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Jaina Acāra : Siddhanta aura Swarūpa
113 (33) Uttarādhyayananiryukti-defines words with reference to their meaning and usage. It is a valuable analysis of the intricacies of the original work which can better be understood and appreciated because of these explanatory notes.
(34) Acārārigniryukti-It is one of the most important treatises. In its nine chapters the various aspects of conduct have been analysed in depth. The first chapter deals with self-purification; the second with eight kinds of conquest over Karma; the third treats of pleasure and pain as equally propitious; the fourth deals with righteousness; the fifth with the three jewels; the sixth with detachment; the seventh with deluding Karma and its rectification; the eighth with emancipation and the ninth with the faith, thus constituting the purport of the essential Jainism. Non-injury has been especially stressed. Also earth-bodied sould and their kinds have been elaborated.
No ascetic should remain attached to his parents and other relations. All worldly enjoyments are shallow and momentary. What is truly momentous is victory over passions. What is essential is piety. Its essence is right knowledge whose essence in turn is self-discipline which leads to emancipation. The penances of all Founders of Faith except those of Mahāvira were without hurdles and obstructions.
(35) Dasāšrutaskandhaniryukti-It has considered objective and subjective absorption in the super-soul. Irreverence has been divided into two heads : (i) falsely interpretative and (ü) perceptive, which has six varieties. There is objective acquisition, so also the subjective one. All conduct is subjective. When an ascetic is above attachment and aversion and is absorbed in auspicious and righteous objects, there is the probability of subjective absorption. Special vows are of five kinds : Tranquillity, religious observance, discrimination, to be static in self-nature and to roam alone.
(36) Vrihatkalpanirykukti-It is not good to leave noble territories for ignoble ones. This is what Skandakācārya did and came to grief. As an exception, some ascetic may be permitted to do so also but only when it should be for his spiritual betterment.
(37) Vyavahāraniryukti-This and Vșhatkalpa are complementary to each other. It deals, more or less, with the same topics.
(38) Oghaniryukti–The ascetics who felt troubled by inauspicious agitations did not beg for alms from trouble-torn families. During the period of famine they did not stay together, but a sick hermit was never to be left alone to fend for himself. When a king is bent upon ruining some ascetic by seizing his belongings, he must stay with his group. In case he is determined to ruin the career of an ascetic, he must leave the place to move about in safer surroundings. If an ascetic stays at a place which becomes suddenly
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