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

24. Sramanadharmasutra - Precepts On Religion Of Monks

 

 

Anissio iham boe, paraloe anissio.

Vasicandanakappo ya, asane anasane taha. (349)

He is neither interested in this world nor in the next. He is indifferent to food or fasts. He does not mind whether his limb is smeared with Sandal paste or cut off with an axe. (349)

 

Appasatthehim darehim, savvao pihiyasavo.

Ajjhappajjhanajogehim, pasatthadamasasane. (350)

In this way, a monk prevents the influx of Karmas through inauspicious doors (i.e., ways) of every king and becomes engrossed in his rigorous self-contorl and discipline through his spiritual meditaion. (350)

 

Khuham pivasam dussejjam, siunham araim bhayam.

Ahiyase avvahio, dehe dukkham maha halam. (351)

He must bear without any pang hunger, thirst, uncomfortable ground for sleep, cold, heat, uneasiness and fear. Morification of body is most fruitful. (351)

 

Aho niccam tavokammam, savvabuddhehim vanniyam.

Jaya lajjasama vitti, egabhattam ca bhoyanam. (352)

Oh: all learned men have said that in order to observe penance constantly, it is necessary always to maintain self-restraint and to take food only once a day. (352)

 

Kim kahadi vanavaso, kayakaleso vicitta uvavaso.

Ajjhayanamonapahudi, samadarahiyassa samanassa. (353)


What is the use of residing in a lonely place, mortification of body, different types of fasting, study of scriptures, keeping silence etc., to a monk who is devoid of equanimity? (353)

 

Buddhe parinivvude care, gama gae nagare va samjae.

Samtimaggam ca buhae, samayam Goyama! ma pamayae. (354)

The enlightened and desisted monk should control himself; whether he be in a village or a town, and he should preach to all the road of peace; O'Gautama!, be careful all the while. (354)

 

Na hu jine ajja dissai, bahumae dissai magadesie.

Sampai neyaue pahe, samayam Goyama! ma pamayae. (355)

In future people will say "No Jinas are seen these days, while those proclaiming the path of spiritual progress hold divergent views; now being on the right path, O'Gautama! be careful all the while? (355)

 

(B) Vesa-Linga

External Appearance Or Distinguishing Marks

 

Veso vi appamano, asanjamapaesu vattamanassa.

Kim pariyattiyavesam, visam na marei khajjamtam. (356)

Apparel is no proof of a person's being self-controlled; for, does not a person without self-control wear the same dress? Does not poison kill a person who swallows it, even if he changes his dress? (356)

 

Paccayattham ca logassa, nanavihavigappanam.

Jattattham gahanattham ca, loge limgapaoyanam. (357)

People wear various kinds of dresses to win the confidence of others. A distinguishing mark is useful to a person who is self-restrained to show the people that he is a monk. (357)

 

Pasandilimgani va, gihilimgani va bahuppayarani.

Ghittum vadamti mudha, limgaminam mokkhamaggo tti. (358)

Fools put on various types of insignia of false ascetics or householders and maintain that this outer mark provides the path to liberation. (358)

 

Pulleva mutthi jaha se asare ayantie kudakahavane va.

Radhamani veruliyappagase, amahagghae hoi ya janaesu. (359)

He, who is devoid of strength like a hollow fist, is untested like a false coin and a bead of glass shining like a diamond, will have no respect from the wise who know the truth. (359)

 

Bhavo hi padhamalimgam, na davvalimgam ca jana paramattham.

Bhavo karanabhudo, gunadosanam jina bimti. (360)

Know that it is the mental state and not the dress that is the first distinguishing mark of spirituality. Jinas state that it is the mental state that is the cause of virtues and vices. (360)

 

Bhavavisuddhinimittam, bahiragamthassa kirae cao.

Bahiracao vihalo, abbhamtaragamthajuttassa. (361)

Renunciation of external possessions is the cause of mental purity. Renunciation of external possessions is futile if it is not combined with internal resolve of non-attachment. (361)

 

Parinamammi asuddhe, gamthe mumcei bahire ya jai.

bahiragamthaccao, bhavavihunassa kim kunai? (362)

If a monk who is of impure mentality renounces all external possessions, what can such renunciation do to one who is devoid of appropriate mental condition? (362)

 

Dehadisamgarahio, manakasaehim sayalaparicatto.

Appa appammi rao, sa bhavalimgi have sahu. (363)

One, who is unattached to his body, is entirely free from passions like pride etc. and possessed of a soul which is engrossed in itself, is a real monk. (363)