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 AYARO (Acararga Sutra) The First Anga Agama (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 : ACARYA TULSI Editor, Translator and Commentator : YUVACARYA MAHAPRAJNA 2010_03

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Jain Canonical Text Series 2010_03

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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 2010_03

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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 2010_03

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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 Kasaya CHAPTER IV. THE TRUTH Section I The True Doctrine: Non-violence Section II The Knowledge : Critique of the Doctrine of Ahimsa 2010_03 102-109 102 104 110-116 110 117-132 117 122 130 133-345 133 137 138 140 142 149-155 149 156-165 156 163 164 166-173 166 174-180 174 183-186 183 187-194 187

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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 2010_03

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Dejection amongst sadhakas 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 2010_03

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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 Prayopagamana 359-366 359 361 364 Section VIII Fast unto Death Bhakta-pratyakhyana Imgini Marana Prayopagamana 367_378 367 369 373 376 CHAPTER IX. THE EXCELLENCE OF RIGHTEOUNESS Section I The Rambles of Bhagavan Mahavira 381-394 381 Section II Bhagavan Mahavira's Seats and Retreats 395-401 395 402-408 402 Section III Bhagavan Mahavira's Endurance of Hardships Section IV Abandonment of Medication by Bhagavan Mahavira Dietary Routine Word-index (Glossary) Subject-index 409-415 409 411 417 430 2010_03

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PREFACE The Ayaro (Skt. ACARANGA SUTRA) begins with the quest for the soul. Even as the starting point of the philosophy of Vedanta is the Sutra: athato brahma-jijnasa "Now begins the quest for the Supreme Reality (Brahma)", the starting point of Jain Philosophy is athato atma-jijnasa "Now begins the quest for the soul. 11 2010_03 i 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 acara. 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 acaru". The term acara, as it was used by Bhagavan Mahavira, 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 vijjacaranam pamokkho.

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ii 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 pava na. Performance and Renunciation of Karma: The karma.yoga i. e. disciplined performance of action and the karmasammyasa 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 karmanyasesatah", "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. Acaranga Niryukti, verse 9: "Ittha ya mokhovao esa ya saro pava yanassa. 4. Ayarn, 3/28. 5. Gita, 18/11. 6. Ayaro, 1/7 2010_03

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iii 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 Ayaro and the Gita' 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. Bhagavan Mahavira, however, never insisted on the renunciation of all actions in the very first step of Sadhana. For the beginners he emphasised the need for purifying actions. The Ayaracula 8 (i.e. the appendix to the Ayaro) explains Bhagawan Mahavira's position in the following words: 7. Gita, 18/9: Karyamityeva yatkarma, niyatam kriyaterjuna! Sargam tyaktva phalam caiva, sa tyagah sattviko matah. 8. Ayaracula, 15/72-76 : na sakka na soum sadda, soyavisayamagata, ragadosa u je tattha, te bhikkhu parivajjae. no sakka ruvamadatthum, cakkhuvisayamagayam, ragadosa u je tattha, te bhikkhu parivajjae. no sakka na gamdhamagghaum, nasavisayamagayan, ragadosa u je tattha, te bhikkhu parivajjae. no sakka na rasamanasaum, jihavisayamagayam, ragadosa u je tattha, te bhikhu parivajjae. no sakk, na samvedeum, phasavisayamagayam, ragadosa u je tattha, te bhikkhu parivajjae. 2010_03

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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 (acara) consists in doing actions unmotivated by attacnment and aversion. According to the Aca - ranga, that man is deemed to be the possessor of right knowledge whose actions are not sullied with attachment or aversion, Bhagavan Mahavira has expounded several forms of such conduct. The foremost among them is ahimsa or non-violence. The first chapter of the Acaranga 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'Annaha nam pasae par iharejja".") 9. Ayaro, 1/13 : jassete logamsi kamma-Samarambha parinnaya bhavamti se hu muni parinnayakamme. 10. Ayaro, 2/85 : uddeso pasagassa natthi. 11. Ayaro, 2/118. 2010_03

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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 Bhagavan Mahavira.. - Acharya Tulsi 2010_03

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vii INTRODUCTION 1. The first srutaskandha of the Ayaro 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 ajata 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 asi, ke va cute pecca bhavissami 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 Nikaya3 - ajam nu kho satto kuto agato, so kuhimgami 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 Ayaro 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 Mahavira in the Ayaro, chapter LX, which undoubtedly is 1 Rgveda, x, 129.6. 2. I, 1, 1.2. 3. I, p.12 (NNMEdn). 4. Ayaro, I, 2. 6.161-5: 2010_03

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viii 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, atman in its empirical and transcendental aspects, mysticism, renunciation, asceticism, clusters of essentially connected concepts, prophetic injunctions (prajnapana), 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 samadaya, dhune kamma -sariragam pamtam luham sevamti vira samattadams ino esa oghamtare muni, tinne mutte virate, viyahite tti be mi 5. ibid. I, 1.4. 68-69: virehim eyam abhibitiya dittham, samjatehim saya jatehim saya appamattehim je pa matte gunatthie, se hu damde pavuccati 6. ibid. I, 8, 1.17-18: uddham aham tiriyam disasu, savvato Savvavamti ca pam padiyakkam jivehim kamma-samarambhe nam tam parinnaya mehavi neva sayam etehim kaehim dandam samarambhejja, nevannehim etehim kaehim dandam samarambhavejja, nevanne etehim kaehim damdam samarambhamte vi samanujanejja 7. ibid. I, 3.1.1-3: sutta amuni sava, mupino saya jagaramti, loyamsi japa ahiyaya dukkham, samayam logassa janitta, ettha satthovarae gaham aharlikan jivehin kayam etehim masrambhavejjanujanejja .17-18: 2010_03

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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, ayanasoya-gadhie bale avvocchinnabamdhape, anabhikkamtasamjoe, tamamsi avijanao anae lambho patthi tti bemi 10. ibid., I, 6.1.7: ruvehim satta kalupam thapamti, niyanao te na labhamti mokkham 11. ibid. I, 3.3. 64: ix purisa! attanameva 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 pana piyauya suhasaya dukkhapadikula appiyavaha piyajivino jiviukama savvesim jiviyam piyam 15. ibid.I, 6.1.9-10: samti pana amdha tamamsi viyahiya tameva saim asaim atiacca uccavayaphase padisamvedemti 2010_03

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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 atman is the knower, and the knower is the atman: 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 (at 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 akamma japati pasati padilehae navakamkhati, iha agatim gatim parinnaya accei jai-maranassa vattamaggam vakkhaya-rae 17. ibid. I, 2.3.73: uddeso pasagassa natthi 18. ibid. I, 3.1.18-19. akammassa vavaharo na vijjai kammuna uvahi jayai 19. ibid. 1, 2. 6.182: kusale puna no baddhe, po mukke 20. ibid. I, 5.5. 104: je aya se vinnaya, je vinnaya se aya,jena vijanati se aya 21. ibid. I, 5. 6. 123-140: Savve sara niyactamti takka jattha pa vijjai mai tattha na gahiya oe appatitthanassa kheyanne se na dihe, na hasse.......... na itthi, na purise, na annaha.. uvama pa vijjae aruvi satta apayassa payam natthi 2010_03

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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 jaha vi anagare ujjukade niyaga padivanne amayam kuvvamane viyahie 23. ibid. 1, 2.2. 35-39: vimukka hu te jana je jana paragamino, lobhamalobhena dugamchamane laddhe kame nabhigaha. vinaittu lobham nikkhamma esa akamme janati-pasati padilehae navakamkhati; esa anagaretti pavuccati 24. ibid. 1, 6.3.59-65: eyam khu muni ayanam saya suakkhayadhamme vidhutakappe njjhosaitta. je acele parivusie tassa nam bhikkhussa no evam bhavati-parijunne me vatthe, vattham jaissami.... aduva tattha parakkamamtam bhujjo acelam tana-phasa phusamti, siyaphasa phusamti, teuphasa phusamti, damsa-masagaphasa phusamti, egayare appayare viruvaruve phase ahiyaseti acele laghavam agamamane. tave se abhisamappagae bhavati. jaheyam bhagavata paveditam tameva abhisamecca savvato Savvattae samattameva samabhijanlya 25. ibid. I, 6.3.67: agayapannananam kisa baha bhavamti, payanue ya mamsa-sonie. xi 2010_03

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xii 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 ayavadi, logavadi, kammavadi, kiriyavadi (respectively, believers in soul, world, karma, action)27 represents the early stage of the doctrine of soul and rebirth in Indian philosophy. Similarly, the bunchpana breathing), bhuta (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), mara (death), niraya (hell)29 26. ibid, I, 6.5. 108-113: tamha samgam ti pasaha, gamthehim gadhiya nara visapna kamavippiya. tamha 10hd po pa rivitta sejja, jassime a rampbha Savvato Savvattae suparinnaya bhavarti jesime lusino no pa rivitta samti, se vamt kohamp ca manam ca mayam ca lobham ca esa tutte viyahite tti bemi kayassa viovae esa samgamasise viyahie, se hu paramgame muni avi hammamane phalagavayattht ka lovanite kamkhejja kalam java sarirabheu tti bemi. 27. ibid. I, 1.1.5: se ayavai logavai kammavai kiriya ai. 28. ibid. 1, 4.1.1. 29. ibid. 1, 1.6.134. 2010_03

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xiii 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- atavam, nanavam, veyavam, dhammavam, bambhavam (respectively, established in atman, knowledge, Vedas, dhar ma, Brahmana)30 refers to the state of interaction of the Brahmana and Sramana 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), nivvana (liberation), soyaviya (purity), ajjaviya (uprightness), maddaviya (modesty), laghaviya (lightness), anati - vattiya (non-transgression)31. The cluster - hiyam (good), Suham (blissful), khemam (wholesome), nissesam (complete), anugamiyam (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 (Pannavana): 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. 2010_03

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xiv 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 Maharatas (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 maha - vratas of later days, the first, viz. ahimsa , 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 himsa 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 ayiya je ya paduppanpa je ya agamessa arahamta bhagavamto te savve evamaikkhamti, evam bhasamti, evam pannavemti, evam paruvemti-Savve pana savve bhita Savve jiva savve satta na hamtavva, pa ajjaveyavya, na parighettavva. na paritaveya vva, pa uddavcyavva. esa dhamme suddhe piyie sagae samicca loyam kheyannen - im paveiiye. 35. ibid. I, 1. 4.69: je pamatte gunatthie, se hu damde pavuccati. 2010_03

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to himsa qua arambha (violent action)36. The word sacca (truth) which is the designation of the second mahavrata 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 mahavrata , viz. (desisting from) adinnadana (unauthorized appropriation) is mentioned immediately after (desisting from) sattha (weapon of violence)38. This second position occupied by the traditionally third mahavrata tallies with the Buddhist custom of placing it at the second place in the list of silas. As regards the traditional mahavrata of brahmacarya (celibacy), our text usually mentions it as 'vasitta 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 mahavrata 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 mahavratas in the first Srutas - kandha of the Ayaro clearly demonstrates the uncrystallized forms of the great vows in those days. A passage of the Ayaro deserves our consideration in this connection. It mentions a discipline of three jamas 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 dukkhaminam ti nacca. 37. ibid, 1,5.5.95: tameva saccam nisamkam jam jinehim paveiyam. 38. ibid. I, 1.3.58 & I, 8.1.4. aduva adinnadaNGam; aduva adingamaiyamti 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: jama tinni udahiya 2010_03

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xvi the great vows of pana ivayao veramanam (desisting from killing), adinnadanao ver amanam (desisting from theft) and musavayao veramanam (desisting from false speech), the meaning of musavaya. being analogous to that given in the Tattavarthabhasya, VII. 9, which appears to be a faithful record of the original content of the vow. These sutras run as follows: (3) ihamegesim ayaragoyare no sunisamte bhavati, te iha arambhatthi anuvayamana hana mana, ghayamana, hanato yavi samanujanamana; (4) aduva adinyama iyamti; (5) aduva vayao viumjamti, tam jaha - 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 sutra no.5 may be interpreted as standing for musavaya (false speech) of later times, and we have the Tattvarthabhasya, 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 -jnana (right knowledge) and samyak-car 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 samutthitanamnikkhittadamdanam samahitanamn pannanamamtanam 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. 2010_03

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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 prajna (pene-trating wisdom) are clearly mentioned in the statement. Sila, samadhi and prajna, which are traditionally known as constituting the Buddhist path of emancipation, are thus succinct in the above description. As regards the samyagdarsana of Jainism, it is expressed by the term damsana in the following passage: se vamta koham ca manam ca mayam ca lobham ca; etam passagassa damsanam uvaratasatthassa paliyamtakarassa ayanam sagadabbhi (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), mara (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 ditthi (view),mutti (faith), etc., which leaves no doubt that the concept is the forerunner of the samyag-darsana or samyag-drsti in the system of Jaina ethics. As for the samyag-jnana. the expression pannana (Skt. Prajnaman, mentioned above, is the prototype which is represented by the Pali word 'panna'. As regards samyak-caritra, the statements-ahege dhammamadaja ayanappabhiim supan - ihie care apaliyamane dadhe savvam gehim parinnaya (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 sada pavam (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. 2010_03 xvii

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xviii (iii) Asava: The expression asava 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 'as aval in the phrase- adhivasana pahatabba asava' (the hardships which are to be got rid of through endurance)51. The word is used in this very sense in the phrase je asava te parissava, je parissava te asava (what is hardship is privation, what is privation is hardship)52. The meaning of the word paris sava in this phrase is analogous to that of the Pali word parissaya 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 Uttarajjhayana. The expression asava gradually underwent a great semantic change in the ethical system of the Jainas. (iv) Nivvana, Parinivvana, Pamokkha: We have already given the synonyms of nivvana 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 nivvana stands for a person who desists from sinful activities and is free from all desires54. The expression bar in ivvana however is to denote freedom from fear and suffering55, the past participle' parinivvuaa' standing for the state of being a source of fearlessness and freedom from attachment and animosity56, the expression pamokkha refers to deliverance from suffering dukkha pamokkhasi 57 or death (marana 50. ibid. I, 8.8. 10. pana deham vihimsamti, thanao na viubbhame asavehim vivittehim tippamanehiyasae, 51. Majjhima Nikaya, 1, p.15. (NNM Edn. ) 52. Ayiro, 1, 4.2.12. 53. Suttanipata (Sa riputtasutta) 54. Ayaro, 1, 4.3.38 & 1. 8.1.16. je nivvuda pavehim kummchim, ayidana te viyahiya. 55. ibid. I, 1.6.121. nijjhaitta padilehitta patteyam parinivvanam. 56. ibid. I, 6.5.107. 57. ibid. 1, 3.1.9. & 1, 3.3. 64. 2010_03

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xix pamuccati)58. Nivvana 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 ruvasamdhi (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 (ruvasamdhi). 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 soya viyakkhata jehim samgam ti pasaha (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 asatta pavehim kammehim, udahu te ayamka phusamti iti udahu vire te phase puttho hiyasae se puvvam peyam paccha peyam bheura-dhammam, viddhamsana-dhammam, adhuvam, anitiyam, asasayam, cayavacaiyam, viparinama-dhammam, pasaha eyam ruvam, Samdhim samuppehamanassa egayatana-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. 2010_03

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xx 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 janitta, vamta logassa samjogan, jamti vira mahajanam, parena param jamti, navakamkhamti 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 arya -satyas (noble truths) of the Buddhists, viz. dukkha (suffering), samudaya (cause of suffering), nirodha (release from suffering) and marga (the path leading to the release). (vi) Sarvajnata (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 darpsanam). 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 janai se savvam janai je savvam janai se egam japai Savvato pamattassa bhayam, savvato appamattassa natthi bhayam je egam name se bahum name je bahum pame se egam name, 2010_03

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xxi 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) Pannana (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 panna (Skt. prajna). The expression pannana has an epistemological sense in the compounds sotapannana (auditory perception), cakkhupannana (ocular perception), ghanapannana (olfactory perception), rasapannana (gustatory perception), phasapannana (tactile perception)69. This is comparable to the Abhidharma conception of prajna, which is common to all states of consciousnes870. The other use of the term pannana in Jainism is in the sense of spiritual insight. Thus the compound savva-samannagatapannanall means 'insight into the nature of all things'. Similarly, the phrase mahavirehim pannanamamtehim pamana inupalabbha72, stands for'having obtained insight from the great heroes who are possessed of the insight'. This meaning of pannana is in essential conformity with that of the expression prajna in Buddhism, which is the consummation of the practice of sila (right conduct) and samadhi (meditation). The expression pannana thus as used in our text is pregnant with the future role that it was destined to play in Indian thought, specially Buddhism. (viii) Jnana (Knowledge) and Darsana (Perception): The phrase janati pasati 3 is used to denote two separate aspects of knowledge, the verb 'janati' standing for knowing through various means, and pasati for knowing directly through perception or intuition. Thus in the description sejjam puna janejja saha sammuiyae paravagaranenam 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. 2010_03

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xxii annesim va, 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 pasati, 75 on the other hand, in the phrase pasamane ruvaim pasati like suneti in sunamane 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 hamtarani 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 pasaga in the usages- uddeso pasagassa natthi77, etam pasagassa damsanam78, kimatthi uvadhi pasagassa? 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 janati 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 jnana and darsana are simultaneous, the latter being a part of the former. The distinction between the derivatives pasaga 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 jnana and darsana 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. 2010_03

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xxiii assigned to jhana (Skt. dhyana) in the life of an ascetic. His austerities flowed from his jnana. He mediated day and night, self-restrained, mindful and concentrated (raimdivampi jhaya mane appa mutte samahite jhati) 1. He medicated internally fixing his eyes on the horizontal plane of the length of a man (adu porisim tiriyabhittim cakkhuma - sajja antaso jhati)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 jhati se mahavire, asaNGatthe akukkue jhanam uddhamahe tiriyam ca, pchamane samahimapadinne, akasai vigayagehi saddaruve su amucchie jhati. 84. ibid. I. 2.5. 125-133. ayatacakkhu loga-vipassi logassa aho bhagam janai, uddham bhagam janai, tiriyam bhagam janai; gaghie anupariyattamane samdhim viditta iha macciehim 2010_03

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xxiv tice which is the precursor of the kayanupassana satipatthana (mindfulness concerning inspection of the interior of the body). An important aspect of this meditation is represented by the gerunds pehae (having looked at)85 and sapehae (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 Kumarji, 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 jaha amto taha bahim, jaha bahim taha amto, amto anto debamtarani pasati pushovi savamtaim, pampdie padilehac se maimam parinnaya, ma ya hu lalam paccasi, ma te su tiricchamappa namavatae. 85, ibid. I. 2.5. 138. 86. ibid. l. 4.3.32. 2010_03

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prend 2010_03 1 CHAPTER I COMPREHENSION AND RENUNCIATION OF WEAPONS paDhamaM ajjhayaNaM sattha pariNNA PADHAMAM AJJHAYANAM SATTHA-PARINNA

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2010_03

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paDhamI uddeso appaNI atthitta-padaM 1 suyaM me Au taM jahA - bhavai, puratthimAo vA disAo Agao ahamaMsi dAhiNAo vA disAo Agao ahamaMsi paccatthimAo vA disAo Agao ahamaMsi, . uttarAo vA disAo Agao ahamaMsi uDDhAo vA disAo Agao ahamaMsi Ahe vA disAo Agao ahamaMsi aNNayarIo vA disAo Agao ahamaMsi, adisAo vA Agao ahamaMsi / Appano atthitta -bada m 1. SECTION I ! teNaM bhagavayA evamakkhAyaM - ihamegesiM no saNNA Existence of Soul Suyam me ausam! tenam bhagavaya evamakkhayam - ihamegesim no sanna bhavai, tam jaha Puratthimao va disao agao ahamamsi, Dahinao va disao agao ahamamsi, Paccatthimao va disao agao ahamamsi, Uttarao va disao agao ahamamsi, Uddhao va disao agao ahamamsi, Ahe va disao agao ahamamsi, Annayario va disao agao ahamamsi, Anudisao va agao ahamamsi. Padhamo Uddeso 2010_03 3 1. O Long-lived ( disciple ) ! I have heard Bhagavan Mahavira speaking thus:

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AYARO In this world there are many who do not have intuitive knowledge (samjna (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 atthi me AyA ovavAie, Natthi me AyA ovavAie, ke ahaM AsI? ke vA io cuo iha peccA bhavissAmi ? Evamegesim no natam bhavati - Atthi me aya ovavaie, Natthi meaya ovavaie, Ke aham asi? Ke va io cuo iha pecca bhavissami. 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 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? 3. sejja puNa jANejjA... sahasammuiyAe, paravAgaraNeNaM, aNNesi vA aMtie soccA, taM jahApurathimAo vA disAo Agao ahamaMsi, dakkhiNAo vA disAo Agao ahamaMsi, paccatthimAo vA disAo Agao ahamaMsi, uttarAo vA disAo Agao ahamaMsi, uDDhAo vA disAo Ago ahamaMsi, ahe vA disAo Ago ahamaMsi, aNNayarIo vA disAo Ago ahamaMsi, aNudisAo vA Agao ahamaMsi / ___ 2010_03

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AYARO 3. Sejjam puna janejja - Sahasammuiyae, Paravagaranenam Annesimi va amtie socca, tam jaha - Puratthimao va disao agao ahamamsi, Dakkhinao va disao agao ahamamsi, Paccatthimao va disao agao ahamamsi, Uttarao va disao agao ahamamsi, Uddhao va disao agao ahamamsi, Ahe va disao agao ahamamsi, Annayario va disao agao ahamamsi, Anudisao va agao 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, 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 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 sadhana (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 Mahavira, 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 sadhana, This is well illustrated by the episode of Meghakumara, the son of king Srenika of Magadha. Meghakumara was initiated by Bhagavan Mahavira. On the very first night of his ascetic life, Meghakumara, disheartened by inconveniences in lodging thought of returning home. On the next morning, he approached the Lord. The Bhagavan said - Meghakumara! You are perturbed because you had a disturbed night due to inconveniences, and now you are thinking of going back. Is it not so ? Meghakumara - Yes, Lord. It is true. Lord -- Meghakumara! 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 2010_03

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AYARO 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, Meghakumara 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 sadhana 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 sadhakas. 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 Bhagavan Mahavira mainly consists in the practice of non-violence (ahimsa). Its philosophical base is the existence of soul. Unless a sadhaka 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 4. evamegesiM jaM NAtaM bhavai-atthi me AyA ovavAie / jo imAo disAo aNudisAo vA aNusaMcarai, savvAo disAo savvAo aNudisAo jo Ago aNusaMcarai sohaM / 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 9 4. Evamegesinh jam natam bhavai - atthi me aya ovavaie. Jo imao disao anudisao va anusamcarai, savvao disao savvao anudisao jo agao 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 (sohan. 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 Acarya 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 ayavai, logaval, kammavai, kiriyavai. 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, Karmavada doctrine of reaping the fruits of one's actions, and 2010_03

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AYARO Kriyavada - 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. Assava-padaM 6. arissaM cahaM, kAravesuM cahaM, karo yAvi samaNuNNe bhavissAmi / Assava padan 6. Akarissam caham, karavesum cahan, karao yavi samanunne bhavissami. 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 11 saMbara-pavaM 7. eyAvaMti savvAvaMti logaMsi kamma-samAraMbhA parijANiyavvA bhvNti| Samvara-padan 7. Eyavamti savvavamti logamsi kamma-samarambha parijaniyavva bhavamti. 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. Assava-pariNAma-padaM 8. apariNNAya-kamme khalu ayaM pRrise, jo imAo disAo vA aNudisAo vA aNusaMcarai, savvAo disAo savvAo aNudisAo saheti, aNegarUvAo joNIo saMdhei, virUvarUve phAse ya paDisaMvedei / Assava-parina ma-padam Aparinnaya -kamme khalu ayam purise, Jo imao disao va apudisao va anusamcarai, Savvao disao savvao anudisao saheti, Anegaruvao jopio samdhei, Viruvaruve phase 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. 2010_03

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AYARO 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 Bhagavan Mahavira'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: Asrvo bandhahetuh syat, Sarvaro moksakaranam. Itiya marhati drsti Ranyada syah 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). kamma-soya-padaM 9. tattha khalu bhagavayA pariNNA pveiyaa| Kamma-soya-padan 9. Tattha khalu bhagavaya parinna paveiya. Fundamental Motives of Actions. 9. In the context of Karma-sa marambha, Bhagavan Maha vira has taught discernment (i, e. first comprehension and then forswearing). 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 13 fo. 347 a faggi, parivaMdaNa-mANaNa-pUyaNAe, 978-301-Aptering, dukkhapaDidhAyaheuM / 10. Imassa ceva jiviyassa, Parivamdana - manana - puyanae, Jai - marana - moyapae, Dukkhapadighayaheun. 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. 2010_03

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14 AYARO saMvara-sAhaNA-padaM 11. eyAvaMti savvAvaMti logasi kamma-samAraMbhA parijANiyavvA wafai Samvara-sahana-padam 11. Eyavamti savvavamti, logamsi kamma samarambha parijaniyavva 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. 12. jassete logaMsi kamma-samAraMbhA pariNNAyA bhavaMti, se hu muNI of suff4-47 --for aferi 12. Jassete logamsi kamma-samarambha parinnaya bhavanti, se hu muni parinnaya-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 Gita's (4/19) definition of a pandita (i.e. sage): "Yasya sarve -sa maramihah. Kama -sa mkaipa -varjitah Janagni-dagdha -kar manam, Tamahuh panditam budhab. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS (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 Gita (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-sammyasa - refinement of actions followed by their cessation. " 2010_03

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16 SECTION II bIo uddeso Bio Uddeso aNNANa-padaM 13. aTTe loe parijaNNe, dussaMbohe avijaage| Annana -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. 14. assiM loe pvvhie| 14. Assim loye pavvahie. 14. In this world, he (the benighted one, and hence, the ignorant one) feels distress. puDhavikAiyahiMsA-padaM 15. tattha satya puDho pAsa, AturA paritAti / Pudhavikaiyahinsa -padan 15. Tattha tattha pudho pasa, atura paritavemti. Injury to Earth Beings 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 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 pana pudhosiya. 16. (Each of the) beings of earth-body) has its own body to inhabit. ANNOTATION 16: Gautama, the chief disciple of Bhagavan Mahavira asked - Bhagavan! 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? Bhagavan.--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. 17. lajamANA puDho paas| 17. Lajjamana pudho pasa. 17. See: Every (ascetic who has ceased from causing vio lence' to these beings ) leads a life of self-discipline, 18. aNagArA motti ege pvymaannaa| 18. Anaga ra motti ege pavayamana. 18. (And discern from them) those pseudo-monks, who, despite professing, "we are mendicants", (act like 1. By vidence (himsa)is meant all actions of injuring, hurting, causing harm, killing, etc. 2010_03

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18 householders i. e. cause violence to the beings of earthbody). 19. jamiNaM virUvarUvehi satthehiM puDhavi-kamma-samAraMbheNaM puDhavisatthaM samAraMbhemANe aNNe vaNegarUve pANe vihiMsati / 19. Jaminam viruvaruvehim satthehim pudhavi- kammaSamarambhenam pudhavi - sattham samarambhemane anne vanegaruve pane vihimsai. AYARO 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 pranatipata (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; 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 19 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, 20. tattha khalu bhagavayA prinnaa-pveiyaa| 20. Tattha khalu bhagavaya parinna paveiya. 20. (Hence) Bhagavan Mahavira has taught discernment (i.e. comprehension and forswearing) with respect to this issue. 29. EHFH ma fauna, parivaMdaNa-mANaNa-pUyaNAe, 5778-701- Herung, dukkhapaDighAyaheuM / 21. Imassa ceva, jiviyassa, Parivamdana - manana - puyanae, Jai - marana - moyanae, Dukkhapadighayaheun. 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, - 22. se sayameva puDhavi-satthaM samAraMbhai, aNehiM vA puDhavi-satthaM samAraMbhAvei, aNNe vA puDhavi-satyaM samAraMbhaMte samaNujANai / 22. 22. Se sayameva pudhavi-sattham samarambhai, annehim va pudhavi - sattham samarambhavei, anne va pudhaviBattham samarambhamte samanujanai. 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. 2010_03

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AYARO 0 23. taM se ahiyAe, taM se abohiie| 23. Tam se ahiyae, tam se abohie. 23. Such an act of violence proves baneful for him. Such an act of violence deprives him of enlightenment. 24. se taM saMbujjhamANe, AyANIyaM samudrAe / 24. Se tam sambujjhamane, ayaniyam samutthae. 24. He (true ascetic), comprehending it (1.e. consequences of act of violence) becomes vigilant over the practice of self-discipline. 25. soccA khalu bhagavao aNagArANaM vA aMtie ihamegesiM NAtaM Hafta at, esa khalu mohe, esa khalu mAre, esa khalu nnre| 25. Socca khalu bhagavao anagaranam va amtie ihamegesim natam bhavati - Esa khalu gamthe, 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, 26. iccatthaM gaThie loe| 26. Iccattham gadhie loe. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 21 26. (Nevertheless) man impelled by the aforesaid motives becomes engrossed in the acts of inflicting injury to the beings of earth-body). 27. jamiNaM virUvarUvehiM satthehi puDhavi-kamma-samAraMbheNaM puDhavi-satthaM samAraMbhemANe aNNe vaNegarUve pANe vihiNsi| 27. Jaminam viruvaruvehim satthehim pudhavi - kamma - samarambhenam pudhavi - satthai samarambhe mane anne vanegaruve pane 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. puDhavikAiyANaM jIvatta-vedaNAbodha-padaM 28. se bemi-appege aMdhamanbhe, appege aMdhamacche / Pudhavikaiyanam jivatta vedanabodha-padam 28. Se bemi-appege amdhamabbhe, 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). 29. appege pAyamanbhe, appege pAyamacche, appege gupphamambhe, appege gupphamaccha, appege jaMghamanbhe, appege jaMghamacche, appege jANumanbhe, appege jANumaccha, 2010_03

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22 AYARO appege Urumanbhe, appege Urumacche, appege kaDimabbhe, appege kar3imacche, appege NAbhimabbhe, appege NAbhimacche, appege uyaramanbhe, appege uyaramacche, appege pAsamabbhe, appege pAsamacche, appege piTThamabbhe appege piTumacche, appege uramabbhe, appege uramacche, appege hiyayamanbhe, appege hiyayamacche, appege thaNamabbhe, appege thaNamacche, appege khaMdhamanbhe, appege khaMdhamacche, appege bAhamabbhe, appege bAhamacche, appege hatthamanbhe, appege hatthamacche, appege aMgulimabbhe, appege aMgulimacche, appege Nahamanbhe, appege Nahamacche, appege gIvamanbhe appege gIvamacche, appege haNuyamabbhe, appege haNuyamacche, appege ho?mabbhe, appege hoThumacche, appege daMtamanbhe, appege daMtamacche, appege jibbhamanbhe, appege jibbhamacche, appege tAlumabbhe, appege tAlumacche, appege galamanbhe, appege galamacche, appege gaMDamabbhe, appege gaMDamacche, appege kaNNamabbhe, appege kaNNamacche, appege NAsamabbhe, appege NAsamacche, appege acchimanbhe, appege acchimacche, appege bhamuhamabbhe, appege bhamuhamacche, appege NiDAlamabbhe, appege NiDAlamacche, appege sIsamanbhe, appege sIsamacche / 29. Appege payamabbhe, appege payamacche, Appege gupphamabbhe, appege gupphamacche, Appege jamghamabbhe, appege jamghamacche, Appege janumabbhe, appege japumacche, Appege urumabbhe, appege urumacche, 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 23 Appege kadimabbhe, appege kadimacche, Appege nabhimabbhe, appege nabhimacche, Appege uyaramabbhe, appege uyaramacche, Appege pasamabbhe, appege pa samacche, Appege pitthamabbhe, appege pitthamacche, Appege uramabbhe, appege uramacche, Appege hiyayamabbhe, appege hiyayamacche, Appege thanamabbhe, appege thanamacche, Appege khamdhamabbhe, appege khamdhamacche, Appege bahumabbhe, appege bahumacche, 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 talumabbhe, appege talumacche, Appege galamabbhe, appege galamacche, Appege gamdamabbhe, appege gamdamacche, Appege kannamabbhe, appege kannamacche, Appege nasamabbhe, appege nasamacche, 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). 30. appege saMpamArae, appege uddve| 2010_03

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AYARO 24 30. Appege sampamarae, 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 Bhagavan 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? Bhagavan Mahavira 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 Mrga(vide, the Vipaka 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? Bhagavan Mahavira 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. Bhagavan Mahavira 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS This is due to the constant coma produced by the "deep slumber producing" Karma, known as "Styanarddhi". Further elucidating the point, Bhagavan Mahavira 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 Mahavira 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. hiMsAvivega-parva 31. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAtA bhavaMti / Himsavivega-padam 2010_03 31. Ettha sattham samarambhamanassa icchete arambha aparinnata bhavamti. 1. Bhagavati Sutra, 19-35.

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26 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.). 32. ettha satyaM asamAraMbhamANassa iccete AraMbhA pariNNAtA bhavaMti / 32. Ettha sattham asamarambhamanas sa icchete arambha parinnata 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.). 33. taM pariNNAya mehAvI neva sayaM puDhavi-satthaM sabhAraMbhejjA, nevaNNehiM puDhavi-satyaM samAraMbhAvejjA, nevaNNe puDhavi-satyaM samAraMbhaMte samaNajANejjA / 33. Tam par innaya mehavi neva sayam pudhavi - sattham sainarambhejja, nevannehim pudhavi - sattham samarambhavejja, nevanne pudhavi - sattham samarambhamte samanujanejja. AYARO 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. 34. jassete puDhavi-kambha-samAraMbhA pariNNAtA bhavaMti se hu muNI pariNAta kamme | --tti bemi / 34. Jassete pudhavi-kamma-samarambha parinnata bhavamti, se hu muni parinnata-kamme. 2010_03 Tti bemi

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COMPREHENSION AND RENUNCIATION OF WEAPONS 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. 2010_03 27

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28 SECTION III taio uddeso Taio Uddeso samappaNa-padaM 35. se bemi-se jahAvi aNagAre ujjukaDe, NiyAgapaDivaNNe amAyaM kuvvamANe viyaahie| Samappana -pada 35. Se bemise jahavi anagare ujjukade, niyagapadivanne amayah kuvvamane viyahie. 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 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 29 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, Bhagavan 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. 36. jAe sakhAe NikkhaMto, tameva annupaaliyaa| vijahittu visottiyaM / 36. Jaye saddhae nikkha sto, tameva anupaliya. 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 sadhaka - an aspirant of the Moksa - is initiated into the path of sadhana, his zest is certainly like the crescent moon. Even the slightest diminution of it is not desirable. Yet, during the prolonged course of sadhand, 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 sadhana with the initial intensity. The eddies, the mental fluctuations, or the doubts, are the dangerous pitfalls for the sad haka. 37. paNayA vIrA mhaaviihiN| 37. Panaya vira mahavihim. 1. (Sthananga Sutra, 4/102). 2010_03

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AYARO 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. AukAiyANaM asthitta-abhayavANa-padaM 38. logaM ca ANAe abhisameccA akUtobhayaM / Aukaiyanam atthitta-abhayadana -padan 38. Logam ca anae abhisamecca 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. 39. se bemi... sayaM logaM abbhAikkhejjA, va attANaM 370#TEPOTTI je loyaM abbhAikkhai, se attANaM abbhaaikkhi| je attANaM abhAikkhai, se loyaM anbhaaiktaaii| 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 31 39. 39. Se bemi - neva sayam logam abbhaikkhejja, neva attaNGam abbhaikkhejja. Je loyam abbhaikkhai, se attanam abbhaikkhai. Je attanan abbhaikkhai, se loyamh abbhaikkhai. 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 haikkhejja (Skt. abhyakhyayet) means to malign, asperse, slander or accept falsehood as truth. AukAiyahiMsA-padaM 80. FTFAHITY SET ORATI Aukaiyahimsa -padan. 40. Lajja mana pudho pasa. 40. See, every (ascetic who has ceased from causing violence to these beings ) leads a life of self-discipline 41. aNagArA motti ege pvymaannaa| 41. Asagara motti ege pavayamana. 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). 2010_03

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32 AYARO 42. jamiNaM virUvarUvehiM satthehiM udaya-kamma-samAraMbheNaM udaya-satyaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / 42. Jaminam viruvaruvehim satthehim udaya - kamma - samarambhenan udaya - sattham samarambhamane anne vanegaruve pane 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. 43. tattha khalu bhagavayA pariNNA pveditaa| 43. Tattha khalu bhagavaya parinna pavedita. 43. (Hence) Bhagavan Mahavira has taught discernment (i.e. comprehension and forswearing) with respect to this issue. 44. imassa ceva jIviyassa, parivaMdaNa-mANaNa-pUyaNAe, jAI-maraNa-moyaNAe, dukkhpddighaayheuN| Imassa ceva jiviyassa, Parivamdana - manana - payanae, Jai - marana - moyanae, Dukkhapadighayaheum. 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. 45. se sayameva udaya-satyaM samAraMbhati, aNNehiM vA udaya-satthaM samAraMbhAveti, aNNe vA udaya-satthaM samAraMbhaMte samaNujAgati / Se sayameva udaya-sattham samarambhati, annehim va udaya-Sattham samarambhaveti, anpe va udaya-sattham samarambhamte samanujanati. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 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, A TOEN I Tam se ahiyae, tam se abohie. 46. Such an act of violence proves baneful for him. Such an act of violence deprives him of enlightenment. 47. se taM saMbujjhamANe, AyANIyaM smutttthaae| 47. Se tam sambujjhamane, ayaniyam sa mutthae. 47. He (true ascetic), comprehending it (i.e. consequence of act of violence) becomes vigilant over the practice of self-discipline. 48. soccA khalu bhagavao aNagArANaM vA aMtie ihamegesiM NAyaM Haftesa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre| 48. Socca khalu bhagavao anagaranam va amtie ihamegesim nayah bhavati - Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu narae. 48. Hearing from Bhagavan 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. 2010_03

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324 it, in fact, is the death, it, in fact, is the hell. 46. iccatthaM gaDhie loe / 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). 50. jamiNaM virUvarUvehiM satthehiM udaya - kamma-samAraMbheNaM udaya satthaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / 50. 51. AYARO Jaminam viruvaruvehim satthehim udaya samarambhenam udaya sattham samarambhamane anne vanegaruve pane 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. AukAiyANaM jIvatta-vedaNAbodha-padaM 51. se bemi - appege aMdhamabbhe, appege aMdhamacche / Aukaiyanam jivatta-vedanabodha -pada m Se bemi-appege amdhamabbhe,appege amdhamacche. Water beings. their Animation and Experience of Pain 2010_03 - 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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COMPREHENSION AND RENUNCIATION OF WEAPONS 52. appege pAyamabbhe, appege paaymcche| 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). 53. appege saMpamArae, appege uddavae / 53. Appege sampamarae, appege uddavae. 53. Man (experiences pain) when forced into unconsciousness or when deprived of life, (so do the beings of water-body). fgarfaan-qa 54. se bemi-saMti pANA udaya nissiyA jIvA aNegA / Himsavivega-padam 54. Se bemi - samti pana udaya-nissiya jiva anega. Forswearing of Violence 35 54. I say That there are innumerable beings living in water. (This fact is universally accepted). 55. ihaM ca khalu bho ! aNagArANaM udaya-jIvA viyAhiyA / 55. Iham ca khalu bho! anagaranam udaya - jiva viyahiya. 1. For the complete text, see, 1/29. 2010_03

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36 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: AYARO (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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 37 Le program marafts arATI 56. Sattham cettha anuvii pasa. 56. O man! contemplate and visualise weapons which are capable of killing these (beings of water-body). x. get FREE PORN 57. Puglho sattham paveiya". 57. Thus propounded Bhagavan (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. 58. aduvA avinnnnaadaannN| 58. Aduva adinnadara. 58. Or it amounts to adattadana (i. e., appropriating that which is not given). ANNOTATION 58: The Parivrajakas (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 2010_03

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38 AYARO owner of the lake, etc., he still indulged in stealing, for he deprived the beings of water-body of their life without their consent. 59. kappai Ne, kappai Ne pAuM, aduvA vibhUsAe / 59. Kappai ne, kappai ne paun, aduva vibhusae. 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 sra 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 sramana ascetics led by Makkhali Gosalaka), 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 Pariyrajakas, 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. Ovoiya Sutta, Sutras, 111-113, 137-138. 2010_03

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39 COMPREHENSION AND RENUNCIATION OF WEAPONS 61. etthavi tesi No nnikrnnaae| 61. Etthavi tesim no nikaranae. 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). hiMsAvivega-padaM 62. ettha sattha samAraMbhamANassa iccete AraMbhA apariNNAyA bhvNti| Himsav ivega -padan 62. Ettha sattham samarambhamanassa iccete arambha aparinnaya 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). 63. ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNAyA bhavaMti / 63. Ettha sattham asamarambhamanassa iccete arambha parinnaya 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). 64. taM pariNAya mehAvINeva sayaM udaya-satthaM samAraMbhajjA, vaha udaya-satthaM samAraMbhAvejjA, udaya-satthaM samAraMbhaMtevi aNNe Na smnnujaannejjaa| 64. Tam parinnaya mehavi neva sayam udaya-sattham samarambhejja, nevannehim udaya-Battham samarambhavejja, udaya-satthan samarambhamtevi anne na samanujanejja. 64. Having discerned this, a sage should neither use any weapon causing violence to the beings of water-body. 2010_03

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40 AYARO nor cause others to use it, nor approve of others using it. 65. jassete udaya-sattha-samAraMbhA pariNAyA bhavaMti, se hu muNI prinnnnaat-kmme| -fafiti 65. Jassete udaya-sattha-samarambha parinnaya bhavamti, se hu muni parinnata - 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. 2010_03

