Acharya Mahaprajna
6.24 āyāṇa bho! sussūsa bho! dhūyavādaṃ pavedaissāmi.
O monk! Know and listen, I shall propound the doctrine of shaking off.
Bhāṣyaṃ Sūtra 24
O monk! you should properly understand and attentively listen to the doctrine of shaking off that I shall propound. Shaking off is a way of penance. For the wearing off, different ways of penances are described in the scripture. In the present chapter, there is description of many varieties of shaking off. Therefore, the Sūtra proposes to explain the doctrine of shaking off. The aforesaid Sūtras are to be understood as the introduction to the topic.
6.25 iha khalu attattāe tehiṃ-tehiṃ kulehiṃ abhiseeṇa abhisaṃbhūtā, abhisaṃjātā, abhiṇiwattā, abhisaṃvuḍḍhā, abhisaṃbuddhā abhiṇikkhaṃtā, aṇupuvveṇa mahāmuṇῑ.
The souls due to their soulhood, to reap the fruits of their acts, are born, being conceived in the womb by seminal effusion, in different families. This is followed by the formation of liquid and semi-liquid, flesh and muscles and development of limbs. This process terminates in birth and growth of personality. This is again followed by enlightenment and then renunciation of the world and attainment of the status of the great sage in due course.
Bhāṣyaṃ Sūtra 25
Here in human birth, people are born in various clans and families on account of their own propensity through seminal effusion (in to the women's uterus) followed by the formation of liquid, semi-liquid, flesh and muscles, develo-pment of limbs, ending in birth and growth of personality.
The soulhood means the existence of the soul or the fruition of its own karma. The living beings are born due to the fruition of their own karma. There is none other, such as god and the like, as their originator. They have independent existence. They are not only conglomeration are material elements.
Seminal effusion means the deposit of semen and blood.
In the Vṛtti, the sequence of development of the foetus etc. is explained as fojlows: In the first weak (after conception), the embryo is formed; in the second week, flesh is developed. From flesh develops the muscle and from it marrow grows.[1]
On the completion of their growth some people are enlightened spontaneously or on the occurance of the same cause. In the Cūrṇi, various types of enlightenment have been mentioned. It starts at the age of eight upto the age of one hundred, or a little less than a Purvakoṭi. All the Tirthaṅkaras are enlightened since the time of entering the mother's womb. A few other souls enter the womb being endowed with the infalliable faith, some others enter the womb with the memory of past life.[2]
Thus enlightened, they renounce the world at anytime starting from boyhood upto old age. They accept initiation and in due course, they become great monks.[3] Says the Vṛtti—'then in due course, having read the scriptures, viz., the Ācārāṅga Sūtra etc. and with developed inclination towards religious conduct, on account of pondering on the meaning of those scriptures, they gradually become learned, well-versed in scriptures, practiser of penance, purified through service, solitary dweller ending in the state of Jinakalpika[4] (resembling the practices of Jina)’.
6.26 taṃ parakamaṃtaṃ paridevamāṇā, "mā ṇe cayāhi" iti te vadaṃti. chaṃdovaṇīyā ajjhovavannā, akkaṃdakārī jaṇagā rūvaṃti..
The lamenting parents say to him who proceeds on glorious path, 'don't leave us'; they claim to follow his wishes and to have affection for him. They cry bewailing this way.
Bhāṣyaṃ Sūtra 26
Here the Sūtra describes the state of the aspirant's parents at the time of renunciation. When he exerts for the purpose of resolute spiritual life, his parents begin to lament, bewail and say, 'do not leave us; we respect each other's feelings,[5] we have affection for you'.[6] They cry and weep.
6.27 atarise munῑ, ṇo ohaṃtarae, jaṇagā jeṇa vippajaḍhā.
They (parents) contend, 'such person who leaves his parents can neither be a monk nor cross the ocean at the world’.
Bhāṣyaṃ Sūtra 27
The parents cry and argue that the person who has abandoned his parents can not be a monk, nor can he cross the ocean of Samsāra.
6.28 saraṇaṃ tattha ṇo sameti. kihe ṇāma se tattha ramati?
(But) The aspirant does not take shelter with his parents. How can an enlightened person find pleasure in householder's life?
Bhāṣyaṃ Sūtra 28
The person, engaged in spiritual exertion, does not go to the shelter of the parents, on hearing their bewailing. Such person, disgusted with sensual enjoyments, cannot find interest in householder's life. In other words, he practises patience and forbearance.
6.29 eyaṃ ṇāṇaṃ sayā samaṇuvāsijjāsi.—tti bemi.
A monk should always follow the discipline meticulously. - Thus do I say.
Bhāṣyaṃ Sūtra 29
There are two ways. The first is for the strengthening the social relationships and other is the dedication to the search of the self. The aspirants who are exerting for the search of the self should not have any relationship with anything other than the self. Nor should he seek refuge in anything else but the self in which he should delve deep. This is the highest truth propounded by the Lord.
(b) Vṛttau (patra 216) abhisaṃbhuddhasya avasthānaṃ nānārūpatvaṃ nāsti pradarśitam. dharmaśravaṇayogyāvasthāyāṃ vartamānā dharmakathādikaṃ nimittamāsādyopalabdhapuṇya-pāpatayā abhisaṃbuddhāḥ.
(b) Ācārāṅga Vṛtti, Patra 217: tavābhiprāyānuvartinaḥ.
