Agam 01 Ang 01 Acharang Sutra Aayaro Terapanth

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/006521/1

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Ayaro
(Acaranga Satra)
ACHARYA TULSI
2010_03

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Jain Canonical Text Series: Volume 1
ĀYĀRO (Ācārārga Sūtra) The First Anga Āgama (Canonical Text) of the Jainas THE TEXT IN DEVANAGARI AND ROMAN SCRIPTS WITH ENGLISH TRANSLATION, ANNOTATIONS,
NOTES, GLOSSARY AND INDEX
Translated into English
by MUNI MAHENDRA KUMAR
· Published under the auspices of JAINA VISHVA BHARATI, LADNUN-341306, RAJASTHAN,
INDIA
TODAY AND TOMORROW'S PRINTERS & PUBLISHERS
New Delhi
2010_03

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COPYRIGHTS JAIN VISHVA BHARATI, LADNUN (RAJASTHAN), INDIA'
First Published, 1981
Price: Rs. 150.00 US $ 30.00
Printed at: GOYAL OFFSET Sahazada Bagh, Delhi-110035
Published under the auspices of:
JAIN VISHVA BHARATI, LADNUN, RAJASTHAN, INDIA
by R.K. JAIN, TODAY & TOMORROW'S PRINTERS AND PUBLISHERS, 24-B/5, Desh Bandhu Gupta Road, Karol Bagh, N. Delhi-110005
2010_03

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Jain Canonical Text Series
Synod Chief : ĀCĀRYA TULSĪ
Editor, Translator and Commentator : YUVĀCĀRYA MAHĀPRAJÑA
2010_03

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Jain Canonical Text Series
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CONTENTS
Preface
Introduction
vii-xxiv
CHAPTER I. COMPREHENSION AND RENUNCIATION
OF WEAPONS
1-15
Section I Existence of Soul Cause of Influx of Karma Particles Stoppage of Influx Consequences of Influx of Karma Particles Fundamental Motives of Actions Practice of Stoppage of Karma
10 11 12
12
14
.
16-27
16
Section II Ignorance Injury to Earth-beings Earth-beings : Their Animation and Experience of Pain Forswearing of Violence
16
21
28--40
28
Section III Dedication to the Aim. Existence of the Beings of Water-body and Promise of
Non-intimidation to them Violence to Beings of Water-body Water-beings : Their Animation and Experience of Pain Forswearing of Violence
30
31 34
41
Section IV Existence of the Beings of Fire-body Violence to Beings of Fire-body
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Fire-beings : Their Life and Experience of Pain Forswearing of Violence
50-60
50 51
53
Section V Definition of a Monk A Hypocritical Ascetic Violence to Beings of Vegetable-body Vegetable-beings : Their Animation and Experience
of Pain Comparison of Plant Life with Human Life Forswearing of Violence
an
61-70
61
64
Section VI World of Recurrent Transmigration Violence to Mobile Living Beings Mobile Living Beings : Their Animation and Experience
of Pain Forswearing of Violence
71-81
73
Section VII Equality of Beings with the Self Violence to the Beings of Air-body Air-beings : Their Animation and Experience of Pain Forswearing of Violence Admonition to Ascetics Forswearing of Violence
81
CHAPTER II SUBJUGATION OF THE WORLD
(OF PASSIONS)
Section I Attachment Wakefulness by Contemplation of Being Unprotected
85-93
95 87
Section II Dispelling Ennui The (True) Monk Use of Violence Forswearing of Violence Unattachment
95-101
94 96 98 100 100
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Section III
Equality
Acquisitiveness and its Evils
Section IV
Evils of Sensuality and Self-indulgent Persons
Section V
Non-attachment to Food
Non-attachment to Desire Remedy of the Maladies
Section VI
Renunciation of Acquisitiveness Conduct of the Unattached One
Behaviour of a Recluse
Liberation from Bondage On Preaching Sermons
Section I
The Torpid and the Wide-awake
Section II
Knowledge of the Supreme Reality
Manifold Desires of Man
Practice of Self-discipline
Section III
Spiritual World
CHAPTER III. THE SHIFTING SANDS OF LIFE
Section IV
Riddance of Kaṣāya
CHAPTER IV. THE TRUTH
Section I
The True Doctrine: Non-violence
Section II
The Knowledge : Critique of the Doctrine of Ahimsā
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102-109
102
104

110-116
110
117-132
117
122
130
133-345
133
137
138
140
142
149-155 149
156-165
156
163
164
166-173
166
174-180
174
183-186 183
187-194 187

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Section III Right Austerities Forswearing of Passions
195-200
195 199
201207
Section IV Right Ascetic Discipline
201
CHAPTER V. THE ESSENCE IN THE WORLD
Section I
Lust
211-217
211 218–225
218 223
Section II The Path of Vigilance Acquisitiveness
226236
Section III Non-acquisitiveness and Detachment from Sensual
Pleasures
226
237-247
Section IV Practice of Asceticism in Solitariness by an
Immature Ascetic Manner of Moving (For an Ascetic) Bondage and Riddance of Karma Particles Practice of Celibacy
237 240 241 243
Section V Preceptor Faith Unbiased Attitude Non-violence The Soul
248-258
:48 250 253 255 257
Section VI Guidance The Practice of Truth The Immaculate Soul - The Supreme Soul
259–266
259 261 263
CHAPTER VI. ADVANCED ASCETICISM (DHUTA)
Section I Discourse on Knowledge
269-279
269
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Dejection amongst sādhakas lacking in Spiritual Insight Tormentation of Beings by other Beings Observance of Non-violence in Medical Treatment The Dhuta of the Abandonment of Relatives
270 274 275 277
Section II The Dhuta of the Abandonment of Karma
280-288
280
289-297
289
Section III The Dhuta of the Abandonment of Clothes The Dhuta of Attenuation of the Body The Dhuta of Self-discipline The Dhuta of Humbleness
292 942
296
Section IV The Dhuta of Abandonment of Conceit
298-303
298
Section V The Dhuta of Forbearance The Dhuta of Sermons The Dhuta of Freedom from Passions
304-310
304 305 307
CHAPTER VIII. EMANCIPATION
Section I Avoiding Heretics Improper Conduct Viveka (wisdom) Ahimsa
313-323
313 315 319 322
Sectior II Avoiding the Forbidden
324-329
324
330-335
Section III Initiation into Ascetic Life Abandonment of Possessiveness by Ascetics The Purpose of Monk's Nourishment Forswearing the Use of Fire
331
332 334
Section IV The Relinquishment of Clothes Abandonment of Body
336--342
336 340
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Section V The Relinquishment of Clothes Abandonment of Food by an Ailing Monk Rules for Service
343-349
343 346 347
350 – 358
350
Section VI Abandonment of Clothes Contemplation of Solitariness Eschewing Taste Conscious Preparation for Death Fast unto Death Called Imgini (Itvarika)
352 353 355 356
Section VII The Relinquishment of Clothes Rules for Service Fasting upto Death called Prāyopagamana
359-366
359 361 364
Section VIII Fast unto Death Bhakta-pratyākhyāna Imgiņi Marana Prayopagamana
367_378
367 369 373 376
CHAPTER IX. THE EXCELLENCE OF RIGHTEOUNESS
Section I The Rambles of Bhagavān Mahāvīra
381-394
381
Section II Bhagavān Mahavira's Seats and Retreats
395–401
395
402-408
402
Section III Bhagavān Mahāvīra's Endurance of Hardships Section IV Abandonment of Medication by Bhagavan Mahāvīra Dietary Routine Word-index (Glossary) Subject-index
409-415
409 411
417
430
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PREFACE
The Ayāro (Skt. ĀCĀRĀNGA SŪTRA) begins with the quest for the soul. Even as the starting point of the philosophy of Vedanta is the Sutra: athato brahma-jijñāsā "Now begins the quest for the Supreme Reality (Brahma)", the starting point of Jain Philosophy is athāto ātma-jijnāsā "Now begins the quest for the soul.
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Meaning of Acara: That the soul exists, that it is eternal as well as ephemeral, that it itself is the doer of actions as well as the enjoyer of their fruits, that there is "bondage" and there are causes of it; that there is "liberation" and there are means to attain it these are the basic principles on which_rests the edifice of the Jain Ethics or ācāra. As the Acaranga elucidates all these, it may be spoken of as a treatise on acara or spiritual conduct.
-
According to Jain philosophy, neither mere knowledge of philosophy nor mere practice of moral conduct can help one to attain liberation. It is the proper synthesis of both - knowledge and conduct-that leads to the final emancipation2, It is, therefore, not possible to keep these two in watertight compartments. The present canonical text, however, mainly deals with the acara, and hence it may be spoken of as the "Book of ācāru".
The term acara, as it was used by Bhagavan Mahāvira, does not connote mere moral conduct, but it was used in a wider sense. According to him, acara is of five kinds, viz., knowledge, faith, self-discipline, austerities and spiritual exertion. Thus it is clear that acara includes all the threeknowledge, faith as well as self-discipline (or spiritual conduct), which are the right means of achieving liberation. 1. Brahma-Sutra 1/1.
,
2. Suyagado, 1/12/11: Ahamsu vijjācaraņaṁ pamokkho.

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As the Acaranga Sutra describes the means of achieving liberation, it has been called the essence of the entire Jain Instruction3.
Samatva which stands for the practice of both "Equanimity" and Equality" forms the basis of the science of ethics prescribed by Bhagwan Mahavira. That is why, the Acaranga Sutra states that one who perceives "equality" in all living beings and observes "equanimity" in all sorts of various opposite situations created by gain and loss, pleasure and pain, living and dying, applause and condemnation, and honour and insult, would never indulge in any action which is against the ethical code: sammatta-damsi na karei pāva na.
Performance and Renunciation of Karma: The karma.yoga i. e. disciplined performance of action and the karmasammyāsa i. e., renunciation of action have been the subject of debate for thousand of years in Indian systems of religion, all of which have enjoined the renunciation and performance of karma in a smaller or greater degree. When the Bhagavad-Gita 5 sings: "na hi de habhrta sakyam tyaktum karmanyaseṣataḥ", "No living organism bound in bodily existence can renounce karma completely", it strikes the right note. In light of the fact that the body and activity are inseparable, we can speak of the renunciation of karma only in a very limited sense. How then can renunciation be defined? Various criteria of renunciation have been laid down to answer this question. For instance, the Ayaro draws a line of demarcation between the spiritually disciplined and indisciplined actions, and defines renunciation as relinquishment of the latter6. And the Gita explains renunciation in terms of giving up of attachment to actions and desire for their fruits.
3. Acārānga Niryukti, verse 9: "Ittha ya mokhovão esa ya saro pava yanassa.
4. Ayarn, 3/28.
5. Gita, 18/11. 6. Ayaro, 1/7
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One may see verbal difference in the above definitions. but it would not be right to infer that they differ in meaning. For performance of actions infused with attachment and desire for the fruit amounts to spiritually indisciplined actions. Thus both the Āyāro and the Gitā' extol the same ideal of renunciation. Yet it is strange that two different traditions have evolved from the philosophies of the two sacred texts. The tradition based on the Gita lays emphasis on idea of performing actions, but does not seem to give weight to the idea of giving up attachment and desire for gaining fruits of actions. On the other hand, the tradition that emerged on the basis of the Ayaro seems to have given stress on mere renunciation of actions but failed to give proper weight to the idea of renunciation of attachment, aversion and desire. Thus both the traditions had originally accepted the same ideal, but in course of time they began to proceed in different directions, and the verbal differences made them appear different.
Bhagavān Mahavira, however, never insisted on the renunciation of all actions in the very first step of Sādhană. For the beginners he emphasised the need for purifying actions. The Ayaracūlā 8 (i.e. the appendix to the Ayāro) explains Bhagawan Mahavira's position in the following words:
7. Gitá, 18/9:
Káryamityeva yatkarma, niyatam kriyatérjuna!
Sargam tyaktvā phalam caiva, sa tyāgaḥ sāttviko mataḥ. 8. Āyáracūlā, 15/72-76 :
na sakká na soum saddā, soyavisayamāgatā, rāgadosā u je tattha, te bhikkhū parivajjae. no sakkā rūvamadatthum, cakkhuvisayamāgayam, rāgadosă u je tattha, te bhikkhū parivajjae. no sakkā na gamdhamagghāum, ņāsávisayamāgayan, rāgadosā u je tattha, te bhikkhū parivajjae. no sakkā na rasamanásáum, jihāvisayamāgayam, ragadosā u je tattha, te bhikhū parivajjae. no sakk, na samvedeum, phàsavisayamagayam, rāgadosă u je tattha, te bhikkhu parivajjae.
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iv
"It is impossible not to hear words within the reach of the sense of hearing, but it is possible not to be attached or averse to them. An ascetic should not, therefore, be a victim of attachment and aversion to the objects of the sense of hearing. Similarly, it is impossible not to smell, taste, see and touch objects within the reach of the sense-organs of smell, taste, sight and touch, but it is possible to give up attachment and aversion to them. The ascetic should not, therefore, become a victim of attachment and aversion.
Ascetic conduct (ācāra) consists in doing actions unmotivated by attacnment and aversion. According to the Acā - rānga, that man is deemed to be the possessor of right knowledge whose actions are not sullied with attachment or aversion, Bhagavān Mahāvira has expounded several forms of such conduct. The foremost among them is ahimsā or non-violence. The first chapter of the Acărânga deals with this theme at length. The ensuing chapters give directions in regard to the cultivation of feelings of non-violence, nonpossessiveness, celibacy, non-attachment, truth,etc. This code of conduct may in fact be spoken of as the 'code of equanimity'.
Lord Mahavira was the propounder of the philosophy of equanimity. He showed how human life could be transformed in the light of this doctrine. He did not forcibly impose any discipline on his followers, but allowed them the freedom of choice. He said, "One who sees things needs no instruction."10 "One who has the right vision begins to see the world and himself in a different light! l'Annahā naṁ pasae par iharejjā".")
9. Āyāro, 1/13 :
jassete logamsi kamma-Samarāmbhā pariņņāyā bhavaṁti se hu muni pariņņāyakamme.
10. Ayāro, 2/85 :
uddeso pāsagassa natthi.
11. Āyāro, 2/118.
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It gives me very great pleasure to see this great code of conduct based on the philosophy of transforming life in the light of the concept of equanimity published on the eve of the Twentyfifth Centenary of Bhagaván Mahāvira..
- Acharya Tulsi
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vii
INTRODUCTION
1. The first śrutaskandha of the Ayāro represents an early phase of the ascetic ideology, and the language and metres of the work are directly derived from the Vedic idiom. The terminology used in the text is related to an earlier state of Nirgranthism and is at the same time the harbinger of its later development as a system of morality and religion with its own definite disciplinary code. The text opens with a passage which embodies the perennial concern of philosophers, doubts that embarrass their minds. The cosmic doubt of the Vedic seer - kuta äjātā kuta iyam visy stih (from whence did it sprint forth, from whence did this creation emanate?) - finds its counterpart in the Ayaro's query about the self- ke aham āsī, ke vā cute peccā bhavissāmi 2 (what was I, what shall I be in the next birth after departure from here?) which is reminiscent of a heresy recorded in the Majjhima Nikāya3 - ajam nu kho satto kuto âgato, so kuhimgāmi bhavissati (vhei efrom indeed this being come, where shall he go?). Mortification of the flesh for the regeneration of the spirit is the quintessence of the philosophy of the Ayāro which is replete with exhortations to the spiritual aspirant to subjugate the passions through infinite endurance of hardships and relinquishment of wordly interests, "Stoutly tolerating the (unpleasant) sound and touch and subduing the lust for life, the saint, true to his saintliness, mortifies his body born of past karma; he subsists on the stale and insipid (food), being courageous and equanimous; he is indeed the saint, who has crossed the flood and is rightly designated as one 'who has crossed', 'who is emancipated', 'who has withdrawn himself' - thus do I say'4. In fact, the biography of Mahāvira in the Ayāro, chapter LX, which undoubtedly is 1 Rgveda, x, 129.6. 2. I, 1, 1.2. 3. I, p.12 (NNMEdn). 4. Ayāro, I, 2. 6.161-5:
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the oldest and at the same time absolutely free from my thology, is an illustration of the extreme type of asceticism adumbrated in the text. We shall see in what follows the religio-moral spirit that characterized the age of Mahavira and has found vent through the pithy sayings and pregnant expressions which are so abundant in the work under review.
2. Now to come to the pithy sayings, they cover a large number of themes, namely, rejection of violence or nonviolence, bondage and emancipation, fearlessness, friendship, attachment to life, ätman in its empirical and transcendental aspects, mysticism, renunciation, asceticism, clusters of essentially connected concepts, prophetic injunctions (prajñāpana), and such other subjects which offer copious insight into the moral and spiritual background of Mahavira's teachings,
(i) Non-violence: The man of violence (damda) is indeed he who is unmindful and addicted to wordly pleasures5. Above, below, and in front, people indulge in 'violent activities against living beings individually and collectively in many ways; discerning this, a wise man neither himself inflicts violence on these bodies, nor induces others to do so, nor approves of their doing so. The unwise are sleeping, the wise are awake; know that pain is the cause of evil in the world; knowing the welfare of the world, one should eschew weapons of violence'.
sadde ya phase ahiyasa muna nivvimda namdim iha jwiyas sa muni monam samådāya, dhune kamma -sariragam pamtam lūham sevamti vira samattadams ino
esa oghaṁtare munī, tinne mutte virate, viyāhite tti be mi 5. ibid. I, 1.4. 68-69:
virehim eyam abhibitiya dittham, samjatehim sayā jatehim sayā appamattehim
je pa matte gunatthie, se hu damde pavuccati 6. ibid. I, 8, 1.17-18:
uddham aham tiriyam disāsu, savvato Savvāvamti ca pam padiyakkam jivehim kamma-samārambhe nam tam pariņnāya mehāvi neva sayam etehim käehim dandam samarambhejjā, ņevannehim etehim kāehim dandam samarambhāvejjā,
ņevanne etehim kāehim damdam samarambhamte vi samanujanejjā 7. ibid. I, 3.1.1-3:
sutta amuni savā, mupiņo sayā jāgaramti, loyamsi jāpa ahiyaya dukkham, samayam logassa jāņittā, ettha satthovarae
gaham aharlikan jivehin kayam etehim masrambhāvejjānujānejja
.17-18:
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(ii) Bondage and Emancipation: Bondage and emancipation are within yourself - bamdha-pamokkho tujjha ajjhattheva 8. Blinded and immersed in worldly pleasures, the fool with bondage unsevered and attachment not cut off, dwells in darkness, being ignorant, and is never able to get at the command9. Attached to things sensual, they bewail bitterly, and on account of desires, fail to get at emancipation10. Man! restrain thyself, and thus thou shalt be emancipated from suffering11.
(iii) Fearlessness: The unmindful is beset with fear on all sides; for the mindful, there is no fear from any side12.
(iv) Friendship: Man! thou art thy own friend, why wishest thou for a friend beyond thyself13.
(v) Attachment to Life: All beings are fond of life, they like pleasure, dislike pain, disfavour injury, wish for long life, long for survival; life is dear to all14.
(vi) Atman in its Empirical and Transcendental Aspects There are beings who are blind, sunk in darkness; they experience ups and downs, indulging in an activity (anew) for the first time, or repeating it many times15. Having con
8. ibid. I, 5. 2.36.
9. ibid. I, 4. 4. 45:
netthim palichinnehim, āyānasoya-gadhie bāle avvocchinnabamdhape, anabhikkamtasamjoe, tamamsi avijanao aņãe lambho patthi tti bemi 10. ibid., I, 6.1.7:
rūvehim satta kalupam thapamti,
niyāņao te na labhamti mokkham
11. ibid. I, 3.3. 64:
ix
purisa! attāṇameva abhinigijjha, evam dukkha pamokkhasi
12. ibid. I, 3. 4.75:
savvato pamattassa bhayam, savvato appamattassa natthi bhayam
13. ibid. I, 3. 3. 62:
purisa! tumameva tumam mittam, kim bahiya mittamicchasi? 14. ibid. I, 2, 3, 63;
savve paņā piyauya suhasāyā dukkhapaḍikūlā appiyavaha piyajivino jiviukāmā
savvesim jiviyam piyam
15. ibid.I, 6.1.9-10:
samti pāņā amdha tamamsi viyahiya
tameva saim asaim atiacca uccavayaphase padisamvedemti
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tained the stream, leaving the world, the great (soul) becomes free from karma and knows and perceives (the truth) and does not desire (anything), being introspective; having comprehended the coming and going, he crosses the path of birth and death, being established in perfection (viz. the state of emancipation)16. For the seer, there is no need of instruction17. Of one who is free from kar ma there exists no description. It is kar ma that gives rise to (the necessity of) imposition (of characteristics)18.
(vii) Mysticism: The wise is neither bound nor liberated19. The ātman is the knower, and the knower is the ātman: that by which one knows is the atman20. The liberated state is not expressible through language; nor is it amenable to reasoning; intellect does not penetrate there; the passionless (āt man) is conversant with the nature of 'what is without support' (viz. emancipation); he is neither long nor small...... neither feminine nor masculine nor otherwise (neuter)...... there is no analogy; it is formless existence; there is no condition of the unconditioned 21.
(viii) Renunciation: Such person is rightly called 'houseless' who is straightforward, follows the right path, and
16. ibid. 1,5. 6. 120-122:
vipaettu soyam nikkhamma, esa maham akammā jāpati pasati padilehãe nāvakamkhati, iha āgatim gatim parinnāya accei
jai-maranassa vattamaggam vakkhāya-rae 17. ibid. I, 2.3.73:
uddeso pasagassa natthi 18. ibid. I, 3.1.18-19.
akammassa vavahāro na vijjai
kammuņā uvāhi jāyai 19. ibid. 1, 2. 6.182:
kusale puņa no baddhe, po mukke 20. ibid. I, 5.5. 104:
je āyā se vinnāyā, je vinnāyā se āyā,jeņa vijānati se āyā 21. ibid. I, 5. 6. 123-140:
Savve sara niyaçtamti takkā jattha pa vijjai mai tattha na găhiyā oe appatitthanassa kheyanne se na dihe, na hasse.......... na itthi, na purise, na annahā.. uvamā pa vijjae arūvi satta apayassa payam natthi
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22. practises deceitlessness' Emancipated indeed are those who are gone to the other shore; conquering greed through non-greed, he does not addict to pleasures that might offer themselves; being free from greed, he renounces the world; ceasing to act, he knows and perceives (the truth); he has no desires because of his insight; he is rightly called 'houseless 23
(ix) Asceticism: The sixth chapter called Dhuya -Ajjhayana contains material which is definitely the precursor of the dhutanga of early Buddhism. Dhuta stands for austerities which wash away the passions. The sage who is well versed in the dhamma and firm in the discipline of austerity (vidhutakappe) is always the destroyer of the effects of karma; to a monk who has given up the garment, it does never occur: my clothes are torn, I shall beg for new ones... such unclothed monk, while thus exerting himself in the discipline, is often exposed to the (harsh) touch of grassblades, of cold, heat, gnats and mosquitoes; he endures such other various hardships, remaining unclothed in order to move light; he is well established in penance as propounded by the Exalted One; realising this in full and in all respects, he should rightly comprehend equanimity 24. Of the enlightened ones the arms are emaciated and flesh and blood are reduced to the utmost25. "Look at (the state of)
22. ibid, I, 1.3.35:
se jahā vi aṇagāre ujjukade niyaga padivanne amāyam kuvvamane viyahie
23. ibid. 1, 2.2. 35-39:
vimukka hu te jana je jaņā pāragāmiņo, lobhamalobheṇa dugamchamane laddhe kame nabhigäha. viņaittu lobham nikkhamma esa akamme janati-pasati padilehae navakamkhati; esa anagaretti pavuccati
24. ibid. 1, 6.3.59-65:
eyam khu muņi āyāņam saya suakkhāyadhamme vidhutakappe njjhosaittà. je acele parivusie tassa nam bhikkhussa no evam bhavati-parijuņne me vatthe, vattham jāissāmi.... aduva tattha parakkamamtam bhujjo acelam tana-phāsā phusamti, siyaphāsā phusamti, teuphasã phusamti, damsa-masagaphasã phusamti, egayare appayare virüvarüve phase ahiyaseti acele laghavam āgāmamāņe. tave se abhisamappāgae bhavati. jaheyam bhagavatā paveditam tameva abhisamecca savvato Savvattae samattameva samabhijāṇlyā
25. ibid. I, 6.3.67:
agayapanṇānāṇam kisā baha bhavamti, payanue ya mamsa-sonie.
xi
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attachment; men are bound by fetters, sunk in spirit and overpowered by lust; be not, therefore, afraid of hardship. He who is perfectly and completely enlightened about the acts of violence and from whom even his robbers do not fear harm, is indeed one who has shaken off anger, pride, deceit and greed; he is indeed worthy being called 'the metamorphosed one' - thus I say. Such person, on account of his renunciation of the body, is considered as standing lin the forefront of the battle'. He is indeed the sage who has reached the other side. Even on being killed, he stands still like a beam approached by death, courting death as the dissolution of the body - thus I say"26. This discipline unto death finds its consummation in the eighth chapter called the Vimoha -Ajjhayana (chapter on liberation).
(x) The Clusters of Essentially Connected Concepts: Our text contains clusters of words connoting similar concepts which throw a flood of light on the evolution of those concepts the history of their origin and the later course of their development. Thus, for instance, the cluster āyāvādi, logāvādi, kammāvādi, kiriyāvādi (respectively, believers in soul, world, karma, action)27 represents the early stage of the doctrine of soul and rebirth in Indian philosophy. Similarly, the bunchpāna breathing), bhūta (existing), jiva (living), satta (sentient-creature)28 - indicates the divergent conceptions of the principle of soul in our ancient thought. On the other hand, the group-gamtha (bondage), moha (delusion), māra (death), niraya (hell)29
26. ibid, I, 6.5. 108-113:
tamhā samgam ti pāsaha, gamthehim gadhiya nară visapna kamavippiya. tamhā 10hd po pa rivitta sejja, jassime à rampbhā Savvato Savvattae suparinnāya bhavarti jesime lūsiņo no pa rivitta samti, se vamt kohamp ca manam ca mayam ca lobham ca esa tutte viyāhite tti bemi kāyassa viovãe esa samgamasise viyahie, se hu pāramgame muni avi hammamane phalagāvayattht kā lovanite
kamkhejja kalam jāva sarirabheu tti bemi. 27. ibid. I, 1.1.5:
se āyāvai logāväi kammāvāî kiriyä ai. 28. ibid. 1, 4.1.1. 29. ibid. 1, 1.6.134.
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stands for the cause as well as the state of worldly life in the earlier phase of the ancient religions of our country. In 1. 2. 4.92, the terms dukkha (suffering) and naraga-tir ikkha (hell-animal) are found added. The cluster- ātavam, nāņavam, veyavam, dhammavam, bambhavam (respectively, established in atman, knowledge, Vedas, dhar ma, Brahmana)30 refers to the state of interaction of the Brāhmana and Śramana cultures, which gave rise to an integrated Indian culture in later times. The highest achievements of the spiritual aspirant are grouped together in the bunch - samti (peace), virati (abstinence), uvasama (calmness), nivvāna (liberation), soyaviya (purity), ajjaviya (uprightness), maddaviya (modesty), lāghaviya (lightness), anati - vattiya (non-transgression)31. The cluster - hiyam (good), Suham (blissful), khemam (wholesome), nissesam (complete), anugāmiyam (favourable)32 represents the different aspects of the ancient concept of the highest good, the summum bonum of the spiritual disciplines. The firm conviction about a particular doctrine was expressed by any of these words - ditthi (view), mutti (faith, Cf. Pali adhimutti), purakkara (dominant idea), sanna. (notion), nivesana (persuasion)33.
(xi) Prophetic Injections (Pannavanā): Our text contains a few excerpts which are given as universal injuncttions of the Exalted Ones, past, present, and future. These passages are definitely of very great antiquity, if not the words of the Nayaputta himself. One such excerpt is given at the very outset of Chapter IV, called Sammatta-Ajj hayana. It runs as follows: Thus do I say the Arahamtas (the Revered Ones) and the Bhagavamtas (the Lords) of the past, present and future, all say thus, speak thus, enjoin thus (evam pannava mte), explain thus - all breathing, all existing, all living, all sentient creatures should not be killed, nor treated with violence, nor abused, nor tormented, nor driven away. This is the discipline which is pure, eternal, inalterable, and declared by the enlightened ones who have
30. ibid. I, 3.1.4. 31. ibid. I, 6. 5. 102. 32. ibid. 1, 8. 4. 61. 33. ibid. I, 5.4.68.
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comprehended (the nature of) the world34. Non-violence is always the theme of these injunctions.
3. Our text provides a vivid picture of the ascetic life that dominated the society of the days of Mahavira and Buddha. Some of the expressions used in the text are, in fact, the prototypes of what we find enunciated in the systematic works of early Jainism and Buddhism. The moral and monastic discipline of the Jainas which was codified in later times are discernible here in a rudimentary form couched in expressions which are pregnant with principles that served as a bridge between the ascetic codes of the pre- and post-Mahavira periods. Even the five Mahāratas (great vows) which have the universal sanction of all schools of Indian philosophers are here only in the process of evolution. There are also ideas and concepts that gave way to their nearby counterparts which gained currency in the changed set-up. We shall here study a number of such amorphous expressions to see how they contributed to the evolution of concepts which later on became static and solid in their connotation.
(i) The Five Mahavratas (Great Vows): Of the five mahā - vratas of later days, the first, viz. ahimsā , has found place in our text in numerous contexts, and is indeed the persistent theme dominating over all other principles that constituted the moral life of those times. All types of himsā perpetrated on all kinds of beings, beginning from the onesensed organisms up to the fully developed five-sensed beings, are condemned. The words damda (panel instrument) and sattha (weapon of violence) are repeatedly used to denote violence. A person who is careless (pamatte) in his conduct and is engrossed in sensual pleasures (gunatthite) is called damda (panel instrument)35. All suffering is due
34. ibid. I, 4.1.1:
se bemi-je ya ayiyā je ya paduppanpa je ya ägamessä arahamtă bhagavamto te savve evamaikkhamti, evam bhāsamti, evam pannavemti, evam parūvemti-Savve pânà savve bhita Savve jivā savve sattā na hamtavva, pa ajjaveyavya, na parighettavvā. na paritāveya vvâ, pa uddavcyavvă. esa dhamme suddhe piyie sägae samicca loyam kheyannen -
im paveiiye. 35. ibid. I, 1. 4.69:
je pamatte guņatthie, se hu damde pavuccati.
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to himsã qua ārambha (violent action)36. The word sacca (truth) which is the designation of the second mahāvrata is used with a special connotation in our text. Sacca stands for the word of the Enlightened One, that is, the discipline propounded by Him37, and not simply 'desisting from falsehood'. The third traditional mahāvrata , viz. (desisting from) adinnādana (unauthorized appropriation) is mentioned immediately after (desisting from) sattha (weapon of violence)38. This second position occupied by the traditionally third mahāvrata tallies with the Buddhist custom of placing it at the second place in the list of silas. As regards the traditional mahāvrata of brahmacarya (celibacy), our text usually mentions it as 'vasittā bambhacer - amsi' (practising monkhood, literally 'living in chastily')39. It is also used singly on one occasion40. The use of the expression 'bambhavam' as synonymous with 'dhammavam! also points to a wider connotation of the word 'bhambhacerai41. The mahāvrata of apar igraha (non-possession of property) is stated through the phrase 'pariggaha m ama ma - yamane! (not attached to the possessions 42, which does not formulate the vow in the fashion of its traditional definition. The indefinite nature of this vow in the Buddhist tradition confirms the position of our text in the matter. This review of the state of mahāvratas in the first Srutas - kandha of the Ayāro clearly demonstrates the uncrystallized forms of the great vows in those days. A passage of the Ayāro deserves our consideration in this connection. It mentions a discipline of three jāmas 43, which, if explained in the context of satras 1. 8.1.3-5, might stand for
36. ibid. I, 3.1, 13 &4.3. 29:
arambhajam dukkhamiņam ti naccā. 37. ibid, 1,5.5.95:
tameva saccam nisamkam jam jinehim paveiyam. 38. ibid. I, 1.3.58 & I, 8.1.4.
aduvā adiņņādāŋam;
aduvă adingamāiyamti 39. ibid. 1, 4.4.44; 1, 6.2.30 & 1, 6. 4,78, 40. ibid. I, 5. 2.35;
etesu ceva bambhaceram ti bemi 41. ibid. I, 3.1.4. 42. ibid. 1, 2.5. 88. 43. ibid. 1,8.1. 15:
jāmā tiņni udāhiyā
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the great vows of pāņā ivāyāo veramanam (desisting from killing), adinnādāņão ver amanam (desisting from theft) and musāvāyão veramanam (desisting from falsě speech), the meaning of musāvāya. being analogous to that given in the Tattavarthabhāşya, VII. 9, which appears to be a faithful record of the original content of the vow. These sūtras run as follows:
(3) ihamegesim āyāragoyare no sunisamte bhavati, te iha ārambhatthi anuvayamānā hana manā, ghāyamānā, hanato yavi samanujāņamāņā; (4) aduvā adinyamā iyamti; (5) aduvā vãyão viumjamti, tam jahā - atthi loe, natthi loe, dhuve loe, adhuve loe.... That is "(3) Some people are not well instructed as regards the subject of conduct; they are desirous of actions, repeat them in words, they kill (creatures), make others kill and approve of (such acts); (4) or, they take what has not been given to them; (5) or, they pronounce divergent opinions, viz., 'the world exists', 'the world does not exist', the world is eternal', 'the world is non-eternal', and so on." Here the content of the sūtra no.5 may be interpreted as standing for musāvāya (false speech) of later times, and we have the Tattvārthabhāşya, VII. 9, which explains the vow in a similar fashion, to endorse such interpretation. The traditional great vows as reflected in our text are thus the precursors of the classical codification of the subject in the other Agamas and the treatises. The word 'vrata' (vow) is also conspicuous by its absence in our text.
(ii) The Marga (path): The classical definition of the moksa-marga (path of emancipation) is consisting in samyag-darsana (right view), samyag -jñāna (right knowledge) and samyak-cār itra (right conduct) is absent. A very simple, though immensely poignant,, description of the path of emancipation has found vent in the statement: se kitfati tesim samutthitānamnikkhittadamdānam samāhitānamn pannānamamtānam iha muttimaggam (He, the Exalted One, here propounds the path of emancipation to those who are exerting their spiritual vigour, have given up weapons of violence, are practising meditation, and are full of penetrating wisdom)44. The spiritual vigour, mentioned here, stands for 44. ibid. I, 6.1.3.
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virya (energy) which is the sine qua non of all spiritual activity, rejection of violence is the epitome of the silas, and the elements of samadhi (meditation) and prajñā (pene-trating wisdom) are clearly mentioned in the statement. Sila, samadhi and prajñā, which are traditionally known as constituting the Buddhist path of emancipation, are thus succinct in the above description. As regards the samyagdarśana of Jainism, it is expressed by the term damsana in the following passage: se vamtā koham ca māņam ca māyaṁ ca lobham ca; etam pāssagassa damsanam uvaratasatthassa paliyamtakarassa āyāṇam sagaḍabbhi (he conquers anger, pride, deceit, and greed; this is the view of the seer who desists from weapons of violence, has put an end to the sources (of samsara), being the destroyer of his karmas)45. In another passage46 the items of pejja (lust). dosa (hatred), moha (delusion), gabbha (wamb), jamma (birth), māra (death), naraga (hell), tiriya (animal) and dukkha (suffering) are to be conquered for attaining the right view. On yet another occasion47 this damsana (view) is identified with ditṭhi (view),mutti (faith), etc., which leaves no doubt that the concept is the forerunner of the samyag-darśana or samyag-drşți in the system of Jaina ethics. As for the samyag-jñana. the expression pannāna (Skt. Prajñāman, mentioned above, is the prototype which is represented by the Pali word 'pañña'. As regards samyak-caritra, the statements-ahege dhammamādāja āyāṇappabhiim supan - ihie care apaliyamane dadhe savvam gehim parinṇāya (having embraced the dhamma one should practise it from the very beginning with extreme precaution and firmness, not succumbing (to wordly things), fully abandoning all lust48, vaigutte ajjhappasamvude parivajjae sadā pāvam (being reserved in his speech and guarding his mind, he should always avoid sin)49, and the like contain the rudiments of the system of moral conduct formulated later on. The concept of marga (path) thus is represented in our text through a terminology which is most popular in character and far away from the later crystallization in the systematic treatises dealing with the topic.
45. ibid. 1, 3.4.71-73.
ibid. 1, 3.4. 83.
46. 47. ibid. 1, 5. 4. 67-68. 48. ibid. 1, 6. 2. 35-37. 49. ibid. 1, 5.4.87.
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(iii) Asava: The expression āsava is used in the sense of hardship to be borne by an ascetic."Even if the creatures injure the body, he should not move from the place;he should endure (with patience), being afflicted with different types of asavas (hardships)"50. This is also exactly the meaning of the Pali word 'ās aval in the phrase- adhivāsanā pahatabbā āsavā' (the hardships which are to be got rid of through endurance)51. The word is used in this very sense in the phrase je āsavā te parissavā, je parissavā te āsava (what is hardship is privation, what is privation is hardship)52. The meaning of the word paris savā in this phrase is analogous to that of the Pali word parissayā which stands for the privation of hunger, heat, cold, insect-bites, and so on 53. This reminds us of the parisahas in the second chapter of the Uttarajjhayaņa. The expression āsava gradually underwent a great semantic change in the ethical system of the Jainas.
(iv) Nivvana, Parinivvana, Pamokkha: We have already given the synonyms of nivvāņa in 2 (X) which unequivocally indicate a state of spiritual peace and tranquillity and pliability of body and mind. The expression yivvuda or nivvuta which are past participles of nivvāna stands for a person who desists from sinful activities and is free from all desires54. The expression bar in ivvāna however is to denote freedom from fear and suffering55, the past participle' pariņivvuậa' standing for the state of being a source of fearlessness and freedom from attachment and animosity56, the expression pamokkha refers to deliverance from suffering dukkhã pamokkhasi 57 or death (maranā
50. ibid. I, 8.8. 10.
pāņā deham vihimsamti, thànão ņa viubbhame āsavehim vivittehim
tippamāņehiyāsae, 51. Majjhima Nikaya, 1, p.15. (NNM Edn. ) 52. Ayiro, 1, 4.2.12. 53. Suttanipata (Sa riputtasutta) 54. Ayåro, 1, 4.3.38 & 1. 8.1.16.
je nivvudā pāvehim kummchim, ayidānā te viyahiya. 55. ibid. I, 1.6.121.
nijjhāittā padilehittä patteyam pariņivvānam. 56. ibid. I, 6.5.107. 57. ibid. 1, 3.1.9. & 1, 3.3. 64.
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pamuccati)58. Ņivvāna and its equivalents thus primarily stand for emancipation from suffering, and not for any positive condition of unimpeded bliss as the later thinkers try to interpret them.
(v) Sardhi: The word appears as standing for the 'juncture' of birth and death, and is perhaps the precursor of the concept of pratisamdhi (rebirth). The expression rũvasamdhi (material juncture, or the meeting point of matter and spirit) in the following passage clinches the issue: "'Those who are not addicted to sinful activities might be liable to calamities, but the steadfast will bear them. As in the past so in the future, the body is (always) subject to change and destruction, unstable, transient, non-eternal, fattening and defattening, and of a changeable nature; erceive this material juncture (rūvasamdhi). For him who looks at things rightly, is devoted to one purpose, is disentangled and detached, there is no passage (from birth to birth)"59. One who has searched out the (proper) moment Ikhana) of the body has identified the juncture (samdhi)60. The phrases macciehim samdhim (juncture with the mortal onesol, logassa samdhim (juncture of the world)62, and samdhi jhosito (the juncture destroyed)63 confirm our conjecture about the connotation of the expression 'sa madhi' The expressions 'samgal and samjoga' are also used in similar sense. Thus we have lavattasoe samgamabhijanati (he knows the connection in the current of the whirl)64. Tete soyā viyakkhātā jehim samgam ti pāsahā (these have been declared to be the currents, look at the connection
58. ibid. 1, 3.1.15 & 3, 2.36 59. ibid. I, 5. 2. 28-30:
je asattā pāvehim kammehim, udahu te āyamkā phusamti iti udahu vire te phase puţtho hiyāsae se puvvam peyam pacchă peyam bheura-dhammam, viddhamsaņa-dhammam, adhuvam, anitiyam, asāsayam, cayāvacaiyam, viparināma-dhammam, pāsaha eyam ruvam, Samdhim samuppehamanassa egāyatana-rayassa iha vippamukkassa, natthi
magge virayassa tti bemi. 60. ibid. 1,5. 2. 20-21.
ayam samdhi ti adakkhu
je imassa viggahassa ayam khaneti mannesi. 61. ibid. 1. 2.5, 127. 62. ibid. I. 3.3.51 63. ibid. I. 5.3. 41 & 1. 5.5.98. 64. ibid. I. 3.1.6.
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with them)65. As for the use of sarnjoga, we find passage like 'esa vire pasamsie acceti logasamjogam, esa nde pavuccati' (he is extolled as a hero, he transcends the connection with the world, he is called the leader (to the right path) 66 The most significant use of the word is found in the following excerpt which gives a total view of the spiritual path from beginning to end: dukkham logassa janittā, vamtā logassa samjogan, jamti viră mahājānam, parena param jamti, nāvakamkhamti jivitamby. That is, knowing the suffering of the world, rejecting the connection (samjoga) with the world, the heroes go on the great path, they rise higher and higher and do not hanker after life. Here the four factors viz. (1) suffering, (2) the cause of suffering (viz. samjoga), (3) the path, and (4) the release from hankering which is the cause of suffering are succinctly stated. In other words, we here find the rudiments of the four ārya -satyas (noble truths) of the Buddhists, viz. dukkha (suffering), samudaya (cause of suffering), nirodha (release from suffering) and märga (the path leading to the release).
(vi) Sarvajñatā (Omniscience): There is no reference to the subject in our text. On only one occasion, however, it is said "one who knows the one knows all savvam janail and one who knows all knows the one; there is fear for the careless from all quarters, and there is no fear for the careful from any quarter; one who controls the one controls the many, and one who controls the many controls the one"68. The context here is the subjugation of anger, pride, deceit and greed and the insight of the seer (pasagassa darpsaņam). It should therefore be plausible that the knowledge in question refers to the comprehension of the nature and subjuga
65. ibid. 1. 5.6.118. 66. ibid. I. 2.6.168-170. 67. ibid. 1. 3.4. 77-78, 68. ibid. 1. 3. 4.74-76.
je egam jāņai se savvam jānai je savvam jānai se egam jāpai Savvato pamattassa bhayam, savvato appamattassa natthi bhayam je egam name se bahum ņāme je bahum pāme se egam ņāme,
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tion of any of these passions and the consequent conquest of the remaining ones. An insight into the nature of any one of these passions is followed by an insight into the nature of the rest, or conversely the insight into the nature of all these is virtually an insight into the nature of any of them. The concept of traditional omniscience cannot be read into the above statement by any stretch of imagination.
(vii) Pannāņa (Perception, Insight): This expression played a very important role in the Jaina as well as buddhist soteriology, as also epistemology. The Buddhist Pali equivalent of this word is paññā (Skt. prajna). The expression pannāna has an epistemological sense in the compounds sotapanņāna (auditory perception), cakkhupannāna (ocular perception), ghānapannāņa (olfactory perception), rasapanņāna (gustatory perception), phāsapannāna (tactile perception)69. This is comparable to the Abhidharma conception of prajñā, which is common to all states of consciousnes870. The other use of the term pannāna in Jainism is in the sense of spiritual insight. Thus the compound savva-samannagatapannānall means 'insight into the nature of all things'. Similarly, the phrase mahāvirehim pannānamamtehim pamana inupalabbha72, stands for'having obtained insight from the great heroes who are possessed of the insight'. This meaning of pannāna is in essential conformity with that of the expression prajñā in Buddhism, which is the consummation of the practice of sila (right conduct) and samadhi (meditation). The expression pannāna thus as used in our text is pregnant with the future role that it was destined to play in Indian thought, specially Buddhism.
(viii) Jnāna (Knowledge) and Darsana (Perception): The phrase jānati pásati 3 is used to denote two separate aspects of knowledge, the verb 'jänati' standing for knowing through various means, and pāsati for knowing directly through perception or intuition. Thus in the description sejjam puņa jānejjā saha sammuiyãe paravāgaraneņam 69. ibid. I. 2.1.4 & 1.2.1. 25. 70. Abhidharma-kosa-Bhisya, 11. 24. 71. Avaro, 1. 1. 7. 174. 72. ibid. 1. 6.4.76. 73. ihint. 1. 2. 2.37 J. 5. 6.120.
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annesim vā, amtie socca'4, the act of knowing is stated to be done through consensus of opinion, or interpretation made by others, or hearing from others. The verb pāsati, 75 on the other hand, in the phrase pāsamane ruvaim pasati like suneti in suņamāne saddaim suneti denotes simply the act of seeing with eyes, exactly as suneti denotes simply the act of hearing with ears. The word pasati is also used, as in the statement amto amto putide hamtarāņi pasati pudho vi savamtaim ,76 (in the interior of the body he perceives the foul interior humours and their several streams), figuratively to denote acuteness of intelligence. The derivative păsaga in the usages- uddeso pasagassa natthi77, etam pasagassa damsanam78, kimatthi uvadhi pāsagassa? 79, is used to denote a person of deep insight'. Similarly the derivative nani (from janati) in nissaram pasiya nani80, stands for a 'wise person' (the expression pasiya meaning 'having observed'). It is thus found that the verbs jāņati and pasati or their derivatives were used in various ways to denote the different aspect of the act of knowing or intuition sometimes accentuating the distinction, and on other occasions obliterating it beyond recognition. In the phrase nissaram pasiya nani, just quoted, the acts of jñāna and darsana are simultaneous, the latter being a part of the former. The distinction between the derivatives pāsaga and nani is almost nil, as both imply the penetrating insight of the seer or the knower, irrespective of the linguistic aspects of the term. The sharp line of demarcation between jñana and darśana drawn in traditional Jaina philosophy is absent in our text and the controversies that emerged among the stalwart supporters of the different theories on the relationship between the two concepts should have found an aetiological solution from the usages of the
terms in our text.
-
(ix) Dhyana (meditation): The biography of the Nayaputta in the ninth chapter is an illustration of the role that was ibid. I. 1.1.3. & I. 5. 6. 114.
74.
75. ibid. I. 1.5.94.
76. ibid. 1. 2. 5.130.
77. ibid. I. 2.3.73.
78. ibid. I. 3.4.72.
79.
80.
ibid. 1.3.4.87. ibid. I. 3. 2. 45.
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assigned to jhāna (Skt. dhyāna) in the life of an ascetic. His austerities flowed from his jnāna. He mediated day and night, self-restrained, mindful and concentrated (rāimdivampi jhāya māne appa mutte samáhite jhāti) 1. He medicated internally fixing his eyes on the horizontal plane of the length of a man (adu porisim tiriyabhittim cakkhumā - sajja antaso jhāti)82. "'That great hero, free from all distractions (akukkue) and seated (in a suitable posture) meditated-looking above, below and in front in concentration, without guile (apad inne). Free from passions (akasayi), devoid of greed (vigatagehi), and not attached to sounds and colours, he meditated."83 The conditions of meditation, as succinctly given here, are comparable to those given in early Buddhist scripture. Although it is not possible to have a full picture of the course of meditation followed by the Nayaputta, the strands that we are able to gather from stray references make it appear plausible that it was not essentially different from the one practised and preached by Gautama Buddha. There is passage in our text which gives a somewhat vivid idea of what a meditator should do for gaining an insight into the nature of things. "With his (mental) eye wide open, and with a penetrating insight into (the nature of) the world (logav ipassi) be knows the lower part, the upper part, as well as the horizontal region, with infatuated creatures circling round. He knows the juncture of the world. The hero who unfetters the fettered ones deserves praise. As is the interior (world of passions) so is the exterior (world circling round), and as is the exterior, so is the interior. In the interior of the body he perceives the foul interior humours and their several streams. The wise man, observing this and intelligently understanding the same, should not eat (his saliva). He should not throw himself flat on those things, "184 This is, obviously a prac
81. ibid. 1. 9. 2.4. 82. ibid. l. 9.1.5. 83. ibid. 1.9.. 14-15:
avi jhāti se mahāvire, āsaŋatthe akukkue jhānam uddhamahe tiriyam ca, pchamāne samāhimapadiņne, akasai vigayagehi saddaruve
su amucchie jhāti. 84. ibid. I. 2.5. 125-133.
ayatacakkhu loga-vipassi logassa aho bhāgam jāņai, uddham bhāgam jänai, tiriyam bhāgam jāņai; gaghie anupariyattamāne samdhim viditta iha macciehim
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tice which is the precursor of the kāyānupassanā satipatthana (mindfulness concerning inspection of the interior of the body). An important aspect of this meditation is represented by the gerunds pehãe (having looked at)85 and sapehāe (having comprehended), which indicate the necessity of right cognitive attitude towards the world. This brief account of meditation, read with the eighth chapter called Vimoha-Ajjhayajawhich prescribes immobility of the body at the highest stage, gives an idea of the earliest form of meditation prevalent in the early periods of Nirgranthism and Buddhism.
4. The above account of the contents of the earliest book of the Ardha magadhi scripture of the Jainas is given, as far as possible, on the basis of the text itself, as edited by Muni Shri Nathmalji, without any reference to the exegetical literature. This study may be considered supplementary to what has been done by the learned editor who has brought to bear his vast knowledge in discntangling many a problem that exercised the ingenuity of great scholars of the eminence of Jacobi and Schubring. The present edition with notes which are so penetrating is a valuable contribution to the field of Jainological studies. The editor has the blessings, and inspiration of the great saint and reformer Acharya Sri Tulsi who has been indefatigably working for the spiritual, moral and cultural regeneration of the nation for more than three decades. The translator Muni Shri Mahendra Kumārji, B.Sc., has also done his job excellently, and we hope he would continue to do such work in the future with unabated zeal.
Nathmal Tatia
30 June 1981
Jain Vishva Bharati, Landnun (Rajasthan),
esa vire pasamsie, je baddhe padimoyac jahā amto tahā bāhim, jahā bāhim tahā amto, amto anto debamtarani pāsati pushovi savamtāim, pampdie padilehāc se maimam pariņņāya, mā ya hu lālam paccāsi, mā te su tiricchamappa
namāvātae. 85, ibid. I. 2.5. 138. 86. ibid. l. 4.3.32.
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CHAPTER I
COMPREHENSION AND
RENUNCIATION OF WEAPONS
पढमं अज्झयणं
सत्थ परिण्णा
PADHAMAM AJJHAYANAM

SATTHA-PARINNA

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पढमी उद्देसो
अप्पणी अत्थित्त-पदं
१ सुयं मे आउ तं जहा -
भवइ,
पुरत्थिमाओ वा दिसाओ आगओ अहमंसि दाहिणाओ वा दिसाओ आगओ अहमंसि पच्चत्थिमाओ वा दिसाओ आगओ अहमंसि, . उत्तराओ वा दिसाओ आगओ अहमंसि उड्ढाओ वा दिसाओ आगओ अहमंसि आहे वा दिसाओ आगओ अहमंसि अण्णयरीओ वा दिसाओ आगओ अहमंसि, अदिसाओ वा आगओ अहमंसि ।
Appano atthitta -bada m
1.
SECTION I
! तेणं भगवया एवमक्खायं - इहमेगेसिं नो सण्णा
Existence of Soul
Suyam me ausam! teņam bhagavaya evamakkhāyam - ihamegesim no sanna bhavai, tam jahā
Puratthimão vã disão ágao ahamamsi, Dāhiņāo vā disão agao ahamaṁsi, Paccatthimão vã disão agao ahamamsi, Uttarão vã disão ägao ahamamsi, Uddhão vá disão agao ahamamsi, Ahe vă disão agao ahamamsi, Annayario vã disão agao ahamamsi, Anudisão vã agao ahamamsi.
Padhamo Uddeso
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1. O Long-lived ( disciple ) ! I have heard Bhagavān Mahavira speaking thus:

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ĀYARO
In this world there are many who do not have intuitive knowledge (samjña (pertaining to their previous life) such as "Have I migrated (to this world) from the eastern direc
tion,
or from the southern direction, or from the western direction, or from the northern direction, or from the direction above, or from the direction below, or from any other direction, or from any intermediate direction."
8. gainfo o oa safat
अत्थि मे आया ओववाइए, णत्थि मे आया ओववाइए, के अहं आसी? के वा इओ चुओ इह पेच्चा भविस्सामि ?
Evamegesim no nātam bhavati - Atthi me āyā ovavaie, Natthi meāyā ovavāie, Ke ahaṁ asi?
Ke vā io cuo iha peccā bhavissámi. 2. Similarly many (people) do not know
"Does my soul go on reincarnating, or does not my soul go on reincarnating? Who was I (in my previous birth) or after departure from here what shall I become in my next birth?"
ANNOTATIONS 1, 2: We observe that certain phenomena, which we call the phenomena of consciousness, are fundamentally different from the non-conscious or material phenomena. Hence the existence of consciousness (or more precisely, the conscient reality) has been accepted by almost all schools of philosophy, ancient as well as modern.
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As the phenomena manifesting consciousness are directly perceptible, there is no question of denying the existence of conscient reality. All the controversy that prevails in the world of philosophy regarding the conscient reality is about its eternity or ultimate independence.
Thus, there are two schools of thought: One which accepts the eternal and ultimately independent existence of the conscient reality or psychical reality or soul, and the other which denies it. The former is called "spiritualism", and the latter "non-spiritualism" or "materialism".
The non-spiritualists accept the existence of conscient reality (soul) but repudiate its transmigration - its past and future existence (i.e. previous birth and rebirth). Hence, they do not give importance to the question of the direct perception of soul or phenomena of transmigration. But for the spiritualists, the question is of the utmost importance.
However, all are not able to cognize soul or its transmigration directly. The following four questions constitute the enigma of the Spiritual Universe:
Where from have I transmigrated ? Where to shall I transmigrate? Who was I (in my previous birth), or After departure from here what shall I become in my next birth?
३. सेज्ज पुण जाणेज्जा...
सहसम्मुइयाए, परवागरणेणं, अण्णेसि वा अंतिए सोच्चा, तं जहापुरथिमाओ वा दिसाओ आगओ अहमंसि, दक्खिणाओ वा दिसाओ आगओ अहमंसि, पच्चत्थिमाओ वा दिसाओ आगओ अहमंसि, उत्तराओ वा दिसाओ आगओ अहमंसि, उड्ढाओ वा दिसाओ आगो अहमंसि, अहे वा दिसाओ आगो अहमंसि, अण्णयरीओ वा दिसाओ आगो अहमंसि, अणुदिसाओ वा आगओ अहमंसि ।
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3. Sejjaṁ puna jānejjā -
Sahasammuiyãe, Paravågaraņeņam Annesimi vã amtie soccā, tam jaha - Puratthimão vá disão ágao ahamamsi, Dakkhiņão vā disão ágao ahamamsi, Paccatthimão vá disão ágao ahamamsi, Uttarão vā disão ágao ahamamsi, Uddhão va disão ägao ahamamsi, Ahe vā disão āgao ahamamsi, Annayario vã disão agao ahamamsi,
Anudisão vã āgao ahamamsi. 3. (i) By recollecting himself the (details of) his previous
birth (or births) or (ii) Through exposition by one who commands direct
knowledge (para)? or (iii) By hearing from someone (who has gained his know
ledge from one who commands direct knowledge). some (people) acquire knowledge such as - "I have migrated (to this world) from the eastern
direction, or from the southern direction, or from the western direction, or from the northern direction, or from the direction above, or from the direction below, or from any other direction, or from any intermediate direction.
ANNOTATION 3: The soul, being devoid of all material qualities viz. colour, odour, taste and touch, is not perceptible to any of the sense-organs or any other physical instrument of knowledge. Such entities which are beyond our sensory perception can be known either through one's own extra-sensory knowledge or through the revealation made by a person possessing transcendental knowledge.
i
Para denotes here any of those persons who have Extrasensory or Transcendental Knowledge,
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Now, it a sadhaka (an aspirant exerting himself in asceticism for achieving self-realization) does not possess the extra-sensory power of perception, there are chances that due to lack of direct knowledge of soul or its transmigration, he may lose his faith in sādhanā (the path prescribed for self-realization). In such cases, it is necessary to assist him to remain steadfast by making him directly perceive some transcendental phenomenon.
Bhagavan Mahāvira, it seems, had the technique of helping his disciples remember their past life (or lives). Thus enlightened with the knowledge of eternal existence of soul, the aspirants would exert themselves with unflinching faith and fresh enthusiasm in sådhana,
This is well illustrated by the episode of Meghakumara, the son of king Srenika of Magadha. Meghakumāra was initiated by Bhagavan Mahāvira. On the very first night of his ascetic life, Meghakumāra, disheartened by inconveniences in lodging thought of returning home. On the next morning, he approached the Lord.
The Bhagavān said - Meghakumāra! You are perturbed because you had a disturbed night due to inconveniences, and now you are thinking of going back. Is it not so ?
Meghakumāra - Yes, Lord. It is true.
Lord — Meghakumāra! In your previous life you were an elephant named Meruprabha living in a jungle. Once the jungle caught fire and the wild animals residing in it gathered in an arid zone outside it. The whole area got packed with all sorts of creatures. There was not an inch of space left. At that time you were also standing there. You had an itching sensation and you lifted your foot to scratch your body. Perchance, a hare happened to settle under the lifted foot. After scratching, when you wanted to lower your foot, you saw the hare sitting there. Out of compassion for the hare, you did not lower your foot, but kept it raised for two and a half days, after which the conflagration subsided. The creatures started returning to their own places and the hare too. Seeing the hare left the place, you tried to lower your foot. But it had become stiff and you fell with a bang.
Meghakumara! You forbore such a great hardship in
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ĀYĀRO
your birth as an elephant, while now you are a human being and an ascetic too. Only a little discomfort has perturbed you. Is it worthy of you? Then you kept your foot hanging in the air out of compassion for one small hare and would now like to go back to worldly life where every step of yours would result in injury to countless beings?
On hearing this from the Lord, Meghakumāra got lost in contemplation and introspection which brought back the memory of his previous life. This incident reinforced his faith and strengthened his unattachment, Tears rolled out of his eyes out of sheer ecstacy. He no more thought of his perturbance and resolved to follow the sādhană steadfastly. He bowed to the Lord and said - "Lord! I dedicate my whole body except the eyes to the services of the ascetic order. May the order utilise my humble services."
This is how Mahavira used to enlighten the sădhakas. In order to develop the memory of previous birth, a sadhaka would sit in meditation and concentrate his mind on any of the questions such as:
a. From which direction have I migrated to this birth?
Whether from the east direction or the west direction ? Whether from the north direction or the south direction? Whether from the direction above or below? Who am I?
Who was l in the previous birth? d. What shall I become in the next birth?
b
.
The ethical code prescribed by Bhagavān Mahāvira mainly consists in the practice of non-violence (ahimsa). Its philosophical base is the existence of soul. Unless a sādhaka is enlightened with the unobscured knowledge of soul, he cannot have unflinching faith in the ethical code of non-violence. That is why the author of the scripture establishes the existence of soul in the very beginning of the present texte
४. एवमेगेसिं जं णातं भवइ-अत्थि मे आया ओववाइए । जो
इमाओ दिसाओ अणुदिसाओ वा अणुसंचरइ, सव्वाओ दिसाओ सव्वाओ अणुदिसाओ जो आगो अणुसंचरइ सोहं ।
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9
4.
Evamegesinh jam ņātam bhavai - atthi me aya ovavāie. Jo imão disão aņudisão vã anusaṁcarai, savvão disão savvão anudisão jo āgao anusamcarai soham.
4. Similarly some (people) come to know
"My soul goes on reincarnating, "That which transmigrates from these directions and
intermediate directions, and which has migrated to this life) from these directions or intermediate directions is none other than 'I' (my soul)."
ANNOTATION 4: 'Who am I?' (kohan) and 'I am Hel (sohañ. these are two very important expressions in the discussion of the philosophy of Soul. The former manifests the inquisitiveness about the nature of one's own self, and the latter signifies direct recognition of the Self (I).
When the Acarya (teacher) was inquired of by his disciple as to what was the token of recognition of the soul, the Acārya replied, "I am He," The expression 'I am Her is thus a means of arriving at the right knowledge known as 'pratyabhijna' in logic, which means a logical conclusion based on the recognition of the object of the past experience with that of the present one. 'Ego', which experiences itself as the 'doer', through the assertions such as 'I do', 'I did', 'I shall do', is to be identified with the Soul (the conscient reality) and not with the body (the physical reality).
It may be mentioned that Soham (I am 'He') is also a chant in the Yoga system. There it signifies identification of soul with the Supreme Reality. 4. 0114141f, etirang, AFH14rf, fakturanti 5. Se āyāvāi, logāvāl, kammávai, kiriyāvāi.
5. Only he (who comprehends the doctrine of transmigration)
is a believer in the doctrines of Atmavada doctrine of objective reality of soul, Lokavada -doctrine of real existence of the world, Karmavāda doctrine of reaping the fruits of one's
actions, and
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ĀYARO
Kriyāvāda - doctrine that actions are the cause of
bondage of soul.
ANNOTATION 5: The principle of non-violence is based mainly on the above four doctrines.
Soul by itself is imperceptible to any of the sense-organs. It is perceived only through the medium of body.
he world is also an ultimate reality just as the soul is,
The whole system of material body is governed by kar ma, The system of kar ma, in its turn, is governed by kriya - actions. The fundamental cause of diversities and changes in the world is action. So long as there are vibrations, disturbances and various sorts of emotions in the soul, it continues to be bound by the atoms of the kar - mas, which results in its continuous transmigration in different species. Transmigration or reincarnation clearly signifies the existence of soul. The cause of rebirth is the bondage of kar ma, and the cause of bondage is action. All this takes place 'in the world' itself. There exists in the world an infinite number of souls and material substances.
Cultivating discipline in our behaviour towards other souls and material substances is the fundamental basis of non-violence.
आस्सव-पदं
६. अरिस्सं चहं, कारवेसुं चहं, करो यावि समणुण्णे भविस्सामि । Assava padań 6. Akarissaṁ caham, kāravesum cahań, karao yāvi
samaņunne bhavissāmi.
Cause of Influx of Karma Particles
6. I had acted, I had caused others to act, (and I had app
roved of others' indulgence in actions.) (1 act, I cause others to act, and I approve of others' actions.) (I shall act, I shall cause others to act,) and I shall approve of others' actions.
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11
संबर-पवं ७. एयावंति सव्वावंति लोगंसि कम्म-समारंभा परिजाणियव्वा भवंति।
Samvara-padań
7. Eyavamti savvavamti logamsi kamma-samarambha
parijāņiyavvā bhavaṁti. Stoppage of Influx 7. One should first comprehend that all such actions?
taking place in the world? are the cause of the influx of kar ma particles and then should forswear them.
आस्सव-परिणाम-पदं ८. अपरिण्णाय-कम्मे खलु अयं पृरिसे,
जो इमाओ दिसाओ वा अणुदिसाओ वा अणुसंचरइ, सव्वाओ दिसाओ सव्वाओ अणुदिसाओ सहेति, अणेगरूवाओ जोणीओ संधेइ,
विरूवरूवे फासे य पडिसंवेदेइ । Āssava-pariņā ma-padam
Apariņņāya -kamme khalu ayam purise, Jo imão disão vã apudisão vā aṇusamcarai, Savvão disão savvão aņudisão saheti, Anegarūvão jopio samdhei, Virūvarūve phāse ya padisamvedei.
--
1. Kamma-samarambha -
The term kamma (Skt. Kar man), which has several
meanings is used here in the sense of action (i.e. kiriya) causing influx of kar ma particles. Whole phrase, then, would
mean 'indulging in activities of mind, speech and body'. 2. In this context loka means the world of non-ascetic actions.
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ÄYARO
12
Consequences of Influx of Karma Particles
8. Only a person who does not comprehend and forswear
actions undergoes transmigration in various directions and intermediate directions, Loaded with the lot of accumulated kar ma particles, he wanders in all directions and intermediate directions, keeps on binding his soul to various genera and experiences (there) various sorts of feelings.
ANNOTATIONS 6, 8: These aphorisms furnish in short the essence of Bhagavān Mahāvira's ideology which may be summarised as follows: Indulging in actions and abstaining from them are respectively the causes of transmigration and its cessation. The succeeding Acaryas have expressed this view in the following verse:
Aśrvo bandhahetuh syat, Sarvaro mokşakaranam. Itīya marhati drșți
Ranyada syāḥ prapanchanam.. (Indulging in actions is the cause of the influx of Karma particles and hence the cause of bondage, while forswearing them is the cause of salvation. This is the essence of Bhagavan Mahavira's philosophy; everything else is merely elaboration).
कम्म-सोय-पदं
९. तत्थ खलु भगवया परिण्णा पवेइया। Kamma-soya-padań 9. Tattha khalu bhagavayā pariņņa paveiya. Fundamental Motives of Actions.
9. In the context of Karma-sa marambha, Bhagavān Maha
vira has taught discernment (i, e. first comprehension and then forswearing).
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13
fo. 347 a faggi,
परिवंदण-माणण-पूयणाए, 978-301-Aptering, दुक्खपडिधायहेउं ।
10.
Imassa ceva jíviyassa, Parivamdaņa - māņaņa - pūyanãe, Jái - marana - moyapãe, Dukkhapadighāyaheuń.
10.
(These are the four ultimate motives of activities in life:)
For the sake of survival, for the sake of honour and reverence, for the sake of birth, death and liberation, for the sake of prevention of miseries, (one indulges in actions.)
ANNOTATION 10: (i) Man consumes various drugs and medicines for survival. Believing that 'life sustains life', he kills and exploits other lives in order to sustain his.
(i) In order to earn admiration, fame and name, he indulges in such competitive activities as wrestling, acquatics, mountaineering, etc.
(ii) In order to earn reverence, he acquires power, etc.
(iv) In order to gain honour, he indulges in such activities as war.
(v) Birth: Desire to beget children and worries about his next birth make men indulge in various kinds of activities.
(vi) Death: Such activities as avenging death, making offerings to departed souls are indulged in, in connection with 'death'.
(vii) Liberation: Motivated by liberation he carries out such activities as worship, etc.
(viii) Prevention of Miseries: For ameliorating agonies and curing diseases, he requires drugs and medicines, production of which involves violence to birds, animals etc.
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14
ĀYARO
संवर-साहणा-पदं ११. एयावंति सव्वावंति लोगसि कम्म-समारंभा परिजाणियव्वा
wafai Samvara-sähaņā-padam 11. Eyāvamti savvávamti, logamsi kamma
samārambhā parijániyavvā bhavanti. 11. One should first comprehend that all such actions
taking place in the world are the cause of the influx of karma particles and then should forswear them.
१२. जस्सेते लोगंसि कम्म-समारंभा परिण्णाया भवंति, से हु मुणी of suff4-47
--for aferi
12.
Jassete logamsi kamma-samārambhā parinnāyā bhavanti, se hu muni parinnāya-kamme.
- Tti bemi
12. Only he, who discerns (i. e, comprehends and for
swears) all such actions, which are the cause of the influx of kar ma particles, is a true ascetic (mini), (for a true ascetic is he), who has discerningly forsworn actions.
- Thus I say.
ANNOTATION 12: In this aphorism, the muni is defined to be a person, who has forsworn all sorts of actions. This is comparable with Bhagavad Gitā's (4/19) definition of a pandita (i.e. sage):
"Yasya sarve -sa maramihah. Kama -sa mkaipa -varjitah Janägni-dagdha -kar mānam, Tamahuh panditam budhab.
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(He, whose actions have been dissociated from attachment and desires, and have been consumed by the fire of knowledge is called bandita by the wise).
The Bhagavad Gită (17-2,3) also elucidates the terms karmayoga (actions controlled by spiritual discipline) and karma sa mnyasa (renunciation of actions).
The karmayoga enjoins one to persevering in actions, without having desire to get their rewards, abandoning the egotistic instinct, and dedicating their merits to God.
The karma -sammyasa, however, has been interpreted diversely by different scholars, thus
(a) Abstinence from the actions which are accompanied with rewards.
(b) Renouncing the desire for reward of one's actions. (c) Total abstinence from all sorts of actions (for every action is vicious).
1:
Bhagavan Mahavira, however, harmonised karma - sammyasa with karmayoga. His technique of achieving self-realization mainly consisted in samvara - the stoppage of the influx of karma particles through total abstinence from all actions. But this is not feasible in the very beginning. Therefore, it is advisable to refine the actions first through nirjara (by employing onself in right actions) and then to stop them. Total cessation of actions is achieved only on the verge of the final liberation.
The discernment of the indulgence in actions taught in the aphorism 7-12, thus includes both the karmayoga and the karma-saṁmyāsa - refinement of actions followed by their cessation.
"
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SECTION II
बीओ उद्देसो
Bio Uddeso
अण्णाण-पदं १३. अट्टे लोए परिजण्णे, दुस्संबोहे अविजागए।
Anņāņa -padam 13. Atte loye parijunne, dussambohe avijanae. Ignorance 13. One (who) is afflicted (with lust) is bereft (of knowledge
and perception). (Truth) always baffles him, (consequently. ) he remains benighted.
१४. अस्सिं लोए पव्वहिए। 14. Assim loye pavvahie. 14. In this world, he (the benighted one, and hence, the
ignorant one) feels distress.
पुढविकाइयहिंसा-पदं १५. तत्थ सत्य पुढो पास, आतुरा परिताति । Pudhavikāiyahińsā -padań 15. Tattha tattha pudho pasa, aturā paritāvemti.
Injury to Earth Beings
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17
15. See! almost everywhere the passionate men are tor
menting (beings of earth-body).
ANNOTATION 15: Sex, luxury, anger, fear, pleasure, etc. are the various kinds of passions. While he seeks objects to satiate his passion (of sex, of pleasure etc.) a passionate man causes violence, Passion is the cause of mental perturbance. A perturbed man falls an easy prey to desire and indulges in violence.
88. Hifat grant get ferari 16. Samti pāņā pudhosiyā. 16. (Each of the) beings of earth-body) has its own body
to inhabit.
ANNOTATION 16: Gautama, the chief disciple of Bhagavan Mahavira asked - Bhagavān! whether one, two, three, four or five beings of earth-body collectively build one body, absorb nutrients for sustenance, assimilate those nutrients and then through the assimilation build the body?
Bhagavān.--No, they do not do so. Each of the beings of earth-body builds a different (individual) body. It also takes and assimilates its food (nutrients) individually.
१७. लजमाणा पुढो पास। 17. Lajjamāņā pudho pāsa. 17. See: Every (ascetic who has ceased from causing vio
lence' to these beings ) leads a life of self-discipline,
१८. अणगारा मोत्ति एगे पवयमाणा। 18. Anagā rā motti ege pavayamāņā. 18. (And discern from them) those pseudo-monks, who,
despite professing, "we are mendicants", (act like 1. By vidence (himsā)is meant all actions of injuring,
hurting, causing harm, killing, etc.
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18
householders i. e. cause violence to the beings of earthbody).
१९. जमिणं विरूवरूवेहि सत्थेहिं पुढवि-कम्म-समारंभेणं पुढविसत्थं समारंभेमाणे अण्णे वणेगरूवे पाणे विहिंसति ।
19.
Jamiņam viruvaruvehim satthehim pudhavi- kammaSamarambheņam pudhavi - sattham samārambhemāņe anne vanegarūve pāņe vihiṁsai.
ĀYĀRO
19. He (pseudo-monk), employing various kinds of weapons, indulges in actions involving earth, (thereby) causing violence to the beings of earth-body. (He causes violence not only to the beings of earth-body, but also) causes violence to different kinds of other beings.
ANNOTATION 19: In this world there are many kinds of beings and many substances. One man's food is another man's poison. A substance which is harmful to a particular kind of beings is termed as weapon for that kind. The term weapon is a general one which includes physical implements as well as processes which when operated upon beings would cause violence to them. The implements or the process may be homologous i. e. composed of the same material as body of the victims or heterologous, i. e. composed of material which is different from the body of the victims or combination of both. Besides physical weapons described here, there is the unrestrained impulse for violence which in itself is a psychic weapon. It should be noted that the psychic weapon is in itself the cause of prāṇātipāta (sin of violence) irrespective of the operation or non-operation of the physical weapons.
The following nine kinds of weapons are enumerated in the Niryukti (the earliest commentary) on the Ayaro:
1. Implements such as plough, pick-axe etc. used for ploughing, digging, etc.;
ii. Horns of deer;
iii. Wood;
iv. Fire;
V.
Excretions;
vi. Homologous weapons, e. g. two different incompatible types of soil, when mixed,kill the earth-being;
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vii. Heterologous weapons, e. g. water, fire; vii. Combination of 6 and 7 above, e.g. water mixed with
soil; ix. Psychic weapon, i.e. unrestrained impulse for
violence,
२०. तत्थ खलु भगवया परिणा-पवेइया। 20. Tattha khalu bhagavayā pariņņā paveiyā. 20. (Hence) Bhagavan Mahāvīra has taught discernment
(i.e. comprehension and forswearing) with respect to this issue.
29. EHFH ma fauna,
परिवंदण-माणण-पूयणाए, 5778-701- Herung,
दुक्खपडिघायहेउं । 21. Imassa ceva, jiviyassa,
Parivaṁdana - māņaņa - púyaņāe, Jai - maraņa - moyaņāe,
Dukkhapadighāyaheuń. 21. 1. For the sake of survival,
2. for the sake of praise, honour, reverence, 3. for the sake of birth, death, liberation, 4. for the sake of prevention of miseries, -
२२. से सयमेव पुढवि-सत्थं समारंभइ, अणेहिं वा पुढवि-सत्थं
समारंभावेइ, अण्णे वा पुढवि-सत्यं समारंभंते समणुजाणइ ।
22.
22.
Se sayameva pudhavi-sattham samārambhai, annehim vā pudhavi - sattham samārambhāvei, anne vā pudhaviBattham samārambhamte samanujāņai. Some monk either indulges himself in action causing violence to the beings of earth-body through various kinds of weapons, makes others to cause violence to the beings of earth-body or approves of others causing violence to the beings of earth-body.
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ĀYARO
0
२३. तं से अहियाए, तं से अबोहीए। 23. Tam se ahiyāe, tam se abohie. 23. Such an act of violence proves baneful for him. Such
an act of violence deprives him of enlightenment. २४. से तं संबुज्झमाणे, आयाणीयं समुद्राए । 24. Se tam sambujjhamāņe, āyāņiyaṁ samutthāe. 24. He (true ascetic), comprehending it (1.e. consequences
of act of violence) becomes vigilant over the practice of self-discipline.
२५. सोच्चा खलु भगवओ अणगाराणं वा अंतिए इहमेगेसिं णातं
Hafta at, एस खलु मोहे, एस खलु मारे, एस खलु णरए।
25.
Soccā khalu bhagavao anagārāņam vā amtie ihamegesim ņātam bhavati - Esa khalu gaṁthe, Esa khalu mohe, Esa khalu mare, Esa khalu marae.
25. Hearing from Bhagavan Mahavira himself or from the
monks, one comes to know: -
It (i.e. causing violence to the beings of earthbody), in fact is the knot of bondage, it, in fact, is the delusion, it, in fact, is the death, it, in fact, is the hell,
२६. इच्चत्थं गठिए लोए। 26. Iccattham gadhie loe.
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26. (Nevertheless) man impelled by the aforesaid motives
becomes engrossed in the acts of inflicting injury to the beings of earth-body).
२७. जमिणं विरूवरूवेहिं सत्थेहि पुढवि-कम्म-समारंभेणं पुढवि-सत्थं
समारंभेमाणे अण्णे वणेगरूवे पाणे विहिंसइ। 27. Jaminam virūvarūvehiṁ satthehim pudhavi - kamma -
samārambhenaṁ pudhavi - satthaí samārambhe
māņe anne vanegarūve pāne vihimsai. 27. He, employing various kinds of weapons indulges in
actions involving earth, (thereby) causing violence to the beings of earth-body. He causes violence not only to the beings of earth-body, but, also causes violence to the different kinds of other beings.
पुढविकाइयाणं जीवत्त-वेदणाबोध-पदं २८. से बेमि-अप्पेगे अंधमन्भे, अप्पेगे अंधमच्छे । Pudhavikāiyānam jivatta vedaņābodha-padam 28. Se bemi-appege aṁdhamabbhe, appege amdhamacche. Earth-Beings, their Animation and Experience of Pain
28. I say.
(Just as consciousness of a man born without any sense-organs (i. e. one who is blind, deaf, dumb, crippled, etc. from birth) is not manifest, the consciousness of the beings of earth-body is also not manifest.) (Nevertheless) such a man (the one born organless) (experiences pain) when struck or cut with a weapon, (and so also do the beings of earth-body).
२९. अप्पेगे पायमन्भे, अप्पेगे पायमच्छे,
अप्पेगे गुप्फमम्भे, अप्पेगे गुप्फमच्छ, अप्पेगे जंघमन्भे, अप्पेगे जंघमच्छे, अप्पेगे जाणुमन्भे, अप्पेगे जाणुमच्छ,
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ÀYĀRO
अप्पेगे ऊरुमन्भे, अप्पेगे ऊरुमच्छे, अप्पेगे कडिमब्भे, अप्पेगे कड़िमच्छे, अप्पेगे णाभिमब्भे, अप्पेगे णाभिमच्छे, अप्पेगे उयरमन्भे, अप्पेगे उयरमच्छे, अप्पेगे पासमब्भे, अप्पेगे पासमच्छे, अप्पेगे पिट्ठमब्भे अप्पेगे पिटुमच्छे, अप्पेगे उरमब्भे, अप्पेगे उरमच्छे, अप्पेगे हिययमन्भे, अप्पेगे हिययमच्छे, अप्पेगे थणमब्भे, अप्पेगे थणमच्छे, अप्पेगे खंधमन्भे, अप्पेगे खंधमच्छे, अप्पेगे बाहमब्भे, अप्पेगे बाहमच्छे, अप्पेगे हत्थमन्भे, अप्पेगे हत्थमच्छे, अप्पेगे अंगुलिमब्भे, अप्पेगे अंगुलिमच्छे, अप्पेगे णहमन्भे, अप्पेगे णहमच्छे, अप्पेगे गीवमन्भे अप्पेगे गीवमच्छे, अप्पेगे हणुयमब्भे, अप्पेगे हणुयमच्छे, अप्पेगे हो?मब्भे, अप्पेगे होठुमच्छे, अप्पेगे दंतमन्भे, अप्पेगे दंतमच्छे, अप्पेगे जिब्भमन्भे, अप्पेगे जिब्भमच्छे, अप्पेगे तालुमब्भे, अप्पेगे तालुमच्छे, अप्पेगे गलमन्भे, अप्पेगे गलमच्छे, अप्पेगे गंडमब्भे, अप्पेगे गंडमच्छे, अप्पेगे कण्णमब्भे, अप्पेगे कण्णमच्छे, अप्पेगे णासमब्भे, अप्पेगे णासमच्छे, अप्पेगे अच्छिमन्भे, अप्पेगे अच्छिमच्छे, अप्पेगे भमुहमब्भे, अप्पेगे भमुहमच्छे, अप्पेगे णिडालमब्भे, अप्पेगे णिडालमच्छे, अप्पेगे सीसमन्भे, अप्पेगे सीसमच्छे ।
29.
Appege pāyamabbhe, appege pāyamacche, Appege gupphamabbhe, appege gupphamacche, Appege jamghamabbhe, appege jamghamacche, Appege janumabbhe, appege japumacche, Appege úrumabbhe, appege ūrumacche,

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Appege kadimabbhe, appege kadimacche, Appege ņābhimabbhe, appege nabhimacche, Appege uyaramabbhe, appege uyaramacche, Appege pāsamabbhe, appege pā samacche, Appege pitthamabbhe, appege pitthamacche, Appege uramabbhe, appege uramacche, Appege hiyayamabbhe, appege hiyayamacche, Appege thanamabbhe, appege thanamacche, Appege khamdhamabbhe, appege khamdhamacche, Appege bāhumabbhe, appege bāhumacche, Appege hatthamabbhe, appege hatthamacche, Appege amgulimabbhe, appege amgulimacche, Appege nahamabbhe, appege nahamacche, Appege givamabbhe, appege givamacche, Appege hanuyamabbhe, appege hanuyamacche, Appege hotthamabbhe, appege hotthamacche, Appege damtamabbhe, appege damtamacche, Appege jibbhamabbhe, appege jibbhamacche, Appege tālumabbhe, appege tālumacche, Appege galamabbhe, appege galamacche, Appege gamdamabbhe, appege gamdamacche, Appege kannamabbhe, appege kannamacche, Appege näsamabbhe, appege ņāsamacche, Appege acchimabbhe, appege acchimacche, Appege bhamuhamabbhe, appege bhamuhamacche. Appege nidalamabbhe, appege nida lamacche,
Appege sisamabbhe, appege sisamacche. 29. (On simultaneously) cutting and severing with weapons,
(all the following 32 anatomical features of a man, he suffers excruciating pain, though he would not be able to express it): Foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart, breast, shoulder, arm, hand, finger, nail, neck, chin, lip, tooth, tongue, palate, throat, temple, ear, nose, eye, brow, forehead, and head. (So is the case with the beings of earth-body).
३०. अप्पेगे संपमारए, अप्पेगे उद्दवए।
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24
30.
Appege sampamārae, appege uddavae.
30. Man (experiences pain) when forced into unconscious
ness or when deprived of life. (So do the beings of earth-body).
ANNOTATIONS 28-30: Once a disciple asked Bhagavān Mahavira--O Venerable One! the beings of earth-body can neither see, nor speak, nor hear, nor move about. Then, how can one ascertain that it has life and it experiences pain on being struck or cut with some weapon?
Bhagavân Mahăvira replied - O disciple! suppose that there is a man, who is blind, deaf, dumb, and crippled since his birth. Moreover, he is completely limbless-just a ball of flesh like the son of queen Mrgā(vide, the Vipäka Sutra). Now, suppose that someone strikes or cuts him with weapon. The poor fellow, being blind etc. can neither see, nor hear, nor speak, nor move about. In the absence of vision, audition, speech, and locomotion, will it be right to say that the fellow is devoid of life and that he does not experience any pain on being struck or cut?
Bhagavān Mahávira further said. And again suppose that there is a man with normal physique. Some other men equipped with various sorts of weapons attack him cutting and severing simultaneously all the thirty two anatomical features of his body (enumerated in the 29th aphorism). Now, the man becomes blind, deaf, dumb and crippled. He can no more see, hear, speak or move about. Would it mean that he has no life? Would he not feel severe but inexpressible pain?
The disciple replied - Yes, Bhagavan! it is true that the man would feel the pain. But, my doubt is yet not resolved. For, there is a world of difference in the wounded man and beings of earth-body. Despite his inability to express his pain, the respiratory movements in the man are clearly visible, whereas they are absent in the said earthlives.
Bhagavān Mahāvira said-It is not so, my disciple. The process of respiration is present in the beings body too, but it is not perceptible. Like a man in a swoon, the beings of earth-body do not manifest consciousness.
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This is due to the constant coma produced by the "deep slumber producing" Karma, known as "Styānarddhi".
Further elucidating the point, Bhagavan Mahāvira continued-A man in swoon may be unconscious either externally or internally. In the latter case, the inner consciousness is also benumbed, so that nothing is felt or experienced. But in the case of external swoon, only the external conssiousness is lost. The inner consciousness, being active, experiences pain. A similar state prevails in the beings of earth-body. They experience pain through inner consciousness on being struck or cut.
Gautama, the chief disciple of Bhagavan Mahavira, asked-On being attacked, what sort of pain does a being of earth-body experience?
Bhagavan Mahavira Gautama, suppose a young and
strong man hits an old feeble man on head with both his hands. What sort of pain does the old man feel on being hit on the head by both the hands of the young man?
Bhagavan! The old man experiences ex
----
-
Gautama cruciating pain. Bhagavan Mahavira Gautama! On being attacked, the being of earth-body experiences much more pain than that experienced by the old man1.
25
-
Thus, in the three illustrations, Bhagavan Mahāvīra has compared the state of consciousness and capacity to experience pain of the beings of earth-body with those of the persons, who are insensible since birth, rendered insensible with weapons, and in the state of swoon respectively.
हिंसाविवेग-पर्व
३१. एत्थ सत्थं समारंभमाणस्स इच्चेते आरंभा अपरिण्णाता भवंति ।
Himsavivega-padam
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31. Ettha sattham samarambhamāņassa icchete arambha apariņņātā bhavamti.
1. Bhagavati Sutra, 19-35.