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SECTION IV cauttho uddeso Cauttho Uddeso teukAiyANaM asthitta-padaM 66. 'se bemi'-Neva sayaM logaM anbhAikkhejjA, va attANaM anbhaaikkhejjaa| je logaM abbhAikkhai, se attANaM abbhAikkhai, 'je attANaM abbhAikkhai, se logaM abbhaaikkhi| Teukaiyana m atthitta -padan 66. Se bemi -neva sayam logam abbhaikkhejja, neva attapam abbhaikkhejja. Je logam abbhaikkhai, se attanam abbhaikkhai, Je attanam abbhaikkhai, se logam abbhaikkhai. 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. 67. je dIhaloga-satthassa kheyaNNe, se asatthassa kheynnnne| je asatyassa kheyaNNe, se dIhaloga-satthassa kheyaNNe / 67. Je dihaloga-satthassa kheyanne, se asatthassa kheyanne, Je asatthassa kheyanne, se dihaloga-satthassa kheyanne. 2010_03

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AYARO 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. 68. vIrehiM evaM abhibhUya diLaM, saMjatehi sayA jatehiM sayA appamattehiM / 68. Virehim eyam abhib huya distham, samjatehim saya jatehim saya 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 sadhana), 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS (2) Self-discipline: control of mind and senses, pacification of (3) Self-composure: deceit, and greed. (4) Vigilance: constant heedfulness. 70. Azmigafgan-q? 66. . je patte guNaTThie, se hu daMDe pavuccati / Teukaiyahimsa-padam 69. Je pamatte gunatthie, 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). 70 taM pariNAya mehAvI iyANi go jamahaM puvvamakAsI pamAeNaM / 70. Tam parinnaya mehavi iyanim no jamaham puvvamakasi pamaenam. 71. lajjamANA puDho pAsa / 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 Lajjamana pudho pasa. 43 anger, conceit, 72. aNagArA moti ege pavayamANA / 72. 72. 71. See! Every (ascetic who has ceased from causing violence to these beings) leads a life of self-discipline. 2010_03 Anagara motti ege pavayamana. (And discern from them) those pseudo-monks who, despite professing, "We are mendicants, "(act like

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AYARO householders i. e. cause violence to the beings of fire-body). 73. jamiNaM virUvarUvehi satthehiM agaNi-kamma-samAraMbheNaM agaNi-satthaM samAraMbhamANe, aNNe vaNegarUve pANe vihiMsati / Jaminam viruvaruvehim satthehim agaai - kammasamarambhenam agaai-sattham samarambliamane, anne vanega ruve pane 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. 74. tattha khalu bhagavayA pariNNA pveiyaa| 74. Tattha khalu bhagavaya parinna paveiya. 74. (Hence) Bhagavan Mahavira has taught discernment (i.e. comprehension and forswearing) with respect to this issue, 2010_03

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45 COMPREHENSION AND RENUNCIATION OF WEAPONS 75. imassa ceva jIviyassa, parivaMdaNa-mANaNa-pUyaNAe, 6719-7201-tente, dukkhapaDighAyaheuM / 75. Imassa ceva jiviyassa, Parivamdana-manana-puyanae, Jai-marana-moyanae, Dukkhapadighayaheum. 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. 76. se sayameva agaNi-satthaM samAraMbhai, aNNehiM vA agaNi-satthaM samAraMbhAvei, aNNe vA agaNi-satthaM samAraMbhamANe samaNujANai / 76. Se sayameva agani-sattham samarambhai, annehim va agani-sattham samarambhavei, anne va aganisattham samarambhamane samanujanai. 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. E stato, al e statet 77. Tam se ahiyae, tam se abohie. 77. Such an act of violence proves baneful for him; such an act of violence deprives him of enlightenment. 78. se taM saMbujjhamANe, AyANIyaM smuhaae| 78. Se tam sambujjhamane, ayaniya sa mutthae. 78. He (true ascetic), comprehending it (i.e. consequen ce of acts of violence), becomes vigilant over the practice of self-discipline. 2010_03

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46 79. soccA khalu bhagavao aNagArANaM vA aMtie ihamegesi NAyaM bhavati 79. 79. esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu Narae / 81. 81. Socca khalu bhagavao anagaranam va amtie inamegesim nayam bhavati Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu parae. 80. iccatthaM gaDhie loe / 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 gadhie loye. 81. jamiNaM virUvarUvehiM sattheM agaNi-kamma-samAraMbheNa agaNi-satyaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / AYARO (Nevertheless) man, impelled by the aforesaid motives, becomes engrossed in (the acts of inflicting injury to the beings of fire-body). Jaminam viruvaruvehim satthehim agani-kammaSamarambhenam agani-sattham samarambhamane anne vanegaruve 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 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 47 the beings of fire-body, but also) causes violence to different kinds of other beings. teukAiyANaM jIvatta vedaNAbodha-padaM 82. se bemi. appege aMdhamabbhe, appege aNdhmcche| Teukaiyanam jivatta -vedanabodha -padam 82. Se bemi-appege amdhamabbhe, appege amdhamacche. 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 payamabbhe, appege payamacche. 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). 84. appege saMpamArae, appege uddve| 84. Appege sampamarae, appege uddavae. 84. Man (experiences pain) when forced into unconscious1. For complete text, see, 1/29. 2010_03

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48 AYARO ness or when he is deprived of life. (So do the beings of fire-body). hisAvivega-padaM 85. se bemi-saMti pANA puDhavi-NissiyA, taNa-NissiyA, patta pissiyA, kaTU-NissiyA, gomaya-NissiyA, kayavara-NissiyA : saMti saMpAtimA pANA, Ahacca saMpayaMti ya / agaNiva khalu puTThA, ege saMghAyamAvajjati // je tattha saMghAyamAvajaMti, te tattha pariyAvajjati / je tattha pariyAvajjati, te tattha uddAyati / Hinsavivega-padam 85. Se bemi-samti pana pudhavi-nissiya, tana-nissiya, patta-nissiya, kattha-nissiya, gomaya-nissiya, kayavara-pissiya: Samti sampatima pana, akacca sampoyamti ya. Aganin ca khalu putt ha, ege sanghaya mavajjaoti.. Je tattha samghayamavajjamti, te tattha pariyavajjamti, 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)." 86. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNAyA bhvNti| 86. Ettha sattham samarambhamanassa iccete arambha apa rinnaya bhavamti. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 86. 87. ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhavaMti / 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.) 88. taM pariNNAya mehAvI neva sayaM agaNi-satyaM samAraMbhejjA, nevaNNehiM agaNi satyaM samAraMbhAvejjA, agaNi-satthaM samAraMbhamANe aNNe na samaNajANejjA / 88. 89. Ettha sattham asamarambhamanassa iccete arambha parinnaya 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. 89. jassete agaNi-kamma-samAraMbhA pariNNAyA bhavaMti se hu muNI pariNNAya - kamme | Tam parinnaya mehavi neva sayam agani-sattham samaram bhejja, nevannehim agani-sattham samarambhavejja, agani-sattham samarambhamane anne na samanujanejja. 49 -tti bemi / Jassete agani-kamma-samarambha parinnaya bhavamti, se hu muni parinnaya-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. 2010_03 - -

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50 SECTION V paMcamo uddeso Pamcamo Uddeso aNagAra-padaM 60. taM No karissAmi smutttthaae| Anagara -padam 90. Tan no karissami sa mutthae. 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)." 61. maMtA maimaM abhayaM vidittaa| 91. Marta maimam abhayam viditta. 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 sadhana. 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: 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 51 (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. 92. taM je No karae esovarae, etthovarae esa aNagAretti pavuccai / 92. Tam je no 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. gihacAiNo vi gihavAsa-padaM 63. je guNe se AvaTe, je AvaTTe se gunne| Gihacaino vi gihavasa -padam 93. Je gure se avatte, je avatte se gune. A Hypocritical Ascetic 93. Carnality is the whirlpool; the whirlpool is nothing else but carnality. 94. uDDhaM ahaM tiriyaM pAINaM pAsamANe rUvAiM pAsati, suNamANe saddAiM sunneti| 94. Uddham aham tiriyam paipam pasamane ruvaim pasati, sunamane saddaim 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). 2010_03

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AYARO 52 95. uDDhaM ahaM tiriyaM pAINaM mucchamANe rUvesu mucchati, saddesu aavi| 95. Uadham ahan tiriyam painam mucchamane ruvesu mucchati, saddesu avi. 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. 96. esa loe viyaahie| 96. Esa loe viyahie. 96. This is known as the world (of attachments). E19.979 3MMTI 97. Ettha agutte ananae. 97. One who does not control (his mind and senses) in this (world of attachments) does not comply with my Instruction. 18. puNo-puNo guNAsAe, vaMkasamAyAre, pamatte gAramAvase / 98. Punn-puno gunasae, vamkasamayare, pa matte gara - mavase, 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 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-qA EE. lajjamANA puDho pAsa / Vanassaikaiyahimsa-padam 99. Lajja mana pudho pasa. 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. 100. aNagArA motti ege pavayamANA / 100. Anagara motti ege pavayamana. 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). 101. jamiNaM virUvarUvehiM satthehiM vaNassai-kamma-samAraMbheNaM vaNassai satthaM samAraMbhamANe aNNe vaNegaruve pANe vihiMsati / 101. Jaminam viruvaruvehim satthehim vanassai-kammasamarambhenam vanassaisattham samarambhamane anne vanegaruve pane 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. 2010_03

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54 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. 102. tattha khalu bhagavayA pariNNA paveditA / 102. Tattha khalu bhagavaya parinna pavedita. 102. (Hence) Bhagavan Mahavira has taught discernment (i. e. comprehension and forswearing) with respect to this issue. 103. imassa ceva jIviyassa, parivaMdaNa mANaNa-pUyaNAe, jAtI- maraNa-moyaNAe, dukkhapaDighAyaheuM / Imassa ceva jiviyassa, Parivamdapa-manana-puyanae, Jati-marana-moyanae, Dukkhapadighayaheum. 103. (1) For the sake of survival, 103. 104. AYARO (2) for the sake of praise, honour, reverence, (3) for the sake of birth, death, liberation, (4) for the sake of prevention of miseries. - 104. se sayameva vaNassai-satthaM samAraMbhai, aNNehiM vA vaNassai-satthaM samAraMbhAvei, 30007 vA vaNassai-satthaM samAraMbhamANe samaNujANai / Se sayaineva vanassai-sattham samarambhai, annehim va vanassai-sattham samarambhavei, anne va vanassai-sattham samarambhamane samanujanai. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 55 55 104. 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. 105. taM se ahiyAe, taM se abohiie| 105. Tam se ahiyae, tam se abohie. 105. Such an act of violence proves baneful for him, such an act of violence deprives him of enlightenment. 106 se taM saMbujjhamANe, AyANIyaM smutttthaae| 106. Se tam sambujjhamane, ayaniyam samutthae. 106. He (true ascetic), comprehending it (i.e. consequen ces of acts of violence) becomes vigilant over the practice of self-discipline. 107. soccA bhagavao, aNagArANaM vA aMtie ihamegesiM NAyaM afer - esa khalu gaMthe, esa khalu mohe, 57 EAT, esa khalu nnire| 107. Socca bhagavao, anagaranam va amtie ihanegesim nayam bhavati - Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu niray 107. Hearing from Bhagavan Mahavira 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, 2010_03

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56 it, in fact, is the death, it, in fact, is the hell. 108. iccatthaM gaDhie loe / 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). 109. jamiNaM virUvarUvehiM satthehi vaNassai-kamma-samAraMbheNaM vaNassaisatyaM samAraMbhemANe aNNe vaNegarUve pANe vihiMsati / 109. Jaminam viruvaruvehim satthehim vanassai-kammasamaramibhenam vanassaisattham samarambhemane anne vanegaruve pane vihimsati. AYARO 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. vaNassaikAiyANaM jIvatta-vedaNAbodha-padaM 110. se bemi - appege aMdhamanbhe, appege aMdhamacche / Vanassaika iyanam jivatta -vedanabodha -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). 111. appege pAyamabbhe, appege pAyamacche / * 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 57 111. Appege payamabbhe, appege payamacche*. 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). 112. appege saMpamArae, appege uddve| 112. Appege sampamarae, 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). vaNassaijIvANaM mANusseNa tulaNA-padaM 113. se bemi--imaMpi jAidhammayaM, eyaMpi jAidhammayaM / imaMpi buDhidhammayaM, eyapi buDDhidhammayaM / imaMpi cittamaMtayaM, eyaMpi cittamaMtayaM / imaMpi chinnaM milAti, eyaMpi chinnaM milaati| imaMpi AhAragaM, eyapi AhAragaM / imaMpi aNiccayaM, eyaMpi aNiccayaM / imaMpi asAsayaM, eyaMpi asAsayaM / imaMpi cayAvacaiyaM, eyapi cayAvacaiyaM / imaMpi vipariNAmadhammayaM, eyapi vipariNAmadhammayaM / Vanassa ijivanan manussena tulana -padan 113. Se bemi-Imampi jaidhammayam, eyampi jaidham mayam. Imampi buddhi dhammayam, eyampi buddhidhammayam. Imamhpi cittamamtayam, eyampi cittamamtayam. Imampi chinnam milati, eyampi chinnam milati. * For the complete text, see. 1/29. 2010_03

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AYARO 58 Imampi aharagam, eyampi aharagam. Imampi apiccayam, eyampi apiccayan. Imampi asasayam, eyampi asasayam. Imampi cayavacaiyam, eyampi cayavacaiyam. Imampi viparinamadhammayam, eyampi viparinamadhammayam. 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. hiMsAvivega-para 114. etya sattha samAraMbhamANassa iccete AraMbhA apariNNAtA bhavati / 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS Himsa-vivega-padam 114. Ettha sattham samarambhamanassa iccete arambha aparinnata 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.) 115. ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhavaMti / 115. Ettha sattham asamarambhamanassa iccete arambha parinnaya 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.) 116. taM pariNNAya mehAvI Neva sayaM vaNassai - satyaM samAraMbhejjA, NevaNNehiM vaNassai-satthaM samAraMbhAvejjA, NevaNNe vaNassai-satyaM samAraMbhaMte samaNajANejjA / 59 116. Tam parinnaya mehavi neva sayam vanassai-sattham samarambhejja, nevannehim vanassai-sattham samarambhavejja, nevanne vanassai-sattham samarambhamte samanujanejja. 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. 117. jassete vaNassai-satya-samAraMbhA pariNNAyA bhavaMti se hu muNI pariNAya - kamme | tti bemi / 2010_03

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60 AYARO 117. Jassete vanassai-sattha-samarambha parinnaya 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. 2010_03

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61 SECTION VI chaTTho uddeso Chattho Uddeso saMsAra-padaM 118. se bemi-saMtime tasA pANA, taM jahA--aMDayA poyayA jarAuyA rasayA saMseyayA saMmucchimA ubbhiyA ovvaaiyaa| Samsara padan 118, Se bemi-samtime tasa pana, tan jaha - amdaya po yaya jarauya rasaya samseyaya sammucchima ub.bhiya ovavaiya. 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). 2010_03

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62 (3) Human beings, and quadrupeds such as cows and buffaloes etc. (Jarayu 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. 116. esa saMsAreti payuccati / 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; AYARO (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. 120. maMdassa aviyANao / 120. Mamdassa aviyanao. 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 63 One who has acquired the Right Knowledge and who is possessed of discretionary powers can liberate himself from the world-cycle. 121. NijjhAittA paDilehittA patteyaM pariNivvANaM / 121. Nijjhaitta patilehitta patteyam parinivvanam. 121. Through observation and scrutiny find out for yourself that peace is dear to every living being. 122. savvesiM pANANaM, savvesiM bhUyANaM, savvesiM jIvANaM, savvesiM sattANaM assAyaM apariNivvANaM mahanbhayaM dukkhaM ti bemi| 122. Savvesim pananam, savvesim bhuyanam, savvesim jivanam, savvesim sattanam assayam aparinivvanam 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 assayam, aparinivva - nan, mahabb hayam, and dukkham are all more or less synonymous with suffering or pain. On the contrary, saya", parinivvanan, 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. tasakAiyahiMsApavaM 123. tasaMti pANA pavisodisAsu ya / Tasaka iyahinsa-padan 123. Tasasti pana padisodisasu ya. 2010_03

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64 AYARO 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. 124. tattha-tattha puDho pAsa, AurA pritaati| 124. Tattha-tattha puaho pasa,aura paritaveti. 124. See! Almost everywhere the passionate man are tor menting (mobile-beings). 125. saMti pANA puDho siyaa| 125. Samti pana pud ho siya. 125. (Each of the) mobile-beings has its own body to inha bit. 126. lajjamANA puDho pAsa / 126. Lajjamana pudlo pasa. 126. See! Every (ascetic who has ceased from causing violence to these beings), leads a life of self-discipline, 127. aNagArA motti ege pvymaannaa| 127. Anagara motti ege pavayamana. 127. (And discern from them) those psuedo-monks who, despite professing, "We are mendicants," (act like 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 65 mobile householders i.e. cause violence to the beings). 128. jamiNaM virUvarUvehiM satthehiM tasakAya-samAraMbheNaM tasakAya-satthaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / 128. Jamipam viruvaruvehim satthehim tasakaya-sama rambhenam tasakaya-sattham samarambhamane anne vanegaruve 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. 129. tattha khalu bhagavayA pariNNA pveiyaa| 129. Tattha khalu bhagavaya parinna paveiya. 129. (Hence) Bhagavan Mahavira has taught discernment (i.e. comprehension and forswearing) with respect to this issue. 130. imassa ceva jIviyassa, parivaMdaNa-mANaNa-pUyaNAe, jAI-maraNa-moyaNAe, dukkhapaDighAyaheuM / 130. Imassa ceva jiviyassa, Parivamdana-manana-puyanae, Jai-marana-moyane, Dukkhapadighayaheum. 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. 131. se sayameva tasakAya-satthaM samAraMbhati, aNNehiM vA tasakAya-satthaM samAraMbhAvei, aNNe vA tasakAya-satthaM samAraMbhamANe samaNuHjANai / ___ 2010_03

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66 AYARO 131. Se sayameya tasakaya-sattham samarambhati, anne him va tasakaya-sattham samarambhavei, anne va tasakaya-satthan samarambhamane samanujanai. 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. 132. taM se ahiyAe, taM se abohiie| 132. Tam se ahiyae, tan se abohie. 132. Such an act of violence proves banefui for him, such an act of violence deprives him of enlightenment. 133. se taM saMbujjhamANe, AyANIyaM samuTThAe / 133. Se tam sambujjhamane, ayaniyam sa mutthae. 133. He (true ascetic), comprehending it (i.e. conse quences of act of violence), becomes vigilant over the practice of self-discipline. 134. soccA bhagavao, aNagArANaM vA aMtie ihamegesiM NAyaM bhavai esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre| 134. Socca bhagavao, anagaranam va amtie ihamegesin nayam bhavai - Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu parae. 134. Hearing from the Bhagavan Mahavira 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, 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 67 it, in fact, is the delusion, it, in fact, is the death, it, in fact, is the hell. 135. iccatyaM gaDhie loe| 135. Iccathai gadhie loe. 135. (Nevertheless) man, impelled by the aforesaid motives, becomes engrossed in the acts of inflicting injury to the mobile-beings). 136. jamiNaM virUvarUvehi satthehi tasakAya-samAraMbheNaM tasakAya-satthaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / 136. Jaminam viruvaruvehim satthehin, tasakaya-sama rambhenan tasakaya-sattham samarambhamane anne vanegaruve pane 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. tasakAiyANaM jIvatta-vedaNAbodha-padaM 137. se bemi-appege aMdhamabbhe, appege aNdhmcche| 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). 2010_03

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68 138. appege pAyamabbhe, appege paaymcche| 1 138. Appege payamabbhe, appege payamacchel. 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). 136. appege saMpamArae, appege uddavae / 139. Appege sampamarae, appege uddavae. 139. Man (experiences pain) when forced into unconsciousness or when he is deprived of life. (So do the mobilebeing). hiMsAvivega padaM 140. se bemi- appege accAe vahaMti, appege ajiNAe vahaMti, appe maMsAe vahati appege soNiyAe vahaMti, appe hiyayAe vahati appege pittAe vahaMti, appe vasAe vahaMti appege picchAe vahati, appege pucchAe vahaMti, appege bAlAe vahati, appe siMgAe vahati appege visANAe vahati, appe daMtAe vahati apperge dADhAe vahati, appe nahAe vahati appege hAruNIe vahaMti, ape aTThIe vahati appege aTThimijAe vahaMti, appe aTTAe vahAMta appege aNaTThAe vahaMti, appe hiMsisa meti vA vahaMti, appe hiMsati metti vA vahaMti, apege hiMsissaMti metti vA vahati / Himsavivega -padam 140. Se bemi vahamti, 1. appege accae vahamti, appege ajinae For the complete text, see, 1 / 29. AYARO 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 69 Appege mamsae vahamti, appege soniyae vahamti, Appege hiyayae vahamti, appege pitiae vahamti, Appege vasae vahamti, appege picchae vahamti, Appege pucchae vahamti, appege balae vahamti, Appege simgae vahamti, appege visanae vahamti, Appege dantae vahamti, appege dadhae vahamti, Appege nahae vahamti, appege nharunie vahamti, Appege atthie vahamti, appege atthimimjae vahamti, Appege atthae vahamti, appege anatthae vahamti, Appege himsimsu metti va vahamti, appege himsamti metti va vahamti, appege himsissamti metti va 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). 141 ettha satthaM samAraMbhamANassa iccete AraMbhA apariNAyA bhavaMti / 141. Ettha satthah samarambhamanassa iccete arambha aparinnaya 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). 142. ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA watai 2010_03

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70 142. Ettha sattham asamarambhamanassa iccete arambha parinnaya 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). 143 taM pariNNAya mehAvI Neva sayaM tasakAya - satyaM samAraMbhejjA, NevaNNehiM tasakAya-satthaM samAraMbhAvejjA, NevaNNe tasakAya-satthaM samAraMbhaMte samaNujANejjA / 143. Tam parinnaya mehavi neva sayam tasakaya-sattham samarambhejja, nevannehim tasakaya-sattham samarambhavejja, nevanne tasakaya-sattham samarambhamte samanujanejja. 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. 144. jassete tasakAya- sattha-samAraMbhA pariNNAyA bhavaMti se hu muNI -tti bemi / pariNAya - kamme / AYARO 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. 2010_03 I say so

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71 SECTION VII sattamo uddeso Sattamo Uddeso attatulA-padaM 145. pahU ejassa dugNchnnaae| Attatula -padam 145. Pahu ejassa dugamchanae. 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. 146. AyaMkadaMsI ahiyaM ti naccA / 146. Ayamkadamsi ahiyam ti nacca. 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). 147. je ajjhatthaM jANai, se bahiyA jANai / je bahiyA jANai, se 3Pore 177751 147. Je ajjhattham janai, se bahiya janai. Je bahiya janai, se ajjattham janai. 147. One who knows the inner-self knows the external (world) as well: One who knows the external (world) knows the innerself as well. 2010_03

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72 AYARO 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. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 148. evaM tulamaNNasi / 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. a13cigafga1-92 150. lajjamANA puDho pAsa / Vaukaiyahimsa -pada m pre. zz fanu afaun, uradicifa atfac 149. Iha samtigaya daviya, nava kamkhamti 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. Lajjamana pudho pasa. 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. 2010_03 151. aNagArA motti ege pavayamANA / 151. Anagara motti ege pavayamana. 151. (And discern from them) those pseudo-monks who, despite professing, "We are mendicants, " (act like 1. Cf. Dasaveyaliyam, 6/37

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AYARO 74 householders i. e, cause violence to the beings of air body). 152. jamiNaM virUvarUvehi satthehiM vAukamma-samAraMbheSaM vAu-satthaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / 152. Jaminam virtvaruvehim satthehim vaukamma-sama rambhenam vau-sattham samarambhamane anne vane garuve pane vihinsati. 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. 153. tattha khalu bhagavayA pariNNA pveiyaa| 153. Tattha khalu bhagavaya parinna paveiya. 153. (Hence) Bhagavan Mahavira has taught discernment (i. e. comprehension and forswearing) with respect to this issue. 154. imassa ceva jIviyassa, parivaMdaNa-mANaNa-pUyaNAe, jAI-maraNa-moyaNAe, dukkhpddighaayheuN| 154. Imassa ceva jiviyassa, Parivamdana-manana-puyanae, Jai-marapa-moyanae, Dukkhapadighayaheum. 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. 155. se sayameva vAu-satthaM samAraMbhati, aNNehiM vA vAu-satthaM samAraMbhAveti. aNNe vA vAu-satthaM samAraMbhaMte samaNajANai / 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 155. Se sayameva vau-sattham samarambhati, annehim va vau-sattham samarambhaveti, anne va vau-sattham samarambhamte samanujanai. 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. 156. taM se ahiyAe, taM se abohIe / 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. 157. se taM saMbujjhamANe, AyANIyaM samuTThAe / 157. Se tam sambujjhamane, ayaniyam samutthae. conse 157. He (true ascetic), comprehending it (i. e. quence of acts of violence), becoraes vigilant over the practice of self-discipline. 158. soccA bhagavao, aNagArANaM vA aMtie ihamegesi NAyaM bhavai esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu Nirae / 75 158. Socca bhagavao, anagaranam va amtie ihamegesim nayam bhavai Esa khalu gamthe, Esa khalu mohe, Esa khalu mare, Esa khalu nirae. 158. Hearing from Bhagavan Mahavira Himself or from the monks, one comes to know 2010_03

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AVARO 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. 156. iccatthaM gaDhie loe| 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). 160. jamiNaM virUvarUvehiM satthehiM vAukamsa-samAraMbheNaM vAu-satthaM samAraMbhamANe aNNe vaNegarUve pANe vihiMsati / 160. Jaminam viruvaruvehim satthehim vaukamma-sama rambhepam vau- sattham samarambhamane anne . vanegaruve pane 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. bAukAiyANaM jIvatta-vedaNAbodha-padaM 161. se bemi-appege aMdhamanbhe, appege aNdhmcche| Vauka iyanan jivatta - vedanabodha-padan 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 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 77 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 Hoa, quan 11 Hoa * 162. Appege payamabbhe, appege payamacche?. 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). 163. appege saMpamArae, appege uddve| 163. Appege sampamarae, 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). hiMsAvivega-padaM 8EUR8. Haft_Aifa HiTEHT TUTT, TT Fincifaoi pharisaM ca khalu puTThA, ege saMghAyamAvajjati // je tatthaM saMghAyamAvajjaMti, te tattha pariyAvajjaMti, je tattha pariyAvajjaMti, te tattha uddAyaMti // Himsavivega -padan 164. Se bemi-Sarti sa mpaima pana, ahacca sampay amti ya. Pharisam ca khalu puttha, ege samnghaya mavajjanti Je tattham samghayamavajjamti, te tattha pa riya vajjamti. 1. For the complete text, see, 1/29. 2010_03

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78 Je tattna pariyavajjamti, 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. 165. ettha satyaM samAraMbhamANassa iccete AraMbhA apariNNAyA bhavaMti / 165. Ettha sattham samarambhamanassa iccete arambha 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.). 166. etya satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhavaMti / 166. Ettha sattham asamarambhamanassa iccete arambha parinnaya bhavamti. AYARO 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.) 167. saM pariNNAya mehAvI Neva sayaM vAu-satthaM samAraMbhejjA, NevaNNehiM vAu - satyaM samAraMbhAvejjA, ThevaNNe vAu-satyaM samAraMbhaMte samaNajANejjA / 167. Tam parinnaya mehavi neva sayam vausattham samarambhejja, nevannehim vau-sattham samarambhavejja, nevanne vau-sattham samarambhamte samanujanejja. 167. Having discerned this, a sage should neither use any weapon causing violence to the beings of air-body, nor 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 79 cause others to use it, nor approve of others using it. 168. jassete vAu-satthaM-samAraMbhA pariNNAyA bhavaMti, se hu muNI pariNNAya-kamme ti bemi| 168. Jassete vau-sattham-samarambha parinnaya bhav amti, se hu muni 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. muNi-saMbodha-pavaM 166. etvaM pi jANe uvaadiiymaannaa| Muni -sambodha-padam 169. Ettham pi jane uvadiyamana. Admonition to Ascetics 169. In this context you should know: (There are some as cetics) who are fettered (by craving for ease and comfort). 170. je AyAre na rmNti| 170. Je ayare 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). 171. AraMbhamANA viNayaM vayaMti / 171. Aramb hamana vinayam 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. 172. chaMdovanIyA amovvnnnnaa| 2010_03

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AYARO 80 172. Chamdovaniya ajj hovavanna: 172. Such (ascetics) are self-indulgent and licentious. 173. AraMbhasattA pakareMti sNg| 173. Arambhasatta pakareti sa mgan. 173. Those (who are self-indulgent and licentious), having been attached to violence,engender fresh attachments, (and subsequently new bondages). ANNOTATION 173: There are sadhakas 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. 174. se vasumaM savva-samannAgaya-paNNANeNaM appANeNaM akaraNijjaM pAvaM kmm| 174. Se vasumam savva-samannagaya-pannanenan appanenam 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 sadhaka 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. 175. taM No annnnesi| 175. Tam no annesim. 2010_03

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COMPREHENSION AND RENUNCIATION OF WEAPONS 81 175. (Since the sinful actions are worthy to be shunned,one who observes non-violence) should not seek them. hiMsAvivega-padaM 176.taMpariNAya mehAvI va sayaM chajjIva-NikAya-satthaM samAraMbhejjA, NevaNNehiM chajjIva-NikAya-satthaM samAraMbhAvejjA, NevaNNe grunta-foraire-fra FTTH 4degCETOTEUTI Himsavivega -padan 176. Tam parinnaya mehavi neva sayam chajjiva-nikaya sattham samarambhejja, nevannehim chajjiva-nikayasattham samarambhavejja, nevanne chajjiva-nikaya sattham samarambhante 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. 177. jassete chajjIva-NikAya-sattha-samAraMbhA pariNAyA bhavaMti, se hu gut afTooth-I - af 177. Jassete chajjiva-sikaya-sattha-samarambha parinnaya bhavanti, se hu muni parinnaya-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. 2010_03

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CHAPTER II SUBJUGATION OF THE WORLD (OF PASSIONS) bIaM ajjhayaNaM logavijao BIAN AJJHAYANAN LOGAVIJAO 2010_03

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85 SECTION 1 paDhamo uddeso Padhamo Uddeso Asatti-padaM 1. je guNe se mUlaTThANe, je mUlaTThANe se guNa / Asatti-padam 1. Je gune se mulatthane, je mulatthane 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 malatthana stands for samsara i. e, the cycles of birth and death; in other words, the mundane existence of the soul. 2010_03

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86 AYARO 2. iti se guNaTThI mahatA pariyAveNaM vase pamatte--mAyA me, piyA me, TAT A, PETSUTT A, wouTA, CATA, TAT A, TUETA, afe449-879-TETT #, fafananeu-4f24cu-7201acchAyaNaM me, iccatyaM gaDhie loe--vase pmtte| 2. Iti se gunatthi mahata pariyavenam vase pamatte - maya me, piya me, bhaya me, bhaini me, bhajja me, putta me, ahuya me, sunha me, sahi-sayanasagamtha-samthuya me, vivittovagarana-pariyattana-bhoyana-acchayanam 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. 3. aho ya rAo ya paritappamANe, kAlAkAlasamuTThAI, - saMjogaTThI aTThAlobhI, AlaMpe sahasakkAre, _ viNiviTThacitte ettha satye punno-punno| Aho ya rao ya paritappamane, kalakala sa mutthai, sa mjogatthi atthalobhi, alumpe saha sakkare, vinivitthacitte ettha satthe puno -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 2010_03

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SUBJUGATION OF THE WORLD OF PASSIONS) 87 peatedly becomes a killer (lit. weapon) of livingbeings). asaraNANupehApuvvaM appamAva-padaM 4. appaM ca khalu AuM ihamegesi mANavANaM, taM jahAsoya-pariNNANehiM parihAyamANehiM, cakkhu-pariNANehi parihAyamANehiM, ghANa-pariNANehiM parihAyamANehiM, rasa-pariNANehi parihAyamANehiM, phAsa-pariNNANehi parihAyamANehiM / Asarananupe hapuvvam appa mada -padam 4. Appam ca khalu aum ihamegesim manavanam, tam jaha - soya-parinnanehim parihayamanehin, cakkhu-parinnanehim parihayamanehim, ghana-parinnanehim parihayamanehim, rasa-parinnanehim parihayamanehim, phasa-parinnanehim parihayamanehim. 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). 5. abhikkaMtaM ca khalu vayaM sNpehaae| 5. Abhikkamtam ca khalu vayam sampehae. Noticing that life is creeping (towards old age), (one gets worried). 2010_03

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88 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. 6. tao se egayA mUDhabhAvaM jaNayaMti / 6. 6. Tao se egaya mudhabhavam janayamti. AYARO 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. 7. jehi vA saddhi saMvasati te vA NaM egayA jiyagA taM puvviM parivayaMti, so vA te jiyage pacchA parivaejjA / 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 89 7. Jehim va saddhim samvasati te va nam egaya niyaga tan puvvim parivayamti, so va te niyage paccha 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. 8. nAlaM te tava tANAe vA, saraNAe vaa| __tuma pi tesiM nAlaM tANAe vA, saraNAe vaa| Nalam te tava tanae va, saranae va. Tumam pi tesim nalam tanae va, saranae va. (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. 9. se Na hassAe, Na kiDDAe, ga ratIe, Na vibhUsAe / 3. Se na hassae, na kiddae, na ratie, na vibhusae. 9. He (an old man) is not fit enough for either light hearted raillery, or frolick, or sexual intercourse, or a dornment of himself. 10. iccevaM samuTThie ahovihaaraae| 10. Iccevam samutthie ahoviharae. 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. 2010_03

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90 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". 11. aMtaraM ca khalu imaM saMpehAe-dhIre muhuttamavi No pamAyae / 11. 11. 12. 12. vayo acce jovvaNaM va / 12. 13. 13. Amtaram ca khalu imam sampehae-dhire muhuttamavi no pamayae. Having deliberated over the opportunity (in hand), the wise should not relax (in the practice of ascetisim) even for a while. 13. jIvie iha je pamattA / 14. AYARO Vayo accei jovvanam 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 chetta bhetta lumpitta vilumpitta uddavitta uttasaitta. (That is why) he indulges in (the acts of violence such as) striking, mutilating, cutting, stealing pillaging, killing and torturing. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 91 15. akaDaM karissAmitti maNNamANe / 15. Akadam karissamitti mannamane. 15. Believing that he can do what others have never been able to do, (he perpetrates acts of violence). 16. jehiM vA saddhi saMvasati te vA NaM egayA NiyagA taM punviM poseMti, so vA te niyage pacchA posejjaa| 16. Jehim va saddhim samvasati te va nam egaya niyaga tam puvvim posemti, so va te niyage paccha 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, 17. nAla te tava tANAe vA, saraNAe vaa| ___tumaMpi tesiM nAlaM tANAe vA, saraNAe vaa| 17. Nalam te tava tanae va, saranae va. tumampi tesim nalas tanae va, saranae va. 17. (Even so, ) o man! neither are they competent to give you protection or refuge, nor are you so competent. 18. uvAiya-seseNa vA sannihi-sannicao kajjai, ihamegesi asaMjayANaM bhoynnaae| 18. Uvaiya-sesena va. sannihi-sannicao kajjai, ihame gesim asamjayanam bhoyanae. 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). 19. tao se egamA roga-samuppAyA samuppajjati / 19. Tko se egaya roga-samuppaya samuppajjarti. 19. Even after (accumulation of wealth), sometime (during the period of enjoyment) he falls a victim to various 2010_03

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92 20. jehi vA saddhi saMvasati te vA NaM egayA jiyagA taM puvvi pariharati, sovA te yige pacchA pariharejjA / 20. 20. 21. diseases. (So even during the period of his affluence, he cannot enjoy the pleasures of affluence). 21. 21. nAlaM te tava tANAe vA, saraNAe vA / Jehim va sadohim samvasati te va nam egaya niyaga tam puvvim pariharamti, so va te niyage paccha pariharejja. 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). tumapi tesi nAlaM tANAe vA, saraNAe vA / Nalam te tava tanae va, saranae va, tumampi tesim nalam tanae va, saranae va. (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. 22. jANittu dukkhaM patteyaM sAyaM / 22. 22. Janittu dukkham patteyam sayam. Realising that pleasure and pain are personal affairs, 23. aNabhikkataM ca khalu vayaM saMpehAe / 23. AYARO Anabhikkamtam ca khalu vayam sampehae. 23. (and) seeing that youth and strength have not yet declined (i. e. you are still young and strong), 24. khaNaM jANAhi paMDie ! 24. 24. Khanam janahi pamdie! O wise man! know Time. 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 93 25. jAva soya-paNNANA aparihINA, jAva Netta-paNNANA aparihINA, jAva ghANa-paNNANA aparihINA, jAva jIha-paNNANA aparihINA, jAva phAsa-paNNANA aprihiinnaa| 25. Java soya-pannana aparihina - Java netta-pannana aparihina, Java ghana-pannana aparihina, Java jiha-pannana aparihina, Java phasa-pannana aparihina. 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; - 26. iccetehiM virUvarUvehiM paNNANehiM aparihINehi AyaThe samma smnnuvaasijjaasi| -tti bemi| 26. Iccetehim viruvaruvehim pannanehim aparihinehim ayattham sammam samanuva sijjasi. - 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. 2010_03

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94 bIo uddeso arati-nivvattaNa-padaM 27. araI AuTTe se mehAvI / Arati-nivvattana -padam 27. Dispelling Ennui 27. Araim autte se mehavi. SECTION II The sage is one who dispels the feeling of being sick of ascetic life. 28. khaNaMsi mukke / 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). 29. aNANAe puTThA va ege piyaTTaMti / 29. Bio Uddeso Ananae puttha vi ege niyattamti. 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 95 29. (In contrast to this), some sadhakas 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. Maida mohena pauda. 30. The foolish are thickly enveloped by delusion. 31. 'apariggahA bhavissAmo" samuhAe, laddhe kAmehigAhaMti / 31. "Apariggaha bhavissamo" samutthae, laddhe ka me higahanti. 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. 32. aNANAe muNiNo paDilehaMti / 32. Ananae munino palileharti. 32. The sadhakas led astray seek (sensual pleasures). 73. gen Alle goi-gort goutti 33. Ettha mohe puno -puno sanna. 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 havvae no parae. 34. They can neither reach this shore nor the other one. ANNOTATIONS 31-34: The plight of an indulgent sadhaka is comparable to that of a thirsty elephant who once entered 2010_03

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96 AYARO 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 sadhaka, 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. 35. vimukkA hu te jaNA, je jaNA paargaaminno| 35. Vimukka hu te jana, je jana paragamino. (But) those who transcend (dissipation) get emancipated. 35. Ruth maNagAra-pavaM 36. lobha alomeNa dugaMchamANe, laDhe kAme nAbhigAhai / Anagara-padam 36. Lobham alobhena duga mcha mane, laddhe kame nabhiga hai. The (True) Monk 36. One who defeats lust with lustlessness no more indulges in the pleasures that offer themselves, 37. viNaittu lobhaM nikkhamma, esa akamme jANati-pAsati / 37. Vinaittu lobham nikkhamma, esa akamme janati-pasati 37. A sadhaka, who renounces the world by subjugating his desires, frees himself from action (i. e. gets himself absorbed in actionless meditation or becomes 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 97 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" - Yathaharaparityagah, jvaratasyausadham tatha / Lobhasyaivath parityagah, asantosasya 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 sadhakas. 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. 38. paDilehAe nnaavkNkhti| 38. Padilehae navakaskhati. 38. He who discerns (what is beneficial to him and what is detrimental) does not long for (sensuality). 36. esa aNagAretti pavaccati / 39. Esa anagaretti 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 40. aho ya rAo ya paritappamANe, kAlAkAlasamuTThAI, saMjogaTThI aTThAlobhI, Alupe sahasakkAre, viNiviTThacitte, ettha satthe punno-punno| 2010_03

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98 AYARO Da mda -samadana -padam 40. Aho ya rao ya paritappamane kalakala sa mutthai, samjogatthi atthilobhi, alumpe sahasakkare, 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, A 2T4-TT, A 972-17, et 3fafa-ant, a fai qut-arat, HUTA 41. Se aya-bale, se nai-bale, se mitta-bale, se pecca bale, se deva-bale, se raya-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, sramana-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. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 99 (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, sramana - Power: Aspiring for wealth, fame and merit, one entertains guests, gives alms to the crippled paupers and ascetics. 42. iccetehiM virUvarUvehiM kajjehiM daMDa-samAyANaM / 42. Iccetehim viruvaruvehim kajjehim damda-samayanarii. 42. (To accomplish) these various tasks, he uses vio lence. 83. HTETT TUT Pwofari 43. Sapehae bhaya 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. Pava-mokkhotti mannamane. 44. Considering (that performance of sacrifices results in) atonement of his sins, some person takes recourse to violence. 84.37GqT THIS I 2010_03

