Reality English Translation of Sarvarthasiddhi

SR No.: 001197
Original Sutra Author: N/A
Author: S A Jain
Publisher: Jwalamalini Trust Chennai
Publication Year: 1992
Total Pages: 334
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 20 MB

Page 293

THE FIVE TYPES OF CONDUCT
261
सामायिकच्छेदोपस्थापनापरिहारविशुद्धिसूक्ष्मसाम्पराययथाख्यातमिति चारित्रम्
1 8C II Sāmāyi kacchedopasthāpanāparihāravisuddhisūkşmaI s āmparāyayathākhyātamiti cãritram
(18) 18. Equanimity, reinitiation, purity of non-injury, slight passion and perfect conduct are the five kinds of conduct.
Now self-restraint or discipline has been mentioned among the ten moral virtues or duties. And tbat itself is conduct. Hence it is meaningless to mention conduct again. But this objection is not valid. Though it is included among the ten virtues, conduct is described at the end in order to indicate that it is the direct cause of liberation. Sāmāyika has been described. Where? In sutra 21 of chapter VII. It is of two kinds—with and without time limit. Study ete. are for a limited time. Restraint in roaming etc. are without time limit. That is, the ascetic has to observe these throughout his lifetime.
Sometimes, owing to carelessness or the rise of passions, the ascetic deviates from his vows and commits injury and so on. When he is installed again in his vows according to rules, that is called the conduct of reinitiation. Or this connotes the removal of mental impurity. Catharsis (parihāraviśuddhi) is purity of conduct, that is refraining from injury. That which is characterized by it is purity of non-injury. The next is called conduct with slight passion, as it is coloured by slight passion. On the subsidence (quiescence) or destruction of the entire deluding karmas, the self is characterized by equanimity, its own true nature. And this is called perfect or ideal conduct (athākhyātacaritra). This has been described by those in the previous stages of conduct, but has not hitherto been experienced by them prior to destruction or subsidence of infatuation. This arises on the destruction or subsidence of the entire deluding karmas, as the meaning of 'atha' is immediate succession. Or the alternative reading is 'yathāklıyāta'. That is, the nature of the self has been described just as it is. The
1 Sāmāyika is refraining from sin through the activities of the body, mind and speech.