Book Title: Jaina Philosophy Historical Outline
Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
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The sophisticated Stage 149 pleasure (rati), disgust (arati), fear (bhaya), grief (soka) and four other minor faults. Such moods as laughing, pleasure, fear, grief and loathing do not, however, count among the chief passions and are called nokaṣāya for that reason. Sexual consciousness as man or woman or neuter has also been referred to in this connection. The Kaṣāyas result in tying men to the cycle of rebirth. They cannot be removed except by a control of the senses. Their motives are said to be space, object and body. They depend on impressions made by all colours, different kinds of taste and smell, and the four sensationswarm, cold, soft and rough-and these they have in common with the central offences and all other sins."
In Hemachandra's Yogaśāstra certain rules of moral behaviour are recorded under the caritra, or cessation from doing all that is evil, in which we have an interpretation of the celebrated five vows. Certain external rules of conduct are also included in this categoryiryyā (precaution while walking to prevent oneself from treading on insects, etc.), bhāsā (to talk pleasantly), işana (to beg alms in proper monastic manner), dānasamiti (inspection of seats to avoid transgressions), utsargasamiti (careful movement of the body), manogupti (to remove all false thoughts), vāggupti (absolute silence), kāyagupti (steadiness of the body), etc. Duties for householders are digvirati (to desist from injuring living beings), bhogapabhogamāna (to desist from drinking liquors, etc.), anarthadanda consisting of apadhyāna, pāpopadeśa, himsopakāridāna (desisting from evil, injurious and violent acts directly and indirectly) pramādācaraņa (desisting from excitement), and sikṣāpadavrata consisting of sāmayikavrata (to treat all beings equally), deśavakāśikavrata, posadhavrata (different kinds of restric
1 atithisamvibhāgayrata (to make gifts to guests). No kind of asceticism (tapas) can be of any good until the mind is purified. When a man learns to look upon all beings with equality (samatva) he can conquer rāga and dveşa. In order to effect this equality he should have to think the transitoriness (anityatā) of all things. He should think that even the gods are subject to death. The world is full of misery and men are differentiated from one another by the Karma they acquire individually. He should think that the practice of
The effects of the Kaşāyas are given in details in Dasav. VIII, 37-39; cf. Sūya, I, 1, 4, 11ff. ; 1, 2, 2, 29; I, 9, 11. They are also recorded in the scattered passages of other Angas.
'Ed. Windisch in ZDMG, 1874. *cf. DS (Vrtri), 35.
