Panch sutrakam with Tika

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

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he should avoid whatever is disliked by men in general and is against the ways of the world. He should take to religious people who are his friends. He should observe the code of conduct prescribed for a householder, always and ever guarding the activities of his mind, body and speech. He should avoid all sinful activities. He should not even think of causing harm to others. He should make gifts, enjoy himself, keep retinue and make savings in proportion to his earnings. He should not torment his attendants but should be compassionate to them. He should develop, however, no sense of attachment to them. All the souls are separate from one another and the sense of ownership or mineness is the rootcause of bondage. He should be circumspect in carrying out his duties as householder keeping all the while in mind his station in life, the family to which he belongs, the preceptor whose pupil he is, and the vows he has made. He should think of his age and the duties that are proper for that age. He should reflect on the harsh realities of life: "The pleasures of the senses are worthless, transient and bitter or unpleasant in the end. Death is dreadful, all-destructive and strikes one at any time, and that it is irresistible, and that it leads to the cycle of birth and death again and again. The only remedy against Death is Dharma, which is all pure, practised by great personages, beneficial to one and all and the source of the highest happiness of liberation".
-Reflecting on the means of acquisition of the sadhu-dharma (the stage of a monk)
3. The śrāvaka, who has deeply reflected on the stage of a monk, who is disgusted with saṁsāra and who is intent on attaining liberation, should strive to enter the ascetic order without offending others, say one's parents. Offending others (one's parents) is an obstacle in the way of entering the ascetic order. No good results from a wrong beginning. If the parents are not already enlightened, he should first try to enlighten them with the following arguments: "The life, which is successful both here and hereafter, is really praiseworthy. Karmans done in company yield the fruit in company. If we take to asceticism in company, we would not be separated from one another for many births to come. Otherwise, we would be separated from one another like the birds who frequent a tree and then fly away. Death is irresistible and imminent. Human birth is as difficult to obtain as a gem fallen in an ocean. There are many other states of existence, no doubt, but they are full of sorrow clouded by delusion, end in misery and are not suited to the practice of Dharma. It is in human existence also that one can attain liberation. The state of liberation is fit to be attained as it is free from birth, old age, and death and as there is no separation from desired things nor union with undesired things; there is neither hunger nor thirst nor any other trouble or suffering. In that state the soul is totally independent and free from the feelings of love, hatred, etc., and is full of peace and happiness and free from all kinds of trouble.
Contrary to this state of liberation is the nature of samsāra. It is unsteady. Even the so-called happy are really unhappy; the existent is non-existent; and every thing is transient or unreal like a dream. Therefore one should not be attached to this saṁsāra".
If the parents refuse to be enlightened he should arrange for their maintenance. It is gratefulness indeed. Karuņă (Compassion) is the very mother (source) of the elevation (exaltation) of Dharma. He may, if need be, employ deceitful means to obtain the consent of his parents to enter the ascetic order. For, after all, following the Dharma, contributes to the welfare of all. If they refuse permission, he should desert them with a view to bring
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