________________
The interaction of Sanskrit through Jainism
145
In the Paricitta-parigraha--virata stage, the householder gives up the possession of the ten kinds of worldly goods1 (i) land, (ii) houses, (iii) silver, (iv) gold, (v) cattle, (vi) grain, (vii) maid servants, (viii) man servants, (ix) clothes, and (x) utensils.
In the Anumati-virata stage, the householder gives up giving advice on worldly matters.
In the Uddişța-tyäga stage, the householder renounces all worldly attachments and goes to a guru (spiritual teacher), per forms austerities and leads an ascetic life.
In the Cc. all these stages are clearly developed through the story of Civakan. These stages are so closely knitted with the story of Civakan, that one does not even realise that the life history of Civakan is only an example through which Tēvar explains the doctrines of Jainism.
Civakan attains the first stage, the Darsanika śrāvaka stage, through the teachings of his teacher Accañanti. The teaching of Accañanti gives Civakan the right faith, right knowledge and right conduct. He becomes an ideal householder who is anxious to attain liberation. In this state the poet describes Civakan as a person who has opened the door to climb into the boundlessly happy world, after having closed the door against bad karmas, by fixing the door of knowledge on the door step of faith and bolting it with conduct. 9
The next tive pratimās are explained through his life history, starting from the time after his education up to the time he achieved his kingdom and lived as king. Apart from the life history of Civakan in this birth, the poet also explains the importance of five partial vows (anu-vratas) through the story about his previous birth. These are explained through the preachings of Pavapamātēvan (the father of Civakan in his previous birth) to Acötaran (Civakan in his previous birth), when he came to know that his son has separated a young swan from its mother. He expounds non-violence, truth, non-stealing, celibacy and non-possession in the following verses : Non-violence
aram periya kūrin alankal ani vēlöy maram puri ko ņeñcam vaļiyāp pukut antintic cerum periya tivinaikaļ cenzu kațit oți
urum periya tunyam uyirk kolaiyum vanta.8
(Oh, the one who wears garland and holds the spear, coming to talk of the nature of the bad karmas, they are karmas which enter through the heart of the soul which likes adharma and get accumulated and remain in the soul. When the soul has these karmas in it, it suffers. Therefore killing
Thiņsā] which is the basic factor for bad karma is not suitable for you.) 1 Rk. 145
2 Cc. v. 381, supra, p. 137 ff 3 Cc. v. 2868 Sc-19
Jain Education International
•
For Private & Personal Use Only
www.jainelibrary.org
