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. . INTRODUCTION.
XXXIII heretical creeds (kriyāvadin etc.) which should be given up, and one should be firm in Jainism (135, 140).
When there is no bhāva, passions actually ruin the spiritual destiny of the soul. Bāhubali's spiritual progress was hindered by his vanity, even though he had no attachment for his body. On account of nidāna," the saint Madhupiriga could not be a monk, and the saint Vas/istha suffered misery (44-46). Bāhu, though a Jaina monk, burnt the town of Dandaka due to internal hatred and fell into the Rauraya-hell; so also Dípāyana, though a monk in appearance but devoid of real merits, wandered in infinite samsāra ( 49-50 ).
S'ivakumāra, though encircled by young ladies, could put an end to samsāra i because of his heroic and pure mind. Bhavyasena could not be a bhāva
s'ramana (i. e. an'ascetic with bhāva), even though he had learnt 12 Augas and " 14 Pürvas, nay the whole of the scriptural knowledge ; while S'ivabhūti, whose bhāva was pure, attained omniscience by simply uttering tusa-māsa (51-3). Even the fish S'ālisiktha, due to impurity of mind, fell into a great hell (86). A good man, when endowed with purity of mind, is not contaminated by passions and pleasures like a lotus-leaf by water ( 152 ).8
In order to get rid of the karmas one should reflect on the nature of the self which is an embodiment of knowledge and consciousness; it should be known to be without the qualities of taste, colour, smell, touch and sound; it is sentiency itself; it is beyond inferential mark; and it has no definable shape (61 etc., 64). But from times immemorial the soul is bound by karmas of eight kinds, to the stock of which additions are made by various causes of karmic bondage such as mithyātva etc. (146 etc., 115); this karman can be destroyed by religious practices accompanied by purity of mind, Karman is the cause of samsāra. There cannot be a sprout, when the seed is burnt; similarly when the seed of karman is burnt, there can never be the
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1 Nidāna is a sort of remunerative hankering; 10 consists in hankering after future
pleasures and enjoyments as a remuneration of the penances etc. practised in this life. One, who wants to achieve an equanimous and peaceful voluntary submission to death (sallekhana), must keep his mind free from the attitude of nidāna (Sarvärthasiddhi VIII, 37), which is also a kind of monomania or painful concentration (ārtadhyāna) (Ibidem
IX, 33). 2 The words lusa-masa symbolically stand for the concept that the body is absolutely
distinct from the soul, like the husk from the bean ; S'rutasāgara gives a story on this gātbā, and explains that phrase thus: tusān maso blinna alt yatha tatha s'ariräd äima
bhinnah 1. 3 I have put together, in this paragraph, the legendary references from Bhävapāhuda.
It is necessary that all such legendary anecdotes, incidentally referred to in early S'vetāmbara and Digambara texts, should be put together to have a glimpse of the initial capital of Jaina myths. Such references are found in Jaina texts like Parnnas, Bhagavati Ārūdhanā of Sivakoti, Alūácara etc. A partial attempt in this direction, mainly confined to the Parnnas of the S'vetāmbara canon, is already made by Kurt von | Kamptz in his monograph Uber die vom Sterbfasten handelnden ältern Painna des Jaina Kanon', Hamburg 1929. I have listed alphabetically all the legends from Bhagavalá Arādhana of s'ivakoti, and I find that some legends are common with alarana-samadhi Panna of the S'vetämbara canon. Thus, many of these légends antedate the division of the church, and they are independently preserved by Digambarag ånd Sv'etämbaras.
