Saman suttam Part 1

SR No.: 008022
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 1993
Total Pages: 119
Language: Prakrit, English
Classification: Book_Devnagari, Religion, & Principle
File Size: 6 MB

Page 17

spiritual way of life but performs austerity and adopts vows acts unwisely (272) Having experienced the real self when the person translates into life the renouncement of virtue and vice, he, then, attains supreme peace (269) To be more clear, the vicious acts should be restrained through virtuous acts and the virtuous acts should be restrained through spiritual experience The person should meditate on his own virtuous and spiritual nature in this successive order (284). The Sanansuttam tells us that having apprehended the self through the grace of spiritual teacher, one should meditate on one's own self Service of an experienced person and that of the spiritual teacher, avoidance of a value-ignorant person totally, fortitude, spiritual study, staying in seclusion, and reflection on the meaning of sūtras (scriptures)the group of all these is the means of equanimity (emancipation and bliss) (290) (5) HOUSEHOLDER'S WAY OF LIFE:
The Samansuttan tells us that for social growth and one's own unfoldment only two paths (modes of life) have been pronounced by the Arahantas, (the embodied spiritually perfect personalities). The traveller on the one path has been called Sramana (saint), while the traveller on the other path has been called Sravaka (householder) (296) In the life of the householder two things, namely, offering of gifts and paying of reverence to ethico-spiritual personalities are prominent (297) The person who is occupied with five Anuvratas (partial vows) and seven Sıkşāvratas (educative vows) is a Srāvaka (330 to 335)
According to the Samaņasuttar man should subvert anger by peaceful disposition, subdue pride by modesty, overcome hypocrisy by simplicity and greed by contentment (136) This should be borne in mind that pain is not dear to oneself, having known this regarding all other Jivas (beings), one should give affection to all the Jivas (beings) adequately And by reason of the equality with one's own self, one should keep sympathy with all of them (150) The non-emergence of attachment, etc on the surface of self is non-violencc This has been said so in the scriptures If their emergence occurs, that has been for certain styled violence by the Jma (spiritually victorious) (153) One may kill the Jivas (beings) and one may not kill them, but by the more thought of kıllıng them, there is bondage of Karma (material particles) This according to the transcendental point of view, is the sum and substance of Karmic bondage occuring in the Jivas (persons)(154) The person destitute of all possessions is always tranquil and
the cmperor does not get at that final bcatitude which the person destitute of all possessions altains (145) Just as there is the iron hook for controlling the elephant and there is the moat for the protection of the city, so also the renunciation of possession is useful in restraining the senses and the restraint of senses is no doubt non-attachment (146)