Purusharthsiddhyupay English

SR No.: 001105
Original Sutra Author: Amrutchandracharya
Author: Ajit Prasad
Publisher: ZZZ Unknown
Publication Year: 1933
Total Pages: 160
Language: English, Sanskrit
Classification: Book_English, Ethics, & Principle
File Size: 11 MB

Page 93

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THE SACRED BOOKS OF THE JAINAS
49. A mere contact with external objects, will not make a person guilty of Himsa. Even then, for the purification of thought, one ought to avoid external causes leading to Himsa.
Commentary This is caution and admonition, conveyed to those extremists who would not dissuade one from contact with worldly objects, in the belief that if one's own thoughts are pure, unalloyed and unattached, nothing external can affect him prejudicially. This is a mistake. There always is a possibility of fall, and all temptations should be avoided.
Mere possession of a sword would not make one guilty of HimsaSuch possession, however, affords a likely opportunity for an injurious use of the sword. Therefore to prevent all possibility of dis. position to injure, one should not entertain desire for possession of such objects as are likely to cause injury. निश्चयमबुध्यमानो यो निश्चयतस्तमेव संश्रयते। नाशयति करणचरणं स बहिः करणालसो बालः ॥५०॥
50. He, who,ignorant of the real point of view, takes shelter therein in practice, is a fool, and being indifferent to external conduct, he destroys all practical discipline.
Commentary. One who has not grasped the full significance of the real point of view, but thinks that he has understood it, or acts under the illusion that Jiva is always pure, is neither the doer nor enjoyer of Karmas, and has no concern with the activities of mind, body and speech, lives a wanton life and altogether ignores all rules of conduct whether for saints or laymen. Such a misguided person is constantly guilty of Himsa, because he never attempts the riddance of passions and sense-desires.
The real point of view is meant only for meditation of the pure self, and self-realization. When not engaged in Self-meditation, the activities of mind, speech and body should be guided and controlled by the prescribed rules of discipline, and one should follow the practical point of view.
अविधायाऽपि हि हिंसां हिंसाफलभाजनं भवत्येकः। कृत्वाऽप्यपरो हिंसां हिंसाफलभाजनं न स्यात् ॥५१॥