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४६ : मुनि श्रीहजारीमल स्मृति ग्रन्थ
allows no compromise with anything entangling him in the mire of Samsara. His career is indicative of his complete detachment from mundane life and living. Anything incompatible with, and discordant to, his second birth in a holy world, anything which drags him down to breathe in the suffocating air of the profane world must needs be subdued, strangled and overthrown. If the Pariṣahas are not met with the adequate attitude and disposition of mind, they would tend to mar the saintly life; on the contrary, if they are encountered with the inner conviction of truth, and invaded with the non-violent army of fortitude, meditation, and devotion, they would confer jubilation, and yield the joy of victory. And if the austerities are spiritedly practised they would bring about the inner rejection of desire, which would let the aspirant experience unalloyed happiness far beyond the joys of this world or of any heaven. The overcoming of the Parișahas results in stopping the influx of Karmas, whereas the observance of austerities serves two-fold purpose of holding up, in the first instance, the inflow of fresh Karmas and wiping off, on the other, the accumulated filth of Karmas. We first Proceed to the question of getting over the Parișahas.
Parishas: Their Enumeration and Exposition :
Those afflictions that are to be endured for the purpose of not swerving from the path of stopping and dissociating Karmas are termed as Parişahas. The Uttaradhyayana tells us that "a monk must learn and know, bear and conquer, in order not to be vanquished by them (Pariṣahas) when he lives the life of a wandering mendicant". The Parișahas are of twentytwo kinds, namely, (1) hunger (Kṣudha), (2) thirst (Tṛṣā), (3) cold (Shita), (4) heat (Uṣṇa), (5) insect-bite (Dańsa-masaka), (6) nudity (Nagnatā), (7) ennui (Arati), (8) woman (Strī), (9) walking (Carya), (10) sitting (Niṣadya), (11) sleeping-place (Shayya), (12) abuse (Akrośa), (13) attack (Vadha), (14) begging (Yacana), (15) non-obtainment (Aläbha), (16) disease (Roga), (17) pricking of grass (Tṛṇasparśa), (18) dirt (Mala), (19) respect (Satkara-Purasakāra), (20) conceit of knowledge (Prajñā), (21) lack of knowledge (Ajñāna) and (22) slack belief (Adarśana). We now discuss the attitude of the saint towards these Parişahas." This will also make clear the meaning implied in them. (1-2) The saint accepts faultless food and water. It is just possible that he may not get faultless food and water. Then he, (a) who does not get perturbed by the distress caused by hunger and thirst, (b) who is not inclined to receive food and water in improper country and in improper times, (c) who does not bear even an iota of blemish in the observance of six essentials, (d) who remains occupied with self-study and meditation, (e) who prefers non-obtainment of food and water to their obtainment, is deemed to have swam over the affliction originating from hunger and thirst. Not to dwell upon pangs of hunger and pains of thirst amounts to the surmounting of hunger and thirst Pariṣahas. (3-4) It is evident that the saint has renounced resorting to external protections against cold and heat, and he remains undecided regarding his habitation like a bird; and if, by his sojourn in the forests or at the peak of mountains, he is troubled by cold breeze, or by frozen ice, or by blasting hot wind, even then if he does not apply his mind to eschew them, but remains steadfast in his spiritual pursuit, he is called the conqueror of cold and heat Parişahas. (5) In spite of the embarrasments caused by insects (flies, mosquitoes, scorpians, snakes, bugbears and the like) the saint who does not entertain the idea of their removal, but who keeps in mind the fixed determination of spiritual advancement, is said to have got over insect-bite Parişaha. (6) The saint who is stark-naked like a newly born child, whose heart has transcended the lustful
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