Acharya Mahaprajna
1.169 etthaṃ pi jāṇe uvādῑyamāṇā.
Here also one should know the monks - who are seized (by the sensual objects).
Bhāṣyaṃ Sūtra 169
To the query: who are they.that commit injury to air-bodied beings, the answer is: you should know that the persons who are seized by the sensual objects, that is, attacked[1] by them, indulge in injury to the air-bodied beings. Such individuals are described in the Sūtras (170-173) that follow.
1.170 je āyāre na ramaṃti.
- who do not find interest in the discipline.
Bhāṣyaṃ Sūtra 170
'Discipline' means comprehension and giving up violent activities. Those who do not find joy in the ethical code have their minds overwhelmed by desire for pleasure and they indulge in injury to the air-bodied beings.
1.171 āraṃbhamāṇā viṇayaṃ vayaṃti.
- who preach the discipline but indulge in violent activities.
Bhāṣyaṃ Sūtra 171
'Discipline' means good conduct or self-control. There are some who preach the ethical code to others even though they themselves indulge in injury to air-bodied beings. This is matter of surprise. How can the preaching of discipline by them be meaningful, who themselves indulge in injury to air-bodied beings? This is a case of cognitive dissonance.
1.172 chaṃdovaṇῑyā ajjhovavaṇṇā.
- who are carried by their wishes and are addicted to sensual objects.
Bhāṣyaṃ Sūtra 172
Wish: it means indulgence in general.
Addiction: it means deep lust for the sensual objects.
The people who are carried by wishes and are addicted to sensual objects commit violence to air-bodied beings.
1.173 āraṃbhasattā pakareṃti saṃgaṃ.
- who produce fresh bondage being addicted to violent activities.
Bhāṣyaṃ Sūtra 173
Being attached to violence, they produce addiction. Addiction is lust and hatred or karmic bondage.
The opposites of what is said in the Sūtras 169 to 173 are formulated in the Cūrṇi (pp. 41,42) in the following way: The people who are not seized by the sensual objects, who find interest in the discipline, who preach the discipline not indulging in injury to air-bodied beings, who are not carried by good intentions and practise them, who being not involved in indulgences do not produce bondage.[2]
1.174 se vasumaṃ sawa-samannāgaya-paṇṇāeṇaṃ akaraṇijjaṃ pāvaṃ kammaṃ.
A self-disciplined monk, endowed with comprehensible wisdom, cannot indulge in any harmful activity.
Bhāṣyaṃ Sūtra 174
Wisdom: insight.
Comprehensive: means comprising all objects or conversant with the entire truth.
Self-disciplined: means a self-restrained.
For such aspirant, harmful activities are impossible of being done owing to his all-comprehensive insight. Only the person in whom all-comprehensive insight or truthful insight has dawned considers evil activities as unworthy of being done.[3]
1.175 taṃ ṇo aṇṇesiṃ.
He should not seek for such (harmful activities).
Bhāṣyaṃ Sūtra 175
In the preceding Sūtra, it has been laid down that one should not do harmful activities. In this Sūtra, it is said that one should not seek for harmful activity. Seeking harmful activity is produced due to the fruition of past karma. A person striving for the suppression of harmful activities should exert himself for purifying his attitude. The purified attitude will make the karma that was the cause of seeking harmful activity unproductive of its effect.
1.176 taṃ pariṇṇāya mehāvῑ ṇeva sayaṃ chajjῑva-ṇikāya-satthaṃ samāraṃ- bhejjā, ṇevaṇṇehiṃ chajjῑva-ṇikāya-satthaṃ samāraṃbhāvejjā, ṇevaṇṇe chajjῑva-ṇikāya-satthaṃ samāraṃbhaṃte samaṇujāṇejjā.
Comprehending this, an intelligent ascetic should not indulge in violence to the six classes of living beings, nor should he instigate others to do so, nor should he approve of such violence committed by others.
1.177 jassete chajjῑva-ṇikāya-sattha-samāraṃbhā pariṇṇāyā bhavaṃti, se hu muṇῑ pariṇṇāya-kame. - tti bemi.
The ascetic who comprehends and abandons these acts of violence to six classes of living beings is indeed an ascetic who has fully comprehended and abandoned all acts of violence. Thus I say.
Bhāṣyaṃ Sūtras 176,177
See Sūtras 33,34.
'etthavi jāṇa aṇuvāiyamāṇā.'
'je āyāre ramaṃti.'
'aṇāraṃbhamāṇā viṇayaṃ vadaṃti.'
'āraṃbhe asattā ṇo pagareṃti saṃgaṃ.'
All actions flow from man's conscience which is controlled by his intellect. The intellect, in its turn is triggered off by delusion or non-delusion, which respectively makes it untruthful or truthful - vicious or righteous. One whose intellect is illumined by Truth is straightforward in action, speech and thought, and acts with consistency. Only a conscience guided by the intellect fully illumined with Truth can abstain from violence and sensuality. Any sādhaka cannot refrain from violence and sensuality only by external conduct. Only through conscience, guided by the intellect, fully illumined with Truth can one do so.
