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Jaina Ethics
that all Kevalins, who have an age-determining karman of a length of less than a period of six months, have to perform samudghata, whereas other Kevalins may or may not perform it.1 He also gives the process of eliminating the yogas. While resorting to gross physical activities, he makes the gross vocal and mental activities subtle; and then resorting to the later, he makes the former also subtle. Resorting to the subtle physical activities, he stops other two activities completely.2
4. Samucchinnakriyā:
Here all activities stop completely. The soul shines forth in its intrinsic lustre, all karmans exhaust, and he leaves his body in the time taken for pronouncing five small letters.3
Conclusion:
We have given the description of different varieties of external as well as internal penances in this chapter. In conclusion, we may note the following points:
1. Jainism lays emphasis on penance; but it must be characterised by spiritual awakening, or else it becomes a mere torture of the body (balatapa).
2. Jainism prescribes voluntary infliction of physical pains to a greater extent than other religions. In this respect, it remarkably differs from Buddhism which holds such penances as futile.
3. The transcendental morality culminates in meditation which should never be used as a means for attaining supernatural powers.
4. Prāṇāyāma, āsana etc. do not form an essential part of Jaina Yoga and are even condemned sometimes from spiritual point of view.
I.
Jñānārṇava, 42.42. 2. Ibid,, 42.48-50.
3. Pujyapada on Tattvārthas ūtra, 9.44. Also Jñānārṇava, 42.53-59.
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