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

27. Avasyakasutra - Precepts On Obligatory Duties



Paricatta parabhavam, appanam jhadi nimmalasahavam.

Appavaso so hodi hu, tassa du kammam bhanamti avasam. (417)

He who contemplates over the pure nature of soul after renouncing all alien states of mind, becomes really engrossed in himself; this act is called a (real) "obligatory duty". (417)


Avasaena hino, pabbhattho hodi caranado samano.

Puvvuttakamena puno, tamha avasayam kujja. (418)

That monk who does not practise the obligatory duties, will fall from (the path of) right conduct, he should observe them following the order set forth. (418)


Padikamanapahudikiriyam, kuvvamto nicchayassa carittam.

Tena du viragacarie, samano abbhutthido hodi. (419)

One who performs acts like repentance (pratikramana) etc. attains right conduct viewed from the standpoint of niscayanaya, certainly, on account of that, a monk becomes steadfast in a conduct devoid of attachment. (419)


Vayanamayam padikamanam, vayanamayam paccakhana niyamam ca.

Aloyana vayanamayam, tam savvam jana sajjhaum. (420)

Repentance for past evil acts (pratikramana), renunciation form future evil acts (pratyakhyana), vow to refrain from evil acts (niyama), confession of evil acts (alocana) all these are the forms of verbal expressions and so they constitute study (svadhyaya). (420)


Jadi sakkadi kadum je, padikamanadim karejja jhanamayam.

Sattivihino ja jai, saddahanam ceva kayavvam. (421)

One who has capacity to practise repentance, should do it by contemplation : a person having no such capacity, ought to have faith in its efficacy. (421)


Samaiyam cauvisatthao vamdanayam.

padikkamanam kaussaggo paccakkhanam. (422)

The six obligatory duties are (1) Equanimity (Samayika), (2) Prayer of the twenty-four Jinas (Caturvimsatistava), (3) Obeisance (Vandana), (4) Repentance (Pratikramana), (5) Bodily steadiness to meditate upon soul (Kayotsarga), and (6) Renuniciation from future evil acts (Pratyakhyana). (422)


Samabhavo samaiyam, tanakamcana-sattumittavisao tti.

Nirabhissamgam cittam, uciyapavittippahanam ca. (423)

To treat as equal a blade of grass and gold, an enemy and a friend, as also to develop a mind devoid of all attachment and predominantly incline towards performing proper acts, this is what constitutes samayika. (423)


Vayanoccaranakiriyam, paricutta viyarayabhavena.

Jo jhayadi appnam, paramasamahi have tassa. (424)

having renounced all utterance of a word and having developed a state of mind devoid of attachment one who concentrates thought on one self is verily possessed of the supreme type of meditation (called parama samadhi or samayika). (424)


Virado savvasavajje, tigutto pihidimdio.

Tassa samaigam thai, idi kevalisasane. (425)

One who refrains from all sinful acts whatsoever, who practises the three controls (guptis), who has one's sense-organs under control is alone possessed of a steadfast samayika this is what has been proclaimed in the discipline preached by omniscients. (425)


Jo samo savvabhudesu, thavaresu tasesu va.

Tassa samayigam thai, idi kevalisasane. (426)

One who treats as equal all the living beings whether mobile or immobile is alone possessed of a steadfast samayika this is what has been proclaimed in the discipline preached by omniscients. (426)


Usahadijinavaranam, namaniruttim gunanukittim ca.

Kauna acciduna ya, tisuddhipanamo thavo neo. (427)

To elucidate the names of and to devotedly speak about the virtuous qualities of the great Jina Rsabha etc. as also to offer them a worship-this is what constitutes stave (caturvimsatistava or praising the twenty-four tirthankaras0 pure in a threefold; fashion (i.e. in respect of mental states, speech and bodily acts). (427)


Davve khette kale, bhave ya kayavarahasohanayam.

Nimdanagarahanajutto, manavayakayena padikkamanam. (428)

A monk practises repentance if being filled with a sense of censure and remorse about himself, he makes a search, with his mind, expression and action, of faults committed by him with reference to any substance, place, time and modes. (428)


Alocananimdanagarahanahim abbhutthio akaranae.

Tam bhavapadikkamanam, sesam puna davvado bhaniam. (429)

It after having confessed, blamed and condemned an offence committed by him (a monk) makes resolve not to repeat this offence in the future; it is a real repentance on his part-everything else done in this connection constitutes but a formal repentance. (429)