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THE ESSENCE OF JAINA SCRIPTURES
the material-components of the mind (chitta), which affect the modification in intuition and so on, revealing the truth of the pure self, and, in the so-modified person, the will for a disciplined condition.
The purport here is that, like the body, even speech and mind are not the essence of reality (vastu-dharma).
Now he teaches the procedure of maintaining the not-rejected appropriation which is confined to the body:
III.26. A shramana is indifferent to this world (i.e has no desires in this world) and has no expectations in regard to the other [i.e. next world), is self-controlled in food and wandering (yukta-aharavihara)l"9 free from passions (kashaya). (226/1)
Being free from passions, since his innate nature is completely separate from the ripening of all karmic matter, because evolved through the truth of uniform pure self without beginning or end; being indifferent to this world, since, although at the time still belonging to mankind, he stands far aloof from all human business; being without inclination for the other world, since he is empty of tonging (trshna) to experience future states, such as that of an immortal, etc.,
the shramana must be self-controlled in food and wandering, since he feeds and moves his body as a means for grasping the truth of the pure self, like a lamp filled and carried round as a means for perceiving an object to be examined. .
The purport here is that, since he is free from passions, therefore he does not, through attachment to his present body or attachment to a heavenly body, live without self-control in respect of food and wandering, and he is self-controlled in food and wandering merely for the purpose of maintaining the modification, called the shramanastate, which leads to the comprehension of the truth of the pure self.
Now he teaches that one who controls himself in food and wandering is (as good as) actually without food and wandering:
III.27. He whose self is not-desirous of food, 140 is indeed austerity; and the shramanas who go and accept food, which is not the object of desire, are also considered abstainers from food. (2271
Since in essence he is abstinent from food (anashana) and since the alms are devoid of the fault of desire (eshana-dosha),141 the selfcontrolled in food is in verity actually foodless.
