Jainworld
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

 

 

Suvididapayatthasutto, samjamatavamudo vigadarago.

Samano samasuhadukkho, bhanido suddhovaoo tti. (276)

That monk, is said to possess pure consciousness (comprising darsana and Jnana) who has understood the real nature of the substances, is endowed with self-restraint and penance, is free from attachment and maintains equanimity (of mind) both in happiness and sorrow. (276)

 

Siddhassa ya samannam, bhaniyam suddhassa damsanam nanam.

Suddhassa ya nivvanam, so cciya siddho namo tassa. (277)

Purity of faith and knowledge constitutes pure asecticism. Such pure soul attains liberation. He is the Siddha; to him, I pay my obeisance. (277)

 

Aisayamadasamuttham, visayatidam anovamamanamtam.

Avvucchinnam ca suham, suddhuvaogappasiddhanam. (278)

The bliss of a liberated sould (Siddha), charactgerized by purity of consciousness, is born of the excellence of his soul, is beyond the reach of senses, is incomparable, inexhaustible, and indivisible. (278)

 

Jassa na vijjadi rago, doso moho va savvadavvesu.

Na'savadi suham asuham, samasuhadukkhassa bhikkhussa. (279)

The monk who harbours on attachment, aversion or delusion in respect of anything whatsoever and who maintains equanimity of mind in pleasures and pains, does not cause an inflow of good or evil Karmas. (279)

 

(i) Samanvaya

Synthesis

 

Nicchaya sajjhasaruvam, saraya tasseva sahanam caranam.

Tamha do vi ya kamaso, padicchamanam pabujjheha. (280)

Right Conduct from the real point of view is the ultimate goal; Conduct vitiated by attachment, i.e. conduct from practical view point is only the means to attain it. Hence these two should be followed one after another. He who follows them gradually will attain intuitive knowledge. (280)


 

Abbhamtarasodhie, bahirasodhi vi hodi niyamena.

Abbhamtra-dosena hu, kunadi naro bahire dose. (281)

Invariable, internal impurity results in external impurity; due to his internal impurities man commits external blemishes. (281)

 

Madamanamayaloha-vivajjiyabhavo du bhavasuddhi tti.

Parikahiyam bhavvanam, loyaloyappadarisihim. (282)

Those who have seen and known this world and the other (i.e. the Omniscinet Arhats) have preached to all (who are capable of getting release from the Karmas) that purity of mind can be achieved by those who free themselves from lust, conceit, delusion and greed. (282)

 

Catta pavarambham, samutthido va suhammi cariyamhi.

Na jahadi jadi mohadi, na lahadi so appagam suddham. (283)

He who has acquired auspicious conduct after renouncing all sinful activities, cannot obtain purity of his soul, it he has not freed himself from delusion. (283)

 

Jaha va niruddham asuham, suhena suhamavi taheva suddhena.

Tamha ena kamena ya, joi jhaeu niyaadam. (284)

Just as inaupicious thoughts are obstructed by auspicious conduct, auspicious conduct by pure conduct; hence pervforming these (latter two types of act) one after another let a yogin meditate on his own soul. (284)

 

Nicchayanayassa caranaya-vighae nanadamsanavaho'avi.

Vavaharassa u carane, hayammi bhayana hu sesanam. (285)

If there si any damage from the real point of view in one's Right Conduct, then there would be damage in Right Knowledge and Right Faith, but if there is any damage to right conduct from the empirical point of view then there may or may not be any defect in Right knowledge and Right Faith. (285)

 

Saddham nagaram kicca, tavasamvaramaggalam.

Khamtim niunapagaram, tiguttam duppadhamsayam.

Tavanarayajuttena, bhittunam kammakamcuyam.

Muni vigayasamgamo, bhavao parimuccae.(286 & 287)

After building a citadel with his Right Faith, gate-bars with his austerities and self-control, strong ramparts with his forgiveness, invincible gaurds with his three controls (of mind, speech and action), a monk arms himself with a bow of his penance, pierces through the garb of his Karma, wins the battle and becomes liberated from this mundane worldly life. (286 & 287)