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śramaņa, Vol 59, No. 3/July-September 2008
ascetics, who were living examples of the that renunciation means power, and who indeed experienced that royal happiness of asceticism, where there is
na ca răjabhayam na ca corabhayam/ ihlokasukham paralokahitam!! naradevanataṁ varakirtikarari śramaņatvamidam ramanaoyataramll
“No fear of the king, no fear of robbers, happiness in this, and bliss in the next world, reverence shown by men and gods, and the acquisition of true fame : delightful is this ascetical life.”
Or, in other words
na cendrasya sukhani kinci na sukhar cakravartinaḥl sukhamasti viraktasya munerekānta jivinaḥll
“Nothing is the happiness of the king of the gods, nothing is the happiness of the emperor of the world, compared to the happiness of the world-weary monk in his solitude."
All such considerations lead to the second great postulate of Jainism : Samyama or Renunciation, i.e., continuous self-control practiced by giving up one's regards for physical happiness.
According to the Jaina conceptions, the individual is free to embrace whatever degree of renunciation it deems appropriate to its personal convictions and abilities. Just as Non-injury, Saṁyama too can be resorted to by various kinds of Pratyākhyānas. And, Noninjury itself being not practicable without Samyama, and Samyama, on the other hand, needs resulting in Non-injury, the Pratyākhyānas concerning the former practically fall together with those concerning the latter great principle. Thus the climax of Pratyākhyānas concerning Non-injury, viz, the five great vows of monks, non-harming, non
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