Tulsi Prajna 2005 04

SR No.: 524623
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2005
Total Pages: 122
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 83

Bhāsyam Sūtra 15
A person who is indisferent to sensuous objects like sound and colour is freed from anguish. He does not have attachment and aversion to desirable and undesirable objects. He does not strive for them in the least. He becomes simple and Straight Forward on account of the indeifference that is tantamount to lack of indulgence. Such person is released from death as he always finds himself alert to it. In other words, he attains immortality. Fear of death is an important means to immortality. 3.16 appamatto kämehim, uvarato pāvakammehim, vīre ayagutte je
kheyanne. The enlightened person who is wakeful to desires desists from
unrestrained activity, is valoruous and self-absorbed. Bhāsyam Sūtra 16
The person conversant with the nature of the psycho-physical apparatus achieves immortality by his own effort. Psychophysical apparatus means the body, desires, sensual objects, violence and activity of though, speech and body. The person who knows all this is the knower of the pparatus. He is wakeful to his desires; he abstains from evil actions such as violence and the like. He is valorous on account of his valour of selfrestraint; he is self-absorbed being guarded in though, word and deed. 3.17 je pajjavajāya-satthassa kheyanne, se asatthassa kheyanne, je
asatthassa kheyanne, se pajjavajāya-satthassa kheyanne. The monk who is enlightened with respect to non-restraint (weapon) about the modes of sensuous objects is conversant with self-restraint (non-weapon). One who knows self-restraint is conversant with non-restaint that occurs about different modes
of sensuous objects. Bhāsyam Sūtra 17
Indulgence in the sensuous objects such as sound, colour and the like is non-restraint, while abstinence from them is restraint. Both these should be comprehended. The various modes of the sensuous objects destroy the wakefulness. They are thus the weapons of injury. Subjugation of them is non-weapon. The person who is conversant with the various modes of the weapons constituting non-restraint, is also conversant with the non-weapons or restraint. The person who understands the nature of non-weapons is also conversant with the modes of the weapons. The
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