Agam 01 Ang 01 Acharanga Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007646/1

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. " 4045. A1 SEX MATHA . 2.. . . '.. PAR 1GARH AcArAgasatra ) ILLUSTRATED amara muni .. ACHARANGA CI TRA O . AMAR MUNI SS / ANOR 05 SHARE Histent 47 Paichi LA ASS-mAna Saamanahani Ki PinkRE

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sacitra AcArAMga sUtra prathama zrutaskandha (jainadarzana evaM AcAra kA AdhArabhUta zAstra ) [ mUlapATha : hindI, aMgrejI bhAvAnuvAda, vivecana evaM raMgIna citroM sahita ] pradhAna sampAdaka uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja ke suziSya upapravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' aMgrejI anuvAda surendra botharA padma prakAzana padma dhAma, narelA maNDI, dillI- 110040 For Private Personal Use Only

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uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja kI dIkSA jayantI ke zubha prasaMga para prakAzita sacitra Agama mAlA kA AThavA~ puSpa * sacitra AcArAMga sUtra (prathama zrutaskaMdha) pradhAna sampAdaka upapravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' * aMgrejI anuvAda surendra botharA citrAMkana saradAra puruSottamasiMha saradAra haravindarasiMha prakAzaka pana prakAzana padma dhAma, narelA maNDI, dillI-110 040 mudraNa-vyavasthA divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282 002 dUrabhASa : (0562) 351165 prathama AvRtti vi. saM. 2056 dvitIya jyeSTha IsvI san 1999 julAI. mUlya pA~ca sau rupayA mAtra

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ILLUSTRATED ACHARANGA SUTRA BOOK ONE (The basic canon of Jain Philosophy and Conduct) [Original Text with Hindi and English Translations, Elaboration and Colourful Illustrations] EDITOR-IN-CHIEF Up-pravartak Shri Amar Muni (the disciple of Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj) EDITOR Srichand Surana 'Saras' ENGLISH TRANSLATION Surendra Bothara PADMA PRAKASHAN PADMA DHAM, NARELA MANDI, DELHI-110 040 For Private Personal Use Only

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Published on the occasion of the anniversary of the pious Diksha ceremony of Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj THE EIGHTH NUMBER OF THE ILLUSTRATED AGAM SERIES * ILLUSTRATED ACHARANGA SUTRA (Book One) * Editor-in-chief Up-pravartak Shri Amar Muni * Editor Srichand Surana 'Saras' English Translation Surendra Bothara * Illustrations Sardar Purushottam Singh Sardar Harvinder Singh * Publisher Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 * Printing Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone: (0562) 351165 * First Edition Second Jyeshtha, 2056 V. July, 1999 A.D. * Price Five Hundred Rupees only

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prakAzakIya zAstra adhyAtma puruSoM kI anubhava vANI hai| isameM hajAroM, lAkhoM varSoM kI tapasyA, sAdhanA, cintana aura Atma-darzana. kA sAra saMgrahIta hotA hai| isa prakAra ke adhyAtma zAstroM kA svAdhyAya pratyeka pAThaka ke hRdaya meM jJAna kA prakAza aura AtmAnubhUti kI saMvedanA jagAtA hai| AcArAMga sUtra jainadarzana kA AdhArabhUta zAstra hai| yaha gyAraha aMgoM meM prathama aMga hai aura mokSa kA dvAra hai| bhagavAna mahAvIra ne AcAra dharma ke do AdhArabhUta tattva batAye haiM-ahiMsA aura sNym| ahiMsA aura saMyama kA AdhAra hai samyagdarzana, samyagjJAna aura samyaka caaritr| ina AdhArabhUta tattvoM kA vistAra ke sAtha sahaja bhASA-zailI meM varNana huA hai isa Agama meN| uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja ke suziSya zrI amara muni jI mahArAja ne zAstroM ke hindI anuvAda vivecana ke sAtha aMgrejI bhASAntara evaM sundara citroM sahita prakAzana kA jo vizAla advitIya kArya prArambha kiyA hai vaha Aja deza-videza meM sarvatra prazaMsA yogya bana rahA hai| ina AgamoM se hajAroM vyakti lAbha uThA rahe haiN| yaha bar3I prasannatA kI bAta hai| sacitra Agama prakAzana meM aba taka hamane chaha AgamoM kA prakAzana kiyA hai| aba sAtavA~ Agama, AcArAMga sUtra hindI, aMgrejI anuvAda evaM citroM ke sAtha pAThakoM ke hAthoM meM prastuta hai| jJAtAsUtra do bhAgoM meM prakAzita huA hai, isa kAraNa yaha sacitra Agama mAlA kA AThavA~ puSpa hai| isa prakAzana meM sahayoga dene vAle sabhI udAra hRdaya gurubhaktoM kA hama hRdaya se AbhAra mAnate haiM tathA vidvAn sampAdaka zrIcanda jI surAnA, aMgrejI anuvAdaka zrI surendra botharA tathA ma~je hue citrakAra saradAra puruSottamasiMha jI tathA saradAra haravindarasiMha jI ko bhI dhanyavAda dete haiN| sabhI ke sahayoga se yaha sundara saMskaraNa Apake hAthoM meM pahuMca rahA hai| vinIta mahendrakumAra jaina adhyakSa padma prakAzana -

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PUBLISHER'S NOTE Scriptures are the words of great spiritualists. They are the compilation of the essence of knowledge gathered through austerities, spiritual practices, contemplation and self-realization. The study of such scriptures fills the readers mind with the light of knowledge and spiritual insight. Acharanga Sutra is the basic scripture of Jain philosophy. This is the first of the eleven Angas (canon) and the gateway to moksha or liberation. Bhagavan Mahavir has spelled out two fundamentals of religious conduct-ahimsa and discipline. The basis of ahimsa and discipline is the trinity of right perception (or faith), right knowledge and right conduct. This Agam describes and elaborates these fundamentals in detail and with eloquence. The voluminous and unprecedented project of publication of scriptures with original text, Hindi and English translation with elaborations and beautiful illustrations, launched by Up-pravartak Shri Amar Muni ji M., the able disciple of Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj, is being praised everywhere, in India as well as abroad. It is a matter of great joy and satisfaction that thousands of readers are being benefitted by these Agams. Till date we have published six Agams. Now the seventh work of this series, Acharanga Sutra with original text, Hindi and English translation and illustrations is being placed before our readers. Jnata Sutra was brought out in two volumes, thus this is the eighth book of the Illustrated Agam Series. We express our gratitude and indebtedness to the magnanimous devotees of the guru who have financially contributed in this project. We are thankful to the scholarly editor Srichand ji Surana, English translator Shri Surendra Bothara, and the accomplished artists Sardar Purushottam Singh and Sardar Harvinder Singh. This beautiful edition reaches you as an outcome of the co-operation of them all. Mahendra Kumar Jain PRESIDENT Padma Prakashan

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- - |svakathya AcArAMga kA mahattva vartamAna meM upalabdha bhagavAna mahAvIra kI vANI kA mUla AdhAra gyAraha aMgasUtra hai| gyAraha aMgoM meM sabase pahalA aMga hai aacaaraaNg| AcArya zrI bhadrabAhu ne likhA hai "savvesiM AyAro titthassa pavattaNe pddhmyaae| sesAI aMgAiM ekArasa aannupuvviie||" -niyukti, gAthA 8 tIrthaMkara deva tIrtha pravartana ke samaya sarvaprathama AcAra kA upadeza dete haiN| isake pazcAt kramazaH anya aMgoM kA pravacana karate haiN| isalie AcArAMga pahalA aMga hai| samasta jina pravacana kA sAra mokSa hai| mokSa ke lie dharma kI AvazyakatA hai| mokSa-prApti kA upAya-mokSa sAdhanA kI vidhi AcArAMga meM batAI gaI hai| AcArAMga kA Arambha AtmA kI jijJAsA se hotA hai| phira ahiMsA, samatA, vairAgya, apramAda, nispRhatA, niHsaMgatA, sahiSNutA Adi dharmoM kA pratipAdana hai| isa prakAra mokSa-prApti ke sabhI aMgoM kA vizada varNana isa sUtra meM vidyamAna hai| prAcIna samaya meM jaba taka dazavaikAlikasUtra kI racanA nahIM huI thI, navadIkSita muni kI upasthApanA (bar3I dIkSA) tabhI kI jAtI thI jaba vaha AcArAMga kA prathama adhyayana par3ha letA thA tathA AcArAMga sUtra ke piNDaiSaNA adhyayana kI vAcanA lene bAda hI muni svataMtra rUpa meM bhikSAcarI kara sakatA thaa| antaraMga paricaya AcArAMga ke do zrutaskandha haiN| prathama zrutaskandha, bhASA, racanA-zailI tathA viSaya-vasta Adi sabhI dRSTiyoM se vizeSa mahattvapUrNa hai| prathama zrutaskandha meM ahiMsA aura samatA kI dRSTi se vyApaka aura sarva janopayogI viSaya hai jabaki dvitIya zrutaskandha kI viSaya-vastu sAdhu ke AcAra dharma para hI kendrita hai| bhASA Adi dRSTiyoM se bhI donoM meM bhinnatA pratIta hotI hai| prathama zrutaskandha kA dUsarA nAma nava brahmacarya adhyayana bhI prasiddha hai-'nava baMbhacerA paNNattA'-prAcInakAla meM brahmacarya zabda vyApaka artha meM prayukta hotA thaa| AtmA ko bhI brahma kahA jAtA hai| isa kAraNa AtmA meM ramaNa karane kA nAma bhI brahmacarya hai| prathama zrutaskandha kI samagra sAmagrI AtmA para kendrita hai, Atma-ramaNa kI sAdhanA ke vividha rUpa hI usameM vyakta hue haiM isalie yaha mAnA jAtA hai ki jaba isakA do zrutaskandha ke rUpa meM vibhAjana kiyA gayA to prathama zrutaskandha 'nava brahmacarya adhyayana' ke rUpa meM tathA dUsarA zrutaskandha 'AyAracUlA' ke nAma se prasiddha huaa| (7 ) -

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prathama zrutaskandha ke nau adhyayana haiN| vartamAna meM sAtavA~ mahApariNNA adhyayana viccheda mAnA jAtA hai| ataH ATha adhyayana hI upalabdha haiN| digambara paramparA ke anusAra vIra nirvANa saMvat ke 623 varSa pazcAt AcArAMgadhara AcAryoM kA viccheda ho jAne se AcArAMga kA sampUrNa viccheda ho gyaa| zvetAmbara paramparA ke anusAra AcArAMga kA sampUrNa viccheda nahIM huA, kintu isake kucha aMzoM kA viccheda avazya hI ho gyaa| isake aneka kAraNa haiM - zrutadhara AcAryoM kA abhAva, smRti kI durbalatA, duSkAloM kA prabhAva tathA lipi karane vAloM kI asAvadhAnI Adi / itihAsakAroM kA mata hai ki Arya vajrasvAmI ke samaya ( pahalI zatAbdI) taka mahApariNNA adhyayana vidyamAna thA / vajrasvAmI ne usase gaganagAminI vidyA uddhRta kI thI / usameM aneka prakAra ke maMtra va vidyAoM kA bhI varNana thaa| dhIre-dhIre AcAryoM ne usakA par3hanA-par3hAnA niSiddha kara diyA / niryuktikAra tathA cUrNikAra ke samaya meM vaha vidyamAna thA aisA sambhava hai| kintu TIkAkAra AcArya zIlAMka sUri (8vIM zatAbdI) ke samaya meM yaha vicchinna thaa| isase anumAna hotA hai ki isa bIca ke kAla meM hI sAtavA~ adhyayana vicchinna huA hai| AcArAMga kI viSaya-vastu AcArAMga mukhya rUpa meM AcArazAstra hai / parantu yaha dazavaikAlika aura uttarAdhyayanasUtra kI zailI kA AcArazAstra nahIM hai| unameM mukhyataH muni ke AcAra- gocara kA pratipAdana hai jabaki AcArAMga meM isa AcAra kI AdhAra bhUmi samyagdarzana, samyagjJAna, samyak cAritra aura samyak tapa para hI vizeSa varNana hai / AcAradharma ke sAtha isameM adhyAtma aura darzana kI bhI mahattvapUrNa sAmagrI bharI hai| AcArAMga meM zraddhA para bahuta bala diyA hai, aneka sthAnoM para 'saDDhI ANAe mehAvI' zabdoM kA prayoga huA hai, 'ANAe mAmagaM dhammaM' - AjJA meM hI merA dharma hai, jaise vAkya bhI zraddhA kI utkRSTatA kA paricaya dete haiN| yaha zraddhA pradhAna Agama hote hue bhI svataMtra viveka - pariNNA, mati, medhA Adi para bAra-bAra bala dete hue kahA hai- 'bhagavayA pariNNA paveiyA' - bhagavAna ne prajJA, buddhi, viveka kA kathana kiyA hai| aneka bAra 'maimaM pAsa' zabdoM kA punarAvartana yaha sUcita karatA hai ki kevalajJAnI ne kahA hai, isIlie hI mata mAno, kintu apanI buddhi se, viveka se vicAra karake dekho | 'maima pAsa' zabda kA artha karate hue AcArya zIlAMka sUri ne likhA hai' na kevalaM ahameva kathayAmi tvameva pazya' - yaha bAta kevala maiM hI nahIM kaha rahA hU~, kintu tuma svayaM bhI dekho| isa prakAra zraddhA aura svataMtra cintana, zraddhA aura prajJA donoM kA hI sundara saMgama isa Agama meM dekhane ko milatA hai|, AcArAMga kI racanA-zailI prathama AcArAMga gadya-bahula hai| padya-gAthAe~ bhI haiM, parantu bahuta kama haiN| DaoN. zubriMga ne likhA hai - " lagatA hai pahale AcArAMga padya - bahula hI rahA hogA, kyoMki aneka gadyAMza khaNDita padya jaise milate haiN| yahI kAraNa hai ki choTe-choTe sUtra dIkhane meM gadya jaise lagate haiM, kintu uccAraNa meM padya ( 8 ) For Private Personal Use Only

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jaisI sugeyatA bhI unameM hai|"1 ina padyAMzoM kI sugeyatA, layabaddhatA Rgveda ke ati prAcIna sUktoM jaisI hai| saMkSipta-sArapUrNa zabdoM meM asIma artha, naye-naye lAkSaNika zabdoM kA prayoga aura sugaThita vAkya racanA dekhakara hI vidvAnoM ne anumAna kiyA hai ki AcArAMga kI racanA, veda aura upaniSad kI sUktAtmaka zailI kI hai, jo sabase prAcIna zAstra racanA zailI hai| yahI kAraNa hai ki AcArAMga kI vyAkhyA aura usake sUtroM kA bhAva-udghATana kAphI kaThina mAnA jAtA hai| prathama AcArAMga ke AThaveM adhyayana ke sAtaveM uddezaka taka prAyaH sUtrAtmaka gadya zailI hai| bIca-bIca meM kucha padya-gAthAe~ haiN| AThavA~ uddezaka tathA nauvA~ adhyayana padyAtmaka hai| nauveM adhyayana meM bhagavAna mahAvIra kI ugra parISahayukta sAdhanA kA bar3A hI romAMcaka varNana hai| AgamoM kI racanA meM do prakAra kI paddhatiyA~ milatI haiM(1) chinna-cheda nayika (2) acchinna-cheda nayika jo vAkya, gAthA, pada apane Apa meM pUrNa hote haiM, jinakA artha karane meM Age-pIche ke saMdarbho ko dekhane va milAne kI jarUrata nahIM hotI, ve chinna-cheda nayika kahalAte haiN| jaise-dazavaikAlika, uttarAdhyayana Adi suutr| __sUtroM, vAkyoM va padoM kI vyAkhyA karane ke lie Age-pIche ke saMdarbha, viSaya kA varNana Adi para vicAra kara, saMgati baiThAnA par3atA hai, vaha dUsarI acchinna-cheda nayika paddhati hai| AcArAMga sUtra kI racanA dUsarI paddhati lie hue hai| isalie isake choTe-choTe vAkyoM va sUtroM kA artha karate samaya Age-pIche ke saMdarbha, kriyAe~, viSaya pratipAdana kA vicAra karanA jarUrI hai| isakI vyAkhyA meM niyukti, cUrNi, TIkA Adi kA adhyayana karanA tathA unake arthoM para vicAra karanA Avazyaka lagatA hai anyathA AcArAMga ke artha ke sambandha meM bhUla bhI ho sktii| AcArAMga sUtra kI vyAkhyAe~ ___ yaha mAnA jAtA hai ki AcArAMga sUtra ke mUla upadeSTA svayaM bhagavAna mahAvIra haiN| gaNadhara sudharmA isake saMkalanakartA haiN| isake artha gambhIra sUtroM kI vyAkhyA karane vAlA sabase prAcIna grantha hai AcArya bhadrabAhukRta niyukti| AcArya bhadrabAhu 5-6vIM sadI ke bahuzruta vidvAn haiN| jinhoMne lagabhaga dasa AgamoM para niyuktiyA~ likhI haiN| niyukti kI bhASA prAkRta tathA racanA padyAtmaka hotI hai| dUsarA vyAkhyA grantha hai cuurnni| cUrNi gadya-padya mizrita tathA saMskRta-prAkRta mizrita bhASA meM hotI hai| isake kartA AcArya jinadAsagaNi mahattara (6-7vIM zatI) mAne jAte haiN| aisA lagatA hai 1. AtaMkadaMsI ahiyaM ti NaccA AsaM ca chaMdaM ca vigiMca dhIre -sUtra 57 -sUtra 83 ArambhajaM dukkhamiNaM ti NaccA mAyI pamAyI puNareti gabhaM -sUtra 109 -sUtra 109

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cUrNikAra ke sAmane AcArAMga sUtra-pATha kI eka se adhika paramparAe~ rahI thiiN| jinameM kucha pAThAntara A gaye haiN| cUrNikAra ne zabdazAstrI kI sUkSma dRSTi se una pAThAntaroM para bhI vicAra kiyA hai aura unake sAtha artha vAcanA kI lupta hotI paramparA kA udghATana karane kA prayAsa kiyA hai| cUrNikAra ne eka-eka zabda ke aneka pAThAntara dekara unake vividha arthoM para prakAza DAlA hai| jaise eka pada hai-tamhA'tivijje (sUtra 113) / yadi isakA tamhA ativijje-pATha mAna liyA jAya to artha hotA hai, atividya-viziSTa vidvAn aura yadi 'tivijja' pATha mAna liyA jAya to trividya-tIna vidyAoM kA jnyaataa| cUrNikAra ne isa prakAra ke pAThoM para pAThAntara dekara unake aneka arthoM para vicAra kiyA hai| inase prAcIna artha paramparA kI jhalaka milatI hai| TIkA-AcArAMga sUtra para TIkA (vRtti) likhane vAle AcArya zIlAMka sUri kA samaya AThavIM zatI mAnA jAtA hai| zIlAMkAcArya ne zrI siddhasenAcArya kRta gaMdhahasti bhASya nAmaka TIkA ke AdhAra para isakA artha vistAra kiyA thA, parantu Aja vaha TIkA upalabdha nahIM hai| TIkA ke alAvA dIpikA, avacUri, bAlAvabodha bhI upalabdha hote haiN| AcArAMga sUtra para sabase prasiddha aura vistRta hindI TIkA AcAryasamrAT zrI AtmArAma jI mahArAja dvArA likhI gaI hai| AcAryasamrAT jJAna ke mahAsamudra the| unheM zAstroM ke pATha sandarbha sahita kaNThastha the aura unakA artha bhI ve apanI vizada prajJA se itanA saTIka, tarka pUrNa, pUrvA'para kA sAmaMjasya baiThAte hue karate haiM ki Agama jJAna se anabhijJa pAThaka-vAcaka bhI unakI vyAkhyA par3hakara zAstra kA rahasya samajha letA hai aura zaMkAoM kA samAdhAna bhI pA letA hai| AcAryasamrAT ne aneka zAstroM para vistRta vyAkhyAe~ likhI haiN| hamane mUla AdhAra AcAryazrI kRta vyAkhyA kA hI rakhA hai| isake alAvA zramaNasaMgha ke sva. yuvAcArya zrI madhukara muni jI ke pradhAna saMpAdakatva meM zrIcanda surAnA 'sarasa' dvArA saMpAdita AcArAMga sUtra bhI hamAre lie bahuta upayogI banA hai| 'terApaMtha' ke vidvadaratna AcArya zrI mahAprajJa jI ne 'AcArAMga bhASya' nAma se AcArAMga sUtra para saMskRta-hindI meM vistRta TIkA likhI hai usameM bhI anusaMdhAnapUrNa aneka naye tathya va nayA cintana upalabdha hai| ina sabhI prApta Agama vyAkhyAoM ke anuzIlana ke AdhAra para yaha vyAkhyA likhI gayI hai| jina vidvAnoM ke vicAroM se, unake cintana se jo upayogI va grahaNIya lagA hai, vaha haMsa-buddhi se unakA nAmollekha karate hue maiMne yathAsthAna sAbhAra grahaNa kiyA hai| yadi pramAdavaza kahIM kisI kA nAmollekha raha gayA hai to usake lie maiM punaH unakA AbhAra vyakta karatA huuN| anuvAda kI zailI-AcArAMga svayaM meM vizAla Agama hai| phira sUtra rUpa meM hone se isakI vyAkhyA bhI vistRta honI cAhie aura isa kAraNa isakA vistAra bahuta ho jAtA hai| maiMne vivecana meM madhyama mArga apanAyA hai| maiMne mUla Agama pATha kA bhAvAnusArI sarala artha kiyA hai| anuvAda meM hI pUrvApara sambandha jor3ane ke lie koSThaka meM kucha vAkya diye haiM tathA kaThina apracalita zabdoM kA artha bhI ( 10 ) " *

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sAtha-sAtha kara diyA hai| pahale isakA pAribhASika zabdakoSa dene kA vicAra thaa| phira socA vivecana meM hI kaThina zabdoM kA artha de dene se pAThakoM ko turanta artha samajhane meM suvidhA rhegii| isalie vivecana meM hI kaThina zabdoM kI paribhASAe~ de dI haiN| aMgrejI meM bhI una pAribhASika zabdoM ko iTailika meM dene se alaga hI dIkhate haiM aura samajhane meM suvidhA bhI rhegii| _isa prakAra maiMne yaha anuvAda-vivecana na ati saMkSipta tathA na ati vistRta-kintu subodha va sAra grAhI banAne kA prayAsa kiyA hai| __ mere sahayogI vidvAn zrIcanda jI surAnA ne isake saMpAdana meM tathA zrI surendra jI botharA ne aMgrejI anuvAda meM pUrNa zraddhAbhAva ke sAtha sahayoga kiyA hai| isI prakAra citrakAra saradAra jI ne bhI bhAvoM ko citrita karane meM bahuta hI sarAhanIya kArya kiyA hai| aneka kaThina viSaya citroM ke kAraNa bahuta subodha va rucikara bana gaye haiN| uttara bhAratIya pravartaka pUjya gurudeva bhaNDArI zrI padmacandra jI mahArAja ke asIma AzIrvAda se maiMne AgamoM kA hindI-aMgrejI anuvAda sahita sacitra prakAzana kA kArya Arambha kiyA thA isa yojanA ke antargata aba taka nimna sUtra chapa cuke haiM: - uttarAdhyayanasUtra, antakRddazAsUtra, kalpasUtra, jJAtAsUtra bhAga 1 tathA 2, dazavaikAlikasUtra, nndiisuutr| aba AcArAMga sUtra prathama bhAga pAThakoM ke hAthoM meM hai| merI hArdika icchA hai, AgamoM kA yaha sacitra prakAzana nirantara calatA rahe aura bhagavAna zrI mahAvIra kI vANI pAThakoM ko Atma-kalyANa kA mArga dikhAtI rhe| mere isa kArya meM jo-jo vidvAn, udAra hRdaya zrAvaka, guNajJa guNAnurAgI sajjana sahayogI bane haiM, bana rahe haiM maiM una saba ke prati hRdaya se apanA AbhAra prakaTa karatA huuN| khAsakara sAdhvIratna upapravartinI zrI pavanakumArI jI mahArAja, tapAcArya zrI mohanamAlA jI mahArAja, zramaNIsUryA upapravartinI DaoN. zrI saritA jI mahArAja, zrI ajayakumArI jI mahArAja ke prti| jinakI preraNA se zAstra prakAzana kArya meM nirantara sahayoga prApta hotA rahA hai| gurubhakta zrI rAjakumAra jI jaina, jainadarzana va aMgrejI bhASA ke vidvAn haiN| unhoMne niHsvArtha bhAva se inake aMgrejI prUpha par3hakara saMzodhana kiyA hai| unake sahayoga ke prati hArdika dhanyavAda hai tathA zruta-sevA ke pavitra kArya meM tana-mana-dhana se sahayoga karane vAle sabhI gurubhaktoM ko hArdika dhanyavAda detA huuN| -upapravartaka amara muni ( 11 )

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FROM THE EDITOR-IN-CHIEF'S PEN THE IMPORTANCE OF ACHARANGA The basis of all available teachings of Bhagavan Mahavir available today are the eleven Anga Sutras. Of these eleven the first Anga is Acharanga. Acharya Shri Bhadrabahu writes-"At the time of founding the Tirth (ford), Tirthankars first of all preach about conduct (Achar). After this they preach other Angas in their proper sequence. Thus, Acharanga is the first Anga. The theme of all preaching by a Jina is moksha (liberation). For moksha is needed dharma (the right path). In Acharanga is given the means of attaining moksha, the procedure of practices aimed at achieving moksha. Acharanga starts with a soul's curiosity. Then it proceeds to define various dharmas (duties), such as ahimsa, equanimity, detachment, alertness, simplicity, unitariness, tolerance, etc. Thus, this Sutra contains an elaborate description of all facets of the process of attaining moksha. In ancient times when Dashavaikalika Sutra was not written, a newly initiated ascetic was given the Validatory initiation (upsthapana or badi-diksha) only after he had studied the first chapter of Acharanga. Also, he was allowed to go for alms-seeking independently only after he took lessons of the Pindaishana chapter of Acharanga Sutra. COMPREHENSIVE INTRODUCTION Acharanga is in two volumes (shrut-skandh). The first book is of special importance with respect to language, style, subject-matter, (etc.). In context of ahimsa and equanimity, the first book deals with a subject of wider reach and usefulness for all, whereas the subjectmatter of the second book exclusively deals with the code of conduct ( 12 )

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of ascetics. Marked differences in language and style of the two can be seen. The first book is also famous as Nava Brahmacharya Adhyayan (the study of new Brahmacharya). In the ancient times the term Brahmacharya was used to convey a much wider meaning. Soul is also called Brahma. Therefore, to dwell in soul is also called Brahmacharya. All the contents of the first book are directed at soul. It contains various forms of practices of dwelling in the self, therefore it is believed that when Acharanga was divided into two books the first one came to be popularly known as Nava Brahmacharya Adhyayan and the second as Achar Chula (Compendium of Conduct). The first book contains nine chapters. The seventh chapter, Mahaparinna is believed to be extinct; thus only eight chapters are available. According to the belief in Digambar tradition, Acharanga became completely extinct with the last of the Acharangadhar (scholars of Acharanga) acharyas. However, the belief in the Shvetambar tradition is that Acharanga was not lost completely, only some portions of it were lost. For this there are many reasons including loss of the acharyas who had absorbed knowledge of canons, general decline in the capacity to remember, devastating effects of droughts and negligence of scribes. The Jain historians opine that till the time of Vajra Swami (first century Vikram) Mahaparinna chapter was intact. Vajra Swami had quoted about the special skill of moving in the sky or levitation from this chapter which contained details about many other such special powers and mantras. With passage of time acharyas proscribed its reading and teaching. There are chances that at the time of writing the first commentaries (Churni and Niryukti) the chapter was available. But it had become extinct at the time of Acharya Shilank Suri, the commentator (Tika), during the eighth century V. Thus, it became extinct sometime during the intervening period. THE SUBJECT-MATTER OF ACHARANGA Acharanga is mainly a book of conduct. But it is not a scripture in the style of Dashavaikalik or Uttaradhyayan Sutras. These two (83)

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SKRIM JE K K K mainly deal with the codes of conduct and alms collection of an ascetic, whereas Acharanga mainly describes right perception (faith), right knowledge, right conduct and right austerities. Besides the codes of conduct this abounds in important discussions about spiritualism and philosophy. Acharanga gives ample stress on faith. Phrases like 'Saddhi anaye mehavi' (I have faith in the tenets of the great man or Jina) and 'Anaye maamagam dhammam' (his tenets are my religion) indicate the special importance of faith. Although it is an Agam having faith as its main theme, it still lays adequate stress on independent judgment, awareness, intellect and wisdom etc. by quoting-Bhagavaya parinna paveiya' or Bhagavan has talked about awareness, intellect and sagacity. Numerous repetitions of the phrase 'Maimam Pasam' strongly conveys that do not accept just because the omniscient has said it; examine with your own wisdom and sagacity before accepting. Acharya Shilank Suri explains 'Maimam pasam'-it is not that just I say this, you should also see this. This way we find a fine amalgamation of faith and independent thinking or faith and intellect in this Agam. THE STYLE OF ACHARANGA The first book of Acharanga is predominantly prose. Although it contains verses as well, but they are very few. Dr. Shubring says "It appears that originally Acharanga must have been mainly in poetry. This is because many prose phrases look like broken verses. That appears to be the reason that the short aphorisms although appear to be prose but when read they reveal a poetic rhythm." The rhyme and rhythm of these aphorisms is very similar to those of ancient aphorisms of Rigveda. Looking at the short and pithy phrases impregnated with a very wide range of meanings, use of new and meaningful words and a compact grammatical structure, scholars have inferred that the style of writing of Acharanga is the very same aphoristic style that was employed in writing of Vedas and Upanishads. This style is believed to be the style of most ancient scriptures. That is the reason that elaborating and expounding the ( 88 ) For Private Personal Use Only

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true meaning of the aphorisms of Acharanga is considered to be a difficult task. The style is generally aphoristic prose up to the seventh lesson of the eighth chapter of the first book of Acharanga. At some places in between can be found a few verses. The eighth lesson of the eighth chapter and the whole ninth chapter are in verse. The ninth chapter contains an electrifying account of the period of spiritual practices of Bhagavan Mahavir, filled with rigorous afflictions. In the Agam writing we find two distinct styles (1) Chhinna-Chheda nayik (2) Achhinna-Chheda nayik The sentence, verse or phrase that is complete in itself and does not require any preceding or following references from the text to be meaningful are called Chhinna-Chheda nayik. Dashavaikalika, Uttaradhyayan and many other Sutras are in this style. The sentence, verse or phrase where preceding and following references from the text, understanding of the subject and descriptions and other such factors are to be corroborated before one can comprehend the meaning are called Achhinna-Chheda nayik. Acharanga Sutra has been written in the second style. Therefore it is essential to analyze the references, verbs and the topic discussed before the meaning can be derived. While elaborating this it is necessary to study various commentaries (Niryukti, Churni, Tika, etc.) and ponder over the meanings. In absence of this there are chances of mistakes in understanding Acharanga Sutra. THE COMMENTARIES OF ACHARANGA SUTRA It is believed that Acharanga Sutra was originally preached by Bhagavan Mahavir himself. Ganadhar Sudharma was its compiler. The oldest work elaborating the profound meanings of the aphorisms in this work is the Niryukti (commentary) by Acharya Bhadrabahu who was a great scholar of 5-6th century V. He wrote commentaries (Niryukti) on almost ten Agams. The language of a Niryukti is Prakrit and the style poetic. ( 15 ) For Private Personal Use Only

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* The second type of commentary is Churni which is in a mixed style, prose and poetry, and bilingual, Sanskrit and Prakrit. It is believed that the author of Acharanga Churni was Acharya Jinadas Gani Mahattar (6-7th century V.). It appears that the commentator (Churni) had more than one tradition of the text of Acharanga Sutra having marked differences. The commentator (Churni) has minutely examined and discussed these alternative readings on the basis of linguistics. He has also tried to explore the nearly extinct tradition of interpretive discourses or teaching. The commentator (Churni) has thrown light on numerous meanings of numerous alternative readings of every single word. Take for example the phrase Tamha-ati vijje (aphorism 113). This reading, tamha ativijje, means a great scholar. Its alternative reading, tamha tivijje, means scholar of three subjects or three special skills. This way the commentator (Churni) has given alternative readings of such passages and discussed their alternative meanings. This provides a glimpse of the ancient tradition of interpretations. Tika--The period of the author of the Tika or Vritti (commentary) on Acharanga, Acharya Shilank Suri is believed to be eighth century V. Shilankacharya has elaborated the meaning of Acharanga Sutra on the basis of another Tika titled Gandhahasti Bhashya by Shri Siddhasenacharya which is not available now. Besides Tika other types of commentaries, such as Dipika, Avachuri and Balavabodh, are also available. The most famous and elaborate Hindi commentary (Tika) on Acharanga Sutra has been written by Acharya Samrat Shri Atmaram ji M. who was like an ocean of knowledge. He could recite the text of all the Agams with necessary references from his memory. The interpretation done by him with the help of his vast knowledge is so logical, coherent and eloquent that even a reader having no knowledge of Agams can understand the deeper meanings and even remove his doubts. Acharya Samrat has written detailed commentaries on numerous scriptures. I have mainly based this edition on the commentary by Acharya Samrat. Besides this, Acharanga Sutra edited by Srichand Surana 'Saras' with late ( PE )

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shshshshshshshs Yuvacharya Shri Madhukar Muni ji of Shraman Sangh as its Editorin-chief has also been very useful. The scholarly Acharya Shri Mahaprajna of Terpanth has written Acharanga Bhashya, a detailed commentary on Acharanga in Sanskrit-Hindi. This also contains new information and views based on research. I have written this commentary after studying all these available elaborative works on Agams. I have included whatever I found useful and acceptable from the works of various scholars giving them due credit. If at some place I have missed inadvertently, I hereby express my indebtedness to them. The style of translation-In itself Acharanga is a voluminous Agam. Moreover, as it is in aphoristic style, it becomes imperative to provide a detailed commentary, and this makes the work all the more expansive. However I have taken the middle path in this commentary. I have given a free flowing simple translation of the original text. In order to connect the preceding and following phrases, sentences have been added in parenthesis. The meanings of difficult and uncommon words have also been given with such words. Initially I had planned to give a glossary of such words, but later I thought that it is easier for the reader to grasp the meaning if the words are explained with the main body of the text. Therefore the explanations about difficult words have been included in the elaboration. In English rendering such words have been transliterated in italic font. This will make it convenient for the reader to find and understand such terms. Thus, instead of a very brief or a very detailed work, I have tried to make this translation-elaboration simple and easy to understand. The able scholars Srichand ji Surana and Surendra ji Bothara have provided their assistance in editing and English translation respectively with complete devotion. In the same way painter Sardar ji has done a commendable job of illustrating the themes. The illustrations have made many difficult topics interesting and easy to understand. ( 17 ) For Private Personal Use Only

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I had launched the project of publication of illustrated Agams with Hindi and English translations with liberal blessings of my revered Gurudev, Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj. Under this plan the following Sutras have been published till date : Uttaradhyayan Sutra, Antakrit-dasha Sutra, Kalpa Sutra, Jnata Sutra parts 1 and 2, Dashavaikalika Sutra and Nandi Sutra. Now Acharanga Sutra book one is in the hands of readers. It is my earnest desire that the publication of illustrated Agams continues unobstructed and the tenets of Bhagavan Mahavir continue to show the path of beatitude of the self to the readers. I express my sincere gratitude to all the scholars, magnanimous shravaks, virtuous and virtue-loving individuals, who have extended their co-operation and will continue to do so in future. A special mention of indebtedness for Sadhviratna Up-pravartini Shri Pavan Kumari ji M., Tapacharya Shri Mohan Mala ji M., Shramani Surya Up-pravartini Dr. Shri Sarita ji M. and Shri Ajaya Kumari ji M. Through there inspiration liberal contributions to this project of publication of scriptures have been pouring in. Gurubhakt Shri Rajkumar ji Jain is a scholar of Jain philosophy and English language. He has checked and corrected the English proofs of this work without any selfish motives. My sincere thanks to him for this contribution. I also convey my thanks to all those devotees who have extended liberal co-operation in any way towards the pious mission of Shrut-seva (service to the tenets of the Tirthankar). Up-pravartak Amar Muni

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anukramaNikA CONTENTS satra viSaya pRSTha Sutra Subject Pages 3-00 Shastra Parijna : First Chanter 3.77 zastra parijJA : prathama adhyayana 1-3 jIva kA astitva bodha : Atma-saMjJAna 4-9 Amnava-saMvara-bodha 10-12 pRthvIkAyika jIvoM kI hiMsA kA niSedha 13-14 hiMsA ke hetu 15-18 pRthvIkAyika jIvoM kA vedanA-bodha 19-21 anagAra lakSaNa 22-32 apkAyika jIvoM kA jIvatva 33 33 agnikAya kI sajIvatA 34-40 agnikAyika jIva-hiMsA-niSedha 44 . 1-3 Awareness of Existence : Knowing the Self 4-9 Awareness of Ashrav and Samvar 10-12 Proscribing the Destruction of Earth-bodied Being 13-14 Reasons for Violence 15-18 Pain Awareness of Earth bodied Beings 19-21 The Signs of an Anagar 22-32 Attributes of Life in Water-bodied Beings 33 Attributes of Life in Fire-bodied Beings 34-40 Censure of Harming Fire-bodied Beings 41-42 The Sign of Anagar 43-45 Censure of Harming Plant-bodied Beings 46-49 The Similarity of Human and Plant Bodies 50 Form of the World 51-52 Censure of Harming Mobile-bodied Beings 53-56 Various Reasons for Harming Mobile-bodied Beings 57 Comparison with Self 58-62 Censure of Harming Air-bodied Beings 63 Feeling of Renunciation 51 41-42 aNagAra kA lakSaNa 43-45 vanaspatikAya-hiMsA-varjana 46-49 manuSya zarIra evaM vanaspati zarIra kI samAnatA 50 saMsAra-svarUpa 51-52 trasakAya-hiMsA-niSedha 53-56 trasakAya-hiMsA ke vividha hetu 65 57 Atma-tulA-viveka 58-62 vAyukAyika jIva-hiMsA-varjana 69 72 63 virati-bodha 76 76

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viSaya Pages loka-vijaya : dvitIya adhyayana 64 saMsAra kA mUla : Asakti 65 azaraNatA-paribodha 66-68 pramAda-parivarjana 69 Atma-hita kI sAdhanA 70-71 arati evaM lobha kA tyAga 90 72 alobha se lobha para vijaya 73-75 artha-lobhI kI vRtti 76 gotravAda kA nirasana 77-79 pramAda evaM parigraha-janya doSa 106 80-81 parigraha se duHkha-vRddhi 82-83 kAma-bhogajanita pIr3A 84-85 Asakti hI zalya hai 86 viSaya tRSNA : mahAmoha pRSTha Sutra Subject 78-149 Lok Vijaya : Second Chapter 78-149 82 64 The Cause of the World : Attachment 89. 65 Awareness of Absence of Protection 66-68 Abandoning Stupor ____69 Benefit of the Soul 70-71 Abandoning Indiscipline and Greed 72 Victory over Greed 73-75 The Tendencies of Greed for Wealth 97 76 Renouncing Casteism 77-79 Faults of Stupor and Attachment 102 80-81 Avarice Adds to Misery 104 82-83 Pain of Carnality 108 84-85 Attachment is the Thorn 108 109 86 Mundane Desires : The Great Allurement 110 87 Equanimity in Alms Collection 112 88-89 Search for Pure Food 112 118 90 Discipline of Dress, Pots, Food 119 121 91-92 Detachment from Carnal Indulgences 93-94 The Awareness of the 126 Worthlessness of the Body 131 95 Censuring Faulty Treatment 134 96-98 Rejecting Indiscipline 134 138 99-100 Judging Indulgence and Non-Indulgence 139 ( 20 ) 87 bhikSAcarI meM samabhAva 88-89 zuddha AhAra kI eSaNA 90 vastra, pAtra, AhAra-saMyama 91-92 kAma-bhoga virati 93-94 deha kI asAratA kA bodha : azuci bhAvanA 95 sadoSa cikitsA-niSedha 96-98 sarva avrata-virati 99-100 arati-rati-viveka

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OM sUtra viSaya 101-102 baMdha-mokSa-parijJAna pRSTha 141 103-106 upadeza-kauzala zItoSNIya : tRtIya adhyayana 107 supta-jAgrata 144 150-199 154 108 arati-rati-tyAga 156 109-110 apramattatA 111-112 loka-saMjJA kA tyAga 161 165 113-118 baMdha-mokSa-parijJAna 169 178 119 asaMyata kI vyAkula cittavRtti 120-122 saMyama meM samutthAna 123-125 samatA-darzana 126-127 mitra-amitra-viveka Sutra Subject Pages 101-102 Awareness of Bondage and Liberation 142 103-106 Preaching Skill 145 Sheetoshniya : Third Chapter 150-199 107 The Slept and the Awakened 154 108 Abandoning Indulgence . and Non-Indulgence 109-110 Alertness 111-112 Leaving the Awareness of the World 113-118 Awareness of Bondage and Liberation 119 The Distributed State on Indisciplined Mind 120-122 Progress in Discipline 123-125 Seeing Equality 126-127 Judgement of Friend and Foe 128 Progress into Truth 129-132 Victory over Passions 193 Samyaktva : Fourth Chapter 200-236 133-134 Universality of Ahimsa 204 135-136 Inflow and Outflow 212 137-138 Vindicating Violence is Anarya 139-140 The True Yardstick 141-143 Right Austerities : The Process of Shedding Karmas 144-147 Right Conduct 179 183 189 128 satya meM samutthAna 190 129-132 kaSAya-vijaya 193 samyaktva : caturtha adhyayana 200-236 133-134 ahiMsA kI sArvabhaumatA 203 135-136 Amrava-parinava carcA 211 137-138 hiMsA kA samarthana anArya vacana hai 217 139-140 Arya vacana kI yathArtha kasauTI 220 141-143 samyak tapa : karmakSaya-vidhi 222 144-147 samyak cAritra 229 229 ( 21 )

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satra viSaya goo Sutra Subject Pages lokasAra : paMcama adhyayana 238-302 Lokasara : Fifth Chapter 238-302 148-149 kAma : kAraNa aura nivAraNa 242 / / 148-149 Libido : Causes and ____Prevention . 242 150 saMzaya se svarUpa kA parijJAna 245 150 Doubt Leading to Truth 246 151-152 AraMbha-kaSAya nivRtti 248 151-152 Avoiding Passions 2 48 153-154 apramAda kA mArga 251 153-154 The Path of Alertness 251 155-157 parigraha-tyAga kI preraNA 255 155-157 Inspiration to Renounce Possessions 158 muni dharma kI preraNA 260 158 Inspiration for Ascetic Religion 159 tIna prakAra ke sAdhaka 261 159 Three Types of Aspirants 261 160-161 aMtara yuddha 264 160-161 Inner Struggle 162 samyaktva-munitva kI ekatA 268 162 Oneness of Samyaktva and Asceticism 163 ekAkI caryA-viveka 270 163 Vivek of Living in Isolation 271 164 karma kA bandha aura mukti 275 164 Bondage of Karmas and Liberation 165-166 brahmacarya viveka 277 165-166 Knowing Brahmacharya 167 AcArya-mahimA : hrada kA draSTAnta 282 167 The Greatness of Acharya : Example of a Lake 282 168-169 satya meM dRr3ha zraddhA 285 168-169 Strong Faith in Truth 285 170 samyak-asamyak kA viveka 170 Judgment of Right and Wrong 288 171 ahiMsA kI vyApaka dRSTi 290 171 The Broad Scope of Ahimsa 291 172 AtmA hI vijJAtA 292 172 Soul : The Knower 293 173-174 AjJA-nirdeza 294 173-174 The Directions 175-176 Asakti-tyAga ke upAya 298 175-176 Methods of Renouncing Attachment 298 177 muktAtmA kA svarUpa 300 177 The Form of Liberated Soul 301 dhuta : SaSTha adhyayana 304-363 Dhut: Sixth Chapter 304-363 178 samyagjJAna kA kathana 307 178 Defining Right Knowledge 307 179 mohAcchanna jIva kI dazA 308 179 Condition of a Deluded Being 309 180-181 svakRta karma-janita kaSTa 312 180-181 Pain Caused by One's Own Deeds 313 294 (22 )

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319 _ viSaya pRSTha Sutra Subject Pages 182 'dhuta' banane kI kramika prakriyA 316 182 The Gradual Process of Becoming Cleansed 183 svajana parityAgI dhuta 183 Abandoning the Family 3 184 sarvasaMga-parityAgI dhuta kA svarUpa 322 184 The Form of All Renouncing Dhut 185-186 viSaya-viratirUpa uttaravAda 325 185-186 Principle of Detachment 326 187 ekacaryA-nirUpaNa 333 187 Defining Isolation 333 188-189 upakaraNoM kI laghutA 336 188-189 Modest Number of Equipment 337 190 asaMdIna-dvIpa tulya dharma 341 190 Un-Submerged Island like Religion 342 191-192 gaurava-tyAgI 345 191-192 Abandoning Pride 345 193-196 ajJAnI kA nindita AcaraNa 351 / / 193-196 Evil Conduct of an Ignorant352 197-199 titikSa-dhata kA dharma-kathana 355 197-199 Discourse by an Enduring Dhut 356 mahAparijJA : saptama adhyayana 364-366 Mahaparijna: Seventh Chapter 364-366 vimokSa : aSTama adhyayana 367-452 Vimoksha: Eighth Chapter 367-452 200 asamanujJa-vimekSa 370 200 Avoiding Revisionists 370 201 asamanujJa AcAra-vicAra-vimokSa 374 201 The Attitude and Conduct of Non-Conformists 375 ___ 202-203 matimAna-mAhana pravedita dharma 376 202-203 The Religion Propagated by the Great Sage 204 daNDa samAraMbha-vimokSa 204 Abandoning Violence 381 205-207 akalpanIya-vimokSa 385 205-207 Avoiding the Proscribed 386 208-209 samanujJa kA AhAra-vyavahAra 391 208-209 Conduct of Conformists 392 210-211 gRhavAsa-vimokSa 210-211 Renouncing Household 393 212-213 agni-sevana-vimokSa 397 212-213 Abandoning Use of Fire 398 214-215 vastra-vimokSa (tIna vastradhArI muni 214-215 Freedom from Garb kA kalpa) 400 216 zarIra-vimokSa : vaihAnasAdimaraNa 405 216 Freedom from the Body 406 217-218 dvivastradhArI zramaNa kI samAcArI 409 217-218 Routine of an Ascetic with Two Clothing 219-220 glAna-avasthA meM AhAra-vimokSa 410 219-220 Abandoning Food during Sickness 411 221-222 eka vastradhArI zramaNa kI 221-222 The Routine of Mono-Clad samAcArI 416 Ascetics 416 377 On 380 Foo __ ( 23 )

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436 438 sUtra viSaya pRSTha Sutra Subject Pages 223 para-sahAya-vimokSa : ekatva 223 Freedom from Assistance : anuprekSA ke rUpa meM 417 Contemplation of Solitariness 417 224 svAda-parityAga-prakalpa 418 224 Eschewing Taste 225 saMlekhanA evaM iMginImaraNa 419 225 Samlekhana and Inginimaran 226-227 acela-kalpa 427 226-227 The Vow of Remaining Unclad 228 abhigraha evaM vaiyAvRtya kA prakalpa 428 228 Special Resolution and Service to Others 229 saMlekhanA-pAdapopagamana anazana 432 229 The Ultimate Vow 230 AnupUrvI-anazana 230 Anupurvi Fast 436 231-235 saMlekhanA vidhi 231-235 Procedure of Samlekhana 438 236-239. bhakta pratyAkhyAna kI vidhi 440 236-239 Procedure of Bhakta. Pratyakhyan 440 240-247 iMginImaraNa anazana kI vidhi 444 / 240-247 Procedure of Inginimaran 444 248-254 pAdapopagamana anazana vidhi 448 248-254 Procedure of Padapopagaman Fast 448 upadhAna-zruta : navama adhyayana 453-504 Upadhan-Shrut:Ninth Chapter 453-504 255-258 bhagavAna mahAvIra kI vihAra caryA 456 255-258 Bhagavan Mahavir's Routine 456 259-265 animeSa dhyAna-sAdhanA 460 259-265 Unwavering Meditation 460 266-270 vivekayukta caryA 465 266-270 Disciplined Routine 466 271 vimukta caryA 467 271 Renouncing Routine 272 AhAra caryA 468 272 Food Routine 273 upakaraNa caryA 468 273 Equipment Routine 468 274-277 rasa-parityAga vRtti 468 274-277 Renouncing Tastes 469 278-281 zayyA Asana caryA 278-281 Bed and Seat 282-283 nidrA-tyAga caryA 478 282-283 Avoiding Sleep 284-285 vividha prakAra ke upasarga 480 284-285 Various Afflictions 286-289 sthAna-parISaha-vijaya 481 286-289 Victory over Place Related Afflictions 481 290-293 zIta-parISaha-vijaya 483 290-293 Victory over Affliction of Food 294-307 uttama titikSA sAdhanA 294-307 Lofty Practice of Tolerance 488 308-310 cikitsA parihAra 308-310 Abandoning Cure 311-320 tapa evaM AhAra caryA 311-320 Austerities and Food 498 321-324 dhyAna-sAdhanA 500 321-324 Meditation 500 467 468 476 ___484 488 496 496 497 ( 24 )

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paMcamagaNahara-bhaya-sirisuhammasAmi-viraiyaM paDhamaM aMgaM AyAraMgasuttaM paDhamo suyaktraMdho paMcamagaNadhara-bhagavat-sudharmAsvAmi-grathita prathama aMga AcArAMgasUtra Halesisekesidese.ssssssakce.ke.ke.ke.ske.ke.ske.saks.si.ke.seksiestake.ke.skesokediesi.ke.ske.sirlion prathama zrutaskandha AMDM The First Agam-Anga by the Fifth Ganadhar, Bhagavat Sudharma Swami ILLUSTRATED ACHARANGA SUTRA | PART ONE

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sattha pariNNA : paDhamaM ajjhayaNaM zastra parikSA : prathama adhyayana Amukha AcArAMga sUtra kA prathama adhyayana 'zastra parijJA' nAma se prasiddha hai| hiMsA ke upakaraNa yA sAdhana ko zastra kahate haiN| jisake lie jo vinAzakArI hotA hai, vaha usake lie zastra hai - "jaM jassa viNAsakAraNaM taM tassa satthaM bhaNNati / " 1 talavAra Adi hiMsA ke bAhya sAdhana dravya zastra haiN| rAga-dveSayukta pariNAma bhAva zastra haiN| AcAryoM ne parijJA kA artha kiyA hai- viveka aura saMyama / tattva kA yathArtha parijJAna karanA 'jJa - parijJA' - viveka hai tathA hiMsA ke sAdhanoM kA tyAga karanA 'pratyAkhyAna parijJA' - saMyama hai| 'zastra parijJA' kA bhAvArtha hai- hiMsA ke svarUpa aura sAdhanoM kA jJAna prApta karake tathA usake kaTu pariNAmoM ko jAnakara unakA tyAga karanA / hiMsA se nivRtta honA ahiMsA hai| ahiMsA kA AdhAra hai-AtmA / AtmA ke astitva kA bodha hone para hI ahiMsA meM AsthA dRr3ha hotI hai, saMyama meM puruSArtha kiyA jAtA hai aura tabhI ahiMsA kA samyak paripAlana kiyA jA sakatA hai| isa adhyayana meM mukhya rUpa meM SaDjIvanikAya kI hiMsA se nivRtta hone kA upadeza hai| prathama adhyayana ke prathama uddezaka meM sarvaprathama 'Atma-saMjJA' - Atma bodha kI carcA kI gaI hai| Atma-bodha hone para AtmA ke astittva meM vizvAsa hotA hai, taba vaha AtmavAdI banatA hai / AtmavAdI loka ke astittva meM vizvAsa karatA hai isalie vaha lokavAdI bhI hai| loka kA AdhAra karma hai aura karma kA mUla kriyA hai| ataH vaha karmavAdI tathA kriyAvAdI bhI hai| isa prakAra AtmavAda, lokavAda, karmavAda aura kriyAvAda kA samyak jJAna hone para hI ahiMsA kA samyak paripAlana kiyA jA sakatA hai| ataH isa adhyayana meM Atma- astittva kI sthApanA ke bAda hiMsA - ahiMsA kI carcA kI gaI hai| + hiMsA ke hetu / nimitta kAraNoM kI carcA, SaTkAya ke jIvoM kA svarUpa, unakI sacetanatA kI siddhi, hiMsA se hone vAlA paritApa, karmabandha tathA usase virata hone kA upadeza Adi viSayoM kA varNana prathama adhyayana ke sAta uddezakoM meM prastuta kiyA gayA hai| ( AcArAMga niyukti, gAthA 25) 1. ni. cU., u. 1 abhidhAnarAjendra, bhAga 7, pRSTha 331 - 'satya' zabda / zastra parijJA : prathama adhyayana 3 ) For Private Personal Use Only Shastra Parijna: Frist Chapter

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SATTHA PARINNA: PADHAMAM AJJHAYANAM SHASTRA PARIJNA : FIRST CHAPTER THE TRUTH ABOUT WEAPONS * INTRODUCTION The title of the first chapter of Acharanga Sutra is 'Sattha Parinna' or 'The Truth About Weapons'. The means or instruments of violence are called weapons (shastra). A thing capable of destroying another is a weapon for that (Abhidhan Rajendra, part 7, page 331). A sword and other such material instruments of violence are physical weapons and attitudes and intentions guided by attachment or aversion are mental weapons. Vivek (sagacity or discerning attitude) and samyam (discipline or self-control) are the meanings given to the word parijna by acharyas (preceptors). The true knowledge of fundamentals is jna-parijna or vivek and to abandon the instruments or means of violence is pratyakhyan-parijna or samyam. The meaning of shastra-prijna is--to acquire knowledge of the form and instruments of violence, to understand about its bitter fruits and consequently abandon the same. To be free of violence or himsa is ahimsa. The foundation of the ahimsa attitude rests in soul. The awareness of existence of soul strengthens faith in ahimsa. This inspires endeavour at samyam (ascetic-discipline) and then only ahimsa could be practiced properly. This chapter mainly contains preaching to refrain from violence of six life forms (shadjiva nikaya). In the first lesson of the first chapter, first of all, recognition of soul has been discussed. Once soul is accepted, the belief in the 31TERIT ET, (8) Illustrated Acharanga Sutra

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existence of soul is born and the person becomes atmavadi (believer in soul). A believer in soul also believes in the existence of lok (world or the mundane) therefore he is also a lokvadi. The basis of lok (mundane life) is karma which in turn is based on action. Therefore he is also a karmavadi and kriyavadi. Thus proper practice of ahimsa is possible only on gaining right knowledge of atmavad, lokvad, karmavad, and kriyavad. Therefore, after establishing the existence of soul, violence and ahimsa have been discussed in this chapter. A discussion of topics like inspiring causes of violence, description of six life forms, proof of their being alive or animate, torments caused by violence, bondage of karmas, and advise to avoid violence, has been eloquently presented in the seven lessons of the first chapter. (Acharanga Niryukti, verse 25) OM zastra parijJA : prathama adhyayana Shastra Parijna : Frist Chapter

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24 4124 405045015075001.00 paDhamo uddesao jIva kA astitva bodha : Atma-saMjJAna 1. suyaM me Au 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 aho vA disAo Agao ahamaMsi, prathama uddezaka ! tegaM bhagavayA evamakkhAyaM aNNao vA disAo vA aNudisAo vA Agao ahamaMsi / evamesi No NAyaM bhavai - atthi me AyA uvavAie, natthi me AyA uvavAie, ke ahaM AsI ? ke vA io cuo peccA bhavissAmi ? 1. maiMne sunA hai AyuSman ( jambU svAmI ) ! una bhagavAna ( mahAvIra svAmI) ne aisA kahA hai isa saMsAra meM kucha prANiyoM ko yaha saMjJA (jJAna) nahIM hotI - jaise- maiM pUrva dizA se AyA hU~, athavA dakSiNa dizA se AyA hU~, athavA pazcima dizA se AyA hU~, athavA uttara dizA se AyA hU~, athavA Urdhva dizA se AyA hU~, athavA adhodizA se AyA hU~, athavA kisI anya dizA se yA anudizA (vidizA ) se AyA hU~ / isI prakAra kucha jIvoM ko yaha bhI jJAta nahIM hotA ki merI AtmA aupapAtikapunarjanma lene vAlI hai athavA nahIM? maiM pUrvajanma meM kauna thA ? yahA~ se AyuSya pUrNa karake agale janma meM kahA~ jAU~gA ? AcArAMga sUtra LESSON ONE ( 6 ) For Private Personal Use Only Illustrated Acharanga Sutra

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Agati-jJAna Most RA B STATE RSSTRY KHED RARY STORI aliANINHMANDramaniane / w RATE ANSAR TES AIRS FIEVEMPHA .. sava Hal narraaNSITYANTERNA SHAR T witter ja za LETTES antiy RANAPORE

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citra paricaya 1 Illustration No. 1 Agati kA jJAna 1. kucha manuSyoM ko apane janma ke viSaya meM yaha jJAta nahIM hotA ki maiM pUrva dizA se AyA hU~, yA dakSiNa, pazcima, uttara athavA Urdhva dizA kiMvA adho dizA se AyA hU~ ? merI AtmA kahA~ se AI hai kahA~ Age janma legI? unake mana meM isa prakAra kI jijJAsA uThatI hai| -a. 1, u. 1, sUtra 1 samAdhAna ke tIna sAdhana 2. isa jijJAsA kA samAdhAna tIna prakAra se mila jAtA hai(1) sva-smRti se-kisI ko acAnaka jAti-smaraNa jJAna hone para apane pUrvajanma kA jJAna ho jAtA hai| jaise brahmadatta cakravartI ko rAjasabhA meM nATaka dekhate hue huaa| (2) para-vyAkaraNa se-kisI ko tIrthaMkara Adi viziSTa jJAniyoM ke kathana se| jaise megha muni ko bhagavAna mahAvIra kI vANI se hAthI ke bhava kI smRti huii| (3) anya se-kisI ko avadhijJAnI Adi anya muniyoM ke mukha se sunkr| jaise bhRgu purohita ke putroM ko muniyoM ke mukha se sunakara pUrvajanma kA jJAna huaa| -a. 1, u. 1, sUtra 2 THE AWARENESS OF COMING 1. About their birth, some men are not aware of this-whether I have come from the.eastern direction, or from the southern, western, northern, the direction above (zenith), or the direction below (nadir) ? From where my soul has come and where will it be born in future? They are filled with such curiosity. -1/1/1 THREE MEANS OF SOLUTION 2. The answer to this question can be had three ways(1) By one's own memory-Some person comes to know about his earlier birth by suddenly acquiring jati-smaran-jnana; as Brahmadatt Chakravarti did when he saw a play enacted in his court. (2) Through omniscients-Through words of Tirthankars or other omniscients; as Megh Muni remembered about his birth as an elephant through Bhagavan Mahavir's discourse. (3) Through others-Through words of Avadhijnanis or other ascetics; as the sons of Bhrigu Purohit acquired knowledge about their earlier births through discourse of ascetics. -1/1/2

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AWARENESS OF EXISTENCE: KNOWING THE SELF 1. I have heard, O long-lived one (Jambu Swami) ! Bhagavan (Mahavir Swami) has stated thus-- Some beings in this world are not aware of this that whether I have come from the eastern direction, or I have come from the southern direction, or I have come from the western direction, or I have come from the northern direction, or I have come from the direction above (zenith), or I have come from the direction below (nadir), or I have come from some other direction (cardinal points) or intermediate direction (between the cardinal points). In the same way some beings are also not aware of thisthat my soul is aupapatik (that which is born and reborn again and again) or not? Who was I in the earlier birth? Where will I go (reincarnate) once I have spent my life-span here (died ). vivecana-saMjJA kA artha hai, cetanA / isake do prakAra haiM - jJAna-cetanA aura anubhava-cetanA / anubhava - cetanA (saMvedana) pratyeka prANI meM rahatI hai| jJAna cetanA vizeSa prakAra kA bodha haiM jo saMjJI prANiyoM meM hotA hai| dUsare zabdoM meM jinheM jJAna - cetanA hotI hai unheM samanaska prANI kahate haiM / unameM bhI kucha prANiyoM ko yaha jJAta nahIM hotA ki maiM pUrva Adi kisa dizA se yahA~ Akara utpanna huA huuN| anubhava - cetanA rUpa saMjJA ke solaha tathA jJAna- cetanA rUpa saMjJA ke pA~ca bheda haiN| yahA~ para 'jJAna- cetanA' kA hI prasaMga hai | anubhava -saMjJA ke solaha bheda isa prakAra haiM - ( 1 ) AhAra, (2) bhaya, (3) maithuna, (4) parigraha, (5) sukha, (6) duHkha, (7) moha, (8) vicikitsA, (9) krodha, (10) mAna, (11) mAyA, (12) lobha, (13) zoka, (14) loka, (15) dharma, evaM (16) ogha -saMjJA / ( AcA. zIlAMka vRtti, patrAMka 11 ) jJAna-saMjJA ke pA~ca bheda ye haiM - ( 1 ) mati, (2) zruta, (3) avadhi, (4) manaH paryava, evaM (5) kevalajJAna-saMjJA / ( AcA. niyukti 38) zastra parijJA prathama adhyayana Shastra Parijna: Frist Chapter 7 ) For Private Personal Use Only

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saMjJAoM ke vistRta vivecana ke lie dekheM-AcArya zrI AtmArAma jI ma. kRta hindI TIkA (pRSTha 18-29) pUrvajanma kA jJAna hone ke tIna kAraNa agale sUtra meM batAye haiM / Elaboration-Sanjna means awareness or sensitivity. It is of two types-mental and physical. Every living being is capable of physical awareness. Mental awareness (knowledge) is a special awareness unique to sentient beings. In other words the beings that are endowed with mental awareness or activity are called sentient beings. Even out of the sentient beings some do not know that before being born, from which direction they came. The physical awareness or sensitivity has sixteen categories and the mental awareness or knowledge has five categories. Here only knowledge has been discussed. According to Sheelank Vritti of Acharanga (leaf 11) the sixteen categories of physical awareness (anubhava sanjna) are-(1) Ahar (eating), (2) Bhaya (fear), (3) Maithun (sex), (4) Parigrah (possession), (5) Sukh (pleasure), (6) Dukh (sorrow), (7) Moha (fondness), (8) Vichikitsa (doubt), (9) Krodh (anger), (10) Maan (ego), (11) Maya (illusion), (12) Lobh (greed), (13) Shok (grief), (14) Lok (life; mundane activities), (15) Dharma (duty), and (16) Ogh (aggregate). According to Acharanga Niryukti (38) the five categories of mental awareness (jnana sanjna)-(1) Mati, (2) Shrut, (3) Avadhi, (4) Manah-paryava, and (5) Keval-jnana. Three means of acquiring knowledge of the earlier births have been specified in the next aphorism. 2. se jjaM puNa jANejjA; 1 sahasammuiyAe, 2 paravAgaraNeNaM, 3 aNNesiM aMtie vA soccaa| taM jahA - purathimAo vA disAo Agao ahamaMsi, dakkhiNAo vA paccatthimAo vA uttarAo vA uDDhAo vA aho vA aNNayarIo vA disAo vA aNudisAo vA Agao ahamaMsi / AcArAMga sUtra (2) For Private Personal Use Only Illustrated Acharanga Sutra

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au evamegesiM jaM NAyaM bhavati - atthi me AyA uvavAie / jo imAo disAo aNudisAo vA aNusaMcarai, savvAo disAo savvAo aNudisAo jo Agao aNusaMcarai so'haM / 3. se AyAvAdI loyAvAdI kammAvAdI kiriyAvAdI / 2. koI prANI apanI (1) svasmRti ( pUrvajanma kI smRti hone para sva-mati ) se, (2) athavA koI paravyAkaraNa (tIrthaMkara Adi pratyakSajJAniyoM ke kathana) se, (3) athavA koI anya viziSTa zrutajJAnI ke pAsa sunakara yaha jAna letA hai ki maiM pUrva dizA se AyA hU~, yA dakSiNa dizA, pazcima dizA, uttara dizA, Urdhva dizA yA adho dizA athavA anya kisI dizA yA vidizA se AyA huuN| kucha prANiyoM ko yaha bhI jJAta ho jAtA hai - merI AtmA eka yoni se dUsarI yoni meM janma lene vAlI hai, jo ina dizAoM meM anusaMcaraNa karatI hai| jo ina saba dizAoM aura vidizAoM meM gamanAgamana karatI hai, vahI maiM ( AtmA ) hU~ / 3. ( jo bhavAntara meM gamanAgamana karane vAlI AtmA ko jAnakara zraddhA karatA hai) vahI AtmavAdI, lokavAdI, karmavAdI evaM kriyAvAdI hai / or 2. With the help of (1) his own memory, ( 2 ) the words of one endowed with direct perception like a Tirthankar, (3) discourse of some scholar of canons some being knows that he came from eastern direction, southern direction, western direction, northern direction, from the direction above ( zenith), from the direction below (nadir), or from some other direction (cardinal points) or intermediate direction (between the cardinal points). Some beings also know that-From one dimension (gati) my soul reincarnates into other dimension moving in any or all of these directions. That which moves in all these said directions and intermediate directions is me (soul). 3. He (who thus believes after knowing the transmigrating character of soul) is atmavadi, lokvadi, karmavadi and kriyavadi. zastra parijJA: prathama adhyayana ( 9 ) Shastra Parijna: Frist Chapter

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vivecana - ukta do sUtroM meM pratyakSa nahIM dikhAI par3ane vAle Atmatattva ko jAnane ke tIna sAdhana batAye haiM ( 1 ) pUrvajanma kI smRti hone para - jAti-smaraNa jJAna tathA avadhijJAna Adi viziSTa jJAna dvArA, sva-mati athavA sva-smRti se / jAti - smaraNa jJAna hone 'kucha mukhya kAraNa isa prakAra haiM 1. uvasaMtamohaNijjaM - mohakarma kA upazama hone pr| jaise- nami rAjarSi ko huA / (uttarA . 9/1 ) 2. ajhavasAyasuddhI - adhyavasAya, bhAvanA, lezyA Adi zuddha nirmala hone pr| jaise - mRgAputra ko jAtismaraNa huaa| (uttarA. 19/5-7) kucha manuSyoM ko bAhya nimitta milane para jAtismaraNa jJAna hotA hai, kucha ko binA nimitta ke hI tadAvaraNIya karmoM ke kSayopazama ke kAraNa ho jAtA hai| jAtismaraNa jJAna hone para atIta ke saMjJI bhavoM (samanaska janma) kA hI smaraNa hotA hai| jo adhika se adhika nau bhava ho sakate haiN| asaMjJI bhavoM kA jJAna nahIM hotaa| (2) tIrthaMkara, kevalI Adi pratyakSajJAnI kA pravacana sunakara yA unake sAtha carcA karane para / jaise - meghakumAra ko pUrvajanma kA jJAna huA / ( jJAtAsUtra, a. 1 ) (3) tIrthaMkaroM ke vacanAnusAra upadeza karane vAle viziSTa jJAnI / jaise- avadhijJAnI, manaH paryava jJAnI, caturdaza pUrvadhara Adi kA upadeza sunkr| ukta kAraNoM meM se kisI kAraNa se bhI pUrvajanma kA bodha ho sakatA hai| jisa kAraNa usakA jJAna nizcayAtmaka ho jAtA hai ki ina pUrva Adi dizAoM meM jo gamanAgamana karatA hai, vaha AtmA 'maiM' hI huuN| isa prakAra kA jJAna hone para dharma ke prati sahaja zraddhA, saMvega aura vairAgya bhAvanA meM vRddhi hotI hai / (dekheM citra 1 ) maiM kauna thA " ke ahaM AsI yaha pada Atma-sambandhI jijJAsA kI jAgRti kI sUcanA detA hai aura 'so'haM'-"vaha maiM hU~" yaha pada usa jijJAsA kA samAdhAna karatA hai / AtmA meM vizvAsa hone para hI manuSya AtmavAdI hotA hai| AtmA ko mAnane vAlA loka (saMsAra) sthiti ko bhI svIkAra karatA hai, kyoMki AtmA kA bhavAntara-saMcaraNa (pUrvajanma evaM punarjanma) loka meM hI hotA hai| loka kA artha hai - paudgalika jagat / loka meM AtmA kA saMcaraNa hone kA kAraNa hai karma / karma ke hI kAraNa AtmA punarjanma dhAraNa karatA hai aura dizAoM, anudizAoM Adi meM saMcaraNa karatA hai / isalie loka ko mAnane vAlA karma ko bhI mAnatA hai| karmabandha kA kAraNa hai--rAga-dveSayukta kriyA / zubhAzubha yogoM kI pravRtti | isa prakAra jAti - smRti se AtmA ko samyak jJAna ho jAne para loka kA, karma kA, kriyA kA bhI jJAna ho jAtA hai| ataH vaha AtmavAdI, lokavAdI karmavAdI aura kriyAvAdI kahA jAtA hai| AcArAMga sUtra ( 10 ) Illustrated Acharanga Sutra

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Elaboration--In the preceding two paragraphs three means of knowing the invisible soul have been stated (1) By remembering about earlier births through jati-smaraninana (knowledge of earlier births), avadhi-jnana (extrasensory perception of the physical dimension), other such higher knowledge, own inspiration, or automatic triggering of past memories. Some of the main causes of jati-smaran-jnana are as follows (1) Uvasantmohanijjam-due to suppression of mohaniya karma (illusory korma) as was the case with Nami Rajarishi. (Uttaradhyayan Sutra) (2) Ajjhavasansuddhi-due to purification of attitude, feeling, and leshya (the colour-code indicator of purity of soul) as was the case with Mrigaputra. (Uttaradhyayan Sutra 19) Some individuals acquire jati-smaran-jnana through outside influence and others in natural course due to kshayopasham (the process of extinction-cum-suppression) of karmas obstructing that knowledge. On acquisition of jati-smaran-jnana, only those births are known that the person took as a sentient being. It can be of a maximum number of nine incarnations. The births taken as non-sentient beings cannot be known. (2) By listening to a discourse of individuals having pratyakshjnana (direct-knowledge), viz. Tirthankar, Kevali, etc. or by having a dialogue with them; as was the case with Megh Kumar. (Jnata Sutra, CH (3) By listening to a discourse, based on the tenets of Tirthankar, of an accomplished sage, viz. avadhi-jnani (who has acquired extrasensory perception of the physical dimension), manah-paryavajnani (who has acquired extrasensory knowledge of thought process and thought-forms of other beings), chaturdash purvadhar (scholar of fourteen purvas or subtle canons) etc. zastra parijJA : prathama adhyayana Shastra Parijna: Frist Chapter GE

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Any of the above means may trigger the awareness of earlier births. This, in turn, reveals with certainty that what transmigrates from and to the said directions is none else but I' (the soul that is me). This awareness enhances the spontaneous feelings of faith in dharma, samveg (yearning for liberation), and vairagya bhavana (detachment from the mundane). (see Illustration 1) The sentence--Who was I ? (Ke aham asi ?)-informs about the awakening of the curiosity about soul. And the sentence--That is me (So-aham)-informs about its fulfillment. A man becomes atmavadi only when he has belief in soul. Once he believes in soul he also accepts the existence of the lok or world (the mundane) because the transmigration (purvajanma or preincarnations and punarjanma or reincarnations) of soul takes place only in the world. Lok means the physical or material world. The cause of transmigration of soul in the lok is karma. It is the fruition of karmas that causes the reincarnation of soul and directs its transmigration in various directions. Therefore he who believes in lok also believes in karma. The cause of bondage of karmas is activity (kriya) maligned by attachment and aversion or indulgence inspired by meritorious and evil intentions. Thus the right awareness of soul with the help of memories of the past births is accompanied by the awareness of lok, karma and kriya. Therefore that person is called atmavadi, lokvadi, karmavadi, and kriyavadi. Amnava-saMvara-bodha 4. akarissaM ca'haM, kAravesu ca'haM, karao yAvi samaNuNNe bhvissaami| 5. eyAvaMti savvAvaMti logasi kammasamAraMbhA parijANiyavvA bhvNti| 4. (vaha AtmavAdI manuSya yaha jAnatA/mAnatA hai ki)-maiMne kriyA kI thii| maiM kriyA karavAtA huuN| maiM kriyA karane vAloM kA bhI anumodana kruuNgaa| 5. loka-saMsAra meM ye saba kriyAe~/karma-samAraMbha-(hiMsA ke hetu) haiM ataH ye saba jAnane ra evaM tyAgane yogya haiN| AcArAMga sUtra Illustrated Acharanga Sutra

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AWARENESS OF ASHRAVAND SAMVAR 4. (That believer in soul knows and believes about activity that) I did it. I cause others to do it. Also I will approve others doing it. 5. In the world (being sources of violence) all these karmasamarambhs (sinful activities that are causes of inflow of karmas) are worth knowing and abandoning. vivecana-caturtha sUtra meM jAti-smaraNa jJAna-sampanna AtmA kA cintana saMkSepa meM batAyA gayA hai| isakI vyApakatA isa prakAra hai___ 'maiMne kriyA kI thI', isa pada meM atItakAla ke nau bhedoM kA saMkalana hotA hai| jaise-maiMne kriyA kI thI, karavAI thI, karate hue kA anumodana kiyA thA, mana se, vacana se, karma se| 3 x 3 = 9 / / isI prakAra vartamAna pada-'karavAtA hU~' meM bhI karatA hU~, karavAtA hU~, karate hue kA anumodana karatA hU~, tathA bhaviSya pada-kriyA karU~gA, karavAU~gA, karate hue kA anumodana karU~gA, mana se, vacana se, karma se| ye nava-nava bhaMga banAye jA sakate haiN| isa prakAra tIna kAla ke; kriyA ke 27 bhaMga ho jAte haiN| ye 27 bhaMga/vikalpa hI karma-samAraMbha/hiMsA ke nimitta haiM, inheM samyak prakAra se jAna lene para kriyA kA svarUpa jAna liyA jAtA hai| jo kriyA kA svarUpa jAna letA hai, vaha usakA tyAga bhI kara sakatA hai| parijANiyavyA' zabda jJAnapUrvaka virati kI sUcanA detA hai| Elaboration-The fourth aphorism states in brief the thought of the soul that has acquired jati-smaran-jnana. Its wider scope is as follows 'I did certain activity', this statement includes nine modes (three methods by three means) of the past, viz. I did it, I made others do it, I approved others doing it, by mind, speech and action. 3 x 3 = 9. In the same way the statement about the present (I cause others to do it) includes do, cause to do, and approve of doing by mind, speech and action. Same is also true for the statement about the future (I will approve others doing it). Thus for the three periods (or tenses) the total modes are 27. These 27 modes or alternatives are the causes of inflow of karmas and by knowing these properly one knows the concept of action or activity. Only after knowing this, one can abandon indulgence in it. The word 'parijaniyavva' here means renouncing after knowing. zastra parijJA : prathama adhyayana Shastra Parijna : Frist Chapter Nova

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6. apariNNAyakamme khalu ayaM purise, jo imAo disAo vA aNudisAo vA 8 aNusaMcarai, savvAo disAo savvAo aNudisAo sheti| aNegarUbAo joNIo @ saMdhei, virUvarUve phAse ya pddisNvedei| 7. tattha khalu bhagavayA pariNNA pveiyaa| ___ imassa ceva jIviyassa parivaMdaNa-mANaNa-pUyaNAe, jAI-maraNa-moyaNAe * dukkhpddighaayheuN| 6. jo puruSa aparijJAtakarmA hai (kriyA ke svarUpa se anabhijJa hai tathA usakA tyAga nahIM kara pAtA hai) vaha ina dizAoM va anudizAoM meM anusaMcaraNa/paribhramaNa karatA hai| (apane karmoM ke sAtha) saba dizAoM/anudizAoM meM jAtA hai| aneka prakAra kI jIva-yoniyoM ko prApta hotA hai| vahA~ vividha prakAra ke sparzoM (sukha-duHkha ke AghAtoM) kA pratisaMvedana-anubhava karatA hai| 7. (karma-bandhana ke kAraNoM ke viSaya meM) bhagavAna ne parijJA kA upadeza kiyA hai| (aneka manuSya mukhya rUpa meM ina hetuoM se hiMsA karate haiM)_ (1) (sabhI ko jIvana priya hai, ataH vaha) apane jIvana kI rakSA ke lie (dhana saMgraha, auSadhi Adi dravyoM kA sevana karatA hai), (2) prazaMsA va yaMza ke lie (malla-yuddha jaisI pratiyogitA Adi meM vijaya pAne meM prayatnarata hotA hai), (3) sammAna kI prApti ke lie (dhana-sattA Adi juTAtA hai), (4) pUjA Adi pAne ke lie (yuddha va anya hiMsaka pratispardhAe~ karatA hai), (5) janma (santAna Adi ke janma para athavA svayaM ke janma) nimitta se, (6) maraNa (mRtyu sambandhI kAraNoM va prasaMgoM para, jaise-piMDadAna Adi), (7) mukti kI preraNA yA lAlasA se (devI Adi ke samakSa pazu-bali Adi detA hai), (8) duHkha ke pratIkAra hetu (roga, AtaMka, upadrava Adi miTAne ke lie aneka prakAra ke hiMsaka prayoga karatA hai)| 6. A person who is aparijnat-karma (who is ignorant of the concept of action and is unable to renounce it) continues to transmigrate in all these directions and intermediate directions. He goes into all these directions (with his karmas). He is born into numerous dimensions (as different forms of beings). There he experiences varieties of touch (pleasures and pains). 2 AcAsaMga sUtra ( 14 ) Illustrated Acharanga Sutra

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7. About this Bhagavan has prescribed (preached or propagated) parijna (awareness or knowledge). (People indulge in violence mainly due to the following reasons) __ (1) (Everyone loves life, therefore he makes use of wealth, medicine and other things) in order to protect his life, ___ (2) (He makes efforts to win competitions like wrestling) in order to gain praise and fame, (3) (He accumulates wealth and power) in order to gain status and prestige, (4) (He participates in war and other such violent contests) in order to gain respect and veneration, __ (5) (He indulges in festivities to celebrate the day of his child's or own) birth, ___ (6) (He indulges in various rites and rituals connected with) death, (7) (He indulges in religious rituals like animal sacrifice) inspired by the desire of liberation, (8) (He indulges in various violent experiments to vanquish ailments, terror and torments) in order to be free of sorrows. vivecana-yoni kA artha hai-utpatti sthaan| nau prakAra kI yoniyoM kA varNana prajJApanA sUtra ke yoni pada meM hai| jisakA vistAra AcArya zrI AtmArAma jI ma. kRta TIkA, pR. 59-60 para dekhA jA sakatA hai| cUrNi meM bhoyaNAe-pAThAntara bhI hai, jisakA bhAva hai-janma-maraNa sambandhI bhojana ke lie athavA AhAra kI gaveSaNA ke lie| ___ parivaMdaNa kI jagaha kahIM-kahIM 'paribRMhaNa' zabda bhI milatA hai| isakA artha hai-jIvana kI paripuSTi ke lie prANI hiMsA karatA hai| ___ AgamoM meM phAsa- sparza' zabda aneka arthoM meM prayukta huA hai| sAdhAraNataH tvacA-indriyagrAhya sukha-duHkhAtmaka saMvedana yA anubhUti ko sparza kahA gayA hai, kintu prasaMgAnusAra isase bhinna-bhinna zastra parijJA : prathama adhyayana ( 15 ) Shastra Purijna : Frist Chapter *" " " *"

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bhAvoM kI sUcanA bhI dI gii| jaise- sUtrakRtAMga (1/3/1/17) meM ete bho kasiNA phAsA - se sparza kA artha parISaha kiyA hai| AcArAMga meM aneka arthoM meM isakA prayoga huaa| jaise indriya-sukha (sUtra 164) gAr3ha prahAra Adi se utpanna pIr3A (sUtra 179, gAthA 15 ) upatApa va duHkha vizeSa (sUtra 206 ) gItA (2/14; 5/21 ) meM indriya-sukha ke artha meM sparza zabda kA aneka bAra prayoga huA hai| parijJA ke do prakAra batAye haiM - ( 1 ) jJa-parijJA - vastu kA bodha karanA / sAvadya pravRtti se karmabandha hotA hai yaha jAnanA / ise viveka bhI kahate haiN| 2505049204 (2) pratyAkhyAna parijJA - bandha ke hetu sAvadya yogoM kA tyAga karanA - " tatra jJaparijJayA, sAvadyavyApAreNa bandho bhavatItyevaM bhagavatA parijJA praveditA / pratyAkhyAnaparijJayA ca sAvadyayogA tandhahetavaH pratyAkhyeyA ityevaM rUpA ceti / " (zIlAMkAcArya kRta TIkA) Elaboration-Yoni means place of birth. In the chapter on yonis in Prajnapana Sutra details about nine types of yonis are mentioned. Detailed discussion on these can be seen in the commentary by Acharya Shri Atmaram ji, page 59-60. In the alternate text in the Churni (commentary) the word bhoyanae has also been mentioned. This indicates-in order to search for food or to arrange feast on occasions of birth and death. At some places paribrinhan is found instead of parivandan. This means that a being indulges in violence for strengthening his body and extending his life. In Agams phaas or sparsh (touch) has been used in various meanings. Ordinarily sparsh means the sensation or experience of pleasure and pain acquired through skin or the sense of touch. But in different contexts it has also been used to convey other meanings. For example, in Sutrakritanga ( 1/3/1/17 ) it has been used to convey the meaning of affliction (ete bho kasina phaasa). In Acharanga too it has been used to convey various meanings; such as sensual pleasures (aphorism 164) pain due to intense blow (aphorism 179, verse 15) specific pain or sorrow (aphorism 206) AcArAMga sUtra ( 16 ) For Private Personal Use Only Illustrated Acharanga Sutra

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... " Yi . Shi Shang " " : 1 22: 4 hiMsA ke 8 hetu ""

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/ citra paricaya 2 Illustration No. 2 hiMsA ke ATha hetu isa saMsAra meM aneka manuSya vividha kAraNoM se hiMsA karate haiM jinameM kucha mukhya kAraNa haiM1. jIvana ke lie-svastha evaM dIrgha jIvana ke lie aneka prakAra kI hiMsAjanya auSadhiyA~, cikitsA Adi ___ ke rUpa meN| 2. pratiSThA ke lie-dina-rAta vyApAra Adi dvArA dhana kmaakr| 3. sanmAna ke lie-yaza, kIrti, puraskAra Adi ke kAraNa; jaise-pahalavAna kuztI lar3ate haiM tathA khilAr3I __vividha prakAra ke khela Adi kA pradarzana karate haiN| 4. pUjA ke lie-rAjA loga rAjya bar3hAne lie yuddha Adi karate haiN| 5. janma ke nimitta-janma-dina Adi manAne ke lie bar3e-bar3e utsava, samAroha karate haiN| 6. maraNa-mRtyu ke nimitta-gaMgA meM piNDadAna Adi karate haiM yA mRtyubhoja krnaa| 7. duHkha-mukti ke lie-vighna, bhaya Adi duHkhoM ke nivAraNa ke lie devI Adi kI bali dene ke rUpa meN|| 8. duHkha pratikAra ke lie-zArIrika vyAdhiyoM ke nivAraNa hetu auSadhi Adi ke nimitta vividha ___ prayoga-parIkSaNa karake cUhe, meMDhaka, bandara Adi jIvoM kI hiMsA krnaa| -a. 1, u. 1, sUtra 7 EIGHT REASONS FOR VIOLENCE In this world many people indulge in violence for various reasons, of these some important reasons are1. In order to protect his life-Resorting to various types of treatments and medicines prepared through violence for one's health and long life. 2. In order to gain prestige-Accumulating wealth by doing business day and night to gain status. 3. In order to gain laurels-Making efforts to win competitions like wrestling as sports persons do by participating in various competitions to earn praise, fame and prizes. 4. In order to gain respect and veneration--Participating in war; as kings do for territorial gains. 5. Birth-Indulging in elaborate festivities to celebrate birthday or other such occasions. 6. Death-Indulging in various rites and rituals connected with death. 7. In order to get emancipated-Indulging in religious rituals, like animal sacrifice, to be free of troubles, fear and other miseries. . 8. In order to remove miseries-Indulging in various violent experiments on mice, frogs, monkeys and other beings to find cures for ailments. -1/1/7

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Jo In the Gita sparsh has been used many a times in the sense of sensual pleasures (2/14; 5/21). There are two types of parijna-(1) Jna-parijna-to get awareness of a thing; to know that indulgence in sinful activity causes bondage of karmas; it also means vivek or discerning attitude. (2) Pratyakhyan-parijna -- to renounce union with sinful activity and thought, the cause of bondage of karmas. 8. eyAvaMti savvAvaMti logaMsi kammasamAraMbhA parijANiyavvA bhavaMti / 9. jassete logaMsi kammasamAraMbhA pariNNAyA bhavaMti se hu muNI pariNNAyakamme / tti bemi / // paDhamo uddesao sammatto // 8. loka meM (ukta hetuoM se hone vAle ) ye saba karma samAraMbha ( 27 prakAra kI hiMsA kI kriyAe~) jAnane yogya aura tyAgane yogya haiN| 9. loka meM ye jo karma-samAraMbha ( hiMsA kI kriyAe~) haiM inheM jo jAna letA hai ( aura tyAga detA hai) vahI parijJAtakarmA muni hotA hai| - aisA maiM kahatA hU~ / // prathama uddezaka samApta // 8. In the world all these karma-samarambh (27 types of violent activities inspired by above said reasons) are worth knowing about and renouncing. 9. In this world only he is a parijnat-karma muni (a discerning sage) who knows and renounces these karma samarambh. -So I say. zastra parijJA : prathama adhyayana END OF LESSON ONE * ( 17 ) For Private Personal Use Only Shastra Parijna: Frist Chapter

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* bIo uddesao pRthvIkAyika jIvoM kI hiMsA kA niSedha 10. aTTe loe parijuSNe dussaMbohe avijANae / assaM loe pvvhie| tattha tattha puDho pAsa AturA paritAveMti / 10. jo (manuSya) Arta hai, (viSaya-vAsanA - kaSAya Adi se pIr3ita hai ) ( vaha jJAna-darzana se - ) parijIrNa arthAt vaMcita - dUra rahatA hai| aise dussaMbodha vyakti ko ( samajhAnA kaThina hotA hai) kyoMki vaha ajJAnI hai (tattva se anabhijJa hai ) / dvitIya uddezaka hAhAha ( ajJAnI manuSya ) isa loka meM vyathA / pIr3A kA anubhava karate haiN| tU dekha ! pRthak-pRthak bhAvoM ke vaza hue (kAma, bhoga va sukha ke lie) Atura / lAlAyita bane prANI ( pRthvIkAya Adi) jIvoM ko paritApa (kaSTa) dete rahate haiN| LESSON TWO PROSCRIBING THE DESTRUCTION OF EARTH-BODIED BEINGS 10. In this world the tormented one (by desires, lust and passicns, etc.) remains deprived (of knowledge and perception). He is beyond instructing and remains ignorant (of truth). (The ignorant) in this world suffer pain. See ! These beings, driven by different sentiments and craving (for lust, indulgence and pleasure), keep on torturing (causing pain to) other living beings (including living organisms like earth-bodied beings). 11. saMti pANA puDho siA / 12. lajjamANA puDho paas| 'aNagArA mo' tti ege pavayamANA, jamiNaM virUvarUvehiM satthehiM puDhavi-kamma-samAraMbheNaM puDhavi-satthaM samAraMbhemANe aNNe aNegarUve pANe vihiMsa | 11. pRthvIkAyika prANI pRthak-pRthak zarIra meM rahate haiM (arthAt ve pratyekazarIrI hote haiN)| 12. tU dekha ! pratyeka Atma-sAdhaka, lajjamAna hai ( arthAt hiMsA karane meM lajjA yA glAni kA anubhava karatA huA saMyamamaya jIvana jItA hai ) / AcArAMga sUtra ( 18 ) For Private Personal Use Only Illustrated Acharanga Sutra

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3 pRthvIkAya ke zastra 56

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citra paricaya 3 / Illustration No.3 pRthvIkAya ke zastra "jamiNaM virUva rUvehiM satthehiM puDhavi kamma smaarNbhennN|" aneka manuSya vividha prakAra ke sAdhanoM se pRthvIkAya kI hiMsA karate haiM jo pRthvIkAya ke zastra kahe gaye haiN| jaise1. kudAlI-kudAlI, phAvar3A Adi se jamIna kI miTTI khodane se isa kAya ke jIvoM kI hiMsA hotI hai| 2. hala-hala Adi se bhUmi jotane pr| 3. agni-sacitta pRthvI para agni jalAne se| 4. jala, kSAra Adi-isa prakAra ke virodhI dravya sacitta pRthvI meM milAne para una jIvoM kI hiMsA hotI hai| 5. uccAra prasravaNa-mAnava va pazu Adi kA mala-mUtra sacitta pRthvI para girane se| 6. svakAya-zastra-eka jAti kI miTTI meM dUsarI jAti kI miTTI milane pr| -a. 1, u. 2, sUtra 12 (niyukti) WEAPONS AGAINST EARTH-BODIED BEINGS Many people indulge in acts of violence against earth-bodied beings through various means. These means are called weapons against earthbodied beings. For example1. Spade-When sand is dug with pickaxes or.spade these beings are killed. 2. Plough-When a field is tilled, these beings are killed. 3. Fire--When fire is burned on ground having living organisms, these ___beings are killed. 4. Water, salts, etc.-When such foreign material is mixed with sachit ____sand, these beings are killed. 5. Excretion--When any type of human or animal excreta falls on the ground these beings are killed. 6. Similar-bodied weapon-When one type of sand is mixed with ___another type, these beings are killed. -1/2/12 (Niryukti)

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9 (kucha sAdhu nAmadhArI) 'hama gRhatyAgI haiM' aisA kathana karate hue bhI ve nAnA prakAra ke zastroM se pRthvI-sambandhI hiMsA-kriyA meM lagakara pRthvIkAyika jIvoM kI hiMsA karate haiM tathA pRthvIkAyika jIvoM kI hiMsA karate hue (usake Azrita) anya aneka prakAra ke jIvoM kI bhI hiMsA karate haiN| 11. Earth-bodied beings live in different bodies (which means that although visible only when in a cluster, they are individually embodied). 12. See ! Every seeker is ashamed (of indulging in violent activities and consequently leads a disciplined life). (Some impostors) declaring that they are anagars (houseless; ascetic), still employing various types of shastras (weapons) in earth related violent activities, cause harm to earth-bodied beings. While destroying earth-bodied beings they also destroy many other types of beings. vivecana-jo vastu, jisa jIvakAya ke lie ghAtaka hotI hai, vaha usake lie zastra hai| zastra do prakAra ke batAye haiM-dravya zastra-jaise-agni, viSa, lavaNa, sneha, kSAra tathA amla / bhAva zastraduSprayukta (asaMyata) mana, vacana aura kaay| "sattha-maggI-visaM loNaM siNeho khAramaMbilI duppautto maNo vAyA kAo bhAvo ya avirtii||" (sthAnAMga sUtra 10) niyuktikAra ne (gAthA 95-96) meM pRthvIkAya ke zastra isa prakAra ginAye haiM(1) kudAlI Adi bhUmi khodane ke upakaraNa, (2) hala Adi bhUmi vidAraNa ke upakaraNa, (3) mRgazRMga, (4) kATha-lakar3I tRNa Adi, (5) agnikAya, (6) uccAra-prasravaNa (mala-mUtra), (7) svakAya zastra; jaise-kAlI miTTI kA zastra, pIlI miTTI Adi, (8) parakAya zastra; jaise-jala Adi, (9) tadubhaya zastra; jaise-miTTI milA jala Adi, (10) bhAva shstr-sNym| (dekheM citra 3) zastra parijJA : prathama adhyayana ( 19 ) Shastra Parijna : Frist Chapter

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Elaboration-A thing that is harmful for a type of beings is called a shastra or weapon against those. According to Sthananga Sutra there are two types of weapons--Physicalweapons like fire, poison, salts, oil, acid and base. Mentalweapons like evil or indisciplined indulgence of mind, speech and body. (Sthananga Sutra 10) The commentator (Niryukti, verse 95, 96) has listed the weapons for earth-bodied beings as follows-- (1) Spade and other digging tools, (2) Plough and other splitting tools, (3) Deer-horn, (4) Wood, straw, etc., (5) Fire, (6) Excreta, (7) Same-bodied weapons; For example black sand is weapon against golden sand, (8) Other-bodied weapons; For example water is weapon for sand, (9) Mixed bodied weapons; For example sand mixed with water is weapon for sand. (10) Mental-weapons. (see Illustration 3) hiMsA ke hetu 13. tattha khalu bhagavayA pariNNA pveiyaa| imassa ceva jIviyassa parivaMdaNa-mANaNa-pUyaNAe, jAI-maraNa-moyaNAe, dukkhpddighaayheuN| se sayameva puDhavisatthaM samAraMbhai, aNNehiM vA puDhavisatthaM samAraMbhAvei, aNNe vA puDhavisatthaM samAraMbhaMte smnnujaanni| ___ taM se ahiyAe, taM se abohiie| AcArAMga sUtra (20) Nlustrated Acharanga Sutra

