Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 1043

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Jain Educa
१० मुनि श्री हजारीमल स्मृति ग्रन्थ
ordinary people of the world and recommend that all misappropriations which are not unavoidable in this way, should be given up.
The five Bhavana's or meditations, rather acts,--which fix or stabilise one's practice of nonstealing are:-Sunyāgāra or living in a solitary place; Vimocitāvās or living in a place, deserted by all people; Paroparodhakaraṇa or living in a place where one is not likely to be obstructed by others nor where one is likely to obstruct others; Bhaikşya-śuddhi or looking to the purity of what is given to one as alms; and Saddharmavisamvada or not entering into disputations with one's brothers in faith, in respect of one another's belongings.
The vow of non-stealing is transgressed, even when one instead of himself stealing, abets it (Citana-prayoga); or receives stolen property (Tādāhṛtādāna); or sells things at iniquitous prices i.e., practises black-marketing (Viruddha-rajyati Krama); or uses false weights and measures (Hīnādhika-mānonmāna); or adulterates things (Prati-rūpaka-vyavahāra).
The Vrata of Brahma or sex-abstinence is opposed to Abrahma, which consists in the act of Maithuna or sexual contact. The Pramatta-yoga or deliberate inclination i.e., sex-hunger is the primal source of all sex-activities. It is needless to point out that sex-urge arouses the intensest of feelings in a person and as such, it is responsible for his bad and undesirable states, both here and hereafter. Complete sex-purity is possible only in homeless saints and sages; a house-holder cannot act upto that ideal of sex-abstinence and he feels the need of a companion for the satisfaction of his sex-hunger; this explains the validity of the custom of marriage in human society. The Jaina moralists maintain that sex-indulgence is always bad from a moral point of view; even a person who has his sex-satisfaction exclusively through his wife cannot be looked upon as high-placed in the scale of moral progress. Such a person is called the Kuśila-Tyagi. Although such a person stands lower in moral rank than the Muni, he is certainly better than a person wallowing in uncontrolled sex-endulgences. At any rate the Jaina moralists recognise that living without a wife may be impracticable in most cases of ordinary run but they emphatically urge that there is no reason why one should go after a woman who is not his legally married wife.
As regards the Aticăra's or indirect transgressions of the vow of Brahma-carya, they are indicated as, the Para-vivāha-karaṇa or causing marriage between persons who belong to mutually prohibited families; the Itvabikä-parigrabītāgamana or co-habitation with a married woman of immoral disposition; the Itvabikä-aparīgrahitāgamana or co-habitation with an unmarried woman of immoral disposition; the Anangi-kriḍā or unnatural intercourse; the KamaT-Ibräbhinivīvīša or surrender to strong sexual urge.
The following five Bhāvana's, on the other hand stabilise one's vow against sexual unchastity viz., the Tyaga or refraining from hearing all talks which excite passions for women (the Stri-räga-Katta-Sravana); from looking at the attractive limbs of a woman,-the Tanmanoharänga-nirīkşapa; from drinking liquids which excite sexual urge,--(the Vṛṣyleta-rasa); and from making one's own body clean and attractive, (the Sva-sarira-saṁskāra).
The last but not the least of the Vrata's is the Aparigraha or non-attachment to worldly affairs. It is opposed to Parigraha which consists in Murccha or taking interest in the living or the non-living objects of the world, through Pramatta-yoga or passionate inclination. It is clear that if there is in any one's mind, even a trace of having or the apprehension of the sort 'this
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