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Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

20. Samyakcaritrasutra - Precepts On Right Conduct

 

 

(A) Vyavahara-caritra

Practical view-point

 

Vavaharanayacaritte, vavaharanayassa hodi tavacaranam.

Nicchayanayacaritte, tavacaranam hodi nicchayado. (262)

Right Conduct from the practical view-point is to practice austerities from practical view point. Right Conduct from the real view-point is to observe austerities from the real view-point. (262)

 

Asuhado vinivitti, suhe pavitti ya jana carittam.

Vadasamidiguttiruvam, vavaharanaya du jinabhaniyam. (263)

Know that Right Cunduct consists in desisting from inauspicious activity and engaging in auspicious activity. Jina has ordained that conduct from the practical point of view consists in the observance of vows, acts of carefulness (Samiti) and of control (gupti). (263)

 

Suyananammi vi jivo, vattamto so na paunati mokkham.

Jo tavasamjamamaie, joge na caei vodhum je. (264)

A person, even possessing scriptural knowledge will not attain emancipation if he is not able to observe strictly the activities of austerity and self-control. (264)

 

Sakkiriyavirahato, icchitasampavayam na nanam ti.

Maggannu va cettho, vatavihino'dhava poto. (265)

Though a person knows the right path yet fails to reach his destination due to inaction or absence of favourable wind for his boat(pota); similarly knowledge will not achieve the desired fruit in the absence of virtuous deeds. (265)

 

Subahum pi suyamahiyam kim kahii caranavippahinassa.

Amdhassa jaha palitta, divasayasahassakodi vi. (266)

Just as a hundred-thousand-crore of lamps kept burning are of no use to a blind person, of what use is study of numerous scriptures to a person who has no character? (266)

 

Thovammi sikkhide jinai, bahusudam jo carittasampunno.

Jo puna carittahino, kim tassa sudena bahuena. (267)

A person of right conduct triumphs over a learned person, even if his scriptural knowledge is little; what is the use of wide study of scriptures for a person without right conduct? (267)

 

(B) Niscaya-caritra

Real view-point

 

Nicchayanayassa evam, appa appammi appane surado.

So hodi hu sucaritto, joi lahai nivvanam. (268)

From the real point of view, he, who is blissfully absorbed in his own soul to know his soul with the aid of his soul, becomes a person of Right Conduct; that ascetic attains emancipation. (268)

 

Jam janiuna joi, paruharam kunai punnapavanam.

Tam carittam bhaniyam, aviyappam kammarahiehim. (269)

An ascetic who eradicates his punya Karmas (merits) as well his Papa Karmas (sins) undoubtedly acpuires right conduct-this is said by those who are free from Karmas (i.e. the Jinas). (269)

 

Jo paradavvammi suham, asuham ragena kunadi jadi bhavam.

So sagacarittabhattho, paracariyacaro havadi jivo. (270)

He who out of attachment develops a favourable or unfavourable attitude in respect of an alien object, renounces what constitutes his own conduct (i.e. Svabhava) and adopts what constitutes alien conduct (i.e. Vibhava). (270)

 

Jo savvasamgamukko naamano appanam sahavena.

Janadi passadi niyaaam, so sagacariyam caradi jivo. (271)

He, who devoid of all attachment and withdrawing one's mind from everything else, definitely knows and sees one's soul in its own true nature, practises what constitutes one's own conduct (i.e. Svabhava). (271)

 

Paramatthamhi du athido, jo kunadi tavam vadam ca dharei.

Tam savvam balatavam, balavada,m bimti savvanhu. (272)

If one performs austerities (tapas) or observes vows (vratas) without fixed contemplation on the Supreme Self, the omniscients call all that childish austerity (balatapa) and childish vow (balavrata). (272)


Mase mase tu jo balo, kusaggenam tu bhumjae.

Na so sukkhayadhammassa, kalam agghai solasim. (273)

One who eats once in a month through the tip of kusagrass does not attain even the sixteenth part of what constitutes religion well proclaimed. (273)

 

Carittam khalu dhammo, dhammo mjo so samo tti niddittho.

Mohakkhohavihino, parinamo appano hu samo. (274)

Right Conduct is really what constitutes religion; it is said that religion is equanimity. Equanimity is that condition of the soul which is free from delusion and excitement. (274)

 

Samada taha majjhattham, suddho bhavo ya viyarayattam.

Taha carittam dhammo, sahavaarahana bhaniya. (275)

Equanimity, tolerance, pure-thought, freedom from attachment and hatred, (Right) conduct, religion, devotion to one's own self, all of these are said to be one and same. (275)