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100 AYARO 45. 45. Aduva asamsae. Or some other (commits violence) in the hope (of obtaining the unobtained). hiMsAvivega-padaM 46. taM pariNAya mehAvI Neva sayaM eehiM kajjehiM daMDaM samAraMbhejjA, NevaNNaM eehiM kajjehiM daMDaM samAraMbhAvejjA, NevaNNaM eehiM kajjehiM daMDaM samAraMbhaMtaM smnnujaannejjaa| Himsavivega -padam 46. Tam par innaya mehavi neva sayam eehim kajjehim damdam samarambhejja, nevannan eehim kajjehim damdam samarambhavejja, nevannam eehim kajjehin damdam samarambhamtam samanujanejja. 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. aNAsatti-padaM 47. esa magge AriehiM pveie| Anasatti-padan 47. Esa magge ariehim paveie. Unattachment 47. The Tirthankaras have expounded this path (leading to the conquest of one's inner-world), - 48. jahettha kusale NovaliMpijjAsi / .-tti bemi| 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 101 48. 48. Jahettha kusale novalimpijjasi. - Tti bemi so that no person adept (in the path of asceticism), gets attachment to these (carnal pleasures). --I say so. 2010_03

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102 SECTION III taio uddeso Taio Uddeso samatta-padaM 49. se asaiM uccAgoe, asaI nniiyaagoe| No hINe, No airitte, No piihe| Samatta padam 49. Se asaim uccagoe, 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). 50. iti saMkhAya ke goyAvAdI ? ke mANAvAdI ? kasi vA ege gijjhe? 50. 50. Iti samkhaya ke gcyavadi? ke manavadi? 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? 51. tamhA paMDie No harise, No kujjhe| 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 103 51. 51. Tamha pamaie 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). 52. mahiM jANa paDileha saat| 52. Bhuehim jana padilela satam. 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). 54. taM jahA aMdhattaM bahirattaM mUyattaM kANattaM kuMTattaM khujjattaM vaDabhattaM sAmattaM sabalattaM / 54. Tam jaha-amdhattam bahirattam muyattam kanattan kumtattam khujjattam vadabhattam samattam sabalattam. Such as blindness, deafness, dumbness, one-eyedness, lameness, hunch-backedness, dwarfishness, leprosy and variegatedness. 54. 55. sahapamAeNaM aNegarUvAo joNIo saMdhAti, virUvarUve phAse pddisNvedei| 55. Saha pamaenam anegaruvao jonio samdhati, viruva ruve phase paaisamvedei. 55. Owing to his own infatuation, one gets born in differ ent genera and suffers from onslaughts of various kinds. 1. Cf. 3/27. 2010_03

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104 56. se abujjhamANe hatovahate jAi-maraNaM aNupariyaTTamANe / 56. 56. pariggaha-tahosa- padaM 57. jIviyaM puDho piyaM ihamegesi mANavANaM, khetta-vatthu mamAyamANANaM / Parigga ha -taddo sa-padam 57. 57. Acquisitiveness and its Evils Se abujjhamane hatovahate jai-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 piyam ihamegesim manavanam khettavatthu mamayamananam. 58. ArataM virattaM maNikuMDalaM saha hiraNNeNa, itthiyAo parigijjha tattheva rattA / Attached to (their) land and home, some (unenlightened) persons love (to lead) a highly (prosperous) life. AYARO Aratam virattam manikumdalam saha hirannena, itthiyao parigijjha tattheva ratta. They accumulate colourful precious stones, earrings, gold and (beautiful) women and get infatuated by them. 2e. q gey aqt ar, zni ar, fount ar facufa i 59. 59. Na ettha tavo va, damo va, niyamo va dissati. Austerity, or the curbing of passions, or self-control is not seen in an acquisitive person. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 105 105 60. saMpuNNaM bAle jIviukAme lAlappamANe mUDhe vipariyAsuvei / 60. Sanipunnani bale jiviukame lalappamane mudhe vippariya 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 61. iNameva NAvakhaMti, je jaNA dhuvcaarinno| jAtI-maraNaM pariNNAya, care saMkamaNe dddhe|| 61. Ina meva navakamkha mti, je jana dhuvacarino. Jati -maranam par innaya, care sarka 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 kalassa nagamo. 62. For death no moment is inopportune - (it can occur at any moment). 63. samve pANA piyAuyA suhasAyA dukkhapaDikUlA appiyavahA piyajIviNo jiiviukaamaa| 63. Savve pana piyauya suha saya dukkhapadikula appi yavaha piyajivino jiviukama. 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. 2010_03

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106 AYARO 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 Mahavira has repeatedly stressed this point and admonished that conduct should be based on the precept of self-equality. 64. savvesi jIviyaM piyN| 64. Savvesim jiviyam piyan. 64. Life is dear to all beings. 65. taM parigijjha dupayaM cauppayaM abhimuMjiyANaM saMsiMciyANaM tiviheNaM jA vi se tattha mattA bhavai---appA vA bahugA vaa| 65. Tam parigijjha dupayam cauppayam abhijumjiyanam samsimciyanam tivihenam ja vi se tattha matta bhavai--appa va bahuga va. 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, 66. se tattha gaDhie ciTThai, bhoynnaae| 66. Se tattha gadhie citthai, bhoyanae. 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 samabhuyam mabova garanam bhavai. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 107 67. Abundant wealth, left over after his enjoyment pro vides him with ample luxuries. 68. taM pi se egayA dAyAyA vibhayaMti, adattahAro vA se avaharati, rAyANo vA se vilupati, Nassati vA se, viNassati vA se, PRECTEMT TT 99951 68. Tam pi se egaya gayaya vibhayariti, adattaharo va se avaharati, rayano va se vilumpasti, nassati va se, vinnassati va se, aga radahena va 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). 69. iti se parassa aTThAe kUrAI kammAiM bAle pakuvvamANe teNa ___dukkheNa mUDhe vippriyaasuvei| 69. Iti se parassa atthae kuraim kammaim bale pakuv vamane tena dukkhena mudhe vippariya 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. 70. muNiNA hu evaM paveiyaM / 70. Munina hu eyam paveiyam. 2010_03

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108 70. The Muni (Bhagavan Mahavira) 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. - 71. aNotarA ete, no ya ohaM tarittae / atIraMgamA ete, no ya tIraM gamittae / apAraMgamA ete, no ya pAraM gamitae // 71. Ano hamtara ete, no ya oham tarittae. Atiramgama ete, no ya tiram gamittae. Aparamgama ete, no ya param gamittae. 71. 72. 72. AvANijjaM ca AyAya, tammi ThANe Na ciTThA / faag qcq duvi, afm mfm facos || 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. AYARO Ayanijjam ca ayaya, tammi thane na citthai. Vitaham pappa kheyanne, tammi thinammi 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. 73. uddeso pAsagassa Natthi / 73. 73. Uddeso pasagassa natthi. A seer needs no guidance. 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 109 74. bAle puNa Nihe kAmasamaNuNNe asamiyadukkhe dukkhI dukkhANameva AvarlDa annupriytttti| -far afH I 74. Bale puna nihe kamasamanunne asamiya dukkhe dukkhi dukkhanameva 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. 2010_03

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110 SECTION IV cauttho uddeso Cauttho Udde so moga-mogi-dota-padaM 75. tao se egayA roga-samuppAyA samuppajjati / Bhoga-bhogi-dosa -padam 75. Tao se egaya roga- samuppaya 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). 76. jehiM vA saddhi saMvasati te vA NaM egayA NiyayA punniM parivayaMti, so vA te Niyage pacchA privejjaa| 76. Jehim va saddhim samvasati te va nam egaya niyaya puvvim parivayamti, so va te niyage paccha parivaejja. 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). 77. nAlaM te tava tANAe vA, saraNAe vaa| tumaMpi tesiM nAlaM tANAe vA, saraNAe vA / 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 111 77. 77. Nalam te tava tanae va, saranae va, tumampi tesim nalam tanae va, saranae va. (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. 78. jANittu dukkhaM patteyaM sAyaM / 78. Janittu dukkham patteyam sayam. 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 manavanam. 80. Only those who are not aware of the consequences of indulging in sensuality) do so. 81. tiviheNa jAvi se tattha mattA bhavai-appA vA bahugA vaa| 81. Tivihena javi se tattha matta bhavai-appa va bahuga va. 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. 82. se tattha gaDhie ciTThati, bhoynnaae| 82. Se tattha gadhie citthati, bhoyanae. 82. He remains attached to that wealth and (protects it) for the enjoyment of sensual pleasures. 2010_03

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AYARO 112 83. tato se egayA viparisiDheM saMbhUyaM mahovagaraNaM bhavati / 83. Tato se egaya viparisittham sambhuyam mahovaga ranam bhavati. 83. Abundant wealth, left over after his enjoyment, provides him with ample luxuries. 84. taM pi se egayA dAyAyA vibhayaMti, adattahAro vA se avaharati, rAyANo vA se vilupaMti, Nassai vA se, viNassai vA se, agAraDAheNa vA ddjjhi| 84. Tan pi se egaya dayaya vibhayamti, adattaharo va se avaharati, rayano va se vilumpamti, nassai va se, vinassai va se, agaradahena va 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.) 85. iti se parassa aTThAe kUrAI kammAI bAle pakuvvamANe teNa dukkheNa mUDhe vippariyAsuvei / 85. 85. Iti se parassa atthae kurais kammaim bale pakkuvamane tena dukkhena mudhe vippariyasuvei. 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. 86. AsaM ca chaMdaM ca vigica dhiire| 86. Asam ca chamdam ca vigimca dhire. 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 86. O Serene One! Abandon lust and servility to desire. 87. tumaM caiva taM sallamAhaTTu | 87. 87. Tumam ceva tam sallamahattu. (O man!) it is you who has implanted (in your own heart) this thorn (of lust and servility to desire). 88. jeNa siyA teNa No siyA / 88. Jena siya tena no siya. 88. That which brings happiness may even fail to do so. 86. iNameva NAvabujnaMti, je jaNA mohapAuDA / 89. 89. 60. thImi loe pavcahie / 90. 90. 91. Ina meva navabujjhamti, je jana mo hapauda. 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. 91. te bho vayaMti - eyAI AyataNAI / 91. Te bho vayamti-eyaim ayatanaim. 113 O man! those (who are vanquished by women) say that they (women) are dens (of pleasure). 92. se dukkhAe. mohAe mArAe NaragAe Naraga-tirikkhAe / 92. 92. Se dukkhae mohae marae naragae naraga-tirikkhae. (Man's subservience to sensual pleasures engenders) misery, delusion, death, hell and post-infernal subhuman life for him. 93. satataM mUDhe dhammaM NAbhijANai / 2010_03

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AYARO 114 93. 93. Satatam mudhe dhammam nabhijanai. One who is perpetually infatuated cannot comprehend righteousness. 88. Jere atd_creuarat ATAT 94. Udahu vire-appa mado maha mohe. 94. Bhagavan Mahavira said, ("A sadhaka) should be vigilant against incontinence.' 65. alaM kusalassa pamAeNaM / 95. Alam kusalassa pamaenam. 95. A wise man has nothing more to do with infatuation. 96. saMti-maraNaM saMpehAe, bheuradhamma saMpehAe / 96. Samti-maranah sampehae, bheuradhammam sam pehae. 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. Nalam pasa. 97. (O man!) realize that these sensual pleasures) cannot (quench the flames of discontentment).. 85. apat a gore 98. Alam te eehim. 98. What use are these (pleasures which fan the flames of discontentment) to you? 38. ga ! HETI 99. Eyam pasa muni! mahabbhayam. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 115 99. O ascetic! realise, these pleasures are perilous. 900. Tagar mavi 100. Naivaejja kamcanam. 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. 101. esa vore pasaMsie, je Na Nivijjati aadaannaae| 101. Esa vire pasarsie, je na nivijjati adanae. 101. Praiseworthy is the dauntless one, who does not get fed up with self-disciplined life. 102.ja meM deti Na kuppijjA, thovaM lavadhUna khise| paDisehio prinnmijjaa| 102. Na me deti na kuppijja, thovam laddhum na khimsae. Padisehio parinamijja. 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. 2010_03

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116 AYARO He should not frown upon nor should he criticize the donor. He should remain calm and equanimous. 103. eyaM moNaM samaNuvAsejjAsi / _faaft 103. Eyam monam samanuvasejjasi. - 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'. 2010_03

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117 SECTION V paMcamo uddeso Pamcamo Uddeso AhArassa aNAsatti-pavaM 104. jamiNaM virUvarUvehiM satthehiM logassa kamma-samAraMbhA kajjaMti taM jahA-appaNo se puttANaM dhUyANaM suNhANaM NAtINaM dhAtINaM rAINaM dAsANaM dAsINaM kammakarANaM kammakarINaM AesAe, puDho paheNAe, sAmAsAe, paayraasaae| Aharassa ana satti-padan 104. Jaminam viruvaruvehim satthehim logassa kamma samarambha kajjarti tam jaha - appano se puttanam dhuyanam sunhanam natinam dhatinam rainam dasanam dasinamh kammakaranah kammakarinam aeske, pudho pahenae, samasae, payarasae. 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. 105. sannihi-sannicao kajjai ihamegesi mANavANaM bhoyaNAe / 105. Sannihi-sannicao kajjai ehamegesim manavanam bhoyanae. 2010_03

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118 AYARO 105. They stock (dairy products) and hoard (food supplies) for entertaining some householders (like their friends and relatives). 106. samuTThie aNagAre Arie AriyapaNNe AriyadaMsI 'ayaM saMdhI'ti adakkhu / 106. Samutthie anagare arie ariyapanne ariyadamsi'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. A TET, 075390, of " TUTE ! 107. Se naie, naiavae, na samanujanai, 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. 108. savvAmagaMdhaM pariNNAya, NirAmagaMdho privve| 108. Savvamagamdham parinnaya, 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. 106. adissamANe ky-vikkesu| se Na kiNe, Na kiNAvae, kiNaMtaM Na samaNujANai / 109. Adissa mane kaya -vikkaesu. Se na kine, na kinavae, kinamtam na samanujanai. .' 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 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 119 119 110. se bhikkhU kAlaNNe balaNNe mAyaNNe kheyaNNe khaNayaNNe viNayaNNe samayaNNe bhAvaNNe, pariggahaM amamAyamANe, kAleNuDhAI, 379 FEUUT I 110. Se bhikkhu kalanne balanne mayanne kheyanne khana yanne vinayanne samayanne bhavanne, pariggaham amamayamane, kalenutthai apadinne. 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. 111. duhao chettA niyaai| 111. Duhao chetta niyai. 111. He (leads a disciplined life) after having broken the (shackles of attachment and aversion). 112. vatthaM paDiggaha, kaMbalaM pAyapuMchaNaM, uggahaM ca kddaasnnN| etesu ceva jaaegjaa| 112. Vattham padiggahan, kambalam payapunchana uggaharn ca kadasanam. Etesu ceva jaejja. 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. 2010_03

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120 AYARO 113. laddhe AhAre aNagAre mAyaM jANejjA, se jaheyaM bhagavayA paveiyaM / 113. Laddhe ahare anagare mayah janejja, se jaheyam bhagavaya paveiyam. 113. At the time of receiving food, a monk should know the right quantum that Bhagavan 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, Bhagavan Mahavira has indicated the average quantum of food as thirty-two morsels and has admonished the monks to take a little less than that. 114. lAmo tti na mjjejaa| 114. Lab ho tti na majjejja. 114. On gaining the desired object (food, etc.), he should not feel elated. 115. alAmo ti Na soye| 115. Alab ho tti na soyae. 115. On not receiving the desired object, he should not feel dejected. 116. bahuM pi la ga mihe / 116. Bahum pi laddhum na nihe. 116. In case of obtaining anything in excess, he should not hoard it up. 117. pariggahAo appANaM avskkejjaa| 117. Fariggahao appanam avasakkejja. 117. He should abstain from acquisitiveness. 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 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. 118. aNNahA NaM pAsae pariharejjA / 118. Annaha nam pasae pariharejja. 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 119. esa magge Ariehi paveie / 119. Esa magge ariehim paveie. - 2010_03 a Sustaining the body of non-attach- self-disciplined for spiritual de- ment velopment Way non-disciplined

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AYARO 122 119. This truth (the path of non-attachment) has been prescribed by the Tirthankaras ,-- 120. jahettha kusale NovaliMpijjAsi tti bemi / 120. Jahettha kusale novalimpijjasi tti bemi. 120. lest the adept should become deeply attached to it (i.e. acquisitiveness). kAma-aNAsatti-padaM 878. 47A1 g faransa Kama-anasatti-padam 121. Kama duratikkama. Non-attachment to Desire 121. It is a Herculean task to transcend desire. 122. jIviyaM dupprivhnnN| 122. Jiviyam duppalivahanam. 122. Life cannot be prolonged (the thread of life, once severed, cannot be retied). 123. kAmakAmI khalu ayaM purise| 123. Kamakami kha lu ayam purise, 123. (Nevertheless) man is a sensualist - he craves for sensual pleasures. 978. etstura refa Fereyfa fagfa afequyfer 124. Se soyati jurati 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, 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 123 125. AyatacakkhU loga-vipassI logassa aho bhAgaM jANai, uDDhe bhAga jANai, tiriyaM bhAgaM jaanni| 125. Ayatacakkhu loga -vipassi logassa aho bhagam janai uddham bhagam janai, tiriyam bhagam 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. 2010_03

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124 AYARO Bhagavan Mahavira used to go in trance by meditating upon the upper, lower, and middle worlds (vide, Ayaro, 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, Namaskara Svadhyaya,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 Mahavira used to go in trance by meditating, A sadhaka with vision knows full well the thought processes contributory to the elevation, degradation and medialization. (6) The fourth interpretation can be in terms of trataka. Concentrating on a point with dilated and unblinking eyes is called trataka. By accomplishment of 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) this sadhana (of trataka) one can perceive all the three worlds viz. upper, lower and middle. 126. gaDhie aNupariyaTTamANe / 126. Gadhie anupariyattamane. 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. 127. saMdhi vidittA iha macciehi / 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). 128. esa vIre pasaMsie, je baddhe paDimoyae / 128. Esa vire pasamsie, je baddhe padimoyae. 2010_03

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126 AYARO 128. Only that sadhaka is worthy of praise, who disen tangles those who are fettered by sensuality. 129. jahA aMto tahA bAhi, jahA bAhiM tahA aNto| 129. Jaha amto ta ha bakim, jaha bahi ta ha amto. 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 an Mahavira 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, 130. aMto aMto dehatarANi pAsati puDhovi svNtaaii| 130. Anto amto de hamtarani pasati pud hovi savaintain. 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. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 127 "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 sadhaka 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). 131. paMrie pgleihaae| 131. Paindie padilehae. 131. A wise man should meditate on the repercussions of indulgence in sex and filthiness of the human body. 132. se maimaM pariNNAya, mA yahu lAlaM pccaasii| 132. Se maimam parimaya, ma ya hu lalam paccasi. 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). 133. mA tesu tiricchmppaannmaavaate| 133. Ma tesu tiricchamappanamavatae. 133. He should not get himself ,,embogged in them (i.e. lust). 978. PRITET TE Sigfta, agar, koNa mUDhe puNotaM karei lomaM / 134. Kasamkase khalu ayam purise, bahumai, kalena mudhe puno tam karei lobhar. 2010_03

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128 AYARO (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). 135. veraM vaDDheti appnno| 135. Veram vaddheti appano. 135. (Indulging in deceit and greed, ) he incurs the enmity (of all and sundry)?. 136. jamiNaM parikahijjai, imassa ceva pddivuuhnnyaae| 136. Ja minam parikahijjai, imassa ceva padivuhannyae. 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 - msisnodara -kyte partha? Pythivim jetumicchasi, 1. Cf. Su jagadanga, 1/9/2,3. 2010_03

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SUBJUGATION OF THE WORLD OF PASSIONS) 129 Jaya sisnodaram partha! Tataste prthivi jita". "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." Bhagavan Mahavira said those desirous of exercising authority over others in order to satiate their sex and hunger, generate a chain reaction of vengeance." 137. amarAyai mhaasddddhii| 137. Amarayai 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 Magadhasena lived in the city of Rajagsha. There came the owner of a caravan, called Dhana. He was very rich. Being attracted by his good looks, youth and riches, Magadhasena 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 Jarasandha, 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. 138. aTTametaM pehAe / 138. Attametam pe hae. 2010_03

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130 138. See! (one who behaves as if he is immortal while engaged in acquiring wealth) is afflicted. 139. apariNAe kaMdati / 139. Aparinnae 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. timicchA-padaM 140. se taM jANaha jamahaM bemi / Tigiccha -padam 140. Se tam janaha jamaham bemi. Remedy of the Maladies 140. Comprehend what I say. 141. teicchaM paMDite pavayamANe / 141. Teiccham pamdite pavayamane. AYARO 141. An expert physician is keeping himself occupied in his job. 142. se haMtA chettA bhettA luMpaittA viluMpaittA uddavaittA / 142. Se hamta chetta bhetta lumpaitta vilumpaitta uddavaitta. 142. (For the sake of medical treatment), he injures, cuts, pierces, anatomizes and kills various living beings. 143. akaDaM karissAmitti maNNamANe / 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 131 143. Akadam karissamitti mannamane. 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). 144. jassa vi ya NaM kre| 144. Jassa vi ya nam karei. 144. A person, whom he treats, (is also a party to this violence). 145. alaM bAlassa saMgaNaM / 145. Alam balassa sa mgenan. 145. What benefit can be derived by an immature sadhaka (out of such a care of his body) (the treatment of which involves violence)l? 146. je vA se kArei baale| 146. Je va se karei bale. 146. A sadhaka who takes such a treatment is puerile. 147. Na evaM aNagArassa jAyati / - fa affi 147. Na evam anagarassa jayati. - 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? 2010_03

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132 AYARO 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-Mahaviran era. In the beginning Bhagavan Mahavira 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-Mahaviran era. At that time, two categories of sad - hana came about. In the first one, a medical treatment, in which no violence was caused by the medical practitioner, was permissible. 2010_03

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133 SECTION VI chaTTo uddeso Chattho Uddeso pariggaha-pariccAya-padaM 885. ATTRATT, aprenentai ETSI Parigga ha -pariccaya-padam 148. Se tam sambujjhamane, ayaniyam samutthae. Renuciation of Acquisitiveness 148. He ( i.e. a self-disciplined sad haka,) properly com prehending this (i.e. consequence of acquisitiveness) becomes vigilant over the practice of self discipline. 146. tamhA pAvaM kammaM, Neva kujjA na kaarve| 149. Tamha pavam kammam, neva kujja na karave. 149, Hence, he should neither himself indulge in sinful activities ( i. e, accumulation) nor should he cause others to do so. 150. siyA se egayaraM vipparAmusai, chasu aNNayaraMsi kppti| 150. Siya se egayaram vipparamusai, chasu annayaramsi 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). 2010_03

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134 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 Mahavira 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 pratyakhyanavarana -kasaya (which is one type of passion) has subsided, while they are violated when it comes into force. The mahavratas 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: AYARO - 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). 2010_03 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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SUBJUGATION OF THE WORLD (OF PASSIONS) 135 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 Bhagavan 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. Bhagavan Mahavira, 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. 151. suhaTThI lAlappamANe saeNa dukkheNa mUDhe vipriyaasmuveti| 151. Suhatthi lalappamane saena dukkhena mudhe 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. 152. saeNa viSpamAeNa, puDho vayaM pkuvti| 152. Saena vippamaena pudho vayam pakuvvati. 152. It is his own excessive stupor that engenders the cyclel of birth and death. 153. jaMsime pANA pavvahiyA / paDilehAe No nnikrnnaae| 153. Jamsime pana pavvahiya. Padilehae no nikaranae. 1. In the Aitareya Brahmana we find the term 'vaya' used in the sense of gati' - "Vayah suvarna upasedurindra mityutta maya paridadhati. " Sayanacarya also has used vaya to mean gati in his bhasya "Veterdhatorgatyarthasya vaya iti rupam" (Aitareya Brahmana, Adhyaya 12, Khanda 8.) 2010_03

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AYARO 136 153. (Accumulation is the process) in which the beings undergo sufferings. Observing this one should not set one's mind upon it. 154. esa pariNNA pvucci| 154. Esa parinna pavuccai. 154. This (forswearing of attachment) is called Parijna (discernment). 984. Farati 155. Kammovasamti. 155. This parijna 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. 156. je mamAiya-mati jahAti, se jahAti mamAiyaM / 156. Je mamaiya-matim jahati, se jahati mamaiyam. 156. Only he who forswears the instinct of acquisitiveness is competent to renounce his possessions. 157. se hu viTThapahe muNI, jassa pasthi mamAiyaM / 157. Se hu ditthapahe muni, jassa natthi mamaiyam. 157. That ascetic alone who has renounced possession, has seen the path. 158. saM pariNAya mehaavii| 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 158. Tam parinnaya mehavi. 158. A sage should be conversant with it (i. e. evils of acquisitiveness) and renounce it. 159. vidittA logaM, vaMtA logasaNNaM, se matimaM parakkamejjAsi fer af 159. Viditta logam, vamta logasannam, se matimam parakkamejjasi tti bemi. praNAsasassa vavahAra-pavaM 160. jAti sahate vIre, vIre No sahate rati / 159. After comprehending (the consequences of venturing in) the realm (of acquisitiveness) and disgorging mammonism, a wise person should diligently practise (self-restraint). jamhA avimaNe vIre, tamhA vIre Na rajjati // Anasattassa vavahara -padam 160. Naratim 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. 2010_03 - 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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138 AYARO 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 sadhaka 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 Bhagavan Mahavira, for the achievement of self-realization comprises the practice of constant vigilance and perseverance. In case a sadhaka 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. 161. sahe ya phAse ahiyAsamANa / 161. Sadde ya phase ahiya sa mana. 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), 262. Nilida di iha jiiviyss| 162. Nivvisda nardin iha jiviyassa. 162. O man! withdraw yourself from the allurements caus ed by the enjoyment of (indisciplined) life. 163. muNI moNaM samAvAya, dhuNe kamma sriirgN| 163. Muni monam samadaya, dhune kamma-sariragan. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 139 163. After gaining knowledge, a muni should shake to its roots his karma body (to cast off kar ma particles). 164. paMtaM lUhaM sevaMti vIrA smtdsinno| 164. Pamtan luham seva mti vira sa mattadamsino. 164. The heroic one practising equanimity2 should take tasteless and coarse food. 165. esa oghaMtare muNI, tiNNe mutte virate, viyAhite tti bemi / 165. Esa oghantare muni tinne mutte virate ,viyahite 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. 166: dubasu muNI annaannaae| 166. Duvvasu muni ananae. 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 samyaktvadarsi. 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 Dasaveyaliyam (5/1/97) corroborates this contention. "Tittagam va kaduyar va kasayam, ambilam va mahuram lavanam va. Eya laddha mamattha -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. 2010_03

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AYARO 140 167. tucchae gilAi vtte| 167. Tucchae gila i vattae. 167. One who is devoid of sadhana fights shy of expound ing (righteousness). 168. esa vIre psNsie| 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 mjoyam. 169. He circumvents the worldly bondages (such as money, family, attachment and aversion). 170. esa pAe pcci| 170. Esa nae pavuccai. 170. He is known as the 'Leader (i.e. one who leads people towards liberation). baMdha-mokkha-padaM 171. jaM dukkhaM paveditaM iha mANavANaM, tassa dukkhassa kusalA pariNNa mudaahrNti| Bardha -mokkha -padan 171. Jam dukkham paveditam iha manavanam, tassa aukkhassa kusala parinnamudaharamti. Liberation from Bondage 171. The sufferings of human beings in this world are well-known. The enlightened ones (i. e. Tirthankaras) 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 141 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. Bhagavan Mahavira admonished the people thus - There is bondage and there is cause of bondage. There is liberation and there is cause of liberation. 172. iti kamma pariNNAya svvso| 172. Iti kamma parinnaya savvaso. 172. (In order to emancipate himself from sufferings) one should discernfully get rid of ( i. e, comprehend and forswear) kar mas. 173. je aNaNNadaMsI, se aNaNNArAme, je aNaNNArAme, se annnnnndNsii| 173. Je anannadamsi, se anannarame, Je anannarame, se anannadamsi. 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 Bhagavan Mahavira's asceticism is apra mada ( 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. Dasaveyaliyar Culika, 2/11. 2010_03

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142 ATARO 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. dhammakahA-padaM 174. jahA puNNassa katthai, tahA tucchassa ktthi| jahA tucchassa katyaha, tahA puNNassa ktthi| Dhammakaha -padan 174. Jaha punnassa katthai, taha tucchassa katthai, Jaha tucchassa katthai, taha pumassa katthai. On Preaching Sermons 174. (A preacher) preaches to the haves and have-nots alike. 175. avi ya haNe aNAdiyamANe / 175. Avi ya hane anadiyamane. 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. 2010_03

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SUBJUGATION OF THE WORLD COF PASSIONS) 143 176. 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. 177. ke yaM purise? kaM ca Nae ? 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? 178. esa vore pasaMsie, je baDhe pddimoye| 178. Esa vire pasamsie, je baddhe padimoyae. 178. Only that heroic person who liberates people from fetters (through his right and proper sermons) deserves commendation. 176. ulaM ahaM tiriyaM disAsu, se sambato smvprinncaarii| 179. Uddham aham tiriyam disasu, se savvato savva - parinnacari. 179. Fully discerning everything, he moves in all direc tions - upward, downward and sideways. 180. malippaI chaNapaeNa viire| 180. Na lippai chanapaena vire. 180. The heroic one does not get involved in the affairs of violence. 2010_03

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144 AYARO 181. se mehAvI aNugghAyaNassa kheyaNNe, je ya bNdhppmokkhmnnnnesii| 181. Se mehavi anugghayanassa kheyanne, je ya bandhappamokkhamamesi. 181. He, who investigates ways and means of attaining liberation from bondage, absorbs the quintessence (core) of non-violence. 182. kusale puNa No baDhe, go mukke| 182. Kusale puna 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). Tirtharkara is also referred to as "Kusala". 953. TCH, JT OTTA, UT # 183. Se jam ca arabhe, ja ca narabhe, anaraddhar ca narabhe. 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. 184. chagaM chaNaM pariNAya, logasagaM ca svvso| 184. Chanam chanam 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. 2010_03

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SUBJUGATION OF THE WORLD (OF PASSIONS) 145 185. uddeso pAsagassa nntyi| 185. Uddeso pasagassa natthi. 185. A seer (of truth) needs no directives. 186. bAle puNa Nihe kAmasamaNuNNe asamiyadukkhe dukkhI dukkhANameva AvaDhaM annupriytttti| -feafo I 186. Bale puna nihe kamasamanunne asamiyadukkhe dukkhi dukkhanameva avattam anupariyattai. - 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. 2010_03

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147 CHAPTER III THE SHIFTING SANDS OF LIFE taiyaM ajjhayaNaM sIosaNijjaM TAIYAN AJJHAYANAN SiOSANIJJAN 2010_03

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149 SECTION I paDhamo uddeso Padhamo Uddeso sutta-jAgara-padaM 1. suttA amuNI sayA, muNiNo sayA jaagrNti| Sutta -jagara -padam 1. Sutta a muni saya, munino saya jagaramti. 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. 2. loyasi bAba ahiyAya puruSaM 2. Loyarsi jana ahiyaya dukkhan. 2010_03

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150 2. 3. samayaM logassa jANittA, ettha satthovarae / 3. 3. 4. Know that ignorance1 in this world is baneful. 4. jassime saddA ya rUvA ya gaMdhA ya rasAya phAsA ya abhisamannAgayA bhavaMti se AyavaM nANavaM veyavaM dhammavaM baMbhavaM / 4. 1. Samayam logassa janitta, ettha satthovarae. "All souls are equal".--One should perceive this and abstain from violence to the entire animate world: Jassime sadda ya ruva ya gandha ya rasa ya phasa ya abhisamannagaya bhavamti, se ayavam nanavam 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 AYARO 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. 2010_03 -- -- 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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SHIFTING SANDS OF LIFE 5. paNNANehi pariyANai loyaM, muNoti vacce, dhammaviutti aMjU / 5. Pannanehim pariyanai loyam, muniti vacce, dhammaviutti anju. 5. 6. AvaTTasoe saMgamabhijANati / 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. 7. sIosiNaccAI se niggaMthe arai - rai-sahe pharusiyaM No vedeti / 7. Siosinaccai se niggamthe arai-rai-sahe pharusiyam no vedeti. 1. Avattasoe samgamabhijanati. (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 sadhaka 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 trikalavastham munih". 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. 2010_03

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152 AYARO 5. OMT-attare att 8. Jagara-verovarae vire. 8. A bold one is he who is wide-awake and above enmity. E. gu geure quierfer 9. Evam 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. 10. jarAmaccuvasovaNIe gare, sayayaM mUDhe dhamma NAbhijANati / 10. Jaramaccuvasovanie nare, sayayam muahe dham mam nabhijanati. 10. A person, who is enslaved by birth and death and is perpetually stupefied by delusion, does not comprehend Dharma. 11. pAsiya Aure pANe appamato privve| 11. Pasiya aure pane 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 2010_03

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SHIFTING SANDS OF LIFE 153 12. Manta eyam maimam! pasa. 12. O wise one! contemplate and realize this. 13. AraMbhajaM dukkha miNaM ti nnccaa| 13. Arambhajain dukkhaminam ti nacca. 13. Suffering is the offspring of violence -- realising this, (try to be ever vigilant). 88. AT THE gordas TEXT 14. Mai pa mai bunarei gabb ham. 14. A deceitful and unwatchful person is born again and again. 15. uvehamANo sadda-rUvesu aMjU, mArAmisaMkI maraNA pmuccti| 15. Uve hamano sadda -ruvesu anju, marabhisamki 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. 16. appamatto kAmeha, uvarato pAvakammeha, vIre Ayagutte je ayout 1 16. Appamatto kamehim, uvarato pavakammehim, vire ayagutte 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. 17. je pajjavajAya-satthassa kheyaNNe, se asatthassa kheyaNNe, je asatthassa kheyaNNe, se pajjavajAya-satthassa kheynnnne| 1. The alternate translation of this aphorism is 28 follows: One who is apprehensive of sensuality transcends Death. 2010_03

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154 AYARO 17. 17. Je pajjavajaya-satthassa kheyanne, se asatthassa kheyanne, Je asatthassa kheyanne, se pajjavajaya-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). 18. akammassa vavahAro na vijji| 18. Akammassa vavaharo 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. 19. kammuNA uvAhI jaayi| 19. Kammuna uvahi jayai. 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. 20. kammaM ca pddilehaae| 20. Kammam ca padile hae. 20. See (in meditation) karma (and strive to cast it off). 21. kammamUlaM ca ja chnnN| 2010_03

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SHIFTING SANDS OF LIFE 155 21. Kamma mulam ca jam chanar. 21. The root of karma is violence?. 38. qfsafga o TATARI 22. Padilehiya savvam samayaya. 22. After having seen in meditation) the karma, one ought to embrace perfect self-discipline. 23. dohi aMtehiM adissmaanne| 23. Dohim amtehim adissamane. 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 parinnaya mehavi. 24. A sage should comprehend (attachment and aversion) and forswear them. 25. vidittA loga, vaMtA logasaNNaM se maimaM parakkamejjAsi / 25. Viditta logam, vamta kamejjasi. 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 2010_03

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156 bIo uddeso SECTION II paramabodha-padaM 26. jAti buTi ca ihajja ! pAse / 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. Jata manassa jam dukkham maramanassa jamtuno/ Tena dukkhena sammudho, 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 270 mUrtihi jANe paDileha sAtaM / SOG 27ute him jane padileha satam. 2010_03

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SHIFTING SANDS OF LIFE 157 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 Curni, the purport of this aphorism is: You should not do that which is disliked by others. 28. tamhA tivijjo paramaMti NaccA, samattadaMsI Na kareti pAvaM / 28. Tamha tivijjo para ma mti nacca, samattadansi na kareti pavam. 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! anava ativiji." The author of the vrtti, however, interprets it as attivinia, 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 canha 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, Samaya sammatta pasatt ha samti siva hia arian animdan ca. Adugumohlamagarahian anavaiiasime' vi egattho.. (- Avrayaka Niryukti, verse 1046: with Malyagiri's vrtti, page 575.)) If the variant sammattadanst is accepted, the translation of this aphorism would be 2010_03

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158 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. 26. ummuMca pAsaM iha macciehi / 29. Ummumca pasam 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. AYARO Janami dharamm, na ca me pravrttih. Janamyadharmam, na ca me nivrttih.. 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. 2010_03

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SHIFTING SANDS OF LIFE 159 29. Cut across the shackles (of attachment) that bind to the mortals. 30. AraMbhajIvI u bhyaannupssii| 30. Arambhajivi u bhayanupassi. 30. Fears haunt him who lives by the sword. ANNOTATION 30. By 'arambha' is meant hitting, cutting and killing. One perpetrates arambha 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. 31. kAmesu giddhA NicayaM kareMti, saMsiccamANA puNareMti gm|| 31. Kamesu giddha nicayam karenti, samsiccamana punaremti gabbhan. 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. 32. avi se hAsamAsajja, haMtA gaMdIti mannati / __ alaM bAlassa saMgaNaM, veraM vaDDeti appnno| 32. Avi se hasa ma sajja, hamta nahditi mannati. Alam balassa sargena, veram vaddheti appano. 32. A pleasure-seeker derives a sadistic delight from killing other beings. What benefit does an ignorant one derive from such 2010_03

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AYARO 160 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. 33. tamhA tivijjo paramaMti gaccA, AyaMkadaMsI ga kareti paavN| 33. Tamha tivijjo para manti nacca, ayankndamsi na karezi pavar. 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.). 34. aggaM ca mUlaM ca vigica dhiire| 34. Aggam ca mulam 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, Bhagavan 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) 2010_03

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SHIFTING SANDS OF LIFE 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 niskarma. (i. e. free from the veils of karmas). Niskar madarsi can be interpreted as one who has attain Palicchindiya nam nikkammadamsi. 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 sadhand 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. 36. esa maraNA pamuccai / 36. 37. 1. 2. Salvation, 3. Omniscience, or 4. Non-action. 161 Esa marana pamuccai. 37. se hu diTThapahe suNI / 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). 2010_03

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162 AYARO 38. loyaMsI paramavaMsI vivittajIvI uvasaMte, ____samite sahite sayA jae kAlakhI parivvae / 38. Loyamsi para madamsi vivittajivi uvasamte, Samite sahite saya jaye kalakamkhi 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 Mahavira 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. 36. bahuM ca khalu pAva-kammaM pgddN| 39. Bahum ca khalu pava-kammam pagadam. 39. (This soul) has committed many a sin (in the past). 40. saccaMsi dhiti kuvvh| 40. Saccamsi dhitin kuvvaha. 40. Be steadfast in Trutha. 41. etthovarae mehAvI savvaM pAva-kamma jhoseti / 41. Etthovarae mehavi savvam pava-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. 2010_03

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SHIFTING SANDS OF LIFE 163 aNegacitta-padaM 42. aNegacitte khalu ayaM purise, se keyaNaM arihae puuritte| Anegacitta -padan 42. Anegacitte khalu ayam purise, se keyanam arihae puraittae. 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 Curni here quotes a verse -- Na sayano jayennidram, na bhunjano jayet ksud ham/ Na ka ma manah ka manam, labhene ha prasa myati.// One cannot conquer sleeplessness by sleep; hunger by food and desire by gain. 43. se aNNavahAe aNNapariyAvAe aNNapariggahAe, jaNavayavahAe ____ jaNavayapariyAvAe jnnvyprigghaae| 43. Se annavahae annapariyavae annapariggahae, jana vayavahae janavayapariyavae janavayapariggahae. 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. saMjamAcaraNa-padaM 44. AsevitA etamajheM iccevege samuTThiyA, tamhAtaM biiyaM no seve| Samjamacarana -padan 44. Asevitta eta matthan iccevege sa mutthiya,tamha tam biiyam no sevae. 2010_03

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164 Practice of Self-discipline 44. 45. NissAraM pAsiya NANI, ubavAyaM cavaNaM NaccA / aNaNNaM cara mAha ! 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.). 46. se Na chaNe Na chaNAvae, chaNataM NANujANai / 46. 47. Nissaram pasiya nani, uvavayam cavanam nacca. 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 chanavae, chanamtam nanujanai. 47. Nivida maMdi arate payAsu / 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. AYARO Nivvimda namdim arate payasu. Always give a cold shoulder to enjoyment (of sensual pleasures). Do not get enamoured of women. 48. aNomadaMsI Nisanne pAvehiM kammehiM / 48. 48. Anomadamsi nisanne pavehim kammehim. One who perceives the Supreme Reality has no regard for sins. 2010_03

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165 SHIFTING SANDS OF LIFE 46. kohAimANaM haNiyA ya vIre, lobhassa pAse NirayaM mahaMtaM / * qual fe ati faca aterant, fueron ft -l II 49. Kohaimana i haniya ya vire, lobhassa pase nirayam maha mtan. 49, Tamha hi vire virate vahao, chindejja soyam la hub huya-gami.. The dauntless one should lay axe to anger and pride which are the vanguards of passions (kasaya) 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. 50. gaMthaM pariNAya ihajjeva vIre, soyaM pariNAya carejja dNte| ummagga laddhaM iha mANavehi, No pANiNaM pANe samArabhejjAsi // -fa afai 50. Gamtham parimaya ihajjeva vire, soyam parinaya carejja darte. Ummagga laddhum iha manavehin, no paninam pane sa marabhejjasi.. - 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. 2010_03

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166 SECTION III taio uddeso Taio Uddeso 3737-ga 51. saMdhi logassa jaannittaa| 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. 52. Ayao bahiyA paas| 52. Ayao hahiya pasa. 52. Perceive other living beings as equal to your Self. 53. tamhA Na haMtA Na vighaaye| 53. Tamha na hamta na vignayae. 2010_03

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SHIFTING SANDS OF LIFE 53. 54. jamiNaM aNNamaNNAvatigicchAe paDilehAe Na karei pAvaM kammaM, fa ac gout 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. Jaminam annam annavatigicchae padilehae na karei pavam kammam, kim tattha muni karanam 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 55. samayaM tatthuvehAe, appANaM vippasAyae / 55. 167 Samayam tatt huvehae, appanam vippasayae. 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, 2010_03

