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INTRODUCTION.
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forms, and in view of some of the peculiar tenets of Jainism in common with Ajivika, Purana Kassapa's order etc., I am inclined to postulate a great Magadhan religion, indigenous in its essential traits, that must have flourished on the banks of Ganges in eastern India long before the advent of the Aryans into central India; and possibly at the end of the Brahmana period these two streams of Aryan and Indigenous religious thoughts met each other, and the mutual interaction resulted on the one hand into the Upanisads in which Yajnavalkya and others are, for the first time, preaching Atmavidya and on the other, in contrast to the Vedic ritulistic form of religion practised by the masses, into Jainism and Buddhism that came prominently to the fore as the strong representatives of the great heritage of Magadhan Religion.1
e) Monastic aspect of Pravacanasāra
AN IDEAL JAINA MONK.-The third book of Pravacanasara gives a good picture of an ideal Jaina monk who has adopted asceticism to get rid of the misery of samsara. His twofold emblems impose on him internal and external purity. Absolute non-attachment is the motto of a monk, and the details of his duties are all deduced from this virtue. The Jaina monk is indifferent towards the world, though he bears no hatred towards it; the worldly ends of power, fame and wealth for which men strive in sweating competetion are of no importance to him. The twentyeight Mulagunas comprise his course of conduct: he observes five vows; he is careful in his fivefold activities; he fully controls his five senses; he observes six essential duties; he pulls out his hair periodically; he remains naked; he does not take bath; he sleeps on the ground; he does not cleanse his teeth; he takes his meals in a standing posture; and he takes only one pure meal a day. He takes all possible precaution not to violate these Mülagunas; and in case he violates them, he duly approaches his teacher, reports and confesses the sin, and adopts the lustral course. Negligence is his greatest enemy, so he keeps himself constantly alert. Not only he has no attachment at all, but he is absolutely indifferent to the world and its allurements. He keeps almost no paraphernalia. He spends his time in studying the scripture and in the practice of penancial courses and rimary virtues. He eats little, only once, and that too when it is duly offered
him; and there is no consideration for juices. Any food which involves iarm unto living beings is absolutely forbidden. His eye is set on liberation; so he constantly struggles to maintain a pure attitude of mind, and cultivates jaith, knowledge and discipline. He keeps company with superior monks or
1 I had first set forth this theory in my paper Mahavira and Buddha on Nirvana' read before the Sanskrit Association, Rajaram College, Kolhapur in 1932; it was published in the College Magazine and subsequently the major portion of it appeared in Jama Gazette Vol. 30, 6. Asking some queries on certain issues about the Jaina and Buddhistic conceptions of soul, Ananda Kausalyayana, Berlin, writes in Jamna Gazette Vol. 30, 11 "Mr. Upadhya's survey of Vedic, Brahmanic, Upanisadic and Buddha-Jain thoughtcurrents would do credit to any writer on this subject, and his stress on the suggestion that the Aryan thought-current received some impetus from the indigenous non-Vedic thought-current is of great importance". I have discussed this very subject in more details in my essay on the Jaina Karma Doctrine which is awaiting publication.
