ISJS Jainism Study Notes E5 Vol 01

SR No.: 007711
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2013
Total Pages: 352
Language: English
Classification: Book_English
File Size: 21 MB

Page 78

INTERNATION
SCHOOL
OF
SELF STUDY IS THE SUPREME AUSTERITY
स्वाध्याय
परमे
STUDY NOTES version 5.0
राप
who takes the nectar from different flowers in different gardens without hurting or causing damage to the flower; so should the saint take his food from householders 10
b. Self-restraint/Sarhyama.
Self-restraint in Jainism primarily means to gain control over one's senses or be indifferent to sensual pleasures or experiences. Another word used abundantly in Jain literature for selfrestraint is equanimity (samatā) which means,' Not getting disturbed by either pleasant or unpleasant sensual experiences' as pleasure and pain are the two sides of the same coin. Philosophically it means to become introvert and concentrate over yourself (ātmā), be detached from all external objects (including your body). The five major vows for ascetics coupled with five attitudes of restraint (samitis) and three attitudes of control (guptis) and their simpler version of five minor vows (aṇuvrata), four gunavratas (multipliers of vows) and three Siksavratas (teaching major vows) constitute the code of conduct for Jains which all are based on non-violence and self-restraint. Examples of the problems associated with each type of sense organ; e.g. elephant is trapped because of his uncontrolled lust for sex, fish for her taste, mosquito for the light etc. show the importance of self-restraint. Selfrestraint enhances the will power and the effectiveness of the individual in focusing on his objective to achieve excellence. To move up the ladder of spiritual purification or worldly pursuits, it is an essential act.
c. Penance / austerities or Tapa:
To make effort in controlling / suppressing or destroying the passion tainted tendencies of sense organs as per the capabilities of the individual is penance. Penance should not cause tension or distraction in the practitioner; rather it should help the practitioner meditate more on the self. We thus see that Jains do not accept physical hardships like burning your body by exposing to sun or taking a holy dip in the river to wash sins etc as penance. Penance is classified in two groups, namely external (i.e. those which are physical) and internal or psychic. Both are considered essential and one without the other is considered inadequate. In fact, the internal penance is the key but without observing external types of penance, the practitioner has little chance of successfully performing internal penance e.g. wise people (Cankya etc) say that students should not overeat so that they can concentrate on their studies. It is also a part of self-restraint. Penance causes dissociation of karmas like the fire
10 Jahā dumassa pupphesu, bhamaro āviyai rasam na ya puppham kilamei, so ya pinei papayall Daśavaikälikasūtra, verse 2
Page 65 of 317