Acharya Mahaprajna
5.93 vitigiccha-samāvanneṇaṃ appāṇeṇaṃ ṇo labhati samādhiṃ.
A person of wavering mind cannot attain the state of contemplation.
Bhāṣyaṃ Sūtra 93
Now, the section on discipline begins. The disciple approches the preceptor to learn the subject matter of the scripture. Some subject matter can be learnt with ease and some with difficulty. Out of them, the formless and the subtle, even though not formless are difficult to understand. In the process of understanding them, doubts may arise as to whether the particular subject matter was so or not so.[1]
'Contemplation' means one-pointedness or the unperturbed state of the mind. The person who is afflicted with doubt about the subtle subject matter is incapable of concentrating his mind on any subject, as he is wavering with doubt, nor does he attain the tranquillity or right vision.
5.94 siyā vege aṇugacchaṃti, asiyā vege aṇugacchaṃti, aṇugacchamāṇehiṃ anaṇugacchamāṇe kahaṃ ṇa ṇibbijje?
Some disciples, conversant with the metaphysics, follow the preceptor, some disciples, not conversant with the metaphysics, also follow him. Among these followers, there may be one the disciple who does not follow the preceptor. Would not he be necessarily indifferent (to the instruction)?
Bhāṣyaṃ Sūtra 94
The disciples are of two types; guided and unguided.[2] 'Guided' means trained in the knowledge of truth. 'Unguided' means not trained in the knowledge of truth. Some guided disciples also follow the subject matter explained by the preceptor. Some unguided disciples also do so. While following the preceptor, they express their gratefulness - 'oh! the great ascetics have so well explained the doctrine!' Some others who do not truly follow the preceptor express their doubt about the preceptor's instructions and are disgusted with them. Such disciples must necessarily be disgustful towards the right faith, the penance or the self-restraint.[3]
5.95 tameva saccaṃ ṇīsaṃkaṃ, jaṃ jiṇehiṃ paveiyaṃ.
Whatever has been declared by the Jina is true and absolutely beyond doubt.
Bhāṣyaṃ Sūtra 95
It is the basic Sūtra that expels the disgust of the disciple who fails to understand the subtle truth. Even if you are not able to understand the subtle truth ybu should not have doubt about that. The Jinas are free from all attachment. They do not propound the untruth, you should have faith in what has been propounded by the Jinas, because what is propounded by them is necessarily true and free from all doubts. There is a corroborating reference in the Bhagawati[4] which confirms this Sūtra.
haṃtā atthi.
kahṇṇaṃ bhaṃte! samaṇā niggaṃthā kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti? Goyamā! tehiṃ tehiṃ nāṇaṃtarehiṃ, daṃsaṇaṃtarehiṃ, cārittaṃtarehiṃ, liṃgaṃtare-hiṃ, pavayaṇaṃtarehiṃ, pāvayaṇaṃtarehiṃ, kappaṃtarehiṃ, maggaṃtarebiṃ, mataṃtarehiṃ, bhaṃgaṃtarehiṃ, ṇayaṃtarehiṃ, niyamaṃtarehiṃ, pamāṇaṃtarehiṃ saṃkitā kaṃkhitā vitikicchitā bhedasamāvannā kalusasamāvannā - evaṃ khalu samaṇā niggaṃthā kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti. (Aṃgasuttāni II, Bhagavaῑ 1.161,170)
"A monk should never succumb to the onslaught of despondency due to ignorance by thinking thus: It is undoubtedly myself who, in the past had indulged in actions which did engender ignorance as their consequence: it is on account of them that I know nothing, (not even how to answer) any question put to me by anyone.(40).
"The karma which as its consequence engenders ignorance, and which even if accumulated in the past, starts giving its fruits on rising." - knowing thus the consequences of the karma, a muni should console his own soul. (41).
"I abstained from sexual intercourse and curbed my senses and mind - all this has been in vain. For I do not know directly or positively whether righteousness is beneficial or detrimental. (42).
"I practise austerities and religious observance. I have also undertaken special course of sādhanā. In spite of following such (higher) code of sādhanā, I have failed to obliterate the veils of karma obscuring knowledge." (43) - Muni should never think in such terms."
Also such a state of mind is comparable with the first dukkha-śayyā (i.e. living in gloom) described in the Sthānāṅga Sūtra (4/450).
The next aphorism is meant to boost up the faith of a sādhaka and dispel his gloom.
'se ṇūṇaṃ bhaṃte! evaṃ maṇaṃ dhāremāṇe, evaṃ pakaremāṇe, evaṃ ciṭṭhemāṇe, evaṃ saṃvaremāṇe āṇāe ārāhae bhavati?'
'haṃtā goyamā! evaṃ maṇaṃ dhāremāṇe, evaṃ pakaremāṇe, evaṃ ciṭṭhemāṇe, evaṃ saṃvaremāṇe āṇāe ārāhae bhavati.'
