Hajarimalmuni Smruti Granth

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

Page 1044

पंचम अध्याय : ६१
is mine', he has Parigraha or attachment, even though he may live in a forest, naked and destitute of all gross things. On the other hand, if one's mind is devoid of all feelings of 'mine-ness', he has Aparigraha, even though he is surrounded by and lives in the midst of a number of possessions, moveable and immoveable.
The absolute non-attachment to worldly things is obviously impossible for a house-holder and the Jaina thinkers recommend accordingly that the range of worldliness should be progressively shortened. The five Bhavana's strengthening the practice of the vow of non-attachment consist in withdrawing one's liking to the pleasant objects of the five senses and his dislike for the unpleasant objects of these five senses. The Aparigraha-vrata is transgressed even when a person confining his possessions within a certain number, changes their proportions without actually changing their number. Thus suppose, a person takes the vow to be content with four pieces of cloth and four utensils; his vow would be transgressed if he takes to the possession of three pieces of cloth and five utensils. The transgressions of the vow of non-attachment in this manner of interchanging are likely to be committed in respect of the following five pairs of possession viz.,-lands and houses; silver and gold; cattle and corn; male servants and female servants; and things for putting on and utensils.
The above with Ahimsa are the five Vrata's or cardinal virtues for practice, according to the Jainas. Besides these primary vows, the Jaina moralists speak of Sila's, which are sub-vows, supplementing the practice of the Vrata's. The Sila's are seven in number, divided into two broad classes of the Guna-vrata's and the Sikṣa-vrata's. The former enhance the value of the Vrata's and are three in number. There are four forms of the Sikṣa-vrata's. The Sikṣa-vrata's are so called, because they make the practice of the vows, perfectly disciplined.
The first of the three Guna-vrata's is the Dig-vrata. It consists in one's taking a vow to limit his activities throughout his life within fixed bounds in all the ten directions. This sub-vow of the Dig-vrata may be transgressed in five different ways viz.,-(1) When negligently or deliberately one rises higher than his limit in the upward direction (hirdha-vyatikrama); (2) When in the same manner he goes lower than his downward limit (Adhah-vyatikrama); (3) When in the same manner, he crosses his limits in the eight other directions (Tiryakvyatikrama; (4) When in a fit of passion or negligence, he increases his limit in one direction, even though decreasing it in another direction (Kṣitra-vrddhi); (5) When he forgets the limits, even though he does not cross them (Smrtyantarādhāna).
The Disa-vrata is the second mode of the Guna-vrata and consists in one's taking a vow to still more limit his activities, already limited by the Dig-vrata vow, for a period of time. The Diśa-vrata is violated,-1. if the vower sends for something from beyond the limited limit (Anayana); 2. if he sends a person beyond the limited limit (Prīşya-prayoga); 3. if he sends his voice (e.g. by telephone) beyond the limited limit (Sabdanupata); 4. if he communicates with persons beyond the limited limit by making signs to them (Rupānupāta); 5. if he throws material things beyond the limited limit (Pudgala-kṣipa).
The third mode of the Guna-vrata is the Anartha-danda-vrata which means a vow not to commit any aimless sin. There are five forms of the Anartha-danda-vrata which consist in avoiding respectively the Apadhyāna or thinking ill of others, the Papapadiśa or preaching sinful matter to others, the Pramada-caritra or thoughtless mischievous acts, such as breaking the
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