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13. (pRthvIkAya ke samAraMbha) meM bhagavAna ne parijJA batAI hai| koI vyakti isa jIvana ke lie, prazaMsA-sammAna aura. pUjA ke lie, janma, maraNa aura a mukti ke lie, duHkha kA pratIkAra karane ke lie, vaha svayaM pRthvIkAyika jIvoM kI hiMsA karatA hai, dUsaroM se karavAtA hai, tathA karane vAloM kA anumodana karatA hai| vaha (hiMsA) usake ahita ke lie hotI hai| vaha hiMsA usakI abodhi kA kAraNa hotI hai (arthAt vaha cirakAla taka jJAna-bodhi, darzana-bodhi aura cAritra-bodhi se vaMcita rahatA hai)| REASONS FOR VIOLENCE 13. Bhagavan has revealed the truth about this (violence against earth-bodied beings). When a person, for the sake of his life; praise, prestige and worship; birth, death and liberation; and removal of sorrows, himself acts sinfully, causes others to act sinfully, or approves of others acting sinfully against earth-bodied beings. ____ That (sinful act) is detrimental to him. That is the cause of his ignorance (meaning that he always remains deprived of the awareness of right knowledge, perception or faith, and conduct). 14. se taM saMbujjhamANe AyANIyaM smutttthaae| soccA khalu bhagavao aNagArANaM vA ihamegesiM NAyaM bhavai-esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre| iccatthaM gaDhie loe, jamiNaM virUvarUvehiM satthehiM puDhavikammasamAraMbheNaM puDhavisatthaM samAraMbhamANe aNNe aNegarUve pANe vihiNsi| 14. vaha (saMyamI sAdhaka hiMsA ke duSpariNAmoM ko) acchI taraha samajhatA huA, * AdAnIya-saMyama-sAdhanA meM tatpara ho jAtA hai| (kucha manuSyoM ko) bhagavAna ke yA anagAra muniyoM ke dvArA (dharma) sunakara yaha jJAta ho * jAtA hai ki "yaha jIva-hiMsA granthi (karmabaMdha kA kAraNa) hai, yaha moha (mUr3hatA) hai, yaha * mRtyu hai aura yahI naraka hai|" (phira bhI) jo manuSya (sukha-suvidhA Adi meM) Asakta hotA hai vaha nAnA prakAra ke * zastroM se pRthvI-sambandhI hiMsA-kriyA meM saMlagna hokara pRthvIkAyika jIvoM kI hiMsA karatA zastra parijJA : prathama adhyayana ( 21 ) Shastra Pariyna : Frist Chapter

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hai| (aisA vyakti) pRthvIkAyika jIvoM kI hiMsA karatA huA, anya tadAzrita nAnA prakAra ke dUsare jIvoM kI bhI hiMsA karatA hai| ____14. Properly understanding (the bad consequences of violence), he (a disciplined seeker) indulges in adaniya (practicing ascetic-discipline). By listening to (the sermon of) Bhagavan or anagars (ascetics) it becomes known (to some humans) that-"this (violence towards earth-bodied beings) is a granthi (a knot or the cause of karmic bondage); this is fondness (illusion); this is death; and this is hell as well." ___A person who (in spite of this) has cravings (for pleasures and comforts), employing various types of shastras (weapons) in earth related violent activities, causes harm to earth-bodied beings. (Such person) destroys not only earth-bodied beings but also many other types of dependent beings. vivecana-cUrNi meM 'AdAnIya' (grahaNa karane yogya) kA artha saMyama tathA 'vinaya' kiyA hai| isa sUtra meM Aye 'grantha' Adi zabda eka vizeSa artha rakhate haiN| sAdhAraNataH 'grantha' zabda pustaka vizeSa kA sUcaka hai| zabdakoSa meM grantha kA artha 'gA~Tha' (granthi) bhI kiyA gayA hai| AtmA ko bA~dhane vAle kaSAya yA karma ko bhI grantha kahA gayA hai| grantha ke do bheda haiM-(1) dravya grantha, aura (2) bhAva grnth| dravya grantha dasa prakAra kA parigraha hai-(1) kSetra, (2) vAstu, (3) dhana, (4) dhAnya, (5) saMcayatRNa kASThAdi, (6) mitra-jJAti-saMyoga, (7) yAna-vAhana, (8) zayanAsana, (9) dAsI-dAsa, aura (10) kupya (pala~ga Adi ghara kA saamaan)| bhAva grantha ke caudaha bheda haiM-(1) krodha, (2) mAna, (3) mAyA, (4) lobha, (5) prema, (6) dveSa, (7) mithyAtva, (8) veda, (9) arati, (10) rati, (11) hAsya, (12) zoka, (13) bhaya, aura (14) jugupsaa| 'moha' zabda rAga yA vikArI prema ke artha meM prasiddha hai| jaina AgamoM meM 'moha' zabda aneka arthoM meM prayukta huA hai| rAga aura dveSa-donoM hI moha haiN|2 sadasad viveka kA nAza3, heya-upAdeya 3. sthAnAMga 3/4 1. bRhatkalpa, uddezaka 1, gA.10-14 2. sUtrakRtAMga, zru.1, a. 4, u. 2, gA. 22 AcArAMga sUtra ( 22 ) Illustrated Acharanga Sutra

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baddhi kA abhAva', ajJAnare, viparIta buddhi3, mUr3hatA, citta kI vyAkulatA5, mithyAtva tathA kaSAya; viSaya Adi kI abhilASA6, yaha saba moha haiN| satya tattva ko viparIta rUpa meM samajhanA darzana-moha tathA viSayoM kI Asakti cAritra moha hai| 'naraka' zabda pApakarmiyoM ke yAtanA-sthAna ke artha meM hI AgamoM meM prayukta huA hai|8 satrakatAMga TIkA meM 'naraka' zabda kA aneka prakAra se vivecana kiyA gayA hai| azubha rUpa, rasa, gandha, zabda, sparza ko bhI 'nokarma dravyanaraka' mAnA gayA hai| naraka prAyogya karmoM ke udaya (apekSA se karmopArjana kI kriyA) ko 'bhAvanaraka' batAyA hai| hiMsA ko isI dRSTi se naraka kahA gayA hai ki naraka ke yogya karmopArjana kA vaha sabase prabala kAraNa hai, itanA prabala ki vaha svayaM naraka hI hai| hiMsaka kI manodazA bhI nAraka ke samAna krUra va azubhatara hotI hai| isa prakAra hiMsA ko karmoM kI gA~Tha bA~dhane ke kAraNa 'granthi', mUr3hatA va vyAkulatA kA kAraNa hone se 'moha' mRtyu kA nimitta hone se 'mAra' tathA hiMsA kA phala 'naraka' hone ke kAraNa use naraka batAyA gayA hai| ____Elaboration-In the Churni (commentary) adaniya (worth accepting) has been interpreted as samyam (ascetic-discipline) and vinaya (humbleness or modesty). Many words, such as granth, in this paragraph have been used in special connotations. Ordinarily granth means book. Another meaning of granth according to language dictionary is knot. Thus the passions or karma that cause the bondage of soul are also called granth. This granth has two categories-(1) physical granth - and (2) mental granth. In physical granths are included ten types of possessions(1) field, (2) structures, (3) wealth, (4) grains, (5) materials (wood, etc.), (6) friends, relatives and acquaintances, (7) carriages and other means of conveyance, (8) furniture, (9) slaves and servants, and (10) household goods. 1. uttarAdhyayana 3 2. vahI 3. vizeSAvazyaka (abhi. rA. 'moha' zabda) 4. jJAtA 1/8 5. sUtrakRtAMga 1, a. 4, u. 1, gA. 31 6. AcA. bhI. TIkA 7. pravacanasAra 85 8. (a) pApakarmiNAM yAtanAsthAneSu-sUtra-vRtti 2/1 (kha) rAjavArtika 2/50/2-3 9. sUtrakRtAMga 1/5/1 narakavibhakti adhyayana ( 23 ) Shastra Parijna : Frist Chapter zastra parijJA : prathama adhyayana

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Mental granths are of fourteen types--(1) anger, (2) conceit, (3) illusion, (4) greed, (5) love, (6) aversion, (7) falsity, (8) sex, (9) apathy, (10) liking, (11) laughter, (12) grief, (13) fear, and (14) repugnance. (Brihatkalp, ch. 1, verses 10-14) The popular meaning of the word moha is attachment or intense fondness. In Jain Agams this word has been used to convey numerous meanings. Attachment and aversion both are moha (Sutrakritanga 1/4/2/22). Some other meanings are-loss of discerning attitude (Sthananga 3/4); lack of judgment of good and bad (Uttaradhyayan 3); ignorance (Uttaradhyayan 3); ill will (Visheshavashyak); foolishness (Jnata 1/8); agitated state of mind (Sutrakritanga 1/4/1/31); falsity and passion; craving for indulgence (Acharanga Tika by Sheelanka). To understand wrong or opposite form of truth is called darshan moha (false perception) and craving for indulgence is called charitrawemoha or mis-conduct. (Pravachanasar 85) In Agams 'narak' word has been used to convey the meaning of the place or dimension where sinners are tortured (Sutra Vritti 2/1 and Rajavartik 2/50/2-3). In Sutrakritanga Tika (commentary) 'narak' word has been elaborated in many ways. Bad or obnoxious shape, taste, smell and sound are also believed to be 'nokarma dravya-narak' (the hell physically manifested in subtle activities). Further acquisition of karmas, through hell-like suffering caused by precipitation of karmas acquired in the past, is called bhava-narak (mental hell). Violence (himsa) is also called narak because it is the most potent cause of acquiring karmas leading to hell; in fact so potent that it is the embodiment of narak. The mental state of a himsak (who indulges in acts of violence) is as cruel and evil as that of a hell-being. (Sutrakritanga 1/5/1) Thus himsa is said to be a granthi (knot) because it ties knots of karmas; moha (illusion) because it is the source of foolishness and craving; maar (blow) because it is the instrument of death; and narak (hell) because the fruit of himsa is hell. AcArAMga sUtra ( 78 ) Illustrated Acharanga Sutra

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Totale le lo o aura jora jora aura alo pRthvIkAyika jIvoM kA vedanA - bodha 15. se bemi 2. appege aMdhamabbhe, appege aMdhamacche, 1. appege pAdamabbhe, apege pAdamacche, 3. appege jaMghamabbhe, apege jaMghamacche, 5. appege Urumabbhe, appege Urumacche, 7. appege NAbhimabbhe, appege NAbhimacche, 9. appege pAsamabbhe, appege pAsamacche, 11. appege uramabbhe, appege uramacche, 13. appege thaNamabbhe, appege thaNamacche, 15. appege bAhumabbhe, apege bAhumacche, appe gupphamabbhe, appege gupphamacche, 4. appege jANumabbhe, appege jANumacche, 6. appege kaDimabbhe, appege kaDimacche, 8. appege udaramabbhe, appege udaramacche, 10. appege piTThimabbhe, appege piTThimacche, 12. appege hiyayamabbhe, appege hiyayamacche, 14. appege khaMdhamabbhe, appege khaMdhamacche, 16. appege hatthamabbhe, appege hatthamacche, 17. appege aMgulimabbhe, appege aMgulimacche, 18. appege hamabbhe, appege Nahamacche, 19. appege gIvamabbhe, appege gIvamacche, 20. appege haNuyamabbhe, appege haNuyamacche, 21. . appege hoTThamabbhe, appege hoTThamacche, 22. appege daMtamabbhe, appege daMtamacche, 23. appege jibbhamabbhe, appege jibbhamacche, 24. appege tAlumabbhe, appege tAlumacche, 25. appege galamabbhe, appege galamacche, 26. appege gaMDamabbhe, appege gaMDamacche, 27. appege kaNNamabbhe, appege kaNNamacche, 28. appege NAsamabbhe, appege NAsamacche, 29. appege acchimabbhe, apege acchimacche, 30. appege bhamuhamabbhe, appege bhamuhamacche, 31. appege NiDAlamabbhe, appege NiDAlamacche, 32. appege sIsamabbhe, appege siismcche| appege saMpamArae, appege uddavae / 15. maiM kahatA hU~ ( pRthvIkAyika jIva janma se iMdriya - vikala - aMdha, badhira, mUka, paMgu aura avayavahIna manuSya kI bhA~ti avyakta cetanA vAle hote haiM) jaise koI kisI janmAndha vyakti ko (bhAlA, suI Adi se) bhedana kare yA ( talavAra Adi se ) chedana kare, ( taba use jaisI kaSTa kI anubhUti hotI hai, vaisI hI pIr3AnubhUti pRthvIkAyika jIvoM ko hotI hai / ) ( jaise koI kisI indriya- sampanna manuSya ke ) (1) paira meM, (2) Takhane para, (3) jaMghA, (4) ghuTane, (5) Uru, (6) kaTi, (7) nAbhi, (8) udara, (9) pArzva -pasalI para, zastra parijJA prathama adhyayana ( 25 ) Shastra Parijna: Frist Chapter For Private Personal Use Only

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* vocpuKOYAYOGAHOSAROGROOMGNANDA ACTREAKINipeechmarhamasini............. * (10) pITha, (11) chAtI (udara), (12) hRdaya, (13) stana, (14) kandhe, (15) bhujA, (16) hAtha, (17) a~gulI, (18) nakha, (19) grIvA (gardana), (20) ThuDDI, (21) hoTha, (22) dA~ta, (23) jIbha, (24) tAlu, (25) gale, (26) kapola, (27) kAna, (28) nAka, (29) A~kha, (30) bhauMha, (31) lalATa, aura (32) sira (ina 32 avayavoM kA zastra se) bhedana-chedana kare, (taba use jaisI pIr3A hotI hai aura vaha use vANI se prakaTa karane meM asamartha hotA hai, vaisI hI pIr3A pRthvIkAyika jIvoM ko hotI hai|) jaise koI kisI ko gaharI coTa mAra-mArakara mUrchita kara detA hai, use jAna se mAra detA hai (use jaisI kaSTAnubhUti hotI hai, vaisI hI pRthvIkAyika jIvoM kI vedanA samajhanA caahie|) PAIN AWARENESS OF EARTH-BODIED BEINGS ___15. I say As someone pierces (with instruments like a lance or a needle) or cuts (with weapons like a sword) a blind man (and he suffers pain, like wise the earth-bodied beings too suffer pain. The earth-bodied beings too, like a handicapped person blind, deaf, dumb, paralyzed or crippled by birth, are incapable of expressing their feelings.) As someone pierces or cuts (with weapons the thirty two parts of human body of a complete man) at (1) feet, (2) ankle, (3) shin, (4) knee, (5) thigh, (6) waist, (7) navel, (8) belly, (9) flanks or ribs, (10) back, (11) chest, (12) heart, (13) breasts, (14) shoulder, (15) arm, (16) hand, (17) finger, (18) nail, (19) neck, (20) chin, (21) lips, (22) teeth, (23) tongue, (24) palate, (25) throat, (26) cheeks, (27) ears, (28) nose, (29) eyes, (30) eye-brows, (31) forehead, and (32) head (and he suffers pain, like wise the earth-bodied beings too suffer pain. The earth-bodied beings too, like a complete man who is unable to express the pain in words, are incapable of expressing feelings). As someone hits a person and makes him unconscious or kills (and he suffers pain, like wise the earth-bodied beings too suffer pain). POSEDAREPARATIO920940RSAROPARDARODARDROORDAROSARODARDARODAPOORDARODXRODARDRODAROSAROSAROSAROSAROERROSAROSMROSAROVARANAS AcArAMga sUtra ( 26 ) Illustrated Acharanga Sutra

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2 vivecana-pRthvIkAyika jIvoM meM cetanA avyakta hotI hai| unameM halana-calana Adi kriyAe~ bhI spaSTa dikhAI nahIM detIM, ataH yaha zaMkA ho sakatI hai ki pRthvIkAyika jIva na calatA hai, na bolatA hai, na dekhatA hai, na sunatA hai, phira kaise patA cale ki vaha jIva hai ? use bhedana-chedana karane se pIr3A kA anubhava hotA hai ? ___ isa zaMkA ke samAdhAna hetu sUtrakAra ne tIna dRSTAnta dekara pRthvIkAyika jIvoM kI vedanA kA bodha tathA anubhUti karAne kA prayatna kiyA hai| prathama dRSTAnta meM batAyA hai-koI manuSya janma se aMdhA, baharA, gUMgA yA paMgu hai, kevala mAnava Akati mAtra hai| koI puruSa usakA talavAra, bhAle Adi se bhedana-chedana kare to vaha usa pIr3A ko na to vANI se vyakta kara sakatA hai, na trasta hokara cala sakatA hai, na anya ceSTA se pIr3A ko prakaTa kara sakatA hai| to kyA yaha mAna liyA jAya ki vaha jIva nahIM hai, yA use bhedana-chedana karane se pIr3A nahIM hotI hai ? jaise vaha janmAndha vyakti vANI, cakSu, gati Adi ke abhAva meM bhI pIr3A kA anubhava to karatA hai, vaise hI pRthvIkAyika jIva indriya-vikala avasthA meM pIr3A kI anubhUti karate haiN| ___ dUsare dRSTAnta meM kisI svastha manuSya kI upamA dekara batAyA hai, jaise usake paira, Adi battIsa avayavoM kA eka sAtha koI chedana-bhedana karatA hai, usa samaya vaha manuSya na bhalI prakAra dekha sakatA hai, na suna sakatA hai, na bola sakatA hai, na cala sakatA hai, vaha usa pIr3A ko batA nahIM pAtA kintu isase yaha to nahIM mAnA jA sakatA hai ki usameM cetanA nahIM hai yA use kaSTa nahIM ho rahA hai| isI prakAra pRthvIkAyika jIva meM vyakta cetanA kA abhAva hone para bhI usameM prANoM kA spandana hai, anubhava cetanA vidyamAna hai, ataH use bhI kaSTAnubhUti hotI hai| .. tIsare dRSTAnta meM mUrchita manuSya ke sAtha tulanA karate hue batAyA hai ki jaise koI kisI ko mUrchita kara detA hai adhavA maraNAsanna sthiti kara detA hai to usakI cetanA bAhara meM lupta dIkhatI hai, kintu usakI antaraMga cetanA-anubhUti lupta nahIM hotI, usI prakAra (styAnagRddhi nidrA kA satata udaya rahane se) pRthvIkAyaki jIvoM kI cetanA mUrchita va avyakta rahatI hai kintu ve Antarika cetanA se zUnya nahIM hote| ___ bhagavatIsUtra (za. 19, u. 35) meM batAyA hai-jaise koI taruNa aura baliSTha puruSa kisI jarA-jIrNa durbala-vRddha puruSa ke sira para donoM hAthoM se prahAra karake use Ahata karatA hai, taba vaha jaisI aniSTa vedanA kA anubhava karatA hai, usase bhI aniSTatara vedanA kA anubhava pRthvIkAyika jIvoM ko AkrAnta hone para hotA hai| (dekheM citra 4) ____ bhagavatIsUtra meM pRthvIkAyika jIvoM ke zvAsocchvAsa, vedanA, AhAra, saMjJA, jarA, caya-apacaya Adi batAye haiN| Aja ke bhU-vaijJAnika bhI yaha mAnate haiM ki pRthvI, parvata, zilAkhaMDa Adi meM hAni, vRddhi, klAti aura mRtyu Adi lakSaNa pAye jAte haiN| pRthvI kI racanA meM nirantara parivartana mAnanA usakI sajIvatA kA hI lakSaNa hai| zastra parijJA : prathama adhyayana ( 27 ) Shastra Parijna : Frist Chapter

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Elaboration-In the earth-bodied beings the consciousness is not apparent. The activities of movement or stirring are also not clearly evident. Therefore, this question naturally arises that when an earth-bodied being does not move, utter sound, see or hear, how to accept it as a being ? How to accept that it suffers pain through tearing or piercing? In order to remove this doubt, the author has tried to elicit the awareness of pain among the earth-bodied beings by giving three examples. First Example-A person is by birth blind, deaf, dumb and crippled; he has a mere shape of the human body. When someone pierces or cuts him with some weapon, such as a sword or a lance, he is unable to express his pain through speech; he can neither move out of fear nor can he express his pain by some other activity. Should it be inferred that he is not a being or that he does not suffer due to cutting and piercing? As that congenitally blind and crippled person suffers pain in spite of his inabilities like those of speech, sight and movement, likewise the earth-bodied beings suffer pain even in absence of sense organs. Second Example-Taking a normal healthy man as an example it is shown that if all the thirty two listed parts of his body are pierced or cut at the same time, he will not be able to see, hear, speak, move, or in any other way express his suffering. This does not mean that he has no consciousness or he does not suffer pain. In the same way the earth-bodied beings also pulsate with life in spite of the absence of evident consciousness. They have the consciousness to experience, therefore they too experience or suffer pain. Third Example-Here the comparison has been done with an unconscious person. When a person is hit and made unconscious or almost nearing death, there is an absence of any visible activity. However, his inner awareness or consciousness is not lost. In the AcArAMga sUtra ( 28 ) Illustrated Acharanga Sutra For Private Personal Use Only AIAIAIA FA

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sthAvara jIvoM kA vedanA bodha - KI BA M E RELA SEASE CIAS RANIK THANE 22 M4MARGES CLA -.. mamimum

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- citra paricaya 4 Illustration No. 4 sthAvara jIvoM meM vedanA kI anubhUti pRthvIkAyika jIva janma se hI indriya-vikala hote haiM-una jIvoM ko zastra se chedana-bhedana karane para usI prakAra kI kaSTAnubhUti hotI hai jaise kisI janma se hI andha-badhira-mUka-paMgu avayavahIna aura nirbala manuSya ko 1. zarIra ke vibhinna sthAnoM para zastra se prahAra karane para yA laTThI Adi se mArane para; 2. zarIra ke hAtha, paira, chAtI, pITha, jaMghA Adi vibhinna avayavoM para suiyA~ cubhone se; 3. kisI ke mu~ha meM kapar3A ThUsakara zvAsa kA nirodha kara dene va behoza karane se; 4. phira usa para ghAtaka zastroM kA prahAra karane para; tathA 5. kisI atyanta durbala vRddha puruSa ke sira kisI pahalavAna dvArA donoM hAthoM se coTa mArane para use jaisI avyakta kaSTAnubhUti hotI hai| usI prakAra pRthvIkAyika jIvoM ko bhI avyakta vedanA kI anubhUti hotI hai| vANI ke abhAva meM ve apanI vedanA batA nahIM skte| [prathama cAra dRSTAnta isI sUtra meM Aye haiM tathA vRddha puruSa kA dRSTAnta bhagavatIsUtra ke zataka 19, u. 35 ke AdhAra para hai| -a.1, sUtra 15 EXPERIENCE OF PAIN IN IMMOBILE BEINGS Earth-bodied beings are deprived of sense-organs since their origin. They experience pain just like a person who is blind, deaf, dumb, crippled, disabled and weak by birth experiences pain when 1. He is struck on various parts of his body with a weapon or a stick; 2. He is pricked with needles on his hands, legs, chest, back, thigh and other parts of his body; 3. He is gagged, strangled or made unconscious; 4. In this condition is hit with fatal weapons also. 5. A very weak and old man is hit on his head by a wrestler with his joined palms he suffers extreme agony without being able to express. In the same way the earth-bodied beings also suffer pain without being able to express. In absence of the ability to speak they cannot express their pain. [First four examples are from Acharanga Sutra and the fifth one is based on Bhagavati Sutra 19/35] -1/15

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* same way (due to the ever present styanagriddhi-nidra or comatose state) the life-activity of the earth-bodied beings is in a state akin to suspended animation or unconsciousness. But they are not devoid of inner awareness or consciousness. In Bhagavati Sutra (19/35) it is mentioned-When a young and strong individual hits on the head of an old and emaciated person with joined fists and injures him; the old man suffers a torturing huo agony. The earth-bodied beings suffer even more torturing agony when they are afflicted. (see Illustration 4) In Bhagavati Sutra details about respiration, pain, food, senses, ailments, progress and regress of earth-bodied beings have been given. The modern geologists also accept that there are apparent or signs of development, decay, fatigue and extinction in earth,, mountains, rocks and other such things. The acceptance of continued changes in the structure of earth is the sign of its being a living to entity. 16. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAtA bhvNti| ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAtA bhvNti| 17. taM pariNNAya mehAvI Neva sayaM puDhavisatthaM samAraMbhejjA, Neva'NNehiM puDhavisatthaM samAraMbhAvejjA, Neva'NNe puDhavisatthaM samAraMbhaMte smnnujaannejjaa| 18. jassete puDhavi-kamma-samAraMbhA pariNNAtA bhavaMti se hu muNI prinnnnaaykmme| tti bemi| // bIo uddesao sammatto // 16. jo pRthvIkAyika jIvoM para zastra kA samAraMbha (unakI hiMsA) karate haiM, ve ina * AraMbhoM (hiMsA-sambandhI pravRttiyoM ke kaTu pariNAmoM va jIvoM kI vedanA) se anajAna haiN| " jo pRthvIkAyika jIvoM para zastra kA samAraMbha nahIM karate, ve (vAstava meM ina) AraMbhoM ke jJAtA haiM (aura ve hI inase mukta hote haiN|) 17. ataH pRthvIkAyika jIvoM kI avyakta vedanA ko jAnakara (buddhimAn manuSya) na to svayaM pRthvIkAya kA samAraMbha kare, na dUsaroM se usakA samAraMbha karavAe aura na samAraMbha karane vAle dUsaroM kA anumodana kre| zastra parijJA : prathama adhyayana (29 ) Shastra Parijna : Frist Chapter Ek Wa

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18. jisane pRthvIkAya-sambandhI samAraMbha ko bhalI prakAra jAna liyA vahI parijJAtakarmA (vivekapUrvaka hiMsA kA tyAgI) muni hotA hai| THE A Then I Il Pacie tega, 791015 16. Those who use weapons to commit violence against earth-bodied beings are ignorant about these acts of violence (the bitter fruits of violent attitudes and the sufferings of beings). Those who do not use weapons to commit violence against earth-bodied beings (in fact) know about these acts of violence (and they alone get free of these). 17. Therefore knowing about the unexpressed sufferings of the earth-bodied beings one (wise man) should not harm earthbodied beings himself, neither make others do so, nor approve of others doing so. 18. He who has properly understood the violence related to the earth-bodied beings is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitude abandons violence). -So I say. * END OF LESSON TWO PRESKED ODDSGODKONINI MONOWAR d o AcArAMga sUtra ( 30 ) Illustrated Acharanga Sutra re

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taio uddeo tRtIya uddezaka anagAra lakSaNa 19. se be-se jahA vi aNagAre ujjukaDe NiyAgapaDivaNe amAyaM kuvyamANe viyaahie| 19. maiM kahatA hU~-jo anagAra hai, vaha RjukRt (sarala AcaraNa vAlA) niyAga-pratipanna (mokSamArga meM niSThApUrvaka gatimAna) tathA amAya (kapaTa Adi se mukta ) hotA hai| LESSON THREE THE SIGNS OF AN ANAGAR 19. I say-One who is anagar (homeless; Jain ascetic) is rijukrit (upright in conduct ), niyag-pratipanna (devoted to spiritual practices), and amaya ( free of deceit). vivecana - (1) RjukRt arthAt, jisakA mana, vANI evaM AcaraNa sarala eka rUpa ho / (2) niyAga-pratipanna - jisakI sAdhanA kA lakSya bhautika aizvarya yA yazaHprApti Adi na hokara AtmA ko karmamala se mukta karake mokSamArga para calanA ho / (3) amAya-mAyA kA artha saMgopana yA chupAnA yA kapaTa karanA hai / sAdhanA - patha para bar3hane vAlA muni apanI sampUrNa zakti ko AdhyAtmika sAdhanA meM hI lagA detA hai| vaha kabhI apanI zakti ko gopanIya rakhakara sva-para kalyANa ke kArya se vimukha nahIM hotA / RjukRt meM vIryAcAra kI zuddhi, niyAga-pratipannatA meM jJAnAcAra evaM darzanAcAra kI zuddhi, tathA amAya meM tapAcAra kI sampUrNa zuddhi parilakSita hotI hai| Elaboration (1) Rijukrit is one who has simplicity and uniformity of thought, speech and conduct. (2) Niyag-pratipanna is one the goal of whose practices is to free his soul of karmic dirt and tread the path of liberation, and not to acquire mundane prosperity and fame. (3) Amaya is opposite of maya, which means to conceal or to deceive. A muni (ascetic) treading the spiritual path applies all his energy to spiritual practices. He never conceals his capacity and does not avoid activities of well-being of self and others. zastra parijJA : prathama adhyayana ( 31 ) For Private Personal Use Only Shastra Parijna: Frist Chapter

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Here rijukrit indicates absolute purity of viryachar (conduct relating to energy). Niyag-pratipanna indicates absolute purity of jnanachar (conduct relating to knowledge) and darshanachar (conduct relating to perception or faith). And amaya indicates absolute purity of tapachar (conduct relating to austerities). 20. jAe saddhAe NikkhaMto tameva aNupAlijjA vijahittA visottiyN| 21. paNayA vIrA mhaaviihiN| 20. vaha aNagAra jisa zraddhA (vairAgya bhAvanA) ke sAtha saMyama-patha para bar3hA hai, usI * zraddhA ke sAtha jIvana paryanta saMyama kA pAlana karatA rhe| vinotasikA (viparIta bhAva-pravAha " arthAt lakSya ke prati zaMkA yA citta kI caMcalatA) ko tyAga de| 21. vIra puruSa mahApatha ke prati praNata (arthAt samarpita) hote haiN| 20. That anagar should adhere to the code of samyam (ascetic-discipline), as long as he lives, with the same faith (intensity of the feeling of detachment) with which he stepped on the path of samyam (ascetic-discipline). He should become *free of visrotasika (contradictions; any doubt about the goal or ke infirmity of attitude). * 21. The brave are devoted to the great and illustrious path. _ vivecana-ahiMsA va saMyama kA prazasta patha mahApatha hai kyoMki inakI sAdhanA meM deza, kAla, * sampradAya va jAti kI koI sImA yA baMdhana nahIM hai| vaha sabake lie eka samAna hai| atIta kAla * meM saMyama va zAnti ke ArAdhaka sabhI sAdhaka isI patha para cale haiM, vartamAna meM calate haiM aura bhaviSya meM cleNge| phira bhI yaha kabhI saMkIrNa nahIM hotA, ataH yaha mahApatha hai| jo parAkramI aura dRr3ha nizcayI hote haiM ve vIra isa patha ke prati pUrNa samarpita bhAva se calate haiN| ___Elaboration-The path of ahimsa and samyam (ascetic*discipline) is the noble path because it is free of any national, periodic, sectarian and ethnic restrictions. It is uniform for all. All the seekers of discipline and peace trod this path in the past, tread this path in the present and will tread this path in the future. In spite of this, it does not appear crowded, therefore, it is a great and illustrious path. The brave with * strong resolve move on this path with complete devotion. * AcArAMga sUtra ( 32 ) Illustrated Acharanga Sutra LAYOSARDAR -

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akAyika jIvoM kA jIvatva 22. logaM ca ANAe abhisameccA akutobhyN| 23. se bemi-Neva sayaM logaM abbhAikkhejjA, Neva attANaM abbhaaikkhejjaa| je logaM abbhAikkhai se attANaM abbhaaikkhi| je attANaM abbhAikkhai se logaM abbhaaikkhi| 22. pratyakSa jJAnI puruSoM kI AjJA-(vANI) se loka ko (arthAt apkAya ke jIvoM kA svarUpa) jAnakara unheM akutobhaya banA de (arthAt unheM kisI bhI prakAra kA bhaya utpanna na kre)| 23. maiM kahatA hU~-muni svayaM loka (apkAyika jIvoM ke astitva) ko asvIkAra (niSedha) na kare aura na (apanI) AtmA ke astitva ko asvIkAra kre| ___ jo apkAya loka ke astitva ko asvIkAra karatA hai vaha (vAstava meM apanI hI) AtmA ke astitva ko asvIkAra karatA hai| jo apanI AtmA ke astitva ko asvIkAra karatA hai vaha loka ke astitva ko - asvIkAra karatA hai| ATTRIBUTES OF LIFE IN WATER-BODIED BEINGS 22. Comprehending the world (the world and form of water10 bodied beings) through the order (the word of the omniscient) free it of fear (refrain from causing fear to them). . 23. Thus I say, a muni should neither deny the world (the existence of water-bodied beings) nor the (existence of his own) soul. He who denies the (existence of) world (water-bodied *30 beings), (in fact) denies (the existence of his own) soul. He who * denies (the existence of his own) soul denies the (existence of) * world (water-bodied beings). vivecana-pRthvIkAya ke kathana ke bAda yahA~ prasaMga anusAra 'loka' kA artha akAya kiyA * gayA hai| TIkAkAra ne 'akutobhaya' ke do artha kiye haiM-(1) jisase kisI jIva ko bhaya na ho, vaha saMyama; tathA (2) jo kahIM se bhI bhaya na cAhatA ho, vaha apkAyika Adi jiiv|' yahA~ prathama artha saMyama mukhya hai| ___apane astitva ko to koI bhI asvIkAra nahIM karatA, kintu jo vyakti sUkSma apkAyika jIvoM kI sattA ko nakAratA hai, vaha vAstava meM svayaM kI sattA ko bhI nakAratA hai| kyoMki pratyeka zastra parijJA : prathama adhyayana (33) Shastra Parijna : Frist Chapter

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* jIva apkAyika jIvoM meM ananta bAra utpanna ho cukA hai| ataH unake astitva kA apalApa karane kA artha hai apane astitva kA apalApa krnaa| yahA~ para niSedha ke artha meM 'abhyAkhyAna' zabda AyA hai, jo kaI vizeSa artha rakhatA hai| kisI ke astitva ko nakAranA, satya ko asatya aura asatya ko satya, jIva ko ajIva, ajIva ko jIva khyApita karanA abhyAkhyAna-viparIta kathana hai| arthAt 'jIva ko ajIva' batAnA usa para asatya abhiyoga lagAne ke samAna hai| Elaboration-Following the sequence, after informing about the earth-bodied beings, lok (world) has been interpreted as waterbodied beings. According to the commentator the word akutobhaya has two meanings-(1) that which does not cause fear to any being; discipline; and (2) that which does not desire fear; beings like waterbodied beings. Here stress is on the first meaning. Nobody denies his own existence. But one who denies the existence of the minute water-bodied beings, in fact, denies his own existence. Because every being in the past has been born as a waterbodied being infinite times. Therefore to decry their existence means to decry ones own existence. Here the word abhyakhyan has been used in negative sense and in a wider range. To deny existence of something, to establish a lie as truth and a truth as false, to show a being as non-being and a nonbeing as being, are all abhyakhyan or misstatement. To call a being non-being amounts to false accusation. 24. lajjamANA puDho paas| 'aNagArA mo' tti ege pavayamANA jamiNaM virUvarUvehiM satthehiM udaya-kammasamAraMbheNaM udayasatthaM samAraMbhamANe aNNe va'NegarUve pANe vihiNsi| 24. tU dekha ! pratyeka saMyamI puruSa (apkAya kI) hiMsA se virata rahate haiN| (unako bhI dekha) jo apane Apa ko gRhatyAgI kahate haiM, ve vividha prakAra ke zastroM dvArA jala-sambandhI AraMbha-samAraMbha karate hue jala-kAya ke jIvoM kI hiMsA karate haiN| aura sAtha hI jala-kAya meM Azrita aneka prakAra ke anya jIvoM kI bhI hiMsA karate haiN| ___24. See ! All disciplined persons feel ashamed (of violence towards water-bodied beings). AcArAMga sUtra (34) Illustrated Acharanga Sutra

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SE (Also watch those) who pretend to be homeless. They indulge in sinful activities related to water with various types of weapons. Along with, they also destroy water-bodied beings and various other types of beings thriving in water. 25. tattha khalu bhagavayA pariNNA pveiyaa| imassa ceva jIviyassa parivaMdaNa-mANaNa-pUyaNAe jAi-maraNa-moyaNAe dukkhpddighaayheuN| se sayameva udayasatthaM samAraMbhai, aNNehiM vA udayasatthaM samAraMbhAvei, aNNe vA udayasatthaM samAraMbhaMte smnnujaanni| ___ taM se ahiyAe taM se abohiie| ___ 26. se taM saMbujjhamANe AyANIyaM smutttthaay| soccA khalu bhagavao aNagArANaM vA aMtie ihamegesiM NAyaM bhavai-esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre| iccatthaM gaDhie loe, jamiNaM virUvarUvehiM satthehiM udayakammasamAraMbheNaM udayasatthaM samAraMbhamANe aNNe va'NegarUve pANe vihiNsi| __25. isa viSaya meM bhagavAna ne parijJA (viveka) kA nirUpaNa kiyA hai| ___ jo apane vartamAna jIvana ke lie; prazaMsA, sammAna aura pUjA ke lie; janma, maraNa aura mokSa ke lie; duHkhoM kA pratIkAra karane ke lie (ina kAraNoM se) vaha svayaM apkAya kI hiMsA karatA hai, dUsaroM se bhI hiMsA karavAtA hai aura hiMsA karane vAloM kA anumodana karata hai| yaha hiMsA usake ahita ke lie hotI hai tathA abodhi kA kAraNa banatI hai| 26. vaha sAdhaka hiMsA ke kaTu pariNAmoM ko samajhate hue saMyama-sAdhanA meM sAvadhAna ho jAtA hai| __bhagavAna se yA anagAra muniyoM se sunakara kucha manuSyoM ko yaha jJAta ho jAtA hai(jaise-yaha apkAyika jIvoM kI hiMsA) karmoM kI granthi hai, moha hai, mRtyu kA kAraNa hai tathA naraka kA hetu hai| phira bhI manuSya isa jIvana kI sukha-suvidhA meM Asakta rahatA hai| vaha taraha-taraha ke zastroM se udaka-kAya kI hiMsA-kriyA meM saMlagna hokara apkAyika jIvoM kI hiMsA karatA hai| 1. AcArya zrI AtmArAma jI ma. ne bhagavatIsUtra (1/3) kA sandarbha dekara yaha batAyA hai ki pRthvIkAyika jIvoM ke samAna hI apkAya, tejaskAya, vanaspatikAya, trasakAya aura vAyukAya ke jIvoM ko bhI chedana-bhedana se kaSTAnubhUti hotI hai| zastra parijJA : prathama adhyayana ( 35 ) Shastra Parijna : Frist Chapter

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vaha kevala apkAyika jIvoM kI hI nahIM, kintu usake Azrita aneka prakAra ke anya * jIvoM kI bhI hiMsA karatA hai| 25. Bhagavan has revealed the truth about this. When a person, for the sake of his life; praise, prestige and the worship; birth, death and liberation; and removal of sorrows, (for these reasons) himself acts sinfully, causes others to act sinfully, or approves of others acting sinfully against waterbodied beings, That (sinful act) is detrimental to him. That is the cause of This ignorance. 26. Properly understanding (the bad consequences of violence), he (a disciplined seeker) indulges in adaniya (practicing ascetic-discipline). By listening to (the sermon of) Bhagavan or anagars (ascetics) it becomes known (to some humans) that--this (violence towards water-bodied beings) is a granthi (a knot or the cause of karmic bondage); this is fondness (illusion); this is (the cause of) death; and this is (the passage to) hell as well. A person who (in spite of this) has cravings (for pleasures and comforts), employing various types of shastras (weapons) in water related violent activities, causes harm to water-bodied beings. (Such person) destroys not only water-bodied beings but * also many other types of beings thriving in water. 0 [In some manuscripts after aphorism 25 the text of aphorism 15 has been repeated in full. This aphorism is also repeated with the description e of fire-bodied beings, plant-bodied beings, mobile-bodied beings and air bodied beings. Acharya Shri Atmaram ji M. has given this text only once. Giving the reference of Bhagavati Sutra (1/3) he has stated that like earthbodied beings, water-bodied, fire-bodied, plant-bodied, mobile-bodied, and air-bodied beings also suffer pain when cut or pierced.] AcArAMga sUtra Illustrated Acharanga Sutra

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27. se bemi-saMti pANA udayaNissiyA jIvA annegaa| ihaM ca khalu bho aNagArANaM udaya-jIvA viyaahiyaa| satthaM cettha aNuvIi paas| puDho satthaM pveiyN| aduvA adinnnnaadaannN| 27. maiM kahatA hU~-jala ke Azrita aneka prakAra ke anya jIva bhI rahate haiN| he manuSya ! isa anagAra darzana meM jala ko 'jIva' mAnA hai| jalakAya ke jo zastra haiM, una para cintana karake dekha ! bhagavAna ne jalakAya jIvoM ke aneka zastra batAye haiN| (jalakAya kI hiMsA, prANAtipAta kA doSa hI nahIM) kintu adattAdAna-corI kA doSa bhI hai| 27. I say--Numerous types of other beings also thrive in water. O man ! In this anagar (ascetic) philosophy water itself is considered to be a living thing. Ponder over the things that are weapons against waterbodied beings. Bhagavan has said about many weapons against water-bodied beings. (Violence against water-bodied beings is not just the sin of terminating life) it is also the sin of taking what is not given (theft). vivecana-apkAya ko sajIva-sacetana mAnanA jainadarzana kI maulika mAnyatA hai| bhagavAna mahAvIrakAlIna anya dArzanika jala ko sajIva nahIM mAnate the, kintu usameM Azrita anya jIvoM kI sattA svIkAra karate the| taittirIya AraNyaka meM 'varSA' ko jala kA garbha mAnA hai aura jala ko 'prajanana zakti' ke rUpa meM svIkAra kiyA hai| 'prajanana kSamatA' sacetana meM hI hotI hai, ataH sacetana hone kI dhAraNA kA prabhAva vaidika cintana para par3A hai, aisA mAnA jA sakatA hai| kintu mUlataH anagAra darzana ko chor3akara anya sabhI dArzanika jala ko sacetana nahIM mAnate the| isalie yahA~ donoM tathya spaSTa kiye gaye haiM-(1) jala sacetana hai| (2) jala ke Azrita aneka prakAra ke choTe-bar3e jIva rahate haiN| zastra parijJA : prathama adhyayana ( 37 ) Shastra Parijna: Frist Chapter

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Qing 20465000000000 jala tIna prakAra kA hotA hai - ( 1 ) sacitta - jIva sahita / (2) acitta - nirjIva / (3) mizra - sajIva-nirjIva mizrita jala | sajIva jala, zastra arthAt virodhI vastu ke prayoga se nirjIva ho jAtA hai| jalakAya ke zastra isa prakAra batAye haiM 'ussiMcaNa-gAlaNa-dhovaNe ya uvagaraNa mattabhaMDe y| arrt Auary eyaM tu samAsao sattaM // " 64 utsecana - kue~ se bAlTI Adi dvArA jala nikAlanA, gAlana -- vastra Adi se jala chAnanA, dhovana - jala se upakaraNa / bartana Adi dhonA, svakAya zastra - eka sthAna kA jala dUsare sthAna ke jala kA zastra hai; jaise- nadI kA pAnI tAlAba ke pAnI kA zastra hai| ( niyukti, gAthA 113 - 114) parakAya zastratra-miTTI, tela, kSAra, zarkarA, agni Adi, tadubhaya zastra- svakAya parakAya kA mizraNa; jaise- jala se bhIgI miTTI Adi jalakAya kA zastra hai| bhAva zastra - asaMyama / jalakAya ke jIvoM kI hiMsA ko 'adattAdAna' kahane ke pIche eka mahattvapUrNa kAraNa hai| usa samaya parivrAjaka Adi kucha saMnyAsI jala ko sajIva to nahIM mAnate the, kintu ( adatta jala ) kA upayoga nahIM karate the| jalAzaya Adi ke svAmI kI anumati lekara jala kA upayoga karane meM ve doSa nahIM mAnate the| unakI isa dhAraNA ko zramaNoM ne bhrAMtiyukta batAte hue tarka diyA ki jalAzaya kA svAmI kyA jalakAya ke jIvoM kA svAmI ho sakatA hai ? kyA jala ke jIvoM ne apane prANa haraNa karane yA prANa kisI ko sauMpane kA adhikAra diyA hai ? nahIM ! ataH jala ke jIvoM kA prANa haraNa karanA hiMsA to hai hI, sAtha meM unake prANoM kI corI bhI hai| Elaboration-Acceptance of water as a living entity or a life-form is an original Jain concept. Bhagavan Mahavir's other contemporary philosophers did not accept water as a life-form, they only accepted the existence of other beings thriving in water. In Taittiriya Aranyak rain (varsha) has been described as womb of water and water has been accepted as having procreative power. Only a living entity is endowed with capacity to procreate; therefore it may be inferred that the concept of water having life has influenced Vedic school of thought also. But besides the Anagar (Jain) philosophy all other schools of AcArAMga sUtra ( 38 ) Illustrated Acharanga Sutra For Private Personal Use Only

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Ebp REBRUARDaniestion RH NA PJ AE MES EDIA ' ' petition Sand 9 . Ex ANGREEMES agnikAya zastra AL aisi R HARE REONE PARDA SHAamirs HOME MARATHI T INCARESHTest MATIONELIMIRE Aloka

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| citra paricaya 5 Illustration No. 5 jala va anikAya ke zakha jalakAya ke jIvoM kA jina kAraNoM se ghAta hotA hai, ve usake zastra haiN| jaise-- 1. utsecana-kue~ se bAlTI Adi meM bharakara jala nikAlane pr| 2. gAlana-vastra Adi se jala chAnane pr| 3. dhAvana-jala se vastra Adi dhone pr| 4. svakAya zastra-eka prakAra kA jala dUsare prakAra ke jala meM milAne para, jaise-nadI kA jala sarovara meM milAne pr| 5. parakAya zastra-pAnI meM rAkha, sor3A, sarpha Adi kSAra dravya milAne pr| 6. tadubhaya zastra-svaccha jala meM gaMdA jala milAne pr| ina kAraNoM se jala-jIvoM kI hiMsA hotI hai| -a. 1, u. 3, sUtra 27 isI prakAra agnikAya ke zastra hote haiM, jaise(1) jalatI huI Aga meM bAlU, miTTI Adi DAlane pr| (2) pAnI DAlane se| (3) parakAya zastra-vividha prakAra kI gaisa Adi se Aga bujhAne pr| (4) agni meM gIlI vanaspati, gIlI ghAsa Adi DAlane pr| -a. 1, u. 4, sUtra 35 WEAPONS AGAINST WATER AND FIRE-BODIED BEINGS The causes that destroy water-bodied beings are called weapons against these. For example 1 Utsechan-To draw water from a well with the help of vessels like a bucket. 2. Galan-To filter water with a filtering media like cloth. 3. Dhovan-To wash utensils and other things with water. 4. Svakaya weapon--Water from one source acts as a weapon for water from other source; e.g., river water is a weapon for pond water and vice versa. 5. Par-kaya weapon-Mixing ash, soda, detergent and other basechemicals in water. 6. Tadubhaya weapon-Mixing soiled water in clean water. These are the causes that destroy water-bodied beings. -1/3/27 Same is true for weapons against fire-bodied beings. For example(1) Throwing sand or other such things in fire. (2) Splashing water on fire. (3) Par-kaya weapons--extinguishing fire with gas and other such things. (4) Throwing wet vegetables or grass in fire. --1/4135

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het on philosophy basically did not accept water as a life form. That is why the two facts have been categorically clarified--(1) water is a living thing, and (2) numerous large and small life-forms thrive in water. Water is of three types-(1) achitt or with life, (2) achitt or without life, and (3) mixed or a mixture of sachitt and achitt water. Water with life turns into water without life with the use of a weapon or an antithetical thing. The weapons against water-bodied beings are said to be as follows Utsechan--to draw water from a well with the help of a vessel like a bucket. Galan-to filter water with a filtering media like cloth. Dhovan--to wash utensils and other things with water. Svakaya weapon--water from one source acts as a weapon for water from other source, e.g., river water is a weapon for pond water and vice versa. Parkaya weapon-sand, oil, salt, sugar, fire, etc. Tadubhaya weapon-a mixture of svakaya and parkaya, e.g., wet sand is a weapon for water-bodied beings. Bhava weapon-indiscipline or negligent behaviour. There is an important reason for calling the act of harming water-bodied beings as adattadaan or theft. In those days parivrajaks or other mendicants did not accept the idea of water having life. They did not use water which was not given to them. However, they did not find any fault in using water after seeking permission from the owner of the source of water. The Shramans found this concept wrong and put forth the argument--"Can the owner of the source of water be the owner of the water-bodied beings ? Have the water-bodied beings entrusted someone with awarding the rights of their life or terminating their life ? Not at all. Therefore to deprive the water-bodied beings of their life is, indeed, violence, but at the same time it is also an act of stealing their life." zastra parijJA : prathama adhyayana ( 38 ) Shastra Parijna : Frist Chapter

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28. kappai Ne, kappai Ne pAuM, aduvA vibhuusaae| puDho satthehiM viuddeti| 29. ettha vi tesiM No nnikrnnaae| 30. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNAyA bhvNti| ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhvNti| 31. taM pariNNAya mehAvI Neva sayaM udayasatthaM samAraMbhejjA, NevaNNehiM udayasatthaM samAraMbhAvejjA, udayasatthaM samAraMbhaMte vi aNNe Na smnnujaannejjaa| 32. jassete udayasatthasamAraMbhA pariNNAyA bhavaMti se hu muNI prinnnnaatkmme| tti bemi| // taio uddesao sammatto // 28. (kucha kahate haiM) "hameM pIne ke lie sacitta jala kA upayoga karanA kalpatA hai|" (yaha AjIvakoM evaM zaivoM kA kathana hai)| (kucha kahate haiM) "hama pIne tathA nahAne (vibhUSA) ke lie bhI jala kA prayoga kara sakate haiN|" (yaha bauddha zramaNoM kA mata hai) (isa taraha apane zAstra kA pramANa dekara) ve nAnA prakAra ke zastroM dvArA jalakAya ke jIvoM kI hiMsA karate haiN| 29. apane zAstra kA pramANa dene para (jalakAya ke jIvoM kI hiMsA karane vAle sAdhu) hiMsA ke pApa se virata nahIM ho skte| 30. jo jalakAya ke jIvoM para zastra prayoga karatA hai, vaha ina AraMbhoM (jIvoM kI vedanA tathA hiMsA ke doSa) se nivRtta nahIM ho pAtA hai| jo jalakAyika jIvoM para zastra prayoga nahIM karatA, vaha AraMbhoM se arthAt hiMsA-doSa se mukta hotA hai| 31. yaha jAnakara buddhimAna manuSya svayaM jalakAya kA samAraMbha nahIM kare, dUsaroM se na karavAe aura usakA samAraMbha karane vAloM kA anumodana bhI na kre| 32. jisako jala-sambandhI samAraMbha kA jJAna hotA hai, vahI parijJAta karmA (karmoM kA tyAgI) muni hotA hai| -aisA maiM kahatA huuN| // tRtIya uddezaka samApta // AcArAMga sUtra (40) Illustrated Acharanga Sutra

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28. (Some say) "We are permitted the use of sachitt water." (This is what the Ajivaks and Shaivaites say). (Some say) "We are permitted the use of water for drinking as well as bathing or cosmetic purpose." (This is the opinion of Buddhist Shramans). (Thus quoting their respective scriptures) they harm water-bodied beings with numerous types of weapons. 29. Quoting their scriptures they (the mendicants who indulge in harming water-bodied beings) cannot condone or renounce the sin of violence. 30. He who uses weapons on water-bodied beings is not free of these sins (the blemish of harming and killing living beings). He who does not use weapons on water-bodied beings is free of these sins. 31. Therefore knowing about this (the unexpressed sufferings of the water-bodied beings) one (wise man) should not harm water-bodied beings himself, neither make others do so, nor approve of others doing so. 32. He who has properly understood the violence related to the water-bodied beings is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitude abandons violence). -So I say. zastra parijJA prathama adhyayana END OF LESSON THREE ( 41 ) For Private Personal Use Only Shastra Parijna: Frist Chapter

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rementNDATOPATOPADHOLAND9AROPQopQ.95 MONKAKHSIM | cauttho uddesao caturtha uddezaka LESSON FOUR % 3D * agnikAya kI sajIvatA 33. se bemi-Neva sayaM logaM abbhAikkhejjA, Neva attANaM abbhaaikkhejjaa| je logaM abbhAikkhai se attANaM abbhaaikkhi| je attANaM abbhAikkhai se loga abbhaaikkhi|| je dIhalogasatthassa kheyaNNe se asatthassa kheynnnne| je asatthassa kheyaNNe se dIhalogasatthassa kheynnnne|| 33. maiM kahatA hU~-vaha (saMyamI) kabhI bhI svayaM loka-(agnikAya) kI sajIvata (astitva) kA niSedha na kre| na apanI AtmA kA niSedha kre| (kyoMki) jo loka (agnikAya) kI sajIvatA kA asvIkAra karatA hai, vaha apa Apa kA asvIkAra karatA hai| jo apane Apa kA asvIkAra karatA hai vaha loka he astitva ko asvIkAra karatA hai| jo dIrghaloka ke zastra (agnikAya) ko jAnatA hai vaha azastra (saMyama) ko bhI jAnata hai| jo saMyama ko jAnatA hai vaha agnikAya ko bhI jAnatA hai| ATTRIBUTES OF LIFE IN FIRE-BODIED BEINGS 33. I say --He (disciplined ascetic) should neither deny th vrorld (the existence of fire-bodied beings) nor the (existence o his own) soul. ___ (Because) he who denies the (existence of) world (fire-bodier beings), (in fact) denies (the existence of his own) soul. He wh denies (the existence of his own) soul denies the (existence of world (fire-bodied beings). He who knows about that (fire-bodied beings) which cause harm to the larger world also knows about that (ascetic discipline) which does not cause harm. He who knows abou ascetic discipline also knows about fire-bodied beings. AcArAMga sUtra ( 42 ) Illustrated Acharanga Sut r

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* vivecana yahA~ 'loka' zabda agnikAya kA bodhaka hai| tatkAlIna dharma-paramparAoM me jala ko, tathA agni ko devatA mAnakara pUjA to jAtA thA, kintu unakI hiMsA ke sambandha meM koI vicAra nahIM kiyA gayA thaa| jala se zuddhi aura paMcAgni tapa Adi se siddhi mAnakara inakA payoga/upayoga kiyA jAtA thaa| bhagavAna mahAvIra ne ahiMsA kI dRSTi se ina donoM ko sajIva mAnakara unakI hiMsA kA niSedha kiyA hai| AcArya zIlAMka kA kathana hai-agni meM prakAza va uSNatA kA guNa hai tathA agni vAyu ke binA jIvita nahIM raha sktii| sneha, kASTa Adi kA AhAra lekara bar3hatI hai, AhAra ke abhAva meM ghaTatI hai-yaha saba usakI sajIvatA ke spaSTa lakSaNa haiN| ___ agnikAya ko 'dIrghaloka zastra' kahA hai| dIrghaloka kA artha hai-vnspti| ise dIrghaloka kahane ke tIna kAraNa haiM-(1) pA~ca sthAvara jIvoM meM cAra kI avagAhanA aMgula kA asaMkhyAtavA~ bhAga batAI gayI hai jabaki vanaspati kI utkRSTa avagAhanA eka hajAra yojana se bhI adhika hai|2 (2) vanaspati kA kSetra bhI atyanta vyApaka hai tathA usakI (3) kAyasthiti (usI kAya meM bAra-bAra janma-maraNa karanA) bhI dIrgha hai| isalie vanaspati ko AgamoM meM 'dIrghaloka' kahA hai| agni usakA zastra hai| dIrghaloka zastra kA eka artha yaha bhI hai ki agni sabase tIkSNa aura pracaMDa zastra hai| uttarAdhyayana meM kahA hai-natthi joi same satthe tamhA joi na diive| 15/12) agni ke samAna anya koI tIkSNa zastra nahIM hai| bar3e-bar3e vizAla bIhar3a vanoM ko vaha kucha kSaNoM meM hI bhasmasAt kara detI hai| agni vaDavAnala ke rUpa meM samudra meM bhI chipI rahatI hai| azastra zabda 'saMyama' ke artha meM prayukta hai| asaMyama ko bhAva zastra batAyA hai| ataH usakA virodhI saMyama-a-zastra arthAt jIva mAtra kA rakSaka hai| isa kathana kA bhAva hai-jo hiMsA ko jAnatA hai, vahI ahiMsA ko jAnatA hai, jo ahiMsA ko jAnatA hai vahI hiMsA ko bhI jAnatA hai| Elaboration--Here the word lok indicates fire-bodied beings. In the religious traditions of those days water and fire were worshipped as gods but no thought was given to acts of violence against them. Considering water to be the means of purification and penance using five types of fire that of super-natural attainments, these two were in popular use. Bhagavan Mahavir, from his ahimsa viewpoint, accepted them as living things and proscribed violence against them. 1. na viNA vAuyAeNaM agaNikAe ujjalati-bhagavatI, za. 16, u. 1, sUtra 5 (aMgasuttANi) 2. prajJApanA avagAhanA pd| vistRta vivecana ke lie dekheN| AcArAMga hindI TIkA (A. AtmArAma jI ma.). pR.124-125 OM zastra parijJA : prathama adhyayana Shastra Parijna : Frist Chapter

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Acharya Sheelank says-Fire has the attributes like light and heat and it cannot survive in absence of air. It grows by consuming foods like oil and wood and fritters away when deprived of such food. All this is clear evidence of its being a living thing. (Bhagavati Sutra 16/1/5) Fire-bodied beings have been called deerghalok-shastra. Deerghalok means plant life or plants. There are three reasons for calling it deerghalok (large-world)-(1) of the five stationary life forms (sthavar) the dimensions of four is said to be uncountable fraction of the width of a human finger, whereas the maximum dimension of plant life form is more than one thousand yojans (a yojan is approximately eight miles) (for more details refer to Acharanga, Hindi commentary by A. Atmaram ji M.); (2) the area covered by plant life is also vast; and (3) the reincarnation of a being as plant life form is also more frequent. That is why plant life is called deerghalok in Agams. Fire acts as weapon against it. * htt PACOPACOPACO R Another meaning of deerghalok-shastra is that fire is the sharpest and most devastating weapon. It is mentioned in Uttaradhyayan Sutra that there is no sharper weapon than fire (35/12). It destroys large forests within no time. It is also seen in sea as sea-fire. The word ashashtra (non-weapon) has been used for asceticdiscipline. Absence of discipline is considered a mental weapon. Therefore discipline, its opposite, is non-weapon or protector of every living being. The statement under reference has an underlying meaning-he who knows violence knows ahimsa and vice versa. agnikAyika jIva-hiMsA-niSedha 34. vIrehi eyaM abhibhUya diTTha saMjaehiM sayA jatehiM sayA appamattehiM / a qua gufgy a 3 ?s ugas! hu taM pariNAya mehAvI iyANiM No jamahaM puvvamakAsI pamAeNaM / 34. vIroM - ( jJAnI puruSoM) ne, (jJAnAvaraNa-darzanAvaraNa Adi ) karmoM kA kSaya karake agnikAyika jIvoM kA astitva dekhA hai| ve saMyamI, sadA yatanAzIla aura sadA apramatta rahane vAle the| AcArAMga sUtra ( 44 ) Illustrated Acharanga Sutra

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na jo pramatta hai aura jo guNoM (agni ke rA~dhanA-pakAnA Adi kAryoM) kA AkAMkSI hai, vaha daNDa kahalAtA hai| yaha jAnakara medhAvI puruSa saMkalpa kare-"jo maiMne pramAda ke vazIbhUta hokara pahale hiMsA kI thI aba maiM vaha (hiMsA) nahIM kruuNgaa|" CENSURE OF HARMING FIRE-BODIED BEINGS 34. The braves (sages) by shedding karmas (like knowledge and perception obstructing karmas) have observed the existence of fire-bodied beings. They were disciplined, ever careful and ever alert. One who is torpid and desirous of the features (of fire, like heating and cooking) is called a scourge. After knowing this, a wise man should resolve--"Now I will not repeat the violence I committed in the past under stupor." __vivecana-ina sUtroM meM vIra Adi vizeSaNa sampUrNa Atma-jJAna (kevalajJAna) prApta karane kI prakriyA ke sUcaka haiN| vIra--parAkramI-sAdhanA meM Ane vAle samasta vighnoM para vijaya paanaa| saMyama-indriya aura mana ko viveka dvArA nigrahIta krnaa| yama-krodha Adi kaSAyoM ko vijayaM krnaa| apramattatA-sva-rUpa kI smRti rkhnaa| sadA jAgarUka aura viSayonmukhI pravRttiyoM se vimukha rhnaa| pramAda aura viSayAbhilASA ko hiMsA ke do hetu batAye haiN| pramAda pA~ca haiM-madya, viSaya, kaSAya, nidrA aura vikthaa| sAmAnyataH zArIrika jar3atA ko Alasya tathA mAnasika jar3atA ko pramAda kahA jAtA hai| manuSya jaba pramatta hotA hai tabhI vaha agni ke upayogoM-rA~dhanA, pakAnA, prakAza, tApa Adi kI vAMchA karatA hai aura taba vaha svayaM jIvoM kA daNDa (hiMsaka) bana jAtA hai| Elaboration--In these aphorisms adjectives like vir (brave) are indicative of the process of attaining perfect spiritual knowledge (keval-jnana). Vir-brave or courageous; to win over all the hurdles on the spiritual path. zastra parijJA : prathama adhyayana Shastra Parijna : Frist Chapter

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Samyam-to control the senses and mind through sagacity or discerning attitude. Yam-to win over passions such as anger. Apramattata to be ever aware of the form of self; to be ever alert and be free of the attitude of indulgence in mundane pleasures. Pramad (torpor or stupor) and desire for mundane pleasures are said to be the two causes of violence. There are five types of pramad--madya or intoxication, vishaya or mundane pleasures, kashaya or passions, nidra or sleep, vikatha or opprobrium. In simple terms the inactivity of body is called lethargy or laziness and that of mind is called pramad or stupor. Man desires of benefits of fire, such as to boil, to cook, to provide light, and to provide heat, only when he is under the influence of stupor. And then he himself becomes a scourge of beings. 35. lajjamANA puDho paas| ____ 'aNagArA mo' tti ege pvymaannaa| jamiNaM virUvarUvehiM satthehiM agaNikammasamAraMbheNaM agaNisatthaM samAraMbhamANe aNNe va'NegarUve pANe vihiNsti| 36. tattha khalu bhagavayA pariNNA pveiyaa| imassa ceva jIviyassa parivaMdaNamANaNa-pUyaNAe jAI-maraNa-moyaNAe dukkhapaDighAyaheuM se sayameva agaNisatthaM samAraMbhai, aNNehiM vA agaNisatthaM samAraMbhAvei, aNNe vA agaNisatthaM samAraMbhamANe smnnujaanni| taM se ahiyAe, taM se abohiie| 35. pratyeka saMyamI puruSa (jIva-hiMsA meM) lajjA kA anubhava karate haiN| yaha tU dekh| (aura yaha bhI dekha) jo yaha kahate haiM ki 'hama anagAra-gRhatyAgI haiM' ve aneka prakAra ke zastroM se agnikAya kI hiMsA karate haiN| agnikAya ke jIvoM kI hiMsA karate hue anya aneka prakAra ke jIvoM kI bhI hiMsA karate haiN| 36. isa viSaya meM bhagavAna ne parijJA kA nirUpaNa kiyA hai| kucha manuSya apane jIvana ke liye prazaMsA, sanmAna, pUjA ke nimitta; janma-maraNa aura mokSa ke uddezya se tathA duHkhoM kA pratIkAra karane ke lie svayaM agnikAya kI hiMsA karate haiN| dUsaroM se agnikAya kI hiMsA karavAte haiM, agnikAya kI hiMsA karane vAloM kA anumodana bhI karate haiN| yaha hiMsA unake ahita ke lie hotI hai| yaha unakI abodhi ke lie hotI hai| AcArAMga sUtra ( 46 ) Mlustrated Acharanga Sutra IRTHPOTOSAXEOREPORTOOTHPOHORMOOMHORRORMSOBHOOTOXBXHORXBOORRORARROTHORIGORXBABISODXBRANGANGOOGORGOOGORGEOGA *

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et Met 35. See ! All disciplined persons feel ashamed (of violence A towards fire-bodied beings). (Also watch those) who pretend to be homeless. They indulge in sinful activities related to fire with various types of weapons. Along with, they also destroy fire-bodied beings and various other types of beings. 36. Bhagavan has revealed the truth about this. When a person, for the sake of his life; praise, prestige and worship; birth, death and liberation; and removal of sorrows, (for these a reasons) himself acts sinfully, causes others to act sinfully, or approves of others acting sinfully against fire-bodied beings. That (sinful act) is detrimental to him. That is the cause of his ignorance. vivecana--agnikAya ke zastroM kA ullekha niyukti meM isa prakAra kiyA gayA hai "puDhavI AukkAe ullA ya vaNassai lasA paannaa| bAyara deukkAya evaM tu samAsao satthaM // " (AcArAMga niyukti, gA. 123-124) (1) miTTI yA dhUli (isase vAyu nirodhaka vastu kaMbala Adi bhI samajhanA cAhie), (2) jala, (3) AI vanaspati, (4) trasa prANI, (5) svakAya zastra-eka agni dUsarI agni kA zastra hai, (6) parakAya zastra-jala Adi, (7) tadubhaya mizrita-jaise tuSa-mizrita agni dUsarI agni kA Day zastra hai, (8) bhAva shstr-asNym| ___Elaboration-In the Niryukti (commentary) the weapons against fire-bodied beings are mentioned as follows (1) sand or dust (this also includes air obstructing things like a blanket), (2) water, (3) damp plants, (4) mobile beings, (5) same bodied weapon--a type of fire is weapon against another type, 2 (6) other-bodied weapon, such as water, (7) mixed-bodied weapon, e.g., fire with straw is weapon against other fire, (8) mental weapon or indiscipline. (Acharanga Niryukti 123-124) __ 37. se taM saMbujjhamANe AyANIyaM smutttthaae| soccA bhagavao aNagArANaM vA aMtie ihamegesiM NAyaM bhavati-esa khalu gaMthe, esa " khalu mohe, esa khalu mAre, esa khalu nnre| zastra parijJA : prathama adhyayana ( 89 ) Shastra Parijna : Frist Chapter

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iccatthaM gaDhie loe| jamiNaM virUvarUvehiM satthehiM agaNi-kamma-samAraMbheNaM agaNi-satthaM samAraMbhamANe aNNe va'NegarUve pANe vihiNsi| 37. vaha saMyamI hiMsA ke pariNAma ko bhalI prakAra samajhe aura saMyama-sAdhanA meM sAvadhAna ho jAtA hai| tIrthaMkara athavA zrutajJAnI muniyoM ke nikaTa se sunakara kucha manuSyoM ko yaha jJAta ho jAtA hai ki yaha (agnikAyika jIva-hiMsA) granthi hai, yaha moha hai, yaha mRtyu hai, yaha naraka * phira bhI sukha-suvidhA kA lobhI manuSya (jIne ke lie, sammAna, vaMdanA Adi hetuoM meM Asakta huA) vividha prakAra ke zastroM se agnikAya kI hiMsA karatA hai| agnikAya kI hiMsA karatA huA anya aneka prakAra ke prANoM/jIvoM kI bhI hiMsA karatA hai| 37. Properly understanding (the bad consequences of violence), he (a disciplined aspirant) indulges in adaniya (practicing ascetic-discipline). By listening to (the sermon of) Bhagavan or anagars (ascetics) it becomes known (to some humans) that this (violence towards fire-bodied beings) is a granthi (a knot or the cause of karmic bondage); this is fondness (illusion); this is (the cause of) death; and this is (the passage to) hell as well. A person who (in spite of this) has cravings (for pleasures and comforts), employing various types of shastras (weapons) in fire related violent activities, causes harm to fire-bodied beings. (Such person) Destroys not only fire-bodied beings but also many other types of beings. 38. se bemi-saMti pANA puDhaviNissiyA taNaNissiyA pattaNissiyA kaTThaNissiyA gomayaNissiyA kyvrnnissiyaa| ___ saMti saMpAtimA pANA Ahacca saMpayaMti y| agaNiM ca khalu puTTA ege sNghaaymaavjjti| je tattha saMghAyamAvati te tattha priyaavjjNti| je tattha pariyAvajjaMti te tattha uddaayNti| 38. maiM kahatA hU~-pRthvI, tRNa, patra, kASTa, gobara aura kUr3A-kacarA Adi ke Azrita bahuta se prANI rahate haiN| AcArAMga sUtra ( 48 ) Illustrated Acharanga Sutra

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kucha (kITa, pataMge, makkhI, pakSI Adi) saMpAtima/ur3ane vAle prANI hote haiM jo Upara se ur3ate-ur3ate nIce gira jAte haiN| . ye prANI agni kA sparza pAkara saMghAta ko (zarIra kA saMkoca) prApta hote haiN| ve (agni kI uSmA se) mUrcchita ho jAte haiN| mUrchita ho jAne ke bAda mRtyu ko bhI prApta ho jAte haiN| ___38. I say-Many beings thrive in earth, straw, leaf, wood, cow-dung, garbage and other such things. ___There also are some wind-borne beings (such as worms, moths, fly and birds) which fall down while hovering above. When they come in contact with fire their bodies shrivel. They become unconscious (due to the heat of the fire). After getting unconscious they die as well. vivecana-TIkA meM batAyA gayA hai pRthvI ke Azrita trasa evaM sthAvara donoM prakAra ke prANI rahate haiN| jaise-kuMthu, cIMTiyA~, sarpa Adi trasa praannii| vRkSa, gulma, latA, tRNa Adi sthAvara praannii| tRNoM ke Azraya meM rahane vAle pataMgA, illI aadi| kASTa ke Azraya meM rahane vAle ghuNa, cIMTI, aMDe, sarpa aadi| gobara ke Azraya meM rahane vAle kRmi, kITa pataMgA aadi| agni jalAne se ye Azrita prANI bhI jala jAte haiN| Elaboration--In the commentary it is mentioned that in earth thrive both mobile and stationary beings. Examples are--mobile beings like worms, ants and snakes. Stationary beings like trees, plants, creepers and grass. In grass thrive moths, caterpillars and other insects. In wood thrive wood-worm, ants, eggs and snakes. In cow-dung thrive worms and other insects. By lighting a fire these beings are destroyed. 39. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAyA bhvNti| ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhvNti| taM pariNNAya mehAvI Neva sayaM agaNisatthaM samAraMbhejjA, Neva'NNehiM agaNisatthaM samAraMbhAvejjA, agaNisatthaM samAraMbhamANe aNNe Na smnnujaannejjaa| zastra parijJA : prathama adhyayana ( 49 ) Shastra Parijna : Frist Chapter "

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40. jassete agaNikamma-samAraMbhA pariNNAyA bhavaMti se hu muNI pariNNAyakamme / tti bemi / // cauttho uddesao sammatto // 39. jo. agnikAya ke jIvoM para zastra prayoga karatA hai, vaha ina AraMbha-samAraMbha sambandhI kriyAoM se nivRtta nahIM ho pAtA arthAt vaha hiMsA ke duHkhada pariNAmoM se chUTa nahIM paataa| jo agnikAyika jIvoM para zastra kA prayoga nahIM karatA hai, vAstava meM vaha AraMbha kA jJAtA - tyAgI hai| yaha jAnakara medhAvI manuSya svayaM agni zastra kA samAraMbha na kare, dUsaroM se agni zastra kA samAraMbha na karavAe tathA usakA samAraMbha karane vAle dUsaroM kA anumodana na kare / 40. jisane yaha agni-sambandhI samAraMbha bhalI prakAra jJAta kara liyA hai, vahI muni hai, vahI parijJAtakarmA hai| - aisA maiM kahatA hU~ / // caturtha uddezaka samApta // 39. He who uses weapons on fire-bodied beings is not free of these sins (the blemish of harming and killing living beings). He who does not use weapons on fire-bodied beings is free of these sins. Therefore knowing about this (the unexpressed sufferings of beings) one (wise man ) should not employ fire - weapon himself, neither make others do so, nor approve of others doing so. 40. He who has properly understood the violence related to fire is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitude abandons violence). -So I say. AcArAMga sUtra END OF LESSON FOUR * ( 50 ) For Private Personal Use Only Illustrated Acharanga Sutra

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| paMcamo uddesao paMcama uddezaka LESSON FIVE [pichale uddezakoM meM pRthvIkAya, apkAya, agnikAya kI hiMsA kA niSedha karane ke pazcAt yahA~ sAmAnya kramAnusAra vAyukAya kA viSaya AnA cAhie thA parantu vanaspatikAya kA prasaMga pahale A gayA hai| isakA kAraNa yaha mAnA jAtA hai ki vAyukAya kI gatizIlatA ke kAraNa usakA nirUpaNa Age trasakAya ke pazcAt kiyA gayA hai ataH yahA~ sthAvarakAya kI zrRMkhalA meM vanaspatikAya kA varNana kiyA jA rahA hai| vaise to sthAnAMgasUtra (3) tathA tattvArthasUtra (2/14) meM agni aura vAyukAya donoM ko hI trasakAya meM mAnA gayA hai kintu vAyu ko jisa prakAra tiryak gati-tirachI gati vAlA mAnA hai vaisA agni ke viSaya meM nahIM hai| isalie tejaskAya ko sthAvara kI gaNanA meM hI rakhA gayA hai| __[In the preceding lessons violence against earth-bodied beings, water-bodied beings and fire-bodied beings have been proscribed. If the common sequence of types of beings is followed air-bodied beings come next in order. But here plant-bodied beings has been taken first. It is believed that the reason for this is that, because of the mobility of air-bodied beings it has been placed after the mobile beings. Therefore, in the sequence of stationary life-forms plantbodied beings has been taken up here. ___ In Sthananga Sutra (3) and Tattvarth Sutra (2/14) both firebodied beings and air-bodied beings have been classified as mobile beings. But as, in contradistinction with air, fire is said to have no transverse movement, it is counted with stationary beings.] aNagAra kA lakSaNa 41.taM No karissAmi smutttthaae| mattA maimaM abhayaM vidittaa| taM je No karae esovarae, etthovarae, esa aNagAre tti pvuccti| 41. vaha (ahiMsA kA vrata svIkAra karane vAlA saMkalpa kare)-maiM saMyama aMgIkAra karake hiMsA nahIM kruuNgaa| buddhimAn mAnava (pUrva kathita jIvoM ke astitva va unakI pIr3A para) manana kare ki 'pratyeka jIva abhaya cAhatA hai' yaha jAnakara (hiMsA na kre)| zastra parijJA : prathama adhyayana ( 51 ) Shastra Parijna : Frist Chapter

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jo hiMsA nahIM karatA, vahI hiMsA se virata hai| hiMsA se jo virata hai vahI anagAra kahalAtA hai| * THE SIGN OF ANAGAR ___41. He (who has taken the vow of ahimsa should resolve)-I will not commit violence once I accept ascetic-discipline. The wise should ponder (over the existence and suffering of the aforesaid beings) and realizing that every being desires to be free of fear (should desist from indulging in violence). He alone is rid of violence who does not commit violence. He alone is called anagar who is rid of violence. vivecana-hiMsA kA tyAga karane ke lie sAdhaka ko manana karane kA upadeza hai| arthAt vanaspati Adi meM jIva hai unako bhI apane hI samAna pIr3A hotI hai isa viSaya para manana-ciMtana karake yaha jAne ki cAhe koI alpavikasita cetanA vAlA jIva hai, vaha bhI mRtyu se bhayabhIta rahatA hai isalie use bhI abhayadAna deN| abhaya kA eka artha saMyama se bhI hai ____ "avidyamAnaM bhayamasmin satvAnAmityabhayaH sNymH|" (AcA. TIkA) Elaboration-In order to be free of violence, the seeker has been advised to contemplate. This means that he should ponder over the idea that plants and other things we see around suffer pain just like us. He should understand that irrespective of its being underdeveloped, every life-form is fearful of death and consequently he should be clement towards it. Abhaya (free of fear) also means samyam (discipline). (Acharanga Tika) 42.je guNe se AvaTe, je AvaTTe se gunne| uDDhaM ahaM tiriyaM pAINaM pAsamANe rUyAiM pAsai, suNamANe saddAiM sunnei| uDDhaM ahaM tiriyaM pAINaM mucchamANe rUvesu mucchai, saddesu yaavi| esa loge viyaahie| ettha agutte annaannaae| puNo puNo guNAsAe vaMkasamAyAre pamatte gaarmaavse| AcArAMga sUtra (52) Illustrated Acharanga Sutra *

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* * 42. jo guNa-(zabdAdi viSaya) hai, vaha Avarta-saMsAra hai| jo Avarta hai, vaha guNa hai| U~ce, nIce, tirache sthAnoM meM tathA pUrva Adi dizAoM meM dekhane vAlA rUpoM ko dekhatA hai| sunane vAlA zabdoM ko sunatA hai| ___U~ce, nIce, tirache tathA pUrva Adi dizAoM meM vidyamAna vastuoM meM mUrchA karane vAlA, rUpoM meM mUrchita hotA hai, zabdoM meM mUrchita hotA hai| yaha (mUrchA-Asakti) hI saMsAra kahA jAtA hai| jo puruSa ina viSayoM meM agupta hai (indriya evaM mana se asaMyata hai) vaha bhagavAna kI AjJA-dharma-zAsana ke bAhara hai| jo bAra-bAra viSayoM kA sevana karatA hai (unakA bhoga-upabhoga karatA hai) vaha vakra samAcAra arthAt asaMyamamaya jIvana vAlA hai| vaha pramatta gRhatyAgI kahalAkara bhI vAstava meM gRhavAsI hI hai| ___42. That which is attribute (reconised by sense organs, such as sound) is avart (whirlpool of life; world). That which is world is attribute. Looking up, down and at sides and in directions such as east, he sees forms and hears sounds. Longing for things existing above, under and at sides and directions such as east, he gets attached to forms and gets attached to sounds. This (attachment) is called the world. He who is not guarded against these things (is indisciplined of senses and mind) is not following the word of Bhagavan or the religious order. He who repeatedly indulges in these activities (enjoys them) is of perverted conduct (leads an indisciplined life). That wanton person, pretending to be a renouncer, is in fact a householder. vivecana-prastuta sUtra meM guNa kA artha kiyA hai-pA~ca indriyoM ke grAhya vissy| ve kramazaH yoM haiM-zabda, rUpa, gaMdha, rasa aura sprsh| ye U~cI-nIcI Adi sabhI dizAoM meM milate haiN| indriyoM ke dvArA AtmA inako grahaNa karatA hai, sunatA hai, dekhatA hai, sUMghatA hai, cakhatA hai aura sparza karatA zastra parijJA : prathama adhyayana ( 53 ) Shastra Parijna : Frist Chapter

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hai| grahaNa karanA indriya kA guNa hai| grahIta viSayoM ke prati mUrchA karanA mana yA cetanA kA kArya hai| jaba mana viSayoM ke prati Asakta hotA hai taba viSaya mana ke lie bandhana yA Avarta bana jAtA hai| Avarta kA zabdArtha hai-samudrAdi kA vaha jala, jo vega ke sAtha cakrAkAra ghUmatA rahatA haibhaMvara jaal| bhAva rUpa meM-viSaya athavA zabdAdi guNa Avarta hai| inameM jIva paribhramaNa karatA rahatA hai| prastuta uddezaka meM vanaspatikAya kI hiMsA kA niSedha kiyA gayA hai, yahA~ para zabdAdi viSayoM kA varNana sahasA aprAsaMgika-sA laga sakatA hai| ataH TIkAkAra ne isakI saMgati baiThAte hue kahA hai-zabdAdi viSayoM kI utpatti kA mukhya sAdhana vanaspati hI hai| vanaspati se hI vINA Adi vAdya, vibhinna raMga, rUpa, puSpAdi ke gaMdha, phala Adi ke rasa va ruI Adi ke sparza kI niSpatti hotI hai| ataH vanaspati ke varNana se pUrva usake utpAda/vanaspati se niSpanna vastuoM meM anAsakta rahane kA upadeza karake prakArAntara se usakI hiMsA na karane kA hI upadeza kiyA hai| hiMsA kA mUla hetu bhI Asakti hI hai| agara Asakti na rahe to vibhinna dizAoM/kSetroM meM sthita ye zabdAdi guNa AtmA ke liye kucha bhI ahita nahIM krte| Elaboration-In this paragraph the meaning of attributes or qualities is 'subjects of perception of five sense organs' which are sound, form, smell, taste and touch. All these exist in all directions. Soul perceives these through sense organs by way of hearing, seeing, smelling, tasting and touching. To receive or grasp is the activity of sense organs. To have fondness for sensations so received is the activity of mind and soul. When mind gets attached to these pleasures, they become bondage or avart for it. Avart means a circular current in the sea; a whirlpool. Psychologically speaking avart means the flow of attributes or features that make mundane pleasures; a being is caught in its eddy. This lesson proscribes the violence against plant-bodied beings. The mention of topics like sound and form may appear to be irrelevant. In order to make it relevant the commentator has saidthe main sources or instruments of origin of features like sound are plants, Musical instruments like veena (a Sitar-like instrument), various colours and shapes, fragrance of flowers, taste of fruits, textures like that of cotton, are all of plant origin. Therefore, before describing plant life, the advise to remain detached from any plant produce is an oblique reference to desist from violence against plant AcArAMga sUtra ( 54 ) Illustrated Acharanga Sutra

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life. The basic cause of violence is attachment. If there is no attachment these attributes existing in various areas and direction can cause no harm to soul. vanaspatikAya - hiMsA - varjana 43. lajjamANA puDho paas| 'aNagArA mo' tti ege pavayamANA / jamiNaM virUvarUvehiM satthehiM vaNassai-kamma-samAraMbheNaM vaNassaisatthaM samAraMbhamANe aNNe aNegarUve pANe vihiMsati / 44. tattha khalu bhagavayA pariNNA paveditA - imassa ceva jIviyassa parivaMdaNamANaNa-pUyaNAe jAI - maraNa - moyaNAe dukkhapaDighAyaheuM / se sayameva vaNassaisatthaM samAraMbhai, aNNehiM vA vaNassaisatthaM samAraMbhAvei, aNNe vA vaNassaisatthaM samAraMbhamANe samaNujANai / taM se ahiyAe, taM se abohiie| 43. tU dekha ! pratyeka saMyamI hiMsA se virata rahatA hai| 'hama gRhatyAgI haiM' yaha kahate hue bhI kucha loga vividha prakAra ke zastroM se, vanaspatikAyika jIvoM kA samAraMbha karate haiM / vanaspatikAya kI hiMsA karate hue ve anya aneka prakAra ke jIvoM kI bhI hiMsA karate haiN| 44. isa viSaya meM bhagavAna ne parijJA (viveka) kA nirUpaNa kiyA hai - vartamAna jIvana ke lie, prazaMsA, sammAna, pUjA ke lie, janma, maraNa aura mukti ke lie, duHkha kA pratIkAra karane ke lie, koI svayaM vanaspatikAyika jIvoM kI hiMsA karatA hai, dUsaroM se hiMsA karavAtA hai tathA karane vAle kA anumodana karatA hai / yaha usake ahita ke lie hotA hai / yaha usakI abodhi ke lie hotA hai| CENSURE OF HARMING PLANT-BODIED BEINGS 43. See ! All disciplined persons feel ashamed (of violence towards plant-bodied beings). (Also watch those) who pretend to be homeless. They indulge in sinful activities related to plants with various types of weapons. Along with, they also destroy plant-bodied beings and various other types of beings. 44. Bhagavan has revealed the truth about this -- When a zastra parijJA: prathama adhyayana ( 55 ) Shastra Parijna: Frist Chapter For Private Personal Use Only

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person, for the sake of his life; praise, prestige and worship; birth, death and liberation; and removal of sorrows (for these reasons), himself acts sinfully, causes others to act sinfully, or approves of others acting sinfully against plant-bodied beings. ___That (sinful act) is detrimental to him. That is the cause of his ignorance. 45. se taM saMbujjhamANe AyANIyaM smutttthaae| soccA bhagavao aNagArANaM vA aMtie ihamegesiM NAyaM bhavai-esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre| iccatthaM gaDhie loe, jamiNaM virUvarUvehiM satthehiM vaNassai-kamma-samAraMbheNaM vaNassai-satthaM-samAraMbhamANe aNNe aNegarUve pANe vihiNsti| 45. vaha sAdhaka (hiMsA ke kaTu pariNAmoM ko) samajhatA huA saMyama kI sAdhanA meM sAvadhAna ho jaae| bhagavAna se yA tyAgI anagAroM ke samIpa sunakara kucha manuSyoM ko isa bAta kA jJAna ho jAtA hai-"yaha (hiMsA) granthi hai, yaha moha hai, yaha mRtyu hai, yaha naraka hai|'' phira bhI sukha-bhoga meM Asakta manuSya, vanaspatikAya kI hiMsA karatA huA vaha nAnA prakAra ke zastroM se vanaspatikAya kA samAraMbha karatA hai aura vanaspatikAya kA samAraMbha karatA huA anya aneka prakAra ke jIvoM kI bhI hiMsA karatA hai| ___45. Properly understanding (the bad consequences of violence), he (a disciplined seeker) indulges in adaniya (practicing ascetic-discipline). By listening to (the sermon of) Bhagavan or anagars (ascetics) it becomes known (to some humans) that "this (violence towards plant-bodied beings) is a granthi (a knot or the cause of karmic bondage); this is fondness (illusion); this is (the cause of) death; and this is (the passage to) hell as well." ___A person who (in spite of this) has cravings (for pleasures and comforts), employing various types of shastras (weapons) in plant related violent activities, causes harm to plant-bodied beings. (Such person) destroys not only plant-bodied beings but also many other types of beings. SARookskska * - AcArAMga sUtra ( 56 ) Illustrated Acharanga Sutra

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* vivecana-vanaspatikAya ke zastroM ke viSaya meM niyuktikAra kA kathana isa prakAra hai "kappaNi-kuhANi-asiya gadanti ya kudAla vAsi parasU y| satthaM vaNassaie hatthA pAyA muhe aggii||" (AcArAMga niyukti 149) . kaiMcI, kuThAra, ha~siyA, choTI ha~siyA, kudAlI, vasUlA aura phrsaa| hAtha, paira, mu~ha aadi| ye saba dravya zastra haiM tathA bhAva zastra hai asNym| Elaboration--Regarding the weapons against plant-bodied beings the author of Niryukti (commentary) states as follows___Clippers, pick-axe, sickle, spade, hatchet, hoe and axe; and hands, feet, mouth, etc. All these are physical weapons and the mental weapon is indiscipline. manuSya zarIra evaM vanaspati zarIra kI samAnatA 46. se bemi-imaM pi jAidhammayaM, eyaM pi jAidhammayaM; imaM pi vuDDhidhammayaM, eyaM pi vuDDhidhammayaM; imaM pi cittamaMtayaM, eyaM pi cittamaMtayaM; imaM pi chiNNaM milAi, eyaM pi chiNNaM milAi; imaM pi AhAragaM, eyaM pi AhAragaM; imaM pi aNiccayaM, eyaM pi aNiccayaM; imaM pi asAsayaM, eyaM pi asAsayaM; imaM pi caovacaiyaM, eyaM pi caovacaiyaM; imaM pi vippariNAmadhammayaM, eyaM pi vipprinnaamdhmmyN| 46. maiM kahatA hU~-yaha manuSya zarIra bhI janma letA hai, yaha vanaspati bhI janma letI hai| yaha manuSya zarIra bhI bar3hatA hai, yaha vanaspati bhI bar3hatI hai| yaha manuSya zarIra bhI cetanAyukta hai, yaha vanaspati bhI cetanAyukta hai| yaha manuSya zarIra chinna hone para mlAna hotA hai, yaha vanaspati bhI chinna hone para mlAna hotI hai| ___ yaha manuSya zarIra bhI AhAra karatA hai, yaha vanaspati bhI AhAra karatI hai| yaha manuSya zarIra bhI anitya hai, yaha vanaspati bhI anitya hai| zastra parijJA : prathama adhyayana ( 57 ) Shastra Parijna: Frist Chapter

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YOYALURON XOJAYAVOYALYALALAMINOX960.000.000 yaha manuSya zarIra bhI azAzvata hai, yaha vanaspati bhI azAzvata hai| yaha manuSya zarIra bhI AhAra se upacita hotA hai, (AhAra ke abhAva meM apacita/kSINa/ durbala hotA hai), yaha vanaspati bhI isI prakAra upacita-apacita hotI hai| ___ yaha manuSya zarIra bhI aneka prakAra kI avasthAoM ko prApta hotA hai, yaha vanaspati bhI aneka prakAra kI avasthAoM ko prApta karatI hai| THE SIMILARITY OF HUMAN AND PLANT BODIES 46. I say-This human body is born, so is this plant. This human body grows, so does this plant.. This human body is sensitive, so is this plant. This human body withers when damaged, so does this plant. This human body has food intake, so has this plant. This human body decays, so does this plant... This human body is not permanent, so is this plant. This human body gets strong with nutrition and weak without it, so does this plant. This human body undergoes many changes, so does this plant. vivecana-bhArata ke prAyaH sabhI dArzanikoM ne vanaspati ko sacetana mAnA hai kintu vanaspati meM jJAna-cetanA alpa hone ke kAraNa usake sambandha meM dArzanikoM ne koI vizeSa cintana-manana nahIM kiyaa| jainadarzana meM vanaspati ke sambandha meM bahuta hI sUkSma va vyApaka cintana kiyA gayA hai| mAnava-zarIra ke sAtha jo isakI nau prakAra se tulanA kI gaI hai, vaha Adhunika vijJAna-sammata hai| (dekheM citra) Elaboration-Almost every school of Indian philosophy has accepted plants as a life-form. But as it has a very low level of consciousness not much thought has been given to it by philosophers. However, in Jain philosophy the subject of plant life has been dealt with widely and in minute detail. The aforesaid nineway comparison of plants with human body is acceptable to modern science also. (see Illustration) PAKAPOARAYAROARDAROPAROOMRO9002420242009024QoARO4Q024904008090090020 AcArAMga sUtra Illustrated Acharanga Sutra

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SES 29 4 as 3 . GAN MORE ** ee AA SEZON 22 INC RAS 2

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citra paricaya 6 / Illustration No. 6 manuSya evaM vanaspati meM samAna vedanA pRthvIkAya ke samAna vanaspati meM bhI avyakta cetanA hotI hai| duHkha kI anubhUti bhI avyakta hotI hai| vizeSatA yaha hai ki manuSya evaM vanaspati meM vikAsa, vRddhi tathA vinAza Adi meM bhI bahuta samAnatA hai| jo pratyakSa dIkhatI hai| jaise 1. janmadharmA-manuSya bhI janma ke bAda dhIre-dhIre bar3hatA hai; vanaspati bhI dhIre-dhIre bar3hatI hai| 2. vRddhidharmA-manuSya ko bhI vRddhi ke lie bhojana, pAnI kI AvazyakatA hotI hai; vanaspati ko bhI prakAza, pAnI, khAda Adi kI jarUrata hotI hai| 3. yuvAvasthA meM manuSya pUrNa vikasita ho jAtA hai; taruNa hone para vanaspati bhii| 4. jIrNadharmA-vRddha avasthA Ane para manuSya kA zarIra jIrNa ho jAtA hai; vanaspati bhI, patte pIle hone va TahaniyA~ TUTane ke rUpa meM jIrNa hotI haiN| 5. mlAnadharmA--manuSya coTa lagane para jakhmI ho jAtA hai; vanaspati para bhI prahAra karane se jakhmI hotI hai| . 6. rogadharmA-manuSya zarIra para aneka prakAra ke roga AkramaNa karate haiM jo samaya-samaya para pIr3ita karate rahate haiM, aura upacAra na hone para mAraka bana sakate haiM; vanaspati para bhI yaha bAta lAgU hotI hai| 7. maraNadharmA-Ayu samApta hone para manuSya kI taraha vRkSa Adi bhI TUTakara gira jAte haiN| -a. 1, u. 5, sUtra 46 SIMILARITY OF PAIN IN HUMANS AND PLANT-BODIED BEINGS Like earth-bodied beings, plant-bodied beings also have inarticulate consciousness. The feeling of pain is also inexpressible. However, there are marked and evident similarities in the development, growth and termination of humans and plants. For example ____ 1. After being born, human body slowly develops; plants also follow the same pattern. 2. Human body requires food and water for growth; plants also need the ___light, water, fertilizer, etc. 3. At a certain age human body becomes fully developed; so does a plant. 4. In old age human body becomes weak and emaciated; so does a plant, and it is evident in the form of withered and pale branches and leaves. 5. The human body is wounded when hit; so is a plant. 6. The human body is prone to numerous diseases which attack it time and again and may prove to be fatal if not treated; same is true for plants. 7. At the end of their life-span plants also die and fall just like humans. -115146 to

