Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

Page 20

"Cheshta-Nivritti,” i.e., stopping all physical activity for a certain time, as far as it is in one's power, or in “Yatha. sutracheshta-Pravritti”, i.e. executing only such bodily movements as are in exact conformity with the prescrip. tions of the Jinas.
It is a matter of course that these regulations can be practised, to a certain extent, by the layman too, i.e. as far as the limits of worldly propriety admit.
Both, the five Samitis and the three Guptis, are often grouped together under the name of “Ashta-Pravachana. Mata" i.e. "the Eight Mothers of Ethics", on account of their fundamental character.
C. The Twenty-two Hardships.
The next expedient for the effecting of Samvara consists in willingly undergoing and enduring hardships, more espe. cially such as the condition of a Sadhu generally involves. Twenty-two of them are enumerated (the “ Twentytwo Parishaha"): viz. hunger ; thirst ; cold; heat; insect biles ; nakedness (which is understood by the Digambars in its literal sense, whereas the Svetambars allow the meaning of “the wearing of scanty clothes "); experiences fit to arouse the feeling of despondency, which, however, must not be allowed to gain ground; disturbances of one's asceticism through the opposite sex ; constant roaming about without any fixed dwelling-place ; unsuitable places for one's study and meditation ; uncomfortable bedding ; being scolded, abused etc.; being beaten and ill-treated; the arising of shame while begging one's food and whatever one requires, especially with people of high rank and breeding, many of whom used to be initiated as Jain monks in former times ; begging in vain; sickness ;. being hurt by the