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X. A RESUME
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Satya, Asteya, Aparigraha, and Brahmacarya), of five-fold Samitis (Iryā, Bhāṣā, Esaņā, Ādāna-Nikşepana, and Utsarga), of three guptis (Manas, Vacana and Kāya); of six-fold essentials (Sāmāyika, Stuti, Vandanā, Pratikramaņa, Pratyākhyāna, and Kāyotsarga). Besides, he controls the five senses, and pulls out the hair, takes only one meal a day, does not take bath, and does not cleanse his teeth. So much is common between a Svetāmbara and a Digambara saint. Nudity, to sleep on the ground, to take meals in a standing posture in the palm of one's own hand-all these are peculiar to Digambara monks.
The saint whose life is an example of the dedication of his integral energies to the cessation and shedding of Karmas regards the subjugation of twenty-two kinds of Parīşahas and the practice of twelve kinds of austerities as falling within the compass of his obligations. The former occurs against the will of the saint who has to endure them or rather who turns them to good account by compelling them to become the means for spiritual conquest, while the latter are in consonance with the aspirant's will to spiritual triumph. The performance of external austerities does not merely aim at the physical renunciation but also at the overthrow of the attachment to the body and senses. Of the six kinds of internal austerities, Dhyāna is of supreme importance. All the disciplinary practices form an essential background for the performance of Dhyāna. It is the indispensable, integral constituant of right conduct, and is directly related to the actualisation of the divine potentialities.
Broadly speaking, Dhyāna is of two types namely 1) Praśasta and 2) Aprasasta. The former category is divided into two types, namely, 1) Dharmadhyāna, and 2) Sukladhyāna; and the latter, also into two types namely 1) Ārtadhyāna and 2) Raudradhyāna. The above-mentioned description refers to the former category. In other words, in dealing with Dhyāna as Tapas, we are completely concerned with the Praśasta types of Dhyāna, since they are singularly relevant to the auspicious and transcendental living. On the contrary the Aprašasta types of Dhyāna bring about worldly sufferings.
The saint who is confronted with incurable disease, intolerable 'old age, formidable famine, great weakness of hearing and sight, infirmity of legs, violent animals in the forests, etc. adopts Sallekhanā (spiritual welcome to death). The whole of the ethical discipline prescribed for the ayman and the monk has been deemed as a way for translating Ahiṁsā in practice, the actual realisation of which can only be effected in the
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