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AYARO 168 56. aNaNNaparamaM nANI, No pamAe kayAi vi| Ayagutte sayA bIre, jAyAmAyAe jAvae // 56. Anannaparamam nani, no pa mae kayai vi. Ayagutte saya vire, jaya mayae javae.. 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. 57. virAga rUvehi gacchejjA, mahayA khaDDaehi vaa| 57. Viraga ruvehin gacchejja, mahaya khuddaehi va, 57. One should develop indifference to all kinds of forms (substances) - both trivial and grand. 58. Agati gati pariNNAya, dohi vi aMtehiM adissmaanne| se Na chijjai Na bhijjaha Na Dajhai, Na hammai kaMcaNaM savvaloe / 58. Agatim gatim parinnaya, dohim vi amtehim adis - sa mane, Se na chijjai na bhijjai ni 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 padau ca, jihagram ca susamyatam/ Indriyani ca guptani, raja 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. 2010_03

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SHIFTING SANDS OF LIFE 169 56. avareNa puvvaM Na saraMti ege, kimassatItaM ? kiM vAgamissaM ? bhAsaMti ege iha mANavA u, jamassatItaM aagmissN|| 59. Avarena puvvan na saramti ege, kimassatitam? kim vagamissa? Bhasainti ege iha manava u, jamassatitam agamissam. 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. 60. NAtItamalaiMNa ya AgamissaM, aLaM niyacchaMti tahAgayA u| vidhUta-kappe eyANu passI, NijmosaittA khavage mhesii|| 60. Natitamattham na ya agamissam, attham niyacchamti tahigayau/ Vidhuta -kappe eyanupassi, nijjho saitta khavage mahesi // 60. Tathagatas 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 Tathagatas 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. 2010_03

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170 AYARO 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 sadhakas who neither give heed to the memory of the sensual pleasures of the past nor desire for future pleasures. Some other sadhakas 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 "vidhuta - kalpa" of "one abserving the dhuta code of conduct". One who is tathagata and vidhuta -kalpa is eyanupassi. which can be interpreted in three ways: 1. Etadanupasyi - One who observes the realities happening in the present only. 2. Ekanupasyi' --One who observes the soulas 'solitary'. 3. Ejanupasyi -- 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 sadhaka annihilates the kar ma body by remaining free from attachment and aversion. 61. kA araI ? ke ANaMde ? etthaMpi aggahe cre| savvaM hAsaM pariccajja, AlINa-gutto privve| 61. Ka arai? Ke anande ? Etthampi aggahe care / Savva vi ha sam pariccajja, alina -gutto parivvae // 61. (To a sadhaka) what is ennui? And what is pleasure ? He should not respond to either of these alternatives. Abandoning all kinds of (frivolities such as) laughter, 2010_03

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SHIFTING SANDS OF LIFE 171 etc. and subjugating the senses and disciplining the mind speech and body, he should lead the life of an ascetic. 62. purisA ! tumameva tumaM mittaM, ki bahiyA misa micchasi ? 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 janejja ucsalaiyam, tam janejja duralaiyam / Jam janejja duralaiyam, tam janejja 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. 64. purisA ! attANameva abhiNigijjha, evaM dukkhA pamokkhasi / 64. Purisa! attana meva abhinigijj ha, evar dukkha 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. 2010_03

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172 AYARO 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. 65. purisA ! saccameva smbhijaannaahi| 65. Purisa! saccameva samabhijanahi. 65. O Self! follow the Truth and Truth alone. 66. saccassa ANAe uvaTTie se mehAvI mAraM tarati / 66. Saccassa anae uvatthie se mehavi maram tarati. 66. A wise person who is always at the beck and call of Truth transcends Death (or sensualities). 67. sahie dhammamAvAya, seyaM samaNupassati / 67. Sahie dhamma madaya, seyam samanupassati. 67. An aspirant after Truth realizes beatitude after es pousing righteousness. 68. duhao jIviyassa, parivaMdaNa-mANaNa-pUyaNAe, jaMsi ege pmaardeti| 68. Duhao jiviyassa, parivandana-manana-puyanae, jamsi ege pamadenti. Being overwhelmed by attachment and aversion, man (struggles) for present life and for fame, honour and self-glorification. Even some sadhakas 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 sadhakaa are stupefied by them. 2010_03

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SHIFTING SANDS OF LIFE 66. sahie dukkhamasAe puTTho No saMjhAe / 69. 69. Sahie dukkhamattae puttho no jhamjhae. 70. pAsimaM davie loyAloya - pavaMcAo muccai / 70. Truth-seeking sadhaka should not feel agitated on being sullied by the number of vicissitudes. -tti bemi / 70. Pasimam davie loyaloya-pavamcao muccai. 2010_03 173 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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174 SECTION IV cauttho uddeso Cauttho Uddeso kasAyaviraha-padaM 71. se vaMtA kohaM ca, mANaM ca, mAyaM ca, lobhaM ca / Kasayavirai-padan 71. Se vamta kohar ca, manam ca, mayam ca, lobhar ca. Riddance of Kasaya 71. A sadhaka is he who disgorges anger, pride, deceit and greed from himself. 72. eyaM pAsagassa daMsaNaM uvarayasatthassa pliyNtkrss| 72. Eyam pasagassa damsanam 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. Ayanan (nisiddha ?) 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. 2010_03

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SHIFTING SANDS OF LIFE 74. je egaM jANai, se savvaM jANai, je savvaM jANai, se egaM jANai / 74. 74. Je egam janai, se savvam janai, Je savvam janai, se egam janai. 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. 75. savvato pamattassa bhayaM savvato appamattassa natthi bhayaM / 75. 76. Savvato pamattassa bhayam, savvato appamattassa natthi bhayam. 76. je egaM nAme, se bahu nAme, bahu nAme, se egaM nAme / An infatuated one feels apprehensions from all directions, while a self-possessed one has no apprehension from any direction. 175 Je egam name, se bahum name, Je bahum name, se egam name. 2010_03

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176 76. He who vanquishes one And he who vanquishes 77. dukkhaM loyassa jANittA / 77. 77. 78. 78. 78. vaMtA logassa saMjoga, jaMti vIrA mahAjANaM / pareNa paraM jaMti, nAvakaMkhaMti jIviyaM // 79. Dukkham loyassa janitta. 9. i fafira gat fafira Having comprehended the nature of misery of the world,(one should lay axe to its very roots viz. kasaya (passions), 80. 1. Vamta logassa samjogam, jamti vira mahajanam. 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 vigimcamane egam vigimcai. saDDhI ANAe mehAvI / 80. Saddhi anae mehavi. 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. 2010_03

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SHIFTING SANDS OF LIFE 177 80. He who reposes his (entire) faith in the instruction (of the Tirthankaras) is a (really) wise one. 81. logaM ca ANAe abhisameccA akutobhayaM / 81. Logam ca anae abhisa mecca 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). 82. asthi satyaM pareNa paraM, Natthi asatyaM pareNa prN| 82. Atthi sattham parena param, natthi asattham parena param. 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. 83. je kohavaMsI se mANadaMsI je mANadaMsI se maaydNsii| je mAyadaMsI se lomasI je lobhadaMsI se pejjvNsii| me pejjadaMsI se dosavaMsI je dosavaMsI se mohbNsii| 2010_03

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178 AYARO je mohadaMsI se gambhadesI,je gambhadaMsI se jmmvNsii| je jammavaMsI se mAravaMsI je mAravaMsI se nirpvNsii| je nirayavaMsI se tiriyavaMsI je tiriyAMsI se dukkhvNsii|" 83. Je ko hadamsi se manadamsi, je manadansi se mayadarsi. Je muyadamsi 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 marada isi se nirayadansi. Je nirayadansi 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. 84. se mehAvI abhinivaDejjA kohaM ca, mANaM ca, mAyaM ca, lohaM ca, pejjaM ca, dosaM ca, mohaM ca, gabbhaM ca, jammaM ca, mAraM ca, naragaM ca, tiriyaM ca, dukkhaM c| 2010_03

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SHIFTING SANDS OF LIFE 179 84. Se mehavi abhinivattejja koham ca, manam ca, mayam ca, lohar ca, pejjah ca, dosam ca, moham ca, gabbham ca, jammam ca, maram ca, naragan ca, tiriyam ca, dukkham 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. 85. eyaM pAsagassa daMsaNaM uvarayasatthassa paliyaMtakarassa / 85. Eyam pasagassa damsanan 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). 86. AyANaM NisiddhA sagaDabbhi / 86. Ayanam 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). 87. kimatthi uvAhI pAsagassa Na vijjai ? -- fhafai 87. Kimatthi uvahi pasagassa na vijjai ? Natthi. --- Tti bemi 87. Does a seer (of Truth) ever has any extraneous impositions ? No (he has) none. I say so. 2010_03

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2010_03 181 CHAPTER IV THE TRUTH cautthaM ajjhayaNaM sammattaM CAUTTHAM AJJHAYANAM SAMMATTAMM

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paDhamo uddeso sammAvAra ahiMsA-padaM 1. se bemi - je aIyA, je ya paDuppannA, je ya AgamessA arahaMtA bhagavaMto te savve evamAikkhaMti, evaM bhAsaMti, evaM paNNaveMti, evaM parUveMti-- savve pANA savve bhUtA savve jIvA savve sattANa haMtavvA, Na ajjAveyavvA Na parighetavvA Na paritAveyavvA Na uddaveyavvA / Sammavae ahimsa-pada m 1. SECTION I The True Doctrine: Non-violence 1. Se bemi-je aiya, je ya paduppanna, je ya agamessa arahamta bhagavamto te savve evemaikkhamti, evam bhasamti, evam pannavemti, evam paruvemti-savve pana savve bhuta savve jiva savve satta na hamtavva, na ajjaveyavva, na parighetavva, na paritaveyavva, 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 2. esa dhamme suddhe iie sAsae samicca loyaM kheyaNNehi paveie / 2. 183 Cne should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being. 2010_03 Esa dhamme suddhe niie sasae samicca loyam kheyannehim paveie.

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184 2. 3. 3. taM jahA -- uTThiesu vA aNuTThiesu vA / cafguy ai, amafgug ar i uvarayadaMDesu vA, aNuvarayadaMDesu vA / mafagy ai, amafgyy at i saMjoga rasuvA, asaMjoga raesu vA / 3. This Doctrine of Non-violence (viz. Ahimsa -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, anutthiesu va; uvatthiesu va, anuvatthiesu va; uvarayadamdesu va, anuvarayadamdesu va; sovahiesu va, anovahiesu va; samjogaraesu va, asamjogaraesu va. 8. asd ad agi ard, ufen ad agaas i 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). 5. Aiitu NaNiNa Nikkhive, jANittu dhammaM jahA tahA / taM 5. Tam aiittu na nihe na nikkhive, janittu dhammam jaha taha. 2010_03

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THE TRUTH 5. 6. diTThehiM NivveyaM gacchejjA / 6. 6. 7. Having accepted this (Great vow of Non-violence), one should neither vitiate it nor forsake it. 7. No logassesaNaM care / 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 sar 011SS, 310017 AzA 63 fayi ? 6. diTThe suyaM mayaM viSNAyaM, jameyaM parikahijjai / 9. 185 Jassa natthi ima nai, anna 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 2010_03 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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186 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. 10. 10. 10. 11. aho ya rAo ya jayamANe, vIre sayA AgayapaNNANe / appamatte sayA parakkamejjAsi / patte bahiyA pAsa, 11. 11. samamANA palemANA, puNo-puNo jAti pakappeMti / Samemana palemana, puno-puno jatim pakappemti. Those who resort to and remain engrossed in violence suffer (the miseries of) transmigration again and again. AYARO -fa afi Aho ya rao ya jayamane, vire sava agayapannane; Pamatte bahiya pasa, appamatte saya parakka mejjasi. 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. 2010_03 - I say so.

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187 SECTION II bIo uddeso Bio Uddeso sammAnANe ahiMsAparikkhA-padaM 12. je AsavA te parissavA, je parissavA te AsavA, je aNAsavA te aparissavA, je aparissavA te. aNAsavAee pae saMbujjhamANe, loyaM ca ANAe abhisameccA puDho paveiyaM / Sammanane ahimsaparikkha -padan 12. Je asava te parissava, Je parissava te asava, Je anasava te aparissava, Je aparissava te anasava - ee pae saobujjhamane, loyam ca anae abhisamecea pudho paveiyam. The Knowledge: Critique of the Doctrine of Ahinsa 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 parisravas are themselves anasravas. One who comprehends the permutations of these terms, having known the exhaustively expounded world 2010_03

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188 AYARO of (sentient beings) through the teachings, (should not become susceptible to the asravas). ANNOTATION 12. Four different permutations obtain from the terms asravas, parisravas, anasravas and aprisravas. 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 asraras. Anasravas are themselves parisravas. Parisravas are themselves anasravas. 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 asravas. 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 asrava for the unenlightened. It follows from the above that there are as many asravas as there are parisravas. To quote --- Yatha prakara yavantah, samsaravesa -hetavah. Tavantas tad viparyasad nirvanasukha -hetavah.. i.e. there are as such and as many causes of bondage in this world as there are those of emancipation. 2010_03

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THE TRUTH 189 III Operation: The movements of an undisciplined person lead to asrava, whereas those of the disciplined one lead to parisrava. The present aphorism underlines the non-absolutistic nature of objects (or Reality). We cannot explain things, events or concepts in absolute terms. Acarya Amitagati has mentioned this in his treatise Yogasara: Ajnani badhyate vatra, sevyamane(a)ksagocare; Tatraiva mucyate jnani pasyatascaryamidrsam. 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. 13. AghAi NANI iha mANavANaM saMsArapaDivannANaM saMbujjhamANANaM vinnnnaannpttaannN| 13. Aghai nani iha manavanim sanhsarapadivannanan sambujjhamananam vinnanapattanan. 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. 14. aTTA vi saMtA aduvA pmttaa| 14. Atta vi sarta aduva primatta. 14. Those who are afflicted (with privation) as well as 2010_03

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190 AYARO infatuated (with luxury) (do not accept the way of righteousness). 15. ahAsaccamiNaM ti bemi| 15. Ahasaccaminam ti bemi. 15. This is the real Truth -- so do I aver. 16. nANAgamo maccu muhassa atthi, icchApaNIyA bNkaannikeyaa| kAlaggahIA Nicae NiviTThA, puDho-puDho jAI pakappayaMti / 16. Nanagamo maccumuhassa atthi, icchapaniya vam kanikeya. Kalaggahia nicae nivittha, pudho-pudho jaim 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. 17. ihamegesiM tattha-tattha saMthavo bhvti| ahovavAie phAse paDisaMvedayaMti / 17. Ihamegesim tattha-tattha samthavo bhavati. Ahovavaie phase padisarvedayamti. 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. 2010_03

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191 THE TRUTH 18. ciTTha kUrehi kammehi, ciLaM pariciTThati / __aciTheM kUrehi kammehi, No ciTTha pariciTThati / 18. Citthan kurehim kammehin, cittha m par icitthati. Acittha in kurehim kammehin, 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 fae opport? mot avifa argar fagt? 19. Ege vayninti aduva vi nani? Nani vayrnti aduva 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 aduva (at hava) 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. 2010_03

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192 AYARO 20. AvaMtI keAvaMtI loyaMsi samaNA ya mAhaNA ya puDho vivAdaM vadaMti...se diLaM ca Ne, suyaM ca Ne, mayaM ca Ne, viNNAyaM ca Ne, uDDhaM ahaM tiriyaM disAsu savvato supaDilehiyaM ca Ne.."savve pANA savve bhUyA savve jIvA savve sattA haMtavvA, ajjAveyavvA parighetavvA, pariyAveyavvA, uddveyvvaa| ettha vi jANaha patthittha boso|" 20. Avamti keavamti loyamsi samana ya mahana ya pudho vivadam vadamti-se dittham ca ne, suya ca ne, mayam ca ne, vinnayam ca ne, uddham ahan tiriyari disasu savvato supacilehiyam ca ne"savve pana savve bhuya savve jiva savve satta hamtavva, ajjaveyavva, parighetavva, pariyaveyavva, uddaveyavva. Etiha vi jana ha natthittha doso. " 20. Some Sramanas and Brahmanas 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". 21. aNAriyavayaNameyaM / 21. Anariyavayanameyam. 21. This (approval of violence) is the doctrine of the ig noble ones. 22. tattha je te AriyA, te evaM vayAsI-se duddiThaM ca bhe, dussuyaM ca bhe, dummayaM ca bhe, dunviNNAyaM ca bhe, uDDhaM ahaM tiriyaM disAsu savvato duppaDilehiyaM ca bhe, jaNNaM tubbhe evamAikkhaha, evaM bhAsaha, evaM parUveha, evaM paNNaveha--"savve pANA savve bhUyA savve jIvA savve sattA haMtavvA, ajjAveyavvA, parighetavvA, pariyAveyavvA. 2010_03

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THE TRUTH uddaveyavvA / ettha vi jANaha Natthittha doso / " 22. 22. 23. 23. vayaM puNa evamAikkhAmo, evaM bhAsAmo, evaM parUvemo, evaM paNNavema" savve pANA savve bhUyA savve jIvA savve sattA Na haMtavvA, Na ajjAveyavvA Na parighetavvA Na pariyAveyavvA Na uddaveyavvA ettha vi jANaha Natthittha doso / " fa 23. Tattha je te ariya, te evam vayasi, se duddittham ca bhe, dussuyam ca bhe, dummayam ca bhe, duvvinnayam ca bhe, uddham aham tiriyam disasu savvato duppadilehiyam ca bhe, jannam tubbhe evamaikkhaha, evam bhasaha, evam paruveha, evam pannaveha "savve pana savve bhuya 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 evamaikkhamo, evam bhasamo, evam paruvemo, evam pannavemo- "savve pana Savve bhuya savve jiva savve satta na hamtavva, na ajjaveyavva, na parighetavva, na pariyaveyavva, na uddaveyavva, 11 Ettha vi janaha natthittha do so." * 2010_03 193 -- "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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AYARO 19.4 28. af74940 24. Ariyavayanameyan. 24. This (approval of non-violence) is the doctrine of the Noble ones. 25. puvvaM nikAya samayaM patteyaM pucchissAmo-haMbho pAvAduyA ! kiM ____ bhe sAyaM dukkhaM udAhu asAyaM? 25. Puvvam nikaya samayam patteyam pucchissamo hambho pavaduya! Kim bhe sayam 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? 26. samiyA paDivanne yAvi evaM bUyA-savvesiM pANANaM savvesi bhUyANaM savvesi jIvANaM savvesi sattANaM asAyaM apariNivvANaM mahabbhayaM dukkhN| -faafpl 26. Samiya padivanne yavi evam buya-savvesim pana nam savvesim bhuyanam savvesim jivanam savvesim sattanam asayam aparinivvanam, 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. 2010_03

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195 SECTION III taio uddeso Taio Uddeso sammAtava-padaM 27. uveha eNaM bahiyA ya loyaM, se savvalogaMsi je kei vinnnn| aNuvIi pAsa NiviravattadaMDA, je kei sattA paliyaM cayaMti // Sammatava -padan 27. Uveha enam bahiya ya loyam, se savvalogamsi je kei vinnu. Anuvii pasa nikkhittada mda, je kei satta 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. 28. narA muyaccA dhammavidu tti aMjU / 28. Nara muyacca dhammavidu tti amju. 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 arca has two meanings body and anger. One who is completely indifferent to bodily adornments or one whose passions are dead is called 'mytarca'. 2010_03

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AYARO 196 26. AraMbhajaM dukkhamiNaMti gaccA, evamAhu smttdNsinno| 29. Arambhajan dukk hamina mti nacca, eva mahu 'sa maltadansino 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, 30. te savve pAvAiyA dukkhassa kusalA pariNNamudAharaMti / 30. Te savve pavaiya dukkhassa kusala parinnamudaha ramti. 30. All those wise preceptors prescribe (the path of) comprehension and forswearing of suffering (which is the result of kar mas). 31. iti kamma pariNNAya svvso| 31. Iti kamma parinnaya savvaso. 31. Hence, man (desirous of emancipation) should fully comprehend and forswear the karmas. 32. iha ANAkakhI paMDie aNihe egamappANaM saMpehAe dhuNe sarIraM, kasehi appANaM, jarehi appANaM / 32. Iha anakamkhi pandie anihe egamappanam sarhpe hae ahune sariram, kasehi appanam, jarehi appanan. 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" 2010_03

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THE TRUTH 197 ANNOTATION 32. The author of the Curni 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 bhavantaram, 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)han na me kascit, naha manyasya kasyacit.. No tan pasyami yasyaham, nasau bhaviti 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. Samsara evavamanarthasarah. Kah kasya ko(a)tra svajanah paro va. Sarve bhramantah svajanah pare ca, Bhavanti bhutva na bhavanti bhuyah. 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. ! (Ayaro, 5/59). Here the term 'Appanarn" stands for the state of soul in which it is overwhelmed by Ka saya (passions). 2010_03

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198 33. jahA juSNAI kaTThAI, havvavAho pamatthati, evaM attasamAhie arfork 1 33. Vicintyametad bhavatahameko, Na me(a)sti kascit purato na paschat. Svakar mabhir bhrantiriyam mamaiva, Aham purastada ha meva pascat.. 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 audarika 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 kasae ya, garave ya kise kuru. No vayam te pasamsamo, kisam sahu sariragam. -Nisitha-bhasya, gatha-3758. 2010_03

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199 THE TRUTH Bhagavan Mahavira has referred to the withering away of the subtle kar ma-body. It is of secondary importance whether the gross body is emaciated or not. phasAya-vivega-padaM 34. vigica kohaM avikaMpamANe, imaM NirukhAuyaM sNpehaae| Kasaya -vivega-padai 34. Vigimca koham avikainpa mane, imam niruddhauyan sampehae. 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 -- "Kamat krodho' bhijayate"-(Gita, 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. 35. dukkhaM ca jANa aduvaagmessN| 35. Dukkham ca jana aduvagamessan. 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 samskaras (i, e. impressions) which are the source of miseries in the future. The realisation of this fact helps an ascetic to forsake anger. 36. puDho phAsAI phaase| 36. Puaho phasain ca phase. 36. An irate person suffers from various kinds of miser ies and maladies. 2010_03

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200 AYARO 37. loyaM ca pAsa vissphNvmaannN| 37. Loyam ca pasa vipphandamanam 37. See the loka (world) on all sides vibrating 25. forsatt graf paig, at foramat at fanfaat 38. Je nivvuda pavehim kammehim, aaidana te viyahiya. 38. Those who subdue sinful actions (i. e. the agitations of violence, sexuality and passions) are called Anidanas (i. e. free from the causes of bondage). 36. tamhA tivijjo nnopddisNjlijjaasi| -for af 39. Tamha tivijjo no padisasjalijjasi. -- 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. 2010_03

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cauttho uddeso SECTION IV sammAcarita - parva 40. AvIlae pavIlae nippIlae jahittA puvvasaMjogaM, hiccA uvasamaM / Sammacaritta badam Right Ascetic Discipline 40. 40. Avilae pavilae nippilae jahitta 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. 2010_03 201 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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202 AYARO 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. 41. tamhA avimaNe vIre sArae samie sahite sayA je| 41. Tamha avimane vire sarae samie sahite saya 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 'Avimane' (i, e. blissful). The Sanskrit equivalents of the world Sarae' could be 'Svarata', 'Sa mirata', Saraka', and 'Sarada'. The authors of the Curni 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 saraka (i. e. a person of pith). In the Sutra -krtanga, we find that the word visarada has been used in three places (1/3/50, 1/13/13,1/14/17) In view of this, the form sarada seems to be proper one who is expert at grasping gist is visarada i.e. wise one). 2010_03

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THE TRUTH 203 equipped with (knowledge, spiritual experience and ascetic discipline should constantly subdue (his mind and senses). 42. duraNucaro maggo vIrANaM aNiyaTTagAmINaM / 42. Duranucaro maggo viranam aniyattagaminan. 42. The path of the heroic mumis who tread the road of life-long asceticism is difficult. ANNOTATION 42. Asceticism as prescribed by Bhagavan 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). 43. vigica mNs-sonniyN| 43. Viginca mamsa -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 sadhana of mortification of flesh (vide, aphorism 40). 2010_03

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AYARO 204 44. esa purise davie vIre, AyANijje viyaahie| je dhuNAi samussayaM, vasittA baMbhaceraMsi // 44. Esa purise davie vire, ayanijje viyahie, Je dhunai samus sayah, vasitta 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, 45. Nettehi palichinnehi, AyANasoya-gaDhie baale| avvocchinnabaMdhaNe, aNabhikkaMtasaMjoe, tamaMsi avijANao ANAe laMbho Natthi ti bemi| 45. Nettehim palichimehin, ayanasoya -gadhie bale. Avvocchinabamdhane, arrabhikkamtasamjoe, Tamansi avijanao anae lambho natthi tti bemi. While practising subjugation of the senses, a sadhaka. 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 sadhaka cannot avail himself of the benefit of the Teachings. -- I say so. 45. ANNOTATION 45. Knowledge (i. e. ana or ajna) can be interpreted in two ways: (a) Scriptural Knowledge. (b) Didactic Knowledge, 1. The word 'Brah macarya' (continence) envisages three meanings: (a) Acara 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. 2010_03 .

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THE TRUTH 205 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, 46. jassa natyi purA pacchA, majjhe tassa ko siyA? 46. Jassa natthi pura paccha, majjhe tassa kao siya ? 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 sadhaka sometimes succumbs to the assault of sensuality. But, when through severe perseverance in sadhana, 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. 47. se hu paNNANamaMte buddhe aarNbhovre| 47. Se hu pannanamante buddhe arambhovarae. 47. He alone (who has completely obliterated the impress of erotic impulses) becomes transcendentally wise and enlightened, and forsakes violence. 48. sammameyaMti paash| 48. Samma meyariti pasaha. 48. (Only on complete obliteration of sensuality, can one forsake violence) -- this is the Truth. Realise it. 46. jeNa baMdhaM vahaM ghoraM, paritAvaM ca dAruNaM / 2010_03

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206 AYARO 49. Jena bamdham vaham ghoram, paritavam ca darunan. 49. (Succumbing to erotic desires), one resorts to binding (others), gruesome beating and awful torture. 50. palichidiya bAhiragaM ca soyaM, NikkammadaMsI iha macciehi / 50. Palichindiya bahiragan ca soyam, nikkammadamsi iha macciehin. 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, 51. kammuNA saphalaM baTuM, to NijjAi veyvii| 51. Kammuna saphalan datthum, tao nijjai veyavi. 51. Realising the retributive nature of karmas, a wise man refrains from accumulating them. 2010_03

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THE TRUTH 52. je khalu bho ! vIrA samitA sahitA sadA jayA saMghaDadaMsiNo AtovarayA, ahA - tahA logamuvehamANA, pAINaM paDINaM dAhiNaM udIrNa iti saccasi pariciTThisu, sAhissAmo NANaM vIrANaM samitANaM sahitANaM sadA jayANaM saMghaDadaMsiNaM AtovarayANaM ahAtahA logamuvehamANANaM / 52. 52. 53. 53. Je khalu bho! Vira samita sahita sada jaya samghadadamsino atovaraya, aha-taha logamuvehamana, painam padinam dahinam udinam iti saccamsi paricitthimsu, sahissamo, nanam viranam samitanam sahitanam sada jayanam samghadadamsinam atovarayanam aha-taha logamuvehamananam. 53. kimatthi uvAdhI pAsagassa Na vijjati ? Natthi / 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. ---- -tti bemi / Kimatthi uvadhi pasagassa na vijjati? Natthi. 2010_03 Tti bemi. 207 Does a seer (of Truth) ever has any extraneous imposition? No, (he has) none. I say so.

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209 CHAPTER V THE ESSENCE IN THE WORLD paMcamaM ajjhayaNaM logasAro PANCAMAN AJJHAYANAM LOGASARO 2010_03

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211 SECTION 1 paDhamo uddeso Padhamo Uddeso kAma-padaM 1. AvaMtI keAvaMtI loyaMsi vipparAmusaMti, aTThAe aNaTThAe vA, eesu ceva vippraamusNti| Kama -padam 1. Avamti keavarti loyamsi vipparamusamti, atthae anatthae va, eesu ceva vipparamusamti. 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 (atthae) and without a purpose is unmotivated (anatthae). Ataparaubhaya heturn attha, sesan anatthae. "(-Curni). 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. 2010_03

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212 AYARO 3. tao se mArassa aMto, jao se mArassa aMto, tao se duure| 3. Tao se marassa amto, jao se marassa 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 A 1817, ja ti Neva se amto, neva se dure. 4. One who has forsaken the desires is neither within reach of Death nor outside it he, in fact, transcends Death. 5. se pAsati phusiyamiva, kusagge paNunnaM NivatitaM vaateritN| ___ evaM bAlassa jIviyaM, maMdassa avijaanno| Se pasati,phusiya miva, kusagge panunnan nivatitai vater itan. Eva n balassa jiviya, maindassa avijanao. 5. He (i, e. the wise man) looks upon life as a mere dew drop which quivers upon the tip of the kusa 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). 2010_03

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THE ESSENCE IN THE WORLD 213 (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). 6. kUrANi kammANi bAle pakuvvamANe, teNa dukkheNa mUDhe vipariyA g951 6. Kurani kammani bale pakuvvamane, tena dukkhena mudhe vippariyasuvei. 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 maranati 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. 6. saMsayaM parijANato, saMsAre pariNNAte bhavati, __ saMsayaM aparijANato, saMsAre apariNNAte bhavati / 9. Samsayam parijanato, samsare parinnate bhavati, Samsayan aparijanato, samsare aparinnate bhavati. 1. Cf. 3/83. 2010_03

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214 AYARO 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 Bhagavan Mahavira, often had queries, and he used to get the solution by inquiring of Bhagavan Mahavira. "Samsayat ma vinasyati (i.e. a person smitten by equivocation meets with doom.) - In this famous expression the word samsaya 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). "Na samsa ya manaruhya naro bhadrari pasyati". "(i. e, unless one resorts to inquisitiveness, one cannot attain beatitude). This half couplet echoes the gist of the present aphorism. The word samsara 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 sagariyam na sevae. 10. One who is wise (i. e, anticipates the repercussions of delusion) does not indulge in sex. 2010_03

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THE ESSENCE IN THE WORLD 11. kaTTu evaM avijANao, bitiyA maMdassa bAlayA / 11. 11. 12. 12. laddhA huratthA paDilehAe AgamittA ANavijjA aNAsevaNayAe fer aferi 12. Kattu evam avijanao, bitiya maidassa balaya. 13. (An unwise one who indulges in sex), but (on questioning denies it saying), "I do not know", is doubly stupid. 13. pAsaha ege rUvesu giddhe pariNijjamANe / 13. 15. Laddha hurattha padilehae agamitta anavijja anasevanayae, 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 ruvesu giddhe parin ijjamane. 28. yea ma gut-goiti 14. 14. Behold! Those who are attached to the body are being enamoured of (sensuality). 215 Ettha phase puno -puno 15. AvaMtI keAvaMtI loyaMsi AraMbhajIvI, eesu ceva AraMbhajIvI / 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. 2010_03

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216 16. ettha vi bAle paripaccamANe ramati pAvehiM kammehi, 'asaraNe saraNaM' ti maNNamANe / 16. 16. 17. 17. ihamegesi egacariyA bhavati --- se bahukohe bahumANe bahumAe bahulohe bahurae bahunaDe bahusaDhe bahusaMkappe, AsavasakkI qfoesera, efguardi qaynio "41 A ag aziq" aNNANa pamAya-doseNaM, sayayaM mUDhe dhammaM NAbhijANai / 17. Ettha vi bale paripaccamane ramati pavehim kammehim, 'asarane saranam'ti mannamane. An ignorant one inspite of his ascetic life, writhing in unsatiated sexual desires, wallows in sinful activities, mistaking insecurity to be security. AYARO Ihamegesim egacariya bhavati-se bahukohe bahumane bahumae bahulohe bahurae bahunade bahusadhe bahusamkappe asavasakki paliuc channe, utthiyavayam pava ya mane "Ma me kei adakkhu". annana-pamaya-dosenam, sayayam mudhe dhammam nabhijanai. 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 Annane (Ajnana) is indicative of the beliefdeluding (darsana 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 yadatmani." "The author of the Vrtti, however, translates it as Palita. 2010_03

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THE ESSENCE IN THE WORLD 18. aTTA payA mANava ! kammakoviyA je aNuvarayA, avijjjAe 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 anupariyattamti. - 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 avidya (i.e. absence of Right Perception), keep rotating in the vortex of the samsara. "Ahamsu" vijjacaranam 1/12/11). 217 - ANNOTATION 18. The ultimate emancipation can be attained only through: Right Perception and Right Conduct (asceticism). pamokkham" (-- Suyagado, 2010_03 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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218 bIo uddeso 19. appamAdamagga-padaM 16. AvaMtI ke AvaMtI loyaMsi aNAraMbhajIvI, etesu ceva maNAraMbha sitat I Appamada magga-pada m 19. Avamti keavamti loyamsi anarambhajivi, etesu ceva manarambhajivi. The Path of Vigilance 20. 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). etthovarae taM jhosamANe 'ayaM saMdhI' ti adakkhu / Etthovarae tam jhosamane '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 asrava), perceives it (in meditation in order to remain vigilant). 21. je imassa viggahassa ayaM khaNetti mannesI / 21. Bio Uddeso Je imassa viggahassa ayam khanetti mannesi. 2010_03 21. '(At the) present moment, this is the state of the (gross) body', thus one who discovers (i. e. BEN men

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THE ESSENCE IN THE WORLD 219 tally perceives in meditation the state of the body every moment), (remains ever vigilant). ANNOTATIONS 20-21. The Sadhana propounded by Bhagavan Mahavira 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 sadhaka 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 sadhaka proceeds progressively from perceptior of the gross to that of the subtle, the intensity of his vigilance increases. 22. esa magge Ariehi pvedite| 22. Esa magge ariehin pavedite. 22. This Path (of vigilance) has been shown by the Tirthankaras. 23. udie No pmaaye| 23. Utshie no pamayae. 23. One should not cease to be vigilant after having risen up (for the sadhand of vigilance). 2010_03

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220 AYARO 28. Arfor gareni geldi arii 24. Janittu dukkham patteya n sayao. 24. Happiness and unhappiness are (purely individual ex periences (- knowing this fact one should not cease to be vigilant). 25. puDho chaMdA iha mANavA, puDho dukkhaM paveditaM / 25. Pudho chainda iha manava, pudho dukkham paveditam. 25. People in this world have diverse desires. Their miseries are also diverse. 26. se avihiMsamANe aNavayamANe, puTTho phAse vippnnolle| 26. Se avihinsamane anavayamane, puttho phase 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. 27. esa samiyA-pariyAe viyaahite| 27. Esa sainiya-pariyae viyahite. 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 sadhaka who observes non-violence and forbearance) is described as one who has fully attained the Equanimity. 2010_03

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THE ESSENCE IN THE WORLD 28. je asattA pAvehiM kammehiM, udAhu te AyaMkA phusaMti / iti udAhu vIre "te phAse puTTho hiyAsae" / 28. 28. 26. se puvvaM peyaM pacchA peyaM bheura-dhammaM, viddhaMsaNa-dhammaM, adhuvaM, aNitiyaM, asAsayaM, cayAvacaiyaM vipariNAma-dhammaM, pAsaha evaM rUvaM / 29. 29. Je asatta pavehim kammehim, udahu te ayamka phusamti. Iti udahu vire "te phase puttho hiyasae". 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 ruvam. 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 Bhagavan 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 2010_03

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222 AYARO fore, a continent sadhaka 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 sutra 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. 30. saMdhiM samuppehamANassa egAyataNa-rayassa iha vippamukkassa, Natthi __ magge virayassa tti bemi| 30. Samdhim samuppehamanassa egayatana-rayassa iha vippamukkassa, natthi magge virayassa 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. pariggaha-padaM 31. AvaMtI keAvaMtI logaMsi pariggahAvaMtI se appaM vA, bahu vA, aNuM vA, thUlaM vA, cittamaMtaM vA, acittamaMtaM vA, etesu ceva prigghaavNtii| Pariggaha-padam 31. Ayanti keavamti logamsi pariggahavanti - se appan va, bahuin va, anum va, thulam va cittamantam va, acittamamtam va, etesu ceva pariggahavanti. 2010_03

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THE ESSENCE IN THE WORLD 223 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). 32. etadevegesi mahabbhayaM bhavati, logavittaM ca NaM uvehaae| 32. Etadevegesin mahabbhayam bhavati, logavittar ca nam uvehae. 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. 33. ee saMge avijaannto| 33. Ee sasge avijanato. 33. One who is ignorant of the attachments produced by possession (invites great agonies). 34. se supaDibuddhaM sUvaNIyaM ti NaccA, purisA ! paramacakkhU ! viprkkmaa| 34. Se supadibuddham suvaniyam ti nacca, purisa! para mcakkhu! viparakkama. 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). 35. etesu ceva baMbhaceraM ti bemi| 35. Etesu ceva bambhaceram ti bemi. 2010_03

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224 AYARO 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. 36. se suyaM ca me ajjhatthiyaM ca me, "baMdha-pamokkho tuma ajjhtthev"| 36. Se suyam 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. 37. ettha virate aNagAre, doharAyaM titikkhe| pamatte bahiyA pAsa, appamatto privye| 37. Ettha virate anagare. dihara vai titikkhae. Pamatte bahiya pasa, 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. 2010_03

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THE ESSENCE IN THE WORLD 225 38. eyaM moNaM samma aNuvAsijjAsi / --fafti 38. Eyam monan samman anuvasijjasi. - Tti bemi. 38. Practise aright this knowledge (which is the embodiment of cessation from violence and possessiveness). - I say so. 2010_03

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226 SECTION III taio uddeso Taio Uddeso apariggaha-kAmanivveyaNa-padaM 36. AvaMtI keAvaMtI loyasi apariggahAvaMtI, eesu ceva aparigga haavNtii| Aparigga ha -ka manivveyana -padam 39. Avamti keavamti loyamsi apariggahavamti, eesu ceva apariggahavamti. 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). 40. soccA vaI mehAvI, paMDiyANaM nnisaamiyaa| samiyAe dhamme, Ariehi pvedite| 40. Socca vai mehavi, pamdiyanam nisamiya.. Sa miyae dhamme, ariehirn 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 sadhaka. 41. jahettha mae saMdhI jhosie, evamaNNattha saMdhI dujjhosie bhavati, tamhA bemiNo Nihejja vIriyaM / 2010_03

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THE ESSENCE IN THE WORLD 227 41. Jahettha mae samdhi jhosie, evamannattha samdhi dujjhosie bhavati, tamha bemi - no nihejja viriya . 41. (Addressing a religious assembly, Bhagavan Mahavira proclaimed - ) "The harmonization in the practice of Right Knowledge, Right Perception and Right Conduct brought about by me in my sadhana, 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 Bhagavan Mahavira, different philosophers emphasised separately one of thethree paths viz; Knowledge, Devotion and Action for the attainment of salvation, According to Bhagavan 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 sadhana, because austerities are an integral part of conduct. Buddha, however, discarded (mortifying) penances. This might have been discussed among the disciplies of Bhagavan Mahavira. It could well be that some of his pupils also questioned the need of those austerities. It looks as though under those circumstances Bhagavan Mahavira laid down this proposition. Bhagavan 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 sadhana. 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 je puvuTThAI, pcchaa-nnivaaii| je No puvvuTThAI, No pcchaa-nnivaaii| 2010_03

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228 AYARO 42. Je puvvutthai, no paccha-sivai. Je puvvutthai, paccha-nivai. Je no puvvutthai, no paccha-sivai. 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 sadhakas 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 Bhagavan Mahavira. 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. 43.sevi tArisae siyA, je pariNNAya logmnnussio| 43. Sevi tarissae siya, je parinnaya logamanussio. 43. A monk who, after renouncing (the worldly life), - again takes recourse to it, is as good (as a person leading the worldly life). 2010_03

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THE ESSENCE IN THE WORLD 229 44. eyaM NiyAya muNiNA pavevitaM-iha ANAkalI paMDie aNihe, puvvAvararAyaM jayamANe, sayA sIlaM saMpehAe, suNiyA bhave akAme ajhNjhe| 44. Eyam niyaya munina pavedita TM - Tha anakamkhi pam die anihe, puvvavararayam jaya mane, saya silam sampehae, suniya bhave akame aj hamj he. 44. Knowing these (i, e. the causes of rising up and fall ing down from the sadhana), the Bhagavan 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 Ajna (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 manah) is meant ''to be diligent by remaining vigilant through concentration on studies and meditation while awake". 2010_03

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230 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 - sampreksa) (i. e. the practice of the ethical code). VI. Forsaking desire. VII. Forswearing anger. 45. imeNaM caiva jujjhAhi, ki te jujjheNa bajjhao ? 45. V. Listening to and comprehending the Truth i. e. Knowledge, Perception and Self-discipline which is the essence in the world. Imenam ceva jujjhahi, kim te jujjhena bajjhao? AYARO 46. juddhArihaM khalu dullahaM / 46. 46. -- Battle with this (enemy i. e., the karma body); what will accrue from warring with others? Juddhariham khalu dullaham. (The enemy) which is to be fought with is difficult to find. munis ANNOTATIONS 45-46. Once upon a time, some approached Bhagavan Mahavira and said, "O Bhagavan! 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." 2010_03 Knowing their difficulty, the Bhagavan said, "Would you be able to exert yourself more?"

