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INTRODUCTORY
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systems regarding the processes leading to self-realization. If there is any difference it is only one of emphasis and not of essence. This will be apparent from the study.
Before we come to the central theme we must have some understanding of the general scheme of the Jaina doctrine of conduct (căritra). In the last chapter we have spoken about the inflow of karmic matter and bondage. Here we shall enquire about the means of stoppage (samvara) of the inflow of new karmic matter and also the means of dispersion or dissociation (nirjarā) of the accumulated karmic matter from the soul. We have seen in the last chapter that the inflow and bondage of the karmic matter are due to the activities and passions of the soul, and so it naturally follows that the eradication of the activities and passions is the means of the stoppage of the inflow and fixation or bondage of new karmic matter. The inflow of karmic matter is due to the threefold activities of the mind, the sense-organ of speech and the body, and hence the first condition of the stoppage of inflow is the control (gupti) of thought, speech and physical movements. There are other conditions needed for the consummation. They are: (1) the fivefold regulation (samiti) of the five main activities for the maintenance of life;2 (2) the tenfold moral virtues (dharma) of consummate forbearance, modesty, straightforwardness, contentment, truth, self-restraint, austerity, renunciation, non-attachment and celibacy;3 (3) contemplation (anupreksā) of these twelvefold objects viz. the fleeting nature of things, the helplessness of one involved in the worldly existence, the nature of the world itself as fraught with misery and suffering, the loneliness of the worldly sojourn, the transcendental nature of the self as distinct and separate from the body, the impure character of the body, the conditions of the inflow of karmic matter and the consequent misery and suffering, the nature of the condition of the stoppage of karmic inflow, the nature of the condition of the dissociation of karmic matter from the soul, the nature of the constituents of the universe, the difficulty of the attainment of enlightenment, and the rightness of the path of righteousness one has selected to tread upon;" (4) the patient endurance of the twenty-two afflictions (parışahas) and their conquest for the sake of steady persistence in the path of righteousness as well as for the dissociation of karmic matter;6 and
1 samyag-yoga-nigraho guptiḥ-TSü, IX. 4. 2 Cf. īrya-bhāşai-'saņā-''dānaniksepo-'tsargāḥ samitayaḥ-TSü, IX. 5.
3 uttamaksa mā-mārdavā-'rjava-sauca-satya-samyama-tapastyāgā - "kiñcanyabrahmacaryāṇi dharmāḥ-Ibid., IX. 6.
4 anityā-'sarana-samsāraikatvā-'nyatva-'sucitvā-'srava-samvara-nirjară - lokabodhidurlabha-dharmasvākhyātatvā-'nucintanam anuprekşāḥ-TSū, IX. 7.
5 For enumeration See TSü, IX. 9. 6 mārgācyavana-nirjarärtham parişodhavyāḥ parişahäḥ-TSü, IX. 8.
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