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The Cycle of Worldly Existence (samsaara): Souls move in a cycle of birth, death
and rebirth, and cannot attain a pure state until all karma is shed. • Solitariness (ekatva): All souls are alone, in the sense that each undertakes its own
actions and each alone must accept the consequences, good or bad, of those actions. Separateness (anyatva): The external, physical world, other people, even one's own body, are not part of one's real 'self". Impurity (asuci): The body is material, subject to change and is transitory. The bones, flesh and blood will all perish and the physical body is inferior to the true 'self. We should not give unnecessary attention to the 'impure' body, beyond maintaining its health so that it can fulfil its proper role in facilitating spiritual progress. Influx (aasrava): The influx of karma is the cause of worldly existence and is a product of the passions. Stoppage (samvara): The influx of karma should be stopped by the cultivation of the ten virtues. Shedding (nirjaraa): Karmic matter should be shed or shaken off the soul by austerities and penance. The Universe (loka): The universe is vast and humanity is insignificant and as nothing in time and space. The Rarity of Spirituality' (bodhi durlabha): It is recognised that it is difficult to attain Right Faith, Right Knowledge and Right Conduct. Religion (dharma): One should reflect upon the true nature of religion, and especially on the three-fold path of liberation as preached by the tirthankaras.
Victory over Affliction (Parisaha Jaya): The path of liberation requires ascetics to bear cheerfully all the physical discomforts with detachment and forbearance that might distract them or cause pain (Tattvartha Sutra 1994: 9.19). These hardships through which the ascetics have to pass are called the 'afflictions'. There are twenty-two afflictions which ascetics are expected to bear unflinchingly (Uttaraadhyayana Sutra 1994: 2.1). They are: hunger, thirst, cold, heat, insect bites, nakedness (for Digambar ascetics), absence of pleasure, disagreeable surroundings, sexual urges or demands by others, tiredness caused by physical activity such as walking, discomfort from sitting in one posture for a long period, discomfort from sleeping or resting on hard ground, censure or insult, injury, seeking food, failure to obtain food, disease, cuts and scratches from blades of grass or thorns, dirt and impurities of the body, being shown disrespect, lack of appreciation of their learning, the persistence of their own ignorance, their own lack of faith or weak belief, for example if they fail to obtain 'supernatural powers' even after great piety and austerities. The ascetics who desire to conquer all causes of pain should endure these afflictions, without any feeling of vexation.
Conduct: Ascetics are expected to observe the ascetic code of conduct: they should practice austerities and equanimity (by which is meant evenness of mind or temper), strive for spiritual purity, control their passions and hold to the scriptural ideal of the Jina. If they lapse from this expected ideal, they should perform penance aimed at returning them to the proper path of ascetic conduct.
Shedding Karma (Nirjaraa): The main means of shedding karma is through the observance of austerities; they are of two kinds: external austerities, which relate to food and physical activities, and internal austerities, relating to spiritual discipline. Each of these is of six kinds, discussed in detail later in this chapter.
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