ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 357

Firstly, Apadhy na implies inauspicious reflections, which procreate nothing except a vicious trend of thought. This involves the fact of peeping into another man's faults and infirmities, coveting another man's wealth, seeing another man's wife with an evil eye, 147) witnessing the dissension among persons48), mutilating, imprisoning and killing others and getting interested in hunting, victory, defeat, war, adultery, theft, gambling and the like."
Secondly, P popade a means the giving of evil instructions to persons earning livelihood by service, business, writing documents, cultivating land and working in the field of art. SoJ Samantabhadra, P jyap da, and Akala ka include in P popade a the following things: the talk of selling slaves and beasts profitably and the giving of direction to hunters, fowlers and the like. 51 Thus the provocation of vicious tendencies on account of which an individual may indulge in corrupted, passionate, and lifeinjuring ways may briefly sum up the meaning of P popade a.
Thirdly, Pram dacarita consists in doing such actions purposelessly as digging the ground, uprooting trees, trampling lawns, sprinkling water, burning and quenching fire, plucking leaves, fruits and flowers, wandering 2) etc.
Fourthly, Hi s d na implies the giving of the instruments of His d na like knife, poison, fire, sword, bow, chain etc to others. According to K rttikeya the rearing of violent animals like cats etc., and the business of weapons like iron etc. come under Hi s.15!
Lastly, Du ruti implies the listening to and teaching of such stories as are passion exciting. Besides, the study of literature aggravating worldly attachment, describing erotic things, and dealing with other intensepassion exciting things has also been included in Du ruti..
Keeping limited things of use (Bhogopabhogapram avrata); pursuing self-meditation (S m yikavrata); observing fast in a specific way (Pro adhopav savrata) and offering food etc. (Atithisa vibh gavrata) to a non-householder guest who observes self-restraint and propagates ethico-spiritual values- all these four have been proclaimed to be ik vrata (vows of pursuance).
3.4 Nature of Bhogopabhogapram avrata We now proceed to deal with the nature of Bhogopabhogapram avrata. The word Bhoga' pertains to those objects which are capable of being used only once, for instance, betel-leaf, garland, etc., and the word Upabhoga' covers those objects which are capable of being used again and again, for instance, clothes, ornaments, cots, etc. Thus the Bhogopabhogapram avrata implies the limitation in the use of the objects of Bhoga and Upabhoga in order to reduce attachment to the objects.57) It may be pointed out here that this Vrata includes not only the positive process of limitation, but also the negative process of renunciation. K rttikeya tells us that the renunciation of those things that are within one's own reach is more commendable than the renunciation of those things that are neither possessed, nor likely to be possessed in future. Samantabhadra points out that the Vrata does not consist in giving up things unsuitable to oneself along with those which are not worthy to be used by the exalted persons, but that it consists in the deliberate renouncement of the suitable objects of senses, since the above two types of things are not even used by commonplace persons. Am tacandra tells us that the layman should renounce, according to his capacity, the use of objects which are not prohibited."
3.5 Nature of Sm yika Sm yika is the positive way of submerging the activities of mind, body and speech in the tman.[60] The consideration of seven requisites is necessary for the successful performance of S m yika.
1 Place
That place which is free from disturbing noise, gathering of persons, and insects like mosquitoes, flies, etc., is the suitable place for Sm yika.l2! In other words, the place of silence and solitude, whether it is a forest, a house, a temple or any other place, should be chosen to perform S m yika.63
2 Time
Sm yika should be performed three times a day, i.e., in the morning, noon and
Page 347 of 556
STUDY NOTES version 4.0