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47. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAyA bhvNti| ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhvNti| 48. taM pariNAya mehAvI va sayaM vaNassaisatthaM samAraMbhejjA, Neva'NNehiM vaNassaisatthaM samAraMbhAvejjA, Neva'NNe vaNassaisatthaM samAraMbhaMte smnnujaannejjaa| 49. jassete vaNassai-sattha-samAraMbhA pariNNAyA bhavaMti se hu muNI prinnnnaaykmme| tti bemi| . // paMcamo uddesao sammatto // 47. jo vanaspatikAyika jIvoM para zastra prayoga karatA hai, vaha una AraMbhoM ko tyAga nahIM paataa| __jo vanaspatikAyika jIvoM para zastra prayoga nahIM karatA, vaha AraMbhoM kA tyAgI hotA hai| 48. yaha jAnakara medhAvI mAnava svayaM vanaspatikAya kA samAraMbha na kare, na dUsaroM se samAraMbha karavAe aura samAraMbha karane vAloM kA anumodana na kre| 49. jisako yaha vanaspati-sambandhI samAraMbha parijJAta hote haiM, vahI parijJAtakarmA (hiMsA-tyAgI) muni hotA hai| __-aisA maiM kahatA huuN| // paMcama uddezaka samApta // 47. He who uses weapons on plant-bodied beings is not free of these sins (the blemish of harming and killing living beings). He who does not use weapons on plant-bodied beings is free of these sins. ___48. Therefore knowing about this (the unexpressed sufferings of beings) one (wise man) should not harm plantbodied beings himself, neither make others do so, nor approve of others doing so. ___49. He who has properly understood the violence related to plants is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitude abandons violence). -So I say.. * END OF LESSON FIVE anisakesidesks sksiksawke.ske.sakse.ske.sssss.ke.ske.sksika.ske.siksake. wiske it she sakese kese.ssile.ka.sesiolal zastra parijJA : prathama adhyayana / ( 59 ) Shastra Parijna : Frist Chapter

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chaTTo uddesao SaSTha uddezaka LESSON SIX saMsAra-svarUpa 50. se bemi-saMtime tasA pANA, taM jahA-aMDayA, poyayA, jarAuyA, rasayA, saMseiyA, saMmucchimA, ubbhiyA, uvvaaiyaa| esa saMsAre tti pvucci| maMdassa aviyaanno| NijjhAittA paDilehittA patteyaM prinnivvaannN| savvesiM pANANaM savvesiM bhUtANaM savvesiM jIvANaM savvesiM sattANaM assAyaM * apariNivvANaM mahabbhayaM dukkhaM ti bemi| tasaMti pANA padiso disAsu y| OM tattha tattha puDho pAsa AturA pritaaveNti| saMti pANA puDho siyaa| 50. maiM kahatA hU~-ye saba trasa prANI haiM, jaise-aMDaja, potaja, jarAyuja, rasaja, saMsvedaja, * sammUrchima, udbhijja aura auppaatik| yaha (trasa jIvoM kA) saMsAra kahA jAtA hai| ___ maMda (vivekahIna) tathA ajJAnI jIva hI saMsAra meM paribhramaNa karatA hai| kA pratyeka prANI parinirvANa (zAnti aura sukha) cAhatA hai| yaha dekhakara, vicArakara hiMsA se virata rhe| saba prANiyoM, saba bhUtoM, saba jIvoM aura saba sattvoM ko asAtA (vedanA) aura aparinirvANa (azAnti) mahAbhayaMkara aura duHkhadAyI haiN| aisA maiM kahatA huuN| ye duHkhoM se trasta prANI dizA aura vidizAoM meM, saba ora se bhayabhIta rahate haiN| tU dekha, viSaya-sukhAbhilASI Atura manuSya sthAna-sthAna para ina trasakAyika jIvoM ko paritApa/kaSTa dete rahate haiN| trasakAyika prANI pRthak-pRthak zarIroM meM Azrita rahate haiN| FORM OF THE WORLD 50. I say~-All these are mobile-bodied beings-andaj, potaj, jarayuj, rasaj, samsvedaj, sammoorchanaj, udbhij and "al aupapatik. This is called the world (of mobile beings). No AcArAMga sUtra *. .OM. . OM. (60) Illustrated Acharanga Sutra

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Only a dull and ignorant being drifts in this world. Every being desires salvation (peace and happiness). Seeing and contemplating this, one should refrain from violence. To all pranis or breathing life-forms, all bhoots or living organisms, all jivas or living beings, and all sattvas (living entities) pain and discomfort (aparinirvana) are horrific and distressful. So I say. These distressed beings in all directions and intermediate directions are filled with fear from all sides. See! Mundane pleasure seeking men torment these mobilebodied beings at every place. Mobile-bodied beings thrive in different types of individual bodies (or are individually embodied). vivecana-AgamoM meM saMsArI jIvoM ke do bheda batAye haiM - sthAvara aura trasa / jo duHkha se apanI rakSA aura sukha kA AsvAda karane ke lie halana calana Adi kriyA karane kI kSamatA rakhatA ho, vaha 'sa' jIva hai| isake viparIta sthira rahane vAlA 'sthAvara' / dvIndriya se paMcendriya taka ke prANI 'sa' hote haiN| eka mAtra sparzanendriya vAle sthAvara hote haiM / utpatti sthAna kI dRSTi se trasa jIvoM ke ATha bheda kiye gaye haiM (1) aMDaja-aMDoM se utpanna hone vAle - mayUra, kabUtara, haMsa Adi / (2) potaja - pota arthAt zizu / zizu rUpa meM utpanna hone vAle potaja kahalAte haiM, jaise- hAthI, vallI Adi / (3) jarAyuja - jarAyu kA artha hai garbha veSTana yA vaha jhillI, jo janma ke samaya zizu ko AvRta kiye rahatI hai| ise 'jera' bhI kahate haiN| jarAyu ke sAtha utpanna hone vAle haiM, jaise- gAya, bhaiMsa Adi / (4) rasaja - chAcha, dahI Adi rasa vikRta hone para inameM jo kRmi Adi utpanna ho jAte haiM ve 'rasaja' kahe jAte (5) saMsvedaja - pasIne se utpanna hone vAle, jaise- jU~, lIkha Adi / (6) sammUrcchima - bAharI vAtAvaraNa ke saMyoga se utpanna hone vAle, jaise - makkhI, macchara, cIMTI, bhramara Adi / (7) udbhijja - bhUmi ko phor3akara nikalane vAle / ( 61 ) zastra parijJA : prathama adhyayana For Private Personal Use Only Shastra Parijna: Frist Chapter

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(8) aupapAtika--devatA phUloM kI zayyA meM, nAraka kumbhI meM utpanna hokara eka muhUrta ke bhItara hI pUrNa yuvA bana jAte haiM, isalie ve aupapAtika (akasmAt utpanna hone vAle) kahalAte haiN| (dekheM citra) ___ ina ATha prakAra ke jIvoM meM prathama tIna 'garbhaja' cauthe se sAtaveM bheda taka 'sammUrchima', aura deva-nAraka aupapAtika haiN| ye sabhI 'sammUrchanaja, garbhaja, upapAtaja-ina tIna bhedoM meM samAhita ho jAte haiN| tattvArthasUtra (2/32) meM ye tIna bheda hI ginAye haiN| ___ ina jIvoM ko saMsAra kahane kA abhiprAya yaha hai ki yaha aSTavidha yoni-saMgraha hI jIvoM ke janma-maraNa tathA gamanAgamana kA kendra hai| ataH ise hI saMsAra samajhanA caahie| ___ 'parinirvANa' zabda mokSa kA vAcaka hai| kintu prastuta prasaMga meM 'parinirvANa' se sarvavidha sukha, abhaya, duHkha aura pIr3A kA abhAva Adi artha grahaNa kiyA gayA hai aura batAyA gayA hai ki pratyeka jIva sukha, zAnti aura abhaya kI AkAMkSA rakhatA hai| azAnti, bhaya, vedanA unako mahAn bhaya va duHkhadAyI hai| ataH unakI hiMsA na kre| prANa, bhUta, jIva, sattva-ye cAroM zabda jIva ke hI vAcaka haiN| inake alaga-alaga artha bhI kiye gaye haiN| jaise-bhagavatIsUtra (2/1) meM batAyA hai dasa prakAra ke prANayukta hone se zvAsocchvAsa letA hai, ataH prANa hai| tInoM kAla meM sattA rUpa meM rahane ke kAraNa-bhUta hai| AyuSya karma ke kAraNa jItA hai-ataH jIva hai| vividha paryAyoM kA parivartana hote hue bhI Atma-dravya kI sattA meM koI antara nahIM AtA, ataH satva hai| TIkAkAra AcArya zIlAMka ne nimna artha bhI kiyA hai "prANAH dvi-tri-catuHproktA bhUtAstu taravaH smRtaaH| jIvAH paMcendriyAH proktAH zeSAH sattvA udiiritaaH||" prANa-dvIndriya, trIndriya, caturindriya jiiv| bhUta-vanaspatikAyika jiiv| jIva-pA~ca indriya vAle jIva-tiryaMca, manuSya, deva, naark| sattva-pRthvI, ap, agni aura vAyu kAya ke jiiv| Elaboration According to Agams the worldly beings are divided into two broad classes-sthavar or immobile and tras or mobile. Those who are capable of activities like stirring and moving in order to save themselves from torment or to enjoy pleasure are mobile AcArAMga sUtra ( 62 ) Illustrated Acharanga Sutra TEPOATORATORRORISPRISPRASPRISPRISORTERMEDIASPASPASPOKGPRAGPOKSPONG DKG2016COMSPDAGDASPBXGODAGPOR6degEX66deg26degDIGRANGPRAGPekse

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NA AR basa prANi jagata

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| citra paricaya 7 Illustration No. 1 sa jIvoM ke vividha prakAra saMti me tasA pANA-trasa prANI aneka prakAra ke haiM1. aNDaja-(krama 4-5) aNDoM se paidA hone vAle; jaise-murgA, kabUtara, mora aadi| 2. potaja-(krama 6-8) pota arthAt zizu ke rUpa meM utpanna hone vAle; jaise-hAthI, mAnava zizu aadi| 3. jarAyuja-(krama 7) janma ke samaya jina para jhillI lipaTI rahatI hai; jaise-gAya Adi (ye tInoM garbhaja hote haiN)| ___4. rasaja-(krama 1) chAcha, dahI Adi meM utpanna hone vAle sUkSma jiiv| 5. saMsvedaja-(krama 2-3) pasIne se utpanna hone vAle khaTamala, jU, TiDDI pataMge, madhumakkhI Adi ye sabhI sammUrchima aura udbhija kahalAte haiN| 6. aupapAtika-(krama 9-10) acAnaka utpanna hone vAle; jaise-kuMbhI meM utpanna hone vAle nAraka tathA puSpa zayyA meM utpanna hone vAle dev| -a. 1, u.6, sUtra 50 VARIOUS TYPES OF MOBILE BEINGS 1. Andaj-(Ill. 4, 5) Born from an egg; as are cock, pigeon, pea-cock, etc. 2. Potaj-(Ill. 6-8) 'Pota' means infant. Those born as fully formed infants are called potaj; as are elephants and human beings. These are also garbhaj or born out of womb. 3. Jarayuj-(Ill. 7) Jarayu' means placenta. Those born with placenta are called jarayuj or placental; such as cow, buffalo and human beings. These are also garbhaj or born out of womb. 4. Rasaj-(Ill. 1) Born out of liquids; as are bacteria created when liquids like butter-milk, curd, etc. ferment. 5. Samsvedaj-(Ill. 2, 3) Born out of sweat, as are bed-bug, louse etc. These also include Sammoorchim (flies, mosquitoes, ants, bumble-bees, etc.) and Udbhij (those that burst out of the earth when born). 6. Aupapatik-(Ill. 9-10) Born suddenly and fully formed instantaneously; like the hell beings in hell-pots and gods in beds of flowers. -1/6150 ODAYODAQAPKOTA admxxxs

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beings. Its opposite or incapable of movement are immobile beings. Beings having two to five sense organs are mobile. Those that have only the sense of touch are immobile beings. On the basis of their birth, the mobile-bodied beings are divided into eight types (1) Andaj-born from an egg; as are pea-cock, pigeon, swan and other birds and reptiles. (2) Potaj-pota means infant. Those born as fully formed infants are called potaj; as are elephants and bats. (3) Jarayuj-jarayu means placenta. Those born with placenta are called jarayuj or placental; such as cow, buffalo and man. (4) Rasaj-born out of liquids; as are bacteria created when liquids ferment. (5) Samsvedaj-born out of sweat, as are louse. (6) Sammoorchim-of asexual origin or born spontaneously in various atmospheric combinations, as are flies, mosquitoes, ants, bumble-bees, etc. (7) Udbhij--those that burst out of the earth when born. (8) Aupapatik-born suddenly and fully formed instantaneously; like the hell beings in hell-pot and gods in bed of flowers. (see Illustration) Of these eight types the first three are garbhaj (born out of womb), the later four are sammoorchim, and the last is aupapatik. All these eight types fall into these three broad categories sammorchanaj, garbhaj and upapataj. Tattvarth Sutra (2/32) has mentioned only these three categories. The reason behind calling these beings the world is--this group of eight type of birth processes is the arena of birth and death and movement of all beings. Therefore this alone should be considered the world. Parinirvana means moksha or liberation. But here it has been used to convey--all types of pleasure, absence of fear, sorrow and zastra parijJA : prathama adhyayana (63) Shastra Parijna : Frist Chapter

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pain. This has been done to show that every being desires happiness, peace and security. Discomfort, fear and pain are horrifying and distressful to them. Therefore desist from causing them harm. Generally speaking pran, bhoot, jiva and sattva are synonyms of jiva or being. But they have also been given different meanings. For example, in Bhagavati Sutra. (2/1) these words are defined as follows___As it is endowed with ten types of pran (vital force) it breathes. Therefore it is called pran. As it has existence in all the three times (past, present and future) it is called bhoot. Because of the age determining karma it lives, therefore it is called jiva. In spite of a variety of changes in form the existence of soul is unaffected therefore it is called sattva. Commentator Acharya Sheelank has defined these terms as follows Pran-two, three and four sensed beings. Bhoot-plant-bodied beings. Jiva-five sensed beings or animals, humans, gods and hell beings. Sattva-earth-bodied beings, water-bodied. beings, fire-bodied beings and air-bodied beings. trasakAya-hiMsA-niSedha 51. lajjamANA puDho paas| 'aNagArA mo' tti ege pvymaannaa| jamiNaM virUvarUvehiM satthehiM tasakAyasamAraMbheNaM tasakAyasatthaM samAraMbhamANe aNNe aNegarUve pANe vihiNsi|| ___ 51. tU dekha ! pratyeka saMyamI sAdhaka jIva-hiMsA meM lajjA kA anubhava karate hue usase virata rahate haiN| kucha sAdhu 'hama gRhatyAgI haiM' yaha kahate hue bhI aneka prakAra ke upakaraNoM se trasakAya kA samAraMbha karate haiN| jo vividha prakAra ke zastroM se trasakAya kA samAraMbha karate haiM, ve trasakAya kI hiMsA karate hue anya aneka prANiyoM kI bhI hiMsA karate haiN| AcArAMga sUtra Ilustrated Acharanga Sutra ( 64 )

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so ple CENSURE OF HARMING MOBILE-BODIED BEINGS 51. See ! All disciplined persons feel ashamed (of violence towards mobile-bodied beings). (Also watch those) who pretend to be homeless. They indulge in sinful activities related to mobile-bodied beings with various types of weapons. Along with, they also destroy mobile-bodied beings and various other types of beings. 52. tattha khalu bhagavayA pariNNA paveiyA / imassa ceva jIviyassa parivaMdaNa - mANaNa-pUyaNAe jAi-maraNa - moyaNAe dukkhapaDighAyahe N / se sayameva tasakAyasatthaM samAraMbhati, aNNehiM vA tasakAyasatthaM samAraMbhAveti, aNNe vA tasakAyasatthaM samAraMbhamANe samaNujANai / taM se ahiyAe, taM se abohIe / 52. isa viSaya meM bhagavAna ne parijJA kA nirUpaNa kiyA hai| manuSya isa vartamAna jIvana ke lie; prazaMsA, sammAna, pUjA ke lie; janma, maraNa aura mukti ke lie, duHkha kA pratIkAra karane ke lie ( sakAyika jIvoM kI hiMsA karatA hai), svayaM bhI trasakAyika jIvoM kI hiMsA karatA hai, dUsaroM se hiMsA karavAtA hai tathA hiMsA karate hue kA anumodana bhI karatA hai / yaha hiMsA usake ahita ke lie hotI hai| abodhi ke lie hotI hai / 52. Bhagavan has revealed the truth about this. When a person, for the sake of his life; praise, prestige and worship; birth, death and liberation; and removal of sorrows (for these reasons ), himself acts sinfully, causes others to act sinfully, or approves of others acting sinfully against mobilebodied beings. That (sinful act) is detrimental to him. That is the cause of his ignorance. kAya - hiMsA ke vividha hetu 53. se taM saMbujjhamANe AyANIyaM samuTThAe / esa soccA bhagavao aNagArANaM vA aMtie ihamegesiM NAyaM bhavai - esa khalu gaMthe, khalu mohe, esa khalu mAre, esa khalu Narae / zastra parijJA : prathama adhyayana ( 65 ) For Private Personal Use Only Shastra Parijna: Frist Chapter

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* iccatthaM gaDhie loe| jamiNaM virUvarUvehiM satthehiM tasakAya-kamma-samAraMbheNaM tasakAya-satthaM-samAraMbhamANe aNNe aNegarUve pANe vihiNsti| se bemi___ appege accAe vahaMti, appege ajiNAe vahaMti, appege maMsAe vahati; appege soNiyAe vahati, appege hiyayAe vahaMti, evaM pittAe, vasAe, picchAe, pucchAe, vAlAe, siMgAe, visANAe, daMtAe, dADhAe, nahAe, pahAruNIe, ahie, attttimiNjaae| aTThAe annttttaae| ___ appege hiMsiMsu me tti vA, appege hiMsaMti vA, appege hiMsissaMti vA Ne vhti| ___ 53. vaha saMyamI, usa hiMsA ko samyak prakAra se samajhate hue grahaNa karane yogya saMyama meM sAvadhAna ho jaave| bhagavAna se yA gRhatyAgI muniyoM ke samIpa sunakara kucha manuSyoM ko yaha jJAta hotA hai ki "yaha trasakAyika jIvoM kI hiMsA granthi hai, yaha moha hai, yaha mRtyu hai, yaha naraka hai|" phira bhI sukha-suvidhA meM Asakta manuSya nAnA prakAra ke zastroM se trasakAyika jIvoM kA samAraMbha karatA hai| trasakAya kA samAraMbha karatA huA anya aneka prakAra ke jIvoM kA bhI samAraMbha/hiMsA karatA hai| __maiM kahatA hU~___ kucha manuSya arcA (devatA kI bali, auSadhi yA zarIra ke zRMgAra) ke lie jIva-hiMsA karate haiM; kucha carma ke lie; kucha mA~sa ke lie; kucha rakta ke lie; kucha hRdaya ke lie evaM pitta, carbI, paMkha, pU~cha, keza, sIMga, viSANa (hAthI kA dA~ta), dA~ta, dAr3ha, nakha, snAyu, asthi (haDDI) aura asthimajjA ke lie prANiyoM kI hiMsA karate haiN| kucha kisI prayojanavaza, kucha niSprayojana (vyartha hI) jIvoM kA vadha karate haiN| kucha vyakti (inhoMne mere svajanAdi kI hiMsA kI thI) isa kAraNa (pratizodha kI bhAvanA) se hiMsA karate haiN| kucha vyakti (yaha mere svajana Adi kI hiMsA kara rahA hai) isa kAraNa (pratIkAra kI bhAvanA se) hiMsA karate haiN| kucha vyakti (yaha mere svajanAdi kI hiMsA karegA) isa kAraNa (bhAvI AtaMka/bhaya kI saMbhAvanA yA AzaMkA) se hiMsA karate haiN| VARIOUS REASONS FOR HARMING MOBILE-BODIED BEINGS 53. Properly understanding (the bad consequences of violence), he (a disciplined seeker) indulges in adaniya (practicing ascetic-discipline). * * AcArAMga sUtra Illustrated Acharanga Sutra

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By listening to (the sermon of) Bhagavan or anagars ve (ascetics) it becomes known (to scme humans) that "this (violence towards mobile-bodied beings) is a granthi (a knot or to the cause of karmic bondage); this is fondness (illusion); this is (the cause of) death; and this is (the passage to) hell as well. A person who (in spite of this) has cravings (for pleasures and comforts), employing various types of shastras (weapons) in mobile-bodied beings related violent activities, causes harm a to mobile-bodied beings. (Such person) Destroys not only mobile-bodied beings but also many other types of beings. ___I say Some people slay beings (animals) for their bodies (to offer taas sacrifice before a deity, to prepare medicines, or for cosmetic use). Others do it to get leather, flesh, blood, heart, bile, fat, a feathers, tail, hair, horns, tusks, teeth, molars, nails, sinews, bones and bone-marrow. Some slay with a purpose and others without any purpose. Some kill (with a feeling of vengeance) because a being a attacked (their kinfolk). Some kill (for protection) because a being attacks (their kinfolk). Some kill (due to impending danger) because a being may attack (their kinfolk). 54. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAyA bhvNti| ettha satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhvNti| 55. taM pariNNAya mehAvI Neva sayaM tasakAyasatthaM samAraMbhejjA, Neva'NNehiM tasakAyasatthaM samAraMbhAvejjA, Neva'NNe tasakAyasatthaM samAraMbhaMte smnnujaannejjaa| 56. jassete tasakAya-samAraMbhA pariNNAyA bhavaMti se hu muNI prinnnnaaykmme| tti bemi| // chaTTho uddesao sammatto // 54. jo trasakAyika jIvoM kI hiMsA karatA hai, vaha ina Arambhajanita kupariNAmoM se baca nahIM sktaa| zrI zastra parijJA : prathama adhyayana ( 67 ) Shastra Parijna : Frist Chapter

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jo trasakAyika jIvoM kI hiMsA nahIM karatA hai, vaha ina ArambhoM se mukta rahatA hai| .. 55. yaha jAnakara buddhimAn manuSya svayaM trasakAya-zastra kA samAraMbha na kare, dUsaroM se samAraMbha na karavAe, samAraMbha karane vAloM kA anumodana bhI na kre| 56. jisane ina trasakAya-sambandhI samAraMbhoM (hiMsA ke tathA kupariNAmoM Adi) ko jAna liyA, vahI muni parijJAtakarmA-hiMsA-tyAgI hotA hai| -aisA maiM kahatA huuN| // SaSTha uddezaka samApta // 54. He who uses weapons on mobile-bodied beings is not free of these sins (the blemish of harming and killing living beings). He who does not use weapons on mobile-bodied beings is free of these sins. 55. Therefore knowing about this (the unexpressed sufferings of beings) one (wise man) should not harm mobilebodied beings himself, neither make others do so, nor approve of others doing so. 56. He who has properly understood the violence related to mobile-bodied beings is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitude abandons violence). -So I say. * END OF LESSON SIX . AcArAMga sUtra ( 68 ) Illustrated Acharanga Sutra

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sattamo uddesao saptama uddezaka Atma-tulA-viveka 57. pahU ejassa durguchaNAe / AyaMkadaMsI ahiyaM ti NaccA / je ajjhatthaM jANai se bahiyA jANai / je bahiyA jANai se ajjhatthaM jANa / evaM tulamaNNesiM iha saMtiyA daviyA NAvakaMkhati jIvitaM / 57. saMyamI puruSa vAyukAyika jIvoM kI hiMsA se nivRtta hone meM samartha ho jAtA hai| kyoMki vaha hiMsA meM AtaMka dekhatA hai aura use ahitakArI mAnatA hai / LESSON SEVEN jo adhyAtma ( antar jagat ) ko jAnatA hai, vaha bAhya (saMsAra) ko bhI jAnatA hai / jo bAhya ko jAnatA hai, vaha adhyAtma ko jAnatA hai| isa tulA kA anveSaNa kara, cintana kara ! isa (jinazAsana) meM (jo muni) zAnti ko prApta - ( kaSAya jinake upazAnta ho gaye haiM) aura dravika-dayArdra hRdaya vAle haiM, ve vAyukAyika jIvoM kI hiMsA karake jInA nahIM caahte| COMPARISON WITH SELF 57. A disciplined person becomes capable of abandoning violence against air-bodied beings, because he sees terror in violence and considers it harmful. He who knows the inner self (spirituality) knows the outer (world). He who knows the outer (world) knows the inner self (spirituality). Explore this comparison with self, ponder over this ! Those (ascetics) who have found peace (pacified their passion) in this (Jain order) and are filled with clemency, do not wish to live by killing air-bodied beings. vivecana - jahA~-jahA~ prANiyoM kI pravRtti hotI hai vahA~ sarvatra vAyu vyApta hai| isalie yaha jijJAsA uThatI hai ki kyA vAyukAyika jIvoM kI hiMsA se baca pAnA zakya hai ? isa jijJAsA kA samAdhAna ina sUtroM meM diyA gayA hai ki manuSya vAyukAya kI hiMsA se baca sakatA hai| zastra parijJA : prathama adhyayana 69 ) Shastra Parijna: Frist Chapter For Private. Personal Use Only

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'eja' kA artha hai - vAyu, pvn| vAyukAyika jIvoM kI hiMsA nivRtti ke lie 'duguJchA'jugupsA zabda kA prayoga huA hai / AgamoM meM prAyaH 'duguJchA' zabda garhA, glAni, loka-nindA, pravacana- hIlanA evaM sAdhvAcAra kI nindA ke artha meM prayukta huA hai| kintu yahA~ para yaha 'nivRtti' artha kA bodha karAtA hai| isa sUtra meM hiMsA - nivRtti ke tIna vizeSa hetuoM para bala diyA gayA hai (1) AtaMka - darzana - hiMsA se kaSTa, bhaya, upadrava evaM pAralaukika duHkha Adi hotA hai, isa tathya kA darzana krnaa| (2) ahita - cintana - hiMsA se AtmA kA ahita hotA hai, jJAna- darzana - cAritra Adi kI upalabdhi durlabha hotI hai, isa para cintana karanA / (3) Atma- tulanA - apanI sukha-duHkha kI bhAvanA ke sAtha anya jIvoM kI tulanA karanA / jaise - mujhe sukhapriya hai, duHkha apriya hai, vaise hI dUsare jIvoM ko bhI sukha priya hai, duHkha apriya hai| yaha Atma-tulanA yA Atmaupamya kI bhAvanA hai| ahiMsA kA pAlana bhI aMdhAnukaraNa vRtti se athavA mAtra pAramparika nahIM honA cAhie, kintu jJAna aura karuNApUrvaka honA cAhie tathA ahiMsA kI bhAvanA ko saMskArabaddha banAnA cAhie yaha ukta tIna hetuoM kA phalitArtha hai / jo adhyAtma ko jAnatA hai, vaha bAhya ko jAnatA hai - isa sUtra para kaI dRSTiyoM se cintana kiyA jA sakatA hai ( 1 ) adhyAtma kA artha hai - AtmA kA svarUpa - bodha | cetana ke svarUpa kA bodha ho jAne para isake pratipakSa 'jar3a' kA svarUpa - bodha svayaM hI ho jAtA hai| eka pakSa ko samyak prakAra se jAnane vAlA usake pratipakSa ko bhI samyak prakAra se jAna letA hai| (2) adhyAtma kA eka artha hai - Antarika jagat athavA jIva kI mUla vRtti-sukha kI icchA, jIne kI bhAvanA / jo apanI ina vRttiyoM ko pahacAna letA hai, vaha bAhya arthAt anya jIvoM kI ina vRttiyoM ko bhI jAna letA hai / arthAt svayaM ke samAna hI anya jIva sukhapriya evaM zAnti ke icchuka haiM, yaha jAna lenA vAstavika adhyAtma hai| saba jIvoM meM samAna cetanA kA darzana karane se Atma-tulA kI dhAraNA saMpuSTa hotI hai| zAnti-gata kA artha hai-jisake kaSAya, viSaya, tRSNA Adi zAnta ho gaye haiM / drava kA artha hai - karuNA se bhIgA huA antaHkaraNa / TIkAkAra ne 'dravika' kA ardha kiyA hai- karuNAzIla saMyamI puruSa / vaha hara samaya zAnta rahatA hai| Elaboration-Wherever beings exist air pervades. This gives rise to a natural doubt-is it possible to avoid violence against air-bodied AcArAMga sUtra ( 70 ) Illustrated Acharanga Sutra For Private Personal Use Only

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beings ? This doubt has been cleared here and it has been established that man can avoid violence against air-bodied beings. Ej' means air, wind. For abandoning violence of air-bodied beings the word used is dugumchha or jugupsa. In Agams this word has been generally used to convey the meanings-contempt, self-pity, infamy, loose talk and criticism of ascetic conduct. But here it means abandoning. In this paragraph emphasis has been laid on three special means of avoiding violence (1) Visualizing the terror-To know and understand the fact that violence breeds distressful conditions like pain, fear, disturbances, and miseries in the next birth. (2) Ponder over harms-To ponder over the fact that violence is detrimental to soul and makes the progress towards right knowledge, perception or faith and conduct very difficult. (3) Comparability with self--The awareness of concordance of one's own feelings of pleasure and pain with that of other beings. For example--"I like pleasure and dislike pain. In the same way other beings too like pleasure and dislike pain." This is the attitude of comparing self with others. The code of ahimsa should not be observed as a blind faith or just traditionally, it should be observed with knowledge and compassion. Also the feeling of ahimsa should be infused into samskar (temperament or second nature). That is practical significance of the said three means of avoiding violence. He who knows the inner self (spirituality) knows the outer (world). This statement can be analyzed from various angles. (1) Adhyatma (spirituality or spiritualism) means the awareness of the form of the self. When one knows the form of the self or chetan (the life force or the living) he automatically knows about the form of its antithesis, matter or jad (the material force or the non-living). One who properly knows a concept, also properly knows its contrary. zastra parijJA : prathama adhyayana (99) Shastra Parijna : Frist Chapter

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(2) One meaning of Adhyatma is 'the inner world' or 'the basic 9 nature of a being', which happens to be the desire for pleasure, the desire to live. One who knows this basic nature of his own self also becomes aware of the outer world or the common basic nature of other beings. In other words, true spirituality is to know that, like one's own self, other beings also love pleasure and desire peace. By being conscious of the sameness of chetana in all beings, the feeling of similitude or identity with self is strengthened. ___Shanti-gat means 'one whose passions, desires, cravings and other such feelings have been pacified.' Dravik means 'a mind saturated with compassion. The commentator (Tika) has interpreted dravik as a compassionate disciplined individual. He is always serene. vAyukAyika jIva-hiMsA-varjana 58 lajjamANA puDho paas| 'aNagArA mo' tti ege pavayamANA, jamiNaM virUvarUvehiM satthehiM vAu-kamma-samAraMbheNaM vAusatthaM samAraMbhamANe aNNe aNegarUve pANe vihiNsti| 59. tattha khalu bhagavayA pariNNA paveditA-imassa ceva jIviyassa parivadaMNamANaNa-pUyaNAe jAI-maraNa-moyaNAe dukkhapaDighAyaheuM se sayameva vAusatthaM samAraMbhati, aNNehiM vA vAusatthaM samAraMbhAveti, aNNe vA vAusatthaM samAraMbhaMte smnnujaannti| taM se ahiyAe, taM se abohiie| 58. tU dekha ! pratyeka saMyamI puruSa hiMsA meM lajjA kA anubhava karatA hai| unheM bhI OM dekha, jo 'hama gRhatyAgI haiM' yaha kahate hue vividha prakAra ke zastroM/sAdhanoM se vAyukAya kA samAraMbha karate haiN| vAyukAya-zastra kA samAraMbha karate hue anya aneka prANiyoM kI hiMsA karate haiN| 59. isa viSaya meM bhagavAna ne parijJA/viveka kA upadeza kiyA hai| koI manuSya, isa vartamAna jIvana ke lie; prazaMsA, sanmAna aura pUjA pAne ke lie; janma, maraNa aura mokSa ke lie; duHkha kA pratIkAra karane ke lie svayaM vAyukAya ke jIvoM kI hiMsA karatA hai, * dUsaroM se hiMsA karavAtA hai tathA hiMsA karane vAloM kA anumodana karatA hai| vaha vAyukAyika hiMsA, usake ahita ke lie hotI hai| vaha hiMsA, usakI abodhi kA ke kAraNa hotI hai| AcArAMga sUtra ( 72 ) Illustrated Acharanga Sutra

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CENSURE OF HARMING AIR-BODIED BEINGS 58. See ! All disciplined persons feel ashamed (of violence towards air-bodied beings). (Also watch those) who pretend to be homeless. They indulge in sinful activities related to airbodied beings with various types of weapons. Along with, they also destroy air-bodied beings and various other types of beings. 59. Bhagavan has revealed the truth about this. When a person, for the sake of his life; praise, prestige and worship; birth, death and liberation; and removal of sorrows, (for these reasons) himself acts sinfully, causes others to act sinfully, or approves of others acting sinfully against air-bodied beings. That (sinful act) is detrimental to him. That is the cause of This ignorance. _ vivecana-vAyukAya ke zastra ke viSaya meM aneka prakAra kI mAnyatAe~ haiN| niyukti (170) meM nimna pA~ca zastra batAye gaye haiM "viaNe ya tAlavaMTe, suppasiyapatta celakaNNe y| abhidhAraNA ya bAhiM gaMdhaggI vaaustthaaiiN||" vyajana-paMkhA, tAla vRMta-tAr3a kA paMkhA, cAmara-patra tathA vastra kA chora, pasIne se lathapatha zarIra para havA kA sparza (abhidhAraNA), gaMdha-candana, khasa Adi kI sugandha, agni kI uSNatA OM aadi| nizItha bhASya meM kahA hai-eka vAyu dUsarI vAyu kA zastra hai| Elaboration About the weapons against air-bodied beings there * are many concepts. In Niryukti (170) following five weapons have been mentioned* Vyajan (a fan), Taal vrint (a palm-leaf fan), whisk, end of a piece * of cloth, the touch of wind on a perspiring body, fragrance, heat of a * fire, etc. In Nishith Bhashya it is said that one type of air is weapon for other type of air. zastra parijJA : prathama adhyayana ( 73 ) Shastra Parijna : Frist Chapter

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60. se taM saMbujjhamANe AyANIyaM smutttthaae| soccA bhagavao aNagArANaM vA aMtie ihamegesiM NAyaM bhavai-esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre| ___ iccatthaM gaDhie loe| jamiNaM virUvarUvehiM satthehiM vAukamma-samAraMbheNaM vAusatthaM samAraMbhamANe aNNe aNegarUve pANe vihiNsti| 60. vaha (muni) hiMsA ko bhalI prakAra se samajhatA huA saMyama meM samupasthita ho jAtA * * bhagavAna ke yA gRhatyAgI muniyoM ke samIpa sunakara unheM jJAta hotA hai ki yaha hiMsA granthi hai, yaha moha hai, yaha mRtyu hai, yaha naraka hai| ___ phira bhI sukha-suvidhA meM Asakta manuSya vividha prakAra ke zastroM dvArA vAyukAya kI hiMsA karatA hai| vAyukAya kI hiMsA karatA huA anya aneka prakAra ke jIvoM kI bhI hiMsA karatA hai| 60. Properly understanding (the bad consequences of violence), he (a disciplined seeker) indulges in adaniya (practicing ascetic-discipline). By listening to (the sermon of) Bhagavan or anagars (ascetics) it becomes known (to some humans) that "this (violence towards air-bodied beings) is a granthi (a knot or the cause of karmic bondage); this is fondness (illusion); this is (the cause of) death; and this is (the passage to) hell as well." ___ A person who (in spite of this) has cravings (for pleasures and comforts), employing various types of shastras (weapons) in air-bodied beings related violent activities, causes harm to air-bodied beings. (Such person) Destroys not only air-bodied beings but also many other types of beings. 61. se bemi-saMti saMpAimA pANA Ahacca saMpayaMti y| pharisaM ca khalu puTThA ege sNghaaymaavjjNti| je tattha saMghAyamAvajjaMti te tatthara priyaavjjti| AcArAMga sUtra ( 74 ) Illustrated Acharanga Sutra *

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je tattha pariyAvajjaMti te tattha uddaayNti| ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAyA bhvNti| etya satthaM asamAraMbhamANassa iccete AraMbhA pariNNAyA bhvNti| 62. taM pariNNAya mehAvI Neva sayaM vAusatthaM samAraMbhejjA, Neva'NNehiM vAusatthaM samAraMbhAvejjA, Neva'NNe vAusatthaM samAraMbhaMte smnnujaannejjaa| jassete vAusatthasamAraMbhA pariNNAyA bhavaMti se hu muNI prinnaaykmme| tti bemi| 61. maiM kahatA hU~-(jo) saMpAtima-ur3ane vAle prANI hote haiM, ve vAyu se pratAr3ita hokara nIce gira jAte haiN| kucha prANI vAyu kA sparza/AghAta hone se sikur3a jAte haiN| jaba ve vAyu-sparza se sikur3a jAte haiM, taba ve mUrchita ho jAte haiN| jaba ve jIva mUrchA ko prApta hote haiM to vahA~ mara bhI jAte haiN| jo yahA~ vAyukAyika jIvoM kI hiMsA karatA hai, vaha ina tatsambandhI hiMsA kI pravRttiyoM meM alipta nahIM raha sktaa| __ jo vAyukAyika jIvoM kI hiMsA nahIM karatA, vAstava meM usane Arambha ko jAnakara tyAga diyA hai| 62. yaha jAnakara buddhimAn manuSya svayaM vAyukAya kA samAraMbha nahIM kre| dUsaroM se vAyukAya kA samAraMbha na karavAe, vAyukAya kA samAraMbha karane vAloM kA anumodana na kre| jisane vAyukAya-sambandhI zastra-samAraMbha ko jAna liyA hai, vahI muni parijJAtakarmA hai| -aisA maiM kahatA huuN| 61. I say--The beings which fly fall down when hurt by air. Some beings shrivel when they come in contact with air. When they shrivel they also lose their sense. When they lose their sense they sometimes die. He who uses weapons on air-bodied beings is not free of these sins (the blemish of harming and killing living beings). zastra parijJA : prathama adhyayana (75 ) Shastra Parijna : Frist Chapter

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He who does not use weapons on mobile-bodied beings is het free of these sins. 62. Therefore knowing about this (the unexpressed sufferings of beings) one (the wise man) should not harm airbodied beings himself, neither make others do so, nor approve of others doing so. He who has properly understood the violence related to the air-bodied beings is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitnde abandons violence). __-So I say. virati-bodha 63. etthaMpi jANa uvAdIyamANA, je AyAre Na rmNti| AraMbhamANA viNayaM vyNti| chaMdovaNIyA ajjhovavaNNA AraMbhasattA pakareMti sNg| se vasumaM savvasamaNNAgayapaNNANeNaM akaraNijjaM pAvaM kammaM No annnnesiN| taM pariNNAya mehAvI Neva sayaM chajjIvaNikAyasatthaM samAraMbhejjA. Neva'NNehi chajjIvaNikAyasatthaM samAraMbhAvejjA, va'NNe chajjIvaNikAyasatthaM samAraMbhaMte smnnujaannejjaa| jassete chajjIvaNikAyasatthasamAraMbhA pariNNAyA bhavaMti se hu muNI prinnnnaaykmme| tti bemi| // sattamo uddesao sammatto // // sattha pariNNA : paDhama ajjhayaNaM smmtN|| 63. isa prasaMga meM tuma jAno ! jo sAdhu indriya-viSaya Asakti kI bhAvanA se ba~dhe hue haiM ve AcAra meM ramaNa nahIM krte| ve svayaM AraMbha karate hue bhI dUsaroM ko saMyama kA upadeza karate haiN| ___ ve svacchandAcArI aura viSayoM meM Asakta hote haiN| ve Arambha meM Asakta rahate hue, punaH-punaH karma kA saMga-bandhana karate haiN| ___jo vasumAn (jJAna-darzana-cAritrarUpa ratna se yukta muni) samasta viSayoM ko grahaNa karane vAlI satyagrAhI prajJA se yukta hai; vaha apane antaHkaraNa se pApakarma ko akaraNIya mAnatA huA usa viSaya meM mana se cintana bhI na kre| 9 AcArAMga sUtra ( 76 ) Illustrated Acharanga Sutra

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yaha jAnakara medhAvI manuSya svayaM SaT-jIvanikAya kA samAraMbha na kre| dUsaroM se usakA samAraMbha na karavAe, usakA samAraMbha karane vAloM kA anumodana na kre| jisane bhalIbhA~ti SaT-jIvanikAya-zastra kA prayoga samajha liyA aura tyAga diyA hai, vahI muni parijJAtakarmA kahalAtA hai| - # Cheat ZI II 1994 JU9775 144199 11 ||shstr parijJA : prathama adhyayana samApta // FEELING OF RENUNCIATION 63. In this context know this--there are those (ascetics) who are trapped in cravings for sensual pleasures, they do not embrace the conduct (the true nature of the self). While still attached to sinful activities, they preach discipline to others. They are reckless and infatuated with mundane pleasures. Indulging in sinful activities they keep on multiplying the bonds of karmas. The accomplished one (the ascetic who has acquired the gem that is knowledge-faith-conduct) is endowed with the truth seeking intelligence that envelopes all knowledge. With all sincerity he should accept that all sinful activity is forbidden and stop even thinking about that. Therefore knowing about this (the unexpressed sufferings of six life-forms) the wise should not harm the six life-forms himself, neither make others do so, nor approve of others doing so. He who has properly understood the violence related to the six life-forms is a parijnat-karma muni (a discerning sage or an ascetic who with a discerning attitude abandons violence). -So I say. * END OF LESSON SEVEN * SHASTRA PARIJNA : END OF FIRST CHAPTER - zastra parijJA : prathama adhyayana | ( 19 ) Shastra Parijna : Frist Chapter

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logavijao : bIaM ajjhayaNaM loka-vijaya: dvitIya adhyayana Amukha + dvitIya adhyayana kA nAma loka-vijaya hai| + kucha vidvAnoM kA mata hai ki isakA prAcIna nAma 'loka-vicaya' honA caahie| + prastuta adhyayana kI sAmagrI ko dekhate hue 'vijaya' tathA 'vicaya' donoM hI nAma sArthaka lagate haiN| kyoMki isameM loka-saMsAra kA svarUpa, zarIra kI kSaNabhaMguratA jJAtijanoM kI azaraNatA, viSayoM-padArthoM kI anityatA Adi kA vicAra karate hue sAdhaka ko Asakti kA bandhana tor3ane kI hRdayasparzI preraNA dI gaI hai| AjJA-vicaya, apAya-vicaya Adi dharmadhyAna ke bhedoM meM bhI isI prakAra ke cintana kI mukhyatA rahatI hai| isa adhyayana meM mukhya pratipAdya viSaya haiM+ apane bhItara vidyamAna lobha-vRtti ko saMtoSa ke dvArA jiiteN| + jIvana, yauvana aura zakti ko pratikSaNa kSINa hote dekhakara saMyama meM sadA apramatta rheN| jAgarUkatA dvArA pramAda ko jiiteN| + sAtha hI saMyama meM puruSArtha, apramAda tathA sAdhanA meM Age bar3hane kI preraNA, kaSAya Adi antaraMga zatruoM ko 'vijaya' karane kA udghoSa bhI isa adhyayana meM pada-pada para mukharita hai| + 'vicaya'-dhyAna va nirveda kA pratIka hai| + 'vijaya'-parAkrama aura puruSArtha kA bodhaka hai| prastuta adhyayana meM dhyAna evaM puruSArtha ke donoM hI viSaya samAviSTa haiN| + niyukti meM loka kA ATha prakAra se nikSepa karake batAyA hai ki nAma, sthApanA, dravya, kSetra, kAla, bhAva, bhava, paryAya ke bheda se loka ATha prakAra kA hai| prastuta adhyayana meM 'bhAva-loka' kA sambandha hai| isalie kahA hai "bhAve kasAyalogo, ahigAro tassa vijennN|" -175 bhAva-loka kA artha hai-krodha, mAna, mAyA evaM lobharUpa kaSAyoM kA smuuh| yahA~ usa bhAva-loka kI vijaya kA adhikAra hai| kyoMki kaSAya-loka para vijaya prApta karane vAlA sAdhaka AcArAMga sUtra ( 78 ) Illustrated Acharanga Sutra

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kAma-nivRtta ho jAtA hai| aura-"kAma niyattamaI khalu saMsArA muccaI khippN|"-177 kAma-nivRtta sAdhaka saMsAra se zIghra hI mukta ho jAtA hai| sAra rUpa meM kahA jA sakatA hai prathama adhyayana meM ahiMsA kA mukhya viSaya rahA hai to dvitIya adhyayana meM aparigraha yA anAsakti para mukhya bala diyA gayA hai| isa adhyayana ke chaha uddezakoM meM (niyukti gAthA 172 ke anusAra) kramazaH nimna viSayoM kA 'udbodhana hai| 1. svajana Adi meM Asakti nahIM kre| 2. saMyama meM arati arthAt udAsInatA yA zithilatA tyaage| 3. gotra, jAti Adi kA mada tathA hIna jAti kA zoka na kre| 4. bhogoM meM Asakti nahIM rkhe| 5. saMyama-yAtrA ke nirvighna nirvAha ke lie lokanizrA meM vihAra kre| 6. sarvatra mamatvabhAva kA tyAga karate hue vicre| loka-vijaya : dvitIya adhyayana ( 79 ) Lok Vijaya : Second Chapter

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Nkhshshshshshs INTRODUCTION The title of the second chapter is Conquest Of The World. Some scholars are of the opinion that the name should read 'Lok Vichaya'. LOGVIJAO: BEEAM AJJHAYANAM LOK VIJAYA: SECOND CHAPTER CONQUEST OF THE WORLD Looking at the contents of this chapter both 'vijaya' and 'vichaya' appear to be relevant. This is because in this chapter the lok (world)-its form, the ephemeral nature of the body, nonefficacious nature of relations or social bonds, the impermanence of material things and pleasures etc.-has been discussed and effective inspiration to break the bonds of infatuation has been given to the seeker. In categories of meditation also, such as ajna vichaya and apaya vichaya, stress is given on such contemplations. The important topics discussed in this chapter are One should win over the existing attitude of greed with the feeling of contentment. Appreciating that every passing moment brings depletion in life, youth and energy one should remain ever alert in discipline. Inactivity should be defeated by alertness. Besides this, from every word effuses the declaration to conquer the inner enemies like passions, progress ahead in spiritual practices, and be alert and dynamic in discipline. 'Vichaya' is symbolic of meditation and detachment. 'Vijaya' points at valour and endeavour. In this chapter meditation and valour both have been discussed. AcArAMga sUtra ( 80 ) For Private Personal Use Only Illustrated Acharanga Sutra

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: Qorako In the commentary (Niryukti) the term lok has been categorized into eight types-naam (nomenclature), sthapana (existence or basis), dravya (matter), kshetra (area or place), bhaav (attitude or feeling), bhav (reincarnation) and paryaya (alternatives or transformations). This chapter is about 'bhaav lok' or the world of feelings or attitudes. Therefore it is mentioned--"The world of attitudes is the aggregate of passions like anger, conceit, illusion and greed. Here the conquest over that is discussed." (175) This is because the seeker who conquers this world of passions is free of lust or indulgences, and--"One who is free of indulgences soon gets liberated." (177) In brief, it may be said that whereas the theme of the first chapter is ahimsa, the theme of the second chapter is stress on nonpossession or detachment. The topics discussed in the six lessons of this chapter are as follows (according to verse 172 of Niryukti) 1. Not to have fondness for relatives and others. 2. To abandon apathy for and laxity in discipline. 3. To be free of superiority complex of higher caste and inferiority complex of lower caste. 4. To avoid craving for mundane pleasures. 5. To move with care in this world in order to make the path of discipline free of hurdles. 6. To move avoiding fondness in everything. loka-vijaya : dvitIya adhyayana ( 8 ) Lok Vijaya : Second Chapter

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paDhamo uddesao prathama uddezaka LESSON ONE saMsAra kA mUla : Asakti 64. je guNe se mUlaDhANe, je mUlaDhANe se gunne| ___ iti se guNaTThI mahayA pariyAveNaM vase pmtte| taM jahA mAyA me, piyA me, bhAyA me, bhaiNI me, bhajjA me, puttA me, dhUyA me, suNhA me, * sahi-sayaNa-saMgaMtha-saMthuyA me, vivittovagaraNa-pariyaTTaNa-bhoyaNa-acchAyaNaM me| . iccatthaM gaDhie loe vase pmtte| ___aho ya rAo ya paritappamANe kAlAkAlasamuTThAI saMjogaTThI aTThAlobhI Alupe sahasakkAre viNiviTThacitte ettha satthe puNo punno| 64. jo guNa (indriyoM kA viSaya) hai, vaha (kaSAyarUpa saMsAra kA) mUla sthAnaOM AdhAra hai| jo mUla sthAna hai, vaha guNa hai| _ viSayArthI puruSa isa prakAra atyadhika paritApa (bhoga abhilASA) se pramatta hokara jIvana bitAtA hai| jaise ki___ "yaha merI mAtA, merA pitA, merA bhAI, merI bahana, merI patnI, merA putra, merI putrI, merI putra-vadhU, merA sakhA, merA svajana-sambandhI-sahavAsI, mere vividha pracura upakaraNa (azva, ratha, Asana Adi) parivartana (dene-lene kI sAmagrI) bhojana tathA vastra haiN| __isa prakAra merepana (mamatva) meM Asakta huA puruSa; pramatta hokara unake sAtha nivAsa karatA hai| vaha Asakta puruSa dina-rAta cintA evaM tRSNA se paritapta rahatA hai| kAla yA akAla meM (samaya-besamaya arthArjana meM) prayatnazIla rahatA hai| vaha saMyoga kA arthI hokara, artha kA lobhI banakara, lUTa-pATa karane vAlA cora yA DAkU bana jAtA hai| sahasAkArI-duHsAhasI aura binA vicAre kArya karane vAlA ho jAtA hai| aneka prakAra kI AzAoM meM usakA citta lagA rahatA hai| vaha bAra-bAra zastra prayoga karatA hai| 9 THE CAUSE OF THE WORLD : ATTACHMENT 64. That which is attribute (subject of sense organs) is the root or basis (cause of the world of passions). That which is root is the attribute. * AcArAMga sUtra ( 82 ) Illustrated Acharanga Sutra

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A person having desires for attributes (pleasures) leads a life in stupor of obsessions (longing for pleasures), such as-- "This is my mother, my father, my brother, my sister, my wife, my son, my daughter, my daughter-in-law, my friend, my kin, relative or cohabit, my various and numerous equipment (horse, chariot, seat etc.), things for barter, food and dresses. Thus captivated by the fondness of owning (things), an individual so stupefied lives with them. That captivated person is tormented day and night by cravings and worries. Timely or untimely, he continues to work to earn. Becoming opportunistic and avaricious he turns into a bandit or a thief or a dacoit. He develops into a daredevil and acts without thinking. He is obsessed with a variety of ambitions. He employs weapons time and again. vivecana-pA~ca indriyoM ke viSaya 'guNa' hai| iSTa viSaya ke prati rAga aura aniSTa viSaya ke prati dveSa kI bhAvanA se kaSAya kI vRddhi hotI hai aura kaSAya hI janma-maraNa ke mUla ko sIMcate haiM | Agama meM kahA hai 'cattAri ee kasiNA kasAyA siMcatiM mUlAI puNabbhavassa" "ye cAroM kaSAya punarbhava - janma-maraNa kI jar3a ko sIMcate haiN| " ataH indriyoM kI viSayAsakti hI saMsAra kA mUla kAraNa hai| "" Elaboration-The subjects of five sense organs are called attributes. The feelings of attachment for the desirable and aversion of the undesirable cause growth of passions. And passions nourish the roots of rebirth or life and death, as is said "These four passions nourish the root of rebirth." ( dazavaikAlika 8/40) (Dashavaikalik 8/40) Therefore the obsession for the pleasures of senses is the root cause of this world or the cycles of rebirth. loka-vijaya : dvitIya adhyayana ( 83 ) For Private Personal Use Only Lok Vijaya: Second Chapter

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azaraNatA-paribodha 65. appaM ca khalu AuM ihamegesiM mANavANaM / taM jahA- soyapaNNANehiM parihAyamANehiM cakkhupaNNANehiM parihAyamANehiM, ghANapaNNANehiM parihAyamANehiM, rasapaNNANehiM parihAyamANehiM, phAsapaNNANehiM parihAyamANehiM / abhikkataM ca khalu vayaM saMpehAe tao se egayA mUDhabhAvaM jaNayaMti / jehiM vA saddhiM saMvasati te'vi NaM egayA NiyagA puvviM parivayaMti, so 'vi te Niyage pacchA parivaejjA / NAlaM te tava tANAe vA saraNAe vA, tumaM pi tesiM NAlaM tANAe vA saraNAe vA / seNa hasAe, Na kiDDAe, Na ratIe, Na vibhUsAe / iccevaM samuTThie ahovihArAe / 65. phalasvarUpa isa saMsAra meM kucha manuSyoM kA AyuSya alpa hotA hai| jaisezrotra-parijJAna ke parihIna (durbala yA kSINa ) ho jAne para, cakSu-parijJAna ke parihIna hone para, prANa-parijJAna ke parihIna hone para, rasa- parijJAna ke parihIna hone para, sparza- parijJAna h parihIna hone para ( vaha alpa Ayu meM hI mRtyu kI ora agrasara hote haiM ) / vaya - avasthA / yauvana tejI se bur3hApe kI ora jA rahA hai yaha dekhakara vaha cintAgrasta ho jAtA hai aura usake pazcAt vaha ekadA (indriya zakti naSTa hone para) mUr3ha bhAva ko prApta ho jAtA hai| vaha jinake sAtha rahatA hai, ve pArivArika jana ( patnI - putra Adi) kabhI usakA tiraskAra karane lagate haiM, use kaTu va apamAnajanaka vacana bolane lagate haiN| bAda meM vaha bhI una svajanoM kI nindA karane lagatA hai| he puruSa ! ve svajana tumhArI rakSA karane meM yA tujhe zaraNa dene meM samartha nahIM haiN| tU bhI unheM trANa yA zaraNa dene meM samartha nahIM hai / vaha vRddha manuSya na ha~sI - vinoda ke yogya rahatA hai, na krIr3A/khelane ke, na rati sevana ke aura na zRMgAra Adi ke yogya rahatA hai| isa prakAra vRddha avasthA meM hone vAlI dazA kA cintana karake manuSya saMyama - sAdhanA ( ahovihAra) ke lie prastuta (udyata ) ho jAye / AWARENESS OF ABSENCE OF PROTECTION 65. As a result of it the life-span of some humans in this world is short. Which means-when the faculty of hearing languishes, when the faculty of seeing languishes, when the faculty of smelling languishes, when the faculty of taste AcArAMga sUtra ( 84 ) Illustrated Acharanga Sutra

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languishes, and when the faculty of touch languishes (they inch towards death at an early age). He gets worried when he realizes that his fast advancing age is nearing the autumn of his life. After that at a point (when the vigour of organs is lost) he becomes senile. The members of his family (wife, son, etc.) become rude to him and use harsh and insulting language. Later he also starts grumbling at them. Know O man! That those kinsmen are not capable of protecting you or giving you refuge. Neither are you capable of protecting them or giving them refuge. That old man becomes unfit to indulge in merriment, games, sex, or cosmetic embellishments. Contemplating thus about the conditions of old age, a man should prepare himself for practising discipline. vivecana - zrotrendriya dvArA hone vAlA jJAna yahA~ srota-prajJAna kahA gayA hai| isI prakAra cakSu prajJAna Adi kA artha hai - dekhakara, sU~ghakara, cakhakara, chUkara jJAna karane vAlI indriyA~ yA ina indriyoM se hone vAlA jJAna / AgamoM meM batAyA hai-manuSya kA alpatama Ayu eka kSullaka bhava ( antarmuhUrtta mAtra) tathA utkRSTa tIna palyopama pramANa hotA hai| isameM saMyama - sAdhanA kA samaya antarmuhUrta se lekara dezonakoTi - pUrva taka kA ho sakatA hai| sAdhanA kI dRSTi se yaha samaya bahuta alpa hai| isa kAraNa yahA~ AyuSya ko alpa batAyA hai| vRddha avasthA Ane para indriyoM kI zakti kSINa hone lagatI hai| taba viSayoM ke prati Ak bar3ha jAtI hai| isa kAraNa use mUr3ha bhAva / vyAkulatA utpanna hotI hai| 'trANa' kA artha hai roga va jarA se rakSA karanA tathA 'zaraNa' kA artha hai surakSA dekara poSaNa karanA, Azraya denA / isa sUtra meM 'saMyama' ke artha meM 'ahovihAra' ( adbhuta vihAra) zabda kA prayoga huA hai| hiMsA evaM parigraha meM jIne vAle sAmAnya manuSya kI dRSTi meM saMyama - AzcaryapUrNa tathA asAdhAraNa jIvana yAtrA hone se 'ahovihAra' kahA gayA hai| Elaboration-For the information acquired through ears the term used here is srot-prajnana. In the same way the terms like chakshu loka-vijaya : dvitIya adhyayana ( 85 ) Lok Vijaya: Second Chapter

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prajnana etc. mean the sense organs of seeing, smelling, taste and touch or the information gathered through these. According to the Agams the minimum life-span of man is one kshullak bhav (only antar-muhurt or less than 48 minutes) and the maximum is three palyopam (a conceptual unit of time). Out of this the possible time for samyam (ascetic discipline) is between antarmuhurt to deshonakoti-purva (less than ten million purva; another conceptual unit of time). From the angle of spiritual practices, even this period is very small. That is why the life-span of humans is said to be short. With old age the vigour of sense organs withers. This results in increase of craving for sensual pleasures that leads to frustration and dotage. "Tran' means to protect from disease and weakness and 'sharan' means to protect and nourish or to provide refuge. In this paragraph, for 'samyam' or ascetic discipline the term used is 'ahovihar' (strange life-style). To a man leading a life of violence and indulgences, disciplined life appears strange and unusual. That is why the term 'ahovihar' has been used. pramAda-parivarjana 66. aMtaraM ca khalu imaM saMpehAe dhIre muhuttamavi No pmaaye| vao accei jovvaNaM c| 67. jIvie iha je pmttaa| se haMtA chettA bhettA lupittA vilupittA uddavettA uttaasyittaa| akaDaM karissAmi tti mnnnnmaanne| jehiM vA saddhiM saMvasati te vA NaM egayA NiyagA taM puTviM poseMti, so vA te Niyage pacchA posejjaa| nAlaM te tava tANAe vA saraNAe vA tuma pi tesiM nAlaM tANAe vA saraNAe vaa| 66. isa jIvana ko eka antara-durlabha avasara samajhakara athavA apanI antara AtmA kI saMprekSA kara dhIra puruSa muhUrta bhara bhI pramAda na kare (eka kSaNa bhI vyartha na jAne de)| vaya-(bAlyakAla Adi) avasthAe~ bIta rahI haiN| yauvana calA jA rahA hai| o AcArAMga sUtra ( 86 ) Illustrated Acharanga Sutra

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67. jo isa jIvana meM pramatta hai (Asakta hai) vaha hanana, chedana, bhedana, prahAra, grAmaghAta, upadrava aura uttrAsa (patthara Adi mArakara trAsa denA) Adi meM pravRtta rahatA hai| (vaha isa prakAra manoratha karatA rahatA hai ki) jo Aja taka kisI ne nahIM kiyA, vaha 'akRta kAma maiM kruuNgaa'| jinake sAtha vaha rahatA hai, ve AtmIya jana pahale kabhI (bAlya evaM rugNa avasthA meM) usakA poSaNa karate haiN| vaha bhI bAda meM unakA poSaNa karatA hai| (itanA sneha-sambandha hone para bhI) ve svajana tumheM trANa yA zaraNa dene ke lie samartha nahIM haiN| tuma bhI unako trANa va zaraNa dene meM samartha nahIM ho| ABANDONING STUPOR 66. Considering this life to be a mere gap or a scarce opportunity or with the awareness of the inner-self, the wise should not relax even for a muhurt (not waste even a moment). Stage of life are passing away and so is age and youth. 67. One who is under stupor (having attachment) indulges a in killing, drilling, piercing, hitting, attacking villages, agitating, hitting by throwing objects and other such activities. (He is driven by the desire that) I will do what has not been done before. At one time (during his childhood and ailing conditions, the kinfolk with whom he lives support him. Later, he also supports them. (In spite of this close kinship) those kinsmen are not capable of protecting you or giving you refuge. Neither are you capable of protecting them or giving them refuge. 68. uvAiyaseseNa vA saMnnihi-saNNicao kajjai ihamegesiM asaMjayANaM bhoynnaae| tao se egayA rogasamuppAyA smuppjNti| jehiM vA saddhiM saMvasai te vA NaM egayA niyagA puvviM pariharaMti, so vA te niyage pacchA prihrejjaa| nAlaM te tava tANAe vA saraNAe vA, tumaMpi tesiM nAlaM tANAe vA saraNAe vaa| 68. (manuSya) upabhoga meM Ane ke bAda bace hue dhana ko putra, pautrAdi ke bhoga ke lie sannidhi (-dUdha, dahI Adi kA saMgraha) tathA saMcaya (-cInI, ghRta Adi padArthoM kA * bhaNDAraNa) karake surakSita rakhatA hai| use vaha unake bhojana ke lie upayoga meM letA hai| * loka-vijaya : dvitIya adhyayana (87 ) Lok Vijaya : Second Chapter

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kabhI (ati bhogopabhoga ke kAraNa athavA bhogakAla meM) usake zarIra meM roga kI pIr3A utpanna hone lagatI hai| jina svajana-snehiyoM ke sAtha vaha rahatA AyA hai, ve hI use (roga Adi ke kAraNa ghRNA karake) pahale chor3a dete haiN| bAda meM vaha bhI apane svajana-snehiyoM ko chor3a detA hai| ___ he puruSa ! ve terI rakSA karane aura tujhe zaraNa dene meM samartha nahIM haiN| aura tU bhI unakI rakSA va zaraNa ke lie samartha nahIM hai| 68. (A man) after his own use saves (wealth), collects (thingsoe like milk and curd), stores (things like sugar and butter) and e* preserves them for his progeny. He uses these to feed them. Some time (as a consequence of over indulgence or during that) ailments infest his body and cause pain. First the relatives with whom he lived abandon him (repulsed by his ailing condition). Later he too abandons them. Know O man ! Those kinsmen are not capable of protecting you or giving you refuge. Neither are you capable of protecting them or giving them refuge. Atma-hita kI sAdhanA 69. jANittu dukkhaM patteyaM saayN| aNabhikaMtaM ca khalu vayaM saMpehAe, khaNaM jANAhi paMDie ! jAva soya-paNNANA aparihINA jAva Netta-paNNANA aparihINA jAva ghANa-paNNANA aparihINA jAva jIha-paNNANA aparihINA jAva phAsa-paNNANA aparihINA, icceehi virUvarUvehiM paNNANehiM aparihINehiM AyarlDa samma smnnuvaasejjaasi| tti bemi| // paDhamo uddesao sammatto // 61. sukha aura duHkha-pratyeka prANI kA apanA-apanA hotA hai yaha jAnakara jo vaya (yauvana evaM zakti) abhI bItI nahIM hai, usakA vicaarkr| he paNDita ! kSaNa (samaya) ko/avasara ko phcaan| ___ jaba taka terA zrotra kA parijJAna (zrotrendriya kI zakti) kSINa nahIM huA hai, isI prakAra netra-parijJAna, ghrANa-parijJAna, jihvA-parijJAna aura sparza-parijJAna akSINa hai, taba taka ina vibhinna parijJAnoM ke paripUrNa rahate hue Atma-hita ke lie athavA mokSa ke lie samyak ra prakAra se prayatna kr| -aisA maiM kahatA huuN| ( 88 ) Illustrated Acharanga Sutre AcArAMga sUtra

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BENEFIT OF THE SOUL 69. Realizing that every being has its own pleasure and pain, knowing the period of life (youth and vigour) not yet lost, o wise ! Recognize the moment (time or opportunity). As long as your faculty of hearing has not languished, and also the faculties of seeing, smelling, taste and touch have not languished, equipped with all these faculties, you should properly work for the betterment or liberation of the soul. -So I say. vivecana-jaba taka zarIra svastha evaM indriya-bala paripUrNa hai, taba taka sAdhaka AtmArtha athavA mokSArtha kA samyak anuzIlana karatA rhe| 'kSaNa' zabda kA prayoga sabase alpa, nimeSamAtra kAla ke artha meM kiyA jAtA hai| kintu adhyAtmazAstra meM 'kSaNa' jIvana kA eka mahattvapUrNa avasara hai| AcArAMga TIkA meM 'kSaNa' kI aneka dRSTiyoM se vyAkhyA kI gaI hai| jaise kAlarUpa kssnn-smy| bhAvarUpa kssnn-avsr| anya naya se bhI kSaNa ke cAra artha kiye haiM, jaise-(1) dravya kSaNa-manuSya jnm| (2) kSetra kSaNa-Arya kssetr| (3) kAla kSaNa-dharmAcaraNa kA samaya yA prathama dvitIya avsthaa| (4) bhAva kSaNa-upazama, kSayopazama Adi uttama bhAvoM kI praapti| // prathama uddezaka samApta // Elaboration--Till a seeker is healthy and fully endowed with the vigour of all sense organs, he would continue the right endeavour for uplift of soul and consequent liberation. . The word 'Kshan' has been used to indicate the smallest fraction of time or a moment. But in the spiritual field 'kshan' means an important opportunity. In the commentary (Tika) of Acharanga, 'kshan' has been defined from many different angles. For examplein context of time kshan means samaya (the indivisible fraction of time); in context of attitude kshan means opportunity. There are four other interpretations from different viewpoints(1) dravya kshan means birth as a human being, (2) kshetra kshan means the area inhabited by Aryas, (3) kala kshan means the time of religious practices or its stages, and (4) bhaav kshan means attaining purity of attitude like upasham (the process of suppression of karmas), kshayopasham (the process of extinction-cum-suppression of karmas) and others. * END OF LESSON ONE loka-vijaya : dvitIya adhyayana ( 89 ) Lok Vijaya : Second Chapter

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bIo uddesao dvitIya uddezaka LESSON TWO * arati evaM lobha kA tyAga 70. araiM AuTTe se mehAvI khaNaMsi mukke| 71. aNANAe puTThA vi ege NiyaTRti maMdA moheNa paauddaa| 'apariggahA bhavissAmo' samuTThAe laddhe kAme abhigaahi| aNANAe muNiNo pddilehti| ettha mohe puNo puNo saNNA No havvAe No paaraae| 70. jo arati se dUra ho jAtA hai, vaha buddhimAna hai| vaha (viSaya-tRSNA se) zIghra hI mukta ho jAtA hai| 71. anAjJA meM (jina AjJA ke viparIta AcaraNa karane vAle) koI-koI (kAmanAoM ke vaza hokara athavA saMyama jIvana meM parISaha Ane para) vApasa gRhavAsI bhI bana jAte haiN| unakI buddhi-moha se AcchAdita rahatI hai| (kucha puruSa) "hama aparigrahI hoNge|" aisA saMkalpa karake saMyama dhAraNa karate haiM, kintu jaba indriya-viSayoM ke AkarSaNa kA avasara upasthita hotA hai, to unameM pha~sa jAte haiN| ve muni vItarAga-AjJA se bAhara (viSayoM kI ora) dekhane lagate haiN| ve (viSayoM kI Asakti rUpa) moha meM bAra-bAra nimagna hote jAte haiN| (isa dazA meM ve) na to isa tIra havva (gRhavAsa) para A sakate haiM aura na usa pAra (zramaNatva) taka jA sakate haiN| ABANDONING INDISCIPLINE AND GREED 70. One who gets away from indiscipline is wise. He soon becomes free (of mundane cravings). 71. Under wrong influence (having conduct contrary to the tenets of the Jina) some (driven by their desires or when they face afflictions during the ascetic life) return to become householders. Their wisdom remains obscured by fondness or attachment. (Some) accept ascetic discipline by resolving--"We shall remain free of attachments." But on the first opportunity of AcArAMga sUtra Illustrated Acharanga Sutra * *

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facing sensual attraction they get captivated. Such ascetics drift away (towards mundane pleasures) from rules laid down by the Detached (Tirthankar). They sink deeper and deeper in fondness (in the form of infatuation for mundane pleasures). (In this state) they can neither reach this bank (householder's life) nor that bank (ascetic life). vivecana-saMyama meM, nija svarUpa meM ramaNa karanA, Ananda anubhava karanA 'rati' hai| isake viparIta citta kI vyAkulatA, udvegapUrNa sthiti 'arati' hai| arati se mukta hone vAlA kSaNabhara meMarthAt svalpa samaya meM viSaya/tRSNA ke bandhana se mukta ho jAtA hai| ___ arati-prApta vyAkula citta sAdhaka kI manodazA kA citraNa karate hue kahA hai-usake mana meM saMyama-niSThA na hone se jaba kabhI viSaya-sevana kA prasaMga AtA hai to vaha svayaM para niyaMtraNa nahIM kara sktaa| vaha bAra-bAra viSayoM kA sevana karane laga jAtA hai aura usakI lAlasA bar3hatI hI jAtI hai| __vaha lajjA, bhaya, paravazatA Adi kAraNoM se muni-veza chor3atA bhI nahIM aura viSayAsakti ke vaza huA viSayoM kI khoja yA AsevanA bhI karatA rahatA hai| aisA puruSa (muni) veza meM gRhastha nahIM hotA aura AcaraNa meM muni nahIM hotaa| "ubhayabhraSTo na gRhastho nApi prvrjitH|"-vh na isa tIra (gRhastha) para AtA hai, aura na usa pAra (munipada) para pahu~ca sakatA hai| vaha daladala meM phaMse pyAse hAthI kI taraha yA trizaMku kI bhA~ti bIca meM laTakatA huA apanA jIvana naSTa kara detA hai| Elaboration-Rati' is to indulge in and enjoy ascetic discipline or the self. The opposite of this or the agitated or excited mental state is 'arati'. One who is free of arati instantaneously comes out of the trap of desires or mundane pleasures. Describing the mental state of an agitated or indisciplined seeker it is said in absence of sincerity of discipline, whenever he comes across an opportunity to enjoy mundane pleasures, he looses control over himself. He indulges repeatedly in such enjoyments and his desires are ever increasing. He fails to leave the ascetic garb due to shame, fear and dependence on others and driven by his obsession, continues to explore for and indulge in mundane pleasures. Such individual is neither a householder by garb nor an ascetic by conduct. He can neither reach this bank (householder's life) nor that bank (ascetic life). He fritters away his life like a thirsty elephant caught in a swamp or a man in suspended animation. NA loka-vijaya : dvitIya adhyayana Lok Vijaya : Second Chapter

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alobha se lobha para vijaya 72. vimukkA hu te jaNA je jaNA paargaaminno| lobhamalobheNa duguMchamANe laddhe kAme nnaabhigaahi| viNA vi lobhaM nikkhamma esa akamme jANai paasi| paDilehAe nnaavkNkhti| esa aNagAre tti pvucci| 72. jo viSayoM ke pAra cale jAte haiM, ve vimukta haiN| alobha (saMtoSa) se lobha ko parAjita kara sAdhaka kAma-bhoga prApta hone para bhI unakA sevana nahIM krtaa| . jo lobha se nivRtta hokara pravrajyA letA hai, vaha akarmA arthAt karmAvaraNa se mukta hokara saba-kucha jAnatA hai, dekhatA hai| ___ anagAra usI ko kahA jAtA hai jo viSaya-kaSAyoM Adi ke pariNAma kA vicAra kara unakI AkAMkSA nahIM krtaa| VICTORY OVER GREED 72. Those who rise above mundane pleasures are the liberated ones. By defeating greed with contentment a seeker desists from indulging in mundane pleasures even when he has an opportunity. He who gets initiated after getting free of greed, comes out of the veil of karmas and sees and knows everything. Only he is called anagar (ascetic) who, considering the consequences of mundane indulgence and passions, desists from any desire for the same. vivecana-alobha se lobha ko jItanA yaha pratipakSa bhAvanA kA siddhAnta hai| AcAryoM ne kahA hai-- "jaise AhAra-parityAga karanA jvara kI auSadhi hai, vaise hI lobha-parityAga (saMtoSa) karanA tRSNA kI auSadhi hai|" cUrNikAra ne yahA~ prazna uThAyA hai-"te puNa kahaM paargaaminno|"-ve pAra kaise pahu~cate hai ? "bhaNNati-lobhaM alobheNa duguNchmaannaa|"-lobh ko alobha se jItatA huA pAra pahu~catA hai| ____ AcArya zIlAMka kRta TIkA meM 'viNA vi lobhaM' ke sthAna para 'viNaittu lobha' pATha bhI hai| cUrNikAra ne 'viNA vi lobhaM' pATha diyA hai| donoM pAThoM se yaha bhAva dhvanita hotA hai ki jo AcArAMga sUtra Mustrated Acharanga Sutra -

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- sahita dIkSA lete haiM ve bhI Age calakara lobha kA tyAgakara karmAvaraNa se mukta ho jAte haiM / aura jo bharata cakravartI kI taraha lobhamukta hokara dIkSA lete haiM ve bhI karmarahita hokara jJAnAvaraNa, darzanAvaraNa Adi kA kSaya kara jJAtA- draSTA bana jAte haiN| Elaboration-To win over greed through non-greed or contentment is the principle of contra-attitude or negation. Acharyas have said"Abandoning food intake acts as medicine for fever. In the same way abandoning greed (contentment) acts as medicine for craving." The author of the Churni (commentary) has raised a question here"How do they reach across ?" The answer is-"Conquering greed with contentment he reaches across." In the Tika (commentary) by Acharya Sheelank we find 'vinaittu lobham' in place of 'vina vi lobham'. The author of the Churni opts for the later one. Both the alternatives convey that even those who get initiated when still enamoured with greed may also abandon greed later, and get free of the veil of karmas. And those who, like Bharat Chakravarti, get initiated after abandoning greed also get free of the karmas, shed the veils obscuring knowledge and perception, and become all perceiving and all knowing. artha-lobhI kI vRtti 73. aho ya rAo ya paritappamANe kAlAkAlasamuTThAI, saMjogaTThI aTThAlobhI AlUMpe sahasakkAre viNiviTThacitte ettha satthe puNo puNo / 74. se Ayabale, se NAibale, se mittabale, se peccabale, se devabale, se rAyabale, se corabale, se atihibale se kivaNabale, se samaNabale / icceehiM virUvarUvehiM kajjehiM daMDasamAyANaM sapehAe bhayA kajjai, pAvamokkho tti maNNamANe aduvA AsaMsAe / 73. vaha (viSaya lobhI) rAta-dina paritapta rahatA hai / kAla yA akAla meM satata prayatna karatA rahatA hai| viSayoM kA saMyoga prApta karane kA icchuka hokara vaha dhana kA lobhI banatA hai| cora va luTerA bana jAtA hai| usakA citta vyAkula va caMcala banA rahatA hai| aura vaha punaH punaH zastra- prayoga (hiMsA va saMhAra ) karatA rahatA hai| 74. vaha zarIra - bala, jJAti-bala, mitra-bala, pAralaukika-bala, deva-bala, rAja-bala, cora-bala, atithi-bala, kRpaNa- bala aura zramaNa-bala Adi ina nAnAvidha kAryoM kI pUrti lie aneka prakAra ke karmoM (upakramoM) dvArA daNDa kA prayoga karatA hai| loka-vijaya : dvitIya adhyayana ( 93 ) Lok Vijaya: Second Chapter For Private Personal Use Only

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kokel koI apekSA - kAmanAvaza athavA koI bhaya se prerita hokara hiMsA Adi karatA hai| koI pApa se mukti pAne kI bhAvanA se hiMsA karatA hai tathA koI kisI AzaMsA (aprApta ko prApta karane kI abhilASA) se hiMsA - prayoga karatA hai / THE TENDENCIES OF GREED FOR WEALTH 73. He (the greedy ) suffers day and night. Timely or untimely he always keeps on working. His desire for mundane pleasures turns into greed for wealth. He becomes a thief and a bandit. His mind remains disturbed and unstable and he habitually uses weapons (for violence and destruction). 74. He employs various means of oppression to accomplish various achievements like strength of the body, strength of the kin, strength of friendship, supernatural power, divine power, support of the state or the king, support of thieves, support of guests, support of the destitute and support of Shramans. .. Some indulge in violence to fulfil desires and others out of fear. Some commit violence for salvation from sins and others due to some ambition (desire to attain the unattained). vivecana - sUtra 74 meM hiMsA ke vividha prayojanoM kI carcA hai| cUrNi evaM TIkA meM vistAra ke sAtha batAyA hai - manuSya apanI jIvana-yAtrA ke lie vividha hetuoM se hiMsA karatA hai| jaise (1) Atma-bala- zarIra -bala- zarIra kI zakti bar3hAne ke lie madya, mA~sa Adi kA sevana karatA hai| (2) jJAti - bala - apanA pakSa majabUta karane ke lie svajana - sambandhiyoM ko dhana Adi dekara zaktimAna banAtA hai| (3) mitra - bala - dhana prApti tathA pratiSThA sammAna Adi mAnasika tuSTi ke lie mitra-zakti ko bar3hAtA hai| (4) va (5) pretya - bala tathA deva-bala- paraloka meM sukha pAne ke lie tathA devatA Adi ko prasanna kara unakI kRpA pAne ke lie yajJa, pazu-bali, piNDadAna Adi karatA hai| (6) rAja- bala - rAjA kA sammAna evaM sahArA pAne ke lie kUTanItika cAleM calatA hai| zatru Adi ko parAsta karane meM sahAyaka banatA hai| (7) cora - bala - cora Adi ke sAtha sA~Tha-gA~Tha karake, unheM sahayoga karake dhana prApti tathA AtaMka jamAnA cAhatA hai| AcArAMga sUtra ( 94 ) Illustrated Acharanga Sutra

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HAamad HARSETTE kula saMgraha ke nimita hiMsA mms / Hit NA ...: Janwaj R CANDI BAR 2awan All . STATE PRIOR PATTERSHIREEN NTERACHAR HOMAARI ya

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citra paricaya 8 hiMsA ke vividha prayojana se Ayabale, se NAibale - manuSya aneka prakAra ke prayojanoM se hiMsA karatA hai| jaise 1. - Atmabala - apane zarIra ko balavAna banAne ke lie mA~sa, madirA, auSadhi Adi khAtA hai| 2. jJAtibala - mitra, jAti aura parivAra vAloM ko apane anukUla rakhane ke lie dhana Adi detA hai| 3. devabala - devI Adi ko prasanna karane ke lie bali detA hai| 4. rAjabala - AjIvikA Adi ke lie rAjAoM ko prasanna karatA hai| 5. corabala - coroM, luTeroM Adi ko zastra Adi se sahayoga kara unase dhana prApta karanA cAhatA hai| 6. atithi, kRpaNa, zramaNa-bala- Adi ko yaza-kIrti ke lie bhojana, dhana Adi detA hai| isa prakAra vibhinna prayojanoM se vaha hiMsA karatA rahatA hai| - a. 2, u. 2, sUtra 73 Illustration No. 8 VARIOUS REASONS FOR VIOLENCE Human beings commit violence for various reasons; such as 1. Atma-bal---In order to make the body strong he consumes meat, alcohol, tonic, etc. 2. Jnati-bal-In order to strengthen his support he distributes money and favours to his friends, relatives and family members. 3. Dev-bal-In order to please gods (etc.) he indulges in animal sacrifice. 4. Raj-bal--- To get favour and support from kings he pleases them. 5. Chor-bal-Through association with thieves and bandits and by assisting them he tries to acquire wealth. 6. Atithi, Kripan, Shraman-bal-Gives charity and donation to these to gain fame, glory and piety. Thus he continues to indulge in violence for various reasons. -2 / 2173 For Private Personal Use Only

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(6), (8) a (90) sifafet-an, $401-17277 29407--31fafen , fetch Bila; 447-351T2T, 374, 0176; TT HU-34ciach, NTTCRT Te falufer-55 997, kIrti aura dharma-puNya kI prApti ke lie dAna detA hai| (dekheM citra) PETTY' RETT TT da rom food -(9) PRO DETI-FI fagre o Tobo, (2) saMpehAe-vividha prakAra se cintana karake, (3) sapehAe-kisI nijI svArtha yA apekSA ke Elaboration--In paragraph 74 various factors inspiring violence have been discussed. In the commentaries (Churni and Tika) various reasons for indulging in violence during one's life-time are discussed in greater detail. For example (1) Atma-bal-Strength of the self or the body. In order to make the body strong he consumes meet, alcohol and other such things. (2) Jnati-bal-Power of the family. In order to strengthen his support he works to make his family members and relatives strong. (3) Mitra-bal-Power of friends. To acquire wealth and prestige and to satisfy his ego he expands the circle of his friendship. (4) and (5) Pretya-bal and Dev-bal-Divine power. For happiness in the next birth and to get favour of deities by pleasing them he indulges in yajna, animal sacrifice, charity in name of ancestors and other such deeds. (6) Raj-bal-Power of the state. To get support and honour from the king he indulges in diplomacy and conspiracies. Helps the king to defeat his enemies. (7) Chor-bal-Power of thieves. Through association with thieves and bandits and by assisting them he tries to acquire wealth or establish a reign of terror. (8), (9) and (10) Atithi-bal, Kripan-bal and Shraman-balAtithi means guest, mendicant, or other such people who visit a household; Kripan means orphan, disabled, beggar etc.; and Shraman means Ajivak, Buddhist and Nirgranth or Jain ascetics. He gives charity and donation to these to gain fame, glory and piety. (see Illustration) loka-vijaya : dvitIya adhyayana Lok Vijaya : Second Chapter * * * * * ** *

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The word 'sapehaye' is found in three different forms with similar meanings-(1) Sayam pehae-after thinking himself; (2) Sampehae-after deliberating in different ways; and (3) Sapehae-due to some self interest or expectation. 75. taM pariNNAya mehAvI neva sayaM eehiM kajjehiM daMDaM samAraMbhejjA, neva annaM eehiM kajjehiM daMDa samAraMbhAvejjA, NevaNNaM eehiM kajjehiM daMDaM samAraMbhaMtaM smnnujaannejjaa| esa magge AriehiM pveie| jahettha kusale nnovliNpejjaasi| tti bemi| // bIo uddesao sammatto // 75. medhAvI puruSa yaha jAnakara svayaM hiMsA na kare, dUsaroM se hiMsA na karavAe tathA hiMsA karane vAle kA anumodana na kre| Arya puruSoM ne tIrthaMkaroM ne (alobha, apramAda aura aparigraha kA athavA loka-vijaya kA) yaha mArga batAyA hai| kuzala puruSa ina viSayoM meM lipta na hoN| -aisA maiM kahatA huuN| || dvitIya uddezaka samApta // 75. Knowing this the wise should not indulge in violence himself, neither make others do so, nor approve of others doing * so. . The accomplished ones or Tirthankars have shown this path OM (of contentment, alertness, and detachment for conquering this world, i.e., liberation). Intelligent men should avoid these indulgences. -So I say. END OF LESSON TWO * - AcArAMga sUtra ( 96 ) Illustrated Acharanga Sutra

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Pages taio uddesao tRtIya uddezaka LESSON THREE [jisa prakAra artha-saMgraha, padArtha- saMgraha tathA mitra jJAti Adi bala-saMgraha karake puruSa sanmAna kI icchA karatA hai, usI prakAra apane gotra yA jAti para bhI ahaMkAra se dIpta hotA hai| ataH yahA~ para gotravAda kA nirasana kiyA gayA hai| Aja ke samaya meM ise 'jAtivAda' ke virodha ke pariprekSya meM dekhA jA sakatA hai / ] [As a man seeks prestige through accumulating wealth, hoarding things, and amass power through enlisting support of family and friends, he also basks in the glory and pride of his clan or caste. Therefore casteism has been defied here. It can be seen in context of the modern day opposition to casteism.] gotravAda kA nirasana 76. se asaI uccAgoe asaI NIyAgoe / No hINe, No airitte No pIhae / iti saMkhAe ke goyAvAdI ? ke mANAvAdI ? kaMsi vA ege gijjhe ? tamhA paMDie No harise, No kujjhe / SUBS 76. AtmA aneka bAra ucca gotra aura aneka bAra nIca gotra meM janma le cukA hai| isalie na to koI hIna hai aura na koI atirikta / ucca hai / yaha jAnakara ucca gotra kI spRhA na kare / isa satya ko samajha lene para kauna gotravAdI hogA ? kauna mAnavAdI hogA ? aura kauna kisI eka gotra / sthAna meM Asakta hogA ? isalie vivekazIla manuSya ( ucca gotra prApta hone para) harSita na ho aura ( nIca gotra prApta hone para) kupita na ho| RENOUNCING CASTEISM 76. A soul has already been born many a time in higher caste and many a time in lower caste. Therefore no one is either low or otherwise (high). Knowing this one should not crave for higher caste. After realizing this truth who will be a casteist? Who will be concieted? And who will have attachment for a particular caste or place? loka-vijaya : dvitIya adhyayana ( 97 ) For Private Personal Use Only Lok Vijaya: Second Chapter

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" Therefore a discerning person should neither be pleased (when born to higher caste) nor indignant (when born to lower caste). vivecana-isa sUtra meM jAti va gotra Adi ke prati ahaMkAra athavA hInatA ke bhAvoM se svayaM ko grasta na karane kA upadeza hai| anAdikAla se jo AtmA karma ke anusAra bhava-bhramaNa karatA hai, usake lie vizva meM kahIM aisA sthAna nahIM hai, jahA~ usane aneka bAra janma dhAraNa na kiyA ho| jaisA kahA hai "na sA jAI na sA joNI na taM ThANaM na taM kul| jattha na jAo mao vAvi esa jIvo annNtso||" - -aisI koI jAti, yoni, sthAna aura kula nahIM hai, jahA~ para yaha jIva ananta bAra janma-mRtyu ko prApta na huA ho| ___' bhagavatIsUtra (12/7) meM kahA hai-"natthi kei paramANupoggalamette vi paese, jattha NaM ayaM jIve na jAe vA na mae vA vi|"-is virAT vizva meM paramANu jitanA bhI aisA koI pradeza nahIM hai, jahA~ yaha jIva na janmA ho, na marA ho| phira kisa sthAna kA vaha ahaMkAra kare? kisa sthAna ke lie dInatA anubhava kare? kyoMki vaha svayaM una sthAnoM para aneka bAra janma le cukA hai| isa satya ko jAnakara mana meM samabhAva kI jAgRti kre| mana ko na to ahaMkAra se harSita hone de, na apamAna ke kAraNa kupita hone de| Elaboration-This paragraph advises against superiority complex and inferiority complex caused by higher and lower status of one's caste. For a soul which has been drifting through cycles of rebirth under the influence of karmas since time immemorial, there is no place in the world where it has not taken birth many times. As is said ___ "There is no caste, genus, place or clan where a being has not been born and died infinite times." According to Bhagavati Sutra--"In this huge world there is no place even as tiny as an ultimate particle where a being has not been born and died." Then for which place he be proud ? And for which place he be dejected ? He himself has taken birth at all these places. Knowing this reality he should strive for equanimity. He should allow himself neither to be happy with pride, nor disgusted by insult. - AcArAMga sUtra Illustrated Acharanga Sutra

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pramAda evaM parigraha - janya doSa 77. bhUehiM jANa paDileha sAyaM / samie eyaannupssii| taM jahA - aMdhattaM bahirattaM mUyattaM kANattaM kuMTattaM khujjattaM vaDabhattaM sAmattaM sabalattaM / saha pamAeNaM aNegarUvAo joNIo saMdheti, virUvarUve phAse paDisaMvede | 78. se abujjhamANe haovahae jAI - maraNaM aNupariyaTTamANe / jIviyaM puDho piyaM ihamegesiM mANavANaM khetta-vatthu mamAyamANANaM / ArattaM virattaM maNikuMDalaM saha hiraNeNa itthiyAo parigijjha tattheva rattA / ettha tavo vA damo vA Niyamo vA dissati / puNaM bAle jIvikAme lAlappamANe mUDhe vippariyAsamuveti / 77. (he Atman !) tU jIvoM ke iSTa-aniSTa karma vipAka kA vicAra kara / pratyeka jIva ko sukhapriya hai| jo samyagdRSTi hai vaha isa ( karma - vipAka ) ko dekhatA hai| jaise - andhApana, baharApana, gUMgApana, kAnApana, lUlA-la~gar3Apana, kubar3Apana, baunApana, kAlApana, citakabarApana ( kuSTa Adi carma roga) Adi kI prApti apane hI pramAda ( janita karmabandha) ke kAraNa hotI hai| vaha apane pramAda (janita karmabandha) ke kAraNa hI vividha yoniyoM meM jAtA hai aura vividha prakAra ke duHkhoM kA anubhava karatA hai| 78. vaha karma ke vipAka ko nahIM samajhatA huA ( zArIrika duHkhoM se ) hata tathA ( mAnasika pIr3AoM se upahata (punaH punaH pIr3ita ) hotA huA bAra-bAra janma-maraNa kA paribhramaNa karatA hai| jinako yaha asaMyata jIvana hI priya lagatA hai ve manuSya, kSetra (khulI bhUmi) tathA vAstu (bhavana-makAna) Adi meM mamatva rakhate haiN| ve raMga-biraMge vastra, maNi, kuNDala, hiraNya-svarNa aura striyoM kA parigraha kara unameM hI Asakta rahate haiM / aise (parigrahI) puruSa na tapa kara sakate haiM, na dama ( indriya - nigraha) aura na niyama kara sakate haiN| parigraha meM Asakta ajJAnI, aizvaryapUrNa nirvighna, jIvana jIne kI abhilASA karatA hai| ( bAra - bAra sukha prApti kI AzA rakhatA hai| kintu sukhoM kI prApti na hone para vaha ) mUr3ha vyathA se pIr3ita huA viparyAsa (sukha ke badale duHkha ) ko hI prApta hotA hai / loka-vijaya : dvitIya adhyayana ( 99 ) Lok Vijaya: Second Chapter For Private Personal Use Only

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* * FAULTS OF STUPOR AND ATTACHMENT 77. (O soul !) Think about the fruits of good and bad karma of beings. Every being loves happiness. The sagacious sees this (fruition of karmas). For example becoming blind, deaf, dumb, one-eyed, without limbs, hunchback, black, spotted (due to skin disease or leprosy) and getting other deformities is because of (the bondage of karma caused by) one's own stupor. Only because of (the bondage of karma caused by) his own stupor he drifts (takes birth) into various yonis (genus) and suffers a variety of miseries. 78. Not understanding the fruition of karmas, tortured (physically) and tormented (mentally), he continues to drift in cycles of rebirth. Those people who love only this indisciplined life, they have fondness for area (open land) and constructions (buildings). They acquire colourful dresses, gems, earrings, gold and women and remain obsessed with them. Such (attached) people can neither indulge in austerities nor discipline their senses or follow any rules. An ignorant attached to possessions desires to live an opulent life without any disturbance (and with a desire to enjoy again and again). (But when he fails to acquire happiness) that fool gets the opposite and is tormented by the pain. ____ vivecana-saMsAra meM jitane bhI duHkha haiM, svayaM ke pramAda ke kAraNa hI hote haiN| jaisA Agama meM CHET - gero eta as ? aut al 94190t/"-:e font fabell? via t t 34747 pramAda se kiyA hai| viSaya Adi meM Asakta-pramatta manuSya parigraha kA saMgraha karatA hai, unameM atyanta gRddha ho jAtA hai| aisA vyakti tapa (anazanAdi), dama (indriya-nigraha, prazamabhAva), niyama (ahiMsAdi vrata Adi) kA AcaraNa nahIM kara sakatA, agara loka-pradarzana ke lie karatA bhI hai to vaha sirpha UparI hai, usake tapa, dama, niyama niSphala-phalarahita hote haiN| Elaboration-All the miseries in this world are caused by one's own stupor. As is said in the Agams-"Who brought about misery ? A being did that through his stupor." AcArAMga sUtra (800) Nlustrated Acharanga Sutra *

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An illusioned man having fondness for mundane pleasures hoards possessions and gets infatuated with them. Such person cannot indulge in activities like austerities (fasting etc.), discipline (self control, suppression of desires etc.) and following rules (vows like ahimsa). If at all he does it for popularity it is only superficial. All such practices by him are useless and bear no fruit. 79. iNameva NAvakaMkhaMti je jaNA dhuvcaarinno| jAtI-maraNaM pariNNAya care saMkamaNe dddhe|| __Natthi kAlassa nnaagmo| sabve pANA piAuyA suhasAyA dukkhapaDikUlA appiyavahA piyajIviNo jiiviukaamaa| savvesiM jIviyaM piyN| 79. jo puruSa dhruvacArI arthAt mokSa kI ora gatimAna hote haiM, ve aisA viparyAsapUrNa jIvana nahIM caahte| ve janma-maraNa ko jAnakara dRr3hatApUrvaka mokSa ke patha para bar3hate rheN| kAla (mRtyu) kA anAgama nahIM hai (mRtyu kisI bhI kSaNa A sakatI hai)| sabhI prANiyoM ko AyuSya priya hai| sabhI sukha kA AsvAda cAhate haiN| duHkha se saba ghabarAte haiN| unako vadha (mRtyu) apriya hai, jIvana priya hai| ve jIvita rahanA cAhate haiN| sabako jIvana priya hai| 79. Those who are firm in their conduct or who move towards liberation do not wish a life of such contradictions. Understanding about life and death they should resolutely tread the path of liberation. ___Death is inevitable (it can come any moment). All beings love life. All like to taste happiness. All are afraid of misery. They dislike death and like life. They want to live. Every one loves life. vivecana-isa sUtra meM AyA 'dhruva' zabda mokSa kA vAcaka hai| AgamoM meM mokSa ke lie 'dhruva sthAna' kA prayoga kaI jagaha huA hai| jaise"asthi egaM dhuvaM tthaannN|" (uttarA. 23/81) dhruva zabda mokSa ke kAraNabhUta jJAnAdi kA bhI bodhaka hai| yahA~ eka zaMkA uTha sakatI hai parigraha ke prasaMga meM 'sabako sukha priya hai, duHkha apriya hai' yaha kahane kA kyA prayojana hai? cU~ki yaha to ahiMsA kA siddhAnta hai| isakA samAdhAna isa prakAra hailoka-vijaya : dvitIya adhyayana ( 101 ) Lok Vijaya : Second Chapter

