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

24. Sramanadharmasutra - Precepts On Religion Of Monks



(A) Samata



Samano tti samjado tti ya, risi muni sadhu tti vidarago tti.

Namani suvihidanam, anagara bhadamta damto tti. (336)

Sramana, Samyata, Rsi, Muni, Sadhu, Vitaraga, Anagara, Bhadanta and Danta, these are designations used for monks with ideal behaviours. (336)


Siha-gaya-vasaha-miya-pasu, maruda-suruvahi-mamdarimdu-mani.

Khidi-uragamvarasarisa, parama-paya-vimaggaya sahu. (337)

Monks who are in search of the supreme path of liberation, resembel a lion (in fearlessness), an elephant (in dignity), a bull (in strength), a deer (in uprightness), a beast (in freedom from attachment), the wind (in being companionless), the sun (in brilliance), an ocean (in serenity), the Mandara Mountain (in firmness) the moon (in coolness), a diamond (in lustre), the earth (in patience), a serpent (in being houseless) and the sky (in not being dependent). (337)


Bahave ime asahu, loe vuccamti sahuno.

Na lave asahum sahu tti, sahum sahu tti alave. (338)

In this world, there are many ill-behaved monks who are called monks; a pseudo-monk should not be called a monk; but a true monk alone must be called a monk. (338)


Nanadamsanasampannam, samjame ya tave rayam.

Evamgunasamauttam, samjayam sahumalave. (339)

A person who is endowed with (Right) knowledge and (Right) Faith, is engaged in self-restraint and penance, and is endowed truly with all these virtues, should be called a monk. (339)


Na vi mundiena samano, na omkarena bambhano.

Na muni rannavasenam, kusairena na tavaso. (340)

A person does not become a monk by merely shaving his head, a Brahmin by repeating the Omkara mantra, a monk by residing in a forest, nor a hermit by wearing garments woven of darbha grass. (340)


Samayae samano hoi, bambhacerena bambhano.

Nanena ya muni hoi, tavena hoi tavaso. (341)

A person becomes a Stramana by equanimity, a Brahmin by his celibacy, a Muni by his knowledge and an ascetic by his austerities. (341)


Gunehi sahu agunehisahu, ginhahi sahuguna mumcasahu.

Viyaniya appagamappaenam, jo ragadosehim samo sa pujjo. (342)

A person becomes a monk by his virtues and a pseudo-monk by absence of virtues; therefore master all the virutes of a monk and be free from all the vices of a pseudo-monk; conquer your self through the self. He who possesses equanimity in the face of attachments and hatred is worthy of veneration. (342)


Dehadisu anuratta, visayasatta kasayasamjutta.

Appasahave sutta, te sahu sammaparicatta. (343)

Those monks who are attached to their body, addicted to sensual pleasures, possessed of passions, and asleep in respect of their own nature are certainly devoid of righteousness. (343)

Bahum sunei kannehim, bahum acchihim pecchai.

Na ya dittham suyam savvam, bhikkhu akkhaumarihai. (344)

A monk hears much through his ears and sees much with his eyes; but everything that he has seen and heard does not deserve to be narrated. (344)


Sajjhayajjhanajutta, rattim na suyamti te payamam tu.

Suttattham cimtamita, niddaya vasam na gacchamti. (345)

The monks do not sleep long at night as they are engaged in studying of scriptures and meditation. They do not fall asleep as they are always reflecting on the meaning of precepts. (345)


Nimmamo nirahamkaro, nissamgo cattagaravo.

Samo ya savvabhuesu, tasesu thavaresu a. (346)

The (real) monks are free from attachment, self-conceit, companionship and egotism, they treat impartially and equally all living beings, whether mobile or immobile. (346)


Labhalabhe suhe dukkhe, jivie marane taha.

Samo nindapasamsasu, taha manavamanao. (347)

A real monk maintains his equanimity, in success and failure, happiness and misery, life and death, censure and praise and honour and disnhonour. (347)


Garavesu kasaesu, dandasallabhaesu ya.

Niyatto hasasogao, aniyano abandhano. (348)

He is thoroughly unaffected by honour, passions, punishment, affliction and fear; he is undisturbed and unbound and free from laughter and sorrow.(348)