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10. JAINA DOGMATICS AND MORAL AND SPIRITUAL DISCIPLINE
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Samkā is, properly speaking, the fear of a man that he is alone and has no protector in the three worlds; it is the fear born of the ill and death, Saṁkā is also lack of decision, that is, inability to choose between one doctrine and another, one vow and another, and one divinity and annther.'
Akārkķā is the desire for worldly happiness, which hampers constancy of faith and the practice of vows. To preserve the purity of one's faith
renounce the desires and aspirations born of this and the other world, and those encouraged by other faiths based on erroneous doctrines. One must not, for instance, aspire to become a god or a Yakṣa or a king as a result of one's devotion to Right Faith. To exchange Samyaktva or Right Faith for the joys of the world is like exchanging a ruby for butter-milk, and nothing but self-deception. Equanimity of mind (anākulā citinvrttih) in matters of religion is the sure basis of all prosperity and bliss. To develop right faith one must, therefore, be free from attachment to the world, and the chaste maiden Anantamati is praised for rejecting her chance of worldly happiness for the sake of her vow.
Vinindā or Vicikitsā is doubt or hesitation in the exercise of piety as inculcated by one's faith. One must, for instance, have no hesitation in succouring the poor and the sick, however loathsome the object of one's pity may bo, because one is required to do so by one's religion. King Auddāyana was praised by Indra, because he personally tended helpless, old and diseased ascetics without scruple or hesitation. It is one's own fault if one is unable to follow the course of conduct prescribed by one's religion or grasp its meaning. It is the fault of the eye if the clear and luminous sky appears to be dark, He who neglects the teachings of one's religion at the sight of physical defects is like a man who rejects gold at the sight of rust on iron. The good who view the teachings of the scriptures and the nature of the body in their proper perspective feel no scruples of any kind in carrying out tenets of their faith."
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at fra fa fait for itael P. 283. 2 एतत्तत्त्वमिदं तत्त्वमेतद्तमिदं व्रतम् । एष देवश्च देवोऽयमिति शङ्का विदुः पराम् ।। 3 तत् कुदृष्टयन्तरोद्भूतामिहामुत्र च संभवाम् । सम्यग्दर्शनशुयर्थमाकाहां त्रिविधां त्यजेत् ॥ P. 291. 4 स्यां देवः स्यामहं यक्षः स्यां वा वसुमतीपतिः । यदि सम्यक्त्वमाहात्म्यमस्तीतीच्छां परित्यजेत् ॥ 5 उदश्वितेव माणिक्यं सम्यक्त्वं भवजैः सुखैः । विक्रीणानः पुमान् स्वस्य वञ्चकः केवलं भवेत् ।। 6 aleg IT gaftaleria: F9471HGTARTART giá ra gizo P. 296. 7 af at 7: yaran g TECKTÅ AT P. 294. 8 दर्शनाद्देहदोषस्य यस्तत्त्वाय जुगुप्सते । स लोहे कालिकालोकान्नूनं मुञ्चति काश्चनम् ।। 9 तदैतिह्ये च देहे च याथात्म्यं पश्यतां सताम् । उद्वेगाय कथं नाम चित्तवृत्तिः प्रवर्तताम् ।
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