Acharya Mahaprajna
5.107 aṇāṇāe ege sovaṭṭhaṇā, āṇāe ege niruvaṭṭhaṇā.
There are some people who are energetic about the non-injunction and non-energetic about the injunction.
Bhāṣyaṃ Sūtra 107
Some people, even after adopting monkhood, do not behave in conformity with their status, being overpowered by delusion. Here, the teacher is addressing the disciple with regard to such people - some monks exert themselves in non-injunction; some monks are lax in respect of the injunction, that is, they do not exert in that direction.
'Non-injunction' means non-instruction, that is, conduct according to one's own whim. The causes of such mis-conduct are: slavery to the sense organs, show of arrogance and pre-dispositions.
'Injunction' means instruction. The causes of non-exertion in the injunction are indolence, insolence and indifference.
5.108 etaṃ te mā hou.
Let not that happen in your mind.
Bhāṣyaṃ Sūtra 108
As if sprinkling drops of kindness on the disciple, the preceptor advises[1] - you should not subject yourself to the pollution of your heart by the inclination to the wrong path, and disgust for the right one.
5.109 eyaṃ kusalassa daṃsaṇaṃ.
That indeed is the doctrine of the Jina.
Bhāṣyaṃ Sūtra 109
The exertion in the non-injunction and non-exertion in the injunction is not for one's liberation. This is the doctrine of the Jina (kuśala).[2]
5.110 taddiṭṭhīe tammuttīe tappurakkāre tassaṇṇī tannivesaṇe.
The monk should fix his faith in the injunction of the Lord, identify himself with it, accord supreme importance to it, merge himself in the memory of it and completely dedicate himself to it.
5.111 abhibhūya adakkhū, aṇabhibhūte pabhū nirālaṃbaṇayāe.
Lord Mahāvīra who destroyed the karmas, that destroy the innate qualities of the soul, perceived that the person who is not overpowered by the impediments is capable of being independent of any external object in the practice of the spiritual discipline.
Bhāṣyaṃ Sūtras 110,111
On the extirpation of the four destructive karmas, the Lord found that the person not subjugated by the favourable and infavourable hardships and troubles is capable of doing away with the objective supports, that is, he is competent to give up the objective supports. It is thus explained in the Uttarādhyayana (29.34):
'O Lord! what does the soul produce by abandoning the commensality?'
'He gives up the objective supports by abandoning the commensality of the person without the objective support, the activities are undertaken for emancipation. He is contented with his own gain. He does not concern himself with the gain of others, he does not anticipate, he does not covet, he does not hanker. Without having any concern with a gain of others, and not anticipating, not coveting, not hankering after and desiring anything, he dwells in peace adopting the higher type of blissful calmness'.[3]
5.112 je mahaṃ abahimaṇe.
He who is inclined towards liberation withdraws his mind from the external world, that is, from non-restraint.
Bhāṣyaṃ Sūtra 112
The monk who is great,[4] that is, for whom emancipation is the only end, has his mind not directed outward. He does not have spiritual potential turn outward in respect of the self-restraint, the commandment or the fivefold conduct.
5.113 pavāeṇaṃ pavāyaṃ jānejjā.
He should learn the doctrine of others through his own.
Bhāṣyaṃ Sūtra 113
By means of the doctrine, that is, by means of his own philosophy, one should know the doctrine, that is, the philosophy of others. In other words, he should examine the heretic doctrine. There is no fault if there is impartiality in the investigation. As has been said in the Cūrṇi (pp.196, 197)—
'Does not attachment or aversion arise when one talks about the demerit of the doctrine of others? The reply is as there is no fault or blemish in pointing out to the traveller that the path he is following is wrong, or dissuading a patient from a bad diet, exactly so there is neither attachment nor aversion when the heretical doctrine is shown to be wrong in comparison with his own'.[5]
5.114 sahasammaiyāe, paravāgaraṇeṇaṃ, aṇṇesiṃ vā aṃtie soccā.
He should know the doctrine of his own by his memory of past life, or through the instruction of the Jina, or having heard it from others.
Bhāṣyaṃ Sūtra 114
For the examination of heretic doctrines there are three sources to be employed. The first is one's memory of past life. Second is exposition by the Jina. Third is hearing from one who is endowed with extra-sensory knowledge.
For elaborate explanation see 1.1-4.
5.115 ṇiddesaṃ ṇātivaṭṭejjā mehāvī.
The intelligent monk should not break the commandment.
Bhāṣyaṃ Sūtra 115
An intelligent person does not transgress the instruction of the Jina by rightly understanding one's own doctrine.
(b) Critical examination of the diverse philosophical views have always been recognised in the field of religion and philosophy, One, who is desirous of adopting a particular creed or philosophical view, generally probes into other schools of philosophy. Bhagavān Mahāvῑra also approved of such scrutiny. According to him, "After having studied one's own philosophy, a muni should study and critically examine other philosophical doctrines." But in doing so, he should be free from an attitude infected with attachment and aversion, that is to say, one should neither have attachment to one's own view nor have aversion for others' views. Thus, he should not cherish the mentality of showing only the merits of one's own view and only the demerits of others. One should be perfectly unbiased and equanimous in critical examinations.