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Forswearing of Violence
31, He who uses a weapon on the beings of earth-body has neither comprehended nor forsworn actions (causing violence to the beings of earth-body and other beings residing in the earth.).
३२. एत्थ सत्यं असमारंभमाणस्स इच्चेते आरंभा परिण्णाता भवंति ।
32.
Ettha sattham asamārambhamāņas sa icchete arambhā pariņņātā bhavamti.
32. (On the contrary) he who does not use any weapon on the beings of earth-body, has comprehended and forsworn actions (causing violence to the beings of earthbody and other beings residing in it.).
३३. तं परिण्णाय मेहावी नेव सयं पुढवि-सत्थं सभारंभेज्जा, नेवण्णेहिं पुढवि-सत्यं समारंभावेज्जा, नेवण्णे पुढवि-सत्यं समारंभंते समणजाणेज्जा ।
33.
Tam par innaya mehāvī neva sayam pudhavi - satthaṁ sainārambhejjā, nevannehim pudhavi - sattham samārambhāvejjā, nevaņņe pudhavi - sattham samārambhamte samaņujāņejjā.
ĀYĀRO
33. Having discerned this, a sage should neither use any weapon causing violence to the beings of earth-body, nor cause others to use it, nor approve of others using it.
३४. जस्सेते पुढवि-कम्भ-समारंभा परिण्णाता भवंति से हु मुणी
परिणात कम्मे |
—त्ति बेमि ।
34. Jassete pudhavi-kamma-samarambha parinnata bhavamti, se hu muni parinnata-kamme.
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34. He, who discerns (i. e. comprehends and forswears) the actions that cause violence to the beings of earthbody can be regarded as a (true) ascetic (for a true ascetic is he) who has discerningly forsworn actions.
- I say so.
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SECTION III
तइओ उद्देसो
Taio Uddeso
समप्पण-पदं ३५. से बेमि–से जहावि अणगारे उज्जुकडे, णियागपडिवण्णे अमायं
कुव्वमाणे वियाहिए।
Samappaña -pada
35. Se bemise jahāvi aņagáre ujjukade,
niyāgapadivanne amāyaḥ kuvvamāņe viyáhie. Dedication of the Aim
35. I say
Which is the conduct that di atinguishes a monk from a non-monk. A monk is he, whose conduct is ingenuous, who has devoted himself to the path of achieving salvation, and who never indulges in hypocrisy (i. e. laxity of efforts inspite of good ability to follow the path of Sadhana) : (one who deviates from this conduct is a non-monk).
ANNOTATION 35: The following are the three maxims for achieving the Goal;
(i) Guilelessness in conduct, (ii) Devotedness to the Goal, (iil) Sincerity of efforts.
According to the author of the scripture, above three are the criteria of a monk. Straightforwardness is the fun
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damental tenet of religion. A crooked man cannot be religious. Religion abides only in a pure soul and only he who is straightforward is pure.
Crookedness is practised by him who wants to twist the truth. On the contrary, one who wants to present the truth without distortion is straightforward in all his activities of body, mind and speech. He would be practising what he preaches. In accordance with this, Bhagavān Mahavira has recommended the following four ways of practising truth:
(a) Guilelessness in bodily expression, (b) Straightforwardness of thoughts, (c) Ingenuousness of speech, (d) Harmony of speech and action.
३६. जाए सखाए णिक्खंतो, तमेव अणुपालिया। विजहित्तु विसोत्तियं । 36. Jāye saddhãe nikkha sto, tameva anupāliyā.
Vijahittu visottiyan. 36. One should preserve, without the slightest diminution,
the faith which one had at the time of renunciation, One should not be swept away by the eddies of mercurial mind.
ANNOTATION 36: When a sādhaka - an aspirant of the Mokşa - is initiated into the path of sādhanā, his zest is certainly like the crescent moon. Even the slightest diminution of it is not desirable. Yet, during the prolonged course of sādhand, it is not improbable that the sadhaka's faith may remit slightly. Here, therefore, the teacher admonishes the novice to ever invigorate his faith continuously in the path. In case he is not able to make any progress, he is expected at least to persevere in his sādhana with the initial intensity.
The eddies, the mental fluctuations, or the doubts, are the dangerous pitfalls for the sad haka.
३७. पणया वीरा महावीहिं। 37. Panayā virā mahāvihim. 1. (Sthānānga Sutra, 4/102).
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37. The valiant Sadhakas have dedicated themselves to the
Great Path.
ANNOTATION 37: Non-violence is the path to liberation, It is everywhere, eternal and for everyone. That is why it is a Great Path. All those who have been dedicated to it or will be dedicated to it will attain liberation.
The Great Path also means Kundalini (vitality). An enterprising ascetic, for his sublimation, dedicates himself to this stream of vitality and makes it flow towards his brain through his spinal ehordConsequently his instinct of violence disappears. That conduct which is circumscribed by space and time is a smaller path. Equanimity is not so circumscribed. It can be practised in all space and time. That is why equanimity also is a Great Path.
Equanimity is not a creed. It is Religion in itself. All
se who have attained peace have treaded, are treading and will tread this Great Path. And yet it remains as capacious as ever.
आउकाइयाणं अस्थित्त-अभयवाण-पदं ३८. लोगं च आणाए अभिसमेच्चा अकूतोभयं । Aukāiyāņam atthitta-abhayadāna -padań 38. Logam ca ānāe abhisameccă akutobhayam
Existence of the Beings of Water-body and Promise of Non -intimidation to them
38,
Comprehending the living) world of the beings of water-body through the teachings of the Omniscient, a Sadhaka should make it free from all sorts of intimidation on his part.
३९. से बेमि... सयं लोगं अब्भाइक्खेज्जा, व अत्ताणं
370#TEPOTTI जे लोयं अब्भाइक्खइ, से अत्ताणं अब्भाइक्खइ। जे अत्ताणं अभाइक्खइ, से लोयं अन्भाइक्ताई।
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39.
39.
Se bemi - ņeva sayam logam abbhãikkhejja, neva attaŋam abbhāikkhejjā. Je loyaṁ abbhãikkhai, se attānam abbháikkhai. Je attāņań abbhāikkhai, se loyamh abbhāikkhai. I say - One should neither deny (the existence of the living). world (of the beings of water-body) nor should he deny (existence of one's own soul. He who denies (existence of the living) world of the beings of waterbody) denies the existence of his own soul,
ANNOTATION 39: A disciple asked his teacher, "Venerable One! No one denies one's own existence. Is it not then strange to ask one not to question one's own existence ?"
The teacher replied, "If anyone denies the existence of life in the beings of water-body, it amounts to denying one's own existence, for consciousness in the water beings of water body is identical with his own consciousness."
The term abb häikkhejjā (Skt. abhyākhyāyet) means to malign, asperse, slander or accept falsehood as truth.
आउकाइयहिंसा-पदं 80. FTFAHITY SET ORATI Aukaiyahimsa -padań. 40. Lajja māņā pudho pasa. 40. See, every (ascetic who has ceased from causing
violence to these beings ) leads a life of self-discipline
४१. अणगारा मोत्ति एगे पवयमाणा।
41.
Aşagárā motti ege pavayamānā.
41. (And discern from them) those pseudo-monks who,
despite professing, "We are mendicants" (act like householders, i.e. cause violence to the beings of water-body).
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ÀYĂRO
४२. जमिणं विरूवरूवेहिं सत्थेहिं उदय-कम्म-समारंभेणं उदय-सत्यं
समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति । 42. Jaminam viruvaruvehim satthehim udaya - kamma -
samārambhenań udaya - satthaṁ samārambhamane
anne vanegarūve pāne vihimsati. 42. He (pseudo-monk), employing various kinds of weapons,
indulges in actions involving water, thereby causing violence to the beings of water-body). (He causes violence not only to the beings of water-body, but also) causes violence to different kinds of other beings.
४३. तत्थ खलु भगवया परिण्णा पवेदिता। 43. Tattha khalu bhagavaya parinna pavedita. 43. (Hence) Bhagavan Mahavira has taught discernment
(i.e. comprehension and forswearing) with respect to this issue.
४४. इमस्स चेव जीवियस्स,
परिवंदण-माणण-पूयणाए, जाई-मरण-मोयणाए, दुक्खपडिघायहेउं।
Imassa ceva jiviyassa, Parivamdana - mānana - pāyanae, Jāi - marana - moyaņáe,
Dukkhapadighāyaheum. 44. (1) For the sake of survival, (2) for the sake of praise, honour, reverence,
for the sake of birth, death, liberation, (4) for the sake of prevention of miseries, -
45.
४५. से सयमेव उदय-सत्यं समारंभति, अण्णेहिं वा उदय-सत्थं समारंभावेति, अण्णे वा उदय-सत्थं समारंभंते समणुजागति ।
Se sayameva udaya-satthaṁ samārambhati, annehim vă udaya-Sattham samārambhāveti, aņpe vă udaya-sattham samārambhaṁte samaņujāņati.
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33
45. Some monk either indulges himself in actions causing
violence to the beings of water-body through various kinds of weapons, makes others to cause violence to the beings of water-body or approves of other causing violence to the beings of water-body.
XE. a 46.
31f6419, À TOEN I Tam se ahiyāe, tam se abohie.
46. Such an act of violence proves baneful for him.
Such an act of violence deprives him of enlightenment.
४७. से तं संबुज्झमाणे, आयाणीयं समुट्ठाए। 47. Se tam sambujjhamāņe, āyāniyaṁ sa mutthāe. 47. He (true ascetic), comprehending it (i.e. consequence
of act of violence) becomes vigilant over the practice of
self-discipline. ४८. सोच्चा खलु भगवओ अणगाराणं वा अंतिए इहमेगेसिं णायं
Haftएस खलु गंथे, एस खलु मोहे, एस खलु मारे, एस खलु णरए।
48.
Soccā khalu bhagavao anagarāņam vā amtie ihamegesim ņāyaḥ bhavati - Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu narae.
48. Hearing from Bhagavān Mahavira himself or from the
monks, one comes to know, It (i. e. causing violence to the beings of water-body), in fact, is the knot of bondage, it. in fact, is the delusion.
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it, in fact, is the death, it, in fact, is the hell.
४६. इच्चत्थं गढिए लोए ।
49.
Iccattham gadhie loye.
49. (Nevertheless) man impelled by the aforesaid motives becomes engrossed in (the acts of inflicting injury to the beings of water-body).
५०. जमिणं विरूवरूवेहिं सत्थेहिं उदय - कम्म-समारंभेणं उदय सत्थं समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति ।
50.
51.
ĀYĀRO
Jamiņam virūvarūvehim satthehim udaya samarambheṇam udaya sattham samarambhamāņe anne vanegarūve paņe vihimsati.
kamma
50. He, employing various kinds cf weapons indulges in actions involving water, (thereby) causing violence (not only) to the beings of water-body, (but also) to different kinds of other beings.
आउकाइयाणं जीवत्त-वेदणाबोध-पदं
५१. से बेमि – अप्पेगे अंधमब्भे, अप्पेगे अंधमच्छे ।
Aukāiyāņam jīvatta-vedaṇābodha -pada m
Se bemi-appege amdhamabbhe,appege amdhamacche. Water beings. their Animation and Experience of Pain
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-

51. I say
(Just as consciousness of a man born without any sense-organs (i. e. one who is blind, deaf, dumb, crippled etc. from birth) is not manifest,the consciousness of the beings of water-body is also not manifest). (Nevertheless) such a man (the one born organless) (experiences pain) when struck or cut with a weapon, (and so do the being of water-body).

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५२. अप्पेगे पायमब्भे, अप्पेगे पायमच्छे। 1
52.
Appege payamabbhe, appege payamacche1.
52. (On simultaneously) cutting and severing with weapons, (all the following thirty-two anatomical features of a man, he suffers excruciating pains, though he would not be able to express it):
Foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart, breast, shoulder, arm, hand, finger, nail, neck, chin, lip, tooth, tongue, palate, throat, temple, ear, nose, eye, brow, forehead, and head.
(So is the case with the beings of water-body).
५३. अप्पेगे संपमारए, अप्पेगे उद्दवए ।
53.
Appege sampamārae, appege uddavae.
53. Man (experiences pain) when forced into unconsciousness or when deprived of life, (so do the beings of water-body).
fgarfaan-qa
५४. से बेमि-संति पाणा उदय निस्सिया जीवा अणेगा ।
Himsavivega-padam
54. Se bemi - samti pāna udaya-nissiyā jīvā aņegā. Forswearing of Violence
35
54. I say
That there are innumerable beings living in water. (This fact is universally accepted).
५५. इहं च खलु भो ! अणगाराणं उदय-जीवा वियाहिया ।
55.
Iham ca khalu bho! aṇagaraṇam udaya - jivā viyāhiyā.
1. For the complete text, see, 1/29.
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55.
(But) O man! in this ascetic philosophy(i.e. the philosophy of the Arhats), it has been propounded that water itself is living.
ANNOTATIONS 54-55: Here a fundamental distinction is drawn between the two kinds of beings existing in water:
ĀYĀRO
(1) Beings which make water their habitat,
(2) Beings which are embodied in water, i. e. water molecules themselves become the physical bodies. They are termed as beings of water-body.
The worms or micro-organisms which live in water have been accepted as life in water by all schools of thought. But the assertion that water molecules themselves become the bodies of living organisms viz. beings of water-body is to be found only in the philosophy of Bhagavan Mahavira.
It is quite clear from the above that beings of water-body cannot be separated from water unless they are killed by a weapon, e. g. boiling. It follows, therefore, that the purest water, i. e. water from which beings of the first kind are completely removed, is still animate (sachitta) water.
Inanimate (achitta) water is that in which beings of water-body have been killed. Water may thus be classified into four types:
(a) Animate water containing beings of kind (1) (b) Animate water devoid of kind (1).
(c) Inanimate water containing beings of kind (1) (d) Inanimate water devoid of beings of kind (1).
Water may also be classified as follows:
(a) Animate, (b) Inanimate, (c) Mixed.
When a weapon is operated upon animate water, it either becomes inanimate or mixed, according to whether the weapon used is powerful enough or not.
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37
Le program marafts arATI 56. Sattham cettha aņuvii pāsā. 56. O man! contemplate and visualise weapons which are
capable of killing these (beings of water-body).
x. get FREE PORN 57. Puglho satthaṁ paveiya”. 57. Thus propounded Bhagavân (Mahavira) - "There are
numerous weapons (which can kill) the beings of water
body."
ANNOTATIONS 56-57: The Niryukti enumerates seven kinds of weapons which kill beings of water body as follows:
(1) Drawing water from well, etc. (2) Straining. (3) Washing clothes, etc. (4) Homologous weapons, i.e. water from different
sources, e.g. lake -water and river-water act as
weapons for each other. (5) Heterologous weapons, e.g. soil, oil, alkali, fire,
etc. (6) Combination of 4 and 5, e.g. water mixed with soil. (7) Pyschic weapon, i.e. un-restrained impuise for
vidence.
५८. अदुवा अविण्णादाणं। 58. Aduvā adiņņādāra. 58. Or it amounts to adattādana (i. e., appropriating that
which is not given).
ANNOTATION 58: The Parivrājakas (ascetics belonging to the heretical sects) used to beg animate water with due permission of the owner. Still they were accused by the Jains of indulging in stealing. Their argument was based on the fact that the beings of water-body never consented to anyone depriving them of their lives. Hence, if anyone used or accepted water even after duly taking the permission of the

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ĀYĀRO
owner of the lake, etc., he still indulged in stealing, for he deprived the beings of water-body of their life without their consent.
५९. कप्पइ णे, कप्पइ णे पाउं, अदुवा विभूसाए । 59. Kappai ņe, kappai ņe pāuń, aduvā vibhūsāe. 59. (The Ajivikas and the Saivas assert:) ''We are allowed
by our commandments to consume (raw) water for drinking purposes; quite deliberately we are allowed."
(The Buddhists contend:) "We are allowed to consume water both for drinking as well as for self-adornment purposes (such as bathing)."
ANNOTATION 59: There was a world of difference amongst the various schools of the śra manas regarding the usage of water by monks. The Jain ascetics asserted that usage of animate (or raw) water for any purpose was not free from the sins of violence as well as stealing.
On the other hand, the Ajivikas (i, e, a school of the śramana ascetics led by Makkhali Gosālaka), the Buddhists and some other ascetics contended that water was an inanimate matter and hence its use was free from the sins of violence as well as stealing. Thus some used water for drinking only, whereas others used it for bathing too. 80. gat apate faceifar i 60. Pudho satthehim viuttamti. 60. (Thus, quoting their own authority) they cause violence
(to the beings of water-body) through various kinds of weapons.
ANNOTATION 60: The monks such as Pariyrājakas, etc. used to do violence to a certain extent to the beings of water-body for limited purposes such as bathing, drinking, etc. But causing violence to beings was not totally taboo for them. 1. Cf. Ovõiya Sutta, Sutras, 111-113, 137-138.
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COMPREHENSION AND RENUNCIATION OF WEAPONS
६१. एत्थवि तेसि णो णिकरणाए। 61. Etthavi tesim ņo nikarañãe. 61. (Those monks who quoting their commandments cause
violence to the beings of water-body) do not completely abstain themselves from committing violence (i. e. their vow of not causing violence is not fulfilled).
हिंसाविवेग-पदं ६२. एत्थ सत्थ समारंभमाणस्स इच्चेते आरंभा अपरिण्णाया भवंति। Himsāv ivega -padań 62. Ettha sattham samārambhamāṇassa iccete ārambhā
apariņņāyā bhavamti. Forswearing of Violence 62. He, who uses a weapon, on the beings of water-body.
has neither comprehended nor forsworn actions (caus'ing violence to the beings of water-body and other
beings residing in water). ६३. एत्थ सत्थं असमारंभमाणस्स इच्चेते आरंभा परिणाया भवंति । 63. Ettha sattham asamáraṁbhamāṇassa iccete arambhā
pariņņāyā bhavamti. 63. (On the contrary) he who does not use any weapon on
the beings of water-body, has comprehended and forgworn actions (causing violence to the beings of water
body and other beings residing in it). ६४. तं परिणाय मेहावीणेव सयं उदय-सत्थं समारंभज्जा, वह
उदय-सत्थं समारंभावेज्जा, उदय-सत्थं समारंभंतेवि अण्णे ण
समणुजाणेज्जा। 64. Taṁ parinnāya mehāvi ņeva sayam udaya-sattham
samarambhejjā, ņevannehim udaya-Battham samarambhāvejja, udaya-satthañ samārambhamtevi
anne na samanujānejja. 64. Having discerned this, a sage should neither use any
weapon causing violence to the beings of water-body.
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ĀYARO
nor cause others to use it, nor approve of others using it. ६५. जस्सेते उदय-सत्थ-समारंभा परिणाया भवंति, से हु मुणी परिण्णात-कम्मे।
-fafiti 65. Jassete udaya-sattha-samārambhà pariņņāyā bhavaṁti, se hu muņi pariņņāta - kamme.
- Tti bemi, 65. He, who discerns (i. e, comprehends and forswears)
the actions that cause violence to the beings of waterbody can be regarded as a (true) ascetic (for a true ascetic is he) who has discerningly forsworn actions.
- I say so.
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SECTION IV
चउत्थो उद्देसो
Cauttho Uddeso
तेउकाइयाणं अस्थित्त-पदं ६६. 'से बेमि'-णेव सयं लोगं अन्भाइक्खेज्जा, व अत्ताणं
अन्भाइक्खेज्जा। जे लोगं अब्भाइक्खइ, से अत्ताणं अब्भाइक्खइ, 'जे अत्ताणं अब्भाइक्खइ, से लोगं अब्भाइक्खइ। Teukaiyāna m atthitta -padań
66.
Se bemi -neva sayam logam abbhaikkhejja, neva attāpam abbhäikkhejjă. Je logam abbhãikkhai, se attāņam abbháikkhai, Je attăņam abbhāikkhai, se logam abbhāikkhai.
Existence of the Beings of Fire-Body 66. I say
One should neither deny (the existence of living) would (of the beings of fire-body), nor should he deny the existence of one's own soul. He, who denies (the existence of the living) world (of the beings of fire-body), denies the existence of his own soul.
६७. जे दीहलोग-सत्थस्स खेयण्णे, से असत्थस्स खेयण्णे।
जे असत्यस्स खेयण्णे, से दीहलोग-सत्थस्स खेयण्णे । 67. Je dihaloga-satthassa kheyanne, se asatthassa
kheyanne, Je asatthassa kheyanne, se dihaloga-satthassa kheyanne.
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ÀYĀRO
67.
One who is conversant with the nature of weapon (causirg violence) to the beings of fire-body is, (in fact), conversant with the non-weapon (i. e, selfrestraint); (similarly) one, who is conversant with self-restraint, is also conversant with the nature of
weapon (causing violence) to the beings of fire-body. ६८. वीरेहिं एवं अभिभूय दिळं, संजतेहि सया जतेहिं सया अप्पमत्तेहिं । 68. Virehim eyaṁ abhib hūya distham, samjatehim sayā
jatehim sayā appamattehim. 68. This i.e. the existence of beings of fire-body) has
been perceived directly by those (ascetics) who have removed (the veils of the Kar mas obscuring knowledge and intuition). Such ascetics are bold (for they have gallantly overcome the hardships met with in the path of sadhanā), self-disciplined (for they have controlled their mind and senses), self-composed (for they have toned down their passions), and ever vigilant (for they are always on guard against stupefying activities).
ANNOTATION 68: Our knowledge of a substance may be either direct or indirect. Knowledge obtained through study, thinking, simple meditation etc, is indirect, Such a knowledge reveals only a few aspects of a substance, and they too may not be distinct, whereas knowledge obtained by higher meditation or on removing the veil of Kar ma particles obscuring knowledge, is direct. It is crystal clear and reveals at once all the aspects of the substances.
In ancient times, the ascetics through various techniques of meditation, used to gain direct perception of objects. The mechanical devices (like microscope etc.) are not the only things through which we can study or analyse a thing. Higher form of meditation and unveiled consciousness can also lead to direct perception of a thing. There are four stages for gaining direct knowledge: (1) Fortitude: facing hardships with brave and unwaver
ing efforts.
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(2) Self-discipline: control of mind and senses, pacification of (3) Self-composure:
deceit, and greed.
(4) Vigilance: constant heedfulness.
70.
Azmıgafgan-q¿
६६. . जे पत्ते गुणट्ठिए, से हु दंडे पवुच्चति ।
Teukaiyahimsa-padam
69. Je pamatte gunaṭṭhie, se hu damde pavuccati.
Violence to Beings of Fire -Body
69. One who is stupefied and desirous of (kindling fire for taking advantage of) its properties (such as light, heat, etc., for preparing food etc.) is called (i, e. is equivalent to) a scourge (i. e. a killer of the beings of fire-body).
७० तं परिणाय मेहावी इयाणि गो जमहं पुव्वमकासी पमाएणं ।
70. Tam parinnaya mehāvī iyāņim ņo jamaham puvvamakäsi pamāeņam.
७१. लज्जमाणा पुढो पास ।
71.
Comprehending this, a sage (should resolve): "Henceforth I will not indulge in any actions which I used to indulge in due to my stupefication.
11
Lajjamāna puḍho pāsa.
43
anger, conceit,
७२. अणगारा मोति एगे पवयमाणा ।
72.
72.
71. See! Every (ascetic who has ceased from causing violence to these beings) leads a life of self-discipline.
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Anagără motti ege pavayamāņā.
(And discern from them) those pseudo-monks who, despite professing, "We are mendicants, "(act like

