Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Kanhaiyalal Maharaj
Publisher: Amar Publications

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observe the principles to a certain extent, but not throwing them overboard, taking them (rules) to be two impracticable. In such a process the individual is made subordinate to the dictates of the Community (Sangha). In order to know what the basic and exceptional principles are, we must go to the roots of the literature, such as Acārānga, Daśava ikālika ete. Is it safe and noncontroversial to imagine that the sūtras contained all that stood for moral life? The cummentators have generally given a magnificent picture of the thought embedded in the āgamas by elaboration and interpretation, for example, several philosophers have exposed and given meaning to the concept of 'utpādvyaya-dhra uvya yuktam sat' to such an extent that the imterpretative literature about this doctrine gave rise to several independent works. Exactly so is the case of the literature on Moral Code. So the commentators went to the extent of declaring that the Tīrthankaras have not expressed disapproval or negation of any subject. However, they (any spiritual adherents) should stick to the truth and behave in such a way that their main mission of self-realization, self-culture, self-improvementl should not become casualities in the process of any adjustments and compromises made. It is true that the chief aim of human life is liberation (Mokșa). The saint should think himself whether he is following the correct path of Moksa or deviating from it since there is no possibility of exclusive denial or aflirmation of such principle, the Sādhaka should follow such a rule in his own interest, irrespective of the general feasibility or impossibility.2 Jinadas Mahattar is quite eloquent when he interprets sūtra 19, that since fundamental and the exceptional rules have broad connotations, it is imperative for a sādhaka to do his duties, his inind fixed on self-control and purging of Karmas (nirjarā) Thus balanced attitude becomes an imperative doctrine;3 plainly speaking, it is impossible to observe the fundamental doctrines as ultimate truths; hence the interpretation of such principles should be made subject to the substance, span,
1. 2. 3.
N. Gāthā-5248, Brhat-gātha-3330. N. Gathā 2067, Upadeśamālā-6921. Vyavahārabhāga : III, p. 79, N Cūrņi 6023.