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V. ĀCĀRA OF THE MUNI
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following him a little distance all these are included in bodily modesty." To speak words which are beneficial, balanced, sweet, respectful, and purposeful, is vocal modesty. The controlling of mind from vices and the pursuing of virtues are regarded as mental modesty. The expression of Upacāra Vinaya should not only be limited to Guru, but householders, nuns and other monks are also required to be shown this sort of Vinaya."
3-4) The rendering of service to saints by means of medicine, preaching etc., when they are overwhelmed by disease, Parīşahas and perversities, is called Vaiyāvrttya. This austerity is performed for uprooting the feeling of abhorrence of dirt, disease etc., for spiritual realisation, and for revealing affection for the spiritual path. We shall deal with Svădhyāya in the next chapter; namely, 'Mystical significance of Jaina ethics.'
5) Vyutasarga singifies the relinquishment of the external and the internal Parigraha.? The former comprises living and non-living Parigraha, and the latter, the fourteen kinds of passions, already dealt with. The latter also includes bodily detachment either for a limited period of time or unlimitedly. This is to practise non-acquisition, fearlessness and detachment from life. 10
GENERAL NATURE AND TYPES OF DHYANA: Having discussed the nature of five kinds of internal tapas, we now proceed to dwell upon the nature of Dhyāna. It will not be amiss to point out that all the disciplinary practices form an essential background for the performance of Dhyåna. Just as the storage of water which is meant for irrigating the corn-field, may also be utilised for drinking and other purposes, so the disciplinary practices like Gupti, Samiti etc., which are meant for the cessation of the inflow of the fresh Karman may also be esteemed as forming the background of Dhyāna. 11 In other words, all the disciplinary observances find their culmination in Dhyāna. Thus Dhyāna is the indispensable, integral constituent of right conduct, and consequently, it is directly related to the actualisation of the divine potentialities. It is the clear, and single road by which the aspirant can move straight to the supreme
1 Mülā. 373 to 375, 382,; Bhaga. Arā. 119 to 122. 2 Mülā. 377, 378, 383,; Bhaga. Arā. 123, 124. 3 Mülā. 379, 383; Bhaga. Arā. 125. 4 Müla. 384,; Bhaga, Arā. 127. 5 Mülā. 391, 392,; Sarvārtha. IX. 24. 6 Sarvārtha. IX-24. 7 Mülā. 406,; Saruārtha. IX. 26. 8 Mülā. 407. 9 Sarvārtha. IX. 26. Uttara. 30/35. 10 Sarvārtha. IX. 26. 11 Rājavā. IX-27/26.
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