Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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JAIN MORAL DOCTRINE ‘Adāna-nikşepa' or taking and laying a thing and 'Utsarga' or excreting.
3. The 'Dharma'.—The Dharma is a system of good acts or attitudes in their perfect forms, ten in number, which are: (i) Kşamā cr forgiveness; (ii) Mārdava or humility; (iii) Arjava or straightforwardness; (iv) Saucha or contentment; (v) Satya or truthfulness; (vi) Samyama or self-control; (vii) Tapa or penance; (viii) Tyāga or renunciation; (ix) Akimçanya or non-attachment to what is other than one's self; and (x) Brahmaçarya or sexual purity.
4. The 'Anuprekşā'.-It consists in meditations of the following twelve facts: (i) The Anitya: that all things are transitory; (ii) The Asaranā: that one's self is helpless except in so far as it can help itself; (iii) The Samsāra: that the self is moving through the series of mundane existences, one after the other; (iv) The Ekatva: that none but one's own self reaps the fruits of what it does; (v) The Anyatva: that the external world with its things and phenomena together with all one's body, mind, friends and relatives is distinct from his true self; (vi) The Asuçi: that all non-psychical things including one's body and even one's own self when connected with the Karma-dirt are impure; (vii) The Asrava: that as a result of the passionate attitude etc., the Kārmic matter flows into the self and that causes and continues the series of its unhappy mundane existences; (viii) The Samvara: that the Kārmic inflow can be and should be stopped; (ix) The Nirjarā: that the Kārmic matter can be and should be shaken off from the self; (x) The Loka: that the universe is of such and such a nature, extent and form; (xi) The Bodhi-durlabha; that it is difficult to be possessed of the right faith, the right knowledge and the right conduct; (xii) The DharmaSvākhyātattva; that right faith, the right knowledge and the rightconduct put one on the path to liberation.
5. The Parişaha-jaya: this means that the man on the moral path must develop a perfectly patient and unperturbed attitude in the midst of the following trying circumstances, viz., the Kşut or hunger, the Pipāsā or thirst, the Śīta or cold, the Uşna or heat, the Damsa-masaka or the bites of mosquitoes etc., The Nāgnya or nakedness, the Arati or languor, the Stri or women, the Çaryā or fatigue due to long walking in accordance with the rules laid down in the scripture or the preceptor's command, the Nişadyā or a tendency to deviate from the prescribed posture of sitting, when in the face of imminent dangers, e.g., attacks of tigers, snakes etc., the Sayyā or a liking for comfortable beds, the Akrośa or abuse, the Badha or as
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