Concept of Pancasila in Indian Thaought

Author(s): Kamla Jain
Publisher: P V Research Institute Varanasi

Page 44

Śila and its Allied Problems
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in the form of lobhal (convetousness or greed). This cāritra actually depicts the tenth stage of spiritual development known as sūkşma samparāya gunasthāna. It is further pointed out that this cāritra is of two types : (i) one achieved at the time of spiritual progress called visuddhimāna, (ii) another achieved at the time of spiritual regress called sarnkliśyamāna.
(5) rathākhyāta Caritra : This is the final stage of cāritra. when the individual has no arousal of passions even of a subtle kind. Passions or kaṣāyas are completely destroyed. Now the twelth stage of spiritual development is achieved; it is called ksiņa (destruction) mohaniya (passions) guṇasthāna.
At this stage no question of transgression in any of the vows remains and the stage viewed as strict jinak alpi conduct, i. e. completely in accordance with the monastic discipline. In this sense yathākhyāta-cāritra can be of two types--one enjoyed by the kevalin in his liberated stage and the other enjoyed by the jinakalpi monk who is still in bondage but sure to become a kevalin,
Out of these five cãritras, the last three can no more be attained by the monks of the present age, as these require supernormal strength of both mind and body. Actually speaking, they do not indicate any code of conduct. On the other hand, they are the actual achievements of the monks after establi-- shing in finer and finer sāmāyika căritra. Hence the general: term 'cāritra' really indicates only sāmāyika cāritra which means real adoption of right conduct. Therefore, it is sâmā-- yika cāritra which is the basis of all discussions about the vratas. Mahāvratas and aņuvratas can be called cāritra only in the sense of sāmāyika cāritra. However, this fivefold classification is important because it highlights the squence of spiritual development. Buddhism :
Buddhism also promulgates a threefold scheme like Jainism called the sikṣātraya as a means for cessation of suffering.
1. Abhidhāna Rājendra Koşa, vol. 3, p. 1142; Sthān. 4.428.