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COLETTE CAILLAT
[III] 19. Still more heroic is he who follows the third method): he shall, while checking all motion of the body, not stir from his place (/position). 20. This is the higher Law, superior to the preceding method(s).'
Then, Ayār recapitulates some basic tenets of Jinism, on which the muni should concentrate.
Gāthā 25 concludes: “Totally undisturbed, he reaches the end of his life. – When one knows that there is nothing above forbearance, one or the other of these three paths of Deliverance is salutary': savv'atthehim amucchie āu-kālassa pārae; tiikkham paramaņ naccā vimoh'annayaram hiyam.
Thus, this old disciplinary text expressly requests a long, minute training, in the course of which the doctrinal knowledge, the physical and moral abilities of the religious are unceasingly controlled: whatever progress there is must be tested. Severe as they are, the austerities are never recommended as such, but only in so far as the religious will tolerate them,-in so much as they are fruitful, and evidently lead to the highest Goal.
Whereas the Ayāranga groups very old prescriptions, the book of the Paiņņayas, or ‘Miscellanea' is of late composition.68 Here, the general conditions are not so grim, the requirements are comparatively mild, though the fundamental attitude has remained the same.
I shall not go into all the details that are mentioned in the various pamphlets collected in this section of the Svetāmbara Canon.69 Two trends of thought can be distinguished, according to the emphasis laid on the previous training; in all cases, however, the dying man is expressly assisted unto the last by his guru.
Some information will first be gleaned from the Candāv(eijhaya), which appears to be comparatively traditional. The main stages of the religious life are analysed: first, that of the novice, receiving
68 Some svetāmbaras even deny the authenticity of the P., see Alsdorf, Etudes, 31.
69 See Kurt von Kamptz, Über die vom Sterbefasten handelnden älteren Paiņņa des Jaina-Kanons. — Also 'Bhagavati Aradhanā': analysis by A. N. Upadhye, in Bșhat Kathakośa (Bombay, 1963), p. 50-51 (and, on the meaning of ārādhanā, p. 47).
