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243.13 f.:
245. 6 f.:
253.18 f.:
261. 8 f.: 269.23 f.:
279.26 f.:
69
ṇīya and other Karmas with reference to dravya, kṣetra, kāla, bhava and bhava.
A contrasted picture of the conditions in the Aparavideha-and Bharata-kṣetra.
INTRODUCTION
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An exposition of the Leśya doctrine, typically illustrated by the lesyavṛkṣa; how the same act can incur different quantity of sin according to the temperamental state.
Through the medium of a divine voice, a few religious discourses on the following topics are presented:
i) One's benefit in the next world has to be ever remembered. ii) virati or detachment is necessary even in the midst of pleasures. iii) The practice of Dharma leads to Punya which brings pleasures; so Dharma is important. iv) Dharma alone, and not the lures of Indriyas, can save one from the pangs in hell. v) One thirst quenched leads to another; and there is nothing like satisfaction in this Samsara. vi) One should get rid of the infatuation for pleasures recollecting the manifold tortures, ailments, humiliations and sufferings of the past. vii) The pleasures of sense-organs are fatal in their consequences; so one should be circumspect with restraint on mind, speech and body.
A discourse on the causes which lead to life in hell.
A discourse on sāmāyika.
271. 1 f.: 272. 7 f.:
An exposition of what may be called in general pratikramaṇa. 273.25 f.: Explanation of the two types of Death, namely, pandita and
277. 7 f.:
A doctrinal exposition of the fourfold ärādhanā, namely jñāna, darsana, carana and vīrya.
bāla-maraṇa.
Here is an elaborate salutation to Arhat, Siddha, Acārya, Upadhyaya and Sarvasadhu; and a good many details about whom are recorded.
Details about a soul's ascent on the kṣapaka-sreṇī.
All this shows that the author has snatched every opportunity to introduce Jaina dogmatical details to make his tale worthy of the name of Dharmakatha. The structure of the narrative would remain intact in most of the cases even if these contexts are skipped over. There are, besides, casual references to Jaina ideas here and there. A Jaina monk, who has pulled out his hair on the head. wears white garments and has a bunch of feathers (piccha), is distinguished from Tāpasa and Tridaṇḍin and considered to be honoured in view of his ascetic emblem. He blesses dharma-labha (185); and some details about his entry into the order and equipments are available (194.19). The Pañcanamaskāra is a shelter and has great miraculous potency in adversity (137); and the karna-jāpa (uttering of the pañca-namaskāra in the year) given even to an animal leads it to a better future birth (111.32). The way in which one takes to a asceticism and becomes a pratyeka-buddha is interesting (141.1-5, 142.17 f.). The idea of
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