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ĀYARO
householders i. e. cause violence to the beings of fire-body).
७३. जमिणं विरूवरूवेहि सत्थेहिं अगणि-कम्म-समारंभेणं अगणि-सत्थं समारंभमाणे, अण्णे वणेगरूवे पाणे विहिंसति ।
Jamiņam virûvarūvehim satthehim agaại - kammasamărambhenam agaại-sattham samarambliamāne, anne vanega rūve pāne vihimsati.
73.
73.
He (pseudo-monk), employing various kinds of weapons, indulges in actions involving fire, (thereby) causing violence to the beings of fire-body. (He causes violence not only to the beings of fire-body, but also) causes violence to different kinds of other beings.
ANNOTATION 73: The Niryukti enumerates the following eight kinds of weapons which when operated on the beings of fire-body cause violence to them:
(1) Soil or sand (2) Water (3) Moist vegetation (4) Mobile beings (5) Homologous weapons (i. ', made up of the same body):
fire from different sources such as grass and leaves
act as weapons on each other. (6) Heterologous weapons; water, etc. (7) Combination of 5 and 6 (8) Psychic weapon: unrestrained impulse for violence.
७४. तत्थ खलु भगवया परिण्णा पवेइया। 74. Tattha khalu bhagavayā pariņņa paveiya. 74. (Hence) Bhagavān Mahavira has taught discernment
(i.e. comprehension and forswearing) with respect to this issue,
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७५. इमस्स चेव जीवियस्स,
परिवंदण-माणण-पूयणाए, 6719-7201-tente,
दुक्खपडिघायहेउं । 75. Imassa ceva jīviyassa,
Parivaṁdaņa-māņaņa-pūyaņāe, Jái-marana-moyanāe, Dukkhapadighāyaheum.
75.
(1) For the sake of survival, (2) for the sake of praise, honour, reverence, (3) for the sake of birth, death, liberation, (4) for the sake of prevention of miseries.
७६. से सयमेव अगणि-सत्थं समारंभइ, अण्णेहिं वा अगणि-सत्थं
समारंभावेइ, अण्णे वा अगणि-सत्थं समारंभमाणे समणुजाणइ । 76. Se sayameva agani-sattham samāraṁbhai, annehim
vā agani-sattham samarambhávei, anne vā aganisattham samarambhamāne samanujāņai.
76,
Some monk either indulges himself in action causing violence to the beings of fire-body through various kinds of weapons, makes others to cause violence to the beings of fire-body or approves of others causing violence to the beings of fire-body.
10. È stato, al è statet 77. Tam se ahiyāe, tam se abohie. 77. Such an act of violence proves baneful for him; such
an act of violence deprives him of enlightenment.
७८. से तं संबुज्झमाणे, आयाणीयं समुहाए। 78. Se tam saṁbujjhamāne, āyāņiya sa mutthāe. 78. He (true ascetic), comprehending it (i.e. consequen
ce of acts of violence), becomes vigilant over the practice of self-discipline.
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७९. सोच्चा खलु भगवओ अणगाराणं वा अंतिए इहमेगेसि णायं
भवति
79.
79.
एस खलु गंथे,
एस खलु मोहे,
एस खलु मारे,
एस खलु णरए ।
81.
81.
Soccã khalu bhagavao anagārānam vā amtie inamegesim ṇāyam bhavati
Esa khalu gamthe, Esa khalu mohe, Esa khalu măre, Esa khalu parae.
८०. इच्चत्थं गढिए लोए ।
80.
80.
Hearing from Bhagavan Mahavira Himself or from the mendicants, one comes to know)
It (i. e. causing violence to the beings of fire-body), in fact, is the knot of bondage,
it, in fact, is the delusion,
it, in fact, is the death, it, in fact, is the hell.
Iccattham gaḍhie loye.
८१. जमिणं विरूवरूवेहिं सत्थें अगणि-कम्म-समारंभेण अगणि-सत्यं समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति ।
ĀYĀRO
(Nevertheless) man, impelled by the aforesaid motives, becomes engrossed in (the acts of inflicting injury to the beings of fire-body).
Jamiņam viruvarūvehim satthehim agani-kammaSamarambhenam agani-sattham samarambhamāņe anne vanegarūve pane vihimsati.
He, employing various kinds of weapons, indulges in actions involving fire,(thereby) causing violence to the beings of fire-body. (He causes violence not only to
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the beings of fire-body, but also) causes violence to different kinds of other beings.
तेउकाइयाणं जीवत्त वेदणाबोध-पदं ८२. से बेमि. अप्पेगे अंधमब्भे, अप्पेगे अंधमच्छे। Teukāiyānam jivatta -vedaņābodha -padam 82. Se bemi-appege amdhamabbhe, appege aṁdhamacche. Fire -beings : Their Life and Experience of Pain 82. I say
(Just as consciousness of a man born without any sense organs (i. e. one who is blind, deaf, dumb, crippled etc. from birth) is not manifest, the consciousness of the beings of fire-body is also not manifest. )(Nevertheless) such a man (the one born organless) (experiences pain) when struck or cut with a
weapon (and so also do the beings of fire-body). 53. Spotit 9777**, Stetit greeti 83. Appege pāyamabbhe, appege påyamacche. 1
(On simultaneously) cutting and severing with weapons, (all the following thirty-two anatomical features of a man, he suffers excruciating pain though he would not be able to express it): Foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart, breast, shoulder, arm, hand, finger, nail, neck, chin, lip , tooth, tongue, palate, throat, temple, ear, nose, eye, brow, forehead, and head. (So is the case with the beings of fire-body).
८४. अप्पेगे संपमारए, अप्पेगे उद्दवए। 84. Appege sampamārae, appege uddavae. 84. Man (experiences pain) when forced into unconscious1. For complete text, see, 1/29.
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48
ÂYÁRO
ness or when he is deprived of life. (So do the beings of fire-body).
हिसाविवेग-पदं ८५. से बेमि–संति पाणा पुढवि-णिस्सिया, तण-णिस्सिया, पत्त
पिस्सिया, कटू-णिस्सिया, गोमय-णिस्सिया, कयवर-णिस्सिया : संति संपातिमा पाणा, आहच्च संपयंति य । अगणिव खलु पुट्ठा, एगे संघायमावज्जति ॥ जे तत्थ संघायमावजंति, ते तत्थ परियावज्जति ।
जे तत्थ परियावज्जति, ते तत्थ उद्दायति । Hińsāvivega-padam
85.
Se bemi-samti pana pudhavi-nissiya, tana-nissiya, patta-nissiya, kattha-nissiya, gomaya-nissiya, kayavara-pissiya: Samti sampatimă până, akacca sampoyaṁti ya. Aganiń ca khalu putt hã, ege sanghāya mavajjaộti.. Je tattha samghāyamāvajjamti, te tattha pariyāvajjamti, Je tattha pariyavajjamti, te tattha uddayamti..
Forswearing of Violence
85.
I say - "There are beings residing in earth (soil), grass, leaves, wood, cowdung and garbage; there are also beings (insects) which fly in the air and drop down from there. All these beings shrivel up on coming in contact with fire. "Those beings which shrivel up (on coming in contact with fire), faint (by its heat), and those which faint (by its heat) die there (and then)."
८६. एत्थ सत्थं समारंभमाणस्स इच्चेते आरंभा अपरिणाया भवंति।
86.
Ettha sattham samārambhamanassa iccete arambha apa riņnāyā bhavaṁti.
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86.
८७. एत्थ सत्थं असमारंभमाणस्स इच्चेते आरंभा परिण्णाया भवंति ।
87.
87.
He who uses a weapon on the beings of fire-body has neither comprehended nor forsworn actions (causing violence to the beings of fire-body and other beings residing in the fire.)
८८. तं परिण्णाय मेहावी नेव सयं अगणि-सत्यं समारंभेज्जा, नेवण्णेहिं अगणि सत्यं समारंभावेज्जा, अगणि-सत्थं समारंभमाणे अण्णे न समणजाणेज्जा ।
88.
89.
Ettha sattham asamārambhamaṇassa iccete arambhā pariņnāyā bhavamti.
89.
(On the contrary) he who does not use any weapon on the beings of fire-body has comprehended and forsworn actions (causing violence to the beings of firebody and other beings residing in it).
88. Having discerned this, a sage should neither use any weapon causing violence to the beings of fire-body, nor cause others to use it, nor approve of others using it.
८९. जस्सेते अगणि-कम्म-समारंभा परिण्णाया भवंति से हु मुणी
परिण्णाय - कम्मे |
Tam parinnaya mehāvi neva sayam agani-sattham samāram bhejjā, nevannehim agaṇi-sattham samarambhāvejjā, agani-sattham samarambhamane anne na samaņujāņejjá.
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-त्ति बेमि ।
Jassete agani-kamma-samārambhā pariņṇāyā bhavamti, se hu muņi pariņṇāya-kamme.
Tti bemi
He who discerns (i. e.
comprehends and forswears) the actions that cause violence to the beings of firebody, can be regarded as a (true) ascetic (for a true ascetic is he) who has discerningly for sworn actions.
I say so.
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SECTION V
पंचमो उद्देसो
Pamcamo Uddeso
अणगार-पदं ६०. तं णो करिस्सामि समुट्ठाए। Anagāra -padam 90. Tań no karissāmi sa mutthāe. Definition of a Monk
90.
(One pledged to non-violence should resolve:) "Having been ordained (to practise non-violence), I shall not indulge in it (violence).”
६१. मंता मइमं अभयं विदित्ता। 91. Martā maimam abhayam vidittá. 91. Having reflected upon (the existence of living beings)
and having comprehended non-intimidation (i.e. the fact that every living being desires to be free from intimidation as I do), a man of acumen (does not cause
violence to any being). ANNOTATION 91: Both comprehension and renunciation are essential elements in the path of sādhanā. Renunciation presupposes comprehension and comprehension is necessarily followed by renunciation. One without the other is futile. That is why the teachers have advised disciples to acquire knowledge first and then to put into practice the principle of non-violence.
In the present aphorism, acquirement of knowledge is suggested through two s.eps:
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(1) Reflection (2) Feeling of self-equivalence with all beings,
Here, the first step furnishes one with the enlightenment revealing the truth, and the second enables him to establish unity with all beings. Then follows the practice of nonviolence in life.
९२. तं जे णो करए एसोवरए, एत्थोवरए एस अणगारेत्ति पवुच्चइ । 92. Tam je ņo karae esovarae, etthovarae esa anagaretti
pavuccai. 92. He who does not commit violence is one who has
ceased from (sinful) actions: it is he who has ceased from (sinful) actions (according to the code of conduct of the Ar hats) that deserves to be called a monk.
गिहचाइणो वि गिहवास-पदं ६३. जे गुणे से आवटे, जे आवट्टे से गुणे। Gihacāino vi gihavāsa -padam 93. Je gure se avatte, je āvatte se gune.
A Hypocritical Ascetic
93.
Carnality is the whirlpool; the whirlpool is nothing else but carnality.
९४. उड्ढं अहं तिरियं पाईणं पासमाणे रूवाइं पासति, सुणमाणे
सद्दाइं सुणेति। 94. Uddham aham tiriyam paipaṁ pasamäne rūvaim
pāsati, sunamane saddáim suneti.
94.
One who looks upwards, downwards, sideways or in front, sees (various sorts of) forms (i. e, colours); and a listener hears (various sorts of) sounds (coming from various directions).
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52
९५. उड्ढं अहं तिरियं पाईणं मुच्छमाणे रूवेसु मुच्छति, सद्देसु आवि। 95. Uadham ahań tiriyam painam mucchamane rúvesu
mucchati, saddesu āvi. One who feels attachments (for the objects present) upwards, downwards, sideways or in front becomes attached to the (various sorts of) forms (while seeing) and also to (various sorts of) sounds (while listening).
95.
९६. एस लोए वियाहिए। 96. Esa loe viyahie. 96. This is known as the world (of attachments). E19.979 3MMTI 97. Ettha agutte aņāņāe. 97. One who does not control (his mind and senses) in
this (world of attachments) does not comply with my Instruction.
१८. पुणो-पुणो गुणासाए, वंकसमायारे, पमत्ते गारमावसे । 98. Punn-puno gunāsãe, vamkasamayāre, pa matte gāra -
māvase, 98. One who repeatedly reveals in sensual pleasures, who
is a hypocrite and who is lax (in self-discipline), (though professing to be a monk, ) is, in fact, a householder.
ANNOTATIONS 93-98; The word 'guna' signifies here the five types of sensual qualities viz., colour, sound, odour, taste and touch. These are existent in all directions east, west, south and north; up, down and sideways. Perception of these qualities through the sense-organs and feelings of attachment to them are two distinct phenomena. The Sadhaka is warned here to be on his guard against the latter. For, one who gets lost in the world of attachments becomes a slave of his desires which, subsequently, degenerates him into a wanton or a licentious person. Consequently he would not be able to follow the path of asceticism and hence leaving it, would become again a householder.
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In case he does not become a householder, he would still act like one,even though remaining in the garbs of a monk.
Here, therefore, the evangelist has compared the sensual qualities with a whirlpool. Just as a person caught in a whirlpool finds it difficult to extricate himself out of it, so also a sadhaka caught in sensual pleasures cannot easily free himself from them.
aqzagsigafgar-qÅ
EE. लज्जमाणा पुढो पास । Vanassaikaiyahimsa-padam
99.
Lajja māņā puḍho pāsa.
Violence to Beings of Vegetable-body
99. See! every (ascetic who has ceased from causing violence to these beings) leads a life of self-discipline.
१००. अणगारा मोत्ति एगे पवयमाणा ।
100. Anagara motti ege pavayamāņā.
53
100. (And discern from them) those pseudo-monks who, despite professing, "We are mendicants, "(act like householders i. e. cause violence to the beings of vegetable-body).
१०१. जमिणं विरूवरूवेहिं सत्थेहिं वणस्सइ-कम्म-समारंभेणं वणस्सइ
सत्थं समारंभमाणे अण्णे वणेगरुवे पाणे विहिंसति ।
101. Jamiņam viruvarūvehim satthehim vanassai-kammasamārambheņam vaṇassaisattham samarambhamāņe anne vanegarūve pāņe vihimsati.
101. He (pseudo-monk), employing various kinds of weapons, indulges in actions involving vegetable, (thereby) causing violence to the beings of vegetable-body, (He causes violence not only to the beings of vegetablebody, but also) causes violence to different kinds of other beings.
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ANNOTATION 101: The Niryukti enumerates the following kinds of weapons which, when operated on beings of vegetable-body, cause violence to them:
(1) The human limbs and mouth.
(2) Homologous weapons: wooden implements like a stick, etc.
(3) Heterologous weapons: stone, fire, etc.
(4) Combination of 2 and 3: weapons like axe, chisel
etc.
(5) Psychic weapon: unrestrained impulses for causing violence.
१०२. तत्थ खलु भगवया परिण्णा पवेदिता ।
102.
Tattha khalu bhagavaya parinna pavedită.
102. (Hence) Bhagavan Mahavira has taught discernment (i. e. comprehension and forswearing) with respect to
this issue.
१०३. इमस्स चेव जीवियस्स,
परिवंदण माणण-पूयणाए, जाती- मरण-मोयणाए, दुक्खपडिघायहेउं ।
Imassa ceva jiviyassa, Parivamdapa-māņaṇa-puyaṇae, Jati-maraṇa-moyaṇāe, Dukkhapaḍighayaheum.
103. (1) For the sake of survival,
103.
104.
ĀYĀRO
(2) for the sake of praise, honour, reverence, (3) for the sake of birth, death, liberation, (4) for the sake of prevention of miseries. -
१०४. से सयमेव वणस्सइ-सत्थं समारंभइ, अण्णेहिं वा वणस्सइ-सत्थं समारंभावेइ, 30007 वा वणस्सइ-सत्थं समारंभमाणे समणुजाणइ ।
Se sayaineva vanassai-sattham samarambhai, annehim va vanassai-sattham samarambhāvei, anne vā vaṇassai-sattham samarambhamāņe samaņujāņai.
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104. Some monk either indulges himself in action causing
violence to the beings of vegetable-body through various kinds of weapons, rakes others to cause violence to the beings of vegetable-body or approves of others causing violence to the beings of vegetablebody.
१०५. तं से अहियाए, तं से अबोहीए। 105. Tam se ahiyãe, taṁ se abohie. 105. Such an act of violence proves baneful for him,
such an act of violence deprives him of enlightenment.
१०६ से तं संबुज्झमाणे, आयाणीयं समुट्ठाए। 106. Se tam sambujjhamāņe, āyāniyaṁ samutthāe. 106. He (true ascetic), comprehending it (i.e. consequen
ces of acts of violence) becomes vigilant over the
practice of self-discipline. १०७. सोच्चा भगवओ, अणगाराणं वा अंतिए इहमेगेसिं णायं
afer - एस खलु गंथे, एस खलु मोहे, 57 EAT, एस खलु णिरए।
107. Soccä bhagavao, anagärānam và amtie ihanegesim
nāyam bhavati - Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu ņiray
107. Hearing from Bhagaván Mahāvira Himself or from
the monks, one comes to know It (i. e. causing violence to the beings of vegetablebody), in fact, is the knot of bonda se, it, in fact, is the delusion,
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it, in fact, is the death, it, in fact, is the hell.
१०८. इच्चत्थं गढिए लोए ।
108. Iccattham gadhie loe.
108.
(Nevertheless) man, impelled by the aforesaid motives becomes engrossed in (the acts of inflicting injury to the beings of vegetable-body).
१०९. जमिणं विरूवरूवेहिं सत्थेहि वणस्सइ-कम्म-समारंभेणं वणस्सइसत्यं समारंभेमाणे अण्णे वणेगरूवे पाणे विहिंसति ।
109. Jamiņam viruvarŭvehim satthehim vanassai-kammasamāraṁibheņam vaṇassaisattham samarambhemaṇe anne vanegarûve paņe vihimsati.
ĀYĀRO
109. He, employing various kinds of weapons, indulges in actions involving vegetable, (thereby) causing violence to the beings of vegetable-body. (He causes violence not only to the beings of vegetable-body, but also) causes violence to different kinds of other beings. वणस्सइकाइयाणं जीवत्त-वेदणाबोध-पदं
११०. से बेमि – अप्पेगे अंधमन्भे, अप्पेगे अंधमच्छे ।
Vaṇassaikā iyāņaṁ jīvatta -vedaṇābodha -padam
110. Se bemi-appege amdhamabbhe, appege amdhamacche. Vegetable Beings: Their Animation and Experience of Pain 110. I say
(Just as consciousness of a man born without any sense-organs (i. e. one who is blind, deaf, dumb, crippled etc. from birth) is not manifest, the consciousness of the beings of vegetable-body is also not manifest). (Nevertheless) such a man (the one born organles), (experiences pain) when struck or cut with a weapon (and so do the beings of vegetablebody).
१११. अप्पेगे पायमब्भे, अप्पेगे पायमच्छे ।
*
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111. Appege payamabbhe, appege pāyamacche*. 111. (On simultaneously) cutting and severing with weapons
(all the following thirty-two anatomical features of a man, he suffers excruciating pain though he would not be able to express it): Foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart, breast, shoulder, arm, hand, finger, nail, neck, chin, lip, tooth, tongue, palate, throat, temple, nose, ear, eye, brow, forehead and head. (So is the case with the beings of vegetable-body).
११२. अप्पेगे संपमारए, अप्पेगे उद्दवए। 112. Appege sampamārae, appege uddavae. 112. Man (experiences pain) when forced into unconscious
ness or when he is deprived of life. (So do the beings
of vegetable-body). वणस्सइजीवाणं माणुस्सेण तुलणा-पदं ११३. से बेमि—इमंपि जाइधम्मयं, एयंपि जाइधम्मयं ।
इमंपि बुढिधम्मयं, एयपि बुड्ढिधम्मयं । इमंपि चित्तमंतयं, एयंपि चित्तमंतयं । इमंपि छिन्नं मिलाति, एयंपि छिन्नं मिलाति। इमंपि आहारगं, एयपि आहारगं । इमंपि अणिच्चयं, एयंपि अणिच्चयं । इमंपि असासयं, एयंपि असासयं । इमंपि चयावचइयं, एयपि चयावचइयं ।
इमंपि विपरिणामधम्मयं, एयपि विपरिणामधम्मयं । Vanassa ijivāņań māņussena tulanā -padań 113. Se bemi-Imampi jaidhammayam, eyampi jaidham
mayam. Imampi buddhi dhammayam, eyampi buddhidhammayam. Imamhpi cittamamtayam, eyampi cittamamtayam.
Imampi chinnam milăti, eyampi chinnaṁ milāti. * For the complete text, see. 1/29.
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58
Imampi āhāragaṁ, eyampi āhāragam. Imampi apiccayam, eyampi apiccayan. Imampi asasayaṁ, eyampi asasayam. Imampi cayāvacaiyaṁ, eyaṁpi cayāvacaiyam. Imampi vipariņāmadhammayam, eyampi vipariņāmadhammayam.
Comparison of Plant Life with Human Life.
113. I say (a) This (i.e. human beings) This (i. e. plant) too is is born;
born, (b) This grows;
This too grows. (c) This possesses conscious- This too possesses conness;
sciousness, (d) On being cut this becomes This too becomes sad sad;
(i.e. withers) on being
cut. is takes nourishment; This too takes nourish
ment. (f) This is mortal;
This too is mortal. (g) This is not eternal;
This too is not eternal. (h) There is metabolism
There is metabolism in (anabolism and ketabolism) this too. in this (i..e. building up of new cells and decaying of
old cells); (i) This undergoes various This too undergoes
transformations (such as various transformations aging etc.);
(such as aging etc.).
ANNOTATION 113: Besides the points of similarity enumerated in this aphorism, there are some more phenomena, according to the commentary, common to both human beings and plants, e.g. sleep, longings during pregnancy, disease, etc.
हिंसाविवेग-पर ११४. एत्य सत्थ समारंभमाणस्स इच्चेते आरंभा अपरिण्णाता भवति ।
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Himsa-vivega-padam
114. Ettha sattham samarambhamaṇassa iccete ārambha aparinṇātā bhavamti.
Forswearing of Violence
114. He who uses a weapon on the beings of vegetablebody, has neither comprehended nor forsworn actions (causing violence to the beings of vegetable-body and other beings residing in the vegetable.)
११५. एत्थ सत्थं असमारंभमाणस्स इच्चेते आरंभा परिण्णाया भवंति ।
115. Ettha sattham asamārambhamāņassa iccete arambhā parinṇāyā bhavamti.
115. (On the contrary) he who does not use any weapon on the beings of vegetable-body, has comprehended and forsworn actions (causing violence to the beings of vegetable-body, and other beings residing in it.)
११६. तं परिण्णाय मेहावी णेव सयं वणस्सइ - सत्यं समारंभेज्जा, णेवण्णेहिं वणस्सइ-सत्थं समारंभावेज्जा, णेवण्णे वणस्सइ-सत्यं समारंभंते समणजाणेज्जा ।
59
116. Tam pariņṇāya mehāvī ņeva sayaṁ vaņassai-sattham samārambhejjā, ņevannehim vanassai-sattham samārambhāvejjā, ņevanne vanassai-sattham samārambhamte samaņujāņejjā.
116. Having discerned this, a sage should neither use any weapon causing violence to the beings of vegetablebody, nor cause others to use it, nor approve of others using it.
११७. जस्सेते वणस्सइ-सत्य-समारंभा परिण्णाया भवंति से हु मुणी
परिणाय - कम्मे |
त्ति बेमि ।
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AYĀRO
117. Jassete vanassai-sattha-samārambha parinnāyā bhavamti, se hu i
rinnaya-kamme.
- Tti bemi.
117. He, who discerns (i.e. comprehends and forswears)
the actions that cause violence to the beings of vegetable-body, can be regarded as a (true) ascetic (for a true ascetic is he) who has discerningly forsworn actions.
-I say so.
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SECTION VI
छट्ठो उद्देसो
Chattho Uddeso
संसार-पदं ११८. से बेमि-संतिमे तसा पाणा, तं जहा—अंडया पोयया जराउया
रसया संसेयया संमुच्छिमा उब्भिया ओववाइया। Samsāra padań 118, Se bemi-samtime tasā paņā, tań jahā – amdaya po
yayā jarāuyā rasayă samseyayā saṁmucchimā ub.bhiyā ovavāiyā. World of Recurrent Transmigration
118. I say
These are mobile beings such as those born (1) out of eggs, (2) out of foetus (born complete) (3) out of foetus with the amnion (or the chorion, an
enveloping membrane), (4) out of fluids, (5) out of sweat (6) by coagulation, (7) by sprouting from the earth), (8) spontaneously (i.e. not as a result of union of
sperms and ova).
ANNOTATION 118: Some examples of these genera are respectively as follows:
(1) Birds, etc. (2) Elephants, bats, etc. (Pota means a young one; po
taja, therefore, means a being which is born as a young one (i. e. without an enveloping membrane).
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(3) Human beings, and quadrupeds such as cows and buffaloes etc. (Jarāyu means the membrane which envelopes the young one at the time of birth).
(4) Worms, etc. (generated in fluids like curd, buttermilk etc.)
(5) Bugs, lice, etc.
(6) Two-sensed, three-sensed, and four-sensed beings, (whose birth depends upon external conditions). (7) Butter-flies, wagtails, etc.
(8) Hell-beings and celetial beings. These are born spontaneously and come to manhood within a muhurta (i. e. 48 minutes). It may be mentioned that No. (vi) includes (iv), (v) & (vii) also.
११६. एस संसारेति पयुच्चति ।
119. Esa samsaretti pavvuccati.
119.
This (category of mobile-beings) is called samsara (i. e. world of recurrently transmigrating beings).
ANNOTATION 119. The world of mobile-beings is called here samsara perhaps for two reasons;
ĀYĀRO
(1) Souls go on transmigrating from one genus to another one, passing through the cycles of birth and death. (2) Only the beings belonging to this category are capable of locomotion.
१२०. मंदस्स अवियाणओ ।
120. Mamdassa aviyāṇao.
120. The slow-witted and the benighted ones (go on transmigrating in this world).
ANNOTATION 120: In this aphorism two causes of the incessant transmigration of souls are pointed out:
(1) Lack of wisdom or discretion. (2) Ignorance.
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One who has acquired the Right Knowledge and who is possessed of discretionary powers can liberate himself from the world-cycle.
१२१. णिज्झाइत्ता पडिलेहित्ता पत्तेयं परिणिव्वाणं । 121. Nijjhāittā pațilehittā patteyam pariņivvānam. 121. Through observation and scrutiny find out for yourself
that peace is dear to every living being.
१२२. सव्वेसिं पाणाणं, सव्वेसिं भूयाणं, सव्वेसिं जीवाणं, सव्वेसिं
सत्ताणं अस्सायं अपरिणिव्वाणं महन्भयं दुक्खं ति बेमि। 122. Savvesiṁ pāņāņam, savvesim bhūyānam, savvesim
jivānam, savvesim sattanam assăyam apariņivväņam mahabbhayam dukkham ti bemi.
122. Through observation and scrutiny find out for yourself
that inquietude is distasteful to, highly terrifying and painful for all animals, all beings, all those throbbing with life and all souls. So do I say.
ANNOTATIONS 121-122: The words assāyam, apariņivvā - nań, mahabb hayam, and dukkhaṁ are all more or less synonymous with suffering or pain. On the contrary, sāya”, pariņivvanań, abhayam and sukham signify the feeling of happiness.
The purport of the author here is to point out the fact that only he who knows and realises the Eternal Truth that every living being is keen to have peace and pleasure, and has a strong antipathy to inquietude and suffering is competent to practise abstinence from violence.
तसकाइयहिंसापवं १२३. तसंति पाणा पविसोदिसासु य । Tasakā iyahińsā-padań 123. Tasasti pāņā padisodisāsu ya.
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AYĀRO
Violence to Mobile Living Beings
123. (Being overwhelmed by grief), the creatures are
scared from (all) directions and intermediate directions.
ANNOTATION 123. All beings live under constant strain due to fear from all sides all directions. There is, in fact, no direction in which they can live free from terror. (It is probably for this reason that a silk-worm forms a cocoon around itself). Thus, beings in all directions and intermediate directions are intimidated on account of various sorts of mental and physical sufferings.
१२४. तत्थ-तत्थ पुढो पास, आउरा परिताति। 124. Tattha-tattha puậho pása,āurā paritāveti.
124. See! Almost everywhere the passionate man are tor
menting (mobile-beings). १२५. संति पाणा पुढो सिया। 125. Samti pānā pud ho siyā. 125. (Each of the) mobile-beings has its own body to inha
bit.
१२६. लज्जमाणा पुढो पास । 126. Lajjamānā pudlo pása. 126. See! Every (ascetic who has ceased from causing
violence to these beings), leads a life of self-discipline,
१२७. अणगारा मोत्ति एगे पवयमाणा। 127. Anagarā motti ege pavayamāņā. 127. (And discern from them) those psuedo-monks who,
despite professing, "We are mendicants," (act like
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mobile
householders i.e. cause violence to the beings).
१२८. जमिणं विरूवरूवेहिं सत्थेहिं तसकाय-समारंभेणं तसकाय-सत्थं
समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति ।
128. Jamipam viruvaruvehim satthehim tasakaya-sama
rambhenaṁ tasakaya-sattham samārambhamane anne vanegarūve pane vihim sati.
He (pseudo-monk), employing various kinds of weapons, indulges in actions involving mobile-beings, (thereby) causing violence to the mobile-beings, (he causes violence not only to the mobile-beings, but also) causes violence to different kinds of other beings.
१२९. तत्थ खलु भगवया परिण्णा पवेइया। 129. Tattha khalu bhagavaya parinna paveiya. 129. (Hence) Bhagavān Mahavira has taught discernment
(i.e. comprehension and forswearing) with respect to this issue.
१३०. इमस्स चेव जीवियस्स,
परिवंदण-माणण-पूयणाए, जाई-मरण-मोयणाए,
दुक्खपडिघायहेउं । 130. Imassa ceva jiviyassa,
Parivamdana-mānana-puyanae, Jai-marana-moyane,
Dukkhapadighāyaheum. 130. (1) for the sake of survival,
(2) for the sake of praise, honour, reverence, (3) for the sake of birth, death, liberation,
(4) for the sake of prevention of miseries. १३१. से सयमेव तसकाय-सत्थं समारंभति, अण्णेहिं वा तसकाय-सत्थं
समारंभावेइ, अण्णे वा तसकाय-सत्थं समारंभमाणे समणुःजाणइ ।
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AYĀRO
131. Se sayameya tasakāya-sattham samárambhati, anne
hiṁ vä tasakāya-sattham samārambhāvei, anne vã
tasakāya-satthañ samārambhamāne samanujāņai. 131. Some monk either indulges himself in action causing
violence to the mobile-beings through various kinds of weapons, makes others to cause violence to the mobile-beings, or approves of others causing violence to the mobile-beings.
१३२. तं से अहियाए, तं से अबोहीए। 132. Tam se ahiyãe, taň se abohie. 132. Such an act of violence proves banefui for him,
such an act of violence deprives him of enlightenment.
१३३. से तं संबुज्झमाणे, आयाणीयं समुट्ठाए । 133. Se tam sambujjhamāņe, ayāniyam sa mutthāe. 133. He (true ascetic), comprehending it (i.e. conse
quences of act of violence), becomes vigilant over the practice of self-discipline.
१३४. सोच्चा भगवओ, अणगाराणं वा अंतिए इहमेगेसिं णायं भवइ
एस खलु गंथे, एस खलु मोहे, एस खलु मारे,
एस खलु णरए। 134. Soccā bhagavao, anagārānam vä amtie ihamegesin
nayam bhavai - Esa khalu gamthe, Esa khalu mohe, Esa khalu mare,
Esa khalu parae. 134. Hearing from the Bhagavān Mahāvira Himself or from
the monks, one comes to know:It (i.e. causing violence to the mobile-beings), in fact, is the knot of bondage,
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it, in fact, is the delusion, it, in fact, is the death, it, in fact, is the hell.
१३५. इच्चत्यं गढिए लोए। 135. Iccathai gadhie loe.
135. (Nevertheless) man, impelled by the aforesaid motives,
becomes engrossed in the acts of inflicting injury to
the mobile-beings). १३६. जमिणं विरूवरूवेहि सत्थेहि तसकाय-समारंभेणं तसकाय-सत्थं
समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति । 136. Jamiņam viruvarūvehim satthehin, tasakāya-sama
raṁbhenañ tasakāya-sattham samārambhamāņe
anne vanegarūve pāņe vihimsati. 136. He, employing various kinds of weapons, indulges in
actions involving mobile-beings, (thereby) causing violence to the mobile-beings.(He causes violence not only to the mobile beings but also) to different kinds of other beings.
तसकाइयाणं जीवत्त-वेदणाबोध-पदं १३७. से बेमि-अप्पेगे अंधमब्भे, अप्पेगे अंधमच्छे। Tasakaiyana m 3 ipatta - sedanabodha -padam 137. Se bemi-appege amdhamabbhe, appege amdhamacche. Mobile Living Beings : Their Animation and Experience
of Pain 137. I say
(Just as consciousness of a man born without any sense-organs (i. e. one who is blind, deaf, dumb, crippled etc. from birth) is not manifest, the consciousness of the mobile-beings is also not manifest.) (Nevertheless) such a man (the one born organless)(experiences pain) when struck or cut with a weapon, (so also do the mobile-being).
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१३८. अप्पेगे पायमब्भे, अप्पेगे पायमच्छे। 1
138. Appege payamabbhe, appege pāyamacchel.
138. (On simultaneously) cutting and severing with weapons, (all the following thirty-two anatomical features of a man, he suffers excruciating pain though he would not be able to express it):
Foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart,, breast, shoulder, arm, hand, finger,. nail, neck, chin, lip, tooth, tongue, palate, throat, temple, ear, nose, eye, brow, forehead and head.
(So is the case with the mobile-being).
१३६. अप्पेगे संपमारए, अप्पेगे उद्दवए ।
139. Appege sampamārae, appege uddavae.
139. Man (experiences pain) when forced into unconsciousness or when he is deprived of life. (So do the mobilebeing).
हिंसाविवेग पदं
१४०. से बेमि- अप्पेगे अच्चाए वहंति, अप्पेगे अजिणाए वहंति, अप्पे मंसाए वहति अप्पेगे सोणियाए वहंति, अप्पे हिययाए वहति अप्पेगे पित्ताए वहंति, अप्पे वसाए वहंति अप्पेगे पिच्छाए वहति, अप्पेगे पुच्छाए वहंति, अप्पेगे बालाए वहति, अप्पे सिंगाए वहति अप्पेगे विसाणाए वहति, अप्पे दंताए वहति अप्पेर्गे दाढाए वहति, अप्पे नहाए वहति अप्पेगे हारुणीए वहंति, अपे अट्ठीए वहति अप्पेगे अट्ठिमिजाए वहंति, अप्पे अट्टाए वहांत अप्पेगे अणट्ठाए वहंति, अप्पे हिंसिस मेति वा वहंति, अप्पे हिंसति मेत्ति वा वहंति, अपेगे हिंसिस्संति मेत्ति वा वहति ।
Himsavivega -padam
140. Se bemi vahamti,
1.
appege accãe vahamti, appege ajiņāe
For the complete text, see, 1 / 29.
ĀYĀRO
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Appege maṁsäe vahamti, appege soņiyäe vahamti, Appege hiyayae vahamti, appege pitiae vahamti, Appege vasãe vahamti, appege picchae vahamti, Appege pucchãe vahamti, appege balae vahamti, Appege simgae vahamti, appege visānãe vahamti, Appege dañtäe vahamti, appege dadhāe vahamti, Appege nahãe vahaṁti, appege nhárunie vahamti, Appege atthie vahamti, appege atthimimjae vahamti, Appege atthae vahamti, appege anatthae vahamti, Appege himsimsu metti va vahamti, appege himsamti metti vā vahamti, appege himsissamti metti
vā vahasti. Forswearing of Violence
140. I say -
Some people kill (beings) for the sake of obtaining their body, while some others do so for the sake of obtaining their skin, flesh, blood, heart, bile, fat, feathers, tail, hair, horns, tusks, teeth, jaws, nails, sinews, bones and marrow. Some people kill (beings) with a purpose and some do so without one, Some people kill (beings) for vendetta, reflecting that the latter had injured or killed (their kith and kin). Some people kill (beings with the consideration that) they are injuring or killing (their kith and kin) while some others do so (with the apprehension that) they will
injure (or kill) (their kith and kin). १४१ एत्थ सत्थं समारंभमाणस्स इच्चेते आरंभा अपरिणाया भवंति । 141. Ettha satthaḥ samārambhamāṇassa iccete ārambha
aparinnāyā bhavanti.
141. He who uses a weapon on the mobile-beings, has
neither comprehended nor forsworn actions (causing violence to the mobile-beings and other beings residing in them).
१४२. एत्थ सत्थं असमारंभमाणस्स इच्चेते आरंभा परिण्णाया
watai
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142. Ettha sattham asamāraṁbhamānassa iccete arambha pariņṇāya bhavamti.
142. (On the contrary), he who does not use any weapon on the mobile-beings, has comprehended and forsworn actions (causing violence to the mobile-beings and other beings residing in them).
१४३ तं परिण्णाय मेहावी णेव सयं तसकाय - सत्यं समारंभेज्जा, णेवण्णेहिं तसकाय-सत्थं समारंभावेज्जा, णेवण्णे तसकाय-सत्थं समारंभंते समणुजाणेज्जा ।
143. Tam pariņṇāya mehāvi neva sayam tasakāya-sattham samārambhejja, nevannehim tasakaya-sattham samarambhavejjā, ņevanne tasakaya-sattham samarambhamte samaņujāṇejja.
143. Having discerned this, a sage should neither use any weapon causing violence to the mobile-being, nor cause others to use it nor approve of others using it.
१४४. जस्सेते तसकाय- सत्थ-समारंभा परिण्णाया भवंति से हु मुणी -त्ति बेमि ।
परिणाय - कम्मे ।
ĀYĀRO
144. Jassete tasakaya-sattha-samarambha parinnaya bhavamti, se hu muni parinnaya-kamme.
Tti bemi.
comprehends and forswears) the actions that cause violence to the mobile-beings, can be regarded as a (true) ascetic (for a true ascetic is he) who has discerningly forsworn actions.
144. He who discerns (i. e.
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SECTION VII
सत्तमो उद्देसो
Sattamo Uddeso
अत्ततुला-पदं १४५. पहू एजस्स दुगंछणाए। Attatulā -padam 145. Pahü ejassa dugamchanāe. Equality of Beings with the Self
145. (One who practises non-violence) becomes competent
to practise abstinence from causing violence to the beings of air-body.
१४६. आयंकदंसी अहियं ति नच्चा । 146. Āyamkadamsi ahiyam ti naccā. 146. It is he who perceives (that violence causes) terror
(and that it would be to) his own detriment (becomes competent to practise non-violence).
१४७. जे अज्झत्थं जाणइ, से बहिया जाणइ । जे बहिया जाणइ, से
3Pore 177751 147. Je ajjhattham jāņai, se bahiyā jāņai. Je bahiyā jāņai,
se ajjattham jāņai. 147. One who knows the inner-self knows the external
(world) as well: One who knows the external (world) knows the innerself as well.
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AYĀRO
ANNOTATION 147: This aphorism can be interpreted in three different ways:
1) The intrinsic aspect of a substance is subtle, while the external one is gross. It is easy to comprehend the latter, but difficult to comprehend the former. One who can comprehend the former can distinctly comprehend the latter also. One who has comprehended the latter is able to know the former only through the medium of the gross. The soul is an inner-reality. Its conscious form cannot be distinctly comprehended. But its functions, manifested through the body, are gross and external. It follows from this that a body, devoid of consciousness cannot perform functions of consciousness. The functions of consciousness are the functions performed by the conscient reality (soul).
2) A person directly experiences pain and pleasure and as such they are immediate and self-perceptible. On the basis of the self-experience we can understand the pains and pleasures of others. Therefore, the feeling of pains and pleasures of others is an indirect one. The way in which we are affected by any external cause is the same in which others are affected and the way in which the others are affected by external causes is the same as the way in which we ourselves are affected.
3) Knowledge like the sun is self-luminary. Just as the sun is self-luminary and illuminates other objects, knowledge is self-luminary and enlightens other substances. The function of knowledge is to know the knowable. Knowledge is self-luminary and therefore reveals the spiritual substance-it reveals the self. It enlightens others and therefore it reveals the external world i. e. it reveals the whole gamut of knowable objects, distinct from the Self. But the knowledge that reveals the external world and internal world is one and the same. That is why, the author has laid down
One who knows the inner-self knows the external (world)
as well; One who knows the external (world) knows the inner-self as well.
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१४८. एवं तुलमण्णसि ।
148. Eyam tula mannesim.
148. Try to realise the significance of this 'equality'.
ANNOTATIONS 146-148: Three pre-requisites of the practice of non-violence are as follows:
(1) Perception of terror caused by violence.
(2) Realisation of detrimental consequences of violence. (3) Equality of all other beings with the Self that is to say that just as we like pleasure and dislike pain, so do other beings and the vice versa.
a13cıgafga1-92
१५०. लज्जमाणा पुढो पास ।
Vaukaiyahimsa -pada m
pre. zz fanu afaun, uradicifa atfac
149. Iha samtigayā daviyā, ņāva kaṁkhamti vijium.
149. The sadhakas initiated in this (Nirgrantha order i. e. the Order of Unfettered ones or the Jaina Order) are serene and free from bodily attachments. why they never want to fan1 themselves.
That is
150. Lajjamāņā puḍho pāsa.
Violence to the Beings of Air -body
73
-
150. See! Every (ascetic who has ceased from causing violence to these beings ) leads a life of self-discipline.
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१५१. अणगारा मोत्ति एगे पवयमाणा ।
151. Aṇagārā motti ege pavayamāṇā.
151. (And discern from them) those pseudo-monks who, despite professing, "We are mendicants, " (act like
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74
householders i. e, cause violence to the beings of air
body). १५२. जमिणं विरूवरूवेहि सत्थेहिं वाउकम्म-समारंभेषं वाउ-सत्थं
समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति । 152. Jamiņam virtvarūvehim satthehim väukamma-sama
rambhenaṁ vāu-sattham samarambhamāne anne vane
garūve pāņe vihińsati. 152. He (pseudo-monk), employing various kinds of wea
pons, indulges in actions involving air, (thereby) causing violence to the beings of air-body. (He causes violence not only to the beings of air-body, but also) causes violence to different kinds of other beings.
१५३. तत्थ खलु भगवया परिण्णा पवेइया। 153. Tattha khalu bhagavaya parinna paveiya. 153. (Hence) Bhagavān Mahavira has taught discernment
(i. e. comprehension and forswearing) with respect to this issue.
१५४. इमस्स चेव जीवियस्स,
परिवंदण-माणण-पूयणाए, जाई-मरण-मोयणाए,
दुक्खपडिघायहेउं। 154. Imassa ceva jiviyassa,
Parivamdana-mānana-puyanae, Jāi-marapa-moyanae, Dukkhapadighāyaheum.
154. (1) For the sake of survival,
(2) for the sake of praise, honour, reverence, (3) for the sake of birth, death, liberation, (4) for the sake of prevention of miseries.
१५५. से सयमेव वाउ-सत्थं समारंभति, अण्णेहिं वा वाउ-सत्थं
समारंभावेति. अण्णे वा वाउ-सत्थं समारंभंते समणजाणइ ।
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155. Se sayameva vâu-sattham samarambhati, aņṇehim va vâu-sattham samarambhāveti, aņņe vā vāu-sattham samarambhamte samaņujāņai.
155. Some monk either indulges himself in action causing violence to the beings of air-body through various kinds of weapons, makes others to cause violence to the beings of air-body or approves of others causing violence to the beings of air-body.
१५६. तं से अहियाए, तं से अबोहीए ।
156. Tam se ahiyae, tam se abohie.
156.
Such an act of violence proves baneful for him, such an act of violence deprives him of enlighten
ment.
१५७. से तं संबुज्झमाणे, आयाणीयं समुट्ठाए ।
157. Se tam saṁbujjhamāņe, āyāṇīyaṁ samuṭṭhāe.
conse
157. He (true ascetic), comprehending it (i. e. quence of acts of violence), becoraes vigilant over the practice of self-discipline.
१५८. सोच्चा भगवओ, अणगाराणं वा अंतिए इहमेगेसि णायं भवइ
एस खलु गंथे,
एस खलु मोहे,
एस खलु मारे, एस खलु णिरए ।
75
158. Socca bhagavao, anagārāṇam va amtie ihamegesim nayam bhavai
Esa khalu gamthe,
Esa khalu mohe,
Esa khalu mare, Esa khalu ņirae.
158. Hearing from Bhagavan Mahavira Himself or from the monks, one comes to know
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76
It (i.e. causing violence to the beings of air-body), in fact, is the knot of bondage, it, in fact, is the delusion, it, in fact, is the death, it, in fact, is the hell.
१५६. इच्चत्थं गढिए लोए। 159. Iccattham gadhie loe.
159. (Nevertheless) man, impelled by the aforesaid motives,
becomes engrossed in (the acts of inflicting injury to the beings of air-body).
१६०. जमिणं विरूवरूवेहिं सत्थेहिं वाउकम्स-समारंभेणं वाउ-सत्थं
समारंभमाणे अण्णे वणेगरूवे पाणे विहिंसति । 160. Jamiņam virūvarūvehim satthehim vāukamma-sama
rambhepam vāu- sattham samārambhamāṇe anne .
vanegarūve pāņe vihimsati. 160. He, employing various kinds of weapons indulges in
actions involving air, (thereby) causing violence to the beings of air-body. (He causes violence not only to the beings of air-body, but also) to different kinds of other beings.
बाउकाइयाणं जीवत्त-वेदणाबोध-पदं १६१. से बेमि-अप्पेगे अंधमन्भे, अप्पेगे अंधमच्छे। Vāukā iyānań jivatta - vedaņābodha-padań
161. Se bemi-appege amdhamabbhe, appege amdhamacche.
Air Beings : Their Animation and Experience of Pain
161. I say -
(Just as consciousness of a man born without any sense-organs (i. e, one who is blind, deaf, dumb, crippled etc. from birth) is not manifest, the consciousness of the beings of air-body is also not manifest). (Never
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theless) such a man (the one born organless) (experiences pain) when struck or cut with a weapon, (so do the beings of air-body).
& R. TI Hoà, quận 11 Hoa • 162. Appege pāyamabbhe, appege pāyamacche?. 162. (On simultaneously) cutting and severing with weapons,
(all the following thirty-two anatomical features of a man, he suffers excruciating pain though he would not be able to express it): Foot, ankle, leg, knee, thigh, waist, belly, stomach, flank, back, bosom, heart, breast, shoulder, arm, hand, finger, nail, neck, chin, lip, tooth, tongue, palate, throat, temple, ear, nose, eye, brow, forehead, and head. (So is the case with the beings of air-body).
१६३. अप्पेगे संपमारए, अप्पेगे उद्दवए। 163. Appege sampamārae, appege uddavae. 163. Man (experiences pain) when forced into unconscious
ness or when he is deprived of life. (so do the beings
of air-body). हिंसाविवेग-पदं 8€8. Haft_Aifa HiTEHT TUTT, TT Fincifaoi
फरिसं च खलु पुट्ठा, एगे संघायमावज्जति ॥ जे तत्थं संघायमावज्जंति, ते तत्थ परियावज्जंति,
जे तत्थ परियावज्जंति, ते तत्थ उद्दायंति ॥ Hiṁsāvivega -padań 164. Se bemi-Sarti sa mpăimā pānā, ähacca sampay
aṁti ya. Pharisaṁ ca khalu putthā, ege saṁnghaya māvajjanti Je tatthaṁ samghāyamāvajjamti, te tattha pa riya
vajjaṁti. 1. For the complete text, see, 1/29.
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Je tattna pariyavajjaṁti, te tattha uddayamti.
Forswearing of Violence
164. I say
There are also beings (insects) which fly in the air and drop down from there. All these beings shrivel up on coming in contact with (the current of) the air. Those beings which shrivel up on coming in contact with the (current of air), faint by this (contact), and those which faint (thus) die there and then.
१६५. एत्थ सत्यं समारंभमाणस्स इच्चेते आरंभा अपरिण्णाया भवंति ।
165. Ettha sattham samarambhamāṇassa iccete ārambhā aparinnaya bhavamti.
165. He who uses a weapon on the beings of air-body has neither comprehended nor forsworn actions (causing violence to the beings of air-body and other beings residing in the air.).
१६६. एत्य सत्थं असमारंभमाणस्स इच्चेते आरंभा परिण्णाया भवंति ।
166. Ettha sattham asamārambhamāṇassa iccete arambha parinnaya bhavamti.
ĀYĀRO
166. (On the contrary) he who does not use any weapon on the beings of air-body, has comprehended and forsworn action (causing violence to the beings of airbody and other beings residing in it.)
१६७. सं परिण्णाय मेहावी णेव सयं वाउ-सत्थं समारंभेज्जा, णेवण्णेहिं वाउ - सत्यं समारंभावेज्जा, ठेवण्णे वाउ-सत्यं समारंभंते
समणजाणेज्जा ।
167.
Tam parinṇaya mehāvi ņeva sayam vausattham samarambhejjā, nevaņņehim vau-sattham samarambhāvejjā, ņevanne väu-sattham samarambhamte samaņujāņejjā. 167. Having discerned this, a sage should neither use any weapon causing violence to the beings of air-body, nor
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cause others to use it, nor approve of others using it. १६८. जस्सेते वाउ-सत्थं-समारंभा परिण्णाया भवंति, से हु मुणी
परिण्णाय-कम्मे ति बेमि। 168. Jassete vāu-sattham-samārambhä pariņnāyā bhav
amti, se hu muņi parinnaya-kamme ti bemi.
168. He who discerns (i. e, comprehends and forswears)
the actions that cause violence to the beings of airbody can be regarded as a (true) ascetic, (for a true ascetic is he) who has discerningly forsworn actions.
मुणि-संबोध-पवं १६६. एत्वं पि जाणे उवादीयमाणा। Muni -sambodha-padam 169. Ettham pi jāņe uvādiyamanā. Admonition to Ascetics 169. In this context you should know: (There are some as
cetics) who are fettered (by craving for ease and
comfort). १७०. जे आयारे न रमंति। 170. Je āyāre na ramasti.
170. Only those (aspirants) who do not rejoice in the prac
tice of the ethical code (get fettered by craving for ease and comfort).
१७१. आरंभमाणा विणयं वयंति । 171. Āramb hamānā viņayam vayamti. 171. Those (who do not rejoice in the practice of the ethi
cal code), while indulging in violence, preach (to
others) the ethical code. १७२. छंदोवनीया अमोववण्णा।
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80
172. Chamdovaniyā ajj hovavanna: 172. Such (ascetics) are self-indulgent and licentious. १७३. आरंभसत्ता पकरेंति संग। 173. Arambhasattā pakareti sa ṁgań. 173. Those (who are self-indulgent and licentious), having
been attached to violence,engender fresh attachments, (and subsequently new bondages).
ANNOTATION 173: There are sādhakas who do not stick to the prescribed code of conduct and are also full of lust, but they advise others to observe the code of conduct.
१७४. से वसुमं सव्व-समन्नागय-पण्णाणेणं अप्पाणेणं अकरणिज्जं
पावं कम्म। 174. Se vasumam savva-samannagaya-pannanenań
appaņenam akaranijjam pavam kammam. 174. One who is rich in the enlightenment (i. e. one who
practices non-violence) should not indulge in any sinful action (i. e, causing violence and self-indulgence) through his conscience,(guided) by the intellect, fully illumined with Truth.
ANNOTATION 174: 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. १७५. तं णो अण्णेसि। 175. Taṁ ņo annesiṁ.
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175. (Since the sinful actions are worthy to be shunned,one
who observes non-violence) should not seek them. हिंसाविवेग-पदं १७६.तंपरिणाय मेहावी व सयं छज्जीव-णिकाय-सत्थं समारंभेज्जा,
णेवण्णेहिं छज्जीव-णिकाय-सत्थं समारंभावेज्जा, णेवण्णे grunta-foraire-fra FTTH 4°CETOTEUTI
Himsāvivega -padań
176. Tam pariņņāya mehāvi ņeva sayam chajjiva-nikaya
sattham samārambhejjā, ņevaņnehim chajjiva-nikayasattham samarambhavejja, nevanne chajjiva-nikaya
sattham samārambhaňte samanujanejja. Forswearing of Violence 176. Having discerned this, a sage should neither indulge
himself in the use of weapons causing violence to the six systems of living beings, nor cause others to do so, nor approve of others doing so.
१७७. जस्सेते छज्जीव-णिकाय-सत्थ-समारंभा परिणाया भवंति, से हु gut afTooth-I
- af 177. Jassete chajjiva-şikaya-sattha-samāraṁbhā pariņnāyā bhavanti, se hu muņi pariņnāya-kamme.
- Tti bemi.
177.
Only he who discerns (comprehends and forswears) indulging in actions causing violence to the six systems of living beings can be regarded as an ascetic (in the true sense of the word, for an ascetic is he) who has discerningly forsworn actions.
- I say so.
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CHAPTER II
SUBJUGATION OF THE WORLD
(OF PASSIONS)
बीअं अज्झयणं लोगविजओ
BĪAN AJJHAYAŅAŃ
LOGAVIJAO
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SECTION 1
पढमो उद्देसो
Padhamo Uddeso
आसत्ति-पदं १. जे गुणे से मूलट्ठाणे, जे मूलट्ठाणे से गुण । Āsatti-padam 1. Je guṇe se mūlațțhāņe, je mūlaţthāņe se gune. Attachment
1.
Carnality is nothing but) mundane existence"; (and) mundane existence is (nothing but) carnality.
ANNOTATION 1: Sensual qualities may be either pleasing or displeasing. By having attachment to the former and aversion to the latter, passions are intensified, which in their turn extend the cycle of transmigration. Thus the root cause of mundane existence is sensual qualities. Hence, the author identifies carnality with the cycles of birth and death.
1. The word guna literally means quality. Here the qua
lities indicated are the five sense-data viz. sound, colour, taste, smell and tangibility. Ultimately, therefore, guna denotes carnal pleasures.
2. The term malatthäna stands for samsāra i. e, the cycles
of birth and death; in other words, the mundane existence of the soul.
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AYĀRO
२. इति से गुणट्ठी महता परियावेणं वसे पमत्ते—माया मे, पिया मे,
TAT À, PETSUTT À, wouTÀ, CATÀ, TAT À, TUETÀ, afe449-879-TETT #, fafananeu-4f24çu-7201अच्छायणं मे, इच्चत्यं गढिए लोए—वसे पमत्ते।
2.
Iti se gunatthi mahatā pariyāvenam vase pamatte - māyā me, piyā me, bhāyā me, bhaini me, bhajja me, puttā me, ahūyä me, suņhā me, sahi-sayanasagaṁtha-samthuyā me, vivittovagarana-pariyatţaņa-bhoyana-acchäyanaṁ me, iccatthai gadhie toe-vase pamatte.
2.
Hence, stupefied by the acute torments (caused by tempting passions,) a sensual person dwells (in mundane existence, uttering) 'my mother', 'my father', 'my brother', 'my sister', 'my wife', 'my son', 'my daughter, 'my daughter-in-law', 'my friend', 'my kith and kin', 'vast number of my utensils and means of transactions, food, and clothes'. Infatuated by deep attachments to these, he dwells with them.
ANNOTATION 2: Two things get the upper hand in a selfindulgent man: attachment and infatuation. Overwhelmed by these, he becomes money-minded.
३. अहो य राओ य परितप्पमाणे, कालाकालसमुट्ठाई, - संजोगट्ठी अट्ठालोभी, आलंपे सहसक्कारे, _ विणिविट्ठचित्ते एत्थ सत्ये पुणो-पुणो।
Aho ya rão ya paritappamāņe, kālākāla sa mutthäi, sa mjogaţthi atthālobhi, álumpe saha sakkāre, viņivitthacitte ettha satthe puño -puno.
He lives constantly tormented by avidity; he endevours (to amass wealth) in season and out of season; being desirous of sensual pleasures, he is avid for money, (so much so that) he becomes out and out a rogue committing theft or robbery. His mind is always engrossed in (amassing wealth). (Such) a man re
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OF PASSIONS)
87
peatedly becomes a killer (lit. weapon) of livingbeings).
असरणाणुपेहापुव्वं अप्पमाव-पदं ४. अप्पं च खलु आउं इहमेगेसि माणवाणं, तं जहासोय-परिण्णाणेहिं परिहायमाणेहिं, चक्खु-परिणाणेहि परिहायमाणेहिं, घाण-परिणाणेहिं परिहायमाणेहिं, रस-परिणाणेहि परिहायमाणेहिं,
फास-परिण्णाणेहि परिहायमाणेहिं । Asaranānupe hāpuvvam appa mäda -padam
4.
Appam ca khalu āum ihamegesiṁ māņavāṇam, tam jaha - soya-pariņņāņehim parihāyamāņehiń, cakkhu-parinnāņehiṁ parihāyamänehim, ghāņa-pariņnāņehim parihầyamanehim, rasa-pariņņāņehim parihāyamāņehim, phāsa-pariņņānehim parihāyamāņehim.
Wakefulness by Contemplation of Being Unprotected
4.
In this world), some people have a short life-span. Premature degeneration of the auditory faculty, premature degeneration of the optical faculty, premature degeneration of the olfactory faculty, premature degeneration of the palatal faculty, premature degeneration of the tactual faculty, (causes them to die young).
५. अभिक्कंतं च खलु वयं संपेहाए। 5. Abhikkamtaṁ ca khalu vayam sampehãe.
Noticing that life is creeping (towards old age), (one gets worried).
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ANNOTATION 5: The normal span of human life is about a hundred years. It can be divided into ten stages, each lasting for ten years. Till the end of the fourth stage (i. e. age of 40), his vigour and luster continue to increase, and are in full bloom. After that, deterioration sets in.
At fifty, the signs of decrepitude begin to appear. The eyesight begins to be affected. The power of the other sense-organs also begins to degenerate.
Senility then sets in, and vigour and lusture are replaced by infirmities. The vital organs then become progressively incapable of carrying out their functions; replacement of worn tissues is entirely stopped, and in the end, Death takes him away.
६. तओ से एगया मूढभावं जणयंति ।
6.
6.
Tao se egaya muḍhabhāvaṁ jaṇayamti.
ĀYĀRO
the
Then some day (towards the fag-end of life ),(his sense-organs) are overhelmed by senility (i. e. faculties of audition, vision, etc. cease to function).
ANNOTATION 6: The word 'mudha-bhavam' (lit. senility) has two meanings:
(1) Deterioration of the sense-organs e. g. incapacity to hear or to get hard of hearing.
(2) Infatuation-As the sense-organs deteriorate, sensuality increases.
Thus, an old man becomes senile as well as more lustful than before.
७. जेहि वा सद्धि संवसति ते वा णं एगया जियगा तं पुव्विं परिवयंति, सो वा ते जियगे पच्छा परिवएज्जा ।
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(OF PASSIONS)
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7.
Jehim vā saddhim samvasati te vā ņam egayā ņiyagā tań puvviṁ parivayamti, so vā te niyage pacchá parivaejja.
7.
Some day (on the attainment of old age ), he begins to be reprimanded by the members of his own family; and later on he also starts reprimanding them.
८. नालं ते तव ताणाए वा, सरणाए वा। __तुम पि तेसिं नालं ताणाए वा, सरणाए वा।
Nålam te tava tānãe vā, saranae vā. Tumaṁ pi tesim nālam tánáe vă, saraņãe vā.
(O old man!) They (the members of your family) are not capable to protect you or to give refuge to you ; nor are you in a position to protect them or give them refuge.
९. से ण हस्साए, ण किड्डाए, ग रतीए, ण विभूसाए । 3. Se na hassäe, na kiddãe, na ratie, na vibhūsãe. 9. He (an old man) is not fit enough for either light
hearted raillery, or frolick, or sexual intercourse, or a dornment of himself.
१०. इच्चेवं समुट्ठिए अहोविहाराए। 10. Iccevam samutthie ahovihārāe. 10. Hence, (apprehending the repercussions flowing from
old age, ) one should rise to exert oneself in the practice of self-discipline (or asceticism).
ANNOTATION 10: Generally people lead their life by indulging in violence and amassing wealth. They have a strong conviction that worldly life is not possible without doing so. Such conviction is responsible for leading a life lacking in self-discipline.
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Against such a conviction, the spiritualist ideology puts before men the ideals of non-vidence and non-acquisitiveness, and establishes that life is possible even without perpetrating violence and acquiring wealth. Self-discipline in the form of ascetic life is the outcome of this doctrine. Asceticism (i. e. leading a life of self-discipline) is a subject of great surprise for those who lead a life lacking in self-discipline. Hence in the term of spiritualist ideology, "ahovihara" is used for "asceticism".
११. अंतरं च खलु इमं संपेहाए-धीरे मुहुत्तमवि णो पमायए ।
11.
11.
12.
१२. वयो अच्चे जोव्वणं व ।
12.
13.
13.
Amtaram ca khalu imam sampehae-dhire muhuttamavi no pamāyae.
Having deliberated over the opportunity (in hand), the wise should not relax (in the practice of ascetisim) even for a while.
१३. जीविए इह जे पमत्ता ।
14.
ĀYĀRO
Vayo accei jovvanaṁ va.
Years are passing by, and youth is fading away.
Jivie iha je pamatta.
But, one who is not alive to the mission of life (cannot realize this).
98. Agar Bar da gifter faeiften sefaan zanagar i
14. Se hamta chettä bhettä lumpitta vilumpitta uddavitta uttasaitta.
(That is why) he indulges in (the acts of violence such as) striking, mutilating, cutting, stealing pillaging, killing and torturing.
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COF PASSIONS)
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१५. अकडं करिस्सामित्ति मण्णमाणे । 15. Akadam karissāmitti mannamāne. 15. Believing that he can do what others have never been
able to do, (he perpetrates acts of violence).
१६. जेहिं वा सद्धि संवसति ते वा णं एगया णियगा तं पुन्विं
पोसेंति, सो वा ते नियगे पच्छा पोसेज्जा। 16. Jehim vā saddhiṁ samvasati te vä ņaṁ egayā niyagă
tam puvvim posemti, so vă te niyage pacchā posejja.
16.
Sometimes (in childhood or adversity) he was looked after by the members of his own family; later on he takes upon himself to look after them,
१७. नाल ते तव ताणाए वा, सरणाए वा। ___तुमंपि तेसिं नालं ताणाए वा, सरणाए वा। 17. Nãlam te tava tänäe va, saraņāe vă.
tumaṁpi tesim nālas tāņãe vã, saraņāe vá. 17. (Even so, ) o man! neither are they competent to give
you protection or refuge, nor are you so competent.
१८. उवाइय-सेसेण वा सन्निहि-सन्निचओ कज्जइ, इहमेगेसि
असंजयाणं भोयणाए। 18. Uvāiya-seseņa vā. sannihi-sannicao kajjai, ihame
gesim asamjayānam bhoyaņāe. 18. After providing for himself, he utilizes his savings to
stock (dairy products) and hoard (food supplies) for entertaining some householders (like his friends and relatives).
१९. तओ से एगमा रोग-समुप्पाया समुप्पज्जति । 19. Tko se egayă roga-samuppāyā samuppajjarți. 19. Even after (accumulation of wealth), sometime (during
the period of enjoyment) he falls a victim to various
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२०. जेहि वा सद्धि संवसति ते वा णं एगया जियगा तं पुव्वि परिहरति, सोवा ते यिगे पच्छा परिहरेज्जा ।
20.
20.
21.
diseases. (So even during the period of his affluence, he cannot enjoy the pleasures of affluence).
21.
२१. नालं ते तव ताणाए वा, सरणाए वा ।
Jehim vä sadohim samvasati te va nam egaya niyaga tam puvvim pariharamti, so va te niyage pacchā pariharejjā.
Those relatives with whom he resides, take the initiative to ostracise him (if he is affected by a disease like leprosy); later on he deserts them (on the slightest pretext).
तुमपि तेसि नालं ताणाए वा, सरणाए वा ।
Nalam te tava tāṇāe vā, saraṇāe vā,
tumampi tesim nālam tāṇāe va, saranäe vä.
(Even if they do not do so out of love for you,) O man! neither are they competent to give you protection or refuge, nor are you so competent.
२२. जाणित्तु दुक्खं पत्तेयं सायं ।
22.
22.
Jāņittu dukkham patteyam sayam.
Realising that pleasure and pain are personal affairs,
२३. अणभिक्कतं च खलु वयं संपेहाए ।
23.
ĀYĀRO
Anabhikkamtam ca khalu vayam sampehae.
23. (and) seeing that youth and strength have not yet declined (i. e. you are still young and strong),
२४. खणं जाणाहि पंडिए !
24.
24.
Khanam jāṇāhi paṁḍie!
O wise man! know Time.
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२५. जाव सोय-पण्णाणा अपरिहीणा,
जाव णेत्त-पण्णाणा अपरिहीणा, जाव घाण-पण्णाणा अपरिहीणा, जाव जीह-पण्णाणा अपरिहीणा,
जाव फास-पण्णाणा अपरिहीणा। 25. Java soya-pannanā aparihina -
Java netta-pannānā aparihina, Java ghāna-pannānā aparihina, Java jiha-pannānā aparihina,
Jāva phāsa-paññaņā aparihiņā. 25. So long as the aural sense is perfect,
so long as the visual sense is perfect, so long as the olfactory sense is perfect, so long as the palatal sense is perfect, so long as the tactile sense is perfect; -
२६. इच्चेतेहिं विरूवरूवेहिं पण्णाणेहिं अपरिहीणेहि आयठे सम्म समणुवासिज्जासि।
–त्ति बेमि। 26. Iccetehim virūvarūvehim paņņāņehim aparihinehim
ayattham sammam samaņuvā sijjāsi.
- Tti bemi.
26.
while the above senses of man are in perfect condition, one should rightly pursue the way (of self-discipline) for one's own good.
- I say so.
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बीओ उद्देसो
अरति-निव्वत्तण-पदं
२७. अरई आउट्टे से मेहावी ।
Arati-nivvattana -padam
27.
Dispelling Ennui
27.
Araim äutte se mehāvi.
SECTION II
The sage is one who dispels the feeling of being sick of ascetic life.
२८. खणंसि मुक्के ।
28.
28.
ANNOTATION 27: Feeling of happiness in practising selfdiscipline and detachment from sensual pleasures result in development of the Self and bliss. The feeling of being sick in asceticism and hankering after sensuality result in degradation of the Self as well as loss of bliss. Hence, a sadhaka is advised to avert his mind from such feeling of sickness.
Khanamsi mukke.
Such a sadhaka becomes instantly free (from the shackles of lust).
२९. अणाणाए पुट्ठा व एगे पियट्टंति ।
29.
Bio Uddeso
Ananae puttha vi ege niyattamti.
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29.
(In contrast to this), some sädhakas who are led astray (i, e, those following the path outside the Instruction), being driven by (desire), go back to the household life.
Ro. Hat Att TOUTI 30. Maidā mohena pāudā. 30. The foolish are thickly enveloped by delusion. ३१. 'अपरिग्गहा भविस्सामो" समुहाए, लद्धे कामेहिगाहंति । 31. "Apariggahā bhavissāmo" samutthãe, laddhe kā me
higāhanti. Though they get initiated into asceticism (resolving that) they would lead a life of absolute non-possession, they indulge in sensuality at the first opportunity.
31.
३२. अणाणाए मुणिणो पडिलेहंति । 32. Áņāņāe muņiņo paļileharti. 32. The sádhakas led astray seek (sensual pleasures).
73. gen Alle goi-gort goutti 33. Ettha mohe puno -puno sannā. 33. Once they get enamoured of sensuality, they get bog
ged down in it again and again. (The more they do so the more they get attached to it and so on. And this vicious circle keeps going on. )
28. ot young on otetgi 34. No havvãe no pārāe. 34. They can neither reach this shore nor the other one.
ANNOTATIONS 31-34: The plight of an indulgent sādhaka is comparable to that of a thirsty elephant who once entered
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ĀYĀRO
a lake to quench his thirst. It got bogged down in the marshy lake. The more it tried to extricate itself from the quagmire, the more he got bogged down in it, and ultimately met with its doom. Similarly a self-indulgent sådhaka, who enters the marshy lake of sensuality to quench his thirst of lust, would also get embogged in the quagmire of attachment and get more and more engulfed in it, ultimately to meet with his moral death. But he may not be bold enough to give up monastic robes owing either to shame or pride or compulsion, Such a person may not be a householder by dress but would certainly not be a muni or an ascetic by his conduct.
३५. विमुक्का हु ते जणा, जे जणा पारगामिणो। 35. Vimukkā hu te jana, je jaņā pāragāmiņo.
(But) those who transcend (dissipation) get emancipated.
35.
Ruth
मणगार-पवं ३६. लोभ अलोमेण दुगंछमाणे, लढे कामे नाभिगाहइ । Anagāra-padam 36. Lobham alobheņa duga mcha māne, laddhe kāme
nābhiga hai. The (True) Monk
36.
One who defeats lust with lustlessness no more indulges in the pleasures that offer themselves,
३७. विणइत्तु लोभं निक्खम्म, एस अकम्मे जाणति-पासति । 37. Viņaittu lobham nikkhamma, esa akamme jänati-pāsati 37. A sādhaka, who renounces the world by subjugating
his desires, frees himself from action (i. e. gets himself absorbed in actionless meditation or becomes
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free from the veils of the kar ma) and begins to perceive and cognize things (in their true perspective).
ANNOTATIONS 36-37. To defeat lust with lustlessness is the principle based on creating opposite force. Just as anger is destroyed by tranquility, conceit by humility, and deceit by guilelessness, so also lust is overcome by lustlessness. Just as fasting acts as a remedy for the person afflicted by fever, so also forswearing of lust acts as a remedy for one who is afflicted with the disease of "discontentment" -
Yathāhāraparityāgaḥ, jvaratasyausadhaṁ tathā / Lobhasyaivath parityāgah, asaňtosasya h haisaja inil
Sometimes it happens that some persons get initiated into asceticism without giving up 'lust'. But if they try to conquer lust with lustlessness, they are true sādhakas. Those who are initiated into asceticism without lust, become cogniser and perceiver like Bharat, the sovereign king, through meditation by removing the veils of kar ma. obstructing knowledge and perception.
३८. पडिलेहाए णावकंखति। 38. Padilehãe ņāvakaskhati. 38. He who discerns (what is beneficial to him and what
is detrimental) does not long for (sensuality).
३६. एस अणगारेत्ति पवच्चति । 39. Esa anagăretti pavuccati. 39. He (who is not desirous of any worldly pleasures) is
called an anagara (i. e. a monk who has renounced household life).
43-AAITTOT-O ४०. अहो य राओ य परितप्पमाणे, कालाकालसमुट्ठाई,
संजोगट्ठी अट्ठालोभी, आलुपे सहसक्कारे, विणिविट्ठचित्ते, एत्थ सत्थे पुणो-पुणो।
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Da mda -samādāņa -padam 40. Aho ya rão ya paritappamäne kālākāla sa mutthai,
samjogaţthi atthilobhi, alumpe sahasakkāre,
Vinivitthacitte, ettha satthe puno puno. Use of Violence
40.
(A stupefied person) lives constantly tormented (by avidity); he endevours (to amass wealth) in season and out of season; being desirous of sensual pleasures, he is avid for money, (so much so that) he becomes out and out a rogue committing theft or robbery. His mind is always engrossed in (amassing wealth). (Such) a man repeatedly becomes a killer (lit. weapon) (of living beings).
89.3719-ast, MIEST, fai-at, 197-457, 49
TAT, À 2T4-TT, À 972-17, et 3fafa-ant, à fai qut-arat,
HUTA
41.
Se aya-bale, se nai-bale, se mitta-bale, se pecca bale, se deva-bale, se ráya-bale, se cora-bale, se atihi-bale, se kivana-bale, se samana-bale.
41.
He (amasses) physical power, power of kith and kin, power of allies, supra-mundane-power, deity-power, royal-power, thief-power, guest-power, pauper-power, śramana-power (ascetic power).
ANNOTATION 41: There are certain sources of power. By acquiring them a man wishes to achieve such things as enjoyment, happiness, victory, wealth, fame and religion.
(1) Physical strength: For gaining bodily strength,one
drinks wine and eats meat.
(2) Power of kith and kin: In order to remain undefeat
ed, one seeks power of one's kith and kin.
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(3) Ally power: For acquiring wealth and mental peace,
one seeks power of his friends.
(4) & (5) Supra-mundane power, Deity-Power: In order
to secure happiness in the next life and to use deitypower, one propitiates deities by performing sacrifice, etc,
(6) Royal power: In order to earn his livlihood, one
serves the king.
(7) Thief-power: In order to get a share in theft, one
befriends thieves.
CE
(8), (9) & (10): Guest -Power, Pauper -Power, śramana -
Power: Aspiring for wealth, fame and merit, one entertains guests, gives alms to the crippled paupers and ascetics.
४२. इच्चेतेहिं विरूवरूवेहिं कज्जेहिं दंड-समायाणं । 42. Iccetehim virūvarūvehiṁ kajjehim damda-samāyāṇarii. 42. (To accomplish) these various tasks, he uses vio
lence.
83. HTETT TUT Pwofari 43. Sapehāe bhayā kajjati. 43. Some person (uses violence) of his own accord and
some other person (does so) out of fear.
88. T9-Hitra fer que HATTI 44. Pāva-mokkhotti mannamāne. 44. Considering (that performance of sacrifices results
in) atonement of his sins, some person takes recourse to violence.
84.37GqT THIS I
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45. 45.
Aduvā asamsãe. Or some other (commits violence) in the hope (of obtaining the unobtained).
हिंसाविवेग-पदं ४६. तं परिणाय मेहावी णेव सयं एएहिं कज्जेहिं दंडं समारंभेज्जा,
णेवण्णं एएहिं कज्जेहिं दंडं समारंभावेज्जा, णेवण्णं एएहिं
कज्जेहिं दंडं समारंभंतं समणुजाणेज्जा। Himsāvivega -padam
46. Tam par innāya mehāvi ņeva sayam eehim kajjehim
damdaṁ samārambhejja, ņevannañ eehim kajjehim damdam samarambhāvejjā, ņevannam eehim kajjehin
damdam samārambhamtam samanujānejja. Forswearing of Violence
46.
Having comprehended this, a wise man ought not to indulge himself in violence for the aforesaid motives, nor should he cause others to do so, nor should he approve of such indulgence.
अणासत्ति-पदं ४७. एस मग्गे आरिएहिं पवेइए। Anăsatti-padań 47. Esa magge ariehim paveie. Unattachment
47.
The Tirthankaras have expounded this path (leading to the conquest of one's inner-world), -
४८. जहेत्थ कुसले णोवलिंपिज्जासि ।
.-त्ति बेमि।
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48.
48.
Jahettha kusale novalimpijjāsi.
- Tti bemi so that no person adept (in the path of asceticism), gets attachment to these (carnal pleasures).
--I say so.
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SECTION III
तइओ उद्देसो
Taio Uddeso
समत्त-पदं ४९. से असइं उच्चागोए, असई णीयागोए।
णो हीणे, णो अइरित्ते, णो पीहए।
Samatta padam
49.
Se asaim uccāgoe, asaim niyagoe. No hine, no airitte, no pihae.
Fquality
49.
This soul has many a time taken birth in higher clans (or castes) as well as in lower ones. Therefore, no being is low or high. (Hence, one should not crave for a higher clan).
५०. इति संखाय के गोयावादी ? के माणावादी ? कसि वा एगे
गिज्झे?
50.
50.
Iti samkhāya ke gcyávádi? ke mānāvádi? kamsi va ege gijjhc? In the wake of the knowledge (that this soul has many a time taken birth in higher clans as well as in lower ones), who will believe in the dogma of casteism, or egotism? Or who will hanker after a particular rank?
५१. तम्हा पंडिए णो हरिसे, णो कुज्झे।
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51. 51.
Tamhā pamạie no harise, no kujjhe. Therefore, a wise man should not feel exalted (on taking birth in a higher clan) nor should he feel piqued (on taking birth in a lower clan).
५२. महिं जाण पडिलेह सात। 52. Bhüehim jäna padilela sātam.
52.
Know (the bondage and consequences of kar ma experienced) by beings and see their happiness (and suffer ings)1.
43. Afad Quronachi 53. Samite eyanupassi. 53. One with the right perception realises these (conse
quences of good and evil kar mas).
५४. तं जहा अंधत्तं बहिरत्तं मूयत्तं काणत्तं कुंटत्तं खुज्जत्तं वडभत्तं
सामत्तं सबलत्तं । 54. Tam jaha-amdhattaṁ bahirattaṁ müyattam kāņattań
kumtattam khujjattam vadabhattam såmattam sabalattam. Such as blindness, deafness, dumbness, one-eyedness, lameness, hunch-backedness, dwarfishness, leprosy and variegatedness.
54.
५५. सहपमाएणं अणेगरूवाओ जोणीओ संधाति, विरूवरूवे फासे
पडिसंवेदेइ। 55. Saha pamåenam anegarüvào jonio samdhāti, viruva
rūve phase paạisamvedei. 55. Owing to his own infatuation, one gets born in differ
ent genera and suffers from onslaughts of various
kinds. 1. Cf. 3/27.
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५६. से अबुज्झमाणे हतोवहते जाइ-मरणं अणुपरियट्टमाणे ।
56.
56.
परिग्गह-तहोस- पदं
५७. जीवियं पुढो पियं इहमेगेसि माणवाणं, खेत्त-वत्थु ममायमाणाणं ।
Parigga ha -taddo sa-padam
57.
57.
Acquisitiveness and its Evils
Se abujjhamäne hatovahate jäi-maranam anupariyattamane.
He (i. e. the infatuated person), not knowing the consequence of good and evil karmas, is afflicted (with disease) and feels hurt (by affronts). (Nevertheless) he (due to his egotism piles up karmas) and undergoes births and deaths again and again.
58.
58.
Jiviyam pudho piyaṁ ihamegesiṁ māṇavāṇaṁ khettavatthu mamayamāṇānaṁ.
५८. आरतं विरत्तं मणिकुंडलं सह हिरण्णेण, इत्थियाओ परिगिज्झ
तत्थेव रत्ता ।
Attached to (their) land and home, some (unenlightened) persons love (to lead) a highly (prosperous) life.
ĀYĀRO
Aratam virattam manikumḍalam saha hiranneṇa, itthiyão parigijjha tattheva ratta.
They accumulate colourful precious stones, earrings, gold and (beautiful) women and get infatuated by them.
2e. q gey aqt ar, znì ar, fount ar facufa i
59.
59.
Na ettha tavo vā, damo vă, niyamo vă dissati.
Austerity, or the curbing of passions, or self-control is not seen in an acquisitive person.
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105
६०. संपुण्णं बाले जीविउकामे लालप्पमाणे मूढे विपरियासुवेइ । 60. Sanipunnani bäle jiviukāme lālappamāne müdhe
vippariyā suvei. 60. The ignorant one craves for a life of (luxury) and re
peatedly hankerst after pleasures). (Haunted by his own desires) he gets benumbed and is rewarded by the converse i. e. though he desires pleasures, he is rewarded with suffering
६१. इणमेव णावखंति, जे जणा धुवचारिणो।
जाती-मरणं परिण्णाय, चरे संकमणे दढे॥ 61. Ina meva nāvakamkha mti, je janā dhuvacarino.
Jåti -maranam par innāya, care sařka mane dadhe. 61. Those who are progressing towards salvation do not
long for leading such (a self-contradictory life). Comprehending births and deaths of those who lead such a self-contradictory life), they should unwaveringly tread! on the Bridge of Salvation.
67. ar fad Freea ora 62. Natthi kálassa nāgamo. 62. For death no moment is inopportune - (it can occur
at any moment).
६३. सम्वे पाणा पियाउया सुहसाया दुक्खपडिकूला अप्पियवहा
पियजीविणो जीविउकामा। 63. Savve pānā piyāuya suha sayā dukkhapadikūlā appi
yavahā piyajivino jiviukāmā. 63. All beings love life. They wish to relish pleasures.
They loathe pain. They abhor being killed - they are attached to this mortal coil. They want to hang
on to life. 1. See 2/51 foot note. 2. Cf. 2/150.
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ANNOTATION 63: The truth that "Happiness is loved and sufferings loathed" has been discussed here in the context of acquisitiveness. One who amasses wealth endeavours to get rid of his miseries and acquire happiness. While doing so, he does not care if he ruins the happiness of others. He forgets the fact that just as he likes happiness and loathes sufferings, others also do so. In the field of commerce and trade, dishonesty and exploitation practised in society are nothing but the results of losing sight of the above fact. Bhagavan Mahāvira has repeatedly stressed this point and admonished that conduct should be based on the precept of self-equality.
६४. सव्वेसि जीवियं पियं। 64. Savvesim jīviyam piyań. 64. Life is dear to all beings. ६५. तं परिगिज्झ दुपयं चउप्पयं अभिमुंजियाणं संसिंचियाणं तिविहेणं
जा वि से तत्थ मत्ता भवइ---अप्पा वा बहुगा वा। 65. Tam parigijjha dupayaṁ cauppayam abhijumjiyanam
samsimciyäņam tivihenam jā vi se tattha matta
bhavai--appă vā bahugā vā. 65. In order that he may live, man owns and employs
bipeds (servants) and quadrupeds (animals). Through these he multiplies (his) wealth. Through threefold efforts (i.e. his own, that of others, and of both), a little or great amount of wealth comes in his possession,
६६. से तत्थ गढिए चिट्ठइ, भोयणाए। 66. Se tattha gadhie citthai, bhoyaņäe. 66. He remains attached to that wealth and (protects it)
for the enjoyment of sensual pleasures.
EG. Tant gorun faroffered in het oop pas ! 67. Tao se egaya viparisittham samabhüyam mabova
garanam bhavai.
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67. Abundant wealth, left over after his enjoyment pro
vides him with ample luxuries. ६८. तं पि से एगया दायाया विभयंति, अदत्तहारो वा से अवहरति,
रायाणो वा से विलुपति, णस्सति वा से, विणस्सति वा से,
PRECTEMT TT 99951 68. Tam pi se egayā gayaya vibhayariti, adattahäro va
se avaharati, rāyāṇo vā se vilumpasti, nassati va
se, vinnassati vā se, aga radāhena vā se aajjhai. 68, There comes a time when heirs share that (huge
amount of wealth and property which he had earned and saved for himself); or the thieves deprive him of it; or the king takes it away from him; or it gets destroyed or razed; or it is reduced to ashes (in case of his house catching fire).
६९. इति से परस्स अट्ठाए कूराई कम्माइं बाले पकुव्वमाणे तेण ___दुक्खेण मूढे विप्परियासुवेइ। 69. Iti se parassa atthäe kūrāim kammâim bāle pakuv
vamâne tena dukkhena mūdhe vippariyā suvei. 69. Thus an ignorant man indulging in atrocities for the
sake of others (i. e. his heirs, etc.) (earns grief). Benumbed by griefs he becomes a victim of paradoxes i, e, he desires pleasures, but is rewarded with sufferings.
ANNOTATION 69. Just as the fruit of the mango is called mango, the seed of the mango is also called mango. Similarly, just as adverse feelings are called s fferings, the kar mas which are the cause of such adverse circumstances are also called sufferings. Those philosophers who see no chain relationship between cause and effect can never eradicate the root cause of unhappiness. Consequently it perpetually recurs resulting in stupification.
७०. मुणिणा हु एवं पवेइयं । 70. Muņiņā hu eyam paveiyam.
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70.
The Muni (Bhagavan Mahāvīra) has said so.
ANNOTATION 70. One who perpetrates atrocities is stupefied and one who is stupefied becomes a victim of paradoxes this is the chain of cause and effect.
-
७१. अणोतरा एते, नो य ओहं तरित्तए ।
अतीरंगमा एते, नो य तीरं गमित्तए । अपारंगमा एते, नो य पारं गमितए ॥
71. Ano hamtara ete, no ya ohaṁ tarittae. Atiramgama ete, no ya tiram gamittae. Aparamgama ete, no ya pāram gamittae.
71.
72.
७२. आवाणिज्जं च आयाय, तम्मि ठाणे ण चिट्ठा ।
faag qcq duvì, afm mfm faços ||
72.
Such people (victims of paradox) do not swim across rapids of recurrent transmigration, nor are they capable of swimming across rapids of recurrent transmigration.
They do not reach banks, nor are they capable of reaching the banks.
They do not cross the rapids, nor are they capable of crossing the rapids.
ĀYĀRO
Ayanijjam ca ayāya, tammi ṭhāne na citthai. Vitaham pappa kheyanne, tammi thiņammi citthai.
One who has no knowledge of the Soul, though initiated in the path of Truth, does not adhere to it. (On the contrary), initiated in the path of un-truth, he sticks to it.
७३. उद्देसो पासगस्स णत्थि ।
73.
73.
Uddeso pasagassa natthi.
A seer needs no guidance.
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109
७४. बाले पुण णिहे कामसमणुण्णे असमियदुक्खे दुक्खी दुक्खाणमेव आवर्ल्ड अणुपरियट्टइ।
-far afH I
74.
Bāle puna nihe kamasamaņunne asamiya dukkhe dukkhi dukkhāṇameva avattam anupariyattai.
- Tti bemi
74.
The benighted one is incompetent to assuage sufferings, because he is attached to desires and is lecherous. Oppressed (by physical and mental pain), he keeps rotating in the whirl-pool of agony.
I say so.
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SECTION IV
चउत्थो उद्देसो
Cauttho Udde so
मोग-मोगि-दोत-पदं ७५. तओ से एगया रोग-समुप्पाया समुप्पज्जति ।
Bhoga-bhogi-dosa -padam 75. Tao se egaya roga- samuppāyā samuppajjamti.
Evils of Sensuality and Self-indulgent Persons
75.
Even after the accumulation of wealth, ) sometime (during the period of enjoyment) man falls a victim to various diseases, (So even during the period of his affluence, he cannot enjoy the pleasures of splendour).
७६. जेहिं वा सद्धि संवसति ते वा णं एगया णियया पुन्निं परिवयंति,
सो वा ते णियगे पच्छा परिवएज्जा। 76. Jehim va saddhim samvasati te vā nam egaya niyaya
puvvim parivayamti, so vă te niyage pacchā parivaejjā.
76.
Those relatives with whom he resides take the initiative to ostracise him (if he is affected by a disease like leprosy), later on he deserts them (on the slightest pretext).
७७. नालं ते तव ताणाए वा, सरणाए वा।
तुमंपि तेसिं नालं ताणाए वा, सरणाए वा ।
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77.
77.
Nálam te tava tānāe vā, saranae vā, tumampi tesiṁ nālaṁ tāṇāe vã, saranāe vā. (Even if they do not do so out of love for you,) o man! neither are they competent to give you protection or refuge, nor are you so competent.
७८. जाणित्तु दुक्खं पत्तेयं सायं । 78. Jāņittu dukkhaṁ patteyaṁ sāyam. 78. Realising that pleasure and pain are personal affairs,
(one should subjugate his mind and senses).
69. Shraa talutiferi 79. Bhogameva anusoyamti. 79. (Persons who have no control over their senses)
continuously go on thinking of fulfilment of desires.
50. SEHIRE ATTATTI 80. Ihamegesim mānavānam. 80. Only those who are not aware of the consequences
of indulging in sensuality) do so.
८१. तिविहेण जावि से तत्थ मत्ता भवइ-अप्पा वा बहुगा वा। 81. Tivihena jāvi se tattha mattā bhavai-appă vă bahugā
vā.
81.
Through threefold efforts (i. e. his own, that of others and of both), a little or great amount of wealth comes in his possession.
८२. से तत्थ गढिए चिट्ठति, भोयणाए। 82. Se tattha gadhie citthati, bhoyanāe.
82.
He remains attached to that wealth and (protects it) for the enjoyment of sensual pleasures.
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112
८३. ततो से एगया विपरिसिढें संभूयं महोवगरणं भवति । 83. Tato se egaya viparisittham sambhūyam mahovaga
ranaṁ bhavati.
83.
Abundant wealth, left over after his enjoyment, provides him with ample luxuries.
८४. तं पि से एगया दायाया विभयंति, अदत्तहारो वा से अवहरति,
रायाणो वा से विलुपंति, णस्सइ वा से, विणस्सइ वा से, अगारडाहेण वा डज्झइ।
84.
Tań pi se egayā dāyāyā vibhayamti, adattahāro vā se avaharati, rāyāno vā se vilumpamti, ņassai vā se, viņassai vá se, agàradāhena vă dajjhai.
84.
There comes a time when heirs share that (huge amount of wealth and property which he had earned and saved for himself); or the thieves deprive him of it; or the king takes it away from him or it gets destroyed or razed; or it is reduced to ashes (in case of his house catching fire.)
८५. इति से परस्स अट्ठाए कूराई कम्माई बाले पकुव्वमाणे तेण
दुक्खेण मूढे विप्परियासुवेइ ।
85.
85.
Iti se parassa atthāe kūräis kammāim bāle pakkuvamāne teņa dukkhena mūdhe vippariyāsuvei. Thus an ignorant man, indulging in atrocities for the sake of others (i. e. his heirs, etc.), (earns grief.) Benumbed by griefs he becomes a victim of paradoxes i. e. he desires pleasures, but is rewarded with sufferings.
८६. आसं च छंदं च विगिच धीरे। 86. Āsam ca chamdam ca vigimca dhire.
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86. O Serene One! Abandon lust and servility to desire.
८७. तुमं चैव तं सल्लमाहट्टु |
87.
87.
Tumam ceva tam sallamahaṭṭu.
(O man!) it is you who has implanted (in your own heart) this thorn (of lust and servility to desire).
८८. जेण सिया तेण णो सिया ।
88. Jeņa siyā teņa no siya.
88. That which brings happiness may even fail to do so.
८६. इणमेव णावबुज्नंति, जे जणा मोहपाउडा ।
89.
89.
६०. थीमि लोए पव्चहिए ।
90.
90.
91.
Ina meva navabujjhamti, je jaņā mo hapāuḍā.
Completely engulfed by delusion, people cannot comprehend this (fact i. e. paradoxical nature of the
means of material happiness).
Thibhi loe pavvahie.
This world has been vanquished by the fair sex.
९१. ते भो वयंति - एयाई आयतणाई ।
91.
Te bho vayamti-eyaim ayataṇāim.
113
O man!
those (who are vanquished by women) say that they (women) are dens (of pleasure).
९२. से दुक्खाए. मोहाए माराए णरगाए णरग-तिरिक्खाए ।
92.
92.
Se dukkhae mohae marãe naragae naraga-tirikkhae.
(Man's subservience to sensual pleasures engenders) misery, delusion, death, hell and post-infernal subhuman life for him.
९३. सततं मूढे धम्मं णाभिजाणइ ।
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93. 93.
Satatam mūdhe dhammam ņābhijāņai. One who is perpetually infatuated cannot comprehend righteousness.
88. Jere atd_creuarat ATAT 94. Udāhu vire-appa mādo mahā mohe. 94. Bhagavān Mahāvira said, ("A sadhaka) should be
vigilant against incontinence.'
६५. अलं कुसलस्स पमाएणं । 95. Alam kusalassa pamāenam. 95. A wise man has nothing more to do with infatuation. ९६. संति-मरणं संपेहाए, भेउरधम्म संपेहाए । 96. Samti-maraṇaḥ sampehãe, bheuradhammaṁ sam
pehãe. 96. "(Infatuation) is (nothing but) death and (lack of it) is
serenity.". (How can) one who perceives this (indulge in wanton behaviour?) (How can) one who obseryes that (the human frame) is fragile (indulge in wanton behaviour?).
89. TITTEL 97. Nālam pasa.
97.
(O man!) realize that these sensual pleasures) cannot (quench the flames of discontentment)..
85. apat à gore 98. Alam te eehim. 98. What use are these (pleasures which fan the flames
of discontentment) to you?
38. ga ! HETI 99. Eyaṁ păsa muni! mahabbhayam.
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99.
O ascetic! realise, these pleasures are perilous.
900. Tagar mavi 100. Ņãivāejja kamcanaṁ. 100. One must not deprive any being of its life.
ANNOTATION 100, Self-indulgence and violence have close correspondence. There hardly exists a voluptuous person who could indulge in sensual pleasures without resorting to violence. However, where there is violence, there may or may not be enjoyment. But, self-indulgence is invariably associated with violence. That is why, one of the most valuable sermons in the context of liberation from selfindulgence is that on non-violence.
१०१. एस वोरे पसंसिए, जे ण णिविज्जति आदाणाए। 101. Esa vire pasařsie, je na nivijjati ādāņäe. 101. Praiseworthy is the dauntless one, who does not get
fed up with self-disciplined life.
१०२.ज में देति ण कुप्पिज्जा, थोवं लवधून खिसए।
पडिसेहिओ परिणमिज्जा। 102. Na me deti na kuppijjā, thovaṁ laddhum na khiṁsae.
Padisehio pariņamijjá. 102. (Thinking that) "he is not giving alms to me", (a
monk) should not frown upon a person, nor should he criticise him on not receiving enough. If the owner of the house refuses, he should immediately leave.
ANNOTATION 102, Food is essential for sustaining of life The monk obtains his food from householders. Taking food can become both indulgence and renunciation depending on whether it has been obtained and consumed with feelings of attachment or aversion or without such feelings. The mioni practicising self-discipline or renunciation should not, at the time of obtaining food, behave in an agitated manner.
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ĀYĀRO
He should not frown upon nor should he criticize the donor. He should remain calm and equanimous.
१०३. एयं मोणं समणुवासेज्जासि ।
_faaft 103. Eyam monam samanuvāsejjasi.
- Tti bemi.'
103. An ascetic should meticulously put into practice this
knowledge.
-
I say so.
1. The word muni denotes one who has attained knowledge,
Hence, the word mona would stand for 'knowledge'.
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SECTION V
पंचमो उद्देसो
Pamcamo Uddeso
आहारस्स अणासत्ति-पवं १०४. जमिणं विरूवरूवेहिं सत्थेहिं लोगस्स कम्म-समारंभा कज्जंति
तं जहा-अप्पणो से पुत्ताणं धूयाणं सुण्हाणं णातीणं धातीणं राईणं दासाणं दासीणं कम्मकराणं कम्मकरीणं आएसाए, पुढो पहेणाए, सामासाए, पायरासाए।
Ahàrassa anā satti-padań
104. Jaminam viruvaruvehim satthehim logassa kamma
samārambhā kajjarti tam jahā – appaņo se puttāņam dhūyanaṁ suņhâņam nātiņam dhātīņam răiņam dāsaņam dasiņamh kammakarāṇaḥ kammakarinam ãeske, pudho pahenäe, sāmāsāe, pāyarāsāe.
Non-attachment to Food
104.
Householders employing various kinds of weapons indulge in actions (of violence) causing the influx of kar ma particles for the sake of their bodies, their sons and daughters, daughters-in-law, relatives, maids, kings, slaves (both male and female), servants and maid-servants, guests, various sorts of gifts, lunch and dinner.
१०५. सन्निहि-सन्निचओ कज्जइ इहमेगेसि माणवाणं भोयणाए । 105. Sannihi-sannicao kajjai ehamegesim manavānam
bhoyanāe.
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ĀYĀRO
105. They stock (dairy products) and hoard (food supplies)
for entertaining some householders (like their friends and relatives).
१०६. समुट्ठिए अणगारे आरिए आरियपण्णे आरियदंसी 'अयं संधी'ति
अदक्खु । 106. Samuţthie anagāre ārie ariyapanne ariyadaṁsi'ayam
samdhi' ti adakkhu.
106. Realising that it is meal time, a monk who is noble,
of noble intellect, of noble perception and diligent in self-discipline, should go out for begging food.
9019. À TET, 075390, of " TUTE ! 107. Se näie, ņāiāvae, na samanujāņai, 107. He should neither himself accept (things which are
taboo) for him, nor cause other people to do so, nor approve of those who do so.
१०८. सव्वामगंधं परिण्णाय, णिरामगंधो परिव्वए। 108. Savvāmagamdham pårinnāya, nira magarndho parivvae. 108. He should avoid all food which is not permissible.
Confining himself only to the permissible kind of food, he should lead a self-disciplined life.
१०६. अदिस्समाणे कय-विक्कएसु। से ण किणे, ण किणावए, किणंतं
ण समणुजाणइ । 109. Adissa māne kaya -vikkaesu. Se na kine, na kināvae,
kiņamtam ņa samanujāņai. .' 109. He should not engage himself in buying and selling
he should neither himself buy nor cause to do so nor
approve of other doing so. 1. Cf. 2/18
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119
119
११०. से भिक्खू कालण्णे बलण्णे मायण्णे खेयण्णे खणयण्णे विणयण्णे
समयण्णे भावण्णे, परिग्गहं अममायमाणे, कालेणुढाई, 379 FEUUT I
110. Se bhikkhu kälanne balanne mayanne kheyanne khana
yanne viņayanne samayanne bhāvanne, pariggaham
amamayamāne, kåleņutthāi apadiņne. 110. A monk should possess wisdom in respect of
The (right) time (for begging food), the physical strength (for wandering about for begging
alms), the measure (of warranted food), the region (apt for begging food from), the opportune moment (for begging food), the code of conduct (the manner of begging food), the Doctrines (laid down in the scriptures), the intensions of the giver (i. e. whether he likes or
dislikes giving food). He should have no attachment to possessions. He should carry out religious duties at the right moment and should be free from likes and dislikes for particular kinds of food.
१११. दुहओ छेत्ता नियाइ। 111. Duhao chetta niyai. 111. He (leads a disciplined life) after having broken the
(shackles of attachment and aversion).
११२. वत्थं पडिग्गह, कंबलं पायपुंछणं, उग्गहं च कडासणं।
एतेसु चेव जाएग्जा। 112. Vattham padiggahan, kambalaṁ payapuņchana
uggaharn ca kadasanam. Etesu ceva jāejjā. 112. He should beg only for such articles as clothes,
bowls, blankets, flapper (or broom), room and strawmats which have been made for the householders.
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११३. लद्धे आहारे अणगारे मायं जाणेज्जा, से जहेयं भगवया पवेइयं । 113. Laddhe ahăre anagäre māyaḥ jānejjā, se jaheyam
bhagavayā paveiyaṁ. 113. At the time of receiving food, a monk should know the
right quantum that Bhagavấn Mahavira has prescribed.
ANNOTATION 113. It is not possible to lay down the exact quantum of food. It depends upon one's appetite. Neither do all persons have the same appetite nor do they take the same quantum of food. Even then, Bhagavăn Mahavira has indicated the average quantum of food as thirty-two morsels and has admonished the monks to take a little less than that.
११४. लामो त्ति न मज्जेजा। 114. Läb ho tti na majjejjá. 114. On gaining the desired object (food, etc.), he should
not feel elated.
११५. अलामो ति ण सोयए। 115. Aläb ho tti na soyae. 115. On not receiving the desired object, he should not feel
dejected.
११६. बहुं पि ल ग मिहे । 116. Bahuṁ pi laddhuṁ na nihe. 116. In case of obtaining anything in excess, he should not
hoard it up.
११७. परिग्गहाओ अप्पाणं अवसक्केज्जा। 117. Fariggahāo appāņam avasakkejjā. 117. He should abstain from acquisitiveness.
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ANNOTATION 117. Even while acquiring food, clothing etc. the monk should abstain from acquisitiveness. The thought "I will use this food and clothing for myself only and will not share it with others, " is also acquisitiveness. "This, what I have obtained, does not belong to me, but belongs to the Preceptor and to the order" thinking thus, he should avoid falling a prey to acquisitiveness. Not to take unacceptable food, clothing etc., not to get attached to and not to hoard acceptable food, clothing etc. duly obtained all these are necessary to cultivate non-acquisitiveness.
Even for leading an ascetic life certain minimum utilities are necessary. They have to be obtained. Even then, he should keep in mind that just as a voyager does not get attached to a boat which is essential to him for crossing the sea, so also a monk should not become attached to the utilities which otherwise are necessary merely for sustaining life.
११८. अण्णहा णं पासए परिहरेज्जा ।
118. Annaha nam päsae pariharejjā.
118. A seer (of reality) should consume (things) in manner different (from that of a layman).
Common man
Seer
121
ANNOTATION 118. Things are either consumed or renounced. In practice, however, renunciation has certain limits. To keep body and soul together, one has to use and consume things. A seer of reality uses and consumes them, so does a common man. But there is a world of difference between their objects, feelings and the ways in which they utilise and consume them:
Object Feeling Material pleasure of attachment
११९. एस मग्गे आरिएहि पवेइए ।
119. Esa magge ariehiṁ paveie.
-
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122
119.
This truth (the path of non-attachment) has been prescribed by the Tirthankaras ,--
१२०. जहेत्थ कुसले णोवलिंपिज्जासि त्ति बेमि । 120. Jahettha kusale novalimpijjāsi tti bemi. 120. lest the adept should become deeply attached to it
(i.e. acquisitiveness).
काम-अणासत्ति-पदं 878. 47A1 g faransa Kāma-anāsatti-padam 121. Kāmā duratikkamā. Non-attachment to Desire
121. It is a Herculean task to transcend desire.
१२२. जीवियं दुप्परिवहणं। 122. Jiviyaṁ duppaļivahaņam. 122. Life cannot be prolonged (the thread of life, once
severed, cannot be retied).
१२३. कामकामी खलु अयं पुरिसे। 123. Kāmakāmi kha lu ayam purise, 123. (Nevertheless) man is a sensualist - he craves for
sensual pleasures. 978. etstura refa Fereyfa fagfa afequyfer 124. Se soyati jūrati tippati piddati paritappati. 124. (Non-fulfilment of desire) cause a sensualist to grieve,
(on not gaining objects of his desires or on separation from the loved ones, ) he gets emaciated, sheds tears, and experiences pain and remorse,
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123
१२५. आयतचक्खू लोग-विपस्सी लोगस्स अहो भागं जाणइ, उड्ढे
भाग जाणइ, तिरियं भागं जाणइ। 125. Āyatacakkhữ loga -vipassi logassa aho bhăgam jāņai
uddham bhägam jānai, tiriyam bhägam janai. 125. A person with 'wide-open eyes' meditates on the loka
(universe): He knows the lower portion, upper portion and middle portion of the loka (world).
ANNOTATION 125: The first medium of disinfecting the mind from voluptuousness is the meditation on loka (universe):
(1) The term loka (universe) means objects of pleasure.
One such object is the body. Therefore, the term loka here stands for 'body'. It has three sections,
viz.
(a) The lower one - below the navel; (b) The upper one above the navel; (c) The middle one the navel itself.
Put in another way, these are:
(a) The lower one -- the socket of the eyes, thyroid
cartilage, the middle of the face (cheekbones).
(b) The upper one -- knees, chest, forehead: these
are the protruding parts.
(c) The middle one -- the plain region.
A sadhaka should visualise that there are outlets everywhere viz. in the lower, the upper and the middle sections, (see, 4/118).
The meditational technique of visualising the body in its totality has been very significant. The present sutra is a pointer to it. The reader is referred to the sixth chapter of the Visuddhi magga, part I, pp. 160-75.
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ÁYARO
Bhagavān Mahavira used to go in trance by meditating upon the upper, lower, and middle worlds (vide, Ayāro, 9/4/14).
Three methods of meditation are indicated by this,viz.
(1) Concentration of perception on the vault of
Heaven.
(2) Fixing the eyes on the vertical or slanting wall.
(3) Concentration of perception on the interior of
the earth.
Through the above three methods of meditation, Bhagavan Mahavira contemplated over the corresponding elements present in the three worlds respectively.
Thus, contemplation of the world has been prescribed as a medium of meditation,
Concentration of the mind on the objects present in the upper, lower and the middle world is the medium through which enthusiasm, boldness and perseverance are respectively nourished. (Cf, Namaskāra Svadhyāya,p. 249).
(4) The second interpretation of the Sutra is: a
farsighted sadhaka notices that the lower world is afflicted with misery owing to attachments to sexual pleasure. So are the upper and the middle worlds.
(5) The third interpretation of this aphorism is
as follows:
Bhagavan Mahāvira used to go in trance by meditating,
A sādhaka with vision knows full well the thought processes contributory to the elevation, degradation and medialization.
(6) The fourth interpretation can be in terms of trätaka.
Concentrating on a point with dilated and unblinking eyes is called trățaka. By accomplishment of
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this sadhana (of trataka) one can perceive all the three worlds viz. upper, lower and middle.
१२६. गढिए अणुपरियट्टमाणे ।
126. Gadhie anupariyattamāṇe.
126.
A lascivious person is caught into the vicious circle of the objects of desire.
125
ANNOTATION 126: Comprehension of the endless recurrence of sensuality is the second buttress of emancipation of the mind from lust.
The enjoyment of sex can never appease the desire for it. That is why an amorous person keeps dodging it. The only way to alleviate desire is desirelessness (temperance). One who is conversant with the principle of the endless recurrence of cupidity is awakened to the realization that lust enslaves. And ultimately, he is redeemed of it.
१२७. संधि विदित्ता इह मच्चिएहि ।
127.
Samdhim viditta iha macciehim.
127. Comprehending the joints of mortal human (body), (one should liberate oneself from attachment to desire).
ANNOTATION 127: The third means of banishing sensuality from the mind is the perception of the joints of the body. This means to realize that the body is mortal and just a conglomeration of various joints. The body is believed to have a hundred and eighty joints in all, out of which fourteen are called "great joints". These are: three joints in the right hand shoulder, elbow and wrist, three in the left hand, three on the right side below the trunk- hip joint,knee, ankle, three on the left side below the trunk, one in the neck and sacrolumbar joint. (Cf. Visuddhimagga, part I, 165).
१२८. एस वीरे पसंसिए, जे बद्धे पडिमोयए ।
128. Esa vire pasamsie, je baddhe padimoyae.
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ÄYÁRO
128. Only that sādhaka is worthy of praise, who disen
tangles those who are fettered by sensuality. १२९. जहा अंतो तहा बाहि, जहा बाहिं तहा अंतो। 129. Jaha amto ta hã bākim, jahā bāhi ta hã ámto. 129. (The human body) is equally vitiated by both internal
and external impurities.
ANNOTATION 129: The alternate translation of this aphorism is as follows:
There should be complete harmony between the internal self and the external behaviour of a sadhaka.
Some philosophers stressed on the purity of the internal self, while others that of the external behaviour. Bhagar án Mahāvira did not accept either of these views. He viewed them together, and said: It is not enough to have the purity of the inner self only. The external conduct should also be pure, because it is the reflection of the inner self. It is not also enough to have purity of the external behaviour only. Without the purity of the inner self, it will be repression. That is why the inner self also should be pure. Confluence of the purity of the inner self as well as the external behaviour leads one to perfection of religious life,
१३०. अंतो अंतो देहतराणि पासति पुढोवि सवंताई। 130. Anto amto de hamtarāņi pāsati pud hovi savaintaiń. 130. A sadhaka should (penetrate into) the innerrnost pene
tralia of the filthy body and observe (the functions of various essential ingredients) and fluids (humours) and their outlets.
ANNOTATIONS 129-130: The fourth agency of freeing the mind from sexuality is the cognizance of the foulness of the human body. It can be compared to a pitcher filled with filth which is trickling out from it. Thus it is dirty from within as well as from without. Similarly, this bodily claypot is internally replete with foul matter. This comes, out through the various outlets making the exterior also foul.
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"Here is blood; there is flesh; Here is fat; there is bone; Here again is marrow; there again is semen."
The sadhaka thus looks into these and contemplates thoroughly over them.
The interior of the body means the pits and holes which the sādhaka sees in the body. He perceives the navel - the pit in the stomach, the hole in the ear, the armpits in the right and the left sides, the pores and other holes in the body. Thus, his desires are pacified.
The Buddhist monks also made such repugnant things the object of meditation (Cf. Visuddhi magga part I, pp. 16465).
१३१. पंरिए पग्लेिहाए। 131. Paindie padilehãe. 131. A wise man should meditate on the repercussions of
indulgence in sex and filthiness of the human body.
१३२. से मइमं परिण्णाय, मा यहु लालं पच्चासी। 132. Se maimam parimāya, ma ya hu lālam paccāsi. 132. He who comprehends (the real nature of the body and
sex) and forswears indulging in them, should not lick back his own spittle (i. e. should not go back upon his wise decision of forswearing indulgence).
१३३. मा तेसु तिरिच्छमप्पाणमावातए। 133. Mā tesu tiricchamappāņamāvātae. 133. He should not get himself „embogged in them (i.e.
lust).
978. PRITET TE Sigfta, agar,
कोण मूढे पुणोतं करेइ लोमं । 134. Kāsamkase khalu ayam purise, bahumāi,
kaļena müdhe puno taṁ karei lobhar.
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ĀYARO
(A self-indulgent) person remains engrossed in (such memory and fantasy as) "I did this or I shall do that". He is excessively deceitful. Stupefied by his own actions, he, once again, yearns for (acquiring means of sensual enjoyments).
ANNOTATION 134: A stupefied person is he who has become nonplussed due to his over-busyness (i.e. mental worry to do this or that). Such a stupefied persons begets sufferings when he longs for happiness. Due to excitement, he cannot do things like sleeping, bathing and eating at the right time. He remains lost in reveries. So deeply does he get entangled in imaginary problems, that he utterly loses sight of the real ones, like the proverbial flying Dutchman (the eternal day-dreamer).
१३५. वेरं वड्ढेति अप्पणो। 135. Veram vaddheti appano. 135. (Indulging in deceit and greed, ) he incurs the enmity
(of all and sundry)?.
१३६. जमिणं परिकहिज्जइ, इमस्स चेव पडिवूहणयाए। 136. Ja minam parikahijjai, imassa ceva padivūhannyae.
136. Whatever I have said (viz. that a voluptuous person
indulges in deceits and increases enmity) means (he does so) for nourishment of this (human body).
ANNOTATION 136: Sex and hunger these are two natural instincts. In order to satiate them, one wants to exercise authority over others. Canons of materialism prescribe the means of satiating them, while ihose of spiritualism prescribe the means of forbearing them. In the words of a spiritualist, the means are -
mśiśnodara -kyte partha?
Pythivim jetumicchasi, 1. Cf. Su jagadanga, 1/9/2,3.
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Jaya śisnodaraṁ partha! Tataste prthivi jitā".
"O king! You desire to conquer the world in order to satiate sex and hunger. Conquer sex and hunger themselves. The world would then be at your feet."
Bhagavān Mahavira said those desirous of exercising authority over others in order to satiate their sex and hunger, generate a chain reaction of vengeance."
१३७. अमरायइ महासड्ढी। 137. Amarāyai maha saddhi. 137. He who is deeply devoted to (sensuality and wealth
which is instrumental for it) behaves as if leading an immortal life.
ANNOTATION 137: A dancing girl named Magadhasenā lived in the city of Rājagsha. There came the owner of a caravan, called Dhana. He was very rich. Being attracted by his good looks, youth and riches, Magadhasenă accosted him. But he was preoccupied with accounts of his income and expenses. He did not even care to cast a glance upon her. She was hurt and became very sad.
She at once left his place and went to the palace. There Jarāsandha, the king of Magadha, inquired of her, "What made you so dejected? Who made you unhappy?"
"A self-styled "immortal" man had done so", quipped back the dancing girl.
"What do you mean by "immortal" person?".
"Dhana, the owner of the caravan. I wonder how a person who is always obsessed with riches, and who did not even notice my presence, can ever visualise the presence of Death?"
It is true that an avid person cannot feel the presence of Death and the person who feels the presence of Death cannot be avid.
१३८. अट्टमेतं पेहाए । 138. Attametam pe hãe.
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138.
See! (one who behaves as if he is immortal while engaged in acquiring wealth) is afflicted.
१३९. अपरिणाए कंदति ।
139. Aparinnäe kamdati.
139. The person who cannot give up (amassing of wealth) laments.
ANNOTATION 139: The person with a tendency for accumulation keeps bemoaning due to hankering after the wealth that he cannot acquire or due to grief caused by loss of wealth.
तिमिच्छा-पदं
१४०. से तं जाणह जमहं बेमि ।
Tigiccha -padam
140. Se tam jānaha jamaham bemi.
Remedy of the Maladies
140. Comprehend what I say.
१४१. तेइच्छं पंडिते पवयमाणे ।
141. Teiccham pamḍite pavayamāņe.
ĀYĀRO
141. An expert physician is keeping himself occupied in his job.
१४२. से हंता छेत्ता भेत्ता लुंपइत्ता विलुंपइत्ता उद्दवइत्ता ।
142. Se hamta chetta bhetta lumpaitta vilumpaittă uddavaitta.
142. (For the sake of medical treatment), he injures, cuts, pierces, anatomizes and kills various living beings.
१४३. अकडं करिस्सामित्ति मण्णमाणे ।
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143. Akadam karissämitti mannamäne. 143. "I shall do unprecedented work (in the field of medi
cine)"-with this belief (he indulges in causing injury etc. to the living beings).
१४४. जस्स वि य णं करे। 144. Jassa vi ya nam karei. 144. A person, whom he treats, (is also a party to this
violence).
१४५. अलं बालस्स संगणं । 145. Alam bālassa sa mgenań. 145. What benefit can be derived by an immature sādhaka
(out of such a care of his body) (the treatment of which involves violence)l?
१४६. जे वा से कारेइ बाले। 146. Je va se kārei bāle. 146. A sādhaka who takes such a treatment is puerile.
१४७. ण एवं अणगारस्स जायति ।
- fa affi 147. Na evam anagarassa jäyati.
- Tti bemi. 147. A monk ought not to take any such treatment.
- I say so. ANNOTATIONS 140-147: There were two classes of ascetics — munis who were members of an order and those 1. The alternate translation of this aphorism is as follows: a) Such (killing involved in medical treatment) is enough
to put into the bondage (of Kar ma particles) the igno
rant sadhaka. b) What benefit can one derive from acquaintance with
an ignorant person?
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ĀYARO
who were independent,
The former used to take care of their bodies, while the latter did not. The latter did not take medical treatment, even when they suffered from diseases. It seems that this difference in practices came about in the post-Mahāviran era. In the beginning Bhagavān Mahāvira prescribed that munis should not undergo medical treatment. This was possibly because of two reasons -- non-violence and nonattachment to the body.
In medical treatment many an occasion arises when causing of violence becomes necessary. A medical practitioner causes violence as a part of treatment and this has been clearly brought out in aphorism 142. There is no denying that use of certain medicines will cause violence to worms etc.
Attachment to the body is also a form of acquisitiveness. A sadhaka practising non-acquisitiveness should be nonattached even to his own body. One who has given up attachment to his body and is completely indifferent to it, and who is in complete unision with his own soul, does not desire medical treatment. He leaves bodily affliction to take its own natural course. He endures it considering it as a result of his kar ma. He looks at life and death with equanimity and as such does not struggle for life nor try to avoid death. That is why, he never thinks about medical treatment.
There was a change in this line of thought during the post-Mahāviran era. At that time, two categories of sad - hanā came about. In the first one, a medical treatment, in which no violence was caused by the medical practitioner, was permissible.
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SECTION VI
छट्टो उद्देसो
Chattho Uddeso
परिग्गह-परिच्चाय-पदं 885. ATTRATT, aprenentai ETSI
Parigga ha -pariccāya-padam
148. Se tam sambujjhamāņe, āyāniyam samutthāe. Renuciation of Acquisitiveness 148. He ( i.e. a self-disciplined såd haka,) properly com
prehending this (i.e. consequence of acquisitiveness) becomes vigilant over the practice of self
discipline. १४६. तम्हा पावं कम्मं, णेव कुज्जा न कारवे। 149. Tamhă pāvaṁ kammam, ņeva kujja na kärave. 149, Hence, he should neither himself indulge in sinful
activities ( i. e, accumulation) nor should he cause others to do so.
१५०. सिया से एगयरं विप्परामुसइ, छसु अण्णयरंसि कप्पति। 150. Siya se egayaraṁ vipparāmusai, chasu annayaraṁsi
kappati. 150. It is probable that one who allows himself the slight
est infringement of a single vow may infringe any one of the six vows (viz. non-violence, truth, non-stealing, celebacy, non-acquisitiveness and not taking food after sunset, ( i.e. he infringes all the six vows).
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ANNOTATION 150: Violence, untruth, stealing, noncelebacy, acquisitiveness and post-sunset dinner these are six avratas (i. e. infringement of the six vows). Is it possible that anybody practising anyone of these six infringements can save himself from the non-observance of the other vows? Can any one who is acquisitive save himself from causing violence? Can anyone practising violence save himself from acquisitiveness? In reply to all these questions Bhagavan Mahāvīra laid down the following principle There are two fundamental evils- attachment and aversion. Violence, acquisitiveness etc. are nothing but their modifications. Motivated by attachment and aversion, if anyone practises acquisitiveness, he also commits violence etc. Complete forswearing of all the six avratas can be done jointly only and not separately. It is not possible that a muni may practise non-violence but not nonacquisitiveness or may practise non-acquisitiveness without practising non-violence. These great vows (i. e.. mahavratas) are practised simultaneously or violated simultaneously. They are acquired when pratyakhyānāvarana -kasaya (which is one type of passion) has subsided, while they are violated when it comes into force. The mahāvratas cannot be observed or violated in any number less than six. Therefore the above principle can be enunciated in the context of acquisitiveness as follows:
One who violates the vow of non-acquisitiveness also violates other Mahavratas namely, non-violence etc.
Another interpretation of this aphorism is as follows:
ĀYĀRO
-
It is possible that one who causes violence to any one (system of living beings) can cause violence to anyone of the six systems of living beings (i. e. he causes violence to all the six systems).
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For a sadhaka,violence to all living beings is prohibited. This total prohibition creates the right temperament towards non-violence. If the killing of a particular system of beings is allowed and that of another system or systems of beings is prohibited, the right attitude towards non-violence cannot be friendly towards other systems of beings. In the epoch of Bhagavan Mahavira some friars used to justify themselves by saying that they killed no other living being except

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beings of water-body. Some ascetics, belonging to the Sramana tradition, used to profess, "We perpetrate violence only for food and for no other purpose."
When Bhagavān Mahavira's disciples used to pass through the paths of the jungle, there was a derth of 'inani
water (cf. 1/54-55). In many cases monks died of thirst. It is probable that a question might have been raised as to what harm might accrue from drinking animate water under those dire circumstances.
Bhagavān Mahāvira, after weighing the pros and cons of the issue, observed that an aspirant whose mind was filled with a dormant feeling of violence even towards a single system of beings could not stride the path of absolute non-violence.
१५१. सुहट्ठी लालप्पमाणे सएण दुक्खेण मूढे विपरियासमुवेति। 151. Suhatthí lālappamāṇe saeņa dukkheņa mūdhe vippariya
samuveti. 151. Actuated by the desire for pleasure, one (indulges in
acquisitiveness). He repeatedly hankers after (pleasure). Consequently haunted by his desires, he gets benumbed and earns sorrows, although yearning
for pleasure. १५२. सएण विष्पमाएण, पुढो वयं पकुवति। 152. Saeņa vippamãena pudho vayam pakuvvati. 152. It is his own excessive stupor that engenders the
cyclel of birth and death.
१५३. जंसिमे पाणा पव्वहिया । पडिलेहाए णो णिकरणाए। 153. Jamsime pāņā pavvahiyā. Padilehāe ņo nikaranāe. 1. In the Aitareya Brāhmaṇa we find the term 'vaya' used
in the sense of gati' - "Vayah suvarna upasedurindra mityutta mayā paridadhāti. " Sāyaṇācārya also has used vaya to mean gati in his bhāsya "Veterdhātorgatyarthasya vaya iti rūpam" (Aitareya Brāhmaṇa, Adhyāya 12, Khanda 8.)
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136
153. (Accumulation is the process) in which the beings
undergo sufferings. Observing this one should not set one's mind upon it.
१५४. एस परिण्णा पवुच्चइ। 154. Esa pariņna pavuccai. 154. This (forswearing of attachment) is called Parijñā
(discernment).
984. Farati 155. Kammovasaṁti. 155. This parijñā produces the subsidence of karma.
ANNOTATION 155: Man performs actions (karma). Actions in themselves have no motives. They are performed for fulfilling certain aims. There are certain necessities of life, the fulfilling of which requires actions. It is one thing to act in order to fulfil certain necessities and it is quite another thing to search for a necessity in order to act. When the mind is full of attachment, we create artificial necessities. By this, our problems multiply. The actions of one who is free from attachment get reduced to bare necessities. Simultaneously, the bondages of kar ma particles which are caused by actions also subside.
१५६. जे ममाइय-मति जहाति, से जहाति ममाइयं । 156. Je mamãiya-matim jahāti, se jahāti mamãiyam. 156. Only he who forswears the instinct of acquisitiveness
is competent to renounce his possessions.
१५७. से हु विट्ठपहे मुणी, जस्स पस्थि ममाइयं । 157. Se hu ditthapahe muni, jassa ņatthi mamãiyam. 157. That ascetic alone who has renounced possession, has
seen the path. १५८. सं परिणाय मेहावी।
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158. Tam parinnāya mehāvi.
158.
A sage should be conversant with it (i. e. evils of acquisitiveness) and renounce it.
१५९. विदित्ता लोगं, वंता लोगसण्णं, से मतिमं परक्कमेज्जासि fer af
159. Viditta logam, vamtā logasannam, se matimam parakkamejjāsi tti bemi.
प्रणाससस्स ववहार-पवं
१६०. जाति सहते वीरे, वीरे णो सहते रति ।
159. After comprehending (the consequences of venturing in) the realm (of acquisitiveness) and disgorging mammonism, a wise person should diligently practise (self-restraint).
जम्हा अविमणे वीरे, तम्हा वीरे ण रज्जति ॥
Anasattassa vavahara -padaṁ
160. Ṇāratim sahate vire, vire no sahate ratim. Jamha avimane vire, tamha vire na rajjati.
Conduct of the Unattached One
137
with the
dual power.
160. A bold one does not tolerate ennui (created during the practice of self-restraint) he ousts it from his mind then and there through meditation). He does not tolerate delights (of intemperance) (he instantly purges his mind of them through meditation), because he does not become discomposed (by pleasant and unpleasant sensory objects (- he remains equanimous). Therefore he does not get attached.
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- I say so.
ANNOTATION 160. One should not tolerate apathy to subthis is the secret of the development of one's willDeleberate mediatation, i. e, canalisation
of

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ĀYĀRO
thought-processes, on subjects in which men are not normally interested is helpful in the development of willpower. Sense-organs are a slave to sensuality, rather than
adifferent to it. Therefore, sometimes a sådhaka gets attracted to what 'the flesh is heir to! Hence he becomes apathetic to the practice of self-discipline. His determination begins to slacken. A sadhaka who cannot tolerate laxity, canalizes his thought-process in the direction of self-control. Thus, developing his will-power, he gains mastery over self-discipline.
The path prescribed by Bhagavān Mahavira, for the achievement of self-realization comprises the practice of constant vigilance and perseverance. In case a sādhaka is infatuated even momentarily by sensual delights, meditation
once does away with his stupor. Consequently, he esupes from the indelible impress of the pent up sensual impulses.
If wantonness is not purged away, the mind begins to contract passion. One cannot, then, get rid of carnality. Therefore, the author has exhorted the aspirant to be very careful in this regard.
१६१. सहे य फासे अहियासमाण । 161. Sadde ya phase ahiya sa māņa. Behaviour of a Recluse
161. Ari aspirant after non-attachment brooks the onslaught
of sound, colour, taste, smell and touch --- (he does not develop attachment or aversion towards them),
२६२. णिलिद दि इह जीवियस्स। 162. Ņivvisda nardiñ iha jiviyassa. 162. O man! withdraw yourself from the allurements caus
ed by the enjoyment of (indisciplined) life.
१६३. मुणी मोणं समावाय, धुणे कम्म सरीरगं। 163. Muņi monam samādâya, dhune kamma-sariragań.
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163. After gaining knowledge, a muni should shake to its
roots his karma body (to cast off kar ma particles). १६४. पंतं लूहं सेवंति वीरा समतदसिणो। 164. Pamtań lühaṁ seva mti virā sa mattadamsiņo. 164. The heroic one practising equanimity2 should take
tasteless and coarse food. १६५. एस ओघंतरे मुणी, तिण्णे मुत्ते विरते, वियाहिते त्ति बेमि । 165. Esa oghantare muni tinne mutte virate ,viyāhite
tti bemi. 165. Such a muni who has crossed the ocean of life and
death, is called successful, liberated, and devoid of passion. I say so.
१६६: दुबसु मुणी अणाणाए। 166. Duvvasu muņi aņāņāe. The Richly Disciplined and the Poorly Disciplined
166. A muni who violates these injunctions becomes poor
(by losing wealth of self-discipline). 1. Cf. foot-note on 2/103. 2. The author of the Vrtti has interpreted sammattada msino
as sa matvudarsi in the first instance and as an alternative as samyaktvadarši. Probably the text before him was "samattadansino. The interpretation 'sa matvadar si seems to be more consistent, because a sa matvadarsi i. e. one who practises equanimity alone can eat unsavoury food with equanimity. The Dasaveyâliyam
(5/1/97) corroborates this contention. "Tittagaṁ va kaduyar va kasāyam, aṁbilaṁ va mahuram
lavanaṁ vă. Eya laddha mamaţtha -pautta, mahu-ghayam va bhumjjeja
samjae.!' The self-disciplined muni should eat food prepared for a householder and offered to him of whatever taste it may be as if he were eating honey and butter.
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१६७. तुच्छए गिलाइ वत्तए। 167. Tucchae gilā i vattae. 167. One who is devoid of sādhanā fights shy of expound
ing (righteousness). १६८. एस वीरे पसंसिए। 168. Esa vire pasarsie.
168. (On the contrary), a heroic one (who carries out these
injunctions) becomes praiseworthy.
ANNOTATION 168. A muni who commands the wealth of self-discipline is called a suvasu muni. He lives contentedly in sadhana and is competent enough to attain liberation. He is never unwilling to expound the path of sadhana
P96. pero anteriotti 169. Accei loyasa mjoyaṁ. 169. He circumvents the worldly bondages (such as
money, family, attachment and aversion). १७०. एस पाए पच्चइ। 170. Esa ņãe pavuccai. 170. He is known as the 'Leader (i.e. one who leads
people towards liberation). बंध-मोक्ख-पदं १७१. जं दुक्खं पवेदितं इह माणवाणं, तस्स दुक्खस्स कुसला परिण्ण
मुदाहरंति। Bardha -mokkha -padań 171. Jam dukkham paveditam iha māņaväņam, tassa
aukkhassa kusalā parinnamudāharaṁti. Liberation from Bondage 171. The sufferings of human beings in this world are
well-known. The enlightened ones (i. e. Tirthankaras)
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have instructed us on judicious Uberation from misery.
ANNOTATION 171. In common language, the experience which one does not like is referred to as sufferings. In the language of religion, the cause of sufferings is also called suffering. The bondage of kar mas is the cause of sufferings. Bhagavān Mahāvira admonished the people thus -
There is bondage and there is cause of bondage. There is liberation and there is cause of liberation.
१७२. इति कम्म परिण्णाय सव्वसो। 172. Iti kamma parinnāya savvaso. 172. (In order to emancipate himself from sufferings) one
should discernfully get rid of ( i. e, comprehend and forswear) kar mas.
१७३. जे अणण्णदंसी, से अणण्णारामे,
जे अणण्णारामे, से अणण्णदंसी। 173. Je anannadamsi, se añannārāme,
Je anannārāme, se añannadaṁsi. 173. He who looks inwardly at the Self revels in the Self;
One who revels in the Self looks inwardly at the Self.
ANNOTATION 173. The fundamental mainstay of Bhagavān Mahāvira's asceticism is apra māda ( i. e, complete lack of inertia, or constant vigilance). The first principle of this is close introspection.
The Bhagavan said, "Perceive, the Self through the Self."1 Not being an extrovert implies being an introvert. Hence, the aphorism. Thus the processes of introspection and revelry in the Self continue to follow each other.
Passions (e.g. the Id-impulses, indignation, conceit, deceit and avidity) are not the properties of the soul; and, therefore, a true introvert does not delight in them. 1. Dasaveyāliyar Cülikā, 2/11.
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ĀTĀRO
Knowing the Self is the Right Knowledge, Perceiving the Self is the Right Perception, Revelling in the Self is the Right Conduct. This alone is the path to salvation.
The second principle of apramada is -- to live in the present, i.e. to identify oneself with the current activity. One who is absorbed in the present activity does not pay heed to any other activities. One who remains lost in the reminiscences of the past and imaginations of the future cannot live in the present. A person who is engaged in one activity while his mind is occupied with another cannot remain alive to the exigencies of the present concentration.
धम्मकहा-पदं १७४. जहा पुण्णस्स कत्थइ, तहा तुच्छस्स कत्थइ।
जहा तुच्छस्स कत्यह, तहा पुण्णस्स कत्थइ। Dhammakahā -padań
174. Jahā punnassa katthai, tahā tucchassa katthai,
Jahā tucchassa katthai, taha pumassa katthai. On Preaching Sermons
174. (A preacher) preaches to the haves and have-nots
alike.
१७५. अवि य हणे अणादियमाणे । 175. Avi ya haņe anādiyamāne. 175. Inadvertent insult (to a particular dogma or an ideal
hero of one of the audience during a religious discourse) may lead someone to come to blows with him.
906. greifa athur, arifat opfat 176. Ethampi jana, seyamti natthi.
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176. Know that -- No good accrues from the religious dis
course (of a preacher who is ignorant of the decorum of a religious discourse).
ANNOTATION 176, A widely read preacher can expatiate upon topics, both on philosophy and asceticism. On the other hand, a poorly read one cannot do so. All the same he can talk about renunciation, he should never enter into polemics. For, he may make a beginning, but he would not be able to round it off. That is why his discourse on philosophy would not be of any benefit.
१७७. के यं पुरिसे? कं च णए ? 177. Ke yam purise? Kam ca nae? 177. (A spiritual discourser must feel the pulse of every
one of his audience ---) What sort of person is he (add ressing) and what creed does he belong to?
१७८. एस वोरे पसंसिए, जे बढे पडिमोयए। 178. Esa vire pasaṁsie, je baddhe padimoyae. 178. Only that heroic person who liberates people from
fetters (through his right and proper sermons) deserves commendation.
१७६. उलं अहं तिरियं दिसासु, से सम्बतो सम्वपरिणचारी। 179. Uddham aham tiriyam disāsu, se savvato savva -
parinnacāri.
179. Fully discerning everything, he moves in all direc
tions - upward, downward and sideways.
१८०. मलिप्पई छणपएण वीरे। 180. Na lippai chanapaeņa vire. 180. The heroic one does not get involved in the affairs of
violence.
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ÀYARO
१८१. से मेहावी अणुग्घायणस्स खेयण्णे, जे य बंधप्पमोक्खमण्णेसी। 181. Se mehāví aņugghāyaṇassa kheyanne, je ya
bandhappamokkhamamesi.
181. He, who investigates ways and means of attaining
liberation from bondage, absorbs the quintessence (core) of non-violence.
१८२. कुसले पुण णो बढे, गो मुक्के। 182. Kusale puņa no baddhe, no mukke. 182. The wise one is above freedom and bondage.
ANNOTATION 182. By wise one (kusalo) is meant a person endowed with knowledge. A mini who is proficient in religious discourse, erudite in various schools of philosophy, practicing what he professes, conqueror of sleep, sense-organs and hardships of sadhana and conversant with the limitations of time and space, is called "kusala" 1. e, a Wise One).
Tīrthařkara is also referred to as "Kusala".
953. TCH, JT OTTA, UT # 183. Se jam ca àrabhe, ja ca nārabhe, añaraddhar ca
ņārabhe. 183. He (1.e. a Kusala) does certain things and does not
do certain other things. The muni should not undertake that which has not been undertaken by the Wise One.
१८४. छगं छणं परिणाय, लोगसगं च सव्वसो। 184. Chanam chanaṁ parimaya, logasannam ca savvaso. 184. He should first comprehend and then forswear each
of those planes on which violence is perpetrated. Similarly, he should thoroughly comprehend the mundane pleasures and forswear them.
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१८५. उद्देसो पासगस्स णत्यि। 185. Uddeso pasagassa ņatthi. 185. A seer (of truth) needs no directives. १८६. बाले पुण णिहे कामसमणुण्णे असमियदुक्खे दुक्खी दुक्खाणमेव आवढं अणुपरियट्टइ।
-feafo I
186. Bāle puņa ņihe kāmasamaņunne asamiyadukkhe dukkhi dukkhāṇameva avattam aņupariyattai.
- Tti bemi.
186. The benighted one is incompetent to assuage suffer
ings, because he is attached to desires and is lecherous. Oppressed (by physical and mental pains), he keeps rotating in the whirlpool of agony.
- I say so.
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CHAPTER III
THE SHIFTING SANDS OF
LIFE
तइयं अज्झयणं सीओसणिज्जं
TAIYAŇ AJJHAYAŅAŃ
SīOSAŅIJJAŃ
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SECTION I
पढमो उद्देसो
Padhamo Uddeso
सुत्त-जागर-पदं १. सुत्ता अमुणी सया, मुणिणो सया जागरंति। Sutta -jägara -padam 1. Suttă a muni sayā, munino sayā jāgaramti. The Torpid and the Wide awake
1.
The unwise keep sleeping; the wise are ever awake.
ANNOTATION 1. At any time a person's body or his soul can be in any one of the three planes - asleep, half-awake and awake. The Degree of the development of consciousness (i.e. soul) determines the plane in which it resides.
Development of consciousness
Nadir of self-discipline Mid-point of self- Zenith of self
discipline
discipline
Sleep
Half-awakenness
awakenness
In the terminology of religious philosophy the indisciplined is called unwise and the disciplined is called wise.
२. लोयसि बाब अहियाय पुरुषं 2. Loyařsi jāņa ahiyāya dukkhan.
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2.
३. समयं लोगस्स जाणित्ता, एत्थ सत्थोवरए ।
3.
3.
4.
Know that ignorance1 in this world is baneful.
४. जस्सिमे सद्दा य रूवा य गंधा य रसाय फासा य अभिसमन्नागया भवंति से आयवं नाणवं वेयवं धम्मवं बंभवं ।
4.
1.
Samayam logassa jāņittā, ettha satthovarae.
"All souls are equal".--One should perceive this and abstain from violence to the entire animate world:
Jassime sadda ya rūva ya gandha ya rasa ya phāsā ya abhisamannāgaya bhavamti, se ayavam nāṇavam veyavam dhammavam bambhavam.
One who thoroughly knows these sound, colour, smell, taste, and touch (i. e. does not have attachment or aversion to them) is one who is in possession of the Self, Knowledge, Scriptures, Piety and the Supreme Reality.
diary
ĀYĀRO
ANNOTATION 4. According to the Curni, this aphorism is translated thus: "One who thoroughly knows these sound, colour, smell, taste, and touch (i. e., does not have attachment or aversion to them) is one who knows the Self, Knowledge, Scriptures, Piety and the Supreme Reality.
Attachment to sound, colour, taste, smell and touch obstructs the realisation of the soul. One attached to them is the same as one who does not possess the soul while one who is not attached to them is the same as one who is in possession of the soul. One who is in possession of the Self gains possession of Knowledge, Scripture, Piety as well as the Supreme Reality is in possession of every thing. One who knows the soul knows knowledge, scriptures, piety as well as the Supreme Reality knows every
thing.
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--

--
Ignorance is the translation of the world dukkham which literally means misery or suffering. As ignorance is the cause of misery, the author has used the word misery in lieu of ignorance. According to the Curni the cause of misery is karma. That is why he bas interpreted dukkham as karma. But ignorance is due to the Jhanavarana karma (i.e. the karma, obscuring knowledge). Hence, in the present context dukkham can be translated as ignorance.

