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EMANCIPATION
341
59. Tatthävi tassa kälapariyae. 59. Such an act is not (to be branded) miserable and un
timely death. fo. À fa are fasifa41751 60. Se vi tattha viamtikärae. 60. Such an end may even lead to the attainment of final
emancipation (from bonds) ( i.e. total annihilation
kar ma). $9.97 fauteruaui fent, e, ah, UTERT, 3THE I
fafti 61. Iccetam vimohāyatanań hiyam, suhan, khamam, ņisseyasaṁ anugāmiyam.
- Tti bemi. 61. Such a death is a peaceful haven for all those monks
who are totally free from the craving for life. It is beneficial and conducive to happiness; it is timely (i.e. justified under the circumstances) salutary (i. e, leading to beatitud ) and proves to be of great assistance in the Journey Beyond.
- I say so.
ANNOTATIONS 57-61. When a monk goes for alms, his own relatives may try to persuade him to stay with them, or if he visited another family, some woman of that family getting enamoured of him, tries to seduce him into living with her. Confronted with such a predicament, what should a nuni do ? This has been discussed by the author of the scriptures in the present discourse.
Ending one's own life is of two kinds: (a) bāla-marana - suicide committed due to irrational impulses, and (b) pandita marana - the one committed by conscious judgement. Vehānasa (i. e, committing suicide by hanging etc.) falls n the former category. Anasana (i.e. undertaking fast unto death) exemplifies the latter (vide, Bhagavati Sutra 2/49). But how can a monk practise anaśana in such an
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