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austerities or fasts is called Tapa.42 (g) When the Guru cuts short the life of sainthood, it is called Cheda. (h) To re-establish one in saintly life is Müla.41 (i) To expell a saint from the order of monks is called Parihāra. (j) To redevelop belief in the true order is Sradhāna. 46 (2) Vinaya implies either the control of senses and the eradication of passions, or the holding of humbleness for the triple-jewelled personalities.47 All scriptural study in the absence of Vinaya gose to the wall. The outcome of the former should be the latter which in turn entails progress and prosperity.48 The outward and mundane consequences of Vinaya are wide recognition, friendship, respect, grace of Guru, obedience to the command of Jina, and destruction of ill-will, while the inward and suprermundane fruits of Vinaya are easiness in Selfrestraint and penances, the acquisition of knowledge, purification of self, the emergence of the feeling of gratitude, simplicity and commendation of other man's qualities, the destruction of conceitedness, and lastly the attainment of emancipation.49 Fivefold classification of Vinaya(a) Darśana, (b) Jñāna, (c) Căritra, (d) Tapa and (e) Upacāra has been recognised. The Tattvārthasūtra speaks of the first four and probably includes Tapa Vinaya into Cāritra Vinaya.1 In the Jaina writings we also find a mention of the five type of Ācār-Darsenācāra, Jñānācāra, Cäriträcāra, Tapācāra, and Viryācāra. The first four seem to be the quite same as the first four Vinayas. Really speaking, Vinaya is a disposition, while Acāra is an activity. The two are related as the inward and the outward, only theoretically distinguishable. (a) The disposition of observance of the eigth constituents of Samyagdarsana, of the devotion to the adorable five souls has been designated as Darsana Vinaya. It is also regarded as belief in Dravyas and Paryāyas.63 (b) He who reflects, preaches and utilises knowledge for higher progress is regarded as having Jñāna Vinaya. (c) To control the senses and passions, to observe Gupti and Samiti are included in Căritra Vinaya.55 (d) To be elated in presence of saints performing excellent penances, and not to depreciate others are called Tapa Vinaya.56 (a) Upacara Vinaya is worldly modesty. It is the expression of modesty through body, mind and speech. To stand up out of respect for the saint, to bow down, to offer him a seat, to give him send off by following him a little distance--all these are included in bodily modesty.57 To speak beneficial, balanced, sweet, respectful, purposeful words is vocal modesty. The controlling of mind from vices and the pursuing of virtues are regarded as mental modesty.59 The expression of Upacāra Vinaya should not only be limited to Guru, but householders, nuns and other monks are also required to be shown this sort of Vinaya.60 (3) The rendering of service to saints by means of medicine, preaching etc. when they are overwhelmed by disease, Parişahas and perversities is called Vaiyāvșttya.61 This austerity is performed for uprooting the feeling of abhorrence of dirt, disease etc., for spiritual realisation, and for revealing affection for the spiritual path.2 (4) Scriptural study or Svadhyaya, in the first place, comprises the fact of faultlessly making intelligible either the words or meaning or both to the person curious to learn without the expectance of any return;63 secondly, the asking of questions with a view to clear away doubts or to confirm ones conviction regarding words and meanings, or both;64 thirdly, the constant dwelling upon the assimilated meaning to the extent that the mind may dive deep and submerge itself into the meaning so as to attain the same form like a hot iron ball;65 fourthly, the fact of memorising the scriptures and their repeated revision with unerring pronunciation,66 fifthly, the moral preachings illustrated with the life of great men without the desire to earn
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Jain Education Intemational
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