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considered sufficient for the observance of the principle of non-stealing. The Jaina monks, however, argued that such permission was inadequate for the use of water, without violating the principle of non-stealing.
The permission, according to them, of the live water was necessary for its killing before use. In the absence of such permission, was not the use of water, that was deprived of its life, a case of accepting what was not offered? The Sutra expressly advances such arguments by pointing out that such use of water was palpably the case of stealing, and as such, illegitimate.
1.59
kappaine, pakkaine päum, aduvā vibhūsãe.
Some (heretics) asserted: water was allowed to them, water was allowed to them to drink, also to beautify their body.
Bhāsyam Sūtra 59
Although some heretical sects like the Ajivikas and others, did not believe in the existence of the water-bodied beings, they had imposed certain restrictions for using water. This is indicated in this Sūtra. The Ājīvikas and the Saivas agreed they could use water only to drink and not for any other purpose.
The Buddhists used water to drink and also to bathe. Beautifyingâ stands for washing garments, etc, and also bathing.
1.60
pudho satthehim viuttamti.
They kill water-bodied beings by various weapons. Bhāsyam Sutra 60
The above mentioned heretics did not accept that is alive and so the principle of not accepting what was not offered was not acceptable to them in the case of using water. They did not consequently abstain from injury to live water. Keeping their doctrine in view, the Sutra emphasizes that those heretics do not desist from killing water-bodied beings by various weapons. In other words, the heretics indulged in injury to water-bodied beings citing their respective scriptures in support of their contention.
1.61
etthavi tesim no nikaraṇãe.
Even then they cannot absolve themselves (of the responsibility). Bhāsyam Sutra 61
Even though those heretics admitted that only a limited use of water was allowed to them by their scriptures, they were not able to desist from injury to water-bodied beings, in order to avoid violence to them.
Here the word nikarana (absolving oneself) means denouncing, avoiding, abstaining, reasoning, absence of activity, and so on.1
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तुलसी प्रज्ञा अक्टूबर-दिसम्बर, 2002
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