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185
truth, in abandoning the passions. In short, it is the end - instead of the means - which is presented here.
It is the same among the Digambaras and the Svetāmbaras. The latter,
it will be remembered, emphasise that the last two penances are excessively . .. rigorous - so rigorous, indeed, that the companions of the penitent are...
terrified of them. Thus they demand of the penitent a perfectly firm and solid faith which is, it seems, symbolised by the rites of a solemn
reordination. . From the commentaries of the Vāvahāra-sutta, we can see that demo
tion and exclusion are closely associated and that they have links with “isolation" (parihara). They can be regarded as kinds of excommunication in various degrees. All three are temporary - that is, the Jainas never
despaired of the sinner (compare Gampert, Sühnezeremonien, 33 n. 1). p. 212 . They place him in a situation which helps him to get a grip on
himself. Concern for the removal of the rest of the company from the physical contagion of evil is expres ed by the suttas no more than it is by the commentaries. Naturally, they separate the religious who has yet to perform his penance and is consequently impure) from the pure monks They admit, in addition, that the sight alone of the penance inspires in these latter a salutary fear and the desire to act correctly. These are not. nevertheless, their overriding concern
On the contrary, everything scems to have been arranged so as to assist in reforming the offender.
Theoretically alone, and in any case relieved of his obligations towards his fellow religious, he has henceforward the leisure to perfect his instruction and his faith, and to attend to his conduct. Mortification helps him in this enterprise. His amendment is helped also by the scrupulous way in which bis former colleagues keep away from him (cf. Vay Bh 1, 363;
subra 184), and even more by the help afforded liim by the superior ".. and, if necessary, another teacher or competent monk.
Far from the distractions” inherent in community life, the “isolated", the. demoted or excluded religious tries to imitate, as far as his experience, wisdom and strength allow, the religious life par excellence - after the example of the Jina. This is the life which the most advanced religious sometimes adopt in their energetic leaps towards Deliverance,
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