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"parigraha kA lobhI manuSya svayaM ke sukha ke lie dUsaroM ke sukha-duHkha kI paravAha nahIM karatA, tathA zoSaka tathA utpIr3aka bhI bana jAtA hai| isalie parigraha ke sAtha hiMsA kA anubaMdha mAnA gayA hai| isa dRSTi se parigrahI ko bhI yaha bodha honA Avazyaka hai ki jaise mujhe sukha priya hai, vaise hI dUsaroM ko bhii| ataH vaha dUsaroM ke sukha ko lUTakara svayaM kA sukha na caahe|" Elaboration-The word 'dhruva' points at liberation. In the Agams dhruva sthan' has been frequently used for liberation. For example--- "atthi egam dhuvam thanam." (Uttaradhyayan 23/81) Dhruva also means kuowledge and other things that lead to liberation. A doubt arises here-What is the meaning of stating that all beings love pleasure and detest pain in context of attachment, when this principle is about ahimsa. The explanation is___ "A man having avarice, while seeking pleasure, does not care for pleasure or pain of others. Consequently he also becomes tormentor and exploiter. Therefore it is believed that violence is connected with possessions. Thus it is necessary even for a person obsessed with attachment to understand that as he likes pleasure others too like pleasure. Therefore he should not seek pleasure by depriving others." parigraha se duHkha-vRddhi 80. taM parigijha dupayaM cauppayaM abhimuMjiyANaM saMsiMciyANaM tiviheNaM jA 'vi se tattha mattA bhavai appA da bahugA vaa| se tattha gaDhie ciTThai bhoynnaae| tao se egayA viparisiDhe saMbhUyaM mahovagaraNaM bhvi| taM pi se egayA dAyAdA vibhayaMti, adattahAro vA se avaharati, rAyANo vA se vilupaMti, Nassati vA se, viNassati vA se, agAradAheNa vA se ddjjhti| ___ iti se parassa'hAe kUrAI kammAI bAle pakuvvamANe teNa dukkheNa mUDhe vipriyaasuvei| AcArAMga sUtra ( 102 ) Ilustrated Acharanga Sutra ma

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muNiNA hu eyaM pveiyN| aNohaMtarA ee, No ya ohaM tritte| atIraMgamA ee, No ya tIraM gmitte| apAraMgamA ee, No ya pAraM gmitte| AyANijjaM ca AyAya tammi ThANe Na citttthi| vitahaM pappa'kheyaNNe tammi ThANammi citttthi|| 80. jo parigraha meM Asakta hotA hai, vaha dvipada (manuSya-karmacArI) aura catuSpada (pazu By Adi) kA parigraha karake jabardastI apanA kAma karavAtA hai| phira dhana kA saMgraha-saMcaya karatA hai| phira trividha (apane, dUsaroM ke aura donoM ke sammilita) prayatnoM se (athavA apanI pUrjita pU~jI, dUsaroM kA zrama tathA buddhi-tInoM ke sahayoga se) usake pAsa alpa yA bahuta mAtrA meM dhana saMgraha ho jAtA hai| ____ vaha usa dhana meM gRddha-Asakta ho jAtA hai aura bhoga ke lie usakI rakhavAlI karatA hai| " bhogopabhoga karane ke bAda bacI huI vipula artha-sampadA se vaha mahAn upakaraNa vAlA saMpattizAlI bana jAtA hai| ___ eka samaya aisA AtA hai, jaba usa saMcita sampatti meM se dAmAda, beTe, pote hissA ba~TA lete haiM, cora curA lete haiM, rAjA use chIna lete haiN| yA vaha naSTa-vinaSTa ho jAtI hai| yA kabhI gRha-dAha-Aga lagane se jalakara samApta ho jAtI hai| isa prakAra dUsaroM ke lie krUra karma karatA huA vaha ajJAnI puruSa apane svayaM ke lie duHkha utpanna karatA hai, phira usa duHkha se mUr3ha ho vaha (sukha kI khoja karatA hai, kintu * anta meM usake hAtha duHkha hI lagatA hai isa prakAra) viparyAsa bhAva ko prApta hotA hai| bhagavAna ne yaha satya prakaTa kiyA hai (jo krUra karma karatA hai, vaha mUr3ha hotA hai| mUr3ha manuSya sukha kI khoja meM bAra-bAra duHkha prApta karatA hai|) ye mUr3ha manuSya ogha (saMsAra-pravAha) ko tairane meM samartha nahIM hote| (ve pravrajyA lene meM asamartha rahate haiN|) ra ve atIraMgama haiM arthAt tIra-kinAre taka pahu~cane meM (moha-karma kA kSaya karane meM) * samartha nahIM hote| ve apAraMgama haiM, pAra (saMsAra ke usa pAra-nirvANa taka) pahu~cane meM samartha nahIM hote| loka-vijaya : dvitIya adhyayana (103 ) Lok Vijaya : Second Chapter

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parigraha meM Asakta puruSa AdAnIya-satya mArga ko prApta karake bhI usa sthAna meM Thahara nahIM paataa| apanI mUr3hatA ke kAraNa vaha vitatha-asatya mArga ko prApta kara usI meM Thahara jAtA hai| AVARICE ADDS TO MISERY 80. One who is attached to possessions, employs men and animals and forces them to do his work. Then he starts acquiring wealth. With three types of efforts (by himself, by others and by both or his wealth combined with skill and labour of others) he hoards meager or enormous wealth. He is obsessed with that wealth and protects it for enjoyments. With the large wealth saved after his enjoyments, he becomes enormously rich and with much belongings. A time comes when his son-in-law, sons and grandsons take away shares of that collected wealth, thieves steal, or kings confiscate it. Or it is lost or destroyed. Or it turns to ashes if the his catches fire. Thus indulging in cruel deeds for others, that ignorant, in fact, creates miseries for himself. In the end he gets the opposite (striving for pleasure he, in the end, gets pain) and is stupefied by grief. Bhagavan has revealed this truth (He who does cruel deeds is an ignorant. An ignorant, in his search for pleasure, gets miseries time and again.) These ignorant are not capable of swimming (in the current of life). (They are not capable of getting initiated.) They are not capable of reaching the bank (shedding the karma causing fondness). They are not capable of crossing (the ocean of life to get liberated). AcArAMga sUtra ( Por ) Ilustrated Acharanga Sutra XXXXXXXXXXXXXXXXPO3XL0PXRACKE99.CNRPRIROPARRERARIA res

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SHREYSERISPENSPRISTRIGONSOONEYEARNSWEBEDEBERREDEEEEEESPONGSS A man obsessed with possessions fails to stay on the true path even when he finds it. Because of his stupidity he finds the wrong path and sticks to it. vivecana-cUrNikAra ne 'AyANijja' kA artha-paMcaviho AyAro-pA~ca prakAra kA AcAra artha kiyA hai ki vaha parigrahI manuSya jJAnAcAra, darzanAcAra Adi AcAra meM sthira nahIM ho sktaa| Elaboration--The author of the Churni (commentary) has interpreted 'ayanijja' as five types of conduct. This means that an attached person cannot stick to the five types of conduct including conduct of knowledge and conduct of perception. (Acharanga edited by Jambuvijaya ji) 81. uddeso pAsagassa nntthi| bAle puNa Nihe kAmasamaNuNNe asamiyadukkhe dukkhI dukkhANameva AvaLaM annupriytttti| tti bemi| // taio uddesao sammatto // 81. jo tattva ko dekhatA hai vaha pazyaka hai, usake lie upadeza kI AzyakatA nahIM hotii| ajJAnI puruSa sneha-bandhana meM baMdhA rahatA hai, kAma-sevana meM Asakta hotA hai, vaha kabhI duHkha kA zamana nahIM kara paataa| duHkhoM ke Avarta meM (cakra meM) bAra-bAra bhaTakatA rahatA hai| -aisA maiM kahatA huuN| // tRtIya uddezaka samApta // 81. He who sees truth (fundamentals) needs no preaching. An ignorant is captivated by affection and infatuated with lust. He can never be rid of sorrows. He continues to whirl around in the whirlpool of sorrows. -So I say. END OF LESSON THREE SBIGISIS 1. AcArAMga (jambUvijaya jI) TippaNa, pRSTha 23 loka-vijaya : dvitIya adhyayana ( 105 ) Lok Vijaya : Second Chapter

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| cauttho uddesao caturtha uddezaka LESSON FOUR STATOSATODAY kAma-bhoga janita pIr3A 82. tao se egayA rogasamuppAyA smuppjjNti| jehiM vA saddhiM saMvasati te vA NaM egayA NiyayA puTviM parivayaMti, so vA te Niyage pacchA privejjaa| nAlaM te tava tANAe vA saraNAe vA, tumaM pi teMsi nAlaM tANAe vA saraNAe vaa| 82. (usa artha-saMgraha karane vAle manuSya ke jIvana meM) eka samaya aisA AtA hai jaba zarIra meM aneka prakAra ke roga-utpAta (pIr3Ae~) utpanna ho jAte haiN| jinake sAtha vaha rahatA hai, ve hI sva-jana kabhI (rogagrasta hone para) usakA tiraskAra va nindA karane lagate haiN| bAda meM vaha bhI unakA tiraskAra va nindA karane laga jAtA hai| he puruSa ! ve svajanAdi tujhe trANa (rakSA karane) dene meM, zaraNa (roga kA upazamana karane meM) dene meM samartha nahIM hai| tU bhI unheM trANa yA zaraNa dene meM samartha nahIM hai| PAIN OF CARNALITY 82. A time comes (in the life of that person who accumulates wealth) when his body is infested with various (pain causing) diseases. There is a stage when (repulsed by his ailing condition, the relatives with whom he lives avoid him and abuse him. Later he too avoids and abuses them. Know O man ! Those kinsmen are not capable of protecting you (from these diseases) or giving you refuge (by curing). Neither are you capable of protecting them or giving them refuge. 83. jANittu dukkhaM patteyaM saayN| bhogAmeva annusoyNti| ihamegesiM mANavANaM, tiviheNa jA vi se tattha mattA bhavai-appA vA bahugA vaa| se tattha gaDhie ciTThai bhoynnaae| AcArAMga sUtra ( 106 ) a Mlustrated Acharanga Sutra

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HABAR RATA E REE es 25 2011 bhogAsakti kA bhavara jAla TAITION M SachcNE HAMIRE HARTREATERIABARSHAmmAmalA / Sankamuantysinessivedi... MARATOR

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- | citra paricaya 9 Illustration No. 9 bhogAsakti kA bha~vara jAla 1. se guNaTThI-manuSya viSayoM kA lobhI hokara vividha prakAra se dhana saMgraha karatA hai| bhavana banAtA hai| mitra-svajana evaM parivAra Adi kI mamatA meM pha~sA rahatA hai| yaha eka prakAra se Asakti kA bha~vara hai| 2. tao se egayA rogasamupAyA samuppajjaMti-kabhI usake zarIra meM vividha prakAra ke roga utpanna hote haiM taba, jinake lie dhana saMgraha kiyA ve svajana hI usase mu~ha phera lete haiN| ve asahAya chor3a dete haiN| 3. nAlaM te tANAe-athavA parivAra, mitra, vaidya Adi bhI rogoM se yA mRtyu se usakI rakSA karane meM samartha nahIM hote| ataH jANittu dukkhaM patteyaM-tuma jAno pratyeka vyakti kA duHkha apanA hI hotA hai| dUsarA use koI nahIM bA~Ta sktaa| -a. 2, u. 3, sUtra 82 THE WHIRLPOOL OF MUNDANE PLEASURES 1. Driven by the greed for mundane pleasures man amasses wealth in many ways. He builds houses and remains trapped in the love for his friends, relatives and family members. This is a type of whirlpool of mundane pleasures or attachment. 2. There comes a time when his body is infested with various diseases and then those kinfolk for whom he had hoarded wealth turn their faces away. They leave him helpless. 3. Also, his family, friends, doctors and others are not capable of providing him protection against disease or death. Therefore you should know that every individual's sorrow is his own. None other can share it. -2/3/82

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tao se egayA viparisiTuM saMbhUyaM mahovagaraNaM bhvi| taM pi se egayA dAyAdA FavibhayaMti, adattahAro vA se avaharati, rAyANo vA se vilupaMti, Nassai vA se, viNassai vA se, agAradAheNa vA se ddjjhti| ___ iti se parassa aTThAe kUrAI kammAiM bAle pakuvvamANe teNa dukkheNa mUDhe vippriyaasuvei| 83. pratyeka AtmA kA duHkha aura sukha apanA-apanA svayaMkRta hotA hai, yaha jAnakara (indriyoM para vijaya prApta kara) kucha manuSya bhoga ke viSaya meM hI bAra-bAra socate rahate haiN| isa saMsAra meM kucha manuSya (jo viSayoM kI cintA karate haiM) trividha (apane, dUsaroM ke athavA donoM ke sammilita) prayatnoM se alpa yA bahuta-sI dhana-sampadA ekatra kara lete haiN| vaha phira usa dhana-sampadA meM Asakta hotA hai| bhoga ke lie usakI rakSA karatA hai| ___ bhoga ke bAda bacI huI vipula sampatti ke kAraNa vaha mahAn vaibhava vAlA bana jAtA hai| phira jIvana meM kabhI aisA samaya AtA hai, jaba usa sampatti meM se dAyAda (putra Adi) hissA ba~TAte haiM, cora use curA lete haiM, rAjA use chIna lete haiM, vaha anya prakAra se naSTa-vinaSTa ho jAtI hai| gRha-dAha Adi se jalakara bhasma ho jAtI hai| ___ isa prakAra ajJAnI puruSa dUsaroM ke lie aneka krUra karma karatA huA duHkha utpanna hone para mUr3ha banakara viparyAsa bhAva ko prApta hotA hai| 83. Knowing that every soul causes its own happiness or grief (one should win over the senses)-- Some repeatedly think about mundane pleasures. In this world some men (who are obsessed with mundane pleasures), with three types of efforts (his own, by others and by both or his wealth combined with skill and labour of others) accumulate little or enormous wealth. He is then obsessed with that wealth and protects it for enjoyments. With the large wealth saved after his enjoyments he becomes enormously rich and with much belongings. A time comes when his son-in-law, sons and grandsons take away shares of that collected wealth, thieves steal, or kings confiscate it. Or it is lost or destroyed. Or it turns to ashes if the house catches fire. loka-vijaya : dvitIya adhyayana ( 107 ) Lok Vijaya : Second Chapter SWASANSORISPRISPREPRENERRYSPONSISTEREOREMEDEPREEPISONEPEPRISEDIEOXSHRTER TOPPEDIOOD

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Thus indulging in cruel deeds for others that ignorant, in fact, creates miseries for himself. In the end he gets the opposite (striving for pleasure he in the end gets pain) and is stupefied by grief. Asakti hI zalya hai 84. AsaM ca chaMdaM ca vigiMca dhiire| tumaM caiva taM sallamAha? jeNa siyA teNa No siyaa| iNameva NAva bujhaMti je jaNA mohpaauddaa| 84. he dhIra mAnava ! tU AzA (bhogAbhilASA) aura svacchandatA (indriya sukhoM kI paravazatA) kA tyAga kara de| tumane hI bhogecchA rUpa zalya ko utpanna kiyA hai| jina (bhogoM ko bhogane se) tujhe kabhI sukha milatA hai unase sukha nahIM bhI milatA hai| (kyoMki bhoga kA pariNAma duHkha hai|) jo moha ke saghana AvaraNa se Dhake haiM, ve isa tathya ko (-ki paudgalika sAdhanoM se kabhI sukha milatA hai, kabhI nahIM; ve kSaNa-bhaMgura haiM tathA ve hI zalya-kA~TA rUpa haiM) nahIM jaante| ATTACHMENT IS THE THORN 84. O resolute one ! Abandon hope (desire for mundane pleasures) and wantonness. It is you who have created the thorn of mundane desires. That indulgence in those activities) sometimes gives pleasure and at others not. (Because the ultimate consequence of mundane indulgence is grief.) Those who are covered by the dense fog of fondness are ignorant of this fact (that the mundane means are not capable of giving happiness always; they are ephemeral; they are like a thorn). AcArAMga sUtra (108) Illustrated Acharanga Sutra

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85. thIbhi loe pvvhie| te bho ! vayaMti eyAiM aaytnnaaii| se dukkhAe mohAe mArAe NaragAe nnrg-tirikkhaae| satataM mUDhe dhammaM NAbhi jaanni| 85. yaha saMsAra striyoM ke dvArA parAjita hai (unakA dAsa banA huA hai)| he puruSa ! ve (striyoM ke dAsa) kahate haiM-"ye striyA~ Ayatana haiM (bhoga kI sAmagrI haiN)|" / (kintu unakA) yaha kathana duHkha kA hetu hai evaM moha, mRtyu, naraka tathA naraka se punaH . tiryaMcagati (punaH punaH janma-maraNa) kA nimitta banatA hai| nirantara mUr3ha rahane vAlA manuSya dharma ko nahIM jAna paataa| 85. This world is overpowered by women (it has become their slave). Oman ! They (the slaves of women) say--"Woman is the o source of pleasure." This concept is cause of grief and is instrumental in his passage through fondness, death, hell and rebirth as animal (repeated cycles of rebirth). One who is always in stupor cannot know dharma (true path). viSaya tRSNA : mahAmoha 86. udAhu vIre appamAdo mhaamohe| ___ alaM kusalassa pmaaennN| saMti-maraNaM saMpehAe, bheuradhamma sNpehaae| nAlaM paas| alaM te eehiN| evaM pAsa muNI ! mhbbhyN| nAivAejja kNcnnN| 86. bhagavAna mahAvIra ne kahA hai-"sAdhaka mahAmoha (striyA~ tathA viSaya kI * abhilASA) meM apramatta rhe|" / kuzala puruSa ko pramAda se bacanA caahie| zAnti (mokSa) aura maraNa (saMsAra) ko * dekhane/samajhane vAlA tathA zarIra ko bhaMguradharmA-nAzamAna hai (yaha samajhane vAlA apramAda meM * rahatA hai)| loka-vijaya : dvitIya adhyayana ( 109 ) Lok Vijaya : Second Chapter

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dekha, ye bhoga (terI atRpti kI pyAsa bujhAne meM) samartha nahIM haiN| phira tujhe ina bhogoM se kyA prayojana hai? he muni ! yaha dekha, yaha kAmAsakti mahAbhayaMkara hai| ataH (bhogoM ke lie) kisI prANI kI hiMsA na kr| MUNDANE DESIRES : THE GREAT ALLUREMENT 86. Bhagavan Mahavir has said-"A seeker should avoid the great allurement (the desire for woman and mundane pleasures)." The wise should avoid stupor. He who knows and understands peace (liberation) and death (the world) and that this mundane body is ephemeral and mortal (is able to avoid stupor). See, these indulgences are not capable (of quenching your thirst for gratification). Then, for you where is the need of these indulgences ? O Sage ! See here, this carnality is very dangerous. Therefore don't commit violence against any being (for the sake of carnal pleasures). bhikSAcarI meM samabhAva 87. esa vIre pasaMsie je Na Nivijjati aayaannaae| Na me dei Na kuppejjaa| thovaM laddhaM na khiNse| paDisehio prinnmejjaa| eyaM moNaM smnnuvaasejjaasi| tti bemi| // cauttho uddesao sammatto // 87. vaha vIra prazaMsA yogya hotA hai jo kabhI saMyama se udvigna nahIM hotaa| 'yaha (dAtA) mujhe bhikSA nahIM detaa|' aisA socakara usa para kupita nahIM honA caahie| thor3A milane para niMdA nahIM kare aura (dAtA) yadi niSedha kare to (zAnta bhAva se) vApasa lauTa jAnA caahie| PRESPESABREPSEBEPEXSRUSRO SAFETRIGODHPBERRIEDIEBEPEXERYOGROGENETPRISODSEXSPBEPREPREPPERSPRSRO89 o AcArAMga sUtra (110 ) Illustrated Acharanga Sutra

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262.22 She a muni isa mauna (dharma) kA bhalIbhA~ti pAlana kre| ftet Chen I Il ager JETIC TATTI EQUANIMITY IN ALMS-COLLECTION 87. That brave is worthy of praise who is not disturbed by discipline. He (donor) does not give me alms.' Thinking thus one should not get angry with him. When one gets less he should not grumble and if denied (by the donor) he should retreat (calmly). An ascetic should properly conform to this (code of) silence. -So I say. * END OF LESSON FOUR CK AJA loka-vijaya : dvitIya adhyayana (888) Lok Vijaya : Second Chapter GOODYCOON 23

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| paMcamo uddesao paMcama uddezaka LESSON FIVE caturtha uddezaka meM bhoga-nivRtti kA upadeza diyA gyaa| bhoga-nivRtta gRhatyAgI ahiMsAcArI zramaNa ke samakSa jaba zarIra-nirvAha ke lie bhojana kA prazna upasthita hotA hai, to vaha kyA kare ? zarIra-dhAraNa kiye rakhane hetu AhAra kahA~ se, kisa vidhi se prApta kare ? tAki usakI jJAna-darzana-cAritra yAtrA sukhapUrvaka gatimAna rhe| isI prazna kA samAdhAna prastuta uddezaka meM diyA gayA hai| [The fourth lesson contains advise to refrain from mundane indulgence. When faced with the requirement of food for survival what should a Shraman, who has renounced the household, is free of mundane indulgences and follows the code of ahimsa, do? In order to maintain his body, so that his voyage of jnana (knowledge), darshan (perception or faith), charitra (conduct) continues peacefully, from where and how should he obtain food ? The solution of this problem has been given in this lesson.] zuddha AhAra kI eSaNA 88. jamiNaM virUvarUvehiM satthehiM logassa kammasamAraMbhA kjjti| taM jahA appaNo se puttANaM dhUANaM suNhANaM NAtINaM dhAtINaM rAINaM dAsANaM dAsINaM kammakarANaM kammakarINaM AesAe puDho paheNAe sAmAsAe paayraasaae| saMnnihi-saMnicao kajjati ihamegesiM mANavANaM bhoynnaae| 88. asaMyamI manuSya aneka prakAra ke zastroM dvArA karma-samAraMbha karate rahate haiN| jaise apane lie, putra, putrI, putra-vadhU, jJAtijana, dhAya, rAjA, dAsa-dAsI, karmacArI, karmacAriNI, Adeza arthAt pAhune-mehamAna Adi ke lie tathA vibhinna logoM ko upahAra dene ke lie evaM sAyaMkAlIna tathA prAtaHkAlIna bhojana ke lie| isa prakAra ve kucha logoM ke bhojana ke nimitta sannidhi aura sanicaya karate rahate haiN| SEARCH FOR PURE FOOD 88. Indisciplined people, using various weapons, continue to indulge in sinful activities that are sources of inflow of karmas. For example, - - - -- AcArAMga sUtra ( 112 ) Illustrated Acharanga Sutra

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For themselves and for son, daughter, daughter-in-law, kinfolk, governess, king, slaves, employees, guests and other such people. For giving gifts to other people and for morning and evening meals. Thus they collect and accumulate for providing food to some people. 89. samuTThie aNagAre Arie AriyapaNe AriyadaMsI ayaM saMdhI ti adakkhu / se NAie, NAiAvae, na samaNujANae / savvAmagaMdhaM pariNNAya NirAmagaMdhI parivvae / adissamANe kaya- vikkae / se Na kiNe, Na kiNAvae, kiNataM Na samaNujANa / sebhikkhU kAlaNe, balaNNe, mAyaNNe, kheyaNNe, khaNayaNNe, viNayaNNe, samayaNNe, bhaavnne| pari amamAyamANe kAleNuTThAI apaDiNNe / duhao chettA niyAi / 89. saMyama meM pravRtta Arya, AryaprajJa ( nirmala buddhi) aura AryadarzI (satya ko dekhane vAlA) anagAra pratyeka kriyA ucita samaya para hI karatA hai / vaha 'yaha bhikSA kA ucita samaya - saMdhi ( avasara) hai' yaha dekhakara ( bhikSA ke lie) jAye / ( Asakti kI vRddhi karane vAle) sadoSa AhAra ko muni svayaM grahaNa na kare, dUsaroM se grahaNa na karavAe tathA grahaNa karane vAle kI anumodanA nahIM kre| anagAra saba prakAra ke AmagaMdha ( doSayukta AhAra yA Asakti) kA parityAga karatA huA nirdoSa AhAra ke lie parivrajana ( bhikSAcarI) kre| vaha AhAra ke lie vastu ke kraya-vikraya meM lipta na ho / na to svayaM vastu kA kraya kare, na dUsaroM se karavAe aura na karane vAle kA anumodana kare / ukta AcAra kA pAlana karane vAlA bhikSu kAlajJa hai, balajJa hai, mAtrajJa hai, kSetrajJa hai, kSaNajJa hai, vinayajJa hai, samayajJa hai, bhAvajJa hai| parigraha kI mamatA nahIM rakhane vAlA, samaya para ucita kArya karane vAlA apratijJa hai| vaha donoM (rAga aura dveSa) kA chedana kara anAsaktipUrvaka jItA hai| 89. A disciplined ascetic who is noble (arya) and has pure intellect (arya-prajna) and perception (arya- drishta ) does every loka-vijaya : dvitIya adhyayana ( 113 ) Lok Vijaya: Second Chapter For Private Personal Use Only

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act at its proper time. He should ascertain that it is the proper time for alms-seeking (before going out to seek alms). An ascetic should not accept, nor cause others to accept, or approve others accepting food that is faulty (that which inflates yearning). An ascetic should seek faultless food as alms, rejecting all types of faulty things (food or fondness). He should not get involved in buying or selling for food. He should neither purchase a thing himself nor cause others to purchase or approve others purchasing. The ascetic who follows the said conduct is conversant with time, strength, area, moment, conduct, principles and attitude. One who has no attachment with possessions and who does a work at its proper time is non-aspiring. He lives a detached life after puncturing both (attachment and aversion). vivecana-sUtra 88-89 meM batAyA hai-gRhatyAgI zramaNa gRhastha ke lie bane hue bhojana meM se nirdoSa bhojana yathAsamaya vidhipUrvaka prApta kara leve| ___ saMdhi arthAt bhojana kA samaya dekhe| jisa samaya gRhastha ke ghara para bhikSA mila sakatI ho, usa avasara ko jaane| kyoMki anagAra ke lie bhikSAkAla kA jJAna rakhanA Avazyaka hai| AgamakAla meM bhikSA kA samaya dina kA tRtIya pahara mAnA jAtA thaa| usake uttaravartI kAla meM kramazaH dvitIya pahara bhikSAkAla mAna liyA gyaa| isake atirikta jisa deza-kAla meM bhikSA kA jo upayukta samaya ho, vahI bhikSAkAla mAnA jAtA hai| bhikSA vidhi kA vizeSa varNana dazavaikAlika, adhyayana 5, meM kiyA gayA hai| kucha vyAkhyAkAroM ne saMdhi kA artha 'chidra' karake isa vAkya ko pichale sannidhi saMcaya pATha ke sAtha jor3A hai ki saMgraha saMyama ke lie chidra hai| zramaNa ke tIna vizeSaNa haiM-(1) Arya, (2) AryaprajJa, aura (3) aarydrshii| 'Arya' kA artha hai-jo sadguNI ho, zreSTha AcaraNa vAlA ho| AcArya zIlAMka ke anusAra-jisakA antaHkaraNa nirmala ho, sadguNI ho, vaha Arya hai| jisakI buddhi paramArtha kI ora pravRtta ho, vaha AryaprajJa hai| jisakI dRSTi guNoM meM sadA ramaNa kare, vaha athavA satya mArga kA draSTA AryadarzI hai| ___savvAmagaMdha-azuddha, aneSaNIya, AhAra ke lie 'AmagaMdha' zabda kA prayoga kiyA gayA hai| 'Ama' kA artha apakva hai| vaidyaka granthoM meM apakva-kaccA phala, anna Adi ko 'Ama' zabda se AcArAMga sUtra ( 114 ) Illustrated Acharanga Sutra -

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vyAkhyAta kiyA hai| pAligranthoM meM pApa ke artha meM 'Ama' zabda kA prayoga huA hai| jainasUtroM va TIkAoM meM 'Ama' va 'AmagaMdha' zabda AdhAkarmAdi doSa se dUSita, azuddha tathA bhikSu ke lie 'akalpanIya AhAra ke artha meM aneka sthAnoM para AyA hai| kahIM-kahIM Asakti ko bhI AmagaMdha kahA hai| kAlajJa Adi zabdoM kA isa saMdarbha meM vizeSa Azaya isa prakAra hai kAla- kAlajJa - bhikSA ke upayukta samaya ko jAnane vAlA athavA pratyeka Avazyaka kriyA kA ucita samaya jAnane vAlA / bala - balajJa - apanI zakti evaM sAmarthya ko pahacAnakara bhikSAcarI karane vAlA / mAtaNNe-mAtrajJa--bhojana Adi pratyeka vastu kA parimANa evaM Rtu anusAra usakA upayoga jAnane vAlA / jaise- sAmAnya rUpa meM AhAra kI mAtrA hai - do bhAga bhojana, eka bhAga pAnI evaM eka bhAga havA ke lie peTa ko khAlI rakhanA / kheyaNNe-kSetrajJa - khedajJa arthAt jisa samaya va jisa sthAna para bhikSA ke lie jAnA ho, usakA bhalIbhA~ti jJAna rakhane vAlA / khaNaNe - kSaNa-kSaNa ko arthAt samaya ko pahacAnane vAlA / kAla aura kSaNa meM antara yaha hai ki kAla eka dIrgha avadhi ke samaya ko kahA gayA hai; jaise-dina-rAta, pakSa Adi / kSaNa- choTI avadhi kA samaya / vartamAna samaya kSaNa kahalAtA hai| viNayaNNe- vinayajJa- apane AcAra kA jaankaar| sAtha hI bar3oM evaM choToM ke sAtha vyavahAra kI ucita rIti kA jise jJAna ho, jo loka vyavahAra kA jJAtA ho / smynnnne-smyjny| yahA~ 'samaya' kA artha siddhAnta hai| bhikSu apane tathA dUsaroM ke siddhAntoM kA samyak jJAtA ho / bhAvaNe - bhAvajJa - dAtA vyakti ke bhAvoM-abhiprAyoM ko bhalIbhA~ti jAnane vAlA ho / zarIra evaM upakaraNoM ko AtmA ke saMdarbha meM parigraha kahA jAtA hai, parantu yaha parigraha tabhI hai jaba usake sAtha mUrcchA jur3I ho / "pariggahaM amamAyamANe / " - sAdhu ina para mUrcchA bhAva nahIM rkhe| yogya samaya para ucita udyama evaM puruSArtha karane vAlA kAleNuTThAI - kAlAnuSThAyI kahalAtA hai| apaDiNNe - apratijJa - kaSAya evaM rAga-dveSa ke vaza hokara kisI prakAra kA bhautika saMkalpanidAna na karane vAlA / ' cUrNikAra ke anusAra jo muni akelA apane lie nahIM kintu guru sAdharmika sAdhuoM ke lie bhI bhikSA lAtA hai, vaha apratijJa hai| ( cUrNikAra, pR. 79 ) apratijJa zabda se eka tAtparya yaha bhI spaSTa hotA hai ki zramaNa kisI viSaya meM pratijJAbaddha - ekAnta AgrahI na ho / vidhi-niSedha evaM utsarga-apavAda mArga kA samajhane vAlA ho / 1. dekheM - AcArya zrI AtmArAma jI ma. kRta hindI TIkA, pR. 268 loka-vijaya : dvitIya adhyayana ( 115 ) Lok Vijaya: Second Chapter

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******* Elaboration-Paragraphs 88 and 89 convey that a Shraman should accept faultless food out of the food prepared for a householder at proper time and following prescribed procedure. Nor you your 90 Sandhi-Proper time for seeking food. He should ascertain the time for seeking alms. He should find out about the right time when he can get alms from a household. It is essential for an ascetic to know about the time of alms-seeking. In the Agam-period the almsseeking time was believed to be the third quarter of the day. In the later period this gradually shifted to the second quarter of the day. Besides this, the proper alms-seeking time varies according to place and time and is decided accordingly. Detailed description of almsseeking time has been discussed in the 5th chapter of Dashavaikalik Sutra. Some commentators have interpreted sandhi as breachaccumulation being a breach in discipline-and related this sentence with the preceding chapter which deals with collection and accumulation. Arya, arya-prajna and arya-darshi are adjectives for Shraman. 'Arya' means one who is virtuous or has noble conduct. According to Acharya Sheelank he who is pure of heart and is virtuous is called arya. One who is altruistic is called arya-prajna. One who always strives for virtues or the right path is called arya-drishta. Savvaamagandham-Faulty or unacceptable food. 'Aam' means unripe. In books on ayurveda raw or unripe fruit or grain is called 'aam'. In Pali texts 'aam' has been used for sin. In Jain canons and their commentaries 'aam' and 'aamagandha' words have been used at many places for food that is faulty, unprocessed, impure and not acceptable for an ascetic. At some places attachment or yearning has also been called aamagandh. The special meanings of Kaalajna and other terms in this context are as follows AcArAMga sUtra ( 116 ) Illustrated Acharanga Sutra

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Kaalanne or kaalajna-One who knows about the proper time for alms-seeking or one who knows about the proper time of every essential activity. Balanne or balajna-One who collects alms after assessing his own strength and capacity. Maatanne or maatrajna-One who is conversant with the appropriate quantity as well as seasonal application of food and other things. For example, the ratio of an average meal is-Out of four, two parts food and one part water; the remaining one part being left for air. Kheyanne or kshetrajna-One who has complete knowledge of the time and place to go for alms-seeking. Khanayanne or kshanajna-One who knows about the moment. The difference between kaal (time) and kshan (moment) is that kaal represents a longer duration like day, night, month etc. and kshan represents shorter duration like minute, second etc. The present moment is called kshan. Vinayanne or vinayajna-One who is conversant with his conduct. Also, one who is aware of the codes of courtesy with respect to seniors and juniors. One who knows the social etiquette. Samayanne or samayajna-Here 'samaya' means principles. An ascetic should correctly know the principles of his and other schools. Bhaavanne or bhaavajna-He should have the ability to fathom the attitude and feelings of donors. Pariggaham amamaayamaane-With reference to soul, body and equipment of an ascetic are known as parigrah or possessions. However, they are possessions only if there is a fondness for them. Therefore this phrase advises an ascetic to be free of fondness for these. Kaalenutthai or kaalaanushthai--One who does right effort at right time. loka-vijaya : dvitIya adhyayana (889) Lok Vijaya : Second Chapter

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Apadinne or apratijna-One who does not nurture mundane aspirations under the influence of passions, attachment and aversion. According to the commentator (Churni, page 79) an ascetic who seeks alms not only for himself but also for his guru and fellow ascetics is called apratijna. Apratijna also indicates that a Shraman should be free of any bias or dogma. He should be aware of the procedures and prohibitions as also of the ideal nd exceptions. vastra, pAtra, AhAra-saMyama 90. vatthaM paDiggahaM kaMbalaM pAyapuMchaNaM uggahaM ca kddaasnnN| etesu ceva jaaejjaa| laddhe AhAre aNagAre mAyaM jaannejjaa| se jaheyaM bhagavayA pveiyN| lAbho tti na majjejjA, alAbho tti Na soejjaa| bahu pi laddhaM Na nnihe| pariggahAo appANaM avskkejjaa| aNNahA NaM pAsae prihrejjaa| esa magge AriehiM pveie| jahettha kusale nnovliNpijjaasi| tti bemi| 90. (saMyamI) aise vastra, pAtra, kambala, pAda proMchana (pA~va poMchane kA vastra), avagrahasthAna aura kaTAsana-caTAI Adi kI yAcanA kare joki gRhastha ke lie nirmita hoN| zuddha hoN| bhagavAna ne jo vidhi batAI hai usake anusAra, AhAra prApta hone para, usakI mAtrA kA jJAna rakhanA caahie| icchAnusAra AhAra Adi prApta hone para (apane prabhAva va labdhi kA) mada-ahaMkAra nahIM kre| yadi prApta na ho to zoka (cintA) na kre| adhika mAtrA meM prApta hone para usakA saMgraha na kre| parigraha se apane ko dUra rkhe| (gRhastha jisa prakAra vastu ko mamatvabhAva se dekhate haiM, usa prakAra na dekhe) anyathA prakAra se dekhe va bhoge| ___ yaha (anAsakti kA) mArga Arya-tIrthaMkaroM dvArA pratipAdita hai| rAla puruSa parigraha meM lipta na ho| -aisA maiM kahatA huuN| AcArAMga sUtra ( 118 ) Illustrated Acharanga Sutra

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DISCIPLINE OF DRESS, POTS, FOOD 90. (An ascetic) should seek as alms such clothes, pots, blankets, cloth for wiping feet (towel), place (to stay) and mat which have been made for a householder and are pure or clean. Following the procedure laid down by Bhagavan, when one finds the food he should be careful about the quantity. When he gets the desired food he should not feel proud (of his influence or power). Also, when he does not get he should not lament or worry. If he gets in larger quantity he should not store it. He should remain free of the desire to possess. He should look at and use things in a different way. (He should not look at and use things fondly as a householder does.) This path (of detachment) has been propagated by the Aryas (Tirthankars). The wise should avoid the attitude of attachment to possession. -So I say. vivecana-sAdhu ko jIvanopayogI vastra, pAtra, bhojana Adi upakaraNoM kI yAcanA gRhastha se karanI par3atI hai| kintu vaha ina vastuoM meM Asakta nahIM hotaa| samudra pAra karane ke lie jaise naukA kI AvazyakatA hotI hai, kintu yAtrI naukA ko sAdhya nahIM mAnatA, na usameM Asakta hotA hai, kintu use sAdhana mAtra mAnatA huA usa pAra pahu~cakara naukA ko chor3a detA hai| muni dharmopakaraNoM ko isI dRSTi se grahaNa kare aura mAtrA arthAt maryAdA evaM pramANa kA jJAna rakhatA huA unakA upayoga kre| uggahaNaM (avagrahaNa) zabda ke do artha haiM-(1) sthAna, athavA (2) AjJA lekara grahaNa krnaa| mAyaM jANejjA-mAtrA arthAt bhojana kA parimANa jaane| sarva sAmAnya anupAta-dRSTi se bhojana kI mAtrA sAdhu ke lie battIsa kavala (kaura) aura sAdhvI ke lie aTThAIsa kavala pramANa batAI gaI hai| usase kucha kama hI khAnA caahie| sAmAnyataH bhUkha se kama khAnA yaha abhiprAya hai| AhAra ke atirikta vastra, pAtra Adi upakaraNoM kI mAtrA ko bhI jAnanA caahie| pariggahAo appANaM avasakkejjA-parigraha se svayaM ko dUra haTAe-isa vAkya kA bhAva haibhikSA meM jo nirdoSa vastu prApta hotI hai, usako bhI muni apanI na samajhe, balki yaha mAne ki "yaha jo vastu mujhe prApta huI hai, vaha saMgha kI hai, saMgha yA AcArya ke Adeza se maiM isakA svayaM ke lie upayoga kara skuuNgaa|" loka-vijaya : dvitIya adhyayana Lok Vijaya : Second Chapter *

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aNNahA NaM pAsae-isa zabda kA cUrNikAra ne spaSTIkaraNa kiyA hai ki "Na mama etaM Ayariyara sNtgN|"-yh prApta vastu merI nahIM, AcArya kI nizrA kI hai| anyathA dRSTi kA dUsarA artha yaha bhI hai ki jaise sAmAnya gRhastha (ajJAnI manuSya) vastu ko dekhatA hai tathA usakA upayoga karatA hai, vaise nahIM kre| jJAnI aura ajJAnI donoM hI vastu ko dekhate haiM, usakA upayoga karate haiM; kintu unakA uddezya, bhAvanA tathA vidhi meM bahuta bar3A antara hotA hai| ajJAnI sukha va svAda ke lie bhogatA hai, jabaki jJAnI kevala sAdhanA ke lie| Elaboration-A true ascetic has to beg for clothes, pots, food and other essentials from a householder, but he does not get attached to these things. To cross a sea a boat is required but the traveller neither considers it to be the goal nor gets attached to it. Considering it to be just a means, he abandons it the moment he reaches his destination. An ascetic should accept the religious equipment with a similar intent and use with an awareness of the limitations of quantity or volume. Uggahanam or avagrahan-This word has two meanings(1) place, and (2) to take after seeking permission. Maayam jaanejja--Know the quantity of food. The average norm of the quantity of food is said to be thirty two mouthfuls for a male ascetic and twenty eight mouthfuls for a female ascetic. One should eat slightly less than this. The principle being that one should eat a little less than his appetite. Besides food, one should also know about the limitations regarding clothes, pots and other equipment. Pariggahaao appaanam avasakkejja-One should avoid possessions. This phrase conveys the message that an ascetic should not consider as his own, a thing that he gets as alms. He should believe that "The thing I got belongs to the sangh (religious organization) and I will be able to use it only with the permission of the sangh or the acharya." Annaha nam paasae-To look differently. The commentator (Churni) has explained this term as--"The thing I have got is not mine, it is under the command of the acharya." Different perspective also means to look at and use a thing in a way different from that AcArAMga sUtra ( 970 ) Illustrated Acharanga Sutra

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employed by an ordinary householder (an ignorant person). An ignorant and a wise both look at things and use them but their purpose, attitude and process of use are considerably different. An ignorant uses just for pleasure and taste whereas a wise uses it for his endeavour only. kAma-bhoga virati 91. kAmA duratikkamA / jIviyaM duppaDibUhagaM / kAmakAmI khalu ayaM purise se soyai jUrai tippai piDDai paritappa | 92. AyatacakkhU logavipassI logassa ahobhAgaM jANai, uDUDhaM bhAgaM jANai tiriyaM bhAgaM jANa / gaDhie loe aNupariyaTTamANe / saMdhiM vittA iha macciehiM / esa vIre pasaMsie je baddhe paDimoyae / 91. kAma ( icchA - vAsanA) kA pAra pAnA kaThina hai| jIvana (AyuSya ) ko bar3hAyA nahIM | jA sktaa| yaha puruSa kAma-bhoga kI kAmanA karane vAlA hai ( kintu kAmanA paritRpta nahIM ho sakatI, isalie) vaha zoka karatA hai ( kAma kI prApti na hone tathA viyoga hone para ) khinna hotA hai phira vaha A~sU bahAtA hai yA zarIra se jIrNa ho jAtA hai, pIr3A aura paritApa ( pazcAttApa ) se duHkhI hotA rahatA hai| 92. vaha AyatacakSu - vizAla dRSTi vAlA lokadarzI hotA hai / vaha loka ke adhobhAga ko jAnatA hai, Urdhva bhAga ko jAnatA hai aura tirache bhAga ko jAnatA hai| vaha yaha bhI jAnatA hai - ( kAma - bhoga meM) Asakta puruSa saMsAra meM ( athavA kAma bhoga ke pIche ) anuparivartanapunaH punaH cakkara kATatA rahatA hai| yahA~ (saMsAra meM) manuSyoM ke ( maraNadharmA zarIra kI ) saMdhi ko jAnakara (virakta ho) / vaha vIra prazaMsA ke yogya hai jo ( kAma-bhogoM meM) ba~dhe huoM ko mukta karAtA hai| DETACHMENT FROM CARNAL INDULGENCES 91. It is difficult to win over carnal desires. The span of life (age ) cannot be increased. This man desires carnal indulgences (but this thirst cannot be quenched, therefore) he laments (when his carnal desires loka-vijaya : dvitIya adhyayana ( 121 ) Lok Vijaya: Second Chapter

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.99.9090 10 COD 10.910 10 10 10 10. D. Di DDC 91.91090 are not fulfilled or he is deprived of the means), he deplores and he sheds tears or gets emaciated. With pain and misery he continues to grieve. 92. This farsighted man sees the world. He knows the lower part (the nether world ), the higher part (the heavens) and the transverse part (the middle world). He also knows that an obsessed (with carnal desires) person continues to drift again and again in this world (or in pursuit of mundane pleasures). Know (and get detached) about the link (fate of the mortal body) holding the humans here (in this world). That brave is worthy of praise who liberates the fettered (with carnal desires ). vivecana- ina do sUtroM meM kAma-bhoga kI kaTutA batAkara usase citta ko virakta karane ke upAya batAye gaye haiM / kAma do prakAra kA hai 1. icchA-kAma- AzA, tRSNA, rtiruup| yaha mohanIya karma ke udaya se hAsya, rati Adi kAraNoM se utpanna hotA hai| 2. vAsanA yA vikArarUpa kAmecchA - udaya se prakaTa hotA hai| -madana- kAma hai| yaha mohanIya karma ke bheda-veda traya ke kAma saMjJA cira saMcita saMskAroM kA pariNAma hone se usakA nivAraNa kaSTa sAdhya haiduratikrama hai | jo 'kAma' ke duSpariNAma ko nahIM jAnatA, vaha usase virakta nahIM ho sakatA / isalie prastuta do sUtroM meM kAma-virakti ke pA~ca Alambana batAye haiN| jaise (1) jIvana kI kSaNa-bhaMguratA kA vicAra karanA / jIviyaM duppaDibUhagaM- AyuSya pratikSaNa ghaTatA jA rahA hai aura isako sthira rakhanA yA bar3hA lenA kisI ke vaza kA nahIM hai| ( 2 ) se soyai - kAmI ko hone vAle aneka prakAra ke mAnasika, zArIrika paritApa, pIr3A, evaM zoka Adi ko samajhanA / (3) loka darzana - isa zabda para tIna dRSTiyoM se vicAra kiyA jA sakatA hai (ka) loka kA adhobhAga dekhanA - adhobhAgavartI nairayika viSaya kaSAya se Asakta hokara zoka-pIr3A Adi se duHkhI ho rahe haiN| loka kA Urdhva bhAga (deva) tathA madhya bhAga ( manuSya evaM tiryaMca) bhI viSaya - kaSAya meM Asakta hokara zoka va pIr3A se duHkhI hai| AcArAMga sUtra ( 122 ) Illustrated Acharanga Sutra

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HERE RA BREE hai| AyyM Ja ARE More la NAREE NATA / adho loka SHYA PAL SAR

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- citra paricaya 10 Illustration No. 10 loka vipazyanA "Ayata cakkhU loga vipassI, logassa ahobhAgaM jANai, uDDhe bhAgaM jANai, tiriyaM bhAgaM jaanni|" dIrghadarzI sAdhaka dhyAna ke samaya loka vipazyanA arthAt loka para cintana karatA hai| jaise loka kA adho bhAga apane azubha karmoM ke kAraNa satata ghora kaSToM Adi se pIr3ita hai| sAdhaka adhogati ke una kAraNoM para bhI vicAra karatA hai aura unheM chor3atA hai| loka ke madhya bhAga meM tiryaMca va manuSya apane azubha tathA zubha karmoM ke kAraNa duHkha se trasta haiN| sAdhaka una gatiyoM ke kAraNa kA bhI vicAra karatA hai| phira unakA varjana karatA hai| - loka ke Urdhva bhAga meM devatA Adi nivAsa karate haiN| ve bhI viSaya-vAsanA meM Asakta hue zoka Adi se pIr3ita hote haiN| sAdhaka usa gati ke kAraNoM para vicAra karatA hai| ____ loka meM AtmA Urdhva loka se tiryak loka meM AtA hai, vahA~ se adholoka meM jAtA hai, punaH tiryak va Urdhva loka meM gamana karatA hai| isa prakAra karmoM ke kAraNa satata paribhramaNa karatA rahatA hai| isa prakAra loka darzana yA loka vipazyanA karane vAlA loka paribhramaNa se mukta ho jAtA hai| -a. 2/4/92 PONDER OVER THE WOLRD A farsighted aspirant should ponder over the world while doing meditation. For example The lower part of the world is the Nether world where beings are always tormented. The aspirant thinks about the causes of such birth and avoids them. The middle part of the world is the animal world where humans and animals suffer due their sinful deeds. An aspirant thinks about the causes of birth in these genuses and then avoids them. The upper part of the world is inhabited by gods. They are also tormented due to their cravings for mundane pleasures. An aspirant thinks about the causes of such birth and avoids them. In this world the soul transmigrates from upper to middle world and then to the lower world and again to middle and upper worlds. Thus it moves around continuously due to its karmas. The seeker who thus ponders over the world gets liberated from these wanderings in the world. -2/4192

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(kha) dIrghadarzI sAdhaka isa prakAra kA cintana kareM-amuka bhAva va vRttiyA~ adhogati kI hetu haiM. amuka Urdhva gati kI tathA amuka tiryak (madhya-manuSya-tiryaMca) gati kI hetu haiN|' (ga) loka arthAt bhogya-vastu yA vissy| zarIra bhogAyatana hai| zarIra ke tIna bhAga kalpita karake una para cintana karanA loka-darzana hai| ye tIna bhAga haiM- (i) adhobhAga-nAbhi se nIce kA bhAga (ii) UrdhvabhAga-nAbhi se Upara kA bhAga (iii) tiryakbhAga-nAbhi-sthAna ina tInoM bhAgoM para cintana karane se yaha azuci bhAvanA kA Alambana bana jAtA hai| isase zarIra kI nazvaratA, asAratA Adi kI bhAvanA dRr3ha ho jAtI hai| zarIra ke moha meM kamI AtI hai| bauddha sAdhanA meM ise 'zarIra-vipazyanA' bhI kahA gayA hai| tInoM lokoM para vibhinna dRSTiyoM se cintana karanA dhyAna kI eka paddhati rahI hai| ___ isa sUtra meM yaha iMgita hai ki bhagavAna mahAvIra apane sAdhanA-kAla meM Urdhvaloka meM, adholoka meM tathA tiryakloka meM vahA~ sthita tattvoM para dhyAna kendrita karake samAdhibhAva meM lIna ho jAte the|3 loka bhAvanA' meM bhI tInoM loka ke svarUpa kA cintana tathA vahA~ sthita padArthoM para dhyAna kendrita kara ekAgra hone kI sAdhanA kI jAtI hai| (4) anuparivartana kA bodha-punaH-punaH kAma-bhoga ke Asevana se kAma-vAsanA kabhI bhI zAnta va tRpta nahIM ho sakatI, balki agni meM ghI DAlane kI bhA~ti viSayAgni adhika prajvalita hotI hai| kAmI bAra-bAra viSaya ke pIche daur3atA hai aura anta meM milatI hai azAnti ! atRpti !! yaha anuparivartana kA bodha hai| (5) saMdhi-darzana-TIkA meM saMdhi kA artha 'avasara' kiyA gayA hai| yaha manuSya-janma jJAnAdi kI prApti kA, Atma-vikAsa karane kA svarNima avasara hai ataH yaha suvarNa-saMdhi hai| ___ 'saMdhi-darzana' kA eka artha yaha bhI kiyA gayA hai ki zarIra kI saMdhiyoM (jor3oM) kA svarUpa-darzana kara zarIra ke prati rAgarahita honaa| zarIra ko mAtra asthi-kaMkAla (haDDiyoM kA DhA~cA mAtra) samajhanA usake prati Asakti ko kama karatA hai| zarIra meM eka sau assI saMdhiyA~ mAnI gaI haiN| inameM caudaha mahAsaMdhiyA~ haiM una para vicAra karanA bhI saMdhi-darzana hai| zarIra ke caitanya kendra athavA cakra bhI 'saMdhi' zabda se grAhya haiN| (dekheM caitanya kendroM kA citra) 1. dekheM sthAnAMga sUtra, sthAna 4, uddezaka 4 sUtra 373 (cAra gati ke vibhinna kAraNa) 2. vizuddhi maggo, bhAga 1, pRSTha 160-175-uddhRta 'AcArAMga bhASya (AcArya mahAprajJa), pR. 129 3. adhyayana 9, sUtrAMka 320, gA. 107-"uDDhaM aheyaM tiriyaM ca pehamANe smaahimpddinnnne|" 4. dekheM-AyAro, pRSTha 114 / loka-vijaya : dvitIya adhyayana ( 123 ) Lok Vijaya : Second Chapter

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isI Agama meM saMdhi zabda chaha sthAnoM para AyA hai, jo prasaMga ke anusAra bhinna-bhinna abhiprAya prakaTa karatA hai| ___ 'AyatacakkhU' zabda ke aneka artha kiye jAte haiM, jaise-dIrgha dRSTi tathA sarvAMgacintanazIlatA-anekAnta dRsstti| AcArya zrI AtmArAma jI ma. ke anusAra bhogoM ke kaTu pariNAmoM para cintana karanA, bhUta-bhaviSya kA vicAra karanA dIrgha draSTA kA guNa hai| TIkA ke anusAra-"ihaloka-paraloka ke apAyoM-kaSToM ko dekhane kI kSamatA rakhane vAlA-Ayata cakSu hai|" Elaboration-In these two paragraphs the bitterness of carnal indulgences has been shown in order to inspire one to get detached from them. Kaam or carnal indulgence is of two types-- 1. Iccha kaam or fancies which manifest in the form of hope, craving and indulgence. This is caused by precipitation of Mohaniya karma (karma that tempts soul towards fondness for things) and triggered through merriment, erotica and other such things. 2. Madan kaam or lust (perverted sexual desire). This is caused by precipitation of physical gender which is a type of Mohaniya karma. As carnal desires are the result of long sustained attitudes, it is very difficult to get rid of them. One who is not aware of the bitter consequences of carnal desires cannot get detached from them. That is why five things that help getting detached from carnal desires are mentioned in these two paragraphs. They are (1) To ponder over the ephemeral nature of life. Every moment the life-span is approaching its end. It is beyond any body's power to stop it or extend it. (2) Se soyai-To understand numerous afflictions a lascivious person experiences, such as mental and physical torture, pain and POTO LOVAOLALOOPALOVATO 63 grief. (3) Lok darshan-Viewing the world. This can be contemplated from three angles (a) To view the lower part of the world and know that the hell beings living in the nether worlds are suffering grief and pain for AcArAMga sUtra ( 898 ) Mustrated Acharanga Sutra

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mAnava zarIra meM caitanya kendra Centers of Consciousness in the Human Body No. sthAna Place 11. sira ke Upara Top of the head lalATa ke madhya Center of Forehead kaNTha ke madhya bhAga meM Center of throat 000 yoga cakra Yoga Circles sahasrAra cakra Sahasrar Chakra AjJA cakra Ajna Chakra vizuddhi cakra Vishuddhi Chakra No. sthAna Place 4. hRdaya ke pAsa Solar plexus 5. nAbhi ke madhya Navel maNipura cakra Manipur Chakra 6. nAbhi se cAra aMgula nIce (peDU) svAdhiSThAna cakra Groin Svadhisthan Chakra 7. pRSTha rajju ke nIce ke chora para Tip of the coccyx. yoga cakra Yoga Circles. anAhata cakra Anahat Chakra mUlAdhAra cakra Mooladhar Chakra

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citra paricaya 19 caitanya kendroM para dhyAna sUtra 92 meM batAyA hai, saMdhiM viittA - saMdhi ko jAnakAra virakta bneN| zarIra ke caitanya kendra saMdhi-sthala mAne jAte haiN| Illustration No. 19 Agama ke anusAra 'savveNaM savveM cetanA ke asaMkhya pradeza samUce zarIra meM vyApta haiM, kintu zarIra meM kucha sthala aise haiM jahA~ para caitanya anya sthAnoM se adhika saghana hotA hai| ina sthAnoM para zarIra ke vidyuta cumbakIya kSetra adhika tIvra saMvedanazIla hote haiN| zarIra zAstra ke anusAra inheM nAr3I taMtra tathA graMthi taMtra kahA jAtA hai| Ayurveda kI bhASA meM ina caitanya kendroM ko marma sthAna kahA jAtA hai| yogazAstra meM inheM 'cakra' yA 'kamala' kahA gayA hai aura zarIra vijJAna ke anusAra ina sthAnoM para sthita vidyuta cumbakIya kSetra ko glaiNDsa (graMthiyA~) / vauddha paddhati 'jUDo' meM inheM kyUsosa (Kyushos) kahate haiN| ina cakroM va kendroM para dhyAna sthira karane se ye jAgRta ho jAte haiN| zubha dhyAna meM inameM nirmalatA bar3hatI hai| nirmala hone se jJAna cetanA kA pravAha UrdhvamukhI hotA jAtA hai| prastuta sUtra meM ina saMdhi-sthaloM ko dekhane kA saMketa hai| isakA abhiprAya hai - ina saMdhi-sthaloM kI prekSA yA dhyAna karane se vRttiyA~ ekAgra, nirmala va vizuddha hotI haiN| MEDITATING ON CENTRE OF CONSCIOUSNESS Aphorism 92 informs that one should know the Sandhi (joint) and become detached. The centres of consciousness in the body are said to be these joints. According to the Agams there are innumerable areas of conscious-energy in the human body. But there are some points where there is a higher concentration of this conscious-energy. At these places the subtle electromagnetic fields of the body are highly sensitive. Physiologically these spots are parts of the nervous system or glandular system. In Ayurvedic language these are called sensitive spots. In Yoga Shastra they are termed as circles or lotuses and in anatomy the centres of subtle electromagnetic fields located at these spots are called glands. In the Buddhist system of Judo, popular in Japan, these are called Kushos. When attention is focused on these circles or centres they are activated. Through pious meditation their purity increases. This purity directs the flow of spiritual consciousness upwards. In this aphorism it is advised to visualize these centres (Sandhi). This means that meditating on these centres helps in progressive concentration and purification of attitudes.

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their attachment with carnal desires and passions. In the same way the beings living in the higher world or heavens (gods) and the middle world (human beings and animals) are also suffering grief and pain for their attachment with carnal desires and passions. (b) A farsighted seeker should think about the specific feelings and attitudes that become governing cause for a birth in higher, lower or middle world. (c) Lok also means an instrument or subject of indulgence. Human body is an instrument of indulgence. To conceive it as constituted of three separate sections and ponder over each of them is called lok darshan or viewing the world. The three parts are (i) Lower part-below the navel (ii) Higher part--above the navel (iii) Middle part--navel itself Contemplation on these three sections becomes a source of a feeling of aversion for the body due to its evident impurity. This strengthens the ideas like ephemeral nature and worthlessness of the body and consequently reduces the fondness for it. In the Buddhist system of spiritual practices this is called 'Sharirvipashyana'. To ponder over the three worlds from different angles has been an established process of meditation. This paragraph alludes that Bhagavan Mahavir, during his spiritual practices, focused his attention on fundamentals located in higher world, lower world and middle world and commenced his meditation. In Lok bhavana (the attitude towards the world; a specific meditational practice) also the stream of thoughts is directed at the form of the three worlds and the things existing there and effort is made to focus undivided attention on these. (4) The awareness of repetition-Lust cannot be quenched or pacified by repeated indulgence in carnal pleasures. Instead, the fire of carnality is inflamed and rekindled as if butter was poured in a * loka-vijaya : dvitIya adhyayana ( 874 ) Lok Vijaya : Second Chapter

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fire. A lecherous person runs after carnal pleasures again and again. In the end he is left with inner turmoil and dissatisfaction. This is known as awareness of futility of continued indulgence. (5) Viewing sandhi-In the commentary (Tika) sandhi has been interpreted as opportunity. The birth as a human being is a golden opportunity (suvarna-sandhi) for self-development by acquiring knowledge and other virtues. Another interpretation of 'sandhi-darshan' is viewing the conjunction of bones or skeletal joints of the body and be free of the fondness or attachment for the body. To consider the body to be just a structure of bones reduces attachment for it. The human body is said to have one hundred and eighty joints. Of these, fourteen are major-joints. To contemplate over these is also called sandhidarshan. The centers of vitality, chakras in yogic terminology, in the body are also called sandhis. In this Agam the word 'sandhi' has been used at six different places expressing different meanings. Ayat-chakkhu-farsighted--This word is interpreted in many different ways such as farsighted; multi-directional thinking; nonabsolute view point; etc. According to Acharya Shri Atmaram ji M. the qualities of a farsighted person are to ponder over the bitter consequences of mundane indulgences and to contemplate the past and future. According to the commentary (Tika)--"One who has the capacity to see the torments of this life and the next is called ayatchakshu." deha kI asAratA kA bodha : azuci bhAvanA 93. jahA aMto tahA bAhiM, jahA bAhiM tahA aNto| aMto aMto pUidehaMtarANi pAsai puDho vi svNtaaii| paMDie pddilehaae| se maimaM pariNNAya mA ya hu lAlaM pccaasii| mA tesu tiricchmppaannmaavaaye| . za AcArAMga sUtra (PPE) Illustrated Acharanga Sutra

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93. (yaha zarIra) jaisA bhItara hai, vaisA bAhara hai, jaisA bAhara hai vaisA bhItara hai| (sAdhaka dekheM-) isa zarIra ke bhItara-bhItara azuddhi bharI huI hai, deha se jharate hue aneka azaci-srotoM ko bhI dekheN| (isa prakAra) paMDita zarIra kI azucitA ko bhalIbhA~ti jaaneN| __vaha matimAna zarIra kI asAratA (azucitA evaM kAma-bhogoM ke kaTu pariNAmoM) ko jAnakara tathA usako tyAgakara punaH lAra ko na caatte| (vamana kiye hue bhogoM kA punaH sevana na kre|) ___ sAdhaka svayaM ko tiryak mArga meM (kAma-bhoga ke bIca meM athavA jJAna-darzana-cAritra se viparIta mArga meM) na phNsaae| THE AWARENESS OF THE WORTHLESSNESS OF THE BODY 93. As is its interior (of the body) so is its exterior. As is its exterior so is its interior. (The seeker should see-) This body is filed with impurities within. Also see the numerous oozing sources of impurities of the body. (Thus) a wise should become well aware of the impure nature of the body. Knowing the worthlessness (impure nature and consequences of carnal pleasures) of the body and rejecting it, then that intelligent person should not lick the saliva (should not yield to the desires he has vomited or abandoned). A seeker should not get himself caught in the diagonal path the (the path of carnal indulgences or the path leading away from jnana-darshan-charitra). ___ vivecana-prastuta sUtra meM zarIra kI azucitA ko batAte hue kahA hai-yaha jaisA bhItara meM-mala, mUtra, rudhira, mA~sa, asthi, majjA, zukra Adi se bharA hai, vaisA hI bAhara bhI hai| jaisA azuci se bharA miTTI kA ghar3A bhItara se apavitra rahatA hai, use bAhara se dhone para bhI vaha zuddha nahIM hotA; isI prakAra bhItara se apavitra zarIra snAna Adi karane para bhI bAhara meM apavitra hI rahatA hai| azuci bhare miTTI ke ghar3e se jaise usake chidroM meM se pratikSaNa azuci jharatI rahatI hai, usI prakAra zarIra ke roma-kUpoM tathA anya chidroM (dehAntara) dvArA pratikSaNa azuci bAhara jhara rahI haiisa para cintana kara zarIra kI sundaratA ke prati rAga tathA moha ko dUra kre| kI loka-vijaya : dvitIya adhyayana ( 127 ) Lok Vijaya : Second Chapter

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azuci bhAvanA kA udbodhana dete hue TIkAkAra ne eka prAcIna gAthA uddhRta kI hai "maMsaTThI ruhira-hAsavaNaddha kllmy-mey-mjjaasu| puNNami cammakose duggaMdhe asui biibhcche||" (TIkA, patra 124) __ yaha zarIra mA~sa, asthi, rudhirayukta tathA snAyuoM se ba~dhA huA kalalamaya meda aura majjA se paripUrNa eka carma koza hai| yaha durgandhamaya tathA azuci hone ke kAraNa bIbhatsa (DarAvanA tathA ghRNAspada) hai| ___ isa prakAra cintana karane se zarIra ke prati moha tathA Asakti dUra hotI hai| mA tesu tiricchaM-zabda se abhiprAya hai tirache mArga para mata jaao| jJAna-darzana-cAritra kA mArga sarala va sIdhA mArga hai| isake viparIta mithyAtva-kaSAya Adi kA mArga tirachA-tiryak va Ter3hA mArga hai| athavA kAma-Asakti kA mArga tiryak mArga hai tuma usameM mata phNso| Elaboration-Conveying the impure nature of the body, it is said that as is its interior (full of excreta, blood, flesh, bones, marrow and semen) so is its exterior. An earthen pot filled with filth remains dirty inside, it does not become pure by washing it from outside. In the same way the impure body remains so even after bathing or other types of cleansing. An earthen pot filled with excreta oozes impurity every moment. In the same way various openings in the body, including pores, constantly ooze out impurity. The seeker should ponder over this and free himself of the fondness and attachment for the beauty of this * body. Expounding the subject of impurity the commentator (Tika) has quoted an ancient verse___ This body is a vessel made of skin (leather) combined with flesh, bones and blood; reinforced with ligaments; and filled with cells, fat and marrow. Being stinking and impure it is hideous (horrifying and detestable). Contemplating thus one is rid of fondness and attachment for the body. Maa tesu tirichham-This phrase means do not go on the diagonal path. The path of jnana-darshan-charitra is simple and straight forward. As against this, the path of falsity or passions and AcArAMga sUtra ( 128 ) Illustrated Acharanga Sutra ana -

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other such vices is the diagonal path. In other words-the path of carnal desires is the diagonal path; do not get trapped into that. 94. kAsaMkAse khalu ayaM purise / bahumAi, kaDeNa mUDhe / puNo taM karei lobhaM / veraM vaDUDheti appaNo / jamiNaM parikahijjai imassa ceva paDibUhaNayAe / amarAyai mahAsaDDhI / aTTametaM tu pehAe / apariNNAe kaMdai / 94. "maiMne yaha kAma kara liyA aura yaha kAma abhI karU~gA / " - isa prakAra kI udher3a-buna meM rahane vAlA kabhI zAnti prApta nahIM kara sakatA / vaha bhogoM kI prApti ke lie mAyA-kapaTa * racatA hai aura phira apane race mAyAjAla meM svayaM pha~sakara mUr3ha bana jAtA hai| vaha mUDhabhAva se grasta hokara phira lobha karatA hai aura prANiyoM ke sAtha apanA vaira bar3hAtA rahatA hai| kahA jAtA hai ( ki vaha kAmI puruSa mAyA tathA lobha kA AcaraNa kara apanA vaira bar3hAtA hai) usakA yaha AcaraNa isa zarIra ko puSTa banAne ke lie hotA hai| vaha kAma-bhoga meM mahAn zraddhA ( Asakti) rakhatA huA apane ko amara kI bhA~ti samajhatA hai| tU dekha vaha Arta ( pIr3ita ) hai / parigraha kA tyAga nahIM karane vAlA krandana karatA hai ( rotA hai)| 7 94. "I have done this work and will now do that," a man caught in such ambiguities can never attain peace. To appease his carnal desires he resorts to deception; caught into the trap of deception, he in the end makes a fool of himself. Under the influence of this stupidity he develops greed and continues to inflame his animosity with other beings. The said conduct (that a lecherous man inflames animosity through deception and greed) is (in fact) for making his body strong. Having great faith (craving) in carnal indulgences he considers himself immortal. See man, he is tormented. One who does not abandon attachment cries (in the end). vivecana - 'kAsaMkAse' zabda dvArA rAta-dina sapane dekhane vAle manuSya kI vRtti ko vyakta kiyA gayA hai / aisA svapnadarzI manuSya - " yaha kiyA hai, yaha karanA bAkI hai / " - isI udher3a-buna meM pha~sA aneka hathakaMDe racatA hai, vaira bar3hAtA hai| vaha jIvana meM itanA Asakta ho jAtA hai ki dUsaroM ko marate hue dekhakara bhI svayaM ko amara kI taraha mAnane lagatA hai| loka-vijaya : dvitIya adhyayana ( 129 ) For Private Personal Use Only Lok Vijaya: Second Chapter

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AcArya zIlAMka ne udAharaNa dete hue isakI vyAkhyA kI hai artha-lobhI vyakti sone ke samaya meM so nahIM paataa| snAna ke samaya meM snAna nahIM kara paataa| bhojana ke samaya bhojana bhI nahIM kara paataa| rAta-dina usake sira para dhana kA bhUta car3hA rahatA hai| vaha apane Apa ko bhUla-sA jAtA hai| yahA~ taka ki 'mRtyu' jaisI avazyaMbhAvI sthiti ko bhI vismRta-sA kara detA hai| eka bAra rAjagRha meM 'dhana' nAma kA sArthavAha aayaa| vaha dina-rAta dhanopArjana meM hI lIna rahatA / usakI vizAla samRddhi kI carcA sunakara 'magadhasenA' nAma kI gaNikA usake AvAsa para gii| sArthavAha apane Aya-vyaya kA hisAba jor3ane aura svarNa mudrAe~ ginane meM itanA dattacitta thA ki usane dvAra para khar3I sundarI gaNikA kI ora najara uThAkara bhI nahIM dekhA / magadhasenA kA ahaMkAra tilamilA utthaa| dA~ta pIsatI huI udAsa mukha lie vaha samrAT jarAsaMdha ke darabAra meM gaI / jarAsaMdha ne pUchA- "sundarI ! tuma udAsa kyoM ho ? kisane tumhArA apamAna kiyA ?" magadhasenA ne vyaMgyapUrvaka kahA - " usa amara ne !" "kauna amara ?" - jarAsaMdha ne vismayapUrvaka pUchA / " dhana sArthavAha ! vaha dhana kI cintA meM, svarNa mudrAoM kI gaNanA meM itanA bebhAna hai ki use mere pahu~cane kA bhI bhAna nahIM huaa| jaba vaha mujhe bhI nahIM dekha pAtA, to vaha apanI mRtyu ko kaise dekhegA? vaha svayaM ko amara jaisA samajhatA hai| " zAstrakAra ne kahA hai- bhoga evaM artha meM atyanta Asakta puruSa svayaM ko amara kI bhA~ti mAnane lagatA hai aura isa ghora Asakti kA pariNAma AtA hai - ArttatA - pIr3A, azAnti aura krandana / pahale bhoga-prApti kI AkAMkSA meM krandana karatA hai, phira bhoga chUTane ke zoka ( viyoga cintA) meM krandana karatA hai| 'bahumAyI' zabda ke dvArA batAyA hai-avyavasthita citta vAlA puruSa kabhI mAyA, kabhI krodha, kabhI ahaMkAra aura kabhI lobha karatA rahatA hai| vaha vikSipta- pAgala kI taraha AcaraNa karane lagatA hai| Elaboration-Kaasamkaase' means ambiguity. This term has been used to convey the attitude of a day-dreamer. Such procrastinator is caught in the indecisive attitude-"I have done this, I have yet to do this." and is busy framing conspiracies and inflaming animosity. He is so obsessed with life that in spite of seeing others die he considers himself to be immortal. Acharya Sheelank has elaborated this giving an example A man having greed for wealth cannot sleep at bed-time. He can neither bathe nor eat at the proper time. Day and night he is plagued by the ghost of wealth. He becomes a lost man. So much so that he even fails to recognize an inevitable consequence like death. AcArAMga sUtra ( 130 ) Illustrated Acharanga Sutra For Private Personal Use Only

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Once a merchant named Dhan came to Rajagriha. Day and night he was busy earning money. Knowing about his enormous wealth a courtesan named Magadhasena visited his residence. The merchant was so engrossed in checking his accounts and counting gold coins that he did not even look up to see the beautiful courtesan standing at the door. This hurt Magadhasena's ego. Inflamed with anger and with a sad face she went to the court of emperor Jarasandh. The emperor asked--"O pretty one! Why are you so sad ? Who has insulted you ?" Magadhasena uttered tauntingly--"That immortal !" "Who is this immortal ?" Jarasandh asked with surprise. "Merchant Dhan ! He is so obsessed with his wealth and so engrossed in counting gold coins that he was unaware of my ore approach. When he is unable to look at me how could he see his death? He considers himself to be immortal." The author of this scripture says-A man deeply obsessed with carnal pleasures and wealth believes himself to be like an immortal. And the consequence of this deep obsession is torment, pain, disturbance and wailing. First he wails with the desire of acquiring means of pleasure and then with the worry of getting deprived of the pleasures. Bahumayi means numerous illusions. A disorganized person is a drift in streams of illusion, anger, pride and greed. He behaves like an insane. sadoSa cikitsA-niSedha . 84. A DI FINE JE teicchaM paMDie pavayamANe se haMtA chettA bhettA lupittA vilupittA uddavaittA 'akaDaM karissAmi' tti maNNamANe, jassa vi ya NaM krei| alaM bAlassa saMgeNaM, je vA se kArei baale| Na evaM aNagArassa jaayti| tti bemi| | LEHT GEHEN AMET II milch-facta : ferita 3782247 ( 899 ) Lok Vijaya : Second Chapter Center

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na 95. jo maiM kahatA hU~ tuma use jAno aura dhAraNa kro| __ svayaM ko cikitsA-paMDita batAte hue vaha (vaidya) cikitsA (kAma-cikitsA) meM pravRtta hotA hai| vaha (kAma-cikitsA ke lie) aneka jIvoM kA hanana, bhedana, lumpana, vilumpana aura prANa-vadha karatA hai| "jo abhI taka kisI ne nahIM kiyA, aisA kAma maiM kruuNgaa|" yaha * mAnatA huA (vaha jIva-hiMsA karatA hai)| vaha jisakI cikitsA karatA hai (vaha bhI * jIva-hiMsA meM sammilita hotA hai)| ____ ajJAnI (jo hiMsA-pradhAna cikitsA karane vAlA hai) kI saMgati se kyA lAbha hai ! jo aisI cikitsA karavAtA hai, vaha bhI bAla-ajJAnI hai| anagAra aisI cikitsA nahIM krvaataa| -aisA maiM kahatA huuN| CENSURING FAULTY TREATMENT 95. Know and understand (absorb) what I say. Claiming himself to be the master of medicine he (doctor) offers cure (for carnal desires). He kills, pierces, chases, displaces and destroys many beings (for this purpose). He resolves that "I will do what no one has done" (and indulges in violence). His patient too (joins him in violence). What is the benefit of the company of such ignorant (the healer who employs violent methods) ? He who goes for such cure is also ignorant. An ascetic does not resort to such cure. -So I say. vivecana-prastuta sUtra meM hiMsA-janya cikitsA kA niSedha hai| AcArya zrI AtmArAma jI ma. ke kathanAnusAra-pichale sUtroM meM kAma (viSayoM) kA varNana Ane se yahA~ yaha bhI saMbhava hai ki kAma-cikitsA ko lakSya kara aisA kathana kiyA gayA hai| kAma-vAsanA kI tRpti ke lie manuSya aneka prakAra kI rAsAyanika auSadhiyoM kA (vAjIkaraNa-upavRMhaNa Adi ke lie) sevana karatA hai, maraphiyA Adi ke injekzana letA hai, zarIra ke avayava jIrNa va kSINasattva hone para anya 'pazuoM ke aMga-upAMga-avayava lagAkara kAma-sevana kI zakti ko bar3hAnA cAhatA hai| usake nimitta vaidya-cikitsaka aneka prakAra kI jIva-hiMsA karate haiN| cikitsaka aura cikitsA karAne vAlA donoM hI isa hiMsA ke bhAgIdAra hote haiN| isa prakAra kI auSadhiyoM se kAma kI cikitsA ke nAma * para kAma-vRddhi hI hotI hai| vAstava meM kAma kA udaya moha-karma ke kAraNa hotA hai, moha-karma kA * AcArAMga sUtra ( 132 ) Illustrated Acharanga Sutra

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upazama-vairAgya, tapa evaM dhyAna dvArA hI ho sakatA hai| ataH kAma kI yogya cikitsA to vairAgya va dhyAna hI hai / " vyAdhi-cikitsA ke sandarbha meM bhI sAdhaka jIva - hiMsA - janya cikitsA nahIM krvaataa| yahA~ usakA niSedha kiyA hai| // paMcama uddezaka samApta // Elaboration-In this paragraph any treatment based on violence has been censured. According to Acharya Shri Atmaram ji M.-As in the preceding paragraphs the subject discussed is carnal desires, it is possible that this reference to treatment is in context of sexual competence and venereal diseases. To enhance his sexual enjoyment man uses various medicines, aphrodisiac and drugs like morphine. When body becomes weak and he loses his sexual competence he wants to regain and extend his potency through implants, prostheses and other surgical methods using animal organs or medicines made thereof. For this purpose doctors and other healers indulge in violence towards animals. Thus the patient and doctor both are partners in such violence. This type of treatment increases libido instead of curing it. In fact, carnal desires are caused by precipitation of Mohaniya karma and this karma can be subdued only through detachment, austerities and meditation. Therefore the proper cure for carnal desires is detachment and meditation. Even in case of treatment for normal ailments an ascetic does not go for a method that involves violence. Here it has been censured. END OF LESSON FIVE 1. AcArAMga hindI TIkA-AcArya zrI AtmArAma jI ma, pR. 282 loka-vijaya : dvitIya adhyayana ( 133 ) For Private Personal Use Only Lok Vijaya: Second Chapter

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chaTTo uddesao SaSTha uddezaka LESSON SIX sarva avrata-virati __ 96. se taM saMbujjhamANe AyANIyaM samuTThAe tamhA pAvaM kammaM Neva kujjA Na kaarve| ___97. siyA se egayaraM vipparAmusai chasu aNNayaramma kppi| ___ suhaTThI lAlapyamANe saeNa dukkheNa mUDhe vippriyaasmuvei| saeNa vippamAeNa puDho vayaM pkuvvi| jaMsime pANA pvvhiyaa| 96. muni usa sadoSa cikitsA ko (athavA Asakti ko) bhalIbhA~ti se jAnakara saMyama-sAdhanA meM sAvadhAna rhe| vaha svayaM pApakarma na kare, dUsaroM se na karavAe (anumodana bhI na kre)| 97. kadAcit vaha kisI eka jIvakAya kA samAraMbha karatA hai, to vaha chahoM jIvakAyoM meM se kisI kA bhI (yA sabhI kA) samAraMbha kara sakatA hai| vaha sukha kA icchuka, bAra-bAra sukha kI kAmanA karatA hai, (kintu) sva-kRta karmoM ke kAraNa mUr3ha bana jAtA hai aura viSayAdi sukha ke badale duHkha ko hI prApta karatA hai| vaha (mUr3ha) apane ati pramAda ke kAraNa hI aneka yoniyoM meM bhramaNa karatA hai, jahA~ para ki prANI atyanta duHkha bhogate haiN| REJECTING INDISCIPLINE 96. Knowing well about that faulty cure (or attachment) an ascetic should be cautious in his practices of discipline. He should neither indulge in sinful activities nor cause others to do so (or approve others doing so). 97. If he harms one life-form (jiva-nikaya) he is capable of harming any or all of the six life-forms. Desirous of pleasure, he continues to yearn for pleasures. But as a consequence of his own deeds he is stupefied and instead of mundane pleasures he ends up in misery. Due to his excessive stupor he drifts to numerous genuses (in cycles of rebirth) where beings suffer extreme torture. AcArAMga sUtra ( 134 ) Nlustrated Acharanga Sutra Sve

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* vivecana-sUtra 97 para TIkA evaM cUrNi meM vistRta carcA kI gaI hai| kadAcit koI zramaNa pramAdavaza kisI eka jIvakAya kI hiMsA kare, athavA jo asaMyata haiM--anya zramaNa parivrAjaka haiM, ve kisI eka jIvakAya kI hiMsA kareM to kyA ve anya jIvakAyoM kI hiMsA se baca sakeMge? isakA uttara diyA gayA hai-"chasu aNNayarammi kppi|''-ek jIvakAya kI hiMsA karane vAlA chahoM jIvakAya kI hiMsA kara sakatA hai| ___ bhagavAna mahAvIra ke samaya meM aneka parivrAjaka Adi kahate the ki "hama kevala pIne ke lie pAnI ke jIvoM kI hiMsA karate haiM, anya jIvoM kI hiMsA nahIM krte|" gairika va zAkya Adi zramaNa bhI yaha kahate the ki "hama kevala bhojana ke nimitta jIva-hiMsA karate haiM, anya kArya ke lie nhiiN|" ___ saMbhAvanA kI jAtI hai ki aisA kathana karane vAloM ko sAmane rakhakara Agama meM yaha ullekha kiyA gayA hai ki jaba sAdhaka ke citta meM kisI eka jIvakAya kI hiMsA kA vicAra uThatA hai to vaha anya jIvakAya kI hiMsA bhI kara sakatA hai aura kregaa| jala meM vanaspati kA niyamataH sadbhAva hai, ataH jalakAya kI hiMsA karane vAlA vanaspatikAya kI hiMsA bhI karatA hI hai| jala ke halana-calana-prakampana se vAyukAya kI bhI hiMsA hotI hai, jala aura vAyukAya ke samAraMbha se vahA~ rahI huI agni bhI prajvalita ho sakatI hai tathA jala ke Azrita aneka prakAra ke sUkSma trasa jIva bhI rahate haiN| jala meM miTTI (pRthvI) kA bhI aMza rahatA hai ataH eka jalakAya kI hiMsA se chahoM kAya kI hiMsA hotI hai| TIkAkAra ke matAnusAra 'chasu' zabda se pA~ca mahAvrata tathA chaThA rAtri-bhojana-viramaNa vrata bhI sUcita kiyA gayA hai| eka ahiMsA vrata khaNDita ho jAne para satya vrata bhI khaNDita ho jAtA hai, kyoMki sAdhaka ne hiMsA tyAga kI pratijJA kI thii| pratijJA-bhaMga asatya kA sevana hai| jina prANiyoM kI hiMsA kI jAtI hai unake prANoM kA haraNa karanA corI hai| hiMsA se karma-parigraha bhI bar3hatA hai tathA hiMsA ke sAtha sukhAbhilASa-kAma-bhAvanA utpanna ho sakatI hai| ___puDho vayaM-isa zabda ke do artha kiye gaye haiM-(1) vividha vrata, aura (2) vividha gatiyonirUpa sNsaar| yahA~ donoM hI artha upayukta lagate haiN| eka vrata kA bhaMga karane vAlA anya sabhI vratoM ko bhaMga kara DAlatA hai, tathA vaha apane ati pramAda ke hI kAraNa pRthak-pRthak gatiyoM meM, arthAt saMsAra meM bhramaNa karatA hai| ___Elaboration-This paragraph (97) has been discussed in detail in the commentaries (Churni and Tika). If ascetics or indisciplined mendicants belonging to other school, out of stupor, commit violence against one life-form, will they be able to avoid violence against other life-forms ? The answer given to this question is--one who 1. AcA. zIlA. TIkA, patrAMka 127-128 / AcArya zrI AtmArAma jI ma. kRta hindI TIkA, pR. 289-290 dekheN| loka-vijaya : dvitIya adhyayana ( 135 ) Lok Vijaya : Second Chapter se

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Rod Cod Coll commits violence against one life-form can commit violence against all the six life-forms. During Bhagavan Mahavir's period many parivrajaks and other mendicants used to say-"For the sake of drinking water we commit violence only against the beings living in water and not against any other beings." Similarly the Gairik and Shakya mendicants also used to say-" -"We commit violence against beings only for the sake of food and for no other purpose." It is possible that keeping in view the mentality of such people it has been mentioned in the Agams that-when the idea of committing violence against one life-form arises in the mind of a seeker, he is capable of committing violence against other life-forms and will do so. There is a natural affinity between water and plant life, therefore when one commits violence against water-bodied beings he is also including plant-bodied beings. Disturbance, movement and agitation of water results in violence against air-bodied beings. Such violence against water-bodied and air-bodied beings may also cause eruption of fire. Also, many types of mobile micro-organism exist in water. A water body also has sand (earth-bodied beings) in it. Thus violence against just one life-form (water) includes that against all the six life-forms. (Sheelank Tika on Acharanga) In view of the commentator the word 'chhasu' also points at five great vows and the sixth vow of abstaining from eating after sunset. When the vow of ahimsa is violated the vow of truth is automatically violated because the ascetic had vowed to abandon violence. Breaking a vow is to go against truth. To snatch away lives of beings as a result of violence amounts to theft. Violence also means acquisition and accumulation of karmas and it may also enhance carnal desires. Pudho vayam-This term has two meanings (1) various vows, and (2) various genuses or the world. Here both the meanings appear appropriate. He who breaks one vow breaks all the other AcArAMga sUtra ( 136 ) For Private Personal Use Only Illustrated Acharanga Sutra

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vows and as a consequence of his excessive stupor he drifts around in various genuses or the cycles of rebirth that is this world. __ 98.paDilehAe No nnikrnnaae| esa pariNNA pvucci| kmmovsNtii| je mamAiyamatiM jahAi se jahAi mmaaiyN| se hu diTThapahe muNI jassa Natthi mmaaiyN| taM pariNNAya mehAvI viittA loga, vaMtA logasaNNaM, se matimaM prkkmejjaasi| tti bemi| 98. (parigraha ke kAraNa duHkha utpanna hotA hai) yaha jAnakara parigraha kA saMkalpa tyAga deve| yahI parijJA/viveka kahA jAtA hai| isI se karmoM kI upazAnti (kSaya) hotI hai| jo mamAyita mati-merApana kI mamatva-buddhi kA tyAga karatA hai, vaha mamatva (parigraha) kA tyAga kara detA hai| jisake antaHkaraNa meM mamatva nahIM hai vahI muni mokSa-mArga ko dekhane vAlA dRSTa-patha hai| yaha jAnakara medhAvI manuSya loka kA svarUpa jaane| loka-saMjJA (Asakti) kA tyAgakara, saMyama meM puruSArtha kare vahI matimAna (buddhimAn) jJAnI puruSa kahA jAtA hai| -aisA maiM kahatA huuN| 98. With awareness (that possession causes misery) one should stop aspiring for possession. This is called awareness or sagacity. This is what pacifies (or makes one shed) karmas. He who frees himself of the attitude of fondness (or owning) gets free of possessions. The sage whose mind is free of fondness is the one who has seen the path of liberation. Knowing this a wise man should understand the form of the world. Getting rid of worldly awareness (attachment) he should pursue the path of discipline. Only that person is called wise. -So I say. vivecana-isa sUtra ke kathanAnusAra mamatva-buddhi-mUrchA evaM Asakti, bandhana kA mukhya kAraNa hai| padArtha ke sAtha jaba mamatva-buddhi jur3a jAtI hai taba vaha padArtha parigraha koTi meM AtA hai aura usase karmabaMdha hotA hai| isalie kahA hai-"jo mamatva-buddhi kA tyAga kara detA hai, vaha sampUrNa mamatva arthAt parigraha kA tyAga kara detA hai aura vahI parigraha-tyAgI puruSa vAstava meM satya-patha assis.siksakse.ssss.ke.ske.ske.ske.saks.ke.sis.sikasikse.ke.ka.siksakse siks.ke.siksakskskskrit.sksksksksikasika loka-vijaya : dvitIya adhyayana ( 137 ) Lok Vijaya : Second Chapter

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kA draSTA hai|" cUrNi meM bharata cakravartI ke udAharaNa dvArA batAyA hai unhoMne zIzamahala meM rahate hue bhI mamakAra mati kA tyAga karake kaivalya prApta kiyA thaa| __logasaNNaM-loka-saMjJA se tIna artha sUcita kiye gaye haiM-(1) AhAra-saMjJA, bhaya-saMjJA Adi dasa prakAra kI lok-sNjnyaa| (2) yaza kI kAmanA, ahaMkAra, pradarzana kI bhAvanA, moha, viSayAbhilASA, padArtha kI Asakti, vicAramUr3hatA, gatAnugatika vRtti aadi| (3) managaDhanta laukika rItiyA~, jaise-zvAna yakSa rUpa haiM, vipra devarUpa haiM, aputra kI gati nahIM hotI aadi| ina tInoM prakAra kI saMjJAoM/vRttiyoM kA tyAga yahA~ apekSita hai| Elaboration-According to this paragraph fondness and craving for mundane pleasures is the main cause of bondage. The attitude of fondness for a thing is classified as possession and it causes bondage of karma. That is why it is said--"He who frees himself of the attitude of fondness gets free of possessions." And only that person who is free of fondness, in fact, sees the right path. In the commentary (Churni) is given the example of Bharat Chakravarti who, while still living in his palace of glasses, attained Keval-jnana just by casting of the attitude of fondness. Logasannam-Three meanings of this term have been listed(1) Ten types of worldly awareness including appetite and fear. (Prajnapana Sutra) (2) Desire of fame, ego, exhibitionism, fondness, desire for pleasure, attachment for things, mental stupor, procrastination etc. (3) Social idiosyncrasies like god is a deity, Brahmin is god, a man without a son is not liberated etc. Getting free of all such attitudes and inclinations is desired here. arati-rati-viveka 99. nAraiM sahai vIre, vIre No sahai rtiN| jamhA avimaNe vIre tamhA vIre na rjji|| 100.sadde phAse ahiyAsamANe NivviMda naMdi iha jiiviyss| muNI moNaM samAdAya dhuNe kmmsriirgN| paMtaM lUhaM sevaMti vIrA smttdNsinno| esa oghaMtare muNI tiNNe mutte virae viyaahie| tti bemi| 1. prajJApanA sUtra, pada 10 AcArAMga sUtra ( 138 ) Illustrated Acharanga Sutra

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99. vIra puruSa (saMyama ke prati) arati ko sahana nahIM karatA aura (asaMyama meM) rati (viSayoM kI abhiruci) ko bhI sahana nahIM krtaa| isalie vaha vIra puruSa ina donoM meM hI arthAt madhyastha-sthira-zAntamanA rahakara iSTa-aniSTa viSayoM meM Asakta nahIM hotaa| 100. muni (rati-arati utpanna karane vAle madhura evaM kaTu) zabda (rUpa, rasa, gandha) aura sparza ko sahana karatA hai| zabdAdi se hone vAle naMdI arthAt Amoda harSa Adi se virata hotA hai| ___ muni mauna (saMyama tathNa jJAna) ko dhAraNa kara karma-zarIra ko dhuna DAlatA hai| samatvadarzI vIra sAdhaka, prAnta (vAsI bacA huA tathA) rUkhe-sUkhe nIrasa AhAra kA samabhAvapUrvaka sevana karate haiN| ___ yaha samadarzI muni janma-maraNarUpa saMsAra-pravAha ko tairane vAlA hai| use hI vAstava meM mukta, virata kahA jAtA hai| -aisA maiM kahatA huuN| JUDGING INDULGENCE AND NON-INDULGENCE 99. A brave does not tolerate non-indulgence (in discipline) as well as indulgence (in indiscipline or liking of mundane pleasures). Therefore that brave remains equanimous or unaffected in both (conditions) and avoids attachment (with desirable as well as undesirable things). ____100. An ascetic tolerates sound (and form, taste and smell) and touch (soft and harsh, evoking like and dislike). He abstains from enjoying the pleasures of sound (etc.). An ascetic takes to silence (discipline and knowledge) and cards (cleanses by vibrating) the karmic-body. A brave and equanimous seeker quietly eats stale (leftover), dry and tasteless food. This equanimous ascetic is capable of swimming across the flow of life and death that is this world. It is he who is truly called liberated and detached. -So I say. vivecana-manuSya ke antaHkaraNa meM chupI huI viSaya kI abhiruci rUpa durbalatA kA hI nAma rati tathA arati hai| arati-kA artha hai saMyama-sAdhanA meM tapasyA, sevA, svAdhyAya Adi ke prati utpanna hone vAlI aruci evaM anicchaa| isa prakAra kI aruci saMyama-sAdhanA ke lie ghAtaka hotI hai| loka-vijaya : dvitIya adhyayana ( 139 ) Lok Vijaya : Second Chapter ashisake.sks.sks.ske.dseks.ske.ske.skedkesis.siks.ke.sakse.sks.sks.ke.ske.sis.siksakseeks.sks.siks.ke.ske.ske.sks.skesakseakerlight

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* zabda, sparza, rUpa, rasa, gaMdha Adi mohaka viSayoM ke prati citta kI prasannatA/ruci, AkarSaNa tathA kAmecchA ko rati kahA gayA hai| ___ yahA~ eka hI sUtra meM 'vIra' zabda cAra bAra Ane kA abhiprAya spaSTa karate hue AcArya zrI AtmArAma jI ma. ne likhA hai-"sAdhanA meM arati kA tyAga, asaMyama meM rati kA tyAga, mana kI caMcalatA kA tyAga tathA zabdAdi viSayoM meM Asakti kA tyAga ina cAra prayojanoM ko sUcita karane ke lie cAra bAra 'vIra' zabda AyA hai|" ____ moNaM-mauna ke do artha kiye jAte haiM, mauna-muni kA bhAva-saMyama, athavA muni jIvana kA mUla AdhAra jnyaan| dhuNe kammasarIragaM-karma zarIra ko dhunane kA tAtparya hai dhyAna Adi dvArA ATha prakAra ke karmoM ko kSINa kreN| kyoMki isa audArika zarIra ko dhunane se, kSINa karane se taba taka koI lAbha nahIM, jaba taka rAga-dveSajanita karma (kArmaNa) zarIra ko kSINa nahIM kiyA jaaye| AgamoM va TIkA granthoM meM mukhya rUpa meM karma zarIra dhunane kA hI nirdeza hai| kahIM-kahIM prasaMgAnusAra tapa ke prakaraNa meM audArika zarIra ko dhananA tathA dhyAna ke prasaMga meM karma zarIra ko dhananA makhya hotA hai| yaha audArika zarIra to sAdhanA ke lie sAdhana mAtra hai| hA~, saMyama ke sAdhanabhUta zarIra ke nAma para vaha isake prati mamatva bhI na lAye, sarasa-madhura AhAra se isakI vRddhi bhI na kare, isa bAta kA spaSTa nirdeza karate hue kahA hai-"paMtaM lUhaM sevNti|" vaha sAdhaka zarIra se dharma-sAdhanA karane ke lie rUkhA-sUkhA, yathAprApta bhojana kA sevana kre| yahA~ khAdya saMyama va tapa ke dvArA audArika zarIra ko kRza karane kA saMketa hai| __ aneka pratiyoM meM samattadaMsiNo ke sthAna para sammattadaMsiNo pATha bhI upalabdha hai| TIkAkAra zIlAMkAcArya ne isakA pahalA artha 'samatvadarzI' tathA dUsarA artha 'samyaktvadarzI' kiyA hai| yahA~ nIrarA bhojana ke prati 'samabhAva' kA prasaMga hone se 'samatvadarzI' artha adhika upayukta lagatA hai| Elaboration--It is the weakness concealed within the human mind in the form of affinity for mundane pleasures that is called rati (indulgence) and arati (non-indulgence). Arati means the lack of desire or dislike for spiritual activities like practicing ascetic discipline, austerities, service and self study. Such apathy is detrimental to practices of ascetic discipline. The liking and attraction for sources of sensual pleasure such as sound, touch, form, taste and smell and libido is called rati. Explaining the purpose of quadruple recurrence of the word 'vir' Acharya Shri Atmaram ji M. has written--"Abandoning apathy for practices, abandoning affinity with indiscipline, abandoning fickleness of mind and abandoning attachment for mundane AcArAMga sUtra ( 140 ) Illustrated Acharanga Sutra

