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INTRODUCTION.
XXVII
pratikramana and alocanā (c. e. confession and report of sins etc. committed).
SIDDHA-BHATTI: There is a good deal of uncertainty about the - number of verses. Here we get a discourse on Siddhas (ie. the liberated souls), the classes of Siddhas, the way in which liberation is attained, the happiness and the abode of Siddhas. It is concluded with an ālocanā prose passage in Prakrit.
SUDA-BHATTI: It contains II gāthās and the concluding prose passage. It opens with a salutation to Siddhas. Then are offered salutations to twelve Argas by name; the 12th Arga, Dittivāda, has five divisions. Then follow the names of 14 Puyvas or Pūryas, which, according to the commentator, are to be included in the fourth division of Drstivāda. The remaining verses give further division. This Bhakti is important for the traditional division of early Jaina literature.
CĂRITTA-BHATTI: It contains some 10 verses of Anustubh metre. It opens with a salutation to Vardhamāna Mahāvīra. The Tīrthakara, for the, benefit of living beings, has preached five-fold cāritra or conduct: sāmāiya, chedovatthāvaņa, parihāra-visuddhi, suhuma-samjama and jahākhāda-cāritta. Then are enumerated 28 mūla-guņas and the uttara-guvas for the monks. The monk determines to avoid the breach of these vows. There is the usual prose passage at the end.
ANAGĀRA-BHATTI: It contains 23 gāthās and there is a prose passage at the end. Here prayers are offered to all great saints endowed with merits. These saints, giving up the perverted view, have adopted the right one. Then their detailed virtues, in the light of Jaina enumerative technicalities, are given into groups from two onwards upto fourteen. These groups indicate a thorough cultivation of dogmatic details in the monastic community the members of which could easily grasp the details, when simply the groups are enumerated. These group-enumerations are on a short scale.when..compared with those found in Thānamga and Samavāyanga of the Svetāmbara canon. This feature is seen even in Buddhist texts like Anguttaranilcāya. Then various penancial practices and achievements of monks are described. The author entertains a pious desire that these prayers might bring him the destruction of miseries. This Bhakti gives a good idea of the ideal conduct expected from a Jaina monk.
AYARIYA-BHATTI: It contains some 10 gāthās. Here we get a -1.nscription of an ideal preceptor, who initiates others on the path of liberation.
we great monks are described to be patient like the earth, pleasing like water, - clean like the sky and undisturbed like the ocean. Then follows the prose passage in which the aspirant salutes the five dignitaries with their characteristics, and concludingly expresses his aspirations.
NIVVĀŅA-BHATTI: It contains some 27 gāthās. Here we have an enumeration of Tīrtharkaras and holy, personages with the places where they attained Nirvāṇa; to them and to those places salutations are offered. This
1 Compare Tattvārthasutra IX, 18.
