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26
Early Jainism
seeks to dissuade the king Nami from adopting the career of a monk. The remaining 4 stories - viz. Harikesiya (ch. 12), Rathanemiya (ch. 22), Kesz. gotamiya (ch, 23), Yajñīya (ch. 25) - raise certain miscellaneous problems of monastic conduct.] In all these stories two points come into picture most prominently, viz.
(1) Why the world has to be renounced,
(2) How harsh is the career of a monk. [For (1) see 9.15-16; 13.16-26, 31 - 32; 14. 12-15, 27-28, 39-47. 18.11-17; 19, 10-23, 44–74; 20. 16–37.
For (2) see 19. 24-42, 76-85: 20.38–50; 21. 11-241
These are the same two points which we have marked out as the two most conspicuous positive features of the circle of ideas characteristic of Ācārāñga I and Sūtrakṛtānga I. And the same two points almost exhaust the contents of the 12 homilis and 2 parables, occuring in Uttarādhyayana some of which — particularly those composed in various non-anuştubh metres - are forceful in the extreme; here is a catalogue of them.
12 Homilies : Vinaya (ch. 1), Caturangīya (ch. 3), Asamskrta (Prakrit Asamkhaya) (ch. 4 -- non-anuştubh), Akāmamarana (ch. 5), Kşullakanirgra. nthiya (ch. 6), Kapiliya (ch. 8-non-anu.), Drumapatraka (ch. 10-non-anu.), Bahuśrutapüja (ch. 11), Sabhikṣu (ch-15-non-anu.), pāpaśramanīya (ch. 17), pramādasthana (ch. 32-non-anu.), Anagäramărga (ch, 31).
2 Parables : Urabhriya (ch. 7), Khalumkiya (ch. 27). A careful perusa! of this much portion of Uttaradhyayana -i, e. of those 7 stories on the one hand and these 12 homilies and 2 parables on the other-should enable one to see clearly how this text carries forward the tradition of Acaranga I and Sutrakrtānga I. Deviations from this traditions here and there cer. tainly are, we have already had occasion to note one or two of them; e. g. we have seen how this text at times considers the problems related to the life of a pious house-holder, and how it at times consider the case of monks wandering about in twos or in the form of a unit - the two consi. derations which in Ācārānga 1 and Sūtrakṛtānga I are conspicuous by their absence. But such deviations, though significant in their own way, are negligible, on the whole.
There yet remains to be considered a group of 11 Uttarādbyayana chapters which are distinguished not so much for their style; for what they seek to undertake is a systematic treatment of some topics. Five of these viz. Parīsaha (ch, 2), Brahmacaryasthana (ch. 16), Pravacanamätyka (ch.24). Samācari (ch. 26), Tapa (ch. 30) -deal with certain problems of monastic conduct.. one - viz. Samyaktya parukrama (ch. 29) – with a huge conglomerate of 72 miscelleneous items all pertaining to the field of general
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