Jain Moral Doctrine

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

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OPPOSITION TO IMMORALITY
śana or right faith, for Çāritra or right conduct or relating to such reverential acts as bowing, folding of hands etc.
3. The Vaiyāvrtya or service. It is of ten forms, in accordance with its being rendered to the Açārya or the head of the Order of saints, the Upādhyāya or the preceptor, the Tapasvī or a saint practising penance, the Saikşya or a student saint, the Glāna or a sick saint, the Gana or the believers belonging to the same Order, the Kula or the fellow disciples, the Samgha or the whole Order consisting of the four classes of "noble believers"'* the Sādhu or saints, well confirmed and the Manojña or the saints who are very popular.
4. The Svādhyāya or study. It has five aspects viz. the Vāçanā or reading, the Prçchanā or questioning, the Anuprekşā or reflection on what is read, the Amnāya or retention and recitation and the Dharmopadeśa or teaching.
5. The Vyutsarga or avoidance. This is of two kinds viz. the avoidance of objects which are unidentified with the self and the avoidance of the subjective feelings of grief etc. and passions.
6. Dhyāna or contemplation. It consists in confining one's attention exclusively to one object and is said to be of four kinds viz. the Ārta, the Raudra, the Dharmya and the sukla, of which the last two only lead to Mokşa.
(i) The Ārta is painful contemplation. It is due either to a contact with some unpleasant object or phenomenon or to a separation from what is pleasant or to an affliction from which one thinks cf freeing himself or to an intense expectation for getting in future some wished for objects which are not presently obtained.
(ii) The Raudra consists in a vicious delight in acts of violence, in speaking falsely, in stealing and in preserving things of sensuous enjoyments.
(iii) The Dharmya is four-fold, arising from the Viçaya or contemplation; firstly, of the nature of the scriptural commands as infalliable, being the teachings of the omniscient Lord; secondly, of the ways of removing the wrong belief, the wrong knowledge and the wrong conduct of the people; thirdly, of the fruition of the Karma; and lastly, of the nature and the constitution of the universe.
* These four classes refer either to the Rsis or saints with superhuman powers, the Yatis or saints possessed of the power of self-control, the Munis or saints, possessed of clairvoyant and telepathic knowledges and the Anágāras or homless ascetics:-or to the Yatis or monks, the Aryikās or nuns, the Śrāvakas or believing laymen and the Srāvikās or believing laywomen.
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