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VII 7
7. AŅAGĀRA.
1 (309b) When a monk who is closed [against karmic influx] (samvuda a nag är a) moves and handles his equipment in an attentive way (auttam) he commits an action in agreement with his religious duties (īriyāvahiyā kiriyā), not a profane action (samparāiyā k.), because in him the four passions are extinguished (vocchinna) and he acts in agreement with the precepts (ahāsuttam eva rīyai).
? (309b) Both pleasures (kāma) and enjoyments (bhoga) relate to objects that have a shape (rūvi), objects that are endowed with or devoid of reason (sacittà vi acittā vi) and objects that are alive or not (jīvā vi ajīvā vi). Pleasures relate to sounds and forms, enjoyments to smells, tastes and tactile impressions. The five kāma-bhogas relate to all five impressions.
Only living beings have pleasures and enjoyments. In proportion to the number of their senses beings are bhogi (A1-3) or kāmi vi bhogi vi (HA4-5 MG). At the end the relative frequency of the classes of beings in question.
Goy. is addressed as saman'āuso.---Cf. Lehre par. 174. kāma: pleasure, delectation 'without enjoyment through contact with the body', Abhay.; cf. Lehre par. 67 end.
3 (3113) a. An imperfect monk (chaumattha) who is bound to be reborn as a god, even if his earthly body (bhogi) has wasted away (khīņa) [by asceticism etc.), is still able to enjoy great pleasures (bhoga-bhogāim) thanks to his energy [that means: if he wants] (utthāņa ... purisakkāra-parakkama). Consequently (tamhā) being an 'enjoyer' who gives up enjoyments (bhogi bhoge pariccayamāne) he brings about a strong annihilation of karman and [thus) earns [that] great destiny (mahā-pajjavasāņe bhavai) [of a divine rebirth]. The same is true b. with him who has reached transcendental cognition (āhohiya) and is bound to be reborn as a god, as well as c. with him who has reached the highest degree of transcendental cognition (para-m-āhohiya) and d. with the kevalin. Both the para-m-ähohiya and the kevalin
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