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daadavrata in Gunavratas and sāmayika, prosadhopavasa, upa. bhogaparibhoga pariming and atithisanivibhāga in Sikşduratas. Desavakasika has been included into gunaurtas and bhogopabha gaparimana into Siksuratas. Samanatabhadra borrowed his views from kundakunda, Kārtikeya and Umäsyämi and put them in a reviewed ways. He regarded desăvakašik as a part of siksäurtas and placed Vaiyavratya in place of sallekhana He is perhaps the first Acārya who presented Mülagunas in the Ratnakarandakartvakacara.
Jinasena represents those Acāryas who described the housefolder's duties on the basis of paksa. carya and sadhana in the Adipurana. Later Acaryas followed either of these three traditions. The pali literature does not mention any of these controvertial names of vratas. We can therefore come to the conclusion that at the time of Parávanātha or Nigantha Nātaputta no such tradition was in force.
The five faults are the causes of recurrent births and therefore they are personified as "Dukkha" (pain) itself. For the sake of removing such dukkha, one should meditate upon the benevolence ( maitri ) for all living beings, delight in looking at better qualified beings (promoda ), compassion ( karunya ) for the afflicted, and indifference to both praise and blame ( madhyastha avinayaesu ).3 The duties of a Jaina House-holder as reflected in Pali Litt.
Pui Literature contains only scanty and scrappy bits of information on the duties of a Jaina House-holder. But they are invaluable as the gradual development of the vows could Le traced with the help of such information.
The Samaíñathala Sutta of the Dighanikaya refers to the Catujāmasanivara as a part of the doctrine of Nigartha Nataputta. This is not an accurate record, for Catuya masanavare is of Pārsvanātha, and not in the doctrine of Nigantha Nātaputta We shall discuss this matter later on. The four vows of Parávanatha were revised by Nigan tha Nataputta who found it necessary to specify Brahmacarya as a separate vow in view of the laxity
