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(1750) The Nyaya-Vaiseṣikas argue that the quality 'sound' must have a substratum, and sound could not possibly be a quality of earth, water, fire, and air, and therefore there must be ākāśa to serve as the substratum of sound (sabda). See Vyomavati, p. 322. The Jainas do not regard sound as a quality, so they infer the existence of ākāśa on the ground of the argument that the corporeal elements earth, etc. must have something to support them and ākāśa is such a supporting substance, and so on.
242
(1759) Struck by a weapon-See Acaranga, 1 for a discussion as to which soul is struck by which weapon.
(1765) Five samitis and three guptis-Jaina thinkers have suggested certain means for the stoppage (samvara) of the inflow of new karmic matter and also for the dispersion or dissociation (nirjara) of the accumulated karmic matter from the soul. See "Asrava-nirodhaḥ samvarah; sa gupti-samiti-dharmanuprekṣāparisahajaya-caritrail; tapasa nirjara ca; samyag - yoganigraho iryabhaṣaiṣaṇādānanikṣepotsargah samitayaḥ"
guptiḥ;
Tattvartha-sutra IX 1-5.
The first condition for the stoppage (samvara) of inflow of karmic matter is the three-fold gupti, control of thought, speech and physical movements. This is aided by (i) the five-fold samiti (regulation of the five main activities for the maintenance of life; (ii) the ten-fold moral virtues (dharma), (iii) twelve-fold contemplation (anuprekṣa), (iv) patient endurance and conquest of the twenty-two afflictions (parişahajaya) and (v) five-fold conduct (caritra)*. The five-fold samiti consists in proper regulation and care in walking (samyag irya samiti), speaking (samyag bhāṣā samiti), eating (samyag eșana samiti), lifting and laying things (samyag adana-nikṣepa samiti) and excretion (samyag utsarga samiti) so as to cause no injury to anything or anyone. Gupti means desisting from any evil activity or movement of thought, speech and body.
*See Tattvärthasutra IX.
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