Tulsi Prajna 2002 10

SR No.: 524613
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2002
Total Pages: 138
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 109

1.62 etha sattham samārambhamāṇassa iccette ārambhā apariņnāyā
bhavamti. The person thus indulging in acts of violence does neither
comprehend, nor abandon them. 1.63 etha sattham samārambhamāṇassa iccette ārambhā aparinnāyā
bhavamti. The person not indulging in acts of violence is capable of
comprehending and abandoning them. 1.64 tam pariņņāya mehāvīņeva sayam udaya-sattham samārambhejjā,
nevannehim udaya-sattham samārambhāveija, udaya-sattham samāram bhamtevi anne na samunajāņejjā. Comprehending this, an intelligent ascetic should not indulge in violence to the water-bodied beings, nor should he instigate others to do so, nor should he approve of such violence committed by
others. 1.65 jassete udaya-sattha-samārambhā parinnāyā bhavamti, se hu muni
parinnāta-kamme. - tti bemi. The ascetic who comprehends and abandons these acts of violence to the water-bodied beings is indeed an ascetic who has fully
comprehended and abandoned all acts of violence. Bhāṣyam Sūtras 62-65
See 5.31-34 1. The following are the three maxims for achieving the goal:
(i) Guilelessness in conduct, (ii) Devotedness to the goal,
(iii) Sincerity of efforts. According to the author of the scripture, above three are the criteria of a monk. Straightforwardness is the fundamental tenet of religion. A crooked man cannot be religious. Religion abides only in a pure soul and only he who is straightforward is pure.
Crookedness is practised by him who wants to twist the truth. On the contrary, one who wants to present the truth without distortion is straightforward in all his activities of body, mind and speech. He would be practising what he preaches. In accordance with this, Bhagavān Mahāvīra has recommended the following four ways of practising truth.
(a) Guilelessness in bodily expression. (b) Straightforwardness of thoughts. (c) Ingenuousness of speech.
(d) Harmony of speech and action. 2. Ācāranga Cūrni, p. 25, 26: savatīti sottiyā visottiyā davve nadi nikkādisu vã anulomavāhini sottiyā itarīvisottiyā, bhavato aņusottam,
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