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

23. Sravakadharmasutra - Precepts on householders's Religion

 

 

Uddhamahe tiriyam pi ya, disasu parimanakaranamiha padhamam.

Bhaniyam gunavvayam khalu, savagadhammammi virena. (319)

Lord Mahavira has said that the first Gunavrata in the religion of a householder is digvrata, accoring to which one should limit his activities (for the purpose of business and enjoyment of the senses, etc.) to certain regional boundaries in the upward, lower and oblique direction. (319)

 

Vayabhangakaranam hoi, jammi desammi tattha niyamena.

Kirai gamananiyatti, tam jano gunavvayam vidiyam. (320)

Know that the second Gunavrata (desavakasika gunavrata) is not to visit any particular geographical region where there is possibility of voilation of an accepted vow (i. e. to cross the fixed regional boundaries for the purpose of sensuous enjoyment). (320)

 

Virai anatthadande, taccam, sa cauvviho avajjhano.

Pamayayariya himsappayana pavovaese ya. (321)

The third gunavrata consists in refraining from a futile voilent act which might be one of the four-types, viz. (1) entertaining evil thought, (2) negligent behaviour, (3) lending to someone an instrument of violence and (4) advising someone to commit a sinful act. (321)

 

Atthena tam na bamdhai, jamanatthenam tu thovabahubhava.

Atthe kalaiya, niyamaga na u anatthae. (322)

Meaningful activities (of himsa etc.) do not cause so much bondage as useless activities, The meaningful activities (of himsa etc.) are only performed under some circumstances (i.e. the needs of time etc.) but it is not the case of useless activities. (322)

 

Kandappam kukkuiyam, mohariyam samjuyahigaranam ca.

Uvabhogaparibhoga-ireyagayam cittha vijjai. (323)

A person observing the vow of (Anarthanda viramana) should refrain from amorous activities, mimicry, abusive talk, garrulity, keeping instruments and weapons of violence, excessive sexual enjoyment and possessing in excess the things of daily requirement. (323)

 

Bhoganam parisamkha, samaiya-atihisamvibhago ya.

Posahavihi ya savvo, cauro sikkhau vuttao. (324)

Setting limit to the consumable and unconsumable objects of sensuous enjoyment, practising the mental equanimity (Samayika), offering food etc. to the monks, guests and other needy persons and performing fast alongwith the religious set called pausadha, all these are known as four disciplinary vows. (324)

 

Vajjinamanamtagumbari, accamganam ca bhogao manam.

Kammayao kharakamma-iyana avaram imam bhaniyam. (325)

The first disciplinary vow (i. e. bhogapabhoga viramana) is of two types, viz., that in respect of enjoyment and that in respect of occupation. The former consists in refrainment from eating the infinite souled vegetables (i.e. bulbous roots), fruit containing microscopic organism which are called udumbaras and flesh etc., the second is refrainment from such trades and industries which involves violence and other sinful acts. (325)

 

Savajjajogaparirakkhanattha, samaiyam kevaliyam pasattham,

Gihatthadhamma paraqmam ti nacca, kujja buho ayahiyam parattha. (326)

Aimed at refrainment from sinful acts, the only auspicious religious act is samayika. Hence considering it to be something superior to a householder's ordinary acts, an intelligent person ought to perform samayika for the sake of one's own welfare.(326)

 

Samaiyammi u kae, samano iva savao havai jamha.

Eena karanenam, bahuso samaiyam kujja. (327)

While observing the vow of Samayika (i. e., refraining from sinful acts and practice for mental equanimity) a householder becomes equal to a saint; for reason, he should observe it many times (in a day). (327)

 

Samaiyam ti kaum, paricimtam jo u cimtai saddho.

Attavasattovagao, niratthayam tassa samaiyam. (328)

 

If a householder thinks of other worldly matters (than his self) while practising samayika, he will become engrossed in distressful concentration; his samayika will be fruitless. (328)

 

Aharadehasakkara-bambha vavaraposaho ya nam.

Dese savve ya imam, carame samaiyam niyama. (329)

Posadhopavas involves abstinence from food, from embellishment of the body, from sexual union and from violence. It is of two types, viz., partial and total and performing posadha of the latter type one must necessarily perform samayika. (329)

 

Annainam suddhanam, kappanijjana desakalajuttam.

Danam jainamuciyam, gihina sikkhavayam bhaniyam. (330)

A householder who offers pure food etc. to the monks in a proper manner and according to the rules and the needs of place and time, observes the fourth disciplinary vow (called Atithisamvibhaga). (330)

 

Aharosaha-satthabhaya-bheo jam cauvviham danam.

Tam vuccai dayavvam, nidditthamuvasayajjhayane. (331)

Donation is of four types, viz., that of food, that of medicine, that of scriptural teaching, that of assurance against fear. And in the scriptural text `Upasakadhyayana' this fourfold donation is declared worthy of performance. (331)

 

Danam bhoyanamettam, dijjai dhanno havei sayaro.

pattapattavisesam, samdamsane kim viyarena. (332)

A householder, who gives food in charity becomes praise-worthy, what is the good of inquiring about the fitness or unfitness of the person receiving the charity? (332)

 

Sahunam kappanijjam, jam na vi dinnam kahim pi kimci tahim.

Dhira jahuttakari, susavaya tam na bhumjamti. (333)

The pious householders who are prudent and have good conduct as per scriptures, do not take food in a house where no charity of any kind is ever given to a monk. (333)

 

Jo munibhuttavisesam, bhumjai so bhumjae jinuvadittham.

Samsarasarasokkham, kamaso nivvanvarasokkham. (334)

He, who eats which is left after a monk has taken food, enjoys the best worldly happiness and will gradually obtain the bliss of emancipation. This is the preaching of the Jina. (334)

 

Jam kirai parirakkha, niccam marana-bhayabhiru-jivanam.

Tam jana abhayadanam, sihamanim savvadananam. (335)

Know that giving protection always to living beings who are in fear of death is known as abhayadana, supreme amongst all charities. (335)