The Doctrine of the Jainas, Described after the Old Sources c11.75

c11.75

§178. In dealing with asceticism which, acc. to T. 9, 19ff., follows the *saṃvara* we are no longer in the exclusive province of the *saṃvara*. For Umāsvāti teaches T. 9, 3 that asceticism does not only serve for "stoppage" but also for "annihilation" which, by the way, according to him, though with a certain inconsistency between 9, 2 and 9, 8, makes itself equally felt in the resistance to temptations. In conformity with this importance it has for the ultimate aim asceticism, (*tava*) within its division into external and internal forms presents itself in various shapes. The most detailed information is supplied by Viy. 921a=Uvav. § 30 which we follow on the condition that in the face of the characteristic mixture of ethical and concrete demands we shall state but the principal divisions of the latter, while for details we refer to our representation of the monastic life (§ 156). So then *external asceticism* first of all consists in dropping one's meals, in restricting oneself to but few objects and little food, in doing the round for alms which may be subjected to many different special regulations, and in abandoning spiced food. Frequently *tava* means merely fasting in this wider sense. Physical asceticism exercised by forced positions (§ 157) and by doing without fineries stands fifth. All these points are plainly material, whereas only the second, the restriction of quantity (*omoyariyā*, also Ṭhāṇ. 147a), equally means an ethical dictate to the monk to reduce anger, pride, fraud, greed, noise (*sadda*) and quarrel (*jhaṇjhā*), to be *appa-keha* etc. Thus moderation (*bhāvaṃ*.)