Doctrine of Jainas

SR No.: 011097
Original Sutra Author: N/A
Author: Walther Shubring, Wolfgang Beurlen
Publisher: Motilal Banarasidas
Publication Year: 1978
Total Pages: 309
Language: English
Classification: Book_English
File Size: 17 MB

Page 48

34
DOCTRINE OF THE JAINAS
as is demonstrated by Utt 23, 19, knew of clothed adherents only. The ballad Ayār. I, 9, describing his early ascetic life and the austerity of his conduct further tells us of the samana bhagavam devoting himself to meditation behind a wall of man's height surrounding him on all sides (porısı tırıya-bhıttı). This caused a great sensation, while, on the other hand, by his solitary and disobliging bearing he annoyed the people who did not fail to vent their anger on him. Festivities, though he took part in them, were indifferent to him. For more than two years he neither drank nor used cool water, and it was during this period that his ideas grew to maturity it may be mentioned here that he came to cognize the animatedness of all physical substances, plants and animals, the up and down in the forms of existence, the Karman as being its cause, its influx by sensual perception and activity, and the woman as its mediator. The monastic basic laws equally took shape in that time Perhaps we are correct in interpreting Ayar I 9,1,22 by saying that after those two years and two months Mahāvīra resolved to take up that vagrant life which was to last for more than twelve years1. Travelling towards the east he came as far as Lādha in West Bengal (Ladh, Rādh, Rārh) containing Vajjabhūmi and Subbhabhūmi, the land of the Suhmas This period was characterized by utmost privations caused by inhospitable and and verminous quarters and many hardships owing to climate, stinging plants and insects, and wicked inhabitants who set dogs at him and ill-treated him. Mahavira himself made his life ascetic by the choice of his food, by fasting and by standing back behind animals and humans in need of help, while nothing is being said of self-castigations in bodily positions as incorporated into the system The Uvahana-suya closes by rendering that description. The two other texts have merely vague generalities ending up those twelve years by Mahavira's entering into omnicognition. In the Bhāvanā "both the possession and the acquisition of cognitions thread the preceding biographical
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1 Ayar II, 15, 25, Jinac 120 pa-telasa Ayar I 9, 2, 4 means the same as is clearly stated by the Cunni