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THE ESSENCE IN THE WORLD 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-samskara as a matter of fact, is the real enemy. 47. jahettha kusalehiM pariNNA - vivege bhAsie / 47. 47. 231 Jahettha kusalehim parinna-vivege bhasie. (To win) this (internal battle), Bhagavan Mahavira 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. 2010_03 realization of

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AYARO 232 48. cue hu bAle gabbhAisu rjji| 48. Cue hu bale gabbhaisu rajjai. 48. A sadhaka who (after having risen up) falls down, gets entangled in the (cyclel of miseries) emanating from conception in womb etc. 46. assiM ceyaM paccati, rUvaMsi vA chaNaMsi vaa| 49. Assim ceyam pavvuccati, ruvassi va chanamsi va. 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 sutra, the term ruva (rupa) 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. 50. se hu ege saMviddhapahe muNI, aNNahA liigmuvehmaanne| 50. Se hu ege sarviddhapahe muni, annaha 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. 2010_03

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THE ESSENCE IN THE WORLD 233 51. iti kammaM pariNNAya, savvaso se hiNsti| saMjamati No quaefari 51. Iti kamma in par innaya, 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. 52. uvehamANo patteyaM saayN| 52. Uvehamano patteyam sayam. 52. Considering that happiness is individually experienced (or every living being is desirous of happiness), one should not perpetrate violence. 53. vaNNAesI NArabhe kaMcaNaM svvloe| 53. Vannaesi narabhe kamcanam savvaloe. 53. A muni should not do anything anywhere, out of the desire for fame. 54. egappamuhe vivisappaiNNe, nimvinnacArI bharae pyaasu| 54. Egappa muhe vidisappa inne, nivvinnacari arae payasu. 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' sutra 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. 2010_03

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234 AYARO 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. 55. se vasumaM savva-samannAgaya-paNNANaNaM appANeNaM akaraNijja pAvaM FITI 55. Se vasumam savva-samannagaya-pannanenam appa nenam akaranijjam pavam 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.' xe. = TU KHI 56. Tam no annesim. 56. (Therefore), the sadhaka should not pursue it (i.e. sinful action). 57. aMsamma ti pAsahA, taM moNaM ti pAsahA / moNaM ti pAsahA, taM samma ti pAsahA / 57. Jan samman ti pasaha, tam mona m ti pasaha; Jam mona m ti pusaha, tam samma i ti pasaha. 1. Cf. 1/174. 2010_03

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THE ESSENCE IN THE WORLD 235 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. 58. Na imaM sakkaM siDhilehiM addijjamANehiM guNAsAehiM vaMkasamAyArehiM pamattehiM gaarmaavsNtehi| 58. Na imam sakkam siohilehin addijjamanehim gunasa ehim vamkasamayarehis pamattehim garamavasar 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. 56.bhunI maunaM samAvAe, dhune kmm-sriir| 59. Mumi monam sa mavae, dhune kamma -sariragam. 1. Cf. 2/103. 2010_03

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236 AYARO 59. After gaining knowledgel, the muni should shake to its root his karma-body (to cast off his karma). 60. paMtaM lahaM sevaMti, vIrA smttdsigo| 60. Pamtam luham sevarti, vira sa mattada ns ino. 60. The courageous one practising equanimity should take tasteless and coarse food. 61. esa ohaMtare muNI, tiNe mutte virae viyaahie| -foafeti 61. Esa ohartare mimi, tinne mutte virae viyahie. 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. 2010_03

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237 SECTION IV cauttho uddeso Cauttho Uddeso aviyattassa egallavihAra-padaM 62. gAmANugAmaM dUijjamANassa dujjAtaM dupparakkaMtaM bhavati aviyattassa froTHI Aviyattassa egallav ihara -padan 62. Gamanugamam duijjamanassa dujjatam 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 2010_03

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238 AYARO who is mature both in knowledge and age can move about on purpose practising asceticism in solitariness. 63. vayasA vi ege buiyA kuppaMti maannvaa| 63. Vayasa vi ege buiya kuppamti manava. 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 sadhu 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 sadhu, 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 sadhus? Do not other sadhus 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 sadhana by moving about solitarily. 64. unnayamANe ya gare, mahatA moheNa mumti| Unnaya mane ya nare, mahata mohena mujjhati. 64. An immature one becomes stupefied with intense de lusion on being praised. 65. saMbAhA bahave bhujjo-bhujjo duratikkamA ajANato apaasto| 65. Sambaha bahave bhujjo-bhujjo duratikkama ajanato apasato. 2010_03

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THE ESSENCE IN THE WORLD 239 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 ma 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 risanam. 67. This is the view of Bhagavan. Mahavira (i.e. these demerits in the practice of asceticism in solitariness by an immature sadhaka have been envisaged by him). 68. tAhiTThoe tammottIe tappuraskAre tassanjI tnnivesnne| 68. Tadditthie tammottie tappurakkare tassanni tanni vesane. 68. Fixing his mind on it (i.e. Mahavira'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 Curni explains aphorism 68 in the con text of 'preceptor' and aphorism 69 in that of 'manner of moving' (ir ya), whereas the author of the Vrtti explains them both in the former context, except the phrase "pas - iya pane gacchejja." However, both the commentators agree that aphorism 69 is the source of the 3rd chapter called (ir ya of the Ayara-cula). The author of the Curini has mentioned in the preface of Ayara-cula that the chapter entitled irya has been developed from aphorisms 62, 68, 69, 70 of the present chapter. On the basis of this 2010_03

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240 AYARO iriyA-padaM 66. jayaMvihArI cittaNivAtI paMthaNijmAtI palIvAhare, pAsiya TOT Town Iriya -padan 69. Jaya rm ihari cittanivati pamthanijjhati palivahare, pasiya pane gacchejja. 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. 70. se abhikkamamANe paDikkamamANe saMkucemANe pasAremANe viNiyaTTamANe saMpalimajjamANe / 70. Se abhikkamamane padikkamamane samkucemane pasaremane viniyattamane sampalimajjamane. 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. kammaNo baMdha-vivega-padaM 71. egayA guNasamiyassa rIyato kAyasaMphAsamaNuciNNA egatiyA pANA uddaayNti| information and also the verse - Tammutti tappurakkare uvautte" of the Uttaradhyayana Sutra (24/8), both these aphorisms (viz. 68, 69) may be interpreted in terms of ir va. but we have translated aph. 68 in the context of Kusala (i. e., Bhagavan Mahavira) (see Aphorism 67) on the basis of the explanation of the Curni cf. 5/109. 1. This aphorism has been translated here by considering the words abhikkama mane etc. to be the adjectives of pane and in the accusative plural. 2010_03

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THE ESSENCE IN THE WORLD Kammano bamdha -vivega-padam 71. Bondage and Riddance of Karma Particles 71. Egaya gunasamiyassa riyato kayas amphasamanucinna egatiya pana uddayamti. 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. 72. ihaloga- veyaNa - vejjAvaDiyaM / 72. Ihaloga-veyana-vejjavadiyam. 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; 2010_03

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242 AYARO (c) in the case of an (avitaraga) 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 muhurta and maximum eight years. He gets rid of it by experiencing it in the present life. 73. jaM AuTTikayaM kamma, taM pariNAe vivegmeti| 73. Jam auttikayam kammam, tam parinnae vivegameti. 73. The karma-particles incurred by (the pramatta muni occupying the sixth gunasthana), who is carrying on his operation out of accord with the Right Deportment, can be disposed of through expiation?. 74. evaM se appamAeNaM, vivegaM kiTTati veyvii| 74. Evam se appa maenam, vivegam kittati veyavi. 74. The dissolution (of kar ma bondage which is caused by pra mada (i. e, non-vigilance), is effected through apra mada (i, e, vigilance); the composer of the sutra (canonical text) has so propounded. baMbhacera-padaM 75. se pabhUyadaMsI pabhUyapariNNANe uvasaMte samie sahite sayA jae daTuM vippaDivedeti appANaM-- Bambhacera -padam 75. Se pabhuyadamsi pabhuyaparinnane uvasamte samie sahite saya jae datthun vippaoivedeti appanam - 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, 2010_03

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THE ESSENCE IN THE WORLD 243 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) - 76. kimesa jaNo karissati ? 76. Kimesa jano karissati ? 76. "What can this person (i. e. woman) do unto me? 77. esa se paramArAmo, jAo logammi itthiio| 77. Esa se para mara mo, jao 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 Acarya Kundakunda; Timirahara jai ditthi, janassa 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?" 78. muNiNA hu etaM paveditaM, ubbAhijjamANe gAmadhammehi78. Munina hu etam paveditam, ubbahijjamane gama dhammehim - 78. Bhagavan Mahavira has prescribed this in the follow ing aphorisms) to the mui tormented by sex - 76. avi nnibblaase| 1. Pravacana sara, 67. 2010_03

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AYARO 244 73. Avi nibbalasae. 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 m kujja. 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 Grsvutti 81. Avi uddhamthanan thaijja. 81. He should perform kayotsarga (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. Urdhvasthana 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 mudra (posture) indicated by word Uddhamjana, aho sire' in the Bhagawati Sutra (1/9). The same mudra is discussed in the Hatha yoga Pradipika by 'ur dhvanabhiradhastaluh' (3/79) and "Adhahsiraschordhvapadah" (3/81). 2010_03

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THE ESSENCE IN THE WORLD 245 The urdhvasthana mudra signifies mainly the sarvanga - sana and secondarily the sirsa sana, vrksasana , etc. These Yoga postures or asanas help mollify the centres of idimpulses; the mollification of these centres, in turn, causes passions to pacify. 52. arfa THTH GEPUTVIH 82. Avi gamanugaman duijjejja. 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. 23. avi AhAraM vocchidejjaa| 33. Avi aharam vocchimdejja. 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 2010_03

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246 thought-process "Kama janami te mulam, samkalpat kila jayase/ Samkalpam na karisyami, tena me na bhavisyasi// " "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. 85. puNyaM daMDA pacchA phAsA, puvvaM phAsA pacchA daMDA / 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 phasa, puvvam phasa paccha da mda 86. icchete kalahAsaMgakarA bhavaMti / paDilehAe AgamettA ANavejjA ang fer fr 86. 86. Iccete kalahasamgakara bhavamti. Padilehae agametta anavejja anasevanae tti bemi. These sensual pleasures result in quarrel and attachment. Bearing in mind the Instructions of the 2010_03

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THE ESSENCE IN THE WORLD 87. 87. se No kAhie No pAsaNie No saMpasArae No mamAe No kayafafzy agya avara-dige afzasag aar OTE I 87. 88. Agamas (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. 8. etaM moNaM samaNuvAsijjAsi / Se no kahie no pasanie no sampasarae no mamae po kayakirie vaigutte ajjhappa-samvude parivajjae sada pavam. Etam monam samanuvasijjasi. ---tti bemi / 2010_03 247 Tti bemi. Follow meticulously this knowledge (prescribed as abstinence from incontinence). --> I say so.

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248 SECTION V paMcamo uddeso Pamcamo Uddeso Ayariya-padaM 5EUR. #aft HET __ avi harae paDipuNNe, ciTThaha samaMsi bhome| uvasaMtarae sArakkhamANe, se ciTThati soymjhge| Ayariya -padam 89. Se bemi - tam jaha, avi harae padipumne citthai sa ma msi bho me; uvasaotarae sarakkha mane, 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. 2010_03

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THE ESSENCE IN THE WORLD The metaphor of the lake refers to the Preceptor (acar - ya). The preceptor possesses such traits as befitting an acarya; 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. eo. . se pAsa savvato gutte, pAsa loe mahesiNo, je ya paNNANamaMtA pabuddhA AraMbhovarayA / 90. 90. Se pasa savvato gutte, pasa loe mahesino, Je ya pannanam amta 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, prajnavan (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. 1. sammameyaM ti pAsaha / 91. Samma meya mti pasaha. 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." 62. kAlassa kaMkhAe parivvayaMti tti bemi / 2010_03

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250 92. 92. saddhA-padaM 63. vitigiccha-samAvanneNaM appANeNaM No labhati samAdhi / 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-samavannenam appanenam 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. 14. siyA vege aNugacchati, asiyA vege aNugacchaMti, aNugacchamANeha aNaNugacchamANe kahaM Na Nivvijje ? 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). 2010_03

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THE ESSENCE IN THE WORLD 251 94. Siya vege anugacchamti, asiya vege anugacchamti, Anugacchamanehim ananugacchamane kahan na niyvijje? 94. Some sadhakas follow (the path of sadhana) by taking guidance from (the preceptor), while some do so without it. (But) how can a sadhaka who does not follow (the path of sadhana), 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. prajna parisaha and ajnanaparisaha discussed in the Uttaradhyayana Sutra (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 Curni and the Vytti have interpreted the words siya and asiya as sita and asita i.e. "householders" and "ascetic" respectively. We have, however, interpreted them as srita and asrita in our translation. The alternate translations of the aphorism can be done as follows: 1. Some mimis follow the acarya), while some house holders also do so, (but) how can one who does not follow (the path of sadhana), living among those who follow, remain free from despondency (towards the practice of self-discipline). 2. (When the acarya 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). 2010_03

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252 AYARO "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 sadhana, In spite of following such (higher) code of sadhana. 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 -sayya (i.e. living in gloom) described in the Sthananga Sutra (4/450). The next aphorism is meant to boost up the faith of a sadhaka and dispel his gloom. 65. tameva saccaM NIsaMkaM, jaMjiNehi paveiyaM / 95. Tameva saccam risamkam, jam jinehim paveiyam. 95. Only that, which has been propounded by the Tirthan karas is true and free from doubt. majhattha-pavaM 66. saDhissa NaM samaNuNNassa saMpavvayamANassa samiyaMti maNNamANassa egayA samiyA hoi| samiyaMti maNNamANassa egayA asamiyA hoi| asamiyaMti maNNamANassa egayA samiyA hoi| asamiyaMti maNNamANassa egayA asamiyA hoi / samiyaMti maNNamANassa samiyA vA, asamiyA vA, samiyA hoi uvehaae| asamiyaMti maNNamANassa samiyA vA, asamiyA vA, asamiyA hoi uhaae| ___ 2010_03

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THE ESSENCE IN THE WORLD 253 Majj hattha -padan 96. Saddhissa nam samanunnassa, sampavvayamanassa - Samiyamti mannamanassa egaya samiya hoi. Samiyamti mannamanassa egaya asamiya hoi. Asamiyamti mannamanassa egaya samiya hoi. Asamiyamti mannamanassa egaya asamiya hoi. Samiyamti mannamanassa samiya va, asamiya va, samiya hoi uvehae. Asamiyamti mannamanassa samiya va, asamiya va, asamiya hoi uvehae. 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 anujna i.e. qualification is proper. 2010_03

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254 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). 17. uvehamANo aNuvehamANaM bUyA "uvehA hi samiyAe / " 97. 97. 68. iccevaM tattha saMdhI jhosito bhavati / 98. 98. Uvehamano anuvehamanam buya "Uvehahi samiyae. " 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 16. uTThiyassa Thiyassa gati samaNupAsaha / Ahimsa-padam Complications (relating to the right and the wrong behaviour) can be resolved through the above mentioned method1. AYARO Utthiyassa thiyassa gatim samanupasaha. 1. Samdhi denotes granthi (lit. a knot i. e. a complicated problem) and jhosita denotes ksapitah (i. e. dissolved). 2010_03

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THE ESSENCE IN THE WORLD Non-violence 99. risen-up (for Observe the carriagel of one who has practising self-discipline) and who is established in (it). 100. etthavi bAlabhAve appANaM No uvadaMsejjA / 100. Etthavi balabhave appanam no uvadamsejja. 100. Do not support the ignorant thinking (such as there is no evil in perpetrating violence). 10 1. tumaMsa nAma sacceva jaM 'haMtavvaM' ti mannasi, tumaMsa nAma sacceva jaM 'ajjAveyavvaM' ti mannasi, tumaMsi nAma sacceva jaM 'paritAveyavvaM' ti mannasi, tumasi nAma sacceva jaM 'parighetavvaM' ti mannasi / tumaMsi nAma sacceva jaM ' uddaveyavvaM' ti mannasi / 255 101. Tumamsi nama sacceva jam 'hamtavvam' ti mannasi, Tumamsi nama sacceva jam 'ajjaveyavvam' ti mannasi, Tumamsi nama sacceva jam 'paritaveyavvam' mannasi. Tumamsi nama 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. 2010_03 1. By gati is meant the steadiness of knowledge and perception, steadfastness of conduct and competence through the learning of scriptures, etc.

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256 AYARO One who you think should be killed is none else but you. ANNOTATION 101. Bhagavan 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 sutra. 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. 102. aMjU ceya-paDibuddha-jIvI, tamhA Na haMtA Na vidhaaye| 102. Anju ceya-padibuddha-jivi, tamha na hamta na vighayae. 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 arju (Skt. Rju) means ingennuous, self-disciplined or one who is keen to lead a selfdisciplined life. The purport of the sutra is that a wise man should abstain from violence, not through hypocrisy or fear, but through ingenuousness and spirit of self-discipline. 103. aNusaMveyaNamappANeNaM, jaM 'haMtavvaM' ti nnaabhiptthe| 103. Anusareyana mappanenan, jam 'hamtavvain' ti na 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, 2010_03

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THE ESSENCE IN THE WORLD 257 Aya-padaM 104. je AyA se viNNAyA, je viNNAyA se aayaa| jeNa vijANati se aayaa| Aya-padan 104. Je aya se vinnaya, je v innaya se aya. Jena vijanati se aya. 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 sutras, 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. 2010_03

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258 AYARO 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 Sutra,(6/174) - Gautama - "O Bhagavan! Is the soul a jiva or is conciousness a jiva ?" Bhagavan - "Gautama! the soul is certainly a jwa and so is consciousness." 105. taM paDucca pddisNkhaae|| 105. Tam paducca padisa mkhae. 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). 106. esa AyAvAdI samiyAe-pariyAe viyaahite| -fe affi 106. Esa ayavadi samiyae-pariyae viyahite. - 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. 2010_03

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chaTTo uddeso maggadaMsaNa-padaM 107. aNANAe ege sovaTThANA, ANAe ege niruvaTThANA / 107. SECTION VI Maggadamsana -padam 107. Ananae ege sovatthana, anae ege niruvatthana. Guidance 108. etaM te mA hou / 108. Etam te ma 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. 106. evaM kusalalsa daMsaNaM / 109. Eyam kusalassa damsanam. 109. This is the view of Bhagavan Mahavira. 2010_03 ? 20. afegly arguity argcent acquit afadaoi i 110. Tadditthie tammuttie tappurakkare 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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AYARO 260 becoming completely absorbed in its memory and throwing himself heart and soul in its (practice), one should follow it. 111. abhibhUya adakkhU, aNabhibhUte pabhU niraalNbnnyaae| 111. Abhibhuya adakkhu, anabhibhute pabhu niralamba nayae. 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 Sutra, 29/34). 112. je mahaM abhimnne| 112. Je maham abahimane. 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. Pavaenam pavayam janejja. 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. Bhagavan 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' 2010_03

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THE ESSENCE IN THE WORLD 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. 114. sahasammaiyAe, paravAgaraNeNaM, aNNesi vA aMtie socA / 114. Sahasammaiyae, paravagaranenam, annesim va amtie socca. 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. 115. Niddesa jAtivaTTejjA mehAvI / 115. Niddesam nativattejja mehavi. 115. A sage should not transgress the guidelines (of the Tirthankara). 261 saccassa aNusIlaNa-padaM 116. supaDilehiya savvato savvayAe sammameva samabhijANiyA / Saccassa anus ilana -padam 116. Supadilehiya savvato savvayae sammameva samabhijaniya. The Practice of Truth 116. One should follow nothing but the path of Truth1, having fully weighed all the pros and cons. 117. ihArAmaM pariNNAya, allINa-gutto parivvae / forfgugt alt, audu aci qeequoonfa fer aft 2010_03 1. The alternate translation - Having made a perfect and complete observation, one should maintain nothing but Equanimity. after

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262 AYARO 117. Thara mam par innaya, allina -gutto parivvae. Nitthiyatthi vire, aga mena sada parakka mejjasi 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. 118. uDDhaM sotA ahe sotA, tiriyaM sotA viyAhiyA, ete soyA viyakkhAyA, jahiM saMgati paashaa|| 118. Uddham sota ahe sota, tiriyam sota viyahiya. Ete soya viyakkhaya, jehim sa mgamti pasaha. 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. 119. AvaTeM tu uvehAe, ettha viramenja veyvii| 119. Avatta tu uvehae, ettha vira mejja veyavi. 119. Having observed the whirlpools (of attachment and aversion), a wise sadhaka should keep himself away from them. 120. viNaetu sopaM jiksamma, esa mahaM akammA jANati pAsati / 120. Vinaettu' soyam nikkhamma, esa maham akamma janati pasati. 120. One who relinquishes sources of sensual pleasures and renounces worldly life,becomes a great sudhaka. 1. Cf. Dasavealiya Culia, 2/11. 2. Cf. 2/125, Annotation. 2010_03

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THE ESSENCE IN THE WORLD 263 He, becoming free from action (i.e. by going into meditation), knows and perceives. 121. paDilehAe NAvakaMkhati, iha Agati gati pariNNAya / 121. Patilehae navakamkhati, iha agatim gatim parinnaya. 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). 122. accei jAi-maraNassa vaTTamaggaM vkkhaay-re| 122. Accei jai-maranassa vattamaggam vakkhaya-rae. 122. Absorbed in the Scriptures and their purport, a muni transcends the circular (i.e. cyclic) path of Birth and Death. paramappa-pavaM 123. savve sarA Niyati / Para mappa-padan 123. Savve sara 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. Takka jattha na vijjai. 124. There is no reason there i.e. He is beyond the grasp of logic. 125. maI tatva na gaahiyaa| 1. Cf. 2/38. 2010_03

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264 AYARO 125. Mai tattha na gahiya. 125. The Intellect fails to grasp him. 126. oe appatiTThANassa kheynnnne| 126. Oe appatitthanassa kheyanne. 126. He is one and alone, body-less and the Knower. 127. se Na dIhe, Na hasse, Na vaTTe, Na taMse, Na cauraMse, Na primNddle| 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. 128. Na kiNhe, Na NIle, Na lohie, Na hAlidde, Na sukkille| 128. Na kinhe, na nile, na lohie, na halidde, na sukkille. 128. He is neither black nor ble nor red nor yellow nor white. 126. Na subbhigaMdhe, Na durbhigNdhe| 129. Na subbhigamdhe, na durabhigamdhe. 129. He is neither a pleasant smell nor an unpleasant one. 130. Na titte, Na kaDue, Na kasAe, Na aMbile, Na mhure| 130. Na titte, na kadue, na kasae, na ambile, na mahure. 130. He is neither pungent. nor bitter, nor astringent, nor sour, nor sweet. 131. Na kakkhaDe, Na maue, Na garue, Na lahue, Na sIe, Na uNhe, Na Niddhe, Na lukkhe| 131. Na kakkhade, na maue, na garue, na lahue, na sie, na unhe, na niddhe, na lukkhe. 2010_03

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THE ESSENCE IN THE WORLD 265 131. He is neither hard, nor soft; neither heavy, nor light; neither cold, nor hot; neither greasy, nor dry. 978. T 97651 132. Na kau. 132. He is bodyless. 933. TREI 133. Na ruhe. 133. He is not subject to birth. 978. TI 134. Na samge. 134. He is free from attachment. 97%. Trent, or gfzet, ut SOUTETI 135. Na itthi, na purise, na annaha. 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. Aruvi satta. 138. He is Formless Existence. 2010_03

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266 AYARO 136. apayassa payaM gtyi| * 139. Apayassa payam natthi. 139. He baffles all terminology. There is no word (to comprehend him). 980. UT OEUT HQ, U TE, UT TT, UT ATT, Ezzata i -feafH I 140. Se na sadde, na ruve, na gamdhe, na rase, na phase, iccetava. Tti bemi. 140. He is neither sound nor form nor odour, nor taste nor touch. Only so much (nothing more). - I say so. 2010_03

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267 CHAPTER VI ADVANCED ASCETICISM (DHUTA) chaThaM ajjhayaNaM dhuyaM CHATTHAN AJJHAYANAN DHUYAM 2010_03

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269 SECTION I paDhamo uddeso Padha mo Uddeso nANassa niravaNa-padaM 1. obujAmANe iha mANavesu, AghAi se gre| Nanassa Viruvana -padar 1. Obujjha mane iha manavesu, aghai 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. 2. jassimAo jAIo savvao supaDilehiyAo bhavaMti, akkhAise nnaannmnnelisN| 2. Jassimao jaio savvao supadilehiyao bhavamti, akkhai se nana manelisam. 2. He (alone) who has thoroughly comprehended these genera of living beings in all directions, expatiates upon unparalleled Knowledge 3. se kiTTati tesi samuTThiyANaM NikkhittadaMDANaM samAhiyANaM paNNANamaMtANaM iha muttimaggaM / ___ 2010_03

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270 AYARO 3. Se kittati tesim samutthiyanam nikkhittadamdapan samahiyanam pannanamartanam iha muttimaggan. 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. 4. evaM pege mahAvIrA vipprkkmNti| 4. Evam pege mahavira vipparakkamamti. 4. Inspired by such philosophical discourses on Know ledge, the undaunted ones make assiduous efforts in the practice of self-discipline). aNattapaNNANaM avasAda-padaM 5. pAsaha egevasIyamANe aNattapaNNe / Anattapannanan Avasada -padan 5. Pasaha egevasiyamane anattapanne. Dejection amongst sadhakas 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). 6. se bemi-se jahA vi kumme harae viNiviTThacitte, pacchanna-palAse, __ ummaggaM se No lhi|| Se bemi - se jaha vi kumme harae vinivittha-citte, pacchanna-palase, 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. 2010_03

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ADVANCED ASCETICISM (DHUTA) 271 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. 7. bhaMjagA iva sannivesaM No cayaMti, evaM pege aNegAvahiM kulehiM jAyA, kahiM sattA kaluNaM thaNaMti, NiyANao te Na labhaMti mokkhaM / 7. Bhamjaga iva sannivesam no cayamti, evam pege Anegaruvehin kulehim jaya, Ruvehim satta kaluna n thana mti, Niyanao te na labhamti mokkhar. 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 2010_03

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AYARO 272 miseries which are) the cause (of their pathetic wail of woe). 8. aha pAsa tehiM-tehiM kulehiM AyattAe jAyA gaMDI aduvA koDhI, rAyaMsI avamAriyaM / kANiyaM jhimiyaM ceva, kuNiyaM khujjiyaM thaa| uri pAsa mUyaM ca, sUNiraM ca gilaasinni| devaI pIDhasappiM ca, silivayaM mahumehaNi // solasa ete rogA, akkhAyA annupuvvso| aha NaM phusaMti AyaMkA, phAsA ya asmNjsaa| maraNaM tesi saMpehAe, uvavAyaM cayaNaM ca nnccaa| paripAgaM ca saMpehAe, taM suNeha jhaa-thaa| 8. Aha pasa tehim-tehim kulehim ayattae jaya - Gandi aduva kodhi, raya msi ava mariya ^. Kaniyam jhimiyam ceva, kuniyam khujjiyarn taha.. Udarim pasa muyam ca, sunia m ca gilasinim.. Vevaim pidha sappin ca, silivaya mahumehanin. . So lasa ete roga, akkhaya anupuvvaso. Aha nam phusamti ayamkaphasa ya asamamjasa.. Maranam tesim sampehae, uvavayam cayanam ca ___nacca. Paripagam 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 2010_03

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ADVANCED ASCETICISM (DHUTA) 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. PS. fa qun sian asifa faufgur 1 9. Samti pana amdha tamamsi viyahiya. 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. 10. tAmeva saI asaI atiacca uccAvayaphAse paDisaMvedeti / 10.. 273 lacking eye-sight. bereft of wisdom or discern 2010_03 Tameva saim asaim atiacca uccavayaphase padisamvedemti. 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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274 AYARO 11. buddhehiM eyaM pveditN| 11. Buddhehim eyam paveditam. 11. This has been propounded by the Buddhas (i.e. Ter thankaras). pANi-kilesa-padaM 12. saMti pANA vAsagA, rasagA, udae udayacarA, AgAsagAmiNo Pani-kilesa -padam 12. Samti pana vasaga, rasaga, udae udayacara, agasa 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.). 13. pANA pANe kilesti| 13. Pana pane kilesamti. 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. 14. pAsa loe mahAbhayaM / 14. Pasa loe mahabbhayan. 14. See! There is great terror in this world. 2010_03

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ADVANCED ASCETICISM (DHUTA) 275 tigicchApasaMge ahiMsA-padaM 15. bahudukkhA hu jNtvo| Tigicchapasamge ahimsa-padan. 15. Bahudukkha hu ja mtavo. Observance of Non-violence in Medical Treatment 15. Beings suffer legions of woes. 16. sattA kAmehi maannvaa| 16. Satta ka mehim manava. 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. 17. abaleNa vahaM gacchaMti, sarIreNa pbhNgurenn| 17. Abalena vaham gacchamti, sarirena pabha ngurena. 17. (Driven by the longing for life), people wish1 to kill beings for the sake of maintaining this worthless and fraii mortal frame. 18. aTTe se bahudukkhe, iti bAle pgmbhi| 18. Atte se bahudukkhe, iti bale 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 Curni, "Kamkhamti, pattharti and gacchamti are all synonymous." See Ac. Curni, p. 205. 2010_03

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276 AYARO 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 bahu nacca, aura paritavae. 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. Nalam 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). 22 eyaM pAsa muNI ! mahabbhayaM / 22. Eyam pasa muni! mahabbh ayam. 1. The Curni and the Tika 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 Uttaradhyayana Sutra 5/7 is-" iti bale pagabb hai;." The author of the Curni here has taken "pagabbhai" to be a variant reading. This appears to be deeply meaningful and appropriate. 2010_03

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ADVANCED ASCETICISM (DAUTA) 277 22. O Sage! Realize it yourself! These (remedies accompanied by violence) are the source of great fear (for others). 23. jAtivAejja kNcnnN| 23. Nativaejja kamcana. 23. A muni should not kill any living being (even for the sake of therapy). sayaNapariccAyadhuta-padaM 24. AyANa bho ! sussUsa bho ! dhUyavAdaM pavedaissAmi / Sayanapariccayadhuta -padam 24. Ayana bhosussusa bho! dhuyavadam pavedaissami. 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. 2010_03

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278 25. iha khalu attattAe tehi tehiM kulehiM abhiseeNa abhisaMbhUtA, abhisaMjAtA, abhiNibbaTTA, abhisaMbuDDhA, abhisaMbuddhA affia, organ asigut | 25. 25. 26. Iha khalu attattae tehim-tehim kulehim abhiseena abhisambhuta abhisamjata, abhinivvatta, abhisamvuddha, abhisambuddha abhinikkhamta, anupuvvena maha muni. 26. taM parakkamaMtaM paridevamANA, "mA Ne cayAhi" iti te vadaMti / chaMdovaNIyA ajjhovavannA, akkaMdakArI jaNagA ruvaMti // 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. AYARO 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 mjata', and 'abhinirvrtta' respectively denote the stages of the development of the embryo, foetus and muscles, and limbs. mahamuni 2010_03 wwww a Tam parakkamamtam paridevamana, "ma ne cayahi". iti te vadamti. Chamdovaniya ajjhovavanna, akkamdakari janaga ruvamti.. When (after becoming enlightened, inspired by the spirit of self-discipline), a person proceeds to renounce the world and embrace asceticism, his parents

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ADVANCED ASCETICISM (DAUTA) 279 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. 27. atArise muNI, No ohaMtarae, jaNagA jeNa vippjddhaa| 27. Atarise muni, no ohartarae, janaga jena vippajadha. 27. (They plaintively cry:) "Any person who has deserted his parents can neither be a mimi, nor can he cross the ocean of 'samsara' (mundane existence)." 28. saraNaM tattha No sameti / kiha NAma se tattha ramati ? 28. Saranam tattha no sameti. Kiha nama 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? 26. eyaM NANaM sayA samaNuvAsijjAsi / --f af 29. Eyam nanam saya samanuvasijjasi. - Tti bemi. 29. Always follow this Knowledge meticulously. - I say so. 2010_03

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280 SECTION II bIo uddeso Bio Udaeso kammapariccAyadhuta-padaM 30. AturaM loyamAyAe, caittA puzvasaMjogaM hiccA uvasamaM vasittA baMbhacerammi vasu vA aNuvasu vA jANittu dhammaM ahA-tahA, ahege tamacAi kusiilaa| Kammapariccayadhuta -padam 30. Aturam loyamayae, caitta puvvasa mjogan hicca uvasaman vasitta bambhacerammi vasu va anuvasu va janittu dhammam aha-taha, ahege tamacai 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. 31. vatthaM paDiggahaM kaMbalaM pAyapuMchaNaM viusijjaa| Vattham padiggaham kambalam payapumchana sijja. viu 31. (They give up their paraphernalia such as) monastic cloaks, almsbowls, blankets, and dust-wipers (or soft brushes). 2010_03

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ADVANCED ASCETICISM (DHUTA) 32. aNupuvveNa aNahiyAse mANA parIsahe durahiyAsae / 32. 32. Anupuvvena anahiyasemana parisahe durahiyasae. 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. 33. kAme mamAyamANassa iyANi vA muhutte vA aparimANAe bhede / 33. 281 Kame mamaya manassa iyanim va muhutte va aparimanae 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. 34. evaM se aMtarAiehi kAmehiM AkevaliehiM avitiNNA cee / 34. Evam se amtaraiehim kamehim akevaliehim avitinna 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 2010_03

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282 AYARO 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. 35. ahege dhamma mAdAya AyANappabhiI supaNihie cre| 35. Ahege dhamma madaya ayanappabhiim supanihie 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. 36. apalIyamANe dddhe| 36. Apaliya mane -dadhe. 36. Remaining unattached to the worldly pleasures and firm and unshakable (in his belief), (he follows the path of Righteousness). 37. savvaM gehiM pariNNAya, esa paNae mhaamunnii| 37. Savvam gehim parinnaya, esa panae maha muni. 37. Relinquishing fully all (sorts of) attachment and com pletely dedicating oneself (to Righteousness), one becomes a 'maha mumi' (a great sage). 38. aiacca savvato saMgaM 'Na mahaM atthitti iti egohamaMsi / " 38. Aiacca savvato sa mgam "na maham atthitti iti ego hamamsi." 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. 2010_03

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ADVANCED ASCETICISM (DHUTA) 36. jayamANe ettha virate aNagAre savvao muMDe rIyaMte / 39. Jayamane riyamte. 39. ettha virate anagare 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. 40. je acele parivusie saMcikkhati omoyariyAe / 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. 2010_03

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284 AYARO 41. se akkuThe va hae va lUsie vaa| 41. Se akkutthe va hae va lusie va. 41. Someone may call him names; or beat him up, or maim him. xp. aforei quid argar aviat 42. Paliyam pagasthe adwa 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 sadhu, 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!" 43. atahehiM sadda-phAsehiM, iti saMkhAe / 43. Atahehim sadda-phasehim, iti samkhae. 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. 2010_03

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ADVANCED ASCETICISM (DHUTA) 285 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. 44. egatare aNNayare abhiNNAya, titikkhamANe privve| 44. Egatare annayare abhinnaya, 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. 45. je ya hirI, je ya ahiriimnnaa| 45. Je ya hiri, je ya ahirimana. 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). 46. ciccA savvaM visottiyaM, phAse phAse samiyadaMsaNe / 46. Cicca savvam visottiyam, phase phase samiyadan sane. 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. 47. ete bho ! NagiNA vRttA, je logaMsi annaagmnndhmminno| 47. Ete bho! magina vutta, je logarsi anaga 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. *. 10918 HTHU EFTI 2010_03

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286 48. Anae mamagam dhammam. 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 (ajna), AYARO (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 'ajnaya', for 'mamagam dhammam' is in the accusative case. 46. esa uttaravAve, iha mANavANaM viyAhite / 49. Esa uttaravade, iha manavanam viyahite. 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 11 2010_03

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ADVANCED ASCETICISM (DHUTA) 287 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 "Uttaravada" (i.e. The Golden Principle). xo. gratarga HTCI 50. Etthovarae tam jhosamane, 50. Asadha ka who abstains from sensual enjoyment follows this Golden Principle (Uttarvada). 51. AyANijjaM pariNNAya, pariyAeNa vigicAi / 51. Ayanijjam parinnaya, pariyaena 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). 52. ihamegesiM egacariyA hoti / 52. Ihamegesim egacariya hoti. 52. Some sadhus practise solitary asceticism - i.e. they take the vow of a wandering recluse. 53. tatthiyarAiyarehiM kulehi sudesaNAe savvesaNAe / 53. Tatthiyaraiyarehim kulehim suddhesanae savvesanae. 53. They (lead an ascetic life), collecting alms from various families after carefully and thoroughly ascertaining its propriety. ANNOTATION 53. The term 'sarvesana' implies all rules of begging food and eating. A recluse ought to observe these rules strictly. X8. herat afreagi 54. Se mehavi parivvae. 54. Such a wise recluse should keep moving (from vil lage to village). 55. summi avuvA dummi| 2010_03

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288 55. 55. 56. aDavA tattha meravA / 56. 56. Subbhim aduva dubbhim. (He should eat whatever food he gets-) be it flavoury, or even unsavory, (with the least keenness or resentment). 58. Aduva tattha bherava. 57. pANA pANe kilesaMti / 57. 57. 58. Or during the period of sadhana in solitariness (a muni should never be daunted by) dreadful (sights and sounds around him). 58. te phAse puTTho dhIro ahiyAsejjAsi / Pana pane kile samti. (He should not be panicky) if a beast of prey fatally attacks him. -tti bemi / Te phase puttho dhiro ahiyasejjasi. AYARO 2010_03 Tti bemi. On confrontation with such untoward circumstances (hardships), the courageous muni should patiently bear them. I say so.

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SECTION III taio uddeso uvagaraNapariccAyadhuta-padaM 56. eyaM khu muNI AyANaM sayA suakkhAyadhamme vidhUtakappe NijjhosaitA | Uvagaranapariccayadhuta -padam 59. Eyam khu muni ayanam saya suakkhayadhamme vidhutakappe nijjhosaita. 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. suakhyatah) is "well-propounded. Bhagavan Mahavira had propounded the religion of equanimity. It has the following characteristics: Taio Uddeso (1) It is nairyatrika - i, e. it is capable of leading to nirvana (i. e. liberation). (2) It is satya (i. e. true), for it adopts the relativist (or non-absolutist) approach. 2010_03 (3) It is samsuddha (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-akhyata."

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290 60. je acele parivusie, tassa NaM bhikkhussa No evaM bhavai-parijuNNe accifa, ga atseaifa, yg angeana, saMdhissAmi, sIvIssAmi, ukkasissAmi, vokkasissAmi, qfzfgefa, reforzaifa | 60. 60. Je acele parivusie, tassa nam bhikkhussa no evam bhavai parijunne me vatthe vattham jaissami, suttam jaissami, suim jaissami, samdhissami, sivissami, ukkasissami, vokkasissami, parihissami, paunissami. and who leads a life of Dhuta-conduct, abandons (once and for all) the use of adana1 (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 61. aduvA tattha parakkamaMtaM bhujjo acelaM taNaphAsA kusaMti, sIyaphAsA phusaMti, te uphAsA phusaMti, daMsamasagaphAsA phusaMti / 61. AYARO A muni who abides by the vow of nudity is never vexed (by ideas like): Aduva tattha parakkamamtam bhujjo acelam tanaphasa phusamti, siyaphasa phusamti, teuphasa phusamti, damsamasagaphasa 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 adana 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. 2010_03

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ADVANCED ASCETICISM (DHUTA) 62. egayare aNNayare virUvarUve phAse ahiyAseti acele / 62. 62. 63. lAghavaM AgamamANe / 63. 63. Egayare annayare viruvaruve phase ahiyaseti acele. 65. The nude monk bears hardships of one or various sorts. 64. tave se abhisamaNNAgae bhavati / 64. 64. 65. Laghavam agamamane. He feels lighter in spirit. Tave se abhisamannagae bhavati. 65. jayaM bhagavatA paveditaM tameva abhisameccA savvato savvattAe samattameva samabhijANiyA / The practice of nudism by a muni facilitates for him the observance of austerities like curtailment of mon astic paraphernalia and kaya -klesa penances. 291 Jaheyam bhagavata paveditam tameva abhisamecca Savvato savvattae samattameva samabhijaniya. 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 2010_03

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292 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). sarIralAghavadhuta-padaM 66. evaM tesi mahAvIrANaM cirarAI puvvAI vAsANi rIyamANANaM daviyANaM pAsa ahiyAsiyaM / Sariralaghavadhuta-padam. 66. Evam tesim mahaviranam ciraraim puvvaim vasani riyamananam daviyanam pasa ahiyasiyam. 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. 67. AgayapaNNANANaM kisA bAhA bhavaMti, payaNue ya masasoNie / 67. 67. AYARO Agayapannananam kisa baha bhavamti, payanue 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 2010_03 s

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ADVANCED ASCETICISM (DHUTA) 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 Mahavira 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 68. visseNi kaTTu, pariNNAe / 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). 69. esa tiSNe mutte virae viyAhie tti bemi / 69. Esa tinne mutte virae viyahie tti bemi. 69. 2010_03 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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294 saMjamadhuta-padaM vo. faza farag zuiai, fareerdifazi, areafter fan farzy? Samja madhuta -padam 70. Virayam bhikkhum riyamtam, ciraratosiyam, arati 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. 71. saMdhemANe samuTThie / 71. 71. AYARO 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 sadhaka voluntarily renounces 2010_03

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ADVANCED ASCETICISM (DHUTA) 295 72. jahA se dIve asaMdINe, evaM se dhamme aayriy-pdesie| 72. Jaha 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. 2010_03

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296 AYARO 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. 73. te aNavakaMkhamANA aNativAemANA daiyA mehAviNo pNddiyaa| 73. Te anavakamkhamana anativaemana daiya mehavino pandiya. 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. viNayadhuta-padaM 74. evaM tesi bhagavao aNuTThANe jahA se diyaa-poe| Vinayadhuta -padam 74. Evam tesim bhagavao anutthane jaha se diya-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. 2010_03

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ADVANCED ASCETICISM (DHUTA) 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. 75. evaM te sissA diyA ya rAo ya aNupuvveNa vAiya / -tti bemi / 75. Evam te sissa diya ya rao ya anupuvvena vaiya. 297 -Tti bemi. 75. Thus, progressively trained, day and night, a disciple (becomes ultimately competent to attain the Self), 2010_03 I say so.

