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જૈન યુગ
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એપ્રિલ ૧૫૯
durlabha',--that it is difficult to be possessed of the right faith, the right knowledge and the right conduct. (xii) The 'Dharma-svākhyātattva', -that the right faith, the right knowledge and the right conduct put one on the path to liberation.
5. The 'Parīşaha-jaya'. This means that one on the moral path must develop a perfectly patient and unperturbed attitude in the midst of the following twenty-two trying circumstances, viz., the 'Kşut' or hunger; the 'Pipāsā' or thirst; the 'Sita' or cold; the 'Uşna' or heat; the 'Dasa-masaka' or the bites of mosquitoes etc.; the "Nägnya' or nakedness; the 'Arati' or languor; the 'Stri' or women; the 'Caryā' or fatigue due to long walking in accordance with the rules laid down in the scriptures or the preceptor's command; the Nişadya' or a tendency to deviate from the prescribed posture of sitting when in the face of imminent dangers e.g. attacks of lions, snakes etc.; the 'Sayyā' or a liking for comfortable beds; the 'Akrośa' or abuse; the 'Vadha' or assault; the 'Yacana' or a tendency to beg, when in need; the
Alābha' or the attitude of displeasure, when the thing needed is not got; the "Roga' or diseases; the Trna-sparśa' or contact with thorns; 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 "Adarśana' or the waning of faith due to non-attainment of some expected supernatural powers.
6. The 'Cāritra'. This refers to a group of five practices, which are,-(1) the
Sāmāyika,' a positive and active refrainment from all evil things, such as injuring life in any form; (2) the Chedopastha
pana,' re-establishment of one's self in the moral life of non-injury after deviation from it; (3) the Parihāra-viśuddhi', the development of a stable disposition consisting in a pure spirit of nonviolence; (4) the 'Sükşma-Samparāya', the development of a psychical state in which Kaşāya's or the passions are deprived of all active force or power of action; (5) the "Yathākhyāta' the establishment of one's self in a perfectly passionless state. These five forms of the Caritra 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 re-instating the conduct in the practice of non-violence, if for some reason it deviated from it. The Parihāra-visuddhi 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 Yathā-khyāta is the last stage in the course of right conduct, in which the passions are completely up-rooted.
The practice of the above six, viz., the Gupti, the Samiti, the Dharma, the Anupreksā, the Parişaha-jaya and the Caritra stops the further in-fiow of 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 in-flow of Karma-activities into the self is not, however, sufficient for the realisation of the Mokşa; for, there are Karma's already accumulated there and without a destruction of these accumulated Karma's, the attainment of the final liberation remains distant still.
Nirjarā' is the process connected with
