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 207

Sutras 7.9]
Compassion, Charity, Beneficence and the Like
169
Weapons of violence instigate creation of more powerful weapons of violence. But non-creation of weapons of violence does not inspire creation of further weapons, because it is an end in itself Says the Ayāro :1 "There is always a weapon mightier than another one ; whereas there is no weapon mightier than the state of disarmament."
The word moha (in aphorism no. 4), rendered delusion, has an epistemological as well as an ethical application. In the present context, moha is primarily used in its ethical sense. This is explained in the next aphorism.
७. रागद्वेषपरिणतिर्मोहः। 7. rāga-dvesa-parinatir mohah. __(Aph.) Attachment and hatred are states of delusion (of the soul).
(VII)
८. नायं स्वपरप्रतिबन्धी।
रागात्मा मोह आत्मोयेष्वेव, द्वेषात्मा च परकोयेष्वेवेति प्रतिबन्धो न विचारक्षमः । स्वकुटुम्बस्य पोषणमेव मोहो नान्यस्य, इत्यपि न युक्तम् ।
उभयत्रापि असंयमाऽविशेषात् । 8. nāyam sva-para-pratibandhi.
rāgātmā moha ātmiyeşv eva, dveşātmā ca parakiyeșy eveti pratibandho na vicārakşamah. svakuțumbasya poşaņam eva moho nănyasya ity api na yuktam. ubhayatrapi asamyama'visesat.
(Aph.) It (delusion) is not necessarily restricted to one's own (relatives) or to others. (VIII)
(Gloss) The formulation of such restriction by way of a universal proposition that the delusion of the nature of attachment is possible in respect of one's own relatives only, while the delusion of the nature of hatred is possible in respect of others exclusively does not stand the scrutiny of reason. It is also not proper to say that only the maintenance of one's own relatives is delusion quâ attachment and not the maintenance of others, because the absence of self-restraint is common to both. ६. स्वसामग्रीसापेक्षाऽस्य वृत्तिः।
मनोज्ञस्थितिवस्तुवृत्तादिरूपां दीनावस्थादिरूपां वा रागोद्दीपिकाम्, अमनोज्ञस्थितिवस्तुवृत्तादिरूपां च द्वेषोद्दीपिका सामग्रीमपेक्षमाण. एव
मोहो वर्तते । न रागोत्पत्तौ परिचितत्वमेव हेतुः । यदि अपरिचितानां 1 Ayaro, 3/82