The Doctrine of the Jainas, Described after the Old Sources c11.72

c11.72

§177. Umāsvāti has brought the media of saṃvara in the number of their members up to 22 and now opens a brief new sequence with the (right) conduct (caritra, T. 9, 18) taking the first place. He knows of five different kinds: 1. sāmāiya or either the temporary (ittariya) or lifelong (āvakahiya) pious conduct in general as before the ordination (comp. § 138); 2. cheovaṭṭhāvaṇiya, the conduct after the first or the repeated ordination (comp. § 161) (uvaṭṭhavaṇā); 3. parihāra-visuddhiya, the conduct under the "exceptional position" dictated by atonement as nivvisamāṇaga and as nivviṭṭhakāiya) (§ 136); 4. suhuma-samparāya representing a conduct showing but very slight lapses¹ of either one morally changing for the worse (saṃkilissamāṇa) or one morally improving; 5. ahakkhāya representing the conduct which (both with the chaumattha and the Kevalin) comes up to the enunciated ideal. These Prakrit words originate from Viy. 909a; Thāṇ. 322b; Uvav. § 30 II. though the two first passages do not relate them to caritta but to saṃjama (or saṃjaya) thus equating conduct with self-discipline.² By 4. the theory of the saṃjama is associated with the teaching of the guṇa-sthāna (§ 183). saṃjama and its opposite frequently mean the protection of or, resp., the damage done to life. Comp. *chasu samjaya* Dasav. 3, 11; 7, 56 (3) *asamijama* means hurting a being's feelings appertaining to it by virtue of its organs of sense (e.g. *beindiyā ṇaṃ bhante jīvā* (acc. pl. 1) *samārabha(māṇe) ... jibbhamayaṃ sokkhāo vavarovittā bhavai, jibbhāmaṇaṃ dukkheṇaṃ saṃjogittā bhavai* Ṭhāṇ. 284a; also 368b). In the same relation the *samjama* is five-, seven- and tenfold (Ṭhāṇ. 322b; 403b; 472b) in which case, however, also lifeless objects are being considered. Following the tenfold *samjama* we see that in the 17fold Samav. 32b caution in praxis comes into its own by *pehā, uvehā, avahaṭṭu* and *pamajjaṇā* (careful watching, examining, removing and wiping off).