________________
122
THE CANONICAL LITERATURE OF THE JAINAS In Uvahānasuya are described penances of Lord Mahāvīra and the hardships he had to put up with while passing through the anarya countries.
To conclude, the 1st Cūlā deals with topics associated with the begging of food, a couch, clothes and a bowl, and with the modes of speech and the regulation of possession.2
The 2nd Cūlā gives rules regarding religious postures, the places of study and those for easing nature.3 Moreover it points out the places the clergy should avoid e. g. the places where musical instruments are being played upon. In short the clergy should withstand the temptations of sound, colour etc.
Before I deal with the 3rd Cūlā, I may mention that Nisīha has certain suttas agreeing with those of the 1st two Cūlās.
The 3rd Cūlā furnishes us with materials pertaining to the biography of Lord Mahāvīra--the materials embodied in several cases in phrases recurring in Pajjosanākappa.5 It also deals with the five mahāvratas and the five reflections associated with each of them.
The latter topic is met with in Paṇhāvāgaraņa but the wording widely differs.
In Ayāra (II 3, 1, 1) there is a very short description of the appearance of the country during the rainy season.
1
Here it is said that the words like hole and gole should not be used; for, they are abusive terms. They are translated in S. B. E. (vol. XXII, p. 151) as "you loon ! you lout !” In the fn. of this page we have:
"My conjectural translation is based on the meaning of the Sanskrit words hodā,
golā."
It may be noted that hole, gole and vasule occur in Dasaveyāliya (VII, 14), and the words hola, vasula and gola in Nāyādhammakahā (1, 9; s. 84). 2-3 These furnish with Jaina rules of etiquette. Vide Dr. B. C. Law's article “Jaina
Rules of Etiquette" Published in "Jania Antiquary” (vol. XI, No. XI). 4 For instance $$ 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhāvaņā can be
respectively compared with SS 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of
Pajjosaņākappa. See S. B. E. (vol, XXII). 5 The author of Ayaranijjutti is supposed to be the same as that of Pajjosaņākappa.
If this is correct, the author of the latter must have borrowed from Ayara. For, firstly Bhāvanā is extracted from Satthaparinnā, and secondly it is a work of a Sthavira other than the one who wrote a Nijjutti on it.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
