȚnasparśa (3.1.12), vadha (3. 1. 15-16) and maybe a few more - but not always under these precise titles. As already noted, the word parusas parśa (or simply sparsa) is here often used in the general sense of physical hardship while 10.14 refers to those 4 sparsas - trnasparśa, śitas parsa, uşnasparsa, damsamaša. kasparsa found mentioned in Achārāņga I.
'Defects of alms' are found referred to at several places and in a stray fashion. Thus we have
(i) pūtik’ta (= mixed with defective alms) in 1. 3. 1 (ii) ksta (i.e. not ud dista) in 1.4-4 (iii) vifuddha umcha (i.e, not sadoşa bhikṣa) in 2. 3. 14 (iv) uddişța, krita, prāmitya, whịtya, pūtikȚta in 9. 14 (v) samarabhya, u ldista in 11. 14, pūtikrta in 11. 15
(vi) sacitta bija and udaka, uddista in 11. 26 This Suggests that almost the same items which occur in this connection in Ācāränga I also occur here (pūtikrta is absent there, acchedya and ani srsta are absent here.)
The whole of chapter 14 is perhaps relevant for the devepolment of the later monastic jurisprudence; for here we find described a detailed moral code of conduct for one receiving lessons at the feet of his preceptor; ( a stray reference to a disciple being rude to bis preceptor occures in 13. 2). But the general impression that is created is that the disciple will take to wandering alone as soon as his education is completed - which completion should not take a very long time.
The technical terminology of the later karma-doctrine is absent in Sutrakrtānga I as much as it is absent in Acarānga I. Only 2.3.11 refers to mohanīya karma and 7.4 to bandha and vedana - which are all certain tech. nical terms of the later karma-doctrine. Also noteworthy is the circumstance that in 15. 16, 24 the auspicious post-mortem state is described in terms of an alternative - mokşa or godly birth; (This alternative is very much popular with the later authors but its occurence in Sūtrakrtānga I is rather puzzling.
10
In its very first Chapter - as also in the twelfth - our text takes into consideration a number of rival ontological views but hardly ever does it counterpose a typical Jain thesis against a rival one; (perhaps an exception
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