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ya asañjayā ya | Tattha ņam je te sanjayā te duvihā paņņattā, tañjahā - pamattasañjayā ya apamattasañjayā ya, tattha ņam je te apamattasañjayā te ņam no āyārambhā, no parārambhā jāva aņārambhā tattha ņam je te pamattasañjayā te suhajogam paducca no āyārambhā, no parārambhā jāva aņārambhā, asubham jogam paducca āyārambhāvi jāva no aņārambhā | Tattha ņam je te asañjayā te aviratim paducca āyārambhāvi jāva no aņārambhā |
Gautama! The living beings are of two types – the liberated and the worldly. Out of these, the liberated ones are neither ātmārambhī nor parārambhi nor tadubhayārambhī; they are anārambhi. The worldly living beings are of two types – restrained and unrestrained. Out of these the restrained ones are, again, of two types – vigilantly restrained and negligently restrained. Out of these the vigilantly restrained ones are neither ātmārambhi nor parārambhi nor tadubhayārambhi; they are anārambhi. But in relation to auspicious combination of mind, body and speech (yoga) the negligently restrained ones are also neither ātmārambhi nor parārambhi nor tadubhayārambhi; they, too, are anārambhi. However, in relation to inauspicious combination of mind, body and speech (yoga) the negligently restrained ones are ātmārambhi as well as parārambhi and tadybhayārambhi, they are not anārambhi.
In this aphorism, in relation to auspicious combination of mind, body and speech (yoga) even the negligently restrained ones have been said to be neither ātmārambhi nor parārambhi nor tadubhayārambhi but they have been said to be anārambhi only. Because the auspicious yoga prevents the inauspicious activities, it is counted as auspicious and a means of karmic stoppage. The Jaina canonical work, Uttarādhyayana sūtra, 21.13 also says -
Savvehim bhūehim dayānukampi khantikkame sanjaya bambhayārī I
Sāvajjajogam parivajjayanto, carijja bhikkhū susamāhi indie ||
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Positive Non-Violence
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