________________
30
Pravacanasāra
blood are white: in short he is endowed with various abnormal excellences (38-41). 11. pavvajjā (Sk. pravrajyā), asceticism. Here the author describes the nature of pravrajyā, and thereby we get a glimpse of an ideal monk. The monk should wander about being endowed with five full vows, controlling his senses and devoted to study and meditation without any desires. He should be free from attachment, conquer 22 parisahas, be without passion and abstain from sinful activities. Friends or foes, praise or abuse, gain or otherwise, grass or gold: all these he looks upon with equanimity. He is free from disturbing factors, internal or external. He is above delusion and has come to possess virtues like faith, austerities, vows and self-control (44-7, 50, 53, 56, 58 etc.). He is naked in the form in which he is born; he wanders calmly with his arms hanging and with no weapons; and he pays no attention towards his body (51-2). He keeps with him neither internal nor external paraphernalia even to the extent of sesamumhusk (55); he does not keep company of beasts, women, eunuchs and bad characters; he never enters into unhealthy gossip, but always applies himself to study and meditation (57). He lives in deserted houses, under the trees, in parks, on the burial ground, on the top of mountain, in a mountain cave, in a dreadful forest (p. 32:] or in a dwelling place which is not specially built for him (42, 51 etc.; 43 is very obscure); stones, wood, bare ground: all these he uses for seat and bed (56). He receives food everywhere with no consideration of good or mediocre, poor or rich houses (48). The last two gāthās can be freely translated thus: That which was preached by Jinas came to be converted into words in the sacred texts in (a particular) language; the same, as it was traditionally) understood, has been similarly preached by the disciple of Bhadrabāhu. Success to lord Bhadrabāhu, who is suya-ņāņi, a teacher knowing the text and meaning, and who knows the tweIve Angas and the wide extense of fourteen Pūrvāngas.
BHĀV A-PĀHUDA: The total strength of this pāhuda is 163 gāthās; and there are some additional gāthās also. The main current occupies a good deal of glorificaton of and some discussion about bhāva, which, here, means the purity of psychic state (pariņāma-suddhi as in 5). This bhāva is primarily of three kinds: pure, auspicious and inauspicious (75 *1-3). It is bhāvalinga that is of utmost importance, and not dravyalinga, in the case of an ascetic; it is the purity of mind that makes one virtuous or vicious (2). A bhāva-lingi sādhu is free from attachment for body etc. and completely immune from vanity and passions, and he concentrates himself on his self (56, the way in which he concentrates is shown by those popular gāthās 57-60). A monk should become naked from inside by giving up false faith and other flaws, and then he becomes automatically a naked monk according to the commandment of Jina (73, 54). Nakedness without the purity of mind is of no value at all (55).
It is due to the absence of bhāva that the soul has wandered and is wandering in infinite samsāra constituted of four grades of existence (gati), experiencing myriads of miseries and passing through various vicissitudes of utmost agony, accidental, mental, natural and physical; therein the soul is acting under kāndarpī and other motives and is busy with four kinds of unhealthy gossip (7-17). The number of births undergone is so great that the milk drunk from mothers' breasts might fill an ocean, and so the tears of mothers (19-21). Many bodies were accepted
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
