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"INTRODUCTION.
XXXI
endowed with infinite quaternity (ananta-catuştaya), who is bodiless and free from eight karmas and above disturbances (10-13). 4. damsana (Sk, dars'ana):: Dars'ana is a comprehensive term comprising faith, knowledge and conduct, and shows the path of liberation. As a flower is constituted of scent, milk of ghee, so dars'ana is materially or corporeally constituted of Right knowledge'. (14-15). 5. Jinabimba (Sk. Jinabimba), the idol of Jina or Arhat: It represents an embodiment of knowledge, control and passionlessness; it bestows initiation (into the order) and instruction, and serves as a cause for destroying the Karman; it deserves worship and respect (16-18). 6. Jinamuddā (Sk. Jinamudrā), the image or appearance of Jina: It is such that therein the activities of senses and passions are sealed with knowledge and unwavering self-control (19). 4. nāna (Sk. jñāna), knowledge or enlightenment: An
, like an archer without the bow, cannot hit the target of liberation. He, who has the bow of firm mind, with a string of scriptural knowledge, has the arrows of triple jewel and has his attention highest object, will never miss the course of liberation ( 20-23). 8. deva, the divinity: The great divinity who is free from delusion bestows on liberable souls (bhavya) the Dharma which is pure with compassion and asceticisin which is free from all attachments (24-5). 9. tittha (Sk. tīr tha), the holy resort : The pure Dharma, faith, control, austerities and knowledge these are the holy resorts; and therein the great monks should take bath in the form of dīkşā, initiation into the order, and s'ilcsā, instruction (26-7). 10. Arahanta (Sk. Arhat), Jina, the worshipful one : The nature of Arahanta can be meditated upon from various points of view. He is above birth and death and their antecedents; and his description should be viewed from the points of guna-sthāna, mārgana-sthāna, paryāpti, prāna, jīva-sthāna etc. (28-36). His physical existence, in that stage, is above bodily defects and diseases (37); his flesh and blood are white: in short he is endowed with various abnormal excellences ( 38-41), 11. pavvajjā (Sk. pravrajyā), asceticism: Here the author describes the nature of pravrajyä, and thereby we get a glimpse of an ideal monk. The monk should wander about being endowed with five full vows, controlling his senses and devoted to study and meditation without any desires. He should be free from attachment, conquer 22 parīsahas, be without passion and abstain from sinsul activities. Friends or foes, praise or abuse, gain or otherwise, grass or gold : all these he looks upon with equanimity. He is free from disturbing factors, internal or external. He is above delusion and has come to possess virtues like faith, austerities, vows and selfcontrol (44-7, 50, 53, 56, 58 etc.). He is naked in the form in which he is born; he wanders calmly with his arms hanging and with no weapons; and he pays no attention towards his body (51-2). He keeps with him neither internal nor external paraphernalia even to the extent of sesamum-husk (55); he does not keep company of beasts, women, eunuchs and bad characters; he never enters into unhealthy gossip, but always applies himself to study and meditation (57). He lives in deserted houses, under the trees, in parks, on the burial ground, on the top of mountain, in a mountain cave, in a dreadful forest
