Jinamanjari 1999 09 No 20

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 28

Walking, speaking, alms, handling objects, purity of restraint The Jinas have said of them as five-regulations.
Vayaguttī managutti iriyāsamadī sudāņaņikhēvo Avalöyabhūyaņāye ahimsayē bhāvaņā hānti - 32
Restraint in speech, thought and body, pure alms - Unmistakenly are ahimsa values.
Pancendiyasamvarā bhaņió - one who practices restraint in five sensory activities - develops neither attachment nor revulsion to any and all objects. Furthermore becomes conscious of activities relating to walking, talking, seeking alms and having possession. This gives way to caution, and self-administering restraints and regulations are stressed and imposed as code of conduct in the daily spiritual lifeways. According to Kundakunda, these restraintive and regulatory attributes which form an ascetic ethos must be viewed from vyavahăra -- the conventional or practical points also. Turning to niscaya (absolute point of view) Kundakunda points to the moral and spiritual attributes the Jaina monks must exercise in their obsevance.
Bhavvajanabhāhaņattaṁ Jiņamaggē Jiņvarēhi jaha Bhaniyam Ņāņas ņāṇasarīvam appāņam tam viyāņēhi - 38
Listen, the Jina has explained knowledge and its conscious, Learn it from that soul which has precious knowledge.
Jivājivavibhati jā jānyi so havēyi saņņāņi Rāyādidosarahi) Jiņasāsaņē mokkhamaggõti - 39
To discern between sentient and insentient is knowledge indeed, With it emptying passions and flaws is the path to mokkha as Jaina deed.
Thus Kundakunda describes niscaya conduct in reference to knowledge and its conscious, in gāhā #38. In the next gāhā, he declares that he who discerns the difference between the sentient and insentient becomes knowledgeable of this fact, and affirms that the Jaina path of purification requires a complete relinquish of all passions and imperfections.
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