Verse 7.9 - Contemplations with regard to the opposites

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 7.9:

हिंसादिष्विहामुत्रापायावद्यदर्शनम् ॥ ७.९ ॥

hiṃsādiṣvihāmutrāpāyāvadyadarśanam || 7.9 ||

It is worthwhile to contemplate that injury (hiṃsā), etc., lead to calamity (apāya) and reproach (avadya) in this world and in the next. (9)

Hindi Anvayarth:

अन्वयार्थ: [हिंसादिषु] हिंसा आदि पाँच पापों से [इह अमुत्र] इस लोक में तथा परलोक में [अपायावद्यदर्शनम्] नाश की (दुःख, आपत्ति, भय तथा निंद्यगति की) प्राप्ति होती है-ऐसा बारम्बार चिन्तवन करना चाहिये।

Anvayartha: [himsadishu] himsa adi pamca papom se [iha amutra] isa loka mem tatha paraloka mem [apayavadyadarshanam] nasha ki (duhkha, apatti, bhaya tatha nimdyagati ki) prapti hoti hai-aisa barambara cintavana karana cahiye |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The observances for strengthening the vows have been described. Are there other contemplations also with regard to injury, etc., which lead to steadiness in practising the vows? Yes. Contemplations with regard to the opposites also are to be practised.

Calamity (apāya) wrecks activities which lead to prosperity and bliss. Reproach (avadya) is censure (nindā). One must contemplate that injury (hiṃsā), etc., are nothing but calamity (apāya) and reproach (avadya). The blemishes of injury (hiṃsā), etc., lead to calamity (apāya) and reproach (avadya) in this life and in the next.

This is now explained.

Injury (hiṃsā)–He who commits violence or hiṃsā is always agitated and afflicted, and is actuated by a sense of animosity. He is subjected to pain, imprisonment and suffering in this world. And, after death, he takes an inauspicious birth. He is censured by all. It is, therefore, good to give up injury (hiṃsā) or violence.

Falsehood (anṛta)–The person who speaks lies becomes untrust-worthy. In this world he is meted out punishment such as the cutting off of the tongue. He is also subjected to torture by the vindictive persons who have been afflicted by his lies. After death, he is plunged into a miserable rebirth, and is despised by all. Hence it is good to renounce falsehood (anṛta).

Stealing (steya)–The thief, intent on depriving others of their possessions, is condemned by all. In this world he is beaten, given blows, put in bonds, and subjected to mutilation of hand, leg, ear, tongue, upper lip, and so on. His property is confiscated. And after death he takes an inauspicious birth and becomes despicable. Therefore it is good to desist from stealing (steya).

Unchastity (abrahma)–The mind of the unchaste person is ever agitated by lustful passion and amorous excitement. As the infatuated wild elephant, tricked by the female elephant, loses control over self and suffers blows, bonds and other torments, the same is the situation of the person agitated by lustful passion. Being infatuated, he is unable to discriminate between the good and the evil. And he is not able to do anything right or proper. Due to his lustful intercourse with other women, in this life itself, he is subjected to hatred and enmity, mutilation of the genital, blows, bonds and confiscation of property. After death, he takes a low birth and becomes despicable. Therefore it is good to desist from incontinence or unchastity (abrahma).

Attachment-to-possessions (parigraha)–The man with possessions is assailed by robbers, just as the vulture with a piece of meat in its beak is attacked by other birds. He also contracts many evils in the course of his efforts to earn and safeguard wealth. Like the fire which consumes any quantity of fuel, he does not find contentment with any amount of wealth. As he is subjugated by greed (lobha), he pays no heed to what ought to be done and what ought not to be done. After death, he takes a mean birth, and is also despised as an avaricious person. Therefore it is good to desist from attachment-to-possessions (parigraha).

In this way, the consequences, such as calamity and reproach, of injury (hiṃsā), etc., should be contemplated.