1. The editor of the Pravacanasara uses an asterisk to indicate that these verses are later accretions ( praksipta ) to the original text. See section (i).

2. Verses 11, 12, and 13 are probably taken from the Sutraprabhrta of Kundakunda. See Chapter I (#6-8).

3. The Jaina karma texts speak of six types of bone joints (samhanana). The first is the perfect joint (called vajra-vrsabha-naraca-samhanana), noted for its adamantine quality of great sturdiness and strength. The remaining five are progressively weaker. Each human being is born with one of these six samhananas, which remain the same for the duration of one's life. Human beings born with one of the first three samhananas are said to be capable of joining the mendicant order. But moksa is possible only for those who are born with the first samhanana. This is because only persons endowed with such adamantine joints are said to be capable of withstanding the rigors of austerities that lead to the highest form of meditation called the sukladhyana (see Chapter Ill, n. 86) without which moksa cannot be achieved. It should be noted, however, that birth in the seventh hell is also possible only to those beings (namely, men and fish; see Chapter II n. 18) who are endowed with the first samhanana. For details see JSK II, p. 321, and Tatia and Kumar (1981, p. 83).

4. The question of the opponent here is that if women too can have the first three samhananas, then the Digambara prohibition against their assuming the mendicant vows or even attaining moksa is not supported by their own scripture. Jayasena therefore cites this verse as the authority in support of the Digambara view. The verse declares that the first three samhananas are available only to the women born in the bhogabhumi (see Chapter II, n. 7) and not to those who are born in the karmabhumi. Both sects have believed that beings born in the bhogabhumi cannot be reborn in hells or practice mendicancy or attain moksa; these are possible only from a birth in the karmabhumi. Thus according to this verse women are barred from entering mendicancy and from attaining moksa, and hence it serves as

scriptural evidence for the Digambara view. Jayasena is here quoting from the eleventh-century Nemicandra's Gommatasara-Karmakanda (verse 32). As will be seen, the Svetambara writer Meghavijaya (see Chapter VI, #85) rejects this quotation as unauthentic and hence unacceptable to his sect. For further discussion on this passage see Vakil (1965), who has argued that this verse could be an interpolation to justify the Digambara position on strimoksa.

5. See Chapter I (nn. 9 and 14).

6. See Chapter II (#64).

7. For the legend of Malli, see the Introduction (#24).

8. For a list of the sixteen observances leading to rebirth as a Tirthankara, see Tattvarthasutra , vi, 24. For a comparison with the Buddhist doctrine of the practice of paramitas (perfections), see Jaini (1981).

9. See Chapter II (n. 57).

10. For a discussion on the iconography of Malli, see Chapter VI (#77).

11. Since the possibility of a woman's going to heaven is not disputed, this objection is probably spurious.

12. Verse [*15] deals with ordination of men and hence is omitted here.

13. This is Kundakunda's original verse and serves as the scriptural authority for the Digambara claim that nudity is a prerequisite for a true member of the Jaina mendicant order. It may be noted that Kundakunda does not even mention the whisk broom (pinchi) or the water gourd (kamandalu) as the requisites, although in practice these serve to identify a Digambara monk and distinguish him from the Svetambara mendicants who in addition wear clothes and keep bowls for collecting food as well as carry a wooden staff.