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conduct and the change of conduct makes the salvation impossible. In that case all the rites, such as Dikśă etc. become futile. A change of Vyanjana, therefore, be not done.
Likewise, a change of meaning also be not made. The meaning that is uncouth and not applicable be not carried out. On changing the meaning, an expiation for four months follows'.
Similarly, on changing the Sūtra and its meaning together, both the aforesaid expiations fall on.
A deep thinking had taken place to maintain the originality of the Sūtras and their meaning even in the period of composition of the Agamas. In the present Sūtra, it is clearly stated. A muni studying the work has been alerted that he in no way is set up a Sutra and its meaning differently or expound it otherwise. The Cūrņikāra annotates it thus". In no way a Sutra be dono otherwise. The meaning and that meaning only be carried out which is consistant with its own principle. The Vrittikara writess-A Sūtra be not added to intentionally or a Sútra or its meaning be not done otherwise.
From the aforesaid account it is learnt that it was keenly endeavoured to maintain the Sutra and its meaning in its original form. As a result, it has been maintained also to some extent. We can, nevertheless, not say that it has not been changed. It has been done and the reasons for it are also there, e.g.
1. Forgetfulness
1. Nisithbhasya Curni, part 1, page 13. 2. Ibid. 3. Sutrakrita 1/14/26.
No Suttamattha cakarcjja annam. 4. Sutrakrita Curni, page 296.
Na Sutramanyat praddhesena karotyanyathawa. Jaha ranno bhattansino ujjawalaprasno namarthas tamapi nanyatha kuryat; Jaba "Awantike Awantieke Yawanti tamtogo wipparmsapti'. Sutram sarwathaiwanyatha na Kartawyam,
arthavikalxastu swasiddhantavinuddho aviruddah syat. 5, Suttrarkitavitel, page 258.
Na ca Sutramanyat Swamativikalpa natah swarparatrayi Kuritanyatha wa suttram todartha wa sansarattrayitrana sito jantunam na vidadhita.
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