The worst degree to which any of these four sins may be indulged is called Anantānubandhī, when the sin is cherished as long as life lasts, and if there be an offender in the case, he is never forgiven. Whilst under the sway of sin to this degree, it is impossible for a man to grasp any ideas of religion or to give his mind to study.
In the next degree (Apratyākhyānī) the sin, though nursed for a year, is confessed at the great annual confession of sin.[1] During the time that a man is under its influence he might possess an intellectual grasp of religious principles, but it would be impossible for him to carry them out into his daily life.
In the third degree (Pratyākhyānī) the sin lasts only for four months and is confessed and given up at Ċomāsī[2] (the four-monthly confession), but during those months in which it is indulged, it prevents a man becoming a really holy monk or layman, though outwardly he may keep the vows. For instance, it would not hinder his doing some outward act such as giving up eating potatoes, but it would prevent his really giving up all attachment to the world.
The same four faults are cherished to the least of the four degrees (Sañjvalana) when renounced at the evening confession, or at least not carried beyond the fortnightly confession; but during the time a man indulges them to even this degree, though it would be possible for him to become a monk, he could not become the ideal sādhu as depicted in the scriptures, the goal which every true ascetic has set before him, and which he hopes to attain. This point the enlightened and spiritually minded Jaina love to discuss and compare with the Christian ideal of consecration and throwing aside every weight to reach the goal.
The Jaina are past masters in the art of illustration, and it is interesting to notice in their sacred books and in their sermons how many of their allegories are drawn
