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S. B. DEO
In this practice, the monk stood by letting his hands hang loose, and by keeping a distance of four angulas between his legs without shaking any limb. He breathed slowly during this position and meditated upon the nature of the pure soul.
458
The different durations for which 'kayotsarga' was done in cases of different transgressions,383 and the thirty-two faults arising out of improper practice of it as given in the Anagaradharmamṛta are the same as those detailed in the Muläcära.
It would be clear from the above discussion, that there occurred no change in the practice of the six essential duties as well as in faults pertaining to them.
The increase in details in the case of 'kṛtikarman' or the salute to the Tirthankaras, the various 'mudräs' involved in doing so, the method of perambulating round the Jinas, etc. are details peculiar to the Anagaradharmamṛta. As such, they cannot be ignored.
Krtikarman:
This was to be done at the proper time (kāla), in a proper posture (asana), place (sthäna), facial expression (mudrā), mental state (āvarta) and position of the head (sironati).385
It was done early morning, at mid-day and evening.
The place where the monk sat for its practice was called 'pitha.' There he sat in the 'padmasana' posture.
The place was to be pure, free from living beings, devoid of causes of trouble, pleasant to the mind, auspicious and favourable to concentration (samadhi).
The 'pitha' or the seat was to be either of grass, or of wood, or of stone. It was to be devoid of living beings, soundless, smooth to touch, stable, devoid of nails and holes, and favourable to the maintenance of self-control.
The proper postures were either the 'padmasana', the 'paryankāsana' or the 'virăsana.' The first was that in which the feet touched the thighs (padmāsanaṁ padau janghābhyāṁ śrayato yateḥ). In the second the feet were placed one over the other (janghe.... uttarādharyeņa sthäpite). In the last, the knees touched the chest (ürvopari kurväṇaḥ pādanyasam),386
383. Ibid. 8, 71-76.
384. Ibid. 8, 112-121.
385. Ibid. 8, 78ff.
386. For difference of opinion regarding these, see ibid. comm. p. 602.
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