Panch sutrakam with Tika

Author(s): Chirantanacharya, Haribhadrasuri, Jambuvijay, Dharmachandvijay, V M Kulkarni
Publisher: B L Institute of Indology

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namely, that of the arhats, the siddhas, the sädhus and the (Jina-) dharma. (ii) Duskṛtagarha (Censuring one's evil deeds) and (iii) Sukṛtasevana (Praising or approving of good deeds of others).
One should cherish ideas and feelings like the following: "I am ignorant and sinful and subjected to delusion since eternity; I am ignorant of what is advantageous or disadvantageous to me. May I know it (through the grace of the Arhats, etc.) and may I refrain from doing what is disadvantageous and practise only what is advantageous. With the conviction that it is to my advantage may I always and ever be of service to all beings".
The inauspicious karmans of one, who reads or hears, and reflects on the import of this sutra, are destroyed and the auspicious karmans produce good results like a sovereign drug, when taken as per physician's prescription.
-Destruction of sinful karmans and sowing the seed of dharma-gunas (the anuvratas).
2. When a strong desire to adopt the aṇuvratas (partial renunciation of violence, etc.), meant for a śrävaka (householder) rules one's heart, one should first reflect on their nature, their inherent goodness, their fruit accompanying one in one's next birth, their beneficence, their being the indirect cause of liberation, their being difficult to practise and also the dreadful consequences of violating them such as being subject to delusion, and other difficulties in the way of adopting them. One should, thereafter, adopt them in accordance with the prescribed rules and to the best of his abilities. These vows are: Partial renunciation or abstention from (i) injury to living beings (ii) telling lies (iii) theft (iv) sexuality and (v) possessing property. He should also adopt the three guṇavratas: (i) dig-virati-limiting one's movements to a particular direction, east, west, etc.; (ii) bhogopabhoga (or upabhoga-paribhoga)-parimana-setting a limit as to articles of use, such as food, drink, clothing, etc.; and (iii) anarthadandaviramana-refraining from all unvirtuous or unprofitable acts; and the four sikṣāvratas: (i) Sämdyika-equanimity or inward peace obtained by desisting from all evil; (ii) deśāvakātika-limiting every day the distance to be traversed in that particular direction (to which one has limited one's movements under the vow of digvirati); (iii) Pauṣadhopavāsa-observing fast on the 8th and the 14th day of each fortnight and on the full-moon day and the new-moon day (Thus a Jain layman is asked to observe six fasts in a month.); and (iv) atithi-samvibhāga-offering charities to guests (atithi) or to pious men of the Jain sect, such as monks, nuns, laymen and laywomen.
After adopting these vows the śrävaka should strive hard to practise them. He should always study and reflect on the doctrine of the Jinas. For the doctrine is the greatest antidote against the poison of delusion, water that extinguishes the fire of hatred (and other passions), medicine for the disease of karman and the wish-yielding tree which produces the fruit of liberation. He should avoid all evil things, contact with irreligious people, and all immoral habits acquired from the beginningless time. Compassionate to all beings,
*The Tattvärthasutra, however, enumerates the three gunavratas and four Šikṣāvratas somewhat differently: The three gunavratas are: (1) Digvirati, (2) Deśavirati and (3) Anarthadandavirati; and the four Sikṣāvratas are: (1) Sāmāyika (2) Poṣadhopavāsa (3) Upabhogaparibhoga-parimāṇa and (4) Atithi-Samvibhāga. Inspite of this difference in the order of enumeration of these seven vratas, the fact remains that the nature of each and everyone of these seven vratas is the same according to the Jain agama tradition described in the main body above and the Tattvärtha tradition noticed in this footnote.
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