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The Unknown Pilgrims
By surmounting with serenity these difficulties and sufferings, by transcending them, by winning over each a victory, the ascetic contributes to the stoppage of karmic matter and also to its rejection, for parişaha-jaya constitutes a form of tapas, non-voluntary, it is true, but accepted. We arrive at the sixth and last cause of saṁvara.
f) The caritras: The five kinds of right conduct
These five kinds of cäritra contribute to saṁvara and to samyakcāritra, perfect conduct.
i) Sāmāyika-căritra: daily conduct, in which the vow of sāmāyika continually finds expression.
ii) Chedopasthāpana-căritra: either a very great purity of faith in which error finds no place or the state of the ascetic who, on account of some infidelity to the vows, has been initiated afresh.27
iii) Parihäraviśuddhi-căritra: the process of purification through certain mortifications.
iv) Sūkşmasāmparāya-cārtra: the state in which the passions are mastered; only the slightest tendency towards covetousness remains.
v) Yathākhyāta-cāritra: the state in which there is a complete absence of the passions, called also: vitarăga-cāritra.28
by the ascetics; it all depends on their degree of spiritual advancement corresponding to the gunasthānas; cf. TS IX, 10-17.
27 Cf. JSK II, pp. 307-309; TS Sukhlal, p. 338. Certain ones consider that the great diksā is closely related to this form of conduct; that is to say that, during the time-lapse between the Ist dikş, and the great dikṣā, the new sādhvi may commit unavoidable faults due to her as yet little exercised attentiveness. From the great diksă onwards these faults are eliminated, she is definitely and finally establised in the state of perfection; cf. Mahāsati Umarāvakumvara, 1962, p. 118.
28 Cf. AnuS 144b; TS IX, 18; the guņasthānas 10 and 11 (P310 ff.).
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