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Sūtras 22-23)
Path of Emancipation
117
yiko gradually leading to emancipation, and lastly (vi) paccattam veditavyo viññühito be practised and comprehended completely by oneself who is wise and detached.
The contemplation of the Doctrine is the most important part of the anuprekşå discipline which is the gate-way to higher spirituality.
(11) The purpose of the eleventh anuprekşă called 'lokānuprekşå' reminds one of the variegated changes consisting of rise, continuity and cessation of things, resulting in a clear perception of the nature of things. The practiser of this contemplation develops the understanding that everything is changing and nothing continues for ever"savvāim thāņāim asāsayāim". One seeks in vain a permanent shelter in this world and ultimately finds consolation in the spiritual pursuit of emancipation. The only thing that is important in worldly existence is a constant exertion for creating an environment that is peaceful and congenial to the spiritual endeavour of individuals who live together. This spiritual sense will result in beneficial ecological results for all living creatures.
(12) The contemplation on the difficulty of attaining enlightenment (hodhi) generates a sense of urgency in the practiser and does away with his remissness and lethargy in the cultivation of the path of enlightenment. There is nothing higher than enlightenment, and there is no endeavour more worthy of making than the endeavour for attainment of enlightenment.
२२. देशतश्चाणुवतशिक्षायते। 22. deśataś cāņuvrata-śikṣāvrate.
(Aph.) Partial abstinence consists in (observance of) smaller vows and the supplementary vows. (XXII) २३. स्थूलहिंसा-मृषा-स्तेयाऽब्रह्मविरतिः इच्छापरिमाणं च अणुव्रतम् । 23. sthūlahiṁsā-mrşā-steyā'brahmaviratiḥ icchāparimāņaṁ ca aņuvratam.
(Aph.) Abstinence from gross violence, falsehood, stealing and incontinence, and limitation of desire for possession constitute smaller vows. (XXIII)
- (Note) The anuvrata concerned with ahimsă is to be carefully understood. The householder desists from violent activities as far as it is practicable for him. The main emphasis of the Jaina scripture in this connection is on the intention of the layman. Suppose a Jaina cultivator' has taken the vow of abstaining from doing injury to mobile beings. Now suppose, while cultivating his land with utmost caution and care, he happens to cause injury to a mobile living being, though he had no intention to do so, he is not considered as guilty of violating his vow. Similarly, if he has taken the vow of not causing injury to any kind of vegetation, but happens to do so unintentionally while cultivating his land, he is not considered to have broken his vow. The deeply ethical character of the vows of the layman is sufficiently brought to light by the above clarifications recorded in the Bhagavati Sūtra.1
1 7/6, 7.
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