The Doctrine of the Jainas, Described after the Old Sources c11.76

c11.76

stands side by side with temperance (*dam'om.*),¹ in connexion with which we observe that in the first case *udara* (belly) as a component part of the word has lost its significance. External asceticism ends up in the monk's withdrawing from his surroundings (*paḍisamliṇayā*, comp. *Thāṇ.* 322b): by reaching the state of indifference (*rāga-dosa-niggaha*) towards all that the five senses offer, by the suppression and taming of the four passions, by the avoidance of displeasing and the promotion of pleasing activities (*joga*) of the inner sense, of speech and body, and, finally, once more plainly concrete by confining himself to the resting-place secluded from all worldly dealings and temptations. This last point is all that Umāsvāti in T. 9, 19 took over from Uvav. § 30 VI, from which we may conclude that he did not fully agree with coordinating the other *paḍisamliṇayā* to external asceticism, and for that reason he suggested it in T. 9, 26 when dealing with internal asceticism. But the old classification rested on the material nature of body, speech, and all senses, while the reflection which conquers the passions depends on the inner sense acc. to T. 2, 25.