Amrita Collected Papers by A M Ghatage

SR No.: 006968
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad
Total Pages: 530
Language: English
Classification: Book_English
File Size: 10 MB

Page 196

The Sūtrakstānga-Niryukti
187
unsystematic description of the text the Niryukti tries to introduce system in some form by giving us the various functions of the tormentors in hell which are fifteen in number. It includes men who trouble the hellish beings, and the instruments of tormenting them (62-82).
The sixth chapter is a praise of Lord Mahāvīra in very glowing terms. The peculiar method of the Niryukti can be seen at its best in the treatment it gives to the name Mahāvīra. The word Mahat is viewed in the usual fourfold way, so also the other member Vira. Praise from the point of view of Dravya is the description of the ornaments on the body of the man to be praised, while from the point of view of Bhāva it consists in eulogizing his merits (83-85).
The seventh chapter deals with the abandonment of the state of being without conduct and having bad conduct, and the acquisition of the state of good conduct and being averse to the worldly things (86).
Sila, viewed from the Dravya point, is the use of objects like cloths, food and others, and viewed in its Bhāva state, it is either taking full or partial vows. The schools which are the advocates of the bad course of conduct are those who worship deities like Candī, those who regard water to be a purifying agency, and those who perform sacrifices (86-90).
Virya or energy is in its Dravya aspect, things like birds, animals and inanimate objects which include food accoutrements and weapons. But in reality Virya consists in the power of the soul in controlling the senses and showing qualities like activity, forbearance, fortitude, considerate nature as also performing penances. It is either that of a wise man or of a bad man or of an ordinary man. It is different with the monks and the laymen (91-97).
The ninth chapter deals with Dharma, and the writer points out that in this book it is not proper to describe the Dharma of the heretical schools (99-102). Samādhi is the subject of the tenth chapter. It is also called Ayana or thing worthy of acceptance. Samādhi means attachment to the good objects of the five senses, and in its Bhāva application it includes faith, knowledge, penance and conduct (103-106). Marga is the way. It is either auspicious or otherwise. It either leads to liberation or to hell. The bad one consists of killing living beings and showing attachment to the pleasures of this world. On the other hand, the right path leading to liberation consists in penance and self-control (107-115).
The 12th chapter gives in short the well known four schools of philosophy current at the time of the origin of Jainism. They include the