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५. पण्णाणेहि परियाणइ लोयं, मुणोति वच्चे, धम्मविउत्ति अंजू ।
5.
Pannāṇehim pariyāṇai loyaṁ, muṇīti vacce, dhammaviutti anju.
5.
६. आवट्टसोए संगमभिजाणति ।
6.
6.
7.
One who comprehends the loka (universe) through his 1 own wisdom is called a muni. He is conversant with the dharma2 and is simple and straightforward in his behaviour.
७. सीओसिणच्चाई से निग्गंथे अरइ - रइ-सहे फरुसियं णो वेदेति ।
7.
Siosinaccãi se niggaṁthe arai-rai-sahe pharusiyam no vedeti.
1.
Avattasoe samgamabhijāṇati.
(A self-knowing muni) perceives attachment as a whirl-pool).
A Jain ascetic (Nirgrantha) endures extremities of weather and does not fall a prey either to the ennui (created in the practice of self-restraint) or to the delights (produced by self-indulgence). He is unmindful of the pain.
ANNOTATION 7. Every person is destined to suffer adversities in this world. More so is a sädhaka who leads a life of non-violence and non-acquisitiveness. An ignorant person feels the pain of adversities, while a wise one is aware of adversities, but he does not allow them to make him suffer. His endurance is so much developed that he does not tag pain to his knowledge of it.
151
The word muni means a wise man. It comes from the root mun meaning to know'. According to the commentator, the word munti is explained as follows:
"Manute manyate va jagatah trikālāvasthām muniḥ". 1.e.-one who knows past, present and future states of the universe.
2. Dharma means nature. Hence dharmavit means one who is conversant with the nature of Reality or that of the Soul in the context of sadhana.
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AYĀRO
5. OMT-attare att 8. Jāgara-verovarae vire. 8. A bold one is he who is wide-awake and above enmity. E. gu geure quierfer 9. Evaṁ dukkha pa mokkhasi. 9. O bold one, it (is) thus (i.e. through the practice of
prudence, non-attachment, tolerance, awakening and friendliness) that you will get rid of suffering.
१०. जरामच्चुवसोवणीए गरे, सययं मूढे धम्म णाभिजाणति । 10. Jarāmaccuvasovanie nare, sayayam müąhe dham
mam ņābhijāṇati. 10. A person, who is enslaved by birth and death and is
perpetually stupefied by delusion, does not comprehend Dharma.
११. पासिय आउरे पाणे अप्पमतो परिव्वए। 11. Pāsiya äure pāne appa matto parivvae. 11. Seeing torpid beings tormented, one should be ever
vigilant.
ANNOTATION 11. Consciousness and unconsciousness are relative terms. When one is conscious of the external world, he is unconscious of the Inner Self. Conversely when one is conscious of the Inner Self, he is unconscious of the external world. One who is conscious of the external world throws the Inner Self into oblivion; that is why he becomes unwatchful. Thus unwatchfulness means sinking into oblivion. One who is conscious of the Inner Self is constantly alive to it. Hence, he remains ever vigilant. Thus watchfulness means constant consciousness. Co stant consciousness means to be heedful and to throw into oblivion the causes which make one heedless.
8p. ATA I ATTI
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12. Mantä eyam maimam! päsa. 12. O wise one! contemplate and realize this.
१३. आरंभजं दुक्ख मिणं ति णच्चा। 13. Arambhajain dukkhaminaṁ ti naccā. 13. Suffering is the offspring of violence -- realising
this, (try to be ever vigilant).
88. AT THE gordas TEXT 14. Māi pa mai bunarei gabb ham. 14. A deceitful and unwatchful person is born again and
again. १५. उवेहमाणो सद्द-रूवेसु अंजू, मारामिसंकी मरणा पमुच्चति। 15. Uve hamāno sadda -rūvesu añjū, mārābhisamki
marana pa muccati. 15. One who is indifferent to colour (form) and sound is
ingenuous (i.e. self-disciplined). One who expects death at any moment, transcends
its limitations. १६. अप्पमत्तो कामेह, उवरतो पावकम्मेह, वीरे आयगुत्ते जे
ayout 1 16. Appamatto kāmehim, uvarato pāvakammehim, vire
āyagutte je kheyanne, 16. One who is vigilant against desires and ceases from
delinquent behaviour is bold and self-secured. (Such
a person) knows the essence of things. १७. जे पज्जवजाय-सत्थस्स खेयण्णे, से असत्थस्स खेयण्णे,
जे असत्थस्स खेयण्णे, से पज्जवजाय-सत्थस्स खेयण्णे।
1.
The alternate translation of this aphorism is 28 follows:
One who is apprehensive of sensuality transcends Death.
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ĀYARO
17.
17. Je pajjavajāya-satthassa kheyanne, se asatthassa
kheyanne, Je asatthassa kheyanne, se pajjavajāya-satthassa kheyanne. One who is conversant with the core of attachment to various phases (of sensual objects) knows the core of detachment. One who is conversant with the core of detachment knows the core of attachment to various phases (of
sensual objects). १८. अकम्मस्स ववहारो न विज्जइ।
18. Akammassa vavahāro na vijjai.
18.
For him who is free from kar mas (i. e, who is pure) there is no appellation - he is not designated by name or clan.
१९. कम्मुणा उवाही जायइ। 19. Kammunā uváhi jāyai. 19. It is because of kar mas that the soul becomes condi
tioned by extraneous impositions.
ANNOTATIONS 18-19. Body, form, colour, name, clan, expertence of pleasure and pain, births in various genera - all these are responsible for causing distinctions amongst souls, The ultimate cause of all these distinctions is kar ma. That is why a soul bound by kar mas has various sorts of appellations and extraneous impositions. On the contrary, a soul free from bondages has neither any appellation nor any extraneous imposition.
२०. कम्मं च पडिलेहाए। 20. Kammam ca padile hãe. 20. See (in meditation) karma (and strive to cast it off).
२१. कम्ममूलं च ज छणं।
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21. Kamma mūlam ca jam chanar. 21. The root of karma is violence?. 38. qfsafga o TATARI 22. Padilehiya savvam samāyāya. 22. After having seen in meditation) the karma, one
ought to embrace perfect self-discipline. २३. दोहि अंतेहिं अदिस्समाणे। 23. Dohim amtehim adissamāne. 23. One should keep oneself away from the twin end
points (of attachment and aversion).
ANNOTATION 23. While a person possessed of attachment is exposed to attachment and a person possessed of aversion is exposed to aversion, a person devoid of all sorts of passions is exposed to neither.
38. a gfruorlu hati 24. Tam parinnāya mehāvi. 24. A sage should comprehend (attachment and aversion)
and forswear them. २५. विदित्ता लोग, वंता लोगसण्णं से मइमं परक्कमेज्जासि ।
25.
Vidittā logam, vamtā kamejjāsi.
25.
After comprehending ( in) the realm (of sens ment to sensuality, as (self-restraint).
1. Alternate translation of this
The root of violence is karma
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बीओ उद्देसो
SECTION II
परमबोध-पदं
२६. जाति बुटि च इहज्ज ! पासे ।
Paramabodha-badam
26. Jatim ca vuddhim ca ihajja! pase.
Knowledge of the Supreme Reality
26. O Noble One! See (in meditation) birth and growth.
ANNOTATION 26. To see birth means to observe the chain of births. One, who observes birth by diving deep into his own mind, regains memory of a number of his previous births through further observation. We easily remember events which had taken place ten or twenty years back. Similarly, the last birth also should be in our memory. But usually it is not so. The reason for this is stupefication caused by extreme pain felt at the time of birth and death.
Jāta mānassa jam dukkham maramāņassa jaṁtuno/ Tena dukkhena sammuḍho, jatim na sarati appano
Bio Uddeso
By observing birth by concentrating on it the stupefication is overcome and the memory of the past is fegained.
births
२७० मूर्तिहि जाणे पडिलेह सातं ।
SOG
27ute him jāņe paḍileha sātaṁ.
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27.
Know (the bondage and consequences of kar ma experienced by) beings and see their happiness (and sufferings).
ANNOTATION 27. According to the author of the Cúrni, the purport of this aphorism is:
You should not do that which is disliked by others.
२८. तम्हा तिविज्जो परमंति णच्चा, समत्तदंसी ण करेति पावं । 28. Tamhä tivijjo para ma mti naccā, samattadansi na
kareti pāvam. 28. That is why a Trividya - (i.e. a person knowing three
sciences), after having comprehended the Supreme Reality (becomes equanimous)4. The equanimous person does not commit sin (such as indulging in violence, etc.).
1.
The alternate translation of this aphorism is as. follows:
Treat all beings as you do yourself. Realize the significance (of the truth) that (Just as you like) pleasure and dislike pain, so do others).
2.
3.
The Author of the Curni interprets this term in tvo forms: (i) tirija, and (11) ativijja.
He states "Vijiatti he vidtan! anavā ativiji."
The author of the vrtti, however, interprets it as attivinía, It seems that the erosion of the tradition of the interpretation of the term tilvija is the Cause of resorting to separation of the conjunction between canhã and ativija. But according to one view, the text should be tiviija. The Buddhist literature has retained the tradition of its meaning in its original form. (See the annotation above). The word parama (i.e Supreme Reality) stands for truth or nirvana. The trinity Right Knowledge, Right Perception and Right Conduct being the means of achieving parama - 18 also termed as parena. The variant of sammatta (samstva) is sammatto (samyak tva). In the Aradyaka Niryukti, samyak va and amazina have been shown to be synonyms,
Samayā sammatta pasatt ha samti siva hia arian animdan ca. Adugumohlamagarahiañ anavaiiasime' vi egatthõ..
(- Avrayaka Niryukti, verse 1046: with Malyagiri's vrtti, page 575.)) If the variant sammattadanst is accepted, the translation of this aphorism would be
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ANNOTATION 28. The three sciences are:
1. The science of memory of past births.
The science of knowing the animal kingdom. The science of critically analysing their (animals'). pleasures and sufferings.
2.
3.
One who has mastered these three sciences is called a trividya. According to the Buddhist tradition, tivija is three types of knowledge:
1. Knowledge of the past births.
2. Knowledge of birth and death (of beings).
3. Knowledge of purging of defilements of conscious
ness.
Attachment and aversion are two ultimate causes of Karma. They are the twin causes of loss of equanimity. One affected with attachment and aversion is too stupefied to retain equanimity or realise the intrinsic equality of. all animals. One who fails to realise this equality, commits sin by being attached to one or becoming averse to other. On the other hand, an equanimous person has neither attachment to anyone nor aversion to any other; that is why, he does not commit sin.
२६. उम्मुंच पासं इह मच्चिएहि ।
29.
Ummumca päsam iha macciehim.
one
That is why a trividya, iving comprehended the Supreme Reality (becomes samyaktvadarsi i.e. possessing Right Perception). A samyaktvadarsi does not commit sin (1.e. indulging in violence, etc.) 'That a samyaktvadars never commits sin' is an aphorism pregnant with mysticism. One who realizes the true nature of sin is incapable of commiting any sin. Conversely, it is only he who does not know or realise its true nature, that commits sin.
ĀYĀRO
Janami dharamm, na ca me pravṛttih. Janamyadharmam, na ca me nivrttiḥ..
fi know the righteous way of life, yet I do not follow it. I know what is unrighteous and yet I do not refrain from it.' This is merely a superficial reflection. The right knowledge gained from profundity of consciousness does save one from indulging in unrighteous action.
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29. Cut across the shackles (of attachment) that bind to
the mortals. ३०. आरंभजीवी उ भयाणुपस्सी। 30. Ārambhajivi u bhayāņupassi. 30. Fears haunt him who lives by the sword. ANNOTATION 30. By 'arambha' is meant hitting, cutting and killing. One perpetrates ärambha to gain worldly possessions. Thieves, bandits and the like who indulge in violence and acquisitiveness on a large scale are incessantly bedevilled with the fear of incarceration, apprehension, decapitation, etc. ३१. कामेसु गिद्धा णिचयं करेंति, संसिच्चमाणा पुणरेंति गम।। 31. Kämesu giddhā nicayam karenti, saṁsiccamānā
punaremti gabbhañ. 31. Sensualists pile up acquisitions. Nourished (with
attachment to possessions), they are born again and again,
ANNOTATION 31. In the quartet (i.e. righteousness, wealth, desires, and salvation) of the principal objects of life, desire is the end and wealth the means. The present apopthegm elucidates the truism that attachment to desire impels one to amass riches.
३२. अवि से हासमासज्ज, हंता गंदीति मन्नति ।
__ अलं बालस्स संगणं, वेरं वड्डेति अप्पणो। 32. Avi se häsa mā sajja, hamtā naħditi mannati.
Alam bālassa sargeņa, veram vaddheti appano.
32.
A pleasure-seeker derives a sadistic delight from killing other beings.
What benefit does an ignorant one derive from such
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sadism? He incurs more and more enmity (of other beings) by this.
ANNOTATION 32. Just as some people derive pleasure out of killings, so do others out of telling a lie, committing thefts, debauchery, and accumulating wealth. All of then augment enmity.
33.
३३. तम्हा तिविज्जो परमंति गच्चा, आयंकदंसी ग करेति पावं। 33. Tamhā tivijjo para manti naccā, āyankndaṁsi na
kareži pāvař. That is why a trividya having comprehended the Supreme Reality, (perceives terror in act of violence, etc.). He who perceives terror in (act of violence, etc.) does not commit sin (viz., indulging in vio
lence etc.). ३४. अग्गं च मूलं च विगिच धीरे। 34. Aggam ca mūlam ca vigimca dhire. 34. O sober one! cast off the root and the ramifications
fof sorrow).
ANNOTATION 34. Some philosophers believe in analysing only the effects (or remifications) and as such they never get to the root-cause of a phenomenon. They cannot fathom the depths of the problem, Bhagavān Mahavira concentrated more on the cause of the problem rather than on its effect. The root of all sufferings according to him is mo ha (delusion). The rest are its remifications.
1.
The alternate translation of this aphorism may be done as follows:
Tbis (sadistic killing) is enough for an ignorant one to be bound by karmas. He incurs more and more enmity.
Lord Buddha once exhorted his disciples:" Mendicants! It is to be hoped that a person who perceives the element of terror in & vice would be redeemed of all vices in the world."
( Anguttara Nikaya, Part I, page 51)
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34. qfafosfaar vi fogen-zdet i
35.
35.
ed
ANNOTATION 35: The soul does exist, but it is not visible. Passions attachment and aversion are impediments in preceiving it. They spread a shroud of karmas upon the soul, making it difficult to perceive itself. When the passions are weeded out, the soul becomes nişkarma. (i. e. free from the veils of karmas).
Niskar madarsi can be interpreted as one who has attain
Palicchindiya naṁ nikkammadaṁsi.
36.
Man achieves self-realization through extirpation (of attachment and aversion by practising self-restraint and penance).
37.
Self-realisation,
The fundamental basis of Mahavira's technique of sädhand is non-action. Reality is only that in which there is action. The natural activity of soul is action of consciousness. Any activity apart from this is not a natural one. To cease from un-natural activity is the secret of attaining natural activity. The moment the natural activity is attained, activities of attachment and aversion cease. Cf. 4/50.
३६. एस मरणा पमुच्चइ ।
36.
37.
1.
2. Salvation,
3.
Omniscience, or 4. Non-action.
161
Esa marana pamuccai.
३७. से हु दिट्ठपहे सुणी ।
He (i. e. one who has attained self-realization) transcends Death.
Se hu dilthapahe muni.
Only, a muni who has attained self-realization has perceived the path (leading to salvation).
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ĀYARO
३८. लोयंसी परमवंसी विवित्तजीवी उवसंते, ____समिते सहिते सया जए कालखी परिव्वए । 38. Loyamsi para madamsi vivittajivi uvasamte,
Samite sahite sayā jaye kalakaṁkhi parivvae.
38.
One who perceives the Supreme Reality in the loka? leads a life of recluse and pursues asceticism unto his last breath, subduing his passions, conducting himself upright, equipping himself with (knowledge, etc.) and remaining ever vigilant.
ANNOTATIONS 38. Bhagavan Mahāvira has prescribed a life-long course of monkhood. A person who has practised asceticism in the true sense of the word, cannot retrace his steps. That is why, this prescription is not superimposed but is natural.
३६. बहुं च खलु पाव-कम्मं पगडं। 39. Bahum ca khalu pāva-kammaṁ pagadam. 39. (This soul) has committed many a sin (in the past). ४०. सच्चंसि धिति कुव्वह। 40. Saccamsi dhitin kuvvaha. 40. Be steadfast in Trutha. ४१. एत्थोवरए मेहावी सव्वं पाव-कम्म झोसेति । 41. Etthovarae mehāvi savvaṁ pāva-kammam jhoseti.
41.
The wise one who is immersed in Truth causes all karinas to wither away.
1.
Cf.2./125. That is to say, stay in Truth, experience ecstacy in Truth, do not depart from Truth.
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163
अणेगचित्त-पदं ४२. अणेगचित्ते खलु अयं पुरिसे, से केयणं अरिहए पूरइत्तए।
Anegacitta -padań
42.
Anegacitte khalu ayam purise, se keyaņam arihae pūraittae.
Manifold Desires of Man
42.
Man has many desires; he wants to fill up a sieve.
ANNOTATION 42. The author has compared desire with a sieve, Desire is impossible of fulfilment, just as a sieve is. The author of the Cūrni here quotes a verse --
Na śayāno jayennidrām, na bhuñjāno jayet ksud hām/ Na kā ma mānaḥ kā mānām, lābhene ha prasā myati.//
One cannot conquer sleeplessness by sleep; hunger by food and desire by gain.
४३. से अण्णवहाए अण्णपरियावाए अण्णपरिग्गहाए, जणवयवहाए ____ जणवयपरियावाए जणवयपरिग्गहाए। 43. Se annavahāe annapariyávãe annapariggahãe, jana
vayavahāe janavayapariyaväe jaņavayapariggahãe.
43.
(A man afflicted with desire indulges in actions) in order to kill, torture and subjugate others, and in order to perpetrate genocide, tyranny and imperia
lism.
संजमाचरण-पदं ४४. आसेविता एतमझें इच्चेवेगे समुट्ठिया, तम्हातं बिइयं नो सेवए।
Samjamācarana -padań 44. Āsevittà eta matthań iccevege sa mutthiyā,taṁhä tam
biiyam no sevae.
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Practice of Self-discipline
44.
४५. णिस्सारं पासिय णाणी, उबवायं चवणं णच्चा । अणण्णं चर माह !
45.
45.
46.
Some people first indulge in the aforesaid activities and then take to the practice of self-discipline. Therefore, they do not again indulge in these actions (viz. sensual pleasures, violence, etc.).
४६. से ण छणे ण छणावए, छणतं णाणुजाणइ ।
46.
47.
Ņissaram pasiya ṇāṇī, uvaväyaṁ cavanaṁ ṇaccā. anannam cara mahane!
O wise one! see that sensual objects are worthless. Know that birth and death (are inevitable). Hence, O mahana (i.e. practitioner of non-violence) ! follow the unique (path of continence or salvation).
Se na chane na chaṇāvae, chanaṁtaṁ nāņujāņai.
४७. णिविद मंदि अरते पयासु ।
47.
He (the mahana) should neither himself cause violence to beings, nor get others to do so, nor should he approve of others doing it.
ĀYĀRO
Nivvimda namdim arate payasu.
Always give a cold shoulder to enjoyment (of sensual pleasures). Do not get enamoured of women.
४८. अणोमदंसी णिसन्ने पावेहिं कम्मेहिं ।
48.
48.
Anomadamsi nisanne pävehim kammehim.
One who perceives the Supreme Reality has no regard
for sins.
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४६. कोहाइमाणं हणिया य वीरे, लोभस्स पासे णिरयं महंतं । • qual fe ati faca aterant, fueron ft -l II 49. Kohaimăna í haniyā ya vire, lobhassa päse nirayam
maha mtań.
49,
Tamhā hi vire virate vahão, chindejja soyam
la hub huya-gāmi.. The dauntless one should lay axe to anger and pride which are the vanguards of passions (kasāya) and should look upon avidity as a great hell. (Avidity is hell); that is why a dauntless one who moves unimpeded like a breeze, ceasing from killing (other beings), should destroy desires.
५०. गंथं परिणाय इहज्जेव वीरे, सोयं परिणाय चरेज्ज दंते। उम्मग्ग लद्धं इह माणवेहि, णो पाणिणं पाणे समारभेज्जासि ॥
-fa afai 50. Gamtham parimāya ihajjeva vīre, soyaṁ pariņāya
carejja darte. Ummagga laddhuṁ iha māņavehiń, no pāniņam pāne
sa mārabhejjäsi..
- Tti bemi. 50. A heroic subjugator of senses should move about,
having instantly forsworn acquisitiveness and desire,
One can emerge out from the ocean of mundane existence in this very life of a human being. A muni should not indulge in violence after having obtained it (i, e. birth as a human being).
- I say so.
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SECTION III
तइओ उद्देसो
Taio Uddeso
3737-ga ५१. संधि लोगस्स जाणित्ता।
Ajj hattha -padam
51. Samdhim logassa janitta. Spiritual World
51.
Having comprehended the nature of the Self, a muni ought not to (wallow in stupor).
ANNOTATION 51. Consciousness is the innate characteristic of the Self. To be conscious of it means to be vigilant. Infatuation is not possible unless one is not enlivened by consciousness. Knowing that there is a loophole in the walls of the prison, it is not in the interests of the captive to wallow in stupor. Similarly it is not in the interest of a sadhaka to wallow in stupor when he comes to know that there is a way out of the prison of delusion.
५२. आयओ बहिया पास। 52. Āyao hahiyā päsa. 52. Perceive other living beings as equal to your Self. ५३. तम्हा ण हंता ण विघायए। 53. Tamhā ņa hamtā ņa vignāyae.
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53.
५४. जमिणं अण्णमण्णावतिगिच्छाए पडिलेहाए ण करेइ पावं कम्मं, fa ac goût azoi fuur?
54.
54.
(All beings like pleasure and dislike suffering;) therefore, a muni should neither himself kill other beings nor get others to do so.
Jamiņam anņam aņņāvatigicchãe padilehǎe na karei pāvam kammam, kim tattha muņi kāraṇaṁ siya?
55.
One does not commit sinful actions out of mutual apprehension or in others' presence. Is this an act befitting a sage?
ANNOTATION 54. It is spiritual knowledge which induces one not to commit sin. A true spiritualist does not commit sin either in the presence of others or otherwise. However, the pragmatist does not commit sin in public, while he does so in privacy.
A disciple inquired of his preceptor, "O Venerable One! Would it be a true renunciation if one does not commit sin just because of fear, apprehension or shyness of others?"
The preceptor replied, "It is not true renunciation. One whose conscience is not induced to forswear sinful kar mas is certainly not a sage. He is a sage only in name.'
11
५५. समयं तत्थुवेहाए, अप्पाणं विप्पसायए ।
55.
167
Samayam tatt huveḥāe, appāņaṁ vippasāyae.
By practising equanimity in life one should gratify one's Self.
ANNOTATION 55. Equanimity means not to commit sinful action both in privacy and in public. Only that sadhaka can remain in a blissful state of mind (i. e. pure), whose conduct is uniform both publicly and privately. The conscience of a person, who keeps committing sins privately cannot remain really gratified it becomes defiled,
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168
५६. अणण्णपरमं नाणी, णो पमाए कयाइ वि।
आयगुत्ते सया बीरे, जायामायाए जावए ॥ 56. Anannaparamam nāni, no pa māe kayāi vi.
Āyagutte sayā vire, jāyā māyāe jävae.. 56 A muni (sage) should not be slack even for a single
moment in the effort to achieve the Supreme Truth (i.e. self-realization). He should perpetually subdue his sense and be bold. He should live on a limited diet.
५७. विराग रूवेहि गच्छेज्जा, महया खड्डएहि वा। 57. Virāga rüvehiñ gacchejjä, mahayā khuddaehi và, 57. One should develop indifference to all kinds of forms
(substances) - both trivial and grand.
५८. आगति गति परिण्णाय, दोहि वि अंतेहिं अदिस्समाणे।
से ण छिज्जइ ण भिज्जह ण डझइ, ण हम्मइ कंचणं सव्वलोए । 58. Agatim gatim parinnāya, dohim vi amtehim adis -
sa māņe,
Se na chijjai na bhijjai nı dajjhai, na hammai
karicana in savvaloe.. 58. Comprehending the (phenomenon of) departure (from
one life) and arrival (into another life) (i.e. recurrent transmigration), one remains unexposed to the twin end-points (of attachment and aversion). In no part of the world, does he meet with mutilation, vul
nerability, incineration or decapitation. ANNOTATION 58. Yasya hastay ca pădau ca, jihāgram
ca susamyatam/ Indriyāni ca guptàni, rājā tasya karoti kim? // Even a king cannot inflict any harm on a person who has all his senses i, e. hands, feet and the tip of the tongue in full control.
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169
५६. अवरेण पुव्वं ण सरंति एगे, किमस्सतीतं ? किं वागमिस्सं ?
भासंति एगे इह माणवा उ, जमस्सतीतं आगमिस्सं॥ 59. Avareņa puvvaň na saraṁti ege, kimassatitam?
kim vägamissa? Bhāsaínti ege iha māņavā u, jamassatitam àgamissam. 59. Some people do not contemplate the Past and the
Future - what was the Past of this? What will be the Future of this? Some persons assert that which was the Past of the soul will be its Future.
६०. णातीतमलैंण य आगमिस्सं, अळं नियच्छंति तहागया उ।
विधूत-कप्पे एयाणु पस्सी, णिज्मोसइत्ता खवगे महेसी॥ 60. Ņătitamattham ņa ya āgamissam, attham niyacchamti
tahigayäu/ Vidhūta -kappe eyānupassi, nijjho saittā khavage
mahesi // 60. Tathāgatas are indifferent to the things of Past and
Future.
The great seers who observe the Dhutal code of conduct, annihilate (the kar ma-body) by attenuating it through becoming observer of the Present.
ANNOTATIONS 59-60. These aphorisms can be explained from both points of view, viz. philosophical point of view and view-point of sadhana.
The philosophical interpretation is as follows:
Some philosophers do not believe in the law of causality with respect to the past and future of a soul.
Some other philosophers, on the other hand, contend that what the past of soul was will be its future also.
The Tathāgatas do not recognise the past and the future of a thing.
A great Seer scrutnizes all these schools of thought, Doing so, he observes the higher conduct prescribed as 1. See 6/24.
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AYĀRO
dhuta (to be described in the chapter VI). Thereby attenuating the kar ma body, he ultimately gets rid of it.
From the point of view of sadhand, these aphorisms can be interpreted thus:
There are some sādhakas who neither give heed to the memory of the sensual pleasures of the past nor desire for future pleasures. Some other sådhakas assert that the past was not satiated with self-indulgence, and therefore, it follows that the future also would not be satiated with it.
It is the memory of the past pleasures and the desires for the future ones that breed attachment, aversion and delusion. That is why, the Tathagatas (i, e. the aspirants who strive for the attainment of the state of Perfect Equanimity) do not head the matters of the Past and Futurethey do not allow such state of mind to be created as is filled with attachment and aversion.
One whose conduct is such as to pacify or get rid of attachment, aversion and delusion is called as a "vidhūta - kalpa" of "one abserving the dhuta code of conduct".
One who is tathāgata and vidhūta -kalpa is eyānupassi. which can be interpreted in three ways:
1. Etadanupaśyi - One who observes the realities happening in the present only.
2. Ekānupasyi' --One who observes the soulas 'solitary'.
3. Ejānupasyi -- One who observes the vibrations (of the kar ma body) or transformations taking place on account of the observance of the dhuta code of conduct.
Such a sādhaka annihilates the kar ma body by remaining free from attachment and aversion.
६१. का अरई ? के आणंदे ? एत्थंपि अग्गहे चरे।
सव्वं हासं परिच्चज्ज, आलीण-गुत्तो परिव्वए। 61. Kā arai? Ke änande ? Etthampi aggahe care /
Savva vi ha sam pariccajja, älina -gutto parivvae // 61. (To a sādhaka) what is ennui? And what is pleasure ? He should not respond to either of these alternatives.
Abandoning all kinds of (frivolities such as) laughter,
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etc. and subjugating the senses and disciplining the mind speech and body, he should lead the life of an ascetic.
६२. पुरिसा ! तुममेव तुमं मित्तं, कि बहिया मिस मिच्छसि ? 62. Purisa! tuma meva tumam mittar, kim bahiya
mitta micchasi ? 62. O man! You are your own friend. (Then) why seeki
one outside ?
83. FT FTTUTOHIT JETTU, HUTSUN STRATEGI
B BIOTSAT E TEST, A TOTAAT STATIUNI 63. Jam jäņejjä ucсālaiyam, tam jānejjä dürālaiyam /
Jam jānejjā dūrālaiyam, tam jānejjā uccalaiyam // One, whom you consider to be devoted to the Supreme Reality, know him to be devoted to that which is quiter remote from (lust).
And one, whom you consider to be devoted to that which is quite remote from (iust), know him to be devoted to the Supreme Reality 2.
६४. पुरिसा ! अत्ताणमेव अभिणिगिज्झ, एवं दुक्खा पमोक्खसि । 64. Purisa! attāna meva abhinigijj ha, evar dukkhā
ba mokkhasi. 64. O man! grasp the Soul. This is how you will be
emancipated from sufferings.
1.
The alternate translation of this aphorism can be done as follows:
You are your own friend, then long for external friend?
2.
The riternate translation of this aphorism can be done as follows:
One, whom you consider to be devoted to the Supreme Reality -- know him to be devoted to the Highest (Aim) and vice-versa.
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AYĀRO
ANNOTATION 64. The word soul is used here for consciousness, mind and body. The meaning of the word abhinigraha is - to go near and grasp. One who goes near his mind, grasps it, knows it and observes it, gets rid of all his miseries. To know intimately is to grasp. Effort to control generates a reaction. It does not lead to control. Knowledge cannot be achieved by it. In the matter of religion, nigraha is nothing but to know the Truth.
६५. पुरिसा ! सच्चमेव समभिजाणाहि। 65. Purisă! saccameva samabhijāņāhi. 65. O Self! follow the Truth and Truth alone.
६६. सच्चस्स आणाए उवट्टिए से मेहावी मारं तरति । 66. Saccassa āņāe uvatthie se mehāvi māram tarati. 66. A wise person who is always at the beck and call of
Truth transcends Death (or sensualities).
६७. सहिए धम्ममावाय, सेयं समणुपस्सति । 67. Sahie dhamma madāya, seyam samaņupassati. 67. An aspirant after Truth realizes beatitude after es
pousing righteousness.
६८. दुहओ जीवियस्स, परिवंदण-माणण-पूयणाए, जंसि एगे पमार्देति। 68. Duhao jiviyassa, parivandana-māṇana-pūyanāe,
jaṁsi ege pamādeñti. Being overwhelmed by attachment and aversion, man (struggles) for present life and for fame, honour and self-glorification. Even some sādhakas are stupefied by them.
68.
The alternate translation of this aphorism can be done as follows:
Man (indulges in actions) in order to achieve fame, honour and self-glorification both in this world as well as in the one beyond. Even some sādhakaa are stupefied by them.
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६६. सहिए दुक्खमसाए पुट्ठो णो संझाए ।
69.
69.
Sahie dukkhamattae puttho no jhaṁjhāe.
७०. पासिमं दविए लोयालोय - पवंचाओ मुच्चइ ।
70.
Truth-seeking sadhaka should not feel agitated on being sullied by the number of vicissitudes.
-त्ति बेमि ।
70. Pasimam davie loyaloya-pavamcão muccai.
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Tti bemi.
One who perceives (Truth) and has lulled all his passions becomes liberated from the visible worldly
snares.

I say so.

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SECTION IV
चउत्थो उद्देसो
Cauttho Uddeso
कसायविरह-पदं ७१. से वंता कोहं च, माणं च, मायं च, लोभं च । Kasayavirai-padań 71. Se vamtā kohař ca, mānam ca, māyaṁ ca,
lobhar ca.
Riddance of Kasāya
71.
A sadhaka is he who disgorges anger, pride, deceit and greed from himself.
७२. एयं पासगस्स दंसणं उवरयसत्थस्स पलियंतकरस्स। 72. Eyaṁ pasagassa daṁsanaṁ uvarayasatthassa
paliyantakarassa. 72. This is the philosophy of a true abstainer from vio
lence and a seer who has removed the veils (of the kar mas obscuring the perspicacity).
13. STRATi [forfaat ? ] anfon 1 73. Āyaņań (nisiddhā ?) sagadabbhi.
Only he who obstructs the ultimate causes of the (kar mas) (viz. attachment and aversion), is able to smash his own (kar mas).
73.
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७४. जे एगं जाणइ, से सव्वं जाणइ, जे सव्वं जाणइ, से एगं जाणइ ।
74.
74.
Je egam jāņai, se savvam jāņai, Je savvam jāņai, se egam jāņai.
One who cognizes one cognizes all. One who congizes all cognizes one.
ANNOTATION 74. So developed is the knowledge of a person who has cognized the tri-temporal modes of one substance that he is capable of cognizing all substances and vice-versa.
The substances have two kinds of modes:
(1) inherent and
(2) externally derived.
75.
Unless both of these are fully comprehended, even a single entity cannot be fully known. The comprehension of one entity through both kinds of modes leads one to the comprehension of all entities.
The spiritual significance of this sutra can be expressed
thus:
One who knows the soul knows everything, and vice
versa.
७५. सव्वतो पमत्तस्स भयं सव्वतो अप्पमत्तस्स नत्थि भयं ।
75.
76.
Savvato pamattassa bhayam, savvato appamattassa natthi bhayam.
७६. जे एगं नामे, से बहु नामे,
बहु नामे, से एगं नामे ।
An infatuated one feels apprehensions from all directions, while a self-possessed one has no apprehension from any direction.
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Je egam name, se bahum name, Je bahum name, se egam name.
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76. He who vanquishes one And he who vanquishes
७७. दुक्खं लोयस्स जाणित्ता ।
77.
77.
78.
78.
७८. वंता लोगस्स संजोग, जंति वीरा महाजाणं । परेण परं जंति, नावकंखंति जीवियं ॥
79.
Dukkham loyassa jänittä.
9. i fafira gat fafira
Having comprehended the nature of misery of the world,(one should lay axe to its very roots viz. kaṣāya (passions),
८०.
1.
Vamtā logassa saṁjogam, jaṁti vīrā mahājāņaṁ. Parena param jamti, navakamkhamti jiviyam.
vanquishes many; many, vanquishes one
one1.
The undaunted sadhakas who (cheerfully) turn their back upon worldly associations attain the Great Path (salvation or the Path to salvation). They continue to make progress. They do not crave for (intemperate) life any more.
gat fafnas, i fafias |
79. One who forswears one forswears many; One who forswears many forswears one.
Egam vigimcamane pudho vigimcai, Pudho vigimcamāņe egam vigimcai.
सड्ढी आणाए मेहावी ।
80. Saddhi anae mehāvi.
ANNOTATIONS 76-79. These two aphorisms can be interpreted in several ways from different points of views.
AYARO
The alternate translation of this aphorism can be done as follows:
One who is single-natured is many-natured and vice-versa.
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80.
He who reposes his (entire) faith in the instruction (of the Tirthankaras) is a (really) wise one.
८१. लोगं च आणाए अभिसमेच्चा अकुतोभयं । 81. Logam ca änāe abhisa meccā akutobhayam. 81. One having known the world (of passions) through the
Instruction of the Tirthankaras) becomes intrepid (i.e. he has no apprehension from any direction).
८२. अस्थि सत्यं परेण परं, णत्थि असत्यं परेण परं। 82. Atthi sattham parena param, natthi asattham
parena paraṁ. 82. There is (always) a weapon mightier than another one;
whereas there is no weapon mightier than the state of disarmament.
ANNOTATION 82. Malice, hatred, wrath, etc. are various weapons, whereas friendliness, forgiveness, tolerance, etc. are means of disarmament. Different weapons have different degrees of destructiveness. As for example, X is less inimical to A, more inimical to B, still more inimical to C and so on and so forth. Thus does the intensity of enmity of X towards other persons vary. This shows that the edges of weapons have different degrees of bluntness or sharpness.
Violence is not only committed by the use of weapons but it itself is a sort of weapon. Violence means lack of selfdiscipline. One whose senses and mind are not under his control is a weapon to every living being. Abstinence violence is a non-weapon i. e. a means of disarmament, One's own restraint towards all living beings is nonviolence, One whose senses and mind are under his control does not act as a 'weapon' to all living beings.
८३. जे कोहवंसी से माणदंसी जे माणदंसी से मायदंसी।
जे मायदंसी से लोमसी जे लोभदंसी से पेज्जवंसी। मे पेज्जदंसी से दोसवंसी जे दोसवंसी से मोहबंसी।
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ĀYARO
जे मोहदंसी से गम्भदेसी,जे गम्भदंसी से जम्मवंसी। जे जम्मवंसी से मारवंसी जे मारवंसी से निरपवंसी।
जे निरयवंसी से तिरियवंसी जे तिरियांसी से दुक्खवंसी।" 83. Je ko hadamsi se mânadamsi, je mānadañsi se
mayadarsi. Je müyadamsi se lobhadamsi, je lobhadamsi se pejjada msi. Je pejjada msi se dosadansi, je dosadamsi se mohadamsi. Je mohadamsi se gabh hadamsi, je gabbhadamsi se jammadamsi. Je jammadamsi se maradansi, je mārada isi se nirayadaņsi. Je nirayadañsi se tiriyadamsi, je tiriyadansi se dukkhadamsi.
83.
One who harbours anger harbours conceit; one who harbours conceit harbours deceit; one who harbours deceit harbours avidity; one who harbours avidity harbours attachment; one who harbours attachment harbours aversion; one who harbours aversion harbours delusion; one who harbours delusion is conceived in the womb; one who is conceived in the womb is born; one who is born dies; one who dies enters into the Inferno; one who enters into the Inferno enters into the animal existence; one who enters into the animal existence suffers agony.
८४. से मेहावी अभिनिवडेज्जा कोहं च, माणं च, मायं च, लोहं च,
पेज्जं च, दोसं च, मोहं च, गब्भं च, जम्मं च, मारं च, नरगं च, तिरियं च, दुक्खं च।
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84.
Se mehävi abhinivattejjā kohaṁ ca, manam ca, māyam ca, lohar ca, pejjaħ ca, dosaṁ ca, mohaṁ ca, gabbham ca, jammam ca, māram ca, naragań ca, tiriyaṁ ca, dukkhaṁ ca. A wise one should get rid of anger, conceit, deceit, avidity, attachment, aversion, delusion, existence in the womb, birth, death, the Inferno, animal existence and agony.
84.
८५. एयं पासगस्स दंसणं उवरयसत्थस्स पलियंतकरस्स । 85. Eyam pasagassa damsanań uvarayasatthassa
paliyamtakarassa. 85. This is the philosophy of a true abstainer from vio
lence and a seer who has removed the veils (of the kar mas obscuring the perspicacity).
८६. आयाणं णिसिद्धा सगडब्भि । 86. Äyanam nisiddha sagadabbhi. 86. Only he who obstructs the ultimate causes (of the
kar mas) (viz. attachment and aversion) is able to smash his own (kar mas).
८७. किमत्थि उवाही पासगस्स ण विज्जइ ?
-- fhafai 87. Kimatthi uvāhi pāsagassa na vijjai ?
Natthi.
--- Tti bemi
87.
Does a seer (of Truth) ever has any extraneous impositions ? No (he has) none.
I say so.
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CHAPTER IV
THE TRUTH
चउत्थं अज्झयणं सम्मत्तं
CAUTTHAM AJJHAYAṆAṀ
SAMMATTAṀM

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पढमो उद्देसो
सम्मावार अहिंसा-पदं
१.
से बेमि – जे अईया, जे य पडुप्पन्ना, जे य आगमेस्सा अरहंता भगवंतो ते सव्वे एवमाइक्खंति, एवं भासंति, एवं पण्णवेंति, एवं परूवेंति-- सव्वे पाणा सव्वे भूता सव्वे जीवा सव्वे सत्ताण हंतव्वा, ण अज्जावेयव्वा ण परिघेतव्वा ण परितावेयव्वा ण उद्दवेयव्वा ।
Sammavae ahimsa-pada m
1.
SECTION I
The True Doctrine: Non-violence
1.
Se bemi-je aiya, je ya paduppannā, je ya āgamessa arahamta bhagavamto te savve evemaikkhamti, evaṁ bhasamti, evam pannavemti, evam parūvemti-savve pănă savve bhūtă savve jivā savve satta na hamtavva, na ajjāveyavvā, na parighetavva, na paritāveyavva, na uddaveyavva.
I say
The Arhats (Venerable Ones) of the past, those of the present and the future narrate thus, discourse thus, proclaim thus, and asseverate thus:
Padhamo Uddeso
२. एस धम्मे सुद्धे इिए सासए समिच्च लोयं खेयण्णेहि पवेइए ।
2.
183
Cne should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being.
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2.
3.
३. तं जहा -- उट्ठिएसु वा अणुट्ठिएसु वा । cafguy aı, amafgug ar i उवरयदंडेसु वा, अणुवरयदंडेसु वा । mafagy aı, amafgyy at i संजोग रसुवा, असंजोग रएसु वा ।
3.
This Doctrine of Non-violence (viz. Ahimsă -dharma) is immaculate, immutable and eternal.
4.
The Self-realised Arhats, having comprehended the world (of living beings), have propounded this (Doctrine).
Tam jaha-utthiesu va, anuṭṭhiesu vā; uvatthiesu va, anuvatthiesu va;
uvarayadamḍesu va, aņuvarayadamḍesu va; sovahiesu va, anovahiesu va; samjogaraesu và, asamjogaraesu và.
8. asd àd agı àrd, ufen àd agaaş ı
4.
(The Arhats have propounded the Doctrine of Non-violence for one and all, equally for) those who are intent on practising it and those who are not;
those who are desirous to practise it and those who are not,
those who have eschewed violence and those who have not;
those who are acquisitive and those who are not;
those who are deeply engrossed in worldly ties and those who are not.
AYARO
Taccam ceyam taha ceyam, assim ceyam pavuccai.
This Doctrine of Ahimsa is Truth. It is truely axiomatic. It is rightly enunciated here (i. e. in the Teachings of the Arhats).
५. आइइतु णणिण णिक्खिवे, जाणित्तु धम्मं जहा तहा ।
तं
5.
Tam aiittu na nihe na nikkhive, jāņittu dhammaṁ jaha taha.
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THE TRUTH
5.
६. दिट्ठेहिं णिव्वेयं गच्छेज्जा ।
6.
6.
7.
Having accepted this (Great vow of Non-violence), one should neither vitiate it nor forsake it.
७. णो लोगस्सेसणं चरे ।
7.
Comprehending the true spirit of the Doctrine, (one should practise it till one's last breath).
8.
8.
Ditthehim nivveyam gacchejja.
He should be dispassionate towards sensual objects.
9.
No logassesanam care.
He should refrain from worldly desires.
ANNOTATION 7. The three main worldly desires are craving for son, wealth and longevity. A sadhaka should not cherish these as well as such other worldly desires.
5. Gea orfa şar 011§, 310017 AzA 63 fayı ?
६. दिट्ठे सुयं मयं विष्णायं, जमेयं परिकहिज्जइ ।
9.
185
Jassa natthi imā nāi, annā tassa kao siya?
How can one who is bereft of the knowledge of this (Doctrine of Ahimsa), have the knowledge of other (Doctrines)?
Dittham suyam mayam vinnayam, jameyam parikahijjai.
This (Doctrine of Non-violence) which is being expounded has been perceived, heard, deliberated upon and thoroughly understood.
ANNOTATION 9. Bhagavan Mahavira has asserted that everyone is endowed with the faculty of independent reasoning. On the basis of this principle he said "Search for the truth yourself.
tt
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He did not insist that the Doctrine of Non-violence should be practised because it has been enunciated by him. He

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averred: "Whatever I say about the doctrine has been directly perceived by the Seers, heard from the preceptors, thrashed out by profound reasoning and thoroughly comprehended through contemplation.
11
The process of the development of the knowledge consists not in accepting what is propounded by the Seers through direct perception by faith alone, but in hearing, profound reasoning and thorough comprehension.
१०.
10.
10.
११. अहो य राओ य जयमाणे, वीरे सया आगयपण्णाणे । अप्पमत्ते सया परक्कमेज्जासि ।
पत्ते बहिया पास,
11.
11.
सममाणा पलेमाणा, पुणो-पुणो जाति पकप्पेंति ।
Samemana palemana, puno-puno jatim pakappemti.
Those who resort to and remain engrossed in violence suffer (the miseries of) transmigration again and again.
ĀYĀRO
-fa afi
Aho ya rao ya jayamane, vire savā āgayapanṇāṇe; Pamatte bahiyā pāsa, appamatte sayā parakka mejjāsi.
Tti bemi.
O Sadhaka! You, who are endeavouring day and night; discern that those who are stupefied, are outside the, sphere of the Doctrine (of Non-violence). You should, therefore, be alert and always sedulous.
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SECTION II
बीओ उद्देसो
Bio Uddeso
सम्मानाणे अहिंसापरिक्खा-पदं १२. जे आसवा ते परिस्सवा,
जे परिस्सवा ते आसवा, जे अणासवा ते अपरिस्सवा, जे अपरिस्सवा ते. अणासवाएए पए संबुज्झमाणे, लोयं च आणाए अभिसमेच्चा पुढो पवेइयं ।
Sammānāne ahimsaparikkhā -padań 12. Je ăsavā te parissavā,
Je parissavă te āsavā, Je anāsavā te aparissava, Je aparissavā te anāsavā - ee pae saộbujjhamāne, loyam ca anae abhisamecea pudho paveiyam.
The Knowledge: Critique of the Doctrine of Ahinsă
12.
Asravas(i, e. the causes of the influx of kar mas) are themselves parisravas (i.e. the causes of the efflux of kar mas). Par isravas are themselves asravas.
Anasravas (i. e. which are not the causes of the influx of kar mas) are themselves aparisravas (1. e. which are not the causes of the efflux of kar mas). 4 pariśravas are themselves anaśravas.
One who comprehends the permutations of these terms, having known the exhaustively expounded world
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AYĀRO
of (sentient beings) through the teachings, (should not become susceptible to the asravas).
ANNOTATION 12. Four different permutations obtain from the terms aśravas, parisravas, anāsravas and apriśravas. In the original text, the first and the fourth one are dealt with. The remaining two (i.e. the second and the third ones) are as follows:
Asravas are themselves aparisravas. Aparisravas are themselves aśraras. Anaśravas are themselves parisravas. Pariśravas are themselves anāśravas.
The present aphorism can be interpreted from various points of views:1. Subject (i.e. Soul): The first permutation is common. Usually every soul is open to the influx as well as the efflux of kar mas.
The second permutation is void, because influx is necessarily followed by efflux,
The third permutation holds good in the case of the state of the soul which is completely devoid of any vibrations. A muni, in such a state has no influx of karmas, but has only their efflux, i, e, outflow of accumulated kar ma
The fourth permutation concerns the liberated soul. He transcends both the influx and the efflux of kar mas.
II. Cause: For an unenlightened soul, all acquirements of worldly desires are the source of āšravas. For an enlightened soul, on the other hand, these things them selves lead to parisravas. On the other hand ar hat(i.e. the Venerable One) or the mui becomes, the cause of parisrava for the enlightened and that of aśrava for the unenlightened.
It follows from the above that there are as many ašravas as there are pariśravas.
To quote --- Yathā prakarā yāvantah, saṁsārāvesa -hetavah.
Tāvantas tad viparyāsăd nirvānasukha -hetavah.. i.e. there are as such and as many causes of bondage in this world as there are those of emancipation.
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189
III Operation: The movements of an undisciplined person lead to asrava, whereas those of the disciplined one lead to pariśrava.
The present aphorism underlines the non-absolutistic nature of objects (or Reality). We cannot explain things, events or concepts in absolute terms.
Acārya Amitagati has mentioned this in his treatise Yogasāra: Ajñāni badhyate vatra, sevyamâne(a)ksagocare;
Tatraiva mucyate jñāni paśyatāścaryamidrsam. i.e. just think how paradoxical it is that whereas the objects of sense organs put an ignoramus in fetters of kar mas, they become a vehicle for the emancipation of the sages.
IV Modus Operandi of Karina: Those who attract the kar - mas cause their bondage;
those who cause the bondage of kar mas attract kar mas; those who do not attract kar mas do not cause their bondage; those who do not cause the bondage of kar mas do not attract them.
१३. आघाइ णाणी इह माणवाणं संसारपडिवन्नाणं संबुज्झमाणाणं
विण्णाणपत्ताणं। 13. Āghãi nāņi iha māņavānım sanhsarapadivannānañ
sambujjhamāņāņam vinnanapattāņań. 13. The sages preach the Religion to those people who
(though) being carried away by the (current of) transmigration,(because of their obscure perception), are desirous of getting enlightenment and are possessed of knowledge.
१४. अट्टा वि संता अदुवा पमत्ता। 14. Attā vi sartā aduvā primattā.
14.
Those who are afflicted (with privation) as well as
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ÄYĀRO
infatuated (with luxury) (do not accept the way of
righteousness). १५. अहासच्चमिणं ति बेमि। 15. Ahāsaccaminam ti bemi. 15. This is the real Truth -- so do I aver.
१६. नाणागमो मच्चु मुहस्स अत्थि, इच्छापणीया बंकाणिकेया।
कालग्गहीआ णिचए णिविट्ठा, पुढो-पुढो जाई पकप्पयंति । 16. Nānāgamo maccumuhassa atthi, icchāpaniyā vam
kanikeya. Kālaggahiă nicae nivittha, pudho-pudho jäim
pakappayamti..
16.
Though the Death shows its (ugly) face through diverse ways to all, some people are driven by the Desire and become tabernacle of Deceit. Inspite of being held in the (jaws of) Death, they continue to be engaged in amassing riches (constantly keeping their plans to act righteously in abeyance). Such people are born (and reborn) in different genera.
१७. इहमेगेसिं तत्थ-तत्थ संथवो भवति।
अहोववाइए फासे पडिसंवेदयंति । 17. Ihamegesim tattha-tattha saṁthavo bhavati.
Ahovavāie phāse padisařvedayamti. 17. Some people, having come into contact with diverse
(heretic) faiths2 (profess them, which lead them to indulge in the actions causing influx of kar ma). Thereby, they suffer the miseries of the nether world (i.e. hell).
1.
The alternate translation will be: Those who do not abide by the Religion are either miserable or infatuated.
2.
The faiths which do not consider violence as sinful.
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THE TRUTH
१८. चिट्ठ कूरेहि कम्मेहि, चिळं परिचिट्ठति । __अचिठें कूरेहि कम्मेहि, णो चिट्ठ परिचिट्ठति । 18. Citthań kūrehim kammehin, cittha ṁ par icițțhati.
Acittha in kürehiṁ kammehiñ, no cittha pavicitt hati.
18.
One who preoccupies himself with intensely cruel acts will be reborn in genera where intense pains are inflicted. One who does not preoccupy himself with intensely cruel acts will not be reborn in intensely painful genera.
PE. Ti azifa argar fæ opport?
mot avifa argar fagt? 19. Ege vayninti aduvā vi nani?
Nani vayrñti aduvā vi ege?
19.
Is this (doctrine) averred by other philosophers1 or by the Ar hats? Is this (doctrine) averred by the Arhats or by the other philosophers too?
The question whether the consequences of crielty propounded in the preceding aphorism (no. 18) is a unanimous doctrine or not is mooted in the presert aphorism. The conjunction aduvă (at havä) makes the present sentence an interrogative one - Whether this doctrine is propounded only by the Arhats or others also ? This query assumes two forms: The first form of the query is:
In propounding this doctrine, do the Arhats follow
other philosophers ? The second form of the query is: Whether other philosophers imitate the Arhats? The answer to this query is given in the succeeding aphorism.
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२०. आवंती केआवंती लोयंसि समणा य माहणा य पुढो विवादं
वदंति...से दिळं च णे, सुयं च णे, मयं च णे, विण्णायं च णे, उड्ढं अहं तिरियं दिसासु सव्वतो सुपडिलेहियं च णे.."सव्वे पाणा सव्वे भूया सव्वे जीवा सव्वे सत्ता हंतव्वा, अज्जावेयव्वा परिघेतव्वा, परियावेयव्वा, उद्दवेयव्वा।
एत्थ वि जाणह पत्थित्थ बोसो।" 20. Avamti keavamti loyamsi samana ya mahana ya
pudho vivādam vadaṁti-se dittham ca ņe, suya ca ne, mayam ca ne, vinnayam ca ne, uddham ahan tiriyari disāsu savvato supaçilehiyam ca ne"savve pāņa savve bhuya savve jiva savve satta hamtavva, ajjaveyavva, parighetavva, pariyaveyavva, uddaveyavva.
Etiha vi jana ha natthittha doso. " 20. Some Sramanas and Brāhmaṇas put forth mutually
contradictory doctrines in the field (of philosophy).
Some of them contend: "The following doctrine has been perceived, heard, reflected upon, thoroughly, comprehended and scrutinized in all directions upwards, downwards and lateral:
'All animals, living beings, organisms and sentient creatures may be injured, governed, enslaved, tortured and killed.1
Know that there is no sin in committing violence".
२१. अणारियवयणमेयं । 21. Anariyavayanameyam. 21. This (approval of violence) is the doctrine of the ig
noble ones. २२. तत्थ जे ते आरिया, ते एवं वयासी-से दुद्दिठं च भे, दुस्सुयं च
भे, दुम्मयं च भे, दुन्विण्णायं च भे, उड्ढं अहं तिरियं दिसासु सव्वतो दुप्पडिलेहियं च भे, जण्णं तुब्भे एवमाइक्खह, एवं भासह, एवं परूवेह, एवं पण्णवेह—“सव्वे पाणा सव्वे भूया सव्वे जीवा सव्वे सत्ता हंतव्वा, अज्जावेयव्वा, परिघेतव्वा, परियावेयव्वा.
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THE TRUTH
उद्दवेयव्वा ।
एत्थ वि जाणह णत्थित्थ दोसो ।”
22.
22.
23.
२३. वयं पुण एवमाइक्खामो, एवं भासामो, एवं परूवेमो, एवं पण्णवेम" सव्वे पाणा सव्वे भूया सव्वे जीवा सव्वे सत्ता ण हंतव्वा, ण अज्जावेयव्वा ण परिघेतव्वा ण परियावेयव्वा ण उद्दवेयव्वा एत्थ वि जाणह णत्थित्थ दोसो ।” fa
23.
Tattha je te ariya, te evaṁ vayasi, se duddittham ca bhe, dussuyam ca bhe, dummayam ca bhe, duvvinnayam ca bhe, uddham aham tiriyam disasu savvato duppaḍilehiyam ca bhe, jannam tubbhe evamaikkhaha, evam bhasaha, evam paruveha, evam pannaveha "savve pānā savve bhūya savve jiva savve satta hamtavva, ajjaveyavva, parighetavva, pariyaveyavva, uddaveyavva,
Ettha vi janaha natthittha doso."
Those who are Noble Ones assert thus: "O Protagonists of the doctrine of violence! Whatever you have perceived, heard, reflected upon, thoroughly comprehended and scrutinized in all directions upwards, downwards and lateral, is fallacious, and hence, you say, speak, assert and preach: 'All animals, living beings, organisms and sentient creatures may be injured, governed, enslaved, tortured and killed: Know that there is no sin in committing violence.'
Vayam puna evamāikkhāmo, evam bhāsāmo, evam paruvemo, evam pannavemo- "savve pana Savve bhūya savve jíva savve sattā na haṁtavva, na ajjāveyavvā, ņa parighetavvã, na pariyāveyavva, na uddaveyavva,
11
Ettha vi jāṇaha natthittha do so."
·
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―
"We, on the other hand, say, speak, assert and preach: All animals, living beings, organisms and sentient creatures should not be injured, governed, enslaved, tortured and killed.' Know that it is nonviolence which is (completely) free from sin. "

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19.4
28. af74940 24. Ariyavayaņameyań. 24. This (approval of non-violence) is the doctrine of the
Noble ones. २५. पुव्वं निकाय समयं पत्तेयं पुच्छिस्सामो-हंभो पावादुया ! किं ____ भे सायं दुक्खं उदाहु असायं? 25. Puvvam nikäya samayam patteyaṁ pucchissamo
hambho pāvāduya! Kim bhe sayaṁ dukkham
udahu asayam ? 25. First, we shall ask (each philosopher) to enunciate
his own doctrine and then put the following question to him: "O philosophers! Is suffering pleasing to you or painful?
२६. समिया पडिवन्ने यावि एवं बूया-सव्वेसिं पाणाणं सव्वेसि
भूयाणं सव्वेसि जीवाणं सव्वेसि सत्ताणं असायं अपरिणिव्वाणं महब्भयं दुक्खं।
-faafpl 26. Samiya padivanne yavi evaṁ büya-savvesim pana
nam savvesim bhūyānaṁ savvesim jivanaṁ savvesim sattanam asāyam aparinivvānam, mahabbhayan. dukkham.
- Tti bemi.
26.
"(If you say that suffering is pleasing to you, your answer is contradictory to what is self-evident. And if you, on the other hand, say that suffering is painful to you, then) your answer is valid. Then, we want to tell you that just as suffering is painful to you, in the same way it is painful, disquieting and terrifying to all animals, living beings, organisms and sentient beings."
- I say so.
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SECTION III
तइओ उद्देसो
Taio Uddeso
सम्मातव-पदं २७. उवेह एणं बहिया य लोयं, से सव्वलोगंसि जे केइ विण्ण।
अणुवीइ पास णिविरवत्तदंडा, जे केइ सत्ता पलियं चयंति ॥ Sammātava -padań 27. Uveha enam bahiyā ya loyam, se savvalogaṁsi je kei
vinnu. Anuvii păsa nikkhittada mdā, je kei sattā paliyam
cayamti.
Right Austerities
27.
Turn your back on such philosophical tenets which do not accept (the doctrine of non-violence). By doing so one becomes (truly) learned in the field (of philosophy). Reflect and observe that only those who eschew violence are able to annihilate the kar mas.
२८. नरा मुयच्चा धम्मविदु त्ति अंजू । 28. Narā muyaccă dhammavidu tti amjū. 28. Only those who are free from bodily attachment can
apprehend the Religion, and only those who apprehend the Religion are ingenuous. Muyacca (Mrtarca): The word arcă has two meanings body and anger. One who is completely indifferent to bodily adornments or one whose passions are dead is called 'mytärca'.
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196
२६. आरंभजं दुक्खमिणंति गच्चा, एवमाहु समत्तदंसिणो। 29. Arambhajan dukk hamina mti naccă, eva mahu
'sa maltadañsino 29. Realizing that suffering is the result of violence,
(one should forswear it). This has been propounded by those who practise sa matva (i. e. equality and equanimity) and preach its doctrine,
३०. ते सव्वे पावाइया दुक्खस्स कुसला परिण्णमुदाहरंति । 30. Te savve pavāiya dukkhassa kusală parinnamudaha
ramti.
30.
All those wise preceptors prescribe (the path of) comprehension and forswearing of suffering (which is the result of kar mas).
३१. इति कम्म परिण्णाय सव्वसो। 31. Iti kamma parinnäya savvaso. 31. Hence, man (desirous of emancipation) should fully
comprehend and forswear the karmas.
३२. इह आणाकखी पंडिए अणिहे एगमप्पाणं संपेहाए धुणे सरीरं,
कसेहि अप्पाणं, जरेहि अप्पाणं । 32. Iha āņākaṁkhi pańdie aņihe egamappánaṁ sarhpe
hae ahune sariram, kasehi appānam, jarehi appāņań. 32. A sage who is devoted to the Teachings (or Know
ledge) should contemplate upon only the Inner Self and become completely free from attachment. He should shake to its root the karma-body2 and
attenuate and wither away the self's (passions). 1. Cf. 5/44.
2. By 'body' is here meant kar me body. This is corrobo
rated by the expression — "Dhuge kamma-sariragarh"
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ANNOTATION 32. The author of the Cūrni has explained the term 'Sole contemplation of the Inner Selft in terms of
'Sulitariness' and 'Separateness' as follows:
The soul indulges in actions, bears fruits, takes birth, dies and transmigrates, all in utter solitariness:
Ekah prakurute kar ma, bhunkte ekasca tatphalam.
Jaytyeko mriyatyeko, eko yati bhaväntaram, Separateness-oriented meditation means the soul is separate from the body.
The explanation of the above aphorism by the commentator (Vrttikara) is as follows:
'I' have always been solitary: 'I' belong to none else;
'I' behold no one whom I can say I belong to nor do I behold one whom I can designate as mine.
Sadaiko(a)hań na me kascit, näha manyasya kasyacit.. No tań paśyāmi yasyaham, nasau bhäviti yo mama.
The pith of worldliness is nothing but disaster. Who, whose and where are one's kith and kin? Who, whose and where are strangers? These kith and kin as well as strangers all go round in cycles of birth and death. At times, the kith and kin become strangers, and vice-versa. There comes a time when nobody remains as kith and kin and nobody a stranger.
Saṁsāra evāvamanarthasārah. Kah kasya ko(a)tra svajanāḥ paro vā. Sarve bhramantaḥ svajanāḥ pare ca, Bhavanti bhūtvā na bhavanti bhūyah.
Ponder thus: 'I am all alone. Nobody was mine in the past, nor will ever be in the future. It is because of my kar mas that I delude myself and consider others as mine. The truth is that I was alone in the past and will ever be all alone. !
(Ayāro, 5/59). Here the term 'Appânarn" stands for the state of soul in which it is overwhelmed by Ka saya (passions).
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३३. जहा जुष्णाई कट्ठाई, हव्ववाहो पमत्थति, एवं अत्तसमाहिए arfork 1
33.
Vicintyametad bhavatāhameko, Na me(a)sti kascit purato na paschat. Svakar mabhir bhrāntiriyam mamaiva, Aham purastada ha meva paścāt..
33.
Jaha junnaim katthaim, havvavaho pamatthati, evam attasamahie anihe.
Just as fire quickly reduces the decayed wood to ashes, so does a sadhaka who is (totally) absorbed in the (inner) Self, and (completely) unattached (to all external objects) (shake to its roots, attenuate and wither away his karma-body).
AYARO
ANNOTATION 33: In this metaphorical aphorism, two means of shaking or agitating the karma body are indicated:
(a) Samadhi: complete concentration of mind on the inner Self i. e., pure consciousness.
(b) Anasakti: Complete unattachment to all external i. e. material objects including one's own body.
Indication of these two means makes it patently clear that here the term 'body' means the subtle karma-body, and not the gross audārika one. Emaciation of the latter is not in question.
A sadhaka emaciated himself by many long fasts, but his egotism remained as strong as ever. Wherever he went, he made a show of his long fasting and sought praise. An experienced and wiser ascetic advised him. "O brother! Wither away your sensuality, passions and egotism. There is no benefit in emaciating this gross body. We will never praise you because of your withered body. Mere withering of your gross body does not make you praiseworthy.
Indiyani kasãe ya, garave ya kise kuru.
No vayam te pasamsamo, kisam sahu sariragam.
-Nisitha-bhasya, gathā-3758.
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Bhagavän Mahavira has referred to the withering away of the subtle kar må-body. It is of secondary importance whether the gross body is emaciated or not.
फसाय-विवेग-पदं ३४. विगिच कोहं अविकंपमाणे, इमं णिरुखाउयं संपेहाए। Kasāya -vivega-padai 34. Vigimca kohaṁ avikainpa māne, imam niruddhāuyań
sampehāe. 34. Realising that man's life span is limited, remain un
shaken (by passions) and eschew (the passion of) anger.
ANNOTATION 34: In the present Sutra, the truth that --
"Kämāt krodho' bhijāyate"-(Gītā, 2/62) i. e.
"Sensual pleasures engender anger" has been propounded.
Loss of pleasant objects and association of unpleasant ones are the main causes of the generation of anger.
३५. दुक्खं च जाण अदुवागमेस्सं। 35. Dukkham ca jāna aduvăgamessań. 35 Know (the process of) the present as well as the future
miseries.
ANNOTATION 35. Anguish is caused by anger. Anger not only begets anger but also sows and fosters its seeds in the form of saṁskaras (i, e. impressions) which are the source of miseries in the future. The realisation of this fact helps an ascetic to forsake anger.
३६. पुढो फासाई फासे। 36. Puậho phâsāiń ca phase. 36. An irate person suffers from various kinds of miser
ies and maladies.
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३७. लोयं च पास विष्फंवमाणं। 37. Loyaṁ ca pasa vipphandamānam 37. See the loka (world) on all sides vibrating
25. forsatt graf paig, at foramat at fanfaat 38. Je ņivvudā pāvehiṁ kammehim, aạidāņa te
viyahiya.
38.
Those who subdue sinful actions (i. e. the agitations of violence, sexuality and passions) are called Anidänas (i. e. free from the causes of bondage).
३६. तम्हा तिविज्जो णोपडिसंजलिज्जासि।
-for af 39. Tamhā tivijjo ņo padisasjalijjäsi.
-- Tti bemi.
39.
Therefore, o trividyal! Do not get burnt up by the flames of sensuality and passions.
- I say so.
1. Cf. 3/28.
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चउत्थो उद्देसो
SECTION IV
सम्माचरित - पर्व
४०. आवीलए पवीलए निप्पीलए जहित्ता पुव्वसंजोगं, हिच्चा उवसमं ।
Sammacaritta badam
Right Ascetic Discipline
40.
40. Avilae pavilae nippilae jahittä puvvasamjogam,
hicca uvasamam.
Cauttho Uddeso
In the first place the muni should relinquish the relations (obtaining from objects, animate and inanimate); he should then subdue his mind and senses; and finally, he should resort to mortification (of flesh) in progressively increasing intensity.
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ANNOTATION 40. There are two primary conditions for practice of asceticism.
(1) Relinquishing relationship.
(2) Subjugation of mind and senses.
After this, the sadhaka passes through three stages of sadhana.
(a) The first stage begins with initiation and endures till the completion of studies. During this stage he practises meditation to a limited extent and undertakes the austerities essential for scriptural studies.
(b) The second stage comprises of teaching the disciples and propagating the creed. During this stage he practises

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deeper and longer meditation and also higher austerity (e.g. fasting for many days). .
(c) The third stage pertains to forsaking of bodily attachments. Having accomplished his own amelioration as well as that of the Religious Order, the muni engages himself in the preparation of the total forsaking of bodily attachments so as to attain the ultimate equanimity during the period of fast-unto-death. During this stage he practises meditations and austerities of still longer duration (i.e. fasting for a fortnight, a month or so on and so forth).
Progressive increase in the intensity of mortification of flesh is prescribed in proportion to the propriety and capability of undertaking practice of meditation and austerities. The intensity of mortification of kar ma-body will also correspond to it.
These are also the three stages of the dissociation of the soul from the body.
2.
४१. तम्हा अविमणे वीरे सारए समिए सहिते सया जए। 41. Tamhä avimane vire sārae samie sahite sayā jae. 41. (The karmas of one whose mind and senses have been
subdued get annihilated quickly). Hence, a blissful',
heroic and wise muni“, engaged in what is Right, and 1. One, whose mind is free from unhappiness, fear and
sorrow, is called 'Avimaņe' (i, e. blissful). The Sanskrit equivalents of the world Sărae' could be 'Svarata', 'Sa mirata', Saraka', and 'Sārada'. The authors of the Cūrni and the Vytti have annotated the word Svarata. Svarata is one who is engrossed in austerity, righteousness, detachment, vigilance, knowledge, perception and asceticism, and disciplined deportment and self-control. Dr. Herman Jacobi has translated this term as sāraka (i. e. a person of pith). In the Sutra -krtānga, we find that the word visārada has been used in three places (1/3/50, 1/13/13,1/14/17) In view of this, the form sārada seems to be proper one who is expert at grasping gist is visarada i.e. wise one).
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equipped with (knowledge, spiritual experience and ascetic discipline should constantly subdue (his mind and senses).
४२. दुरणुचरो मग्गो वीराणं अणियट्टगामीणं । 42. Duranucaro maggo viranaṁ aniyattagāminań. 42. The path of the heroic mumis who tread the road of
life-long asceticism is difficult.
ANNOTATION 42. Asceticism as prescribed by Bhagavān Mahavira is to be observed for the whole life. The perpetual renunciation of attractive objects is not a bed of roses. That is why, it has been called "durasucara' (i.e. an uphill task).
४३. विगिच मंस-सोणियं। 43. Vigińca maṁsa -soniyam. 43. Abandon (amassing) flesh and blood (i.e. physical
vigour).
ANNOTATION 43. One of the causes of engendering the sex impulses is amassing physical vigour (flesh and blood). Hence, a muni should refrain from this. But the question here arises: Why should he do so? Why should he not build up muscular strength which is necessary for a healthy body which, in its turn, is essential for practising religion ? Then why should it be deliberately weakened?
The answer is attenuation of physical vigour, however, does not imply extreme emaciation, but, in reality, it means controlling the physical strength to such an extent that it does not stimulate sensuality.
Dieting (avoiding rich articles of food) does not produce excess of blood which in its turn, does not allow accumulation of flesh, fat, bone, marrow, and semen respectively in the body. Dieting, therefore, automatically constitutes the sadhanā of mortification of flesh (vide, aphorism 40).
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ÀYARO
204
४४. एस पुरिसे दविए वीरे, आयाणिज्जे वियाहिए।
जे धुणाइ समुस्सयं, वसित्ता बंभचेरंसि ॥ 44. Esa purise davie vire, āyānijje viyāhie,
Je dhunāi samus sayaḥ, vašittā bambhacerarsi. 44. He (who abandons amassing flesh and blood) is desig
nated as one who is free from attachment and aversion, heroic and model (of sterling character), for others. Observing continence, he withers away his
(gross) body as well as kar ma-body, ४५. णेत्तेहि पलिछिन्नेहि, आयाणसोय-गढिए बाले।
अव्वोच्छिन्नबंधणे, अणभिक्कंतसंजोए,
तमंसि अविजाणओ आणाए लंभो णत्थि ति बेमि। 45. Nettehim palichimehiń, āyānasoya -gadhie bāle.
Avvocchinabamdhane, arrabhikkamtasamjoe, Tamañsi avijānao anae lambho natthi tti bemi. While practising subjugation of the senses, a sādhaka. who is easily (assailed by delusion), who gets bogged down in sensuality and who cannot cut off the familyties and monetary fetters (on being overwhelmed by likes and dislikes), getting lost in the darkness of attachment), loses sight (of the evil consequences of self-indulgence). Such a sādhaka cannot avail himself of the benefit of the Teachings. -- I say so.
45.
ANNOTATION 45. Knowledge (i. e. ānā or ajña) can be interpreted in two ways:
(a) Scriptural Knowledge.
(b) Didactic Knowledge, 1. The word 'Brah macarya' (continence) envisages three
meanings: (a) Acăra Asceticism. (b) Chastity i.e. abstinence from sexual acitivity
of any sort. (c) Staying within the monastic order. Here, however, it has been used in the sense of asceticism. Chastity is, as a matter of fact, a part and parcel of asceticism.
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The gist of both is acara i.e. asceticism, and the kernal of asceticism is dissolution of kar mas and finally, salvation,
A sadhaka salivating for sensual pleasures cannot, even though he may be conversant with the scriptures, conduct himself with propriety, or dissipate kar mas, i.e. make any advancement in the direction of salvation,
४६. जस्स नत्यि पुरा पच्छा, मज्झे तस्स को सिया? 46. Jassa natthi purā paccha, majjhe tassa kao siyā ? 46. How can that which has no beginning and no end, have
a middle ?
ANNOTATION 46. Until the impress of erotic desires is completely obliterated, it keeps rearing up its ugly head even in the midst of ascetic practice. Consequently, even a self-subdued sādhaka sometimes succumbs to the assault of sensuality. But, when through severe perseverance in sādhanā, a sadhaka completely eradicates the id-impulses, they are once and for all extinguished. They do not, then, occur, either in the beginning or in the end or in the middle - in fact, never. In the event of non-existence of the past impressions, one cannot conceive the future. And in the absence of these two, one cannot think of the present.
४७. से हु पण्णाणमंते बुद्धे आरंभोवरए। 47. Se hu pannānamañte buddhe áraṁbhovarae. 47. He alone (who has completely obliterated the impress
of erotic impulses) becomes transcendentally wise and enlightened, and forsakes violence.
४८. सम्ममेयंति पासह। 48. Samma meyariti päsaha. 48. (Only on complete obliteration of sensuality, can one
forsake violence) -- this is the Truth. Realise it. ४६. जेण बंधं वहं घोरं, परितावं च दारुणं ।
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49.
Jena bamdham vaham ghoram, paritāvam ca
darunań.
49.
(Succumbing to erotic desires), one resorts to binding (others), gruesome beating and awful torture.
५०. पलिछिदिय बाहिरगं च सोयं, णिक्कम्मदंसी इह मच्चिएहि । 50. Palichiñdiya bāhiragań ca soyam, nikkammadamsi
iha macciehiń. 50. After extirpating all outwardly oriented tendencies of
the senses, realize the Immortal (niskar ma) in this mortal world.
ANNOTATION 50. One, the tendencies of whose senses are oriented towards fleeting sensual objects, cannot realize the Immortal. In order to attain this, it is imperative that the flow of senses is made inward. One whose senses are concentrated on the realisation of the Immortal himself becomes Immortal.
The word 'nikka mma' (Skt. niskarma) can be interpreted in five different senses:
(1) eternity, (2) immortal, (3) salvation, (4) stoppage of the influx of kur ma and, (5) the Soul.
One, who is, inclined towards karma:, is bound by karmas; while one who visualizes niskar ma attains niskar ma. Visualisation of niskar ma is an important principle of the practice of Yoga.
This can be achieved by concentrating all the tendencies of the mind on it. During such concentration, one should perceive nothing else but the soul or the means of selfrealisation,
५१. कम्मुणा सफलं बटुं, तो णिज्जाइ वेयवी। 51. Kammuna saphalań datthum, tao nijjāi veyavi. 51. Realising the retributive nature of karmas, a wise
man refrains from accumulating them.
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५२. जे खलु भो ! वीरा समिता सहिता सदा जया संघडदंसिणो आतोवरया, अहा - तहा लोगमुवेहमाणा, पाईणं पडीणं दाहिणं उदीर्ण इति सच्चसि परिचिट्ठिसु, साहिस्सामो णाणं वीराणं समिताणं सहिताणं सदा जयाणं संघडदंसिणं आतोवरयाणं अहातहा लोगमुवेहमाणाणं ।
52.
52.
53.
53.
Je khalu bho! Vira samitā sahita sada jaya samghadadamsino atovaraya, aha-taḥā logamuvehamānā, painam padinam dahinam udiņam iti saccamsi paricitthimsu, sahissāmo, nanam viranam samitānam sahitanam sada jayanam samghaḍadamsinam ātovarayanam aha-taha logamuvėhamāņāṇaṁ.
५३. किमत्थि उवाधी पासगस्स ण विज्जति ?
णत्थि ।
O Noble Ones! We shall now elucidate the Right Knowledge possessed by the ascetic who are heroic, engaged in what is Right, equipped with (knowledge, perception and asceticism), ever self-subdued, wide awake, self-disciplined, observant of Reality in its right perspective, and who are steadfast in the Truth in all directions West, East, South and North.
----
-त्ति बेमि ।
Kimatthi uvadhi pasagassa na vijjati? Natthi.
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Tti bemi.
207
Does a seer (of Truth) ever has any extraneous imposition?
No, (he has) none.

I say so.

