Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

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

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have entered the domain of inadvertent ways. The main intention to keep away the neutrals from the Sangha was that they are psychologically incapable of following the spiritual training and observance of moral rules which do presuppose steady mind, capacity for concentration for meditation. This is sheer psychological and ethical truth. If the mind is engaged in a particular field, such as studying scriptures, writing missionary work, etc. one can overcome his passion for sexual desires. In support of this psychological truth, an instance has been given (N. Gāthā 575 Curņi: A village belly, young and beautiful was very self-conscious of her sex-appearance. Her father, realising the possible consequence, kept her in a room to look after the house work only. Gradually the girl overcame the initial irrepressible desires, it means ore can abnegate one's passions, although it takes time to do so
The saints are strictly forbidden to employ any short-cuts, such as mantras, tantras for their own benefit or for the benefit of others Otherwise they would make such practices as the source of income from the credulous followers. This would defeat the very purpose of monastic life. Hence the rule for rejection of such mantric or tantric practices.
There is an exhaustive discussion with examples about the types of mantras, for various purposes such as producing artificial sleep, hypnotism, to predict the future, to cause disappearance of any one, to control thoughts of others, to procure desired objects and to mould the king in their favour, to persuade the prince to become a sannyasi and keep him in the company of female saints to prevent from easy detection. But such deceitful practices were not allowed, for the robust reason that the aim of the saints is and should be the spiritual realisation through moral practices. The integration of impulse is the work of reason. Man is more than a subject of feeling, he is also a thinker. Like Plato and Aristotle, Butler and Kant saw that this practical wisdom or rational insight into the meaning of impulse is the secret of self-control. There is tapas of the body (bahyatapas)