Tulsi Prajna 2003 01

SR No.: 524614
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2003
Total Pages: 122
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 97

1.176. tam pariņņāya mehāvi ņeva sayam chajjīva-ņikāya-sattham
samāram bhejjā, ņevannehim chajjiva-ņikāya-sattham samārambhāvejjā, ņevanne chajjīva-şikāya-sattham samārambhamte samaņujāņejjā. Comprehending this, an intelligent ascetic should not indulge in violence to the six classes of living beings, nor should he instigate other to to so, nor should he approve of such violence
committed by others. 1.176 jassete chajjīva-nikāya-sattha-samārambhā parinnāyā bhavamti,
se hu munī pariņņāya-kame- tti bemi. The ascetic who comprehends and abandons these acts of violence to six classes of living beings in indeed an ascetic who has fully comprehended and abandoned all acts of
violence. Thus I say. Bhāsyam Sūtra 176-177 See Sūtra 33, 34
Reference:
1.
This aphorism can be interpreted in three different ways: The intrinsic aspect of a substance is subtle, while the external one is gross. It is easy to comprehend the latter, but difficult to comprehend the former. One who can comprehend the former can distinctly comprehend the latter also. One who has comprehended the latter is able to know the former only through the medium of the gross. The soul is an inner reality. Its conscious form cannot be disctincly comprehended. But its functions, manifested through the body, are gross and external. It follows from this that a body, devoid of consciousness cannot perform functions of consciousness. The functions of consciousness are the functions performed by the conscient reality (soul). A person directly experiences pain and pleasure and as such they are immediate and selfperceptible. On the basis of the self-experience we can understand the pains and pleasures of others. Therefore, the feeling of pains and pleasures of others is an indirect one. The way in which we are affected by any external cause is the same as the way in which we ourselves are affected. Knowledge like the sun is self-luminary. Just as the sun is self-luminary and illuminates other objects, knowledge is self-luminary and enlightens other substances. The function of knowledge is to know the knowable. Knowledge is self-luminary and therefore reveals the spiritual substances-it reveals the self. It enlightens others and therefore it reveals the external world i.e. it reveals the whole gamut of knowable objects, distinct from the
92
-
4511 3106 119