________________
K Dixit
effective antidote to the root-cause of these miseries But the Budd explication of what constitutes the life of worldly desires 18 rather jej By way of contrast the Jaina texta in question undertake a vigorous der ciation of the life of hankering after worldly possessions and of indulg in violence for the sake of the same One is left in no doubt that on Jaina's showing one embraced monkhood in order to protest against spirit of acqutsitiveness and the consequent spirit of violence that were mal themselves felt in certain social circles in the times of Buddba and Me Vira A casual reader - or even a thorough reader - of the Jaina texts m Dot be convinced of all this at once It will, therefore, be advisable to that a most clear-cut instance of the type of texts we have 10 mind oco in the Acarangasutra i Srutaskandha Il Adhyayana entitled Lokaviy iya very fact that this tread of argumentation is almost or entirely absent the other Jaina texts argues the antiquity of the Acaränga passages inqi tion Of course, the trend was not forgotten in toto For in these passi acquisitiveness or pargraha and violence or hushsa (for which a more u Jalna term 18 arambha) turo out to be the root-evils and the tradition o treating them persisted for some time (it is evident at other places in Acaranga I Śrutaskandha aa also in the Sūtrakrlanga I Śrutaskandha) . Is particularly noteworthy because parigrcha and arambha are just two the five avralas (1 e jodisciplines) so well kaown to the students of Jaldı The idea is that the texta dilaling on the 5 avralas as root-evils must chronologically posterior to the just mentioned texts dilating on parigi and hinsa, nay, even after the doctrine of 5 ayratas gained full curre parigraha and arambha were attributed a special significance by being 10 porated in the lat (rather in one of the two lists) of 5 kriyas (1 e evil deer Tho items of the list are arambha, parigi aha, naya, apratyakhyana, and mit dardana Of course, the list as such has not played much important role the evolution of Jaina thought but it 18 this list that stands at the basi tho celebrated scheme of the gunasthanas as will become obvious if the ditional order of items 19 changed into the following mith, adarśana, ar yakhyana, parlgroha, Arambha, maya Then it can be seen that the sway the first itom extends upto the 3rd gunasthana, that of the second upto 4th, that of the third upto the 5th, that of the fourth upto the 7th, of the fifth upto the 10th Thus the trend of argumentation exhibitec the above Acaranga passages led to the formulation of the doctrinec apratas on the one hand and to that of the 14 gungsthanas on the ot However, the latter doctrine also incorporates the tradition of several o tronds and let us consider them in turn
The Jainas had & tradition of cataloguing evil mental state and mitting that an ideal monk is free from them all In the course of 1
