________________
5.
See, Ayaro 2.60,69.
6. Acărănga Cürni, p. 90: accattham-puno lappamāņo lalappamāņo, ja bhanitam suham patthemāņo.
7. Acǎränga Cürni, p. 91: so muḍhattā nābhiyāṇati jahā appassa suhassa käraṇā puḍhavikkāyātisa-mārambhena anamtakālam samsăre anubhavati dukkham, jahā attaṭṭhā taha paraṭṭhavi, mātāpitimādīņam kāraṇā pudhavimādi samārabhati tato vipariyāsam eti.
8.
from the non-observance of the other vows? Can any one who is acquisitive save himself from causing violence? Can any one practising violence save himself from acquisitiveness? In reply to all these questions Bhagvan Mahāvīra laid down the following principle There are two fundamental evils attachment and aversion. Violence, acquisitiveness etc. are nothing but their modifications. Motivated by attachment and aversion, if anyone practises acquisitiveness, he also commits violence etc. Complete forswearing of all the six avratas can be done jointly only and not separately. It is not possible that a muni may practise non-violence but not non-acquisitiveness or may practise non-acquisitiveness without practising non-violence. 'These great vows (i.e. mahāvratas) are practised simultaneously or violated simultaneously. They are acquired when pratyakhyanavaraṇa-kasaya (which is one type of passion) has subsided, while they are violated when it comes into force. The mahāvratas cannot be observed or violated in any number less that six. Therefore the above principle can be enunciated in the context of acquisitiveness as follows: One who violates the vow of non-acquisitiveness also violates other Mahāvratas, namely, non-violence etc.
9.
78
Etareyabrāhmaṇa, adhyaya 12, khanda 8: 'vayah suvarna upasedurindramityuttamaya paridadhāti.' săyanācāryana svabhasye veterdhätortyarthasya vaya iti rupam sammatam.
Ibid, p.91: vicchinno vayo asubhadīhäuyam anegaviham vā vayam patteyam patteyam chasu jivanikāesu āuyam, puno puno va vayam pudhovayam - bhisam kuvvati.
10. Cf. Ayaro, 1.61
11. Acåränga Cúrni, p. 89: já esa vuttā pāṇāivāyāīņam akaraṇā.
12. See Ayaro, 1.9.
13. (a) Acăränga Curni, p. 91: pariņņā kammovasamti tti va egaṭṭhā.
(b) Man performs actions (karma). Actions in themselves have no motives. They are performed for fulfilling certain aims. There are certain necessities of life, the fulfilling of which requires actions. It is one thing to act in order to fulfil certain necessities and it is quite another thing to search for a necessity in order to act. When the mind is full of attachment, we create artificial necessities. By this, our problems multiply. The actions of one who is free from attachment get reduced to bare necessities. Simultaneously, the bondages of karma particles which are caused by actions also subside.
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