Agam 01 Ang 01 Acharang Sutra Aayaro Terapanth

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 16

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One may see verbal difference in the above definitions. but it would not be right to infer that they differ in meaning. For performance of actions infused with attachment and desire for the fruit amounts to spiritually indisciplined actions. Thus both the Āyāro and the Gitā' extol the same ideal of renunciation. Yet it is strange that two different traditions have evolved from the philosophies of the two sacred texts. The tradition based on the Gita lays emphasis on idea of performing actions, but does not seem to give weight to the idea of giving up attachment and desire for gaining fruits of actions. On the other hand, the tradition that emerged on the basis of the Ayaro seems to have given stress on mere renunciation of actions but failed to give proper weight to the idea of renunciation of attachment, aversion and desire. Thus both the traditions had originally accepted the same ideal, but in course of time they began to proceed in different directions, and the verbal differences made them appear different.
Bhagavān Mahavira, however, never insisted on the renunciation of all actions in the very first step of Sādhană. For the beginners he emphasised the need for purifying actions. The Ayaracūlā 8 (i.e. the appendix to the Ayāro) explains Bhagawan Mahavira's position in the following words:
7. Gitá, 18/9:
Káryamityeva yatkarma, niyatam kriyatérjuna!
Sargam tyaktvā phalam caiva, sa tyāgaḥ sāttviko mataḥ. 8. Āyáracūlā, 15/72-76 :
na sakká na soum saddā, soyavisayamāgatā, rāgadosā u je tattha, te bhikkhū parivajjae. no sakkā rūvamadatthum, cakkhuvisayamāgayam, rāgadosă u je tattha, te bhikkhū parivajjae. no sakkā na gamdhamagghāum, ņāsávisayamāgayan, rāgadosā u je tattha, te bhikkhū parivajjae. no sakkā na rasamanásáum, jihāvisayamāgayam, ragadosā u je tattha, te bhikhū parivajjae. no sakk, na samvedeum, phàsavisayamagayam, rāgadosă u je tattha, te bhikkhu parivajjae.