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pleasures like sound; to lay emphasis on these four the word vir has been repeated four times." Mauam-silence. This word is interpreted two ways. One-the attitude of a muni (ascetic) which is discipline, and two-the basis of ascetic life which is knowledge. Dhune kammasariragam-Carding of karmic body points at shedding of karmas through practices like meditation. No purpose is served by carding or vibrating the physical body unless the karmic body created by attachment and aversion is weakened. In the Agams and their commentaries directions are mainly given for efforts at disintegrating the karmic body. At some places, in context of austerities, stress is given on carding the physical body but in context of meditation it is always about carding the karmic body. The physical body is just the instrument of spiritual practice. Of course, any fondness for this body, even as an instrument of spiritual practices, should be avoided. It should not be pampered with rich and tasty food. This has been stressed by stating-"A brave and equanimous seeker quietly eats stale (leftover), dry and tasteless food." This is an indication of reducing the physical body through discipline of food and austerities. In many versions 'sammattadamsino' is found as an alternative text for 'samattadamsino'. Commentator (Tika) Sheelankacharya has given 'samyaktvadarshi' and 'samatvadarshi' as transliterations respectively. As the context here is equanimity for drab food 'samatvadarshi' appears to be more appropriate. baMdha - mokSa- parijJAna 101. duvvasu muNI aNANAe, tucchae gilAi vattae / 102. esa vIre pasaMsie accei logasaMjogaM / esa gAe pavuccai / jaM dukkhaM paveiaM iha mANavANaM tassa dukkhassa kusalA pariNNamudAharati / iti kammaM pariNAya savvaso / je aNNadaMsI se aNNArAme, je aNaNNArAme se aNaNNadaMsI / loka-vijaya : dvitIya adhyayana ( 141 ) Lok Vijaya: Second Chapter

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101. jo muni (pUrva meM batAyI gaI) vItarAga kI AjJA kA pAlana nahIM karatA vaha (saMyama, dhana, jJAnAdi ratnatraya) se rahita-durvasu hai-daridra hai| vaha (cAritra se zUnya) puruSa dharma kA kathana-karane meM glAni (lajjA yA bhaya) kA anubhava karatA hai| 102. AjJA ke anusAra calane vAlA vIra puruSa sarvatra prazaMsA prApta karatA hai aura loka-saMyoga (moha, dhana, parivAra Adi) se dUra haTa jAtA hai| yahI nyAya mArga (tIrthaMkaroM kA batAyA mArga) hai| (isa saMsAra meM) manuSyoM ke jo duHkha yA duHkha ke kAraNa vidita haiM, kuzala puruSa una duHkhoM kI parijJA arthAt duHkhoM se mukta hone kA mArga bhI batAte haiN| isa prakAra (karma tathA OM karma ke kAraNa) ko jAnakara sarva prakAra se nivRtti kre| ___ jo ananya (caitanya AtmA) ko dekhatA hai, vaha ananya (AtmA) meM hI ramaNa karatA hai| jo ananya meM ramaNa karatA hai, vaha ananya ko dekhatA hai| AWARENESS OF BONDAGE AND LIBERATION 101. The ascetic who does not obey the order of the Detached (mentioned earlier) is a destitute (deprived of the wealth of discipline or the three gems). That person (deprived of right conduct) feels flustered in stating dharma (the right path). ____102. The brave who follows the order gets praise everywhere and moves away from worldly attachments (fondness for wealth and family). This is the just path (as shown by Tirthankars). The miseries and sources of miseries of man (in this world) are known. The accomplished ones give the knowledge of (show the way of salvation from those miseries. Knowing thus (karmas and their sources) one should renounce all this. He who sees the truth (the perfect soul) dwells in truth (the self). He who dwells in truth (the self) sees the truth (the perfect soul). vivecana-sUtra 101 meM batAyA hai, jo sAdhaka vItarAga kI AjJAnusAra samyak AcaraNa nahIM karatA vaha jJAna-darzana-cAritrarUpa dhana se daridra (duvvasu) ho jAtA hai| jina-zAsana meM vItarAga AjJA kI ArAdhanA hI saMyama kI ArAdhanA mAnI gaI hai| ANAe mAmagaM dhamma-Adi vacanoM meM AcArAMga sUtra ( 142 ) Illustrated Acharanga Sutra

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* AjJA aura dharma kA saha-astitva batAyA gayA hai-jahA~ AjJA hai vahIM dharma hai, jahA~ dharma hai vahA~ AjJA hai| AjJA-viparIta AcaraNa kA artha hai-saMyama-viruddha aacrnn| ___ loga saMjogaM-vAkya kA tAtparya hai-vaha vIra sAdhaka dharmAcaraNa karatA huA saMsAra ke saMyogoMbaMdhanoM se mukta ho jAtA hai| saMyoga do prakAra ke haiM (1) bAhya saMyoga-dhana, bhavana, putra, parivAra aadi| (2) Abhyantara saMyoga-rAga, dveSa, kaSAya, ATha prakAra ke karma aadi| esa NAe-zabda do abhiprAya sUcita karatA hai-yaha nyAya mArga (sanmArga) hai, tIrthaMkaroM dvArA prarUpita mArga hai| sUtrakRt meM bhI 'neAuyaM suakkhAyaM'' evaM 'siddhipahaM NeyAuyaM dhuvaM' padoM dvArA samyak jJAna-darzana-cAritrAtmaka mokSa-mArga kA tathA mokSa sthAna kA sUcana kiyA gayA hai| dUsarA artha hai eSa naaykH| AjJA meM calane vAlA muni mokSa-mArga kI ora le jAne vAlA nAyaka-netA hai aura vaha loka saMyogoM se dUra rahatA hai| aNaNNadaMsI aNaNNArAme-adhyAtmazAstra meM cetana ko 'sva' tathA jar3a ko 'para'-anya mAnA gayA hai| parigraha, zarIra, kaSAya, viSaya Adi sabhI 'anya' haiN| 'anya' se itara-dUsarA ananya hai, arthAt AtmA ananya hai| jo isa ananya ko dekhatA hai, vaha isa ananya meM (AtmA meM) ramaNa karatA hai| jo Atma-ramaNa karatA hai. vaha AtmA ko dekhatA hai| ratnatraya kI bhASA meM isa prakAra bhI kahA jA sakatA hai-"AtmA ko jAnanA-dekhanA samyagjJAna evaM samyagdarzana hai aura AtmA meM ramaNa karanA samyak cAritra hai|" ___Elaboration-In aphorism 101 it is shown that the seeker who does not perfect his conduct according to the tenets of the Detached becomes deprived of the wealth of jnana-darshan-charitra. In the Jain order the practice of the tenets of the Detached is believed to be to the practice of discipline. In the statements like 'Aanaae maamagam dhammam' the coexistence of tenets and dharma has been revealed--where there are tenets there is dharma, and where there is dharma there are tenets. Conduct against order means conduct contrary to ascetic discipline. Log sanjogam-This phrase means-through right conduct that brave seeker gets liberated from the worldly attachments or bondage. Attachments are of two types-- (1) Outer attachments like wealth, buildings, sons, family etc. 1. zru. 1, a. 8, gA. 11 loka-vijaya : dvitIya adhyayana ( 143 ) Lok Vijaya : Second Chapter

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(2) Inner attachments like attachment and aversion, passions, eight types of karma etc. Es naaye-This term has two meanings. One is--this is the just path (right path) or the path shown by Tirthankars. In Sutrakritanga also this term has been used to indicate the path of liberation through right knowledge, perception and conduct, and also ___ the state of liberation. The second meaning is the leader. The ascetic who follows the order (tenets) is the leader who shows the path of liberation. He keeps away from worldly attachments. Anannadamsi anannaaraame-In the spiritual texts soul is believed to be the self (sva) and matter to be the other (anya) possessions, body, passions, mundane activities are all 'anya'. The non-other (ananya) or opposite to this other (matter) is soul (ananya or perfect soul or the ultimate truth). He who sees ananya dwells in this ananya (the self or the truth). He who dwells in the self sees the perfect soul (the truth). In the terminology of ratnatraya (threegems) it can be said that to know soul is right knowledge, to see soul is right perception and to dwell in soul is right conduct. upadeza-kauzala 103. jahA puNNassa katthai tahA tucchassa ktthi| jahA tucchassa katthai tahA puNNassa ktthi|| avi ya haNe annaadiymaanne| etthaM pi jANa seyaM ti nntthi| ke'yaM purise kaM ca nne| 103. (dharma kA pravacana karane vAlA-AtmadarzI sAdhaka) jaise puNyavAna (sampanna) vyakti ko dharmopadeza detA hai, vaise hI tuccha (vipanna-daridra) ko bhI dharmopadeza detA hai aura jaise tuccha ko dharmopadeza detA hai, vaise hI puNyavAna ko bhI dharmopadeza detA hai| ___ kabhI (dharmopadeza-kAla meM kisI vyakti yA siddhAnta kA) anAdara hone para vaha (zrotA) usa (dharmakathI) ko mArane-pITane bhI laga jAtA hai| ataH yahA~ yaha bhI jAno ki (upadeza kI upayukta vidhi jAne vinA) dharmakathA karanA bhI zreya nahIM hai| AcArAMga sUtra ( 144 ) Illustrated Acharanga Sutra

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(dharmopadezaka ko yaha pahale jAna lenA cAhie ki) yaha puruSa (zrotA) kauna hai? kisakA anuyAyI hai? PREACHING SKILL 103. As he (the preacher of dharma or he who knows the soul) enlightens a pious (endowed) one so he enlightens a lowly (deprived) one; and as he enlightens a lowly one so he enlightens a pious one. Sometimes due to disrespect (shown for some person or principle while preaching) he (the listener) starts manhandling him (the preacher). Therefore, also know that it is not beneficial even to preach (indiscriminately and without learning proper procedure). Who is this person (listener) ? Whose follower is he ? (a preacher should know this before preaching). 104. esa vIre pasaMsie je baddhe pddimoye| uDDhaM ahaM tiriyaM disAsu, se savvao savvapariNNAcArI Na lippai chaNapaeNa viire| 104. vaha vIra prazaMsanIya hai, jo (samIcIna dharma-kathana karake) ba~dhe hue manuSyoM ko mukta karatA hai| ___ jo U~cI, nIcI aura tirachI dizAoM meM, saba prakAra se sampUrNa parijJA ke sAtha calatA . hai vaha medhAvI hai, vaha hiMsA-sthAna se lipta nahIM hotaa| 104. That brave is worthy of praise who (by showing right path) liberates people in bondage. The accomplished one who moves in higher, lower, diagonal and all directions with complete awareness does not get involved in violence. vivecana-prastuta sUtroM meM dharma-kathana karane kI kuzalatA kA varNana hai| AtmadarzI tattvajJa upadezaka dharma kA upadeza karate samaya pUrNa nirbhaya aura samabhAva meM sthita rhe| upasthita zrotA samUha (pariSad) meM cAhe koI puNyavAna-dhana, sattA Adi,se sampanna hai, cAhe koI garIba, sAmAnya sthiti kA vyakti hai; dharmajJa kabhI unameM koI bhedabhAva nahIM krtaa| vaha nirbhaya, nispRha aura ** yathArthavAdI hokara samAna rUpa se satya kA upadeza detA hai| loka-vijaya : dvitIya adhyayana Lok Vijaya : Second Chapter

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Exer puNNassa - zabda kA 'pUrNasya' artha bhI kiyA jAtA hai| pUrNa kI vyAkhyA isa prakAra kI gaI hai "jJAnaizvarya-dhanopeto jaatynyblaanvitH| tejasvI matimAn khyAtaH pUrNastucchoviparyayAt // " - jo jJAna, prabhutA, dhana, jAti aura bala se sampanna ho, tejasvI ho, buddhimAn ho, prakhyAta ho, use 'pUrNa' kahA gayA hai| isake viparIta tuccha samajhanA caahie| isa sUtra ke prathama caraNa meM vaktA kI nispRhatA tathA samabhAvapUrvaka dharma-kathana karane kA nidarzana hai, to uttara caraNa meM bauddhika kuzalatA kI apekSA batAI gaI hai| vaha dravya se samaya ko pahacAne; kSetra se - isa nagara meM kisa dharma-sampradAya kA prabhAva hai, yaha jAne; kAla se - paristhiti ko parakhe; tathA bhAva se zrotA ke vicAroM va mAnyatAoM kA sUkSma paryavekSaNa kare | kuzala paryavekSaNa kiye binA hI agara vaktA dharma-kathana karane lagatA hai to kabhI saMbhava hai, apane saMpradAya yA mAnyatAoM kA apamAna samajhakara zrotA abhinivezavaza ulaTA vaktA ko hI mArane-pITane lage aura isa prakAra dharma-vRddhi ke sthAna para kleza- vRddhi kA prasaMga A jAye / Elaboration-In these paragraphs is described the efficacy of preaching. A preacher, who has had self-realization and knows the fundamentals, should be fearless and equanimous while preaching. A perfect preacher does not discriminate between a pious (wealthy or powerful) person and a poor (common man) present in the congregation. He preaches truth realistically without any fear or bias. Punnassa This term is also transliterated as 'purnasya' (to the complete one). Purna or complete is defined as follows- "He who is endowed with knowledge, status, wealth, high lineage and power. Who is valourous, intelligent and famous is called 'purna'. Opposite of this should be considered lowly." The first part of this aphorism stresses on preaching with equanimity and without bias. The second part stresses on the need of intelligence and wisdom. With the material point of view he should comprehend time. With the point of view of area he should know which religion or sect has influence in the particular place. From the viewpoint of time he should adjudge the prevailing circumstances. And from the viewpoint of attitude he should AcArAMga sUtra ( 146 ) For Private Personal Use Only Illustrated Acharanga Sutra

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minutely study the thoughts and beliefs of the listener. If he starts preaching without such minute observation, there are chances that a Listener may consider this to be an insult to his religious or sectarian beliefs and in retaliation proceed to manhandle the preacher. Thus instead of propagation of religion he may end up in escalating animosity. 105. se mehAvI aNugghAyaNassa kheyaNNe je ya bNdhpmokkhmnnnnesii| kusale puNa No baddhe No mukke| se jaM ca Arabhe, jaM ca NArabhe, aNAraddhaM ca Na aarbhe| chaNaM chaNaM pariNNAya logasaNNaM ca svvso| 105. buddhimAn vahI hai jo anudghAta-ahiMsA kA saMpUrNa svarUpa jAnatA hai tathA jo karmoM ke baMdhana se mukta hone kI anveSaNA karatA hai| kuzala (mamatvabhAva se mukta) puruSa na baddha hotA hai aura na mukt| una kuzala sAdhakoM ne jisa pravRtti kA AcaraNa kiyA hai aura jisakA AcaraNa nahIM a kiyA hai use jAnakara, unake dvArA anAcarita mArga kA AcaraNa na kre| hiMsA tathA hiMsA ke kAraNoM ko jAnakara unakA tyAga kara de| loka-saMjJA ko bhI sarva prakAra se tyAga de| ____105. Only he is wise who knows ahimsa perfectly and who explores the possibilities of getting liberated from the bondage of karmas. An accomplished one (free of fondness) is never trapped and so, never needs getting liberated. Knowing about the activity they (accomplished seekers) indulged in and those they avoided, he should not indulge in activities they avoided. Knowing violence and causes thereof he should avoid them. He should also completely abandon the worldly attitude. vivecana-aNugghAyaNassa kheyaNNe-isa pada kA TIkAkAra ne-'karma prakRti ke mUla evaM uttara bhedoM ko jAnakara unheM kSINa karane kA upAya jAnane vAlA' yaha artha kiyA hai| 'ana + ud + * ghAta' = anudghAta kA artha ahiMsA va saMyama bhI hotA hai| * loka-vijaya : dvitIya adhyayana ( 147 ) Lok Vijaya : Second Chapter

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baMdhappamokkhamaNNesI-isa sUtra kA pichale sUtra se sambandha jor3ate hue kahA hai-jo karmoM kA samagra svarUpa yA ahiMsA kA samagra svarUpa jAnatA hai, vaha baMdhana se mukta hone ke upAyoM kA anveSaNa yA AcaraNa bhI karatA hai| isa prakAra pahalA pada jJAna kA tathA uttara pada kriyA kA sUcaka hai| kusale puNa No baddhe-isa vAkya kA spaSTIkaraNa karate hue TIkA meM likhA hai-karma kA jJAna - tathA mukti kI khoja-ye donoM AcaraNa chadmastha sAdhaka ke lie haiN| jo kevalI kuzala ho cuke haiM, ve cAra ghAtikarmoM kA kSaya kara cuke haiM ataH ve na to sarvathA baddha kahe jA sakate haiM aura na sarvathA mukt| isakA abhiprAya yaha hai ki jo apramattabhAvapUrvaka pravRtti karatA hai vaha karmoM se ba~dhatA nahIM hai tathA vaha zarIra meM sthita hai ataH mukta bhI nahIM kahA jA sktaa| sUtrakRtAMga vRtti ke anusAra 'kuza' kA artha hai-ATha prakAra ke krm| karma kA chedana karane vAle 'kuzala' kahalAte haiN| 'kuzala' zabda tIrthaMkara bhagavAna mahAvIra kA vizeSaNa bhI hai| Elaboration-Anugghatanassa kheyanne--The commentator (Tika) has interpreted this phrase as-One who is aware of the basic and secondary classifications of karma-prakriti (nature of karmas) as well as the ways to weaken them. Anudghata also means ahimsa and discipline. Bandhappamokkhamannesi-This phrase connects this paragraph with the preceding one. He who knows the complete form of karmas or ahimsa, also explores and employs the ways of getting liberated from the bondage. Thus the first part informs about knowledge and the second about action. Kusale puna no baddhe-Explaining this sentence it is mentioned in the commentary (Tika)...The knowledge of karmas and quest of liberation, these two pursuits are for a chhadmasth (one who has a finite cognition, not omniscience) seeker. The accomplished omniscients have already destroyed the four ghatikarmas (karmas that have a vitiating effect upon the qualities of soul), therefore they are neither in a state of complete bondage nor that of complete liberation. This means that as all his activity is with a feeling of complete detachment, he does not attract karmic bondage. But at the same time, as he still exists in a body, he cannot be called liberated. - * AcArAMga sUtra (148 ) Illustrated Acharanga Sutra

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According to the Sutrakritanga Vritti 'kush' means eight types of * arma. Those who destroy karmas are called kushal (accomplished). The term is also used as an adjective for Tirthankar Bhagavan Mahavir. 106. uddeso pAsagassa NatthiA bAle puNa Nihe kAmasamaNuNNe asamiyadukkhe dukkhI dukkhANameva AvaDhaM annupriytttti| tti bemi| // chaTTo uddesao samatto // // logavijao : bIaM ajjhayaNaM sammattaM // 106. (pUrva kathita hiMsA evaM parigraha ke doSoM ko jAnane vAlA) jo draSTA By athavA AtmadarzI hai, usake lie koI uddeza (vidhi-niSedha rUpa vidhAna/nideza athavA . upadeza) nahIM hai| ___ bAla-(ajJAnI) bAra-bAra viSayoM meM sneha-(Asakti) karatA hai| viSayoM ko manojJa ... samajhatA hai isalie vaha duHkhoM kA zamana nahIM kara paataa| vaha (zArIrika evaM mAnasika) duHkhoM se duHkhI banA huA duHkhoM ke Avarta-cakra meM hI paribhramaNa karatA rahatA hai| ___-aisA maiM kahatA huuN| // SaSTha uddezaka samApta // // loka-vijaya : dvitIya adhyayana samApta // 106. For him who sees (the soul and knows the evils of ne violence and attachment) there is no advise (preaching or codes of conduct). An ignorant continues to hanker for mundane pleasures. As he likes mundane pleasures he is unable to subdue grief. Plagued by miseries (physical and mental) he continues to whirl around in the whirlpool of miseries. -So I say. END OF LESSON SIX * LOK VIJAYA : END OF SECOND CHAPTER * loka-vijaya : dvitIya adhyayana ( 149 ) Lok Vijaya : Second Chapter

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0903* * ASDAQ sIosaNijjaM : taiaM ajjhayaNaM zItoSNIya : tRtIya adhyayana Amukha dvitIya adhyayana meM kaSAyoM para vijaya prApta karane kA sandeza diyA gayA hai| anukUla-pratikUla saMyoga milane ke kAraNa rAga-dveSa Adi kaSAyoM kA udaya hotA hai| ataH una saMyogoM meM samabhAva rakhane kA upadeza isa adhyayana meM diyA gayA hai| tRtIya adhyayana kA nAma 'zItoSNIya' hai / zItoSNIya kA artha hai-zIta arthAt anukUla aura uSNa arthAt prtikuul| anukUla tathA pratikUla parISaha Adi ko samabhAvapUrvaka sahana karane se sambandhita viSaya kI carcA isa adhyayana meM hai| ataH isako zItoSNIya kahA hai| sAdhu jIvana ke lie batAye gaye bAIsa parISahoM meM do parISaha 'zIta- parISaha' haiM, jaise'strI - parISaha' tathA 'satkAra - parISaha' / anya bIsa 'uSNa- parISaha' mAne gaye haiN| " itthI-sakkAra parIsaho ya, do bhAva sIyalA ee| sesA vIse uNhA, parIsahA huMti nAyavvA // " ( AcA. ni., gAthA 201 ) zIta se yahA~ 'bhAva- zIta' artha samajhanA cAhie joki jIva kA pariNAma vizeSa hai| yahA~ cAra prakAra ke bhAva - zIta batAye gaye haiM- ( 9 ) manda pariNAma vAle parISaha, (2) pramAda kA upazama, (3) virati ( prANAtipAta Adi se nivRtti, satraha prakAra kA saMyama ), aura (4) sukha (sAtAvedanIya karmodaya janita ) | uSNa se 'bhAva- uSNa' samajhane kI sUcanA kI hai| vaha bhI jIva kA pariNAma vizeSa hai| niyuktikAra ne bhAva uSNa 8 prakAra ke batAye haiM - ( 1 ) tIvra- duHsaha pariNAma vAle pratikUla parISaha, (2) tapasyA meM udyama, (3) krodha - mAna - kaSAya, (4) zoka, (5) Adhi ( mAnasika vyathA), (6) veda (strI-puruSa napuMsaka veda), (7) arati (mohodayavaza citta kA vikSepa), aura (8) duHkha (asAtAvedanIya karmodaya janita ) | saMkSepa meM samabhAva yA nivRtti ko zItala aura kaSAyabhAva ko uSNa batAyA gayA hai| mumukSu sAdhaka ko bhAva-zIta aura bhAva- uSNa, donoM ko hI samabhAvapUrvaka sahana karanA caahie| sukha meM prasanna aura duHkha meM khinna nahIM honA cAhie arthAt anukUla-pratikUla sthitiyoM meM samabhAva rakhanA caahie| yahI zItoSNIya adhyayana kA sAra hai| ( AcArAMga bhASyam 164 ) AcArAMga sUtra ( 150 ) Illustrated Acharanga Sutra For Private Personal Use Only

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isa adhyayana ke cAra uddezakoM meM nimna viSaya haiM+ prathama uddezaka meM adhyAtma-sAdhanA kI dRSTi se jAgRta aura supta kI carcA hai| vizeSataH apramAda aura pramAda kA, anAsakti aura Asakti kA viveka batalAyA gayA hai| + dvitIya uddezaka meM batAyA hai ki bhAva nidrA meM supta vyakti adhyAtma dRSTi se zUnya hote haiM, ve hI duHkha-sukha kA anubhava karate haiM tathA bhAva dRSTi se jAgRta sAdhaka dravya dRSTi se supta rahakara bhI jAgRta hai| + tRtIya uddezaka meM sAdhaka kA kartavyabodha nirdiSTa hai ki kevala kaSTa sahane mAtra se koI zramaNa nahIM hotaa| cauthe uddezaka meM kaSAyAdi se virati kA upadeza diyA hai| supta aura jAgRta kI carcA ke sAtha isa adhyayana kA Arambha hotA hai| zarIra ke lie sone kA bhI mahattva hai aura jAgane kA bhii| adhyAtma kI dRSTi se kevala jAgaraNa kA hI mahattva hai| darzanamohanIya karma kA udaya mahAnidrA hai, jo isako upazAnta yA kSaya kara detA hai, vaha sadA jAgRta rahatA hai| + isa prakAra cAroM uddezakoM meM AtmA ke pariNAmoM meM hone vAlI bhAva-zItalatA aura ___ bhAva-uSNatA ko lakSya kara aneka viSayoM kI carcA kI gaI hai| a zItoSNIya : tRtIya adhyayana ( 151 ) Sheetoshniya : Third Chapter

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Yeecz Akkkk h SIOSANIAJJAM: TAIAM AJJHAYANAM SHEETOSHNIYA: THIRD CHAPTER COLD AND HOT INTRODUCTION The second chapter contains advice to win over passions. It is the favourable and unfavourable conditions that give birth to passions like attachment and aversion. Therefore this chapter contains the message to be equanimous in such conditions. The name of the third chapter is Sheetoshniya. Sheet means cold or favourable or pleasant and ushna means hot or unfavourable or unpleasant. Thus sheetoshniya means cold and hot. This chapter contains discussions about tolerating pleasant and unpleasant afflictions with equanimity. That is why it is titled Sheetoshniya. In the list of twenty two afflictions for an ascetic there are two pleasant afflictions-affliction by women and affliction through hospitality. The remaining twenty are believed to be unpleasant afflictions. (Acharanga Niryukti, verse 201) Sheet (favourable) here means bhavasheet or mentally favourable. This is a specific attitude of beings. Here four types of bhavasheet have been mentioned-(1) mild afflictions, (2) controlling stupor, (3) renunciation (renouncing acts like killing living beings and practicing seventeen types of discipline), and (4) pleasure (caused by precipitation of sata-vedaniya karma or the karma that causes feelings of pleasure). It is mentioned that ushna (unfavourable) should be taken as bhava-ushna or mentally unfavourable. This too is a specific attitude of beings. The commentator (Niryukti) has mentioned eight types of bhava-ushna-(1) unfavourable afflictions with intense and intolerable consequences, (2) endeavour towards austerities, (3) passions like anger and conceit, (4) grief, (5) mental torture, AcArAMga sUtra ( 152 ) Illustrated Acharanga Sutra

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(6) physical gender (masculine, feminine and neuter), (7) arati (dislike for spiritual activities or perversion caused by fondness), and (8) sorrow (caused by precipitation of asata-vedaniya karma or the karma that causes feelings of pain or grief). In brief, attitude of equanimity or detachment is said to be favourable and attitude infested with passions is said to be unfavourable. * A seeker of liberation should tolerate both these favourable and unfavourable conditions with equanimity. He should not be joyous in pleasure and disturbed in pain. This is the gist of this chapter titled Sheetoshniya. The four lessons of this chapter contain the following topics The first lesson contains discussion about the states of slumber and awakening from the spiritual angle. In particular it explains how to differentiate between alertness and stupor, and detachment and attachment. The second lesson explains that a man in mental slumber is devoid of spiritual insight. It is he who experiences pleasure or pain. A mentally alert seeker is awake even if he is physically asleep. The third lesson contains directions about the sense of duty of a seeker emphasizing that merely tolerating pain does not make one a Shraman. The fourth lesson advises to get free of passions (etc.). This chapter commences with the discussions about the states of slumber and alertness. For body, sleep as well as wakefulness are important. From spiritual point of view only the state of alertness is important. The precipitation of darshan-mohaniya karma is the deepest slumber. One who suppresses or sheds this karma is ever awakened or alert. This way, in these four lessons numerous topics have been discussed in context of mentally favourable and unfavourable conditions or states. zItoSNIya : tRtIya adhyayana Sheetoshniya : Third Chapter WANAONGO 01 TOT 19 ore 101 wory

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cha07% * yU 5000 paDhamo uddesao prathama uddezaka supta-jAgrata 107. suttA amuNI muNiNo sayA jAgarati / logaMsi jANa ahiyAya dukkhaM / samayaM logassa jANittA ettha satthovarae / 107. amuni - ( ajJAnI) sote haiM, muni - ( jJAnI) sadaiva jAgate rahate haiM / isa bAta ko tuma jAno ki loka meM moha aura duHkha ahita kA kAraNa hai| loka meM saMyama anuSThAna ( evaM samabhAva ko zreSTha ) jAnakara (saMyamI puruSa ) jo zastra haiM, unase nivRtta raheM / THE SLEPT AND THE AWAKENED 107. The ignorant sleep, the wise (sages) are ever awake. Know this that in this world attachment and misery are causes of harm. LESSON ONE Knowing that (for) the practice of discipline (and feeling of equality to be beneficial) one (disciplined person) should abstain from use of weapons in this world. vivecana- jinhoMne mithyAtva, avirati, pramAda, kaSAya aura azubhayoga rUpa bhAva-nidrA kA tyAga kara diyA hai, jinheM samyakubodha prApta hai aura mokSa mArga se skhalita nahIM hote, ve muni haiN| isake viparIta jo mithyAtva, ajJAna Adi se grasta haiM, mithyAdRSTi haiM, ve 'amuni' - ajJAnI haiN| bhAva - nidrA kI pradhAnatA se yahA~ ajJAnI ko supta aura jJAnI ko jAgRta kahA gayA hai| supta do prakAra ke haiM - dravya-supta aura bhAva -supta / nidrA ke adhIna vyakti dravya-supta hai| jo mithyAtva, ajJAna Adi mahAnidrA se vyAmohita haiM, ve bhAva -supta haiM arthAt jo AdhyAtmika vikAsa kI dRSTi se zUnya, haiM, mithyAdRSTi, asaMyamI aura ajJAnI haiM, ve jAgate hue bhI bhAva se, Antarika dRSTi se soye haiM / jo kucha soye haiM, kucha jAgRta haiM, ve dezavirata zrAvaka supta jAgRta haiM aura jo utkRSTa saMyamI aura jJAnI haiM, ve jAgRta haiN| AcArAMga sUtra ( 154 ) Illustrated Acharanga Sutra

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3. . AY 2. W 13 E inense A LAS . SK . . sve 29 S ON

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| citra paricaya 11 Illustration No. 11 supta-jAgRta "suttA amuNI muNiNo sayA jaagrNti|" ajJAnI cAhe jAgRta haiM yA supta haiM, ve bhAva rUpa meM sadA supta hI kahe jAte haiN| AcArya zrI bhadrabAhu ne isa para caubhaMgI batAI hai 1. jo sAMsArika viSaya bhoga Adi meM Asakta haiM, ve soye hue to soye hue hI haiM, jAgate bhI soye haiM, unheM supta-supta kahA gayA hai| 2. yadi ve vyApAra Adi kAryoM meM saMlagna rahakara jAgRta rahate haiM, taba bhI unheM bhAva supta kahA jAtA hai| 3. jo muni apane saMyama, dhyAna, svAdhyAya Adi meM saMlagna haiM, ve bhAva se bhI jAgRta haiM, dravya se bhI jAgRta haiN| 4. jo saMyamI puruSa nidrA lete haiM, to ve dravya rUpa meM supta haiM, kintu bhAva rUpa meM sadA jAgRta hI haiN| -a. 3, u.1, sUtra 107 ASLEEP-AWAKENED An ignorant, irrespective of being in a state of slumber or awake, is always asleep spiritually. Acharya Bhadrabahu has four alternative combinations of this 1. Those who are attached with mundane pleasures are asleep when sleeping. They are even asleep while they are awake. They are called alseep-asleep. 2. While they are performing their normal duties of business (etc.) and are awake, they are still called spiritually asleep. 3. The ascetics who indulge in discipline, meditation, studies and other such activities are awake physically as well as spiritually. 4. The disciplined individuals who are sleeping are physically asleep but they are always awake spiritually. --3/1/107

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OM jAgRta bhI do prakAra ke haiM jo nidrAmukta haiM, vaha dravya-jAgRta haiN| jo samyak dRSTi haiM, apramatta haiM, Atma-svarUpa meM sthita haiM, vaha bhAva-jAgRta haiN| * jo saMyama ke AdhArabhUta zarIra ko TikAne ke lie zAstra kI AjJA anusAra dravya se sotenidrAdhIna hote hue bhI Atma-svarUpa meM jAgRta rahate haiM, ve nidrA meM bhI akaraNIya kArya nahIM krte| ve dharma kI dRSTi se jAgRta haiN| arthAt yahA~ bhAva-supta evaM bhAva-jAgRta-donoM avasthAe~ dharma kI apekSA se kahI gayI haiN| a bhagavatIsUtra meM jayaMtI zrAvikA aura bhagavAna mahAvIra kA eka saMvAda hai| jayaMtI zrAvikA prabhu se pUchatI hai-"bhante ! supta acche yA jAgRta?" bhagavAna ne dharmadRSTi se anekAnta zailI meM uttara diyA-"jo dharmiSTha haiM, unakA jAgRta rahanA zreyaskara hai aura jo adharmiSTha haiM, pApI haiM, unakA supta rahanA acchA hai|" (bhagavatI, za. 12, u. 2) kI yahA~ supta aura jAgRta dravya-dRSTi se hai, bhAva-dRSTi se nhiiN| 'samaya' zabda ke aneka artha hote haiN| pUrva meM siddhAnta ke artha meM samaya zabda AyA hai| yahA~ isakA artha saMyama athavA 'samatAbhAva' donoM hI liyA gayA hai| ahiMsA kI dRSTi se saba jIvoM ko Atma-samAna samajhanA 'samatA' hai aura aparigraha kI dRSTi se lAbha-alAbha meM taTastha rahanA samabhAva' hai| zastra Adi ke viSaya meM prathama adhyayana meM batAyA jA cukA hai| Elaboration--Those who have come out of the slumber of falsity, attachment, stupor, passions and evil affiliations; who have acquired right knowledge; and who do not drift away from the path of liberation are called muni (sages or ascetics). Those who are contrary to this, who are plagued by falsity, ignorance and wrong **knowledge are amuni (ignorant or unwise). Due to the **preponderance of mental slumber (insensitivity), here the ignorant have been termed as sleeping and wise as awakened. There are two categories of this state of slumber-physical slumber and mental slumber. Those who are physically asleep are in * a state of physical slumber. Those who are under the influence of the great-slumber (mahanidra) of ignorance and falsity are in a state of mental slumber. In other words, those who are devoid of any spiritual development, who are perverse, indisciplined and ignorant are in a state of mental slumber in spite of being physically awake. gItoSNIya : tRtIya adhyayana ( 344 ) Sheetoshniya : Third Chapter

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The partially detached shravaks (lay Jains) are partly asleep and partly awakened. Those who have right perception, who are ever alert, and dwell in the spiritual world are awakened. The awakened are also of two types--those who are not asleep are physical awake and those who are perfectly disciplined and sagacious are mentally awake. Those who while sleeping, following the tenets in scriptures for the purpose of maintaining the body that is the instrument of ascetic discipline, are spiritually awake, do not commit any prohibited deed. They are awake from the religious or spiritual viewpoint. This means that these two states of physical and mental slumber have been defined in context of religion or spirituality. In Bhagavati Sutra there is a mention of a discussion on this subject between Bhagavan Mahavir and Jayanti Shravika. She asks, "Bhante, who are better, the sleeping or the awakened ?" Bhagavan replied in his anekanta (non-absolute or relative) style, "The awakened state of a religious person is good and so is the state of slumber of a sinner." (Bhagavati 12/2) Here the reference is to physical and not mental slumber. The word samaya has many meanings. Earlier it was used in the sense of principle. Here it is used in the sense of discipline as well as equanimity. In context of ahimsa equanimity means to consider all beings same as one self or the feeling of universal equality. In context of non-possession or detachment equanimity means to be neutral in profit and loss. The term weapon has been discussed in detail in the first chapter. arati-rati-tyAga 108. jassime saddA ya rUvA ya gaMdhA ya rasA ya phAsA ya abhisamaNNAgayA bhavaMti se AyavaM nANavaM veyavaM dhammavaM bNbhv| ___ paNNANehiM parijANai loyaM muNI ti vucce dhammaviu tti aNjuu| AvaTTasoe sNgmbhijaanni| AcArAMga sUtra ( 348 ) Illustrated Acharanga Sutra

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sIosiNaccAi se NiggaMthe arai-raisahe phArusiyaM No vedeti| jAgara-verovarae vIre evaM dukkhA pmokkhsi| 108. jisa puruSa ne zabda, rUpa, gandha, rasa aura sparza ko samyak prakAra se jAna liyA hai, vaha AtmavAn, jJAnavAn, vedavAn, dharmavAn aura brahmavAn hotA hai| ___ jo apanI prajJA-(viveka) se loka ko jAnatA hai, vaha muni kahalAtA hai| vaha dharmavettA aura Rju-(sarala) hotA hai| ____ vaha muni saMga-(Asakti) ko aura Avarta-srota-(janma-maraNAdi ke dvAra/udgama) ko bahuta acchI prakAra se jAna letA hai| ___ nirgrantha vaha hai, jo zIta aura uSNa-(sukha aura duHkha) kA tyAgI hai| vaha arati aura rati ko sahana karatA huA unheM tyAgane meM pIr3A/kaSTa kA anubhava nahIM krtaa| ___ jo jAgRta aura vaira se uparata hai, vaha vIra hotA hai| tU isa prakAra (jJAna, anAsakti, sahiSNutA, jAgarUkatA aura samatA-prayoga dvArA) duHkhoM ke kAraNabhUta karmoM se mukti pA skegaa| ABANDONING INDULGENCE AND NON-INDULGENCE Shen 108. A person who has properly understood sound, form, smell and taste and touch is atmavan or spiritualist, jnanavan or sagacious, vedavan or scholar of canons, dharmavan or religious and brahmavan or chaste. One who knows the world through his knowledge (sagacity) is called a muni (ascetic). He knows dharma and is simple. He acquires perfectly the knowledge about attachment and the source of the cycle (of birth and death). He who rejects cold and hot (happiness and misery) is without a knot (nirgranth, a term used for Jain ascetic). Enduring (the pleasure and pain of) indulgence and nonindulgence, he does not mind casting them off. He who is alert and free of animosity is brave. This is the way (making use of knowledge, detachment, tolerance, alertness and equanimity) following which you will be able to get liberated from karmas, the root cause of sorrow. zItoSNIya : tRtIya adhyayana ( 157 ) Sheetoshniya : Third Chapter e - - -

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vivecana-isa sUtra ke anusAra jo paMcendriya-viSayoM ke svarUpa kA jJAtA tathA unakA tyAgI hai, vahI muni evaM nirgrantha hotA hai| ___ abhisamanvAgata kA artha hai-viSayoM ke iSTa-aniSTa, manojJa-amanojJa svarUpa kA jJAtA tathA unake upabhoga se hone vAle duSpariNAmoM ko bhI bhalIbhA~ti jAnakara jo unakA tyAga karatA ho| zabdAdi viSayoM kA parityAga karake AtmA kI rakSA karane vAlA AtmavAn kahA jAtA hai| jJAnavAn vaha hai jo jIvAdi padArthoM kA yathAvasthita jJAtA ho| jIvAdi kA svarUpa jinase jAnA jA sake, una vedoM-AcArAMga Adi AgamoM kA jo jJAtA hai " arthAt Agama meM pratipAdita rAga-dveSa-mukti mArga ko jAnane vAlA vedavAn hai| vaha dharmavAn hai, jaisA ki TIkA meM kahA hai-dharma cetanA'cetanadravya svabhAvaM zruta-cAritrarUpaM vA vettI ti dharmavit jo zruta-cAritrarUpa dharma kA athavA sAdhanA kI dRSTi se AtmA ke svabhAva (dharma) kA jJAtA ho| aThAraha prakAra ke brahmacarya se sampanna AtmA ko brahmavAn kahA hai| brahmacarya ke aThAraha bheda ye haiM "divA-kAmaraisuhA tivihaM tiviheNa navavihA virii| orAliyA u vi tahA taM baMbhaM atttthdsbheyN||" ___arthAt deva-sambandhI bhogoM kA mana, vacana aura kAyA se sevana na karanA, dUsaroM se na karAnA tathA karate hue ko bhalA na jAnanA, isa prakAra nau bheda ho jAte haiN| audArika arthAt manuSya evaM tiryaJca sambandhI bhogoM ke lie bhI isI prakAra nau bheda haiN| kula milAkara aThAraha bheda ho jAte haiN| ___isa sUtra kA abhiprAya yaha hai ki jo puruSa zabdAdi viSayoM ko bhalIbhA~ti jAna letA hai, unameM rAga-dveSa nahIM karatA, vaha AtmavAn, jJAnavAn, vedavAn, dharmavAn evaM brahmavAn hotA hai| ___ "jo prajJA se loka ko jAnatA hai, vaha muni kahalAtA hai|" isa vAkya kA tAtparya hai ki jo ra sAdhaka mati-zrutajJAna-janita sad-asad vivekazAlinI buddhi se prANiloka yA prANiyoM ke AdhArabhUta loka ko samyak prakAra se jAnatA hai, vaha muni hai| vRttikAra ne muni kA nirvacana isa prakAra kiyA hai-'jo jagat kI trikAlAvasthA-gatividhi kA manana karatA hai, jAnatA hai, vaha muni hai|' 'jJAnI' ke artha meM yahA~ 'muni' zabda kA prayoga huA hai| padArthoM kA yathArtha svarUpa jAnane ke kAraNa jisakI AtmA sarala ho gaI hai use RjU (aMjU) kahA hai| janma, jarA, mRtyu, roga, zokAdi duHkharUpa saMsAra ko bhAva Avarta-bha~varajAla kahA gayA hai| isakA udgama sthala hai-vissyaaskti| ataH jo ise jAna letA hai vaha Avarta-srota kA jJAtA kahalAtA hai| - AcArAMga sUtra ( 158 ) Illustrated Acharanga Sutra

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AcArya mahAprajJa jI ne Avarta kA artha kiyA hai-indriyoM kI Asakti se hone vAlI mana kI cNcltaa| tathA srota kA artha kiyA hai 'indriyaaN'| - zItoSNa-tyAgI kA matalaba hai-jo sAdhaka zIta parISaha aura uSNa parISaha athavA anukUla aura pratikUla parISaha ko samabhAvapUrvaka sahana karatA hai tathA sukha-duHkha kI anubhUti se mana ko caMcala nahIM hone detA use zItoSNa-tyAgI kahA hai| AcArya zrI AtmArAma jI ma. ne zIta kA artha maMdatA, zithilatA aura uSNa kA artha caMcalatA, adhIratA Adi batAkara kahA hai-jJAnAcAra Adi meM na ati zIta (manda) rahe aura na ati uSNa (utAvalA bane) arthAt taTastha bhAva rkhe| ___ 'arati-ratisahe' zabda kA tAtparya hai-jo saMyama aura tapa meM hone vAlI aprIti aura aruci ko samabhAvapUrvaka sahatA hai vahI bAhya evaM Abhyantara grantha se rahita nirgrantha hai| parISahoM aura upasargoM ko sahane meM jo kaThoratA-karkazatA yA pIr3A utpanna hotI hai, nirgrantha sAdhaka usa pIr3A ko pIr3A rUpa meM anubhava nahIM krtaa| isa bhAva ko phArusiyaM No vedeti vAkya dvArA spaSTa kiyA hai| Elaboration--According to this paragraph only he is a muni without a knot (an ascetic) who knows the functions of the five senses and abstains from them. Abhisamanvagat-one who knows about the good and bad, pleasant and unpleasant forms and functions of mundane indulgence and knowing very well the evil consequences, refrains form such indulgence. Atmavan is he who protects his soul by abstaining from mundane indulgences like that of hearing sound (with attachment). Jnanavan is he who has true knowledge of fundamentals like jiva (being). Vedavan is he who is a scholar of scriptures, like Acharanga, that are helpful in acquiring knowledge about true form of fundamentals like being (Jiva). In other words, he who knows the path of liberation from attachment and aversion as propagated in Agam is called Vedavan. Dharmavan is one who knows dharma (religion) in the form of conduct conforming to the canons or, in context of spiritual practices, the dharma (nature) of soul. zItoSNIya : tRtIya adhyayana (159 ) Sheetoshniya : Third Chapter

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ET Brahmavan is one who practices celibacy of eighteen types. These types are-Neither to indulge nor cause others to indulge or approve others of indulging in sexual activity relating to the divine realm through mind, speech and body. These nine types are related to the divine realm. In the same way there are nine types related to the physical realm which includes humans and animals, making a total of eighteen. The message of this paragraph is that the person who properly understands sound and other sources of mundane pleasures and is free of attachment and aversion towards them is atmavan or spiritualist, jnanavan or sagacious, vedavan or scholar of canons, dharmavan or religious and brahmavan or chaste. "One who knows the world through his knowledge (sagacity) is called a muni (ascetic)." This statement means that the seeker who rightly knows the world of beings with the help of the discerning attitude acquired through mati-jnana (sensory knowledge) and shrutjnana (the knowledge of the scriptures belonging to the oral tradition of Jains) is known as muni. The commentator (Vritti) has interpreted the word muni as-one who ponders over and understands the present, past and future activities of this world (is called muni). Here the term muni has been used as a synonym of jnani or sagacious. One whose soul has become simple by getting rid of the complexities of mind through the knowledge of the real form of matter is called riju or anju. The world filled with miseries like birth, aging, ailments and grief is called bhav-avart or whirlpool of rebirth. The place of origin of this (source) is attachment for mundane indulgences. Therefore he who knows about it is said to be acquainted with the source of whirlpool Acharya Mahaprajna has interpreted avart as the fickleness of mind caused by attachment for sensual pleasures. Thus the sources of avart are sense organs. AcArAMga sUtra (880) Illustrated Acharanga Sutra

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Abstainer of cold-hot means a seeker who tolerates cold ore pleasant and hot or unpleasant afflictions with equanimity; also, who does not allow the mind to waver while suffering pleasure or pain. Acharya Shri Atmaram ji M. has interpreted sheet (cold) as feebleness and languidness, and hot as liveliness and impatience. Accordingly he says that a seeker should neither be excessively lethargic nor hyperactive in his quest for knowledge; in other words, he should have a neutral or equanimous attitude. Arati-ratisahe-one who counters with equanimity the lack of interest and liking for discipline and austerities is a nirgranth free of outer and inner knots or complexities. Harshness and pain are essential consequences of suffering afflictions and torments. A nirgranth seeker does not take pain as pain. This attitude has been expressed by the sentence-farusiyam no vedati. apramattatA __ 109. jarA-maccuvasovaNIe nare sayayaM mUDhe dhammaM nnaabhijaanni| pAsiya Aure pANe appamatto privve| maMtA eyaM maimaM paas| AraMbhajaM dukkhamiNaM ti NaccA, mAyI pamAyI puNarei gbhN| uvehamANo sadda-rUvesu aMjU mArAbhisaMkI maraNA pmucci| 109. jarA aura mRtyu ke vazIbhUta manuSya zarIrAdi ke moha ke kAraNa mUr3ha banA rahatA hai| mUr3hatA ke kAraNa vaha dharma ko nahIM jAna paataa| manuSyoM ko (zArIrika-mAnasika duHkhoM se) Atura-(Akula-vyAkula) dekhakara satata apramatta hokara vicaraNa kre| he matimAn ! tU mananapUrvaka ina (Atura prANiyoM) ko dekh| yaha duHkha Arambha se utpanna hai, yaha jAnakara (AraMbha kA tyAga kara) mAyI aura pramAdI manuSya bAra-bAra garbha meM AtA hai| * zItoSNIya : tRtIya adhyayana ( 161 ) Sheetoshniya : Third Chapter

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DMRCOARDAMODATION zabda aura rUpa Adi ke prati jo upekSA karatA hai (rAga-dveSa nahIM karatA hai) vaha Rju hotA hai| vaha mAra-(mRtyu) ke prati sadA AzaMkita (satarka) rahatA huA mRtyu (mRtyu ke bhaya) se mukta ho jAtA hai| ALERTNESS ___109. Overpowered by (the thought of) old-age and death, a man remains stupid due to his fondness for his body (etc.). Due to this stupidity he fails to know dharma (religion). Seeing people disturbed or tormented (by physical and mental miseries) one should be ever alert in his movement. O possessor of wisdom ! You should observe these (disturbed beings) thoughtfully. Knowing that this grief is born out of ill-intent (you should be free of ill-intent). The deluded and careless are born time and again. One who ignores (is free of attachment and aversion) is simple (innocent). Always apprehensive (alert) of death he gets free of death (fear of death). vivecana-isa sUtra meM sAdhaka ko bur3hApA, mRtyu Adi vibhinna duHkhoM se Atura prANI kI dazA evaM usake kAraNoM aura pariNAmoM para vicAra karane kI sUcanA dI hai| yahA~ vRttikAra ne eka prazna uThAyA hai-devatA 'nirjara' aura 'amara' kahalAte haiM, to ve mohamUr3ha nahIM hote hoMge? isa prazna kA samAdhAna kiyA gayA hai ki "devatA nirjara kahalAte haiM, kintu unameM bhI jarA vidyamAna hai kyoMki cyavanakAla se pUrva unake bhI lezyA, bala, sukha, prabhA, varNa Adi kSINa hone lagate haiN| yaha eka taraha se jarAMvasthA hI hai| aura mRtyu to devoM kI bhI hotI hai, zoka, bhaya Adi duHkha bhI unake sAtha lage haiN| isalie deva bhI moha-mUr3ha bane rahate haiN|" (vRtti, patrAMka 140) zArIrika evaM mAnasika duHkhoM ke athAha sAgara meM DUbe hue, kiMkartavyavimUr3ha bane hue prANiyoM ke lie 'Aure pANe' zabda AyA hai| 'mAI' zabda cAra kaSAyoM meM se madhyama kaSAya kA vAcaka hai| isalie Adi aura anta ke krodha, mAna aura lobha kaSAya kA bhI isase grahaNa ho jAtA hai| cAroM kaSAya ke artha meM yahA~ 'mAI' zabda samajhanA caahie| AcArAMga sUtra ( 162 ) Ilustrated Acharanga Sutra

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'uvehamANo', 'ajU' aura 'mArAbhisaMkI' ye tInoM vizeSaNa apramatta evaM jAgRta sAdhaka ke haiM jo zabda Adi viSayoM ke prati upekSA karatA hai, vahI sarala AtmA hotA hai aura vahI mRtyu ke prati sAvadhAna hai| Elaboration-This paragraph advises a seeker to observe and ponder over the condition of a being tormented by various fears like old-age and death, their causes and consequences. Here the commentator (Vritti) has raised a question-Gods are said to be non-aging and immortal, therefore they must be free of the stupor of fondness? The answer provided is-"Although gods are called non-aging, they too age. Because before the moment of descent their leshya (the colour-code indicator of purity of soul), power, happiness, aura, complexion, etc., start fading. In a way this is also a process of aging. They also die. They are also afflicted by sorrows like grief and fear. Therefore gods are also under the stupor of fondness or attachment." (Vritti, leaf 140 ) Aure pane-beings engulfed in the unfathomable ocean of physical and mental miseries and perplexed thereby. Mai-denotes the middle passion. But here it also includes the first two and last as well. Thus here it should be understood to include all the four passions-anger, conceit, illusion and greed. Uvehamano, anju and marabhisamki-these three are adjectives used for alert and awakened seeker. Only he who ignores sound and other subjects of sense organs, has unblemished soul and is consciously alert of death. 110. appamatto kAmehiM uvarao pAvakammehiM / vIre Ayagutte je kheyaNNe / javajAya - satthasa kheyaNNe se asatthassa kheyaNNe / je asatthassa kheyaNe se pajjavajAya -satthassa kheyaNNe / 110. jo kSetrajJa hai vaha kAma - bhogoM ke prati apramatta hotA hai| pApakArI pravRttiyoM se uparata rahatA hai vaha puruSa vIra aura Atmagupta - AtmA ko surakSita rakhane vAlA hai| zItoSNIya: tRtIya adhyayana ( 163 ) Sheetoshniya: Third Chapter

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Faxis whe air with sks kiseks xisxks xis pksisix xisxisaisakh kisaks xix six xku ek sha ANUALUANJALDADUATOPATOPATOPAYODAYODAYAtopics * bhI jo indriya-viSayoM kI paryAyoM se hone vAle zastra-asaMyama ke kheda ko jAnatA hai, vaha azastra-saMyama ke kheda ko bhI jAnatA hai| jo azastra-saMyama ko jAnatA hai, vaha viSayoM ke vibhinna paryAyoM meM hone vAle zastraasaMyama ko jAnatA hai| ____110. One who knows the domain (kshetra) is alert towards mundane pleasures. A man who remains free of sinful attitude and activity is brave and self-guarded (who keeps his soul protected). One who knows the consequence of (using) weapons (indiscipline or violence) inspired by attachment with varieties (of mundane indulgences), he also knows the consequence of not using weapons (discipline or ahimsa). One who knows the consequence of discipline or ahimsa also knows the consequence of indiscipline or violence inspired by attachment with varieties of mundane indulgences. vivecana-'kheyaNNe' zabda ke prasaMga anusAra aneka artha kiye gaye haiN| jaise-khedajJa arthAt prANiyoM kI pIr3A ko samajhane vaalaa| kSetrajJa-kSetra zabda ke bhI aneka artha hote haiM-zarIra, kAya, indriya-viSaya, hiMsA, mana, vacana, kAya kI pravRtti tathA hArda-marma, rhsy| __"zabda, rUpa, rasa Adi vibhinna prakAra ke indriya-viSayoM kI avasthAe~ (paryAya) rAga-dveSa kI vRddhi karane vAlI evaM asaMyama-zastra ko bar3hAne vAlI haiN|" jo isa rahasya ko jAna letA hai, vaha saMyama ko bhI jAna letA hai| saMyama evaM asaMyama donoM kA jJAna eka-dUsare para avalambita hai| ataH eka ko bhalI prakAra se jAnane para dUsare ko bhI jAna liyA jAtA hai| Elaboration-Kheyanne-This word has been used to convey a variety of meanings in different context. For example--khedajna meaning one who understands pain of beings; kshetrajna meaning one who understands domain or area. Domain has numerous meaningsbody; constitution; subjects of sense organs; violence; attitudes and activities of mind, speech and body; and secrets and mysteries. One who knows the secret that "the variations and stages of various subjects of sense organs such as sound, form and taste are factors that increase attachment and aversion as well as indsicipline AcArAMga sUtra ( 164 ) lustrated Acharanga Sutra

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****** MO ChOR Chou cho cho cho cho cho 10 10 10 10 10 10 10 10 (weapon)" also knows what is discipline. The knowledge of discipline and that of indiscipline are interdependent. Thus by knowing one well the other also becomes known. loka-saMjJA kA tyAga 111. akammassa vavahAro Na vijjai / kammuNA uvAhI jAya / 112. kammaM ca pddilehaae| kammamUlaM ca jaM chaNaM paDilehiya / savvaM samAyAya dohiM aMtehiM adissamANe / taM pariNNAya mehAvI / viittA logaM vaMtA logasaNNaM se maimaM parakkamejjAsi / tti bemi / // paDhamo uddesao sammatto // 111. akarma (karmoM se mukta zuddha AtmA) ke lie koI (loka) vyavahAra nahIM hotA / karma se upAdhi hotI hai| 112. karma kA samyak prakAra se vicAra karake use naSTa karane kA prayatna kare / jo hiMsA hai, vahI karma kA mUla hai - usakA bhalIbhA~ti nirIkSaNa karake parityAga kare / ina saba kA samyak nirIkSaNa karake donoM (rAga aura dveSa ) antoM se adRzya (dUra) hokara rhe| medhAvI rAga-dveSAdi ko jJAta karake (jJa-parijJA se jAne aura pratyAkhyAna - parijJA se chor3e) / vaha matimAn sAdhaka isa rAga-dveSarUpa loka ko jAnakara loka-saMjJA kA tyAga kare tathA saMyamAnuSThAna meM parAkrama kre| - aisA maiM kahatA hU~ / LEAVING THE AWARENESS OF THE WORLD 111. One who is free of karma is also free of mundane behaviour. It is karma that leads to appellations. 112. One should properly ponder over karma and try to destroy it. zItoSNIya : tRtIya adhyayana ( 165 ) For Private Personal Use Only Sheetoshniya: Third Chapter

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- - - NUNDALDADALANDUATOPAKOVAYODAYODAYODAYOYAYODAYODANBAROBAT ___That which is himsa (violence) is the root of karma, therefore after properly examining it one should abstain from it. After properly examining all this one should remain untouched (away) from both the ends (attachment and aversion). The wise should understand attachment and aversion (etc.) (through awareness of knowledge he should know them and through awareness of detachment he should abandon them). Understanding the world of attachment and aversion, that sagacious seeker should cast off the awareness (desire) of the world and pursue the conduct of discipline. -So I say. vivecana-karma aura usake saMyoga se hone vAlI AtmA kI hAni tathA karma ke upAdAna (rAga-dveSa) Adi ko bhalIbhA~ti jAnakara usakA tyAga karane kA nirdeza ina sUtroM meM kiyA hai| karmoM ke bIja-rAga aura dveSa rUpa do antoM kA parityAga karake (viSaya-kaSAyarUpa) loka ko jAnakara loka-saMjJA-Asakti ko chor3akara saMyama meM udyama karane kI preraNA dI hai| akammassa-jo akarma arthAt sarvathA karmamukta ho jAtA hai, usake lie nAraka, tiryaJca, manuSya, deva, bAla, vRddha, yuvaka, paryAptaka, aparyAptaka Adi kucha bhI vyavahAra (saMjJAe~) nahIM hotaa| __ jo karmayukta hai, usake lie hI karma ko lekara nAraka, tiryaJca, manuSya Adi kI yA ekendriya se lekara paMcendriya taka kI, manda buddhi, tIkSNa buddhi, strI-puruSa Adi upAdhi-vyavahAra yA vizeSaNa hotA hai| ina saba vibhAjanoM-vibhedoM aura vyavahAroM kA hetu karma hai, isalie karma hI upAdhi kA kAraNa hai| ___ cUrNikAra ne isakI vyAkhyA isa prakAra kI hai-karma se upadhi hotI hai| upadhi tIna prakAra kI hai-Atmopadhi, karmopadhi aura shriiropdhi| jaba AtmA viSaya-kaSAyAdi meM duSprayukta hotA hai, taba Atmopadhi-AtmA parigraha rUpa hotA hai| taba karmopadhi kA saMcaya hotA hai aura karma se zarIropadhi hotI hai| zarIropadhi se lekara nairayika, manuSya Adi vyavahAra (saMjJA) hotA hai| ___ 'kammaM ca paDilehAe' kA tAtparya hai-karma kA samagra svarUpa jAnakara karmoM ko kSaya karane kA prayatna karanA caahie| karmabandha ke mUla kAraNa pA~ca haiM-(1) mithyAtva, (2) avirati, (3) pramAda, (4) kaSAya, aura (5) yog| ina karmoM ke mUla kA vicAra kre| 'kSaNa' kA artha kSaNana-hiMsA hai, isakA eka artha yaha bhI hotA hai-karma kA mUla hiMsA hai athavA hiMsA kA mUla karma hai| dohiM aMtehiM-do anta arthAt kinAre haiM-rAga aura dvess| inako bhalI prakAra jaane| AcArAMga sUtra ( 166 ) Illustrated Acharanga Sutra

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YALNA 'adissamANe' kA artha hai-rAga aura dveSa dvArA jIva dRzyamAna (dekhA jAtA hai, arthAt prabhAvita hotA hai) hotA hai, parantu vItarAga rAga aura dveSa ina donoM se dRzyamAna nahIM hote arthAt prabhAvita nahIM hote| 'logasaNNaM'-prANiloka kI AhArAdi cAra saMjJAe~ athavA dasa saMjJAe~ loka saMjJA kahI jAtI haiN| vittaiSaNA, kAmaiSaNA (putraiSaNA) aura lokaiSaNA rUpa jo tIna eSaNAe~ batAI haiM, ve bhI lokasaMjJA haiN| viSayoM kI ora daur3ane kI manovRtti ko bhI loka saMjJA kahate haiN| Il 9727H GESTOS 494197 Elaboration--These phrases direct at knowing well and avoiding the harms caused to soul by its association with karmas and their source (attachment and aversion). The message contains inspiration to be away from the two ends of the seed of karma, namely attachment and aversion; to get free of the desire of the world (attachment) after knowing its true form (mundane indulgences and passions); and to pursue the path of discipline. Akammassa-One who is without karma or is free of all karmas is also free of mundane appellations like those of hell-being, animal, human-being, god, child, old man, youth, perfect (having all sense), imperfect (not having all sense), etc. All such appellations or adjectives as hell-being, animal and human-being, or one sensed to five sensed, or stupid and intelligent, or female and male, etc. are for one who is infested with karmas. The cause of all these divisions and differences or classifications is karma, therefore karma is the only cause of appellations. The commentator (Churni) has defined this as-karma causes imposture. It is of three types of the soul, of karmas, and of the body. When the soul is infested with desire for indulgences and passions it is soul-imposture (the acquisitive nature). This leads to acquisition of imposture of karmas which leads to imposture of the body. In the mundane domain it turns into appellations (a misleading adjective because the ultimately true form of the soul is pure) like those of hell-beings; human-beings, etc. pratuita : peiter steerera ( pano ) Sheetoshniya : Third Chapter O

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Kammam cha padilehae-to make an effort to shed karmas after knowing completely their form and effects. and Glo There are five primary causes of karmic bondage-(1) mithyatva (false perception or belief), (2) avirati (attachment), (3) pramad (stupor), (4) kashaya (passions), (5) yoga (affiliation). One should ponder over the origin of these karmas. Kshan means kshanan or violence; it also conveys that the cause of karmas is violence and cause of violence is karma. Dohim antehim-means two ends, which here means attachment and aversion. One should properly know all these. Adissamane-not visible or not influenced; every being is under the influence of attachment and aversion, but a vitaraga (detached) is invisible to (not influenced by) attachment and aversion. Logasannam-worldly awareness; the four or ten types of awareness like food (etc.). The three desires (eshana)-for wealth, progeny, and world-are also included in this. The attitude of hankering for indulgences is also called worldly awareness (involvement). AcArAMga sUtra * END OF LESSON ONE * ( 168 ) Illustrated Acharanga Sutra

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NEPAROSARODALODMROYALOPEOPLEYONIOSAROVAROBAROSAROPROPRODRODISODREPRODRODRDARODEOSRODORE bIo uddesao dvitIya uddezaka LESSON TWO LESSON TWO prathama uddezaka meM bhAva rUpa meM supta aura jAgRta puruSa ke viSaya meM batAyA hai| isa uddezaka meM batAyA hai-bhAva rUpa meM jAgrata puruSa pApa nahIM krtaa| vaha hiMsAdi ke kAraNa hone vAle duHkhoM ko pahale hI jAnakara unase nivRtta ho jAtA hai| [The first lesson informs about persons in mental states of stupor and alertness. This second lesson informs that a mentally alert person does not commit sin. He gets aware of the miseries caused by violence and other such acts and refrains from indulging in them.] baMdha-mokSa-parijJAna 113. jAiM ca buDDhi ca iha'jja pAse, bhUehiM jANa paDileha saayN| tamhA tivijjo paramaM ti NaccA sammattadaMsI Na karei paavN|| 113. hai Arya ! tU isa saMsAra meM janma aura vRddhi-bur3hApe ko dekh| prANiyoM ke (karmabandha aura usake vipAka rUpa) sukha-duHkha ko jaan| tIna vidyAoM kA jJAtA yA atividya banA huA sAdhaka parama tattva-(mokSa) ko jAnakara samatvadarzI hokara pApa nahIM krtaa| AWARENESS OF BONDAGE AND LIBERATION 113. O Arya (a noble person)! Observe the birth and growth (aging) in this world. Know about the pleasure and pain (caused by karmic bondage and its fruition) of beings. A highly learned person (or one who has acquired three types of knowledge) who knows the ultimate truth (liberation), becomes samatvadarshi (acquires equanimous perception) and avoids sinful activities. vivecana-jo janma, jarA aura mRtyu ke svarUpa ko jAnatA hai vaha unase bacane kA prayatna karatA hai| janma, mRtyu kA kAraNa hiMsA aura Asakti hai| yahI jIvoM ke sukha-duHkha kA hetu hai| isakA vicAra karane se prANI duHkha ke kAraNoM se baca sakatA hai| 'tamhAtivija' kA artha hai-tIna vidyAoM kA jnyaataa| isa sUtra meM tIna bAtoM ko jAnane-dekhane kA nirdeza kiyA hai| ve tIna bAteM ye haiM-(1) pUrvajanma kA jJAna, (2) janma-maraNa kA jJAna, tathA zItoSNIya : tRtIya adhyayana ( 169 ) Sheekoshniya : Third Chapter

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(3) apane sukha-duHkha ke sAtha anya prANiyoM ke sukha-duHkha kI tulanA karake paryAlocana krnaa| inhIM tIna bAtoM kA jJAna prApta karanA trividyA hai| bauddhadarzana meM trividyA kA nirUpaNa isa prakAra hai-(1) pUrvajanmoM ko jAnane kA jJAna, (2) mRtyu tathA janma ko jAnane kA jJAna, (3) cittamaloM ke kSaya kA jnyaan| ina tIna vidyAoM ko prApta karane vAle ko vahA~ "tivijja' (traividya) kahA hai| OM dUsarA pAThAntara 'ativijje' hai| isakA artha vRttikAra ne isa prakAra kiyA hai jisakI vidyA janma, jarA, sukha-duHkha ke darzana se tattva kA vizleSaNa karane vAlI hai, vaha atividya arthAt uttama jJAnI hai| 'parama' ke aneka artha ho sakate haiM-nirvANa, mokSa, satya (prmaarth)| samyagdarzana, samyagjJAna, 3 samyagcAritra tathA pAriNAmika bhaav| "jo samatvadarzI hai, vaha pApa nahIM krtaa|" isakA tAtparya yaha hai ki pApa aura viSamatA ke mUla kAraNa rAga aura dveSa haiN| jo apane bhAvoM ko rAga-dveSa se kaluSita-mizrita nahIM karatA aura na hI kisI prANI ko rAga-dveSayukta dRSTi se dekhatA hai, vaha samatvadarzI hotA hai| sammattadaMsI kA eka rUpa samyaktvadarzI arthAt samyagdRSTi hotA hai| "samyagdRSTi jIva AraMbha-samAraMbha meM Asakta nahIM banatA" yaha kathana to ThIka hai, kintu vaha pApa nahIM karatA yaha kathana U~ce guNasthAnoM kI apekSA se hI lagatA hai; aisA AcArya zrI AtmArAma jI ma. kA abhimata hai| Elaboration-One who knows about birth, aging and death tries to avoid these. The cause of life and death is violence and attachment. These are also the roots of happiness and misery. Pondering over this, a being can protect himself from these sources of misery. Tamhativijjam-one who has acquired three types of knowledge. This is an indication to perceive and know three things which are--(1) knowledge of earlier births, (2) knowledge about birth and death, and (3) comparative study of one's own happiness and sorrow and those of other beings. Trividya means to acquire the knowledge of these three things. Buddhism lists trividya as-(1) knowledge of earlier births, 8 (2) knowledge about birth and death, and (3) the knowledge about 9 process of casting off the dirt of mind or thoughts. One who acquires these three is called tivijja or traividya. a) AcArAMga sUtra ( 170 ) Illustrated Acharanga Sutra

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NAPAPANPA PANAMER Another transliteration is ativijje (ativijna). The commentator (Vritti) has interpreted it as-one who has acquired the capacity to analyze fundamentals through his knowledge of life, aging, happiness and sorrow is called highly learned or ativijna. Param (ultimate) can be interpreted in many ways-nirvana, moksha or liberation; truth (for beneficence); right knowledge, right perception and right conduct and resultant attitude. "One who becomes samatvadarshi (who has acquired equanimous perception) and avoids sinful activities." This statement conveys that the root causes of complexities and sin are attachment and aversion. One who does not tarnish his thoughts with attachment and aversion, who does not look at any being from a view biased by attachment and aversion, is samatvadarshi (who has acquired equanimous perception). Alternative transliteration of sammattadamsi is samyaktvadarshi or samyagdrishti. Acharya Shri Atmaram ji M. is of the view that a samyakdrishti being, indeed, does not indulge in violence against beings. But "he does not indulge in any sinful activity" can only be true with reference to higher levels of Gunasthana (levels of spiritual purity). 114. ummuM ca pAsaM iha macciehiM, AraMbhajIvI ubhayANupassI / kAmesu giddhA NicayaM kareMti, saMsiccamANA puNareMti gabbhaM // 114. he puruSa ! isa saMsAra meM manuSyoM ke sAtha terA jo rAgAdi bandhana rUpa pAza hai, use tor3a DAla; (kyoMki jo hiMsAdi rUpa AraMbha karake jIte haiM) ve AraMbhajIvI puruSa donoM (zArIrika evaM mAnasika sukhoM) ko hI dekhate rahate haiM athavA AraMbhajIvI hone se vaha daNDa Adi ke bhaya kA anubhava karate rahate haiM / kAma-bhogoM meM Asakta prANI karmoM kA saMcaya karate rahate haiM tathA karmoM kI jar3eM bAra-bAra sIMcI jAne se ve punaH punaH janma dhAraNa karate haiN| 114. O man! Break the bond (in the form of your attachment, etc.) with mortals in this world; (because) the people who indulge in sinful activities are subject to both (mental and physical happiness and sorrow). In other words zItoSNIya : tRtIya adhyayana ( 171 ) Sheetoshniya: Third Chapter

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201201901999.99.9.9 9 90 90 109410 as they indulge in sinful activities, they continue to live in fear of punishment and other such consequences. People involved in mundane pleasures continue to accumulate karmas and as the roots of karma are repeatedly irrigated they are reborn time and again. vivecana- isa sUtra meM pApakarmoM kA saMcaya karane vAle kI vRtti, pravRtti aura pariNati (phala) kA digdarzana karAyA gayA hai| 'pAza' arthAt baMdhana do prakAra ke haiM- dravya bandhana aura bhAva bandhana / bhAva bandhana rAga, moha, sneha, Asakti, mamatva Adi haiN| ye hI sAdhaka ko janma-maraNa ke jAla meM pha~sAne vAle pAza haiN| 'AraMbhajIvI ubhayANupassI' pada meM Arambha se mahArambha aura usakA kAraNa mahAparigraha donoM kA grahaNa karanA caahie| kaI pratiyoM meM 'ubhayANupassI' pATha hai jisakA artha hotA haimahArambha- mahAparigraha ke kAraNa vaha punaH punaH bhaya ko dekhatA hai| 'saMsiccamANA puNareti gabrbha' meM batAyA hai- hiMsA, jhUTha, corI, kAma-vAsanA, parigraha Adi karma kI jar3eM haiN| jo unheM lagAtAra sIMcate rahate haiM; ve vividha gatiyoM aura yoniyoM meM bAra-bAra janma lete haiN| Elaboration-In this verse indicates the attitude, activity and consequence of the person I who accumulates karmas. Paash-- bonds. These are of two types, physical and mental. The mental bonds are in the form of attachment, fondness, affection, cravings, possessiveness, etc. These are the bonds that ensnare a seeker into the trap of life and death. Arambhajivi ubhayanupassi-In this phrase arambh (sinful activity) should be taken to be both maharambh (extremely sinful activities) and its cause, mahaparigrah (extreme attachment to possessions). In some versions an alternative reading is found as ubhayanupassi which means-because of extreme sin and attachment he is ever apprehensive. Samsichchamana punarenti gabbham conveys that violence, falsity, stealing, lust, attachment, etc. are the roots of karma. Those who irrigate them continuously are reborn again and again at various places and genuses. AcArAMga sUtra ( 172 ) Illustrated Acharanga Sutra

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na na na na na n`uuen ain mn maan ngaan swn swn ecch chn aiskhuen chan chan hman ain epnSD) MORDAROPA5oopkottoxpoPATOPATOPADMROSAROPARODMROPAIDAROSAROBAROPEOPARDARODARDAROSARDAR 115. avi se hAsamAsajja, haMtA NaMdIti mnnnnti| alaM bAlassa saMgeNaM, varaM vaDDheti appnno|| 115. kAma-bhoga meM Asakta manuSya hAsya-vinoda ke kAraNa prANiyoM kA vadha karake khuzI manAtA hai| aise ajJAnI puruSoM ke saMsarga se kyA lAbha hai? isase to AtmA kA vairabhAva hI bar3hatA hai| 115. A man fond of mundane pleasures celebrates killing of beings for his enjoyment and entertainment. What is the use of association with such foolish people ? It only enhances the feeling of animosity in one's mind. ___ vivecana-kaI mahAraMbhI-mahAparigrahI manuSya dUsaroM ko mArakara, satAkara, jalAzaya meM Dubokara, kor3oM Adi se pITakara yA siMha Adi hiMsra pazuoM ke samakSa manuSya ko maravAne ke lie chor3akara athavA yajJAdi meM nirdoSa pazu-pakSiyoM kI bali dekara yA unakA zikAra karake athavA unakI hatyA karake manoraMjana karate haiN| isI prakAra kaI loga jhUTha bolakara, corI karake yA striyoM ke sAtha vyabhicAra karake yA dUsaroM kA dhana, makAna Adi har3apa karake yA apane kabje meM karake hAsya-vinoda yA pramoda kI anubhUti karate haiN| ye sabhI dUsare prANiyoM ke sAtha apanA vaira bar3hAte rahate haiN| ha~sI-majAka se bhI kaI bAra tIvra vaira ba~dha jAtA hai| vRttikAra ne samarAditya kathA ke dvArA saMketa kiyA hai ki guNasena ne agnizarmA kI aneka taraha se ha~sI ur3AI, isa para donoM kA vaira ba~dha gayA, jo nau janmoM taka lagAtAra claa| Elaboration-Many extremely sinful and covetous persons seek entertainment in cruel and violent activities like-torturing and killing beings, drowning them in water bodies, flogging them with whips, leaving them at the mercy of ferocious animals like lion, offering innocent animals and birds as sacrifice in yajna, or hunting innocent beings as a sport. In the same way many people derive their enjoyment or entertainment through telling lies, stealing, womanizing, or misappropriating wealth, property and other belongings of others. Such people keep on increasing their animosity with other beings. Even simple laughter and making fun causes animosity sometimes. The commentator (Vritti) has given an example from Samaraditya Katha that Gunasena taunted Agnisharma many ways. This caused an animosity between the two and it.continued for nine rebirths. 1. AcArya zrI AtmArAma jI ma. kRta TIkA, pR. 328 zItoSNIya : tRtIya adhyayana ( 173 ) Sheetoshniya : Third Chapter

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116. tamhA'tivijjaM paramaM ti NaccA, AyaMkadaMsI Na karei pAvaM / aggaM ca mUlaM ca vigiMca dhIre, palichiMdiyANaM NikkammadaMsI / 116. isalie vaha uttama jJAnI parama - mokSa pada ko jAnakara tathA hiMsA Adi meM naraka Adi kA AtaMka - (kaSTa) duHkha dekhatA huA pApakarma kA AcaraNa nahIM karatA / ! tU duHkha aura mUla kA viveka kara / use pahacAna / rAgAdi bandhanoM ko paricchinna karake svayaM niSkarmadarzI bana jA / karmarahita ho / 116. Therefore that highly learned one, knowing about the ultimate state (liberation) and visualizing the torments of hell in violence and other such activities, does not indulge in sinful activities. O patient one! Judge the tip and root of sorrow (recognize it). Break the bonds of attachment (etc.) and reach the karmaless state (free of karmas). vivecana- AtaMkadarzI pApa nahIM karatA; isa pada kA rahasya hai - " karma yA hiMsA ke kAraNa duHkha hotA hai / " jo isa satya ko jAna letA hai, vaha AtaMka ko jAna letA hai isalie vaha AtaMkadarzI hai / vaha svayaM pApakarma nahIM karatA, na dUsaroM se karAtA hai aura na karane vAle kA anumodana karatA hai| 'agra' aura 'mUla' zabda ke aneka artha hote haiN| jaise - vedanIyAdi cAra aghAti karma agra haiN| mohanIya Adi cAra ghAti karma mUla haiN| mohanIya saba karmoM kA mUla hai, zeSa sAta karma agra haiM / mithyAtva mUla hai, zeSa avrata - pramAda Adi agra haiN| sAdhaka karmoM ke agra arthAt pariNAma aura mUla arthAt jar3a ( mukhya kAraNa) donoM para viveka-buddhi se cintana karatA hai| kisI bhI duSkarmajanita kaSTa ke kevala agra = pariNAma para vicAra karane se vaha miTatA nahIM, usake mUla para dhyAna denA jarUrI hai| karmajanita duHkhoM kA mUla mohanIya karma hai, zeSa saba usake patra - puSpa haiN| 'palichiMdiyANa NikkammadaMsI' ke bhAvArtha ko spaSTa karate hue TIkAkAra ne batAyA hai - tapa aura saMyama ke dvArA rAga-dveSAdi ko yA unake kAryarUpa karmoM ko sarvathA chinna karake AtmA niSkarmadarzI ho jAtA hai| niSkarmadarzI ke cAra artha ho sakate haiM - ( 1 ) karmarahita zuddha AtmadarzI, (2) rAga-dveSa ke sarvathA chinna hone se sarvadarzI, (3) vaibhAvika kriyAoM ( karmoM - vyApAroM) ke sarvathA na hone se akriyAdarzI, aura (4) jahA~ karmoM kA sarvathA abhAva hai, aisA mokSadarzI | AcArAMga sUtra ( 174 ) For Private Personal Use Only Illustrated Acharanga Sutra

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-time wi.gentinentationwinnamrutam.nesatanicatainm e nsist t ROXIME AR CERTER jAya / nAma gotra AyuSya. SANTRA nAma anta antarAya jJAnA jAnA darzanA agna aga HERE A mohanIya rAga dveSa HownwajanRIRAMAmuweriamresh AmAPAMPRImawwhendiNAamirmirates calanI meM jala am

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citra paricaya 12 Illustration No. 12 karma kA agra aura mUla "aggaM ca mUlaM ca vigiMca dhiire|" he dhIra puruSa ! karma ke agra aura mUla donoM kA viveka karo, inheM phcaano| -a. 3, u. 1, sUtra 116 1. karma kA mUla arthAt jar3a hai, rAga aura dveSa tathA inase Age vRkSa bar3hatA hai, vaha hai agra arthAt darzanAvaraNIya, jJAnAvaraNIya, mohanIya, antarAya, vedanIya, AyuSya, nAma aura gotra karma ye ATha karma usake agr-shaakhaaeN| vividha prakRtiyA~ patte ke samAna haiN| -uttarAdhyayana 32/5 2. saba karmoM kA mUla hai-mohanIya karma tathA jJAnAvaraNIya Adi anya sAta karma usake agra haiN| usI moha vRkSa kI zAkhAe~ haiN| -dazAzruta skandha 5/11-14 (a. 3, u. 2, sUtra 102) calanI meM jala "se keyaNaM arihae puuritte|" jo manuSya dhana va bhogopabhoga kI vastuoM se apanI icchA ko bharanA cAhatA hai vaha aisA bAtya prayAsa karatA hai jaise koI vyakti jharanoM se bahatI jaladhArA se calanI ko bharanA cAhatA hai| yaha sambhava nahIM hai| --a. 3, u. 2, sUtra 119 THE ROOT AND TIP OF KARMA O patient one ! Judge and recognize the tip and root of karma. -3/1/116 1. Attachment and aversion are like roots, and the tree that develops out of these is the tip which includes the eight karmas-Mohaniya, Antaraya, Jnanavaraniya, Darshanavaraniya, Vedaniya, Ayushya, Naam and Gotra. The various manifestations of these karmas are like leaves of the tree. --Uttaradhyayan 3215 2. The mohaniya karma is the root of all karmas and the remaining seven are like tips. -Dashashrut skandh 5/11-14; 3/2/102 WATER IN A STRAINER A person who wants to fulfill his desires by acquiring wealth and other mundane pleasures and comforts is doing something childish like an attempt to fill a strainer with water from rivers and streams. That is impossible. -3/2/119

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Elaboration-One who sees the torments does not indulge in sinful activity. The idea behind this statement is that he who realizes that sorrow is caused by karma or violence, knows terror. He does not indulge in sinful activities himself nor does he cause others to do so or approves others doing so. The terms agra (tip) and mool (root) are interpreted many ways. For example-The four aghati (benign) karmas like vedaniya (karma responsible for mundane experience of pain and pleasure) are like tips and the four ghati (baneful) karmas like debiding karmas are like roots. The mohaniya karma (illusion breeding karma or karma that tempts soul towards fondness for things) is the root of all karmas and the remaining seven are like tips. Falsity is the root and stupor, indiscipline and other vices are like tips. A practicer ponders with sagacity over the tips or consequences as well as roots or primary cause of karmas. To think only about the tip (evidence) of a pain caused by evil karmas does not provide relief from it. It is essential to attend to the root (cause). The root of the sorrows produced by karma is mohaniya karma, all other karmas are like its leaves and flowers. Palichhindiyana nikkammadamsi-explaining this phrase the commentator (Vritti) says-By completely destroying attachment and aversion or their resultant karmas with the help of austerities and discipline, a soul becomes nishkarmadarshi (having perception unveiled by karmas). Nishkarmadarshi can be interpreted four ways--(1) being free of all karmas, who becomes atmadarshi or soulperceiving, (2) being free of attachment and aversion, who becomes sarvadarshi or all-perceiving, (3) in absence of consequential activities or the effects of karmas, who becomes akriyadarshi or inactivity-perceiving, and (4) in total absence of karmas, who zItoSNIya : tRtIya adhyayana ( plou ) Sheetoshniya : Third Chapter les

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becomes mokshadarshi or liberation-perceiving. Here darshi or perceiving does not simply mean looking at or seeing, it implies that such a seeker has attained that state. 117. esa maraNA pamuccati, se hu diTThabhaye munnii| logasi paramadaMsI vivittajIvI uvasaMte samie sahie sayA jae kAlakaMkhI privve| bahuM ca khalu pAvaM kammaM pgddN| 117. vaha niSkAmadarzI jo janma-maraNarUpa bhaya ko dekha cukA hai, mRtyu se mukta ho jAtA hai| vaha jJAnI puruSa loka meM (nimna sAta guNoM se yukta hokara jIvana-yApana karatA hai) (1) paramadaMsI-parama-mokSa ko yA nirmala caitanya svarUpa ko dekhatA hai| (2) vivittajIvI-rAga-dveSa se mukta hokara jItA hai| (3) uvasaMte-kaSAya rUpa vikAroM kA upazamana karatA hai| (4) samie-apane lakSya para kendrita-sthira hotA hai yA pA~ca samitiyoM se yukta rahatA * * (5) sahie-jJAna-darzana se yukta rahatA hai| (6) sayA jae-saMyama meM yatanAzIla hotA hai| (7) kAlakaMkhI-maraNa bhaya se mukta rahakara samAdhimaraNa kA lakSya rakhatA hai| atItakAla meM isa jIva ne bahuta sAre pApakarma kiye haiM ataH aba unako kSINa karane kA prayatna karatA hai| 117. That (nishkamadarshi) person who has visualized fear in form of life and death gets liberated from death. That learned person (leads life equipped with the following seven virtues) (1) Paramdamsimhe sees the ultimate state which is liberation or the soul in its absolutely pure form. (2) Vivittajivi-he leads a life free of attachment and aversion: (3) Uvasante-he subdues vices in form of passions. AcArAMga sUtra ( 176 ) Illustrated Acharanga Sutra - -

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Siris is the size is his is kis kis kis kisi ki kheti he is is the liye ke kis ki dep ASSAROKA R WARIDICUDAICORDAMODACODARODAMODARODAROBARODARositodiROBAROBAROBARODARODANTS (4) Samiye-he has unwavering concentration on his goal; in other words he is equipped with five samitis (practices of self regulation). (5) Sahiye-he is equipped with right knowledge and perception. (6) Saya jaye--he is careful in his discipline. (7) Kalakankhi-remaining free of the fear of death, he keeps meditational end of life as his goal. 118. saccami dhiiN.kuvvh| etthovarae mehAvI savvaM pAvaM kammaM jhosei| 118. he sAdhaka ! tU satya meM dhRti kr| satya meM sthira rahane vAlA medhAvI samasta pApakarmoM kA kSaya kara DAlatA hai| 118. O practicer ! Be firm on (pursuance of) truth. A sage who is firm on truth, destroys all evil karmas. vivecana-isa sUtra meM, sAdhaka ko satya meM sthira rahane kA mahattva samajhAyA hai| __ vRttikAra ne vibhinna dRSTiyoM se satya ke aneka artha kiye haiM (1) prANiyoM ke lie jo hitakArI hai, vaha satya hai-vaha hai sNym| (2) jinezvara deva dvArA upadiSTa Agama satya hai, kyoMki vaha yathArtha vastu-svarUpa ko prakAzita karatA hai vahI zAzvata satya hai| (3) satya kA artha hai, prtijnyaa| arthAt gRhIta vratoM kA nirdoSa pAlana karanA satya hai| isameM dhairya yA dhRti rakhane kA upadeza prastuta sUtra meM hai| Elaboration--This aphorism informs about the importance of being firm on truth. The commentator (Vritti) has interpreted truth in different ways from different angles, (1) That which is beneficial for beings is truth; and it is discipline. (2) The tenets of the Jineshvar lord given in the form of Agams is truth because it reveals the true form of things. Thus it is the ultimate truth.. zItoSNIya : tRtIya adhyayana . ( 177 ) Sheetoshniya : Third Chapter

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(3) Truth means resolution. To faultlessly follow the vows one has accepted is truth. It is advised here to be firm on truth. asaMyata kI vyAkula cittavRtti 119. aNegacitte khalu ayaM purise, se keyaNaM arihae pUraittae / se aNNavahAe aNNapariyAvAe annnnprigghaae| jaNavayavahAe jaNavayapariyAvAyAe jaNavayapariggahAe / 119: vaha asaMyamI puruSa aneka citta ( caMcala mana ) vAlA hai| vaha calanI ko jala se bharanA cAhatA hai| ( tRSNA kI pUrti ke lie) vyAkula citta manuSya dUsaroM kA vadha karane ke lie, dUsaroM ke paritApa ke lie, dUsaroM ke parigraha ke lie tathA janapada ke vadha ke lie, janapada ke paritApa ke lie aura janapada ke parigraha ke lie pravRtti karatA hai / THE DISTURBED STATE OF INDISCIPLINED MIND 119. The indisciplined person is of many minds (having a flickering mind). He wants to fill water in a sieve. A man with disturbed mind (to fulfill his desires) indulges in killing others, inflicting pain on others, and enslaving others. He also indulges in destroying, inflicting pain on and enslaving (conquering) inhabited areas (village, city or state). vivecana-saMsAra-sukhAbhilASI puruSa ko anekacitta vAlA batAyA gayA hai, kyoMki vaha lobha se prerita hokara kRSi, vyApAra, kArakhAne Adi aneka prakAra ke dhaMdhe karatA hai, usakA citta rAta-dina unhIM aneka dhaMdhoM kI udher3a-buna meM lagA rahatA hai| anekacitta puruSa atilobhI banakara aisI asambhava icchA karatA hai, jaise koI calanI ko jala se bharanA cAhatA hai, arthAt calanI rUpa tRSNA ko dhanarUpI jala se bharanA asaMbhava hai| apanI tRSNA ke khappara ko bharane hetu vaha dUsare prANiyoM kA vadha karatA hai, dUsaroM ko zArIrika, mAnasika saMtApa detA hai, dvipada- dAsa-dAsI, naukara-cAkara Adi catuSpada - caupAye jAnavaroM kA saMgraha karatA hai| itanA hI nahIM, vaha asIma lobha meM pAgala hokara sAre janapada yA nAgarikoM kA saMhAra karane para utArU ho jAtA hai, unheM nAnA prakAra se yAtanAe~ dene ko udyata ho jAtA haiM,. aneka janapadoM ko jItakara apane adhikAra meM kara letA hai| AcArAMga sUtra ( 178 ) For Private Personal Use Only Illustrated Acharanga Sutra

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Elaboration-A man desirous of mundane pleasure is said to be with many minds. This is because driven by greed, he indulges in numerous business activities like agriculture, trading, industry, etc.. Day and night his mind is obsessed with thoughts and worries of such business activities. Such multi-directional person becomes excessively greedy and craves for filling a sieve with water. The insinuation is that it is impossible to fill the sieve that is mundane desire with water that is wealth. To fill the pot of his mundane desires, he kills other beings, inflicts physical and mental torture on others, and acquires bipeds like slaves and servants and quadrupeds like domestic animals. He does not just stop there, driven by extreme greed he proceeds to destroy, inflict pain in numerous ways on, and conquer entire inhabited areas. saMyama meM samutthAna 120. AsevittA eyamahaM iccevege samuTThiA / tamhA taM biiyaM no sevae / NissAraM pAsiya NANI / uvavAyaM cavaNaM NaccA aNaNNaM cara mAhaNe / seNa chaNe, na chaNAvae, chataM nANujANa / nivviMda gaMdi arae payAsu / aNomadaMsI NisaNNe pAvehiM kammehiM / 120. kucha vyakti AraMbha, parigraha Adi asaMyama kA Asevana karake anta meM saMyama sAdhanA meM saMlagna ho jAte haiN| isalie ve phira dubArA kAma bhoga tathA hiMsA Adi kA Asevana nahIM krte| tU dekha; viSaya-bhoga sArarahita hai| tU jAna, kevala manuSyoM ke hI janma-maraNa nahIM, apitu devoM ke bhI upapAta aura cyavana nizcita haiM, yaha jAnakara viSaya - sukhoM meM Asakta mata ho / he mAhana ! ( he zramaNa !) tU ananya AtmA meM ramaNa kara / muni prANiyoM kI hiMsA svayaM na kare, na dUsaroM se hiMsA karAe aura na hiMsA karane vAle kA anumodana kare | zItoSNIya : tRtIya adhyayana For Private 179 ) Personal Use Only Sheetoshniya: Third Chapter

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124 124 *** tU nirveda- kAmabhogajanita Amoda-pramoda se virakta ho / prajAoM - striyoM meM Asakti mata kr| kyoMki anavamadarzI - uttama tattva AtmA ko dekhane vAlA pApakarmoM se viSaNNa- udAsIna rahatA hai| whether th PROGRESS IN DISCIPLINE 120. Some people indulging in sinful activities, attachment, and other types of indiscipline at last commence practice of discipline. Therefore they do not indulge in mundane pleasures and violence again. You should see that mundane pleasures are worthless. Know this-it is not that life and death of only human beings are inevitable, even the origin and descent of gods are also inevitable. Knowing this, do not get infatuated with mundane pleasures. O Brahman ( Shraman ) ! Involve yourself only with the solitary (soul). He (muni or ascetic) should neither himself harm, nor cause others to harm, or approve others harming beings. Become nirved (genderless or apathetic to enjoyment of carnal pleasures). Do not get infatuated with women. Because one who perceives the ultimate fundamental (soul) remains apathetic to sinful activities. vivecana- isa sUtra meM viSaya-bhogoM se virakta hokara saMyama sAdhanA meM juTe hue sAdhaka ko viSaya-bhogoM kI asAratA evaM jIvana kI anityatA kA sandeza dekara hiMsA tathA kAma-bhoga janita Ananda, abrahmacarya Adi pApoM se virata rahane kI preraNA dI gayI hai| viSaya-bhoga isalie nissAra haiM ki unake prApta hone para tRpti kadApi nahIM hotI / isIlie bharata cakravartI Adi viSaya-bhogoM ko nissAra samajhakara saMyamAnuSThAna ke lie udyata ho gaye the / 'uvavAyaM' aura 'cayaNaM' kA Azaya yaha hai ki manuSyoM kA janma aura maraNa to sarvavidita hai hI, devoM ke sambandha meM bhrAnti hai ki unakA viSaya-sukhoM se bharA jIvana amara hai, ve janmate-marate nahIM, ataH ise batAne ke lie upapAta aura cyavana- ina do padoM dvArA devoM ke bhI janma-maraNa kA saMketa kiyA hai| 'aNaNNa' - 'ananya' zabda mokSa, saMyama aura AtmA kI ekatA kA bodhaka hai| samyagdarzana - jJAna - cAritrarUpa parama tattva ko dekhane vAlA 'aNomadaMsI' hai / AcArAMga sUtra ( 180 ) For Private Personal Use Only Illustrated Acharanga Sutra

