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THE ESSENCE OF JAINA SCRIPTURES
having thrown off all passions, are without karmic inflow. The others on the contrary, having a particte of passion undispersed, are subject to inflow. For this very reason they may not be coordinated with the possessors of pure psychic-attention, but are also considered as shraman.
Now he sets forth the definition of a shramana with good psychicattention:
III.46. If in the conduct of a shramana there is found devotion to Arhats, etc. and disinterested affection (vatsalya) for all who have applied themselves to the sacred writings (pravachana), then that conduct is said to be of good psychic-attention. (246)
He who, given the state of shramana, which consists in abandonment (sanyasa) of every attachment, is himself, through the influence of a particle of passion, unable to abide exclusively in the actualization of the pure self, yet is inspired by devotion and love for others, Arhats, etc. abiding exclusively in the actualization of the pure self, who, having applied themselves to the sacred writings, expound the exclusive abiding in the actualization of the pure self, would,inasmuch as his actualization of the pure self is only so far commingled with activity towards the “other” substance, stimulated by a slight attachment,-exhibit a conduct of good psychic-attention. Therefore the characteristic of shramana of good psychic-attention is a conduct conjoined with affection (anuraga) for the pure self.
Now he exhibits the action of shramanas having good psychicattention:
III.47. Respectful behaviour to shramanas, by rising in welcome and attendance upon them (when they go), combined with reverence (vandana) and homage (namaskara) and the removal of their fatigue, are not censurable in a conduct of affection. (247)
On the part of the persons of good psychic-attention, their conduct being conjoined with affection for the pure self, the proceeding of respectful behaviour, i.e. praise, homage, rising in welcome and attendance upon departure, towards shramanas, who have reached the actualization of the pure self, and the proceeding of removing their fatigue, with the aim of conserving the actualization of the pure self, would not be a fault.
Now he demonstrates that actions of this kind are proper only for those persons who apply themselves to good psychic-attention:
