Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

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354
THE ESSENCE OF JAINA SCRIPTURES
relates to intent, has been intent upon a patent negligence, then reparation is made by resorting to a shramanal24 expert in the rules of conduct as prescribed by the Jina, and further by reflection and by the procedure advised by him.
Now he teaches that inclinations towards other substances, as occasioning negligences in the state of a shramana, should be rejected:
III.13. In the teacher's abode (adhivasa) or in solitude (vivashc),125 let the shramana who has become free from negligences in regard to the shramana-state live (viharatu), ever avoiding (pariharamana) 126 attachments. (213)
All inclinations towards other substances are, as infecting the psychic-attention, occasions of negligences in the shramana-state, which is psychic-attention free from infection; simply from absence thereof (of those inclinations) comes shramana-hood void of negligences. Her ce in an abode constantly appropriated (adhikrtya) in his own mind to himself, or in a dwelling distinguished (vishishta) for its gurus, let this shramana who has become free from negligences in regard to the shramana-state abide, always rejecting inclinations to other substances.
Now he teaches that inclination towards one's own substance is to be cultivated, as occasioning completeness of the shramana-state:
III.14. The shramana who moves about ever attached to knowledge, with faith in the forefront, and is earnest in regard to the fundamental qualities (mula-guna)127 has complete shramanahood. (214)
For inclination towards one's own substance, being purificatory of the psychic-attention, of itself occasions completeness of the shramana-state, which is purified psychic-attention. Therefore, earnest in regard to the fundamental qualities, he must live ever attached to knowledge, intuition, etc.: that is to say, he must be simply pure existence, attached to the pure self-substance, which has for essence knowledge and intuition.
Now he teaches that even a slight (sukshma) 128 inclination towards other things, even such as is natural in ascetics, must be rejected, as occasioning negligence in the shramana-state:
III.15. A shramana does not enterain any desire or attachment to food or fasting, lodging or wandering (vihara), anything of worldly concern (upadhi),129 for another shramana or useless and idle gossip (vikatha). 130 (215)