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Elaboration In this aphorism, by explaining about worthlessness of mundane pleasures and ephemeral nature of life, inspires a seeker, averse to mundane pleasures and involved in practices of ascetic discipline, to be apathetic to acts of sin like carnal pleasures and non-celibacy, Mundane pleasures are worthless because they never culminate into satiation. That is why people like Bharat Chakravarti, understanding the worthlessness of mundane pleasures, proceeded towards ascetic discipline. The words uvavaya and chyavan have been used to point at the birth and death of gods. The birth and death of human beings is a well known fact but a misconception prevails that divine life with abundance of mundane pleasures is eternal; gods are immortal. These two words refute that misconception. Ananna or ananya points at the solitary nature of soul during practice of discipline and in liberation. One who perceives (attains) the ultimate fundamental in the form of right perception-knowledge-conduct is called anomadamsi. 121. kohAimANaM haNiyA ya vIre, lobhassa pAse NirayaM mhNtN| tamhA hi vIre virae vahAo, chiMdijja soyaM lhubhuuygaamii|| 121. he vIra puruSa ! krodha aura mAna ko naSTa kara, lobha ko mahAn naraka ke rUpa meM dekha ! isalie hiMsA se virata hokara viSaya-vAsanA rUpa srotoM ko chinna-bhinna karake laghubhUta hokara vicaraNa kre| ___121. 0 brave ! Destroy anger and conceit and see greed as the lowest hell. Thereby refrain from violence, shatter the sources (of karma in the form of mundane pleasures) and drift after becoming light (rarified in terms of passions). vivecana-lahubhUyagAmI" kA artha hai AtmA ko rAga-dveSa ke bhAra se halkA banAkara vicre| jJAtAsUtra meM laghubhUta tumbI kA udAharaNa dekara batAyA hai ki jaise-sarvathA leparahita hone para tumbI jala ke Upara A jAtI hai, vaise hI laghubhUta karmamukta-AtmA saMsAra se Upara mokSa meM pahu~ca jAtA hai| zItoSNIya : tRtIya adhyayana ( 181 ) Sheetoshniya : Third Chapter a

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ANDRDARSDRDASIRSARDARDARSHEDIABIRD DADADARADHE DAADHEPRESEDARSHESARI ___cUrNi meM isake sthAna para 'chiMdijja sotaM Na hu bhUtagAma' pATha milatA hai| uttarArdha kA artha yoM hai-IryAsamiti Adi se yukta sAdhaka 14 prakAra ke bhUta grAma (prANi-samUha) kA chedana na kre| Elaboration-Lahubhuyagami-move after making the soul light or free of the burden of attachment and aversion. In Jnata Sutra this has been explained with the help of the example of a gourd. As a gourd, free of the weight of layers of mud, comes to the surface of a water body, so does a soul rise to the realm of the liberated (moksha). In the commentary (Churni) there is an alternative reading, 'Chhindijja sotam na hu bhootagamam'. This means--an ascetic practicing iryasamiti and other samitis (self-regulation) should not pierce (harm) fourteen types of bhootagram (collection of living organisms). 122. gaMthaM pariNNAya iha'jja vIre, soyaM pariNNAya carejja dNte| ummagga laddhaM iha mANavehiM, No pANiNaM pANe smaarbhejjaasi|| tti bemi| // bIo uddesao sammatto // 122. he vIra ! isa loka meM grantha-parigraha ko jAnakara Aja hI avilamba chor3a de| isI prakAra saMsAra ke srota-viSayoM ko bhI jAnakara saMyama meM vicaraNa kr| yaha jAno ki manuSya-janma meM hI saMsAra sindhu se tarane kA, unmajjana kA avasara milatA hai, ataH muni prANiyoM ke prANoM kA samArambha na kre| -aisA maiM kahatA huuN| // dvitIya uddezaka samApta // 122. O brave ! Knowing about the knots (attachments) in this world, abstain from them at once. In the same way know about the sources (mundane pleasures) and lead a disciplined life. Know that it is only during the life as a human being that one gets the opportunity to swim across the ocean of life. (Knowing this) an ascetic should not terminate or harm the lives of beings. --So I say. * END OF LESSON TWO. - * AcArAMga sUtra ( 182 ) lustrated Acharanga Sutra

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taio uddesao tRtIya uddezaka LESSON THREE [dvitIya uddezaka meM kaSTa-sahiSNutA tathA krodha Adi kaSAyoM ko jItane kA upadeza diyA hai| hiMsA-kaSAya Adi se virakta hone ke lie Atma-draSTA bananA jarUrI hai| jo saba jIvoM ko apane samAna samajhatA hai vahI hiMsA Adi se baca sakatA hai-isa viSaya kA pratipAdana isa uddezaka meM kiyA gayA hai| [The second lesson contains the message about tolerating pain and conquering passions like anger. To avoid violence and passions it is essential to become a perceiver of soul. Only he can avoid violence (etc.) who considers all beings like his own self. This topic has been discussed in this chapter.] samatA-darzana yI 123. saMdhiM logassa jANittA Ayao bahiyA paas| tamhA Na haMtA Na vighaaye| ___ jamiNaM aNNamaNNavitigicchAe paDilehAe Na karei pAvaM kammaM kiM tattha muNI kAraNaM siyA ? 123. he sAdhaka ! dharmAnuSThAna kI sandhi-avasara ko samajhakara apanI AtmA ke samAna bAhya-jagat (dUsarI AtmAo) ko dekh| isalie muni jIvoM kI hiMsA na kare aura na dUsaroM se kraae| ___ jo mAnava paraspara eka-dUsare kI AzaMkA se, bhaya se athavA dUsare ke sAmane lajjA ke kAraNa pApakarma nahIM karatA, to kyA usakA kAraNa muni honA hai ? (nhiiN|) SEEING EQUALITY ___123. O seeker ! Recognize the opportunity (of practicing ascetic discipline) and visualize the outer world (other souls or beings) as similar to your own soul. Thereby an ascetic should neither harm beings nor cause others to do so. A man may not indulge in sinful activity for mutual apprehension, fear or shame. Can he be called an ascetic A because of this? (No.) zItoSNIya : tRtIya adhyayana ( 183. ) Sheetoshniya : Third Chapter

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vivecana-'saMdhi' kA artha hai chidra yA avsr| saMdhi do prakAra kI hotI hai-dravya saMdhi-dIvAra Adi kA chidr| bhAva saMdhi-Atma-vikAsa kA avsr| isake tIna prakAra haiM-samyagdarzana, samyagjJAna aura smykcaaritr| - TIkAkAra kA abhiprAya hai, jaise kArAgAra meM banda aparAdhI dIvAra Adi meM kahIM cheda milane para usase mukta hone kA prayAsa karatA hai, vaise hI moha kArAgAra se mukta hone kA yaha jIvana eka avasara hai; isako smjheN| ___AcArya mahAprajJa jI ke anusAra yahA~ hiMsA-ahiMsA kA prasaMga hone se 'sandhi' kA abhiprAya hai haDDiyoM kA 'jodd''| "sabhI prANI jInA cAhate haiM, sabako apane samAna jIvana priya hai| AtmA ke samAna dUsaroM ko samajhane kA yaha darzana hI 'saMdhi' hai, ise jAnakara kisI prANI kI hiMsA na kreN|" (AcArAMga bhASya, pR. 182) isI Agama meM aneka prasaMgoM meM 'saMdhi' zabda AyA hai aura usake prasaMgAnusAra bhinna-bhinna artha hote haiN| (vizeSa zabdArtha; AcArAMga bhASya, pR. 474) jamiNaM aNNamaNNe-isa pada meM yaha sUcita kiyA hai ki yadi koI kisI vicikitsA-bhaya, pralobhana, dabAva yA AzaMkA ke kAraNa kisI kI ghAta nahIM karatA hai to isameM usakA muni athavA jJAnI honA kAraNa nahIM hai, kyoMki muni to vaha hai jo pApakarma na karane ke saMkalpa ke sAtha kisI kI ghAta nahIM karatA hai| Elaboration-Sandhi means breach or opportunity. It is of two types--physical, like a hole in a wall; and mental, like an opportunity for spiritual development. The latter in turn, is of three types--right perception, right knowledge and right conduct. The commentator (Tika) explains that when a prisoner finds a breach in the wall of the prison he tries to free himself. In the same way this life is like a breach (opportunity) to free oneself from the prison of attachment. An ascetic should understand this. According to Acharya Mahaprajna as the context is of violence and ahimsa, the meaning of sandhi is joint' here. He explains"Every being wants to live, everyone loves a life like his own. The philosophy of considering others like ones own self is sandhi. Knowing this, do not indulge in harming any being." (Acharanga Bhashya, p. 182). The word sandhi has been used frequently in this Agam and it has different meanings in different context. (see Vishesh Shabdarth; Acharanga Bhashya, p. 474) AcArAMga sUtra ( 184 ) Illustrated Acharanga Sutra

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rela.ske.ske.salke.skstakesi.ske.ske.skskoske.siksak sex Jaminam' annamane~This phrase conveys that if someone does not kill a being out of fear, allurement, apprehension or other such pressures, it is not an evidence of his being an ascetic or a sage. In fact an ascetic is one who does not harm a being for no other reason but his resolve not to indulge in sinful activities. 124. samayaM tatthuvehAe appANaM vippsaaye| aNaNNaparamaM NANI No pamAe kayAi vi| Ayagutte sadA vIre jAyAmAyAe jaave| virAgaM rUvehiM gacchejjA mahayA khuDDaehiM vaa| AgatiM gatiM pariNNAya dohiM vi aMtehiM adissamANehiM se Na chijjai, Na bhijjai, Na Dajjhai, Na hammai kaMcaNaM svvloe| 124. muni samatA dRSTi se vicAra karake AtmA ko sadA prasanna rkhe| jJAnI muni, ananya parama-(sarvocca saMyama) meM kadApi pramAda na kre| sAdhaka sadA AtmA ko gupta rakhe aura parAkramazIla rahe tathA apanI saMyama-yAtrA kA nirvAha (mAtrA ke anusAra) parimita AhAra se kre| __choTe yA bar3e sabhI rUpoM-dRzyamAna padArthoM ke prati vairAgya dhAraNa kre| prANiyoM kI gati aura Agati ko bhalIbhA~ti jAnakara jo rAga aura dveSa ke donoM antoM se dUra rahatA hai, vaha samasta loka meM kisI se kahIM bhI chedA nahIM jAtA, bhedA nahIM jAtA, jalAyA nahIM jAtA aura mArA nahIM jaataa| ___124. An ascetic should always keep his soul blissful with the viewpoint of equality. A sagacious ascetic should never be lethargic about the unique ultimate (the highest discipline). An ascetic should always guard his soul and be vigorous and committed. Also, (he should) subsist on his spiritual path with limited food (quantitatively). He should be detached towards all forms (of visible matter) big or small. OM zItoSNIya : tRtIya adhyayana ( 185 ) krke kese kre ke sewifessie.sakseiks.ske.saks.ke.sistar Sheetoshniya : Third Chapter

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When one knows from where beings come and where will they go, and when he is away from both ends that are attachment and aversion, he is neither cut, nor slit, nor burnt, nor killed by anyone in the whole world. vivecana-samayaM tatthuvehAe-sUtra 116 meM kahA hai ki jo kisI bhaya Adi kAraNa se jIva-hiMsA nahIM karatA, isameM munitva kA koI kAraNa nahIM hai| aba isa sUtra meM batAyA hai ki jo 'samaya' arthAt 'samatA' ko samajhakara pApakarma nahIM karatA vaha muni hai| jisake jIvana meM 'samatA bhAva' rama jAtA hai, usI meM usakI AtmA ko prasannatA va Ananda kA anubhava hotA hai| __aNaNNaparamaM kA artha hai, jo sabase utkRSTa hai, vaha hai saMyama yA smtaabhaav| jJAnI apane saMyama athavA samatAbhAva meM kabhI pramAda na kre| saMyama ke lie AhAra viveka bhI Avazyaka hai, ataH agale pada meM 'jAyAmAyAe' dvArA sUcita kiyA hai ki 'saMyama yAtrA' ke nirvAha hetu jitanA AhAra Avazyaka hai, utanA hI AhAra kre| kyoMki ati mAtrA meM bhojana karanA, ati snigdha rasadAra bhojana karanA saMyama ke lie ghAtaka hotA hai isalie AhAra kI mAtrA kA jJAna rkhe| AhAra kI mAtrA kA saMyama karane ke sAtha hI rUpa Adi ke prati bhI vairAgya dhAraNa kare isalie agalA pada 'virAgaM rUvehiM' kahA gayA hai| rUpa Adi meM virakta rahanA bhI vairAgya kA hetu hai| 'AgatiM gatiM pariNNAya' kA tAtparya yaha hai ki cAra gatiyA~ haiM, unameM se kisa gati kA jIva kauna-kauna-sI gati meM A sakatA hai aura kisa gati se kahA~-kahA~ jA sakatA hai ? isakA UhApoha karanA caahie| jaise tiryaMca aura manuSya kI Agati aura gati (gamana) cAroM gatiyoM meM ho sakatI hai, kintu deva aura nAraka kI Agati-gati tiryaMca aura manuSya ina do hI gatiyoM meM ho sakatI hai| kintu manuSya ina cAroM gatiyoM meM gamanAgamana kI prakriyA ko tor3akara paMcama gati-mokSa gati meM bhI jA sakatA hai; jahA~ se lauTakara vaha anya kisI gati meM nahIM jaataa| __Elaboration-Samayam tatthuvehae-In the 116th aphorism it is stated that if someone does not harm beings out of fear (etc.) it is not an evidence of his being an ascetic. Now this aphorism conveys that one who refrains from sinful activities after understanding equality is an ascetic. When the feeling of equality pervades ones life, his soul derives happiness and bliss there in ___Anannaparam-That which is best of all; and that is discipline or the feeling of equality. A sage should never be lethargic or wanting in his discipline or sense of equality. In observing discipline it is also necessary to have food-discipline. Therefore in the following 9 phrase it is conveyed by the word jayamayae that one should subsist AcArAMga sUtra ( 186 ) lustrated Acharanga Sutra

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10101010 *99** #che #ch ##### on his spiritual path only with just essential quantity of food. As taking excessive quantity of food or very tasty and rich food is detrimental to the practice of discipline, one should have knowledge of the quantitative aspects of food. With the food-discipline one should also acquire a feeling of detachment towards form and other attributes. This is conveyed by viragam ruvehim. Detachment for forms also leads to the ultimate detachment. Aagatim gatim parinnaya-There are four gatis (states or dimensions of birth). One should ponder over the question-A being of which gati can come to which other gati or from which gati a being can go to which other gati ? For example an animal or a human being can pass to or come from any four gatis, but gods and hell beings can pass to or come from only two gatis namely animal and human. And it is only humans who can transcend into the fifth gati, liberation, by terminating this process of transference. From there they return no more to any other gati. 125. avareNa puvviM Na saraMti ege kimassatItaM kiM vA''gamissaM ? bhAsaMti ege iha mANavAo jamassa tIyaM taM AgamissaM // NAtItama Na ya AgamissaM ahaM NiyacchaMti tahAgayA u vihUyakappe eyANupassI NijjhosaittA khavage mahesI // kA arai ke ANaMde ? etthaMpi aggahe care / savvaM hAsaM pariccajja AlINagutto parivva // 125. kucha puruSa bhaviSya kA tathA atIta kA smaraNa nahIM krte| ve isakI cintA nahIM karate ki isakA atIta kyA thA, bhaviSya kyA hogA? kucha mAnava yoM kaha dete haiM ki jo jisakA atIta thA, vahI isakA bhaviSya hogaa| kintu tathAgata - (sarvajJa) na to atIta ke (viSaya- bhogAdi rUpa ) artha kA smaraNa karate haiM aura na hI bhaviSya ke divyAMganA - saMgAdi vaiSayika sukha kA cintana karate haiN| vidhUta ke samAna kalpa - AcAra vAlA maharSi inhIM tathAgatoM ke darzana kA anugAmI hotA hai, athavA vaha kSapaka maharSi vartamAnadarzI hotA hai / vaha karma zarIra ko kSINa kara detA hai / zItoSNIya : tRtIya adhyayana ( 187 ) Sheetoshniya: Third Chapter For Private Personal Use Only

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Prekhniwww chair wirin shishekki chudi Akiwari ArkaarkhahArakash Malinie ratantraSID usa yogI ke lie bhalA kyA arati hai aura kyA Ananda hai? vaha isa viSaya meM Agraharahita hokara vicaraNa kre| vaha sabhI prakAra ke hAsya Adi pramAdoM kA tyAga karake indriyanigraha tathA mana-vacana-kAyA ko gupta karate hue vihAra kre| ___125. Some persons do not think about future and past. They do not bother about what was its past and what will its future be ? Some say that as was its past so will be its future. But an omniscient neither thinks about the meaning in context of mundane pleasures) of the past nor does he consider the future mundane pleasures such as the company of divine damsels. A great sage with purity of conduct (ascetic conduct) is a follower of the philosophy of these omniscients; in other words, that advancing sage perceives the present only. He weakens the karmic-body.. For him what is discontent and what is pleasure ? He should lead a life free of any such predilections. Giving up all frivolities like mirth, disciplining his senses and guarding his __body-speech-mind, he should lead a religious life. _ vivecana-isa sUtra kI vyAkhyA bhinna-bhinna dRSTiyoM se kI gaI hai| jaise-dArzanika dRSTi se kucha loga kahate haiM-bhaviSya ke sAtha atIta kI smRti nahIM karanI caahie| kyoMki atIta ke sAtha bhaviSya kA koI sambandha nahIM hai| kucha loga yaha mAnate the ki jisakA jaisA bhUtakAla thA vaisA hI bhaviSya bhI hotA hai| prANI jaisA pichale janma meM strI-puruSa, pazu-pakSI jaisA thA vaisA hI vartamAna meM huA hai| ___ adhyAtma dRSTi se kahA gayA hai-atIta meM bhoge hue bhogoM kI smRti bhI nahIM karanA cAhie aura bhaviSya ke bhogoM kI abhilASA bhI nahIM karanA caahie| isa sUtra meM Aye kucha vizeSa zabdoM kI vyAkhyA isa prakAra hai 'tathAgata' TIkAkAroM ne isakA artha 'sarvajJa' kiyA hai jo vItarAga hai, padArtha ke yathArtha svarUpa ke jJAtA haiN| vidhUtakalpa-karmamala jinhoMne dho DAlA hai ve 'vidhUta' haiM, unake dvArA kathita AcAra vidhUtakalpa arthAt muni kA aacaar| aggahe-agraha-grahaNabhAva se rhit| arthAt rAga-dveSa kA grahaNa nahIM karatA huaa| anAsaktabhAva se tathA kachue kI bhA~ti indriyoM kA nigraha karake parivrajana kre| Elaboration-This paragraph has been interpreted in various .. ways from various angles. For example-from philosophical angle AcArAMga sUtra ( 188 ) Illustrated Acharanga Sutra *

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aura aura aura bAbara aura navajAta jAta some people say that past should not be contemplated along with the future, because future has no relation with the past. Some people believe that the future is same as the past. A being takes the same form as it had in his earlier birth, man, woman, animal or bird. From the spiritual angle it is said that one should neither remember the experiences of pleasure and pain in the past nor desire for such indulgences in future. Acil c Mrtale Art c Some special words from this paragraph are explained as follows-- Tathagat-The commentators (Tika) have interpreted it as sarvajna or omniscient who is absolutely detached and who knows the real form of things. Vidhoot kalp-those who have washed away the dirt of karmas are called vidhoot; the conduct propagated by them is vidhoot kalp or ascetic conduct. Aggahe-devoid of the desire of acquiring. Which means that he should move about without acquiring attachment and aversion. In other words, he should lead a life of detachment, disciplining his senses as a tortoise draws its limbs and neck into the shell. mitra- amitra - viveka 126. purisA ! tumameva tumaM mittaM, kiM bahiyA mittamicchasi ? jaM jANejjA uccAlaiyaM taM jANejjA dUrAlaiyaM / jaM jANejjA dUrAlaiyaM taM jANejjA uccAlaiyaM / 126. he puruSa ! ( Atman !) tU hI terA mitra hai, phira bAhara mitra kyoM khojatA hai ? jise tuma adhyAtma kI ucca bhUmikA para sthita samajhate ho, usako saba AsaktiyoM se dUra samajho / jise kAmanAoM se atyanta dUra samajhate ho, use ucca bhUmikA para sthita smjho| JUDGEMENT OF FRIEND AND FOE 126. O man! You are your own friend, why then you look for a friend outside ? zItoSNIya: tRtIya adhyayana ( 189 ) For Private Personal Use Only Sheetoshniya: Third Chapter

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Whom you consider to dwell at a high spiritual level, take him to be away from all cravings. Whom you consider to be away from all desires, take him to be dwelling at a high spiritual level. 127. purisA ! attANameva abhiNigijjha, evaM dukkhA pmokkhsi| . 127. he puruSa ! apanI AtmA kA hI nigraha kr| isI vidhi se tU duHkhoM se mukti prApta kara skegaa| 127. O man ! Discipline your soul. Only through this process you will get liberated from sorrows. vivecana-sUtra 119 meM mitra-amitra kI vyAkhyA nizcaya dRSTi se kI gaI hai| jo bAhya mitra-amitra kI bhAvanA se mukta hai vaha 'uccAlaya' U~cI bhUmi para sthita hai| AtmA zabda se citta nigraha kA sandeza diyA hai| anukUla saMvedanoM meM rAga aura pratikUla saMvedanoM meM dveSa karane vAlA citta hI hai| inake kAraNa hI duHkha hotA hai| citta kA nigraha karane se svataH hI duHkhoM se chuTakArA mila jAtA hai| ___Elaboration-In the 119th aphorism friendship has been defined from nishchaya angle (absolutistic viewpoint). One who is free of the concept of outside friendship dwells in a high abode. Disciplining the soul indicates disciplining mind and attitude. It is the mind that gets attached to favourable experience and is averse to unfavourable experience. These are the sources of misery. This disciplining of mind automatically rids one of sorrows. satya meM samutthAna __128. purisA ! saccameva smbhijaannaahi| saccassa ANAe uvaTThie se mehAvI mAraM tri| ___ sahie dhammamAdAya seyaM smnnupssi| duhao jIviyassa parivaMdaNa-mANaNa-pUyaNAe, jaMsi ege paamyeti| sahie dukkhamattAe puTTho No jhNjhaae| pAsimaM davie logAlogapavaMcAo mucci| tti bemi| // taio uddesao samatto // AcArAMga sUtra ( 190 ) * Illustrated Acharanga Sutra

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128. he puruSa ! tU satya ko bhalIbhA~ti smjh| satya kI AjJA (maryAdA) meM upasthita rahane vAlA medhAvI mAra-mRtyu (saMsAra) ko tara jAtA hai| satya se yukta sAdhaka dharma ko grahaNa karake zreya kA samyak prakAra se sAkSAtkAra kara letA hai| rAga aura dveSa ke adhIna hokara AtmA jIvana kI vandanA, sammAna aura pUjA ke lie hiMsAdi pApoM meM pravRtta hotA hai| kucha sAdhaka bhI inake lie pramAda karate haiN| jJAnAdi se yukta sAdhaka duHkha kI mAtrA-zIta-uSNa parISaha se spRSTa hone para vyAkula nahIM hotaa| ___ Atma-draSTA vItarAga puruSa loka meM dikhAI dene vAle prapaMcoM (vikalpoM) se mukta ho jAtA hai| -aisA maiM kahatA huuN| PROGRESS INTO TRUTH ____128. 0 man ! Understand truth properly. A sage who is governed by the discipline of truth, crosses the void of death (the cycles of rebirth). A seeker equipped with truth accepts dharma (right path) and properly gains the ultimately beneficent. Driven by attachment and aversion, a soul indulges in sins like violence for the purpose of revering, respecting and worshiping life. Even some seekers become lax for these. A seeker equipped with knowledge and other virtues is not disturbed even when touched by volumes of misery (pleasant and unpleasant afflictions). A self-knowing absolutely detached person becomes free of the evident deceptions or illusions in this world. -So I say. zItoSNIya : tRtIya adhyayana * * Sheetoshniya : Third Chapter

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QOS2 SO GO BHO DAO DAS PAR DAS SHO 90 90.PACC. ........ Ro vivecana-'saccameva samabhijANAhi' meM vRttikAra ne satya ke tIna artha kiye haiM / (dekheM sUtra 118 ) 'jhaMjhAe' kA artha hai- duHkha aura saMkaTa ke samaya hataprabha ho jAnA, vyAkula ho jaanaa| jhaMjhA kA saMskRta rUpa banatA hai dhyandhatA (dhI + andhatA) buddhi kI andhatA / jhaMjhA do prakAra kI hotI hai - rAga - jhaMjhA aura dveSa-jhaMjhA / iSTa vastu kI prApti hone para rAga-jhaMjhA hotI hai, jabaki aniSTa vastu kI prApti hone para dveSa - jhaMjhA hotI // tRtIya uddezaka samApta // Elaboration-The commentator has given three meanings of truth in context of sachchameva samabhijanahi. Refer to aphorism 118 for this. Jhanjhaye-to get nervous or disturbed in face of misery or trouble. The Sanskrit transliteration of jhanjha is dhyandhata (dhi + andhata) blindness of wisdom or dumbness. This is of two types-- Raga - jhanjha (dumbness due to attachment) and Dvesh - jhanjha (dumbness due to aversion). In face of favourable experience one suffers from raga-jhanjha and in face of unfavourable experience one suffers from dvesh-jhanjha. AcArAMga sUtra END OF LESSON THREE ma ( 192 ) For Private Personal Use Only Illustrated Acharanga Sutra

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Jodissicskakesidenkanicatreenlaeke akesle sket aie soksike akat siksaks skesip cauttho uddesao caturtha uddezaka LESSON FOUR kaSAya-vijaya 129. se vaMtA kohaM ca mANaM ca mAyaM ca lobhaM c| eyaM pAsagassa daMsaNaM uvarayasatthassa pliyNtkrss| AyANaM sgddbbhi| 129. sAdhaka krodha, mAna, mAyA aura lobha kA tyAga kara detA hai| yaha hiMsA se nivRtta tathA samasta karmoM kA anta karane vAle sarvajJa-sarvadarzI (tIrthaMkaroM) kA upadeza hai| jo puruSa apane karmoM ke AdAna-kaSAyoM, AnavoM kA nirodha karatA hai, vahI karmoM kA nAza karane vAlA hai| VICTORY OVER PASSIONS ___129. A seeker gives up anger, conceit, illusion and greed. This is a tenet of Tirthankars (omniscient) who are devoid of violence and have destroyed all karmas. He alone is the destroyer of karmas who stops the inflow of karmas (by disciplining passions). vivecana-isa sUtra meM krodha Adi cAra kaSAyoM kA uccheda karane kA upadeza dete hue kahA haiyahI pazyaka arthAt sarvadraSTA bhagavAna mahAvIra kA darzana hai| uparatazastra-hiMsAdi zastroM se mukt| paryaMtakara-cAra ghAtI karmoM kA kSaya karane vAle tathA AyANaM sagaDabbhi-kaSAya AsravoM kA nirodha karane vaale| ye sabhI bhagavAna mahAvIra ke vizeSaNa haiN| Elaboration-Here, advising to give up four passions including anger, it is said that this is the philosophy of pashyak (all seeing Bhagavan Mahavir). Uparat-shastra-free of weapons such as violence. Paryant-kar-who has shed the four vitiating karmas. Ayanam sagadbbhi--who has blocked passions, the sources of inflow of karmas. All these are adjectives used for Bhagavan Mahavir, 130. je egaM jANai se savvaM jANai, je savvaM jANai se egaM jaannii| savvao pamattassa bhayaM, savvao appamattassa natthi bhyN| je egaM NAme se bahuM NAme, je bahuM NAme se egaM nnaam| zItoSNIya : tRtIya adhyayana ( 193 ) Sheetoshniya: Third Chapter *

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cowingpawANGANWAN DARVANDANUARWADUALUATOPANORAKOVATOVATOPAYOYAYVAYOYAYVAYOJANVAYOBATOPATI dukkhaM loyassaM jANittA, vaMtA logassa sNjogN| jaMti vIrA mhaajaannN| pareNa paraM jaMti, NAvakaMkhaMti jiiviyN| egaM vigiMcamANe puDho vigiMcai, puDho vigiMcamANe egaM vigiNci| saDDhI ANAe mehaavii| logaM ca ANAe abhisameccA akutobhyN| . atthi satthaM pareNa paraM, Natthi asatthaM pareNa prN| 130. jo eka ko jAnatA hai, vaha saba ko jAnatA hai| jo sabako jAnatA hai, vaha eka ko jAnatA hai| pramatta ko saba ora se bhaya hotA hai, apramatta ko kahIM se bhI bhaya nahIM hotaa| jo eka ko namAtA hai, vaha bahutoM ko namAtA hai| jo bahutoM ko namAtA hai, vaha eka ko namAtA hai| loka ke duHkha ko jAnakara (usake hetu kaSAya kA tyAga kre|) vIra sAdhaka loka ke(saMsAra ke) saMyoga-mamatva-sambandhoM kA parityAga kara mahAyAna-mokSapatha ko prApta karate haiN| __ ve Age se Age bar3hate jAte haiM, uttarottara vizuddhi prApta karate haiN| unheM phira asaMyamI jIvana kI AkAMkSA nahIM rhtii| ___ eka-(anantAnubaMdhI kaSAya) ko (jItakara) pRthak karane vAlA, anya (karmoM) ko bhI (jItakara) pRthak kara detA hai| anya ko pRthak karane vAlA, eka ko bhI pRthak kara detA hai| vItarAga kI AjJA meM zraddhA rakhane vAlA medhAvI hotA hai| __ jo sAdhaka jinezvara deva kI AjJA-vANI ke anusAra loka ko jAnakara viSayoM kA tyAga kara detA hai, vaha akutobhaya-pUrNa abhaya ho jAtA hai| zastra (asaMyama) eka se eka bar3hakara tIkSNa se tIkSNatara hotA hai kintu azastra (saMyama) eka se eka bar3hakara nahIM hotaa| ____130. He who knows one, knows all. He who knows all, knows the one. He who is in stupor is in danger. He who is alert is free of any danger from any direction. ___He who conquers one, conquers all. He who conquers all, conquers one. AcArAMga sUtra ( 194 ) lustrated Acharanga Sutra *

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Knowing the misery of the world (giving up passions for that), the brave seekers renounce the affiliations (fondness and relationship) and proceed on the great journey (the path of liberation). They progressively move towards purity and are left with no desire for life of indiscipline. He who severs (by winning ) one (extreme passion), severs others as well; and he who severs others, severs one also. He who has faith in the tenets of the absolutely detached is a sage. The seeker who, understanding the world according to the tenets of Jineshvar (Tirthankar), renounces (the mundane pleasures) becomes free of all fear from anywhere. Weapons (indiscipline ) have degrees of sharpness, but nonweapon (discipline ) has no degrees. vivecana-'egaM jANai.' isa vAkya kA tAtparya yaha hai ki jo viziSTa jJAnI eka paramANu Adi dravya tathA usake kisI eka bhUta-bhaviSyat paryAya athavA sva yA para-paryAya ko pUrNa rUpa se jAnatA hai, vaha samasta dravyoM evaM sva-para-paryAyoM ko jAna letA hai; kyoMki samasta vastuoM ke jJAna ke binA atIta- anAgata paryAyoM sahita eka dravya kA pUrNa jJAna nahIM ho sktaa| isI prakAra jo saMsAra kI sabhI vastuoM ko jAnatA hai, vaha kisI eka vastu ko bhI usake atIta anAgata paryAyoM sahita pUrNa rUpa meM jAnatA hai| yahI tathya isa zloka meM prakaTa kiyA gayA hai "ekobhAvaH sarvathA yena dRSTaH, sarve bhAvAH sarvathA tena dRSTA / sarve bhAvAH sarvathA yena dRSTA, ekobhAvaH sarvathA tena dRssttH||" prasaMgAnusAra yahA~ para kaSAya tathA Asrava kA kathana hone se aisA bhI artha kiyA jAtA hai - jo eka Asrava yA eka krodha ko sampUrNa rUpa meM jAna letA hai vaha sabhI ko jAna letA hai tathA jo Asava ko jAna letA hai vaha saMvara ko bhI jAna letA hai / 'je egaM NAme . ' - isa sUtra kA Azaya hai - ( 1 ) jo eka anantAnubandhI krodha ko namA detA hai - kSaya kara detA hai, vaha bahuta se mAna Adi anantAnubandhI ko namA- khapA detA hai, athavA apane hI antargata apratyAkhyAnI Adi kaSAyoM ko namA- khapA detA hai / ( 2 ) jo eka mohanIya karma ko namA detA hai - kSaya kara detA hai, vaha zeSa karma prakRtiyoM ko bhI namA-khapA detA hai| zItoSNIya : tRtIya adhyayana ( 195 ) Sheetoshniya: Third Chapter For Private Personal Use Only

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'mahAyAna' kA eka artha - vizAla patha athavA 'rAjamArga' bhI ho sakatA hai| saMyama kA patharAjamArga hai jisa para sabhI koI nirbhaya hokara cala sakate haiN| 'pareNa paraM jaMti' kA tAtparya hai AdhyAtmika dRSTi se Age se Age bar3hanA / vRttikAra ne isakA spaSTIkaraNa isa prakAra kiyA hai- samyagdarzana prApta karane se naraka-tiryaMcagatiyoM meM bhramaNa ruka jAtA hai, sAdhaka samyagjJAna evaM samyakcAritra kA yathAzakti pAlana karake AyuSya kSaya hone para saudharmAdi devalokoM meM jAtA hai| puNya zeSa hone se vahA~ se manuSyaloka meM karmabhUmi, AryakSetra, sukulajanma, manuSyagati tathA saMyama Adi pAkara viziSTatara anuttara devaloka taka pahu~ca jAtA hai| phira vahA~ se cyavakara manuSya janma tathA ukta uttama saMyoga prApta kara utkRSTa saMyama pAlana karake samasta karmakSaya karake mokSa prApta kara letA hai / isa prakAra para arthAt saMyamAdi ke pAlana se para arthAt svarga-paramparA se apavarga - mokSa bhI prApta kara letA hai| athavA para = samyagdRSTi guNasthAna se uttarottara Age bar3hate-bar3hate sAdhaka ayogIkevalI (14vA~ ) guNasthAna taka pahu~ca jAtA hai| 'pareNa paraM' se eka artha yaha bhI dhvanita hotA hai ki vaha kramazaH uttarottara sukha, teja-dhuti ko prApta hotA hai / bhagavatIsUtra (14) meM batAyA hai - eka mAsa kI dIkSA - paryAya vAlA zramaNa vyantara devoM kI tejasvitA va sukhoM se Age bar3ha jAtA hai| kramazaH bhavanapati, asurakumAra, jyotiSI devoM kI teja dhuti Adi kA atikramaNa kara chaha mAsa kI dIkSA - paryAya vAlA saudharma va IzAna devaloka kI tejodyuti kA atikramaNa karatA hai| bAraha mAsa kI dIkSA- paryAya vAlA zramaNa anuttara vimAnavAsI devoM ke sukha-teja Adi kA bhI atikramaNa kara jAtA hai| isa prakAra uttarottara vizuddha tejolezyA kI prApti hotI rahatI hai / 'egaM vigiMcamANe'- isa sUtra kA Azaya yaha hai ki kSapakazreNI para ArUr3ha utkRSTa sAdhaka eka anantAnubandhI kaSAya kA kSaya karatA huA, anya darzanAvaraNa Adi kA bhI kSaya kara letA hai| AyuSyakarma ba~dha bhI gayA ho to bhI darzanasaptaka kA kSaya kara letA hai / (pRthak ) - anya kA kSaya karatA huA eka anantAnubandhI nAmaka kaSAya kA bhI kSaya kara detA hai| Elaboration -- Egam janai. -This sentence conveys that a highly learned seeker who completely knows one ultimate particle of matter and its past or future transformations (paryaya) with reference to its own and outside factors, comes to know all the substances and every transformation with reference to own and outside factors. This is because without the knowledge of all substances the knowledge of one substance with all its past and future transformations cannot be gained. In the same way one who knows all the things in this world knows any one thing with all its past and future transformations. AcArAMga sUtra .... ( 196 ) For Private Personal Use Only Illustrated Acharanga Sutra

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As there is a mention of passions and asrava (inflow of karmas), this sentence can also be interpreted as-He alone who completely knows asrava or anger, comes to know all other passions. And when he knows asrava he also knows samvar (blocking the inflow of karmas). Je egam name...... --This can be interpreted two ways--(1) He who subdues (severs or sheds) anantanubandhi krodh (anger that causes so strong a bondage of karmas that it takes infinite time to purify the soul; extreme anger) also subdues many other such acute vices including conceit and other intense passions. (2) He who subdues (sheds) mohaniya karma also sheds the remaining varieties of karma. Mahayan-one of its meaning is wide path or highway. The path of discipline is a highway on which anyone can move fearlessly. Parena param janti-to move ahead progressively from spiritual angle. The commentator (Vritti) has explained it as follows--By gaining right perception rebirths in hell and as animals are avoided. After this, the seeker pursues the path of right knowledge and conduct to the best of his ability and reincarnates as a god in Saudharma or other dimensions. The leftover meritorious karmas cause him to be born in the world of humans as a human being in favourable conditions like land of activity, area of nobles, good family, ascetic discipline, etc. This leads to a reincarnation as god in the loftiest Anuttar dimension. Descending from there he is again born as a human in the said favourable conditions. Observing highest degree of discipline he sheds all the karmas and attains liberation. Thus he progressively moves ahead in ascetic discipline to attain liberation. In other words he progressively advances in levels of spiritual purity from samyagdrishti or fourth Gunasthan to ayogikevali or 14th Gunasthan. This phrase also appears to convey another meaning--that he gradually and progressively, attains higher levels of happiness and brilliance. It is mentioned in Bhagavati Sutra-A Shraman with zItoSNIya : tRtIya adhyayana ( 886 ) Sheetoshniya : Third Chapter

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one month diksha (formal initiation) crosses the limit of intensity of brilliance of vyantar gods. Progressively surpassing the intensity of brilliance of bhavan-pati, asurakumar and jyotishka gods, a Shraman with six month experience after diksha (initiation) crosses even the brilliance of Saudharma and Ishan gods. A Shraman with one year experience crosses even the limit of intensity of brilliance of Anuttar gods. Thus he progressively acquires purer and purer intensity of tejoleshya (radiant energy). Egam viginchamane-This paragraph conveys that a highly accomplished seeker who has reached the level of kshapak shreni the ladder leading to shedding of karmas or progressive levels of lightness in context of the burden of karmas) while shedding anantanubandhi kashaya (extreme passion) also sheds other karmas like darshanavaran (perception obscuring). Even if he has acquired age-determining karma, he sheds the seven sub-types of karmas related to perception. And while shedding other karmas he also sheds extreme passion. 131. je kohadaMsI se mANadaMsI, je mANadaMsI se mAyadaMsI, je mAyadaMsI se lobhadaMsI, je lobhadaMsI se pejjadaMsI, je pejjadaMsI se dosadaMsI, je dosadaMsI se mohadaMsI, je mohadaMsI se gabbhadaMsI, je gabbhadaMsI se jammadaMsI, je jammadaMsI se mAradaMsI, je mAradaMsI se NirayadaMsI, je NirayadaMsI se tiriyadaMsI, je tiriyadaMsI se dukkhdNsii| se mehAvI abhiNivadvejjA kohaM ca mANaM ca mAyaM ca lobhaM ca pejjaM ca dosaM ca mohaM ca gabbhaM ca jammaM ca mAraM ca NaragaM ca tiriyaM ca dukkhaM c| eyaM pAsagassa daMsaNaM uvarayasatthassa pliyNtkrss| AyANaM nisiddhA sgddbbhi| 132. kimatthi uvAhI pAsagassa, Na vijjai ? nntthi| tti bemi| // cauttho uddesao sammatto // // sIosaNijja : taiaM ajjhayaNaM sammatta // AcArAMga sUtra ( 198 ) Illustrated Acharanga Sutra

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S O QAMRODAtostositorxtODAHOBANORANOBAtoAtoUAROVANDANOJANOVATOPATOPAKODANANDACODADAGA4200 131. jo krodhadarzI hotA hai, vaha mAnadarzI hotA hai; jo mAnadarzI hotA hai, vaha mAyAdarzI hotA hai; ___jo mAyAdarzI hotA hai, vaha lobhadarzI hotA hai; jo lobhadarzI hotA hai, vaha premadarzI hotA hai; . jo premadarzI hotA hai, vaha dveSadarzI hotA hai; jo dveSadarzI hotA hai, vaha mohadarzI hotA hai; jo mohadarzI hotA hai, vaha garbhadarzI hotA hai; jo garbhadarzI hotA hai, vaha janmadarzI hotA va jo janmadarzI hotA hai, vaha mRtyudarzI hotA hai; jo mRtyudarzI hotA hai, vaha narakadarzI hotA hai; jo narakadarzI hotA hai, vaha tiryaMcadarzI hotA hai; jo tiryaMcadarzI hotA hai, vaha duHkhadarzI hotA hai; (ataH) vaha medhAvI krodha, mAna, mAyA, lobha, prema, dveSa, moha, garbha, janma, mRtyu, naraka, tiryaMca aura duHkha ko dUra bhagA de| yaha samasta karmoM kA anta karane vAle, hiMsA-asaMyama se uparata evaM nirAvaraNa draSTA kA darzana hai| jo karma ke AdAna-(kaSAya) ko rokatA hai, vahI apane kRta karmoM kA bhedana karatA hai| 132. kyA draSTA ke koI upAdhi (kaSAya rUpa pariNAma yA karmabandhana) hotI hai, yA nahIM hotI? nhiiN| -aisA maiM kahatA huuN| // caturtha uddezaka samApta // // zItoSNIya : tRtIya adhyayana samApta // 131. He who perceives anger also perceives conceit, he who perceives conceit also perceives illusion (deceit). He who perceives deceit also perceives greed, he who perceives greed also perceives love. He who perceives love also perceives hatred, he who perceives hatred also perceives fondness. * zItoSNIya : tRtIya adhyayana ( 199 ) Sheetoshniya : Third Chapter

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18.12.2012.FACW.XXXX XXXLMLOYALSACOVALSALONORONOAROOS Siekier He who perceives fondness also perceives womb, he who perceives womb also perceives birth. He who perceives birth also perceives death, he who perceives death also perceives hell. He who perceives hell also perceives animals, he who perceives animals also perceives misery. (Therefore, that sage should completely order come anger, conceit, illusion (deceit), greed, love, hatred, fondness, womb, birth, death, hell, animals and misery. This is the philosophy of the Seer who has destroyed all karmas, is free of violence (indiscipline), and has unveiled perception. 132. Does the Seer have any appellation (bondage of karma or its effect in form of passions) or not? No, he does not. -So I say. * END OF LESSON FOUR * END OF CHAPTER THRZE ki BILLESI BASKETBALLREINILE SIM kutoka AcArAMga sUtra ( poo) Illustrated Acharanga Sutra ADVOGOS 0 ONYON soy **

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sammattaM : cautthaM ajjhayaNaM samyaktva : caturtha adhyayana Amukha + tRtIya adhyayana meM zIta-uSNa parISaha sahane tathA krodhAdi kaSAyoM se mukta hone kA upadeza diyA gayA hai kyoMki kaSTa sahana karanA mAtra dharma nahIM hai, vaha dharma taba hotA hai jaba kaSAyoM se mukti mile| kaSAyoM se mukti pAne kA mukhya hetu hai samyagdarzana tathA smygjnyaan| ataH caturtha adhyayana meM samyagjJAna ke vividha aMgoM kA varNana hone se isa adhyayana kA nAma 'samyaktva' hai| + 'samyaktva' vaha adhyayana hai jisameM AdhyAtmika jIvana se sambandhita satyoM-sacAiyoM-samyaka vastu-tattvoM kA nirUpaNa ho| vastusvarUpa kA yathArtha-bodha samyaktva hai| . + 'samyaktva' zabda se bhAva samyak kA grahaNa karanA yahA~ abhISTa hai, dravya samyak kA nhiiN| + bhAva samyak cAra prakAra ke haiM, jo mokSa ke aMga haiM-(1) samyagdarzana, (2) samyagjJAna, (3) samyak cAritra, aura (4) samyak tp| ina cAroM bhAva-samyak-tattvArthoM kA pratipAdana karanA hI samyaktva adhyayana kA uddezya hai| + samyaktva adhyayana ke cAra uddezaka haiN| prathama uddezaka meM yathArtha vastu-tattva kA pratipAdana hone se samyagvAda kI carcA hai| isameM batAyA hai, kisI jIva kA ghAta nahIM krnaa| 'sabako jIvana priya hai| isameM dRr3ha vizvAsa rakhanA samyak zraddhA hai| + dvitIya uddezaka meM vibhinna dharma-pravAdiyoM ke pravAdoM meM yukta-ayukta kI vicAraNA hone se dharma-parIkSA kA nirUpaNa hai| + tRtIya uddezaka meM nirdoSa/niravadya tapa kA varNana hone se usakA nAma samyak tapa hai| caturtha uddezaka meM samyak cAritra se sambandhita nirUpaNa hai| + niyuktikAra ne bhAva samyak ke tIna hI prakAra batAye haiM-samyagdarzana, samyagjJAna aura samyak caaritr| inameM darzana aura cAritra ke kramazaH tIna-tIna bheda haiM-(1) aupazamika, (2) kSAyopazamika, aura (3) kssaayik| + samyagjJAna ke do bheda haiM-(1) kSAyopazamika jJAna, aura (2) kSAyika jnyaan| + isa prakAra cAra uddezakoM meM kramazaH samyagjJAna, samyagdarzana, samyak tapa aura samyak cAritra, ina cAroM bhAva samyaktvoM kA bhalIbhA~ti pratipAdana huA hai| samyaktva : caturtha adhyayana ( 201 ) Samyaktva : Forth Chapter

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** ** ** ** chhahh I. YOPAYOYAYONAYO PAYO PARODARO INTRODUCTION In the third chapter was given the advice to tolerate favourable and unfavourable inflictions and to get free of passions like anger. This was because just tolerating pain is not pious; it becomes pious only when one is free of passions. What helps attain freedom from passions is right perception and right knowledge. Therefore, various facets of right knowledge have been described in the fourth chapter. That is why it bears the title Samyaktva or righteousness. SAMMATTAM: CHAUTTHAM AJJHAYANAM SAMYAKTVA: FIRST CHAPTER RIGHTEOUSNESS 'Samyaktva' is the chapter that deals with truth or reality about the fundamentals of spiritual life. The awareness or knowledge of the true form of things is samyaktva. Here samyaktva should be taken as bhava-samyak or in mental context and not just dravya-samyak or in physical context. In other words samyaktva is righteousness related to feelings, thoughts and attitude, not just things. Bhava-samyak is of four types which are part of the process of liberation (1) Samyak-darshan (right perception), (2) Samyakjnana (right knowledge), (3) Samyak-charitra (right conduct), and (4) Samyak-tap (right austerities). This chapter, titled Samyaktva, is aimed at defining the fundamentals of these four types of righteousness of attitude. AcArAMga sUtra This chapter has four lessons. As the first lesson defines the fundamental reality of things, it discusses the theory of righteousness. It is stated here that no being should be killed or ( 202 ) Illustrated Acharanga Sutra For Private Personal Use Only

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harmed. To believe in the concept that every being loves life, is right perception or right faith. The second lesson contains analysis about validity and nonvalidity of refutations by opposing schools; thus it presents validation of religion. The third lesson describes faultless austerities, therefore it is named Samyak-tap or right austerities. The fourth lesson contains details about right conduct. The commentator (Niryukti) has stated only three types of righteousness of attitude-Samyak-darshan, Samyak-jnana and Samyak-charitra. Of these Samyak-darshan and Samyakcharitra have three categories each--(1) Aupashamik or the one gained through pacification of karmas, (2) Kshayopashamik or the one gained through extinction-cum-pacification of karmas, and (3) Kshayik or the one gained through extinction of karmas. Samyak-jnana has only two categories--(1) Kshayopashamikjnana, and (2) Kshayik-jnana. Thus the four lessons have comprehensively propagated the four types of righteousness of attitude-right perception, right knowledge, right conduct and right austerities. e samyaktva : caturtha adhyayana ( 203 ) Samyaktua : Forth Chapter

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paDhamo uddesao prathama uddezaka LESSON ONE [sAdhanA kA mUla AdhAra hai samyaktva-samyak shrddhaa| zraddhA samyak hone para hI cAritra, tapa Adi kI sAdhanA sArthaka hotI hai| ataH isa prathama uddezaka meM zraddhA kisa prakAra karanI cAhie? isI prazna kA samAdhAna kiyA gayA hai|] [The basis of samyaktva is right faith. Only when faith is right the pursuit of conduct and austerities hears fruits. Therefore this first lesson provides answer to the question-How to have right faith ?] ahiMsA kI sArvabhaumatA 133. se bemi-je ya aIyA, je ya paDuppaNNA, je ya AgamissA arahaMtA bhagavaMtA / te savve evamAikkhaMti, evaM bhAsaMti, evaM paNNaveMti, evaM parUveMti-savve pANA, - savve bhUyA, savve jIvA, savve sattA Na haMtavvA, Na ajjAveyavvA, Na parighettavvA, Na pariyAveyavvA, Na uddveyvvaa| ___esa dhamme suddhe niie sAsae samecca loya kheyaNNehiM pveie| taM jahA uTThiesu vA aNuTThiesu vaa| uvaTThiesu vA aNuvaTThiesu vaa| uvarayadaMDesu vA - aNuvarayadaMDesu vaa| sovahiesu vA aNovahiesu vaa| saMjogaraesu vA asaMjogaraesu vaa| ___ 133. maiM kahatA hU~-jo arhat atIta meM hue haiM, jo vartamAna meM haiM aura jo bhaviSya meM Ho hoMge, ve saba aisA kahate haiM, aisA bhASaNa karate haiM, aisI prajJApanA karate haiM, aisI prarUpaNA karate haiM-samasta prANiyoM, sarvabhUtoM, sabhI jIvoM aura sabhI sattvoM kA hanana nahIM karanA cAhie, balapUrvaka una para zAsana nahIM karanA cAhie, unheM dAsa nahIM banAnA cAhie, unheM paritApa nahIM denA cAhie aura unake sattva kA vinAza nahIM karanA caahie| ___ yaha (ahiMsA) dharma zuddha, nitya aura zAzvata hai| khedajJoM-(arhatoM) ne loka ko samyak Ma prakAra se jAnakara isakA pratipAdana kiyA hai| (arhatoM ne) isa dharma kA una saba ke lie pratipAdana kiyA hai jo uThe haiM, athavA abhI Ma nahIM uThe haiM; jo upasthita hue haiM yA nahIM hue haiM; jo jIvoM kI hiMsA se uparata haiM athavA anuparata haiM; jo upadhi se yukta haiM, athavA upadhi se rahita haiM; jo saMyogoM meM rata haiM, athavA saMyogoM meM rata nahIM haiN| AcArAMga sUtra ( 204 ) Illustrated Acharanga Sutra

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COPYOOO UNIVERSALITY OF AHIMSA 133. I so pronounce - All the omniscients of all times (who have existed in the past, who exist in the present and who will exist in the future) state, speak, propagate, and elaborate that nothing which breathes, which exists, which lives, and which has any essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or deprived of its essence or potential. This dharma or truth (ahimsa) is pure, undefileable, and eternal. It has been propagated by self knowing omniscients, after understanding all there is to know in the universe. The Arhats (omniscients) have propagated this dharma for all those who have risen or not, who are present or not, who avoid violence or do not, who have possessions or not, and who have affiliations or not. vivecana - ' se bemi.' ina padoM dvArA tIrthaMkara bhagavAna mahAvIra dvArA jAnA huA, atItaanAgata-vartamAna tIrthaMkara dvArA kahA huA, anubhava kiyA huA, kevalajJAna dvArA dekhA huA jo ahiMsA dharma hai, usakI sArvabhaumikatA kI ghoSaNA kI gaI hai| atIta ke tIrthaMkara ananta haiM, kyoMki kAla anAdi hotA hai| bhaviSya ke bhI ananta haiM, kyoMki AgAmI kAla bhI ananta hai, vartamAna meM kama se kama (jaghanya) 20 tIrthaMkara haiM jo pA~ca mahAvidehoM meM se pratyeka meM cAra-cAra ke hisAba se vidyamAna haiN| adhika se adhika (utkRSTa ) 170 tIrthaMkara ho sakate haiM, jaise - mahAvideha kSetra 5 haiM, unameM pratyeka meM 32- 32 tIrthaMkara hote haiM, ataH 32 x 5 160 tIrthaMkara hue| 5 bharata kSetroM meM pA~ca, aura 5 airAvata kSetroM meM pA~ca-yoM kula milAkara eka sAtha 170 tIrthaMkara ho sakate haiN| = AkhyAna, bhASaNa, prajJApanA aura prarUpaNA zabdoM ke artha meM thor3A-thor3A antara hai| dUsaroM ke dvArA prazna kiye jAne para usakA uttara denA AkhyAna hai / deva - manuSyAdi kI pariSad meM bolanA 'bhASaNa' kahalAtA hai| ziSyoM kI zaMkA kA samAdhAna karane ke lie kahanA 'prajJApanA' hai| tAttvika dRSTi se kisI tattva yA padArtha kA nirUpaNa karanA ' prarUpaNA ' hai ( AcA. TIkA, patrAMka 162) / prANa, bhUta, jIva aura satva ye zabda vaise to ekArthaka mAne gae haiM, jaise ki AcArya jinadAsa kahate haiM - ' egaDitA vA ete'; kintu ina zabdoM ke kucha vizeSa artha bhI kiye gaye haiM / prathama adhyayana ke sUtra 49 meM inakA vivecana kiyA jA cukA hai| 'haMtavvA' se lekara ' uddaveyavvA' taka hiMsA ke hI pA~ca prakAra batAye gaye haiN| inakA pRthak-pRthak artha isa prakAra hai samyaktva : caturtha adhyayana ( 205 ) For Private Personal Use Only Samyaktva: Forth Chapter

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rkhnaa| 'haMtavvA' - hanana karanA yA mAranA / 'ajjAveyavvA' - balAt kAma lenA, jabarana Adeza kA pAlana karAnA / 'parighettavvA' - baMdhaka yA gulAma banAkara apane kabje meM rakhanA / dAsa-dAsI Adi rUpa meM 19.99.99.99.99.99 AC DAC... 'paritAveyavvA' - paritApa denA, satAnA, hairAna karanA, vyathita karanA / ' uddaveyavvA' - upadrava karanA yA sattvavihIna karanA / ahiMsA dharma ke cAra vizeSa lakSaNa yahA~ batAye haiMsuddhe-zuddha-rAga-dveSa hiMsA se rahita / niie-nitya-jisakA svarUpa sadA eka samAna hai| sAsae - zAzvata - jo tInoM kAla meM vidyamAna hai| kheya-kSetrajJa pravedita-AtmA ko jAnane vAle puruSoM dvArA kahA gayA hai| utthita Adi daza vizeSaNoM kA vizeSa artha isa prakAra hai 1. utthita-dharma ke prati prayatnazIla / 2. anutthita-dharma ke prati udAsIna / 3. upasthita-dharma sunane va grahaNa karane ko icchuka / 4. anupasthita-dharma sunane va grahaNa karane meM icchuka nahIM / 5. uparata daMDa - hiMsA ke tyAgI / 6. anuparata daMDa - hiMsA se virata nahIM / 7. sopadhika - parigraha sahita / 8. anupadhika - parigraha kA tyAgI / 9. saMyogarata - putra - strI Adi saMyoga sambandhoM se yukta | 10. asaMyogarata - putrAdi ke sambandhoM se mukta | Elaboration - Se bemi......--this statement pronounces the universality of the Ahimsa-dharma (truth about ahimsa or the way of life based on ahimsa) as known, experienced and propagated by Bhagavan Mahavir and the Tirthankars of past, present and future AcArAMga sUtra ( 206 ) For Private Personal Use Only Illustrated Acharanga Sutra

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with the help of their omniscience. There are innumerable Tirthankars belonging to the past, because the past is an infinite period of time. Same is true for the future. During the present time a minimum of 20 Tirthankars exist; four each in the five Mahavideh areas. The maximum number of Tirthankars at a given time can be 170. This figure is arrived at on the basis that the maximum number of Tirthankars in five Mahavideh areas can be 32 each (160) and that in five Bharat areas and five Airavat areas can be one each (10); the total being 170. The terms akhyan, bhashan, prajnapana and prarupana have slight differences in their meanings, although the basic meaning is stating or conveying. To answer questions by others is akhyan; to give a speech in an assembly of gods and human beings is bhashan; to remove doubts of disciples is prajnapana; and to elaborate or explicate an object or principle is prarupana. (Sheelank Tika of Acharanga, leaf 162) As confirmed by Acharya Jinadas, praan, bhoot, jiva and sattva are accepted as synonyms. But some special interpretations of these words have also been done, as already discussed in aphorism 49 of chapter one. Hantavva to uddaveyavva are five types of violence. The meanings are as follows Hantavva--to destroy or kill. Ajjaveyavva--to force to do some work or to force to obey order. Parighettavva--to subjugate or enslave. Paritaveyavva-to cause harm, pain, irritation, inconvenience, etc. Uddaveyavva--to create disturbance; to deprive one of its essence. Four attributes of the ahimsa way of life have been stated here-- samyaktva : caturtha adhyayana ( pole ) Samyaktva : Forth Chapter

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*** **** *2 22 2hhhhhhhhh sh 201410Tortor VATORA MOYA MOYA YOYOYOACOPACOPACO PARA Suddhe or shuddha-pure; free of attachment-aversion and passions. Ni-iye or nitya-whose form is undefileable or unchangeable. Sasaye or shashvat-eternal; existing in past, present and future. ***** Kheyanne or kshetrajna-told by those who know self or soul. The particular meanings of ten adjectives like utthit are as follows (1) Utthit-who has risen; who pursues religion. (2) Anutthit-who has not risen; who is apathetic towards religion. (3) Upasthit-who is present; who is keen on listening about religion and accepting it. (4) Anupasthit-not present; who is neither keen on listening about religion nor accepting it. (5) Uparat dand-who avoids violence. (6) Anuparat dand-who does not avoid violence. (7) Sopadhik-who has possessions. (8) Anupadhik-who has renounced possessions. (9) Samyogarat-who has affiliations like wife, children and relatives. (10) Asamyogarat-who is free of such affiliations. 134. taccaM ceyaM tahA ceyaM assiM ceyaM pavucca / taM Aitu NaNihe, NaNikkhive / jANittu dhammaM jahA tahA / dihiM NivveyaM gacchejjA | No logassesaNaM care / jassa Natthi imA gAi aNNA tassa kao siyA ? divaM suyaM mayaM viNNAyaM jameyaM parikahijjai / AcArAMga sUtra ( 208 ) For Private Personal Use Only Illustrated Acharanga Sutra

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#ACT AC24 50 samamANA palemANA puNo puNo jAI pakappeMti / aho ya rAo ya jayamANe dhIre sayA AgayapaNNANe / patte bahiyA pAsa, appamatte sayA parakkamijjAsi / tti bemi / // paDhamo uddesao sammatto // 134. vaha arhadbhASita ahiMsAdharma satya hai, tathya hai, tathArUpa hai| yaha (ahiMsA dharma ) isa arhatpravacana meM samyak prakAra se pratipAdita hai / sAdhaka usa arhadbhASita dharma ko grahaNa karake isakA AcaraNa karane meM apanI zaktiyoM ko chipAe nahIM aura na hI use chodd'e| dharma kA jaisA svarUpa hai, vaisA jAnakara usakA AcaraNa kare / dIkhane vAle iSTa-aniSTa rUpoM se virakta rahe / lokaiSaNA meM na bhttke| jisa mumukSu ko yaha ahiMsA dharma jJAta nahIM hai, use anya tattva kA jJAna kaise hogA ? yaha jo ahiMsA dharma kahA jA rahA hai, vaha dRSTa hai, zruta hai, mata hai aura vizeSa rUpa se jJAta (anubhUta) hai| hiMsA meM race-pace rahane vAle aura usI meM lIna rahane vAle manuSya bAra-bAra janma lete rahate haiN| prajJAvAna, dhIra sAdhaka rAta-dina yatanApUrvaka jIte haiN| unheM dekho jo pramatta haiN| ve dharma se bAhara haiN| isalie vaha apramatta hokara sadA ahiMsAdi rUpa dharma meM parAkrama kre| - aisA maiM kahatA hU~ / 134. That ahimsa religion is true and real and is so stated by Arhats. It is rightly propagated in the words of the Arhats. A seeker should accept the religion given by Arhats and should neither restrain himself in following the same in his conduct, nor should he abandon it. He should understand the true form of religion and behave accordingly. He should remain detached from good or bad forms. He should not get lost in mundane desires. samyaktva : caturtha adhyayana ( 209 ) For Private Personal Use Only Samyaktva: Forth Chapter

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ziyanmashiyabashiyapenATOSATOMYTY00 How can a seeker, who does not know this ahimsa religion, can understand other fundamentals ? The ahimsa religion that is being stated here has been seen, heard, acknowledged and explicitly understood (implicitly experienced). Those persons who indulge in violence and are absorbed in that, are born again and again. Intelligent and patient seekers are alert day and night. See those who are in stupor; they are always away from religion. Therefore one should always pursue the ahimsa religion with alertness. -So I say. vivecana-bhagavAna mahAvIra ne kisI para ahiMsA dharma ke vicAra thope nahIM, yaha nahIM kahA ki "maiM kahatA hU~, isalie svIkAra kara lo|" balki kahA hai-bhUta, bhaviSya, vartamAna ke sabhI tIrthaMkaroM dvArA prarUpita hai, isalie yaha ahiMsA dharma sArvabhaumika hai, sarvajana-grAhya hai, vyavahArya hai| sarvajJoM ne kevalajJAna ke prakAza meM ise dekhA hai, anubhava kiyA hai, laghukarmI bhavya jIvoM ne ise sunA hai, abhISTa mAnA hai| jIvana meM AcaraNa kiyA hai, isake zubha-pariNAma bhI jAne-dekhe gae haiM, isa prakAra ahiMsA dharma kI mahattA evaM upayogitA batAyI gaI hai| ___ 'dituhiM NivveyaM gacchejjA' kA Azaya yaha hai ki iSTa yA aniSTa yA aniSTa rUpa joki dRSTa haiM-zabda, rUpa, rasa, gandha aura sparza hai, unameM nirveda-vairAgya dhAraNa kre| iSTa ke prati rAga aura aniSTa ke prati dveSa/ghRNA na kre| 'lokaiSaNA' se tAtparya hai-iSTa viSayoM ke saMyoga aura aniSTa ke viyoga kI laalsaa| loka jaisA karate haiM, usI pravAha meM bahane kI bhAvanA lokaiSaNA hai| AcArya zrI AtmArAma jI ma. ne jJAnI kA artha lokaiSaNA se jor3akara kahA hai-"jise lokaiSaNA yA anya Asakti nahIM hai, usake anya sAvadha pravRtti kaise hogI?" . // prathama uddezaka samApta // Elaboration-Bhagavan Mahavir never forced his ahimsa religion on any body. He did not say that "accept it because he said so." Instead, he says-It is propagated by Tirthankars of past, present and future; therefore it is universal, acceptable to all and practical. AcArAMga sUtra ( 210) Illustrated Acharanga Sutra

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The omniscients have seen it in the light of omniscience, experienced it, the worthies with minute karmas have listened to it and accepted it as beneficent. They have followed it in their conduct. They have seen and known its benefits. This way the importance and usefulness of ahimsa religion has been conveyed. Ditthehim nivveyam gaccheija-to be detached from the good and bad, or their evident forms-sound, form, taste, smell and touch. One should not have liking for good and hatred for bad. Lokaishana-the desire of affiliation with pleasant experiences and dissociation from the unpleasant. The attitude of following what masses do is lokaishana or worldly pursuits. Acharya Shri Atmaram ji M. has used lokaishana to define a sage--One who is free of worldly desires (lokaishana) and any other attachment, has no scope of any other sinful indulgences. * END OF LESSON ONE samyaktva : caturtha adhyayana ( 788) Samyaktva : Forth Chapter

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bIo uddesao dvitIya uddezaka LESSON TWO [prathama uddezaka meM samyak zraddhA kA vivecana karane ke bAda isa dvitIya uddezaka meM samyagjJAna kA varNana karake batAyA hai - saMsAra se mukta hone kA kAraNa saMvara aura nirjarA hai| ataH sAdhaka isa bAta kA jJAna kare ki kisa bhAvanA se Amrava - karmabaMdha hotA hai aura kisa bhAvanA se nirjarA - karmamukti / ] [After discussing right faith (perception) in the first lesson, right knowledge (samyak-jnana) has been detailed in this second lesson. The means of liberation from this world are samvar (blocking the inflow of karmas) and nirjara (shedding the already acquired karmas). Therefore the seeker should know that what is it that causes the inflow of karmas (bondage of karmas) and what results in liberation from karmas.] Asrava -parisrava carcA 135. (1) je AsavA te parissavA, je parissavA te AsavA / je aNAsavA te aparissavA, je aparissavA te aNAsavA / ee pae saMbujjhamANe logaM ca ANAe abhisameccA puDho paveiyaM / (2) AghAi NANI iha mANavANaM saMsArapaDivaNNANaM saMbujjhamANANaM viNNANapattANaM / aTTAvi saMtA aduvA pamattA / ahAsaccamiNaM ti bemi nA'NAgamo maccumuhassa atthi / icchApaNItA vaMkANikeyA / kAlaggahIyA Nicaye NiviTThA / puDho jAI pkppyNti| 135. (1) jo Asrava (karmabandha ke sthAna ) haiM, ve hI parisrava (karmanirjarA ke sthAna bana jAte haiN| jo parisrava haiM, ve Asrava ho jAte haiN| jo anAnava ( vrata vizeSa) haiM, ve bhI ( azubha adhyavasAya vAle ke lie ) aparisrava (karma ke kAraNa ho jAte haiN| (isI prakAra ) jo aparisrava - pApa ke kAraNa haiM, ve bhI (kadAcit ) anAsrava (karmabaMdha ke kAraNa nahIM) hote haiM / ina padoM (bhaMgoM - vikalpoM) ko samyak prakAra se samajhakara tIrthaMkaroM kI AjJA ke anusAra loka kA (karmabaMdha evaM nirjarA kA) pRthak-pRthak kathana kiyA hai| AcArAMga sUtra ( 212 ) Illustrated Acharanga Sutra For Private Personal Use Only

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(2) jo saMsAra meM sthita, samyak bodha pAne ke lie utsuka evaM vivekavAna haiM (hita kI prApti aura ahita se nivRtti ke nizcaya para pahu~ce hue haiM) aise manuSyoM ko jJAnI puruSa dharma kA bodha dete haiN| ___ jo mAnava Artta athavA pramatta (viSayAsakta) hote haiM, ve bhI (karmoM kA kSayopazama hone para) dharma kA AcaraNa kara sakate haiN| ____maiM kahatA hU~-yaha yathAtathyasatya hai ki aisA saMbhava nahIM hai-yaha jIva mRtyu ke mukha meM (kabhI) nahIM jaayegaa| phira bhI kucha loga viSaya-sukhoM kI icchA dvArA prerita aura vakratA (kuTilatA) ke kendra bane rahate haiN| ve mRtyu kI pakar3a meM A jAne para bhI (athavA dharmAcaraNa kA avasara hAtha meM A jAne para bhI bhaviSya meM dharma karane kI bAta socakara) karma-saMcaya karane yA dhana-saMgraha meM race-pace rahate haiN| aise loga vibhinna yoniyoM meM bArambAra janma grahaNa karate rahate haiN| INFLOW AND OUTFLOW ___ 135. (1) The asravas (sources of inflow of karmas) are also parisrava (means of outflow or shedding of karmas). The parisravas are also asravas. The anasrava (not sources of inflow; specific vows) are also (for a person with evil attitude) aparisrava (not means of outflow of karmas; cause of bondage of karma). The aparisrava (source of sin) are also (possibly) anasrava (not cause of bondage of karmas). After properly understanding these phrases (combinations or alternatives), the mundane world (bondage and shedding of karmas) has been detailed in various ways according to the tenets of Tirthankars. ___ (2) The sages impart knowledge (of religion) to persons who live in this world, are desirous of getting enlightened and are endowed with discerning attitude (who are determined to acquire good and reject bad). Persons who are tormented and negligent (attached to mur:dane pleasures) can also follow the religious conduct (after extinction-cum-pacification of karmas). samyaktva : caturtha adhyayana ( 213 ) Samyaktva: Forth Chapter

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sasterivomorrormorroroPADMADHYPROPRIOSAROSAROSAROSAROPARDARODARPARODARPARAPARACHQAQAQAONTAR I say--This is an evident reality that it is not possible that a being will never die. Still some persons, driven by the desire for mundane pleasures, continue to be the nucleus of perversion. Even when they are in the jaws of death (or procrastinating when they get an opportunity to follow the religious path) they continue to be engrossed in accumulating wealth and karmas. Such persons are reborn again and again in numerous genuses. vivecana-Asrava kA sAmAnya artha hai-"kAya-vAG manaHkarmayogaH sa aanvH|"-kaayaa, vacana aura mana kI zubhAzubha kriyA-pravRtti yoga kahalAtI hai, vahI Asrava hai| hiMsA, asatya, corI, abrahmacarya evaM parigraha meM pravRtti azubha kAyAsrava hai aura inase viparIta zubha Azaya se kI jAne vAlI pravRtti zubha kAyAsrava hai| Asrava ke pA~ca bheda haiM-(1) hiMsA, (2) asatya, (3) corI, (4) maithuna, aura (5) prigrh| dUsarI dRSTi se pA~ca bheda isa prakAra haiM-(1) mithyAtva, (2) avirati, (3) pramAda, 9 (4) kaSAya, aura (5) yog| ataH Asrava kI paribhASA haiM-ATha prakAra ke zubhAzubha karma jina mithyAtvAdi srotoM se Ate haiM-Atma-pradezoM ke sAtha ekameka ho jAte haiM, una srotoM ko Asava kahate haiN| ___ Asrava aura bandha ke kAraNoM meM koI antara nahIM hai| karma-skandhoM kA Agamana Amrava kahalAtA hai aura karma-skandhoM ke Agamana ke bAda una karma-skandhoM kA jIva (Atma) pradezoM meM sthita ho jAnA bandha hai| isa dRSTi se Asrava ko bandha kA kAraNa kahA jA sakatA hai| jina kriyAoM se karma cAroM ora se gala yA baha jAtA hai, use parimnava kahate haiN| nava-tattva kI bhASA meM isako 'nirjarA' kaha sakate haiN| ___ sAmAnya puruSa ke lie jo Asrava ke, karmabandhana ke sthAna haiM, ve hI jJAnI puruSa ke lie parisrava-karmanirjarA ke sthAna ho jAte haiN| isakA Azaya yaha hai ki viSaya-sukhAbhilASI manuSyoM ke lie jo strI, vastra, alaMkAra, zayyA Adi paudgalika sukha ke sAdhana, karmabandha ke hetu hone se Asrava haiM, ve hI padArtha viSaya-sukhoM ke virakta sAdhakoM ke lie AdhyAtmika cintana kA AdhAra banakara parisrava-karmanirjarA ke sthAna bana jAte haiN| jo karmanirjarA ke sthAna haiM, ve hI asambuddha-ajJAnI prANiyoM ke lie karmodayavaza, ahaMkAra Adi azubha adhyavasAya ke kAraNa Rddhi-rasa-sAtA ke garvavaza Asrava rUpa-karmabandha ho jAte haiN| * AcArAMga sUtra ( 214 ) Illustrated Acharanga Sutra

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ARDAROPAYOROATortoiTOARDIRECTROSRODAREDMR.RROREGARDARCOARDARODARADARASARAPAROPAROPARATION 8. isa sUtra ke AdhAra para Asava, parisrava, anAnava aura aparisrava ko lekara caturbhaMgI banatI - hai, vaha kramazaH isa prakAra hai (1) jo Asrava haiM, ve parisrava haiM; jo parisrava haiM, ve Asrava haiN| (2) jo Asrava haiM, ve aparisrava haiM; jo aparisrava haiM, ve Asrava haiN| (3) jo anAsrava haiM, ve parisrava haiM; jo parisrava haiM, ve anAsrava haiN| (4) jo anAsrava haiM, ve aparisrava haiM; jo aparisrava haiM, ve anAsrava haiN| isa sUtra meM pahale aura cauthe bhaMga kA nirdeza hai| dUsarA bhaMga zUnya hai| jisako Asrava ho use nirjarA na ho-aisA kabhI nahIM hotA hai| tRtIya bhaMga zailezI avasthA prApta (niSprakampa-ayogI) muni kI apekSA se kahA gayA hai, unako Anava nahIM hotA; kevala parisrava (saMcita karmoM kA kSaya) hotA hai| cauthA bhaMga mukta AtmAoM kI apekSA se hai| unake Asrava aura parisava donoM hI nahIM hote| ve karma ke bandha aura karmakSaya donoM se rahita hote haiN| ____ 'aTTA vi saMtA aduvA pamattA'-isa sUtra kA Azaya isa prakAra hai-kaI loga azubha AsavapApakarma meM par3e hue yA viSaya-sukhoM meM lipta pramatta logoM ko dekhakara yaha kaha dete haiM ki "ye kyA dharmAcaraNa kareMge, ye kyA pApakarmoM kA kSaya karane ke lie udyata hoMge?" kintu zAstrakAra kA kathana hai ki kisI nimitta ko pAkara koI vyakti arjunamAlI, cilAtIputra Adi kI taraharAga-dveSa ke udayavaza pIr3ita (Arta) bhI ho jAe~ athavA zAlibhadra', sthUlabhadra Adi kI taraha viSaya-sukhoM meM Asakta-pramatta bhI hoM to bhI una karmoM kA kSayopazama hone para dharma-bodha prApta hote hI jAgrata hokara karmabandhana ke sthAna meM dharmamArga apanAkara karmanirjarA karane lagate haiN| yaha bAta sarvathA satya hai-'ahAsaccamiNaM tti bemi|' ____ Artta do prakAra ke hote haiM-(1) dravya Artta-abhAva va rogAdi se grst| (2) bhAva ArtahiMsA, krodha Adi se abhibhuut| pramatta kA artha hai-viSaya madya Adi se abhibhuut| Elaboration--The simple meaning of asrava (inflow of karmas) is--the unified good and bad attitude or activity of body, speech and __mind is called yoga (combination); and that is asrava. ___Violence, falsity, stealing, debauchery and inclination for possessions are sources of inflow of bad karmas. The activities inspired by good purpose are sources of inflow of good karmas. There are five categories of asrava (1) Violence, (2) Falsity, (3) Stealing, (4) Cohabitation, and (5) Acquisition. * samyaktva : caturtha adhyayana ( 215 ) Samyaktva : Forth Chapter

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In another context the five categories are--(1) Mithyatva (false perception or belief), (2) Avirati (attachment), (3) Pramad (stupor or inaction), (4) Kashaya (passions), and (5) Yoga (affiliation with mundane activities). Thus asrava is defined as--the sources from which eight types of good and bad karmas come and get fused with soul-sections are called asrava. There is no difference between the causes of inflow of karmas and bondage of karmas. The inflow of the karma particles is asrava. After the inflow the fixing of those karma particles with soulsections is called bondage. From this angle asrava is called the cause of bondage. The activities that cause the melting and outflow of karmas from all sides are called parisrava (outflow). With reference to nine fundamentals this may be called nirjara (shedding of karmas). The sources of inflow and bondage of karmas for ordinary persons turn into means of outflow or shedding of karmas for a sage. This indicates that women, dresses, ornaments, bed and other such things are means of earthly pleasures for persons seeking such pleasure. The very same things, for seekers detached from mundane indulgences, become the basis of spiritual contemplation and turn into means of outflow or shedding of karmas. The means of shedding of karmas turn into sources of inflow and bondage of karmas for the ignorant due to their pride of wealth, enjoyments and pleasures; and other such bad attitudes caused by fruition of past karmas. On the basis of this aphorism four alternative combinations (bhanga) of the terms asrava, anasrava, parisrava and aparisrava have been made. They are as follows (1) The asravas (sources of inflow of karmas) are also parisravas (means of outflow or shedding of karmas), the parisravas are also asravas. AcArAMga sUtra ( PRe ) Illustrated Acharanga Sutra

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(2) The asravas are also aparisravas (not means of outflow of 9 karmas; cause of bondage, of karma), the aparisravas are also asravas. (3) The anasravas (not sources of inflow; specific vows) are also parisravas, the parisravas are also anasravas. (4) The anasravas are also aparisravas, the aparisravas are also anasravas. This aphorism mentions the first and fourth combination. The second combination is invalid because it is impossible that one who has inflow of karmas does not shed karmas. The third alternative relates only to an ascetic who has attained rock-still state (Shaileshi avastha) and is free of any affiliation. Such an ascetic has no inflow of karmas, he only sheds already accumulated karmas. The fourth alternative relates to the liberated souls. They have neither inflow nor outflow of karmas. They are free of any bondage or shedding of karmas. Atta vi santa aduva pamatta---This aphorism conveys that some people pass comment about persons involved in sinful activities or attached to mundane pleasure. They cannot accept religious conduct, or they cannot prepare themselves to shedding of karmas." But the author says that forced by some circumstances, attachment and aversion may surface and some people may get tormented (artt) like Arjunamali and Chilatiputra. In the same way some people may get absorbed in mundane pleasure. However, on destruction-cum-pacification of the causal karmas, as soon as they get enlightened they become alert and shifting from the path of bondage of karmas they take to the path of shedding of karmas. This is absolutely true. The tormented are of two types--(1) Dravya artt (physically tormented)-destitute or sick. (2) Bhava artt (mentally tormented) consumed by violence, anger 'and other such feelings. Pramatta means intoxicated or stupefied by mundane pleasure, alcohol, etc. HRicka : Ergef 37 Ezra (789) Samyaktva : Porth Chapter

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" 136. ihamegesiM tattha tattha saMthavo bhvi| ahovavAie phAse pddisNvedyNti| ciTTha kUrehiM kammehiM ciTTha pricitttthti| aciTTha kUrehi kammehiM No ciTTha pricitttthti| ege vayaMti aduvA vi NANI, NANI vayaMti aduvA vi ege| 136. isa saMsAra meM kucha logoM ko (mithyAtva-kaSAya-viSayAdi se yukta) vibhinna matoM kA samparka athavA paricaya hotA hai| phalasvarUpa Asrava kA sevana kara karmabaMdha karate haiM aura taba ve adholoka meM (naraka-tiryaMca gatiyoM meM) duHkha bhogate haiN| __jo puruSa atyanta tIvra adhyavasAyoM ke kAraNa krUra karmoM meM pravRtti karatA hai, vaha unake phalasvarUpa atyanta pragAr3ha vedanA vAle sthAna meM utpanna hotA hai| jo tIvra adhyavasAya vAlA na hokara krUra karmoM meM pravRtti nahIM karatA vaha pragAr3ha vedanA vAle sthAna meM utpanna nahIM hotaa| ___yaha bAta (caudaha pUrvo ke dhAraka) zrutakevalI Adi kahate haiM yA kevalajJAnI bhI kahate / haiN| jo bAta kevalajJAnI kahate haiM vahI zrutakevalI bhI kahate haiN| 136. In this world some people come in contact or get acquainted with various schools of thought (adulterated with false perception, passions, attachment, etc.). As a result of this they acquire karmas and their bondage and consequently suffer miseries in the lower worlds (as hell beings or animals). A person who, driven by intense feelings, indulges in cruel deeds, is born at places of intense agony. A person who is not driven by intense feelings and does not indulge in cruel deeds is not born at such places of intense agony as a consequence. Shrut-kevalis (having knowledge of fourteen subtle canons), other accomplished sages and even omniscients say so. hiMsA kA samarthana anArya vacana hai 137. AvaMtI keAvaMtI loyaMsi samaNA ya mAhaNA ya puDho vivAyaM vayaMti "se diTuM ca Ne, suyaM ca Ne, mayaM ca Ne, viNNAyaM ca Ne, uDDhaM ahaM tiriyaM disAsu savvao supaDilehiyaM ca Ne-savve pANA savve jIvA savve bhUyA savve sattA, haMtavvA, ajjAveyavvA, parighetavvA, pariyAveyavvA, uddveyvvaa| ettha vi jANaha natthittha doso' annaariyvynnmeyN| AcArAMga sUtra ( 218 ) Illustrated Acharanga Sutra * * * *

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. 137. isa loka meM jitane bhI, jo bhI zramaNa yA brAhmaNa haiM, ve paraspara virodhI vivAda * (matavAda) kA pratipAdana karate hue isa prakAra kahate haiM-"hamane yaha dekhA hai, sunA hai, manana kiyA hai aura vizeSa rUpa se jAnA hai, U~cI, nIcI aura tirachI sabhI dizAoM meM saba taraha se bhalIbhA~ti isakA nirIkSaNa bhI kara liyA hai ki sabhI prANI, sabhI jIva, sabhI bhUta aura sabhI sattvoM kA hanana karanA cAhie, una para zAsana karanA cAhie, unheM paritApa denA cAhie, unheM dAsa banAkara rakhanA cAhie, unheM prANahIna karanA caahie| isa viSaya meM tuma jAna lo ki hiMsA meM koI doSa nahIM hai|" yaha anArya logoM kA vacana hai| VINDICATING VIOLENCE IS ANARYA 137. In this world all those who are Shramans or Brahmins propagating contradictory theories (arguments) state thus"We have seen this, heard this, contemplated this, profoundly understood this, and also properly examined this in upper, lower and transverse directions from all angles, that everything which breathes, which exists, which lives and which has any essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or deprived of its essence or potential. In this context, know that there lies no fault in violence." These are the words of Anarya (not noble) people. vivecana-hiMsA ke samarthana meM kucha zramaNa brAhmaNoM kA ukta vacana Aja ke prasaMga meM / AzcaryakAraka lagatA hai ki kyA prAcIna samaya meM kucha zramaNa brAhmaNa hiMsA kA khullamakhullA samarthana karate the ? vAstava meM bhagavAna mahAvIra ke yuga meM brAhmaNa saMpradAya meM yajJa Adi ke lie kI gaI hiMsA ko hiMsA hI nahIM mAnA jAtA thaa| saMbhava hai usI ko lakSya kara ukta bAta kahI gaI hai| __ hiMsA ko 'anArya vacana' kahane kA abhiprAya jAti vizeSa para doSAropaNa nahIM hai| 'Arya' kevala koI jAti se nahIM hotA, kintu jisakA AcaraNa zreSTha hai vaha 'Arya' hai| aura isakA pratipakSa anaary| isI kAraNa hiMsA ko anArya karma batAyA gayA hai| Elaboration-This statement, attesting violence, attributed to some Shraman and Brahmins appears surprising in modern context. Did Shramans and Brahmins openly support violence in ancient times ? This is an accepted fact that during the period of Mahavir, samyaktva : caturtha adhyayana (219 ) Samyaktva : Forth Chapter -- -

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AVATOPATOPAYOJANUAROBATOPAVATATOPATOPATWALOUINODACODANDANDANLODANCDAISUNNOD any violence related to yajna was not considered violence by the Brahminic sects. Most probably this statement has been given keeping that idea in view. The statement that violence is an anarya (not arya) concept is not aimed at blaming some particular social or ethnic group. Arya is not just a name of a caste or a race of people; a man of noble conduct is also called arya. Its opposite or one not having noble conduct is called anarya. With this view violence is termed as 'not a noble (anarya) act'. __ 138. tattha je AriyA te evaM vayAsI-"se duddiTuM ca bhe, dussuyaM ca bhe, dummayaM ca bhe, duviNNAyaM ca bhe, uDDhaM ahaM tiriyaM disAsu savvao duppaDilehiyaM ca bhe, jaM NaM tubbhe evaM Aikkhaha, evaM bhAsaha, evaM parUveha, evaM paNNaveha, savve pANA savve bhUyA 8 savve jIvA savve sattA haMtavvA, ajjAveyavvA, parighettavvA, pariyAveyavvA, uddveyvvaa| ettha vi jANaha natthittha doso|" 1. 138. isa jagat meM (hiMsA se dUra rahane vAle) jo Arya haiM unhoMne aisA kahA hai-"o hiMsAvAdiyo ! Apane doSapUrNa dekhA hai, doSapUrNa sunA hai, doSapUrNa mAnA hai, Apane doSapUrNa hI samajhA hai, U~cI-nIcI-tirachI sabhI dizAoM meM jo paryAlocana kiyA hai vaha bhI doSapUrNa hai| joki Apa aisA kahate haiM, aisA bhASaNa karate haiM, aisI prajJApanA karate haiM, aisI prarUpaNA karate haiM ki sabhI prANa, bhUta, jIva aura sattva kA hanana karanA cAhie, una para zAsana a karanA cAhie, unheM balAt pakar3akara dAsa banAnA cAhie, unheM paritApa denA cAhie, unako prANahIna banAnA caahie| tathA isa viSaya meM yaha nizcita samajha lo ki hiMsA meM koI doSa nahIM hai|" ___138. The aryas (who avoid violence) in this world have said"O supporters of violence ! You have seen this wrongly, heard this wrongly, contemplated this wrongly, understood this wrongly and also wrongly examined this in upper, lower and transverse directions from all angles. That is why you state, speak, propagate and elaborate that everything which breathes, which exists, which lives and which has any essence or potential of life, could be destroyed or ruled over, or subjugated, or harmed, or deprived of its essence or potential. And, in this context, know this for sure that there is no fault in violence." o AcArAMga sUtra ( 220 ) Illustrated Acharanga Sutra

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.99.99.99.99.999.90.9.09. Arya vacana kI yathArtha kasauTI 139. vayaM puNa evamAikkhAmo, evaM bhAsAmo, evaM paNNavemo, evaM parUvemo- 'savve pANA savve bhUyA savveM jIvA savve sattA Na haMtavvA, Na ajjAveyavvA, Na parigheyavvA, Na pariyAveyavvA, Na uddaveyavvA / ettha vi jANaha natthittha doso / ' - AriyavayaNameyaM / 139. hama (ahiMsAvAdI ) isa prakAra kahate haiM, aisA hI bhASaNa karate haiM, aisI hI prajJApanA karate haiM, aisI hI prarUpaNA karate haiM - sabhI prANa, bhUta, jIva aura sattvoM kI hiMsA nahIM karanA, unako jabarana zAsita nahIM karanA, unheM pakar3akara dAsa nahIM banAnA, na hI paritApa denA aura na unheM bhayabhIta karake prANarahita karanA / isa viSaya meM yaha nizcita jAna lo ki ahiMsA kA pAlana sarvathA doSarahita hai / " - yaha Aryavacana hai| THE TRUE YARDSTICK 139. We (the followers of ahimsa ) state, speak, propagate, * and elaborate-- "Nothing which breathes, which exists, which lives, and which has any essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or deprived of its essence or potential. In this context, know this for sure that there is no fault in following the code of Ahimsa." This is the word of nobles. 140. puvvaM nikAya samayaM patteyaM pucchissAmo-haM bho pAvAiyA ! kiM bhe sAyaM dukkhaM udAhu asAyaM ? samiyA paDavaNe yA vi evaM bUyA - savvesiM pANANaM savvesiM bhUyANaM savvesiM jIvANaM savvesiM sattANaM asAyaM apariNivvANaM mahabbhayaM dukkhaM / tti bemi / // bIo uddesao sammattI // 140. pahale hama unameM se pratyeka dArzanika ko ( jo-jo usakA siddhAnta hai, usameM sthApita kara pUcheMge - " he prakharavAdiyo ! Apako duHkha sAtAkArI ( mana ko prasanna karane vAlA) hai ? yA nahIM ? yadi Apa kaheM ki "hameM duHkha sAtAkArI nahIM hai, " to ApakA kathana samyak hai / hama Apase yaha kahanA cAhate haiM ki "jaise Apako duHkha priya nahIM hai, vaise hI sabhI prANI, samyaktva : caturtha adhyayana ( 221 ) Samyaktva: Forth Chapter

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bhUta, jIva aura sattvoM ko duHkha asAtAkAraka hai, azAnti (aparinirvANa ) janaka hai aura mahAbhayaMkara hai / " - aisA maiM kahatA hU~ / // dvitIya uddezaka samApta // 140. First we will ask each of those philosophers (after establishing him in the principle he follows)-"O propagators of violence! Does misery please you? or not?" When you say "No, misery does not please us," you will be stating the truth. We will simply add "As misery is unpleasant to you, likewise it is unpleasant, disturbing and terrible to everything which breathes, which exists, which lives and which has any essence or potential of life." -So I say. AcArAMga sUtra END OF LESSON TWO ( 222 ) For Private Personal Use Only Illustrated Acharanga Sutra

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taio uddesao | tRtIya uddezaka LESSON THREE [dUsare uddezaka meM Amrava, saMvara tathA nirjarA ke viSaya meM batAne ke pazcAt pUrva meM ba~dhe hue karmoM kI nirjarA rUpa tapa kA upadeza prastuta uddezaka meM diyA gayA hai|] [After describing asrava, samvar and nirjara in the second lesson, this third lesson mentions austerities as means of shedding already acquired karmas.] samyak tapa : karmakSaya-vidhi 141. uveha eNaM bahiyA ya log| se savvalogaMsi je kei vinnnnuu| aNuvIi pAsa NikkhittadaMDA; je kei sattA paliyaM cyNti| narA muyaccA dhammaviu tti aNjuu| AraMbhajaM dukkhamiNaM ti nnccaa| evamAhu smmttdNsinno| te savve pAvAiyA dukkhassa kusalA prinnnnmudaahrNti| ii kammaM pariNNAya svvso| 141. ye jo ahiMsA se vimukha haiM yA dharma se bAhara haiM, tU unakI upekSA kara madhyastha bhAva rkh| (jo aisA karatA hai) vaha samasta loka meM vidvAnoM meM agraNI hai| __tU cintana karake dekha, jinhoMne daMDa-hiMsA yA AraMbha kA tyAga kara diyA hai, ve hI karmoM ko kSINa (palita) karate haiN| ___ jo puruSa mRtArca arthAt deha kI Asakti se mukta hai, vaha dharma ko jAnatA hai; jo dharma ko jAnatA hai vaha Rju-sarala hotA hai| saMsAra meM jo bhI duHkha haiM, vaha hiMsA se utpanna haiM, aisA samatvadarzI pravacanakAroM ne kahA hai-yaha jAnakara (hiMsA kA tyAga kreN|) ve sabhI pravacanakAra duHkha kI parijJA-viveka kA pratipAdana karane meM kuzala hote haiM, isalie ve karma ko saba prakAra se jAnakara usakA tyAga karate haiN| RIGHT AUSTERITIES : THE PROCESS OF SHEDDING KARMAS __- 141. You should ignore them who are against ahimsa or do not conform to religion and remain in different towards them. He (who does this) is the leader of all the scholars in this world. samyaktva : caturtha adhyayana (223 ) Samyaktva : Forth Chapter

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Think and realize that only those who abstain from cruelty (violence or sinful acts) weaken the karmas. SHARE The person who is free of attachment for his body knows * religion. He who knows religion is simple. All the miseries in this world are born out of violence, so say the equanimous preceptors. Know this (and avoid violence). All those preceptors are accomplished in propagating discerning attitude about sorrow. Therefore they fully understand karma and cast it off. vivecana-'uvaha eNaM'-pada meM ahiMsAdi dharma se vimukha logoM kI upekSA karane kA saMketa hai| * arthAt unake dharma-viruddha upadeza ko yathArtha mata maano| ___ "se savvalogaMsi je kei viSNU'-isa pada kA tAtparya samasta dArzanika jagat se hai| jo apanI svatantra buddhi se cintana-manana karatA hai, sAre saMsAra ke prANiyoM ke duHkha-sukha kA Atmaupamya dRSTi se vicAra karatA hai, use dArzanika jagat meM zreSTha vidvAn kahA gayA hai| ___ mana, vacana aura kAyA se prANiyoM kA vighAta karane vAlI pravRtti ko 'daNDa' kahA hai| _ 'muaccA' zabda kA saMskRta rUpa hotA hai-'mRtaarcaaH'| 'arcA' zabda yahA~ do arthoM meM prayukta haizarIra aura krodha (tej)| isalie 'mRtArcA' kA artha huA-(1) jisakI buddhi deha kI sAja-sajjA ke prati mRtavat hai-jo zarIra ke prati atyanta udAsIna yA anAsakta hai; tathA (2) krodha teja se * yukta hotA hai, isalie krodha ko arcA-agni kahA gayA hai| jisakI kaSAyarUpa arcA mRta-vinaSTa * ho gaI hai, vaha bhI 'mRtArca' kahalAtA hai| TIkAkAra ne 'sammattadaMsiNo'-pada ke tIna rUpa batAye haiM-'samatvadarzinaH', 'samyaktvadarzinaH' aura * 'smstdrshinH'| ve prANimAtra ko Atmavat jAnate-dekhate haiM, isalie 'samatvadarzI' hote haiN| ve pratyeka vastu, vyakti, vicAradhArA, ghaTanA Adi ke gaharAI meM pahu~cakara usakI vAstavikatA ko yathArtha rUpa * se jAnate haiM, isalie ve 'samyaktvadarzI' haiM aura kevalajJAna ke dvArA samasta traikAlika vastuoM ko jAnate-dekhate haiM, isalie ve 'samastadarzI' (sarvajJa-sarvadarzI) bhI haiN| (AcA. TIkA, patra 171) ___Elaboration-Uveha enam...-this phrase has indications to * ignore those who are against ahimsa religion. This means that preaching against religion should not be considered right. Se savvalogamsi je kei vinnu-this points at the whole philosophical world. One who is an independent thinker and looks at * AcArAMga sUtra ( 224 ) Illustrated Acharanga Sutra: Kimanturimaharat 9QOYARODAY

