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inasmuch as the former may be committed at any time even without any necessity, while the latter are performed at some specific time out of some necessity.44
3.3.1 Forms of Anarthadandavrata
The perpetration of barren and inane actions admits of multitudinous forms, but for the sake of comprehension five forms have been recorded. Kārttikeya, Samantabhadra, and the commentators of Tattvärtha-sūtra like Pujyapāda and Akalanka, recognise five forms of Anarthadandas. They are:
• Apadhyāna,
Papopadeśa,
Pramadacarita,
Himsädäna
Duśruti
Firstly, Apadhyāna implies inauspicious reflections, which procreate nothing except a vicious trend of thought. This involves the fact of peeping into another man's faults and infirmities, coveting another man's wealth, seeing another man's wife with an evil eye,45 witnessing the dissension among persons,"mutilating, imprisoning and killing others and getting interested in hunting, victory, defeat, war, adultery, theft, gambling and the like.47
Secondly, Papopadesa means the giving of evil instructions to persons earning livelihood by service, business, writing documents, cultivating land and working in the field of art.48 Samantabhadra, Pujyapāda, and Akalanka include in Papopadeśa the following things: the talk of selling slaves and beasts profitably and the giving of direction to hunters, fowlers and the like.49 Thus the provocation of vicious tendencies on account of which an individual may indulge in corrupted, passionate, and life-injuring ways may briefly sum up the meaning of Pāpopadeśa.
44 Śravakācāra-prajnapti, 290
45 Kärttikeyanuprekṣā, 344
46 Ratnakaranda-śrāvakācāra of Samantabhadra, 155, (Vira Seva Mandira, Delhi).78; Sarvārthasiddhi, VII. 21.
47 Puruṣārthasidhyupaya of Amṛtacandra 141, 146
48 Ibid., 142
49 Ratnakaranda-śravakācāra of Samantabhadra, 155, (Vir Seva Mandira, Delhi)., 76; Sarvarthasiddhi, VII. 21.
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