The Doctrine of the Jainas, Described after the Old Sources c11.63

c11.63

§176. He who gives himself up to the reflections mentioned above arrests the influence of Karman. By this determination our *anuprekṣā* is distinguished from the one referred to in Utt. 29, 22 where its objects are differently demonstrated. Considering the context the latter inheres in the department of instruction or, more precisely, in that of studying (§ 150).² As another medium of the *samvara* the *anuprekṣā* are followed in T. 9, 2 by the resistance to the 22 troubles (*parisaha*). The classical passage recording them is Utt. 2 acc. to which also Samav. 40b lists them. The temptations are: hunger and thirst, heat and cold, stinging insects (*damsa-masaga*)³ and nakedness (*acela*);⁴ resentment (*arai*) at the monastic duties, women; (compulsory) migratory life (*cariyā*), (compulsory) studying (*nisihyā*) and (compulsory poor) quarters for the night (*sejjā*); abusive language (*akkosa*) and ill-treatment (*vaha*); (compulsory) requests and rejection; illness, injuries caused by blades of grass (*taṇa-phāsa*) and dirt; (flattery by) manifestations of reverence. Differences exist among the three last *parisaha*. Acc. to the comm. (20) *pannā* indicated the presumption of knowledge, but¹ the pertinent passages Utt. 2, 40f. console for the lack of knowledge (*annāṇa*) as being the inevitable result of corresponding former actions. This agrees with the following passages 42f. correctly relating to (21) *annāṇa*, (the resentment at) not understanding. (22) *damsana* (thus also Samav.) most probably indicates the (pride in) faith, though the passages 44f. describe the opposite, i.e. heresy. This corresponds with *adarśana* in Umāsvāti. JACOBI's manuscripts have also *sammatta* along with *damsana*.² In the Samav.-Ṭīkā even the subjects are exchanged one for the other: we have as (20) *jñānam*; *kvacid ajñānam iti śrūyate*,³ (21) *darśana* = *samyag-darśana* and (22) *prajñā* "consideration". At any rate the naming of the three objects is conspicuously inaccurate and, hence, not in harmony with the preceding. The *par.* are equally dealt with by Sūy. I 3, 1 though unsystematically. Among the concrete temptations we have (loc. cit. 3, 1, 13) as a new item the *kesa-loya*, i.e. pulling out one's hair (§ 137). It also counts among the 22 *parisahovasagga* Uvav. § 116 and nearly consonant Viy. 99 b⁴ which in their names and their sequence bear resemblance to ours. *uvasagga* are obstacles either put in a monk's way by godly persons, humans and animals or developing within and on himself (*āya-samceyaṇijja*, Ṭhāṇ. 280a, where detailed statements concerning the different kinds will be found).⁵ Though not counted the words are associated also in other respects, e.g. Āyār. I 38, 3=22=Sūy. I 16, 4. The sequence rendered by the Uvav. probably is secondary, though it is hard to see why the orderly sequence was abandoned.—Viy. 388f. and, accordingly, T. 9, 12-17 teach on what kinds of Karman the different 22 feelings of uneasiness depend and how many of them may occur with one individual simultaneously. By the way they think about ill-treatment they have to suffer the chaumattha and the Kevalin differ from each other (Thāṇ. 306a). They both comprehend the necessity of their sufferings, but while in doing so the former wants and has to promote his own salvation, the latter wants to put an example.