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पंचम अध्याय : ४६
of taken food, the specific type of food, the giver of specific qualification, when he sets out to beg for food.22 In other words, the saint adheres to his predecided things; if the things conform literally to his predecision he would accept the food; otherwise he would go without it for that day. This is to uproot the desire for food.2) (4) Rasaparityäga indicates the abstinence from the one or more of the following six articles of food, namely, milk, curd, ghee, oil, sugar, salt; and from one or more of the following kinds of tastes, namely pacrid, bitter, astringent, sour and sweet.21 This is performed for the emasculation of the senses, subduing sleep, and the unobstructed pursuance of self-study.25 (5) Viviktasayyāśana2 implies the choice of secluded place which is not frequented by women, eunuchs, she-animals, depraved householders etc. and which may serve the real purpose of meditation, self-study and chastity. and is not the cause of attachment and aversion.27 (6) Kāyakleśa mean the putting of the body to certain discomforts by employing certain uneasy and stern postures and by practising certain other bodily austerities of severe nature, for instance of remaining in the sun in the summer, and the like 2) The object of Kiyakleśa is to endure bodily discomfort, to alleviate attachment to pleasurs.) We have so far explained the nature of external austerities, and have seen that the performance of these austerities does not merely aim at the physical renunciation, but also at the overthrow of the thraldom of the body and senses. In other words, the external asceticism is capable of being justified only when it contributes towards the inner advancement of man; otherwise in the absence of which it amounts to labour which is wholly lost. The Mülācāra says that the external austerity should not engender mental disquietude, abate the zeal for the performance of disciplinary practices of ethical and spiritual nature, but it should enhance spiritual convictions. This exposition brings to light the inward tendency of outward asceticism, or physical renunciation, and decries the mere flagellation of the body. The enunciation of Samantabhadra that the external austerity serves for the pursuance of spiritual austerity also clearly shows the emphasis laid by Jainism on the internal aspect of Tapa.1 After vindicating the claims of the outward ascetic discipline in the ethical set up of Jaina preaching, we set out to discuss the nature of internal austerities. Internal austerities The internal austerities are also enumerated as six in kind, namely, Prayascitta (2) Vinaya, (3) Vaiyāvstta (4) Svadhyāya, (5) Vyutsarga and (8) Dhyana.? (1) The process by virtue of which a saint may seek freedom from the committed transgressions may be termed as Prayascitta.33 According to Kärtikeya, that is the real Prāyscitta wherein the commission of some fault is not repeated even if the body may be cut to hundred pieces.34 It is of ten kinds : (a) Alccanā, (b) Pratikramaņa, (c) Ubhaya, (d) Viveka, (e) Vyutsarga (f ) Tapa, (g) Cheda, (h) Müla, (i) Parihāra, (j) Sradhāna. The Tattvärthasūtra" enumerates only nine kinds, eliminating Sradhāna, and probably substituting the name Upasthāpana for Mula. To dwell upon them in succession : (a) Ālocană implies the expression and confession of transgression before the Guru after avoiding ten kinds of defects. (b) Pratikramana is self-condemnation for the transgression.(c) To perform both Ālccana and Pratikramana for certain major faults like bad dreams etc. is Ubhaya.(d) To renounce a thing which has been wrongly used is Viveka, or when the Guru prescribes the renunciation of a certain place, time and object, that is also Viveka. (e) To engage oneself in Kayotsagra is called Vyutsarga.41 (f) To engage oneself in external
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