Painnay suttai Part 1

Author(s): Punyavijay, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay

Page 97

96
INTRODUCTION
7. Maranaguna (gāthās 117-173) If a soldier having mounted an unrestrained horse advances, without making necessary preparations, towards an army of an enemy, he and his horse both would be killed on the battlefield. Similarly, at the time of death, one is unable to endure afflictions with peaceful and composed mind if he has not, during his life, prepared himself for all this. So, one desirous of peaceful death should cultivate, during his life-time, indifference to sense pleasure; this cultivated indifference to sense pleasure enables him to endure the afflictions at death peacefully. A person expert in archery, having mounted an arrow on a bow, keeping in mind the entire science of archery, pierces an eye of a doll revolving on the top of a very high pillar; if his mind is distracted by something he would miss the aim. This analogy is given to bring out the importance of vigilance and concentration required in one's following the path of emancipation. The title 'Candavejjhaya (Sk. Candrāvedhyaka)' given to this Prakirṇaka has this analogy in view. In this section, there occurs a redeeming exhortation for the renouncement of passions as also a treatment of confession of faults. Then there occurs an elaborate discussion on the nature of kṛtayogi. We come across one noteworthy statement here. It is as follows: If a muni who has observed five samitis (self regulations) and three guptis (restraints) for long during his life-time could not observe religion at the time of his death, then he is not to be regarded as an ārādhaka. On the other hand, if a muni who has been full of infatuation and delusion for long in his life-time controls his passions and sense-organs at the time of his death, then he is to be regarded as an ārādhaka'. This section vividly describes utter helplessness of living beings in the face of death.
As I stated earlier, Dr. Cailat has critically edited and published this Prakirnaka, having collated many manuscripts. There are few places where our edition differs from that of Dr. Cailat. We note them down in order to inspire scholars to examine old manuscripts and to judge readings independently.
1. palm-leaf manuscript alone has given us the 10th gāthā of this tract as follows: vijjā vi hoi viliya gahiya purisena'bhagadhejjena / sukulakulabaliyā viva asarisapurisam paim patta // 10 // (p. 64). The first line of the gatha contains a standard of comparison and the second line contains a simile. The meaning is 'Learning (vidya) acquired by an unworthy man loses brilliance just as a daughter of a noble family when married to an unworthy husband loses lustre (i.e. delight)'. The edition of Dr. Cailat and all the manuscripts except the yield the first half of the gathā as follows: vijjā vi hoi baliya gahiyā purisena bhagadhejjena / The meaning of this line is: 'Learning acquired by a fortunate man be