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CHAPTER V
THE ESSENCE IN THE WORLD
पंचमं अज्झयणं लोगसारो
PAŃCAMAŃ AJJHAYANAM
LOGASĀRO
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SECTION 1
पढमो उद्देसो
Padhamo Uddeso
काम-पदं १. आवंती केआवंती लोयंसि विप्परामुसंति, अट्ठाए अणट्ठाए वा,
एएसु चेव विप्परामुसंति। Kāma -padam 1. Āvamti keāvařti loyamsi vipparāmusaṁti, atthae
anatthae vā, eesu ceva vipparāmusaṁti.
Lust
1.
In this world, those who kill either with motive or without it, would not spare any being out of the six systems of beings.
ANNOTATION 1. There are three motives for violence viz. sex, money and creed. Any preoccupation for the fulfilment of a purpose either for oneself or for others, or for both, is deemed motive (atthäe) and without a purpose is unmotivated (anatthāe).
Ātaparaubhaya heturn atthă, sesañ anatthae. "(-Cürni).
P. TE PRATI 2. Guru se kama. 2. Their desires know no bounds. ANNOTATION 2. It is not easy to circumscribe Desire. Therefore, the term guru (i.e. collossal) has been attributed to it.
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AYARO
३. तओ से मारस्स अंतो, जओ से मारस्स अंतो, तओ से दूरे। 3. Tao se mărassa aṁto, jao se mārassa amto, tao se
dure. One who succumbs to desire is within the reach of mara (i. e, Death), and because he is within the reach of Death, he is further removed from (the Immortal (i.e. Nirvana).
ANNOTATION 3. Being impelled by the desire for happiness one indulges in sensual pleasures. This results in many physical and mental complications. Consequently he goes farther and farther away from happiness. Thus the very purpose is defeated.
7. u1a À 1817, ja
ti
Ņeva se amto, neva se dūre.
4.
One who has forsaken the desires is neither within reach of Death nor outside it he, in fact, transcends Death.
५. से पासति फुसियमिव, कुसग्गे पणुन्नं णिवतितं वातेरितं। ___ एवं बालस्स जीवियं, मंदस्स अविजाणओ।
Se păsati,phusiya miva, kusagge panunnań nivatitai vater itań. Eva ń bālassa jiviya, maíndassa avijānao.
5.
He (i, e. the wise man) looks upon life as a mere dew drop which quivers upon the tip of the kuša grass
1. The alternate translation of this aphorism can be done.
as follows:
He (who renounces the external means of sensual pleasures, but does not forsake sensuality) is neither near to (asceticism in reality) nor far from (it in appearance).
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(a sort of pointed grass) (destined only) to be whisked off (or blown away) by the breeze (at any moment).
The life of an unwise, imprudent and ignorant person is also as transient (as the said dew drop). (But delusion prevents him from comprehending this transient nature of life).
६. कूराणि कम्माणि बाले पकुव्वमाणे, तेण दुक्खेण मूढे विपरिया
g951
6.
Kūrāņi kammāņi bāle pakuvvamāne, tena dukkhena mūdhe vippariyāsuvei.
Thus an ignorant man indulging in atrocities (for the sake of fulfilment of desires) (begets grief). Benumbed by griefs, he becomes a victim of a paradox (i. e. he desires pleasures but is rewarded with sufferings).
9. HTEOT Toni Apurife fata 7. Mohena gabhham maranáti eti. 7. Owing to delusion, he (again and again) passes through
cycles of birth and death.
5. gry logo-goiti 8. Ettha mohe puno -pumo. 8. In this (unbroken chain of births and deaths), delusion
keeps cropping up again and again.
६. संसयं परिजाणतो, संसारे परिण्णाते भवति, __ संसयं अपरिजाणतो, संसारे अपरिण्णाते भवति । 9. Samsayam parijānato, samsāre parinnāte bhavati,
Saṁsayań aparijānato, samsāre aparinnate bhavati.
1. Cf. 3/83.
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ĀYARO
One, who becomes inquisitive, discovers (the true nature of) the phenomenan of transmigration, i.e. knows the knowable and relinquishes the reprehensi
ble.
One who is not inquisitive cannot discover (the true nature) of the phenomenon of transmigration.
ANNOTATION 9. Inquisitiveness is the starting point of philosophy. In the present sttra, this very truth has been expounded. One who does not speculate - does not become inquisitive - cannot realise the Truth. Even Gautama, the chief disciple of Bhagavān Mahåvira, often had queries, and he used to get the solution by inquiring of Bhagavān Mahavira.
"Samśayāt mā vinasyati (i.e. a person smitten by equivocation meets with doom.) – In this famous expression the word saṁsaya has been taken to mean samdena (i. e.. equivocation). The same truth has also been expressed in the aphorism 5/73 of the present text, viz. "A person afflicted with incertitude cannot attain samadhi (i. e. absolute equipoise).
"Nā saṁsa ya manāruhya naro bhadrāri pasyati".
"(i. e, unless one resorts to inquisitiveness, one cannot attain beatitude). This half couplet echoes the gist of the present aphorism.
The word saṁsāra signifies the phenomenon of birth and death (or transmigration). Unless one wonders whether it leads to bliss or misery, there will be no end to it. To be inquisitive about it is equivalent to uprooting it.
90. # ago Artfu ut hati
10.
Je chee se ságāriyam na sevae.
10.
One who is wise (i. e, anticipates the repercussions of delusion) does not indulge in sex.
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११. कट्टु एवं अविजाणओ, बितिया मंदस्स बालया ।
11.
11.
12.
१२. लद्धा हुरत्था पडिलेहाए आगमित्ता आणविज्जा अणासेवणयाए
fer aferi
12.
Kattu evam avijanao, bitiyā maidassa bālayā.
13.
(An unwise one who indulges in sex), but (on questioning denies it saying), "I do not know", is doubly stupid.
१३. पासह एगे रूवेसु गिद्धे परिणिज्जमाणे ।
13.
15.
Laddha hurattha padilehae agamittā āṇavijjā aņāsevanayae, tti bemi.
After having thoroughly analysed the available sensual pleasures, the (preceptor) should admonish his disciple to refrain from indulging in them - i. e. he should expose their adverse consequences to him. I say so.
Pasaha ege rūvesu giddhe parin ijjamāņe.
28. yea mà gut-goiti
14.
14.
Behold!
Those who are attached to the body are being enamoured of (sensuality).
215
Ettha phase puno -puno
१५. आवंती केआवंती लोयंसि आरंभजीवी, एएसु चेव आरंभजीवी ।
15.
(Swept away) by this (current), they suffer the misery over and over again.
Avamti keavamti loyamsi arambhajivi, eesu ceva arambhajivi.
In this world, all those who indulge in violence1 for survival, do So (because of attachment) to these (sensual pleasures).
1. The word arambha may be interpreted in two ways: (i) causing violence, and (ii) activity.
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१६. एत्थ वि बाले परिपच्चमाणे रमति पावेहिं कम्मेहि, 'असरणे
सरणं' ति मण्णमाणे ।
16.
16.
17.
१७. इहमेगेसि एगचरिया भवति —– से बहुकोहे बहुमाणे बहुमाए बहुलोहे बहुरए बहुनडे बहुसढे बहुसंकप्पे, आसवसक्की qføeserà, efguardi qaynıò “41 À âg azıq” अण्णाण पमाय-दोसेणं, सययं मूढे धम्मं णाभिजाणइ ।
17.
Ettha vi bale paripaccamane ramati pāvehiṁ kammehim, 'asarane saranam'ti mannamāne.
An ignorant one inspite of his ascetic life, writhing in unsatiated sexual desires, wallows in sinful activities, mistaking insecurity to be security.
ĀYĀRO
Ihamegesim egacariya bhavati-se bahukohe bahumane bahumãe bahulohe bahurae bahunade bahusadhe bahusamkappe asavasakki paliuc channe, uṭṭhiyavayam pava ya mane "Ma me kei adakkhu". anṇāṇa-pamaya-dosenam, sayayam muḍhe dhammam nabhijāṇai.
One leading a solitary ascetic life, being constantly stupefied by delusion and infatuation, (despite his solitariness), does not know the Religion, because he is very wrathful, very conceited, very deceitful, very greedy and deeply attached; is changing faces like an actor, indulging in various kinds of rogueries, and much capricious; such a person adheres to the causes of the influx of karma (such as violence) and consequently is corrupted2 by the karma particles, and is
1. The term Annāṇe (Ajñāna) is indicative of the beliefdeluding (darśana mohaniya) karma and pramada that of conduct-deluding (charitra mohaniya) karma.
2. Paliucchanne: The author of the Curni has interpreted the term Paliya as Pralina:as he writes.
"Pralina mucyate karma bhysam linam yadātmani."
"The author of the Vṛtti, however, translates it as Palita.
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१८. अट्टा पया माणव ! कम्मकोविया जे अणुवरया, अविज्ज्जाए afaniaanig, ana¿¿ qyqfzuz¿fa i
bragging, "We have arisen (to act religiously)" and (is indulging in sinful activities surreptitiously with such an apprehension) as "Let no one see me".
18.
-fer afa
18. Atta paya manava ! kammakoviya je anuvaraya, avijje palimokkhamahu, avattam anupariyaṭṭamti.
- Tti bemi.
O Mankind! All those who are writhing in unsatiated sensuality, who are adept in (worldly) activities, who have not ceased from (the cause of the influx of karma) and who profess salvation through avidyā (i.e. absence of Right Perception), keep rotating in the vortex of the samsara.
"Ahamsu" vijjācaranam 1/12/11).
217
-
ANNOTATION 18. The ultimate emancipation can be attained only through: Right Perception and Right Conduct (asceticism).
pamokkhaṁ" (— Sūyagaḍo,
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I say so.
On the other hand, avidya (i. e. deluded perception) can never lead one to emancipation. Those preceptors, who prescribe avidya as a means of emancipation, are swept away by the current of samsara (birth-death-cycles), because they, in fact, prescribe the wrong path as the right one to emancipation.

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बीओ उद्देसो
19.
अप्पमादमग्ग-पदं
१६. आवंती के आवंती लोयंसि अणारंभजीवी, एतेसु चेव मणारंभ
sitat I
Appamada magga-pada m
19. Avamti keavamti loyamsi anarambhajivi, etesu ceva manarambhajivi.
The Path of Vigilance
२०.
20.
20.
SECTION II
All those, in this world, who lead a non-violent way of life, (are able to) do so only (because they are completely unattached) to these (sensual pleasures).
एत्थोवरए तं झोसमाणे 'अयं संधी' ति अदक्खु ।
Etthovarae tam jhosamāne 'ayam samdhi' ti adakkhu. The muni, initiated in this (order of the Arhats), by disciplining his body to be motionless, and identifying the entry (or the influx) of the karma particles (i. e. the aśrava), perceives it (in meditation in order to remain vigilant).
२१. जे इमस्स विग्गहस्स अयं खणेत्ति मन्नेसी ।
21.
Bio Uddeso
Je imassa viggahassa ayam khanetti mannesi.
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21. '(At the) present moment, this is the state of the (gross) body', thus one who discovers (i. e.
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tally perceives in meditation the state of the body every moment), (remains ever vigilant).
ANNOTATIONS 20-21. The Sadhana propounded by Bhagavăn Mahāvira essentially consists in 'remaining vigilant moment after moment'. Out of the various techniques prescribed for remaining vigilant, the prime one is to perceive in meditation with the mind's eye the phenomena and sensations taking place in one's own body. A sādhaka who concentrates his perception on the sensations of pain and pleasure ever present in the gross body, - i.e. one who discovers the state of the body every moment - remains vigilant. This meditational technique of concentration of percep
the body leads one to become introvert. Thus the gross body serves as a medium of turning the outwardly directed flow of consciousness inward.
The two subtle bodies - the taijas (i. e. the electrical body) and kar ma-body exist in the interior of the gross one and the soul is further in the interior of these two, One who practises the concentration of the perception of the phenomena and sensations of one's gross body, gradually succeeds in perceiving the subtle bodies. By further practice of this technique of meditation and training the mind for such perception, one begins to realize the current of consciousness flowing in the gross body. As the sădhaka proceeds progressively from perceptior of the gross to that of the subtle, the intensity of his vigilance increases.
२२. एस मग्गे आरिएहि पवेदिते। 22. Esa magge äriehin pavedite. 22. This Path (of vigilance) has been shown by the
Tirthankaras.
२३. उदिए णो पमायए। 23. Utshie no pamāyae. 23. One should not cease to be vigilant after having risen
up (for the sadhand of vigilance).
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ÄYARO
28. Arfor gareni geldi arii 24. Jānittu dukkhaṁ patteya ń sāyaộ. 24. Happiness and unhappiness are (purely individual ex
periences (- knowing this fact one should not cease
to be vigilant). २५. पुढो छंदा इह माणवा, पुढो दुक्खं पवेदितं । 25. Pudho chaîndä iha māņavā, pudho dukkham paveditam. 25. People in this world have diverse desires. Their
miseries are also diverse.
२६. से अविहिंसमाणे अणवयमाणे, पुट्ठो फासे विप्पणोल्लए। 26. Se avihińsamane anavayamāne, puttho phāse vippan
ollae.
26.
One (who knows that experience of pleasure and pain is purely individual) should not indulge in violence (or) deny (the existence of micro-organisms). One should forbear the hardships that befall him (in the path of this sadhana) with equipoise.
२७. एस समिया-परियाए वियाहिते। 27. Esa sainiyā-pariyae viyāhite. 27. He (i.e. a sadhaka who observes non-violence and
forbearance) is described as one who has perfectly
comprehended the Truth3. 1. Vide 1/38, 39, 66. 2. The author of the Vrtti interprets the term "samiya
pariyaye" in two ways: (a) One who practises the right form of asceticism.
(b).One who practises the tranquil form of asceticism. 3. The alternate translation of this aphorism may be done
like this: He (i. e. a sādhaka who observes non-violence and forbearance) is described as one who has fully attained the Equanimity.
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२८. जे असत्ता पावेहिं कम्मेहिं, उदाहु ते आयंका फुसंति । इति उदाहु वीरे "ते फासे पुट्ठो हियासए" ।
28.
28.
२६. से पुव्वं पेयं पच्छा पेयं भेउर-धम्मं, विद्धंसण-धम्मं, अधुवं, अणितियं, असासयं, चयावचइयं विपरिणाम-धम्मं, पासह एवं
रूवं ।
29.
29.
Je asatta pavehim kammehim, udähu te ayamka phusamti.
Iti udahu vire "te phase putṭho hiyāsae".
Even such munis as are not addicted to vices may at times get afflicted with fatal diseases. In this regard, Bhagavan Mahavira instructed his disciples to bear those fatal diseases, if they were afflicted by them.
221
Se puvvam peyam paccha peyam bheura-dhammam, viddhamsana-dhammam, adhuvam, anitiyam, asasayam, cayavacaiyam, viparinama-dhammam, pasaha eyam rūvaṁ.
Perceive this body. Sooner or later a day will come when it will have to be given up. Fragility and decay characterise it. It is transient, mortal and mutable. Anabolism and catabolism take place in it. It passes through different stages (of development and deterioration).
ANNOTATIONS 28. 29. Once upon a time some munis went to Bhagavan Mahavira and said rather inquisitively, "O Bhagavän Why is it that even temperate and continent ascetics are susceptible to disease?"
The Bhagavan said, "O Noble Ones! You should try to know the root causes of both continence and disease.
#1
The disciples asked, "What are they, O Bhagavan?" "The cause of continence is the dissolution of "caritra - moha -karma" (i. e. the karma, which pollutes Right Conduct through delusion), and that of disease is the rise of "vedaniya karma" (i. e. the karma which brings pain in its wake). Thus, the causes of the two are different. There
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ĀYARO
fore, a continent sâdhaka may suffer from some diseases; even a kevali (omniscient one, i.e. one who has reached the pinnacle of continence) can be so afflicted."
"O Venerable One! What should one do when a disease rears up its ugly head?"
"One should bear it with fortitude."
In this connection, Bhagavan Mahavira exhorted them to bear in mind the sūtra which assists one in cvercoming such difficulties. This is contained in the aphorism 29.
Balanced diet would build up the body, whereas unbalanced one would result in its decay.
Interpreted in a different way, this means that up to the age of forty, the body develops; later on decay sets in.
३०. संधिं समुप्पेहमाणस्स एगायतण-रयस्स इह विप्पमुक्कस्स, णत्थि __ मग्गे विरयस्स त्ति बेमि।
30.
Samdhim samuppehamanassa egāyatana-rayassa iha vippamukkassa, natthi magge vírayassa tti bemi.
30.
One who perceives the entry of the kar ma particles), who is centred in (the state of perfect equanimity), who is free from the worldly attachment to (the body etc.), and who has ceased from violence, is not subject to the path of (misery). I say so.
ANNOTATION 30. Birth, aging, disease and death - this quartet forms a path leading to misery. One who has ceased from violence blocks it.
परिग्गह-पदं ३१. आवंती केआवंती लोगंसि परिग्गहावंती से अप्पं वा, बहु वा,
अणुं वा, थूलं वा, चित्तमंतं वा, अचित्तमंतं वा, एतेसु चेव
परिग्गहावंती। Pariggaha-padam 31. Ayanti keavamti logamsi pariggahāvantī – se appań
va, bahuin va, anuṁ vā, thūlam vā cittamantaṁ va, acittamamtam vă, etesu ceva pariggahāvanti.
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loquisitiveness
31.
All those, in this world, who are prone to possession of things, be they few or many, subtle or gross, sentient or insentient, try to acquire and accumulate them. They are prone to possession on account of their attachment to) these (worldly objects).
३२. एतदेवेगेसि महब्भयं भवति, लोगवित्तं च णं उवेहाए। 32. Etadevegesiñ mahabbhayam bhavati, logavittar ca
nam uvehãe. 32. This very acquisitiveness spells disaster for those
who are attached to them. See the state of the world!
ANNOTATION 32. Just as men of the world are always worried about the safety of their possessions, so does sadhaka who is constantly attached to worldly objects.
३३. एए संगे अविजाणतो। 33. Ee sasge avijánato. 33. One who is ignorant of the attachments produced by
possession (invites great agonies).
३४. से सुपडिबुद्धं सूवणीयं ति णच्चा, पुरिसा ! परमचक्खू !
विपरक्कमा। 34. Se supadibuddham suvaniyam ti naccă, purisă! para
mcakkhū! viparakkamā. 34. (That possessiveness is the cause of great agonies)
is well-observed and well-exemplified by the seers (possessed of extra-sensory perception). Therefore, O Argus-eyed one! Exert yourself (to keep possessiveness in check).
३५. एतेसु चेव बंभचेरं ति बेमि। 35. Etesu ceva bambhaceraṁ ti bemi.
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35.
Only those who keep possessiveness in check, are self-disciplined. So do I say.
ANNOTATION 35. The word brahmacarya can be interpreted in three ways:
(a) Control of sex organs, (b) Living in a religious order, and (c) Self-discipline.
Body is also a kind of possession. One who is attached to the body cannot control his sex organs.
One who is attached to the body and the worldly objects can neither live in a religious order nor can he follow the rules of ascetic life including non-violence.
All the three meanings stated above are applicable here, but the third meaning is more relevant.
३६. से सुयं च मे अज्झत्थियं च मे, "बंध-पमोक्खो तुम अज्झत्थेव"। 36. Se suyaṁ ca me ajjhatthiyam ca me, "bardha -pa mo
kkho tujj ha ajjhattheva". 36. I have heard and realized that bondage and salvation
are both within your Self.
३७. एत्थ विरते अणगारे, दोहरायं तितिक्खए।
पमत्ते बहिया पास, अप्पमत्तो परिव्यए। 37. Ettha virate anagare. diharā vai titikkhae.
Pamatte bahiyā pāsa, appa matio parivvae.. 37. Having forsaken acquisitiveness, a monk should all
his life forbear the hardships, (attendant upon nonpossession). See! Those who are stupefied, are far away from asceticism. Therefore, lead a life of self-discipline with vigilance.
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३८. एयं मोणं सम्म अणुवासिज्जासि ।
--fafti 38. Eyaṁ monań samman aņuvāsijjāsi.
- Tti bemi.
38.
Practise aright this knowledge (which is the embodiment of cessation from violence and possessiveness).
-
I say so.
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SECTION III
तइओ उद्देसो
Taio Uddeso
अपरिग्गह-कामनिव्वेयण-पदं ३६. आवंती केआवंती लोयसि अपरिग्गहावंती, एएसु चेव अपरिग्ग
हावंती। Aparigga ha -kā manivveyana -padam 39. Avamti keāvamti loyamsi apariggahāvamti, eesu ceva
apariggahāvaṁtī.
Non-acquisitiveness and Detachment from Sensual Pleasures
39.
All those, in this world, who are free from acquisitiveness, are so only because they do not have (attachment to) these (worldly objects nor do they accumulate them).
४०. सोच्चा वई मेहावी, पंडियाणं णिसामिया।
समियाए धम्मे, आरिएहि पवेदिते। 40. Soccä vai mehāvi, pamdiyāņam nisämiyā..
Sa miyāe dhamme, āriehirn pavedite.
40.
"The Tirthankaras have asserted (that) dhar ma (i.e. righteousness) subsists in equanimity." - This sermon of the preceptors should be heard and absorbed by the wise sādhaka.
४१. जहेत्थ मए संधी झोसिए, एवमण्णत्थ संधी दुज्झोसिए भवति,
तम्हा बेमिणो णिहेज्ज वीरियं ।
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41.
Jahettha mae samdhi jhosie, evamannattha samdhi dujjhosie bhavati, tamhā bemi – ņo ņihejja viriya .
41.
(Addressing a religious assembly, Bhagavān Mahāvira proclaimed - ) "The harmonization in the practice of Right Knowledge, Right Perception and Right Conduct brought about by me in my sādhana, is rare to find elsewhere. That is why, I assert that (you should attain the integration of the triad, and, not let your powers lie dormant."
ANNOTATION 41. In the days of Bhagavān Mahāvira, different philosophers emphasised separately one of thethree paths viz; Knowledge, Devotion and Action for the attainment of salvation,
According to Bhagavān Mahavira, merely one path was inadequate for the attainment of salvation. On the contrary, a harmonious blending of the three was essential for it. He had practised severe austerities in conjunction with the pursuit of knowledge and perception during the period of sādhanā, because austerities are an integral part of conduct. Buddha, however, discarded (mortifying) penances. This might have been discussed among the disciplies of Bhagavān Mahāvira. It could well be that some of his pupils also questioned the need of those austerities. It looks as though under those circumstances Bhagavān Mahavira laid down this proposition.
Bhagavān Mahavira said that he had practised severe austerities far away from the population and that he had experienced that it was not in vain, but was very useful in the sādhanā. He further said, "I tell you my own personal experience. Use your energy as much as you can in practising austerities together with the pursuit of Knowledge and Perception."
8p. It goagre, ut q=81-furarsi
जे पुवुट्ठाई, पच्छा-णिवाई। जे णो पुव्वुट्ठाई, णो पच्छा-णिवाई।
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42.
Je puvvuţthai, ņo pacchă-șivāi. Je puvvutthāi, paccha-nivåi. Je no puvvutthāí, ņo pacchă-șivai. Some persons rise up and continue awakened life long - they never fall down.
Some persons do rise up, but fall down afterwards. Some persons neither rise up at all nor fall down afterwards.
ANNOTATION 42. There are two possible behavioural patterns of those who have renounced the world. Some sādhakas keep up the same zealous leonine spirit with which they renounce, while others, although renouncing with leonine spirit, practise it with a craven cowardly one.
For example, Dhanya and Salibhadra were initiated by Bhagavān Mahāvira. They passed their ascetic life in spiritual studies, meditation and practising austerities, and finally attained death through 'fast unto death' together with the observance of perfect equanimity. This is an example of the person rising up and remaining awakened life-long.
On the other hand, example of the second category is found in the lives of Pundarika and Kundarika. They were brothers. Kundarika got initiated into ascetic life. Later on, when he became ill, king Pundarika arranged for his medical treatment. Kundarika recovered, but at the same time, he became lax in the observance of the monastic conduct. He abandoned the ascetic life and returned to the worldly life. This is an illustration of the person rising up and then falling down.
The third category is that of a person who never renounces the worldly life.
४३.सेवि तारिसए सिया, जे परिण्णाय लोगमणुस्सिओ। 43. Sevi tārissae siyā, je pariņnāya logamaņussio. 43. A monk who, after renouncing (the worldly life), -
again takes recourse to it, is as good (as a person leading the worldly life).
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229
४४. एयं णियाय मुणिणा पवेवितं-इह आणाकली पंडिए अणिहे,
पुव्वावररायं जयमाणे, सया सीलं संपेहाए,
सुणिया भवे अकामे अझंझे। 44. Eyam niyāya muninā pavedita TM - Tha änākamkhí pam
die anihe, puvvāvararāyam jaya māne, saya silam
sampehãe, suņiyā bhave akáme aj hamj he. 44. Knowing these (i, e. the causes of rising up and fall
ing down from the sådhana), the Bhagaván enjoined, "A wise mumi should remain devoted to the Instruction, and not get attached (to the mundane possessions), he should keep himself occupied with the study of sacred books, and meditation in the first and the last quarters of the night, he should abide by the monastic ethics, and get himself emancipated from lust and wrath, after listening intently to the Truth, which is the essence in the world).
ANNOTATION 44. In the present aphorism, seven steps leading to steadiness in ascetic life have been propounded:
1. Devotion to the Instruction: The word Ājñā (Instruc
tion) can be interpreted in two ways - (a) Scriptural Knowledge, and (b) Sermons.
II. Cessation from attachment.
III. Diligent efforts in the first and the last quarters of
night: There are two traditions prevalent about the
way in which a night should be passed - (a) To sleep in the third quarter of night remaining
awake in the remaining three;
(b) To remain awake in the first and the last quarters
of the night and to sleep in the intermediate two quarters.
By jaya mane (yata manaḥ) is meant ''to be diligent by remaining vigilant through concentration on studies and meditation while awake".
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45.
meant
IV. Practice of ethical code: By sila is "following the five great vows; 'subjugation of the senses; staidness of mind, body and speech; conquest of passions anger, conceit, deceit, and greed". The constant observance of sila is sila - sampeha (sila - saṁprekṣā) (i. e. the practice of the ethical code).
VI. Forsaking desire.
VII. Forswearing anger.
४५. इमेणं चैव जुज्झाहि, कि ते जुज्झेण बज्झओ ?
45.
V. Listening to and comprehending the Truth i. e. Knowledge, Perception and Self-discipline which is the essence in the world.
Imeņam ceva jujjhāhi, kim te jujjheņa bajjhao?
ĀYĀRO
४६. जुद्धारिहं खलु दुल्लहं ।
46.
46.
—
Battle with this (enemy i. e., the karma body); what will accrue from warring with others?
Juddhariham khalu dullahaṁ.
(The enemy) which is to be fought with is difficult to find.
munis
ANNOTATIONS 45-46. Once upon a time, some approached Bhagavan Mahāvīra and said, "O Bhagavān! You had admonished us to utilise as much spiritual energy as is possible in attaining knowledge and perception, and in the observance of various austerities, and also you had warned us against laxity in our efforts. Accordingly, we made all possible efforts to sheer off the complexes born out of karma, but still we have not succeeded in completely obliterating them. We request you to give us some more guidance."
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Humbly answered the disciples, "We are capable of exerting ourselves to any extent. In common parlance, we can crack the hardest nut; and in philosophical terms, we can even abandon the body.
#1
The Venerable One said, "The most significant way to tone down the karma-samskaras is the battle against the karma body which is constantly tormenting you through various kinds of impulses. Fight with the karma body. Do not let it overwhelm you. And also resist this physical body which yearns for sensual pleasures by subduing the senses and the mind.
"
The Bhagavan thus exhorted the disciples to fight an internal battle. Explaining the strategy of the battle in question, the Bhagavan further said, "Continue battling along before the old age sets in, diseases attack and the senses become numb. Youth is the right time for sounding the bugle for it. The karma-saṁskāra as a matter of fact, is the real enemy.
४७. जहेत्थ कुसलेहिं परिण्णा - विवेगे भासिए ।
47.
47.
231
Jahettha kusalehim parinṇā-vivege bhāsie.
(To win) this (internal battle), Bhagavān Mahāvīra prescribed discernment and forswearing (as weap ons).
ANNOTATION 47. Battling within the Self is the same as battling against the karma body and annihilating it. There are two primary weapons used in this battle viz. discernment and forswearing i. e. first comprehend and then discard.
forswearing of
Forswearing is of many kinds, e. g. possession i. e. realization of separateness of the Self from possessions such as money, family etc.
Forswearing of the body i. e.
realization of separate
ness of the Self from the body.
Forswearing of wrong notions i. e. realization of nonacquisitiveness etc.,
Forswearing of the karma-body i. e. separateness of the Self from the karma - body.
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४८. चुए हु बाले गब्भाइसु रज्जइ। 48. Cúe hu băle gabbhāisu rajjai. 48. A sādhaka who (after having risen up) falls down, gets
entangled in the (cyclel of miseries) emanating from conception in womb etc.
४६. अस्सिं चेयं पच्चति, रूवंसि वा छणंसि वा। 49. Assim ceyam pavvuccati, rūvassi vā chanaṁsi vā.
49.
Here (i.e. in the Discipline of the Arhat), it has been laid down emphatically that a sadhaka who wallows in sensual objects and violence in spite of having risen up, falls down).
ANNOTATION 49. In this sūtra, the term rüva (rūpa) de notes perceivable i.e. sensual objects and body; and the word chana (ksana) stands for 'violence' and other evils such as mendacity, larceny, incontinence and possessiveness.
५०. से हु एगे संविद्धपहे मुणी, अण्णहा लीगमुवेहमाणे। 50. Se hu ege sařviddhapahe muņi, annahā logamuveha
mane. 50. Only that muni remains steady in his mission who
perceives worlds (of sensual objects and violence) in a different perspective (i.e, other than that of the
laymen). ANNOTATION 50. For one who is addicted to sensual objects and violence, the forms of the sensual objects are the be-all and the end-all of life and violence is the panacea of all ills. But one whose attitude is changed does not remain attached to the sensual objects and violence. He, then, takes worldly objects for transitory things, and considers them to have painful consequences, and violence as the root cause of all problems. He realizes that all problems and miseries in this world (are engendered mainly by violence). 1. Cf. 3/83.
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५१. इति कम्मं परिण्णाय, सव्वसो से हिंसति। संजमति णो
quaefari 51. Iti kamma in par innāya, savvaso se na hirsati. San
ja mati no pagabbhati. 51. Having thus known the true nature and causes of
kar ma, the muni does not cause violence to anyone. He keeps (his senses) under complete restraint and does not let (them) become wanton.
५२. उवेहमाणो पत्तेयं सायं। 52. Uvehamāņo patteyam sāyam. 52. Considering that happiness is individually experienced
(or every living being is desirous of happiness), one should not perpetrate violence.
५३. वण्णाएसी णारभे कंचणं सव्वलोए। 53. Vannaesi ņārabhe kamcaņam savvaloe. 53. A muni should not do anything anywhere, out of the
desire for fame.
५४. एगप्पमुहे विविसप्पइण्णे, निम्विन्नचारी भरए पयासु। 54. Egappa muhe vidisappa inne, nivvinnacāri arae payāsu. 54. A muni should (advance) in the direction of his goal;
he should transcend all the wrong directions (ie. what is opposite to the way of knowledge i. e. self
1. The contextual meanings of the term 'varna' are:
(a) fame and (b) form. In the context of form, the present' sütra can be cranslated thus: A mimi should not indulge in any such action as may be conducive to the augmentation of self-beautification (i, e. he should not use any cosmetic etc. for this purpose).
The alternate translation of this aphorism can be done thus: A muni should not do anything anywhere with the desire to enjoy sense-objects.
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ĀYARO
realization, self-perception, and self-discipline); he should not get enamoured of women,
ANNOTATION 54. Only a muni who keeps his eyes fixed on the Aim, can circumvent all the barriers.
The pledges for transcending the antagonizing forces are as follows:
"I give up ignorance; I adhere to knowledge (i.e. selfknowledge).
"I give up false belief; I adhere to the right belief." "I give up incontinence; I embrace self-discipline."
Both attachment and sensuality lead one astray. One who transcends the antagonizing forces becomes free from this estrangement. ५५. से वसुमं सव्व-समन्नागय-पण्णाणणं अप्पाणेणं अकरणिज्ज पावं
FITI 55. Se vasumam savva-samannāgaya-pannanenam appa
ņenam akaranijjam pävam kammam. 55. For a sadhaka who is possessed of the wealth (of
enlightenment) any sinful action (such as violence and self-indulgence) is to be abhorred by conscience, (guided) by intellect, fully illumined with Truth.'
xẹ. = TỪ KHI 56. Tam no annesim. 56. (Therefore), the sādhaka should not pursue it (i.e.
sinful action).
५७. अंसम्म ति पासहा, तं मोणं ति पासहा ।
मोणं ति पासहा, तं सम्म ति पासहा । 57. Jañ sammañ ti päsahā, tam mona m ti pāsahā;
Jam mona m ti pūsaha, tam samma i ti păsahā.
1. Cf. 1/174.
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57.
See! What is right (conduct) is (right) knowledge and what is (right) knowledge is right (conduct).
ANNOTATION 57. From the pragmatic point of view, knowledge and conduct are distinct from each other. But from the point of view of ultimate truth, they are not poles apart. The culmination of Right Knowledge and Spiritual Experience is Right Conduct (i.e. self-discipline or asceticism). The aim of the aphorism is to underline the fact that self-discipline is the sum and substance of Right Knowledge. How can knowledge which is not conducive to self-discipline remain Right and Proper unto the last? The purport of the author here is to elucidate the unity of Right Knowledge and Right Conduct. According to him, Right Knowledge implies existence of Right Conduct, and vice-versa. We can infer the existence of one from the other.
Another Sanskrit equivalent of the word samma can be samya' (besides samyak). This interpretation which means equanimity is very relevant here. If we choose this inter pretation the present sutra can be translated thus:
See! What is equanimity is asceticism; and what is asceticism is equanimity.
५८. ण इमं सक्कं सिढिलेहिं अद्दिज्जमाणेहिं गुणासाएहिं वंकसमायारेहिं
पमत्तेहिं गारमावसंतेहि। 58. Na imam sakkaṁ siờhilehin addijjamānehim gunāsă
ehiṁ vamkasamāyārehis pamattehim gäramăvasar
tehim. 58. The practice of this (knowledge) is not feasible for
them who are unsteady, drenched in affection, lustful, of deceitful conduct, stupefied (with passions), and householders.
५६.भुनी मौनं समावाए, धुने कम्म-सरीर। 59. Mumi monaṁ så māvåe, dhune kamma -sariragam. 1. Cf. 2/103.
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AYĀRO
59.
After gaining knowledgel, the muni should shake to its root his karma-body (to cast off his karma).
६०. पंतं लहं सेवंति, वीरा समत्तदसिगो। 60. Pamtam lūham sevařti, viră sa mattada ňs ino. 60. The courageous one practising equanimity should take
tasteless and coarse food.
६१. एस ओहंतरे मुणी, तिणे मुत्ते विरए वियाहिए।
-foafeti 61. Esa ohartare mimi, tinne mutte virae viyāhie.
61.
Tti bemi Such a muni who has crossed the ocean of life and death is called successful, liberated, and devoid of passions.
-- I say so.
1. See, 2/103.
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SECTION IV
चउत्थो उद्देसो
Cauttho Uddeso
अवियत्तस्स एगल्लविहार-पदं ६२. गामाणुगामं दूइज्जमाणस्स दुज्जातं दुप्परक्कंतं भवति अवियत्तस्स
froTHI
Aviyattassa egallav ihāra -padań
62. Gâmāņugámam dūijjamāṇassa dujjātam dupparakkar
tam bhavati aviyattassa bhikkhumo.
Practice of Asceticism in Solitar iness by an Immature Ascetic
62.
A monk who, in an immature state, moves about from village to village (in solitariness), gets overwhelmed by hardships. (By doing so, ) he embarks upon undesirable adventure.
ANNOTATION 62. One of the disciples asked the preceptor. "O Preceptor! What does the word avyakta (i. e, immature) connote ?"
The preceptor replied, "Some persons are immature both in knowledge and age; some persons are immature in knowledge but mature in age; Some persons are mature in knowledge and immature in age; and some persons are mature both in knowledge and age."
Those who are above the age of sixteen are mature with respect to age, and those who have learned upto the third part (viz. Acara -vastu) of the Ninth Book of the Fourteen Purvas, are mature with respect to knowledge. The muni
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AYĀRO
who is mature both in knowledge and age can move about on purpose practising asceticism in solitariness.
६३. वयसा वि एगे बुइया कुप्पंति माणवा। 63. Vayasă vi ege buiya kuppamti māņavā. 63. (Immature) persons are easily susceptible to anger
produced by (the merest adverse) remarks.
ANNOTATION 63. Once upon a time, an immature ascetic was going somewhere. Seeing him, someone said to another person, "Who is this fellow?"
The other person remarked, rather disparagingly, "Why, of course, the Sudra (i, e, the lowly born person).
The immature sādhu on hearing this got irate.
An immature person may be roused to temper by the merest touch. Once a porter carrying luggage on his head bumped into an immature monk. The latter got furious and said, "Are you blind? Can't you see properly?"
The porter also got infuriated and they came to blows.
There was another immature sådhu, who acted negligently. The teacher gave him a bit of his mind, whereupon he asked "What on earth have I done? Why did you insult me in the presence of all these sådhus? Do not other sådhus ever indulge in such negligent behaviour?" And he went on grumbling. He could not notice his own negligence due to his intense wrath.
Such immature persons cannot develop sādhanā by moving about solitarily.
६४. उन्नयमाणे य गरे, महता मोहेण मुमति।
Unnaya māne ya nare, mahatā moheņa mujjhati. 64. An immature one becomes stupefied with intense de
lusion on being praised.
६५. संबाहा बहवे भुज्जो-भुज्जो दुरतिक्कमा अजाणतो अपासतो। 65. Sambāhā bahave bhujjo-bhujjo duratikkamā ajānato
apasato.
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65.
One who lacks in Knowledge and Perception, (i. e. who is immature) cannot cross over numerous hurdles repeatedly coming in his way.
ANNOTATION 65. Only he can solve all problems who is mature enough to know how to forbear hardships and what good accrues from forbearing them.
.
. go a ATTI 66. Eyam te mā hou. 66. (O Ascetic)! The thought (of moving about in soli
tariness in an immature stage)should not even cross your mind.
fu. To SHTETET TARVI 67. Eyam kusalassa da risanaṁ. 67. This is the view of Bhagavān. Mahavira (i.e. these
demerits in the practice of asceticism in solitariness
by an immature sādhaka have been envisaged by him). ६८. ताहिट्ठोए तम्मोत्तीए तप्पुरस्कारे तस्सन्जी तन्निवेसणे। 68. Tadditthie tammottie tappurakkāre tassanni tanni
vesaņe. 68. Fixing his mind on it (i.e. Mahāvira's view), con
centrating on it, giving it prominence, becoming completely absorbed in its memory, and throwing himself heart and soul in its (practice), one should follow it.
1. The author of the Cūrni explains aphorism 68 in the con
text of 'preceptor' and aphorism 69 in that of 'manner of moving' (ir yā), whereas the author of the Vrtti explains them both in the former context, except the phrase "pās - iya pane gacchejjā." However, both the commentators agree that aphorism 69 is the source of the 3rd chapter called (ir yā of the Ayára-cúlā). The author of the Cūrini has mentioned in the preface of Ayāra-culă that the chapter entitled iryā has been developed from aphorisms 62, 68, 69, 70 of the present chapter. On the basis of this
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इरिया-पदं ६६. जयंविहारी चित्तणिवाती पंथणिज्माती पलीवाहरे, पासिय
TOT Town Iriyā -padań 69. Jaya rm ihāri cittanivätī pamthanijjhāti palīvāhare,
pāsiya pane gacchejjā. Manner of Moving (for an Ascetic) 69. A muni, when moving about, should carefully con
centrate his mind on his movements, and fix his eyes on the path (he is treading). On noticing living beings (insects, creatures), he should draw back his legs, and move on observing and carefully avoiding the living beings coming across his path.
७०. से अभिक्कममाणे पडिक्कममाणे संकुचेमाणे पसारेमाणे
विणियट्टमाणे संपलिमज्जमाणे । 70. Se abhikkamamāṇe padikkamamāņe saṁkucemâne
pasāremāņe viņiyattamāṇe sampalimajjamāne. 70. Those living beingsl may either be coming towards
him or going away, contracting or expanding (their
limbs) or lying still or crawling in dust. कम्मणो बंध-विवेग-पदं ७१. एगया गुणसमियस्स रीयतो कायसंफासमणुचिण्णा एगतिया
पाणा उद्दायंति।
information and also the verse - Tammutti tappurakkāre uvautte" of the Uttarädhyayana Sutra (24/8), both these aphorisms (viz. 68, 69) may be interpreted in terms of ir vā. but we have translated aph. 68 in the context of Kusala (i. e., Bhagavān Mahāvira) (see Aphorism 67) on
the basis of the explanation of the Cūrni cf. 5/109. 1. This aphorism has been translated here by considering
the words abhikkama māne etc. to be the adjectives of pāne and in the accusative plural.
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Kammano bamdha -vivega-padam
71.
Bondage and Riddance of Karma Particles
71.
Egaya gunasamiyassa riyato kayas amphāsamaņucinnā egatiyā pānā uddāyamti.
It may so happen that some living beings get injured or (even) killed by coming in touch with the body of a (perfectly) vigilant muni (i. e. an appramatta muni, having attained a gumasthana (i. e. a stage of spiritual development) from seventh to thirteenth) while doing some activity.
७२. इहलोग- वेयण - वेज्जावडियं ।
72.
Ihaloga-veyana-vejjāvaḍiyam.
241
72. (If any living being gets injured or killed inadvertently by the touch of the body of any pramatta muni, (not perfectly vigilant and occupant of the sixth gunasthana) who, however, otherwise is carrying on his operations in accordance with the Right Deportment), the muni incurs bondage of (only that karma, which comes to rise in his present life.
ANNOTATIONS 71-72. The bondage of karma particles incurred due to killing of living beings is not always identical. It depends upon the intensity of passions and one's mental
state.
If a living being is killed by coming in contact with the body,
(a) in the case of a muni who has attained the highest form of samadhi (i. e. profound meditation) or the sailesi stage (whose mind is rendered as staid, calm and immobile as a mountain), no karma-bondage is incurred;
(b) in the case of a vitaraga muni (i. e. one who is completely free from passions or attachment and aversion), but who has not withdrawn from the activities of mind, speech and body, the karma-bondage endures for two samayas (i. e. two time-points) only;
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ÄYARO
(c) in the case of an (avitarāga) apramatta muni (i, e. vigilant but not completely free from passions), the kar mabondage endures for minimum antar muhurta (i. e. less than 48 minutes) and maximum 8 muhurtas (i. e. 6 hours 24 minutes) ;
(d) in the case of a muni who is not perfectly vigilant (pra matta) but is acting in accordance with the Right Deportment, the duration of the kar ma-bondage incurred is minimum antar muhūrta and maximum eight years. He gets rid of it by experiencing it in the present life. ७३. जं आउट्टिकयं कम्म, तं परिणाए विवेगमेति। 73. Jam āuţtikayam kammam, tam pariņņāe vivegameti. 73. The karma-particles incurred by (the pramatta muni
occupying the sixth gunasthāna), who is carrying on his operation out of accord with the Right Deportment, can be disposed of through expiation?.
७४. एवं से अप्पमाएणं, विवेगं किट्टति वेयवी। 74. Evam se appa māenam, vivegam kittati veyavi. 74. The dissolution (of kar ma bondage which is caused by
pra māda (i. e, non-vigilance), is effected through apra māda (i, e, vigilance); the composer of the sūtra (canonical text) has so propounded.
बंभचेर-पदं ७५. से पभूयदंसी पभूयपरिण्णाणे उवसंते समिए सहिते सया जए
दटुं विप्पडिवेदेति अप्पाणं-- Bambhacera -padam 75. Se pabhūyadamsi pabhūyapariņnāņe uvasamte samie
sahite saya jae datthun vippaờivedeti appāņaṁ -
1. Expiation is of 10 kinds: out of which tapa (i. e. penance)
and cheda (i.e. reduction of rank as penalty) are pres• cribed for dissolving the above sort of karma bondage,
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Practice of Celibacy
75.
A muni who has deep insight and extensive knowledge, who has subdued his passions, who is engaged in right activity, and is equipped with Knowledge, Spiritual Experience and Self-discipline) and is ever subjugating his senses, reflects on seeing (a woman bent up on seducing him) -
७६. किमेस जणो करिस्सति ? 76. Kimesa jano karissati ? 76. "What can this person (i. e. woman) do unto me? ७७. एस से परमारामो, जाओ लोगम्मि इत्थीओ। 77. Esa se para mara mo, jāo logammi itthio. 77. "Even though in this world, women are the sources of
utmost pleasure, (what happiness, can they give to
me? For, I am already happy by myself).". ANNOTATIONS 76-77. These aphorisms are comparable to the following verse of Ācārya Kundakunda;
Timiraharā jaī ditthi, jaņassa divena natthi kadavvam/ Tadha sokkham sayamadda, visaya kim tattha kuvvamti//!
"Of what use is a lamp to a person whose eyes have the power to destory the darkness? What purpose can external objects of delight serve when the Self itself is (a treasure of) happiness?"
७८. मुणिणा हु एतं पवेदितं, उब्बाहिज्जमाणे गामधम्मेहि78. Muniņā hu etaṁ paveditam, ubbáhijjamāṇe gāma
dhammehim - 78. Bhagavān Mahavira has prescribed this in the follow
ing aphorisms) to the mui tormented by sex – ७६. अवि णिब्बलासए। 1. Pravacana sāra, 67.
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73.
Avi ņibbalásae.
79.
He should eat food which is not rich.
ANNOTATION 79. By taking food rich in calories, the physical vigour tends to increase, and there are more chances of sexual arousal. Decaloried food, on the other hand, reduces physical vigour and consequently the passions also get weakened in a less vigourous body. That is why decaloried food has been prescribed as the first per-requisite for toning down the sexual passions.
50.31fa sulatafTe ATI 80. Avi o mo yariya ṁ kujjă. 80. He should take light diet.
ANNOTATION 80. The passions of a person taking heavy diet are more likely to get strong, while light diet helps in pacifying lust.
59.3fa 35cGMT Grşvutti 81. Avi uddhamthānañ țhāijjā. 81. He should perform kāyotsarga (i.e. relaxation and
renunciation of bodily activities) by practising urdhvasthana (i.e. adopting the posture in which legs are kept upward and head downwards).
ANNOTATION 81. Ürdhvasthāna must be practised at night; it could also be practised in day-time if there was need to do so. In accordance with one's requirements, one should practice it for one, two, three or four praharas (1/4th of a day or night). It is a very effective means to curb sexual passions.
The word urdhvasthana denotes the mudrā (posture) indicated by word Uddhamjānā, aho sire' in the Bhagawati Sutra (1/9). The same mudra is discussed in the Hatha yoga Pradipikā by 'ur dhvanābhiradhastāluh' (3/79) and "Adhaḥsiraščhordhvapādah" (3/81).
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The urdhvasthāna mudrā signifies mainly the sarvāngā - sana and secondarily the sirşā sana, vrkşāsana , etc. These Yoga postures or åsanas help mollify the centres of idimpulses; the mollification of these centres, in turn, causes passions to pacify.
52. arfa THTH GEPUTVIH 82. Avi gāmāņugāmañ dūijjejjā. 82. He should undertake journeys on foot from village to
village.
ANNOTATION 82. Passions are more likely to get intensified in conditions of ease and comfort. Undertaking journeys on foot involves intense efforts and endurance of hardships. Hence, it is in itself a means to get onself free from sexual passions through its sublimation.
By trekking one automatically practices the ga mana yoga (i.e. the activity involving walking) and gets easily rid of the fetters of affection which one acquires through continuous acquaintence with one place and its inhabitants.
२३. अवि आहारं वोच्छिदेज्जा। 33. Avi āhāram vocchimdejjā. 33. He should undertake fasting.
ANNOTATION 83. From fasting for a day to fasting for a onger period is prescribed and even fasting unto death is Jermissible for the subdual of sexual passions.
ix. afa og greint for 34. Avi cae itthisu manam. B4. He should give up thinking about the opposite sex.
ANNOTATION 84. It is surroundings that stimulate sexual passions, but it is the thought-process which fans them All the more.
That is why, the passions are said to be born out of
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thought-process
"Kāma jānāmi te mulam, samkalpāt kila jāyase/ Samkalpam na kariṣyāmi, tena me na bhaviṣyasi// "
"O Cupid! I know you are born out of thoughtprocesses. I shall not indulge in them. Consequently, you shall not be born in my mind."
Six means of sublimating passions have been advocated in the aphorisms 79 to 84. Out of these, the first three are related to diet, and the remaining viz. the urdhva - sthana, undertaking journeys on foot, and ceasing from thoughts about sex are respectively related to physical exercise, hard work and mental equilibrium. Out of these means, that which suits him. the most should be practised by a sadhaka.
According to the author of the Curni, this therapy for the malady of passions is prescribed for a less intelligent muni. But a scholarly muni should be cured of this malady by keeping himself busy in scriptural studies and their assimilation.
८५. पुण्यं दंडा पच्छा फासा, पुव्वं फासा पच्छा दंडा ।
85.
AYARO
85.
(In some cases) suffering precedes (sensual) pleasure, (whereas in some other) pleasure precedes suffering. ANNOTATION 85. Sensual pleasures are always accompanied by suffering, be it before them or after them. They never go unpunished. People who indulge in them have to suffer.
Puvvam damda paccha phasă, puvvaṁ phāsā paccha da mḍā
८६. इच्छेते कलहासंगकरा भवंति । पडिलेहाए आगमेत्ता आणवेज्जा ang fer fr
86.
86. Iccete kalahāsaṁgakarā bhavamti. Paḍilehāe āgametta āṇavejjā aņāsevaṇāe tti bemi.
These sensual pleasures result in quarrel and attachment. Bearing in mind the Instructions of the
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87.
८७. से णो काहिए णो पासणिए णो संपसारए णो ममाए णो कयfafzy agya avara-digè afzasag aar OTÉ I
87.
88.
Āgamas (scriptures), (the Preceptor) should instruct his disciple to refrain from sensual pleasures by apprising him of their pernicious consequences. I say
so.
88.
A sadhaka practising celibacy ought not to indulge in sexy talks, nor cast amorous glances at opposite sex, nor mutually communicate lusty ideas, nor develop feelings of attachment, nor resort to external beautification; he should observe silence, keep his mind under absolute restraint and always abstain from sin.
८. एतं मोणं समणुवासिज्जासि ।
Se no kāhie no pasaṇie no sampasarae no mamãe po kayakirie vaigutte ajjhappa-samvuḍe parivajjae sada pävaṁ.
Etam monam samaņuvāsijjāsi.
---त्ति बेमि ।
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Tti bemi.
Follow meticulously this knowledge (prescribed as abstinence from incontinence).
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SECTION V
पंचमो उद्देसो
Pamcamo Uddeso
आयरिय-पदं 5€. #aft HET __ अवि हरए पडिपुण्णे, चिट्ठह समंसि भोमे।
उवसंतरए सारक्खमाणे, से चिट्ठति सोयमझगए। Āyariya -padam
89.
Se bemi – tam jahā, avi harae padipumne citthai sa ma ṁsi bho me; uvasaộtarae sārakkha māņe, se citthati so ya majjha -
gae,
Preceptor
89.
I say There is a lake full (of lotuses); which is situated on an even plane, is absolutely limpid, conserves (amphibian life) and is the confluence of various streams.
ANNOTATION 89. Lakes are of four kinds: (1) One in which no stream flows but from which a
channel emerges. (2) The converse of No.1. (3) One in which a stream flows as well as a channel
emerges. (4) The opposite of No.3.
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The metaphor of the lake refers to the Preceptor (ācār - ya). The preceptor possesses such traits as befitting an ācārya; he is a person standing on the ground of equanimity; he has subdued the passions; he conserves (i. e. does not kill) all living beings; he is surrounded on all sides by the streams of scriptural knowledge; like the lake of the third kind, not only does he imbibe knowledge, but also imparts it.
εo.
. से पास सव्वतो गुत्ते, पास लोए महेसिणो,
जे य पण्णाणमंता पबुद्धा आरंभोवरया ।
90.
90.
Se păsa savvato gutte, pasa loe mahesino, Je ya panṇāṇam amtā pabuddha arambhovaraya.
See! The preceptors are great seers, are perfectly subdued (in mind, speech and deed), who are erudite scholars and enlightened and abstain from (sinful) actions.
ANNOTATION 90. According to the Curni, prajñāvān (i. e. wise person) is he who possesses the knowledge of fourteen Purvas (the Earlier Sacred Books) and a prabuddha (i.e. enlightened) person is he who is endowed with the clairvoyant and telepathic cognitions. A scholarly muni, possessing profound knowledge of the canonical texts extant can also be considered as prabuddha.
१. सम्ममेयं ति पासह ।
91.
Samma meya mti pāsaha.
91. All this is true. See it.
249
ANNOTATION 91. The term pasaha (Skt. Pasyata) signifies independent perception or conception. The author of the canonical texts professes. "Do not accept anything, just because I have said so. But use your sharp and unbiased intellect to examine this."
६२. कालस्स कंखाए परिव्वयंति त्ति बेमि ।
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92.
92.
सद्धा-पदं
६३. वितिगिच्छ-समावन्नेणं अप्पाणेणं णो लभति समाधि ।
Saddha pada m
93.
Faith
93.
Kalassa kamkhae parivvayamti tti bemi.
They (i. e. the preceptors) lead a life of self-discipline unto their last breath1.
I say so.
Vitigiccha-samavanneṇam appāṇenam no labhati
samadhim.
A soul afflicted with doubt, does not attain to samadhi (i. e. perfect equipoise).
AYARO
ANNOTATION 93. Topics worthy of comprehension are of three kinds:
(1) Those which can be comprehended easily. (2) Those which can be known with difficulty. (3) Those which cannot be explored.
Doubt or disbelief can rise in the case of the topics of the second kind.
The term samadhi also denotes concentration or staidness of mind or Right Spiritual Experience.
१४. सिया वेगे अणुगच्छति, असिया वेगे अणुगच्छंति, अणुगच्छमाणेह अणणुगच्छमाणे कहं ण णिव्विज्जे ?
1. The alternate translation of this aphorism can be made as follows:
They, waiting for death, lead a life of self-discipline (i. e. they neither have a desire for, nor have the fear from death).
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94.
Siya vege anugacchamti, asiyā vege anugacchamti, Anugacchamanehim ananugacchamâne kahań na niyvijje?
94.
Some sädhakas follow (the path of sadhana) by taking guidance from (the preceptor), while some do so without it. (But) how can a sādhaka who does not follow (the path of sādhaná), living amongst those who follow (the path of sadhana), remain free from despondency (towards the practice of self-discipline)?
ANNOTATION 94. The state of mind of
zka which flows from despondency is described in the following two categories of hardships viz. prajña parisaha and ajñānaparişaha discussed in the Uttarādhyayana Sútra (2/40-43):
"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)
1. The authors of the Cürni and the Vytti have interpreted
the words siya and asiyā as sitā and asită i.e. "householders" and "ascetic" respectively. We have, however, interpreted them as sritā and asritā in our translation. The alternate translations of the aphorism can be done as follows: 1. Some mimis follow the ācārya), while some house
holders also do so, (but) how can one who does not follow (the path of sădhanā), living among those who follow, remain free from despondency (towards the
practice of self-discipline). 2. (When the acārya ellucidates a subtle philosophical
point), those who have (doubt) for such explanation, comprehend it and those who are free (from doubts) also comprehend it. (But) how can one who does not comprehend it, living among those who comprehend it, remain free from despondency (towards the practice of self-discipline).
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ĀYĀRO
"The kar ma, which as its consequence engenders ignorance, and which even if accumulated in the past, starts giving its fruits on rising." - Knowing thus the consen' quences 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 deterimental. (42).
"'I practise austerities and religious observance. I have also undertaken special course of sadhanā, In spite of following such (higher) code of sādhanā. I have failed to obliterate the veils of kar ma 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 Sthananga Sūtra (4/450).
The next aphorism is meant to boost up the faith of a sadhaka and dispel his gloom.
६५. तमेव सच्चं णीसंकं, जंजिणेहि पवेइयं । 95. Tameva saccam risamkam, jam jinehim paveiyam. 95. Only that, which has been propounded by the Tirthan
karas is true and free from doubt.
मझत्थ-पवं ६६. सढिस्स णं समणुण्णस्स संपव्वयमाणस्स
समियंति मण्णमाणस्स एगया समिया होइ। समियंति मण्णमाणस्स एगया असमिया होइ। असमियंति मण्णमाणस्स एगया समिया होइ। असमियंति मण्णमाणस्स एगया असमिया होइ ।
समियंति मण्णमाणस्स समिया वा, असमिया वा, समिया होइ उवेहाए।
असमियंति मण्णमाणस्स समिया वा, असमिया वा, असमिया होइ उहाए।
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Majj hattha -padań
96. Saddhissa ņam samaņuņņassa, sampavvayamānassa -
Samiyaṁti mannamānassa egayā samiyā hoi. Samiyamti mannamānassa egayā asamiyā hoi. Asamiyamti mannamānassa egayā samiyā hoi. Asamiyamti mannamānassa egayā asamiyā hoi. Samiyamti mannamāṇassa samiyā vā, asamiyā vā, samiyā hoi uvehāe. Asamiyamti mannamāṇassa samiyā vā, asamiyā vā,
asamiyā hoi uvehãe. Unbiased Attitude
.
96.
One who is possessed of faith and observes the right conduct and right form of asceticism
considers a course of action to be right and, it, in fact, is right; considers a course of action to be right, but, it, in fact, is not right;
considers a course of action to be false, but, it, in fact, is right; considers a course of action to be false, but, it, in fact, is also false,
Whether a particular course of action is right or false, it is considered to be right (and proper) on account of the unbiased attitude (i. e. freedom, from attachment and aversion) of the person who considers it to be right. Similarly, whether or not a particular course of action is right or false, it is considered to be false (or improper) on account of the unbiased attitude of the person who considers it to be false,
ANNOTATION 96. All munis do not possess the faculty of direct perception; and their knowledge and way of thinking 1. Samanunna – one whose anujñā i.e. qualification is
proper.
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may also differ. A person devoid of direct (or Transcendental) Perception can judge a particular course of action only through exercising his own unbiased discretion, but he cannot judge if that course of action is actually right or not. Therefore, the canonist has asserted here that, for one whose conscience is pure and whose discernment is unprejudiced, a particular course of action is right, if it is felt so empirically. In the same way, anything propounded to be improper by him is improper, whether it is in reality improper or not.
Thus a sramana who practises any course of action in an unbiased way, is aptly called as the Truth-seeker. This very fact has been mentioned in the present sutra. It is perfectly consistent with the description of the five vyavaharas (Cf. Sthananga Sutra, 5/124).
१७. उवेहमाणो अणुवेहमाणं बूया "उवेहा हि समियाए ।"
97.
97.
६८. इच्चेवं तत्थ संधी झोसितो भवति ।
98.
98.
Uvehamāņo aṇuvehamāṇaṁ būyā "Uvehāhi samiyāe. "
One, having an unbiased outlook should say to one who has a biased outlook,"For the attainment of Truth, you should adopt the unbiased attitudes."
99.
Iccevam tattha samdhi jhosito bhavati.
afgen-q
१६. उट्ठियस्स ठियस्स गति समणुपासह ।
Ahimsa-padam
Complications (relating to the right and the wrong behaviour) can be resolved through the above mentioned method1.
ĀYĀRO
Uṭthiyassa thiyassa gatim samaņupasaha.
1. Samdhi denotes granthi (lit. a knot i. e. a complicated problem) and jhosita denotes kṣapitaḥ (i. e. dissolved).
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Non-violence
99.
risen-up (for
Observe the carriagel of one who has practising self-discipline) and who is established in (it).
१००. एत्थवि बालभावे अप्पाणं णो उवदंसेज्जा ।
100. Etthavi bālabhāve appāṇam no uvadaṁsejjā.
100. Do not support the ignorant thinking (such as there is no evil in perpetrating violence).
१० १. तुमंस नाम सच्चेव जं 'हंतव्वं' ति मन्नसि,
तुमंस नाम सच्चेव जं 'अज्जावेयव्वं' ति मन्नसि, तुमंसि नाम सच्चेव जं 'परितावेयव्वं' ति मन्नसि, तुमसि नाम सच्चेव जं 'परिघेतव्वं' ति मन्नसि । तुमंसि नाम सच्चेव जं ' उद्दवेयव्वं' ति मन्नसि ।
255
101. Tumamsi nāma sacceva jam 'hamtavvam' ti mannasi, Tumamsi nāma sacceva jam 'ajjaveyavvam' ti mannasi,
Tumamsi nama sacceva jam 'paritaveyavvam' mannasi.
Tumamsi nāma sacceva jam 'parighetavvam' ti mannasi;
Tumamsi nama sacceva jam 'uddaveyavvam' ti mannasi.
101. One who you think should be hit is none else but you. One who you think should be governed is none else but you.
ti
One who you think should be tortured is none else but you.
One who you think should be enslaved is none else but you.
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AYĀRO
One who you think should be killed is none else but you.
ANNOTATION 101. Bhagavān Mahavira was the propounder of the doctrine that all souls are equal to one's own soul. This parity has been expressed in the present sūtra. Its purport is to establish the equality of feelings of two different souls,
The significance of the statement "One who you think should be hit is none else but you", is that one who you hit experiences the same feelings as you do, when you are hit by others.
१०२. अंजू चेय-पडिबुद्ध-जीवी, तम्हा ण हंता ण विधायए। 102. Añjū ceya-padibuddha-jivi, tamhā ņa hamtā ņa
vighāyae.
102. A sage is ingenuous and leads his life after compre
hending (the parity of the killed and the killer). Therefore, neither does he cause violence to others nor does he make others to do so.
ANNOTATION 102. The term arjū (Skt. Rju) means ingennuous, self-disciplined or one who is keen to lead a selfdisciplined life. The purport of the sūtra is that a wise man should abstain from violence, not through hypocrisy or fear, but through ingenuousness and spirit of self-discipline.
१०३. अणुसंवेयणमप्पाणेणं, जं 'हंतव्वं' ति णाभिपत्थए। 103. Anusareyaņa mappānenań, jam 'hamtavvain' ti nā
bhipatthae. 1.03. One has to experience himself the consequencesl of
one own karma. Hence, do not entertain the thought of hitting (i. e, causing violence to) anyone.
1. The term anusa medana can also mean that one has to
suffer exactly the same way as one has made others to suffer,
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257
आय-पदं १०४. जे आया से विण्णाया, जे विण्णाया से आया।
जेण विजाणति से आया। Āya-padań
104. Je āya se vinnāyā, je v innäyā se āyā.
Jeņa vijānati se āyā.
The Soul
104. The soul is that which cognizes; that which cognizes
is the soul. Because it cognizes, it is soul.
ANNOTATION 104. That which knows, is the soul; that through which knowledge is gained, is also the soul. In these two sūtras, have been laid down the two definitions of the soul. The first of these two relates to substance, and the second to quality. The conscient soul is substance; consciousness, its quality. In other words, the former is the 'cognizer' and the latter, 'cognition'. Both the 'cognizer', and 'cognition' are one and the same, i. e. the soul. The 'Conscient' reality is not directly perceptible, but 'consciousness' is. Just as a person sitting inside a room can infer the existence of the sun through the sun-light, so can the existence of the 'cognizer' be deduced from the process of knowledge. We know the 'knowable through knowledge'. Hence, it can be said that we know (the existence of) 'knowledge through knowing the knowable. Also, since 'knowledge' is the light of the 'knower', we know the 'knower through knowing the existence of 'knowledge'.
Soul is the substance', while knowledge is its quality. A substance and its quality are neither wholly identical nor wholly different. A quality always inheres in a substance, and hence both of them are identical. On the other hand, since one is the 'substratum', while the other is 'supported', both are different.
Knowledge, however, is the characteristic of soul. Hence, both are invariably concomitant.
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The point here is: if the soul and knowledge are considered to be absolutely one and the same, even a single soul will become manifold, like knowledge. The present aphorism is clarification of this point - there are numerous manifestations of knowledge. Only on the basis of the phase of knowledge through which the soul passes at the particular moment, the right appellation of the soul can be ascertained. The soul which is occupied in cognizing through the sense of hearing is designated as the 'auditor' soul. Similarly, the soul engaged in gaining knowledge through mental processes is called 'psychic' soul. The soul occupied in cognizing such knowable entities as field, flag, chariot, horse, etc. can be called the percipient of field, flag, etc. Cf. Bhagavati Sūtra,(6/174) - Gautama - "O Bhagavan! Is the soul a jiva or is conciousness a jiva ?"
Bhagavān – "Gautama! the soul is certainly a jwa and so is consciousness."
१०५. तं पडुच्च पडिसंखाए॥ 105. Tam paducca padisa mkhāe. 105. Because of these (various manifestations of know
ledge), the soul becomes the object of practical usage
(i. e. various appellations are attributed to it). १०६. एस आयावादी समियाए-परियाए वियाहिते।
-fe affi 106. Esa āyāvādi samiyāe-pariyāe viyāhite.
– Tti bemi. 106. The believer in the Doctrine of Soul has been described as one who has attained the Truth'.
- I say so.
1. The alternate translation of this aphorism may be done
like this: This believer in the Doctrine of soul has been described as one who has attained the Equanimity.
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छट्टो उद्देसो
मग्गदंसण-पदं
१०७. अणाणाए एगे सोवट्ठाणा, आणाए एगे निरुवट्ठाणा ।
107.
SECTION VI
Maggadamsana -padam
107. Aṇāṇāe ege sovatṭhāna, anãe ege niruvatṭhāṇā.
Guidance
१०८. एतं ते मा होउ ।
108. Etam te må hou.
Some people exert themselves in non-conformity to the Instruction and are lax in conformity to it.
Chattho Uddeso
259
108. The thought (of exerting yourself in non-conformity to the Instruction, and laxity in conformity to it) should not even occur to you.
१०६. एवं कुसलल्स दंसणं ।
109. Eyam kusalassa damsanam.
109. This is the view of Bhagavān Mahāvira.
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? 20. afegły arguity argcent acquit afadaoì i
110. Taddiṭṭhie tammuttie tappurakkāre tassanni tannive
sane.
110. Fixing his mind on it (i. e. Bhagavan Mahavira's view), concentrating on it, giving it prominence,

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becoming completely absorbed in its memory and throwing himself heart and soul in its (practice), one should follow it.
१११. अभिभूय अदक्खू, अणभिभूते पभू निरालंबणयाए। 111. Abhibhūya adakkhữ, anabhibhūte pabhū nirālamba
nayāe. 111. It is one who has overcome (the hurdles that come
in the path of Sadhana) realizes the Truth. Only he who is not vanquished (by hurdles) is competent to become free from all dependence.
ANNOTATION 111. A self-reliant person is always content with himself. (Cf. the Uttaradhyayana Sūtra, 29/34).
११२. जे महं अबहिमणे। 112. Je maham abahimaņe. 112. One who is great (i.e. who has salvation for his des
tination) should not allow his mind to go astray from the path of self-discipline (being dazzled by the miraculous feats of Yoga).
993.991gui gara FITESTI 113. Pavãeņam pavāyam jāņejjā. 113. Comprehend a philosophical view through (compre
hensive study of) another one,
ANNOTATION 113. 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 Mahavira 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'
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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.
११४. सहसम्मइयाए, परवागरणेणं, अण्णेसि वा अंतिए सोचा ।
114. Sahasammaiyae, paravāgaraṇenam, annesiṁ vā aṁtie soccă.
114. (Comprehensive knowledge of the philosophical views can be gained) either through the recollections of the previous birth or through the revelations made by the Tirthankara or through hearing from a person possessing transcendental knowledge.
११५. णिद्देस जातिवट्टेज्जा मेहावी ।
115. Niddesam ṇātivaṭṭejjā mehāvi.
115. A sage should not transgress the guidelines (of the Tirthankara).
261
सच्चस्स अणुसीलण-पदं
११६. सुपडिलेहिय सव्वतो सव्वयाए सम्ममेव समभिजाणिया ।
Saccassa anus ilana -padam
116. Supaḍilehiya savvato savvayãe sammameva samabhijäniyā.
The Practice of Truth
116. One should follow nothing but the path of Truth1, having fully weighed all the pros and cons.
११७. इहारामं परिण्णाय, अल्लीण-गुत्तो परिव्वए ।
forfgugt alt, audu acı qeeqùoonfa fer aft
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ĀYARO
117. Tharā maṁ par innaya, allina -gutto parivvae.
Ņitthiyatthi vire, âga mena sadā parakka mejjāsi tti bemi. 117. Having discerningly realized Bliss in this (i. e. the
practice of Truth), one should lead an ascetic life becoming deeply engrossed (in the Self) and subjugating the senses. Blessed with the accomplishment (of the practice of self-discipline, a courageous muni should always exert himself in tune with the purport of the scriptures. I say so.
११८. उड्ढं सोता अहे सोता, तिरियं सोता वियाहिया,
एते सोया वियक्खाया, जहिं संगति पासहा॥ 118. Uddham sotä ahe sotā, tiriyaṁ sotā viyāhiya.
Ete soyā viyakkhāyā, jehim sa mgaṁti păsahā. 118. There are secretory centres (of sensuality) in the
upper (part of the body), they are in the middle (part of the body), and also they are in the lower part of body). These have been described as secretory centres (of sensuality). See that man becomes attached (to sensuality) through their secretions2.
११९. आवटें तु उवेहाए, एत्थ विरमेन्ज वेयवी। 119. Avatta tu uvehäe, ettha vira mejja veyavi. 119. Having observed the whirlpools (of attachment and
aversion), a wise sādhaka should keep himself away from them.
१२०. विणएतु सोपं जिक्सम्म, एस महं अकम्मा जाणति पासति । 120. Vinaettu' soyaṁ nikkhamma, esa maham akamma
jāņati pāsati. 120. One who relinquishes sources of sensual pleasures
and renounces worldly life,becomes a great sudhaka. 1. Cf. Dasaveāliya Culia, 2/11. 2. Cf. 2/125, Annotation.
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263
He, becoming free from action (i.e. by going into
meditation), knows and perceives. १२१. पडिलेहाए णावकंखति, इह आगति गति परिण्णाय । 121. Pațilehāe ņāvakamkhati, iha āgatiṁ gatim pariņņāya. 121. A seer (of Truth), having discerningly known the
arrival and departure of the Soul (i. e. the recurrent transmigration), does not crave (for sensual pleassures).
१२२. अच्चेइ जाइ-मरणस्स वट्टमग्गं वक्खाय-रए। 122. Accei jāi-maraṇassa vattamaggam vakkhāya-rae. 122. Absorbed in the Scriptures and their purport, a muni
transcends the circular (i.e. cyclic) path of Birth and Death.
परमप्प-पवं १२३. सव्वे सरा णियति । Para mappa-padań 123. Savve sarā niyatta mti. The Immaculate Soul – The Supreme Soul
123. All voices get reflected (i. e. fail to reach there - It
is impossible to express the nature of the Immaculate Soul in words.
PPY. THAT CU u farungi 124. Takkā jattha na vijjai. 124. There is no reason there i.e. He is beyond the grasp
of logic. १२५. मई तत्व न गाहिया। 1. Cf. 2/38.
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ÁYĀRO
125. Mai tattha na gahiya. 125. The Intellect fails to grasp him. १२६. ओए अप्पतिट्ठाणस्स खेयण्णे। 126. Oe appatitthānassa kheyanne. 126. He is one and alone, body-less and the Knower. १२७. से ण दीहे, ण हस्से, ण वट्टे, ण तंसे, ण चउरंसे, ण परिमंडले। 127. Se na dihe, na hasse, na vatte, na tamse, na caura
mse, na parimamdale. 127. He (the Immaculate Soul) is neither long nor short,
nor a circle nor a triangle, nor a quadrilateral nor a
sphere. १२८. ण किण्हे, ण णीले, ण लोहिए, ण हालिद्दे, ण सुक्किल्ले। 128. Na kinhe, na nile, na lohie, na halidde, na sukkille. 128. He is neither black nor ble nor red nor yellow nor
white. १२६. ण सुब्भिगंधे, ण दुरभिगंधे। 129. Na subbhigamdhe, na durabhigamdhe. 129. He is neither a pleasant smell nor an unpleasant one. १३०. ण तित्ते, ण कडुए, ण कसाए, ण अंबिले, ण महुरे। 130. Na titte, na kadue, na kasae, na ambile, na mahure. 130. He is neither pungent.
nor bitter, nor astringent, nor sour, nor sweet.
१३१. ण कक्खडे, ण मउए, ण गरुए, ण लहुए, ण सीए, ण उण्हे,
ण णिद्धे, ण लुक्खे। 131. Na kakkhade, na maue, na garue, na lahue, na sie,
na unhe, na niddhe, na lukkhe.
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131. He is neither hard, nor soft;
neither heavy, nor light; neither cold, nor hot; neither greasy, nor dry.
978. T 97651 132. Ņa kāu. 132. He is bodyless. 933. TREI 133. Ņa ruhe. 133. He is not subject to birth. 978. TI 134. Ņa saṁge. 134. He is free from attachment. 97%. Trent, or gfzet, ut SOUTETI 135. Na itthi, na purise, na annahā. 135. He is neither female nor male, nor otherwise (i. e,
neuter).
936. fuut ATUTI 136. Parinne sanne. 136. He is (immaculate) Knowledge and Intuition (i.e. He is
consciouness and nothing but consciousness).
936. 3941 u farurgi 137. Uvama na vijjae. 137. There exists no simile (to comprehend him). 935. are HETTI 138. Arūvi sattā. 138. He is Formless Existence.
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ÁYARO
१३६. अपयस्स पयं गत्यि। · 139. Apayassa payam natthi. 139. He baffles all terminology. There is no word (to
comprehend him). 980. UT OÈUT HQ, U TÈ, UT TT, UT ATT, Ezzata i
-feafH I 140. Se na sadde, na rūve, na gaṁdhe, na rase, na phāse,
iccetava.
Tti bemi. 140. He is neither sound nor form nor odour, nor taste nor
touch. Only so much (nothing more).
- I say so.
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CHAPTER VI
ADVANCED ASCETICISM
(DHUTA)
छठं अज्झयणं
धुयं
CHAȚTHAŇ AJJHAYANAŃ
DHUYAM
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SECTION I
पढमो उद्देसो
Padha mo Uddeso
नाणस्स निरवण-पदं
१. ओबुजामाणे इह माणवेसु, आघाइ से गरे। Nānassa Viruvana -padar 1. Obujjha māne iha māņavesu, āghāi se nare. Discourse on Knowledge
1.
An enlightened man discourses on (knowledge) to the people of the world. .
ANNOTATION 1. No exegesis or philosophical exposition in this world is superhuman; it is all human.
२. जस्सिमाओ जाईओ सव्वओ सुपडिलेहियाओ भवंति, अक्खाइसे
णाणमणेलिसं। 2. Jassimao jaio savvao supadilehiyao bhavamti,
akkhāi se nāna manelisam. 2. He (alone) who has thoroughly comprehended these
genera of living beings in all directions, expatiates
upon unparalleled Knowledge ३. से किट्टति तेसि समुट्ठियाणं णिक्खित्तदंडाणं समाहियाणं
पण्णाणमंताणं इह मुत्तिमग्गं ।
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ĀYARO
3.
Se kittati tesim samutthiyānam ņikkhittadamdāpań samāhiyāņam pannāṇamartānam iha muttimaggań.
3.
The enlightened philosopher expatiates upon the Path of Emancipation to those who are keen (on gaining the knowledge), who are restrained in all their mental, vocal and physical actions, whose mind is attentive and who are possessed of (spiritual) insight.
४. एवं पेगे महावीरा विप्परक्कमंति। 4. Evaṁ pege mahāvirā vipparakkamamti. 4. Inspired by such philosophical discourses on Know
ledge, the undaunted ones make assiduous efforts in the practice of self-discipline).
अणत्तपण्णाणं अवसाद-पदं
५. पासह एगेवसीयमाणे अणत्तपण्णे । Anattapannānań Avasāda -padań 5. Pāsaha egevasiyamāṇe anattapanne. Dejection amongst sādhakas Lacking in Spiritual Insight
6.
5. Lo and behold! All those who are lacking in spiritual
insight feel dejected (in the practice of self-discipline
i.e. asceticism). ६. से बेमि-से जहा वि कुम्मे हरए विणिविट्ठचित्ते, पच्छन्न-पलासे, __ उम्मग्गं से णो लहइ।।
Se bemi - se jahā vi kumme harae viņivittha-citte, pacchanna-palāse, ummaggam se no lahai. I illustrate (my point through a metaphoz.): Say, there is a tortoise (inhabiting the confines of a deep lake). The tortoise's mind is attached to the lake which is covered with moss and lotus-leaves. It (the tortoise) is unable to find a suitable opening (for getting a
glimpse of the limitless sky). ANNOTATION 6. The full purport of the metaphor in this aphorism is as follows: There was a large and deep lake
6.
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covered with layers of thick moss and lotus-leaves and full of all sorts of amphibian creatures. Once it came to pass that an aperture of the size of a tortoise's neck developed in the thick layers of moss. Dissociated from its family, a tortoise once accidentally happened to pass that way. It popped its head out of the hole and looked at the star-studded blue sky. Delighted, it thought to itself, "Why not get my entire family here and let them enjoy this beautiful sight?" So it went back, it brought its family with it and started off in search of the hole. But, as ill-luck would have it, it could never find it again. The vastness of the lake completely bewildered it.
This world is like the lake and man (householder) here is like the tortoise. "Kar man" is like the moss. Right perception is the aperture (hole) through which the limitless horizon of self-discipline (or asceticism) can be seen. But if one goes back to the household life even after perce the sky of ascetic life, and becomes attached to worldly life, he is not able to get back the glimpse of the ascetic life.
This metaphor illustrates the dejection that accompanies a sadhaka 'lacking spiritual insight.
७. भंजगा इव सन्निवेसं णो चयंति, एवं पेगे
अणेगावहिं कुलेहिं जाया, कहिं सत्ता कलुणं थणंति,
णियाणओ ते ण लभंति मोक्खं । 7. Bhaṁjagă iva sannivesam ņo cayaṁti, evaṁ pege
Anegarūvehiń kulehim jāyā, Rūvehiṁ sattă kaluna ń thana mti, Niyānao te na labhaṁti mokkhår. Just as trees do not quit their place (inspite of undergoing all sorts of vagaries of weather), so also some people (do not renounce the household life). In this world people are born in diverse kinds of families (i.e. some are born in rich families, whereas some others are born in poor families). They wail pathetically (on being confronted by hardships that arise) on account of their clinging to sensual pleasures. Such people cannot extricate themselves from the
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272
miseries which are) the cause (of their pathetic wail
of woe). ८. अह पास तेहिं-तेहिं कुलेहिं आयत्ताए जाया
गंडी अदुवा कोढी, रायंसी अवमारियं । काणियं झिमियं चेव, कुणियं खुज्जियं तहा। उरि पास मूयं च, सूणिरं च गिलासिणि। देवई पीढसप्पिं च, सिलिवयं महुमेहणि ॥ सोलस एते रोगा, अक्खाया अणुपुव्वसो। अह णं फुसंति आयंका, फासा य असमंजसा। मरणं तेसि संपेहाए, उववायं चयणं च णच्चा।
परिपागं च संपेहाए, तं सुणेह जहा-तहा। 8. Aha pāsa tehim-tehim kulehim āyattăe jāyā -
Gandi aduvā kodhi, rāya msi ava māriya ^. Kāniyam jhimiyaṁ ceva, kuniyaṁ khujjiyarn tahā.. Udarim påsa müyam ca, sunia ṁ ca gilāsiņim.. Vevaim pidha sappiń ca, silivaya mahumehaniń. . So lasa ete rögā, akkhāyā anupuvvaso. Aha nam phusamti ayamkāphasa ya asamamjasa.. Maranam tesiṁ sampehãe, uvavāyam cayanaṁ ca ___nacca.
Paripāgam ca sampehae, tam sumeha jaha-taha. 8. See! Many people, born in diverse kinds of families
(as a result of the rise of their kar ma, are afflicted with dreadful maladies). 1. Goitre 2. Leprosy 3. Consumption (Tuberculosis) 4. Epilepsy 5. One-eyedness 6. Apoplexy or paralysis 7. Defect in hands (such as handlessness, crooked
ness)
Hunch-backedness 9. Dropsy 10. Dumbness 11. Inflammation (or swelling) 12. Morbid appetite from over-digestion
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13. Trembling
14. Crippledness (or lameness) 15. Elephantisis
16. Diabetes.
The sixteen (chronic) diseases have been enumerated above. (Besides these) sometimes people are attacked with diseases which result in instantaneous death, and many other painful ills. Contemplate the deaths of people (afflicted with chronic diseases and instantaneously fatal diseases). Comprehend Birth and Death. Ponder over the consequences of the karman. Having done so, hear about its true nature.
£. fa qun sian asifa faufgur 1
9.
Samti pāṇā aṁdhā tamaṁsi viyāhiyā. 9. Beings in darkness are called blind, ANNOTATION 9. Darkness is of two kinds
1) Physical darkness 2) Moral darkness
10.
Absence of light,
False belief and ignorance.
There are two kinds of blind people:
1) Physically blind people 2) Morally blind people
ment.
Those who adhere to false beliefs and ignorance are bereft of wisdom. They cannot visualise the cause and effect of kar man.
१०. तामेव सई असई अतिअच्च उच्चावयफासे पडिसंवेदेति ।
10..
273
lacking eye-sight.
bereft of wisdom or discern
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Tāmeva saim asaim atiacca uccāvayaphase paḍisamvedemti.
Having been afflicted with it (i. e. the abovementioned woeful state) once or frequently, the beings experience the (painful) ills (in) acute or light (degrees).

