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An Epitome of jainisin 1. Five kinds of caution (Samiti),
(a) Irya Samiti, Proper care in walking. (6) Bháşá SamitiProper care in speaking. () Eśnâ Samiti. Proper care in eating, (d) Âdâna-Nikṣepa Samiti, Proper care in lifting and placing the
bowl, etc. (e) Utsarga Samiti. Proper care while attending calls of nature. II. Three kinds of Restraint (Gupti) (a) of mind, (b) word and (c) body.
These eight rules of conduct taken together with the five vows make the thirteen rules of practical right conduct laid down for a saint.
In dealing with the six essential duties from the real point of view, the author has used the word Âvasyaka in its etymological sense. Avaša means independent; and Âvasyaka karma means independent action. Independent action signifies the idea that the soul of a saint in mediatation, is not dependent upon any other thought activity except its own pure and real nature. This is only possible in the condition of self-absorption, when a saint is free from all foreign thought activities.
From the practical point of view, they may be briefly described as follows: 1. Pratikramana. Repentence means the statement of the sins and
ressions committed by a saint, during the performance of his daily routine; and making penance for them.
2. Pratyakayana. Renunciation means resolving to avoid particular thought-activities and actions in future, which tend to distrub the performance of essential duties.
3. Stuti or Praising.
4. Vandana. Prostration to the worshipful saints. Stuti and Vandana are both aspects of devotion which are practised with the object of getting rid of impure thought activities.
5. Sânâyika or Equanimity. In practising Sâmâyika a saint resorts to some undisturbed solitude, and calmly and cheerfully withdraws all his thought-activities, and meditates upon his own soul and its various attributes and modifications.
6. Kâyotsarga is the relinquishment of attachment to the body and all other objects associated with it.
Nirvâna is the result brought about by the practice of self-absorption, which is the combination of Real Right Belief, Real Right Knowledge and Real Right Conduct.
In the condition of Nirvâņa, the soul retains its own pure and real thoughtactivities only and enjoys its own natural and eternal bliss.
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