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298 SECTION IV cauttho uddeso Cauttho Uddeso goravapariccAyadhuta-padaM 76. evaM te sissA diyA ya rAo ya, aNupuTaveNa vAiyA tehiM mahA vIrehiM pnnnnaannmNtehiN| Goravapariccayadhuta -padan 76. Evam te sissa diya ya rao ya, anupuvvena vaiya tehim mahavirehin pannanamamtehin. 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. 77. tesitie paNNANamuvalabbha hiccA uvasamaM phArusiyaM samAdiyaMti / 77. Tesimtie pannanamuvalabbha hicca uvasamam pharu siyam samadiyamti. 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. 78. sittA baMbhaceraMsi ANaM 'taM No tti mnnnnmaannaa| 78. Vasitta bambhaceramsi anam tam not tti mannamana. 2010_03

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ADVANCED ASCETICISM (DAUTA) 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). 76. agghAyaM tu soccA Nisamma samaNuNNA jIvissAmo ege Nikkhamma teasaMbhavaMtA viDajmamANA, kAmehi giddhA ajmovvnnnnaa| samAhimAghAyamajhosayaMtA, satyArameva pharasaM vadaMti // 79. Agghayan tu socca nisamma samanunna jivissamo ege nikkhamma te -. Asambhavamta vidajj hamana, ka mehim giddha ajjhova - varna. 79. Samahimaghayamajho sayamta sattharameva pharu sam 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 (kasaya), 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 Sasta (i. e, the Terthankara), (if the Preceptor tries to convince them on something by quoting Him). 50. sIlamaMtA uvasaMtA, saMkhAe rIyamANA / asIlA annuvymaannaa| 80. Silama mta uvasamta, sankhae riyamana. Asila anu vaya mana 80. They vilify even the noble who have subdued their passions and are wisely painstaking in the observance of self-discipline as ignoble. 11. bitiyA maMdassa baalyaa| 2010_03

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300 81. Bitiya mamdassa balaya, 81. These stupid ones, thereby, compound their folly. 82. piyaTTamANA vege AyAra - goyaramAikvaMti NANabhaTThA daMsaNa lUsiNo / 82. 82. Niyattamana vege ayara-goyaramaikkhamti nanabhattha damsana lusino. .. 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. 83. NamamANA ege jIvitaM vippariNAmeMti / 83. Namamana ege jivitam vipparinamemti. AYARO Although dedicated to (the Tirthankara's Instruction and the acarya's discipline) some munis ruin their life (due to overwhelming force of delusion). Sr. ggrant foruzzifa, sitfaueda areo I 84. 84. Puttha vege niyattamti, jiviyasseva karana. 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. <Page #338
ADVANCED ASCETICISM (DHUTA) 301 86. They are open to censure even by the laymen. (On account of their attachment to sensuality), they are born again and again. 87. ahe saMbhavaMtA viddAyamANA, ahamaMsI viukkse| 87. Ahe sambhavanta viddayamana aha mamsi viukkase. 87. In spite of their being on a lower rung (of knowledge), they consider themselves to be learned, and project their ego. 88. udAsINe pharasaM vdti| 88. Udasine pharusam 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). 86. paliyaM pagaMthe aduvA pagaMthe atahehiM / 89. Paliyam pagaothe aduva 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 mehavi janijja dhammam. 90. (It is only an unrighteous person who behaves in this way). That is why it is imperative that a conscien tious sadhaka should know Righteousness. 61. ahammaTTI tumaMsi NAma bAle, AraMbhaTTI, aNuvayamANe, haNamANe, ghAyamANe, haNao yAvi samaNujANamANe, ghore dhamme udIrie, uhANaM annaannaae| 91. Ahammatthi tumassi nama bale, arambhatthi, anuvayamane, hanamane, ghayamane, hanao yavi samanujanamane, ghore dhamme udirie, wehai nam ana - nae. 2010_03

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302 AYARO 91. (The preceptor admonishes an unrighteous sadhaka 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 Mahavira has expounded the Austere Way (of cessation from all influxes of kar ma). But you are neglecting it by transgressing His Instruction." 62. esa visaNe vitadde viyAhite tti bemi| 92. Esa visanne vitadde viyahite 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. 13. kimaNeNa bho! jaNeNa karissAmi'tti maNNamANA evaM pege 971, mAtaraM pitaraM hiccA, NAtao ya priggh| vIrAyamANA samuhAe, avihiMsA subvayA dNtaa|| 93. 'Kimapena bho! janena karissami'tti mannamana evam pege vaitta, Mataram pitaram hicca, natao ya pariggahar. Viraya mana samutthae, avihimsa suvvaya damta. 93, (Addressing themselves) the sadhakas 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. 64. ahege passa dINe uppaie pddivymaanne| 94. Ahege passa diNGe uppaie padivayamane. 94. (In contrast to these), see those who (lacking courage) become wretched and fall from the path of self-discipline. 2010_03

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ADVANCED ASCETICISM (DHUTA) 303 65. vasaTTA kAyarA jaNA lUsagA bhvNti| 95. Vasatta kayara jana lusaga bhavamti. 95. Such cowards who are afflicted with sensuality are transgressors (of their ascetic pledges). 66. ahamegesi siloe pAvae bhavai, "se samaNavinbhaMte smnnvinbhNte"| 96. Ahamegesim siloe pavae bhavai, "se samanavibbha mte samanavibbhaste." 96. Some munis (who flinch from the course of asceti cism), earn notoriety, thus: "These apostate ascetics! 11 67. pAsahege samaNNAgaehiM asamaNNAgae, NamamANehiM aNamamANe, viratehiM avirate, daviehiM advie| 97. Pasahege samannagaehim asamannagae, namamane him anamamane, 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. 68. abhisameccA paMDie mehAvI NiTThiyaThe vIre AgameNaM sayA prkkmejjaasi| --fae affi Abhisamecca pamaie mehavi nitthiyatthe vire agamenam saya parakkamejjasi. - 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. 2010_03

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304 paMcamo uddeso titikkhAdhuta-padaM 66. se gisu vA gihaMtaresu vA, gAmesu vA gAmaMtaresu vA nagaresu vA nagaraMtaresu vA, jaNavaesu vA jaNavayaMtaresu vA, saMtegaiyA jaNA Titikkhadhuta -padam lUsagA bhavati, aduvA - kAsA phusati te phAse, puTTho vIrohiyAsae / SECTION V 99. 99. Se gihesu va gihamtaresu va, gamesu va gamamtaresu va, nagaresu va, nagaramtaresu va, janavaesu va janavayamtaresu va, samtegaiya jana lusaga bhavamti, aduva phasa phusamti te phase, puttho virohiyasae. The Dhuta of Forbearance dhammova desadhuta - parva 100. oe samiyadaMsaNe / 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. 2010_03

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ADVANCED ASCETICISM (DHUTA) Dhammovadesadhuta-padam 100. Oe samiyada msane. The Dhuta of Sermons 100. 101. dayaM logassa jANittA pAINaM paDINaM dAhiNaM udINaM, Aikkhe fawg faz aut An unbiased muni commanding Right Perception (or Spiritual Experience) (should expatiate upon religion). 101. Dayam logassa janitta painam padinam dahinam udinam, aikkhe 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). 102. se uTThiesu vA aNuTThiesu vA sussUsamANesu pavedae - saMti, fazfa, 3944, foam, qufad, acfad, Hefad, lAghaviyaM, aNaivattiyaM / 102. 305 www.m 102. Se utthiesu va aputthiesu va sussusamanesu pavedae samtim, viratim, uvasamam, nivvanam, soyaviyam, ajjaviyam, maddaviyam, laghaviyam, anaivattiyam. 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 (nirvana), freedom from avarice (sauca), straightforwardness, gentleness, curtailment (of possessions) and nonviolence. 2010_03 903. Adafa qunui gafa yuri adafa oftari gafa gengi arats bhikkhU dhammamAikkhejjA / 103. Savvesim pananam savvesim bhuyanam savvesim jivanam savvesim sattanam anuvii bhikkhu dhammamaikkhejja.

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306 AYARO 103. A monk should discerningly expound the principles of religion to all living and sentient beings. 104. 104. aNuvIi bhikkhU dhammamAikkhamANe-No attANaM AsAejjA, No paraM AsAejjA, No aNNAI pANAI bhUyAiM jIvAiM sattAI TATTUTTI 104. Anuvii bhikkhu dhammamaikkhamane - no attanam asaejja, no param asaejja, no annain panaim bhuyaim jivaim sattaim asaejja. 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. 105. se aNAsAdae aNAsAdamANe vujjhamANANaM pANANaM bhUyANaM jIvANaM sattANaM, jahA se dIve asaMvINe, evaM se bhavai saraNaM HETEUTTI 105. Se anasadae anasadamane vujjhamananam pananam bhuyanam jivanam sattanam, jaha_se dive asardine, evam se bhavai saranam mahamuni. 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 Curni has explained the word "anasa da mane', 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 Curni has been adopted in our translation above: "Anasata manotti taha na kaheti jaha panabhuyajivasattanam asayana bhavati, appan va, ahava dhammam kahesto na kinci asadae anna va panam va, jam bhanitam - tadattha pa kaheti. The author of the Vrtti translates it thus "not causing harm to anyone through the instrumentality of another." - (Parairanasatayan). 2010_03

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ADVANCED ASCETICISM (DHUTA) 307 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 Nagarjuna'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 yam purise kam ca naye). Preaching for the sake of earning one's livelihood is forbidden. kasAyapariccAyadhuta-padaM 106. evaM se uTThie ThiyappA, aNihe acale cale, abahilaisse afroad 1 Kasayapariccayadhuta -padam 106. Evam se utthie thiyappa, 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 2010_03

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308 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). 107. saMkhAya pesalaM dhammaM, diTTimaM pariNiThavaDe / 107. Samkhaya pesalam dhammam, ditthimam parinivvude. 107. After having known this magnificent Way of life, a muni of insight should extinguish (the fire of his sensuality and passions). 108. tamhA saMgaM ti pAsaha / 108. Tamha samgam ti pasaha. 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 AYARO 106. gaMyehiM gaDhiyA jarA, visaNNA kAma vippiyA / 109. Gamthehim gadhiya nara, visanna kamavippiya. 109. For persons attached to worldly possessions and luxuries, and bogged down (in sensual pleasures), sensuality becomes a serious impediment1. 110. tamhA lUhAo No parivittasejjA / 110. Tamha luhao no parivittasejja. 1. Vippiya Curni, p. 242. - Vigghatatti (vighnata) vippitatti egattha 2010_03

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ADVANCED ASCETICISM (DHUTA) 309 110. Therefore, a muni should not be weary of self-dis cipline. 111. jassime AraMbhA savvato savvattAe supariNAyA bhavaMti, jesime lUsiNo No parivittasaMti, se vaMtA kohaM ca mANaM ca mAyaM ca TTT 111. Jassime arambha savvato savvattae suparinnaya bha vati, jesime lusino no parivittasamti, se vamta ko ham ca manam ca mayan 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). 112. esa tuTTe viyAhite tti bemi| 112. Esa tutte viyahite tti bemi. 112. Such a person (who snaps the shackles of kasaya) is called a 'breaker' (trotaka). I say so. 113. kAyassa viovAe, esa saMgAmasIse viyaahie| se ha pAraMgame muNI, avi hammamANe phalagAvayaTTI, kAlovaNIte kaMkhejja kAlaM, jAva sriirbheu| -f7 af 113. Kayassa viovae, esa sarga masise viyahie Se hu para nga me muni, avi hammamane phalagava - yatthi, kalovanite karkhejja kalam, java 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 2010_03

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310 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 sadhaka, engaged in the battle with Death, attains the pinnacle of sadhana, 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. Sutrakytanga Sutra, 1/7/30. 2010_03

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CHAPTER VIII EMANCIPATION aTThamaM ajjhayaNaM vimokkho ATTHAMAM AJJHAYANAM VIMOKKHO 2010_03

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313 SECTION I paDhamo uddeso Padhamo Udeso asamaNuNNavimokkha-padaM 1. se bemi-samaNuNNassa vA asamaNuNNassa vA asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vApAyapuMchaNaM vA No pAejjA, No NimaMtejjA, No kujjA veyAvaDiyaM--paraM ADhAyamANe tti bemi| ATTHA MAM AJJHAYANA M VIMOKKHO Asamanunnavimokkha -padan 1. Se bemi - samanunpassat va asamanunpassa va asa nam va panam va khaimam va saimam va vattham va padiggahan va kambalam va payapumchanam va no paejja, no nimamtejja, no kujja veyavadiyam - param adhayamane tti bemi. Avoiding Heretics 1. I say: A bhiksu 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. 2010_03

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314 AYARO ANNOTATION 1. A san anuina is a monk whose faith, attire, deportment etc. can be approved of, and an asa manu - ina is just the reverse of a samanujna. For a Jaina muni, another Jaina muni is samanujna, while a heretic muni is asamanujna. According to the religious code of conduct prescribed for a muni, he is allowed to exchange food, drink, etc. with only a sadharmika muni (i. e, one belonging to the same faith). But a sadhar 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 - (Nisinajj hayanan, 2/44). The gika is one with whom the exchange of things is permissible in accordance with the code of conduct. The sa manujna is one with the same deportm ents. The Nisitha (15/76-77) prescribes expiation for giving food, drink, clothes etc. to a heretic monk, a householder or an apostate, 2. dhuvaM ceyaM jANejjA--asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA labhiya No labhiya, bhuMjiya No bhuMjiya, paMthaM viuttA viukamma vibhattaM dhamma jhosemANe samemANe palemANe, pAejja vA, NimaMtejja vA, kujjA veyAvaDiyaM -paraM aNADhAyamANe tti bemi| 2. Dhuva ceyam janejja - asanam va panam va khai man va saiman va vattham vn padiggaham va kimbalam va payapumchanan va labhiya no labhiya, bhuijiya no bhunjiya, pamtham viutta viukamma vibhattam dhammam jhosemane samemane palemane, paejja va, nimahtejja va, kujja veyavadiyam - param ana dhayamane tti bemi. 2. (An asamanujna (a heretic) monk may say to a muni): "You should know that food, drink, delicacies and 2010_03

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EMANCIPATION 315 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. asammAyAra-padaM 3. ihamegesi AyAra-goyare No suNisaMte bhavati, te iha AraMbhaTThI aNuvayamANA haNamANA, ghAyamANA, haNato yAvi smnnujaannmaannaa| Asammayara -padam 3. Ihamegesim ayara-goyare no sunisamte bhavati, te iha arambhatthi anuvayamana hanamana ghayamana, hanato yavi samanujanamana. 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. 4. aduvA adinnmaaiyNti| 4. Aduva adinnamaiyamti. 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 2010_03

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316 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. Ayavo, 1/57). 2. agar atunci fasoifa, a ugi-- afe atg, fe afg, ga dtg, ga, sAie loe, aNAie loe, sapajjavasite loe, apajjavasite loe, 5. 5. gnefa ar ganefa a, kallANetti vA pAvetti vA, engfer at sungfer at, fudifa, fudifa at, foryfa a, aforgfa at 1 Aduva vayao 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, Sahutti va, asahutti va, Siddhiti va, asiddhiti va, Niraetti va, aniraetti va. 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. 2010_03 - (the Eternalists maintain

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EMANCIPATION " 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) "Sukrta" (i. e. righteousness) exists. 10) (Some philosophers maintain that) Duskyta (i.e. unrighteousness) exists. 11) (Some philosophers maintain that) Kalyana (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) Asadhu (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. 2010_03 ---

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318 AYARO 18) (Some philosophers maintain that) hell does not exist. 6. jamiNaM vippaDivaNNA mAmagaM dhammaM pnnnnvemaannaa|| Jaminam vippadivansa mamagam dhammam pannave mana. 6. Thus while taking for granted mutually contradictory dogmas, each one professes and propounds his own creed. 6. 7. etyavi jANaha akasmAt / Etthavi janaha akasmat. 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. 8. evaM tesiM No suakkhAe, No supaNNatte dhamme bhavati / 8. Even tesim no suakkhae, no supannatte dhamme bha vati. 8. The creed professed by such a philosopher, (whose views are based on Absolutism and hence are far 2010_03

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EMANCIPATION 319 from being rational or logical) is neither rightly en unciated nor rightly expounded. vivega-padaM 6. se jaheyaM bhagavayA paveditaM AsupaNNaNa jANayA paasyaa| Vivega -padan 9. Se jaheyam bhagavaya paveditam asupannena janaya pasaya. 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. 10. aduvA guttI vaogoyarassa tti bemi / 10. 'Aduva 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. "Ragado sakaro vado" - Indulgence in polemics often ends in animosity. A muni should, therefore, maintain reticence whenever any such eventuality arises. 11. savvattha sammayaM paavN| 11. Savvattha sammayam pavam. 11. Even the use of violence is sanctioned (by all heretic schools of thought). 12. tameva uvAikamma / 12. Tameva uvaikamma. 12. A muni should avoid this (violence) (and lead a life based on non-violence). 2010_03

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320 AYARO 13. esa mahaM vivege viyaahite| 13. Esa maham vivege vivahite. 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? vagAme va raNe dhammamAyANaha-paveditaM mAhaNeNa miimyaa| 14. Game va aduva ranne? Neva game neva ranne dhammamayanaha - 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 Mahana (Bhagavan Mahavira) has propounded thus. ANNOTATION 14. Some sadhakas 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 Pujyapada Devanandi in the following couplet: "Gramosa Franya miti dvedha nivaso natmadarsinam. Dystatmanam nivasastu viviktatmeva niscalab." 2010_03

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EMANCIPATION 321 (- 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 sadhaka who knows the soul always remains (fixed in) the pure soul." 15. jAmA tiNNi udAhiyA, jesu ime AriyA saMbujjhamANA refoot 15. Jama tinni udahiya, jesu ime ariya sambhujjha mana samutthiya. 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 barivrajakas (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 Patimokha, 65). But an adolescent capable of frightening away a crow was allowed to become a probationer. (- Vinaya Pitaka, Mahavagga, Maha skandhaka, 1/3/8). But according to the Jaina convention, the age of eligibility for initiation was just after eight years and a quarter. 16. je NivvayA pAvehi kammehi, aNiyANA te viyaahiyaa| 16. Je nivvuya pavehish kammehim, aniyana te viyahiya. 16. Those who have ceased to perpetrate actions like violence, etc. are called anidana (free from the bonds of attachment and aversion). 2010_03

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AYARO 322 ahiMsA-padaM 17. uDDhe ahaM tiriyaM disAsu, savvato savvAvaMti ca NaM paDiyakkaM Fafe FA-AHTERT OTI Ahinsa -padan 17. Uddham aham tiriyam disasu, savvato savvavamti ca nam padiyakkam jivehim kamma-samarambhe nam. 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. 18.taM pariNNAya mehAvI va sayaM etehiM kAehiM daMDaM samAraMbhejjA, NevaNNehiM etehiM kAehiM daMDaM samAraMbhAvejjA, nevaNNe etehiM of Type R Harva fa TOTTIGHTI 18. Tam parinnaya mehavi neva sayam etehim kaehim . damdan samarambhejja,' nevannehim etehim kaehim damdan samarambhavejja, nevanne etehim kaehim dandan samarambhamte vi samanujanejja. 18. Having discernfully renounced actions involving violence, the wise sadhaka should not do violence even 2010_03

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EMANCIPATION 323 to the subtle living-beings. And he should also not cause others to do so nor should he approve of such actions. 19. jevaNNe etehiM kAehi daMDaM samAraMbhaMti, tesi pi vayaM ljjaamo| 19. Jevanne etehim kaehim damdan samarambharti, tesim pi vayam lajjamo. 19. We pity those mendicants who do violence to the subtle living beings. 20.2 pariNAya mehAvItaM vA daMDaM, aNNaM vA daMDa, No daMDabhI daMDaM smaarNbhejjaasi| . --fe afi 20. Tam parinnaya mehavi tam va damdam, anpam va damdam, no damdabhi damdam samarambhejjasi. 20. - Tti bemi. Having discerningly relinquished actions involving violence, the wise sadhaka,out of fear of causing violence, abstains from inflicting any kind of injury, as mentioned before or otherwise, - I say so. 2010_03

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324 SECTION II bIo uddeso Bio Uddeso aNAcaraNIya-vimokkha-padaM 21. se bhikkhU parakkamejja vA, ciThejja vA, NisIejja vA, tuyaTTejja vA, susANaMsi vA, sunnAgAraMsi vA, giriguhaMsi vA, rukkhamUlaMsi vA, kuMbhArAyataNaMsi vA, huratthA vA kahiM ci viharamANaM taM bhikkhuM uvasaMkamittu gAhAvatI bUyA--AusaMto samaNA! ahaM khalu tava aTThAe asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA pANAiM bhUyAiM jIvAI sattAiM samArabbha samuddissa kIyaM pAmiccaM acchejjaM aNisaTTha abhihaDaM AhaTTa cetemi, AvasahaM vA samussiNomi, se bhuMjaha vasaha AusaMto samaNA ! Anacaraniya -vimokkha-padam Se bhikkhu parakkamejja va, citthejja va, nisiejja va, tuyattejja va, susanamsi va, sunnagaramsi va, giriguhamsi va, rukkhamulamsi va, kumbharayataNGamsi va, hurattha va kahim ci viharamanam tam bhikkhum uvasamkamittu gahavati buya -'ausamto samana! ahas khalu tava atthae asanan va panam va khaimam va saimam va vattham va padiggaham va kambalan va payapuochanam va panaim bhuyaim jivaim sattaim samarabbha samuddissa kiyam pamiccam acchejjam anisatthan abhihadam ahattu cetemi, avasaham va samus sinomi, se bhumjaha vasaha ausamto samana! 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 2010_03

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EMANCIPATION 325 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'?" 22. bhikkhU taM gAhAvati samaNasaM savayasaM paDiyAikkhe--AusaMto gAhAvatI ! No khalu te vayaNaM ADhAmi, No khalu te vayaNaM parijANAmi, jo tumaM mama aTThAe asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA pANAI bhUyAiM jIvAiM sattAiM samArabbha samuddissa kIyaM pAmiccaM acchejjaM aNisaTeM abhihaDaM AhaTu ceesi, AvasahaM vA samussiNAsi, se virato Auso gAhAvatI ! eyassa akrnnaae| 22. Bhikkhu tam gahavatim samanasan savayasam padi yaikkhe - ausarto gahavati! no khalu te vayanan adhami, no khalu te vayanam parijanami, jo tumam mama atthae asanam va panam va khaimai va saiman va, vattham va pagiggaham va kambalam va payapurchanam va panaim bhuyaim jivaim sattaim samarabbha samuddissa kiyam pamiccam acchejjam anisatthai abhihadam ahattu ceesi, avasaham va samussinasi se virato auso gahavati! eyassa akar anae. 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 2010_03 ....

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AYARO 326 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)." 23. se bhikkhU parakkamejja vA, ciTThajja vA, NisIejja vA, tuyaTejja vA, susANaMsi vA, sunnAgAraMsi vA, giriguhaMsi vA, rukkhamUlaMsi vA, kuMbhArAyataNaMsi vA, huratthA vA kahiMci viharamANaM taM bhikkhaM uvasaMkamittu gAhAvatI AyagayAe pehAe asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA pANAiM bhUyAI jIvAiM sattAI samArabbha samuddissa kIyaM pAmiccaM acchejja aNisaTTha abhihaDaM AhaTTa ceei, AvasahaM vA samussiNAti, taM bhikkhaM parighAseuM / 23. Se bhikkhu parakkamejja va, citthejja va, nisiejja va, tuyattejja va, susanarsi va, sunnagaramsi va, giriguhaisi va, rukkhamulamsi va, kumbharayatanansi va, hurattha va kahimci viharamanan tam bhikkhum uvasamkamittu gahavati ayagayae pehae asana va panam va khaimam va saimam va, vattham va padigganam va_kambalam va payapunchanam va panain bhuyaim jivaim sattaim samarabbha samuddissa kiyam pamiccam acchejjam anisatthan abhihadan ahattu ceei, avasaham va samus sinati, tam bhikkhun parighaseum. 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 2010_03

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327 EMANCIPATION concealing the truth that he does this for feeding and accommodating the monk. 24. taM ca bhikkhU jANejjA-sahasammaiyAe, paravAgaraNeNaM, aNNesi vA aMtie soccA ayaM khalu gAhAvaI mama ahrAe asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA pANAiM bhUyAiM jIvAiM sattAi samArabbha samuddissa kIyaM pAmiccaM acchejjaM aNisaTTha abhihaDaM AhaTu ceei, AvasahaM vA samussiNAti, taM ca bhikkhU paDilehAe AgamettA ANavejjA aNAsevaNAe tti bemi / 24. Tam ca bhikkhu janejja - sahasammaiyae, paravaga ranenam annesim va amtie socca ayam khalu gahavai mama atthae asanamva panam va khaimam va saiman va vattham va padiggahai va kambalam va payapumchanam va panaim bhuyaim jivain sattain samarabbha samuddissa kiyam pamiccam acchejjah anisattham abhihadam anattu ceei, avasaham va samussinati, tam ca bhikkhu padilehae agametta anavejja anasevanae 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. 25. bhikkhaM ca khalu puTThA vA apuTThA vA je ime Ahacca gaMthA phusaMti "se haMtA! haNaha, khaNaha, chiMdaha, dahaha, pacaha, Alupaha, vilupaha, sahasAkAreha, vipparAmusaha" te phAse dhIro puTTho ahiyaase| 2010_03

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AYARO 328 25. Bhikkhum ca khalu puttha va aputtha vaje ime ahacca gantha phusarti - "se hamta! hanaha, khanaha, chindaha, dahaha, pacaha, alumpaha, vilumpaha , sahasakareha, vipparamusaha" - te phase dhiro puttho ahiyasae. 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. 26. aduvA AyAra-goyaramAikkhe, takiyA Na maNelisaM / aNupuvveNa samma paDilehAe aaygutte| 26. Aduva dyara - goyarama ikkhe, takkiya na manelisan. Anupuvvena samman padilehae 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. Aduva gutti vaogoyarassa. 27. However (if they are not intelligent enough), he should observe silence. 28. hiM evaM paveditaM se samaNuNNe asamaNuNNassa asaNaM vA pANaM vA khAimaM vA sAimaM vA vatyaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA no pAejjA, no nimaMtejjA, no kujjA veyAvaDiyaMpara ADhAyamANe ti bemi / 2010_03

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EMANCIPATION 28. 28. 29. 26. dhammamAyANa, paveiyaM mAhaNeNa matimayA samaNuNNe samaNuNNassa asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA pAejjA, NimaMtejjA kujjA veyA vaDiyaMparaM ADhAyamANe / 29. Buddhehim yam paveditam - se samanunne asamanunnassa asanam va panam va khaimam va saimam va vattham va padiggaham va kambalam va payapumchanam va no paejja, no nimamtejja, no kujja veyavadiyam param adhayamane, tti bemi. The enlightened preceptors have said: A samanujna 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 -tti bemi / Dhammamayanaha, paveiyam mahanena matimayasamanunne samanunnassa asanam va panam va khaimam va saimam va vattham va padiggaham va kambalam va payapumchanam va paejja, nimamtejja kujja veyavadiyam param adhayamane. --- Tti bemi. Know well the Right Path shown by the wise Mahana (Bhagavan Mahavira): 2010_03 A samanuja muni should give food, drinks, dainties, and Savoury food stuff, clothes, bowls, blankets, and brooms to another samanujna muni; and invite him to take these things, and render service, and he should always be polite to him. him I say so.

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330 SECTION III taio uddeso Taio Uddeso pavvajjA-padaM 30. majjhimeNaM vayasA ege, saMbujjhamANA smutttthitaa| Pavvajja-padan 30. Majjhimenam tapasa ege. sambujhamana 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 Bhagavan Mahavira embraced renunciation after crossing the early stage of his life. 31. soccA vaI mehAvI paMDiyANaM nisaamiyaa| samiyAe dhamme, AriehiM pvedite| 31. Socca vai mehavi pamdiyanam nisamiya. Samiyae dhamme, ariehin pavodite. "The religion expounded by the Terthankaras have asserted that dhar mae (i. e. righteousness) subsists in equanimity." - Having heard this told by the pre 2010_03

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EMANCIPATION 331 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. aparigaha-padaM 32. te aNavakaMkhamANA aNativAemANA apariggahamANA No parigga hAvaMtI sabvAvaMtI ca NaM logNsi| Apariggaha -padan 32. Te anavakamkhamana anativaemana apariggahamana no pariggahavasti savvavamti 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. 33. NihAya baMDaM pANehi, pAvaM kammaM akubvamANe, esa mahaM agaMthe fazifesi 33. Nihaya dandan panehim, pavam kammam akuvva mane, esa maham agamthe 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. 2010_03

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332 AYARO AhAraheu-padaM 34. oe jutimassa kheyaNNe uvavAyaM cavaNaM ca nnccaa| Aharaheu-padan 34. Oe jutimassa kheyanne uvavayam cavanam ca nacca. 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). 35. AhArovacayA dehA, prish-pbhNguraa| 35. Aharovacaya deha, parisaha -pab hamgura. 35. The body becomes corpulent by eating, and it becomes emaciated by hardships. 36. pAsahege savviMdiehiM prigilaaymaannehiN| 36. Pasahege savvindiehis parigilayamanehin. 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. 2010_03

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EMANCIPATION 38. je sannihANa -satthassa kheyaNe / 38. 38. 39. se bhikkhU kAlaNe balaNNe mAyaNe khaNaNe viNaNe samayaNNe pariggahaM amamAyamANe kAleNuTThAI apaDiNNe / 39. 39. Je sannihana-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 mayanne khananne vinayanne samayanne pariggaham amamayamane kalenutthai 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 sannihana (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 40. duhao chettA niyAi / 40. Duhao chetta niyai. Cf. 2/110. 2010_03

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334 AYARO 40. Having broken the shackles of both (attachment and aversion), he leads a disciplined life. agaNi-asevaNa-padaM 41. taM bhikkhU sIyaphAsa-parivevamANa-gAyaM uvasaMkamittu gAhAvaI bUyA- "AusaMto samaNA ! No khalu te gAmadhammA uvvAhaMti ?" "AusaMto gAhAvaI ! No khalu mama gAmadhammA uvvAhaMti / sIyaphAsaM No khalu ahaM saMcAemi ahiyaasitte| No khalu me kappati agaNikAyaM ujjAlettae vA pajjAlettae vA, kAyaM AyAvettae vA payAvettae vA aNNesiM vA vynnaao|" Agani-asevana -padan 41. Tam bhikkhun siyaphasa-parivevamana-gayam uva samkamittu gahavai buya - "Ausamto samana! no khalu te gamadhamma uvvahamti?" "Ausamto gahavai! no khalu mama gamadhamma uvvahamti. Siyaphasam no khalu ahan samcaemi ahiyasittae. No khalu me kappati aganikayah ujjalettae va pajjaiettae va, kayam ayavettae va payavettae va annesim va vayanao." Forswear ing the Use of Five 41. A householder may approach a monk, who is shivering with cold, and say to him, "O venerable Sramana! 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. " 2010_03

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EMANCIPATION 335 42. siyA se evaM vadaMtassa paro agaNikAyaM ujjAlettA pajjAlettA kAyaM AyAvejja vA payAvejja vA, taM ca bhikkhU paDilehAe AgamettA ANavejjA annaasevnnaae| -faaft 42. Siya se evam vadamtassa paro aganikayam ujjaletta | pajjaletta kayam ayavejja va payavejja va, tam ca bhikkhu padilehae agametta anavejja anasevanae. 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. 2010_03

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336 336 SECTION IV cauttho uddeso Cauttho Uddeso ubagaraNa-vimokkha-pavaM 43. je bhikkhU tihiM vatyehiM parivusite pAya-cautyehi, tassa NaM No __ evaM bhavati-cautthaM vatthaM jAissAmi / Uvagarana-vimokkha-padam 43. Je bhikkhu tihim vatthehim parivusite paya-cautt hehim, tassa nan no evam bhavati - cauttham vattham jaissami. 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. 44. se ahesaNijjAiM vatthAI jaaejjaa| 44. Se ahesanijjaim vatthaim jaejja. 2010_03

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EMANCIPATION 44. He should beg for those clothes only which have been prescribed for a monk in his discipline.1 45. ahApariggahiyAiM vatthAI dhArejjA / 45. 45. Ahapariggahiyaim 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. 46. No dhoejjA, No raejjA, No dhoya-rattAiM vatthAiM dhArejjA / 46. No dhoejja, no raejja, no dhoya-rattaim vatthaim dharejja. 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). 47. apaliuMcamANe gAmaMtaresu / 47. 47. Apaliumcamane gamamtaresu. While moving from village to village, he should not try to hide any of his clothes. 48. omacelie / 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. 2010_03 - 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. AyaraCula, 5/16-21).

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338 AYARO 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. Nisithabhasya, 16/39/verse 5789). 46. eyaM khu vatthadhArissa sAmaggiyaM / 49. Eyas khu vatthadharissa samaggiyam. 49. These are the belongings of a monk allowed to keep clothes. 50. aha puNa evaM jANejjA-uvAikkate khalu hemaMte, gimhe paDivanne, ahAparijuNNAI vatthAI parivejjA, ahAparijuNNAI vatthAI facant50. Aha puna evam janejja - uvaikkamte khalu hemamte, gimhe padivanne, ahaparijunnaim vatthaim paritthavejja ahaparijunnaim vatthaim 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. Aduva samtaruttare. 51. Either he should put on an inner clothing (made of cotton) and an outer one (made of wool), 47.3779T STATE 52. Aduva egasade. 52. Or he should be clad in only one clothing, 43.3767T 39TI 53. Aduva acele. 53. Or he should divest himself of all clothings (i.e. become an acela). 2010_03

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EMANCIPATION 339 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. 54. lAviyaM aagmmaanne| 54. Laghaviyam agamamane. Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his clothes). 55. tave se abhisamannAgae bhavati / 55. Tave se abhisamannagae 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). 56. jameyaM bhagavayA paveditaM, tameva abhisameccA savvato samvattAe samattameva smbhijaanniyaa| Jameyam bhagavaya paveditam, tameva abhisamecca savvato savvattae samattameva samabhijaniya. 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. 2010_03

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AYARO 340 sarIra-vimokkha-padaM 57. jassa NaM bhikkhussa evaM bhavati-puTTho khalu ahamaMsi, nAlamahamaMsi sIyaphAsaM ahiyAsittae, se vasumaM savva-samannAgaya-paNNANeNaM appANeNaM kei akaraNAe AuTTe / Sarira.-vimokkha -padan 57. Jassa nan bhikkhusse evam bhavati - puttho khalu ahamasi, nalamahamassi siyaphasam ahiyasittae, se vasunam savva-samannagaya-pannanenam ap panenan kei akaranae 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 (parisahas), "woman" and "yearning for being praised" are considered to be the two "Sita parisaha" (i.e. cooling rigour) and the rest twenty rigours are "usna parisaha" (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-parisaha" (i.e. rigours pertaining to the fair sex or 'the enjoyment of sexual pleasures.") 58. tavassiNo hu taM seyaM, jamege vihmaaie| 58. Tavassino hu tam seyan, jamege vihamaie. 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. 56. tatthAvi tassa kaalpriyaae| 1. Cf. 5/3/55. 2010_03

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EMANCIPATION 341 59. Tatthavi tassa kalapariyae. 59. Such an act is not (to be branded) miserable and un timely death. fo. A fa are fasifa41751 60. Se vi tattha viamtikarae. 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 vimohayatanan hiyam, suhan, khamam, nisseyasam anugamiyam. - 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) bala-marana - suicide committed due to irrational impulses, and (b) pandita marana - the one committed by conscious judgement. Vehanasa (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 anasana in such an 2010_03

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342 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. 2010_03 AYARO

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343 SECTION V paMcamo uddeso Pancamo Uddeso uvagaraNa-vimokkha-padaM 62. je bhikkhU dohiM vatthehiM parivusite pAyataiehi, tassaNaM No evaM bhavati-taiyaM vatthaM jAissAmi / Uvagarana -vimokkha -padam 62. Je bhikkhu dohim vatthehim parivusite payataiehim, tassana no evam bhavati - taiyam vatthan jaissami. 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. 63. se ahesaNijjAI vatthAI jaaejjaa| 63. Se ahesanijjaim vatthaim jaejja. 63. He should beg for only those clothes which have been prescribed for a monk in his discipline. 64. ahApariggahiyAI vatthAI dhaarejjaa| 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. 65. No dhoejjA, No raejjA, No dhoya-rattAI vatthAI dhaarejjaa| ___ 2010_03

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344 AYARO 65. No dhoejja, no raejja, no dhoya-rattain vatthaim dharejja. 65. He should neither wash nor dye them. Nor shoule he put on clothes which have been washed clean and dyed. 66. apaliuMcamANe gAmaMtaresu / 66. Apaliumcamane gamamtaresu. 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. 68. eyaM khu tassa bhikkhussa sAmaggiyaM / 68. Eyam khu tassa bhikkhussa samaggiyas. 68. These are the belongings of a monk allowed to keep clothes. 69. aha puNa evaM jANejjA-uvAikkate khalu hemaMte, gimhe paDivanne, ___ ahAparijuNNAI vatthAiM pariTThavejjA, ahAparijuNNAI vatthAI afgaan.-- 69. Aha puna evam janejja -- uvaikkamte khalu hemamte, gimhe 'padivanne,' ahaparijunnaim vatthain parittha vejja; ahaparijunnaim vatthainh 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. Aduva egasade. 70. Either he should be clad in only one clothing. 71. aduvA acele| 2010_03

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EMANCIPATION 71. Aduva acele. 71. Or he should divest himself of all clothings (i. e. become an acela). 72. lAghaviyaM AgamamANe / 72. 72. 73. tave se abhisamannAgae bhavati / 73. 73. 74. Laghaviyam agamamane. Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his clothes). 74. jameyaM bhagavatA paveditaM tameva abhisameccA savvato savvattAe samattameva samabhijANiyA / 74. Tave se abhisamannagae bhavati. A monk who keeps the minimum of clothes, gets the (double) benefit of observing austerities (- curtailment of clothes and 'kayaklesa' enduring physical hardships). 345 , Jameyam bhagavata paveditam, tameva abhisamecca savvato savvattae samattameva samabhijaniya. 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. gilANassa bhattapariNNA-padaM 75. jassa NaM bhikkhussa evaM bhavati - "puTTho abalo ahamaMsi, nAlamahamaMsi gihaMtara - saMkamaNaM bhikkhAyariya-gamaNAe" se evaM vadaMtassa paro abhihaDaM asaNaM vA pANaM vA khAimaM vA sAimaM vA AhaTTu dalaejjA, se puvvAmeva AloejjA "AusaMto ! gAhAvatI ! No khalu meM kappai abhihaDe asaNe vA pANe vA khAi vA sAime vA bhottae vA, pAyae vA, aNNe vA eyappagAre / " 1. Cf. 6/65. 2010_03

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346 AYARO Gilanassa bhattaparinna -padam 75. Jassa nam bhikkhussa evam bhavati - "Puttho abalo ahamamsi, nalamahamansi gihartara-samkamanan bhikkhayariya-gamanae" se evam vadamtassa paro abhihadan asanam va panai va khaimam va saiman va, ahatju dalaejja, se puvvameva aloejja "Ausasto! Gahavatino khalu me kappai abhihade asane vapane va khaime va saime va bhottae va, payae va, anne va, eyappagare." 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). veyAvaccapakappa-padaM 76. jassa NaM bhikkhussa ayaM pagappe-ahaM ca khalu paDiNNatto apaDiNalehi, gilANo agilANehiM, abhikakha sAhammiehiM kIramANaM veyAvaDiyaM sAtijjissAmi / ahaM vA vi khalu apaDiNNatto paDiNNattassa, agilANo gilANassa, abhikaMkha sAhammiassa kujjA veyAvaDiyaM krnnaae| Veyavaccapakappa -padan 76. Jassa nam bhikkhussa ayam pagappe - aham ca khalu patinnatto apadinnattehim, gilano agilanehin, abhikamkha sahammiehin kiramanam veyavadiyam satijjissami. Aham va vi khalu apa dinnatto padinnattassa, agilano gilanassa, abhikamkha sahammiassa kujja veyavadiyam karanae. 2010_03

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EMANCIPATION 347 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 karmic contamina tion for the sake of mutual obligation." 77. AhaTTa paiNNaM ANakhessAmi, AhaDaM ca sAtijjissAmi, AhaTu paiNNaM ANakhessAmi, AhaDaM ca No sAtijjissAmi, AhaTu paiNNaM No ANakhessAmi, AhaDaM ca sAtijjissAmi, AhaTTa paiNNaM No ANakkhessAmi, AhaDaM ca No saatijjissaami| Ahattu painnan anakkhessami, ahadam ca satijjissami. Ahattu painnam anakkhessami, ahadam ca no satijjissami. Ahattu painnan no anakkhessami, ahadan ca satijjissami. Ahatlu painnam no anakkhessami, ahadan ca no satij jisami. 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)." 2010_03