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ÀYARO
११. बुद्धेहिं एयं पवेदितं। 11. Buddhehim eyaṁ paveditam. 11. This has been propounded by the Buddhas (i.e. Tēr
thankaras). पाणि-किलेस-पदं १२. संति पाणा वासगा, रसगा, उदए उदयचरा, आगासगामिणो Pâni-kilesa -padam 12. Saṁti pānā vāsagā, rasagā, udae udayacară, āgāsa
gamino. Tormentation of Beings by Other Beings: 12. The living beings are of various kinds -
(a) Those produced in the rainy season (e.g. frogs,
etc.); (b) Those born out of liquids (e.g. worms, etc.); (c) Those animals living in water (e.g. fish, etc.);
(d) Those which can fly (e.g. birds, etc.). १३. पाणा पाणे किलेसति। 13. Pāņā påne kilesaṁti. 13. Beings torment other beings (in various ways from
injuring to killing).
ANNOTATION 13. There are two motives, in general, of one being tormenting another one:
1) Nourishment, and 2) Revenge.
१४. पास लोए महाभयं । 14. Păsa loe mahabbhayan. 14. See! There is great terror in this world.
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तिगिच्छापसंगे अहिंसा-पदं १५. बहुदुक्खा हु जंतवो। Tigicchāpasaṁge ahimsa-padań. 15. Bahudukkha hu ja mtavo. Observance of Non-violence in Medical Treatment 15. Beings suffer legions of woes.
१६. सत्ता कामेहि माणवा। 16. Sattā kā mehim māņavā. 16. (Still) people are attached to sensual pleasures.
ANNOTATIONS 14-16. Beings torture other beings - this is a great terror engendered in this world. The vast host of woes and miseries in this world is also tantamount to great terror. Curiously enough, in spite of being horrified, people are attached to and enjoy the sensual pleasures. १७. अबलेण वहं गच्छंति, सरीरेण पभंगुरेण। 17. Abalena vahaṁ gacchaṁti, sarirena pabha ñgureņa. 17. (Driven by the longing for life), people wish1 to kill
beings for the sake of maintaining this worthless and fraii mortal frame.
१८. अट्टे से बहुदुक्खे, इति बाले पगम्भइ। 18. Atte se bahudukkhe, iti bāle pagabbhai. 18. One, afflicted with pains, undergoes a host of miser
ies. Consequently that ignorant one becomes
1. The verb 'gacchanti, here means 'iccharti'. According
to the author of the Cūrņi, "Kamkhamti, pattharti and gacchamti are all synonymous." See Ac. Cūrņi, p. 205.
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ĀYARO
shameless (in torturing other creatures for the sake of mitigating his own miseries).
ANNOTATION 18. 'Does the next world exist? Who has seen it? Why should one suffer in this world and worry about a happy life in the next world? There is no sense in the principle that 'one has to reap the fruits of one's action in the next life'. This line of thinking is a sign of shamelessness.
Pe.ge that are usat, arste afarang I 19. Ete roge bahū naccā, āurā paritāvae. 19. The impassioned ones, having known that they are
afflicted with diseases of various sorts (as mentioned previously in aph. 8), torment (other creatures for the sake of therapy).
39. VT THI 20. Nālam pasa. 20. But mind you! (All these therapies) are not compe
tent enough (to remedy the maladies).
89.a aage i 21. Alam taveehim. 21. Refrain from these (therapeutic measures) which
cause misery to other creatures). २२ एयं पास मुणी ! महब्भयं । 22. Eyam păsa muni! mahabbh ayam.
1. The Cūrni and the Tikā explain the text 'pakuvai' (in
place of 'pagabbhai'). And therefore the translation would be - one, afflicted.... ignorant one tortures other beings (for the sake of mitigating his own miseries) but the text in Uttarādhyayana Sūtra 5/7 is-" iti bale pagabb hai;." The author of the Cürņi here has taken "pagabbhai" to be a variant reading. This appears to be deeply meaningful and appropriate.
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22. O Sage! Realize it yourself! These (remedies
accompanied by violence) are the source of great
fear (for others). २३. जातिवाएज्ज कंचणं। 23. Ņătivāejja kamcaņa. 23. A muni should not kill any living being (even for the
sake of therapy).
सयणपरिच्चायधुत-पदं २४. आयाण भो ! सुस्सूस भो ! धूयवादं पवेदइस्सामि । Sayanapariccāyadhuta -padam 24. Ayāņa bhosussusa bho! dhūyavadam pavedaissāmi. The Dhuta of the Abandonment of Relatives
24.
going to
O Sage! Realise this! Be attentive! I am expound the doctrine of the Dhuta.
1. The word dhuta' literally means "separation by shaking
off". Each of the five sections of the present chapter propounds one dhuta as follows:
1. The first section deals with the abandonment of one's
kith and kin.
2. The second section deals with the abandonment of
kar ma.
3. The third one deals with the abandonment of clothes
and the body.
4. The fourth one deals with the abandonment of three
types of conceit concerning rddhi - grandeur, rasa - delicacies, sukha - ease and comfort.
5. The fifth one deals with forbearance of upsarga
(hardships) and abandonment of lust for honour.
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२५. इह खलु अत्तत्ताए तेहि तेहिं कुलेहिं अभिसेएण अभिसंभूता, अभिसंजाता, अभिणिब्बट्टा, अभिसंबुड्ढा, अभिसंबुद्धा affia, organ asigut |
25.
25.
26.
Iha khalu attattãe tehim-tehim kulehim abhiseena abhisambhūtā abhisaṁjātā, abhiņivvaṭṭā, abhisamvuḍdha, abhisambuddha abhiņikkhaṁtā, aṇupuvveņa maha muni.
२६.
तं परक्कमंतं परिदेवमाणा, "मा णे चयाहि" इति ते वदंति । छंदोवणीया अज्झोववन्ना, अक्कंदकारी जणगा रुवंति ॥
26.
Man is born in various clans (or families) on account of his own spiritual state (i. e. in accordance with his Own karman), through seminal effusion into the woman's uterus, and composition of pre-foetal flesh and muscles (i. e. embryo five days old), and development of various limbs. After birth, he gradually grows and matures. Then a day comes in his life when knowledge (enlightenment) dawns upon him. And thereafter he renounces the world. Through this process (of conception-birth-growth-enlightenment-renunciation) he becomes a
great sage.
ĀYĀRO
ANNOTATION 25. In the first week after conception, the "kalala" (embryo) is formed; in the second week the "arbuda" is developed; which later on developes into a foetus; and then, the muscles and limbs begin to grow. The words 'abhisambhuta', 'abhisa mjāta', and 'abhinirvrtta' respectively denote the stages of the development of the embryo, foetus and muscles, and limbs.
mahāmuni
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Tam parakkamamtam paridevamānā, "mā ne cayahi". iti te vadamti. Chamdovaniya ajjhovavannā, akkaṁdakari janagā ruvamti..
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begin to lament and say, "Do not leave us, please. We respect each other's feelings. We have affection for you." Bewailing thus, his parents cry bitterly.
२७. अतारिसे मुणी, णो ओहंतरए, जणगा जेण विप्पजढा। 27. Atărise muņi, no ohartarae, jaņagā jeņa vippajadhā. 27. (They plaintively cry:) "Any person who has deserted
his parents can neither be a mimi, nor can he cross
the ocean of 'samsāra' (mundane existence)." २८. सरणं तत्थ णो समेति । किह णाम से तत्थ रमति ? 28. Saranam tattha ņo sameti. Kiha ņāma se tattha
ramati? 28. He does not go back to his relatives, (in spite of their
lamentation). For, how can an enlightened soul revel in the pleasures of family-life?
२६. एयं णाणं सया समणुवासिज्जासि ।
--f af 29. Eyam ņānam sayā samaņuvasijjāsi.
- Tti bemi. 29. Always follow this Knowledge meticulously.
- I say so.
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SECTION II
बीओ उद्देसो
Bio Udaeso
कम्मपरिच्चायधुत-पदं ३०. आतुरं लोयमायाए, चइत्ता पुश्वसंजोगं हिच्चा उवसमं वसित्ता
बंभचेरम्मि वसु वा अणुवसु वा जाणित्तु धम्मं अहा-तहा, अहेगे तमचाइ कुसीला।
Kammapariccăyadhuta -padam 30. Aturam loyamāyāe, caittā puvvasa mjogań hicca
uvasaman vasitta bambhacerammi vasu vā aṇuvasu
vā jāņittu dhammaṁ ahā-tahā, ahege tamacãi kusila. The Dhuta of the Abandonment of Karma
30.
Some unrighteous muis unable to abide by the ascetic conduct, despite their having known this world to be afflicted (with passions etc.), having severed off all their former connections, having even practised tranquillization of mind, having taken to ascetic life (or having remained in the guidance of the preceptor) and having known rightly the duties of a lay follower as well as those of a monk.
31.
३१. वत्थं पडिग्गहं कंबलं पायपुंछणं विउसिज्जा।
Vattham padiggaham kambalam pāyapumchana sijjā.
viu
31.
(They give up their paraphernalia such as) monastic cloaks, almsbowls, blankets, and dust-wipers (or soft brushes).
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३२. अणुपुव्वेण अणहियासे माणा परीसहे दुरहियासए ।
32.
32.
Anupuvvena anahiyāsemāṇā parisahe durahiyāsae.
33.
(They give up the ascetic life simply) because they are unable to endure the intolerable hardships which continue to become successively severer.
ANNOTATION 32. The hardships (rigours) fall in two categories: agreeable and disagreeable. The temptation of sensual pleasure arising out of sound, beauty, etc. is agreeable hardship. On encountering these agreeable hardships, if one indulges in sensual pleasures, and on their cessation, if one reminisces them, he cannot endure these rigours. The converse of this is equally true. The same is the case with the 'disagreeable' hardships.
३३. कामे ममायमाणस्स इयाणि वा मुहुत्ते वा अपरिमाणाए भेदे ।
33.
281
Kame mamaya māṇassa iyāṇiṁ vā muhutte vā aparimāṇae bhede.
(One gives up the ascetic life) on account of infatuation with sensuality; his death may occur at that very moment or within a muhurt (i. e. 48 minutes) or any
time.
ANNOTATION 33.
The enjoyment of sensual pleasures is also not free from obstacles, death being the most unsurmountable.
३४. एवं से अंतराइएहि कामेहिं आकेवलिएहिं अवितिण्णा चेए ।
34.
Evam se amtaraiehim kamehim akevaliehim avitiņņā
cee.
34. Thus they (such people) can never overcome carnality which is fraught with many obstacles and conflicts.
ANNOTATION 34. Sensuality is always attended by obstacles, conflicts and absence of satiety. Driven by the desire of pleasure, man wants to enjoy sensual indulgence but in of his enjoyment of carnal passions, he faces
course
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AYĀRO
obstacles like deprivation (of the object of enjoyment), death, disease, etc. He craves for the most agreeable and unalloyed enjoyment of sensual pleasures, but his efforts are thwarted by disagreeable impediments in his way. Insatiability being the characteristic of sensual pleasures, they are never satisfying. Consequently,craving for worldly delights increases in inverse proportion to their indulgence. This makes it impossible to transcend them.
३५. अहेगे धम्म मादाय आयाणप्पभिई सुपणिहिए चरे। 35. Ahege dhamma mādāya āyānappabhiim supaņihie
care. 35. Some one (else) who is initiated into the ascetic way
of life and who has subdued his mind and senses leads the ascetic life.
३६. अपलीयमाणे दढे। 36. Apaliya māne -dadhe. 36. Remaining unattached to the worldly pleasures and
firm and unshakable (in his belief), (he follows the path of Righteousness).
३७. सव्वं गेहिं परिण्णाय, एस पणए महामुणी। 37. Savvaṁ gehiṁ parinnāya, esa paņae mahā muni. 37. Relinquishing fully all (sorts of) attachment and com
pletely dedicating oneself (to Righteousness), one
becomes a 'mahā mumi' (a great sage). ३८. अइअच्च सव्वतो संगं 'ण महं अत्थित्ति इति एगोहमंसि ।" 38. Aiacca savvato sa mgam "ņa maham atthitti iti ego
hamaṁsi." 38. Forswearing all sorts of attachment in their entirety,
(he should think in terms of) "No one (or nothing) is mine; hence I exist all by myself".
1. Only he who is patient and possessed of a strong phys
ique can carry the burden (of ascetic life) through.
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३६. जयमाणे एत्थ विरते अणगारे सव्वओ मुंडे रीयंते ।
39.
Jayamāņe riyamte.
39.
ettha virate aṇagāre Savvao mumde
Being self-disciplined, he abstains from worldly desires, renounces the household life and becomes completely shorn1 of (all his evils) and has no fixed
abode.
४०. जे अचेले परिवुसिए संचिक्खति ओमोयरियाए ।
40.
Je acele parivusie samcikk hati omoyariyae.
283
40. A muni, who remains naked, practises (the penance called) avama udarya (i. e. attenuation).
ANNOTATION 40. The terms avamaudarya means attenuation. It is of two kinds:
(a) Physical- Attenuation of food and clothing. (b) Psychical- Attenuation of passions like anger, etc.
Possession of clothes may provoke anger. The practice of nudism amounts to the practice of the penance of attenuation of passions.
1. The Sthananga Sutra enumerates ten kinds of munda, literally one who has his head shaved and figuratively one who has stripped off all his evils).
1. Stripped off Anger. 2. Stripped off Conceit.
3. Stripped off Deceit.
4. Stripped off Avarice.
5. Shaven headed by plucking out hair.
6. Free from the passion relating to the sense of audition.
7. Free from the passion relating to the sense of vision. 8. Free from the passion relating to the sense of odour. 9. Free from the passion relating to the sense of taste. 10. Free from the passion relating to the sense of touch.
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ĀYĀRO
४१. से अक्कुठे व हए व लूसिए वा। 41. Se akkutthe va hae va lūsie vā. 41. Someone may call him names; or beat him up, or
maim him. xp. aforei quid argar aviat 42. Paliyaṁ pagasthe adwā pagamthe. 42. Or someone may also abuse him (by reminding him)
of his (past) deeds, or may abuse him using indecent
or vituperative language. ANNOTATION 42. People from all walks of life used to be ordained in the order of the Arhat (Mahavira). Some of them who were engaged in mean occupations during their household life were mocked at by people (who referred to their pre-ascetic vocations) with the derisive remarks such as "O weaver! So, you've become a sādhu, eh! What on earth do you know?"; "Listen ye, woodcutter! yourself! Call yourself a sadhu ? What about the heap of wood you used to bear on your shoulders only until the other day? Tut! Tut!"
४३. अतहेहिं सद्द-फासेहिं, इति संखाए । 43. Atahehim sadda-phāsehim, iti saṁkhāe.
43,
Or someone may swear at him (by addressing him) with false imputations (such as rascal/rogue) and someone may calumniate him of having caused bodily harm like maiming the limbs. The muni should (forbear all this) by dispassionate thinking.
ANNOTATION 43. Dispassionate thinking here means that in the event of revilement, beating or mutilation, a muni should think on these lines:
1. The poor fellow must be influenced by evil spirit. 2. He must be mad. 3. That person must be arrogant.
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4. All this must be due to my own past actions, which
are now coming to the fore. That is why this ignoramus is calling me names, binding me hand and foot,
or beating me up. 5. Let me bear these insults. Only by so doing shall the
sharp edges of my past actions (misdeeds) be whittled down.
४४. एगतरे अण्णयरे अभिण्णाय, तितिक्खमाणे परिव्वए। 44. Egatare annayare abhinnāya, titikk ha mane parivvae. 44. Experiencing (the onset of) one or various kinds of
rigours), a muni ought to display forbearance and cheerfully follow the ascetic path.
४५. जे य हिरी, जे य अहिरीमणा। 45. Je ya hiri, je ya ahirimaņā. 45. (A muni ought to remain unaffected by) rigours of an
embarassing nature (e.g. rigours of nudity) or otherwise (rigours of climate, such as excess of cold or heat, etc.) (and happily move along the path of asceticism).
४६. चिच्चा सव्वं विसोत्तियं, फासे फासे समियदंसणे । 46. Cicca savvaṁ visottiyam, phāse phâse samiyadań
saņe. 46. Possessed of Spiritual Experience, a muni should not
let his mind waver. He should react to all sorts of external environment with complete equanimity.
४७. एते भो ! णगिणा वृत्ता, जे लोगंसि अणागमणधम्मिणो। 47. Ete bho! magiņā vuttă, je logarsi aņāga manadham
mino. 47. In the spiritual field, only he is truly called a nude,
who does not go back to worldly life, after having renounced it for good.
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48. Anae mamagam dhammaṁ.
48.
The munis who are conversant with the Way of life I have laid down carry out my injunctions (throughout their life and observe asceticism).
ANNOTATION 48. The commentator has interpreted this aphorism in two ways:
(a) Muni should follow the Way of life in accordance with my exhortation (ājñā),
ĀYĀRO
(b) Nothing belongs to me except the disciplined Way of life, hence let me carry out the instructions of the Tirthankara and follow aright this path.
However, the traditional interpretation which is more prevalent is; "My religion can be practised only if one acts according to my commandments.
PI
We have translated here the word 'anae' as 'äjñāya', for 'mamagam dhammam' is in the accusative case.
४६. एस उत्तरवावे, इह माणवाणं वियाहिते ।
49.
Esa uttaravade, iha māņavānam viyāhite.
49. This Golden Principle has been laid down for the people of the world.
ANNOTATIONS 47-49. If, after having accepted the ascetic way of life, one goes back to his family life, he is said to be an 'agamana dharma'. The reason for going back to one's family life is inability to forbear various kinds of rigours and hardships. A person who withstands enticements of sensual pleasure, etc., rigours like being up-braided, nudism and begging alms, does not return to his family life. He becomes what is known as "anagamana dharma. Bhagavan Mahavira laid down the principles of nonviolence, and forbearance of hardships as the Way of life. Only if a person is conversant with it, can he remain completely unperturbed by the onset of various hardships; and it is only that person who remains. unperturbed by them
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unto his last breath, can truly lead a life of asceticism. The ability to forbear all kinds of hardships and not to relinquish the ascetic way of life, inspite of them is called the "Uttaravāda" (i.e. The Golden Principle).
xo. gratarga HTCI 50. Etthovarae tam jhosamāne, 50. Asādha ka who abstains from sensual enjoyment
follows this Golden Principle (Uttarvāda). ५१. आयाणिज्जं परिण्णाय, परियाएण विगिचाइ । 51. Ayānijjaṁ parinnāya, pariyāena vigimcai. 51. After having known the causes leading to the influx of
kar ma, he renders them inoperative by the mode of (self-discipline i.e. ascetic life).
५२. इहमेगेसिं एगचरिया होति । 52. Ihamegesim egacariyā hoti. 52. Some sadhus practise solitary asceticism - i.e. they
take the vow of a wandering recluse. ५३. तत्थियराइयरेहिं कुलेहि सुदेसणाए सव्वेसणाए । 53. Tatthiyarãiyarehim kulehiṁ suddhesanāe savvesanāe. 53. They (lead an ascetic life), collecting alms from
various families after carefully and thoroughly ascertaining its propriety.
ANNOTATION 53. The term 'sarveşanā' implies all rules of begging food and eating. A recluse ought to observe these rules strictly.
X8. herat afreagi 54. Se mehāvi parivvae. 54. Such a wise recluse should keep moving (from vil
lage to village).
५५. सुम्मि अवुवा दुम्मि।
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55.
55.
५६. अडवा तत्थ मेरवा ।
56.
56.
Subbhim aduva dubbhiṁ.
(He should eat whatever food he gets-) be it flavoury, or even unsavory, (with the least keenness or resentment).
58.
Aduva tattha bheravā.
५७. पाणा पाणे किलेसंति ।
57.
57.
58.
Or during the period of sadhana in solitariness (a muni should never be daunted by) dreadful (sights and sounds around him).
५८. ते फासे पुट्ठो धीरो अहियासेज्जासि ।
Pana pane kile samti.
(He should not be panicky) if a beast of prey fatally attacks him.
-त्ति बेमि ।
Te phase puttho dhiro ahiyasejjāsi.
ĀYĀRO
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Tti bemi.
On confrontation with such untoward circumstances (hardships), the courageous muni should patiently bear them.

I say so.

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तइओ उद्देसो
उवगरणपरिच्चायधुत-पदं
५६. एयं खु मुणी आयाणं सया सुअक्खायधम्मे विधूतकप्पे
णिज्झोसइता |
Uvagaranapariccayadhuta -padam
59. Eyam khu muņi āyaṇam saya suakkhayadhamme vidhūtakappe nijjhosaitā.
The Dhuta of the Abandonment of Clothes
59. A muni who rightly follows this well-propounded faith1
289
11
1. The literal meaning of the term suakkhae (skt. suakhyātaḥ) is "well-propounded. Bhagavan Mahāvīra had propounded the religion of equanimity. It has the following characteristics:
Taio Uddeso
(1) It is nairyātrika - i, e. it is capable of leading to nirvāna (i. e. liberation).
(2) It is satya (i. e. true), for it adopts the relativist (or non-absolutist) approach.
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(3) It is samśuddha (i. e. pure), for it is devoid of attachment, aversion and delusion.
(4) It is pratyutpanna i.e. it is instantaneously capable of checking the influx of karma-particles and exhausting the effects of past actions.
That is why it is qualified as "su-akhyāta."

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६०. जे अचेले परिवुसिए, तस्स णं भिक्खुस्स णो एवं भवइ-परिजुण्णे accifa, gå atseaifa, yg angeana, संधिस्सामि, सीवीस्सामि, उक्कसिस्सामि, वोक्कसिस्सामि, qfzfgefa, reforzaifa |
60.
60. Je acele parivusie, tassa nam bhikkhussa no evam bhavai parijuņne me vatthe vattham jāissāmi, suttam jāissami, suim jāissami, samdhissami, sivissāmi, ukkasissami, vokkasissāmi, parihissāmi, pauņissāmi.
and who leads a life of Dhuta-conduct, abandons (once and for all) the use of ādāna1 (i. e. clothes).
61.
"This cloth of mine is tattered; I will, therefore, have to beg a new one. To mend the torn cloth, I shall have to ask for thread and needle, I shall have to stitch and/or sew it or I shall have to stitch or cut it to size(as the case may be). I shall have to wear it or wrap myself with it (and so on and so forth).
11
६१. अदुवा तत्थ परक्कमंतं भुज्जो अचेलं तणफासा कुसंति, सीयफासा फुसंति, ते उफासा फुसंति, दंसमसगफासा फुसंति ।
61.
ĀYĀRO
A muni who abides by the vow of nudity is never vexed (by ideas like):
Aduva tattha parakkamamtam bhujjo acelam taṇaphāsā phusamti, siyaphasã phusamti, teuphāsa phusamti, damsamasagaphāsā phusamti.
Or practising nudism, he is often oppressed by pricks of grass, the severities of heat and cold, and stings of gad-flies and mosquitoes.
the
1. The author of the Curni has interpreted the word ādāna in the sense of the trio of Knowledge, Perception and Conduct, whereas the commentator has interpreted it in the sense of "karma" or clothes. Contextually, however, the meaning "clothes" appears to be more appropriate.
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६२. एगयरे अण्णयरे विरूवरूवे फासे अहियासेति अचेले ।
62.
62.
६३. लाघवं आगममाणे ।
63.
63.
Egayare annayare viruvaruve phase ahiyaseti acele.
65.
The nude monk bears hardships of one or various sorts.
६४. तवे से अभिसमण्णागए भवति ।
64.
64.
65.
Laghavam agamamāņe.
He feels lighter in spirit.
Tave se abhisamannagae bhavati.
६५. जयं भगवता पवेदितं तमेव अभिसमेच्चा सव्वतो सव्वत्ताए समत्तमेव समभिजाणिया ।
The practice of nudism by a muni facilitates for him the observance of austerities like curtailment of mon astic paraphernalia and kāya -kleśa penances.
291
Jaheyam bhagavatā paveditam tameva abhisamecca Savvato savvattãe samattameva samabhijāṇiyā.
The ascetic nudism which has been recommended for
a muni by Bhagavan Mahavira should be interpreted
in the same sense in which it is meant and it should inspire the muni to practise equanimity thoroughly (i. e. no one should be despised).
ANNOTATION 65. Some munis are more scantily clad than the others, i. e. the number of clothes possessed by each varies. But this does not give them a feeling of hauteur towards their brethren. For they realize that all of them are disciples of the Tirthankaras. This difference in discipline is due to one's individual physical structure and temperament. Nevertheless, a who conforms to nudism does not underestimate or despise another muni who is a non-nudist.
muni
The Ayara -cula (5/21) records that a muni, accepting self-imposed vows with regards to scantiness of clothes, should not deem "These munis labour under false presumptions; I do not. On the contrary, he should think in
"T
prin
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these terms: "We are all practising self-restraint according to the Instruction of the Tirthankara."
This, in fact, comprises the observance of "samatva" (practising equanimity).
सरीरलाघवधुत-पदं
६६. एवं तेसि महावीराणं चिरराई पुव्वाई वासाणि रीयमाणाणं
दवियाणं पास अहियासियं ।
Sariralaghavadhuta-padaṁ.
66. Evam tesim mahaviraṇam ciraraim puvvaim vāsāņi riyamāṇāṇaṁ daviyāņam pāsa ahiyāsiyaṁ.
The Dhuta of Attenuation of the Body
66. See! How all these brave and self-disciplined munis endured various hardships, having been initiated into asceticism during the prime of their life and how they adhered all their life to self-restraint.
६७. आगयपण्णाणाणं किसा बाहा भवंति, पयणुए य मससोणिए ।
67.
67.
ĀYĀRO
Agayapanṇānāṇam kisā bāhā bhavamti, payaṇue ya mamsasopie.
The muni who most painstakingly acquires profound Scriptural Knowledge, (attenuates his body to such an extent that) his arms become lean, with very little flesh and blood on his body.
ANNOTATION 67. During the period of scriptural studies, a muni undertakes fasting, dieting or eating non-fat-producing food. This leads to emaciation of his body indicated by his lean and thin arms. On account of eating little or decalorised food, little nourishment is produced in the body, which in its turn is responsible for under-production of flesh and blood. Consequently, the body gets emaciated. Also, because of constant preoccupation with hard studies, the body loses weight. Thus austerities both external and internal-cause attenuation of the body.
The author of the curni has pointed out that all the above
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aphorisms relating to curtailment of belongings are applicable also to the attenuation of the body. Accordingly, these aphorisms (viz. 63, 64 and 65) can be translated thus:
63. A muni who is absorbed in the acquisition of knowledge and practises austerities is blessed with the attenuation of the body.
64. Attenuation of the body facilitates for him the practice of tapa i. e. austerity.
65. Attenuation of the body which has been recommended for a muni by Bhagavan Mahāvīra should be interpreted in the same sense in which it is meant, and it should inspire the muni to practise equanimity thoroughly no one should be despised.
293
६८. विस्सेणि कट्टु, परिण्णाए ।
68.
68.
-
Thus, the muni observing four-months' fast should not despise another muni who has observed only one month's fast. Similarly, a muni observing fasts on alternate days should not deride one who takes his meals daily. So also, should a muni who has made a higher study than another refrain from despising him.
A muni who practises equanimity does not despise
others.
Vissenim kattu, parinnae.
A muni ought to cut across the chain of raga and dvesa (attachment and aversion) through the discernment (born of equanimity).
६९. एस तिष्णे मुत्ते विरए वियाहिए त्ति बेमि ।
69. Esa tinne mutte virae viyahie tti bemi.
69.
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He (who has cut across the chain of attachment and aversion is said to have crossed the ocean of mundane existence), to be emancipated and to have ceased (from worldly activities). I say so.

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संजमधुत-पदं
vo. faza farag zuiäi, fareerdìfazi, areafter fan farzy?
Samja madhuta -padam
70. Virayam bhikkhum riyamtam, cirarātosiyam, aratī
tattha kim vidharae?
The Dhuta of Self-discipline
70.
Can the feeling of boredom dampen the enthusiasm of such monk who, having been initiated into ascetic life for a long while, and having ceased from the enjoyment of sensual pleasures, successively progresses in the practice of self-discipline?
ANNOTATION 70. Weak, wavering, and wayward are the senses of man, and unimaginably far-reaching are the repercussions of Delusion. Bizarre, too, are the consequences of karma. No wonder, therefore, that even a wise soul is led astray by all these.
७१. संधेमाणे समुट्ठिए ।
71.
71.
ĀYĀRO
Samdhe mane samutthie.
Conjoining (every moment of his life with righteousness), and constantly engaged in freeing himself from passions, (a true muni is never deterred from following his path by any possible apathy to asceticism).
ANNOTATION 71. Although a sadhaka endeavours happily to observe self-restraint after having renounced sensual pleasures, he may, during the period of his sadhana,be come prone to sensuality arising out of stupor and passions which keep rearing up their ugly heads from time to time. Nevertheless, a conscientious sadhaka unifies religion with the mainstream of self-realization. By so doing, he experiences spiritual ecstasy.
1. Starting with the development of his conscious judgement (samyaktva), the sādhaka voluntarily renounces
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295
७२. जहा से दीवे असंदीणे, एवं से धम्मे आयरिय-पदेसिए। 72. Jahā se dive asamdine, evam se dhamme ayariya -
padesie
72.
Just as an island, unthreatened by water, serves (as a place of refuge for the passengers of a ship), so also does the Religion (i. e. Way of life), laid down by the Tirthankara, serve (as the mainstay for the people of this world who are bound for the Journey Beyond).
ANNOTATION 72. The word "diva" can be interpreted in two ways, 'divipal(island) and 'dipal (lamp or light or lighthouse). 'Dipa' gives us 'light' and divipa' gives 'shelter' or 'refuge'. Each of these two is of two kinds:
(a) Saidina: In the context of 'island', the word means 'the land which gets flooded with water high tide and becomes dry on ebb!. In the context of 'lamp' (or 'light'), it denotes 'the lamp which is liable to be extinguished.'
(b) Asamdina: In the context of 'island' the word means 'the land which does not get flooded with water.' In the context of 'lamp' or 'light', the word denotes 'perennial sources of light, such as the sun, the moon, various gems, etc.
In the context of religion, 'the Right Knowledge' (samya ktva) stands for 'an island affording refugel.
sensual pleasures and endeavours to find happiness in self-discipline. During the period of his sadhana, however, passionate instincts and impulses which might have been repressed and relegated to the subconscious, may continue to trrment him in the form of crude urges for sensual pleasures. Nevertheless the alert (apramatta) sadha ka would constantly reinforce the power of his reasoning mind and weaken the forces of primal urges by systematic practice of meditation. Thus, he canalises his aggressive urges into the mainstream of self-realization.
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AYĀRO
Sardina Island' is equivalent to 'revocable Right Knowledge', whereas 'Asandina Island' is equivalent to 'irrevocable righteousness'. Knowledge is the lamp (or light). Scriptural Knowledge is 'light that may get dim or extinguished', while Self-knowledge is 'perennial light'.
The enthusiasm in ascetic practices of a mimi who is keen in conjoining Righteousness with life is comparable to an asardina island or lamp.
७३. ते अणवकंखमाणा अणतिवाएमाणा दइया मेहाविणो पंडिया। 73. Te anavakaṁkhamāņā aṇativāemāņā daiyā mehāviņo
pañdiyā. 73. Such munis do not crave for worldly pleasures, and
never take others' lives. By virtue of these qualities, they endear themselves to the world (i. e. win recognition in religious circles), and are called sages illuminated by Knowledge of the Self.
विणयधुत-पदं ७४. एवं तेसि भगवओ अणुट्ठाणे जहा से दिया-पोए। Vinayadhuta -padam
74. Evam tesim bhagavao aņutthäne jahā se diyâ-poe. The Dhuia of Humbleness
74.
Just as the young ones of birds (act in accordance with the instructions of their parents), so should the young disciples abide by the instructions of their learned teachers (who are like islands for refuge).
ANNOTATION 74. When the young of a bird is still in the egg and even after being hatched, it keeps getting sustenance from the warmth of parent's feathers. It is fed and taught by its parents, until it learns to fly, when it leaves them and is on its own.
The behaviour of a newly initiated muni has been compared to the behavioural patterns of the young ones of birds.
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A young disciple remains under the care of his guru, until he gains full knowledge and maturity and is able to lead, on his own, a life of solitary asceticism.
७५. एवं ते सिस्सा दिया य राओ य अणुपुव्वेण वाइय ।
-त्ति बेमि ।
75. Evam te sissä diyà ya rão ya anupuvvena vāiya.
297
-Tti bemi.
75. Thus, progressively trained, day and night, a disciple (becomes ultimately competent to attain the Self),
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I say so.

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SECTION IV
चउत्थो उद्देसो
Cauttho Uddeso
गोरवपरिच्चायधुत-पदं ७६. एवं ते सिस्सा दिया य राओ य, अणुपुटवेण वाइया तेहिं महा
वीरेहिं पण्णाणमंतेहिं।
Goravapariccāyadhuta -padań
76. Evam te sissā diyā ya rão ya, anupuvvena vāiyā tehim
mahavirehin pannānamaṁtehiń. The Dhuta of Abandonment of Conceit
76.
(Like the progressive development of the young of birds) is the successive progress, day and night, of the disciples duly trained by painstaking and wise gurus.
७७. तेसितिए पण्णाणमुवलब्भ हिच्चा उवसमं फारुसियं समादियंति । 77. Tesimtie pannānamuvalabbha hicca uvasamam pharu
siyam samādiyamti. Despite having gained the Scriptural Knowledge and having learnt the practice of tranquillity from their preceptors, some disciples (conceited with knowledge) behave rudely i.e. show disrespect for their teachers' speech and style.
७८. सित्ता बंभचेरंसि आणं 'तं णो त्ति मण्णमाणा। 78. Vasitta bambhaceramsi anam tam not tti mannamana.
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299
78. Despite leading a life of self-restraint in the care of
teachers, (they reject) the injunctions (of their preceptors) (on the excuse that) they are not the injunc
tions (of the Tirthankara). ७६. अग्घायं तु सोच्चा णिसम्म समणुण्णा जीविस्सामो एगे
णिक्खम्म तेअसंभवंता विडज्ममाणा, कामेहि गिद्धा अज्मोववण्णा।
समाहिमाघायमझोसयंता, सत्यारमेव फरसं वदंति ॥ 79. Agghāyaň tu soccā ņisamma samanunnā jivissāmo
ege nikkhamma te -.
Asambhavamtā vidajj hamānā, kā mehim giddhā ajjhova -
varna.
79.
Samāhimāghayamajho sayamtā satthārameva pharu
saṁ vadamti. Some disciples, having heard and understood the sermons, and having taken up the vow that they would lead a life of the highest form of self-discipline, are not true to their pledge. Consumed by the fire of passion (kasāya), infatuated with sensual delights, and stung by the avidity (for grandeur, delicacies, and prosperity), they do not adhere to the samadhi (i, e. subduing senses and the mind) laid down by the Tirthankara. (This is not all). They even flout the authority of the Såstā (i. e, the Tërthankara), (if the Preceptor tries to convince them on something by quoting Him).
५०. सीलमंता उवसंता, संखाए रीयमाणा । असीला अणुवयमाणा। 80. Silama mtā uvasamtā, saņkhãe riyamāņā. Asilā anu
vaya māna 80. They vilify even the noble who have subdued their
passions and are wisely painstaking in the observance
of self-discipline as ignoble. ११. बितिया मंदस्स बालया।
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81. Bitiya mamdassa bālayá,
81. These stupid ones, thereby, compound their folly.
८२. पियट्टमाणा वेगे आयार - गोयरमाइक्वंति णाणभट्ठा दंसण
लूसिणो ।
82.
82.
Niyaṭṭamāna vege ayara-goyaramaikkhamti nāṇabhattha damsana lūsino.
..
83.
(It is a wonder how) such people, vitiated by perversion of knowledge, defilement of creed and deviation from self-discipline, expound (their own) ethics.
ANNOTATION 82. A sadha ka who is perverted in knowledge and faith, arrogantly lauds his own conduct to the skies. Disregarding the true touchstone of non-violence and self-denial, he recognises only expediency as touchstone of his conduct.
८३. णममाणा एगे जीवितं विप्परिणामेंति ।
83.
Namamānā ege jivitam vipparinamemti.
ĀYĀRO
Although dedicated to (the Tirthankara's Instruction and the ācārya's discipline) some munis ruin their life (due to overwhelming force of delusion).
Sr. ggrant foruzzifa, sitfaueda areo I
84.
84.
Puttha vege niyaṭṭaṁti, jiviyasseva kāraṇā.
Succumbing (to hardships), some sadhakas abandon asceticism in favour of living only a life (of pleasures).
sy.fore fa afer gfmagic wafa |
85.
Nikkhamtam pi tesim dunnikkhamtam bhavati.
85. The renunciation of those munis (who retraced their steps) is rendered vitiated.
45. «ro-aufovun gà acı, goì-goì arfa qarafa i
86.
Bala - vayaṇijjā hu te nară, puno-puno jātiṁ pakapperti.
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301
86. They are open to censure even by the laymen. (On
account of their attachment to sensuality), they are
born again and again. ८७. अहे संभवंता विद्दायमाणा, अहमंसी विउक्कसे। 87. Ahe sambhavañtà viddayamāņā aha maṁsi viukkase. 87. In spite of their being on a lower rung (of knowledge),
they consider themselves to be learned, and project
their ego. ८८. उदासीणे फरसं वदति। 88. Udasine pharusaṁ vadamti. 88. They speak harshly unto even those who have turned
(80) neutral to the sense of praise or censure (that they have attained total self-effacement).
८६. पलियं पगंथे अदुवा पगंथे अतहेहिं । 89. Paliyam pagaộthe aduvā pagarthe atahehim. 89. They taunt these neutral munis for their past actions
(of their pre-ascetic period), or use indecent language for them, and speak harshly unto them with false accusations,
Eo. Erat afUET ETFHI 90. Tam mehāvi jānijja dhammam. 90. (It is only an unrighteous person who behaves in this
way). That is why it is imperative that a conscien
tious sādhaka should know Righteousness. ६१. अहम्मट्टी तुमंसि णाम बाले, आरंभट्टी, अणुवयमाणे, हणमाणे,
घायमाणे, हणओ यावि समणुजाणमाणे, घोरे धम्मे उदीरिए, उहाणं अणाणाए।
91.
Ahammaţthi tumassi ņāma bāle, ārambhatthi, anuvayamāņe, hanamāņe, ghāyamāņe, haņao yävi samanujāņamāne, ghore dhamme udirie, wehai naṁ aņā - näe.
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ĀYARO
91.
(The preceptor admonishes an unrighteous sādhaka thus:) "You like unrighteousness. You are an ignoramus. You not only indulge yourself in sinful acts, but also support (others who do so). You are a killer of living beings, you make others to do so, and approve of others doing so. Bhagavan Mahāvira has expounded the Austere Way (of cessation from all influxes of kar ma). But you are neglecting it by transgressing His Instruction."
६२. एस विसणे वितद्दे वियाहिते त्ति बेमि। 92. Esa visanne vitadde viyāhite tti bemi. 92. One (who neglects the Austere Path) is called "Vis
anna" (i. e, embogged by sensual pleasures) and "Vitar ka' (i. e. a killer of beings). - I say so.
१३. किमणेण भो! जणेण करिस्सामि'त्ति मण्णमाणा एवं पेगे
971, मातरं पितरं हिच्चा, णातओ य परिग्गह। वीरायमाणा समुहाए, अविहिंसा सुब्वया दंता॥
93. 'Kimapena bho! janena karissāmi'tti mannamāņā
evam pege vaitta, Mätaram pitaram hiccā, nātao ya pariggahar.
Virāya mānā samutthae, avihiṁsā suvvayā damtā. 93, (Addressing themselves) the sādhakas say, "O my
Soul! What have I to do with these relatives of mine ?" Thus contemplating, they boldly ronounce their parents, their kith and kin and all their worldly possessions. They thus become abstainers from violence, observers of perfect asceticism, and subjuga
tors of the senses. ६४. अहेगे पस्स दीणे उप्पइए पडिवयमाणे। 94. Ahege passa diŋe uppaie padivayamāne. 94. (In contrast to these), see those who (lacking courage)
become wretched and fall from the path of self-discipline.
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६५. वसट्टा कायरा जणा लूसगा भवंति। 95. Vasattā kāyarä jaņā lūsagā bhavamti. 95. Such cowards who are afflicted with sensuality are
transgressors (of their ascetic pledges). ६६. अहमेगेसि सिलोए पावए भवइ, “से समणविन्भंते समणविन्भंते"। 96. Ahamegesim siloe pāvae bhavai, "se samanavibbha
mte samaņavibbhaste." 96. Some munis (who flinch from the course of asceti
cism), earn notoriety, thus: "These apostate ascetics! 11
६७. पासहेगे समण्णागएहिं असमण्णागए, णममाणेहिं अणममाणे,
विरतेहिं अविरते, दविएहिं अदविए। 97. Pasahege samannägaehim asamannāgae, namamāņe
him anamamāne, viratehim avirate, daviehim adavie. 97. Differentiate between the fallen monks who do not
observe the ascetic code with fidelity and those who do so; who are not dedicated to self-discipline, and those who are; who have not ceased from enjoyment of sexual pleasures and those who have; and, finally, who are not affluent with Right Conduct, and those who are.
६८. अभिसमेच्चा पंडिए मेहावी णिट्ठियठे वीरे आगमेणं सया परक्कमेज्जासि।
--fæ affi Abhisameccă pamạie mehāvi ņitthiyatthe vire agamenam saya parakkamejjāsi.
- Tti bemi. 98. Having realised (the consequences of deviation from
ascetisim), a learned, wise and courageous mimi blessed with the accomplishment (of the practice of self-restraint) should exert himself in tune with the (purport of) Scriptural Exhortations.
- I say so.
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पंचमो उद्देसो
तितिक्खाधुत-पदं
६६. से गिसु वा गिहंतरेसु वा, गामेसु वा गामंतरेसु वा नगरेसु वा नगरंतरेसु वा, जणवएसु वा जणवयंतरेसु वा, संतेगइया जणा
Titikkhadhuta -padam
लूसगा भवति, अदुवा -
कासा फुसति ते फासे, पुट्ठो वीरोहियासए ।
SECTION V
99.
99. Se gihesu và gihamtaresu vã, gamesu và gamamtaresu vā, nagaresu vā, nagaramtaresu vā, janavaesu vă janavayamtaresu vä, saṁtegaiyā jaṇā lúsaga bhavamti, aduva
phāsā phusamti te phase, puttho virohiyasae.
The Dhuta of Forbearance
धम्मोव देसधुत - पर्व
१००. ओए समियदंसणे ।
Pamcamo Uddeso
(Moving along ) from house to house, village to village, town to town, or county to county, ( or practising suspension of all voluntary physical activities), a muni encounters_man-made hardships, both agreeable and disagreeable, or natural hardships, (such as excesses of heat and cold, or stings of gadflies and mosquitoes, etc.) Assailed (by them) the undaunted muni should forbear them.
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Dhammovadesadhuta-padam
100. Oe samiyada ṁsane.
The Dhuta of Sermons
100.
१०१. दयं लोगस्स जाणित्ता पाईणं पडीणं दाहिणं उदीणं, आइक्खे
fawg faz aut
An unbiased muni commanding Right Perception (or Spiritual Experience) (should expatiate upon religion).
101. Dayam logassa jāņittā pāīņam padinam dahinaṁ udinam, āikkhe vibhae kitte veyavi.
101. Keeping in mind compassion to all the living beings of the world in all directions East, West, South, North, a muni who has mastered the Scriptures should expound (Religion), expatiate upon its various facets and laud (its beneficial outcome).
१०२. से उट्ठिएसु वा अणुट्ठिएसु वा सुस्सूसमाणेसु पवेदए - संति,
fazfa, 3944, foam, qufad, acfad, Ħęfad, लाघवियं, अणइवत्तियं ।
102.
305
www.m
102. Se utthiesu va aputthiesu va sussusamāņesu pavedae samtim, viratim, uvasamam, nivväṇam, soyaviyam, ajjaviyam, maddaviyam, laghaviyam, aṇaivattiyam.
To all those who are desirous of hearing the sermons, albeit they may or may not be prepared to put them into practice in their life, a muni should expatiate upon the following: Tranquillity, cessation from desire, pacification of passions, peace (nirvāna), freedom from avarice (sauca), straightforwardness, gentleness, curtailment (of possessions) and nonviolence.
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903. Aðàfa qunui gàfa yuri aðàfá oftari gàfa gengi
arats भिक्खू धम्ममाइक्खेज्जा ।
103. Savvesim pāṇāņam savvesim bhūyānam savvesim jivāṇam savvesim sattanam aṇuvii bhikkhu dhammamaikkhejjā.

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103. A monk should discerningly expound the principles of
religion to all living and sentient beings.
104.
१०४. अणुवीइ भिक्खू धम्ममाइक्खमाणे-णो अत्ताणं आसाएज्जा,
णो परं आसाएज्जा, णो अण्णाई पाणाई भूयाइं जीवाइं सत्ताई
TATTUTTI 104. Anuvii bhikkhu dhammamãikkhamäne - no attānam
ásãejjā, no paraṁ äsāejjā, ņo annāiñ pāņāim bhūyaim jivāim sattaiṁ āsāejjā. A monk discerningly expounding the principles of religion should neither be an impediment to himself,
nor to others; nor to any living and sentient beings. १०५. से अणासादए अणासादमाणे वुज्झमाणाणं पाणाणं भूयाणं
जीवाणं सत्ताणं, जहा से दीवे असंवीणे, एवं से भवइ सरणं
HETEUTTI 105. Se aņāsādae aņāsādamāņe vujjhamāņāņam pāņāņam
bhūyāṇam jīvāņam sattāṇam, jaha_se dive asardine,
evam se bhavai saranam mahāmuni. 105. A great sage who does not cause obstruction of any
kind to othersl, and who does not (deliver such religious discourses) which may become the cause of violence to living beings and may become the source of obtaining his own livlihood, is a great refuge, like
. The author of the Cūrni has explained the word "anāsa
da māne', thus: 'A mimi should not propound a religion which causes harm to any kind of beings, living or sentient.' The alternate translation suggested by the author of the Cürni has been adopted in our translation above:
"Anāsāta māņotti tahá na kaheti jahā pāṇabhūyajīvasattanam āsāyanā bhavati, appaň vå, ahava dhammaṁ kahesto na kiñci āsādae anna va pánam vā, jam bhanitam - tadattha pa kaheti.
The author of the Vrtti translates it thus "not causing harm to anyone through the instrumentality of another." - (Parairanaśātayan).
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an island, unaffected by water for the (marooned passengers of a ship), for all living beings who are being carried away by the currents (of births and deaths).
ANNOTATION 100-105. A religious preacher must possess certain qualifications tested on the touchstone of truth and non-violence. In the above paragraphs, the following five qualifications have been given:
(a) Freedom from bias. (b) Right Perception. (c) Friendliness with all living-beings. (d) Mastery of Scriptural Knowledge. (e) Not causing hindrance to others.
According to the Nãgarjuna's redaction of the Scriptures, only that muni is competent to expound religious doctrines in public who is widely learned and an erudite scholar of the Aga mas, is adept in logic and illustration, able to discourse and sermonize, and understands the proprieties of time, place and audience. In this context, attention is drawn to the aphorism 2/177 (viz. Ke yaṁ purise kam ca naye). Preaching for the sake of earning one's livelihood is forbidden.
कसायपरिच्चायधुत-पदं १०६. एवं से उट्ठिए ठियप्पा, अणिहे अचले चले, अबहिलैस्से
afroad 1 Kasayapariccăyadhuta -padam 106. Evam se utthie thiyappā, anihe acale cale, abahilesse
par ivvae. The Dhuta of Freedom from Passions
106. A muni who has thus risen up for the practice of
self-discipline, who is absolutely tranquil and staid, who does not hold himself back from the fullest exertion, who remains unvacillated (by rigours and hardships), who is engaged in giving a vigorous shake-up
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to the karma and who keeps his instincts attuned with self-discipline, should blissfully lead a wellbalanced ascetic life (unobstructed by any impediments coming in his way).
१०७. संखाय पेसलं धम्मं, दिट्टिमं परिणिठवडे ।
107. Samkhāya pesalam dhammam, diṭṭhimam pariņivvuḍe. 107. After having known this magnificent Way of life, a muni of insight should extinguish (the fire of his sensuality and passions).
१०८. तम्हा संगं ति पासह ।
108. Tamha samgam ti päsaha.
108.
Therefore (i, e. for the extinction of sensuality and passions), perceive Attachment.
ANNOTATION 108. The term sa mga can have three meanattachment, sensations like sound, etc., and im
ings pediments.
Attachment can be forsworn by perceiving it. One who does not perceive it, cannot forswear it. In the method of sadhana laid down by Bhagavan Mahavira, knowledge and perception amount to watchfulness or alertness. Therefore, it constitutes an important method of forswearing attachment. The stronger the Knowledge and Perception, the weaker the effects of karma. On the weakening of the effects of karma, attachment is extinguished by itself.
MOR
ĀYĀRO
१०६. गंयेहिं गढिया जरा, विसण्णा काम विप्पिया ।
109. Gamthehim gaḍhiyä ṇarā, visanņā kāmavippiyā. 109. For persons attached to worldly possessions and luxuries, and bogged down (in sensual pleasures), sensuality becomes a serious impediment1.
११०. तम्हा लूहाओ णो परिवित्तसेज्जा ।
110. Tamha luhão no parivittasejjā.
1. Vippiyā Curni, p. 242.
-
Vigghatatti (vighnatā) vippitatti egaṭṭha
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110. Therefore, a muni should not be weary of self-dis
cipline. १११. जस्सिमे आरंभा सव्वतो सव्वत्ताए सुपरिणाया भवंति, जेसिमे
लूसिणो णो परिवित्तसंति, से वंता कोहं च माणं च मायं च
TTT 111. Jassime ärambhā savvato savvattae suparinnāyā bha
vati, jesime lusino ņo parivittasamti, se vamtä ko
ham ca manam ca māyań ca lobham ca. 111. A muni who completely forswears all those proclivi
ties for violence from which violent people do not refrain, eschews all passions like anger, pride, deceit and avarice, (and thus breaks the fetters of delusion).
११२. एस तुट्टे वियाहिते त्ति बेमि। 112. Esa tuțțe viyähite tti bemi. 112. Such a person (who snaps the shackles of kasāya) is
called a 'breaker' (trotaka). I say so. ११३. कायस्स विओवाए, एस संगामसीसे वियाहिए।
से ह पारंगमे मुणी, अवि हम्ममाणे फलगावयट्टी, कालोवणीते कंखेज्ज कालं, जाव सरीरभेउ।
-f7 af 113. Kāyassa viovãe, esa sargā masise viyāhie
Se hu pāra nga me muni, avi hammamāṇe phalagāva - yatthi, kālovanite kařkhejja kālam, jāva sarirabheu.
113.
- Tti bemi. (Voluntary and brave) abandonment of the body when Death arrives is like fighting on the front line of a battle. Only that muni (who is not vanquished in this battle. ) fulfils his mission.
Just as he, on encountering various kinds of hardships, does not get perturbed by them, so also should he not feel perturbed (on encountering Death), by
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AYARO
virtue of the fact that he has his body attenuated and his passion well-curtailed through vigorous external and internal austerities, like (the two sides of) a beam well-chiselled and evened out. When Death is imminent, he should allow it to take its own time (rather than wish it immediately), until at last the soul is separated from the body.
- I say so.
ANNOTATION 113. Death is really a battle. One who comes out victorious in the battle is blessed with splendor, whereas one who is vanquished is deprived of it. Similarly, a sādhaka, engaged in the battle with Death, attains the pinnacle of sadhanā, if he boldly remains unattached. On the contrary, if he gets defeated in the battle (i. e. if the fear and anticipation of Death haunts him), he deviates from the path of self-discipline.
Hence, the author of the Agama has laid down that one should not lose his wits, on encountering the Death. But for this, one has to be prepared beforehand; one cannot hope to escape Delusion at the eleventh hour. This preparation consists of attenuation of body and passions. Cf. Sūtrakytānga Sūtra, 1/7/30.
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CHAPTER VIII
EMANCIPATION
अट्ठमं अज्झयणं विमोक्खो
ATTHAMAM AJJHAYANAM
VIMOKKHO
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SECTION I
पढमो उद्देसो
Padhamo Udeso
असमणुण्णविमोक्ख-पदं १. से बेमि–समणुण्णस्स वा असमणुण्णस्स वा असणं वा पाणं वा
खाइमं वा साइमं वा वत्थं वा पडिग्गहं वा कंबलं वापायपुंछणं वा णो पाएज्जा, णो णिमंतेज्जा, णो कुज्जा वेयावडियं--परं
आढायमाणे त्ति बेमि। ATTHA MAM AJJHAYANA M VIMOKKHO
Asamaņunnavimokkha -padań
1. Se bemi - samaņunpassat va asamanunpassa va asa
nam vā pānam và khāimam vā sāimam vă vattham vă padiggahan vā kambalam vā pāyapumchanam va no paejja, no nimamtejja, no kujja veyavadiyam - param
ädhāyamāne tti bemi. Avoiding Heretics
1.
I say:
A bhikṣu should neither offer food, drink, delicacies and savoury stuff, clothes, utensils, blankets, and brooms to a co-religionist (apostate) and/or a heretic monk nor invite them to accept these, nor give them any service, but in doing so, he should always be polite, I say so.
1. Before this, "se bhikkhu" is to be understood.
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ĀYARO
ANNOTATION 1. A san anuina is a monk whose faith, attire, deportment etc. can be approved of, and an asa manu - iña is just the reverse of a samanujña. For a Jaina muni, another Jaina muni is samanujna, while a heretic muni is asamanujña. According to the religious code of conduct prescribed for a muni, he is allowed to exchange food, drink, etc. with only a sādharmika muni (i. e, one belonging to the same faith). But a sādhar mika may also be an apostate. A muni can neither give him nor accept from him anything. Therefore two adjectives have been used for sadhar mika:
a) Sambhogika, and b) Samanujna
- (Nisinājj hayanań, 2/44).
The
gika is one with whom the exchange of things is permissible in accordance with the code of conduct. The sa manujña is one with the same deportm ents.
The Nišitha (15/76-77) prescribes expiation for giving food, drink, clothes etc. to a heretic monk, a householder or an apostate, २. धुवं चेयं जाणेज्जा—असणं वा पाणं वा खाइमं वा साइमं वा
वत्थं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा लभिय णो लभिय, भुंजिय णो भुंजिय, पंथं विउत्ता विउकम्म विभत्तं धम्म झोसेमाणे समेमाणे पलेमाणे, पाएज्ज वा, णिमंतेज्ज वा, कुज्जा वेयावडियं -परं अणाढायमाणे त्ति बेमि। 2. Dhuva ceyaṁ janejja - asanam vā pānam vä khãi
man va saiman va vattham vn padiggaham va kimbalaṁ vă pāyapumchanaň vá labhiya ņo labhiya, bhuíjiya no bhunjiya, pamtham viutta viukamma vibhattam dhammam jhosemāņe samemāne palemâne, pãejja vâ, nimaħtejja vā, kujjā veyāvadiyaṁ - paraṁ ana
dhāyamāne tti bemi. 2. (An asamanujña (a heretic) monk may say to a muni):
"You should know that food, drink, delicacies and
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savoury stuff, clothes, utensils, blankets, and brooms (are available in our monastery every day). You may visit our monastery (to get these if you like). You might have obtained your alms or not, and you might have had your meals or not, and you may take any path - straight or winding, (you would be welcome there). You may continue to observe the rules of conduct prescribed by your own faith." If, after accepting this invitation, a muni happened to go there, and was offered a meal or was invited for a meal or was offered any service, he should decline and should not give the least attention to it. I say so.
असम्मायार-पदं ३. इहमेगेसि आयार-गोयरे णो सुणिसंते भवति, ते इह आरंभट्ठी
अणुवयमाणा हणमाणा, घायमाणा, हणतो यावि समणुजाणमाणा। Asammāyara -padam 3. Ihamegesiṁ āyāra-goyare no suņisaṁte bhavati, te
iha āraṁbhatthi anuvayamāṇā hanamanā ghāyamāna,
hanato yāvi samanujānamanā. Improper Conduct
There are some monks who are not well-instructed in the discipline of right conduct. They indulge in violence (connected with preparation) and endorse such actions. Not only do they themselves kill (living beings), but they cause others to do so and approve of it.
४. अदुवा अदिन्नमाइयंति। 4. Aduvā adinnamāiyamti.
Or they are guilty of adatta (i.e. the mental attitude and the act of taking away things or objects belonging to other people, including their life).
ANNOTATION 4, The taking of life of other beings is "adatta''. A killer is not only guilty of causing violence to
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others but also guilty of stealing (i.e. stealing others' life). Violence is directly related to one's mental attitude,but as living beings do not permit others to take their life, adatta also refers to beings which are being killed. (Cf. Ãyāvo, 1/57).
2. agar atunci fasoifa, a ugı—
afe atg, fe afg, gà đtg, gà,
साइए लोए, अणाइए लोए,
सपज्जवसिते लोए, अपज्जवसिते लोए,
5.
5.
gnèfa ar ganèfa a, कल्लाणेत्ति वा पावेत्ति वा,
engfer at sungfer at, fudifa, fudifa at, foryfa a, aforgfa at 1
Aduva vayão viumjamti, tam jaha Atthi loe, natthi loe,
Dhuve loe, adhuve loe,
Saie loe, anaie loe,
Sapajjavasite loe, apajjavasite loe, Sukadetti va, dukkadetti va, Kallanetti va, pavetti va, Sāhutti va, asāhutti va, Siddhiti vă, asiddhiti va, Niraetti va, aniraetti vā.
Or they propound (mutually contradictory absolutistic) doctrines such as:
1) (The Realists maintain that) the universe has an objective existence.
2) (The Idealists maintain that) the universe does not really exist.
AYARO
3) (The Helio-centrists maintain that) the sun does
not move.
1
1. Or it may be translated thus
that) the universe is absolutely unchanging.
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4) (The Geo-centrists maintain that) the sun moves1.
5) (The Creationists maintain that) the universe has a beginning.
6) (The non-Creationists maintain that) the universe is beginningless.
317
7) (The Creationists maintain that) the universe has an end.
8) (The non-Creationists maintain that) the universe is endless.
9) (Some philosophers maintain that) "Sukṛta" (i. e. righteousness) exists.
10) (Some philosophers maintain that) Duskyta (i.e. unrighteousness) exists.
11) (Some philosophers maintain that) Kalyāṇa (i. e. virtue) exists.
12) (Some philosophers maintain that) Papa (i. e. vice) exists.
13) (Some philosophers maintain that) Sadhu (i.e. ascetic) exists.
14) (Some philosophers maintain that) Asādhu (i. e. non-ascetic) exists.
15) (Some philosophers maintain that) Nirvana (i. e. complete emancipation) exists.
16) (Some philosophers maintain that) Nirvana does
not exist.
17) (Some philosophers maintain that) hell exists.
(the non-Eternalists
1. Or it may be translated thus
maintain that) the universe is changing.
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ĀYĀRO
18) (Some philosophers maintain that) hell does not
exist. ६. जमिणं विप्पडिवण्णा मामगं धम्मं पण्णवेमाणा।।
Jamiņam vippadivanşă māmagam dhammaṁ pannave
manā. 6. Thus while taking for granted mutually contradictory
dogmas, each one professes and propounds his own creed.
6.
७. एत्यवि जाणह अकस्मात् ।
Etthavi jánaha akasmāt. 7. (A muni should not cultivate intimacy with the abso
lutists (or extremists). In the event of philosophical discussion with them, he should admonish them thus ).
"Try to realize that these absolutistic doctrines of yours are not compatible with rationality - they are illogical."
ANNOTATION 7. Both the doctrines -- 'the universe is real' and 'the universe is unreal' -- exemplify Absolutism. Until we accept the concept of reality, we cannot prove that of unreality, and vice versa.
Actually, reality' and 'unreality' are both relative terms. They can respectively be comprehended through the point of view of substance and that of the transformations of substance. The universe is real with reference to substance and unreal with reference to its mutations or modifications.
The 'isms' referred to in the present aphorism are all absolutistic in outlook and hence mutually contradictory. ८. एवं तेसिं णो सुअक्खाए, णो सुपण्णत्ते धम्मे भवति । 8. Even tesim no suakkhãe, no supannatte dhamme bha
vati. 8. The creed professed by such a philosopher, (whose
views are based on Absolutism and hence are far
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from being rational or logical) is neither rightly en
unciated nor rightly expounded. विवेग-पदं
६. से जहेयं भगवया पवेदितं आसुपण्णण जाणया पासया। Vivega -padan 9. Se jaheyam bhagavayā paveditam āsupannena jānayā
pasayā. Viveka (Wisdom)
9. (The monk should explain the Doctrine) as it was
revealed to Bhagavan Mahavira, through his intuition and as it was enunciated and expounded by him with
the help of Knowledge and Spiritual Experience. १०. अदुवा गुत्ती वओगोयरस्स त्ति बेमि । 10. 'Aduvå gutti vaogoyarassa tti bemi. 10. (If the muni is not competent enough to explain the
Doctrine and if the discussion about it is likely to result in ill-feelings or animosity), he should withhold his tongue.
ANNOTATION 10. "Rāgado şakaro vádo" - Indulgence in polemics often ends in animosity. A muni should, therefore, maintain reticence whenever any such eventuality arises. ११. सव्वत्थ सम्मयं पावं। 11. Savvattha sammayaṁ pāvam. 11. Even the use of violence is sanctioned (by all heretic
schools of thought). १२. तमेव उवाइकम्म । 12. Tameva uvaikamma. 12. A muni should avoid this (violence) (and lead a life
based on non-violence).
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१३. एस महं विवेगे वियाहिते। 13. Esa maham vivege vivāhite. 13. This has been described as the course of high wis
dom.
ANNOTATION 11-13. To lead a life of non-violence is a wise course of action' - this is one of the interpretations.
The Curni and the Commentary have interpreted these three aphorisms in a different way, viz.
If invited by the heretics, a n uni should say to them: "Your creed allows the use of violence involved in cooking or getting something cooked; my creed, on the other hand, does not allow me to do so, it would be wise on my part to avoid violence."
98. Tra arrangert Toot?
वगामे व रणे धम्ममायाणह-पवेदितं माहणेण मईमया। 14. Game vă aduvā ranne?
Neva gāme neva ranne dhammamāyānaha – paveditam mahanena maimaya.
14. "Where should we practise Religion, in the village or
in the forest?"
"You should know that religious practice has nothing to do with the village or the forest," the wise Māhana (Bhagavān Mahavira) has propounded
thus. ANNOTATION 14. Some sādhakas believed that religion could be practised only in a village,whereas others believed that it could be practised in the forest. On being questioned by a disciple, the preceptor answered that religion is not concerned with either the village or the forest, but with the soul. It is always through the soul that one practices religion. As a matter of fact, religion is nothing but the nature or essence of the soul. We find the same idea expressed in a different way by Pūjyapada Devānandī in the following couplet:
"Grāmosa Franya miti dvedhā nivāso natmadarsinām. Dystātmanam nivāsastu viviktātmeva niscalab."
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(- Samadhisataka, 73)
- "A sad haka who does not know the soul prefers to practise religion either in the village or in the forest, but a sādhaka who knows the soul always remains
(fixed in) the pure soul." १५. जामा तिण्णि उदाहिया, जेसु इमे आरिया संबुज्झमाणा
refoot 15. Jāmā tinni udahiyā, jesu ime äriya sambhujjha manā
samutthiyā. 15. Persons belonging to three age-groups (can be
initiated). After being enlightened, the noble ones belonging to any one of these three age-groups can
initiate themselves into ascetic life. ANNOTATION 15. Although a man's total life-span of a hundred years is divisible into ten different age-groups, the three age groups referred to here have been mentioned in the context of initiation into ascetic life. The first stage extends from the age of 8 years to that of 30 years; the second, from 31 years to 60 years; and the third from 61 years onwards. The barivrăjakas (one of the schools of ascetics, who used to move about) did not initiate persons below the age of twenty. The people who followed the vedic religion used to embrace renunciation in the last stage of their life.
The Buddha did not allow a person below the age of twenty to be ordained, (- Vina ya Pitaka, Bhikhhu Pātimokha, 65). But an adolescent capable of frightening away a crow was allowed to become a probationer. (- Vinaya Pitaka, Mahāvagga, Mahā skandhaka, 1/3/8).
But according to the Jaina convention, the age of eligibility for initiation was just after eight years and a quarter. १६. जे णिव्वया पावेहि कम्मेहि, अणियाणा ते वियाहिया। 16. Je nivvuyā pāvehish kammehim, aniyānā te viyāhiyā. 16. Those who have ceased to perpetrate actions like
violence, etc. are called anidāna (free from the bonds of attachment and aversion).
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अहिंसा-पदं १७. उड्ढे अहं तिरियं दिसासु, सव्वतो सव्वावंति च णं पडियक्कं
Fafe FA-AHTERT OTI Ahińsā -padań 17. Uddham aham tiriyaṁ disāsu, savvato savvāvaṁti ca
nam padiyakkam jivehim kamma-samarambhe naṁ. Ahinsa
17.
Various kinds of acts involving violence or injury to living beings are perpetrated in all ways, in all directions - upper, lower and lateral.
ANNOTATION 17. The Buddhist monks did not cook their meals themselves, but got them cooked by others. They also used to construct monasteries themselves and got them constructed by others as well; they used to eat meat considering that it was not a sin to do so.
Some mendicants used to indulge in violence for the sake of the 'Sarhgha (i.e. the religious order), and did not consider it sinful.
Some mendicants did not do violence to vegetable life.
Some mendicants did not accept food especially prepared for them, but drank animate water.
Some others, however, drank animate water, but did not bathe in it.
The present aphorism refers to these conventions.
१८.तं परिण्णाय मेहावी व सयं एतेहिं काएहिं दंडं समारंभेज्जा,
णेवण्णेहिं एतेहिं काएहिं दंडं समारंभावेज्जा, नेवण्णे एतेहिं
of Type R Harva fa TOTTIGHTI 18. Taṁ parinnāya mehāvī neva sayaṁ etehim kāehim
. damdań samarambhejjā,' nevannehiṁ etehim kãehim damdań samārambhāvejjā, nevanne etehiṁ käehim dańdań samārambhaṁte vi samanujānejja.
18.
Having discernfully renounced actions involving violence, the wise sadhaka should not do violence even
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to the subtle living-beings. And he should also not cause others to do so nor should he approve of such actions.
१९. जेवण्णे एतेहिं काएहि दंडं समारंभंति, तेसि पि वयं लज्जामो। 19. Jevanne etehiṁ kāehiṁ damdań samārambharti,
tesim pi vayam lajjāmo. 19. We pity those mendicants who do violence to the
subtle living beings. २०.२ परिणाय मेहावीतं वा दंडं, अण्णं वा दंड, णो दंडभी दंडं समारंभेज्जासि।
. --fe afi 20. Tam parinnāya mehāvī tam vā damdam, anpam vă
damdam, no damdabhi damdam samārambhejjāsi.
20.
- Tti bemi. Having discerningly relinquished actions involving violence, the wise sădhaka,out of fear of causing violence, abstains from inflicting any kind of injury, as mentioned before or otherwise,
- I say so.
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SECTION II
बीओ उद्देसो
Bio Uddeso
अणाचरणीय-विमोक्ख-पदं २१. से भिक्खू परक्कमेज्ज वा, चिठेज्ज वा, णिसीएज्ज वा, तुयट्टेज्ज
वा, सुसाणंसि वा, सुन्नागारंसि वा, गिरिगुहंसि वा, रुक्खमूलंसि वा, कुंभारायतणंसि वा, हुरत्था वा कहिं चि विहरमाणं तं भिक्खुं उवसंकमित्तु गाहावती बूया—आउसंतो समणा! अहं खलु तव अट्ठाए असणं वा पाणं वा खाइमं वा साइमं वा वत्थं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा पाणाइं भूयाइं जीवाई सत्ताइं समारब्भ समुद्दिस्स कीयं पामिच्चं अच्छेज्जं अणिसट्ठ अभिहडं आहट्ट चेतेमि, आवसहं वा समुस्सिणोमि, से भुंजह
वसह आउसंतो समणा ! Anācaraniya -vimokkha-padam
Se bhikkhū parakkamejja vā, citthejja vă, nisiejja vā, tuyattejja va, susanamsi va, sunnāgaramsi va, giriguhamsi vā, rukkhamūlamsi vā, kumbhārāyataŋamsi vā, huratthā vā kahim ci viharamānam tam bhikkhum uvasaṁkamittu gāhāvati būyā -'âusaṁto samaņā! ahas khalu tava atthāe asanaň vá pānam vā khâimam vā sāimam vă vattham va padiggaham vá kambalan vā pāyapuộchanaṁ vā pānāim bhūyaim jivāim sattaim samarabbha samuddissa kiyam pamiccam acchejjam anisatthan abhihadam ahattu cetemi, avasaham va
samus siņomi, se bhumjaha vasaha ausaṁto samaņā! Avoiding the Forbidden
21.
21.
A monk may be in any one of the following states: he may be on his way to somewhere or he may be stand
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ing, sitting, or lying in a cemetary, or in a deserted house, or in a mountain-cave, or under a tree, or in a potter's lodge, or he may be rambling about a village. (While he may be in any of these states), a householder may come to him and say, "I am going to pre pare food, drink delicacies or savoury stuff, or clothes, bowls, blankets, or brooms, which involves violence to living beings, etc. or I am going to purchase or borrow or forcibly snatch them from others or am going to offer them to you without the permission of my partner, or I am going to bring them here for you. I am going to construct a house to accommodate you. O venerable sir! would you please
accept these and come to live in the 'said house'?" २२. भिक्खू तं गाहावति समणसं सवयसं पडियाइक्खे—आउसंतो
गाहावती ! णो खलु ते वयणं आढामि, णो खलु ते वयणं परिजाणामि, जो तुमं मम अट्ठाए असणं वा पाणं वा खाइमं वा साइमं वा वत्थं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा पाणाई भूयाइं जीवाइं सत्ताइं समारब्भ समुद्दिस्स कीयं पामिच्चं अच्छेज्जं अणिसटें अभिहडं आहटु चेएसि, आवसहं वा समुस्सिणासि,
से विरतो आउसो गाहावती ! एयस्स अकरणाए। 22. Bhikkhū tam gähávatim samanasan savayasam padi
yaikkhe - ausarto gāhāvati! no khalu te vayanań adhami, ņo khalu te vayanam parijanami, jo tumam
mama atthāe asanam và pãnam va khaimai và saimañ va, vattham vă pagiggaham vā kambalam vā pāyapurchanaṁ vā pāņāim bhūyāim jivāim sattāim samarabbha samuddissa kiyaṁ pāmiccam acchejjam anisatthaí abhihadam ähattu ceesi, avasaham va samussināsi se virato āuso gāhāvati! eyassa akar
aņāe. 22. Declining his ofier, the monk should say to the honest
and truthful householder, "Sir, I can neither accept nor approve of your offer. You would prepare food, drinks, delicacies, or savoury stuff, or clothes, bowls, blankets or brooms, by killing living beings etc., or you would buy, borrow or snatch them for me, or you would offer them to me without the per
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mission of your partner, or would bring them here for me. You would construct a house purposively for me. But sir! I should abstain from accepting these. For me (a Jaina monk) these are taboo. (I regret I cannot accept them at all)."
२३. से भिक्खू परक्कमेज्ज वा, चिट्ठज्ज वा, णिसीएज्ज वा, तुयटेज्ज
वा, सुसाणंसि वा, सुन्नागारंसि वा, गिरिगुहंसि वा, रुक्खमूलंसि वा, कुंभारायतणंसि वा, हुरत्था वा कहिंचि विहरमाणं तं भिक्खं उवसंकमित्तु गाहावती आयगयाए पेहाए असणं वा पाणं वा खाइमं वा साइमं वा वत्थं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा पाणाइं भूयाई जीवाइं सत्ताई समारब्भ समुद्दिस्स कीयं पामिच्चं अच्छेज्ज अणिसट्ठ अभिहडं आहट्ट चेएइ, आवसहं
वा समुस्सिणाति, तं भिक्खं परिघासेउं । 23. Se bhikkhū parakkamejja vä, citthejja vä, ņisiejja vā,
tuyattejja vä, susānařsi vă, sunnāgāraṁsi vā, giriguhaisi vã, rukkhamulamsi va, kumbharayatanansi vä, huratthā vā kahimci viharamānań tam bhikkhum uvasaṁkamittu gāhāvati āyagayãe pehāe asaņa vä panam và khāimam vā sāimaṁ vă, vatthaṁ vā padigganam vä_kaṁbalam va payapuńchanaṁ vā pānāiń bhūyāim jivaiṁ sattaim samārabbha samuddissa kiyam pāmiccam acchejjam anisaţthań abhihadań ähattu ceei, avasaham vă samus siņāti, tam bhikkhuń parighāseum.
23.
A monk may be in any one of the following states he may be on his way to somewhere or he may be standing, sitting, or lying, in a cemetary, or in a deserted house, or in a mountain-cave, or under a tree, or in a potter's lodge, or he may be rambling about a village. Now, a householder approaches the mendicant to offer food, drinks, dainities or savoury stuff, clothes, bowls, blankets or brooms, involving violence to living-beings etc. or having bought, borrowed or even snatched them for him; or is offering them to him without seeking permission of his partner, or has brought them there for him, or has constructed a house purposively to accommodate him, deliberately
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EMANCIPATION
concealing the truth that he does this for feeding and accommodating the monk.
२४. तं च भिक्खू जाणेज्जा-सहसम्मइयाए, परवागरणेणं, अण्णेसि
वा अंतिए सोच्चा अयं खलु गाहावई मम अह्राए असणं वा पाणं वा खाइमं वा साइमं वा वत्थं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा पाणाइं भूयाइं जीवाइं सत्ताइ समारब्भ समुद्दिस्स कीयं पामिच्चं अच्छेज्जं अणिसट्ठ अभिहडं आहटु चेएइ, आवसहं वा समुस्सिणाति, तं च भिक्खू पडिलेहाए आगमेत्ता
आणवेज्जा अणासेवणाए त्ति बेमि । 24. Taṁ ca bhikkhu jānejja - sahasammaiyãe, paravāga
raņeņam annesiṁ vä aṁtie soccā ayam khalu gāhāvai mama atthäe asanaṁvā pānam vā khāimam vā sāimań vă vattham va padiggahaí vã kaṁbalaṁ vā pāyapumchaņam vā pānaim bhūyāim jīvain sattāin samarabbha samuddissa kiyam pāmiccaṁ acchejjaħ anisattham abhihadam anattu ceei, ávasahaṁ vä samussināti, taṁ ca bhikkhū padilehāe ägametta anavejjā
anāsevanāe tti bemi. 24. Now, if the monk comes to know, either through his
own intelligence or through a person possessed of transcendental knowledge or by hearing from someone else, that the householder has prepared food, drink, delicacies, savoury articles, clothes, bowls, blankets or brooms, by killing living beings, etc. for him; or has bought, borrowed or even snatched them for him, is offering them without the permission of his partner, or has brought them there from his house for him, or has constructed a house to accommodate him, he should tell him (the householder) frankly but politely, bearing in mind the injunctions of the Agamas (the scriptures), "I regret I cannot accept such (food etc. or accommodation). " I say so.
२५. भिक्खं च खलु पुट्ठा वा अपुट्ठा वा जे इमे आहच्च गंथा फुसंति
"से हंता! हणह, खणह, छिंदह, दहह, पचह, आलुपह, विलुपह, सहसाकारेह, विप्परामुसह" ते फासे धीरो पुट्ठो अहियासए।
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25. Bhikkhuṁ ca khalu putthā vā apuţthá vāje ime āhacca
gañthá phusarti - "se haṁta! hanaha, khanaha, chiñdaha, dahaha, pacaha, alumpaha, vilumpaha , sahasäkāreha, vipparāmusaha" - te phase dhiro puttho
ahiyāsae. 25. (Some people prepare some food, drink, etc. for a
monk) with or without consulting him. (The monk declines). They (get annoyed with him and) tie him hand and foot with a rope. Addressing their servants they say, "(Go), and give him a good thrashing, (because that rascal of a monk has had so much of my money squandered away), tear him to pieces, mutilate him, burn him with acids, brand him with fire-brand, tear his body with nails, behead him (or get him trodden under the foot of an elephant), torture him in various ways." On being tortured, a patient
muni should forbear it with fortitude. २६. अदुवा आयार-गोयरमाइक्खे, तकिया ण मणेलिसं । अणुपुव्वेण
सम्म पडिलेहाए आयगुत्ते। 26. Aduvā dyāra - goyaramā ikkhe, takkiya na manelisań.
Anupuvvena samman padilehāe ayagutte. 26. (If the self-controlled muni found the householder and
his attendants intelligent enough to understand the scriptural injunctions), he should explain to them, in due order and with due deliberation, his own code of conduct, not prescribed elsewhere.
29. agat at a uch 27. Aduvā gutti vaogoyarassa. 27. However (if they are not intelligent enough), he should
observe silence. २८. हिं एवं पवेदितं से समणुण्णे असमणुण्णस्स असणं वा पाणं
वा खाइमं वा साइमं वा वत्यं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा नो पाएज्जा, नो निमंतेज्जा, नो कुज्जा वेयावडियंपर आढायमाणे ति बेमि ।
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28.
28.
29.
२६. धम्ममायाण, पवेइयं माहणेण मतिमया समणुण्णे समणुण्णस्स
असणं वा पाणं वा खाइमं वा साइमं वा वत्थं वा पडिग्गहं वा कंबलं वा पायपुंछणं वा पाएज्जा, णिमंतेज्जा कुज्जा वेया वडियंपरं आढायमाणे ।
29.
Buddhehim yam paveditam - se samaņunne asamaņunnassa asanam vā pāṇaṁ va khāimam va saimam va vattham va padiggaham va kambalam va payapumchanam vā no pāejjā, no nimaṁtejjā, no kujjā veyāvaḍiyam param aḍhayamane, tti bemi.
The enlightened preceptors have said:
A samanujña muni should not give food, drink, delicacies and savoury food stuff, clothes, utensils, blankets, and brocms to a heretic monk; nor should he invite him to take these things, nor render him any service; however, he should always be very polite to him. I say so.
329
-त्ति बेमि ।
Dhammamayanaha, paveiyam mahanena matimayasamaņuņne samanunnassa asanam và panam va khaimam va saimam va vattham va padiggaham va kambalam va payapumchanam vā pāejja, nimaṁtejjā kujjā veyavaḍiyam param adhayamāņe.
---
Tti bemi.
Know well the Right Path shown by the wise Mahana (Bhagavan Mahāvīra):
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A samanuja muni should give food, drinks, dainties, and Savoury food stuff, clothes, bowls, blankets, and brooms to another samanujña muni; and invite him to take these things, and render service, and he should always be polite to him.
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SECTION III
तइओ उद्देसो
Taio Uddeso
पव्वज्जा-पदं ३०. मज्झिमेणं वयसा एगे, संबुज्झमाणा समुट्ठिता। Pavvajjā-padań
30. Majjhimenam tapasă ege. sambujhamãnã sa mutthita. Initiation into Ascetic Life
30.
Some persons achieve enlightenment in the middle age and get initiated into ascetic life.
ANNOTATION 30. Initiation could take place at an early age or in old age. But mostly it used to take place in the middle age. Most of the romantic indulgence in the pleasures of sex is over by this time. Therefore, a middle aged initiate can stick to ascetic life happily. He becomes wiser also. That is why middle age has been mentioned here. Most of the Ganadharas were initiated in their middle age. Even Bhagavān Mahāvira embraced renunciation after crossing the early stage of his life.
३१. सोच्चा वई मेहावी पंडियाणं निसामिया।
समियाए धम्मे, आरिएहिं पवेदिते। 31. Soccă vai mehāvi paṁdiyānam nisāmiyā.
Samiyāe dhamme, āriehin pavodite. "The religion expounded by the Tërthańkaras have asserted that dhar mæ (i. e. righteousness) subsists in equanimity." – Having heard this told by the pre
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ceptors and having absorbed it correctly, wise people who have become enlightened by the Tirthankaras (get initiated into ascetic life in middle age.)
ANNOTATION 31. Enlightened persons are of three kinds:
a) Self-enlightened - Svayan-sambuddha. b) Suddenly enlightened (by an impulse or an event)
(Pratyekabuddha). c) Enlightened by the Tirthankara - Buddha -bodhita.
The present aphorism refers to the last one.
अपरिगह-पदं ३२. ते अणवकंखमाणा अणतिवाएमाणा अपरिग्गहमाणा णो परिग्ग
हावंती सब्वावंती च णं लोगंसि।
Apariggaha -padań 32. Te anavakaṁkhamaņā aṇativaemaņā apariggahamanā
no pariggahāvasti savvăvaṁti ca nam logamsi. Abandonment of Possessiveness by Ascetics
32. Remaining unattached to sensual pleasures, avoiding
killing living beings and abandoning possessiveness, they practise non-violence and non-possessiveness
everywhere. ३३. णिहाय बंडं पाणेहि, पावं कम्मं अकुब्वमाणे, एस महं अगंथे
fazifesi 33. Nihāya daňdań pānehim, păvaṁ kammaṁ akuvva
māne, esa maham agaṁthe viyahie. 33. One, who is non-violently compassionate towards all
living beings and does not act sinfully, is called a great agrantha (i. e. absolutely unfettered by worldly
snares). 1. Cf. 5/40.
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आहारहेउ-पदं ३४. ओए जुतिमस्स खेयण्णे उववायं चवणं च णच्चा। Āharaheu-padań 34. Oe jutimassa kheyanne uvavāyaṁ cavanaṁ ca naccā. The Purpose of Monk's Nourishment
34.
A monk who has no attachment and is acquainted with the essence of spiritual discipline, having known birth and death, (should contemplate the mortality of the body).
३५. आहारोवचया देहा, परिसह-पभंगुरा। 35. Ahārovacayā dehā, parisaha -pab hamgurā. 35. The body becomes corpulent by eating, and it becomes
emaciated by hardships. ३६. पासहेगे सव्विंदिएहिं परिगिलायमाणेहिं। 36. Pásahege savviņdiehis parigilāyamánehiń. 36. Think, how some monk's lose the strength of their
sense-organs (because of under-nourishment).
319.3718 au 2451 37. De dayam dayai. 37. (Despite hunger and thirst) a muni who has no attach
ment duly observes self-control and compassion towards living beings.
ANNOTATIONS 34-37. Now, if the body is mortal, the question arises as to why a muni should take food at all. To illustrate this point, the author of the Scriptures has pointed out: The sustenance of the human body is essential for liberation, and food is essential for the sustenance of the body. Therefore, the intake of (nutritious) food cannot be prohibited for a muni. But at the same time, the observance of non-violence is a must for the procurement of food.
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३८. जे सन्निहाण -सत्थस्स खेयणे ।
38.
38.
३९. से भिक्खू कालणे बलण्णे मायणे खणणे विणणे समयण्णे परिग्गहं अममायमाणे कालेणुट्ठाई अपडिण्णे ।
39.
39.
Je sannihāṇa-satthassa kheyanne.
One who is conversant with the sinfulness consequent to the storing or hoarding (of food) (does not store or hoard food to avoid evils like violence).
1.
Se bhikkhu kalanne balanne māyanne khananne viņayanne samayanne pariggaham amamayamane kāleņutthai apadinne.
A monk should be conversant with the following:
the right time (for procuring alms);
the strength (for wandering about for alms);
333
the measure (of warranted food);
the opportune moment (for collecting alms);
the code of conduct (the prescribed manner in which alms are procured); and
the Scriptures.
He should have no attachment to possessions.
He should perform the right ritual at the right moment, and should be free from likes and dislikes for particular kinds of food.
ANNOTATIONS 38-39. The authors of the Curni and the Vrtti (commentary) have interpreted the word sannihāna (skt. sannidhana) as karma; but it sounds rather out of context. Actually, it should be "the storing or hoarding of food articles, etc. In the fifth section (aphs. 104-111) of the Second Chapter (viz. Subjugation of Worldliness), this topic has been discussed at length. Here we find an abstract of the same.
11
४०. दुहओ छेत्ता नियाइ ।
40. Duhao chetta niyai.
Cf. 2/110.
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40.
Having broken the shackles of both (attachment and aversion), he leads a disciplined life.
अगणि-असेवण-पदं ४१. तं भिक्खू सीयफास-परिवेवमाण-गायं उवसंकमित्तु गाहावई
बूया- "आउसंतो समणा ! णो खलु ते गामधम्मा उव्वाहंति ?" "आउसंतो गाहावई ! णो खलु मम गामधम्मा उव्वाहंति । सीयफासं णो खलु अहं संचाएमि अहियासित्तए। णो खलु मे कप्पति अगणिकायं उज्जालेत्तए वा पज्जालेत्तए वा, कायं
आयावेत्तए वा पयावेत्तए वा अण्णेसिं वा वयणाओ।" Agani-asevaņa -padań 41. Tam bhikkhun siyaphasa-parivevamana-gayam uva
samkamittu gāhāvai būyā - "Ausamto samana! no khalu te gāmadhammā uvváhaṁti?" "Ausamto gāhāvai! ņo khalu mama gamadhammā uvvāhaṁti. Siyaphāsam no khalu ahań samcaemi ahiyāsittae. No khalu me kappati aganikāyaḥ ujjalettae vā pajjaiettae vā, kāyam ayavettaé vā payāvettae
vā annesim vá vayaņão." Forswear ing the Use of Five
41.
A householder may approach a monk, who is shivering with cold, and say to him, "O venerable Šramana! are you suffering from sexual excitment?" "Oh, no! sir! not in the least. It is cold, not cupidity, which makes me shiver." - ("Why don't you burn fire, then?") - "I can neither kindle fire myself, in order to ward off cold, nor can I accept invitation by others to make use of the fire lit by them to keep my body warm and comfortable. "
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335
४२. सिया से एवं वदंतस्स परो अगणिकायं उज्जालेत्ता पज्जालेत्ता
कायं आयावेज्ज वा पयावेज्ज वा, तं च भिक्खू पडिलेहाए आगमेत्ता आणवेज्जा अणासेवणाए।
-faaft 42. Siyā se evam vadamtassa paro aganikāyam ujjaletta
| pajjaletta kayam ayavejja va payavejja va, tam ca bhikkhū padilehāe ägametta āņavejja anāsevaņāe.
42.
- Tti bemi. Despite the monk's refusal, if the householder were to light fire to warm up the former's (shivering) body, the monk, bearing in mind the instructions of the Agamas, should politely but firmly say, "I am sorry, I cannot avail myself of the warmth of the fire (as it entails injury and violence to the living beings embodied in the fire)."
- I say so.
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336
SECTION IV
चउत्थो उद्देसो
Cauttho Uddeso
उबगरण-विमोक्ख-पवं ४३. जे भिक्खू तिहिं वत्येहिं परिवुसिते पाय-चउत्येहि, तस्स णं णो __ एवं भवति-चउत्थं वत्थं जाइस्सामि । Uvagarana-vimokkha-padam 43. Je bhikkhū tihim vatthehim parivusite paya-cautt
hehim, tassa ņań ņo evam bhavati - cauttham
vattham jāissāmi. The Relinquishment of Clothes
43.
A monk who abides by the vow of possessing only three pieces of cloth and a bowl does not desire to beg for a fourth piece of cloth.
ANNOTATION 43. A monk is allowed to keep in his possession at the most three pieces of cloth out of which two should be cotton and one woollen. The method of overspreading them is as follows:
At first a cotton cloth should be draped (wrapped around one's body). If this is not enough to keep cold out, the second cotton cloth should be overlaid. If this too fails to protect one from cold, then in that case the remaining woollen cloth should be worn. The convention has been that the woollen cloth is the last to be worn.
४४. से अहेसणिज्जाइं वत्थाई जाएज्जा। 44. Se ahesaņijjāim vatthāim jãejjā.
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44. He should beg for those clothes only which have been prescribed for a monk in his discipline.1
४५. अहापरिग्गहियाइं वत्थाई धारेज्जा ।
45.
45.
Ahapariggahiyāim vatthaim dharejja.
He should put on clothes in the same state in which they are given to him i. e. without altering or modifying them in any way.
४६. णो धोएज्जा, णो रएज्जा, णो धोय-रत्ताइं वत्थाइं धारेज्जा ।
46.
No dhoejja, no raejja, no dhoya-rattaim vatthāim dhārejjā.
337
46. He should neither wash nor dye them. Nor should he put on clothes which have been washed clean and dyed.
ANNOTATION 46. This aphorism explains why clothes should be worn in the same condition in which they have been given. But, the monks have been advised against the washing and dying of clothes which are worn with a view to beautifying the body. (Cf. Nisihajjhayanam, 16/154).
४७. अपलिउंचमाणे गामंतरेसु ।
47.
47.
Apaliumcamāṇe gămamtaresu.
While moving from village to village, he should not try to hide any of his clothes.
४८. ओमचेलिए ।
48.
Omacelie.
48. He should be an avama -celika (i. e. scantily clad) he should always wear very few (and extremely ordinary and simple) clothes.
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ANNOTATION 48. The word 'avama' is interpretable from two points of view: number and size. From the point of view of number, a person who keeps three clothes on, is an 1. The code for begging clothes is fourfold (Cf. ÂyaraCula, 5/16-21).

