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The Conduct of a Jaina Monk
171 without having any attachment to it.1 Only a person who aspires for liberation, has conquered sleep, is expert in the meaning of the sūtras, pure in thoughts, strong in body and spirit, and pure in spirit, is capable of performing kāyotsarga. 2
The kāyotsarga is practised for different lengths of time on different occasions.3 Mülācāra gives twenty three faults of kāyotsarga, which we need not enumerate here. We may simply summarise by saying that one should stand properly without spoiling the posture by such acts as bending one leg, shaking the body, taking the support of something like a wall, looking on all sides, or by any such unbesitting action. The kāyotsarga is of four kinds, according to postures and the types of meditation :
1. Dharma and śukla dhyāna in a standing posture is utthitotthita.
2. Arta and raudra dhyāna in a standing posture is utthitanivista.
3. Dharma and śukla Dhyāna in a sitting posture is upvisļotthita.
4. Arta and raudra dhyāna in a sitting posture is upavistopavisța.5 Food of the monk
Out of many fundamental necessities of human life, food is the most elementary. Even a monk cannot get rid of this necessity. The Digambara sect holds that a Kevali requires no food; but, according to Svetāmbara sect, he does. In any case, the monk must reduce this basic necessity also to the minimum. We have already pointed out while discussing eşnā samiti that he should take only to allay the afflictions of hunger and should not develop any attatchment to it. He should beg his food in such a way that the householders are put to the least possible difficulties. Hindu scriptures also ordain the monk to take food like a medicine and not to relish it,
1. Mülācāra, 1.28 and 7.153. 2. Ibid., 7.154 3. For details cf Ibid., 7.159-164. 4. Ibid., 7.171-173. 5. Ibid., 7.176.180. 6. Sharma, Hardutta, Contribution to Brāhmaṇical Asceticism, p. 41.
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