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THE PRACTICAL DHARMA
(2) Vinaya which is of four kinds, viz., (a) darjana vinaya, the establishing of the mind in right belief, or
faith, and showing respect to those who have such belief; (6) jñāna vinaya, observing due respect for those who are en
dowed with true wisdom, and the acquisition of jñāna; (c) chăritra vinaya, the observance of the rules of conduct be
coming a layman and a saint, and the reverence of those
who follow these rules; and (d) upachāra-vinaya, behaving with great respect towards the
Scripture of truth, saints and holy personages. (3) Vaiyāvritya, serving and attending upon holy saints, and offering them food, books and the like.
(4) Svadhyāya, or the acquisition and spreading of truth with energy. This is of five kinds, viz., (i) reading, (ii) questioning those more learned than oneself, (iii) meditation, (iv) retaining what is learnt, and (v) preaching it to others.
(5) Vyutsarga, discrimination between the soul and the body.
(6) Dhyāna, or contemplation, i.e., the concentration of the mind on some object, and, in the highest sense, on the soul.
Of these six kinds of antaranga tapa, the last, called dhyāna, is the chief cause of mokşa, so that the remaining five forms of the internal and all the six of the physical austerities are only intended as preparatory steps for its practising. It is to be observed that the desiring manas (mind) is an extremely swift rover, passing from object to object with the rapidity of thought, and the hardest thing to control. Unsteady, full of desires, constantly engrossed in sense-gratification, volatile and unaccustomed to restraint, it is the principal cause of disturbance in the purity of dhyāna, and capable of upsetting the determination of all but the most resolute ascetics of indomitable, iron will. The holy āchāryas have, therefore, laid down these scientific rules of austerity to bring this most intrepid enemy of mankind under the control of will, so as to enjoy undisturbed contemplation.
