Fundamentals Of Jainism

Author(s): Champat Rai Jain
Publisher: Veer Nirvan Bharti

Page 48

FUNDAMENTALS OF JAINISM
the source of life and joy to all living beings; dharma,
therefore, must be observed in all things'. 5. The endurance, with equanimity and cheerfulness, of the twenty-two forms of hardship (parişaha) consequent on (i) hunger, (ii) thirst, (iii) cold, (iv) heat, (v) insect bite, (vi) nakednes“, (vii) disagreeable suroundings (viii) love for the opposite sex, (ix) pain arising from the duty to be moving about, (x) discomfort caused by the observance of rules as regards sitting or lodging in certain kinds of places, (xi) suffering due to the observance of regulations concerning sleeping (xii) abuse, (xiii) ill-treatment, (xiv) begging, (xv) disappointment from getting no alms, (xvi) disease, (xvii) thorn-pricks, (xviii) bodily dirt and impuritics, (xix) disrespsct shown by men, (xx) pride of learning, (xxi) persistence of ignorance, and (xxii) the existence of causes which tend to interfere with faith.
6. Right conduct which includes: (a) five kinds of spiritual purity
(i) equanimity, (11) penalties for faults arising from inadvertence, or negli
gence on account of which one loses equanimity, (iii) refraining from himsa, (iv) control of passions, and (v) contemplation of one's own âtman;
and (b) observance of vows--ahimsa, truthfulness, nonstealing,
celibacy and non-attachment to the objects of senses. In connection with samvara, it is important to note that a full acquaintance with the subject of asrara is necessary to avoid confusion of thought, in reference to the determination of the rules of proper conduct. We have already dealt with this subject in a general way in the fourth chapter, but as it is of paramount importance to be acquainted with the special causes of specific karmas, we shall enter into a more detailed description of them here.
To begin with the group of karmas known as the inânâvaraniya, we notice that the energies which fall under this head are all those which are characterised by the property of offering obstruction to knowledge. Their causes, therefore, must be such as have a