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176 STUDIES IN THE BHAGAWATŤ SÚTRA [Ch. IV the life of the third stage called Vānaprastha led by a large number of forest recluses (vāna patthā Tavasā), such as, Hottiyā (Agnihotrikas), pottia (vastradhārinas) upto Disapokkhiyā (Diša. proksinas) who passed their time by observing different kinds of asceticism according to various religious faiths.1
A detailed discussion will be made later on about their systems and practices in relation to the subject Various leaders of thought and their philosophies and religious systems' as revealed in this canonical work.
It is stated here that onee due to a sudden spiritual awakening in the mind of king Siva,' he realized the truth of transitoriness of the worldly life, pleasure, power and wealth.
So, after having placed his son, Sivabhadra in the affairs of his kingdom, the king got initiated by the Dišāproksiņa vānaprastha-Tāpasa: (forest recluses who moved by sprinkling water in four directions) to their faith and undertook the ascetic life of the Vāna prastha stage by renouncing the world.
The Bhs presents a graphic account of the Dišāprosina austerity of this third stage of life, practised by the royal sage, Siva, dwelling on the bank of the Ganges with a few necessary articles, such as, flower-basket made from bamboo, iron pot, iron-pan, spoon, tambika (an article of wearing), ascetic utensils, etc."
On the day of conclusion of his first Şaştha Ksamana vow (two consecutive days' fast), the royal sage, having descended from the Atāpanabhūmi", put on his bark.cloth (vägalavatthaniyatthe) and came to his hermitage to take the basket in order to pluck flowers, fruits, leaves, etc., for performing sacrifice.
Having taken the basket, he first sprinkled the eastern direction with water and prayed to the god, Soma thus, "O Soma, Mahārāja of the eastern quarter, protect Siva, the royal sage, who is engaged in collecting the fruits on the path of Sadhanā (meditation) of the next life, by protecting (him) permit
14 Bhs, 11, 9, 417.
6 The place for meditation.
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