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Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c12.s13: Love Affairs and Female Ascetics

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c12.s13

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Love Affairs and Female Ascetics

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Jain texts mention a number of Parivvāiyas¹⁰³ who carried love-messages and acted as go-between the lovers. The Uttarādhyayana commentary refers to a female mendicant who successfully conveyed the love message of Rayanāvai to Bambhadatta.¹⁰⁴ We meet another female mendicant named Cokkhā who was versed in the four *Vedas* and various other scriptures. She preached religion based on charity and purity. Once she visited the harem of the king Kumbhaga where she was insulted by the princess. Cokkhā bore ill will against the princess and having gone to king Jiyasattu incited him to obtain her.¹⁰⁵

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¹⁰³ In the Dasakumāracarita (p. 168) the nun named Arhantikā or Nirgranthukā plays a part of go-between, See Bloomfield False ascetics and nuns in Hindu Fictuon, J. A. O. S., Vol. 44, p. 238 f; also Kāthasaritsāgara, Vol. VII, ch. cl. p. 138 f.

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¹⁰⁴ 13, p 192.

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¹⁰⁵ *Nāyā* 8, p 108-110

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The *Parivvāiyās* were learned in various arts, the application of various powders, spells, auspicious rites, use of various roots, pills, medicines and herbs. We are told that Pottilā visited the nun Suvvayā and enquired her if she was aware of any spell or love potion which could create love between her and her husband.¹⁰⁶

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¹⁰⁶ *ibid* 14, p. 152, *Niryā.* 3 p 347 f Cf. *Kathāsaritsāgara*, Vol. III, ch. XXXII, p. 99 ff.

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EDUCATION AND LEARNING

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The object of the ancient Indian system of education was the formation of character, the building up of personality, the preservation of ancient culture and the training of the rising generation in the performance of the social and religious duties.¹

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¹ Altekar, *Education in Ancient India*, p 326.

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