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XXXII
PRAVACANASĀRA..
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 gathas 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 Bhadrabahu. Success to lord Bhadrabahu, who is suya-nani, a teacher knowing the text and meaning, and who knows the twelve Angas and the wide extense of fourteen Pūrvängas.
BHAVA-PAHUDA: The total strength of this pahuḍa is 163 gāthās; and there are some additional gathās also. The main current occupies a good deal of glorification of and some discussion about bhava, which, here, means the purity of psychic state (parinama-suddhi as in 5). This bhava is primarily of three kinds: pure, auspicious and inauspicious (75*1-3). It is bhavalinga 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 bhava-lingi sadhu 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 bhava that the soul has wandered and is wandering in infinite samsara 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 kandarpi 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 and given up, and the duration of life came to an end due to poison etc. (24-25). All things in this world were tasted and much water drunk, but still there is no satisfaction (22-23). Because of the absence of bhava, the soul has wandered everywhere, dying various wretched births, dwelling in the dirt of maternal wombs and eating dirty fluid in childhood (31-41 etc.). Bhava is the potent means to effect the destruction of samsara.
The glories of bhava are untold. Various virtues, religious practices, austerities, scriptural study and knowledge: all these are simply a farce in the absence of bhāva (20, 4, 5, etc. 70 etc. 87 etc. 97 etc. 105 etc. 125 etc.). This possession of bhava brings manifold glories to the soul (126 etc.). As long as there is some ability, one should try to cultivate the purity of mind and heart by undertaking various religious practices (130 etc.). There are 363
