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THE PRACTICAL DHARMA
faith, (2) control of passions, (3) observance of vows, (4) constant meditation on the tattvas, (5) fear of re-birth (samsāra), (6) unstinted charity, (7) performance of austerities, (8) protection of munis (asceti
etics) engaged in tapa, (9) nursing and otherwise tending sick saints, (10) devotion to the omniscient tirthankara and reflection on His virtues and attributes, (11-12) reverence for the achārya (Pontiff), the upādhyāya (Teacher or Preceptor), (13) reverence for the Scripture, (14) due observance of the six essential rules of conduct: [(i) daily meditation, (ii) praise of the 24 tirthamkaras, (iii) salutation to one of the Masters, (iv) confession of sins, (v) study and (vi) self-contemplation with a disclaimer of the sense of attachment to the physical body], (15) teaching and preaching the doctrines of Jainism, with a view to remove the darkness of ignorance from the world, and (16) cherishing great love for all true believers.
It is worth while to note that the nāma karma is chiefly concerned with the formation of the limbs of the physical body which is organised by the soul with its own inherent energy. At the end of each form of life a mechanical re-adjusting of the liquid' compound consisting of the java and the matter of its two inner bodies, the kārmāņa and the taijasa, takes place, altering its constitution and the type of its rhythm, in obedience to the influence of the forces stored up in the mass. The resulting form is the seed of the next life, the rhythm of which represents the sum-total of the forces which are to come into play in the body to be organised in the new surroundings to which it is immediately mechanically drawn. The number of these types of rhythm-Plato would have called them Ideas '-is 84,00,000, as given in the Scripture. It is the rhythm of the seed-like compound of spirit and matter which, consisting, as it does, of the different kinds of karmic energies, is responsible for the formation of the various limbs of the body. Each time that the soul, enshrouded in its two inner coats of matter, enters a new 'womb' suitable for the organisation of a body, it absorbs or attracts to itself, particles of matter which, in consequence of the operation of the different kinds of energies residing in the kārmāņa sarīra, are used for the organizing of the numerous hodily organs. The complexity of the organism is thus due to the complexity of the forces
