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INTRODUCTION.
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course of amplification Kundakunda might have put together many suitable verses from early tradition as inherited by him. Just to supplement the Prakrit Bhaktis and to keep pace with the growing popularity of classical Sanskrit among the Jaina monks, Pūjyapāda appears to have composed the Sanskrit Bhaktis; some of them are dignified in style, and especially SiddhaBhakti is a masterpiece of logical acumen.
DAMSAŅA-PĀHUDA: It contains 36 gāthās. The main topic is the glorification of and discussion about Right faith or Samygdars'ana. Ordinarily it consists in believing in the principles and categories preached by Jinas, and really speaking it is the (realization of) self itself (19-20). It is the foundation of religion and the sure step to liberation (2, 21). In its absence knowledge, conduct and austerities are not counted at their real worth (3, 4, 15 etc.). The bondage of karmic sand is washed away by the water-current of Right faith (7). Right faith forms the roots of the tree of virtue (10-11). Men of Right faith deserve respect in this world and attain glories in the next ( 2 etc.). It is the false believer who feels no regard for and envies the natural condition of the monks (24). Virtues are no virtues, if they are not well founded on Right faith (27). In short Right faith means an attitude of pure manifestation of consciousness (28); and, when human birth is obtained, one should not lose the opportunity of achieving Right faith by devotion to Jinas (34 etc.).
CĀRITTA-PĀHUDA: It has 44 gāthās. The main discussion is about the cultivation of Right conduct which is quite essential for the attainment of of liberation (9); it is twofold: with reference to Right faith and Self-control
(5). The first should be endowed with eight virtues nissamk etc. (7 ff.). · A man of faith is on the path of knowledge and avoids sinful acts (14). He sees the reality, realises it in its twofold aspects and avoids the breach of
, and thus he becomes free from karmas (17-18). The second, namely self-control, is of two kinds: one for house-holders who have still some paraphe. , rnalia ( parigraha), and the other for houseless monks who have no paragraha at all (20). The conduct of a layman is divided into eleven stages damsana-vaya etc., and consists in the practice of five anu-vratas, partial vows, three gunavratas, virtual vows, and four s'ilsā-vratas, disciplinary vows, which the author defines in detail (21-25). The conduct of a monk consists in curbing five senses, in observing five full vows, in cultivating 25 kiriyās (the same as bhā'vanās, five attendant clauses of each vow) and in observing five samitis (i. e. the items of carefulness or regulation) and three guptis (i.e. the control of mind, speech and body) (27-36). He is a man of Right knowledge, discriminates Jiva from Ajīva; and he is on the path of liberation, if he rises above attachment and aversion (38).
1 The Eight-pābudas, Damsana to Sila-pähuda, Rayanasära, and Bārasa-A nuvill.hā are y published in MDJG. vol 17, the first six pāhudas with the Sk. commentary of S'rutsägara
and the rest with only Sk, chāyā. 2 In giving the analysis of Pahudas etc. I have given, whenever convenient, the Nos, of
gathās in brackets; this summary incorporates a free rendering, and not a literal trans. lation, of some of the gathās.
