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B. C, LAW
gories thich should be taken into account in relation to each of the five demonstrable facts (pañcastikaya): dhamma, adhamma, ågäsa, jiva and puggala ( matter or the matcrial ). Every Jiva has two bodies, kārmana and tasjasa and also a third which may be andārika or paikreya. The category of ajioa hclps us in completing our study of the world of life and of existence. The third category is bandha or bondage of soul. Bondage is the subjcction of soul to the laws of birth and death, old age and decay, pleasure and pain and other vicissitudes of life brought about by the effect of karma The causes of bondage are the following (1) wrong belief, (2) perserse belief,(3) doubt, scepticism; (4) veneration , (5) wrong belief caused by ignorance and (6) inbom error. The soul which is the fifth of the five astskayas represents the principle of intelligence. The charactenstic of soul is knogledge, faith, conduct, austerities, energy and realisation of its developments. The soul in combination with the body is the door of all actions. One should abstain from killing being, theft, falsehood, sensual pleasures, and spirituous liquor. A person will suffer the consequences of whatever may preponderate as bettyeen an act and forbearance from it. The pious obtains purity and the pure stands firmly in the law. A person of pure faith always realises the truth A monk should cast aside all fetters and all hatred. Pious ascetics get over the impassable samsāra, which is the gliding of the individuals in the cycle of repeated birtbs and deaths, led by craving, which is rooted in ignorance. As long as this gliding continues, calamities of many kinds, old age, and the rest are produced.
Hurtful acts ( danda) are three-fold as referring to thoughts, words, and acts. Conceited acts ( gärava ) are pride of riches of taste and of pleasure or fashion Delusive acts are māyä, midāna, and false-belief (methyādarsana). A monk who well bears calamities will not be subject to transmigration. He who always avoids the four different kinds of praises, passions, expressions of the cmotions, and of the four meditations, will not be subject to transmigration. He who always exerts himself with regard to the five vows, the five objects of sease, the five samitis and the five actions, will not be subject to transmigration The five samitts and five guptis constitute eight means of self-control The samites are as follow88:(1) going by paths, trodden by men, beasts, etc. and looking carefully as not to cause injury, (2) gentle, sweet and righteous speech , (3) receiving alms in a manner to avoid forty-six faults, (4) receiving and keeping things- necessary for religious cxercises and (5) performing the operation of nature 10 an unfrequentedplace. The three guptis are the following (1) preventing mind from sensual pleasures by engagmg it in contemplation, (2) preventing tongue from saying bad things by a vow of silence; and (3) putting body in an immovable posture He who always exerts himself with regard to the six
19. Samadāyānga, 15, 193, 199 20. Uttaradhyayana, XXXVI