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348 78. lAghaviyaM AgamamANe / 78. 78. 10. 79. tave se abhisamaNNAgae bhavati / 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. anasana) known as "bhakta-pratyakhyana" ( i. e. abandonment of food). 81. Laghaviyam agamamane. Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his clothes). 81. Tave se abhisamannagae bhavati. A monk who keeps the minimum of clothes gets the (double) benefit of observing the austerities (- curtailment of clothes and enduring physical hardships). jameyaM bhagavatA paveditaM tameva abhisameccA savvato savvattAe samattameva samabhijANiyA / AYARO 81. evaM se ahAkiTTiyameva dhammaM samahijANamANe saMte virate susamAhitale / Jameyam bhagavata paveditam tameva abhisamecca savvato savvattae 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 ahakittiyameva dhammam samahijanamane 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. 2010_03

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EMANCIPATION 349 cipline his consciousness by extremely composed train of thoughts (lesya). 82. tatthAvi tassa kaalpriyaae| 82. Tatthavi 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, 83. se tattha viaNtikaare| 83. Se tattha viamtikarae. 83. Such an end may even lead to the attainment of final emancipation (from bonds) (i. e. total annihilation of kar ma). 84. iccetaM vimohAyataNaM hiyaM, suhaM, khamaM, NisseyasaM, ANugAmiyaM / fa afH ! 84. Iccetam vimohayatanan hiyah, suham, khamam, nisseyasan, anugamiyam. - 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. 2010_03

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350 SECTION VI chaTTho uddeso Chattho Uddeso uvagaraNa-vimokkha-padaM 85. je bhikkhU egeNa vattheNa parivusite pAyabiieNa, tassa No evaM bhavai --biiyaM vatthaM jAissAmi / Uvagarana vimokkha-padan 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. 86. se ahesaNijjaM vatthaM jaaejjaa| 86. Se ahesanijjam vattham jaejja. 86. He should beg for that cloth only which has been prescribed for a monk in his discipline. 87. ahApariggahiyaM vatthaM dhaarejjaa| 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. 88. No dhoejjA, No raejjA, No dhoya-rattaM vatthaM dhaarejjaa| 88. No dhoejja, no raejja, no dhoya-rattam vattham dha rejja. 2010_03

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EMANCIPATION 351 88. He should neither wash nor dye it. Nor should he put on cloth which has been washed clean and dyed. 56. 37465THIU TTHTTEI 89. Apaliuscamane gamamtaresu. 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. 61. eyaM khu vatthadhArissa sAmaggiyaM / 91. Eyam khu vatthadharissa samaggiyam. 91. These are the belongings of a monk allowed to keep cloth. 62. aha puNa evaM jANejjA-uvAikkate khalu hemaMte, gimhe paDivanne, ahAparijuNNaM vatthaM parivejjA, ahAparijuNNaM vatthaM parivettA - 92. Aha puna evam janejja - uvaikkamte khalu hemamte, gimhe padivanne, ahaparijunnam vattham paritthavej ja, ahaparijunnam vattham 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. Aduva acele. 93. He should divest himself of his clothing (i.e. become an acela). {X.rafa M4ATTI 94. Laghaviyam agamamane. 2010_03

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352 AYARO 94. Constantly bearing in mind (the ideal of) minimum passession (the monk should abandon his cloth). 65. tave se abhisamaNNAgae bhvti| 95. Tave se abhisamannagae 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). 66. jameyaM bhagavatA paveditaM, tameva abhisameccA savvato savvattAe samattameva smbhijaanniyaa| 96. Jameyam bhagavata paveditam, tameva abhisamecca savvato savvattae samattameva samabhijaniya. 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) egattamAvaNA-padaM 67. jassa NaM bhikkhussa evaM bhavai-ego ahamaMsi, na me atthi koi, na yAhamavi kassai, evaM se egAgiNameva appANaM samabhijANijjA / Egattabhavana -padan 97. Jassa nam bhikkhussa evam bhavai - ego ahamasi, na me atthi koi, na yahamavi kassai, evam se egagina meva appanam samabhijanijja. 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. 18. lAghaviyaM aagmmaanne| 1. Cf. 6/65 2010_03

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EMANCIPATION 98. Laghaviyam agamamane. 98. Constantly bearing in mind (the ideal of) minimum possession, (the monk should gradually abandon his encumbrances). 6. tave se abhisamannAgae bhavai / 99. 99. 100. jameyaM bhagavatA paveditaM tameva abhisameccA savvato savvattAe samattameva samabhijANiyA / 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 samabhijaniya. 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. aNAsAyalAghava - padaM 101. se bhikkhU vA bhikkhuNI vA asaNaM vA pANaM vA khAimaM vA sAimaM vA AhAremANe No vAmAo haNuyAo dAhiNaM haNuyaM saMcArejjA AsAemANe, dAhiNAo vA haNuyAo vAmaM haNuyaM No saMcArejjA AsAemANe, se aNAsAyamANe / Anasayalaghava -padam 101. Se bhikkhu va bhikkhuni va asanam va panam va khaimam va saimam va aharemane no vamao hanuyao dahinam hanuyam samcarejja asaemane, dahinao va hanuyao vamam hanuyam no samcarejja asaemane, se anasayamane. Eschewing Taste 101. A monk or a nun eating food, drink, delicacies or savoury stuff, should not shift (the morsel) from the 1. Ibid. 2010_03

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AYARO 354 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). 102. lAghaviyaM AgamamANe, 102. Laghaviyam agamamane. 102. Constantly bearing in mind the (ideal of eschewing (of taste), (the monk should give up attachment to taste). 103. tave se abhisamannAgae bhvi| 103. Tave se abhisamannagae bhavai. 103. A monk who eschews taste gets the (double) benefit of observing austerities ( non-attachment to taste and enduring physical hardships). 104. jameyaM bhagavatA paveiyaM, tameva abhisameccA savvato savvattAe samattameva smbhijaanniyaa| 104. Jameyam bhagavata paveiyam, tameva abhisamecca savvato savvattae samattameva samabhijaniya. 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)'. saMlehaNA-padaM 105. jassa NaM bhikkhassa evaM bhavati-se gilAmi ca khalu ahaM imaMsi samae imaM sarIragaM aNuputveNa parivahittae, se ANupuvveNaM AhAraM saMvaTTejjA, ANupuTaveNaM AhAraM saMvadettA, kasAe payaNue kiccA, samAhiyacce phalagAvayaTThI, uhAya bhikkhU abhininvuddcce| Samlehama-badan 105. Jassa nam bhikkhussa evam bhavati - se gilami ca khalu ahar imamsi samae imam sariragam anupuv1. Cf. 6/65. 2010_03

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EMANCIPATION 355 vena parivahittae, se anupuvvenam aharah samvattejja, anupuvvenan aharan samvattetta, Kasae payanue kicca, samahiyacce phalagavayatthi, Utthaya bhikkhu 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 madhi-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 Curni 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 (samlekhana). 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, 2010_03

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356 AYARO (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. iMgiNimaraNa-pavaM 106. aNupavisittA gAma vA, NagaraM vA, kheDaM vA, kabbaDaM vA; maDaMbaM vA, paTTaNaM vA, doNamuhaM vA, AgaraM vA, AsamaM vA, saNNivesaM vA, NigamaM vA, rAyahANi vA, taNAI jAejjA, taNAI jAettA, se tamAyAe egaMtamavakkamejjA, egaMtamavakkamettA appaMDe appa-pANe appa-bIe appa-harie appose appodae apputtiMga-paNaga-dagamaTTiya-makkaDAsaMtANae, paDilehiya-paDilehiya, pamajjiyapamajjiya taNAI saMtharejjA, taNAI saMtharettA ettha vi samae ittariyaM kujjaa| Ionginimarana -padan 106. Anupavisitta gamam va, nagaram va, khedam va, kabbadam va, madambam va, pattanam va, donamuham va, agaram' va, asamam va, sannivesam va, nigamam va, rayahanim va, tanaim jaejja, tanaim jaetta, se tamayae egastamavakkamejja, egamtaman vakkametta appamde appa-pane appa-bie appa-harie appose appodae apputtimga panaga daga-mattiya-makkadasamtanae, padilehiya padilehiya, pamajjiya-pamajjiya tanain Samtharejja, tanaim samtharetta ettha vi samae ittariyam kujja. Fast unto Death Called Ingini (Itvar ika) 106. (Thus exerting in samlekhana, when the monk finds himself physically infirm,) he should enter a village, or a town, or a town two miles long (kheda), 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 (asrama) or a settlement of thus (sannivesa), or a city (niga ma), or a capital (rajadhano and beg for strawstack (hay). After having got it, he should retire into 2010_03

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EMANCIPATION 357 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 grama, nagara etc., cf. Uttarajj hayanani, 30/16, 17. 107. taM saccaM saccAvAdI oe tiNNe chiNNa-kahakahe AtItaThe aNAtIte veccANa bheUraM kAyaM, saMvihUNiya virUvarUve parisaho vasagge assi vissaM bhaittA bheravamaNuciNNe / 107. Tam saccam saccavadi oe tinne chinna-kahamkahe atitatthe anatite veccana bheuram kayan, samvihuniya viruvaruve 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). 2010_03

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358 108. tatthAvi tassa kAlapariyAe / 108. Tatthavi tassa kalapariyae. 108. Such an end is not to be branded miserable and untimely death. 106. se tattha viaMtikArae / 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. 110. iccetaM vimohAyataNaM hiyaM, suhaM, khamaM, NisseyasaM, ANugAmiyaM / -tti bemi / vimohayatanam hiyam, nisseyasam, anugamiyam. 110. Iccetam AYARO 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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359 SECTION VII sattamo uddeso Satta mo Uddeso uvagaraNa-vimokkha-padaM 111. je bhikkhU acele parivusite, tassa NaM evaM bhavati-cAemi ahaM taNaphAsaM ahiyAsittae, sIyaphAsaM ahiyAsittae, teuphAsaM ahiyAsittae, daMsa-masagaphAsaM ahiyAsittae, egatare aNNatare virUvarUve phAse ahiyAsittae, hiripaDicchAdaNaM cahaMNo saMcAemi ahiyAsittae, evaM se kappati kaDibaMdhaNaM dhaaritte| Uvagarana -vimokkha -padan 111. Je bhikkhu acele parivusite, tassa nam evam bhavati - caemi ahan tanaphasa ahiyasittae, siyaphasam ahiyasittae, teuphasam ahiyasittae, damsa-masagaphasas ahiyasittae, egatare annatare viruvaruve phase ahiyasittae, hiripadicchadanam cahan no samcaemi ahiyasittae, evazh se kappati kadibamdhanam dharit 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. 112. aduvA tattha parakkamaMtaM bhujjo acelaM taNaphAsA phusaMti, sIyaphAsA phusaMti, teuphAsA phusaMti, sa-masagaphAsA phusaMti, egayare aNNayare virUvarUve phAse ahiyAseti acele| 2010_03

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360 AYARO 112. Aduva tattha parakkamamtan bhujjo acelamtanaphasa phusamti siyaphasa phusamti, teuphasa phusarhti, damsa-masagaphasa phusamti, egayare annayare viruvaruve phase 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. Laghaviyam agamamane. 113. Constantly bearing in mind (the ideal of) minimum possession, (the monk should practise nudism). 998. aa a straig safari 114. Tave se abhisamannagae bhavati. 114. A monk who practises nudism gets the (double) bene fit of observing austerities ( giving up clothes and enduring physical hardships). 115. jameyaM bhagavatA paveditaM, tameva abhisameccA savvato savvattAe samattameva smbhijaanniyaa| 115. Jameyam bhagavata paveditam, tameva abhisamecca savvato savvattae samattameva samabhijaniya. 115. Practice of nudism, 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)]. veyAvaccapakappa-padaM 116. jassa NaM bhikkhussa evaM bhavati -ahaM ca khalu aNNesi bhikkhUNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA AhaTu dalaissAmi, AhaDaM ca saatijjissaami| 1. Cf. 6/65. 2010_03

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EMANCIPATION Veyavaccapakappa-badam 116. Jassa nam bhikkhussa evam bhavati aham ca khalu annesim bhikkhunam asanam va panam va khaimam va saimam va ahattu dalaissami, ahadam ca satijjis .. 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 117. jassa NaM bhikkhussa evaM bhavati - ahaM ca khalu aNNesi bhikkhUNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA AhaTTu dalaissAmi, angsa of enfaforenfa | 117. Jassa nam bhikkhussa evam bhavati aham ca khalu annesim bhikkhunam asanam va, panam va khaimam va saimam va ahattu dalaissami, ahadam ca no satijjissami. 117. 118. jassa NaM bhikkhussa evaM bhavati - ahaM ca khalu aNNesi bhikkhUNaM asaNaM vA pANaM vA khAimaM vA sAimaM vA AhaTTu no dalaissAmi, 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 bhikkhunam asanam va panam va khaimam va saimam va ahattu no dalaissami, ahadam ca satijjissami. 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 ga vafa_ag zag soft faqqui asaNaM vA pANaM vA khAimaM vA sAimaM vA AhaTTu no dalaissAmi, nga un enfafgreenfai 2010_03 "T

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362 AYARO 119. Jassa nam bhikkhussa evam bhavati - aham ca khalu annesim bhikkhunan asanam va panam va khaimam va saimam va ahattu nodalaissami ahadam ca no satijjissami. 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)." 120. ahaM ca khalu teNa ahAiritteNaM ahesaNijjeNaM ahApariggahieNaM asaNeNa vA pANeNa vA khAimeNa vA sAimeNa vA abhikaMkha sAhammiyassa kujjA veyAvaDiyaM krnnaae| 120. Aham ca khahu tena ahairittenan ahesanijjenan aha pariggahienam asanena va panena va khaimena va saimena va abhikamkha sahammiyassa kujja veyavadi 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." 121. ahaM vAvi teNa ahAtiritteNaM ahesaNijjeNaM ahApariggahieNaM asaNeNa vA pANeNa vA khAimeNa vA sAimeNa vA abhikaMkha sAhammiehiM kIramANaM veyAvaDiyaM sAtijjissAmi / Aham vavi tena ahatirittena ahesanijjenan ahapariggahienam asanena va panena va khaimena va saimena va abhikamkha sahammiehim kiramanam veyavadiyam satijjissami. 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 2010_03

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EMANCIPATION 363 122. Laghaviyam agamamane. 122. Constantly bearing in mind (the ideal of) humility, (the monk should resolve to render service). 123. tave se abhisamaNNAgae bhavati / 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). 124. jameyaM bhagavatA paveditaM, tameva abhisameccA savvato savvattAe samattameva smbhijaanniyaa| 124. Jameyam bhagavata paveditam, tameva abhisamecca savvato savvattae samattameva samabhijaniya. 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. pAovagamaNa-padaM 125. jassa NaM bhikkhussa evaM bhavati-se gilAmi ca khalu ahaM imammi samae imaM sarIragaM aNupuvveNa parivahittae, se ANupuvveNaM AhAraM saMvaTTejjA, ANupuvveNaM AhAraM saMvardRttA, kasAe payaNue kiccA samAhiacce phalagAvayaTThI, uTThAya bhikkhU abhinninvuddcce| Paovaga mana -padan 125. Jassa nam bhikkhussa evam bhavati - se gilami ca khalu aham imammi samae imam sariragam anupuvvena parivahittae, se anupuvvenan aharam samvattejja, anupuvvena aharan samvattetta kasae payanue kicca sa maniacce phalagavayatthi, utthaya bhikkhu abhinivvudacce. 1. Cf. 6/65. 2010_03

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364 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. 126. aNupavisiMttA gAmaM vA, nagaraM vA, kheDaM vA, kabbaDaM vA, maDaMbaM vA, paTTaNaM vA, doNamuhaM vA, AgaraM vA, AsamaM vA, saNNavesaM vA, NigamaM vA rAyahANi vA, taNAI jAejjA, taNAI jAettA se tamAyAe egaMtamavakkamejjA, egaMtamavakkamettA appaMDe appa - pANe appa - bIe appa-harie appose appodae apputtiga- paNaga-dagamaTTiya - makkaDAsaMtANae, paDilehiya - paDilehiya pamajjiyapamajjiya taNAI saMtha rejjA, taNAI saMtharetA ettha vi samae kArya ca, jogaM ca, iriyaM ca paccakkhAejjA / AYARO 126. Anupavisitta gamam va, nagaram va, khedam va, kabbadam va, madambam va, pattanam ya, donamuharh va, agaram va, asamam va, sannivesam va, nigamam va rayahanim va, tanaim jaejja, tanaim jaetta se tamayae egamtamavakkamejja, egamtamavakkametta appamde appa-pane appa-bie appa-harie appose appodae apputtimga-panaga-dagamattiya-makkadasamtanae, padilehiya-padilehiya-pamajjiya-pamajjiya tanaim samtharejja, tanaim samtharetta ettha vi samae kayam ca, jogam ca, iriyam ca, paccakkhaejja. 126. (Thus exerting in samlekhana, when the monk finds himself physically infirm,) he should enter a village, 2010_03

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EMANCIPATION 127. taM saccaM saccAvAdI oe tiSNe chinna- kahakahe AtItaTThe aNAtIte veccANa meuraM kArya, saMvihUNiya virUvarUve parisahovasagge assi vissaM bhaittA bhairavamaNuciNe / 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 (asrama) 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-kahamkahe atitatthe anatite veccana bheuram kayam, samvihuniya viruvaruve parisahovasagge assim vissam bhaitta bheravamanucinne. 365 # 2010_03 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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366 128. tatthAvi tassa kAlapariyAe / 128. Tatthavi tassa kalapariyae. 128. Such an act is not to be branded miserable and untimely death. 126. se tattha viaMtikArae / 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 famigiyavi fgyi, ge, eri, foreari, anganfazi | -tti bemi / 130. 130. Iccetam vimohayatanam hiyam, suham, khamam, nisseyasam, anugamiyam. AYARO 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. 2010_03 I say so.

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367 SECTION VII aTThamo uddeso Attha mo Uddeso aNasaNa-padaM 1. ANapuvI-vimohAiM, jAiM dhIrA smaasjj| vasumaMto maimaMto, savvaM NaccA aNelisaM / / Anasana -padam 1. Anupuvvi-vimohaim, jain dhira samasajja. Vasumamto maimasto, savvam nacca 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 "anupurvi vimoksa or avyaghata 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 -pratyakhyana, imgini marana, and prayopaga - mana) which are quite different from bala marana. ANNOTATION 1. 'A fast unto death' undertaken for attaining Death Sublime, is of three kinds: (a) Bhakta Pratyakhyana; (b) Ingini (Ingita) Marana; and (c) Prayopaga mana Section five, six and seven respectively deal with these three. The fourth section lays down the conditions for viha 2010_03

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368 AYARO 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) Aparakrama (undertaken when the body grows weak). Classified in another way, fasting is of two kinds: (a) Vyaghata yukta i.e. undertaken account of some incident. suddenly on (b) Avyaghata i. e. undertaken in the normal course. While the earlier sections deal with the former kind of anasana, the present section deals with the latter one. As the avyaghata anasana is not abrupt or sudden but is achieved in serial order of development, it is also called anupurvi" (vide, the Niryukti, verse 263). The various steps in the series of anupurvi 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 (samlekhana); (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. 2010_03

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EMANCIPATION 369 bhattapaccakkhANa-padaM 2. duvihaM pi vidittANaM, buddhA dhammatsa paargaa| . aNupuvvIe saMkhAe, AraMbhAo tiuTTati // Bhattapaccakkhana -padam 2. Duviham pi vidittanam, buddha dhammassa paraga. Anupuvvie sarkhae, arambhao tiuttati.. Bhakta-Pratyakhyana 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 anupurvi fast, and having duly discerned the benefits accruing from the voluntary abandonment of the body, these monks, forswear all activities (arambha). 3. kasAe paya gue kiccA, appAhAro titikkhe| ___ aha bhikkhU gilAejjA, AhArasseva aMtiyaM // 3. Kasae payanue kicca, appaharo titikkhae. Aha bhikkhu gilaejja, aharasseva 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. 2010_03

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370 AYARO The dravya -samlekhana lasts for twelve years. According to the Uttaradhyayana (36/25-255), the order in which food can be curtailed is as follows: The first four years - Vikrti-parityaga ( i. e. abandonment of rich food) or acamla 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 acamla in breakfast. In the first six months reduced diet on the day of acamia and a full diet on such occasions is permissible during the next six months of the 11th year. During the 12th year - Acamla 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 Pratyakhyana, etc. According to the Nisitha Curni,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 Namaskara - mantra etc. (Uttarajjhyanani, vol. II, notes, pp. 263-264). 4. jIviyaM NAbhikakhejjA, maraNaM Novi patthae / duhatovi Na sajjejjA, jIvite maraNe tahA / / Jiviyam nabhikamkhejja, maranam novi patthae. Duhatovi na sajjejja, jivite marane taha.. Enfeebled, he should neither crave for life, nor long for death. He should not get attached to either life or death. 2010_03

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EMANCIPATION 371 5. majjhattho NijjarApehI, samAhimaNupAlae / ___ aMto bahiM viusijja, ajjhatthaM suddhamesae / 5. Majjhattho nijjarapehi, samahimanupalae. 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. raga and dvesa and the body, he should engage himself in the pursuit of the pure Self4. 6. jaM kiMcuvakkama jANe, Aukkhemassa appnno| tasseva aMtaraddhAe, khippaM sikkhejja paMDie // 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 nirjara (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 raga 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. 2010_03

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372 AYARO 6. Jam kimcuvakkamam jane, kukkhemassa appano. Tasseva amtaraddhae, 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. 7. gAme vA aduvA raNNe, thaMDilaM pddilehiyaa| appapANaM tu viNNAya, taNAI saMthare muNI / / 7. Game va aduva ranne, tharailam padilehiya.. Appapanam tu vinnaya, tanain samthare muni.. 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. 8. aNAhAro tuamujjA, puTTho tattha hiyaase| ___NAtivelaM uvacare, mANussehiM vi puttttho| Anaharo tuattejja, puttho tattha hiyasae. Nativelan uvacare, manussehim 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. 6. saMsappagA ya je pANA, je ya uDDhamahecarA / bhuMjaMti maMsa-soNiyaM, Na chaNe Na pmjje|| Samsappaga ya je pana, je ya uddhamahecara. Bhumjarti mamsa-soniyan, na chane 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 2010_03

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EMANCIPATION 373 as mosquitoes suck his blood, he should not kill them and should not even ward them off with his broom. 10. pANA dehaM vihiMsaMti, ThANAo Na viubbhme| AsavehiM vivittehiM, tippamANehiyAsae // 10. Pana deham vihimsamti, thanao na viubbhame. Asavehim vivittehim, tippamanehiyasae.. 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. 11. gaMthehiM vivittehiM, AukAlassa pArae / 11. Gamtthehim vivittehim, aukalassa parae. 11. All his complexes are fully resolved and he fulfils his pledge of fasting unto death. iMgiNimaraNa-padaM paggahiyataragaM ceyaM, daviyassa viyANato // Imginimarana -padan Paggahiyataragam ceyam, daviyassa viyanato.. (Imgini 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 purvas) and self-disciplined monks embrace it. 1. The Purvas onstitute one of the canonical texts of the Jains. Originally they were fourteen in number. They contained the vast oral tradition (or the Srutajnana). They have been lost. 2010_03

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AYARO 374 12. ayaM se avare dhamme, NAyaputteNa saahie| ___AyavajjaM paDIyAraM, vijahijjA tihA tihaa|| 12. Ayam se avare dhamme, nayaputtena sahie. Ayavajjam padiyaram, vijahijja tiha tiha.. 12. Bhagavan Mahavira (Nataputta) has propounded the code of imgini marana fast differently from that of bhakta-pratyakhyana. 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. 13. hariesu Na NivajjejjA, thaMDilaM muNiA sae / viusijja aNAhAro, puTTho ttthhiyaase| 13. Hariesu na nivajjejja, thamdilar munia sae. Viusijja anaharo, puttho 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.). 14 iMdiehiM gilAyaMte, samiyaM sAhare munnii| tahAvi se agarihe, acale je samAhie / 14. Indiehim gilayamte, samiyan sahare muni. Tahavi 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. 15. abhikkame paDikkame, saMkucae psaare| 974- RUGTE , Frei afa statului il 15. Abhikkame padikkame, samkucae pasarae. Kaya-saharanatthae, etthan vai aceyane.. 2010_03

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EMANCIPATION 375 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. 16. parakkame parikilaMte, aduvA ciTTe ahaayte| ___ThANeNa parikilaMte, NisiejjA ya aMtaso / 16. Parakkame parikilamte, aduva citthe ahayate. Thanena parikilamte, nisiejja 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. 17. AsINe NelisaM maraNaM, iMdiyANi smiire| kolAvAsaM samAsajja, vitahaM pAuresae / / 17. Asise nelisam maranam, indiyani samirae, Kolavasam samasajja, vitahan pauresae.. 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. 18. jao vajjaM samuppajje, Na tattha avlNbe| tato ukkase appANaM, savve phAsehiyAsae / 18. Jao vajjan samuppajje, na tattha avalambae. Tato ukkase appanam, savve phasehiyasae.. 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. 2010_03

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AYARO 376 pAovagamaNa-padaM 16. ayaM cAyatatare siyA, jo evaM annupaale| savvagAyaNirodhevi / ThANAto Na viunbhame / / Paovagamana -padan 19. Ayam cayatatare siya, jo evam anupalae. Savvagayanirodhevi, thanato na viubbhame.. Prayopagamana 19. The (prayopaga mana) anasana 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. 20. ayaM se uttame dhamme, punvaTThANassa paggahe / ___aciraM paDilehittA, vihare ciTTha mAhaNe // 20. Ayam se uttame dhamme, puvvatthanassa paggahe. Aciram padilehitta, vihare cittha mahane.. 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 -pratyakhyana). 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'. 21. acittaM tu samAsajja, ThAvae tattha appagaM / vosire savvaso kAyaM, Na me dehe parIsahA // 21. Acittan tu samasajja, thavae tattha appagam. Vosire savvaso kayam, na me dehe parisaha.. 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 Curni & Vytti have explained 'cittha' as 'sthita. 2010_03

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EMANCIPATION 377 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)?" 22. jAvajjIvaM parIsahA, uvasaggA ya saMkhAya / saMvuDe dehabheyAe, iti paNNehiyAsae / 22. Javajjivam parisaha, uvasagga ya samkhaya. Samvude dehabheyae, iti pannehiyasae.. 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. 23. bheuresu na rajjejjA, kAmesu bahutaresu vi| 5081-27 141 o Havot T quor ECAT II 23. Bheuresu na rajjejja, kamesu bahutaresu vi. Iccha-lobham na sevejja, suhumar vannam 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 sadhaka being desireless should refrain from such vicious aspirations. 2010_03

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378 AYARO 24. sAsaehi NimaMtejjA, divvaM mAyaM Na sddhe| taM paDibujjha mAhaNe, savvaM nUmaM vidhUNiyA // 24. Sasaehim nimamtejja, divvam maya na saddahe. Tam padibujjha mahane, savvam numam vidhuniya.. 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. 25. savvaThehiM amucchie, AukAlassa paare| titikkhaM paramaM NaccA, vimohaNNataraM hitaM // -hafi 25. Savvatthehim amucchie, aukalassa parae. Titikkham paramas nacca, 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-pratyakhyana, imgita marana and prayopaga mana, which is conductive to beatitude. - I say so. 2010_03

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CHAPTER X THE EXCELLENCE OF RIGHTEOUSNESS navamaM ajjhayaNaM uvahANa-suyaM NAVAMAN AJJHAYANAN UVAHANA SUYAM 2010_03

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paDhamo uddeso bhagavao cariyA-padaM 1. ahAsuyaM saMkhAe afer 1. SECTION I vadissAmi, jahA se samaNe bhagavaM uTThAya / hemaMte, ahuNA pavvaie rIyatthA // Bhagavao Cariya-padam 2010_03 381 Ahasuyam vadissami, jaha se samane bhagavam Samkhae tamsi hemamte, ahuna pavvaie riyattha.. utthaya. Padhamo Uddeso The Rambles of Bhagavan Mahavira 1. (The Venerable Sudharma said, "O Jambu!) I shall relate to you what I have heard of the rambles of the Venerable Ascetic (Bhagavan Mahavira, the Sramana). 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-Kundapura (at present in Muzaffarpur District of Bihar)), the Bhagavan left immediately for ascetic wanderings.

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AYARO 382 2. No cevimeNa vattheNa, pihissAmi taMsi hemNte| se pArae AvakahAe, eyaM khu aNudhammiyaM tassa // 2. No cevimena vatthena, pihissami tamsi hemamte. Se parae avakahae, eyam khu anudhammiyam tassa.. (At the time of initiation, the Bhagavan 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 sadhana). ANNOTATION 2. Bhagavan Mahavira was the propounder of anudharma, which has two main characteristics: (a) non-violence, and (b) stoicism. (Cf. Suyagado, 1/2/14, Text and Commentary,) 3. cattAri sAhie mAse, bahave pANa-jAiyA Agamma / ___ abhirujjha kAyaM viharisu, ArusiyANaM tattha hiMsisu // 3. Cattari sahie mase, bahave pana-jaiya agamma. Abhirujjha kayam viharissu, arusiyanam tattha him sinsu.. (On the eve of initiation, the body of Bhagavan Mahavira was anointed with divine "Gosirsa'' 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 Bhagavan's body. This went on for over four months. ANNOTATION 3. The aroma emanating from the anointed body of Bhagavan Mahavira 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 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 383 you give us something ?" Another spell of silence. Annoyed with this they would maltreat him. Unruffled by all this, the Bhagavan 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 caranga Curni, p. 300). 4. 4. saMvaccharaM sAhiyaM mAsaM, jaMNa rikkAsi vatthagaM bhgvN| ___ acelae tato cAI, taM vosajja vtthmnngaare|| Samvaccharam sahiyam masam, jam na rikkasi vat thagam bhagavam. Acelae tato cai, tam vosajja vatthamanagare.. The Bhagavan 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 Bhagavan 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 Bhagavan was passing by the bank of the river Suvarnabaluka, his robe got caught up in some thorny bush and was swept away by the currents of the river. A brahmin who happened to pass by, picked it up. The supposition that the said robe could have remained intact on the Bhagavan's shoulders for thirteen months after initiation, and that the Bhagavan 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 2010_03

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384 Buddhist scriptures which mention Nirgranthas clad in one single robe (ekasataka) (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. Acaranga Curni, p. 300). 5. adu porisiM tiriyaM bhitti, cakkhu mAsajja aMtaso jhAi / aha cakkhu - bhIyA sahiyA, taM "haMtA haMtA" bahave kaMdisu // 5. 5. 1. AYARO Adu porisim tiriyam bhittim, cakkhumasajja amtaso jhai. Aha cakkhu-bhiya sahiya, tam "ham ta-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 Sutra, Shri Abhayadeva Suri has also interpreted the word tiryagbhitti as the rampart (prakara), or the wall of a mound, or the 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 385 6. sayaNehiM vitimisse hiM, itthIo tattha se pariNNAya / sAgAriyaM Na seve, iti se sayaM pavesiyA jhAti // 6. Sayapehim vitimissehim, itthio tattha se parinnaya. Sagariyam na seve, iti se sayam pavesiya jhati.. Bhagavan 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 Bhagavan 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. 7. je ke ime agAratthA, mIsIbhAvaM pahAya se jhAti / ___puTTho vi gAbhibhAsiMsu, gacchati NAivattaI aMjU // 7. Je ke ime agarattha, misibhavam pahaya se jhati. Puttho vi nabhibhasimsu, gacchati naivattai amju.. Bhagavan Mahavira 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 Bhagavan 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 Sutra, Commentary, pp. 543-44). 2010_03

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386 ATARO 8. No sugarametamegesiM, NAbhibhAse abhivaaymaanne| ___ hayapuvo tattha daMDehiM, lUsiyapuvvo appapuNNehiM / / 8. No sugarametamegesim, nabhibhase abhivayamane. Hayapuvvo tattha damaehim, lusiyapuvvo appapunpe hini.. The Bhagavan 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 sadhana is sible to every sadhaka ANNOTATION 8. According to the author of the Curni when the Bhagavan was passing through Corapalli, efforts were made to mutilate his limbs or bite his body, (vide, Acaranga Curni, p. 302). 6. pharasAiM duttitikkhAiM, atiacca muNI parakkamamANe / 317974-ot-tar ; 5575 TL fa 1511 9. Pharusaim duttitikkhaim, atiacca muni parakkama mane. Aghaya-natla-gitaim, damdajuddhaim mutthijuddhaim.. 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 Mahavira would forbear both kinds of rigours or hardships, favourable and unfavourable. A musician was playing on a lute (vina). On seeing the Bhagavani who happened to pass that way at that time, he said, "My Bhagavan! Please stop to hear my performance." But Bhugavan 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 sadhaka. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 387 90. urfag fHET - FETE , fuiy fault 34a i etAiM so urAlAI , gacchai NAyaputte asaraNAe / 10. Gadhie miho-kahasu, Samayammi nayasue visoge adakkhu. Etaim so uralaim, gacchai nayaputte asaranae.. 10. The Bhagavan 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. 11. avisAhie duve vAse, sItodaM abhoccA nnikkhNte| egattagae pihiyacce, se ahiNNAyadaMsaNe saMte / / 11. Avisahie duve vase, sitodam abhocca nikkhamte. Egattagae pihiyacce, se ahinnayadamsane samte.. 11. The Bhagavan 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 Bhagavan, "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. " 2010_03

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388 AYARO 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 Bhagavan acceded to his request. The Bhagavan 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 Bhagavan 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. 12. puDhavi ca AukAyaM, teukAyaM ca vAukAyaM c| paNagAiM bIya-hariyAI, tasakAyaM ca savvaso NaccA // 12. Pudhavim ca aukayah, teukayam ca vaukayam ca. Panagaim biya-hariyaim, tasakayam ca savvaso nacca.. 13. eyAiM saMti paDilehe, cittamaMtAI se abhiNNAya / parivajjiyA Na viharitthA, iti saMkhAe se mahAvIre // 13. Eyaim sarti padilehe, cittamamtaim se abhinnaya. Parivajjiya na viharittha, iti samkhae se mahavire.. 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. 14. adu thAvarA tasattAe, tasajIvA ya thaavrttaae| adu savvajoNiyA sattA, kammuNA kappiyA puDho baalaa|| 14. Adu thavara tasattae, tasajiva ya thavarattae. Adu savvajoniya satta, kammuna kappiya pudho bala.. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 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 Mahavira 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. 15. bhagavaM ca evaM mannesiM, sovahie hu luppatI bAle / kammaM ca savvaso NaccA, taM par3iyAikkhe pAvagaM bhagavaM // 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. 16. duvihaM samicca mehAvI, kiriyamakkhAyaNelisi NANI | AyANa- soya matinAya - soyaM, jogaM ca savvaso NaccA // 1. 389 Bhagavam ca evam mannesim, sovahie hu luppati bale. Kammam ca savvaso nacca, tam padiyaikkhe pavagam 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 mehavi,kiriyamakkhayanelisim nani. Ayana-soyamativaya-soyami, jogam ca savvaso nacca.. After having weighed the pros and cons of both kriya - vada (actionism) and akriyavada (non-actionism), and having known fully the influx of Karmic matter In the Sutrakrtanga 1/12/20, 21, it has been mentioned: Attana jo janai jo ya logam, jo agatim janai (a) -nagatim ca. Jo sasayam jana asasayam ca, jatim maranam ca cayanovavatam.. 2010_03

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AYARO 390 through sensuality, violence, and the impulses of mind, speech, and body, the sage and wise Bhagavan propounded the unique doctrine of kriya, not propounded by others. ANNOTATION 16. When the Bhagavan was leading a dispassionate and detached life even in the midst of home-life, his uncle named Suparsva, 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 Bhagavan 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." 17. aivAtiyaM aNAuTTe, sayamaNNesi akrnnyaae| jassitthio pariNNAyA, savvakammAvahAo se adakkhU / / 17. Aivatiyam anautte, sayamannesim akaranayae. Jassitthio parinnaya, savvakammavahao se adakkhu.. Aho vi kattana viuttanam ca, jo asavam janati sam varam ca. Dukkham ca jo janai nijjaram ca, so bhasiumar ihati kiriyavadam.. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 391 17. The Bhagavan did not commit any violence to any living beings, nor did he ever make others to do so. The Bhagavan saw - (On being asked by his relatives why he avoided all women-folk, the Bhagavan replied -) "Women (incontinence) are the harbingers of all karmic influx. One who relinquishes them, perceives (the soul)." 18. ahAkaDaM na se seve, savvaso kammuNA ya adakkhU / jaM kiMci pAvagaM bhagavaM, taM akuvvaM viyarDa a~jitthA / 13. Ahakadam na se seve, savvaso kammuna ya adakkhu. Jam kisci pavagan bhagavar, tam akuvvam viya dam bhumjittha.. 18. The Bhagavan 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 Bhagavan never partook of any such meals which were conduc cive to sinfulness. I 16. No sevatI ya paravatthaM, parapAe vi se Na bhuNjitthaa| parivajjiyANa omANaM, gacchati saMkhaDi asrnnaae| 19. No sevati ya paravatthan, parapae vi se na bhumjittha. Parivajjiyana omanam, gacchati samkhaoim asaranae.. 19. (Bhagavan Mahavira did not possess any dress, nor did he borrow any from anyone else. The author of the Curni has interpreted the word papaka in various ways: The Bhagavan 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 Bhagavan did not take any meat or alcoholic drinks (papaka). Yet another interpretation is that the Bhagavan did not partake of such meals which were conducive to sinfulness. 2010_03

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AYARO 392 (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 Curni, Bhagavan Mahavira 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 Bhagavan took his meals in a utensil owned by a householder. Later he became a panipatra (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 Bhagavan was sojourning in a weaver's workshop at Nalanda, his only disciple called Gosalaka 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 Bhagavan became a Tirthankara. Loharya, one of his disciples, used to procure food for him from householders. But the Bhagavan would take it on his palms and then eat it. The description alluded to here refers to the period of sadhana. Therefore, the incident of procurement of food by Loharya is not purported here. 20. mAyaNNe asaNa-pANassa, NANugiddhe rasesu apddinnnne| acchipi No pamajjiyA, Novi ya kaMDUyaye muNI gAyaM // 20. Mayanne asana-panassa, nanugiddhe rasesu apadinne. Acchimpi no pamajjiya, novi ya kamduyaye muni ga yam.. 20. Bhagavan 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. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 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 Bhagavan. took only a frugal diet. Even while leading family life, Bhagavan 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 sadhana. The Bhagavan would never long for a particular kind of food except when undertaking special sadhana e.g. he would sometimes wish foruradafor carrying on specific sadhana. Bhagavan Mahavira 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 sadhana. "'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 sadhana with effortless ease. 21. appaM tiriyaM pehAe, appaM piTThao upehAe / appaM vuie'paDibhANI, paMthapehI care jayamANe // 21. Appam tiriyam pehae, appan pitthao upehae. Appam vuie(a)paaibhani, pamthape hi care jayamane.. 21. While walking, Bhagavan 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. 22. sisiraMsi addhapaDivanne, taM vosajja vatthamaNagAre / pasArittu bAhuM parakkame, No avalaMbiyANa kaMdhaMsi // 2010_03

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AYARO 394 22. 22. Sisiramsi addhapadiyanne, tam vosajja vatthamanagare. Pasarittu bahum parakkame, no avalambiyana kam dhamsi.. The Bhagavan 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. 23. esa vihI aNukkato, mAhaNeNa 1797411 apaDiNNeNa vIreNa, kAsaveNa HERHUTT 11 --fa afi 23. Esa vihi anukkamto, mahanena maimaya. Apadinnena virena, kasavena mahesina.. - Tti bemi. 23. Bhagavan Mahavira, the wise, Mahana, (Brahmana, non-violent) Great Seer, born in the clan of Kasyapa, 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 sadhana, Bhagavan Mahavira 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. 2010_03

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395 SECTION II bIo uddeso Bio Uddeso bhagavao sejjA-pavaM 9, frunte foutrent, gufererent ran garanti Aikkha tAI sayaNAsaNAI, jAiM sevitthA se mhaaviiro|| Bhagavao Sejja -padam 1. Cariyasanaim sejjao, egatiyao jao buiyao. Aikkha taim sayanasanaim, jaim sevittha se mahaviro.. Bhagavan Mahavira's Seats and Retreats 1. (Jambu 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 Bhagavan Mahavira?" P. GTA - 9 - Car, furrerary goat arti aduvA paliyaTThANesu, palAlapuMjesu egadA vaaso|| 2. Avesana-sabha-pavasu, paniyasalasu egada vaso. Aduva paliyatthanesu, palalapumjesu egada vaso.. (Sudharma replied:) "Bhagavan. 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. 2010_03

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396 3. AgaMtAre susANe 3. 3. 4. 4. etehi muNI sayaNehi, samaNe AsI paterasa vAse / rAI divaM pi jayamANe, appamatte samAhie jhAti // 4. ArAmAgAre, gAme Nagarevi egadA vAso / suNNagAre vA, rukkhamUle vi egadA vAso // Agamtare aramagare, game pagarevi egada vaso. Susane sunnagare, va, rukkhamule vi egada vaso.. 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. 5. jiddaM pi No pagAmAe, sevai bhagavaM uThAe / GMNIECI ya appANaM, Isi sAI yA sI apaDiNNe // Etehim muni sayanehim, samane asi paterasa vase. Raim divam pi jayamane, appamatte samahie jhati.. 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. AYARO 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 pagamae, sevai bhagavam utthae. Jaggavati ya appanam, isim sai ya si apadinne.. 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 sadhana, 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 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS tion. In a village called Asthikagrama he slept only for a few moments, during which brief period he dreamt ten dreams. (Sthananga, 10/103). 6. saMbujjhamANe puNaravi, Asisu bhagavaM 3551 Nikkhamma egayA rAo, bahi cakamiyA muhuttAgaM // 6. 6. ANNOTATION 6. There are Bhagavan Mahavira's sadhana: Sambujjhamane punaravi, asim su bhagavam utthae. Nikkhamma egaya rao, bahim camkamiya muhuttagam.. 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. 7. sayahiM tassuvasaggA, bhImA AsI aNegarUvA ya / saMsapagAya je pANA, aduvA je pakkhiNo uvacaraMti / / 2010_03 Sayanehim tassuvasagga, bhima asi anegaruva ya. Samsappagaya je pana, aduva je pakkhino uvacaramti.. Bhagavan Mahavira had to undergo terrible hardships of various kinds, while he lived in those resting .

