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IV. ACARA OF THE HOUSEHOLDER
109
whatever sort of Himsā remains in the life of the householder, who pursues the partial vows, is consequent upon the employment of the materials of Bhoga and Upabhoga: Now he whose heart has been illumined, who has developed in him the capacity of discharging the obligations which result from the arduous life of ascesticism proceeds towards the gradual and the systematic renunciation of the articles of Bhoga and Upabhoga, till he arrives at the full life of a saint. To express it differently, the elevated outlook of life negatively depends upon narrowing down the compass of Bhoga and Upabhoga to the irreducible extent, and positively, upon steadily deepening the meditational aspect of life. The negative aspect deserves to be extolled only when it is accompanied by the positive phase of meditational development or auspicious frame and disposition of mind. In our study of the Jaina ethical works, we find the exposition of the Ācāra of the householder on the ground of Anuvratas, Gunavartas and Sikşāvratas as only one of the ways of its presentation. This method of approach to the conduct of the householder is itself capable of effecting moral and spiritual advancement by systematically prescribing the renouncement of the objects of Bhoga and Upabhoga. The outstanding advocates of this sort of presentation are Umāsvāti, Samantabhadra, Somadeva, Amitagati, Amộtacandra and Hemacandra. Of these religio-ethical saints, Umāsvāti, Amrtacandra and Hemacandra have to all intents and purposes subscribed to this view, whereas the rest, in spite of their having represented the householder's ethical discipline on the aforementioned pattern, have also referred to another way which shall be henceforth discussed. The notable champions of another way, i.e. of the way which seeks to represent the Ācāra of the householder on the basis of eleven stages, which are technically called eleven Pratimās, are Kundakunda," Kārttikeya,? Cāmundarāyas and Vasunandi.“
RECONCILIATION OF THE Two Ways: These two ways may, at the first sight, appear to present two divergent outlooks of Jaina ethical discipline, but a little reflection would convince us that the divergence is only superficial. The two are so closely related that if the former way of representation is pushed ahead for spiritual development we are capable of having systematic stages of advancement. To be more clear,
1 Caritra Pāhuda. 22. 3 Caritra sāra, p. 3.
2 Kärtti. 305, 306. Vasu. Śrāva. 4.
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