Illuminator of Jaina Tenets

SR No.: 006924
Original Sutra Author: N/A
Author: Tulsi Acharya
Publisher: Jain Vishva Bharati
Publication Year: 1985
Total Pages: 252
Language: English
Classification: Book_English
File Size: 25 MB

Page 113

Sūtras 21-22 )
Bondage, Merit, Demerit, Influx
75
. (Note) The delusion is due to influx of what is called deluding-karman. It incapacitates the victims from resisting evil tendencies and leads him to indulge in sinful activities.
२१. अनुत्साहःप्रमादः।
अरत्यादिमोहोदयादध्यात्म प्रति अनुत्साहः प्रमादोऽभिधीयते । 21. anutsāhaḥ pramādaḥ.
aratyādimohodayād adhyātmam prati anutsāhaḥ pramādo''bhidhiyate. (Aph.) *Remissness' means absence of vigour. (XXI)
(Gloss). The absence of vigour and enthusiasm in the soul in respect of spirituality on account of the rise of the deluding-karman such as "perverse indulgence in respect of restraint' and the like is called 'remiss
ness'.
२२. रागद्वेषात्मकोत्तापः कषायः। 22. rāga-dveșātmakottāpaḥ kaṣāyaḥ. १ न तु मद-विषय-कषायादिबाह्यप्रवृत्तिरूपः, तस्य अशुभयोगरूपत्वात् । 1 na tu mada-vişaya-kaşāyādibāhyapravsttirūpaḥ, tasya aśubhayogarūpatvāt. 2 Here pramäda does not mean intoxication, sensuality, passion, and the like, which being external activities are counted in bad activities.
The concept of pramada appears to have undergone a gradual change. Originally, it had a very wide scope in that it included (i) ignorance (ajñāna), (ii) doubt (samsaya), (iii) basic wrong notions (mithya jñāna), (iv) attachment (rāga), (v) hatred (dveşa), (vi) lack of self-awareness (smrter anavasthanam), (vii) repugnance towards virtues (dharmeşu anādarah) and (viii) perverse mindfulness (duspraņidhāna) (T.Bh., Vol. I, p. 65). This wide connotation was abridged by Umāsvāti and restricted to only three factors viz, (i) lack of self-awareness, (ii) repuggance to virtues and (iii) perverse mindfulness (Ibid. p. 123). At this stage pramada is clearly separated from kaşayas and other factors. Ultimately, pramāda was narrowed down to the single factor of lack of enthusiasm for spiritual discipline.
At a comparatively later stage, intoxication (mada), sensuality (vişaya), passions (kaşāya), sleep (nidrā) and idle talk (vikatha)—these five factors which were implied in the concept of pramāda were assigned to aśrava called yoga-Jayācārya, Jhini Carcă, XXII/33; Nandi Vrtti:
majjam visayakasāya, niddā vigaha ya pañcami bhaniya /
ee pañca pamäyä jīvam pādenti samsāre Il
The concept of pramāda was thus gradually accepted as standing for remissness or lack of spiritual enthusiasm, pure and simple, its other components being converted into the categories of kaşaya and yoga.