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TP happiness and misery of all beings in this world from the angle of universal equality (equality with one's own self) is called the best among scholars in the world of philosophy. Dand-attitude of causing harm to beings with mind, speech and body. ___Muachcha (mritarcha)-mrit + archa. Mrit means dead. Here archa conveys two meanings-body and anger (radiance). Therefore the two meanings of mritarcha are-(1) whose mind is dead to embellishment of body; in other words, who is extremely apathetic or detached towards his body. (2) Anger has radiance or heat, therefore o it is called archa (fire). Therefore, one whose fire-like passions have become extinct is also called mritarcha. Sammattadamsino--the commentator has proposed three alternative transliterations of this term-samatvadarshinah, samyaktvadarshinah and samastadarshinah. They perceive and accept all beings self-like therefore they are samatvadarshi. They deeply observe every thing, person, thought, incident, etc., and understand precisely its true form; therefore they are samyaktvadarshi. Through their omniscience they see and know about every thing in the past, present and future; therefore they are samastadarshi as well. (Acharanga Tika, leaf 171) __ 142. iha ANAkaMkhI pNddie| aNihe egamappANaM sapehAe dhuNe sriirN| kasehi appANaM, jarehi appaannN| ___jahA junnAI kaTThAI havvavAho pamatthai evaM attasamAhie annihe| 142. AjJA kA AkAMkSI (AjJA ke anusAra calane vAlA) paNDita hai| vaha anAsakta hokara ekamAtra AtmA ko dekhatA huA, zarIra va kaSAyoM ko prakampita kara ddaale| tapasyA dvArA apanI kaSAya-AtmA ko kRza kare, jIrNa kre| na jaise-agni purAne kASTha ko zIghra jalA DAlatI hai, vaise hI samAdhistha AtmA vAlA rAgarahita puruSa prakampita karmazarIra ko (tapa evaM dhyAnarUpI agni se) zIghra jalA DAlatA hai| ___142. One who is a seeker (follower) of order (tenets) is a scholar. He should become detached and, concentrating only on soul, he should vibrate or shake loose his body and passions. By samyaktva : caturtha adhyayana ( 225 ) Samyaktva : Forth Chapter

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Aakankikiw arki ki fikiki ki sih ke K i KirkirrhexihiKa PARAMAYOYAYOGAYORAKODAYVACANOJANUANOVALUALULANDUADAUN s hrathusip * na means of austerities he should emaciate and weaken the passions infesting his soul. As fire soon reduces old wood to ashes, likewise a detached person having a soul engrossed in meditation soon burns the vibrated karmic body (in the fire of austerities and meditation). (Karmic body means the karmic component of the constitution of a being or the aggregate of karmas responsible for the mundane existence). __vivecana-'ANAkaMkhI' kA artha kiyA gayA hai-'AjJA kA AkAMkSI-sarvajJa vacanoM ke anusAra anuSThAna karane vaalaa| cUrNikAra ne 'egamappANaM sapehAe'-vAkya kI ekatvAnuprekSA aura anyatvAnuprekSA ke sandarbha meM vyAkhyA kI hai| ekAkI AtmA kI saMprekSA (anuprekSA) isa prakAra kI jA sakatI haiekatvAnuprekSA- "ekaH prakurute karma, bhunaktyekazca ttphlm| jAyate mriyate caika, eko yAti bhvaantrm||" -AtmA akelA hI karma karatA hai, akelA hI usakA phala bhogatA hai, akelA hI janmatA hai aura akelA hI maratA hai, akelA hI janmAntara meM jAtA hai| ____ anyatvAnuprekSA- "saMsAra evA'yamanarthasAraH, kaH kasya, ko'tra svajanaH paro vaa| sarve bhramantaH svajanAH pare ca, bhavanti bhUtvA, na bhavanti bhuuyH||" -isa saMsAra meM anartha kI hI pradhAnatA hai| yahA~ kauna kisakA hai? kauna sva-jana yA para-jana hai ? ye sabhI sva-jana aura para-jana to saMsAra cakra meM bhramaNa karate hue kisI samaya (janma meM) sva-jana aura phira para-jana ho jAte haiN| eka samaya aisA AtA hai, jaba na koI sva-jana rahatA hai, na koI pr-jn| dhyAna evaM tapa-sAdhanA ke samaya Ane vAle upasargoM, kaSToM aura parISahoM ko samabhAvapUrvaka sahana karate hue karmazarIra ko kRza, jIrNa evaM dagdha karane hetu purAne kASTha aura agni kI upamA dI hai| aura sAtha hI sAdhaka meM do prakAra kI yogyatA kA sUcana bhI kiyA hai-(1) vaha Atma-samAdhi meM sthita ho, evaM (2) asneha-anAsakta ho| isa prakaraNa meM 'AtmA' se kaSAyAtmArUpa karmazarIra abhipreta hai| 'dhuNe sarIraM' vAkya se isI artha kA udghoSa milatA hai| ataH sthUla zarIra ko nahIM, apitu ATha prakAra ke karmazarIra ko kRza, prakampita evaM jIrNa karanA yahA~ apekSita hai| isake lie nizItha bhASya kI yaha gAthA dekhanI cAhie "iMdiyANi kasAe ya, gArave ya kise kuru| No vayaM te pasaMsAmo, kisaM sAhu sriirgN||"-3858 AcArAMga sUtra (226 ) Illustrated Acharanga Sutra

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1 . $ 28 SERA Q SSR ADA SAT ! 3

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SALOYALOVALOVACOVALODAVVALORAYOPAPAYPAOLOYA OYAYOYRYOYOY LOY LOY LOYMOYONO COROAS citra paricaya 13 Illustration No. 13 karma dahana 1. jahA junnAI kaTThAI-jaise sUkhe kATha ke Dhera ko agni zIghra hI jalA DAlatI hai, vaise tapa evaM dhyAna samAdhi meM lIna AtmA rAga-dveSa kI snigdhatA kama ho jAne para kaSAyoM kA zamana karake zubha dhyAna agni dvArA ATha karmarUpI lakar3iyoM ko zIghra jalAkara bhasma kara DAlatA hai| -a. 4, u. 3, sUtra 142 Atma-yuddha 2. imeNaM ceva jujjhAhi-he sAdhaka ! tU anya kisI ke sAtha yuddha mata kara, aSTa karma tathA pA~ca pramAdarUpI zatru jo tujhe parAjita karane ke lie vividha-vicitra rUpoM meM ghere hue haiM tU una zatruoM ko jIta ! tere hAtha meM vijaya zastra hogA-paNNA-vivegaM arthAt saMyama aura vivek| saMyama tathA viveka ke dvArA ina zatruoM ko jItane kA kuzala puruSoM ne upadeza diyA hai| ise hI Atma-yuddha kahA jAtA hai| -a. 5, u. 3, sUtra 135 askeside.ske.skske.ske.siksake.saka.salke sake skeside ke ske.ske.ske.sksie ske.siksakesiske ske.ske.sikeske.ske.salke.ske.sikaran BURNING KARMAS 1. As fire soon reduces a heap of dry wood to ashes, likewise a person absorbed in austerities and meditation, once the dampness of attachment and aversion is reduced, pacifies passions and with the help of the fire of sublime meditation burns the wood of eight karmas to ashes. -413/142 THE INNER WAR 2. O ascetic ! Do not fight with any enemy other than the eight karmas and five types of stupor that have laid siege on you in numerous strange ways to subjugate you. You should win over those enemies. In your hands will be the victory-weapon that is discipline and sagacity. The wise have advised to win over these enemies with the help of discipline and sagacity. This is called the inner war. -5/3/135

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. *.. .. .* . -eka tapasvI sAdhu ne dIrghakAlIna upavAsa karake zarIra ko kRza para ddaalaa| parantu usakA ahaMkAra, krodha Adi kRza nahIM huA thaa| vaha jagaha-jagaha apane tapa kA pradarzana aura bakhAna kiyA karatA thaa| eka anubhavI muni ne usakI yaha pravRtti dekhakara kahA-"he sAdhu ! tuma indriyoM, viSayoM, kaSAyoM aura gaurava-ahaMkAra ko kRza kro| isa zarIra ko kRza kara DAlA to kyA huA? kRza zarIra ke kAraNa tuma prazaMsA ke yogya nahIM ho|" (vRtti, patrAMka 173) Elaboration-Anakankhi--seeker of order; one who acts according to the tenets of an omniscient. Egamappanam sapehaye--the commentator has elaborated this phrase in context of ekatvanupreksha (subjective thinking) and anyatvanupreksha (objective thinking). The thought process of a solitary soul can be presented as Ekatvanupreksha (subjective thinking)--a soul acts (acquires karma) alone, suffers the consequences alone, takes birth alone, dies alone and gets reborn alone. Anyatvanupreksha (objective thinking)--there is a preponderance of misery in this world. Who belongs to whom here? Who is a kin or a stranger ? All these relatives and strangers while drifting in the cycles of rebirth sometimes (in some birth) become relatives and at others (in another birth) become strangers. A time comes when there remains neither a kin nor a stranger. The metaphor of old wood and fire has been used to vivify the process of emaciating, weakening and incinerating the body of karmas by equanimously tolerating afflictions, torments and inflictions faced while practicing meditation and austerities. Two qualifications of the seeker have also been indicated--(1) He should be engrossed in meditation of the self, and (2) He should be nonloving or detached. In this context the term atma is indicative of the karmic body or the body of karmas that manifest as passions. The phrase dhune sariram echoes this meaning only. Therefore, here it is desired to vibrate and weaken not the gross physical body, but the subtle karmic body. The very same idea can be found in an incident mentioned in Nisheeth Bhashyasamyaktva : caturtha adhyayana ( pple ) Samyaktva : Forth Chapter

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SONUANUMANGUAVALOPATOPATOPATomoroMORKosda After observing fasts for a long period an ascetic made his body very weak. But his ego, anger and other such vices were not reduced. He used to move around and take pride in describing and displaying his austerities. Seeing this attitude, an experienced ascetic told him--"O ascetic ! What have you attained if you have emaciated this body of yours? You are not worthy of any praise just because you have an emaciated body. You should, instead, weaken your senses (appetite for sensual pleasures), passions, and pride.' va 143. vigiMca kohaM avikaMpamANe imaM niruddhAuyaM sNpehaae| dukkhaM ca jANa se aduvaa''gmessN| puDho phAsAiM ca phaase| loyaM ca pAsa vissphNdmaannN| je NivvuDA pAvehiM kammehiM aNiyANA te viyaahiyaa| tamhA ativijjo No pddisNjlejjaasi| tti bemi| ||tio uddesao sammatto // 143. jo yaha samprekSA karatA hai ki manuSya kA yaha jIvana alpakAlika hai, vaha akampita rahakara krodha ko chor3a de| krodha ke kAraNa vartamAna meM athavA bhaviSya meM hone vAle duHkhoM ko jaane| krodhI puruSa aneka prakAra ke duHkhoM kA anubhava karatA hai| yaha loka krodha ke kAraNa (jo duHkha utpanna hotA hai usase) prakampita ho rahA hai| jo pApakarmoM se nivRtta ho gaye haiM, ve anidAna (bandha ke kAraNoM se mukta) kahe gaye haiN| isalie he parama jJAnI sAdhaka ! tU krodha kA nimitta milane para bhI (pratisaMjvalita na * ho) krodha na kr| ___-aisA maiM kahatA huuN| 143. One who senses (visualizes) that this human life is ephemeral should remain unshaken (compose himself) and abandon anger. He should know about the miseries caused by anger in the present and the future. A man with anger experiences a variety of miseries. This world is trembling due moto (the grief caused by) anger. Those who are free of sinful activities are said to have become free of the causes of bondage. * AcArAMga sUtra . ( 228 ) Illustrated Acharanga Sutra

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LAGO DAGOKIO PONOROSCOPROPOPKOPOROSCOPORUNLOCROSS Therefore, O great sage ! You should not be angry even when you have cause to be. -So I say. vivecana-'vigiMca kohaM'-isa pada kA tAtparya yaha hai ki krodha Ane para manuSya kA hRdaya, mastiSka va zarIra kampAyamAna ho jAtA hai, isalie antara meM kruddha-kampAyamAna vyakti krodha ko nahIM chor3a sktaa| ataH akaMpita rahakara krodha ko dUra kre| ___ krodha se hone vAle vartamAna aura bhaviSya ke duHkhoM ko dukkhaM ca jANa-Adi vAkyoM dvArA chor3ane kI preraNA dI gayI hai| sAtha hI yaha bhI kahA hai ki krodhAdi ke pariNAmasvarUpa kevala apanI AtmA hI duHkhoM kA anubhava nahIM karatI, apitu samUcA saMsAra krodhAdi ke kAraNa zArIrika-mAnasika duHkhoM se AkrAnta hokara idhara-udhara daur3a-dhUpa karatA rahatA hai| 'nivvuDA' kA artha hai-tIrthaMkaroM ke upadeza se jinakA antaHkaraNa viSaya-kaSAya kI agni se zAnta tathA zItala ho gayA hai| // tRtIya uddezaka samApta // Elaboration-Vigincha kohan-in anger the heart, mind and body of a person tremble. It is not possible for such shaken and trembling man to get rid of anger. Therefore he should compose himself and remain unshaken in order to be free of anger. Dukkham cha jana...--Inspiration of abandoning anger has been given by revealing the miseries caused by anger now and in future. It has been added that it is not only one's own soul that experiences the grief, whole world is oppressed by the physical and mental agony caused by anger, and it runs around to seek solace. Nivvuda--those within whose mind the fire of mundane desires and passions has been pacified by the preaching of Tirthankars. * END OF LESSON THREE samyaktva : caturtha adhyayana ( 229 ) Samyaktva : Forth Chapter

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62 * * * * GGGGGGG9.99. cauttho uddesao caturtha uddezaka [tRtIya uddezaka meM samyak tapa kA varNana karake aba samyak cAritra kA varNana kiyA jA rahA hai|] [After describing right austerities in the third lesson, right conduct is detailed here.] samyak cAritra 144. AvIlae pavIlae NippIlae jahittA puvvasaMjogaM hiccA uvasamaM / tamhA avimaNe vIre sArae samie sahiye sayA jaye / LESSON FOUR duraca maggo vIrANaM aNiyaTTagAmINaM / vigiMca maMsa - soNiyaM / esa purise davie vIre AyANijje viyAhie / je dhuNAi samussayaM vasittA baMbhaceraMsi / 144. muni pahale pUrva saMyogoM ko chor3akara viSaya evaM kaSAyoM ko upazama - zAnta kare / phira karmazarIra kA ApIr3ana kare, phira prapIr3ana tathA niSpIr3ana kare / isalie muni sadA mana ko prasanna rakhe, indriyoM ko saMyata rakhe aura kaSToM ko sahana karatA huA saMyama meM yatanAzIla rahe / jIvana paryanta saMyama-sAdhanA karane vAle, anivRttagAmI - mokSamArgagAmI muniyoM kA mArga calane meM atyanta kaThina hai| tapa ke dvArA mA~sa aura rakta ko alpa kare / aisA saMyamI vIra puruSa dravika - rAga-dveSa se mukta aura dUsaroM ke lie anukaraNIya kahA gayA hai| jo brahmacarya meM sthita hokara karmazarIra ko dhunatA hai - kRza karatA hai| RIGHT CONDUCT 144. Leaving earlier affiliations, first an ascetic should pacify passions and mundane desires. After this he should restrain (aapidan), subdue (prapidan) and crush (nishpidan) the karmic body. AcArAMga sUtra ( 230 ) Illustrated Acharanga Sutra

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For this, the ascetic should always be in a happy frame of mind, keep his senses in control and, tolerating pain, pursue the path of discipline. The path of the liberation-seeking ascetic, who indulges in ascetic practices throughout his life, is highly exacting. He should tone down his flesh and blood through austerities. Such disciplined and heroic person is free of attachment and aversion and is an ideal to be emulated by others. Observing abstinence he vibrates and weakens the karmic body. vivecana - samyak cAritra kI sAdhanA karate hue AtmA ke sAtha zarIra aura zarIra se sambaddha bAhya padArthoM ke saMyogoM, mohabandhanoM, AsaktiyoM, rAga-dveSoM evaM unase hone vAle karmabandhoM kA tyAga karane kI preraNA isa uddezaka meM dI gayI hai| muni jIvana kI prAthamika taiyArI ke lie do bAteM Avazyaka haiM "jahittA puvvasaMjogaM, hiccA uvasamaM - ( 1 ) muni jIvana ko aMgIkAra karane se pUrva ke kuTumba - parivAra, dhana-dhAnya Adi ke sAtha ba~dhe hue mamatva sambandhoM - saMyogoM kA tyAga karanA, tathA (2) AtmA ke sAtha lage anAdikAlIna rAga-dveSa Adi saMyogoM ko chor3akara upazama dhAraNa krnaa| 'AvIlae pavIlae NippIlae'- ye tIna zabda sAdhanA ke uttarottara krama ko sUcita karate haiN| pravrajyA grahaNa karane ke bAda muni sAdhanA kI tIna bhUmikAoM se gujaratA hai (1) dIkSita hone se lekara zAstroM kA adhyayana kAla taka kI prathama bhUmikA hai| usameM vaha saMyama - rakSA evaM zAstra - adhyayana ke hetu Avazyaka tapa AyaMbila - upavAsa Adi karatA hai| yaha 'ApIr3ana' hai, isakA kAlamAnaM - 12 varSa taka sUtra kA grahaNa tathA 12 varSa taka artha kA grahaNa karate hue kula 24 varSa kA hai| (2) dUsarI bhUmikA hai - ziSyoM yA laghu muniyoM ke adhyApana evaM dharma pracAra-prasAra kii| isa kAla meM vaha saMyama kI utkRSTa sAdhanA aura dIrgha tapa karatA hai| yaha 'prapIr3ana' hai| isakA kAlamAna 12 varSa kA hai| (3) tIsarI bhUmikA AtI hai - zarIratyAga kI / jaba muni Atma-kalyANa ke sAtha loka-kalyANa kI sAdhanA bhI kara cukatA hai aura zarIra bhI jIrNa-zIrNa evaM vRddha ho jAtA hai, taba vaha samAdhimaraNa kI taiyArI meM saMlagna ho jAtA hai| isa samaya dIrghakAlIna tapa, kAyotsarga, utkRSTa tyAga Adi kI sAdhanA karatA hai| yaha 'niSpIr3ana' hai / isakA bhI kAlamAna 12 varSa kA hai| samyaktva : caturtha adhyayana ( 231 ) Samyaktva: Forth Chapter For Private Personal Use Only

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IYOURYAYVADOLADKtoDig sAdhanA kI ina tInoM bhUmikAoM meM bAhya-Abhyantara tapa evaM zarIra tathA AtmA kA bheda-vijJAna karake tadanurUpa sthUla zarIra ke ApIr3ana, prapIr3ana aura niSpIr3ana kI preraNA dI gayI ___ [AcArAMga bhASya (AcArya mahAprajJa), pR. 226] ___ AcArya zrI AtmArAma jI ma. ne guNasthAna krama se bhI ina tInoM bhUmikAoM kA sambandha batAyA hai| apUrvakaraNAdi guNasthAnoM meM karmoM kA ApIr3ana ho (cauthe se sAtaveM guNasthAna taka), apUrvakaraNa evaM anivRttibAdara guNasthAnoM (AThaveM, naveM guNasthAna taka) meM prapIr3ana ho| tathA sUkSma-samparAya guNasthAna (dasaveM guNasthAna) meM niSpIr3ana ho| athavA upazama zreNI meM ApIr3ana, kSapaka zreNI meM prapIr3ana evaM zailezI avasthA meM niSpIr3ana ho| [AcArAMga hindI TIkA, pR. 398] . 'vigiMca maMsa-soNiyaM-pada se brahmacarya ke sAdhaka ko mA~sa-zoNita ghaTAne kA nirdeza diyA gayA hai| kyoMki mA~sa-zoNita kI vRddhi se kAma-vAsanA prabala hotI hai, usase brahmacarya kI sAdhanA meM vighna Ane kI sambhAvanA bar3ha jAtI hai| brahmacarya ke cAra artha kiye jAte haiM-(1) brahma (AtmA) meM vicaraNa karanA, (2) maithuna-virati yA sarvendriya-saMyama, (3) gurukulavAsa, tathA (4) sdaacaar| yahA~ maithuna virati kA prasaMga samajhanA caahie| Elaboration--This lesson offers guidance to renounce affiliation of soul with body and things related to body, bonds of fondness, mundane desires, attachment and aversion and the consequent bondage of karmas while practicing right conduct. There are two essentials of primary preparations for an ascetic life-Jahitta puvvasanjogam, hichcha uvasamam--(1) To renounce the fond affiliation with the family, wealth and other possessions before accepting the ascetic way. (2) To embrace inner discipline after renouncing attachment, aversion and other such eternal primary affiliations of the soul. ___Aavilaye, pavilaye, nippilaye-these three words inform about the gradual progress of ascetic practices. After getting initiated an ascetic progresses through three stages of practices (1) From the point of initiation to the study of scriptures is the first stage. Here he observes ayambil (eating, once in a day, food cooked with a single ingredient and even without any cooking-fat, salt or other condiments), upavas (fasting), and other austerities for AcArAMga sUtra ( 232 ) Illustrated Acharanga Sutra

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N APAPALOPXLOYALOMLYATOVALAVATOPALOPALOTAOLUNANUNUAALUM NORTE the purpose of securing discipline and helping study of scriptures. This is restraining or aapidan of the karmic body, and its duration is twenty four years; twelve for study of text, and twelve for absorbing meaning. (2) The second stage is of teaching the disciples and junior ascetics and popularizing religion. In this stage he indulges in practices of higher ascetic discipline and observes prolonged austerities. This is subduing or prapidan of the karmic body, and its duration is twelve years. (3) After this comes the third stage, that of abandoning the earthly body. When an ascetic has successfully concluded the practices leading to well being of the self as well as others and his body has become weak and emaciated, he starts preparing for a meditational death. During this period he indulges in extremely prolonged austerities, perfecting detachment from the body, high degree of sacrifice or renunciation, etc. This is crushing or nishpidan of the karmic body. Its duration is also twelve years. In these three stages of ascetic practices outer and inner austerities, discerning between body and soul, and accordingly restraining, subduing and crushing the karmic body has been advised. Acharya Shri Atmaram ji M. has also shown an inter-link between these three stages and the Gunasthan (levels of purity of soul). Aapidan is advised at fourth to seventh levels (Apoorvakaran, etc.), prapidan is advised at eighth and ninth level (Anivritti Badar, etc.), and nishpidan is advised at the tenth level (Sukshma Samparaya). In other words in Upasham-shreni (at levels connected with pacification of karmas) aapidan is advised, in Kshapak-shreni (at levels connected with destruction of karmas) prapidan is advised, and in Shaileshiavastha (in the rock-stable state) nishpidan is advised. Vigimcha mans-soniya--this is the direction of toning down flesh and blood for the ascetic practicing celibacy. Excessive flesh samyaktva : caturtha adhyayana ( 733 ) Samyaktva : Forth Chapter *

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and blood enhances lust and, possibilities of distractions in practice of celibacy increase. There are four interpretations of the term brahmacharya--(1) To dwell in the Brahma (soul). (2) Absolute abstinence from copulation or absolute discipline of senses. (3) Living in residential school or the discipline of student life. (4) Good conduct. Here it has been used to convey the meaning of abstinence from copulation. 145.. NettehiM palichiNNehiM AyANasoyagaDhie baale| avvocchinnabaMdhaNe annbhiktsNjoe| tamaMsi avijANao ANAe laMbho nntthi| tti bemi| 145. netra Adi indriyoM para saMyama kA abhyAsa karate hue bhI jo ajJAnI mohavaza punaH indriya-viSayAdi meM gRddha ho jAtA hai, tathA jo karmabandhanoM ko tor3a nahIM pAtA, saMyogoM ko chor3a nahIM sakatA, moha ajJAna ke aMdhakAra meM nimagna vaha bAla-ajJAnI apanA Atmahita evaM mokSamArga ko nahIM jAna paataa| aisA puruSa tIrthaMkaroM kI AjJA kA lAbha prApta nahIM krtaa| -aisA maiM kahatA huuN| 145. Even while practicing discipline of eyes and other senses, an ignorant, who out of fondness, gets infatuated once again with pleasures of the senses, who is unable to break the karmic bonds and who cannot terminate affiliations; overwhelmed by the darkness of ignorance, that fool fails to recognize the good of his soul and the path of liberation. Such person fails to be benefitted by the tenets of the Tirthankars. -So I say. vivecana-'nettehiM palicchinnehiM' isa pada se netra se yahA~ sabhI indriyA~ grahaNa kI gaI haiN| 'AyANasoyagaDhie' kA artha hai-'AdAna ke srotoM meM gRddh'| 'AdAna' kA artha karma hai, joki saMsAra kA bIja hotA hai| usake srota-Ane ke dvAra haiM-indriya-viSaya, mithyAtva, avirati, pramAda, kaSAya aura yog| ina AdAna-srotoM meM rAta-dina gRddha rahane vAle ajJAnI kA antaHkaraNa rAga, dveSa aura moharUpa aMdhakAra se DhakA rahatA hai, use arihaMta bhASita pravacanoM kA lAbha nahIM mila pAtA, na use dharmazravaNa meM ruci jAgatI hai, isalie kahA hai use-ANAe laMbho NatthiA'-AjJA kA lAbha nahIM miltaa| o AcArAMga sUtra ( 234 ) Illustrated Acharanga Sutra

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Elaboration-Nettehim palicchinnehim--in this phrase the e term eyes is inclusive of all the sense organs. Aayaanasouagadhiye-infatuated with the sources of taking (aadaan). Taking indicates the inflow of karmas that are the seeds of the worldly life. The sources are pleasures of senses, false perception, attachment, stupor, passions and affiliations. The mind of the ignorant who is all the time infatuated with these sources is always enveloped in the darkness of attachment, aversion and passions. He is unable to be benefitted by the tenets of the Arihant as he has no interest in religious discourse. Therefore it is said--he fails to be benefitted by the tenets. 146. jassa Natthi pure pacchA majjhe tassa kuo siyA ? se hu pannANamaMte buddhe aarNbhovre| sammameyaM ti paashaa| jeNa baMdhaM vahaM ghoraM paritAvaM ca daarunnN| palichiMdiya bAhiragaM ca soyaM NikammadaMsI iha mcciehiN| kammuNA saphalaM daTuM tao NijjAi veyvii| 146. jisa AtmA ko pUrvakAla meM samyaktva lAbha nahIM milA aura bhaviSya meM bhI milane kI saMbhAvanA nahIM, usako madhyakAla meM samyaktva kA lAbha kaise hogA? ___ jo Arambha se virata hai vahI prajJAnavAn hai, prabuddha hai| yaha samyak (satya) hai, aisA tuma smjho| ___bhogecchA ke kAraNa hI manuSya bandha, vadha, ghora paritApa aura dAruNa duHkha pAtA hai| (ataH) pApakarmoM ke parigraha Adi bAhya evaM rAga, dveSa, moha Adi antaraMga srotoM ko banda karake maraNadharmA prANiyoM ke bIca tuma niSkarmadarzI (mokSadarzI) bana jaao| karma apanA phala avazya dete haiM, yaha dekhakara jJAnI puruSa unase nivRtta hotA hai| 146. How the soul that has not gained samyaktva (a specific state of righteousness where right perception and right knowledge start translating into right conduct) in the past and no possibility of gaining it in the future, will gain it in the intervening time (the present)? samyaktva : caturtha adhyayana ( 235 ) Samyaktva: Forth Chapter

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He who is detached since the beginning is wise and enlightened. This is true, you should know. Because of the desire for mundane pleasures a man suffers bondage, extreme torment, acute misery or death. (Therefore) stop accumulation of material things and other such outer sources of sinful karmas; attachment, aversion, fondness and other such inner sources of sinful karmas; and become, among mortals, a seer of the karma-free state or liberation. Karmas inevitably bear fruits; seeing this a sage avoids them or casts them away. 147. je khalu bho vIrA samiA sahiA sadA jayA saMghaDadaMsiNo AovarayA ahA tahaM logaM uMvehamANA; pAINaM paDINaM dAhiNaM udINaM iti saccasi pariciTThisu / sAhissAmo nANaM vIrANaM samiyANaM sahiyANaM sayA jayANaM saMghaDadaMsiNaM AovarayANaM ahA tahaM logamuhamANANaM / kimatthi uvAhI pAsagassa, Na vijjati ? Natthi / tti bemi / // cauttho uddesao samatto // // sammattaM : cautthaM ajjhayaNaM sammattaM // 147. he Aryo ! jo (sAdhaka) vIra haiM, (pA~ca samitiyoM se ) samita ( sampanna) haiM, jJAnAdi se sahita haiM, sadA saMyata haiM, jo pApakarmoM se uparata haiM, loka jaisA hai use vaisA hI dekhate haiM, pUrva, pazcima, dakSiNa aura uttara- sabhI dizAoM meM bhalI prakAra satya meM sthita ho cuke haiM, una vIra, samita, sahita, sadA yatanAzIla, zubhAzubhadarzI, uparata, loka ke yathArtha draSTA jJAniyoM ke samyagjJAna kA hama kathana kareMge, usakA upadeza kreNge| kyA (aise) satyadraSTA ke koI upAdhi hotI hai yA nahIM hotI ? nahIM hotI / - aisA maiM kahatA hU~ / 147. O noble ones ! There are brave (seekers) accomplished in five types of self-regulation, endowed with knowledge (etc.), always composed, free from sinful activities, able to see the world as it is, firmly established in truth in east, west, north, south, all directions. I will say about and preach about the AcArAMga sUtra ( 236 ) Illustrated Acharanga Sutra For Private Personal Use Only

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PRAKRODKOSHODRIODODACODACODACODACODIODAMOSTRofloTRODMROSAROBARODMROSAROPAROSAROSAROSAROTECH right knowledge of these brave, self-regulated, wise, composed, sin-free and reality seeing sages. Do such seers of truth have some appellation or not ? No, they do not have. __-So I say. vivecana'jassa Natthi pure pacchA--isakA mukhya artha to pahale kiyA jA cukA hai| vaikalpika artha hai-jisakI bhogecchA ke pUrva saMskAra naSTa ho cuke haiM, taba bhalA bIca meM, vartamAnakAla meM vaha bhogecchA kahA~ se AyegI? sAdhanA ke dvArA bhogecchA kI Atyantika nivRtti ho jAtI hai, taba na atIta kA saMskAra rahatA hai, na bhaviSya kI vAJchA/kalpanA, aisI sthiti meM to usakA cintana bhI kaise ho sakatA hai ? niSkarma ke tIna artha prasiddha haiM-(1) mokSa, (2) saMvara, tathA (3) karmarahita zuddha aatmaa| jisakI samasta indriyoM kA pravAha viSayoM yA sAMsArika padArthoM kI ora se haTakara AtmA yA mokSa kI ora unmukha ho jAtA hai, vahI antarmukhI sAdhaka niSkarmadarzI hai| // caturtha uddezaka samApta || // samyaktva : caturtha adhyayana samApta // Elaboration-Jassa natthi pure paccha...-The basic meaning of this has already been given. An alternative interpretation iswhere remains the scope of his having such mundane desires for one whose past (from earlier births) inspiring causes of desire for mundane pleasures have already been destroyed ? Spiritual practice leads to absolute apathy for mundane desires and then their remains neither any inspiring cause from the past nor any desire for the future. In this situation where remains even the scope of thinking about it? There are three popular meanings of the word nishkarma(1) liberation, (2) samvar or blocking of inflow of karmas, and (3) a pure soul free of karmas. Only that introvert seeker is a nishkarmadarshi (seer without karmas), whose sense organs have been turned from mundane indulgences or material things in the direction of (pure) soul or liberation. * END OF LESSON FOUR * SAMYAKTVA: END OF FOURTH CHAPTER ka samyaktva : caturtha adhyayana ( 237 ) Samyaktva: Forth Chapter

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Q. DC Da Da... Maten Matan 099.99.99.99.99.99.9) 501*504*501*20*500 Amukha AcArAMga sUtra ke paMcama adhyayana kA nAma hai- 'loksaar'| nAma, sthApanA Adi ke bheda se 'loka zabda' ke bhinna-bhinna artha hote haiN| yahA~ para loka zabda caudaha rajju pramANa loka (kSetra) tathA isa loka meM rahane vAle prANiyoM ke artha meM prayukta huA hai| 'sAra' zabda ke bhI aneka artha hote haiM - niSkarSa, nicor3a, tattva, sarvasva, Thosa, prakarSa, sArthaka aadi| logasAro : paMcamaM ajjhayaNaM lokasAra : paMcama adhyayana + niyuktikAra ne loka ke sAra ke sambandha meM prazna kiyA hai ki - "logassa u ko sAro, tassa ya sArassa ko havai saaro| " - gurudeva ! isa loka kA sAra kyA hai aura usa sAra kA bhI sAratattva kyA hai ? uttara meM AcArya kahate haiM - AcArAMga sUtra loka kA sAra dharma hai, dharma kA sAra jJAna hai, jJAna kA sAra saMyama hai aura saMyama kA sAra nirvANa - mokSa hai| logassa sAraM dhammo, dhammaM pi ya nANasAriyaM biMti / nANaM saMjamasAraM, saMjamasAraM ca nivvANaM // 224 // ukta vyAkhyA ke anusAra lokasAra adhyayana kA artha huA - samasta jIva loka ke sArabhUta mokSAdi tattvoM ke sambandha meM vicAraNA va prarUpaNA / loka meM sArabhUta paramapada (paramAtmA, AtmA aura mokSa) ke sambandha meM sAdhaka preraNA prApta kre| mokSa se viparIta Asava, bandha, asaMyama aura mithyAdarzana Adi kA svarUpa samajhe / inake pariNAmoM ko bhalIbhA~ti jAnakara inakA tyAga kare yahI isa adhyayana kA uddezya hai / lokasAra adhyayana ke 6 uddezaka haiN| prathama uddezaka meM mokSa ke viparItagAmI puruSArtha, kAma aura usake mUla kAraNoM - ajJAna, moha, rAga-dveSa Adi kA vicAra tathA unake nivAraNa kA upAya nirUpita kiyA hai| dUsare uddezaka meM apramAda aura parigraha- tyAgI ko muni kahA hai / ( 238 ) For Private Personal Use Only Illustrated Acharanga Sutra

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5.619.09.XLAQSACOVASNA OPORTOCOPROPORCINUXX * + munidharma ke sandarbha meM aparigraha aura kAma-bhogoM se udAsIna rahane kA saMdeza tIsare uddezaka + aparipakva (avyakta) sAdhu kI ekacaryA meM hone vAlI hAniyoM kA evaM doSoM kA nirdeza cauthe uddezaka meM kiyA hai| + AcArya kI mahimA, satya zraddhA, samyak-asamyak-viveka, ahiMsA aura AtmA ke svarUpa kA varNana pA~caveM uddezaka meM hai| - mithyAtva, rAga, dveSa Adi ke parityAga kA tathA AjJA-nirdeza evaM siddha AtmA ke svarUpa kA nirUpaNa chaThe uddezaka meM kiyA hai| e lokasAra : paMcama adhyayana ( 239 ) Lokasara : Fifth Chapter

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LOGASARO : PANCHAMAM AJJHAYANAM LOKASARA : FIFTH CHAPTER THE ESSENCE OF THE WORLD INTRODUCTION The name of the fifth chapter of Acharanga Sutra is Lokasara. In context of nomenclature, structure, and other such parameters there are various different meanings of the word Loka. Here it refers to the specific area measuring fourteen Rajju (a linear unit defined as the distance covered by a god flying non-stop for six months at a speed of 20,57,152 yojans per second) and the beings living there. The word 'sara' also has many meanings-result, essence, fundamental, entire or whole, solid, pre-eminence, meaningful, etc. The commentator (Niryukti) has raised a question about the essence of the loka--"Sir, what is the essence of this world and what again is the ultimate essence of that essence?" In answer the acharya says--"The essence of the world is dharma; the essence of dharma is knowledge; the essence of knowledge is discipline; and the essence of discipline is nirvana or liberation." According to the said elaboration the meaning of the title of the chapter Lokasara is--contemplation and elaboration of liberation and other core-fundamentals of the world of beings. A seeker may be inspired towards the essence of this world (ultimate soul, soul and liberation). He may properly understand the true form of the contradictory factors like inflow of karmas, bondage of karmas, indiscipline and false perception. Fully understanding the consequences of these contradictory factors he may avoid them. This is the theme of this chapter. * AcArAMga sUtra ( 280) Illustrated Acharanga Sutra

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This chapter has six lessons. The first lesson contains discussion about libido or the pursuit going against liberation, and its root causes like ignorance, fondness, attachment and aversion, and means of prevention thereof. In the second lesson a muni (ascetic) has been defined as alert and devoid of attachments. * In the third lesson is the message of being detached and apathetic towards carnal pleasures in context of ascetic conduct. The fourth lesson contains the faults and harm related to solitary living of an immature ascetic. The fifth lesson contains the description of the greatness of an acharya, true faith, attitude of separating right from wrong, ahimsa and soul. The sixth lesson contains the directions about abandoning false perception, attachment, aversion, etc. and the description of the form of a liberated soul. NU lokasAra : paMcama adhyayana ( 28 ) Lokasara : Fifth Chapter

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paDhamo uddesao | prathama uddezaka LESSON ONE kAma : kAraNa aura nivAraNa ___ 148. AvaMtI keAvaMtI loyaMsi vippraamusNti| aTThAe aNaTThAe vA eesu ceva vippraamusNti| gurU se kaamaa| tao se mArassa aNto| jao se mArassa aMto tao se duure| Neva se aMto Neva se duure| 148. loka meM jitane bhI manuSya haiM ve kisI prayojana se yA binA prayojana ke hI jIvoM kI hiMsA karate haiN| ve unhIM SaDjIvanikAyoM meM vividha rUpa meM utpanna hote rahate haiN| unakI kAmanAe~-viSayoM kI abhilASA vizAla hotI haiN| vizAla kAma-bhogecchAoM ke kAraNa ve mRtyu ke nikaTa rahate haiN| jaba ve mRtyu yA kAma a ke nikaTa rahate haiM to ve mokSa yA virakti se dUra rahate haiN| ___athavA kAmanA kA tyAga nahIM karane para vaha na to viSaya-sukha ke nikaTa hai aura na hI LIBIDO : CAUSES AND PREVENTION 148. Many of the humans in this world kill beings for or without purpose. They keep on getting reborn in various species of those same six life forms. Their mundane desires are lofty. Because of these lofty desires they remain in proximity of death. When they are near death or desire they are away from * E liberation or detachment. As he is not free of desires he is neither near the mundane pleasures nor far from them. vivecana-isa uddezaka meM kAma-bhogoM aura unakI pUrti ke lie kie jAne vAle hiMsAdi * pApakarmoM kI niHsAratA batAkara ajJAna evaM moha se hone vAle pApakarmoM se dUra rahane kI preraNA dI gayI hai| * AcArAMga sUtra ( 242 ) Illustrated Acharanga Sutra

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isa sUtra meM 'vipparAmusaMti' kriyApada do bAra prayukta huA hai| pahalI bAra isakA artha kiyA gayA hai-jo vividha prakAra se viSayAbhilASA yA kaSAyottejanA ke vaza chaha kAya ke jIvoM kA upaghAta karate haiN| dUsarI bAra ke prasaMgavaza artha kiyA gayA hai-una ekendriyAdi prANiyoM kA aneka prakAra se vighAta karane vAle, unheM pIr3A dekara punaH unhIM SaDjIvanikAyoM meM aneka bAra utpanna hote haiN| 'aTThAe aNavAe'-'artha' kA bhAva hai prayojana yA kaarnn| jIva-hiMsA ke tIna prayojana hote haiM-kAma, artha aura dhrm| viSaya-bhogoM ke sAdhanoM ko prApta karane ke lie jo dUsaroM kA vadha yA utpIr3ana kiyA jAtA hai, vaha kAmArthaka hiMsA hai| vyApAra kRSi Adi ke lie jo hiMsA kI jAtI hai, vaha arthArthaka hiMsA hai aura dharma ke nAma se yA dharma nimitta pazubali Adi denA dharmArthaka hiMsA kahI jAtI hai| ye tInoM prakAra kI hiMsAe~ artha ke lie aura zeSa hiMsA anarthaka kahalAtI haiN| _ 'gurU se kAmA' pada kA rahasya batAte hue kahA hai ki kAma-bhoga dustyAjya haiM arthAt unako chor3anA sahaja nahIM hai| isalie kAmoM ko 'guru' kahA gayA hai| ___ 'jao se mArassa aMtoM' Adi padoM kA bhAvArtha yaha hai ki sukha kA kAmI mAnava kAma-bhogoM kA parityAga nahIM kara sktaa| ataH kAmI mAnava mRtyu kI pakar3a ke bhItara rahatA hai aura mRtyu kI pakar3a ke bhItara hone se vaha janma, jarA, maraNa, roga, zoka Adi se ghirA rahatA hai, isa kAraNa vaha sukha se dUra rahatA hai| Elaboration-Showing the worthless nature of worldly pleasures and violence and other sinful activities performed in order to avail those, this lesson inspires one to refrain from sinful activity done out of ignorance and fondness. In this aphorism the term vippuramusanti has been used twice. In the first instance the meaning is-driven by mundane desires or inflamed passions, who destroys beings belonging to six life forms. In the second instance, in varied a context, the meaning is-those who destroy those six life forms in many ways are reborn, after tormenting them, many a times in those same six life forms. ___ Atthaye anatthaye (arthaya anarthayay)-Arth means purpose or reason. There are three reasons for destroying beingscarnal desires, wealth and religion. Killing or tormenting others for obtaining means of carnal pleasures is kamarthak himsa (violence lokasAra : paMcama adhyayana (243 ) Lokasara : Fifth Chapter * *

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for the sake of carnal pleasures). Killing or tormenting others for trading, agriculture and other business activities is artharthak himsa (violence for the sake of wealth). Killing or tormenting others in name of religion is dharmarthak himsa (violence for the sake of religion). These three types of violence are called 'with purpose' and others without any purpose'. Guru se kama-Explaining this it is said that mundane or carnal pleasures are difficult to renounce. Therefore, such desires are called guru (heavy or enormous). Jao se marassa anto... -A pleasure seeking man cannot rid himself of carnal desires. Thus he is within the grip of death. As a result he is always haunted by things like birth, aging, death, disease, grief, etc. and, therefore, he is far removed from happiness. 149. se pAsai phusiyamiva kusagge paNunnaM NivaiyaM vaaeriyN| evaM bAlassa jIviyaM maMdassa aviyaanno| kUrAI kammAiM bAle pakuvvamANe teNa dukkheNa mUDhe vippriyaasmuvei| moheNa gabbhaM maraNAi ei| ettha mohe puNo punno| 149. (jisane kAmanA kA tyAga kara diyA hai) vaha puruSa kuza ke agra bhAga para Tike hue aura vAyu ke jhoMke se kampita hokara girate hue jala-bindu kI taraha jIvana ko asthira jAnatA-dekhatA hai| bAla-(ajJAnI), manda-(alpa buddhi) aura dharma se anabhijJa puruSa kA jIvana bhI isI taraha asthira hai, parantu vaha (mohavaza) isako nahIM jAna paataa| vaha bAla apane ajJAna ke kAraNa yA hiMsAdi krUra karma karane ke kAraNa duHkha ko utpanna karatA hai (-tathA) duHkha se mUr3ha-udvigna hokara vaha sukha ke sthAna para duHkha ko prApta hotA hai| prANI moha ke vaza huA karmabandhana karatA hai, phalasvarUpa bAra-bAra janma-maraNa karatA hai| mithyAtvAdi ke kAraNa use bArambAra moha utpanna hotA hai| 149. He (who has rid himself of desires) perceives and knows that life is as ephemeral as a drop of water falling from the tip of a grass-leaf shaken by a whiff of wind. AcArAMga sUtra ( 244 ) Illustrated Acharanga Sutra - D N * * " " " " " " " " "*" *" " " " " " " " "*" "*" " "

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Life of an ignorant and dumb person who is unaware of religion is also fleeting but he fails to know this (due to attachment). That fool, out of ignorance, indulges in violence and other cruel activities and invites grief. Disturbed by this grief he ends up in misery instead of happiness. Under the influence of attachment a being invites bondage of karmas and as a consequence embraces birth and death again and again. Because of mithyatva (false perception) he is infested with fondness time and again. vivecana-isa sUtra meM ajJAnI kI moha dazA ko darzAne ke lie tIna vizeSaNa diye haiM(1) bAla, (2) manda, aura (3) avijaan| bAlaka meM yathArtha kA jJAna nahIM hotA, usI taraha vaha kAmAsakta puruSa bhI asthira va kSaNabhaMgura jIvana ko ajara-amara mAnatA hai, yaha usakA bacapana (bAlatva) hai| buddhi kA abhAva hone se 'manda' kahA gayA hai| tathA mokSa kA jJAna nahIM hone se use 'avijAna' kahA hai| Elaboration In this aphorism three adjectives are used to show the state of mind of a person under influence of fondness--(1) Baal (child-like); a child does not have knowledge of the reality. Same is the condition of a man driven by carnal desires. He also takes the fleeting life to be non-aging and eternal. This is his childish ignorance. (2) Mand (dumb); because of absence of wisdom he is called dumb. (3) Avijaan (unaware); as he is ignorant about liberation he is called unaware. saMzaya se svarUpa kA parijJAna 150. saMsayaM parijANato saMsAre pariNNAte bhvti| saMsayaM aparijANato saMsAre apariNNAte bhvti| je chee se sAgAriyaM Na seve| kaTu evaM avijANao biiyA maMdassa baalyaa| laddhA huratthA paDilehAe AgamittA ANavijjA annaasevnnyaae| tti bemi| pAsaha, ege rUvesu giddhe prinnijjmaanne| ettha phAse puNo punno| 150. jo saMzaya ko jAnatA hai vaha saMsAra ke svarUpa ko jAnatA hai| lokasAra : paMcama adhyayana ( 245 ) Lokasara : Fifth Chapter

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jo saMzaya ko nahIM jAnatA, vaha saMsAra ko bhI nahIM jAna paataa| jo vyakti kuzala yA indriyavijetA hai, vaha viSaya sevana nahIM krtaa| jo viSaya kA sevana karake bhI 'maiM nahIM jAnatA' yaha kahakara use chipAtA hai, yaha usa puruSa kI dUsarI mUrkhatA hai| kAma-bhogoM kI prApti hone para yaha 'bAhya bhAva hai' aisA vicAra karake unakA sevana nahIM karanA caahie| aura dUsaroM ko bhI unakA sevana nahIM karane kI AjJA (preraNA) deve| aisA maiM kahatA huuN| he sAdhaka ! jo rUpa Adi meM Asakta haiM, unako dekho, ve viSayoM kI ora khiMce jA rahe haiN| ve bAra-bAra duHkhoM ko prApta hote haiN| DOUBT LEADING TO TRUTH ___150. One who knows doubt also knows the form of the world. One who does not know doubt also does not know the form of the world. A person who is accomplished or who has conquered senses does not indulge in mundane pleasures. He who indulges in mundane pleasures commits another foolishness when he still conceals that by stating, 'I do not know'. When one gets an opportunity to enjoy carnal pleasures, he should avoid it by thinking that this is an alien feeling. And he should also inspire others to avoid such indulgence. So I say. O aspirant ! Observe those who are infatuated with form and other such attributes. They are drawn towards mundane pleasures. They end up in miseries over and over. ___vivecana-isa sUtra meM saMzaya ko jJAna kA preraka kAraNa batAyA hai| yoM to ajJAna ke kAraNa saMzaya utpanna hotA hai kintu jaba usameM jJAna-prApti kI icchA rahatI hai to vaha saMzaya jJAna kA kAraNa bhI ho jAtA hai| jijJAsAmUlaka saMzaya manuSya ke jJAna kI abhivRddhi karatA hai| bhagavatIsUtra meM aise jijJAsA mUlaka chattIsa hajAra saMzayoM kA samAdhAna aMkita hai| __ jaba saMzayapUrvaka jijJAsA paidA hotI hai tabhI jJaparijJA se saMsAra kI asAratA kA yathArtha jJAna hotA hai aura pratyAkhyAna parijJA se usase nivRtti| jise saMsAra ke prati yA punarjanma ke prati saMzayAtmaka jijJAsA nahIM hotI, use saMsAra kI asAratA tathA jIvana kI kSaNabhaMguratA kA jJAna nahIM hotA, phalataH saMsAra se usakI nivRtti nahIM hotii| AcArAMga sUtra ( 246 ) Illustrated Acharanga Sutra

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'biiyA maMdassa bAlayA'-isa pada meM batAyA hai ki sAdhaka kI pahalI mUrkhatA to yaha hai ki usane gupta rUpa se maithuna-sevana kiyA, usa para dUsarI mUr3hatA yaha hai ki guru Adi dvArA pUchane para vaha chipAne ke lie anajAna banatA hai| yaha doharA doSa-sevana hai-eka abrahmacarya kA, dUsarA asatya kaa| isa sUtra kA saMketa hai ki pramAda yA ajJAnavaza bhUla ho jAne para use saralatApUrvaka svIkAra kara lenA caahie| ___ettha phAse puNo puNo-sUtra dvArA yaha batAyA hai ki Asakti ke kAraNa bAra-bAra duHkhoM kA anubhava karanA par3atA hai| jaise-Asaktivaza manuSya vastuoM kA saMgraha karatA hai, phira saMgrahIta vastu ke saMrakSaNa kI cintA karatA hai| usake viyoga kA duHkha anubhavatA hai| bhoga se atRpti kI vedanA aura atRpti se AkulatA, AkulatAvaza punaH padArtha kA saMgraha yA dUsaroM kI corI karatA hai| isa prakAra duHkha kA cakra nirantara calatA hI rahatA hai| Elaboration--This aphorism shows doubt to be the inspiring cause of knowledge. Normally doubt is born out of ignorance but when it is accompanied by the desire to gain knowledge, it also becomes inspiring cause of knowledge. A doubt that becomes root of curiosity enhances knowledge of man. Bhagavati Sutra contains answers to thirty six thousand such curiosity inspiring doubts. When curiosity arises out of doubt then only, through jnaparijna (awareness of or receptivity for knowledge), one acquires true knowledge of the ephemeral nature of this world and through pratyakhyan-parijna (awareness and efforts of discarding) one proceeds to renounce it. He who does not have this doubt-filled curiosity about the world or rebirth, does not become aware of the ephemeral nature of the world and fleeting nature of life. Consequently he does not get liberated from this world. Bi-iya mandassa balaya-This phrase shows that the first foolishness of a seeker is that he is furtively engaged in carnal activity, and the second that he pretends to be innocent when asked by the teacher or other seniors. This is compounding the fault of libido by a lie. The insinuation is that if one commits a fault due to en stupor or ignorance he should accept it with honesty. Ettha phase puno puno-This aphorism indicates that due to attachment one' has to suffer misery time and again. For examplelokasAra : paMcama adhyayana ( 247 ) Lokasara : Fifth Chapter

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driven by attachment a man accumulates things and starts worrying about protecting them. He is aggrieved when he looses them. He suffers pain of unsatiated desires; this pain turns into craving and then to further acquisition or grabbing. Thus he is caught into a vicious circle of miseries. ..... AraMbha- kaSAya nivRtta 151. AvaMtI keAvaMtI loyaMsi AraMbhajIvI etesu ceva AraMbhajIvI / ettha vi bAle paripaccamANe ramati pAvehiM kammehiM asaraNaM saraNaM ti maNNamANe / 151. isa loka meM jitane jo manuSya ArambhajIvI haiM, ve ina viSayoM meM Asakta hone ke kAraNa hI ArambhajIvI hai| ajJAnI sAdhaka isa saMyamI (sAdhu) jIvana meM bhI kAmAgni pradIpta hone ke kAraNa viSaya- pipAsA se akulAtA huA azaraNa ko hI zaraNa mAnakara pApakarmoM meM ramaNa karatA hai| AVOIDING PASSIONS 151. All the people in this world who indulge in sinful activities do so only because they are infatuated with these mundane pleasures. Even while following this ascetic way of life, an ignorant seeker, agitated by the craving for mundane pleasures due to an upsurge of lust, considers unfavourable as favourable and indulges in sinful activities. 152. ihamegesiM egacariyA bhavai / se bahukohe bahumANe bahumAe bahulobhe bahuraye bahunaDe bahusaDhe bahusaMkappe AsavasakkI paliucchanne uTThiyavAyaM pavayamANe, ' mA me kei adakkhu' aNNANa - pamAyadoseNaM sayayaM mUDhe dhammaM NAbhijANati / aTTA payA mANava ! kammakoviyA je aNuvarayA; avijjAe palimokkhamAhu, AvaTTaM aNupariyati / tti bemi / // paDhamo uddesao sammatto // 152. isa saMsAra meM kucha sAdhaka akele vicarane lagate haiN| yadi vaha ati krodhI hai, ati abhimAnI hai, ati mAyA vAlA hai, adhika lobhI hai, bhogoM meM adhika Asakta hai, naTa AcArAMga sUtra ( 248 ) Illustrated Acharanga Sutra For Private Personal Use Only

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kI taraha bahurUpiyA hai, aneka prakAra kI dhUrtatA karatA hai, aneka prakAra ke saMkalpa karane vAlA hai, AnavoM meM Asakta rahatA hai, karmoM se Acchanna hotA hai 'maiM bhI dharmAcaraNa ke lie udyata huA hU~' isa prakAra kI ghoSaNA karatA hai / 'mujhe pApa karate koI dekha na le' isa bhaya se chipa chipakara anAcAra kA sevana karatA hai, vaha ajJAna aura pramAda ke doSa se mUr3ha banA huA dharma ko nahIM jAna pAtA / he mAnava ! jo puruSa (viSaya- kaSAyoM se ) Artta - pIr3ita haiM, karmabandhana karane meM hI kuzala haiM, jo AnavoM (hiMsAdi) se uparata nahIM haiM, jo avidyA ( ajJAna) se mokSa kI prApti honA batalAte haiM, ve saMsAra ke bha~vara jAla meM punaH punaH cakkara lagAte rahate haiN| aisA maiM kahatA hU~ / 152. In this world some aspirants start living in solitude. Such a person is made dumb by ignorance and stupor and he fails to know religion if he is very irritable, proud, deceitful, greedy, attached with mundane pleasures, an impostor, cunning, conspiring, involved with inflow of karmas and enveloped in karmas; declares-'I have also resolved to follow the religious conduct'; and furtively indulges in misconduct with the apprehension-Some one could see me sinning'. O man ! Professing that ignorance leads to liberation, persons who are tormented (by mundane pleasures and passions), good at accumulating karmic bondage, not free of karmic inflow, continue to whirl around in the whirlpool that is this world. -So I say. vivecana - sAdhaka ke lie ekacaryA (ekAkI vicaraNa karanA) prazasta aura aprazasta donoM prakAra kA hai| ekacaryA ke bhI do bheda haiM- dravya - ekacaryA aura bhAva - ekacaryA / dravyataH prazasta ekacaryA taba hotI hai, jaba pratimAdhArI, jinakalpI yA saMghAdi ke kisI mahattvapUrNa kArya yA sAdhanA ke lie ekAkI vicaraNa svIkAra kiyA jaae| jisa ekacaryA ke pIche viSaya- lolupatA ho, atisvArtha ho, kaSAyoM kI uttejanA ho vaha aprazasta ekacaryA hai| jaba rAga-dveSa na rahe tabhI bhAva se ekacaryA ho sakatI hai| yaha prazasta ekacaryA tIrthaMkaroM Adi ko hotI hai| lokasAra : paMcama adhyayana ( 249 ) For Private Personal Use Only Lokasara: Fifth Chapter

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"utthitavAda' kA bhAvArtha hai kucha sAdhaka kahate haiM-"maiM isalie. ekAkI vihAra karatA hU~ ki anya sAdhu zithilAcArI haiM, maiM ugra AcArI hU~, maiM unake sAtha kaise raha sakatA hU~ ?' usakA aisA kathana vizvasanIya nahIM hotaa| 11 999 JENICE 17419 11 Elaboration-For an aspirant solitary way of life is good as well as bad. Solitude is also of two types, physical and mental. Physical solitude is good when solitary way of life is accepted for some important mission or practices assigned by an ascetic indulging in higher practices (pratimadhari), Jina-kalpi ascetic (who indulges in loftiest practices), or the Sangh (religious organization). Solitary life accepted under the influence of mundane cravings, extreme selfishness, or inflamed passions, is bad solitude. Mental solitude is accomplished only when one is devoid of any attachment and aversion. This is the way of solitary life of the Tirthankars and other such pure souls. Utthitavad-To pretend; some seekers pretend--"I have accepted the solitary way because other ascetics are lax in their conduct and I am very strict. How can I live with them?" Such statements are not reliable. END OF LESSON ONE AcArAMga sUtra ( 840) Illustrated Acharanga Sutra

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PQPQPQPQ AR AQ AQ AQ PAR PAR PAY GA bIo uddesao apramAda kA mArga 153. AvaMtI keAvaMtI logaMsi aNAraMbhajIvI etesu ceva aNAraMbhajIvI / etthovara taM jhosamANe ayaM saMdhI ti adakkhu / je imassa viggahassa ayaM khaNe tti mannesI / esa magge AriehiM pveie| - uTThie No pamAyae / jANat dukkhaM patte sAyaM / dvitIya uddezaka puDho chaMdA iha mANavA / puDho dukkhaM paveiyaM / se avihiMsamANe aNavayamANe puTTho phAse vippaNollae / esa samayA - pariyAe viyAhiye| LESSON TWO 153. isa loka meM jitane manuSya anArambhajIvI ( - ahiMsA ke ArAdhaka ) haiM ve viSayoM se dUra apramatta rahate haiM, ataH ve anAraMbhajIvI kahalAte haiN| jo isa Arambha se uparata hai, AraMbha tyAga kI sAdhanA karate hue 'yaha sandhi hai' aisA usane dekha liyaa| isa zarIra kA 'yaha vartamAna kSaNa hai', isa prakAra jo anveSaNa (cintana) karatA hai vaha sadA apramatta rahatA hai| AryoM ne yaha (apramAda kA - ) mArga batAyA hai| mokSa sAdhanA meM utthita hokara pramAda na kare / duHkha aura sukha pratyeka prANI kA apanA-apanA hotA hai yaha jAnakara pramAda na kare / isa jagat meM manuSya pRthak-pRthak abhiprAya vAle hote haiM, (isalie ) unakA duHkha bhI pRthak-pRthak hotA hai| aisA tIrthaMkaroM ne kahA hai / vaha sAdhaka kisI bhI jIva kI hiMsA na kare / jIvoM ke svarUpa ko anyathA na kahe ( mRSAvAda na bole ) / parISahoM evaM upasargoM ke Ane para caMcala na bane, unheM samabhAvapUrvaka sahana kare / vaha samatA kA pAragAmI kahalAtA hai| THE PATH OF ALERTNESS 153. In this world people who are anarambh-jivi (who do not indulge in sinful activities) remain away from mundane lokasAra : paMcama adhyayana ( 251 ) Lokasara: Fifth Chapter For Private Personal Use Only

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POSER * * * * * * * * * * * * * * ....................................................*MATA ASDARPARDAR69406942040342340440440409409EDARDARPARDARDARDARDADARASARDARDAROKSIP pleasure and are alert; that is why they are called anarambhjivi (followers of ahimsa). One who is free of this arambh has realized, while practising avoidance of arambh, that it is a sandhi (opportunity). ___ This is the present (right) moment for the body', he who a contemplates thus, always remains alert. ___ The noble have shown this path (of alertness). After launching the practices for liberation one should'avoid stupor. Every being has its own happiness and sorrow, knowing this one should avoid stupor. In this world different people have different purposes, (therefore) their miseries are also different. So say the Tirthankars. That aspirant should not harm any being. Should not call on the beings otherwise (refrain from telling a lie). He should not * waver in face of afflictions and torments, and should tolerate ke them with equanimity. He is called pre-eminent in equanimity. vivecana-AraMbha se uparata rahane vAlA sAdhaka sAdhanA karate hue usa sAdhanA kAla ko 'yaha * saMdhi hai' aisA dekheN| 'saMdhi' zabda ke aneka artha kiye jAte haiN| AcArya zrI AtmArAma jI ma. ne saMdhi kA artha avasara kiyA hai| AcArya mahAprajJa jI ne yahA~ para saMdhi kA artha zarIra ke caitanya kendra sUcita kiyA hai| AcArya malliSeNa ke anusAra zarIra meM jahA~ Atma-pradezoM kI saghanatA aura bahulatA hotI hai ve avayava 'marmasthAna' kahalAte haiN| caitanya kendra ina marmasthAnoM ke bhItara hote haiN| caitanya kendroM para dhyAna sthira karane se apramAda kI sAdhanA sudRr3ha hotI hai| (dekheM citra OM caitanya kendra) ___(AcArAMga bhASya, pR. 247) * 'ayaM khaNe tti' isa pada ko bhI dhyAna sUtra mAnA jAtA hai| zarIra ke vartamAna kSaNa para cintana karane vAlA zarIra ke bhItara pratikSaNa hone vAle parivartanoM para dhyAna kendrita karatA hai, jisase " zarIra kI nazvaratA kA bodha dRr3ha hotA hai| zarIra kI Asakti kama hotI hai| 9 Elaboration-An aspirant avoiding sinful activities should consider the period of practices to be a sandhi (opportunity). There are numerous meanings of the word sandhi. Acharya Shri Atmaram AcArAMga sUtra ( 252 ) Illustrated Acharanga Sutra.

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10.a. 000000 ji M. translates sandhi as an opportunity. Acharya Mahaprajna indicates that here sandhi means the centres of consciousness in the body. According to Acharya Mallishen the parts of the body where there is a higher density of soul-sections (atmapradesh) are known as vital spots. The centres of consciousness are within these vital spots. Focusing attention on these spots boosts the practice of alertness. (see Illustration of the centre of consciousness) (Acharanga Bhashya p. 247 ) Ayam khane tti-This is the present moment. This phrase is also believed to be related to meditation. One who contemplates about the body at the present moment, is in fact focusing his attention on the changes the body undergoes every moment. This strengthens the realization about the transitory nature of the body and consequently the attachment for it gets weak. 154. je asattA pAvehiM kammehiM udAhu te AyaMkA phusaMti / iti udAhu vIre te phAse puTTho hiyAsae / se puvvaM peyaM pacchA peyaM bheuradhammaM viddhaMsaNadhammaM adhuvaM aNitiyaM asAsayaM cayovacaiyaM vipariNAmadhammaM / pAsaha evaM rUvaM / samupehamANassa egAyataNarayassa iha vippamukkassa / Natthi magge virayassa / tti bemi / 154. jo sAdhaka pApakarmoM meM Asakta nahIM haiM, unheM kadAcit AtaMka - ( zIghraghAtI vyAdhi Adi) pIr3ita kareM, vIra tIrthaMkara mahAvIra ne kahA ki aise prasaMga para una duHkha sparzo ko (samabhAvapUrvaka ) sahana kareM / yaha priya lagane vAlA zarIra pahale yA pIche avazya chUTa jaaegaa| asthAI tathA vidhvaMsavAna honA isa zarIra kA svabhAva hai - yaha adhruva hai, anitya hai, azAzvata hai, isameM upacaya-apacaya (bar3ha-ghaTa) hotA rahatA hai, vividha parivartana hote rahanA isakA svabhAva hai| isa rUpa - sandhi ( deha ke isa svabhAva ) ko dekho / jo isa zarIra ke svarUpa kI samyakprekSA karatA hai, aura jo AtmA rUpa eka Ayatana meM lIna hai, mamatA se mukta hai, hiMsAdi se virata vaha saMsAra maiM nahIM bhaTakatA / - aisA maiM kahatA hU~ / lokasAra : paMcama adhyayana ( 253 ) For Private Personal Use Only Lokasara: Fifth Chapter

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154. The seeker who is apathetic towards sinful activities can possibly be tormented by terror (like a fatal disease). The composed (Tirthankar Mahavir) said that under such circumstances he should tolerate (with equanimity) those afflictions. It is certain that this enchanting body will be abandoned sooner or later. This body is of transitory and destructible nature. It is impermanent, unstable, non-eternal. It continues to wax and wane. To undergo a variety of transformations is its nature. Observe this form (nature) of the body. ___He who properly visualizes this form (nature) of this body, who dwells in the dimension that is soul, who is free of any fondness, and refrains from violence (etc.), does not wander in __the world (cycles of rebirth). -So I say. vivecanaNatthi magge virayassa' isa pada meM batAyA hai, hiMsAdi Asrava dvAroM se nivRtta muni ke lie koI anya mArga nahIM hai| isa kathana ke tIna artha hote haiM (1) isa janma meM aneka prakAra kI zubha bhAvanAoM ke anuprekSaNa ke kAraNa zarIrAdi kI Asakti se mukta sAdhaka ke lie naraka-tiryaMcAdi gati kA mArga nahIM hai-vaha banda ho jAtA hai| (2) usI janma meM samasta karmakSaya ho jAne ke kAraNa usake lie caturgati rUpa koI mArga nahIM hai| (3) janma, jarA, vyAdhi aura mRtyu, ye cAra duHkha ke mukhya mArga haiN| virata aura vipramukta ke lie ye mArga banda ho jAte haiN| ___ yahA~ para chadmastha zramaNa ke lie prathama aura tRtIya artha ghaTita hotA hai| samasta karmakSaya karane vAle kevalI ke lie dvitIya artha samajhanA caahie| isa prakAra apramatta sAdhaka saMsAra-bhramaNa se mukta ho jAtA hai| (AcArAMgavRtti, patrAMka 187) Elaboration-Natthi magge virayass-The detached have no path. This phrase conveys that an ascetic who has blocked the sources of inflow of karmas, such as violence, have no other path. This can be interpreted three ways (1) As a result of deep contemplation on various types of pious or good feelings, for an aspirant who is free of any attachment for the AcArAMga sUtra ( 254 ) Illustrated Acharanga Sutra

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body and other mundane things, the path leading to hell or birth as an animal is closed. ___ (2) As he sheds all the karmas during that specific birth, for him all the paths leading to four types of rebirth are closed. (3) Birth, aging, ailment and death are the four main paths leading to misery. For a detached and alert seeker these paths are closed. Here the first and the third meanings refer to an ordinary or chhadmasth (one who has a finite cognition, not omniscience) ascetic. For an omniscient who has shed all the karmas the second meaning holds true. Thus a detached and alert aspirant gets liberated from the cycles of rebirth. parigraha-tyAga kI preraNA .. 155. AvaMtI ke AvaMtI logaMsi pariggahAvaMtI se appaM vA bahuM vA aNuM vA thUlaM vA cittamaMtaM vA acittamaMtaM vA, etesu ceva prigghaavNtii| etadevegesiM mahabbhayaM bhvti| logavittaM ca NaM uvehaae| ete saMge avijaannto| 155. loka meM jitane manuSya parigrahavAn haiM, ve alpa, yA bahuta, sUkSma yA sthUla, sacitta yA acitta vastu kA saMgraha karate haiN| ve ina (vastuoM) meM (mUrchA-mamatA ke kAraNa) parigrahavAn haiN| yaha parigraha hI unake lie mahAbhaya kA kAraNa hotA hai| sAdhako ! asaMyamI-parigrahI logoM ke vitta-(dhana yA vRtta) ko dekho| jo ina AsaktiyoM ko nahIM jAnatA, vaha mahAbhaya ko pAtA hai| INSPIRATION TO RENOUNCE POSSESSIONS 155. In this world all those who are acquisitive collect little or more, minute or gross, and living or non-living things. They are acquisitive (due to their fondness) for these (things). This avarice is the cause of great fear for them. Aspirants, observe the wealth (field) of these indisciplined (acquisitive). He who does not know these attachments suffers great fear. lokasAra : paMcama adhyayana . ( 255 ) Lokasara : Fifth Chapter

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vivecana-etesu ceva pariggahAvaMtI' pada kA vRttikAra ne rahasya spaSTa karate hue kahA haiparigraha cAhe thor3A-sA bhI ho yA adhika ho, sacitta-(ziSya-ziSyA kA) ho yA acitta-(zAstra, pustaka, vastra, pAtra, kSetra, yaza, prasiddhi Adi kA) ho, alpa mUlyavAn ho yA bahumUlya ho, yadi sAdhaka kI mUrchA, mamatA yA Asakti inameM se kisI bhI padArtha para thor3I yA adhika rahatI hai to mahAvratadhArI hote hue bhI usakI gaNanA parigrahavAn gRhasthoM meM hotI hai| _ 'etadevegesiM mahabbhayaM bhavati -isa vAkya meM Aye 'egesiM' se tAtparya una katipaya sAdhakoM se haiM, jo aparigrahavrata dhAraNa kara lene ke bAvajUda bhI apane upakaraNoM yA ziSyoM Adi para mUrchA-mamatA rakhate haiN| athavA kisI bhI rUpa meM padArthoM ke saMgraha se sambaddha rahate haiN| jaise gRhastha ke mana meM parigraha kI surakSA kA bhaya banA rahatA hai, vaise hI mUrchA rakhane vAle sAdhaka ke mana meM bhI surakSA kA bhaya banA rahatA hai| isalie parigraha ko mahAbhaya rUpa kahA hai| yadi isa kathana kA sAkSAt anubhava karanA ho to mahAparigrahI logoM ke vRtta (caritra/AcaraNa) athavA vitta (mana kI sthiti) ko dekho ki unheM aharniza kitanI cintA va bhaya banA rahatA hai| 'logavittaM'-loka vRtta kA eka artha-logoM kA vyAvahArika kaSTamaya jIvana hai tathA dUsarA artha-loka-saMjJA se hai| AhAra, bhaya, maithuna aura parigraha rUpa loka-saMjJA ko bhaya rUpa jAnakara usakI upekSA kara de| (AcArya zrI AtmArAma jI kRta TIkA, pR. 45) ___Elaboration-Etesu. cheva. pariggahavanti-They are acquisitive of these. Explaining this phrase the commentator (Vritti) says-Irrespective of the possession being little or more, living (disciples) or non-living (scriptures, books, dresses, pots, area, glory and fame), and cheap or costly, if the aspirant has a little or excessive fondness or attachment for any of the said things, he is counted among the householders having acquisitiveness even when he is an ascetic observing great vows. Etadevegesim mahabbhayam bhavati-This is the cause of great fear for them. In this phrase the word egesim points at those few seekers who nurture fondness for their equipment and disciples, or are in any way connected with acquisition of things even after accepting the vow of non-possession. A householder is always apprehensive of security; so is an aspirant having fondness for things. Therefore possession is called a great fear. If you want to experience this, observe the conduct or mental state of the avaricious people and see how they are constantly haunted by worries and fears. AcArAMga sUtra Illustrated Acharanga Sutra

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.. Logavittam-Worldly circle or field. One meaning of this term is painful social life of the masses. Another meaning is mundane awareness. Food, fear, copulation and acquisitiveness are manifestations of mundane awareness. This should be considered as fear and avoided. (Tika by Acharya Shri Atmaram ji, p. 45) 156. se supaDibuddhaM sUvaNIyaM tti nnccaa| purisA ! paramacakkhU ! viprikkmaa| etesu ceva baMbhaceraM tti bemi| se suyaM ca me ajjhatthaM ca me-baMdhayamokkho tujjha ajjhtthev| 157. ettha virae aNagAre dIharAyaM titikkhe| pamatte bahiyA pAsa, appamatto privve| eyaM moNaM sammaM annuvaasejjaasi| tti bemi| // bIo uddesao sammatto // 156. vaha (parigraha mahAbhaya kA kAraNa hai) samyak prakAra se pratibuddha (jJAta) hai aura __samyak rUpa meM upadiSTa hai, yaha jAnakara, he parama cakSuSmAn (-mokSadRSTi-sampanna) puruSa ! tU (-parigraha kA tyAga karane ke lie) parAkrama kr| (jo parigraha ke tyAgI haiM-) unameM hI brahmacarya hotA hai| aisA maiM kahatA huuN| ___ maiMne sunA hai, maiMne anubhava kiyA hai ki bandha aura mokSa tumhArI AtmA meM hI sthita hai| 157. (isa parigraha se) virata anagAra parISahoM ko dIrgha rAtri/mRtyuparyanta jIvanabhara sahana kre| ___ jo pramatta haiM, unheM nirgrantha dharma se bAhara jaano| apramatta hokara parivrajana (mokSa kI ora vicaraNa) kr| isa munidharma kA samyak prakAra se paripAlana kr| -aisA maiM kahatA huuN| 156. It (avarice is the cause of great fear) is properly known, and has been properly explained. Knowing this, o ultimate visionary (endowed with vision of liberation) ! You should make endeavour (to renounce possessions). lokasAra : paMcama adhyayana (257) Lokasara : Fifth Chapter -

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shok S Only they (who renounce possessions) are celibate. So I say. I have heard, I have experienced, that bondage and liberation exist only in your soul. 157. The detached (from possessions) ascetic should tolerate afflictions till the long- night ( death). Those who are not alert (under stupor) should be considered as out of the ascetic religion. Be alert and move around (progress towards liberation). Properly (steadfastly) follow this ascetic religion (conduct). -So I say. vivecana-'sUvaNIyaM ti NaccA' ke sthAna para cUrNi meM pATha hai - 'suta aNuviciMteti NaccA' / artha kiyA gayA hai- "sute aNuviciMtittA gaNadharehiM NaccA " - arthAt sUtra se tadanurUpa cintana karake gaNadharoM dvArA prastuta hai, ise jAnakara | 'ajjhatthaM' ke badale cUrNi meM pATha hai - 'ajjhatthitaM / ' artha kiyA hai- "UhitaMguNitaM cintitaM ti / " 'adhyAtmitaM' kA artha hotA hai - Uhita, guNita yA cintit| yAnI (mana meM) UhApoha kara liyA hai, cintana kara liyA hai, yA guNana kara liyA hai| 'etesu ceva baMbhacera' isa pada kA bhAva yaha hai ki jo parigraha kA tyAgI hotA hai, vahI brahmacarya kI sAdhanA kara sakatA hai| AcAryoM ne brahmacarya ke tIna artha kiye haiM - ( 9 ) Atma-ramaNa, (2) jananendriya-saMyama - maithuna tyAga, tathA (3) gurukula vAsa / padArthoM ke prati mUrcchA va Asakti rakhane vAlA Atma- ramaNa nahIM kara sktaa| vaisA Asakta vyakti indriyoM para saMyama bhI nahIM kara sakatA aura na hI vaha gurujanoM ke anuzAsana meM raha sakatA hai| isalie yahA~ parigraha kA tyAga karane para hI brahmacarya kI sAdhanA kI zakyatA batAI hai| dUsarA kAraNa yaha bhI ho sakatA hai ki bhagavAna pArzvanAtha ke zAsana meM brahmacarya aura aparigraha ko sammilita kara cAturyAma dharma kI prarUpaNA kI gaI thI / ataH aparigraha aura brahmacarya kA paraspara aTUTa sambandha mAnA gayA hai| 'parama cakkhu' ke do artha haiM - jisake pAsa parama jJAnarUpI netra hai, athavA parama mokSa para hI jisakI dRSTi TikI hai vaha parama cakSuSmAn / ( AcArAMga vRtti, patra 182 ) // dvitIya uddezaka samApta // Elaboration-Suvaniyam ti nachcha-In the commentary (Churni) there is an alternative reading-'suta anuvichinteti nachcha'. The meaning given is-It has been presented by the AcArAMga sUtra ( 258 ) Illustrated Acharanga Sutra

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KACAKKIACIKKKKKKAARRRRARARA Ganadhars after contemplation according to the original text, knowing this...' In the commentary (Churni) we find ajjhatthitam in place of ajjhattham and the meaning given is pondered, thought, or contemplated. In other words-it has been thought over, pondered over or contemplated over. Etesu cheva bambhachare-only they are celibate. Only he who renounces possessions is able to practice celibacy. The acharyas have given three meanings of the term brahmacharya-(1) To dwell in the self, (2) celibacy, and (3) living in gurukul (a type of boarding school). One who has liking or attachment for things cannot dwell in the self. Such person can neither exercise control over sense organs nor can he live under the discipline of a teacher. Therefore it is indicated here that the capability of observing brahmacharya only comes by renouncing possessions. Another reason for this concept could be that in the order established by Bhagavan Parshvanath a four fold path, combining aparigrah (non-possession) with brahmacharya (celibacy) was propagated. Therefore it is believed that there is an essential relationship between the two. Param chakkhu-ultimate eyes. This has two meanings. He who has the ultimate knowledge. He who only sees the ultimate state or liberation. (Acharanga Vritti, leaf 182) lokasAra : paMcama adhyayana END OF LESSON TWO ( 259 ) Lokasara: Fifth Chapter

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A .. . . ... . -N AI r taio uddesao tRtIya uddezaka LESSON THREE muni dharma kI preraNA 158. AvaMtI keAvaMtI logasi apariggahAvaMtI, eesu ceva aprigghaavNtii| soccA vaI mehAvI paMDiyANaM nisaamiyaa| samiyAe dhamme AriehiM pveie| jahettha mae saMdhI jhosie evamaNNattha saMdhI dujjhosie bhvti| tamhA bemi No Nihejja viiriyN| 158. isa loka meM jitane jo aparigrahI sAdhaka haiM, ve ina padArthoM meM (mUrchA na rakhane ke kAraNa) hI aparigrahI kahe jAte haiN| "AryoM (tIrthaMkaroM) ne samatA meM dharma kahA hai"-paMDitoM (AcAryoM) kI yaha vANI sunakara buddhimAna puruSa usa para manana kreN| (bhagavAna mahAvIra ne kahA-) jaise maiMne jJAna-darzana-cAritra dharma kI sandhi (saMyukta rUpa meM) ArAdhanA kI hai, vaisI ArAdhanA dUsaroM ke lie duHsAdhya-kaThina hai| isalie maiM kahatA hU~ (mokSa mArga kI sAdhanA meM), apanI zakti ko chipAo mt| INSPIRATION FOR ASCETIC RELIGION 158. All the detached aspirants in this world are called detached because of the absence of fondness for these things. "The Aryas (Tirthankars) have said that religion exists in equanimity", hearing these words from the Pundits (acharyas) the wise should ponder over that. (Bhagavan Mahavir said-) The combined practice of knowledge, perception and conduct, I did is difficult for others to follow. Therefore I say, do not conceal (impede) your energy (in practices leading to liberation). vivecana-vRttikAra ne 'samiyAe dhamme AriehiM paveie' isa pada ke do artha kiye haiM(1) AryoM-tIrthaMkaroM ne samatA meM dharma batAyA hai| (2) dezArya, bhASArya, cAritrArya Adi AryoM meM bhagavAna ne samatA se taTastha bhAvapUrvaka dharma kA kathana kiyA hai| AcArAMga sUtra ( 260 ) Mustrated Acharanga Sutra ke.sle ke ske.siseks.sksike.ske.sis.siksaks.siksakesksike aks.ske.ske.sis.siksaks.ske.sikesakesis.sike.ske.siksakes in locat

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SAGA Shi Zhuang Shi Jin Men Ran Men Jin 150504 90.9.99. FAR 99.99.99 Elaboration-The commentary (Vritti) has given two meanings of the phrase samiyae dhamme ariehim paveiye (1) The Aryas (Tirthankars) have said the religion to be in equanimity. (2) Bhagavan has propagated religion with equanimity (impartiality) among the nobles like desharya ( from a noble country), bhasharya (having noble language) and charitarya (noble in conduct). tIna prakAra ke sAdhaka 159. je puvvuTThAI No pacchA'NivAI | je puvvuTThAI pacchANivA / je No puvvuTThAI No pacchANivAI | sevitArisae siyA je pariNNAya logamaNussio / eyaM niyAya muNiNA paveiyaM iha ANAkaMkhI paMDie aNi puvvAvararAyaM jayamANe sayA sIlaM saMpehAe suNiyA bhave akAme ajhaMjhe / 159. (sAdhaka tIna prakAra ke hote haiM ) - (1) koI eka sAdhaka pahale sAdhanA mArga ke lie udyata hotA hai jIvana paryanta utthita hI rahatA hai, kabhI nahIM giratA / (2) koI sAdhaka sAdhanA ke lie pahale uThatA hai, kintu bAda meM gira jAtA hai| (3) kucha eka sAdhaka aise hote haiM jo na to pahale uThate haiM aura na hI bAda meM girate haiN| jo muni saMsAra ko tyAgakara punaH usI kA Azraya letA hai, vaha bhI vaisA hI (gRhastha tulya) ho jAtA hai| bhAvoM ke isa utthAna-patana ko jAnakara munIndra (bhagavAna) ne kahA hai - vaha paMDita AjJA meM ruci rkhe| sneha - Asakti se dUra rhe| rAtri ke prathama aura antima prahara meM ( svAdhyAya aura dhyAna meM ) yatanAvAn rhe| zIla AcAra kA satata samprekSaNa - anuzIlana kre| zIla kA phala sunakara kAma aura lobhecchA kA tyAga kara de / THREE TYPES OF ASPIRANTS 159. (Seekers are of three types - ) (1) Some seeker first. prepares himself for the path of religious practices and then all the life he continues to rise and never falls. (2) Some seeker first rises and then falls. (3) Some seekers are such that neither they rise first nor do they fall afterwards. lokasAra : paMcama adhyayana ( 261 ) For Private Personal Use Only Lokasara: Fifth Chapter

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The ascetic who renounces the world and then again takes refuge in it becomes likewise (like a householder), Knowing this rise and fall of attitudes the king of ascetics (Bhagavan) has said-That pundit (ascetic) should have affinity for the order (tenets). He should be away from fondness (attachment). During the first and the last quarters of the night he should be careful in studies and meditation). He should be ever steadfast in following the codes of conduct. Hearing about the fruits of good conduct he should abandon carnal desires and greed. vivecana-sabhI jIvoM meM pariNAmoM kI bhinnatA, taratamatA rahatI hai| isa tathya ko dhyAna meM rakhakara yahA~ sAdhanA karane vAloM ke tIna vikalpa batAye haiM (1) koI sAdhaka siMhavRtti se vairAgyabhAva ke sAtha gRha-tyAga karatA hai aura usI * vairAgyabhAvapUrvaka jIvana paryanta sthira rahatA hai, vaha 'pUrvotthAyI pazcAt anipAtI hai|' isa bhaMga ke udAharaNa ke rUpa meM gaNadharoM tathA dhannA evaM zAlibhadra Adi muniyoM ko liyA jA sakatA hai| ___ (2) koI siMhavRtti se niSkramaNa karatA hai, kintu bAda meM zRgAlavRtti vAlA ho jAtA hai| yaha * 'pUrvotthAyI pazcAnnipAtI' nAmaka dvitIya bhaMga hai| isa bhaMga ke udAharaNa rUpa meM nandiSeNa, kuNDarIka Adi ko prastuta kiyA jA sakatA hai, jo pahale to bahuta hI utsAha evaM vairAgya ke sAtha dIkSA ke lie utthita hue, lekina mohakarma ke udaya se bAda meM saMyamI jIvana meM zithila aura patita ho gaye the| vRttikAra ne isake do bhaMga aura batAye haiM (3) jo pUrva meM pravrajita to na ho, aura bAda meM zraddhA se bhI gira jaay| isa bhaMga ke dRSTAnta rUpa meM kisI zramaNopAsaka gRhastha ko le sakate haiM, jo munidharma ke lie to taiyAra nahIM huA, kintu jIvana ke saMkaTApanna kSaNoM meM samyagdarzana se bhI gira gyaa| (4) cauthA bhaMga hai-jo na to pUrva utthita hotA hai aura na hI pshcaannipaatii| isake udAharaNa ke rUpa meM bAlatApasoM ko le sakate haiM, jo na to munidharma meM dIkSita hone ke lie taiyAra hue aura jaba uThe hI nahIM to girane kA prazna hI nhiiN| ___munidharma meM sthiratA dhAraNa karane ke lie nimna sUtroM kA saMketa kiyA gayA hai (1) sAdhaka AjJAkAMkSI ho| tIrthaMkaroM kA upadeza aura tIrthaMkara pratipAdita Agama jJAna ke prati zraddhAzIla ho| se AcArAMga sUtra ( 262 ) Nlustrated Acharanga Sutra

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(2) paNDita ho-sad-asad vivekI ho| (3) Asakti se rahita ho| (4) pUrva rAtri (prathama prahara) aura apara rAtri (aMtima prahara) meM svAdhyAya, dhyAna meM apramatta rahakara dharma jAgaraNA kre| (5) zIla-samprekSA kre| zIla-samprekSA ke cAra bheda haiM-(1) mahAvratoM kI ArAdhanA, (2) mana-vacana-kAyA ke yogoM kI rakSA, (3) paJcendriya saMyama, aura (4) krodhAdi cAra kaSAyoM kA nigrh| (6) loka meM sArabhUta paramatattva kA zravaNa karake kAmanArahita, icchA evaM lobha se mukta rhe| (7) jhaMjhA (mAyA yA kalaha) se rahita ho jaay| ina vividha upAyoM kA sahArA lekara muni apane mArga meM satata Age bar3hatA rhe| Elaboration--There are differences or grades in the attitudes of all beings. Keeping this fact in mind three types of aspirants have been shown here (1) Some aspirant renounces mundane life with a strong lion-like attitude and all his life remains stable with the same attitude of detachment. He rises first and does not fall later. Examples of this type are-Ganadhars, Dhanna and Shalibhadra. (2) Some aspirant renounces mundane life with a strong lion-like attitude but later acquires a weak jackal-like attitude. This is the second type-rises first and falls later. Some examples of this type are-Nandishen and Kundareek who accepted initiation with great enthusiasm and detachment but later, due to influence of Mohaniya karma, became lax in discipline and fell from grace. The commentator has given two more types (3) Some aspirant, in the first instance, does not get initiated and later looses right faith also. As an example one can take an indoctrinated shravak who does not advance enough to get initiated as an ascetic and looses right faith also, when in trouble. .. (4) The fourth type is of a person who neither rises at first nor falls later. Examples of this type are ignorant hermits who are not lokasAra : paMcama adhyayana ( 263 ) Lokasara : Fifth Chapter

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ready to get initiated in the ascetic order. Where is the question of a 9 fall when they did not rise at all. The following points have been indicated for gaining stability in ascetic conduct . (1) The seeker should strive for the tenets. He should have faith in the tenets of the Tirthankars and the knowledge contained in the Agams propagated by them. (2) He should be a pundit or should have the capacity to discern between right and wrong. (3) He should be free of any attachments. (4) He should devote the first and the last quarters of night to religious activities and be alert in studies and meditation. (5) He should be sincere in right conduct. This has four categories--(1) Observing great vows, (2) Maintaining stability in discipline of mind, speech and body, (3) Disciplining the five sense organs, and (4) Controlling four passions including anger. 19 (6) He should listen to the ultimate fundamental which is the essence of this world and be free of lust desires and greed. ___(7) He should become free of any inner agitations (deceit and quarrel). With the help of all these various methods an ascetic should continue to progress on his path. aMtara yuddha 160. imeNa ceva jujjhAhi, kiM te jujjheNa bajjhao ? juddhArihaM khalu dullhN| jahettha kusalehiM pariNNAvivege bhaasie| cue hu bAle gabbhAisu rjji| assiM ceyaM pavuccai rUvaMsi vA chaNaMsi vaa| se hu ege saMviddhapahe muNI aNNahA logmuvehmaanne| 160. isI (karma-zarIra) ke sAtha yuddha kara, dUsaroM ke sAtha yuddha karane meM tujhe kyA milegA? * AcArAMga sUtra ( 264 ) Illustrated Acharanga Sutra Sakse.ssssssssssssksiksikse.ske.ske.ke.sksi.foke se sks kissakse.ke.ske.skeske.ke.sakse.ke.sks

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yuddha ke yogya (sAdhana) nizcita hI durlabha haiN| yuddha ke viSaya meM bhagavAna ne parijJA jJAna aura viveka kA kathana kiyA hai| dharma-sAdhanA se cyuta hone vAlA ajJAnI garbha Adi meM bhramaNa karatA hai| isa jinazAsana meM yaha kahA jAtA hai-rUpa (tathA rasAdi) meM evaM hiMsA (asatyAdi) meM (Asakta hone vAlA) dharma se patita ho jAtA hai| jo loka ko anyathA dekhatA hai, vahI muni mokSa patha para ArUr3ha rahatA hai| INNER STRUGGLE ____160. You should fight with this (the karmic body) only, what will you gain by fighting others ? The means to fight are certainly scarce. Bhagavan has told about the knowledge and discerning, attitude related to a fight. An ignorant who has drifted away from the religious path wanders in wombs (cycles of rebirth). Here (in this order of the Jina) it is said-He who is infatuated with form (and taste, etc.) and violence (and falsity, etc.) drifts away from the religious path. The ascetic who looks at the world otherwise, remains steadfast on the path of liberation. ___ vivecana-ina sUtroM meM bAhya yuddhoM se virata hokara Antarika Atma-yuddha kI preraNA dI gaI hai| bhagavAna kahate haiM-vatsa ! tumheM bAhya yuddha nahIM, Antarika yuddha karanA hai| sthUla zarIra ke sAtha tathA karmoM ke sAtha lar3anA hai| yaha audArika zarIra viSaya-sukhapipAsu hai aura svecchAcArI banakara tumheM nacA rahA hai, isake sAtha bhI yuddha karo aura usa karma-zarIra ke sAtha bhI lar3o, jo kAma Adi vRttiyoM ke mAdhyama se tumheM apanA dAsa banA rahA hai| karma-zarIra aura sthUla-zarIra ke sAtha Antarika yuddha karake karmoM ko kSINa kara denA hai| ____ 'juddhArihaM' ke baMdale kahIM 'juddhAriyaM ca dullahaM' pATha bhI hai| isakA vRttikAra ne artha kiyA haiyuddha do prakAra ke hote haiM-anArya yuddha aura Arya yuddh| tatrAnArya saMgrAmayuddha, parISahAdi ripuyuddhaM tvArya, tad durlabhameva tena yuddhysv| anArya yuddha hai zastrAstroM se saMgrAma krnaa| parISahAdi zatruoM ke sAtha Antarika yuddha karanA Arya yuddha hai, vaha durlabha hai| ataH parISahAdi ke sAtha Arya yuddha kro|| kSudhA, pipAsA, sukha-zIlatA Adi ko jItanA zarIra ke sAtha yuddha hai tathA moha, kaSAya Adi para vijaya pAnA karma ke sAtha yuddha hai| lokasAra : paMcama adhyayana ( 265 ) Lokasara : Fifth Chapter

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parijJA aura viveka Antarika yuddha ke do zastra' haiN| parijJA se vastu kA jJAna aura viveka se usakeM pRthakkaraNa kI dRr3ha bhAvanA kI jAtI hai| muni jJAna evaM viveka ke dvArA rAga-dveSa ko jItatA hai| viveka kaI prakAra kA hotA hai jaise-dhana, parivAra, zarIra, indriyA~, mana Adi se pRthaktva/bhinnatA kA cintana karanA-parigraha-viveka hai| karma se AtmA ke pRthaktva kI dRr3ha bhAvanA karanA karma-viveka hai aura vibhAvoM se AtmA ko pRthak samajhanA bhAva-viveka hai| Elaboration-These aphorisms contain advise to shift from outer fights to inner fights. Bhagavan says--Son ! You have to indulge in inner struggle and not the outer one. You have to fight with the gross body and the karmas. This audarik-sharir (physical body) craves for pleasure. It has become reckless and makes you dance to its tunes. Fight with it. Also fight with the karmic body that enslaves you with the help of lust and other such attitudes. You have to weaken the karmas through inner struggle with the karmic body and the gross body. At some places we find juddhariyam cha dullaham instead of juddhariham. According to the commentator (Vritti) this means-- Fight is of two types--not noble and noble. To fight with weapons and other such equipment is not noble. To fight against inner enemies like afflictions (passions, etc.) is noble and it is difficult. Therefore, have a noble fight with afflictions. To try to win over hunger, thirst, pleasure, comfort, etc. is struggle with the body. To try to win over fondness, passions, etc. is struggle with the karmas. Awareness or knowledge and vivek (discerning attitude or ability to discern) are the two weapons for inner struggle. Awareness leads to knowledge about a thing and vivek leads to a strong desire of separation or riddance from it. An ascetic wins over attachment and aversion with the help of knowledge and vivek. Vivek is of many types; for example, to think about variance or distinct existence with respect to wealth, family, body, sense organs, mind, etc. is called parigraha-vivek (discerning attitude about attachment). To have a strong feeling about the distinct existence of soul with respect to karmas karma-vivek (discerning attitude about karma), and to * AcArAMga sUtra ( P&@ ) Ilustrated Acharanga Sutra