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ĀYARO
avama -celika (i.e. scantily clad). From the latter point of view, an ava ma -celika is one who is clad in clothing which is two ratnis long (equivalent to the distance from the closed fist to the shoulders) and as much wide as the distance between the knees and the waist (Cf. Nisithabhäşya, 16/39/verse 5789). ४६. एयं खु वत्थधारिस्स सामग्गियं । 49. Eyas khu vatthadharissa sāmaggiyam. 49. These are the belongings of a monk allowed to keep
clothes.
५०. अह पुण एवं जाणेज्जा-उवाइक्कते खलु हेमंते, गिम्हे पडिवन्ने,
अहापरिजुण्णाई वत्थाई परिवेज्जा, अहापरिजुण्णाई वत्थाई
façant50. Aha puna evaṁ jāņejjă - uvaikkaṁte khalu hemamte,
gimhe padivanne, ahāparijunnaiṁ vatthāiṁ paritthavejja ahāparijunnaim vatthāim paritthavetta -
50.
A monk should realize that winter is now over, and summer has set in. It is, therefore, incumbent on him that he should discard worn out clothes. After having done so, -
49.37597 HEART 51. Aduvā saṁtaruttare. 51. Either he should put on an inner clothing (made of
cotton) and an outer one (made of wool), 47.3779T STATE 52. Aduvā egasāde. 52. Or he should be clad in only one clothing,
43.3767T 39TI 53. Aduvă acele. 53. Or he should divest himself of all clothings (i.e.
become an acela).
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ANNOTATIONS 50-53. The order of relinquishing the clothes at the end of winter is as follows:
If all the three clothes have become worn out, and are not fit enough to be worn during the next winter, they should be discarded. For eight months, no clothes should be draped round.
If, by any chance, clothings are difficult to obtain till the next winter, only the most worn out robes should be given up and the rest kept with him, but not used.
If one of the three robes is more worn out, it should be discarded, and the remaining two kept.
If the two robes out of three are very much worn out, the two should be disposed of and the remaining one kept.
If all the three are very old, they should all be given up.
५४. लावियं आगममाणे। 54. Läghaviyam agamamane.
Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his
clothes). ५५. तवे से अभिसमन्नागए भवति । 55. Tave se abhisamannāgae bhavati. 55. A monk who keeps the minimum of clothes gets the
(double) benefit of observing austerities(- curtail
ment of clothes and enduring physical hardships). ५६. जमेयं भगवया पवेदितं, तमेव अभिसमेच्चा सव्वतो सम्वत्ताए समत्तमेव समभिजाणिया।
Jameyaṁ bhagavayā paveditam, tameva abhisameccă savvato savvattae samattameva samabhijāniyā. The scantiness of clothes (for the practice of asceticism) which has been recommended for a monk by Bhagavan. Mahavira should be interpreted in the same sense, in which it is meant, and it should inspire the muni to practise equanimity thoroughly ( i.e. nobody should be despised).
56.
56.
1. Cf. 6/65.
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340
सरीर-विमोक्ख-पदं ५७. जस्स णं भिक्खुस्स एवं भवति–पुट्ठो खलु अहमंसि, नालमहमंसि
सीयफासं अहियासित्तए, से वसुमं सव्व-समन्नागय-पण्णाणेणं
अप्पाणेणं केइ अकरणाए आउट्टे । Sarira.-vimokkha -padań 57. Jassa nañ bhikkhusse evam bhavati - puttho khalu
ahamasi, nālamahamassi siyaphāsaṁ ahiyasittae, se vasuņam savva-samannāgaya-pannänenam ap
pāņeņań kei akaraņāe autte. Abandonment of Body
57.
A monk may find "I am being (unwillingly) seduced by a woman) and (I feel that) this enticing rigour is overwhelming me''; only a well-disciplined monk would, by his full conscious reasoning and entire willpower, subjugate his arising passions and thus save himself from sinful indulgence.
ANNOTATION 57. Out of the 22 rigours (parisahás), "woman" and "yearning for being praised" are considered to be the two "Šita parişaha" (i.e. cooling rigour) and the rest twenty rigours are "usna parişaha" (i.e. scorching rigour), (vide, Acaranga Nir yukti, 3/verse 202). I
. In the context of this aphorism, the word "dita sparsa" could be interpreted as "stri-parişaha" (i.e. rigours pertaining to the fair sex or 'the enjoyment of sexual pleasures.") ५८. तवस्सिणो हु तं सेयं, जमेगे विहमाइए। 58. Tavassino hu taṁ seyań, jamege vihamãie. 58. (In the event of being unwillingly seduced by a woman),
for an austere monk death by hanging himself is bene ficial (rather than yielding to her). Such a course
should be adopted by a chaste and pure monk. ५६. तत्थावि तस्स कालपरियाए।
1. Cf. 5/3/55.
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59. Tatthävi tassa kälapariyae. 59. Such an act is not (to be branded) miserable and un
timely death. fo. À fa are fasifa41751 60. Se vi tattha viamtikärae. 60. Such an end may even lead to the attainment of final
emancipation (from bonds) ( i.e. total annihilation
kar ma). $9.97 fauteruaui fent, e, ah, UTERT, 3THE I
fafti 61. Iccetam vimohāyatanań hiyam, suhan, khamam, ņisseyasaṁ anugāmiyam.
- Tti bemi. 61. Such a death is a peaceful haven for all those monks
who are totally free from the craving for life. It is beneficial and conducive to happiness; it is timely (i.e. justified under the circumstances) salutary (i. e, leading to beatitud ) and proves to be of great assistance in the Journey Beyond.
- I say so.
ANNOTATIONS 57-61. When a monk goes for alms, his own relatives may try to persuade him to stay with them, or if he visited another family, some woman of that family getting enamoured of him, tries to seduce him into living with her. Confronted with such a predicament, what should a nuni do ? This has been discussed by the author of the scriptures in the present discourse.
Ending one's own life is of two kinds: (a) bāla-marana - suicide committed due to irrational impulses, and (b) pandita marana - the one committed by conscious judgement. Vehānasa (i. e, committing suicide by hanging etc.) falls n the former category. Anasana (i.e. undertaking fast unto death) exemplifies the latter (vide, Bhagavati Sutra 2/49). But how can a monk practise anaśana in such an
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emergency as above?
Vehanasa death has been prescribed and approved of in such circumstances, for the sake of keeping the monk's chastity intact. Therefore it is not instance of bala-marana.
The author of the Curni cites an interesting case of a monk who finds himself locked in a room in which he discovers, to his utter dismay, his former wife introduced in it by his relatives. He is unable to come out of it. Now, the woman tries to seduce him. He should then pretend to be a dead man by suppressing his breath. As soon as he finds a suitable opportunity, he should try to pretend to put a noose around his neck. If, then, the woman takes pity on him and asks him to leave rather than commit suicide, he should come out of the room. If, however, the woman continues her advances, he should hang himself to death. To be forced to commit suicide in this way is not deemed to "bala-marana". This has been approved of by Bhagavan Mahavira.
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SECTION V
पंचमो उद्देसो
Pańcamo Uddeso
उवगरण-विमोक्ख-पदं ६२. जे भिक्खू दोहिं वत्थेहिं परिवुसिते पायतइएहि, तस्सणं णो एवं
भवति-तइयं वत्थं जाइस्सामि ।
Uvagarana -vimokkha -padam 62. Je bhikkhu dohim vatthehim parivusite payataiehim,
tassaņa no evaṁ bhavati - taiyaṁ vatthań jäissāmi. The Relinquishment of Clothes
62.
A monk who abides by the vow of possessing only two pieces of cloth and a bowl does not desire to beg for a third piece.
६३. से अहेसणिज्जाई वत्थाई जाएज्जा। 63. Se ahesanijjaim vatthaim jaejja. 63. He should beg for only those clothes which have been
prescribed for a monk in his discipline. ६४. अहापरिग्गहियाई वत्थाई धारेज्जा। 64. Ahapariggahiyaim vatthaim dharejja. 64. He should put on clothes in the same state in which
they are given to him i.e. without altering or modifying them in any way.
६५. णो धोएज्जा, णो रएज्जा, णो धोय-रत्ताई वत्थाई धारेज्जा।
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65. Ņo dhoejja, no raejjā, no dhoya-rattāiñ vatthāim
dhārejja. 65. He should neither wash nor dye them. Nor shoule he
put on clothes which have been washed clean and
dyed. ६६. अपलिउंचमाणे गामंतरेसु । 66. Apaliumcamāne gamaṁtaresu. 66. While moving from village to village, he should not
try to hide any of his clothes. f. hafasi 67. Omacelie. 67. He should be an avama-celika ( i.e. scantily clad) --
he should always wear very few (and extremely
ordinary and simple) clothes. ६८. एयं खु तस्स भिक्खुस्स सामग्गियं । 68. Eyaṁ khu tassa bhikkhussa samaggiyas. 68. These are the belongings of a monk allowed to keep
clothes. ६९. अह पुण एवं जाणेज्जा-उवाइक्कते खलु हेमंते, गिम्हे पडिवन्ने, ___ अहापरिजुण्णाई वत्थाइं परिट्ठवेज्जा, अहापरिजुण्णाई वत्थाई
afgaan.-- 69. Aha puna evaṁ jânejjā — uvāikkamte khalu hemaṁte,
gimhe 'padivanne,' ahāparijunnāim vatthāin parittha
vejjā; ahāparijunnāim vatthaińh paritthavetta - 69. A monk should realize that winter is now over, and
summer has set in. It is, therefore, incumbent on him that he should discard worn out clothes. After having done so,
90.37gat GIATSI 70. Aduvā egasāde. 70. Either he should be clad in only one clothing. ७१. अदुवा अचेले।
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71.
Aduva acele.
71. Or he should divest himself of all clothings (i. e. become an acela).
७२. लाघवियं आगममाणे ।
72.
72.
७३. तवे से अभिसमन्नागए भवति ।
73.
73.
74.
Laghaviyam agamamāṇe.
Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his clothes).
७४. जमेयं भगवता पवेदितं तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया ।
74.
Tave se abhisamannagae bhavati.
A monk who keeps the minimum of clothes, gets the (double) benefit of observing austerities (- curtailment of clothes and 'kāyakleśa' enduring physical hardships).
345
,
Jameyam bhagavatā paveditam, tameva abhisamecca savvato savvattae samattameva samabhijāṇiyā.
The scantiness of clothes (for the practice of asceticism) which has been recommended for a monk by Bhagavan Mahavira should be interpreted in the same sense in which it is meant and it should inspire the muni to practise equanimity thoroughly (i. e. nobody should be despised) 1.
गिलाणस्स भत्तपरिण्णा-पदं
७५. जस्स णं भिक्खुस्स एवं भवति – “पुट्ठो अबलो अहमंसि, नालमहमंसि गिहंतर - संकमणं भिक्खायरिय-गमणाए” से एवं वदंतस्स परो अभिहडं असणं वा पाणं वा खाइमं वा साइमं वा आहट्टु दलएज्जा, से पुव्वामेव आलोएज्जा “आउसंतो ! गाहावती ! णो खलु में कप्पइ अभिहडे असणे वा पाणे वा खाइ वा साइमे वा भोत्तए वा, पायए वा, अण्णे वा एयप्पगारे ।"
1. Cf. 6/65.
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Gilānassa bhattaparinnā -padam 75. Jassa ņam bhikkhussa evaṁ bhavati - "Puttho abalo
ahamamsi, nálamahamansi gihartara-samkamaņań bhikkhāyariya-gamañãe" se evam vadaṁtassa paro abhihadan asanaṁ vă pāņaí vã khāimam vā saimań vā, āhatju dalaejjā, se puvvāmeva aloejjā "Āusasto! Gāhāvatiņo khalu me kappai abhihade asane vápāne vā khāime vā saime vā bhottae vā, pāyae vā, anne vā,
eyappagăre." Abandonment of Food by an Ailing Monk
75.
If a monk felt that he was too weak (on account of illness) to go begging from door to door, and if a householder brought food, drink, delicacies, and savoury foodstuff, from his own house and offered them to him, the monk should, after deliberation (over the nature of transgression), say, "Sir! I am afraid I can't accept this food, or drink, etc." Similarly, he should (forbid the householder to offer him) any other food etc. leading to other (transgression of the rules of begging food).
वेयावच्चपकप्प-पदं ७६. जस्स णं भिक्खुस्स अयं पगप्पे-अहं च खलु पडिण्णत्तो अपडिणलेहि, गिलाणो अगिलाणेहिं, अभिकख साहम्मिएहिं कीरमाणं वेयावडियं सातिज्जिस्सामि । अहं वा वि खलु अपडिण्णत्तो पडिण्णत्तस्स, अगिलाणो गिलाणस्स, अभिकंख साहम्मिअस्स
कुज्जा वेयावडियं करणाए। Veyavaccapakappa -padań
76.
Jassa nam bhikkhussa ayam pagappe - ahaṁ ca khalu paținnatto apadiņnattehim, gilāno agilāņehiñ, abhikaṁkha sahammiehiń kiramānam veyāvadiyaṁ sätijjissāmi. Aham vā vi khalu apa dinnatto padinnattassa, agilāņo gilānassa, abhikaṁkha sähammiassa kujja veyāvadiyaṁ karaņāe.
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Rules for Service
76.
A monk may resolve, I am sick and my fellow ascetics are all right. They have offered their unconditional services to me. Although I have not called for such services, I shall accept them, because they are offering them with a view to purifying themselves from karmic contamination."
Or, he may resolve: "My fellow ascetics are sick and I am all right. I have offered my unconditional services to them with a view to purifying myself from kārmic contamina
tion for the sake of mutual obligation." ७७. आहट्ट पइण्णं आणखेस्सामि, आहडं च सातिज्जिस्सामि,
आहटु पइण्णं आणखेस्सामि, आहडं च णो सातिज्जिस्सामि, आहटु पइण्णं णो आणखेस्सामि, आहडं च सातिज्जिस्सामि, आहट्ट पइण्णं णो आणक्खेस्सामि, आहडं च णो सातिज्जिस्सामि। Ahattu painnań āņakkhessámi, ahadam ca sātijjissami. Ahattu painnam anakkhessāmi, āhadam ca no sātijjissāmi. Ahattu paiņņań ņo anakkhessāmi, ahadań ca satijjissami. Ahatļu paiņņam ņo āņakkhessāmi, āhadań ca ņo sātij
jisāmi. 77. A monk may take a vow;"I shall bring food, etc. (for
fellow-ascetics) and also accept what (they) bring for
77.
me."
Or
"I shall bring food, etc. (for them), but I shall not accept the stuff brought (by them)."
Or "I shall not bring food, etc. (for the fellow ascetics) but accept the stuff brought (by them).".
Or "I shall neither bring food, etc. (for the fellow ascetics) nor accept the same brought (by them)."
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७८. लाघवियं आगममाणे ।
78.
78.
10.
७९. तवे से अभिसमण्णागए भवति ।
79.
79.
80.
80.
(The monk should thus honour and abide by his Vow. When senility makes his knees totter, the monk should embrace tranquil death (samadhi-marana) through observing fast unto death (i. e. anaśana) known as "bhakta-pratyakhyāna" ( i. e. abandonment of food).
81.
Lāghaviyam agamamāņe.
Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his clothes).
81.
Tave se abhisamanṇāgae bhavati.
A monk who keeps the minimum of clothes gets the (double) benefit of observing the austerities (- curtailment of clothes and enduring physical hardships).
जमेयं भगवता पवेदितं तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया ।
AYARO
८१. एवं से अहाकिट्टियमेव धम्मं समहिजाणमाणे संते विरते
सुसमाहितले ।
Jameyam bhagavata paveditam tameva abhisamecca savvato savvattãe samattameva samabhijaniya.
Scantiness of clothes (for the practice of asceticism) which has been recommended for a monk by Bhagavan Mahavira should be interpreted in the same sense in which it is meant, and it should inspire the muni to practise equanimity thoroughly (i. e. nobody should be despised)1.
Evam se ahakiṭṭiyameva dhammam samahijāṇamāņe samte virate susamahitalese.
Knowing and practising thus the code of conduct laid down by the Tirthankaras, a monk should become absolutely placid and abstinent from sin, and dis1.Cf. 6/65.
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cipline his consciousness by extremely composed
train of thoughts (leśya). ८२. तत्थावि तस्स कालपरियाए। 82. Tatthävi tassa kalapariyae. 82. (If a monk in the state of illness, abiding by the code
of conduct and his own resolution, breathes his last),
it is not to be branded miserable and untimely death, ८३. से तत्थ विअंतिकारए। 83. Se tattha viamtikārae. 83. Such an end may even lead to the attainment of final
emancipation (from bonds) (i. e. total annihilation of
kar ma). ८४. इच्चेतं विमोहायतणं हियं, सुहं, खमं, णिस्सेयसं, आणुगामियं ।
fa afH ! 84. Iccetam vimohayatanań hiyaḥ, suhaṁ, khamam,
nisseyasañ, anugāmiyam.
-
Tti bemi.
84.
Such a death is a peaceful haven for all those monks who are totally free from the craving for life. It is beneficial and conducive to happiness; it is timely (i.e. justified under the circumstances) salutary (i.e. leading to beatitude) and proves to be of great assistance in the Journey Beyond.
- I say so.
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SECTION VI
छट्ठो उद्देसो
Chattho Uddeso
उवगरण-विमोक्ख-पदं ८५. जे भिक्खू एगेण वत्थेण परिवुसिते पायबिइएण, तस्स णो एवं
भवइ --बिइयं वत्थं जाइस्सामि ।
Uvagarana vimokkha-padań 85. Je bhikkhu egena vatthena parivusite payabiiena, tassa
no evam bhavai - biiyam vattham jaissami. Abandonment of Clothes
85. A monk who abides by the vow of possessing only one
piece of cloth and a bowl, does not desire to beg for
a second piece. ८६. से अहेसणिज्जं वत्थं जाएज्जा। 86. Se ahesanijjam vattham jaejja. 86. He should beg for that cloth only which has been
prescribed for a monk in his discipline.
८७. अहापरिग्गहियं वत्थं धारेज्जा। 87. Ahapariggahiyam vatthan. dharejja. 87. He should put on the cloth in the same state in which
it is given to him i. e. without altering or modifying
it in any way. ८८. णो धोएज्जा, णो रएज्जा, णो धोय-रत्तं वत्थं धारेज्जा। 88. No dhoejja, no raejja, no dhoya-rattam vattham dha
rejja.
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88. He should neither wash nor dye it. Nor should he
put on cloth which has been washed clean and dyed. 56. 37465THIŲ TTHTTEI 89. Apaliuscamāne gamaṁtaresu. 89. While moving from village to village, he should not
try to hide his cloth, {o.tharai 90. Omacelie. 90. He should be an avama -celika ( i. e. scantily clad) -
he should always wear an extremely ordinary and
simple cloth. ६१. एयं खु वत्थधारिस्स सामग्गियं । 91. Eyam khu vatthadharissa sẫmaggiyam. 91. These are the belongings of a monk allowed to keep
cloth.
६२. अह पुण एवं जाणेज्जा-उवाइक्कते खलु हेमंते, गिम्हे पडिवन्ने,
अहापरिजुण्णं वत्थं परिवेज्जा, अहापरिजुण्णं वत्थं परिवेत्ता - 92. Aha puņa evam jānejjā - uvãikkamte khalu hemamte,
gimhe padivanne, ahāparijunnaṁ vatthaṁ paritthavej
jā, ahāparijunnam vatthaṁ paritthavetta - 92. A monk should realize that winter is now over, and
summer has set in. It is, therefore, incumbent on him that he should discard worn out cloth. After having done so,
63.37691 342 93. Aduvā acele. 93. He should divest himself of his clothing (i.e. become
an acela). {X.rafa M4ATTI 94. Lāghaviyam agamamāne.
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94. Constantly bearing in mind (the ideal of) minimum
passession (the monk should abandon his cloth). ६५. तवे से अभिसमण्णागए भवति। 95. Tave se abhisamannāgae bhavati. 95. A monk who keeps the minimum of clothes, gets the
(double) benefit of observing the austerities ( cur
tailment of clothes and enduring physical hardships). ६६. जमेयं भगवता पवेदितं, तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया। 96. Jameyam bhagavatā paveditam, tameva abhisamecca
savvato savvattāe samattameva samabhijaniyā. 96. The scantiness of clothes (for the practice of asceti
cism) which has been recommended for a monk by Bhagavan Mahavira should be interpreted in the sense in which it is meant, and it should inspire the muni to practise equanimity thoroughly (i. e. nobody should be despised)
एगत्तमावणा-पदं ६७. जस्स णं भिक्खुस्स एवं भवइ–एगो अहमंसि, न मे अत्थि कोइ,
न याहमवि कस्सइ, एवं से एगागिणमेव अप्पाणं समभिजाणिज्जा । Egattabhāvanā -padań 97. Jassa naṁ bhikkhussa evam bhavai - ego ahamasi,
na me atthi koi, na yāhamavi kassai, evaṁ se egāgina
meva appāņam samabhijānijjā. Contemplation of Solitar iness
97. A monk, who is convinced and feels, 'I am myself
alone, I have nobody belonging to me, nor do I belong to anybody', should thus realize that his soul actually
stands alone by itself. १८. लाघवियं आगममाणे।
1. Cf. 6/65
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98. Laghaviyam agamamāṇe.
98. Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his encumbrances).
६. तवे से अभिसमन्नागए भवइ ।
99.
99.
१००. जमेयं भगवता पवेदितं तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया ।
Tave se abhisamannagae bhavai.
Such line of thinking leads him to the observance of austerities (of the contemplation of solitariness).
100.
100. Jameyam bhagavata paveditam, tameva abhisamecca savvato savvattae samattameva samabhijāṇiya.
353
The solitariness (for the practice of asceticism) which has been recommended for a monk by Bhagavan Mahavira should be interpreted in the same sense in which it is meant, and it should inspire the muni to practise equanimity thoroughly (i. e. nobody should be despised)1.
अणासायलाघव - पदं
१०१. से भिक्खू वा भिक्खुणी वा असणं वा पाणं वा खाइमं वा साइमं वा आहारेमाणे णो वामाओ हणुयाओ दाहिणं हणुयं संचारेज्जा आसाएमाणे, दाहिणाओ वा हणुयाओ वामं हणुयं णो संचारेज्जा आसाएमाणे, से अणासायमाणे ।
Anasayalaghava -padam
101. Se bhikkhu vā bhikkhuni va asanam vā paņam va khaimam va saimam va āhāremāne no vāmão haṇuyão dahinam hanuyam samcārejja asaemane, dahinão vā haṇuyão vamaṁ haṇuyam no samcārejja āsāemāņe, se anasayamāne.
Eschewing Taste
101. A monk or a nun eating food, drink, delicacies or savoury stuff, should not shift (the morsel) from the 1. Ibid.
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left jaw to the right jaw, nor from the right jaw to the left jaw, to get a fuller taste of it, (but should eat by)
eschewing taste (of it). १०२. लाघवियं आगममाणे, 102. Laghaviyam agamamāne. 102. Constantly bearing in mind the (ideal of eschewing (of
taste), (the monk should give up attachment to taste). १०३. तवे से अभिसमन्नागए भवइ। 103. Tave se abhisamannāgae bhavai. 103. A monk who eschews taste gets the (double) benefit of
observing austerities ( non-attachment to taste and
enduring physical hardships). १०४. जमेयं भगवता पवेइयं, तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया। 104. Jameyam bhagavata paveiyam, tameva abhisamecca
savvato savvattāe samattameva samabhijāniyā. 104. Eschewing of taste, which has been recommended for
a monk by Bhagavan Mahavira, should be interpreted in the same sense in which it is meant, and it should inspire the muni to practise equanimity thoroughly (i.e. nobody should be despised)'.
संलेहणा-पदं १०५. जस्स णं भिक्खस्स एवं भवति-से गिलामि च खलु अहं
इमंसि समए इमं सरीरगं अणुपुत्वेण परिवहित्तए, से आणुपुव्वेणं आहारं संवट्टेज्जा, आणुपुटवेणं आहारं संवदेत्ता, कसाए पयणुए किच्चा, समाहियच्चे फलगावयट्ठी,
उहाय भिक्खू अभिनिन्वुडच्चे। Saṁlehamă-badań
105. Jassa nam bhikkhussa evam bhavati - se gilami ca
khalu ahar imaṁsi samae imam sariragam anupuv1. Cf. 6/65.
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vena parivahittae, se anupuvvenaṁ āhāraḥ samvattejjă, ānupuvveņañ áhārań saṁvattettā, Kasãe payaņue kiccă, samāhiyacce phalagāvayatthi, Utthāya bhikkhū abhinivvudacce.
Conscious Preparation for Death
105. If a monk feels - 'Infirmity is forcing my body to
cease functioning and I cannot do my duties (at the right time)', he should gradually reduce his diet, and through this reduction, try to chisel his passions (anger, pride, deceit and avarice) (just as a carpenter does a beam).
After attenuating his passions, a monk who has completely subdued his emotions and has his body attenuated and passions well-curtailed through vigorous external and internal austerities, like (the two sides of) a beam well-chiselled and evened out, and, having thus prepared himself for Death Sublime (sa mādhi-marana), should become free from attachment and activities of body.
ANNOTATION 105. Generally one becomes infirm through some sort of disease. But, as the author of the Cürni has pointed out, insufficient food, little or no clothes, or squatting for hours on end like a cock etc. also make one infirm. Severe austerities may also result in infirmity. When the body becomes extremely emaciated, the monk should prepare himself for Death Sublime through gradual attenuation (saṁlekhană). The main constitutents of attenuation are:
(a) Gradual reducing of diet. (b) Scrupulous diminution of passions. (c) Keeping the body in a state of stillness.
Exertion (utthana or vigorous preparation for something) is of three kinds:
(a) Exertion in self-discipline - to get initiated into
ascetic life,
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ÀYĀRO
(b) Exertion in movement from village to village. (c) Exertion in the attainment of Death Sublime
through gradual emaciation of the body (samlekhana) on experiencing infirmity.
इंगिणिमरण-पवं १०६. अणुपविसित्ता गाम वा, णगरं वा, खेडं वा, कब्बडं वा; मडंबं
वा, पट्टणं वा, दोणमुहं वा, आगरं वा, आसमं वा, सण्णिवेसं वा, णिगमं वा, रायहाणि वा, तणाई जाएज्जा, तणाई जाएत्ता, से तमायाए एगंतमवक्कमेज्जा, एगंतमवक्कमेत्ता अप्पंडे अप्प-पाणे अप्प-बीए अप्प-हरिए अप्पोसे अप्पोदए अप्पुत्तिंग-पणग-दगमट्टिय-मक्कडासंताणए, पडिलेहिय-पडिलेहिय, पमज्जियपमज्जिय तणाई संथरेज्जा, तणाई संथरेत्ता एत्थ वि समए
इत्तरियं कुज्जा। Iộngiņimarana -padań 106. Anupavisitta gámam vă, nagaraṁ va, khedam vā,
kabbadam vā, madaṁbaṁ vā, pattanam vă, donamuhaṁ vå, ägaram' va, asamam vā, sannivesam vă, nigamam vā, rāyahānim vā, taņāim jāejjā, tanàim jāetta, se tamāyāe egastamavakkamejjā, egamtaman vakkamettā appaṁde appa-pāne appa-bie appa-harie appose appodae apputtimga panaga daga-mattiya-makkadasamtānae, padilehiya padilehiya, pamajjiya-pamajjiya tanaiñ Samtharejjā, tanáim samtharettā ettha
vi samae ittariyam kujja. Fast unto Death Called Ingini (Itvar ika)
106. (Thus exerting in samlekhanā, when the monk finds
himself physically infirm,) he should enter a village, or a town, or a town two miles long (khedā), or a village at the foot of a mountain (karvatam), or an isolated village (mada mba), or a larger town (pattana) or a capital of four hundred villages (drona mukha) or a mine-like abode (akara), or a hermitage (äsrama) or a settlement of thus (sannivesa), or a city (niga ma), or a capital (rajadhāno and beg for strawstack (hay). After having got it, he should retire into
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seclusion somewhere outside (the village etc.). After having thoroughly examined and cleaned the ground where there are no eggs (of insects), nor insects, nor seeds, nor sprouts, nor dew, nor water, nor ant-holes, nor mildew, nor marsh nor cobwebs, he should make a bed of straw on it. He should then observe the religious fast unto death called itvar ika.
ANNOTATION 106. At the time of fasting unto death, the monk should face the East, with his hands folded together and raised to the head in supplication or salutation. After paying obeisances to the Siddhas ( i.e. the Perfect Ones), he should resolve to carry out his itvar ika fast unto death. In this fast, one can move only within a restricted area. That is why, it has been termed as the itavar ika fast. Here, itvarika does not signify fast for a brief and limited period. For the annotation of the words grāma, nagara etc., cf. Uttarajj hayaņāņi, 30/16, 17.
१०७. तं सच्चं सच्चावादी ओए तिण्णे छिण्ण-कहकहे आतीतठे
अणातीते वेच्चाण भेऊरं कायं, संविहूणिय विरूवरूवे परिसहो
वसग्गे अस्सि विस्सं भइत्ता भेरवमणुचिण्णे । 107. Tam saccam saccāvādi oe tinne chinna-kahaṁkahe
atitatthe anatite veccāna bheūraṁ kāyan, samvihūniya viruvarūve parisahovasagge assis vissa bhaitta
bheravamanucinne. 107. The itvar ika fast is a righteous (undertaking). The
monk, remaining truthful ( i. e, one who faithfully carries all his vows to completion) and devoid of passions, successfully crossing the Ocean of Worldly Existence, remaining free from doubt about his ability to carry the fast through, being blessed in every possible way with the happy feeling of accomplishment, remaining unaffected by circumstances, realizing that the body is mortal, subjugating various hardships and troubles, recognizing the separateness of body and soul and experiencing the same, accomplish es (unperturbedly) this formidable (bhairava) task (of fast unto death).
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१०८. तत्थावि तस्स कालपरियाए ।
108. Tatthavi tassa kalapariyae.
108.
Such an end is not to be branded miserable and untimely death.
१०६. से तत्थ विअंतिकारए ।
109. Se tattha viamtikarae.
109. Such an end may even lead to the attainment of final emancipation (from bonds) (i. e. total annihilation of karma.
११०. इच्चेतं विमोहायतणं हियं, सुहं, खमं, णिस्सेयसं, आणुगामियं ।
-त्ति बेमि ।
vimohayatanam hiyam, nisseyasam, anugamiyam.
110. Iccetam
ĀYĀRO
2010_03
Tti bemi.
110. Such a death is a peaceful haven for all those monks who are totally free from the craving for life. It is beneficial and conducive to happiness; it is timely (i. e. justified under the circumstances) salutary (i. e. leading to beatitude) and proves to be of great assistance in the Journey Beyond.

suham, khamam,
I say so.

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SECTION VII
सत्तमो उद्देसो
Satta mo Uddeso
उवगरण-विमोक्ख-पदं १११. जे भिक्खू अचेले परिवुसिते, तस्स णं एवं भवति–चाएमि अहं
तणफासं अहियासित्तए, सीयफासं अहियासित्तए, तेउफासं अहियासित्तए, दंस-मसगफासं अहियासित्तए, एगतरे अण्णतरे विरूवरूवे फासे अहियासित्तए, हिरिपडिच्छादणं चहंणो संचाएमि अहियासित्तए, एवं से कप्पति कडिबंधणं धारित्तए।
Uvagarana -vimokkha -padań
111. Je bhikkhu acele parivusite, tassa nam evam bhavati -
cãemi ahań tanaphāsa ahiyasittae, siyaphāsam ahiyasittae, teuphasam ahiyasittae, damsa-masagaphāsas ahiyāsittae, egatare annatare virūvarūve phāse ahiyāsittae, hiripadicchádanam cahań no samcāemi ahiyāsittae, evazh se kappati kadibaṁdhanaṁ dhārit
tae. The Relinquishment of Clothes
111. If a monk, who abides by the discipline of remaining
naked, feels, 'I can put up with the rigours of the pricking of grass, heat and cold, the stings of various sorts. But I cannot discard the clothes covering the privities', then he may put on a loincloth.
११२. अदुवा तत्थ परक्कमंतं भुज्जो अचेलं तणफासा फुसंति,
सीयफासा फुसंति, तेउफासा फुसंति, स-मसगफासा फुसंति, एगयरे अण्णयरे विरूवरूवे फासे अहियासेति अचेले।
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ĀYARO
112. Aduvā tattha parakkamaṁtań bhujjo acelaṁtanaphāsā
phusamti siyaphāsā phusamti, teuphása phusarhti, damsa-masagaphāsā phusaṁti, egayare annayare
virūvarúve phāse ahiyaseti acele. 112. Or if a monk is spiritually strong enough to over
come his shyness, he should wear nothing - not even a loin-cloth. (While practising nudism), he may be pricked by grass, heat and cold may oppress him, gadflies and mosquitoes may sting him and similar other hardships of various sorts may befall him; he should always endure these with fortitude.
993. arafa MTAATTI 113. Lāghaviyam āgamamāne. 113. Constantly bearing in mind (the ideal of) minimum
possession, (the monk should practise nudism). 998. aa a straig safari 114. Tave se abhisamannāgae bhavati. 114. A monk who practises nudism gets the (double) bene
fit of observing austerities ( giving up clothes and
enduring physical hardships). ११५. जमेयं भगवता पवेदितं, तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया। 115. Jameyam bhagavatā paveditam, tameva abhisamecca
savvato savvattāe samattameva samabhijaniya. 115. Practice of nudism, which has been recommended for
a monk by Bhagavān Mahavira, should be interpreted in the same sense in which it is meant and it should inspire the muni to practise equanimity thoroughly,
( i. e, nobody should be despised)]. वेयावच्चपकप्प-पदं ११६. जस्स णं भिक्खुस्स एवं भवति -अहं च खलु अण्णेसि भिक्खूणं
असणं वा पाणं वा खाइमं वा साइमं वा आहटु दलइस्सामि,
आहडं च सातिज्जिस्सामि। 1. Cf. 6/65.
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Veyavaccapakappa-badam
116. Jassa nam bhikkhussa evam bhavati
aham ca khalu
annesim bhikkhunam asanam vā pānam va khāimam vā saimam va ahattu dalaissami, ahaḍam ca sätijjis
..
Sami.
Rules for Service
116. A monk may take a vow: "I shall bring food, drink, delicacies or savoury stuff (for fellow-ascetics) and also accept what (they) bring for me. "T
११७. जस्स णं भिक्खुस्स एवं भवति - अहं च खलु अण्णेसि भिक्खूणं असणं वा पाणं वा खाइमं वा साइमं वा आहट्टु दलइस्सामि, angsa of enfaforenfa |
117. Jassa nam bhikkhussa evam bhavati aham ca khalu annesim bhikkhunam asanam vā, pānam vā khaimam vā sāimam vā āhaṭṭu dalaissāmi, āhaḍam ca no satijjissāmi.
117.
११८. जस्स णं भिक्खुस्स एवं भवति - अहं च खलु अण्णेसि भिक्खूणं असणं वा पाणं वा खाइमं वा साइमं वा आहट्टु नो दलइस्सामि, nga fafranfer i
A monk may take a vow: "I shall bring food, drink, delicacies or savoury stuff (for fellow-ascetics), but I shall not accept what is brought (by them)."
118.
361
aham ca khalu
118. Jassa nam bhikkhussa evam bhavati annesim bhikkhuṇam asanam vā pānam va khāimam va saimam vā āhattu no dalaissami, ahaḍam ca sātijjissāmi.
23
A monk may take a vow: "I shall not bring food, drink, delicacies or savoury stuff (for the fellow-ascetics) but accept what is brought (by them).
998. Jeg of fwagen gå vafa_ag zag soft faqqui असणं वा पाणं वा खाइमं वा साइमं वा आहट्टु नो दलइस्सामि, nga un enfafgreenfai
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"T

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ĀYARO
119. Jassa nam bhikkhussa evam bhavati – aham ca khalu
annesim bhikkhunań asanam vā pānaṁ vä khāimam vā sāimam vā āhattu nodalaissāmi āhadam ca no sātijjissāmi.
119. A monk may take a vow: ''I shall neither bring food,
drink, delicacies or savoury stuff (for the fellow
ascetics) nor accept the same brought (by them)." १२०. अहं च खलु तेण अहाइरित्तेणं अहेसणिज्जेणं अहापरिग्गहिएणं
असणेण वा पाणेण वा खाइमेण वा साइमेण वा अभिकंख
साहम्मियस्स कुज्जा वेयावडियं करणाए। 120. Aham ca khahu tena ahairittenañ ahesanijjenañ aha
pariggahienaṁ asaneņa vā pāņeņa vā khāimena vä sāimeņa va abhikamkha sāhammiyassa kujjā veyāvadi
yam karanae. 120. (A monk may feel): "Inspired by a feeling of mutual
cooperation and with a view to purifying the Self, I shall serve my fellow ascetics by offering them food, or drink, or delicacies or savoury stuff obtained, in excess of what I need, in conformity with the code of
alms-begging." १२१. अहं वावि तेण अहातिरित्तेणं अहेसणिज्जेणं अहापरिग्गहिएणं
असणेण वा पाणेण वा खाइमेण वा साइमेण वा अभिकंख साहम्मिएहिं कीरमाणं वेयावडियं सातिज्जिस्सामि ।
Ahaṁ vāvi tena ahātirittena ahesanijjenañ ahāpariggahienam asaneņa vā pānena va kháimena vā sāimeņa vā abhikamkha sahammiehim kiramānam veyavadiyam
sātijjissami. 121. (He may also feel): "Inspired by the feeling of mutual
cooperation and with a view to purifying the Self, I shall approve of the services rendered by my fellowascetics by accepting food or drink, or delicacies or savoury stuff that they might have brought for themselves, in excess of what they need, in conformity
with the code of alms-begging.' 997. arafai 3TTHHTOTI
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363
122. Laghaviyam agamamane. 122. Constantly bearing in mind (the ideal of) humility, (the
monk should resolve to render service). १२३. तवे से अभिसमण्णागए भवति । 123. Tave se abhisamannagae bhavati. 123. Amonk who resolves to render service gets the
(double) benefit of observing the austerities ( cur
tailment of food, etc. and rendering service). १२४. जमेयं भगवता पवेदितं, तमेव अभिसमेच्चा सव्वतो सव्वत्ताए
समत्तमेव समभिजाणिया। 124. Jameyam bhagavatā paveditam, tameva abhisamecca
savvato savvattāe samattameva samabhijāniyā. 124. The vows to render service which have been recom
mended for a monk by Bhagavan Mahavira, should be interpreted in the same sense in which they are meant and they should inspire the muni to practise equanimity thoroughly (i.e. nobody should be despised)l.
पाओवगमण-पदं १२५. जस्स णं भिक्खुस्स एवं भवति-से गिलामि च खलु अहं
इमम्मि समए इमं सरीरगं अणुपुव्वेण परिवहित्तए, से आणुपुव्वेणं आहारं संवट्टेज्जा, आणुपुव्वेणं आहारं संवर्दृत्ता, कसाए पयणुए किच्चा समाहिअच्चे फलगावयट्ठी,
उट्ठाय भिक्खू अभिणिन्वुडच्चे। Pãovaga mana -padań
125. Jassa nam bhikkhussa evam bhavati - se gilami ca
khalu ahaṁ imammi samae imam sariragam anupuvveņa parivahittae, se ānupuvvenań āhāram samvattejjā, anupuvvena ähăraň samvattetta kasāe payanue kiccā sa mâniaćce phalagāvayatthi, utthaya bhikkhū abhinivvudacce.
1. Cf. 6/65.
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Fasting Unto Death called Prayo pagamana
11
125. If a monk feels: "Infirmity is forcing my body to cease functioning and I cannot do my duties (at the right time), he should gradually reduce his diet, and through this reduction, try to chisel his passions (anger, pride, deceit and avarice) (just as a carpenter does a beam).
After attenuating his passions, a monk who has completely subdued his emotions and has his body attenuated and passions well-curtailed through vigorous external and internal austerities like (the two sides of) a beam well-chiselled and evened out, and having thus prepared himself for Death Sublime (samadhi-marana), should become free from attachment and activities of the body.
१२६. अणुपविसिंत्ता गामं वा, नगरं वा, खेडं वा, कब्बडं वा, मडंबं वा, पट्टणं वा, दोणमुहं वा, आगरं वा, आसमं वा, सण्णवेसं वा, णिगमं वा रायहाणि वा, तणाई जाएज्जा, तणाई जाएत्ता से तमायाए एगंतमवक्कमेज्जा, एगंतमवक्कमेत्ता अप्पंडे अप्प - पाणे अप्प - बीए अप्प-हरिए अप्पोसे अप्पोदए अप्पुत्तिग- पणग-दगमट्टिय - मक्कडासंताणए, पडिलेहिय - पडिलेहिय पमज्जियपमज्जिय तणाई संथ रेज्जा, तणाई संथरेता एत्थ वि समए कार्य च, जोगं च, इरियं च पच्चक्खाएज्जा ।
ĀYĀRO
126. Anupavisittā gāmam vā, nagaram va, khedam va, kabbadam va, madambam va, pattanam ya, donamuharh vá, agaram va, asamam va, sannivesam va, nigamam va rayahanim va, tanaim jaejjā, taṇāim jaetta se tamayae egamtamavakkamejja, egamtamavakkametta appaṁde appa-pane appa-bie appa-harie appose appodae apputtimga-panaga-dagamattiya-makkaḍāsamtāṇae, padilehiya-padilehiya-pamajjiya-pamajjiya taṇāim samtharejja, tanaim samtharetta ettha vi samae kayam ca, jogam ca, iriyam ca, paccakkhaejjā.
126. (Thus exerting in samlekhana, when the monk finds himself physically infirm,) he should enter a village,
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१२७. तं सच्चं सच्चावादी ओए तिष्णे छिन्न- कहकहे आतीतट्ठे
अणातीते वेच्चाण मेउरं कार्य, संविहूणिय विरूवरूवे परिसहोवसग्गे अस्सि विस्सं भइत्ता भैरवमणुचिणे ।
or a town, or a town two miles long (kheda), or a village at the foot of a mountain (karvatam), or an isolated village (madamba), or a larger town (pattana) or a capital of four hundred villages (drona mukha) or a mine-like abode (akara), or a hermitage (āśrama) or a settlement of huts (sannivesa), or a city (nigama), or a capital (rajadhani) and beg for straw-stack (hay). After having got it, he should retire into seclusion somewhere outside (the village etc.). After having thoroughly examined and cleaned the ground where there are no eggs (of insects), nor insects, nor seeds, nor sprouts, nor dew, nor water, nor ant-holes, nor mildew, nor marsh, nor cobwebs, he should make a bed of straw on it. He should then observe the religious fast unto death called prayopagamana and abandon the body, its motions (such as blinking of eyes, etc.) and movements.
127.
127. Tam saccam saccavadi oe tinne chinna-kahaṁkahe atitaṭṭhe anatite veccāņa bheuram kayam, samvihuniya viruvaruve parisahovasagge assim vissam bhaitta bheravamanucinne.
365
#
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The prayopaga mana-fast is a righteous (undertaking). The monk, remaining truthful (i. e., one who faithfully carries all his vows to completion)and devoid of passions, successfully crossing the Ocean of Worldly Existence, remaining free from doubt about his ability to carry the fast through, being blessed in every possible way with the happy feeling of accomplishment, remaining unaffected by circumstances, realizing that the body is mortal, subjugating various hardships and troubles, recognizing the separateness of body and soul and experiencing the same, accomplishes (unperturbedly) this formidable (bhairava) task (of fast unto death).

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१२८. तत्थावि तस्स कालपरियाए ।
128. Tatthavi tassa kālapariyae.
128. Such an act is not to be branded miserable and untimely death.
१२६. से तत्थ विअंतिकारए ।
129.
Se tattha viamtikarae.
129. Such an end may even lead him to the attainment of final emancipation from (bonds) (i. e., total annihilation of karma).
930. gadi famigıyavi fgyi, gé, eri, forèari, anganfazi |
-त्ति बेमि ।
130.
130. Iccetam vimohayatanam hiyam, suham, khamam, nisseyasam, anugamiyam.
ĀYĀRO
Tti bemi.
Such a death is a peaceful haven for all those monks who are totally free from the craving for life. It is beneficial and conducive to happiness; it is timely (i. e., justified under the circumstances) salutary (i. e., leading to beatitude) and proves to be of great assistance in the Journey Beyond.
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I say so.

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SECTION VII
अट्ठमो उद्देसो
Attha mo Uddeso
अणसण-पदं १. आणपुवी-विमोहाइं, जाइं धीरा समासज्ज।
वसुमंतो मइमंतो, सव्वं णच्चा अणेलिसं ।।
Anasaņa -padam 1. Anupuvvi-vimohaim, jāiñ dhira samāsajja.
Vasumaṁto maimasto, savvaṁ naccă anelisam.. Fast Unto Death
1.
When the courageous self-disciplined and wise monks come to know that the right time for undertaking 'the fast unto death' (anasana) known as "anupūrvi vimokşa or avyāghāta marana) which is the last stage of uninterrupted process of sadhana ( i. e. ascetic practices), has come, they should acquaint themselves with the code of the three types of anasana viz. Bhakta -pratyakhyāna, imgini marana, and prayopaga - mana) which are quite different from bāla marana.
ANNOTATION 1. 'A fast unto death' undertaken for attaining Death Sublime, is of three kinds:
(a) Bhakta Pratyakhyana; (b) Ingini (Iñgita) Marana; and (c) Prayopaga mana
Section five, six and seven respectively deal with these three. The fourth section lays down the conditions for viha
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ĀYARO
yo marana ( i. e. deliberately ending one's life by hanging). Fasting is of two kinds: (a) Saparakrama (undertaken when the body is
strong). (b) Aparākrama (undertaken when the body grows
weak).
Classified in another way, fasting is of two kinds:
(a) Vyāghata yukta i.e. undertaken
account of some incident.
suddenly on
(b) Avyāghāta i. e. undertaken in the normal course.
While the earlier sections deal with the former kind of anaśana, the present section deals with the latter one. As the avyāghäta anasana is not abrupt or sudden but is achieved in serial order of development, it is also called anupūrvi" (vide, the Niryukti, verse 263).
The various steps in the series of anupūrvi fast are as follows:
(a) getting initiated into ascetic life; (b) studying the Scriptures; (c) learning their deeper meaning and significance; (d) after having attained efficiency in the Scripture
and their interpretations, imparting this knowledge to the deserving disciples;
(e) after having taken due permission of the Precep
tor, undertaking gradual attenuation of the body
(samlekhanā); (f) then, finally, undertaking fast unto death (leading
to Death Sublime), choosing one of the above three kinds of fasts and abandoning threefold daily necessities, viz. food, implements (clothes, bowls, etc.) and lodging.
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भत्तपच्चक्खाण-पदं
२. दुविहं पि विदित्ताणं, बुद्धा धम्मत्स पारगा। . अणुपुव्वीए संखाए, आरंभाओ तिउट्टति ॥ Bhattapaccakkhāna -padam 2. Duviham pi vidittanam, buddha dhammassa pāraga.
Anupuvvie sarkhãe, arambhão tiuttati.. Bhakta-Pratyākhyāna
Those monks who are enlightened and proficient in religion realize that both (the external objects such as body and its daily necessities and the internal impulses and passions) are fit to be abandoned. Passing through the orderly stages of attaining anupūrvi fast, and having duly discerned the benefits accruing from the voluntary abandonment of the body,
these monks, forswear all activities (arambha). ३. कसाए पय गुए किच्चा, अप्पाहारो तितिक्खए। ___ अह भिक्खू गिलाएज्जा, आहारस्सेव अंतियं ॥ 3. Kasae payanue kiccă, appaharo titikkhae.
Aha bhikkhu gilāejjā, āhārasseva astiyas..
3.
Such a monk attenuates (curbs) passions, curtails his diet and patiently endures (the consequences thereof). The progressive reduction of food emaciates his body and brings him almost to death.
ANNOTATION 3. In the present verse, the method of curtailment of passions and that of food respectively called bhava -samiekhana and dravya samlekhana) has been indicated.
1. Arambha: This term signifies here all those activities
such as going out abegging food and other necessities to sustain life, rendering services to fellow-ascetics and studying the scriptures, etc. undertaken to assist the practice of asceticism.
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AYARO
The dravya -samlekhanā lasts for twelve years. According to the Uttarādhyayana (36/25-255), the order in which food can be curtailed is as follows:
The first four years - Vikrti-parityāga ( i. e. abandonment of rich food) or ācamla i.e.eating only a single item of food). The next four years - Special penance such as fasting for a day, for two days for three days etc. and taking appropriate breakfast. The 9th and the 10th years Fasting on alternate days and acamla in breakfast.
The first half of the 11th year fasting for one day and two days. The second half of the 11th year - Severer penances such as fasting for three or four days or more days.
During the whole of the 11th year, the ācāmla in breakfast. In the first six months reduced diet on the day of ācāmia and a full diet on such occasions is permissible during the next six months of the 11th year.
During the 12th year - Acāmla coupled with another penance, i.e. either continuous acamla or acamla with another penance alternately.
At the end of the 12th year - Fasting for a fortnight or a whole month or Bhakta Pratyākhyāna, etc.
According to the Nišitha Cūrni,taking food is reduced in such a way that complete abandonment of food and death coincide. During the last four months of this year the mouth is kept oiled so that the speech-organs do not cease to function and there is no difficulty in reciting the Namaskāra - mantra etc. (Uttarajjhyanāņi, vol. II, notes, pp. 263-264). ४. जीवियं णाभिकखेज्जा, मरणं णोवि पत्थए । दुहतोवि ण सज्जेज्जा, जीविते मरणे तहा ।।
Jiviyam nābhikaṁkhejjā, maranam novi patthae. Duhatovi ņa sajjejjā, jivite marane tahā.. Enfeebled, he should neither crave for life, nor long for death. He should not get attached to either life or death.
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५. मज्झत्थो णिज्जरापेही, समाहिमणुपालए । ___ अंतो बहिं विउसिज्ज, अज्झत्थं सुद्धमेसए । 5. Majjhattho nijjarāpehi, samāhimaņupālae.
Asto bahim viusijja, ajjhattham suddhamesae, . 5. The equipoisedl monk, intent on shedding the
kar ma (nirjara)?, should maintain complete composure3. Sloughing off the internal as well as the external ( encumberances viz. rāga and dveşa and the body, he should engage himself in the pursuit of the pure Self4.
६. जं किंचुवक्कम जाणे, आउक्खेमस्स अप्पणो। तस्सेव अंतरद्धाए, खिप्पं सिक्खेज्ज पंडिए ॥
1. Madhyastha: During the period of fasting, a monk should
maintain equanimity both in midst of favourable and unfavourable circumstances such as life-death, pleasurepain, etc. This has been indicated by the author of the scriptures by the word 'madhyasthal.
2. Nirjarapreksi: The mainstay of this equanimity is
nirjarā (shedding off of the karma). A monk observing fast is always intent upon nirjara, without which he cannot remain dispassionate.
3. Samadhi: Knowledge, perception, conduct, penance, and
spiritual vigours - these five are the constituents of samadhi ( i. e. complete composure). A fasting monk must experience this five fold composure.
Pursuit of the Pure Self: The first step of spiritual pursuit is the reduction of physical activities and unattachment towards the body. This leads him to self-introspection wherein he perceives the impulses of rāga and dvesa. Not perceiving the pure self, he penetrates still deeper into the innermost recesses of his soul. Ultimately, Conscient Reality (the self) in its purest and most spiritual form becomes manifest to him.
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ĀYĀRO
6. Jam kimcuvakkamam jane, kukkhemassa appaņo.
Tasseva amtaraddhãe, khippam sikkhejja pari die.. If a wise monk, unexpectedly encounters a contingency, during the course of his orderly progress of sa mlekhana ( i.e. step-by-step attenuation of body through penances), he should at once go to the ex
treme step of) giving up nourishment in the middle. ७. गामे वा अदुवा रण्णे, थंडिलं पडिलेहिया।
अप्पपाणं तु विण्णाय, तणाई संथरे मुणी ।। 7. Game vá aduvā ranne, thařạilaṁ padilehiya..
Appapānam tu viņnăya, taņāiñ saṁthare muņi.. The monk should enter a village or an unpopulated area, and after having thoroughly inspected a plot of ground free from living being, he should make a bed of straw on it.
7.
८. अणाहारो तुअमुज्जा, पुट्ठो तत्थ हियासए। ___णातिवेलं उवचरे, माणुस्सेहिं वि पुट्ठओ।
Aņāhāro tuattejjă, puttho tattha hiyāsae. Ņātivelań uvacare, mānussehim vi putthao.. After having solemnly resolved to give up food (and water, or food only), the monk should lie down on the straw bed. Having done so, if he happens to be oppressed by hunger, thirst or other rigours, he should bear them with fortitude. Or if he encounters any pleasing or painful conditions created by other people, he should not infringe the sanctity of his vow.
६. संसप्पगा य जे पाणा, जे य उड्ढमहेचरा । भुंजंति मंस-सोणियं, ण छणे ण पमज्जए॥
Saṁsappagā ya je pāņā, je ya uddhamahecara. Bhumjarti mamsa-soniyań, na chaņe na pamajjae..
9.
If crawling insects (such as ants), or birds (such as vultures), or creatures living underground (such as rats) feed on the monk's flesh, or if the insects such
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as mosquitoes suck his blood, he should not kill them and should not even ward them off with his broom.
१०. पाणा देहं विहिंसंति, ठाणाओ ण विउब्भमे।
आसवेहिं विवित्तेहिं, तिप्पमाणेहियासए ॥ 10. Pānā deham vihimsamti, thânão na viubbhame.
Asavehim vivittehim, tippamāņehiyāsae.. 10. (He should deem that) "(Although) these creatures
are destroying my body, (they are not destroying the essential attributes of my soul)". Even if he is harassed by them, he should not budge an inch from his posture (or fall from his spiritual elevation). As soon as the influx of kar ma particles has stopped, the monk feels self-satisfied (as if with ambrosia). (Thus satisfied) a monk should cheerfully forbear all hardships encountered by him.
११. गंथेहिं विवित्तेहिं, आउकालस्स पारए । 11. Gamtthehim vivittehim, aukālassa parae. 11. All his complexes are fully resolved and he fulfils his
pledge of fasting unto death. इंगिणिमरण-पदं
पग्गहियतरगं चेयं, दवियस्स वियाणतो ॥ Imgiņimaraņa -padań
Paggahiyataragaṁ ceyaṁ, daviyassa viyānato.. (Imgiņi Marana)
This (imgini murana fast) is of a higher order (than bhakta-pratyakhyana). Only the very learned (who have the knowledge of at least nine pūrvas) and self-disciplined monks embrace it.
1. The Pūrvas onstitute one of the canonical texts of the
Jains. Originally they were fourteen in number. They contained the vast oral tradition (or the Šrutajnána). They have been lost.
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१२. अयं से अवरे धम्मे, णायपुत्तेण साहिए। ___आयवज्जं पडीयारं, विजहिज्जा तिहा तिहा॥ 12. Ayam se avare dhamme, nāyaputteņa sāhie.
Āyavajjaṁ padiyāram, vijahijjā tihă tihã.. 12. Bhagavān Mahāvira (Nātaputta) has propounded the
code of imgini marana fast differently from that of bhakta-pratyakhyāna. In the course of this anasana, the monk is allowed to stand or sit or walk up and down (within limited place) but without taking another's support. He should neither take support himself nor ask others to do so, nor should be approve
of others doing so. १३. हरिएसु ण णिवज्जेज्जा, थंडिलं मुणिआ सए ।
विउसिज्ज अणाहारो, पुट्ठो तत्थहियासए। 13. Hariesu na nivajjejjā, thamdilar muņia sae.
Viusijja anahāro, puţtho tatthahiyasae.. 13. He should not lie dow.. on a grassy spot; but only on
sthandila ( i. e. ground bereft of green grass and living beings like insects, etc.) Thus should the fasting monk abandon (his body etc.) completely and endure severe rigours (like the pangs of hunger and
thirst.). १४ इंदिएहिं गिलायंते, समियं साहरे मुणी।
तहावि से अगरिहे, अचले जे समाहिए । 14. Iñdiehim giläyamte, samiyaň sahare muni.
Tahāvi se agarihe, acale je samahie.. 14. On getting enfeebled (and fatigued), the .monk may
make slight movements of the body, like contracting the limbs. By doing so, he who is tranquil and com
posed does not transgress the sanctity of his pledge. १५. अभिक्कमे पडिक्कमे, संकुचए पसारए।
974- RUGTE , Frei afa statului il 15. Abhikkame padikkame, saṁkucae pasarae.
Kāya-saharanatthẩe, etthan vãi aceyane..
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15.
(In case of getting fatigued as a result of incessant sitting or lying in the same posture), the fasting monk may move to and fro, or contract and stretch (his limbs). (But if his bodily strength permits), he should remain motionless as if he were unconscious in the course of this anasana also.
१६. परक्कमे परिकिलंते, अदुवा चिट्टे अहायते। ___ठाणेण परिकिलंते, णिसिएज्जा य अंतसो । 16. Parakkame parikilamte, aduva citthe ahāyate.
Thanena parikilamte, nisiejjā ya amtaso.. 16. If he feels fatigued after lying for a long time, he may
move to and fro or may stand erect. If he feels tired
of standing, he may finally sit down and rest. १७. आसीणे णेलिसं मरणं, इंदियाणि समीरए।
कोलावासं समासज्ज, वितहं पाउरेसए ।। 17. Asise ņelisaṁ maraṇam, indiyāņi samirae,
Kolāvāsam samāsajja, vitahań päuresae.. While observing this extraordinary fast unto death, he would make right and proper use of all his sense organs ( i.e. he would have neither attachment nor aversion to desirable or undesirable objects. He should not lean against a wooden pillar eaten by timber worms and/or infested with white ants, but should look for one which is (clearly) free from insects or worms or little holes created by them.
17.
१८. जओ वज्जं समुप्पज्जे, ण तत्थ अवलंबए।
ततो उक्कसे अप्पाणं, सव्वे फासेहियासए । 18. Jao vajjań samuppajje, na tattha avalambae.
Tato ukkase appānam, savve phasehiyāsae..
18.
The fasting monk should not lean against any thing which engenders the bondage of karma. He should keep himself away from it and bear all hardships.
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पाओवगमण-पदं १६. अयं चायततरे सिया, जो एवं अणुपालए।
सव्वगायणिरोधेवि । ठाणातो ण विउन्भमे ।। Pāovagamaņa -padań 19. Ayam cāyatatare siyā, jo evaṁ aņupālae.
Savvagāyaṇirodhevi, thânăto na viubbhame.. Prāyopagamana 19. The (prāyopaga mana) anaśana is superior even to
ingini marana. A monk embracing it should not budge (even slightly) from his posture even though his
whole body may become stiff. २०. अयं से उत्तमे धम्मे, पुन्वट्ठाणस्स पग्गहे । ___अचिरं पडिलेहित्ता, विहरे चिट्ठ माहणे ॥ 20. Ayam se uttame dhamme, puvvatthānassa paggahe.
Aciram padilehittā, vihare cittha măhane.. 20. This is the supreme Dharma. It also includes the
codes of conduct described earlier (in the context of the img ini marana and bhakta -pratyakhyāna). It is characterised by total motionlessness. A monk (who observes this fast) should look for a spot free from any living beings and occupy it remaining motionless'.
२१. अचित्तं तु समासज्ज, ठावए तत्थ अप्पगं ।
वोसिरे सव्वसो कायं, ण मे देहे परीसहा ॥ 21. Acittań tu samásajja, thāvae tattha appagam.
Vosire savvaso kāyam, na me dehe parisahā.. The monk may obtain (some thing like a wooden plank or stand, ) free from any living being, and establish himself on (or against) it in a suitable posture). He should completely abandon his body, (relaxing it
21.
1. The Cūrņi & Výtti have explained 'cittha' as 'sthita.
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completely). (If difficulties or adversities come, he should remain unaffected, and deem:) "Now when the body itself does not belong to me, how can the suffering (accompanying it) (ever affect me)?"
२२. जावज्जीवं परीसहा, उवसग्गा य संखाय ।
संवुडे देहभेयाए, इति पण्णेहियासए । 22. Jāvajjivam parisahā, uvasaggā ya samkhāya.
Samvude dehabheyāe, iti pannehiyāsae.. 22. Knowing that hardships and difficulties last only as
long as life endures, the wise monk who has already subjected his body to total abandonment and is fully prepared) for its dissolution should endure them with evenness of mind.
२३. भेउरेसु न रज्जेज्जा, कामेसु बहुतरेसु वि।
5081-27 141 o Havot T quor ECAT II 23. Bheuresu na rajjejjā, kāmesu bahutaresu vi.
Iccha-lobham ņa sevejjā, suhumar vannaṁ sapehiya.. 23. There are many sensual pleasures (emanating from
sound etc.), but they are all transient. The monk (therefore) should not wallow in them. He should not even wish for any material gain as a reward. Self discipline is subtly exquisite, and the one, who perceives it should not deviate from it.
ANNOTATION 23. Desire is of two kinds:
(a) Lust for sex, and (b) Craving for pleasure.
In the present sloka, the monk has been admonished to remain unattached to both kinds of desire. At the ebb of one's life, one might be tempted to wish for specific material gain as a reward of one's penances in the form of the attainment of the highest position of glory in the next birth. But a sādhaka being desireless should refrain from such vicious aspirations.
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AYĀRO
२४. सासएहि णिमंतेज्जा, दिव्वं मायं ण सद्दहे।
तं पडिबुज्झ माहणे, सव्वं नूमं विधूणिया ॥ 24. Sāsaehim nimamtejjā, divvam māya ņa saddahe.
Taṁ padibujjha māhaņe, savvaṁ nūmaṁ vidhūniyā.. 24. The monk should not succumb to enticements,when
invited to divine reveleries by the gods. He should not be misled by their illusive tricks. Penetrating the veil of illusion, he should clearly perceive the truth.
२५. सव्वठेहिं अमुच्छिए, आउकालस्स पारए। तितिक्खं परमं णच्चा, विमोहण्णतरं हितं ॥
-hafi 25. Savvatthehim amucchie, aukālassa pārae.
Titikkham paramas naccă, vimohannataram hitam..
- Tti bemi.
25.
Not tantalised by any allurements human or divine, he should reach the end of his life-span. Keeping stoicism at a premium, he should take recourse to one of the three kinds of vimoksa (fast unto death) viz. bhakta-pratyakhyāna, imgita marana and prayopaga mana, which is conductive to beatitude.
- I say so.
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CHAPTER X
THE EXCELLENCE OF
RIGHTEOUSNESS
नवमं अज्झयणं
उवहाण-सुयं
NAVAMAŇ AJJHAYANAN
UVAHĀŅA SUYAM
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पढमो उद्देसो
भगवओ चरिया-पदं
१. अहासुयं संखाए afer
1.
SECTION I
वदिस्सामि, जहा से समणे भगवं उट्ठाय । हेमंते, अहुणा पव्वइए रीयत्था ॥
Bhagavao Cariya-padam
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Ahasuyaṁ vadissami, jahā se samane bhagavam Samkhae tamsi hemamte, ahuṇā pavvaie riyatthǎ..
uṭṭhāya.
Padhamo Uddeso
The Rambles of Bhagavan Mahāvira
1. (The Venerable Sudharma said, "O Jambu!) I shall relate to you what I have heard of the rambles of the Venerable Ascetic (Bhagavan Mahāvīra, the Śramaṇa). After having discovered the Truth, the Bhagavan renounced worldly life. On getting initiated into ascetic life, (on the tenth day of the first fortnight of the lunar month of Mrgasira (corresponding to November) in winter, at Ksatriya-Kunḍapura (at present in Muzaffarpur District of Bihar)), the Bhagavan left immediately for ascetic wanderings.

