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SARVODAYA TIRTHA
125
Anantānubandhi passions end with the attainment of right faith and in consequence one is in full possession of and able to perform, practices as per one's nature With an increase in the purity of attitude, apratyākhyānāvarana goes so that part conduct takes shape. With the exit of pratyākhyānāvarana passions,
Il conduct comes to shape and with the exit of samjyalana passions, conduct as stated (yathākhyāta) is in full form.
At the fourth guṇasthāna (stage of ascent for the soul), along with right faith appears svarūpācarana type of conduct, 170 because at this stage, restraint is not wholly absent 171 The cause of self-feeling of power (labdhı) as a rule, on the attainment of equanimity is that at the time of acquisition of equanimity, karma covering self-feeling (syānubhūtı) is either exhausted or tranquilised automatically 172
In Cārıtrapāhuda, Acarya Kundakunda has distinguished between conduct practising equanimity and conduct practising restraint and has stated that one who has slipped from the former but is still practising the latter cannot be liberated 173
Conduct practising restraint has two types viz , with home and without home, the former being the householders and the latter the monks 174 The texts of Caraṇānuyoga discuss at length the conduct of the householders and the monks as their principal theme Both part-conduct and full-conduct have been discussed in great details in these texts
Since the religion of the Jaina monks and followers starts with the avoidance of five sins starting with violence, hence these five in both positive and negative forms, viz , non-violence-violence, truth-non-truth, non-theft-theft, celibacy-sex, non-accumulation-accumulation should first be understood.
Kasāyapāhuda gives the following definition of non-violenceviolence:
170 Jainendra Siddhanta Koşā, Part I, p. 86 171 Yukt yanuśāsana, Commentary on Sloka, 51, p 70 172 Pancadhyāyt, 2/407 173 Aşf?pāhuļa (Caritrapāhuda), Gatha, 10 174 Ibid, Gatha, 21; also Ratnakaranda Srāvakacara, Sloka, 50
