Jain Moral Doctrine

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

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OPPOSITION TO IMMORALITY
sault, the Yaçanã or a tendency to beg, when in need, the Alabha or the attitude of displeasure, when the think needed is not got, the Roga or diseases, the Tṛṇa-sparśa or contact with thorns etc., the Mala or dirt and dust, the Satkāra-puraskāra or respect and disrespect, the Prajñā or pride for being possessed of vast knowledge, the Ajñāna or a spirit of despair arising from non-possession of knowledge, even after all efforts for attaining it, the Adarśna or the waning of faith due to non-attainment of some expected supernatural powers.
6. The 'Çaritra'.-This refers to a group of five practices which are: (1) The Sāmāyika, or a positive and active refrainment from all evil things, such as injuring life in any form; (2) the Chedopasthāpanā, or re-establishment of one's self in the moral life of noninjury after deviation from it; (3) the Parihara-viśuddhi, or the development of a stable disposition, consisting in a pure spirit of nonviolence; (4) the Sūkṣma-samparāya, or the development of a psychical state in which the Kaṣāyas or the passions are deprived of all active force or power of action; (5) the Yatha-khyāta, or the establishment of one's self in a perfectly passionless state. These five forms of the Çaritra or moral conduct may be arranged in an ascending order, the preceding one leading to the succeeding. Thus, the Sāmāyika is the first stage, consisting in turning away from all acts of injuring life. The next stage strengthens it by reinstating the conduct in the practice of non-violance, if for some reason it deviated from it. The Parihara-viśuddhi is the third stage in which the spirit of non-violence is stable and undislodgeable. In the next stage, the very roots of a violent spirit, the Kaşaya's are thoroughly enfeebled. The Yathakhyāta is the last stage in the course of right conduct in which the passions are completely uprooted.
The practice of the above six viz. the Gupti, the Samiti, the Dharma, the Anuprekṣā, the Parishajaya and the Çaritra stops the further inflow of the Karma-matter into the self. The practice of "Tapa' or austerities also is helpful to the prevention of the Asrava. As we have said already, the mere stoppage of the inflow of Karmaactivities into the self is not, however, sufficient for the realisation of the Mokşa; for, there are Karmas already accumulated there and without a destruction of these accumulated Karmas, the attainment of final liberation remains distant still. 'Nirjara' is the process connected with this elimination of the accumulated Karmas.
The Jainas point out that the Karma's themselves in due time, fall off from the self, after their respective fruits good or bad, have
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