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and guarding his mind, he should always avoid sin)49, and the like, contain the rudiments of the system of moral conduct formulated later on. The concept of mārga (path) thus is represented in our text through a terminology which is most popular in character and far removed from its later crystallization in the systematic treatises dealing with the topic.
(iii) Āsava : The expression āsava is used in the sense of hardship to be borne by an ascetic. 'Even if the creatures injure the body, he should not move from the place; he should endure (with patience), being afflicted by different types of āsavas (hardships)'.50 This is also exactly the meaning of the Pali word ‘āsava' in the phrase adhivāsanā pahātabbā āsavā' (the hardships which are to be got rid of through endurance).51 The word is used in this very sense in the phrase-j.e. asavā te parissavā, je parissavā te āsavā (what is hardship is privation, what is privation is hardship).52 The meaning of the word parissava in this phrase is analogous to that of the Pali word parissaya which stands for the privation of hunger, heat, cold, insect-bites and so on.53 This reminds us of the parīsāhas of the second chapter of the Uttarajjhayana. The expression āsava gradually underwent a great semantic change in the ethical system of the Jainas.
(iv) Ņivvāņa, Pariņivvāņa, Pamokkha : We have already given the synonyms of nirvāņa in 2 (x), which unequivocally indicate a state of spiritual peace and tranquillity and pliability of body and mind. The expression ņivvuda or ņivvuta which are past participles of ņivvāņa stand for a person who desists from sinful activities and is free from all desires.54 The expression pariņivvāņa, however, is used to denote freedom from fear and suffering, the past participle 'pariņivvuda standing for the state of being a source of fearlessness and freedom from attachment and animosity.56 The expression ‘pamokkha' refers to deliverance from suffering (dukkhā pamokkhasi)57 or death (maranā pamuccati)68. Nivvāņa and its equivalents thus primarily stand for emancipation from suffering and not for any positive condition of unimpeded bliss as the later thinkers would try to interpret them.
(v) Samdhi : The word samdhi appears as standing for the juncture of birth and death and is perhaps the precursor of the concept of prațisandhi (rebirth). The expression rūvasamdhi (material juncture or the meeting-point of matter and spirit) in the following passage clinches the issue : "Those who are not addicted to sinful activities might be liable to calamities, but the steadfast will bear them (with patience). As in the past, so in the future, the body is
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