Fundamentals Of Jainism

SR No.: 034058
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: Veer Nirvan Bharti
Publication Year: 1974
Total Pages: 129
Language: English
Classification: Book_English
File Size: 5 MB

Page 61

NIRJARA
53
are endowed with true wisdom, and the acquisition of jnâna;
(c) charitra vinaya, the observance of the rules of conduct becoming a layman and a sadhu (an ascetic), and the reverence of those who follow these rules; and
(d) upachara-vinaya, behaving with great respect towards the Scripture of truth, saints and holy personages. (3) Vaiyavritya, serving and attending upon holy saints, and offering them food, books, and the like.
(4) Svadhyaya, or the acquisition and spreading of truth with energy. This is of five kinds, viz., (i) reading Scripture, (ii) questioning those more learned than oneself, (iii) meditation, (iv) testing the accuracy of one's own conclusions with those arrived at by great âchâryas, and (v) the preaching of truth to others.
(5) Vyutsarga, discrimination betwen the atman and the body.
(6) Dhyana, or contemplation, i.e., the concentration of mind on some object, and, in the highest sense, on the âtman.
Of these six kinds of antaranga tapa, the last, called dhyana, is the chief cause of moksha, so that the remaining five forms of the internal and all the six of the physical austerities are only intended as preparatory steps for its practising. It is to be observed that the desiring manâs (mind) is an extremely swift rover, passing from object to object with the rapidity of thought, and the hardest thing to control. Unsteady, full of desires, constantly engrossed in sense-gratification, volatile and unaccustomed to restraint, it is the principal cause of disturbance in the purity of dhyana, and capable of upsetting the determination of all but the most resolute ascetics of indomitable, iron will. The holy acharyas have, therefore, laid down these scientific rules of austerity to bring this most intrepid enemy of mankind under the control of will, so as to enjoy undisturbed contemplation.
Apart from this the analysis of the attitude of pure contemplation would show that its attainment is compatible only with quiescence of body and mind both. Hence, they both must be taken in hand for ascetic training, and completely subjugated to