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२. णो चेविमेण वत्थेण, पिहिस्सामि तंसि हेमंते।
से पारए आवकहाए, एयं खु अणुधम्मियं तस्स ॥ 2. Ņo cevimeņa vatthena, pihissāmi tamsi hemaṁte.
Se pārae āvakahāe, eyam khu aņudhammiyaṁ tassa.. (At the time of initiation, the Bhagavān had put on only one robe. He resolved:) "I shall not cover myself with this robe in winter." He was pledged to forbear the severities of cold all his life. This, in fact, comprised his anudhar ma ( i. e. way of life in harmony with his sādhanā).
ANNOTATION 2. Bhagavan Mahāvira was the propounder of anudharma, which has two main characteristics:
(a) non-violence, and (b) stoicism.
(Cf. Sūyagado, 1/2/14, Text and Commentary,)
३. चत्तारि साहिए मासे, बहवे पाण-जाइया आगम्म । ___ अभिरुज्झ कायं विहरिसु, आरुसियाणं तत्थ हिंसिसु ॥ 3. Cattari sãhie māse, bahave pāņa-jãiya ägamma. Abhirujjha kāyam viharissu, ārusiyāņam tattha him
sińsu.. (On the eve of initiation, the body of Bhagavān Mahavira was anointed with divine "Gośirsa'' sandalwood and perfumed powders, attracted by which living beings like black-bees and wasps came. They tried to suck the honey (which was not there) from the body of Bhagavan Mahavira, and which fact irked them into stinging the Bhagavān's body. This went on for over four months.
ANNOTATION 3. The aroma emanating from the anointed body of Bhagavān Mahāvira was very sweet and delightful. Attracted by it, many young people would come to the
d ask for various kinds of perfumaries. The Bhagavan observed a sacred silence; he would say nothing to the visitors. Displeased with him they would ruefully remark: ''What on earth is the matter with you? Why don't
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you give us something ?" Another spell of silence. Annoyed with this they would maltreat him.
Unruffled by all this, the Bhagavān would stand in the posture of meditation. Womeniolk got attracted to his body which was free from the bad smell of perspiration and filth, and to his mouth which was full of sweet breath. They used to inquire: "Where do you live? Where can one find this scented stuff? Who manufactures it? But the Bhagavan's sacred silence would continue.
Thus his extra-ordinary physique plus the fragrant anointment on it became the cause of his predicament. (A cărānga Cūrņi, p. 300).
4.
४. संवच्छरं साहियं मासं, जंण रिक्कासि वत्थगं भगवं। ___ अचेलए ततो चाई, तं वोसज्ज वत्थमणगारे॥ Samvaccharam sāhiyam māsam, jam ņa rikkäsi vat
thagam bhagavam. Acelae tato cai, tam vosajja vatthamanagāre.. The Bhagavān did not discard his one and the only one robe for thirteen months. The homeless and world-relinquishing Venerable One abandoned it for good and remained blissfully naked ever since.
ANNOTATION 4. The purport of the text seems to be that Bhagavān Mahavira initiated himself into ascetic life with a robe on, which he later discarded. He did so on principle.
Later tradition, however, has ii that when the Bhagavān was passing by the bank of the river Suvarnabāluka, his robe got caught up in some thorny bush and was swept away by the currents of the river. A brähmin who happened to pass by, picked it up.
The supposition that the said robe could have remained intact on the Bhagavān's shoulders for thirteen months after initiation, and that the Bhagavān discarded it just when it got caught up in a thorny bush, seems irrelevant and baseless. A much more plausible theory seems to be that the Bhagavan did not put on the robe to protect himself from cold but that he did so merely to cover up the privities. As a matter of fact, this is not alien to the Nirgyantha (the Jain) tradition. This is corroborated by the
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Buddhist scriptures which mention Nirgranthas clad in one single robe (ekaśāṭaka) (vide, the Anguttara Nikaya). When the Bhagavan attained the higher stages of sadhana, he completely abandoned even that piece of robe and became totally acela (naked monk). (Cf. Ācārānga Cūrṇi, p. 300).
५. अदु पोरिसिं तिरियं भित्ति, चक्खु मासज्ज अंतसो झाइ । अह चक्खु - भीया सहिया, तं "हंता हंता" बहवे कंदिसु ॥
5.
5.
1.
ĀYĀRO
Adu porisim tiriyam bhittim, cakkhumasajja amtaso jhai. Aha cakkhu-bhiyā sahiyā, tam "ham tā-hamta" bahave
kamdimsu..
Intensely concentrating his mind on a slanting wall, the Bhagavan meditated for hours on end with his gaze firmly fixed. (The eye-balls used to bulge out, on account of the hard stare over a long period). Children used to get awe-striken by this rather unusual spectacle, and invited other children to come and watch him, with the outcry 'Goodness Gracious! Oh dear! 11
Both, author of the Curni and the Commentator have interpreted it as follows:
"He used to walk carefully with his eyes fixed on the path gradually widening, and of the length of a man (roughly six feet). Shocked at the spectale of the Bhagavan's walking with his gaze fixed, children used to raise a hue and cry and attracted the other boys to it. Dr. Herman Jacobi, who has translated this sutra on the basis of the explanation given by the commentator, has, however, mooted this point: "I cannot make out the exact meaning of it, perhaps, so that he was a wall for the animals.
"
11
Fixing the gaze on the wall has been the meditational technique of the Buddhist monks also. In the present text of Ayaro itself (2/125), we find that this very technique of meditation has been mentioned. The commentator of the Bhagawati Sūtra, Shri Abhayadeva Suri has also interpreted the word tiryagbhitti as the rampart (prākāra), or the wall of a mound, or the
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६. सयणेहिं वितिमिस्से हिं, इत्थीओ तत्थ से परिण्णाय ।
सागारियं ण सेवे, इति से सयं पवेसिया झाति ॥ 6. Sayapehim vitimissehim, itthĩo tattha se pariņnāya.
Sāgāriyaṁ na seve, iti se sayam pavesiyā jhāti.. Bhagavān Mahavira did not (usually) stay in crowded places. (Sometime he managed to find a secluded area and stayed there). But this seclusion was often nvaded by womenfolk who happened to pass that way (in search of solitude). (Although solicited by women for carnal enjoyment), the Bhagavān would spurn their advances, for he was all the time morally alert. Penetrating into the depths of his soul, he would go in meditation on such an occasion.
७. जे के इमे अगारत्था, मीसीभावं पहाय से झाति । ___पुट्ठो वि गाभिभासिंसु, गच्छति णाइवत्तई अंजू ॥ 7. Je ke ime agāratthā, misibhāvam pahaya se jhati.
Puttho vi ņābhibhäsimsu, gacchati ņāivattai amjū..
Bhagavän Mahāvira meditated with deep concentration even in the midst of places crowded with householders. He would not speak even when spoken to. If someone compelled him to speak, he would quietly move to some other place. He would not let his concentration be disturbed in any way and would remain equipoised in all situations.
ANNOTATIONS 6-7. The Bhagavān would choose a secluded place for meditation. If he did not get one, he would seclude himself - i. e. he would shut himself out from all extraneous circumstances and get himself immersed deeply in the very depths of the innermost soul. To look for a secluded place, or (if such a place is not easily available) to seclude oneself from all external objects, is very useful and advantageous for meditation.
rock. (Vide, the Bhagavati Sütra,
Commentary,
pp. 543-44).
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८. णो सुगरमेतमेगेसिं, णाभिभासे अभिवायमाणे। ___ हयपुवो तत्थ दंडेहिं, लूसियपुव्वो अप्पपुण्णेहिं ।। 8. Ņo sugarametamegesiṁ, ņäbhibhāse abhivayamāņe. Hayapuvvo tattha damạehim, lūsiyapuvvo appapunpe
hini.. The Bhagavān would not give his blessings to those who greeted him, Nor would he curse even those who would bash him up with a cudgel or would try to mutilate his limbs. This high stage of sådhanā is
sible to every sadhaka
ANNOTATION 8. According to the author of the Cürni when the Bhagavān was passing through Corapalli, efforts were made to mutilate his limbs or bite his body, (vide, Acărănga Cūrņi, p. 302).
६. फरसाइं दुत्तितिक्खाइं, अतिअच्च मुणी परक्कममाणे ।
317974-ot-tar ; 5575 TL fa 1511 9. Phārusāim duttitikkhāim, atiacca muni parakkama
māne. Āghāya-natļa-gitāim, daṁdajuddhāiṁ mutthijuddháim..
The Bhagavan would turn a deaf ear to harsh words and unbearable insults. He kept himself vigorously engrossed in spiritual pursuits. He would take no interest in graphic narratives, colourful plays, songs, cudgel-fights and boxing (and such other entertainments).
ANNOTATION I. Bhagavan Mahăvira would forbear both kinds of rigours or hardships, favourable and unfavourable. A musician was playing on a lute (vină). On seeing the Bhagavāni who happened to pass that way at that time, he said, "My Bhagavān! Please stop to hear my performance." But Bhugavān Mahavira politely refused, and quietly went away. To evince interest in any kind of entertainment colourful or euphonious, is a kind of tempting predicament for a sādhaka.
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387
90. urfag fHET - FETE , fuiy fault 34ą i
एताइं सो उरालाई , गच्छइ णायपुत्ते असरणाए । 10. Gadhie miho-kahāsu, Samayammi nāyasue visoge
adakkhū. Etàim so urālāim, gacchai nāyaputte asaranäe.. 10.
The Bhagavān would turn indifferent to people engaged in bawdy talks and amorous gestures without being moved by them. He would not evince any interest in, or pay any heed to, any of these trials -- favourable or unfavourable. This is how he circumvented them all.
११. अविसाहिए दुवे वासे, सीतोदं अभोच्चा णिक्खंते।
एगत्तगए पिहियच्चे, से अहिण्णायदंसणे संते ।। 11. Avisāhie duve vase, sitodaṁ abhoccă nikkhamte.
Egattagae pihiyacce, se ahinnāyadamsane samte..
11.
The Bhagavān lived home-life for more than two years (after the death of his parents). During that period, he did not take any animate food or water. Even though he lived with the members of his family, his soul was solitary. His body, mind, speech and senses - everything remained untainted. He always perceived Truth and kept constant company with Peace. (After this sadhana in the midst of his family), he renounced home-life.
ANNOTATION 11. Bhagavan Mahavira was 28 years old, when his parents died. He expressed his desire to embrace asceticism at once. At that time his elder brother Nandivardhana and other relatives of his requested the Bhagavăn, "Oh my dear Prince! please, do not add insult to injury by saying so, You know fully well that our parents are no more, and on top of this you too want to leave the family." Bearing this entreaty in mind, Bhagavan Mahavira thought to himself, "If I took to initiation now I may cause sadness to many people and this may make them miserable. Some people in the family might even commit suicide. This is not desirable. "
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Relenting, he said, "Please tell me how long I should remain with you?" Nandivardhana answered, "The death of the king and the queen will be mourned for two years, for which period you must live with us." The Bhagavān acceded to his request. The Bhagavān said, "You must however accede to a request of mine as well. I must have my own choice in matters of food etc. No one should interfere with me. If these terms are acceptable to you, then alone I can stay in this home for two years." Nandivardhana and thers agreed to this.
During this period, the Bhagavān did not take any animate food or drink. He would wash his hands and feet with inanimate water, but never take a full bath. He led a life of non-violence, truth, non-stealing, continence and nonacquisitiveness. He did not take meals at night. He remained totally unattached to his family. This was an experiment in asceticism in the midst of the homelife.
१२. पुढवि च आउकायं, तेउकायं च वाउकायं च।
पणगाइं बीय-हरियाई, तसकायं च सव्वसो णच्चा ॥ 12. Pudhavim ca āukāyaḥ, teukāyam ca vāukāyam ca.
Panagăim biya-hariyāim, tasakāyam ca savvaso naccā.. १३. एयाइं संति पडिलेहे, चित्तमंताई से अभिण्णाय ।
परिवज्जिया ण विहरित्था, इति संखाए से महावीरे ॥ 13. Eyāim sarti padilehe, cittamamtaim se abhiņņāya.
Parivajjiyā ņa viharitthā, iti samkhāe se mahāvire.. 12- After having fully known the existence of) living 13. beings of earth-body, water-body, fire-body, air
body and mildew, seed and vegetation and mobile living beings, and after having recognized their existence, and ascertained their animatedness, the Bhagavan cheerfully rambled about doing no violence
to them. १४. अदु थावरा तसत्ताए, तसजीवा य थावरत्ताए।
अदु सव्वजोणिया सत्ता, कम्मुणा कप्पिया पुढो बाला॥ 14. Adu thāvarā tasattae, tasajīvā ya thāvarattāe.
Adu savvajoņiyā sattā, kammuņā kappiyā pudho bālā..
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14.
ANNOTATION 14. In those days, the belief was current that a female is reborn as a female and a male as a male; a rich man is reborn as a rich man; and a muni as a muni. Bhagavan Mahāvīra repudiated this general belief and established the principle of the possibility of rebirth in any genus. According to this, the variety of karma causes change of genera in rebirth.
१५. भगवं च एवं मन्नेसिं, सोवहिए हु लुप्पती बाले । कम्मं च सव्वसो णच्चा, तं पड़ियाइक्खे पावगं भगवं ॥
15.
15.
16.
Stationary creatures may be reborn in the species of mobile beings and vice versa. Living beings are prone to be reborn in any of the genera of beings. The ignorant beings are reborn into different genera because of their own karma.
16.
१६. दुविहं समिच्च मेहावी, किरियमक्खायणेलिसि णाणी | आयाण- सोय मतिनाय - सोयं, जोगं च सव्वसो णच्चा ॥
1.
389
Bhagavam ca evam mannesim, sovahie hu luppati bāle. Kammam ca savvaso nacca, tam paḍiyāikkhe pāvagam bhagavam..
An ignorant person's accumulation of possessions culminates into his (spiritual) destruction. Reflecting thus, and knowing fully well the (consequences of) karmic bondage, the Bhagavan vowed not to commit sin.
Duviham samicca mehāvi,kiriyamakkhāyaṇelisiṁ ṇāṇī. Ayana-soyamativāya-soyami, jogam ca savvaso ņaccā..
After having weighed the pros and cons of both kriyā - vada (actionism) and akriyāvāda (non-actionism), and having known fully the influx of Karmic matter
In the Sutrakṛtānga 1/12/20, 21, it has been mentioned: Attāna jo jāņai jo ya logam, jo āgatim jāņai (a) -ṇāgatim ca.
Jo sasayaṁ jāna asāsayaṁ ca, jātim maranam ca cayaṇovavātaṁ..
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through sensuality, violence, and the impulses of mind, speech, and body, the sage and wise Bhagavan propounded the unique doctrine of kriyā, not propounded by others.
ANNOTATION 16. When the Bhagavān was leading a dispassionate and detached life even in the midst of home-life, his uncle named Supārsva, his elder brother named Nandivardhana, and some other friends, said to him, "Why don't you enjoy sensual pleasures ?
The Bhagavan answered, "The senses are the sources of the influx of kar mic matter. My soul is pining for emancipation. That is why I can't enjoy the sensual pleasures.
On hearing this, they said, "O Prince! why don't you drink cold (animate) water and eat animate food?"
The Bhagavan replied, "Violence is the source of bondage. My soul is pining for freedom. That is why I refrain from killing beings (with water-body), possessed of life like me."
They again said, "Oh Prince! you keep continously sitting in the posture of meditation. Why do you not have some recreation?"
The Bhagavan quipped back, "The mind, body and speech are also the triple sources of bondage. My soul is pining for freedom. I refrain, therefore, from giving support to their impulses."
They said, "Why don't you take bath? Why do you sleep on the floor?"
The Bhagavān said, "The bodily attachment and luxuries are both sources of bondage. I want to plug these loopholes. That is why I have embraced this way of life."
१७. अइवातियं अणाउट्टे, सयमण्णेसि अकरणयाए।
जस्सित्थिओ परिण्णाया, सव्वकम्मावहाओ से अदक्खू ।। 17. Aivätiyam aņāutte, sayamaņnesim akaranayãe.
Jassitthio pariņnāyā, savvakammāvahão se adakkhū.. Aho vi kattāna viuttanaṁ ca, jo āsavam jāņati sam
varaṁ ca. Dukkham ca jo jānai nijjaraṁ ca, so bhāsiumar ihati
kiriyavādam..
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17.
The Bhagavän did not commit any violence to any living beings, nor did he ever make others to do so. The Bhagavān saw -
(On being asked by his relatives why he avoided all women-folk, the Bhagavān replied -)
"Women (incontinence) are the harbingers of all karmic influx. One who relinquishes them, perceives (the soul)."
१८. अहाकडं न से सेवे, सव्वसो कम्मुणा य अदक्खू ।
जं किंचि पावगं भगवं, तं अकुव्वं वियर्ड अँजित्था । 13. Ahākadam na se seve, savvaso kammunā ya adakkhū. Jam kisci pāvagań bhagavař, tam akuvvam viya
dam bhumjitthā.. 18. The Bhagavān Saw that the acceptance of food pre
pared specifically for the munis entails kar mic bondage. That is why he always refused such food. He would take only inanimate food. The Bhagavān never partook of any such meals which were conduc
cive to sinfulness. I १६. णो सेवती य परवत्थं, परपाए वि से ण भुंजित्था।
परिवज्जियाण ओमाणं, गच्छति संखडि असरणाए। 19. Ņo sevati ya paravatthań, parapãe vi se na bhumjitthā.
Parivajjiyāņa omānam, gacchati saṁkhaờim asaraņāe.. 19. (Bhagavān Mahāvira did not possess any dress, nor
did he borrow any from anyone else. The author of the Cūrni has interpreted the word pāpaka in various ways:
The Bhagavān never took meals which were prepared with a view to giving them in alms to just anybody. Thus he was saved from the guilt of "approval of violence."
Another interpretation is that the Bhagavān did not take any meat or alcoholic drinks (pāpaka).
Yet another interpretation is that the Bhagavān did not partake of such meals which were conducive to sinfulness.
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(He had no bowls of his own), nor did he use another's for the purpose of eating in them.
He did not go for alms to any such feast which could not feed people beyond the numbers of invitees.
He did not even think of delicious food.
ANNOTATION 19. According to the author of Cūrni, Bhagavān Mahāvira had only one robe on at the time of initiation, which he had abandoned after thirteen months. He never used any other robe ever since.
When he broke the fast just after initiation into asceticism, the Bhagavān took his meals in a utensil owned by a householder. Later he became a pānipătra (i. e. one who uses the palms of his hand as utensils), and never used the utensils of anyone for taking his meals.
Once when the Bhagavān was sojourning in a weaver's workshop at Nalandā, his only disciple called Gośälaka asked him, "Shall I bring some food for you?" The Bhagawan said, "No", in the belief that his disciple would get food for him in a householder's utensil.
After he achieved ominiscience the Bhagavān became a Tirthankara. Lohárya, one of his disciples, used to procure food for him from householders. But the Bhagavān would take it on his palms and then eat it. The description alluded to here refers to the period of sādhana. Therefore, the incident of procurement of food by Lohārya is not purported here.
२०. मायण्णे असण-पाणस्स, णाणुगिद्धे रसेसु अपडिण्णे।
अच्छिपि णो पमज्जिया, णोवि य कंडूयये मुणी गायं ॥ 20. Mayanne asaņa-pānassa, ņāņugiddhe rasesu apadiņne. Acchimpi ņo pamajjiyā, novi ya kamduyaye muņi gā
yam.. 20. Bhagavän Mahavira knew what quantity he should eat
and drink. He was devoid of any ardent longing for delicacies. He did not even think of any particular kind of food. He did not even wipe his eyes. Nor did he scratch his body when he had an itching.
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393
ANNOTATION 20. Bhagavan Mahavira had an extraordinarily well-built physique. His system did not have likelihood of developing any indigestion or constipation, still he cautiously avoided the possibility of any illness by being abstemious in his habits.
A glutton cannot wholeheartedly concentrate on meditation. That is why the Bhagavān. took only a frugal diet.
Even while leading family life, Bhagavān Mahavira was not at all keen on (any delicacies of) food. Right from the very beginning he was not interested in such food. And this disinterestedness reached its culmination during the period of his sadhană.
The Bhagavān would never long for a particular kind of food except when undertaking special sãdhánā e.g. he would sometimes wish foruradafor carrying on specific sadhana.
Bhagavān Mahāvira had a steady gaze; he would not let his eyes blink. If a particle of dust accidentally fell into his eyes, he would not care to take it out. In case of an ant or a mosquito or any other insect biting him, he would not even scratch his body. All this he did for successful control in sådhana. "'I shall let things take their own natural course and shall not interfere with their smooth flow." - this was always at the back of his mind while performing sådhana with effortless ease. २१. अप्पं तिरियं पेहाए, अप्पं पिट्ठओ उपेहाए ।
अप्पं वुइएऽपडिभाणी, पंथपेही चरे जयमाणे ॥ 21. Appam tiriyaṁ pehãe, appań piţthao upehāe.
Appam vuie(a)paạibhāni, pamthape hi care jayamāņe.. 21. While walking, Bhagavān Mahavira, never looked
sidewards (i. e. left or right), or looked back. He would walk in silence. He would speak only when spoken to, and that too, very little. Always wide awake to the responsibility and duty of non-violence to all living beings, he would walk with his eyes firmly fixed on the path ahead.
२२. सिसिरंसि अद्धपडिवन्ने, तं वोसज्ज वत्थमणगारे ।
पसारित्तु बाहुं परक्कमे, णो अवलंबियाण कंधंसि ॥
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22.
22.
Sisiramsi addhapadiyanne, taṁ vosajja vatthamanagare. Pasārittu bāhuṁ parakkame, no avalaṁbiyāṇa kaṁ
dhamsi.. The Bhagaván had abandoned the use of clothes. In winter he would boldly walk with his hands outspread, and would not (try to avoid cold by) folding his arms under his shoulders.
२३. एस विही अणुक्कतो, माहणेण
1797411 अपडिण्णेण वीरेण, कासवेण
HERHUTT 11
--fa afi 23. Esa vihi aņukkaṁto, māhaņeņa maimaya.
Apadinneņa virena, kāsaveņa mahesinä..
- Tti bemi.
23.
Bhagavān Mahāvira, the wise, Māhana, (Brahmana, non-violent) Great Seer, born in the clan of Kaśyapa, followed without any reservation the aforementioned code of conduct.
- Thus I say.
ANNOTATION 23. During the last two years of homelife and twelve-and- a half years of sådhana, Bhagavăn Mahāvira austerely practised freedom from desires. He had no inhibitions or reservations relating to food, place, and tinie for sleep. Thus he remained completely unaffected by tre demands of the body. He would calmly and cheerfully accept anything that came his way and which was congenial to the accomplishment of his sadhana.
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SECTION II
बीओ उद्देसो
Bio Uddeso
भगवओ सेज्जा-पवं 9, frunte foutrent, gufererent ran garanti
आइक्ख ताई सयणासणाई, जाइं सेवित्था से महावीरो॥
Bhagavao Sejjā -padam
1. Cariyâsaņāim sejjão, egatiyāo jão buiyão.
Aikkha tàim sayaņāsaņāim, jäim sevitthā se mahāviro.. Bhagavän Mahavira's Seats and Retreats
1.
(Jambū said to Sudharma:) "O Noble One! In the context of ascetic rambles, you had already told me about some seats and places of residence. Now, would you care to tell me about all those seats and places of residence which were actually used by
Bhagavān Mahāvira?" P. GTA - 9 - Car, furrerary goat arti
अदुवा पलियट्ठाणेसु, पलालपुंजेसु एगदा वासो।। 2. Avesana-sabhā-pavāsu, paņiyasälāsu egadā vāso.
Aduvā paliyaţthānesu, palālapumjesu egadā vāso.. (Sudharmā replied:) "Bhagavān. Mahavira lived in all sorts of places, such as workhouses (like potter's lodge, blacksmith's workshop etc.), assembly houses, water-huts, shops, factories, or even canopies made of hay-stacks.
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३. आगंतारे
सुसाणे
3.
3.
4.
४. एतेहि मुणी सयणेहि, समणे आसी पतेरस वासे । राई दिवं पि जयमाणे, अप्पमत्ते समाहिए झाति ॥
4.
आरामागारे, गामे णगरेवि एगदा वासो । सुण्णगारे वा, रुक्खमूले वि एगदा वासो ॥ Agamtare ārāmāgāre, game pagarevi egadā vāso. Susane sunnagāre, vā, rukkhamūle vi egadā vāso..
5.
5.
The Bhagavan sometimes used to stay in inns or resthouses; sometimes in villages and towns; sometimes on cremation grounds, in deserted houses or under the trees.
५. जिद्दं पि णो पगामाए, सेवइ भगवं उठाए । GMNIECI य अप्पाणं, ईसि साई या सी अपडिण्णे ॥
Etehim muņi sayaņehim, samane āsī paterasa vase. Raim divam pi jayamāņe, appamatte samahie jhāti.. During the period of twelve-and-a-half years of his sadhana, Bhagavan Mahavira, the wise sramana used to live cheerfully in these diverse lodges.
ĀYĀRO
He would meditate day and night by making (his mind, body and speech) steady and poised and his senses and passions subdued.
Niddam pi no pagamãe, sevai bhagavam uṭṭhãe. Jaggavati ya appāņam, isim sãi ya si apaḍinne..
The Bhagavan did not seek sleep for the sake of pleasure and comfort. (On feeling drowsy,) he would stand up and keep himself wide awake. (After long spells of sleeplessness, for the upkeep and maintenance of body,) he would have only a nap. He never craved for the comfort of sleep.
ANNOTATION 5. During the entire period of twelve-anda-half long years of his sädhana, the Bhagavan slept only for one antar muhurta ( i. e. less than 48 minutes). That too, not continuously, but only intermittently. He would not lie down at all. He would take only a nap, either standing or sitting, and then immediately go into medita
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tion. In a village called Asthikagrama he slept only for a few moments, during which brief period he dreamt ten dreams. (Sthananga, 10/103).
६. संबुज्झमाणे पुणरवि, आसिसु भगवं 3551 णिक्खम्म एगया राओ, बहि चकमिया मुहुत्तागं ॥
6.
6.
ANNOTATION 6. There are Bhagavan Mahāvīra's sadhanā:
Sambujjhamāne punaravi, asim su bhagavam uṭṭhäe. Nikkhamma egayā rāo, bahiṁ caṁkamiyā muhuttāgam..
Bhagavan Mahavira, after only a few moment's sleep, would be awake again and would sit in meditation with full internal watchfulness. When, sometimes, sleep tormented him too much at night, he would come out of the resting-place, and stroll for about a muhurta or so. (Then he would return to his original place and go into meditation).
7.
7.
397
a) Control of diet;
b) Control of the senses; and c) Control of sleep.
Through the elixir of spiritual realization, he would achieve control of palate.
Through total absorption in the perception of the soul, he achieved control over the senses.
three main constituents of
Through meditation he achieved control over sleep.
It was generally in extremely cold and hot weather that he was tormented by sleep. On those occasions, the Bhagavan would achieve control over sleep by strolling.
७. सयहिं तस्सुवसग्गा, भीमा आसी अणेगरूवा य । संसपगाय जे पाणा, अदुवा जे पक्खिणो उवचरंति ।।
2010_03
Sayaṇehim tassuvasagga, bhimā āsi aṇegarūvā ya. Samsappagaya je paṇā, aduva je pakkhino uvacaramti.. Bhagavan Mahāvīra had to undergo terrible hardships of various kinds, while he lived in those resting
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places. (While in meditation), he would be bit even by a snake or a mongoose, or a dog; he was occasionally attacked by ants which made his body bleed; and he was frequently tormented by gadflies, mosquitoes, bees and wasps. (Undeterred by all this, the Bhagavān would still remain deeply absorbed in meditation. )
८. अदु कुचरा उवचरंति, गामरक्खा य सत्तिहत्था य । ___ अदु गामिया उवसग्गा, इत्थी एगतिया पुरिसा य॥
Adu kucară uvacaramti, gāmarakkhā ya sattihatthā ya. Adu gāmiyā uvasaggā, itthi egatiyä purisā ya.. (While meditating in a deserted hut, Bhagavån Mahavira would often be discomforted by burglars or debauchees; (while meditating on the cross-roads, ) he would be upbraided or even hurt by village-guards equipped with lances or spears. The Bhagavān would often have to bear even sexual advances caused by men or women.
ANNOTATION 8. Women were easily enamoured of Bhagavān Mahavira's handsome face and figure. At night they tried to seduce him and distract him from neditation, but in vain. This made them angry and they cursed him. When their husbands came to know of this, they would come up to the Bhagavān and pass various sarcastic remarks, such as: "Look, he is a mischievous rogue, this cursed mendicant. It was he who enticed our pretty dames. Let's kick him out of here." Thus they abused him and rebuked him sharply. Some would even go to the length of giving him good hiding. Nevertheless, the Bhagavān paid no attention whatsoever to both these oppressions, and would remain absorbed in meditation.
६. इहलोइयाई परलोइयाइं. भीमाई अणेगरूवाइं। __ अवि सुब्भि-दुब्भि-गंधाइं, सद्दाइं अणेगरूवाइं। 9. Ihaloiyaim paraloiyaiṁ, bhimairn anegarūväin.
Avi suhbhi-dubbhi-gamdhäim, saddāim anegarūvăim..
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9.
Bhagavān Mahavira courageously put up with various sorts of terrible hardships and difficulties caused to him by men and other living creatures.
Odour - good or bad - did not affect him in the least.
Words - kind or unkind - he always remained completely indifferent to.
१०. अहियासए सया समिए, फासाइं विरूवरूवाई। ___अरइं रइं अभिभूय, रीयई माहणे अबहुवाई। 10. Ahiyāsae sayā samie, phāsaim virūvarūvāim.
Araiṁ rais abhibhūya, riyai māhane abahuvāi.. 10. Bhagavan Mahāvīra bore with fortitude all kinds of
afflictions by following the Right Conduct.
He would subdue (by meditation) feelings of ennui produced by self-discipline or temptation for pleasures of self-indulgence.
He would normally remain silent, (except only in
special circumstances.) ११. स जणेहिं तत्थ पुच्छिसु, एगचरा वि एगदा राओ।
अव्वाहिए कसाइत्था, पेहमाणे समाहि अपडिण्णे ।। 11. Sa janehim tattha pucchiimsu, egacarā vi egadā rão.
Avvāhie kasāitthā, pehamāne samāhim apadinne..
11.
(When Bhagavān Mahāvira meditated in solitude, ) some tramps would try to disturb him by embarassing questions (like these "Who are you? Where have you come from? What makes you stand here?") or some times at night, some debauchees would accost him thus ("'What are you doing here in this deserted house?"}
On getting no answer from the Bhagavan, they would get annoyed with him and would start maltreating him.
Nevertheless, the Bhagavan would remain rapt in meditation. He would not even think of retaliating.
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१२. अयमंतरंसि को एत्थ, अहमंसि त्ति भिक्खू आहट्ट ।
अयमुत्तमे से धम्मे, तुसिणीए स कसाइए झाति ।। 12. Ayamamtaramsi ko ettha, ahamamsi tti bhikkhū āhaţtu.
Ayamuttame se dhamme, tusinie sa kasaie jhati.. 12. (When Bhagavān Mahāvira was meditating in a park on
the out-skirts of a village, some frequenters to the place inquired of him,) "Who is there inside?" The Bhagavän replied "I am an ascetic." (They asked, "Who gave you permission to use this place? Why are you occupying our place of recreation?" The Bhagavān quietly left the place). This characterised his lofty conduct. Despite their agitation, the Bhagavăn kept quiet and remained absorbed in meditation.
१३. जंसिप्पेगे पवेयंति, सिसिरे मारुए पवायंते । ___ तंसिप्पेगे अणगारा, हिमवाए णिवायमेसंति ।। 13. Jarsippege paveyaṁti, sisire mārue pavāyamte.
Tamsippege añagārā, himavāe ņivāyamesaṁti.. १४. संघाडिओ पविसिस्सामो, एहा य समादहमाणा।
पिहिया वा सक्खामो, अतिदुक्खं हिमग-संफासा ॥ 14. Samghāờio pavisissamo, ehã ya samadahamāņā.
Pihiyā vā sakkhāmo, atidukkham himaga-samphāsā..
13- The winter-wind made (scantily clad) people shiver 14. with cold; snowfall made houseless mendicants to
seek houses protected from winds, and cover themselves with clothes. Considering that they would be able to protect themselves against painfully severe cold, some monks kindled fire and closed doors,
because it was extremely difficult to brave snow-fall. १५. तंसि भगवं अपडिण्णे, अहे वियडे अहियासए दविए।
णिक्खम्म एगदा राओ, चाएइ भगवं समियाए ।
15.
Taṁsi bhagavaṁ apaļiņne, ahe viyade ahiyasae davie. Nikkhamma egada rào, cñei bhagavam samiyae.. Bhagavan Mahavira, however, would not, even in the face of such severe cold, even think of (seeking a
15.
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१६. एस विही अणुक्कतो, माहणेण अपडणेण वीरेण, कासवेण
16.
16.
windless abode, or clothes to wrap himself with). He (would stand) under the merest shed in the cold and bear it with sublime equipoise. When the night grew colder, the Bhagavan would alternately come outside in the cold under the open sky (and go back to the shed). Thus was the Bhagavan able to endure the pangs of cold in perfect calmness and in conformity with Right Conduct.
मईया | #FAT 11
-feaf I
Esa vihi anukkaṁto, māhaṇeņa maimayā. Apadinnena vireņa, kāsaveņa mahesina..
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Tti bemi.
Bhagavan Mahavira, the wise Mahana (Brāhmaṇa, Non-Violent) Great Seer, born in the clan of Kasyapa, followed without any reservation the aforementioned code of conduct.
GEDDO
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तइओ उद्देसो
Tain Uddeso
भगवओ परीसह-उवसग्ग-पदं १. तणफासे सीयफासे य, तेउफासे य दंस-मसगे य ।
अहियासए सया समिए, फासाई विरूवरूवाइं॥
Bhagavao parisa ha -uva sagga -padam 1. Tanaphāse siyaphāse ya, teupháse ya daṁsa-masage
Ahiyāsae sayā samie, phāsāim virūvarūvāim..
ya.
Bhagavan Mahavira's Endurance of Hardships
1.
Bhagavān Mahăvira bore with equipoise various kinds of hardships, including being pricked by the grass (typical of the Lādha country-side) the extremities of the weather, and bites of gad-flies and mosquitoes.
ANNOTATION 1. During the period of sadhanā Bhagavān Mahavira once paid a visit to the Ladha countryside (i.e. the districts of Tāmulaka, Midnāpur, Hugli and Burdvän in West Bengal) which abounded in prickly grass. Very often, this proved to be the cause of sharp bodily pain. The area in which this kind of grass luxuriously grew was also surrounded with mountains, which added to the cold atmosphere there.
The Bhagavān would also cheerfully bear the heat of the sun. In a place like Halduga, he had to put up with scorching and almost burning temperatures.
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The Ladha teemed with vicious creatures like gad-flies, mosquitoes, and leeches. Despite knowledge of all these untoward conditions, the Bhagavān. went there to test himself on the touchstone of equanimity. p. 377 577-16T10, qui a T (FĘ?) all ___ पंतं सेज्जं सेविसु, आसणगाणि चेव पंताई ॥ 2. Aha duccara-lāờhamacāri, vajjabhūmim ca subbha
mha?) bhumim ca. Pamtam sejjam sevimsu, āsaņagāņi ceva pamtāim.. The Bhagavan cheerfully rambled through the areas of Vajrabhūmi and Sushabhumi in the difficult terrain of the Lādha countryside. There he had very mis
serable lodgings and poor seats. ANNOTATION 2. The Lad ha countryside was terribly inaccessible because of mountains and thick forest. Nevertheless, Bhagavān. Mahāvira went there. He managed to get only desolate and dilapidated houses to live in, and rough wooden planks or boards to sit on and those too covered with thick layers of dust, soil and cowdung. All this, however, could not disturb the evenness of the Bhagavān's mind.
३. लाढेहिं तस्सुवसग्गा, बहवे जाणवया लूसिंसु । ___ अह लूहदेसिए भत्ते , कुक्कुरातत्थ हिंसिसु णिवतिसु॥ 3. Lādhehim tassuvasaggä, bahave jāņavayā lūsińsu. Aha lūhadesie bhatte, kukkură tattha himsimsu ņiva
timsu.. In the counties of Lädha, Bhagavån Mahāvira had to undergo various vicissitudes. He was many a time attacked by the inhabitants of that place. The food he got there was vapid. He would be often attacked and bitten by dogs.
3.
ANNOTATION 3. There were no towns and cities in the districts of Vajra and Suṁha of the Ladha.. There was a dearth of such things as sesamum seeds, from which oil could be produced, or of good cows from which butter could be produced. Consequently, the inhabitants of that place
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took only insipid, totally fatless food. This sort of foodhabit led to their being ill-tempered. Anger, vituperative tongue, and assault were almost habit with them. They used to cover their bodies with grass.
The Bhagavān used to take a single meal only at midday. In Ladha, the Bhagavān would get only rice soaked in water, urada (a kind of pulse)-soup or sour-soup, but all without salt.
The dogs of that place were so fierce that people had to use sticks and cudgels to ward them off. Since the Bhagavan was unarmed, the dogs would frequently and easily attack him.
४. अप्पे जणे णिवारेइ, लूसणए सुणए दसमाणे।
छुछुकारंति आहंसु, समणं कुक्कुरा डसंतुत्ति । 4. Appe jane nivärei, lusanae sunae dasamāne. Chuchukāramti āhamsu, samanam kukkurā das
aṁtutti..
When dogs would bark at or come to bite the Bhagavān, only a solitary person would come to his rescue;
the others would set the dogs on him. ५. एलिक्खए जणे भुज्जो, बहवे वज्जभूमि फरुसासी।
ल४ि गहाय णालीयं, समणा तत्थ एव विहरिसु॥ 5. Elikkhae jane bhujjo, bahave vajjabhūmi pharusāsi. Latthim gahāya nālīyam, samanā tattha eva viha
rimsu.. In such a county did the Bhagavān spend (six long months). Most people of Vajrabhumi were ill-tempered owing to insipid food. In that countryside, some śra mana's (ascetics) always roamed with either
a stickl or a cudgel in hand. ६. एवं पि तत्थ विहरंता, पुटपुव्वा अहेसि सुणएहिं । ___ संलुंचमाणा सुणएहिं, दुच्चरगाणि तत्थ लाढेहिं ।।
5.
A lathi (stick) is usually of the height of a man, while a nãlika (cudgel) is four angulas (twenty-fourth part of a cubit) longer than it.
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6.
Evaṁ pi tattha viharaṁta, putthapuvvá ahesi su
ņaehim. Sańluńcamānā suņaehim, duccaragāņi tattha laờhe
him.. Even those sramaņas who were equipped with sticks or cudgels were torn and bitten by dogs. It was really difficult to move about freely in the villages of the Lādha area.
6.
७. निधाय दंडं पाणेहि, तं कायं वोसज्जमणगारे। ___ अह गामकंटए भगवं, ते अहियासए अभिसमेच्चा ॥ 7. Nidhaya damdam paņehim, tań kāyan vosajjaman
agare. Aha gāmakamța e bhagavam,te ahiyāsae abhisameccā.. Abandoning the attitude of violence to living beings, and totally ignoring all bodily comforts, the Bhagavān was cheerfully rambling about (in the Lādha area). There the Bhagavan put up with all kinds of harsh words and sharp rebukes with spiritual wisdom.
7.
ANNOTATION 7. Punishment ( i.e. violence) is of there kinds:
(a) (Punishment) inflicted through the mind; (b) through the speech; and (c) through the body.
He would not brush away encroaching creatures or annoying insects either himself or make others to do so. Not even the thought of doing so ever crossed his mind. The Bhagavān was completely self-possessed in thought, speech and action.
८. णाओ संगामसीसे वा, पारए तत्थ से महावीरे। ___ एवं पि तत्थ लाहिं, अलद्धपुन्वो वि एगया गामो॥ 8. Não samgāmasise vā, pārae tattha se mahāvire.
Evaṁ pi tattha lādhehim, aladdhapuvvo vi egayā gāmo..
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8.
Just as an elephant fighting on the battle front is not easily baffled by piercing weapons, so also did Bhagavăn Mahavira remain completely unruffled by and triumphed over various kinds of hardships he experienced in Lädha area. (Although) he occasionally did not find a village or a suitable abode in Ladha to stay
in, (he remained completely unperturbed). E: 398217H9fsvoj , trifazifq TUTTI __ पडिणिक्खमित्तु लूसिंसु, एत्तो परं पलेहित्ति ।। 9. Uvasaskamamtamapaļinnań, gāmamtiyaṁ pi appat
tam. Padiņikkhamittu lüsińsu, etto param palehitti.. 9. The Bhagavån did not desire a fixed abode or a defi
nite diet. He would go to a village for boarding or lodging only when occasion arose. Sometime it so happened that before he entered a village some people would try to stop him, and even hit him and say --- ''Why don't you go away from here, and look for some other place?".
ANNOTATION 9. The inhabitants of Ladha did not relish the Bhagavān's nudity. This is why they would stop him from entering the village.
90.24-goat cu CSU, 3gqi fçuit 315 Cats-48701 ___अदु लेलुणा कवालेणं, हंता-हंता बहवे कंदिसु ।। 10. Hayapuvvo tattha dadena, aduvā muţthiņā adu
kumtāi-phalenam. Adu leluņä kavāleņañ, hamtā-haṁtä bahave kaṁ
dimsu.. 10. There some people would try to hit the Bhagavān with
a slap or a blow, or a stick, or a spear, or a clod or a potsherd. They would run after him and scream
"Goodness Gracious! go away." ११. मंसाणि छिन्नपुव्वाइं, उट्ठभंति एगया कायं ।
परीसहाई लुंचिंसु, अह्वा पंसुणा अवकिरिंसु ॥
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11. Mamsaņi chinnapuvvāim, utthubhamti egayā kāyam.
Parisahāim luscińsu ahavā pańsuņā avakiriñsu.. 11. (Brutally assaulting him), some people would even
mangle him, spit on him, fling heaps of dust on him,
and (thus) inflict hardships on him. १२. उच्चालइय णिहणिंसु, अदुवा आसणाओ खलइंसु ।
वोसट्टकाए पणयासी, दुक्खसहे भगवं अपडिण्णे ।। 12. Uccālaiya ņihaņissu, aduvā āsaņão khalaińsu.
Vosatthakāe panayāsi,dukkhasahe bhagavan apaļiņņe.. 12. Some would lift him up and throw him down while he
was in meditation. Some others would push him out of his seat. But the Bhagavān had abandoned all care of the body; he was wholly dedicated to the cause of the soul; he was highly tolerant of feeling of pain and anguish; and free from the desire of pleasure, (He would, therefore, never let his evenness of mind dwindle).
ANNOTATION 12. Not all people inhabiting the Lädha countryside were ill-tempered; there were, however, some good-natured people there as well. There were those who were very impulsive. These would remove the Bhagavān from his seat. Even so the Bhagavān would not be displeased. Seeing that he maintained a sweet evenness of temper, their hearts would change, and they would apologise to him for their nonchalant insolence. The ill-natured ones, however, did not evince any change of heart. १३. सूरो संगामसीसे वा, संवुडे तत्थ से महावीरे।
पडिसेवमाणे फरसाई, अचले भगवं रीइत्था॥ 13. Sūro samgamasise vă, samvude tattha sē mahavire.
Padisevamāṇe pharusāim, acale bhagavaṁ riitthā.. 13. Just as a warrior wearing the escutcheon is never
baffled at the war front, so also was Bhagavān Mahavira wearing the armour of total abstinence from sinful actions never subdued by hardships, and would never be disturbed in meditation. Unperturbed, he kept cheerfully rambling on.
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१४. एस विही अणुक्कतो, माहणेण मईमया। __ अपडिण्णेण वीरेण, कासवेण महेसिणा॥
-त्ति बेमि। 14. Esa vihi anukkamto, mahanena maimaya.
Apadinnena virena, kasavena mahesina..
- Tti bemi.
14.
Bhagavān Mahāvira, the wise, Māhana (Brāhmana, Non-violent), great seer, born in the clan of Kasyapa, followed without any reservation the above mentioned code of conduct.
Thus I say.
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SECTION IV
चउत्थो उद्देसो
Cauttho Uddeso
23tt a faft791-92 १. ओमोदरियं चाएति, अपुढे वि भगवं रोगेहि । पुढे वा से अपुढे वा, णो से सातिज्जति तेइच्छं।
Bhagavao atigicchã -padam 1. Omodariyam cãeti, aputthe vi bhagavam rogehim.
Putthe vā se aputthe vā, ņo se sātijjati teicchaṁ.. Abandonment of Medication by Bhagavān Mahāvira
Although untouched by illness, Phagavān Mahavira would still have a curtailed diet. Whether afflicted or not, he would not approve of medication for himself.
ANNOTATION 1. Man by nature is prone to gluttony. It is not easy to eat sparingly. There are some who do eat little, but they do so only under compulsion, i.e. when they are afflicted with a disease, and wish to get rid of it. Bhagavān Mahāvira had no disease or ailment, yet he would eat sparingly and with long intervals just like a serpent.
Illnesses are of two kinds: (a) Internal, i. e, due to a disturbance of humours of
deficiency of vitamins, and (b) External, i.e. injuries caused by accidents, etc.
The Bhagavăn was free from the former kind of diseases, but he would occasionally be afflicted by the
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latter, in the event of attacks by human beings or other creatures and insects. He would not undergo any medical treatment to mitigate even these.
To illustrate his extra-ordinary forbearance, an incident is given here. Once a cowboy drove a wooden nail into his ear. A physician named Kharaka had to take it out and dress his wound. But the Bhagavān never wished anyone to do anything for him.
२. संसोहणं च वमणं च, गायब्भंगणं सिणाणं च। __ संबाहणं ण से कप्पे, दंत-पक्खालणं परिणाए॥ 2. Saṁsohanam ca vamanaṁ ca, gāyabbhaṁganam siņā
nam ca. Sambāhanam na se kappe, damta-pakkhālaņam parin
nãe..
2.
The Bhagavān abandoned all sorts of purgatives, emetics, unguents, bathing, shampooing or even cleaning of the teeth.
ANNOTATION 2. Soon after initiation into ascetic life, Bhagavān Mahāvira had taken up a vow: "I will lead a life of self-abnegation by abandoning all bodily care." In accordance with this vow, he would refrain from any physical beautification, or any extra care of the body. It is imperative for a sādhaka to forget all about his body and concern himself with complete dedication to the soul. The above routine followed by Bhagaván Mahavira refers to this.
३. विरए गामधम्मेहि, रीयति माहणे अबहुवाई। सिसिमि एगदा भगवं, छायाए झाइ आसी य॥
Virae gamadhammehim, riyati māhane abahuvai. Sisirammi egadā bhagavam, chāyāe jhāi āsi ya.. Averse to all sensual delights, Bhagavān Mahāvira (Māhana) cheerfully rambled about. He would speak but little. Even in the winter he would meditate (not in sunshine), but in shade.
3.
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भगवओ आहार-चरिया-पदं
8.37919 fotekti, 377898 39965 afwata i ____अदु जावइत्थ लूहेणं, ओयण-मंथु-कुम्मासेणं ॥ Bhagavao āhāra-cariyā -padam 4. Āyàvai ya gimhānań, acchai ukkudue abhivāte.
Adu jāvaittha lühenam, oyana-mamthu-kummāseņaṁ.. In summer he would deliberately expose himself to the scorching heat of the sun. He would squat in the cock-posture in the face of hot winds.
Dietary Routine
He lived on meals of coarse rice, pounded grains
ground into flour-like substance and beans (urada).
५. एयाणि तिणि पडिसेवे, अट्ठ मासे य जावए भगवं ।
अपिइत्थ एगया भगवं, अद्धमासं अदुवा मासं पि॥ 5. Eyāņi tinni padiseve, attha māse ya jāvae bhagavam.
Apiittha egayā bhagavam, addhamāsam aduvā māsaṁ pi.
5.
Bhagavān Mahāvira lived on these three (grains) for eight months. Sometimes, he would go without water either for half a month or for a whole month at a stretch.
६. अवि साहिए दुवे मासे, छप्पि मासे अदुवा अपिवित्ता।
रायोवरायं अपडिण्णे, अन्नगिलायमेगया भुंजे। 6. Avi sāhie duve māse, chappi māse aduvā apivittā.
Rāyovarāyam apaļiņne, annagilāyamegayā bhumje..
6.
He would go without water sometimes for over two months, or as long as for six months. He did not even think of taking sleep; he would keep himself awake all night.
Sometimes he had to take even stale food.
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AYĀRO
७. छठेणं एगया भुंजे, अदुवा अट्ठमेण दसमेणं ।
दुवालसमेण एगया भुंजे, पेहमाणे समाहिं अपडिण्णे ॥ 7. Chattheṇam egayā bhuṁje, aduva atthamena dasa
meņam. Duvālasamena egaya bhumje, pehamāne samāhim
apadinne.. Sometimes he would take meals after either two days', or three, or four, or even five days' fast. He had his
mind always fixed on only(tapas-) samadhi (i. e. evenness of mind accompained by austerities); for food he
had no craving. ८. णच्चाणं से महावीरे, णो वि य पावगं सयमकासी। ___ अण्णेहिं वा ण कारित्था, कीरंतं पि णाणुजाणित्था । 8. Naccānam se mahavire, no vi ya pavagam sayamakasi.
Annehim va na karittha, kiramtam pi nānujanittha.. 8. Fully aware of the sinfulness, vitiating the alms that
he received, Bhagavān Mahāvira would neither himself indulge in violence nor make others to do so, nor
did he approve of any such action., ६. गामं पविसे णयरं वा, घासमेसे कडं परट्राए। ___ सुविसुद्धमेसिया भगवं, आयत-जोगयाए सेवित्था ॥ 9. Gāmam pavise nayaram vā, ghāsamese kadam parat
thāe. Suvisuddhamesiya bhagavam, ayata-jogayāe sevittha..
Upon entering a village or a town, Bhagavān Mahavira would ask for only that kind of meal which was prepared for the use of a householder ( i. e. not spe cially prepared for the Bhagavān.). He would accept alms unvitiated by any sin and eat it with complete control of his passions.
१०. अदु वायसा दिगिछत्ता, जे अण्णे रसेसिणो सत्ता।
घासेसणाए चिट्ठते, सययं णिवतिते य पेहाए ।
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413
११. अदु माहणं व समणं वा, गामपिंडोलगं च अतिहिं वा।
सोवागं मूसियारं वा, कुक्कुरं वावि विहं ठियं पुरतो॥ १२. वित्तिच्छेदं . वज्जतो, तेसप्पत्तियं परिहरंतो। मंदं परक्कमे भगवं, अहिंसमाणो घासमेसित्था ।
(fafet: 797) 10. Adu väyasā digimchattā, je anne rasesino sattā.
Ghāsesaņāe citthamte, sayayam ņivatite ya pehāe.. 11. Adu māhanaṁ va samanaṁ vā, gāmapimdolagam ca
atihim vā. Sovāgas mūsiyāraň vä, kukkuram vāvi vihań thiya
purato.. 12. Vitticchedam vajjamto, tesappattiyaṁ pariharamto, Mamdam parakkame bhagavam, ahimsamāņo ghāsa
mesitthā..
1012.
(Tribhih kulakan) While on his way for alms, if Bhagavān Mahāvira saw a group of birds like crows sitting, together, or a dog, or a cat, or a Brāhmana or a Šramana, or a beggar or a guest, or a grave-digger (candāla), suffering from hunger or thirst, and trying to satisfy them by food or drink, he would not disturb them, bearing in mind the fact that they are not to be deprived of their bread and that they need not sustain any fear from him. He would walk very slowly and softly in search of alms without causing any hindrance or apprehension to anyone.
१३. अवि सूइयं व सुक्कं वा, सीयपिंडं पुराणकुम्मासं। ___अदु बक्कसं पुलागं वा, लद्धे पिंडे अलद्धए दविए। 13. Avi suiya va sukkam vă, siyapimdam purāņakum
māsaṁ. Adu bakkasaṁ pulāga vā, laddhe pimde aladdhae
davie..
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ĀYARO
13.
Bhagavan Mahavira would not care whether or not his meal included cooked savoury vegetables, whether he got cold rice, or stale bean-soup; whether his meals consisted of vapid stuff like powdered gram or only grams; whether or not he got any food at all. In all such situations, he would maintain total equipoise.
१४. अवि झाति से महावीरे, आसणत्थे अकुक्कुए झाणं ।
उड्ढमहे तिरियं च, पेहमाणे समाहिमपडिण्णे ॥ 14. Avi jhāti se mahavire, āsaņatthe akukkue jhānam.
Uddhamahe tiriyam ca, pehamāņe samāhimapadiņne.. 14. Completely calm and poised, the Bhagavan would
meditate, squatting in cock-posture or any other posture. He would meditate on various objects of the upper, lower, and the lateral worlds. He had his mind's eye firmly fixed on self-absorption. He was completely free from the desire of pleasure. (He would, therefore, never let his evenness of mind dwindle). He was completely free from reservations,
१५. अकसाई विगयगेही, सद्दरूवेसुऽमुच्छिए झाति ।
छउमत्थे वि परक्कममाणे, णो पमायं सई पि कुश्वित्था । 15. Akasăi vigayagehī, saddarūvesu(a)mucchie jhāti. Chaumatthe vi parakkamamāņe, ņo pamāyaḥ saiṁ pi
kuvvittha..
15. Becalming all his passions (such as, anger, conceit,
deceit and avarice), abandoning all kinds of attachments, and lulling all kinds of infatuation with (sensuous) sound or form, Bhagavan Mahavira would meditate. Always exerting himself in self-discipline, despite the veils of kar ma (such as knowledge-ob
scuring karma), he never slackened for a moment. १६. सयमेव अभिसभागम्म, आयतजोगमायसोहीए ।
अभिणिव्वुडे अमाइल्ले, आवकहं भगवं समिआसी॥ 16. Sayameva abhisamägamma, åyatajogamayasohie.
Abhiņivvude amâille, avakaham bhagavan samiäsi..
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16.
१७. एस विही अणुक्कतो, माहणेण अपडणेण
वीरेण, कासवेण
Achieving, through complete self-purification, discipline of mind, body and speech, Bhagavan Mahavira became absolutely calm and poised. He practised (austerities) with simplicity of heart. Through the entire period of his sadkanā he remained equipoised and tranquil.
17.
मईया |
महेसिणा ॥
17. Esa vihi aņukkamto, māhaṇeņa maimayā. Apadinnena vireņa, kāsaveņa mahesiņā..
-त्ति बेमि ।
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Tti bemi.
Bhagavan Mahavira, the wise, Mahana (Brāhmaṇa, Non-violent) Great Seer, born in the clan of Kasyapa followed without any reservation the aforementioned code of conduct.
415
I say so.

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WORD-INDEX
(Glossary)
Abbhāikkhejjā (Skt. Abhyākhyāyet), malign, slander or accept falsehood as truth 31 Abhiņigijjha, grasp 171, res
train ix Abhinirvstta, stage of develop
ment of limbs 278 Abhinivațejja, should get rid of 178 Abhisamannāgayā, thoroughly knows 150 Abhisambhūta, stage of deve
lopment of the embryo 278 Abhi saṁjāta, stage of development of foetus and muscles 278 Abhayadāna, non-intimidation
30 Abohie, desprivement of enlightenment 20 Ācāmla, eating only a single
item of food 370 Ācāra, ethics, spiritual conduct Ācārānga, the treatise on
Jaina spiritual conduct i Ācārya, teacher 9 Accei, circumvents 140 Acitta, inanimate 36 Ādāna, clothes 290 Ādāņãe, with self-disciplined
life 115 Adatta, taking away things of
others including their life 315 Adattādāna, appropriating that which is not given 37
Adattahāro, thieves 107 Adhimutti, faith xiii Adinnādāna, unauthorized appropriation xv Adiņņādāņão, from theft xvi Adissamāne, one should keep
away from 155 Aduvā, athavā, or 191 Āgamissam, future 169 Āghãi, preach 189 Agrantha, absolutely unfet
tered by worldly snares 331 Aham, downwards 51 Ahāra-heu, purpose of monk's nourishment 332 Ahäsaccam, the real truth 190 Ahatļu, implanted 113 Ahiṁsā, non-violence iv Ahovihāra, the practice of self
discipline, (asceticism) 89 Ājīvikas, a school of the śramaņa ascetics led by GośāJaka 38 Ajjaviya, uprightness xiji Ajjhattha, spiritual world 166 Ajjhattham, the inner self 71 Ajjhovavaņņā, licentious 80 Ajñā, instruction 229 Akamma, pure 154, medita
tion, 96 Akara, a mine-like abode 356 Akasāyī, free from passions xxiii Akkuțghe, call names 284 Akriyāvāda, non-actionism 389
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Akukkue, free from distractions xxiii
the
Alinagutto, subjugating senses and disciplining the mind, speech and body 170 Amgula, twenty-fourth part of a cubit 404
Aṇācaraṇīya, forbidden 324 Anagara, monk 17 Anikamkhi, devoted to the Teachings 196
Anannadamsi, one who looks inwardly at the self 141 Anannam, unique 164
Aṇanṇārāme, revels in the self
141
Aṇāsādae, does not cause obstruction to others 306 Anasana, undertaking fast unto death 341
Aṇāsatti, non-attachment 100, 117
Aṇāsāya, eschewing taste 353 Anasrava, not the cause of the influx of karma 187
non-transgres
Aṇativattiya,
sion xiii
Aṇattapanṇānam, lacking in spiritual insight 270 Aṇaṭṭhāe, unmotivated 211 Anegacitta, manifold desires
of man 163 Aniccayam, mortal 58 Anidana, free from bonds of attachment and aversion 321 Aniyaṭṭagāmi, life-long ascetics 203
Anju, simple and straightforward in behaviour 151 Anṇāṇa, ignorance 16 Annesim, pursue 234
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Antarmuhurta, less than 48 minutes 242
Anudharma, way of life in harmony with sadhana 382 Aṇudisă, intermediate directian 4
Anugamiyam, favourable xiii Anupūrvi, achieved in serial order of development 368 Anupurvi vimokṣa, fast unto death 367
Anusilana, practice 261 Anusoyamti, continuously go on thinking
Anuvii, contemplate and visualise 37
Apaḍinne, without guile xxiii Apalīyamāne, remaining unattached 282
Aparakrama, fast undertaken with weak body 368 Aparigraha, non-possession of property XV Aparihiņa, perfect 93 Apariņņãe, person who cannot give up (amassing of wealth) 130
Apasmāra, epilepsy 272 Appamāda, (Skt. Apramāda), constant vigilance; living in the present 87, 142 Appamattehim, vigilant 42 Appāṇaṁ, soul (overwhelmed by passions) 197
Apramatta muni, vigilant but not completely free from passions 242
Arati, ennui 94
Arambha, hitting, cutting and killing 159
Arambha, all activities 369

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Arhamta, the Revered One
xiji Ārie, noble 118 Arhat, Venerable One 183 Āriyavayaņań, Doctrine of the Noble Ones 194 Arya-satya, noble truth xx Asadhu, non-ascetic 317 Āsan, lust 112 A samaņuņņa, heretics 313 Asamdina, land which does not get flooded with water 295 Asammāyāra, improper conduct 315 Äsava, hardship xviii Asāsayam, not eternal 58 Āśrama, a hermitage 356 Assāyam, suffering or pain 63 Ātavaṁ, established in åtman
xiii Ātman, knower x Ātmavāda, doctrine of objec
tive reality of soul 9 Atļā, affiicted 189 Attatulă, equality of beings with the self 71 Agjhãe, with a motive 211 Atthita, existence 41 Āukāiya, water-being 30 Āure, tormented 152 Avama-celika, scantily-clad
337 Avamaudarya, attenuation 283 Āvamti keāvamti, in this world
215 Avasāda, dejection 270 Avasakejjā, should abstain
from 120 Āvațțasoe, whirlpool 151 Avidyā, absence of right perception 217
Āvilae, relinquish the relations
201 Avimane, blissful 202 Aviyatta, immature ascetic 237 Avratas, infringement of the
six vows 134 Avyāghāta, fast undertaken in the normal course 368 Avyāghăta-maraṇa, fasting unto death 367 Āyagutte, self-secured 153 Āyāņijjaṁ, path of Truth
108 Āyariya, preceptor 248 Āyatacakkhū, with wide open eyes 123 Āyāvādi, believer in soul xii Ayavam, in possession of the
self 150 Bambhacerariisi, continence
204 Bajjhao, others 230 Buddha-bodhita, enlightened by the Tirthakara 331 Bāla-maraņa, suicide committed due to irrational impulses 341 Bhattapariņnā abandonment
of food 346 Bhāvatã, contemplation 352 Bhairava, formidable 357 Bhäva-samlekhană, method of
curtailment of passions 369 Brahma, the Supreme Reality
Bhūta, existing xii Baṁbhavam, established in
Brahman xiii Bhagavaṁta, lord xiii Brahmacarya, celebacy xv Bambhavam, in possession of
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the Supreme Reality 150 Biiyam, activity 164 Bhoga, sensuality 110 Bhogi, self-indulgent 110 Bāla, immature sādhaka 131 Chaņapaeņa, affairs of vio
lence 143 Chee, wise 214 Căritra-moha-karma, the karma which pollutes right con
duct through delusion 221 Chaņa, violence and other
evils 155, 232 Cavaṇam, death 164 Citham, preoccupy, intensely
painful genera 191 Cakkhupaņņāņa, ocular per
ception xxi Cayāvacaiyam, metabolism (building up of new cells and decaying of old ones) 58 Chaṁdovaṇīyā, self-indulgent
80 Cauppayam, quadrupeds (animals) 106 Ciţthai, sticks to it 108 Chamdań, servility 112 Candāla, a grave-digger 413 Dajjhai, meets with incinera
tion 168 Dama, curbing of passions 104 Damda, the man of violence,
panel instrument xiv Dharma, righteousness 226 Dhammavam, in possession of piety, 150 established in dhamma xiii Dharmavit, one who is conversant with the nature of Reality 151 Dhitim, steadfastness 162 Dhune, shake to its root 236
Dhuta, austerities which wash away passions xi, separation by shaking off 277 Dhuvacāriņa, progressing to
wards salvation 105 Dhyāna, meditation xxii Diţthi, view, xiii, xvii Diţtham, perceived 185 Dit; hapahe, one who has perceived the path to salvation
136, 161 Dīva, island 295 Dosa, hatred xvii Dhuya, advanced asceticism
267 Dravya-samlekhanā, method of
curtailment of food 369 Droņamukha, a capital of four hundred villages 356 Dubbhiń, unsavoury 288 Dukkham, suffering xiii, ignorance 150 Dukkha-sayyā, living in gloom
252
Dupayam, bipeds (servants)
106 Duppadivahanam, cannot be
prolonged 122 Duranucara, an uphill task 203 Duratikammā, difficult to tran
scend 122 Duśksta, unrighteousness 317 Dveśa, aversion 293 Egallavihāra, asceticism in
solitariness 237 Egatta, solitariness, 352 Egasāde,' clad in only one
clothing 344, 384 Ejassa, of air-being 71 Eyānupassi, one who observes the realities happening in the
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present only 170 Gabbha, womb, xvii Gacchaṁti, wish, 275 Gamana Yoga, the activity
involving walking 245 Gamtha, bondage, xii Ganda, goitre 272 Gati, steadiness of knowledge and perception, steadfastness of conduct and competence through the learning of
scriptures 255 Ghāṇapannāņa, olfactory per
ception xxi Gihacāiņo vi gihavāsa, a hypo
critical ascetic 51 Gijjhe, hanker, 102 Gilāņa, ailing monk, 346 Gilāsiņim, morbid appetite
from over-digestion 272 Gorava, conceit 278 Goyāvādī, believer in the
dogma of casteism 102 Guņa, the five types of sensual qualities (colour, sound, odour, taste, touch) 52 Gunasthāna, a stage of spiri
tual development 241 Guņaţthite; engrossed in sen
sual pleasures xiv, 86 Guru, colossal 211 Hammai, meets with decapita
tion 108 Himsā (qua-Arambha), violent
action xv Hiri, rigours of an embara
ssing nature, like nudity 285 Hiyam, good xiji Imgiņi-marana, fast unto death
called itvarika 356 Iryā, manner of moving 239
stvarika, religious fast unto
death 357 Jāgara, the wide-awake 149 Jamma, birth xvii Jarāyu, membrane enveloping the younger one at the time of birth 62 Jatehim, self-composure 43 Jāti, birth 54 Jayamāņe, to be diligent by remaining vigilant through concentration on studies and meditation while awake 229 Jāyāmāyāe, limited diet 168 Jhamjhãe, vicissitudes 173 Jhimiyam, paralysis 272 Jhosamāņe, follows, 287 Jhoseti, causes them to wither
away 162 Jhesita (kşapitaḥ), dissolved
254 Jijñāsā, quest i Jīva, living xii Jīvatta, animation 21 Jñāna, knowledge xxi Jujjhāhi, battle 230 Juņņāim, decayed 198 Jūrati, gets emaciated 122 Kadāsaņań, straw-mats 119 Kalala, embryo 278 Kalyāņa, virtue 317 Kāma, desire 122, lust 211 Kamakāini, sensualist 122 Kanıma-samārambha, indul
ging in activities of mind, speech and body 11 Kammovasaṁti, subsidence of
karma 136 Kāniyaṁ, one-eyedness 272 Karma-saṁnyāsa, renunciation of action ii
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Karmavāda, doctrine of reaping the fruits of one's actions xii, 9 Karma-yoga, disciplined per
formance of action ii Karvatam, a village at the foot
of a mountain 356 Katthäis, wood 198 Kayaklesa, enduring physical
hardships 345 Kāyotsarga, relaxation and renunciation of bodily activities 244 Keyaņań, sieve, 163 Ko'ham, who am I? 9 Khaņa, moment xix Kheda a village or town two miles long 356 Khemaṁ, wholesome xiii Kheyaņne, one who knows the
essence of things 153 Khudda, trivial 168 Khujjatam, hunch-backedness
103 Khujjiyaṁ, hunch-backedness
272 Kilesa, tormentation 74 Kiņhe, black 264 Kivaņa, crippled pauper 99 Kodha, leprosy 272 Kriyāvāda, doctrine that actions are the cause of bondage of soul 10, xii, actionism 389 Kujjhe, feel piqued 103 Kurțattam, lameness 103 Kundalini, vitality 30 Kuniyam, defect in hands 272 Kusala, person endowed with
knowledge 144 Lāghava, attenuation 292 Lāghaviya, lightness xiii
Lahubhūyagâini, moves un
impeded like a breeze 165 Lasthim, stick 404 Leśyā, train of thoughts 349 Logasaņņam, mammonism 137 Logasāro, essence of the
world 209 Logavijao, subjugation of the
world of passions 83 Loka, world of non-ascetic
actions Il, universe 123 Lokavāda, doctrine of real
existence of the world, xii, 9 Loyasamjoyam, worldly bond
ages 140 Lūham, coarse 236 L mpitta, stealing 90 Madamba, an isolated village
356 Maddaviya, modesty xiji. Madhyastha, maintaining equanimity in favourable and unfavourable circumstances 371 Mahāvīhi, great path 30 Mahāvratas, great vows xiv Mahumehamim, diabetes, 272 Majjejjā, should not feel ela
ted 120 Majjhattha, unbiased attitude
253 Māhaņa, Brāhmana, non-vio
lent 401 Mamāiya, acquisitiveness 136 Mamda, foolish person 95 Māņaņı, reverence 13 honour
32 Māra, death xii, 212, Mati, instinct 136 Māṇāvādī, believer in egotism 102
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Märga, path, xvi Mayam, deliberated upon, 185 Mehāvī, a sage 26 Moha, delusion xii, xvii Mokşa-märga, path of eman
cipation xvi Mona, knowledge (hence the
word ‘muni') 116 Moyaņa, liberation 32 Mūdhabhāvam, senility 88 Mudrā, posture, 244 Muhūrta, 48 minutes, 62 Mülasthāņa, (Samsāra), i.e., cycles of birth and death; mundane existence of the soul 85 Munda, completely shorn of hair on the head, (figuratively, shorn of all evils) 283 Muni, ascetic iv Musāvāyāo, from false speech
xvi Mutti, faith xiii, xvii Muyaccā, one completely indifferent to bodily adornments
195 Müyam, dumbness 272 Ņãe, leader, 140 Ņãi, kith and kin 98 Nairyātrika, capable of lead.
ing to liberation 289 Ņālīyam (nālikā), a cudgel
404 Nānavaṁ, established in know
ledge xiii, 150 Nāņi, a sage 168 Naraga-tirikkha, hell-animal
xiii Nigama, a city, 336 Ņihe, vitiate 184 Nikkammadaṁsi, one who has
attained self-realization, salvation, omniscience or non-action 161, 206 Ņikkhive, forsake 184 Nippilae, mortify the flesh 201 Niraya, hell xii Nirgrantha Order, the Order of the Unfettered ones or the Jaina Order 73 Nirjarā, shedding the karma
371 Nirodha, release from suffering
XX Niruvana, discourse 269 Niryukti, the earliest commen
tary Ņisanne, has no regard for
164 Nissesan, complete xjji Nivesana, persuation xiii Nivijjati, gets fed up 115 Nivvāņa liberation xiii, state
of spiritual peace xviii Nivvat taņa, dispelling 94 Nivveyaņa. detachment 226 Ņivvinda, give a cold shoulder
to 164 Niyama, self-control 104 Omoyariyam, light diet, 244 Ovavāie, reincarnating 4 Ovavāiyā, born spontaneously 61 Padiggahan, bowls 119 Padighāya, prevention 32 Padimojae, disentangles 126 Paduppannā, of the present
183 Pagabbhai, becomes shame
less 276 Pagadas, has committed 162 Pagasthe, abuse 284
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Parijāņiyavvā, comprehend and
forswear ll . Parikkhā, critique 187 Pariņivrāņa, freedom from fear and suffering xviii feeling of happiness 63 Parinnā, comprehension and renunciation 1, 136, 196 Paripaccamāne, writhing in
unsatiated sexual desires 216 Parisrava, cause of the efflux
of karmas 117 Parivaejjā, reprimand 89 Parivandaņa, praise 32 Parivrājakas, one of the schools of ascetics who used to move about 321, ascetics belonging to heretical sects
37
Pâiņam, in front 51 Palichindiya, extirpate 206 Paliucchanne, corrupted by
the karma particles 216 Paliyantkara, one who has
removed the veils 174 Pamokkha, deliverance from,
freedom xviii Pamatte, careless xiv Pāņa, breathing xii Pānāivāyāo, from killing xvi Pandita-maraņa, suicide committed by conscious judgement 341 Pāņi pātra, one using his
palms as utensils 392 Pannūņa, perception, insight
xxi, intellect 80, 234 Pannavařte, enjoin xiii Pantam, tasteless 236 Pāpa, vice 317 Para, person having extrasensory or transcendental knowledge 6 Pāragāmino, those who trans
cend 96 Parairanāśātayan, not causing harm to others 306 Paramabodha, knowledge of
the Supreme Reality 156 Paramacakkhū, Argus-eyed
one 223 Paramappa, the supreme soul
263 Pariccāya, renunciation 133
abandonment 280 Pariggaha, acquisitiveness 104 Padighāya, prevention 13 Parihāyamāņehim, premature degeneration 87
Pariyațțaņa, means of tran
saction, 86 Pāsaga, a seer 108,121,145,185 Pāsaha (Skt. Pasyata), independent perception or conception, 249, realize 205 Påsati, knowing directly through perception or intuition xxi, perceives 27, 212 Pattana, a larger town 336 Pāvaduyā, philosophers 194 Pāvagam, conducive to sinful
ness 391 Pärāiya, wise preceptors 196 Pavajjā, initiation into ascetic
life 330 Pavilae, subdue mind and senses 201 Pavvahie, feels distress 16,
vanquished 113 Pavuccai, deserves 51 Pecca, supra-mundane power 99
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Pehāc, having looked at xxiv Pejja, lust xvii Pharusi yam, pain 151 Phāsāiṁ, various kinds of miseries and malodies 199 Phāsapaạnāņa, tactile perception xxi Phusiamira, as a mere dew
drop 212 Pidhasappiń, crippledness 272 Potaja, a being born complete as a young one without an enveloping membrane
61
Prabuddha, enlightened 249 Prajñā, penetrating wisdom xvii Prajñāpanā, prophetic injunc
tions viii Prānātipāta, sin of violence 18 Pratisamdhi, rebirth xix Pratyabhijñā, a logical conclusion based on the recognition of the past object with the present one 9 Pratyākhyānāvarana-kaṣāya, a type of passion 134 Pratyekabuddha, suddenly enlightened by an impulse 331 Pratyutpanna, instantaneously capable of checking the influx of karma-particles 289 Präyopagamana, fasting unto death 364 Pudhavikāiya, earth-beings 16 Pudho, diverse 199, 220 Punna, the haves 142 Purakkāra, dominant idea
xiii Purvas, the earlier sacred
books 249 Rddhi, grandeur 277 Rāga, attachment 293 Rajadhāni, a capital 356 Rasa, delicacies 277 Rasapannāņa, gustatory per
ception xxi, 93 Rāyaṁsī, suffering from
Tuberculosis 272 Rūva, sensual objects and body 221, 232 Rūvasardhi, meeting point of matter and spirit xix Sabalattar, variegatedness
103 Sacca, truth xv, 172, 252 Sacitta, animate 36 Sadda, sound 153 Saddhi, one who reposes faith
in someone or something 176 Sādhaka, an aspirant exerting
himself in asceticism 7 Sâdhanā, the path prescribed
for self-realization iii, 7 Sādharmika, one belonging to
the same faith 314 Sādhu, ascetic 317 Sagadabbhi, smash his own
(karmas) 174 Sāgariyam, sex 214 Sāhaņā (Skt. Sādhanā) prac
tice 14 Sahapamäenań, owing to his
infatuation 103 Saileśī stage, whose mind is rendered as calm and immobile as a mountain 241 Samādhi, meditation xvii,
absolute equipoise 214 Samādhi-marana, death sublime 355
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Samannāgaya, illumined with
truth 80 Samaņujānijā, approve 49 Samaņuņņa, one whose anujñā
(qualification) is proper 253 Samappaņa, dedication of the
aim 28 Samatta, equality 102 Samattadańsí, practising
equanimity 139, 157 Sāmattam, leprosy 103 Samatva, equanimity (equa
lity) ii Samaya, time-point 241 Sambhogika, one with whom the exchange of things is permissible 314 Sambodha, admonition 79 Samdeha, equivocation 214 Samdhi, juncture of birth and
death xix Saṁdhi (granthi), a knot, a
complicated problem 254 Samdhi, nature 166 Samdīna, land flooded with water at the tide 295 Samgha, the religious order
322 Sanghadadaṁsino, wide-awake
207 Samiyā-pariyāye, one who has perfectly comprehended the truth 220 Samjamācarana, practice of
self-discipline 163 Samjatehis, self-disciplined 42 Samjñā, intuitive knowledge 4 Samjoga, conne Samjogasihi, desirous of sen
sual pleasures 86 Saṁlehaņā, conscious preparation for death 355
Sammăcaritta, right ascetic
discipline 201 Sammam, samyak, 234 Sammānāne, right knowledge
187 Sammātava, right austerities
195 Sammāvāe, the true doctrine
183 Sammucchimā, beings born by coagulation 61 Saṁsāra, world of recurrent transmigration 6, phenomenon of birth and death 214 Samse yayā, beings born out of
sweat 61 Samsuddha, pure 289 Samthavo, contact 190 Samti, peace xiii Samudaya, cause of suffering XX Samvara, stoppage of the in
flux of karma particles 14, 15 Samyag-căritra, right conduct
xvi Samyag-darśana, right view
xvi
Sanıyag.jñāna, right know
ledge xvi Saņņa, notion xiii Sannihāņa (Skt. Sannidhāna), storing or hoarding of food articles 333 Sanniveśa, a settlement of
huts 356 Saparäkrama, fast undertaken
when the body is strong 368 Sapehāe, having comprehen
ded xxiv Sārae, wise 202 Sarvajñatā, omniscience xx
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Sarveṣaṇā, all rules of begging food and eating 287 Satipatthāna,
mindfulness
xxiv
Satta, sentient creature xii Sattha, weapon of violence xiv, 1
Sauca, freedom from avarice
305
Sayam, pleasing, 194 Sayayam, perpetually 152 Sejjā, seats and
395
retreats
Siddhas, the perfect ones 357 Sila, right conduct xxi Sila samprekṣā, the practice
of the ethical code 230 Silivayam, elephantiasis 272 Siosanijjam, shifting sands of life 147
Siya (Skt. Śrita), taking gui
dance 250
So'ham, I am He
Sovahiesu, for those who are acquisitive 184
Soyaviya, purity, xiii, freedom from avarice 305 Śramana, monk 38
Sthandila, ground bereft of green grass and living beings like insects etc 374
Styānarddhi, deep slumberproducing karma 25
Suakkhae (Skt. Suākhyātaḥ), well-propounded 289
Subbhim, flavoury 288 Suham, blissful xiii Suhasāyā, relishing pleasures ix, 105 Sukha,
277 Sukrta, righteousness 317
ease and comfort
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Sotapanṇāṇa, auditory percep
tion xxi, 93
Suniam, swelling 272
Sutta, the torpid 149 Sutra, canonical text 242 Suvasu muni, who commands the wealth of self-discipline 140
Svayam-sambuddha, self-enlightened 331
Suyam, heard 185
Tahāgayā, the Tathāgatas, (the aspirants who strive for the attainment of the state of perfect equanimity) 169 Taijas sarira, the electrical body 219
Tamha, therefore 164 Tāṇa, protection 89 Tasakaiya, beings 64
Tava, austerity 104
mobile living
Teukaiya, fire-beings 41
Tigiccha, remedy of maladies
130, 275
Tippati, sheds tears 122 Tiriyam, sideways 51
Tiriyam bhitti, slanting wall, präkara 384
Tirthankaras, the enlightened ones 140
Titikkha, forbearance 304 Tivijja, a person knowing three sciences 157
a
Trataka, concentrating on point with delated and unblinking eyes 124 Tuccha, the have-nots 142 Ubbhiyā, beings-born by sprouting from the earth 61 Uccalaiyam, devoted to
the

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428
Supreme Reality 171 Udarim, dropsy 272 Uddavaittā, killing 90 Uddeso, guidance 108 Uddham, upwards 51 Uggahum, room 119 Ukkase, keep aloof from 375 Urada, a kind of pulse 404 Unnayamāne, being praised
238 Ordhvasthāna, adopting posture in which legs are kept upwards and head downwards 244 Uttaravāde, golden principle
286 Uträsaittä, torturing 90 Utthāna, exertion, vigorous preparation for something 355 Uvagaraņa, clothes 289 Uvahāņa, excellence of righte
ousness 379 Uvarayasattha, a true abstai
ner from violence 174 Uvasagga, hardships 402 Uvasama, calmness xiji, paci
fication 305 Uvavāyam, birth 164 Uvehamāņo, indifferent to 153 Vadabhattuń, dwarfishness 103 Varkāņikeyā, tabernacle of
deceit 190 l'astā, disgorging 137, 174 Vanassaikāiya, beings of vege
table-body 53 Vaskasamāyāre, a hypocrite
52 Varņa, fame, form 233 Vasuma”, rich in enlightenment 80
Vāukāiya, beings of air-body
73 Vavahāra, conduct 137 Vaya, gati 135 Vedaņābodha, experience of
pain 21 Vedanīya karma, the karma which brings pain in its wake 221 Vehānasa, committing suicide
by hanging 341 Veramaṇaḥ, desisting xvi Verovarae, above enmity 152 Vevais, trembling 272 Veyāvaccapakappa, rules for
service 347 Veyavar, established in Vedas xiii, in possession of scriptures 150 Viamtikārae, total annihilation
of karma 349 Vidhūtakappa, well-versed in dhamma and firm in austerities xi, observing the dhuta code of conduct 170 Vidittā, comprehending 137 Vigatagehi, devoid of greed
xxiji Vigiñcai, forswears 176 Vigiñca, abandon 113 Vihāyomarana, deliberately ending one's life by hanging
368
Vikrti-parityāga, abandonment of rich food 370 Vilumpitrā, pillaging 90 i Vimoha, liberation xii Vimokkho, emancipation 311 Viņayaṁ, ethical code 79 Vinnäyaṁ, thoroughly understood 185
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429
Vipariņāmadhammayam, undergoing various transformations 58 Vipparāmusanti, kill 211 Vippariyāsuvei, becomes a vic
tim of paradoxes 107 Vippasāyae, gratify 167 Virati, abstinence xiii, cessa
tion from desires 305 Virehim, fortitude 42 Virya, energy xvii Visaņņa, embogged in sensual
pleasures 302 Vitarāga muni, one who is
completely free from passions or attachment and aversion 241 Vitarka, killer of beings 302 Vivega, forswearing 26, rid
dance 241 Vivittajīvī, leading a life of recluse 162 Vivittovagaraṇa, vast number
of utensils 86 Vosire, abandon 376 Vrata, vow xvi Vyāghāta-yukta, fast undertaken suddenly on account of some incident 368
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SUBJECT INDEX
Asceticism xi Right 195, 201 Two primary conditions for
201 in solitariness by an imma
ture ascetic 237 Initiation into 330 ff
Abandonment of relatives 277-279 of karma 280 of clothes 289, 343, 350, 359 of attenuation of the body
292 of conceit 298 of possessiveness 331 of body 340 of food 346, 369 Ācāra
Meaning of i Five kinds of i and knowledge i
of the unattached one 137 Acquisitiveness 223
Renunication of 133
Action Motives of 12-13 Mahävira on 15 Freedom from 96, 161, 206 Air-beings Animation and experience of
pain 76 forswearing of violence to
Ascetics Hypocritical 51 Admonition to 79 Behaviour of 138 Richly-disciplined and poor
ly disciplined 139 Manner of moving of 240 Attachment ix, 85-86 to carnal pleasures 101 to possessions 104-105 Result of 107 Attachment and a version
Renunciation of iv Āyāro its antiquity vii Bhagavān Mahāvīra
The Rambles of 381 Seats and retreats of 395 Endurance of Hardships 402 Abandonment of Medication
by 409 Dietary routine of 411 Bondage ix, 103-104 Libration from 140 And Riddance 241
78
Āsrava (Influx of Karma particles) : Meaning of xviii Cause of 10 Consequence of 12 explained 188-189
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431
and intensity of passions
241-242 Brahmacarya Three interpretations of 224
Practice of 243-247 Common Man and Seer 121 Contemplation of being un
protected 89-93, iji Death 310 Conscious preparation for
355, 368 Fast unto 356, 364, 367 Voluntary 373, 376 Three types of voluntary 367 Dedication 28 Desire 113, 211-212 for women 113 Manifold 163 for fame 233 Two kinds of 377
meaning of xviii Equality i, 102
of being with the self 71 Equanimity ii, iv, 115, 167 Essentially connected concepts xii-xiii Faith 250 Fire-body 41 Violence to 43, 334-335 Experience of Pain 47 Forswearing of violence of
48
Detachment
From Sensual Pleasures 226 Dhuta of self-discipline 294 of humbleness 296 of forbearance 304 of sermons 305 of freedom from passions
47 Direct knowledge
Means of gaining 42-43 Dispassionate thinking 284-285 Dispelling ennui 94-96 Earth-beings 16 Experience of Pain 21 Logic for 24-25 Forswearing of violence to
26 Emancipation IX Path of xvi-xvii
Food Points for a monk about 119-120 Purpose of 332 Begging of 347 Forbidden
Avoiding 324-329 Friendship ix Great Vows xiv-XV
Connected together 134 Guidance 259 Heretics Avoiding 313-315 Views of 316-318 Improper Conduct 315 Inner World and External World Knowledge of 71
Three interpretations of 72 Knowledge 269
of the Supreme Reality 156 Love for life 105 Mahāvīra Biography of vii-viii, xiv Moral teachings of vii Maladies 272 Meditation xxii-xxiii, 96 on the loka 123
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432
Three methods of 124 Meghakumāra
remembering his past life 7 Mobile beings 61
Violence to 64 Forswearing of violence of 69 Mortification of the flesh vii
Meaning of 203 Mysticism x Non-attachment to food 117 to desire 112 Non-Violence viii, 322
Basis for 10 Monks' vow of 50 The true doctrine 183 Critique of 187 stated 192-194 based on equality 255 and treatment 275 Omniscience No reference to xx Vaguely suggested 175 Passions Riddance of 174 and bondage 177-179 Realisation of 199 Path of Vigilance 218 Perception (Paņņāņa xxi compared to prajñā xxi Knowledge and xxi Preaching Sermons 142-145 Preceptor
Compared to lake 248 Prophetic Injections (Pannavaņā) xiii Remedy 130
No use of 131-132 Renunciation x-xi Renunciation in the Gitā and
the Āyāro iii Samdhi xix-xx 125, 166 Self-dependence 171 Self-discipline 164, 171,
Tharee stages of 201-202 Place for 320 Sensuality
Evils of 110 Service
Rules for 341, 361 Solitariness Contemplation of 352 and Separateness 197 Soul 257
The quest for i, vii in its Empirical and Trans
sendental Aspects ix Existence of 3 Reincarnation of 4-5 Supreme 163 Steadiness in ascetic life Seven steps leading to 229
230 Stoppage of Influx 10
The Gītā on 14-15 Taste Eschewing 353 Ten kinds of munda
(stripped off the evils) 283 Ten powers 98-99 The Gită and Karman ii The path of vitality (Kundalini)
30 Three sciences 158 Torpid and the Wide-awake
149 True Monk 96-97 Truth 261 Unbiased attitudc 253
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433
Vegetable-body
Compared to human life 58 Forswearing of violence 51 Violence Use of 98-100 Forswearing of 100 Water-body 30 Experience of pain by 34
Forswearing of violence to 35, 39 inanimate 36 has no life 38 Weapons 18-19, 37, 44, 54 Not mightier than disarma
ment 171 Wisdom 319
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