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173
The Practice of the Earlier Tirthankaras
Taking their start from this, the commentators try to explain either that the additional vow is implied in the fourth (See Com. of Abhayadeva on Thânânga) or that the four become five by the addition of a fifth, namely Maithuna-Viramana (see Shantiyâchârya's Com. on Uttara. XXIII, 23.). But it is not worthy that the comm ntators do not claim that the task of splitting the fourth vow of Pârsvanâtha into two and thus making them five was accomplished by Lord Mahâvîra. On the contrary the two namely Caujjama and Panca-Mahavrata systems are always clearly distinguished from each other. In the Uttarâdhyayana, for example, the one is called 'Caujjama' and the other 'Panca-sikkhio'. At other places Mahavrata is substituted in places of 'Sikkha'. But an exception to this is found in Bhagavati XXV, 7, 785 quoted above, where it is said that a Sâmâyika Sanjaya is he who observes Câujjama in doing the Sâmâyika, while the one who splits the old pariyâga and settles himself in the Panca-jâma is indeed Chedovatthava. Here although panca-jama are said to be evolved by splitting Pariyaga into two, Mahâvîra is not mentioned as the author of the split. A little close examination of the statement in Bhagavati is necessary. According to it 'there is unsurpassed Caujjama dhamma' in doing 'Samaiya'. What could it mean? If we interpret it that in Sâmâyika four vows are observed, then firstly the word Sâmâyika loses all its meaning and significance as explained above, namely, the omnibus abstention from all evil deeds without a distinction (Savva-sâvajja-jog-nivitti). Secondly, it becomes ridiculous to say that if instead of four vows one observes five, then he is Chedovatthâniya, particularly when it is always presumed that the four include the five. It would be Chedopasthapana even if only two vows are counted as such. Obviously, there is some mistake in understanding the word Caujjama. Let us turn to the information called from the Pali canonical books. In the Samanna-phala-sutta of the Digha Nikaya, Catuyama is explained as follows:
इध महाराज, निगण्णठो चातुयाम-संवर-संवुतो होति । कथंच महाराज, निगण्ठो, चातुयाम-संवर-संवुतो होति ? इध महाराज, निगण्ठो सव्व-वारि-वारितो च होति, सव्व-वारि-युतो च, सव्व-वारि-धुतो च, सव्व-वारि- पुट्ठो च । एवं खो महाराज, निगण्ठो चातुयाम - संवर-संतो fa (D.N. (Part 1) Bombay University Publication p. 69).
