________________
160
THE ESSENCE OF JAINA SCRIPTURES
Jaina texts (PS 258), one should abstain from them.
According to 28 mula-gunas (PS 208-209) of samana, which have both external and internal aspects, apparently only a homeless ascetic can be a samana. However, this is not necessarily so. Kundakunda recognized that the immaculate performance of the 28 primary rules/ values/qualities, especially regarding pure psychic-attention, which is expected of an ideal or complete shraman state (shramanya) (PS 214), is not possible for all samanas, all the time. That is why he stressed the possibility that external negligence in bodily activities (kaya cheshta) (PS 211) and internal negligence in psychic-attention (Pravachanasara 211-212 AC) can occur. He therefore emphasized the need to reestablish them on the correct path, which finds mention in Pravachanasara 208-214. For instance, apart from the worthy Lord Arhantas, the supreme shramanas, who have themselves abandoned all upadhi (external possessions as well as internal parigraha of attachment, aversion and passions) (Pravachanasara 219 AC), it is impossible for a samana to remain in and forever maintain the state of pure psychic attention.
In the mundane existence of the embodied self, the psychic disposition is invariably unstable because one has to harmonize and strike a balance between not neglecting self-restraint and not neglecting the body. The former is of fundamental importance as a means towards realizing the principle of the pure self (shuddha atma tattva) whereas the latter is indispensable as a means to self-restraint (PS 230 AC). Kundakunda has therefore emphasized the need to strike a balance and not commit any excess in either food or fasting and lodging or wanderings, i.e. the need for proper food and wandering (yukta ahara vihara) (PS 213, 215, 226-231).
Amrtachandra stresses that one should avoid excess of everything (ati sarvatra varjayeta), keeping in view one's age, and capacity for suffering, etc. (PS 230 AC). One should also, he adds, practice austerities and renunciation according to one's capacity (shakti tapas tyaga). The body, he adds, is the means to dharma (righteousness) (sharira madyam khalu dharma sadhanam), which, in turn, is the means to peace and happiness and gradually leads to liberation (PS 254 AC). However, at the same time, he categorically states that even if one has the slightest infatuation or mental clinging (murchha) in regard to the body, etc., one does not attain liberation, even if one knows all
