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80
Early Jainism
(ii) Non-theft : In Acäränga If the five items are :
(1) anuvici-aragrahayācana (2) anujñaptapānabhojana (3) avagrahavadharana
(4) abhiksna-avagrahayucana (5) sādharmikaanuvīci-avagrahayəcana
In Umasväti the items are the same but their order is 1. 4, 3, 5, 2. But in the present account there are so many novelties. Thus its items 2. 4 and 5 can somehow be equated with the items 3, 2 and 5 of the above list, but it has to be noted that though it uses no technical term in connection with its Item 2 (somewhat like Acărunga II in connection with its corresponding item 3) its titles for its items 4 and 5 are Sadhara na pindapātalabha and Sadharmikavinaya respectively, titles different from those of the items 2 and 5 of the above list. What is still more noteworthy is that the items 1 and 3 of this account should rather be called Viviktavāsa and Upāśrayadaty-saiyāgrahaņa respectively, but items
as these are not provided for in the above list (in return, the Items 1 and 4 of the above list are not provided for in the present account).
(iil) Continence : Here Umāsvāti has the same 5 items as Acurtinga II but its item 5 has been made by him into his own item 1. Tlie present account agrees with Umasväti.
All this raises one question : why does Prašnayyakarana diller from Ācāranga II and Umāsvāti on the question of so standarized a concept as 25 bhāvanās. One might jaswer it by saying that Praśnavyakarana arose in the midst: of a circle of authors different from those who composed Ācāranga II, the latter being a kin of Umäsväti. But it is also possible that Praśnavyokarana is older than Acuranga Il and as such presents a pre-classical version of the doctrine of bhāvanas. In any case our text must belong to an early enough period when the would-be classical version had possible rivals in the field, riyals on which this text occasion. ally diaws upon,
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