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Lord Mahavira
during the age of Rishabha and Mahâvîra respectively. For their easy grasp the Chedovatthavana was laid down'.
These contents of Mulâcâra would be found to be almost identical with those of Uttaradhyayana Chapt. 23. But there is one important difference. While in Uttaradhyayana the system of the twenty-two inter vening Tirthamkaras is called by the name Caujjama (Sk. Chaturyama), it has been here called Samaiya Sanjama and in contra-distinction with it the system of Five Vows has been called Chedouatthaniyam. It is therefore necessary to find out what is exactly meant by these terms.
The commentator of Mulacara Vasunandi is not sufficiently helpful on the point, because he does not try to interpret the two significant terms. Nevertheless the explicitly mentions that by Chedopasthapana is meant the Five Great Vows, as is implied in the text itself. The two terms are explained by Devanandin Pujyapada in his commentary Sarvartha-siddhi on the Tatvartha Sutra (9) (VII, IX) of Umaswati as follows:
.. .. Hd-HTqE-Fqfar-neu-HIHIRIAT Tab ani, na छेदोपस्थापनापेक्षया पंचविधमिहोच्यते।
The Tatvârtha-vârtika further clarifies it by reading the last clause as stay TYRMATETYT Tafaet 1914. Just before these remarks Pujyapâda gives an etymological explanation of the work Sâmâyika.
सम् एकीभावे वर्तते। तद्यथा-संगतं घृतं, संगतं तैलमित्युच्यते एकीभूमितिगम्यते। एकत्वेन अयनं गमनं समयः। समयः एव सामायिकम्। समयः प्रयोजनमस्येति वा विगृह्य A71
These remarks are made while commenting upon the sutra enumera...y the five vows, namely, FEHTSA-eesafe Farfadhi This leaves us in no doubi that chedovatthaniyam sanjama means these same five vows and no others.
The word Sâmâyika has here and elsewhere been repeatedly explained to mean abandonment of all sinful acts in equal manner without making a distinction, and hence all vows boil down to one. If therefore Pârsvanath preached Sâmâyika samayama, it
