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FACETS OF JAINA RELIGIOUSNESS
refer to the arguments advanced by materialists who denied the existence of the soul and identified it with the body. 50
According to the classical Jaina view ātmā is without origin and without end; by nature it is pure, luminous and endowed with infinite power and knowledge. It is because of the flames of evil karmas that it is heated, so to say, and is encased in a body. The latter is material, inert and unconcious; the body is transitory and subject to change and decay. The self is thus different from the body. To reflect on this truth is called prthak atvabhāvanā or anyatvānuprekşā. Reflection on this separateness of the two promotes dispassion and the aspirant is released from the bonds of external objects.51
Some texts explain reflection on anyatva in the following sense : "I am different from my family members, attendants, wealth and the body;"52 "in this world one self becomes son, another self becomes father, and still another self becomes wife."53 In short knowing that the self is different from one's relatives, body etc., one should dwell on the separateness or independence of ātmā.54 II. vi. AŚUCITVĀNUPREKSA
The impurity of the body is the sixth theme of meditation. "The body is the receptacle of impurities. It is developed from impurities such as semen and blood in the womb. It is the seat of unclean things like lavatory. The skin-covering is full of apertures through which exude impurities. Like fire the body consumes quickly what comes in contact with it. Bathing, application of perfumes, incense, powder, garlands etc. cannot remove the impurities of the body."55 This body has the power to make pure things impure (asucikaranasāmarthya).56 This body is a ball of all that is impure, rotten and of fowl smell; it is the home of excrement and urine and thoroughly unclean. Several texts dwell at length on the material components such as bones, flesh, blood, fat, skin etc. of the body.57 Speaking of the birth of a body, Śivārya says: “That mouth of the womb which is the birthspot (of the body) is impure, unworthy of
50. Sūyaga !o (Ang asuttani, vol. I, Ladnun edition), pp. 352-353-anno jivo annam sarīram was held
to be a wrong view by some monks who are called 'shameless'. There were others who taught
etāvatavajiva narthi paraloye. They are also condemned. 51. Sarvarthasiddhi on IX 7, p. 317; Yašastilaka II. 123-125;
Tattvarthavårttika on IX. 7, pp. 601-602. 52. Praśamaratiprakarana, verse 154. 53. Jnanarnava on anyatva, verse 10. 54. Karttikeyānuprek şa, vv. 80-82. 55. Sarvarthasiddhi on IX. 7, p. 317, translation by S.A. Jain, op. cit., p. 247. 56. Praśamaratiprakarana, verse 155, 57. Kārttikeyanurrekṣā, vv. 83-87 and the commentary of Subhacandra, pp. 41-43; Bhagavati
Aradhanā, yy. 1001 ff.
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