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Prašnavyakaraña
Section II
As has been noted, this section offers an account of the five virtues-- non-violence, truthfulness, non-theft, continence, non-acquisitiveness. In the case of each a virtual eulogy is followed by an account of five bhavannis - translatable as factors meant to strengthen the virtue concesoed.'
As is usual with most eulogies the eulogy-part of the present account of virtues too contains so much that is of a purely literary value. Only it is noteworthy that in this part too in almost each case somewhere or else occasion has been created to bring to light some specific details of the monistic life. Thu: in connection with non-violence it is emphasized that the alms received by a monk should be free from the defects pointed out In the scriptural texts - the understanding being that the concerned scriptu. ral prohibitions are aimed at buttressing the spirit of non-violence. Simil. arly, in connection with non-theft it is emphasized that a monk should receive all his requirements by way of properly procured alms -- the under. standing being that alms procured improperly are a case of theft. Again, in connection with continence it is emphasized that a monk should desist from all bodily decoration the understanding being that such decoration is bound to nurture a spirit of incontinence. Lastly, in connection with non-acquisitiveness it is emphasized that a monk should not possess things who e rossession is not sanctioned by the scriptural texts - the understand. ing being that such possession would argue a spirit of acquisitiveness.
As for the present account of the five sets of five--bhāvanas, it is of some interest from a historical angle, The 25-bhavanas are known to the classical Jaina authors in a version that is practically the same as is found in Acairanga II chapter 3. E. g. Umāsvāti in his Tattvārthahhüşya diters from Ācāranga II only in ordering his items differently at a few places. But the present account of bhavanas differs from Acaranga II in a more thoroughgoing fashion. Thus apart from the cases of ordering items differ. ently there are also cases where this account seems to be describing the same thing as Acaranga Il but employing a different technical terininology and even cases where it seems to be describing things not at all envisaged in Acāranga U. These discrepancies are observable in connection with the virtues-non-violence, non-theft and continence, and as follows:
(i) Non-violence : Here in Acaranga II the items 4 and 5 are Ādananik se pasamiti and Alokitapānabhojana and the same is the case with Uinäsväti. But in the present account these items ought to be Ahāraisanusamiti and Adananik se pasamiti; so for one thing the former's order is reversed in it but in addition its item aharaişanāsamiti is samewhat different from the former's item alokita panabhojana.
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