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JANUARY, 1968
149
incident, Yaksa considered herself responsible for her brother's death. But the Sri Sangha considered her totally innocent and would inflict no punishment on her. Yaksa was however not happy and she declared that she would consider herself innocent if the Lord Himself so ordained. Then the entire Sri Sangha arranged the kāyotsarga dhyāna to invoke the Sāsanadevi. Sāsanadevī made her appearance and took the Sadhvi Yaksa with her and presented her to Lord Simandhara in Mahavideha. The Lord declared her innocence and rewarded her with four Studies on bhāvanā, bimuktā, ratikalpa and vicitracaryā, the first two of which found place as the culikā in the Acārānga and the last two were incorporated in the Daśavaikālika.
The next to be introduced in chapter four is Sutra Kṛtānga which contains important discussion on the Jaina 'Fundamental Facts', viz., jīva, ajīva, punya, pāpa, āsrava, samyara, nirjarā, bandha, mokşa, etc. Besides, it provided the code of conduct for the fresh initiates. Sūtra Kytānga is indeed the Sanskrit title; its Prakrit title has three readings, viz., Suddayada or Südayada or Sūdayada. But all commentators have interestingly made use of the Sanskrit title. Apart from giving the Jaina view, this Sūtra is unique in its reference to all non-Jaina views which serves as a comparison. Even a separate chapter is devoted to the consideration of 363 what has been called pākhandamata (views of heretics). Of its twentythree studies in the first book, the first one deals with samaya signifying the fundamental doctrines or siddhānta and starts with the word 'bujjhijja' i.e., bandhana (bondage). This is not the handiwork of one but of many Gañadharas who were inspired by the words of the Master on bondage. Obviously the Master is the speaker and the Gañadharas the audience and since the Sutra was kȚta or compiled in this manner, it is called Sūtra Kệta. Where the rival views are dispelled, this Sutra takes a very clear stand with the following words : 'this view is wrong', the propounder is wrong', or ‘misguided' or 'given to earthly objects', etc. The second study entitled veyāliya or vaitāliya deals with malice and attachment and the need to overcome them. The subject-matter of the third study are the various obstructions or upasargas which threaten one on the road to liberation. An exhaustive listing of the obstructions is an impossibility ; yet a reasonable effort has been made to provide one of those that are pleasant and those that are not pleasant. The fourth study deals with the behaviour of womenfolk in general which is considered to be harmful to one on the road to liberation. This does not mean, as the author rightly recognises, that all men are saints. The commentators have, however, suggested a way out when they say that it is men that are the founders of religion and hence
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