________________
ACTIVITY AND ITS CONTROL
161
should not desire for comfort. (18) When by the heat of summer his body sweats and is covered with dust and dirt, he should not lament his loss of comfort. On the contrary, he should bear all this waiting for the annihilation of karma. (19) It may be that a gentleman salutes him, or rises from his seat on his approach, or invites him to accept alms; he should not be proud of this type of behaviour. (20) It may be that a self-controlled person possesses extra-ordinary intelligence. He should not feel proud of that. (21) It is also possible that he does not possess even ordinary intelligence and knowledge. He should not feel ashamed of his ignorance in such a state of his life. (22) While practising self-control he should not think: 'There is nothing to be gained by penances. I have been deceived by my false notions'. These are some of the chief troubles to be conquered by a self-disciplined person practising self-control. The above-mentioned troubles arise on account of the rise of different types of karmas. For instance, hunger, thirst, cold, heat, punishment, and the like are caused due to the rise of feeling producing karmas; ignorance, intelligence, etc., are due to the effect of apprehension and comprehension-obscuring karmas; failure, etc., are due to the rise of power-obscuring karmas; disliking, abuse, begging, and the like are on account of the rise of deluding karmas.
Patañjali does not mention these troubles in similar detail. All these types of afflictions can be included in his conception of austerity (tapas). The Jaina account of austerity in its completeness would be discussed separately in due course owing to its paramount importance in the present context.
Now, we deal with a brief description of auspicious conduct which, too, is helpful in practising self-control, in checking the inflow of karmic matter, and lastly in eliminating the accumulated karmic particles.
AUSPICIOUS CONDUCT
Pure conduct is an innate property of the self. It is distorted or obscured by the influence of a particular type of karma known as conduct-deluding (căritra-mohanīya) karma. The varying degrees of the possession of conduct are wholly due to the varying degrees of the effect of the corresponding karma. In accordance with the possession of conduct, self-discipline also varies. We have already
21