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AYARO 398 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 Bhagavan would still remain deeply absorbed in meditation. ) 8. adu kucarA uvacaraMti, gAmarakkhA ya sattihatthA ya / ___ adu gAmiyA uvasaggA, itthI egatiyA purisA y|| Adu kucara uvacaramti, gamarakkha ya sattihattha ya. Adu gamiya uvasagga, itthi egatiya purisa ya.. (While meditating in a deserted hut, Bhagavan 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 Bhagavan would often have to bear even sexual advances caused by men or women. ANNOTATION 8. Women were easily enamoured of Bhagavan 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 Bhagavan 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 Bhagavan paid no attention whatsoever to both these oppressions, and would remain absorbed in meditation. 6. ihaloiyAI paraloiyAiM. bhImAI annegruuvaaiN| __ avi subbhi-dubbhi-gaMdhAiM, saddAiM annegruuvaaiN| 9. Ihaloiyaim paraloiyaim, bhimairn anegaruvain. Avi suhbhi-dubbhi-gamdhaim, saddaim anegaruvaim.. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 399 9. Bhagavan 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. 10. ahiyAsae sayA samie, phAsAiM viruuvruuvaaii| ___araiM raiM abhibhUya, rIyaI mAhaNe abhuvaaii| 10. Ahiyasae saya samie, phasaim viruvaruvaim. Araim rais abhibhuya, riyai mahane abahuvai.. 10. Bhagavan Mahavira 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.) 11. sa jaNehiM tattha pucchisu, egacarA vi egadA raao| avvAhie kasAitthA, pehamANe samAhi apaDiNNe / / 11. Sa janehim tattha pucchiimsu, egacara vi egada rao. Avvahie kasaittha, pehamane samahim apadinne.. 11. (When Bhagavan Mahavira 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. 2010_03

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400 AYARO 12. ayamaMtaraMsi ko ettha, ahamaMsi tti bhikkhU AhaTTa / ayamuttame se dhamme, tusiNIe sa kasAie jhAti / / 12. Ayamamtaramsi ko ettha, ahamamsi tti bhikkhu ahattu. Ayamuttame se dhamme, tusinie sa kasaie jhati.. 12. (When Bhagavan Mahavira 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 Bhagavan replied "I am an ascetic." (They asked, "Who gave you permission to use this place? Why are you occupying our place of recreation?" The Bhagavan quietly left the place). This characterised his lofty conduct. Despite their agitation, the Bhagavan kept quiet and remained absorbed in meditation. 13. jaMsippege paveyaMti, sisire mArue pavAyaMte / ___ taMsippege aNagArA, himavAe NivAyamesaMti / / 13. Jarsippege paveyamti, sisire marue pavayamte. Tamsippege anagara, himavae nivayamesamti.. 14. saMghADio pavisissAmo, ehA ya smaadhmaannaa| pihiyA vA sakkhAmo, atidukkhaM himaga-saMphAsA // 14. Samghaoio pavisissamo, eha ya samadahamana. Pihiya va sakkhamo, atidukkham himaga-samphasa.. 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. 15. taMsi bhagavaM apaDiNNe, ahe viyaDe ahiyAsae dvie| Nikkhamma egadA rAo, cAei bhagavaM samiyAe / 15. Tamsi bhagavam apalinne, ahe viyade ahiyasae davie. Nikkhamma egada rao, cnei bhagavam samiyae.. Bhagavan Mahavira, however, would not, even in the face of such severe cold, even think of (seeking a 15. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 16. esa vihI aNukkato, mAhaNeNa apaDaNeNa vIreNa, kAsaveNa 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. maIyA | #FAT 11 -feaf I Esa vihi anukkamto, mahanena maimaya. Apadinnena virena, kasavena mahesina.. 2010_03 Tti bemi. Bhagavan Mahavira, the wise Mahana (Brahmana, Non-Violent) Great Seer, born in the clan of Kasyapa, followed without any reservation the aforementioned code of conduct. GEDDO 401 So do I say.

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402 SECTION III taio uddeso Tain Uddeso bhagavao parIsaha-uvasagga-padaM 1. taNaphAse sIyaphAse ya, teuphAse ya daMsa-masage ya / ahiyAsae sayA samie, phAsAI viruuvruuvaaiN|| Bhagavao parisa ha -uva sagga -padam 1. Tanaphase siyaphase ya, teuphase ya damsa-masage Ahiyasae saya samie, phasaim viruvaruvaim.. ya. Bhagavan Mahavira's Endurance of Hardships 1. Bhagavan Mahavira bore with equipoise various kinds of hardships, including being pricked by the grass (typical of the Ladha country-side) the extremities of the weather, and bites of gad-flies and mosquitoes. ANNOTATION 1. During the period of sadhana Bhagavan Mahavira once paid a visit to the Ladha countryside (i.e. the districts of Tamulaka, Midnapur, Hugli and Burdvan 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 Bhagavan 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. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 403 The Ladha teemed with vicious creatures like gad-flies, mosquitoes, and leeches. Despite knowledge of all these untoward conditions, the Bhagavan. went there to test himself on the touchstone of equanimity. p. 377 577-16T10, qui a T (FE?) all ___ paMtaM sejjaM sevisu, AsaNagANi ceva paMtAI // 2. Aha duccara-laohamacari, vajjabhumim ca subbha mha?) bhumim ca. Pamtam sejjam sevimsu, asanagani ceva pamtaim.. The Bhagavan cheerfully rambled through the areas of Vajrabhumi and Sushabhumi in the difficult terrain of the Ladha 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, Bhagavan. Mahavira 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 Bhagavan's mind. 3. lADhehiM tassuvasaggA, bahave jANavayA lUsiMsu / ___ aha lUhadesie bhatte , kukkurAtattha hiMsisu nnivtisu|| 3. Ladhehim tassuvasagga, bahave janavaya lusinsu. Aha luhadesie bhatte, kukkura tattha himsimsu niva timsu.. In the counties of Ladha, Bhagavan Mahavira 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 Sumha 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 2010_03

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404 AYARO 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 Bhagavan used to take a single meal only at midday. In Ladha, the Bhagavan 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. 4. appe jaNe NivArei, lUsaNae suNae dsmaanne| chuchukAraMti AhaMsu, samaNaM kukkurA DasaMtutti / 4. Appe jane nivarei, lusanae sunae dasamane. Chuchukaramti ahamsu, samanam kukkura das amtutti.. When dogs would bark at or come to bite the Bhagavan, only a solitary person would come to his rescue; the others would set the dogs on him. 5. elikkhae jaNe bhujjo, bahave vajjabhUmi phrusaasii| la4i gahAya NAlIyaM, samaNA tattha eva vihrisu|| 5. Elikkhae jane bhujjo, bahave vajjabhumi pharusasi. Latthim gahaya naliyam, samana tattha eva viha rimsu.. In such a county did the Bhagavan spend (six long months). Most people of Vajrabhumi were ill-tempered owing to insipid food. In that countryside, some sra mana's (ascetics) always roamed with either a stickl or a cudgel in hand. 6. evaM pi tattha viharaMtA, puTapuvvA ahesi suNaehiM / ___ saMluMcamANA suNaehiM, duccaragANi tattha lADhehiM / / 5. A lathi (stick) is usually of the height of a man, while a nalika (cudgel) is four angulas (twenty-fourth part of a cubit) longer than it. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 405 6. Evam pi tattha viharamta, putthapuvva ahesi su naehim. Sanluncamana sunaehim, duccaragani tattha laohe him.. Even those sramanas 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 Ladha area. 6. 7. nidhAya daMDaM pANehi, taM kAyaM vosjjmnngaare| ___ aha gAmakaMTae bhagavaM, te ahiyAsae abhisameccA // 7. Nidhaya damdam panehim, tan kayan vosajjaman agare. Aha gamakamta e bhagavam,te ahiyasae abhisamecca.. Abandoning the attitude of violence to living beings, and totally ignoring all bodily comforts, the Bhagavan was cheerfully rambling about (in the Ladha 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 Bhagavan was completely self-possessed in thought, speech and action. 8. NAo saMgAmasIse vA, pArae tattha se mhaaviire| ___ evaM pi tattha lAhiM, aladdhapunvo vi egayA gaamo|| 8. Nao samgamasise va, parae tattha se mahavire. Evam pi tattha ladhehim, aladdhapuvvo vi egaya gamo.. 2010_03

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406 AYARO 8. Just as an elephant fighting on the battle front is not easily baffled by piercing weapons, so also did Bhagavan Mahavira remain completely unruffled by and triumphed over various kinds of hardships he experienced in Ladha 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 __ paDiNikkhamittu lUsiMsu, etto paraM palehitti / / 9. Uvasaskamamtamapalinnan, gamamtiyam pi appat tam. Padinikkhamittu lusinsu, etto param palehitti.. 9. The Bhagavan 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 Bhagavan's nudity. This is why they would stop him from entering the village. 90.24-goat cu CSU, 3gqi fcuit 315 Cats-48701 ___adu leluNA kavAleNaM, haMtA-haMtA bahave kaMdisu / / 10. Hayapuvvo tattha dadena, aduva mutthina adu kumtai-phalenam. Adu leluna kavalenan, hamta-hamta bahave kam dimsu.. 10. There some people would try to hit the Bhagavan 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." 11. maMsANi chinnapuvvAiM, uTThabhaMti egayA kAyaM / parIsahAI luMciMsu, ahvA paMsuNA avakiriMsu // 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 407 11. Mamsani chinnapuvvaim, utthubhamti egaya kayam. Parisahaim luscinsu ahava pansuna avakirinsu.. 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. 12. uccAlaiya NihaNiMsu, aduvA AsaNAo khalaiMsu / vosaTTakAe paNayAsI, dukkhasahe bhagavaM apaDiNNe / / 12. Uccalaiya nihanissu, aduva asanao khalainsu. Vosatthakae panayasi,dukkhasahe bhagavan apalinne.. 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 Bhagavan 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 Ladha 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 Bhagavan from his seat. Even so the Bhagavan 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. 13. sUro saMgAmasIse vA, saMvuDe tattha se mhaaviire| paDisevamANe pharasAI, acale bhagavaM riiitthaa|| 13. Suro samgamasise va, samvude tattha se mahavire. Padisevamane pharusaim, acale bhagavam riittha.. 13. Just as a warrior wearing the escutcheon is never baffled at the war front, so also was Bhagavan 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. 2010_03

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408 AYARO 14. esa vihI aNukkato, mAhaNeNa miimyaa| __ apaDiNNeNa vIreNa, kAsaveNa mhesinnaa|| -tti bemi| 14. Esa vihi anukkamto, mahanena maimaya. Apadinnena virena, kasavena mahesina.. - Tti bemi. 14. Bhagavan Mahavira, the wise, Mahana (Brahmana, Non-violent), great seer, born in the clan of Kasyapa, followed without any reservation the above mentioned code of conduct. Thus I say. 2010_03

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409 SECTION IV cauttho uddeso Cauttho Uddeso 23tt a faft791-92 1. omodariyaM cAeti, apuDhe vi bhagavaM rogehi / puDhe vA se apuDhe vA, No se sAtijjati teicchN| Bhagavao atigiccha -padam 1. Omodariyam caeti, aputthe vi bhagavam rogehim. Putthe va se aputthe va, no se satijjati teiccham.. Abandonment of Medication by Bhagavan Mahavira Although untouched by illness, Phagavan 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. Bhagavan Mahavira 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 Bhagavan was free from the former kind of diseases, but he would occasionally be afflicted by the 2010_03

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410 AVARO 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 Bhagavan never wished anyone to do anything for him. 2. saMsohaNaM ca vamaNaM ca, gAyabbhaMgaNaM siNANaM c| __ saMbAhaNaM Na se kappe, daMta-pakkhAlaNaM prinnaae|| 2. Samsohanam ca vamanam ca, gayabbhamganam sina nam ca. Sambahanam na se kappe, damta-pakkhalanam parin nae.. 2. The Bhagavan abandoned all sorts of purgatives, emetics, unguents, bathing, shampooing or even cleaning of the teeth. ANNOTATION 2. Soon after initiation into ascetic life, Bhagavan Mahavira 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 sadhaka to forget all about his body and concern himself with complete dedication to the soul. The above routine followed by Bhagavan Mahavira refers to this. 3. virae gAmadhammehi, rIyati mAhaNe abhuvaaii| sisimi egadA bhagavaM, chAyAe jhAi AsI y|| Virae gamadhammehim, riyati mahane abahuvai. Sisirammi egada bhagavam, chayae jhai asi ya.. Averse to all sensual delights, Bhagavan Mahavira (Mahana) cheerfully rambled about. He would speak but little. Even in the winter he would meditate (not in sunshine), but in shade. 3. 2010_03

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411 THE EXCELLENCE OF RIGHTEOUSNESS bhagavao AhAra-cariyA-padaM 8.37919 fotekti, 377898 39965 afwata i ____adu jAvaittha lUheNaM, oyaNa-maMthu-kummAseNaM // Bhagavao ahara-cariya -padam 4. Ayavai ya gimhanan, acchai ukkudue abhivate. Adu javaittha luhenam, oyana-mamthu-kummasenam.. 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). 5. eyANi tiNi paDiseve, aTTha mAse ya jAvae bhagavaM / apiittha egayA bhagavaM, addhamAsaM aduvA mAsaM pi|| 5. Eyani tinni padiseve, attha mase ya javae bhagavam. Apiittha egaya bhagavam, addhamasam aduva masam pi. 5. Bhagavan Mahavira 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. 6. avi sAhie duve mAse, chappi mAse aduvA apivittaa| rAyovarAyaM apaDiNNe, annagilAyamegayA bhuNje| 6. Avi sahie duve mase, chappi mase aduva apivitta. Rayovarayam apalinne, annagilayamegaya 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. 2010_03

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412 AYARO 7. chaTheNaM egayA bhuMje, aduvA aTThameNa dasameNaM / duvAlasameNa egayA bhuMje, pehamANe samAhiM apaDiNNe // 7. Chatthenam egaya bhumje, aduva atthamena dasa menam. Duvalasamena egaya bhumje, pehamane samahim 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. 8. NaccANaM se mahAvIre, No vi ya pAvagaM symkaasii| ___ aNNehiM vA Na kAritthA, kIraMtaM pi NANujANitthA / 8. Naccanam se mahavire, no vi ya pavagam sayamakasi. Annehim va na karittha, kiramtam pi nanujanittha.. 8. Fully aware of the sinfulness, vitiating the alms that he received, Bhagavan Mahavira would neither himself indulge in violence nor make others to do so, nor did he approve of any such action., 6. gAmaM pavise NayaraM vA, ghAsamese kaDaM prttraae| ___ suvisuddhamesiyA bhagavaM, Ayata-jogayAe sevitthA // 9. Gamam pavise nayaram va, ghasamese kadam parat thae. Suvisuddhamesiya bhagavam, ayata-jogayae sevittha.. Upon entering a village or a town, Bhagavan 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 Bhagavan.). He would accept alms unvitiated by any sin and eat it with complete control of his passions. 10. adu vAyasA digichattA, je aNNe rasesiNo sttaa| ghAsesaNAe ciTThate, sayayaM Nivatite ya pehAe / 2010_03 a

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THE EXCELLENCE OF RIGHTEOUSNESS 413 11. adu mAhaNaM va samaNaM vA, gAmapiMDolagaM ca atihiM vaa| sovAgaM mUsiyAraM vA, kukkuraM vAvi vihaM ThiyaM purto|| 12. vitticchedaM . vajjato, tesappattiyaM prihrNto| maMdaM parakkame bhagavaM, ahiMsamANo ghAsamesitthA / (fafet: 797) 10. Adu vayasa digimchatta, je anne rasesino satta. Ghasesanae citthamte, sayayam nivatite ya pehae.. 11. Adu mahanam va samanam va, gamapimdolagam ca atihim va. Sovagas musiyaran va, kukkuram vavi vihan thiya purato.. 12. Vitticchedam vajjamto, tesappattiyam pariharamto, Mamdam parakkame bhagavam, ahimsamano ghasa mesittha.. 1012. (Tribhih kulakan) While on his way for alms, if Bhagavan Mahavira saw a group of birds like crows sitting, together, or a dog, or a cat, or a Brahmana or a Sramana, or a beggar or a guest, or a grave-digger (candala), 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. 13. avi sUiyaM va sukkaM vA, sIyapiMDaM puraannkummaasN| ___adu bakkasaM pulAgaM vA, laddhe piMDe aladdhae dvie| 13. Avi suiya va sukkam va, siyapimdam puranakum masam. Adu bakkasam pulaga va, laddhe pimde aladdhae davie.. 2010_03

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414 AYARO 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. 14. avi jhAti se mahAvIre, AsaNatthe akukkue jhANaM / uDDhamahe tiriyaM ca, pehamANe samAhimapaDiNNe // 14. Avi jhati se mahavire, asanatthe akukkue jhanam. Uddhamahe tiriyam ca, pehamane samahimapadinne.. 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, 15. akasAI vigayagehI, saddarUvesu'mucchie jhAti / chaumatthe vi parakkamamANe, No pamAyaM saI pi kuzvitthA / 15. Akasai vigayagehi, saddaruvesu(a)mucchie jhati. Chaumatthe vi parakkamamane, no pamayah saim 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. 16. sayameva abhisabhAgamma, AyatajogamAyasohIe / abhiNivvuDe amAille, AvakahaM bhagavaM smiaasii|| 16. Sayameva abhisamagamma, ayatajogamayasohie. Abhinivvude amaille, avakaham bhagavan samiasi.. 2010_03

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THE EXCELLENCE OF RIGHTEOUSNESS 16. 17. esa vihI aNukkato, mAhaNeNa apaDaNeNa vIreNa, kAsaveNa 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 sadkana he remained equipoised and tranquil. 17. maIyA | mahesiNA // 17. Esa vihi anukkamto, mahanena maimaya. Apadinnena virena, kasavena mahesina.. -tti bemi / 2010_03 Tti bemi. Bhagavan Mahavira, the wise, Mahana (Brahmana, 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) Abbhaikkhejja (Skt. Abhyakhyayet), malign, slander or accept falsehood as truth 31 Abhinigijjha, grasp 171, res train ix Abhinirvstta, stage of develop ment of limbs 278 Abhinivatejja, should get rid of 178 Abhisamannagaya, thoroughly knows 150 Abhisambhuta, stage of deve lopment of the embryo 278 Abhi samjata, stage of development of foetus and muscles 278 Abhayadana, non-intimidation 30 Abohie, desprivement of enlightenment 20 Acamla, eating only a single item of food 370 Acara, ethics, spiritual conduct Acaranga, the treatise on Jaina spiritual conduct i Acarya, teacher 9 Accei, circumvents 140 Acitta, inanimate 36 Adana, clothes 290 Adanae, with self-disciplined life 115 Adatta, taking away things of others including their life 315 Adattadana, appropriating that which is not given 37 Adattaharo, thieves 107 Adhimutti, faith xiii Adinnadana, unauthorized appropriation xv Adinnadanao, from theft xvi Adissamane, one should keep away from 155 Aduva, athava, or 191 Agamissam, future 169 Aghai, preach 189 Agrantha, absolutely unfet tered by worldly snares 331 Aham, downwards 51 Ahara-heu, purpose of monk's nourishment 332 Ahasaccam, the real truth 190 Ahatlu, implanted 113 Ahimsa, non-violence iv Ahovihara, the practice of self discipline, (asceticism) 89 Ajivikas, a school of the sramana ascetics led by GosaJaka 38 Ajjaviya, uprightness xiji Ajjhattha, spiritual world 166 Ajjhattham, the inner self 71 Ajjhovavanna, licentious 80 Ajna, instruction 229 Akamma, pure 154, medita tion, 96 Akara, a mine-like abode 356 Akasayi, free from passions xxiii Akkutghe, call names 284 Akriyavada, non-actionism 389 2010_03

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418 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 Anacaraniya, forbidden 324 Anagara, monk 17 Anikamkhi, devoted to the Teachings 196 Anannadamsi, one who looks inwardly at the self 141 Anannam, unique 164 Anannarame, revels in the self 141 Anasadae, does not cause obstruction to others 306 Anasana, undertaking fast unto death 341 Anasatti, non-attachment 100, 117 Anasaya, eschewing taste 353 Anasrava, not the cause of the influx of karma 187 non-transgres Anativattiya, sion xiii Anattapannanam, lacking in spiritual insight 270 Anatthae, unmotivated 211 Anegacitta, manifold desires of man 163 Aniccayam, mortal 58 Anidana, free from bonds of attachment and aversion 321 Aniyattagami, life-long ascetics 203 Anju, simple and straightforward in behaviour 151 Annana, ignorance 16 Annesim, pursue 234 2010_03 Antarmuhurta, less than 48 minutes 242 Anudharma, way of life in harmony with sadhana 382 Anudisa, intermediate directian 4 Anugamiyam, favourable xiii Anupurvi, achieved in serial order of development 368 Anupurvi vimoksa, fast unto death 367 Anusilana, practice 261 Anusoyamti, continuously go on thinking Anuvii, contemplate and visualise 37 Apadinne, without guile xxiii Apaliyamane, remaining unattached 282 Aparakrama, fast undertaken with weak body 368 Aparigraha, non-possession of property XV Aparihina, perfect 93 Aparinnae, person who cannot give up (amassing of wealth) 130 Apasmara, epilepsy 272 Appamada, (Skt. Apramada), constant vigilance; living in the present 87, 142 Appamattehim, vigilant 42 Appanam, 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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419 Arhamta, the Revered One xiji Arie, noble 118 Arhat, Venerable One 183 Ariyavayanan, Doctrine of the Noble Ones 194 Arya-satya, noble truth xx Asadhu, non-ascetic 317 Asan, lust 112 A samanunna, heretics 313 Asamdina, land which does not get flooded with water 295 Asammayara, improper conduct 315 Asava, hardship xviii Asasayam, not eternal 58 Asrama, a hermitage 356 Assayam, suffering or pain 63 Atavam, established in atman xiii Atman, knower x Atmavada, doctrine of objec tive reality of soul 9 Atla, affiicted 189 Attatula, equality of beings with the self 71 Agjhae, with a motive 211 Atthita, existence 41 Aukaiya, water-being 30 Aure, tormented 152 Avama-celika, scantily-clad 337 Avamaudarya, attenuation 283 Avamti keavamti, in this world 215 Avasada, dejection 270 Avasakejja, should abstain from 120 Avattasoe, whirlpool 151 Avidya, absence of right perception 217 Avilae, relinquish the relations 201 Avimane, blissful 202 Aviyatta, immature ascetic 237 Avratas, infringement of the six vows 134 Avyaghata, fast undertaken in the normal course 368 Avyaghata-marana, fasting unto death 367 Ayagutte, self-secured 153 Ayanijjam, path of Truth 108 Ayariya, preceptor 248 Ayatacakkhu, with wide open eyes 123 Ayavadi, believer in soul xii Ayavam, in possession of the self 150 Bambhacerariisi, continence 204 Bajjhao, others 230 Buddha-bodhita, enlightened by the Tirthakara 331 Bala-marana, suicide committed due to irrational impulses 341 Bhattaparinna abandonment of food 346 Bhavata, contemplation 352 Bhairava, formidable 357 Bhava-samlekhana, method of curtailment of passions 369 Brahma, the Supreme Reality Bhuta, existing xii Bambhavam, established in Brahman xiii Bhagavamta, lord xiii Brahmacarya, celebacy xv Bambhavam, in possession of 2010_03

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420 the Supreme Reality 150 Biiyam, activity 164 Bhoga, sensuality 110 Bhogi, self-indulgent 110 Bala, immature sadhaka 131 Chanapaena, affairs of vio lence 143 Chee, wise 214 Caritra-moha-karma, the karma which pollutes right con duct through delusion 221 Chana, violence and other evils 155, 232 Cavanam, death 164 Citham, preoccupy, intensely painful genera 191 Cakkhupannana, ocular per ception xxi Cayavacaiyam, metabolism (building up of new cells and decaying of old ones) 58 Chamdovaniya, self-indulgent 80 Cauppayam, quadrupeds (animals) 106 Citthai, sticks to it 108 Chamdan, servility 112 Candala, 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 Dhuvacarina, progressing to wards salvation 105 Dhyana, meditation xxii Ditthi, view, xiii, xvii Dittham, perceived 185 Dit; hapahe, one who has perceived the path to salvation 136, 161 Diva, island 295 Dosa, hatred xvii Dhuya, advanced asceticism 267 Dravya-samlekhana, method of curtailment of food 369 Dronamukha, a capital of four hundred villages 356 Dubbhin, unsavoury 288 Dukkham, suffering xiii, ignorance 150 Dukkha-sayya, living in gloom 252 Dupayam, bipeds (servants) 106 Duppadivahanam, cannot be prolonged 122 Duranucara, an uphill task 203 Duratikamma, difficult to tran scend 122 Dusksta, unrighteousness 317 Dvesa, aversion 293 Egallavihara, asceticism in solitariness 237 Egatta, solitariness, 352 Egasade,' clad in only one clothing 344, 384 Ejassa, of air-being 71 Eyanupassi, one who observes the realities happening in the 2010_03

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421 present only 170 Gabbha, womb, xvii Gacchamti, 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 Ghanapannana, olfactory per ception xxi Gihacaino vi gihavasa, a hypo critical ascetic 51 Gijjhe, hanker, 102 Gilana, ailing monk, 346 Gilasinim, morbid appetite from over-digestion 272 Gorava, conceit 278 Goyavadi, believer in the dogma of casteism 102 Guna, the five types of sensual qualities (colour, sound, odour, taste, touch) 52 Gunasthana, a stage of spiri tual development 241 Gunatthite; engrossed in sen sual pleasures xiv, 86 Guru, colossal 211 Hammai, meets with decapita tion 108 Himsa (qua-Arambha), violent action xv Hiri, rigours of an embara ssing nature, like nudity 285 Hiyam, good xiji Imgini-marana, fast unto death called itvarika 356 Irya, manner of moving 239 stvarika, religious fast unto death 357 Jagara, the wide-awake 149 Jamma, birth xvii Jarayu, membrane enveloping the younger one at the time of birth 62 Jatehim, self-composure 43 Jati, birth 54 Jayamane, to be diligent by remaining vigilant through concentration on studies and meditation while awake 229 Jayamayae, limited diet 168 Jhamjhae, vicissitudes 173 Jhimiyam, paralysis 272 Jhosamane, follows, 287 Jhoseti, causes them to wither away 162 Jhesita (ksapitah), dissolved 254 Jijnasa, quest i Jiva, living xii Jivatta, animation 21 Jnana, knowledge xxi Jujjhahi, battle 230 Junnaim, decayed 198 Jurati, gets emaciated 122 Kadasanan, straw-mats 119 Kalala, embryo 278 Kalyana, virtue 317 Kama, desire 122, lust 211 Kamakaini, sensualist 122 Kanima-samarambha, indul ging in activities of mind, speech and body 11 Kammovasamti, subsidence of karma 136 Kaniyam, one-eyedness 272 Karma-samnyasa, renunciation of action ii 2010_03

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422 Karmavada, 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 Katthais, wood 198 Kayaklesa, enduring physical hardships 345 Kayotsarga, relaxation and renunciation of bodily activities 244 Keyanan, sieve, 163 Ko'ham, who am I? 9 Khana, moment xix Kheda a village or town two miles long 356 Khemam, wholesome xiii Kheyanne, one who knows the essence of things 153 Khudda, trivial 168 Khujjatam, hunch-backedness 103 Khujjiyam, hunch-backedness 272 Kilesa, tormentation 74 Kinhe, black 264 Kivana, crippled pauper 99 Kodha, leprosy 272 Kriyavada, doctrine that actions are the cause of bondage of soul 10, xii, actionism 389 Kujjhe, feel piqued 103 Kurtattam, lameness 103 Kundalini, vitality 30 Kuniyam, defect in hands 272 Kusala, person endowed with knowledge 144 Laghava, attenuation 292 Laghaviya, lightness xiii Lahubhuyagaini, moves un impeded like a breeze 165 Lasthim, stick 404 Lesya, train of thoughts 349 Logasannam, mammonism 137 Logasaro, essence of the world 209 Logavijao, subjugation of the world of passions 83 Loka, world of non-ascetic actions Il, universe 123 Lokavada, doctrine of real existence of the world, xii, 9 Loyasamjoyam, worldly bond ages 140 Luham, coarse 236 L mpitta, stealing 90 Madamba, an isolated village 356 Maddaviya, modesty xiji. Madhyastha, maintaining equanimity in favourable and unfavourable circumstances 371 Mahavihi, great path 30 Mahavratas, great vows xiv Mahumehamim, diabetes, 272 Majjejja, should not feel ela ted 120 Majjhattha, unbiased attitude 253 Mahana, Brahmana, non-vio lent 401 Mamaiya, acquisitiveness 136 Mamda, foolish person 95 Manani, reverence 13 honour 32 Mara, death xii, 212, Mati, instinct 136 Manavadi, believer in egotism 102 2010_03

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423 Marga, path, xvi Mayam, deliberated upon, 185 Mehavi, a sage 26 Moha, delusion xii, xvii Moksa-marga, path of eman cipation xvi Mona, knowledge (hence the word 'muni') 116 Moyana, liberation 32 Mudhabhavam, senility 88 Mudra, posture, 244 Muhurta, 48 minutes, 62 Mulasthana, (Samsara), 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 Musavayao, from false speech xvi Mutti, faith xiii, xvii Muyacca, one completely indifferent to bodily adornments 195 Muyam, dumbness 272 Nae, leader, 140 Nai, kith and kin 98 Nairyatrika, capable of lead. ing to liberation 289 Naliyam (nalika), a cudgel 404 Nanavam, established in know ledge xiii, 150 Nani, a sage 168 Naraga-tirikkha, hell-animal xiii Nigama, a city, 336 Nihe, vitiate 184 Nikkammadamsi, one who has attained self-realization, salvation, omniscience or non-action 161, 206 Nikkhive, forsake 184 Nippilae, mortify the flesh 201 Niraya, hell xii Nirgrantha Order, the Order of the Unfettered ones or the Jaina Order 73 Nirjara, shedding the karma 371 Nirodha, release from suffering XX Niruvana, discourse 269 Niryukti, the earliest commen tary Nisanne, has no regard for 164 Nissesan, complete xjji Nivesana, persuation xiii Nivijjati, gets fed up 115 Nivvana liberation xiii, state of spiritual peace xviii Nivvat tana, dispelling 94 Nivveyana. detachment 226 Nivvinda, give a cold shoulder to 164 Niyama, self-control 104 Omoyariyam, light diet, 244 Ovavaie, reincarnating 4 Ovavaiya, born spontaneously 61 Padiggahan, bowls 119 Padighaya, prevention 32 Padimojae, disentangles 126 Paduppanna, of the present 183 Pagabbhai, becomes shame less 276 Pagadas, has committed 162 Pagasthe, abuse 284 2010_03

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424 Parijaniyavva, comprehend and forswear ll . Parikkha, critique 187 Parinivrana, freedom from fear and suffering xviii feeling of happiness 63 Parinna, comprehension and renunciation 1, 136, 196 Paripaccamane, writhing in unsatiated sexual desires 216 Parisrava, cause of the efflux of karmas 117 Parivaejja, reprimand 89 Parivandana, praise 32 Parivrajakas, one of the schools of ascetics who used to move about 321, ascetics belonging to heretical sects 37 Painam, 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 Pana, breathing xii Panaivayao, from killing xvi Pandita-marana, suicide committed by conscious judgement 341 Pani patra, one using his palms as utensils 392 Pannuna, perception, insight xxi, intellect 80, 234 Pannavarte, enjoin xiii Pantam, tasteless 236 Papa, vice 317 Para, person having extrasensory or transcendental knowledge 6 Paragamino, those who trans cend 96 Parairanasatayan, not causing harm to others 306 Paramabodha, knowledge of the Supreme Reality 156 Paramacakkhu, Argus-eyed one 223 Paramappa, the supreme soul 263 Pariccaya, renunciation 133 abandonment 280 Pariggaha, acquisitiveness 104 Padighaya, prevention 13 Parihayamanehim, premature degeneration 87 Pariyattana, means of tran saction, 86 Pasaga, a seer 108,121,145,185 Pasaha (Skt. Pasyata), independent perception or conception, 249, realize 205 Pasati, knowing directly through perception or intuition xxi, perceives 27, 212 Pattana, a larger town 336 Pavaduya, philosophers 194 Pavagam, conducive to sinful ness 391 Paraiya, wise preceptors 196 Pavajja, 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 2010_03

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425 Pehac, having looked at xxiv Pejja, lust xvii Pharusi yam, pain 151 Phasaim, various kinds of miseries and malodies 199 Phasapaanana, tactile perception xxi Phusiamira, as a mere dew drop 212 Pidhasappin, crippledness 272 Potaja, a being born complete as a young one without an enveloping membrane 61 Prabuddha, enlightened 249 Prajna, penetrating wisdom xvii Prajnapana, prophetic injunc tions viii Pranatipata, sin of violence 18 Pratisamdhi, rebirth xix Pratyabhijna, a logical conclusion based on the recognition of the past object with the present one 9 Pratyakhyanavarana-kasaya, a type of passion 134 Pratyekabuddha, suddenly enlightened by an impulse 331 Pratyutpanna, instantaneously capable of checking the influx of karma-particles 289 Prayopagamana, fasting unto death 364 Pudhavikaiya, earth-beings 16 Pudho, diverse 199, 220 Punna, the haves 142 Purakkara, dominant idea xiii Purvas, the earlier sacred books 249 Rddhi, grandeur 277 Raga, attachment 293 Rajadhani, a capital 356 Rasa, delicacies 277 Rasapannana, gustatory per ception xxi, 93 Rayamsi, suffering from Tuberculosis 272 Ruva, sensual objects and body 221, 232 Ruvasardhi, 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 Sadhaka, an aspirant exerting himself in asceticism 7 Sadhana, the path prescribed for self-realization iii, 7 Sadharmika, one belonging to the same faith 314 Sadhu, ascetic 317 Sagadabbhi, smash his own (karmas) 174 Sagariyam, sex 214 Sahana (Skt. Sadhana) prac tice 14 Sahapamaenan, owing to his infatuation 103 Sailesi stage, whose mind is rendered as calm and immobile as a mountain 241 Samadhi, meditation xvii, absolute equipoise 214 Samadhi-marana, death sublime 355 2010_03

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426 Samannagaya, illumined with truth 80 Samanujanija, approve 49 Samanunna, one whose anujna (qualification) is proper 253 Samappana, dedication of the aim 28 Samatta, equality 102 Samattadansi, practising equanimity 139, 157 Samattam, 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 Samdhi (granthi), a knot, a complicated problem 254 Samdhi, nature 166 Samdina, land flooded with water at the tide 295 Samgha, the religious order 322 Sanghadadamsino, wide-awake 207 Samiya-pariyaye, one who has perfectly comprehended the truth 220 Samjamacarana, practice of self-discipline 163 Samjatehis, self-disciplined 42 Samjna, intuitive knowledge 4 Samjoga, conne Samjogasihi, desirous of sen sual pleasures 86 Samlehana, conscious preparation for death 355 Sammacaritta, right ascetic discipline 201 Sammam, samyak, 234 Sammanane, right knowledge 187 Sammatava, right austerities 195 Sammavae, the true doctrine 183 Sammucchima, beings born by coagulation 61 Samsara, world of recurrent transmigration 6, phenomenon of birth and death 214 Samse yaya, 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-caritra, right conduct xvi Samyag-darsana, right view xvi Saniyag.jnana, right know ledge xvi Sanna, notion xiii Sannihana (Skt. Sannidhana), storing or hoarding of food articles 333 Sannivesa, a settlement of huts 356 Saparakrama, fast undertaken when the body is strong 368 Sapehae, having comprehen ded xxiv Sarae, wise 202 Sarvajnata, omniscience xx 2010_03

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Sarvesana, all rules of begging food and eating 287 Satipatthana, mindfulness xxiv Satta, sentient creature xii Sattha, weapon of violence xiv, 1 Sauca, freedom from avarice 305 Sayam, pleasing, 194 Sayayam, perpetually 152 Sejja, seats and 395 retreats Siddhas, the perfect ones 357 Sila, right conduct xxi Sila sampreksa, the practice of the ethical code 230 Silivayam, elephantiasis 272 Siosanijjam, shifting sands of life 147 Siya (Skt. Srita), taking gui dance 250 So'ham, I am He Sovahiesu, for those who are acquisitive 184 Soyaviya, purity, xiii, freedom from avarice 305 Sramana, monk 38 Sthandila, ground bereft of green grass and living beings like insects etc 374 Styanarddhi, deep slumberproducing karma 25 Suakkhae (Skt. Suakhyatah), well-propounded 289 Subbhim, flavoury 288 Suham, blissful xiii Suhasaya, relishing pleasures ix, 105 Sukha, 277 Sukrta, righteousness 317 ease and comfort 2010_03 427 Sotapannana, 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 Tahagaya, the Tathagatas, (the aspirants who strive for the attainment of the state of perfect equanimity) 169 Taijas sarira, the electrical body 219 Tamha, therefore 164 Tana, 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, prakara 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 Ubbhiya, beings-born by sprouting from the earth 61 Uccalaiyam, devoted to the

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428 Supreme Reality 171 Udarim, dropsy 272 Uddavaitta, killing 90 Uddeso, guidance 108 Uddham, upwards 51 Uggahum, room 119 Ukkase, keep aloof from 375 Urada, a kind of pulse 404 Unnayamane, being praised 238 Ordhvasthana, adopting posture in which legs are kept upwards and head downwards 244 Uttaravade, golden principle 286 Utrasaitta, torturing 90 Utthana, exertion, vigorous preparation for something 355 Uvagarana, clothes 289 Uvahana, excellence of righte ousness 379 Uvarayasattha, a true abstai ner from violence 174 Uvasagga, hardships 402 Uvasama, calmness xiji, paci fication 305 Uvavayam, birth 164 Uvehamano, indifferent to 153 Vadabhattun, dwarfishness 103 Varkanikeya, tabernacle of deceit 190 l'asta, disgorging 137, 174 Vanassaikaiya, beings of vege table-body 53 Vaskasamayare, a hypocrite 52 Varna, fame, form 233 Vasuma", rich in enlightenment 80 Vaukaiya, beings of air-body 73 Vavahara, conduct 137 Vaya, gati 135 Vedanabodha, experience of pain 21 Vedaniya karma, the karma which brings pain in its wake 221 Vehanasa, committing suicide by hanging 341 Veramanah, desisting xvi Verovarae, above enmity 152 Vevais, trembling 272 Veyavaccapakappa, rules for service 347 Veyavar, established in Vedas xiii, in possession of scriptures 150 Viamtikarae, total annihilation of karma 349 Vidhutakappa, well-versed in dhamma and firm in austerities xi, observing the dhuta code of conduct 170 Viditta, comprehending 137 Vigatagehi, devoid of greed xxiji Vigincai, forswears 176 Viginca, abandon 113 Vihayomarana, deliberately ending one's life by hanging 368 Vikrti-parityaga, abandonment of rich food 370 Vilumpitra, pillaging 90 i Vimoha, liberation xii Vimokkho, emancipation 311 Vinayam, ethical code 79 Vinnayam, thoroughly understood 185 2010_03

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429 Viparinamadhammayam, undergoing various transformations 58 Vipparamusanti, kill 211 Vippariyasuvei, becomes a vic tim of paradoxes 107 Vippasayae, gratify 167 Virati, abstinence xiii, cessa tion from desires 305 Virehim, fortitude 42 Virya, energy xvii Visanna, embogged in sensual pleasures 302 Vitaraga muni, one who is completely free from passions or attachment and aversion 241 Vitarka, killer of beings 302 Vivega, forswearing 26, rid dance 241 Vivittajivi, leading a life of recluse 162 Vivittovagarana, vast number of utensils 86 Vosire, abandon 376 Vrata, vow xvi Vyaghata-yukta, fast undertaken suddenly on account of some incident 368 2010_03

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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 Acara 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 Mahavira 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 Ayaro its antiquity vii Bhagavan Mahavira 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 Asrava (Influx of Karma particles) : Meaning of xviii Cause of 10 Consequence of 12 explained 188-189 2010_03

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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 Mahavira Biography of vii-viii, xiv Moral teachings of vii Maladies 272 Meditation xxii-xxiii, 96 on the loka 123 2010_03

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432 Three methods of 124 Meghakumara 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 (Pannana xxi compared to prajna xxi Knowledge and xxi Preaching Sermons 142-145 Preceptor Compared to lake 248 Prophetic Injections (Pannavana) xiii Remedy 130 No use of 131-132 Renunciation x-xi Renunciation in the Gita and the Ayaro 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 Gita on 14-15 Taste Eschewing 353 Ten kinds of munda (stripped off the evils) 283 Ten powers 98-99 The Gita 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 2010_03

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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 2010_03

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