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consider soul separate from feelings, is bhava-vivek (discerning attitude about feelings). 161. iti kammaM pariNNAya savvaso se Na hiMsati, saMjamati, No pagabbhati / uhamANe patteyaM sAyaM / vaNNAesI NArabhe kaMcaNaM savvaloe / epa vidisapaNe nibviNNacArI arae payAsu / vasumaM savvamannAgaya-paNNANeNaM appANeNaM akaraNijjaM pAvaM kammaM taM No annesiN| 161. isa prakAra karmasvarUpa ko bhalIbhA~ti jAnakara vaha hiMsA nahIM karatA hai| saMyama kA AcaraNa karatA hai, tathA dhRSTatA - avivekapUrNa AcaraNa nahIM karatA / sAdhaka yaha vicAra kare ki pratyeka prANI kA sukha apanA-apanA hotA hai / loka meM yaza-kIrti kI abhilASA se kisI kI hiMsA na kare / muni apane eka mAtra lakSya mokSa kI ora mukha karake cale tathA virodhI dizAoM ko pAra kara jAe, (zarIrAdi ke prati ) virakta hokara vicare, striyoM ke prati anAsakta rahe / saMyamadhanI muni sarva samanvAgata prajJArUpa ( satyaniSTha buddhi) antaHkaraNa se pApakarma ko akaraNIya samajhakara usakA anveSaNa na kre| 161. Thus, perfectly knowing the form of karma, he does not indulge in violence. He follows the conduct of discipline and avoids insolence or a conduct devoid of vivek. An aspirant should think that every being has its own pleasures. He should not commit violence against anything with the desire of fame in this world. An ascetic should progress singularly looking at the goal of liberation; he should cross over all diverse directions (pathways). He should move with detachment (for body, etc.), and he should have no attraction for women. A disciplined ascetic should refrain from exploring sinful activities considering them, with his all enveloping sagacity, to be proscribed. lokasAra : paMcama adhyayana ( 267 ) For Private Personal Use Only Lokasara: Fifth Chapter

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samyaktva - munitva kI ekatA 162. jaM sammaM ti pAsahA taM moNaM ti pAsahA / jaM moNaM ti pAsahA taM sammaM ti pAsahA / Na imaM sakkaM siDhilehiM addijjamANehiM guNAsAehiM vaMkasamAyArehiM pamattehiM gAramAvasaMtehiM / moNaM samAdAya dhuNe sarIragaM / paMtaM lUhaM sevaMtivIrA sammattadaMsiNo / esa ohaMtare muNI tiNe mutte virae viyAhie / tti bemi / // taio uddesao sammatto // 162. jo samyaktva ko dekhatA hai, vaha munitva ko dekhatA hai| jo munitva ko dekhatA hai, vaha samyaktva ko dekhatA hai| unake lie isa munitva kI ArAdhanA zakya nahIM hai, jo zithila (kAyara) haiM, snehayukta haiM, indriya-viSayoM ke lolupa haiM, vakra AcAra ( kapaTavRtti) vAle haiM, jo pramAdI haiM aura gRhavAsI haiN| muni mauna (jJAna) ko grahaNa kara karma-zarIra ko prakampita kare - kSINa kare / samatvadarzI vIra paMta - (bAsI) aura rUkSa (rasarahita) AhAra kA sevana karate haiM / jo janma-mRtyu ke ogha (pravAha) ko tairane vAlA hai, vaha muni tIrNa, mukta aura virata kahA jAtA hai| - aisA maiM kahatA hU~ / ONENESS OF SAMYAKTVA AND ASCETICISM 162. He who sees samyaktva (a specific state of righteousness where right perception and right knowledge start translating into right conduct), sees asceticism. He who sees asceticism also sees samyaktva. The practice of this asceticism is not possible for those who are lax (cowardly), soft or timid, infatuated with the sensual pleasures, deceitful, lethargic and householders. An ascetic should acquire silence (knowledge) and vibrate (weaken) his karmic body. AcArAMga sUtra ( 268 ) Illustrated Acharanga Sutra

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* The brave who are aware of equanimity eat stale and dry (tasteless) food. The ascetic who crosses the flow of life and death is called teern (one who has crossed), liberated and uninvolved. _-So I say. vivecanaisa sUtra meM 'samyak' aura 'mauna' do zabda vizeSa mananIya haiN| samyak zabda se samyagdarzana, samyagjJAna tathA samyak cAritra ina tInoM grahaNa kiyA gayA hai| mauna kA artha hai munitv| vAstava meM jahA~ samyagdarzanAdi hoMge, vahA~ munitva kA honA avazyambhAvI hai aura jahA~ munitva hogA, vahA~ samyagdarzana Adi kA honA anivArya hai| // tRtIya uddezaka samApta // Elaboration-In this aphorism two words need special attention. The word samyak (right) includes right perception, right knowledge and right conduct. Maun means asceticism or the state of being an ascetic. In fact where there is right perception (etc.), asceticism is inevitable and vice versa. * END OF LESSON THREE lokasAra : paMcama adhyayana ( 269 ) Lokasara: Fifth Chapter

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| cauttho uddesao caturtha uddezaka LESSON FOUR ekAkI caryA-viveka 163. gAmANugAmaM dUijjamANassa 'dujjAtaM dupparakkaMtaM bhavati aviyattassa bhikkhunno| vayasA vi ege buiA kuppaMti maannvaa| unnayamANe ya Nare mahayA moheNa mujjhti| saMbAhA bahave bhujjo bhujjo duratikkamA ajANato apaasto| eyaM te mA hou| eyaM kusalassa dNsnnN| taddivIe tammuttIe tappurakAre tassaNNI tnnnnivesnne| jayaM vihArI cittaNivAtI paMthaNijjhAI palibAhare pAsiya pANe gcchejjaa| se abhikkamamANe paDikkamamANe saMkucemANe pasAremANe viNiyaTTamANe sNplimjjmaanne| 163. jo bhikSu avyakta (-aparipakva) avasthA meM hI akelA grAmAnugrAma vihAra karatA hai (usakA ekAkI vihAra) duryAta (-upadravoM sahita) aura duSparAkrama (-sAdhanA mArga ke pratikUla) hai| avyakta mAnava (alpamAtra pratikUla-) vacana sunane para bhI kupita ho jAte haiN| ekAkI vicaraNa karatA huA vaha svayaM ko utkRSTa mAnane ke ahaMkAra se moha mUr3ha ho jAtA hai| upasargoM evaM roga-AtaMka Adi saMbAdhAoM-pIr3AoM se bAra-bAra pIr3ita ho jAtA hai| ajJAnI aura atattvadarzI una bAdhAoM ko pAra nahIM pA sakatA hai, ve bAdhAe~ usake lie durlaMghya hotI haiN| maiM avyakta avasthA meM akelA vihAra karU~, aisA vicAra tumhAre mana meM kadApi na aave| yaha kuzala (mahAvIra) kA darzana/upadeza hai| paripakva sAdhaka usa (-vItarAga mahAvIra ke darzana) meM hI eka mAtra dRSTi rakhe, unake dvArA prarUpita mArga meM tanmaya ho jAya, usI ko sammukha rakhakara vicaraNa kare, usI kI smRti satata rakhe, usI ke sAnnidhya meM tallIna hokara rhe| ___ muni yatanApUrvaka vihAra kare, citta ko gati meM hI ekAgra rakhe, patha kA satata avalokana karate hue cle| jIva-jantu ko dekhakara pairoM ko Age bar3hane se roka le aura mArga meM Ane vAle prANiyoM ko dekhakara gamana kre| ( 270 ) AcArAMga sUtra Illustrated Acharanga Sutra GHODHPGEDS OS

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vaha (gItArtha puruSa ) jAtA huA, vApasa lauTatA huA, aMgoM ko sikor3atA huA, phailAtA ( pasAratA huA ) samasta azubha pravRttiyoM se nivRtta hokara, samyak prakAra se parimArjana (rajoharaNAdi se) karatA huA saMyamapUrvaka samasta kriyAe~ kare / VIVEK OF LIVING IN ISOLATION 163. The solitary movement of an ascetic who furtively (prematurely) wanders from one village to another is fraught with disturbances and is foolhardy (against the codes of conduct). An immature person gets irritated when he hears even slightly unpleasant words. Moving alone, he is deluded with the pride of considering himself to be the best. He is repeatedly tormented by afflictions and disease. An ignorant and apostate cannot cross those hurdles. I will furtively lead a solitary life. Such thought should never cross your mind. This is the philosophy (preaching) of the accomplished (Mahavir). A mature aspirant should have single minded attention on that (the philosophy of the Detached Mahavir). He should get engrossed in the path propagated by him. He should move about keeping only that before him. He should always remember that. He should live completely engulfed by it. An ascetic should be careful in his movement. He should focus his attention only on movement (progress). He should move seeing the path cautiously every moment. When he sees animals and creatures, he should stop advancing his steps and while moving, avoid the beings coming in his path. That wise person should indulge in all activities including going, returning, constricting and spreading limbs, only after composing himself, getting rid of all bad attitudes and cleansing properly (with the help of ascetic-broom). lokasAra : paMcama adhyayana ( 271 ) For Private Personal Use Only Lokasara: Fifth Chapter

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vivecana-avyakta agItArtha sAdhu ko ekAkI vicaraNa kA niSedha karate hue vRttikAra ne avyakta ke do prakAra batAye haiM - (1) zruta (jJAna) se avyakta, . aura (2) vaya (avasthA) se avyakta | jisa sAdhu ne 'AcAraprakalpa' (nizItha sUtra ) kA artha sahita adhyayana nahIM kiyA hai, vaha zruta se avyakta hai| jo solaha varSa kI umra se kama ho vaha vaya se avyakta hai| isa sUtra kI caturbhaMgI isa prakAra hai (1) kucha sAdhaka zruta aura vaya donoM se avyakta hote haiN| (2) kucha sAdhaka zruta se avyakta, kintu vaya se vyakta hote haiN| (3) kucha sAdhaka zruta se vyakta kintu vaya se avyakta hote haiN| ukta tInoM bhaMga ekAkI vihAra ke yogya nahIM haiM / (4) kucha sAdhaka zruta aura vaya donoM se vyakta hote haiN| ve bhI prayojana hone para pratimA svIkAra karake ekAkI vihAra kara sakate haiM, kintu vizeSa kAraNa ke binA unake lie bhI ekAkI caryA kI anumati nahIM hai| ekAkI vicaraNa meM aneka doSoM kI sambhAvanA rahatI hai| akasmAt atisAra yA vAyu kupita hone se koI vyAdhi ho jAya to saMyama aura AtmA kI virAdhanA hone kI sambhAvanA hai, pravacana hIlanA, saMgha kI badanAmI bhI ho sakatI hai| vRttikAra AcArya batAte haiM avyakta sAdhaka ke ekAkI vicaraNa meM aneka doSoM kI saMbhAvanA rahatI hai| kisI vyakti ne use cher3a diyA yA apazabda kaha diyA to usake sAtha bhI gAlI-galauja yA mArapITa karane ko udyata ho jAne kI sambhAvanA hai| gA~va meM kulaTA striyoM ke mAyAjAla meM pha~sa jAne kA khatarA hai| kuttoM Adi ke bhI upasarga sambhava haiN| dharma-vidveSiyoM dvArA use bahakAkara dharmabhraSTa kiye jAne kI bhI sambhAvanA rahatI hai| jaisA ki kahA hai "akkosa-haraNa - mAraNa-dhammabbhaMsANa bAlasulabhANaM / lAbhaM maNNai dhIro jahuttaraNa abhAvami // " avyakta sAdhu anubhava meM aura saMyama - AcAra ke abhyAsa meM kaccA hone se pratikUla prasaMga Ane para sthira nahIM raha sktaa| kyoMki bAdhAoM va upasargoM ko sahana karane kI kSamatA aura kalA vinaya tathA viveka se AtI hai| 'bAdhAoM ko sahana karane se kyA lAbha hai ?" isa para vicAra karane ke lie jJAna kI apekSA rahatI hai| avyakta sAdhu meM krodha tathA kSamA ke dUragAmI pariNAma ko dekhane kI kSamatA nahIM hotI / ataH use ajJAnI va adraSTA kahA hai| _sthAnAMgasUtra (8/594) meM batAyA hai - ekAkI vicarane vAle sAdhu meM nimna ATha guNa hone cAhie (1) dRr3ha zraddhAvAna, (2) satpuruSArthI, (3) medhAvI, (4) bahuzruta, (5) zaktimAn, (6) alpa upadhi vAlA, (7) dhRtimAna, tathA (8) vIrya-sampanna | AcArAMga sUtra ( 272 ) For Private Personal Use Only Illustrated Acharanga Sutra

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jaba jaba jana0 90 avyakta sAdhu guNa nahIM hote ataH usakA ekAkI vihAra nitAMta ahitakara batAyA hai| 'taddiTThie tammuttIe' - Adi vizeSaNa IryA-samiti ke bhI sUcaka haiN| calate samaya calane meM hI dRSTi rakhe patha para najara TikAye, gati meM hI buddhi ko niyojita karake cale Adi / cUrNikAra ne AcArya (guru) tathA IrSyA donoM ke sAtha isakA sambandha batAyA hai jabaki TIkAkAra ne ina vizeSaNoM ko AcArya ke sAtha jor3a diyA hai| jaise (1) ' taddiTThIe ' - ziSya apanA svayaM kA Agraha tyAgakara guru kI dRSTi se hI cintana kare / (2) 'tammuttIe' - guru kI AjJA meM hI tanmaya ho jAya / (3) 'tappurakkAre' - guru ke Adeza ko sadA zirodhArya kre| (4) ' tassaNNI' - guru dvArA upadiSTa vicAroM kI smRti meM rama jAya / (5) 'taNNivesaNe' - guru ke cintana meM hI dattacitta ho jAya / uttarAdhyayanasUtra 24 / 8 meM tummuttI tappurakkAra zabdoM kA artha IryA samiti paraka kiyA hai| cUrNikAra kA yaha bhI saMketa hai ki isI sUtra ke AdhAra para AyAra cUlA ke IryA adhyayana kA vistAra kiyA gayA hai| Elaboration-Proscribing the solitary movement of an immature and ignorant ascetic the commentator (Vritti) has defined two types of avyakta (immature ) -- ( 1 ) of immature scriptural knowledge, and (2) of immature age. The ascetic who has not studied the text and the meaning of Achar Prakalp (Nisheeth Sutra) is of immature scriptural knowledge. One who is under sixteen years of age is of immature age. This aphorism provides four different combinations of these two conditions-- (1) Some ascetics are of immature scriptural knowledge as well as immature age. (2) Some are of immature scriptural knowledge but of mature age. (3) Some are of mature scriptural knowledge but of immature age. All these three combinations do not qualify for solitary movement. lokasAra : paMcama adhyayana ( 273 ) Lokasara: Fifth Chapter

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(4) Some aspirants are mature both in scriptural knowledge and age. Even they can opt for solitary movement only for some special purpose and that too after accepting pratima (special codes and resolutions for an ascetic). They too are not allowed to lead a solitary life without some special purpose. Solitary life is fraught with possibilities of many faults in conduct. If such ascetic suddenly suffers from stomach problems or other such ailments, there are possibilities of abuse of soul, discipline and preaching, thereby inviting disgrace for the religious organization. The commentator (Vritti) acharya says that there is a very wide scope for faults in solitary movement of an immature seeker. If some person irritates him or uses bad language there are chances of his getting excited to the extent of abusing or even physically confronting the adversary. There are possibilities of being allured by women of doubtful character in villages. He may even be assaulted by stray dogs. Adversaries may even conspire to mislead him and go against ascetic-codes. (As is said in the quoted verse.) An immature ascetic, being inexperienced in practices of ascetic discipline, is unable to stick to the codes in difficult situation. This is because the proficiency and capacity to tolerate difficulties and afflictions are acquired through humility and vivek. 'What are the advantages of tolerating afflictions?' To contemplate over this, one requires knowledge. An immature ascetic does not have this ability to visualize the far reaching consequences of anger or clemency. That is why he is said to be ignorant or lacking vision. In the Sthananga Sutra (8/594) are given the following eight attributes essential for an ascetic desirous of a life of isolation (1) Unwavering faith, (2) endeavour in right direction, (3) intelligence, (4) wide scriptural knowledge, (5) strength, (6) minimum upadhi (imposture), (7) firmness, and (8) abundance of vigour. An immature ascetic does not have these virtues. Therefore, solitary life is said to be extremely harmful for him. Tadditthiye tammuttiye-these adjectives also point at iryasamiti (careful movement). While walking, pay attention to walking AcArAMga sUtra ( 274 ) Illustrated Acharanga Sutra. For Private Personal Use Only

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chase chchh 99.99 only, look only at the path, employ wisdom only in proper movement, etc. The commentator (Churni) indicates that these adjectives refer to both acharya and irya whereas the commentator (Tika) connects them only with acharya; for example (1) Taddithiye-The disciple should abandon his own dogmas and think only according to the guru's view. (2) Tammuttiye - He should be engrossed in the word of the guru. (3) Tappurakkare - Always give priority to guru's order. (4) Tassanni--Get fully involved in guru's preaching. (5) Tannivesane-Should be absorbed in the thoughts of the guru. In Uttaradhyayan Sutra the interpretation of these terms has been done with reference to irya-samiti. The commentator (Churni) is also of the opinion that the Chapter on Irya in Ayara Chula has been developed on the basis of this aphorism only. karma kA bandha aura muki 164. egayA guNasamiyassa rIyato kAyasaMphAsamaNuciNNA egatiyA pANA uddAyaMti / ihaloga - veyaNa - vejjAvaDiyaM / jaM AuTTika kammaM taM pariNNAya vivegameti / evaM se appamAeNa vivegaM kiTTati veyavI / 164. yatanApUrvaka pravRtti karate hue guNasamita (guNayukta) apramAdI muni ke zarIra kA sparza pAkara kadAcit kucha prANI paritApa pAte haiM athavA kucha prANI mara jAte haiM, to usake isa janma meM vedana karane (bhogane ) yogya karma kA bandha hotA hai| ( kintu pramatta muni ke dvArA) AkuTTi se - avidhipUrvaka pravRtti karate hue jo karmabandha hotA hai, usakA viveka-kSaya, jJaparijJA se prAyazcitta dvArA kiyA jAtA hai| isa prakAra apramAda se karmoM kA kSaya hotA hai, aisA AgamajJAnI kahate haiM / BONDAGE OF KARMAS AND LIBERATION 164. Even while being careful in all his activities, when a virtuous and alert ascetic, through mere touch of his body, causes pain or death to some beings, he attracts karmic lokasAra : paMcama adhyayana ( 275 ) Lokasara: Fifth Chapter For Private Personal Use Only

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bondage, but only to the extant that he suffers the consequences during this birth only. But the karmic bondage acquired through careless indisciplined activity (by a complacent ascetic) has to be broken by expiation and austerities with vivek (awareness about shedding the karmas). . Thus, alertness is instrumental in shedding of karmas. So say the Agam knowing sages. vivecana-'guNasamita' kA artha hai IryA-samiti Adi se yukt| aisA muni vihAra Adi karate samaya yadi usake zarIra ke sparza se koI prANI upadravagrasta ho jAya yA mara jAya to usa avasthA meM karmabaMdha hotA hai yA nahIM, isa prazna kA samAdhAna prastuta sUtra meM diyA gayA hai| TIkAkAra ne pA~ca prakAra se samAdhAna kiyA hai... (1) zailezI (14veM guNa sthAnavartI) avasthA prApta muni ke karmabaMdha nahIM hotA, kyoMki karmabandha hotA hai yoga ke kAraNa, vahA~ para yoga nirodha ho cukA hai| (2) sayogI vItarAga (11 se 13veM guNasthAnavartI) anagAra ko kevala do samaya kI sthiti vAlA 'IryApathika' baMdha hotA hai| __(3) apramatta (7 se 10veM guNasthAnavartI) anagAra ko jaghanya antarmuhUrta tathA utkRSTa ATha muhUrta kI sthiti vAlA karmabaMdha hotA hai| (4) pramatta saMyata (chaThe guNasthAnavartI) anagAra ko Agama maryAdA ke anusAra gamana karate hue yadi karmabaMdha hotA hai to vaha jaghanya antarmuhUrta aura utkRSTa ATha varSa kI sthiti vAlA hotA hai jo usI bhava meM kSINa ho jAtA hai| (5) pramatta saMkta ko yadi avidhipUrvaka gamana karate hue karmabaMdha hotA hai to vaha AkuTTIkRta karma kahalAtA hai| usa karma ko jJAnapUrvaka jAnakara prAyazcitta dvArA naSTa kiyA jAtA hai| kyoMki pramAda se kiyA huA karma apramAda se hI kSaya hotA hai| prAyazcitta ke 10 bheda sthAnAMgasUtra meM batAye haiN| ___Elaboration-Guna samit-endowed with virtues like irya-samiti (to be. careful in movement). This aphorism provides answer to the doubt that if such virtuous ascetic causes pain or death to beings by mere touch of his body, does he bind karmas ? The commentator (Tika) has given five alternatives AcArAMga sUtra (276) Illustrated Acharanga Sutra

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(1) An ascetic in the Shaileshi state (at the 14th Gunasthan) does not attract any karma. This is because the bondage of karmas is caused by affiliation and that state is devoid of any affiliation. (2) An ascetic in the Sayogi Vitaraga state (the detached having residual affinity; from 11th to 13th Gunasthanas) acquires the iryapathik bondage (transitional bondage) lasting just two samaya (the smallest fraction of time). (3) An ascetic in the Apramatta state (the alert; from 7th to 10th Gunasthanas) acquires a minimum bondage lasting just one antarmuhurt (less than 48 minutes) or a maximum bondage lasting eight muhurt (six hours and 24 minutes). (4) An ascetic in the Pramatta Samyat state (a negligent but disciplined ascetic; 6th Gunasthana) if acquires bondage while leading life conforming to Agams it is for a minimum period of one antarmuhurt (less than 48 minutes) or a maximum period of eight years and it is shed during that incarnation only. (5) An ascetic in the Pramatta Samyat state (a negligent but disciplined ascetic; 6th Gunasthana) if acquires bondage while leading life not conforming to Agams it is called Akuttikrit karma. Such karma is destroyed by atonement after consciously understanding it. This is because the karma acquired due to stupor can be destroyed only by alertness. Ten types of atonements are mentioned in Sthananga Sutra. brahmacarya viveka 165. se pabhUyadaMsI pabhUyapariNNANe uvasaMte samie sahie sadA jae daThThe vippaDivedeti appANaM - kimesa jaNo karissati ? esa se paramArAmo jAo logaMsi itthiio| muNiNA hue paveiyaM / ubbA hijjamANe gAmadhammehiM avi NibbalAsa, avi omoyariyaM kujjA, avi uDDhaM ThANaM ThAejjA, avi gAmANugAmaM dUijjejjA, avi AhAraM vocchiMdejjA, avi cae itthIsu maNaM / lokasAra : paMcama adhyayana ( 277 ) Lokasara: Fifth Chapter For Private Personal Use Only

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p puvvaM daMDA pacchA phAsA, puvva phAsA pacchA dNddaa| iccee kalahA saMgakarA bhvNti| paDilehAe AgamettA ANavejjA annaasevnnaae| tti bemi| 165. vaha prabhUtadarzI, prabhUta parijJAnI, upazAnta, samyak pravRttiyukta, jJAnAdi sahita, sadA yatanAzIla yA indriyajayI apramatta muni (brahmacarya se vicalita karane ke lie udyata-) strIjana ko dekhakara apanA paryAlocana karatA hai-'yaha strIjana merA kyA kara legA?' loka meM jitanI bhI striyA~ haiM, ve parama ArAma (citta ko mohita karane vAlI) haiN| grAmadharma-(indriya-vAsanA) se pIr3ita muni ke lie tIrthaMkara bhagavAna ne yaha upadeza diyA hai (indriya-vijaya kA upAya batAyA hai) ki vaha sArarahita-nirbala AhAra kare, UnodarikA kare, Urdhva sthAna (pA~voM ko U~cA aura sira ko nIcA, athavA sIdhA khar3A) hokara kAyotsarga kare, grAmAnugrAma vihAra kare, AhAra kA tyAga (anazana) kare, striyoM ke prati AkRSTa hone vAle mana ko smjhaaye| (strI-saMga ke kAraNa-) pahale daNDa milatA hai aura pIche sparza hotA hai, athavA kahIM-kahIM pahale sparza milatA hai, bAda meM usakA daNDa milatA hai| ye kAma-bhoga kalaha-(kaSAya) aura Asakti-(dveSa aura rAga) utpanna karane vAle haiN| strI-saMga se hone vAle aihika evaM pAralaukika duSpariNAmoM ko bhagavad vacanoM ke dvArA jAnakara AtmA ko unake sevana se dUra rkhe| __-aisA maiM kahatA huuN| KNOWING BRAHMACHARYA 165. When that careful and alert ascetic, endowed with mature perception, mature knowledge, calmness, right attitude and (scriptural) knowledge, sees women (bent upon seducing him) he contemplates-"What could these women do to me ?" All the women in this world are very pleasing (enchanting). For the ascetic under the influence of village norms (lust og carnal desires) Tirthankar. Bhagavan has said (showing the way of conquering senses) thatAcArAMga sUtra ( 278 ) Illustrated Acharanga Sutra akisalemisessionals.ke.sale.ke.ske.ske.ske.sakse.ske.ske.ske.ske.sakse.ske.ske.bfssake.sakskskskskseaker

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He should eat food that is not nutritious, eat less than his appetite, acquire head-stand posture and do kayotsarg (dissociation of mind from the body; a type of meditation), lead an itinerant life, abandon food (observe fast), and discipline his mind not to get attracted to women. It (affiliation with women) either attracts punishment first and contact later or, sometimes, contact first and its punishment later. These carnal pleasures are sources of quarrel (passions) and cravings (attachment and aversion). Through the words of Bhagavan, he should become aware of the grim consequences of affiliation with women, during this birth and later births, and keep the soul away from the same. -So I say. 166. se No kAhie, jo pAsaNie, No saMpasArae, No mAmae, No kayakirie, vaigutte ajjhappasaMkhuDe parivajjae sadA paavN| ___ evaM moNaM smnnuvaasejjaasi| tti bemi| // cauttho uddesao sammatto // 166. brahmacArI kAmakathA-(kAmottejaka kathA) na kare, striyoM ko vikArayukta dRSTi se na dekhe, paraspara kAmuka bhAvoM-saMketoM kA prasAraNa na kare, unako apanA na samajhe, zarIra kI sAja-sajjA se dUra rahe, vANI kA saMyama rakhe, kAmuka AlApa na kare, mana ko bhI kAmavAsanA kI ora jAte hue niyaMtrita kare, satata pApa kA parityAga kre| isa munibhAva ko jIvana meM samyak prakAra se basA le / -aisA maiM kahatA huuN| 166. The celibate should avoid indulgence in erotic talks, looking lewdly at women, using lewd gestures to communicate, having fondness for women, beautifying his body, indiscipline of speech (sexual talks), indiscipline of mind (lecherous thoughts) and sinful activities. lokasAra : paMcama adhyayana ( 279 ) Lokasara : Fifth Chapter

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* He should perfectly assimilate this ascetic attitude in his life. -So I say. vivecana-prastuta do sUtroM meM brahmacarya kI sAdhanA ke vighnarUpa strI-saMga kA varjana tathA viSayoM kI ugratA kama karane ke lie tapa Adi kA nirdeza kiyA hai| kAmodaya ke sambandha meM vyAkhyA graMthoM meM vizeSa vistArapUrvaka carcA kI gaI hai, jaise-nizItha bhASya cUrNi, gAthA 514 se 516 meM batAyA hai kAmavAsanA kA udaya do prakAra kA hotA hai-(1) sanimittaka, tathA (2) animittk| jo kAmavAsanA bAhya kAraNoM se utpanna hotI hai vaha sanimittaka hai| Antarika kAraNoM se utpanna hone vAlI animittaka hai| sanimittaka ke tIna kAraNa haiM-kAmavarddhaka zabda sunane se, rUpa dekhane se tathA pUrvabhukta bhogoM kI smRti se| animittaka ke bhI tIna kAraNa haiM-karmodaya ke kAraNa, AhAra ke kAraNa aura zarIra ke kaarnn| sthAnAMgasUtra meM bhI kAma-saMjJA kI utpatti ke cAra kAraNa batAye haiM, unameM eka mukhya kAraNa hai-zarIra meM mA~sa aura rakta kA adhika upacaya honaa| isI dRSTi se sUtra 165 meM kAma-nivAraNa ke lie kucha khAsa upAya batAye gaye haiN| yathA(1) nIrasa bhojana karanA-vigaya-tyAga, (2) kama khAnA-UnodarikA athavA AyaMbila Adi karanA, (3) UrdhvasthAna-zIrSAsana, vRkSAsana Adi karanA, (4) kAyotsarga-kAyA kI mamatA se mukta ho khar3e, baiThe yA leTakara dhyAna karanA, (5) grAmAnugrAma vihAra-eka sthAna para adhika na rahanA, (6) AhAra-tyAga-dIrghakAlIna tapasyA karanA, tathA (7) strI-saMga ke prati mana ko sarvathA vimukha rkhnaa| ina upAyoM meM se jisa sAdhaka ke lie jo upAya anukUla aura lAbhadAyI ho, usI kA adhika abhyAsa karanA caahie| jisa-jisa upAya se viSayecchA kI nivRtti ho, vaha-vaha upAya karanA caahie| sUtra 166 meM bhI kAma-kathA Adi kA varjana karane kA nirdeza diyA hai| // caturtha uddezaka samApta // Elaboration-In the preceding two aphorisms direction has been given to avoid affiliation with women, the impediment to the practice of celibacy, and to practice austerities to weaken the intensity of carnal desires. The explanatory literature has discussed in details on the subject of libido. For example, verses 514 to 516 of Nisheeth Bhashya Churniere inform AcArAMga sUtra (280 ) Illustrated Acharanga Sutra B

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I COXXOXOXLACK OM OM OPALOPROMESA PALPARODICATO FASCICONBERONES There are two types of libido--(1) sanimittik (causal; having an ex external cause), and (2) animittik (non-causal; without any external cause). The libido inspired by some external source or cause is en sanimittik, and that inspired by inner sources or the inherent one is animittik. There are three sources of sanimittik-listening to erotic speech, seeing beauty and recalling past experiences. Animittik is also of three types--caused by fruition of karmas, food and body. In Sthananga Sutra also four instrumental causes for libido have been mentioned. Out of these the main cause is excess of fat and blood. From this angle, some methods of controlling sexual urge have been indicated in aphorism 165 (1) To eat tasteless or plane food; to avoid vigaya or food proscribed by scriptures. (2) Eat less than one's appetite (unodari); eat once in a day food cooked with a single ingredient and even without any salt or other condiments (ayambil); and other such austerities. (3) Practice yogic postures like headstand, tree-pose, etc. (4) Practice kayotsarg in standing, sitting or lying postures (dissociation of mind from body; a type of meditation). (5) Lead an itinerant life avoiding a long stay at any one place. (6) Abandon food or observe fast and practice austerities for a long period. (7) Avoid any affiliation or contact with women. An ascetic should give stress on practice of any or all of these methods depending on individual needs and desired benefits. One should specifically practice that method which disciplines his libido. In aphorism 166 also there are directions to refrain from lewd talks and other such things. * END OF LESSON FOUR lokasAra : paMcama adhyayana ( 248 ) Lokasara : Fifth Chapter

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| paMcamo uddesao paMcama uddezaka LESSON FIVE AcArya-mahimA : hrada kA draSTAnta __ 167. se bemi, taM jahA-avi harade paDipuNNe ciTThati samaMsi bhome uvasaMtarae saarkkhmaanne| se ciTThati soymjjhge| se pAsa savvao gutte| pAsa loe mahesiNo je ya paNNANamaMtA pabuddhA aarNbhovryaa| sammameyaM ti paashaa| kAlassa kaMkhAe privvyNti| tti bemi| 167. maiM kahatA hU~-jaise eka vizAla jalAzaya (hRda) hai, jo (kamala yA jala se) paripUrNa hai, sama-bhUbhAga meM sthita hai, usakI raja upazAnta (kIcar3a se rahita) hai, (aneka * jalacara jIvoM kA)-saMrakSaNa karatA huA, vaha srota ke madhya meM vidyamAna hai| * isa manuSya loka meM una sarvataH (mana, vacana aura kAyA se) gupta maharSiyoM ko tU dekha, jo utkRSTa jJAnavAna haiM, prabuddha haiM aura Arambha se uparata haiN| (merA yaha kathana) samyak hai, ise tuma dekho| ve maharSi kAla prApta hone kI kAMkSA (-samAdhi-maraNa kI abhilASA) se jIvana ke antima kSaNa taka (mArga meM) parivrajana karate haiN| -aisA maiM kahatA huuN| THE GREATNESS OF ACHARYA : EXAMPLE OF A LAKE 167. I give an example-There is a large lake, it is full (filled with water or lotuses), it is located on flat land, it has clear sand (not marshy), it sustains (many aquatic animals), and is a located . ': the centre of the source (of water). * In th world see those completely (by mind, speech and body) hi 'metic sages who are endowed with ultimate *knowledg and wisdom and are free of sinful activities. * This (statement of mine) is right, you should see (ensure) * this. Awaiting the end of their life (with a desire for meditative * death) those sages continue to be itinerant. -So I say. * AcArAMga sUtra ( 282 ) Illustrated-Acharanga Sutra

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vivecana-isa sUtra meM hrada (jalAzaya) ke dRSTAnta dvArA AcArya kI viziSTatA kA darzana karAyA hai| vRttikAra ne cAra prakAra ke hrada batAkara viSaya kA vizad vivecana isa prakAra kiyA hai (1) eka hrada aisA hai, jisameM se pAnI-jala-pravAha nikalatA hai aura milatA bhI hai| (2) dUsarA hrada aisA hai, jisameM se jala-srota nikalatA hai kintu milatA nhiiN| (3) tIsarA hrada aisA hai, jisameM se jala-srota nikalatA nahIM, milatA hai| (4) cauthA hrada aisA hai, jisameM se na jala-srota nikalatA hai, aura na milatA hai| prathama bhaMga meM sthavirakalpI AcArya Ate haiM, jinameM dAna aura AdAna (grahaNa) donoM hote haiM, ve zAstrajJAna evaM AcAra kA upadeza dete bhI haiM tathA svayaM bhI grahaNa evaM AcaraNa karate haiN| dUsare bhaMga meM tIrthaMkara Ate haiM, jo zAstrajJAna evaM AcAra kA upadeza dete to haiM, kintu unheM lene kI AvazyakatA nahIM rhtii| tRtIya bhaMga meM viziSTa sAdhanA karane vAlA jinakalpI sAdhu AtA hai, jo upadeza Adi detA nahIM kintu zAstra jJAna Adi letA avazya hai| caturtha bhaMga meM pratyekabuddha Ate haiM, jo na jJAna dete haiM, na lete haiN| ____ AcArya 36 guNoM, pA~ca AcAroM, aSTa sampadAoM evaM nirmala jJAna se paripUrNa hote haiN| ve doSarahita sukhavihAra yogya (sama) kSetra meM rahate haiM, athavA jJAnAdi ratnatraya rUpa samatA kI bhAvabhUmi meM rahate haiN| unake kaSAya upazAnta ho cuke haiM yA moha karmaraja upazAnta ho gayA hai, SaDjIvanikAya ke yA saMgha ke saMrakSaka haiM, athavA dUsaroM ko sadupadeza dekara narakAdi durgatiyoM se bacAte haiM, zrutajJAna rUpa srota ke madhya meM rahate haiM, zAstrajJAna dete haiM, svayaM lete bhI haiN| ___ cUrNikAra ne paNNANamaMtA-prajJAvAna kA artha caudaha pUrvadhArI aura pabuddhA-prabuddha kA artha manaHparyavajJAnI kiyA hai| zAstrajJAna meM pAraMgata vidvAn ko bhI prabuddha kahate haiN| ___ zAstrakAra kahate haiM-'sammameyaM ti pAsahA' mere kahane se tU mata mAna, apanI madhyastha va kuzAgra buddhi se svatantra, niSpakSa cintana dvArA ise dekha ki jo indriyoM se gupta, prajJAvAna, prabuddha aura Arambha se uparata maharSi haiM ve hI AcArya hote haiN| Elaboration-In this aphorism the qualities of an acharya have been explained with the metaphor of a lake. The commentator (Vritti) has elaborated the subject by mentioning four types of lake2.F. (1) One type of lake is that where there is outflow as well as inflow of water. (2) Second type is that where there is only outflow and no inflow. AcAra, zruta, zarIra, vacana, vAcanA, mati, prayoga aura saMgrahaparijJA, ye AcArya kI ATha gaNi-sampadAe~ haiN| -AyAradasA 4, pR. 21 lokasAra : paMcama adhyayana ( 283 ) Lokasara : Fifth Chapter

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(3) Third type is that where there is only inflow and no outflow. (4) Fourth type is that where there is neither outflow nor inflow. The first category represents sthavir-kalpi (senior and nonitinerant) acharyas who give as well as take. They give discourses of scriptural knowledge and code of conduct and also absorb and follow the same. The second category represents Tirthankars who give discourses of scriptural knowledge and code of conduct but have no need of acquiring it from others. The third category represents Jinakalpi ascetics indulging in special practices in isolation who do not give discourses but continue to acquire scriptural knowledge and perfection in following the code of conduct. The fourth category represents Pratyek-buddhas (those who get enlightened and liberated without the benefit of any discourse or guidance) who neither give nor take knowledge. An acharya is endowed with thirty six virtues, five codes of conduct, eight types of attainments and pure knowledge. The eight types of attainments of an acharya are-achar (conduct), shrut (scriptural knowledge), sharir (well-built body), vachan (speech), vaachana (discourse), mati (judgment), prayoga (translating thought into action), and sangraha-parijna (awareness of acquisition). He lives in a faultless and pleasant area. His passions have been pacified due to suppression of mohaniya-karma (karma that tempts soul towards fondness for things). He is the protector of the six forms of life or the religious organization. In other words through his preaching he saves beings from a lowly birth like that in hell. He is at the centre of the source that is scriptural knowledge. He gives as well as acquires knowledge. Pannanamanta-intelligent. The commentator (Churni) has interpreted this as knower of the fourteen purvas (subtle canon). Prabuddha (having wisdom) according to him is a manah-paryavjnani (one who possesses extrasensory perception and knowledge of thought process and thought-forms of other beings). A proficient scholar of scriptures is also called prabuddha. AcArAMga sUtra ( 284 ) For Private Personal Use Only Illustrated Acharanga Sutra

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Sammameyam ti pasaha-I have said, you should see. The author here conveys that you should not believe just because he has stated. You should independently and impartially observe with the 9 help of your sharp and unbiased intellect that only those sages can be acharyas who are hermetic in terms of sense organs, intelligent, * p wise and free of sinful activities. satya meM dRr3ha zraddhA 168. vitigicchasamAvanneNaM appANeNaM No lahai smaahiN| siyA vege aNugacchaMti, asiyA vege annugcchNti| aNugacchamANehiM aNaNugacchamANe kahaM Na Nivvijje ? 168. vicikitsAyukta (zaMkAzIla) AtmA ko samAdhi prApta nahIM hotii| * kucha sita-tattva ke jJAtA AcArya kA anugamana karate haiM (unake kathana ko samajha lete * haiM), kucha asita-(tattvajJAna se rahita) bhI AcArya kA anugamana karate haiN| ina anugamana karane vAloM ke bIca meM rahatA huA jo (AcArya kA) anugamana nahIM karane vAlA hai vaha saMyama ke prati khedakhinna kaise nahIM hogA? STRONG FAITH IN TRUTH ___168. A skeptic soul does not attain the state of samadhi (profound meditation). Some accomplished (in knowledge of fundamentals) follow the acharya (they understand what he says); some nonaccomplished (devoid of knowledge of fundamentals) also follow the acharya. Living amidst these followers, how is it possible that one on who does not follow the acharya will not feel disturbed-and disappointed in context of discipline ? 169. tameva saccaM NIsaMkaM jaM jiNehiM pveiyN| 169. vahI satya hai aura zaMkArahita hai jo tIrthaMkaroM dvArA prarUpita hai| 169. Only that is truth and without any doubt which has been propagated by Tirthankars. lokasAra : paMcama adhyayana ( 285 ) Lokasara : Fifth Chapter

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10 10 110 vivecana - jisa tattva kA jJAna saralatApUrvaka hotA hai, vaha sukhAdhigama kahalAtA hai | jisakA jJAna kaThina hotA hai, vaha duradhigama hai| ziSya ke mana meM duradhigama artha ke prati vicikitsA yA zaMkA utpanna hotI hai| yahA~ batAyA hai ki vicikitsA se jisakA citta DA~vADola yA kaluSita rahatA hai, vaha AcAryAdi dvArA samajhAe jAne para bhI samyaktva - jJAna - cAritrAdi ke viSaya meM samAdhAna nahIM pAtA / usakA mana caMcala banA rahatA hai| vicikitsA ke sambandha meM TIkAkAra ne vivecana karate hue batAyA hai - jJAna, darzana aura cAritra tInoM viSayoM meM vicikitsA ho sakatI hai| jaise - zAstra meM batAyA jJAna saccA hai yA jhUThA ? maiM bhavya hU~ yA nahIM ? jo nau tattva yA SaDdravya batAe haiM, kyA ye satya haiM ? arhanta aura siddha koI hote haiM yA yoM hI hameM DarAne ke lie inakI kalpanA kI gaI hai ? itane kaThora tapa, saMyama aura mahAvratarUpa cAritra kA kucha phala milegA yA yoM hI vyartha kA kaSTa sahanA hai? ye aura isa prakAra kI zaMkAe~ sAdhaka ke citta ko asthira aura asamAdhiyukta banA detI haiN| isa vicikitsA janita khinnatA ko miTAkara manaH samAdhi prApta karane kA AdhAra sUtra hai--' tameva saccaM.' aadi| 'samAdhi' - samAdhi ke cAra artha hote haiM - ( 1 ) mana kA samAdhAna yA saMtuSTi, (2) zaMkA kA nirAkaraNa, (3) citta kI ekAgratA, aura (4) jJAna - darzana - cAritra rUpa samyak bhAva / bhinna-bhinna sUtroM ke anusAra samAdhi ke aneka artha hote haiN| jaise (1) mokSa - mArga meM sthita honA', ( 2 ) rAga-dveSa - parityAga rUpa dharmadhyAna 2, (3) acchA svAsthya, (4) citta kI prasannatA va svasthatA 4, (5) nIrogatA 5, (6) yoga 6, (7) samyagdarzana mokSa Adi vidhi, (8) citta kI ekAgratA ', (9) prazasta bhAvanA, abhidhAna rAjendra koSa meM bhAga 7, pR. 419-20 meM dazavaikAlika'0 meM cAra prakAra kI samAdhi kA vistRta varNana hai| Elaboration-That knowledge of fundamentals which is easily acquired is called sukhadhigam (easy to acquire). That which is acquired with difficulty is duradhigam (difficult to acquire). A doubt arises in the mind of a disciple about difficult to understand concepts. It is explained here that a disciple whose mind is poisoned by doubt and who wavers due to skepticism, does not attain clarity with respect to righteousness, knowledge and conduct in spite of explanations by the acharya. His mind remains wavering. 1. sama. 20 2. sUtrakRta 1/2/2 3. Ava. mala. 2 4. sama. 32 AcArAMga sUtra 5. vyava. u. 1 6. uttarA 2 7. sUtrakRta 1/13 8. dvAtri. dvA. 11 ( 286 ) For Private Personal Use Only 9. sthAnAMga 2/3 10. adhyayana 9 meM vinayasamAdhi, zrutasamAdhi, tapaHsamAdhi, AcArasamAdhi kA varNana hai| Illustrated Acharanga Sutra

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nodetontonpenpenpenpenpenpen Elaborating vichikitsa (doubt) the commentator (Tika) saysDoubt can be with regard to all the three subjects namely knowledge, perception and conduct. For example-Is the knowledge compiled in the scriptures true or false ? Am I worthy or not? Are the nine fundamentals or the six substances true ? Are the Arihants and Siddhas real or imaginary just for the purpose of invoking fear in our mind ? Would all these harsh austerities discipline, and conduct of five great vows bear any fruits, or it is just a worthless suffering ? These and other such doubts make an aspirant's mind unstable and incapable of profound meditation. This aphorism is the foundation on which the edifice of profound meditation can be raised by removing the despondency born out of skepticism. Samadhi--profound meditation. This word has four meanings(1) Satisfaction or contentment of the mind, (2) Removal of doubt, (3) Mental concentration, (4) The right or perfect state of mind represented by right perception-knowledge-conduct. There are numerous interpretation of samadhi found in various Agams. Some are (1) To remain stable on the path to liberation, (2) Religious meditation in the form of abandoning attachment and aversion, (3) Good health, (4) Happiness and health of mind, (5) Freedom from diseases, (6) Yoga, (7) The process of acquiring right perception (etc.) and getting liberated, (8) Mental concentration, (9) Pious attitude. In the ninth chapter of Dashavaikalika Sutra detailed description of four types of Samadhi is available (vinaya samadhi, shrut samadhi, tapah samadhi, and achar samadhi). samyak-asamyak kA viveka 170. saDhissa NaM samaNuNNassa saMpavvayamANassa-samiyaM ti maNNamANassa egayA samiyA hoi (1) samiyaM ti maNNamANassa egayA asamiyA hoi (2) asamiyaM ti maNNamANassa egayA samiyA hoi (3) asamiyaM ti maNNamANassa egayA asamiyA hoi (4) samiyaM ti maNNamANassa samiyA vA asamiyA vA samiyA hoi uvehAe, asamiyaM ti maNNamANassa samiyA vA asamiyA vA asamiyA hoi uvehaae| MCHT: Varu 37821277 ( 760 ) Lokasara : Fifth Chapter

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HANDARD - - - XXXCOMPONOSALYAYA NALALALALAL uvehamANo aNuvehamANaM bUyA-uvehAhi smiyaae| iccevaM tattha saMdhI jhosiA bhvti| se uTThiyassa Thiyassa gaI smnnupaash| ettha vi bAlabhAve appANaM No uvdNsejjaa| 170. jinavacana ke prati zraddhA rakhane vAlA, samyak AcArazIla tathA samyak pravrajyA (saMyama) vAlA muni kisI AcAra vyavahAra yA tattva viSaya ko samyak mAnatA hai aura vAstava meM vaha samyak hI hai| (1) vaha kisI vyavahAra yA tattva ko samyak mAnatA hai, kintu vAstava meM vaha asamyak hai| (2) vaha kisI vyavahAra ko asamyak mAnatA hai kintu vAstava meM vaha samyak hai| (3) tathA kisI vyavahAra ko asamyak mAnatA hai aura vAstava meM vaha asamyak hai| (4) jo samyak mAnatA hai kintu vyavahAra vAstava meM samyak ho yA asamyak ho, parantu utprekSA (rAga-dveSarahita taTastha bhAva) ke kAraNa vaha samyak hotA hai| jo asamyak mAnatA hai, kintu vAstava meM vaha samyak ho yA asamyak, kintu utprekSA (rAga-dveSa ke kAraNa) vaha asamyak hI hotA hai| utprekSA (madhyasthabhAva) rakhane vAlA, utprekSA nahIM rakhane vAle se kahe-samyak bhAva kI * prApti ke lie utprekSA kro| isa prakAra (madhyasthabhAva ke Alambana se) saMdhi (samyak-asamyak kI samasyA) kA samAdhAna hotA hai| tuma utthita-saMyama meM puruSArthavAna aura anutthita (saMyama meM zithila) kI gati ko dekho| * tuma svayaM ko bAlabhAva (ajJAna dazA) meM pradarzita mata karo (satata jJAnavAna bane rho)| JUDGMENT OF RIGHT AND WRONG 170. An ascetic having faith in the tenets of the Jina, following right conduct and observing right discipline believes about some behaviour or concept that--(1) it is right and in a reality also it is right; (2) it is right but in reality it is not right; (3) it is not right but in reality it is right; (4) it is not right and in reality also it is not right. He who believes it to be right, See whether in reality it is right or wrong, (effectively) due to his * impartial attitude (absence of attachment and aversion) it is * AcArAMga sUtra (288 ) Illustrated Acharanga Sutra

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right. But for him who believes it to be wrong, whether in reality it is right or wrong, (effectively) due to his biased attitude (influenced by attachment and aversion) it is wrong. A man with impartial attitude should tell to one having biased attitude-to attain rightness be impartial. ___This way (through practice of impartiality) the ambiguity (of right and wrong) is removed. You should observe the progress of the active (in discipline) and dull (in discipline). Say You should never join the ranks of the ignorant (always be sagacious). * vivecana-saba zramaNa pratyakSajJAnI nahIM hote aura na hI sabakA jJAna eka samAna hotA hai| * pariNAmoM/adhyavasAyoM kI dhArA bhI sabakI eka samAna nahIM hotI hai| atIndriya (amUrta) padArthoM ke viSaya meM to vaha 'tameva saccaM.' sUtra kA Alambana lekara samyak (satya) kA grahaNa aura nizcaya kara sakatA hai, kintu jo padArtha indriya-pratyakSa haiM, yA jo vyavahAra-pratyakSa haiM, unake viSaya meM samyak-asamyak kA nirNaya kaise kiyA jAya? isake sambandha meM sUtra 16 meM batAyA hai| pahale to sAdhaka ke dIkSAkAla aura pazcAtkAla ko lekara samyak-asamyak kI vivecanA kI hai ki kucha zramaNa dIkSAkAla meM to samyak zraddhAyukta hote haiM kintu uttarakAla meM kisI kAraNa unakI zraddhA meM zithilatA Ane se asamyak ho jAte haiN| isakI caubhaMgI batAI gaI hai| phira use vyavahAra evaM nizcaya kI dRSTi se batAyA hai ki koI tattva tathA AcAra vyavahAra meM samyak pratIta hotA hai, kintu nizcaya meM vaha asamyak hotA hai; isakI bhI caubhaMgI banatI hai| ina cAroM prakAroM ke sambandha meM ra zAstrakAroM ne eka kasauTI batAI hai ki jisakA adhyavasAya zuddha hai, jisakI dRSTi madhyastha evaM kI niSpakSa hai, jisakA hRdaya zuddha va satyagrAhI hai, vaha vyavahAranaya se kisI bhI vastu, vyakti yA 9 vyavahAra ke viSaya ko samyak mAna letA hai, to vaha samyak hI hai aura asamyak mAna letA hai to - asamyak hI hai, phira cAhe pratyakSajJAniyoM kI dRSTi meM vAstava meM vaha samyak ho yA asamyak / ___ 'uvehAe' zabda kA saMskRta rUpa hotA hai-utprekssyaa| jisakA abhiprAya zuddha adhyavasAya yA madhyastha dRSTi, niSpakSa satyagrAhI buddhi, zuddha sarala hRdaya se paryAlocana karanA hai| * gati ke do artha haiM-'dazA' yA 'svarga mokssaadigti'| yahA~ saMdhi kA artha-samyagdarzana kI * ArAdhanA hai| lokasAra : paMcama adhyayana . (281 ) Lokasara: Fifth Chapter Rinks.ske.ske.saks.ke.sekeseks sks skankske.sis.siksakeske.skesaks.siksakese kre ke sat saksskr.ske.ske.sistar

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Elaboration--All the Shramans cannot be endowed with the capacity of direct perception (knowledge acquired by soul without the help of sense organs) neither are they at the same level of knowledge. The direction of attitudes and thoughts is also not same for all. In case of concepts that are beyond the grasp of sense organs they can rely on the aphorism 'tameva sachcham..... '(162) while understanding and accepting truth. But how to decide what is right or wrong with regard to tangible things and concepts ? This is explained in aphorism 163. First of all right and wrong has been discussed with reference to the time of initiation and the later period. Some ascetics are full of right faith at the time of initiation but later due to various reasons they become lax and lose right faith. There are four combinations of this. After that it is discussed from the ultimate and mundane viewpoints. Some fundamentals and conduct may appear to be right from mundane viewpoint but could be wrong from the ultimate viewpoint. This also has four combinations. The sages have given a yardstick of judgment for these four combinations. When an ascetic endowed with purity of attitude, impartiality, and equanimity and who is committed to seek purity and truth, accepts a thing, person, or behaviour as right or wrong from mundane viewpoint, it indeed is right or wrong irrespective of the fact that it is otherwise in the eyes of those endowed with direct perception. Uvehaye-utprekshaya--to observe with a sincere attitude, impartiality, truth seeking intellect, and purity and simplicity of mind. Gati has two meanings-condition or state and place or genus of rebirth. Here sandhi means pursuit of right perception or faith. ahiMsA kI vyApaka dRSTi 171. tumaM si NAma sacceva jaM haMtavvaM ti maNNasi, tumaM si NAma sacceva jaM ajjAveyavvaM ti maNNasi, AcArAMga sUtra (280) Illustrated Acharanga Sutra

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tumaM si NAma sacceva jaM pariyAveyavvaM ti maNNasi, tumaM si NAma sacceva jaM parigheyavvaM ti maNNasi, evaM sacceva jaM uddaveyavvaM ti mnnnnsi| aMjU ceyaM pddibuddhjiivii| tamhA Na haMtA, Na vighaaye| aNusaMveyaNamappANeNaM, jaM haMtavvaM ti nnaabhiptthe| 171. Atman ! jise hanana yogya mAnatA hai; vaha tU hI hai| jise apanI AjJA meM rakhane yogya mAnatA hai; vaha ta hI hai| jise paritApa dene yogya mAnatA hai; vaha tU hI hai| jise dAsa banAne yogya mAnatA hai; vaha tU hI hai| jise mArane yogya mAnatA hai; vaha tU hI hai| jJAnI puruSa Rju (saralAtmA) hotA hai, vaha pratibodhayukta jAgarUka jIvana jItA hai| isa kAraNa vaha svayaM hanana nahIM karatA aura na dUsaroM se karavAtA hai| ___ apanA kRta-karma svayaM ko hI bhoganA par3atA hai, isalie kisI kA hanana karane kI icchA mata kro| THE BROAD SCOPE OF AHIMSA 171. O Soul ! That which you consider worth destroying is your ownself. That which you consider worth disciplining is your ownself. That which you consider worth harming is your ownself. That which you consider worth subjugating is your ownself. That which you consider worth killing is your ownself. A sagacious man is simple-minded, he leads an enlightened and alert life. That is why he neither destroys something himself norte causes others to do so. The consequences of one's actions have to be suffered by his ownself, therefore do not nurture desire to destroy anything. lokasAra : paMcama adhyayana ( 291 ) _Lokasara : Fifth Chapter meM

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___vivecana-'tumaM si NAma sacceva' isa pada meM do bhinna AtmAoM ke sukha yA duHkha kI anubhUti ka (saMvedana) kI samAnatA siddha karanA hI isa sUtra kA uddezya hai| isa vAkya se AtmA kA advaitavAda / pratipAdita hotA hai arthAt sabhI AtmA eka samAna hai| dUsare ke dvArA tumhArI hiMsA kiye jAne para jaisI anubhUti tumheM hotI hai, vaisI hI anubhUti usa prANI ko hogI, jisakI tU kisI bhI rUpa meM hiMsA karanA cAhatA hai| isakA eka bhAva yaha bhI hai ki tU kisI anya kI hiMsA karanA cAhatA * hai, para vAstava meM yaha usakI (anya kI) hiMsA nahIM, kintu terI zubha vRttiyoM kI hiMsA hai, ataH terI yaha hiMsA-vRtti eka prakAra se Atma-hiMsA (sva-hiMsA) hI hai| na cUrNi ke anusAra 'aNusaMveyaNamappANeNaM' meM anusaMvedana kA artha yaha hai ki tumane dUsare jIva ko jisa rUpa meM vedanA dI hai, tumhArI AtmA ko bhI usI rUpa meM vedanA kI anubhUti hogI; vedanA bhoganI hogii| ___Elaboration-Tumam si nama sachcheva-It is (like) your ownself. The purpose of using this phrase is to convey the sameness of experience of pleasure or pain in two different souls. This phrase propagates the non-duality of soul. In other words--all souls are equal. It conveys--the being that you want to hurt in any way will feel the same way as you feel when someone hurts you. It has another insinuation--when you want * to cause damage to someone, you are not, in fact, causing damage to him but to your own good attitudes; thus this tendency to hurt is in a way hurting the self. Anusamveyanamappanenam--You will have to suffer yourself. Here anusamvedan means similar experience. The way you have caused the other being to experience pain, likewise your soul will experience pain or suffer pain. AtmA hI vijJAtA 172. je AyA se viNNAyA, je viNNAyA se aayaa| jeNa vijANai se aayaa| taM paDucca pddisNkhaae| esa AyAvAdI samiyAe pariyAe viyaahiye| tti bemi| // paMcamo uddesao sammatto // AcAsaMga sUtra ( 292 ) Ulustrated Acharanga Sutra

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ROB2 09.19.19.*0*10*10*50150120190 165. jo AtmA hai, vaha vijJAtA hai, jo vijJAtA hai, vaha AtmA hai / jisake dvArA jAnA jAtA hai vaha AtmA hai| usa jJAna paryAya kI apekSA se AtmA kI pratIti - ( pahacAna ) hotI hai / yaha AtmavAdI samyak paryAya vAlA yA samyak bhAva se dIkSA paryAya vAlA satya kA pAragAmI kahA gayA hai| - aisA maiM kahatA hU~ / SOUL: THE KNOWER 172. That which is soul is the knower, that which is knower is soul. That through which one knows is soul. Through the activity of knowing or cognition comes the awareness or recognition of soul. This believer in soul, having right activity or belief or properly following the ascetic conduct, is said to be a profound knower of truth. --So I say. vivecana - 'je AyA se viSNAyA' padoM dvArA dravya aura guNa donoM apekSAoM se AtmA kA lakSaNa batAyA gayA hai| cetana jJAtA hai, dravya hai, caitanya (jJAna) usakA guNa hai| yahA~ jJAna se AtmA abhinnatA batAI hai tathA jJAna AtmA kA guNa hai, isalie AtmA se jJAna kI bhinnatA bhI batA dI hai| dravya aura guNana sarvathA bhinna hote haiM, na sarvathA abhinna / isa dRSTi se AtmA (dravya) aura jJAna (guNa) donoM na sarvathA abhinna haiM, na bhinna / guNa dravya meM hI rahatA hai aura dravya kA hI aMza isa kAraNa donoM abhinna bhI haiM aura AdhAra evaM Adheya kI dRSTi se donoM bhinna bhI haiN| // paMcama uddezaka samApta // Elaboration--Je aya se vinnaya . . . - that which is soul is the knower... These phrases present the substance and attributes of soul. Soul is the knower or substance and knowledge is its attribute. Here the non-duality of knowledge and soul has been shown. As knowledge is the attribute of soul therefore the duality of soul and knowledge has also been shown. Substance and attributes are neither absolutely separate nor absolutely one. Attribute resides in substance and is its part, thus they are inseparable. In terms of container and contained they are separate also. * END OF LESSON FIVE ( 293 ) lokasAra : paMcama adhyayana Lokasara: Fifth Chapter

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chaTTo uddesao SaSTha uddezaka LESSON SIX AjJA-nirdeza 173. aNANAe ege sovaTThANA, ANAe ege niruvtttthaannaa| eyaM te mA hou, eyaM kusalassa dNsnnN| taddiTTIe tammuttIe tappurakAre tassaNNI tnnnnivesnne| abhibhUya adkkhuu| aNabhibhUe pabhU nniraalNbnnyaae| je mahaM abhimnne| pavAeNa pavAyaM jaannejjaa| sahasammaiyAe paravAgaraNeNaM aNNesiM vA soccaa| 173. kucha puruSa AjJA ke viparItagAmI hote haiM aura kucha sAdhaka AjJA ke paripAlana 8 meM AlasI hote haiN| yaha (kumArga meM udyama aura sumArga meM Alasya) tumhAre jIvana meM na Aye, yaha kuzalatIrthaMkara kA darzana (Adeza) hai| sAdhaka puruSa (vItarAga tIrthaMkara ke darzana meM) apanI dRSTi niyojita kare, unake darzanAnusAra mukti meM apanI mukti mAne, usI meM tanmaya ho jAye, saba kAryoM meM use Age karake pravRtta ho, usI ke saMjJAna-smaraNa meM saMlagna rahe, usI meM citta ko sthira kara de, usI kA anusaraNa kre| jisane (parISaha-upasargoM-ghAtikarmoM ko) parAjita kara diyA hai, usI ne tattva kA sAkSAtkAra kiyA hai, jo (vighna-bAdhAoM se) abhibhUta nahIM hotA, vaha nirAlambI (svAzrayI) hotA hai| jo mahAn (laghukarmA) hotA hai, usakA mana (saMyama se) bAhara nahIM jaataa| pravAda (arthAt sarvajJa tIrthaMkaroM ke vacana) se, pravAda (arthAt vibhinna dArzanikoM yA anyatIrthikoM) ke vAda ko jAnanA, parIkSaNa karanA caahie| (athavA) pUrvajanma kI smRti se, tIrthaMkaroM se prazna kA uttara pAkara yA kisI atizaya jJAnI yA nirmala zrutajJAnI AcAryAdi se sunakara (pravAda ke yathArtha tattva ko jAnA jA sakatA hai)| * AcArAMga sUtra (294 ) Illustrated Acharanga Sutra

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* ACT ACT ACT 124 124 124 ACT# #C124 0000 50 50 50 50150150150150 THE DIRECTIONS 173. Some people go against order (tenets) and some are lazy in following the order. The philosophy of the accomplished (Tirthankar) is that this (activity on wrong path and inactivity on right path) should not happen in your life. An aspirant should employ his vision (on the philosophy of the Tirthankar), accept liberation as defined in His philosophy, get fully absorbed in it, indulge in all activities keeping Him as ideal, draw inspiration from His remembrance, focus attention on Him, and follow Him only. Only he has embraced truth (fundamentals) who has subdued (afflictions or vitiating karmas). Only he is independent who is not overwhelmed (by hurdles). He who is great (having only few karmas), his mind does not wander away (from discipline ). Theories (of various other philosophers or religions) should be understood (examined) on the basis of the tenets (of the omniscient Tirthankars). (Also the essence of the tenets can be understood with the help of memories from last birth, seeking answer from Tirthankars or listening to some great and sublime and sagacious acharya. vivecana - 'sovaTThANA NiruvaTTANA - ye donoM pada Agama ke pAribhASika zabda haiN| vRttikAra inakA spaSTIkaraNa karate haiM ki sAdhaka do prakAra ke hote haiM - ( 1 ) AjJA ke bAhara calane vAle, aura (2) AjJA meM pramAda karane vAle / 'upasthAna' zabda kA artha hai - udyata rahanA yA udyama / puruSArtha pravRtti karanA / anAjJA kA artha tIrthaMkarAdi ke upadeza se viruddha, apanI svacchanda buddhi se kalpita mArga kA anusaraNa karanA yA kalpita anAcAra kA sevana karanA hai / jo indriya viSayoM ke vazavartI hote haiM ve anAjJA meM udyamI hote haiM tathA AjJA meM anudyamI pramAdI ve hote haiM, jo AjJA kA prayojana, mahattva aura usake lAbha ko to samajhate haiM, kintu Alasya, pramAda, saMzaya, bhrAnti, vyAdhi, buddhimandatA, Atma-zakti ke prati avizvAsa Adi kAraNoM se tIrthaMkaroM dvArA nirdiSTa dharmAcaraNa ke prati udyamavAn nahIM lokasAra : paMcama adhyayana ( 295 ) Lokasara: Fifth Chapter

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hote haiN| kumArga kA AcaraNa aura sanmArga meM pramAda donoM hI tyAjya haiN| tIrthaMkara kA darzana hai'anAjJA meM nirudyama aura AjJA meM udyama krnaa|' ___ 'abhibhUya' zabda kI vyAkhyA karate hue vRttikAra kahate haiM-'parISaha, upasarga yA cAra ghAtikarma ko parAjita kre| sAdhanA ke bAdhaka tattvoM meM bhautika siddhiyA~, yaugika upalabdhiyA~ yA labdhiyA~ bhI ginI gaI haiM, unakA sahArA lenA AtmA ko paMgu aura parAvalambI banAnA hai| isI prakAra dUsare logoM se adhika sahAyatA kI apekSA rakhanA bhI para-mukhApekSitA hai, isase bhI AtmA parAzrita aura nirbala hotA hai| zreSTha sAdhaka dUsaroM para yA dUsaroM se milI huI sahAyatA, prazaMsA yA pratiSThA para nirbhara nahIM rhtaa| bhagavAna mahAvIra ne pratyeka sAdhaka ko dharma aura darzana ke kSetra meM svatantra cintana karane kI preraNA dI hai| unhoMne apane tathA dUsare pravAdoM kI parIkSA karane ko kahA hai-'muni apane pravAda (darzana yA vAda) ko jAnakara phira dUsare pravAdoM ko jaane-prkhe| zarta itanI hI hai ki parIkSA ke samaya pUrNa madhyasthatA-niSpakSatA evaM samatva-bhAvanA rahanI caahie| sva-para-vAda kA niSpakSatA ke sAtha parIkSaNa karane para vItarAga ke darzana kI zreSThatA use svayaM jJAta ho jaayegii| Elaboration-Sovatthana and niruvatthana-to make an effort and not to make an effort. These are technical terms from Agams. Explaining these the commentator (Vritti) says that aspirants are of two types--(1) Those not following order (tenets), and (2) those who procrastinate in following order. The word upasthan (uvatthana) means to be ready to act or to make an effort. Anajna means to go against the tenets of Tirthankars and follow one's own discretion or indulge in misconduct assuming it to be right conduct. Those who are slaves of carnal desires pursue the opposite path (anajna). Procrastinators are those who understand the purpose, importance and benefits of tenets but do not pursue the religious path shown by Tirthankars because of lethargy, stupor, doubt, misunderstanding, ailing condition, dumbness, and lack of self confidence. Pursuing the wrong path and stupor in pursuing the right path both are to be avoided. The philosophy of Tirthankars is 'Lethargy in wrong path and action in right path.' ___ Abhibhuya-to be overwhelmed. The commentator (Vritti) elaborates-He should overcome afflictions, torments or four ghatikarmas (karmas that have a vitiating effect upon the qualities of soul). Special powers of the physical dimension, yogic attainments, AcArAMga sUtra ( 296 ) Mustrated Acharanga Sutra

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or special abilities are also counted among the impeding factors in spiritual practices. To depend on these is to make a soul weak and dependent. In the same way to expect continued help from others also makes a soul dependent and weak. A sincere aspirant does not depend on others or help, praise, or prestige coming from others. Bhagavan Mahavir has advised every seeker in the fields of religion and philosophy to pursue independent thinking. He has asked to examine his tenets as well as those of others-an ascetic should first understand the tenets he follows and then examine tenets of others. The precondition is that while examining he should be completely impartial, balanced and eqanimous. When he examines with impartiality the schools of thought of others and his own, the superiority of the philosophy of the Detached will automatically be revealed on him. 174. NisaM NAivaTTejjA mehaavii| supaDilehiya savvao savvayAe sammameva smbhijaanniyaa| iha ArAmaM pariNNAya allINagutto privve| niTThiyahI vIre AgameNaM sadA prkkmejjaasi| tti bemi| 174. medhAvI puruSa nirdeza (tIrthaMkarAdi ke Adeza-upadeza) kA atikramaNa na kre| vaha saba prakAra se bhalIbhA~ti vicAra karake sampUrNa rUpa se sAmya (samyaktva/satya) ko jaane| ___ isa (sAmya bhAva) ke parizIlana meM Atma-ramaNa kI parijJA karake AtmalIna hokara vicaraNa kre| mokSArthI athavA saMyama-sAdhanA dvArA niSThitArtha (kRtArtha) vIra muni Agama meM nirdiSTa mArga ke anusAra parAkrama kre| ___ -aisA maiM kahatA huuN| 174. An accomplished person should not transgress the directions (the preaching or order of Tirthankars, etc.). He should understand the truth (righteousness) after proper contemplation. lokasAra : paMcama adhyayana ( 297 ) Lokasara : Fifth Chapter

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He should move about, employing the process of exploration of the self to his contemplation about this (righteousness). A brave ascetic, perfected through practice of discipline __(liberation seeker), should pursue the path shown in Agams. -So I say. Asakti-tyAg2a ke upAya 175. uDDhaM soyA ahe soyA tiriyaM soyA viyaahiyaa| ee soyA viyakhAyA jehiM saMgaM ti paashaa|| AvaTai tu pehAe ettha viramejja veyvii| 175. Upara (U~cI dizA meM) srota haiM, nIce (nIcI dizA meM) srota haiM, madhya (tiryak dizA meM) srota haiN| ye srota karmoM ke AsravadvAra kahe gaye haiN| ina srotoM ke dvArA prANiyoM ko (saMga-) Asakti paidA hotI hai, aisA tuma dekho| ___ bhAva srota (jo rAga-dveSa-kaSAya-viSayarUpa hai) kA cintana karake AgamajJAtA puruSa usase nivRtta ho jaae| METHODS OF RENOUNCING ATTACHMENT . 175. There are source above, there are sources below and there are sources in the middle. These sources are said to be the sources of inflow of karmas. Know this that through these sources is born the desire of affiliation (attachment) in beings. Contemplating on the mental sources in the form of attachment, aversion, passions and mundane pleasures) the scholar (follower) of Agams should be rid of them. 176. viNaittu soyaM nikkhamma esa mahaM akammA jANai, paasi| paDilehAe nnaavkNkhi| iha AgaiM gaIM prinnnnaay| 176.. jo (viSayAsaktiyoM ke yA-) AsravoM ke srota ko dUra karane ke liye hI niSkramaNa karatA hai vaha sAdhaka akarmA (ghAtikarmoM se rahita) hokara loka ko pratyakSa jAnatA, dekhatA hai| viSayAsakti ke kAraNa hI jIva saMsAra meM gati (maraNa) Agati (janma) karatA hai| parijJA dvArA jAnakara jJAnI puruSa viSayoM kI AkAMkSA nahIM krtaa| * AcArAMga sUtra ( 298 ) Illustrated Acharanga Sutra

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176. The aspirant who renounces the world specifically for the purpose of removing the sources of inflow of karmas (or attachment for mundane pleasures) becomes free of karmas (the vitiating karmas) and has direct perception and knowledge of the world. It is because of the attachment for mundane pleasures that a being takes birth or dies in this world. Knowing through awareness, a sage does not desire mundane pleasures. ___vivecana-'uDDhe soyA.'-ityAdi sUtra meM jo tInoM dizAoM yA lokoM meM srota batAe haiM, ve kyA haiM ? isa para vRttikAra ne prakAza DAlA hai-"srota haiM-karma Agamana ke (Asrava) dvAra; jo tInoM dizAoM yA tInoM lokoM meM sthita haiN| Urdhva loka ke srota haiM-vaimAnika devAMganAoM yA devaloka ke viSaya-sukhoM kI aaskti| isI prakAra adhodizA ke srota haiM-bhavanapati devoM ke viSaya-sukhoM meM Asakti, tiryak loka ke srota vyantara deva; manuSya evaM tiryaMca-sukha sambandhI vissy-sukhaaskti| ina srotoM se sAdhaka ko sadA sAvadhAna rahanA caahie|" ina srotoM ko hI Asakti (saMga) samajhanA cAhie, tathA cintana kI gaharAI meM utarakara inheM dekhate rahanA caahie| ina srotoM ko banda kara dene para hI karmabandhana ruka jAtA hai| karmabandhana sarvathA chinna ho jAne para akarma sthiti AtI hai, jise zAstrakAra ne-"akammA jANati, pAsati" pada se sUcita kiyA hai| prastuta 'srota' zabda ke artha vistAra para cintana karane se spaSTa hotA hai 'srota' zabda zarIra ke aMgoM ke sambandha meM bhI prayukta huA hai| AcArya mahAprajJa jI ne suzruta saMhitA kA sandarbha dete hue batAyA hai ki vahA~ zarIra ke 12 srotoM kA ullekha hai, jaise-eka mukha, do kAna, do netra, do nAsikAe~-ye sAta Urdhva bhAga meM sthita Urdhva srota haiN| do stana madhya srota tathA adhobhAga meM tIna srota haiM-liMga, raktavahA (yoni) evaM gudaa| zarIra ke ye sabhI aMga viSayAbhimukha hone se 'srota' karmabandhana ke kAraNa bana jAte haiN| (AcArAMga bhASya, pR. 288) Elaboration What are the sources in three directions as conveyed by the phrase uddham sota.......?' The commentator (Vritti) explains-Srota means the sources of inflow of karmas. These are located in three directions or the three worlds. The sources above are--the cravings for the carnal pleasures provided by divine damsels or divine pleasures in the celestial vehicles (the Vaimanik dimension of gods). In the same way the sources below are-craving for carnal pleasures available with the Bhavanpati (dwelling in abodes) gods. The sources in the middle are the carnal pleasures related to Vyantar (interstitial) gods, humans and animals. An aspirant should always lokasAra : paMcama adhyayana ( 299 ) Lokasara : Fifth Chapter

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ALS546944650694% ARA AT MEDARPARDARDARDRAPAROSAROSARDARSAKSATSANKore be careful of these sources. These sources should be considered as attachment itself and should always be observed carefully with the * help of deep contemplation. The process of bondage of karmas is terminated when these sources are closed. The karma-less state is attained when the bondage of karmas is completely shattered. The author of this scripture has indicated--when free of karmas he has direct perception and knowledge of the world. When we ponder over the wider scope of the word srota it becomes clear that this word has also been used for 'parts of the body'. Acharya Mahaprajna, giving reference of Susruta Samhita, has said that it mentions about twelve sources in the human bodythe sources above are seven in number, and they are one mouth, two ears, two eyes and two holes of the nose; the sources in the middle are two breasts; and the sources below are penis, vagina and anus. Being instruments of pleasure, all these parts of the human body become sources of inflow of karmas. (Acharanga Bhashya, p. 288) muktAtmA kA svarUpa 177. accei jAi-maraNassa vaTTamaggaM vkkhaayre| savve sarA niyaTTati, takkA jattha Na vijji| maI tattha Na gaahiyaa| oe appaiTThANassa kheynnnne| se Na dIhe, Na hsse| Na vaTTe, Na taMse, Na cauraMse, Na primNddle| Na kiNhe, Na NIle, * Na lohie, Na hAlidde, Na sukkile| Na subbhigaMdhe, Na durbhigNdhe| Na titte, Na kaDue, Na kasAe, Na aMbile, Na mhure| Na kakkhaDe, Na mue| Na garue, Na lhue| Na sIe, Na * uNhe, Na Niddhe, Na lukkhe| Na kAU, Na ruhe, Na saMge, Na itthI, Na purise, Na annnnhaa| pariNNe, snnnne| uvamA Na vijjti| arUvI sttaa| apayassa payaM nntthi| se Na sadde, Na rUve, Na gaMdhe, Na rase, Na phAse, iccetaavNti| tti bemi| / paMcamo uddesao sammatto // // logasAro : paMcamaM ajjhayaNaM sammatto // CARDAriasirandeindiaHANN AcArAMga sUtra ( 300 ) Illustrated Acharanga Sutra

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10GO * * P 4800 IGYAone 177. (vyAkhyAta-rata-) mokSa-mArga meM sthita muni janma-maraNa ke vRtta (cakrAkAra) mArga ko pAra kara jAtA hai| (usa muktAtmA kA svarUpa yA sukha batAne ke lie) sabhI svara samApta ho jAte haiM-(mukta AtmA kA svarUpa zabdoM ke dvArA batAyA nahIM jA sakatA), tarka dvArA bhI samajhAyA nahIM jA sakatA hai| mati (manana rUpa) bhI use pakar3a nahIM paatii| vahA~ vaha karmamala se rahita ojarUpa (jyoti svarUpa hai) zarIra rUpa pratiSThAna AdhAra se rahita (azarIrI) aura kSetrajJa-caitanya svarUpa hai| __vaha (zuddha siddha AtmA ) na dIrgha hai, na hrasva hai| na vRtta hai, na trikoNa hai, na catuSkoNa hai, aura na parimaNDala (gola cUr3I AkAra) hai| vaha na kRSNa (kAlA) hai, na nIlA hai, na lAla hai, na pIlA hai aura na zukla hai| na vaha sugandhayukta hai aura na durgndhyukt| vaha na tikta hai, na kar3avA hai, na kasailA hai, na khaTTA hai aura na mIThA hai| vaha na karkaza hai, na mRdu (komala) hai| na guru (bhArI) hai, na laghu (halakA) hai| na ThaNDA hai, na garma hai, na cikanA hai, aura na rUkhA hai| vaha (muktAtmA) kAyavAn (zarIrayukta) nahIM hai, vaha janmadharmA nahIM hai, vaha saMgarahita hai, vaha na strI hai, na puruSa hai aura na napuMsaka hai| ___ vaha parijJa (sampUrNa jJAtA) hai, saMjJA-(sabhI padArthoM ko samyak jAnatA) hai| (arthAt sarvataH caitanyamaya hai) (usakA bodha karAne ke lie) koI upamA nahIM hai| vaha arUpI (amUrta) sattA hai| vaha padAtIta (apada) hai, usakA bodha karAne ke lie koI pada nahIM hai| vaha na zabda hai, na rUpa hai, na gandha hai, na rasa hai aura na sparza hai| basa, itanA hI hai| ___-aisA maiM kahatA huuN| 9 THE FORM OF LIBERATED SOUL __177. The ascetic stable (engrossed) in the path of liberation crosses the vicious circle of life and death (rebirth). All vowels (and consonants) fail (to explain the form or bliss of that liberated soul). It cannot be explained by logic. Even intellect cannot grasp it. There it is in the form of aura not tarnished by the dirt of karmas. It is devoid of any foundation in the form of body. And it is knower of every field; in other words the embodiment of pure knowledge. lokasAra : paMcama adhyayana ( 301 ) Lokasara : Fifth Chapter dalRDRODRUARY QOYO

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* It (the pure Siddha soul) is neither long nor short. It is neither a circle, nor a triangle, or a quadrilateral or a sphere. It is neither black, nor blue, or red, or yellow, or white. It neither has fragrance nor stink. It is neither hot nor bitter, or pungent, or sour, or sweet. It is neither harsh nor soft; neither heavy nor light; neither cold nor hot; and neither smooth nor rough. It has nobody. It does not take birth and is free of affiliation. It is neither female nor male, or a neuter... 5. It is knowledge personified (all knowing) and awareness personified (a pulsating spirit). There is no metaphor that can explain it. It has a formless existence. It is beyond status. There is no status that can explain it. __-- It is neither sound, nor form, or aroma, or taste or touch. It is just that. -So I say. vivecana-AcArAMga kA mukhya pratipAdya Atma-astitva kA siddhAnta hai| AtmA ke do bheda haiMkarma upAdhi se yukta sazarIrI tathA karmamukta ashriirii| karma sahita AtmA zarIra meM sthita hone se dIkhatA hai, tarka evaM buddhi se grAhya hai, janma-maraNa bhI karatA hai aura strI, puruSa' Adi cihnoM se pahacAnA jAtA hai| __pichale sUtroM meM Asrava kA nirodha athavA saMvara evaM tapa ke dvArA karmAnavoM kA kSaya karane kA mArga batAyA hai| karmamukta hone para AtmA zarIra se mukta amUrta rUpa hotA hai| sUtra 177 meM amUrta AtmA arthAt siddha AtmA kA svarUpa batAyA gayA hai| ___ AcArya zrI AtmArAma jI ma. ne upaniSadoM ke saMdarbha dete hue batAyA hai-upaniSadoM meM azabdamasparzyamarUpamavyayaM (kaThopaniSada 1/3/15) Adi vAkyoM dvArA AtmA ko azabda, asparzya, arUpa evaM avyaya batAyA hai| ___ 'oja' zabda kA artha TIkA meM jyoti svarUpa jJAnamaya bhI kiyA hai tathA karmamala se rahita zuddha nirmala evaM ekAkI bhI kiyA hai| bhAva donoM kA eka hI hai| ___ 'asaMga' kA artha hai-Asakti kA lezamAtra bhI nahIM honaa| strI-puruSa-napuMsaka rUpa liMga (cihna) mohakarma ke kAraNa hote haiM, vahA~ mohakarma kA sarvathA abhAva hone se na to strI hai, na puruSa hai| parijJa kA artha hai saMpUrNa bhAva se jAnanA aura 'saMjJa' kA artha hai samyakrUpa meM jaannaa| // paMcama uddezaka samApta // // lokasAra : paMcama adhyayana samApta // . AcArAMga sUtra ( 302 ). Illustrated Acharanga Sutra

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Elaboration-The central theme of Acharanga is the principle of existence of soul. There are two categories of soul-with a body and having imposture of karmas, and without a body and free of karmas. A soul infested with karmas resides in a body that is visible. Therefore it is logically and rationally acceptable. It takes birth and dies also. It can be recognized as male, female and has other attributes as well. In the preceding aphorisms the method of shedding karmas through blocking the inflow of karmas and austerities has been explained. On being free of karmas and body a soul becomes formless. Aphorism 177 describes this formless soul. Giving reference of Upanishads Acharya Atmaram ji M. says that in Kathopanishad a soul is said to be without sound, without touch, without form and without decay. In the commentary (Tika) the word oj has been interpreted as aura-like or radiant or knowledge personified and also as pure and devoid of the dirt of karma and solitary. Both the interpretations convey the same idea Asanga means-not a trace of attachment. The genders, female, male and neuter are caused by fondness. In that state there is total absence of Mohaniya karma therefore it is neither male nor female. Parijna means to know completely and sanjna means to know rightly. * END OF LESSON SIX * LOKASARA : END OF FIFTH CHAPTER lokasAra : paMcama adhyayana ( 303 ) Lokasara : Fifth Chapter

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Searcheck whe ackhe week akse xksewww adiwsik kitcheckie kie ski kisi xixixie phND PANYDEAOBAYVAYOYAKOYAYOURYODAXOPANORAKOVAOTATOPATOPATOPATOHAAROVALUARODAUDAODAIANDANAWADA-90 dhuyaM : chaTTama ajjhayaNaM | dhuta: chaThA adhyayana Amukha + chaThe adhyayana kA nAma hai-'dhuta adhyyn'| + 'dhuta' zabda kA sAmAnya artha hai dhulA huA, zuddha tathA nirml| vastrAdi para se dhUla Adi jhAr3akara use nirmala kara denA dravyadhuta kahalAtA hai| bhAvadhuta vaha hai, jisane saMyama evaM dhyAna dvArA aSTavidha karmoM ko dhuna DAlA ho athavA karmaraja se rahita o gayA ho| + dhuta adhyayana kA uddezya hai-sAdhaka saMsAravRkSa ke bIjarUpa karmoM ke vibhinna kAraNoM ko jAnakara unakA parityAga kare aura karmoM se sarvathA mukta-(avadhUta) bne| + prAcIna kAla meM nirgrantha paramparA kI bhA~ti bauddha paramparA meM bhI 'dhutta' zabda pracalita thaa| vahAM teraha dhutoM kA varNana milatA hai| (vizuddhi maggo) + isa adhyayana ke pA~ca uddezakoM meM pA~ca prakAra ke dhutoM kA varNana hai| + prathama uddezaka meM nijakadhuta arthAt svajanoM ke mamatva bhAva tyAga kA varNana hai| + dvitIya uddezaka meM karmadhuta-ATha prakAra ke karmoM meM prakampana karane kA kathana hai| + tRtIya uddezaka meM upakaraNa-zarIradhuta-arthAt upakaraNoM evaM zarIra ke prati mamatva-tyAga kA pratipAdana hai| + cauthe uddezaka meM gauravadhuta-Rddhi, rasa tathA sAtA-gaurava ke tyAga kA tathA + paMcama uddezaka meM upasargadhuta-anukUla-pratikUla parISahoM meM titikSA rakhane kA kathana hai| + isa adhyayana meM aneka pracalita zabdoM kA navIna arthoM meM prayoga huA hai| jaise 'veyavI' vedavid-vedoM ko jAnane vaalaa| usa yuga ke isa pratiSThita zabda ko isa adhyayana meM jJAnI aura dUsaroM kI pIr3A ko jAnane ke artha meM prayukta kiyA hai| isI prakAra 'sthitAtmA', 'dRSTimAna' Adi aneka prakAzita zabda naye arthoM meM lakSita hote haiN| AcArAMga sUtra (304 ) Illustrated Acharanga Sutra

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raankhaa 26 naay n raan maanaan 4-5 khn Y PAY 9999 DHUYAM: CHHATHAMAM AJJHAYANAM DHUT: SIXTH CHAPTER THE CLEANSED INTRODUCTION * The name of the sixth chapter is-Dhut Adhyayan or The chapter on 'the cleansed'.. The simple meaning of the word dhut is washed, cleansed, or purified. To shake out dust from a piece of cloth or other such thing and make it dust free is called dravya-dhut or physically cleansed. One who has shaken off eight types of karmas with the help of discipline and meditation is called bhava-dhut or spiritually cleansed. The theme of this chapter is-an aspirant should know about various root-causes of karmas that are seeds of the tree of mundane life. After this he should cast these off and become absolutely free of karmas (avadhoot or completely cleansed, purified). In ancient times the word dhut was also in popular use in the Buddhist tradition as it was in the Nirgranth (Jain) tradition. One can find a description of thirteen types of dhut there (Vishuddhi Maggo Me). In the five lessons of this chapter are described five types of dhut. First Lesson contains details about Nijak Dhut or abandoning the fondness for kin-folk. Second Lesson contains details about Karma Dhut or vibrating the eight types of karmas. Third Lesson contains details about Sharira Dhut or abandoning the attachment for body and equipment. dhuta: chaThA adhyayana ( 305 ) For Private Personal Use Only Dhut: Sixth Chapter

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Fourth Lesson contains details about Gaurava Dhut or abandoning the pride of achievements, taste and comforts. Fifth Lesson contains details about Upasarg Dhut or tolerating various favourable and unfavourable afflictions. In this chapter many common words have been used to convey new meanings. For example veyavi or Vedavid, was conventionally interpreted as an expert of Vedas. A popular and established term of that era, Vedavid, in this chapter, carries the meaning of sagacious and aware of the pain of others. In the same way many other terms, such as sthitatma and drishtiman can be seen conveying new meanings. AcArAMga sUtra Illustrated Acharanga Sutra

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PASSEMROBALoPANOPALPALovALOPAROPANORADAVODAYAHOODARODAtobutODARODACODACODACODACODAISUAGRAMODANESS paDhamo uddesao prathama uddezaka LESSON ONE samyagjJAna kA kathana 178. obujjhamANe iha mANavesu AghAi se nnre| jassa imAo jAio savvao supaDilehiAo bhavaMti AghAi se nnaannmnnelis| se kiTTati tesiM samuTThiyANaM nikkhittadaMDANaM samAhiyANaM paNNANamaMtANaM iha muttimggN| 178. isa saMsAra meM sambuddha puruSa dUsare manuSyoM ko dharma kA AkhyAna (kathana) karatA * jisako ye samagra jIva-jAtiyA~ saba prakAra se bhalIbhA~ti jJAta hotI haiM, vahI viziSTa (asAdhAraNa) jJAna kA samyak rUpa meM upadeza karatA hai| ___ vaha (sambuddha puruSa) isa loka meM una saba ke lie mukti mArga kA upadeza karatA hai, jo dharmAcaraNa ke lie udyata hai, mana, vacana aura kAyA se jinhoMne daNDarUpa hiMsA kA tyAga kara diyA hai, jo samAhita (ekAgracitta yA tapa-saMyama meM udyata) haiM tathA samyak jJAnavAn haiN| DEFINING RIGHT KNOWLEDGE 178. In this world it is the enlightened man who preaches religion to other people. Only he who perfectly knows in every way all these life forms, rightly preaches special (uncommon) knowledge. ___He (the enlightened one) shows the path of liberation for all those in this world who are prepared to follow the religious conduct; have renounced violence in the form of torture through mind, speech and body; who are self contained (engrossed in austerities and discipline); and endowed with right knowledge. vivecana-'AghAi se nare' isa pada ke dvArA zAstrakAra ne yaha saMketa kiyA hai ki dharma kA, jJAna kA, yA mokSa-mArga viSayaka tattva-jJAna kA prarUpaNa jJAnI puruSa ke dvArA hI kiyA jAtA hai, vaha apauruSeya nahIM hotaa| cAra ghAtikarmoM ke kSaya ho jAne para kevalajJAna se sampanna hokara ve anya prANiyoM ke hita ke lie dharma yA jJAna kA pratipAdana karate haiN| dhuta : chaThA adhyayana ( 307 ) Dhut: Sixth Chapter *

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missiesaiksi.pic.DR.RRDPR9QR9092094294DRORSCRomorrontorror mornoos ____ atIndriya jJAnI yA zrutakevalI bhI dharma yA asAdhAraNa jJAna kA vyAkhyAna kara sakate haiM, jinake viziSTa jJAna ke prakAza meM ekendriya se lekara paMcendriya taka kI prANijAtiyA~ sUkSma, bAdara, paryAptaka, aparyAptaka Adi rUpoM meM spaSTa rUpa se jAnI-samajhI jAtI haiN| ___ AghAti se NANamaNelisaM-vaha anIdRza-anupama yA viziSTa jJAna kA kathana karate haiN| samuTThiyANaM. isa AlApaka meM jJAna-zravaNa ke pipAsu zrotA kI yogyatA ke cAra AdhAra batAye haiM-(1) jo mukti-mArga para calane ke lie udyata hoM, (2) nikSiptadaNDa-hiMsA-parityAgI hoM, (3) indriya aura mana kI samAdhi se sampanna hoM, aura (4) prajJAvAna arthAt buddhi-sampanna hoN| ___Elaboration-Aghai se nare-man states that. The author has used this phrase to emphasize that propagation of religion is not a supernatural phenomenon. It is an enlightened person who propagates religion, knowledge and fundamentals related to the path of liberation. After destroying the four ghati-karmas, he attains omniscience and propagates religion or knowledge for the benefit of other beings. Even the Shrut Kevalis or those endowed with paranormal or super-sensory knowledge can teach religion or higher knowledge. In the light of their profound knowledge all the six life forms, from onesensed to five sensed species in their various states, such as gross as well as minute and fully developed and under-developed, can be clearly known and understood. Aghati se nanamanelisam--they state hitherto unknown or superior knowledge. Samutthiyanam...--this phrase defines the four qualities of a listener who has thirst for knowledge-(1) He should be prepared to tread the path of liberation. (2) He should have renounced violence. (3) He should be accomplished in discipline of mind and senses. (4) He should be intelligent and wise. mohAcchanna jIva kI dazA 179. evaM pege mahAvIrA vipprkkmNti| pAsaha ege'vasIyamANe aNattapaNNe se bemi-se jahA vi kumme harae viNiviTThacitte pacchaNNapalAse, ummaggaM se No lhi| a AcArAMga sUtra ( 300 ) Illustrated Acharanga Sutra

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bhaMjagA iva saMnnivesaM no cyNti| evaM pege-aNegarUvehiM kulehiM jAyA, rUvehiM sattA kaluNaM thaNaMti, NiyANao te Na labhaMti mokkhN| ... 179. kaI eka mahAn vIra puruSa mukti-mArga kA AkhyAna (-upadeza) sunakara (saMyama 9 meM) parAkrama karate haiN| (kintu) tuma unheM bhI dekho, jo Atma-hita kI prajJA se rahita haiM, ve saMyama meM viSAda * pAte haiM (unakI dazA ko nimna udAharaNa se samajho) maiM kahatA hU~-jaise eka kachuA hai, usakA citta (eka) mahAhrada (sarovara) meM lagA huA 9 hai| vaha sarovara zaivAla aura palAza pattoM se DhakA huA hai| vaha kachuA khule AkAza ko dekhane ke lie (kahIM) chidra ko bhI nahIM pA rahA hai| ___ jaise bhaMjaMga-vRkSa (aneka prahAroM ko sahate hue bhI) apane sthAna ko nahIM chor3ate, vaise hI kucha loga haiM jo aneka prakAra-(daridra, sampanna, madhyavitta Adi) kuloM meM janma lete haiM tathA rUpa Adi indriya viSayoM meM Asakta hokara vilApa karate haiM, (lekina gRhavAsa ko nahIM chor3ate) aise vyakti duHkhoM ke hetubhUta karmoM se mukta nahIM ho skte| CONDITION OF A DELUDED BEING ___ 179. After listening to a discourse about the path of liberation, many great and brave individuals commence efforts (on the path of discipline). __ (However), you should also see those who are devoid of the awareness of the benefits of the self and find ascetic discipline filled with misery. (try to understand their condition with the help of the following example) ___ I give an example-There is a tortoise. His mind is fully engrossed in a great lake. That lake is fully covered with plankton and leaves. That tortoise is unable to find even a small gap anywhere just to peep at the open sky. As a tree does not move from its place (in spite of suffering numerous blows), likewise there are some people who are born _in various types of families (poor, middle or upper class, etc.). Caught in the trap of mundane attachments they just wail (but are unable to renounce a householder's life). Such people can not get liberated from karmas, the root causes of miseries. dhuta : chaThA adhyayana ( 309 ) Dhut: Sixth Chapter

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vivecana - isa sUtra meM batAyA hai - kucha eka mahAn vIra puruSa mukti-mArga kA upadeza sunakara sAdhanA ke lie vizeSa parAkrama karate haiN| 'api' zabda ke dvArA cUrNikAra yaha sUcita karate haiM ki kucha eka binA sune hI, jAti-smRti Adi jJAna se jAnakara bhI saMyama ArAdhanA karate haiM, jaisepratyekabuddha / sAtha hI jinheM Atma-prajJA - AtmA ke hita-ahita kA jJAna nahIM hai, ve apane ajJAna ke kAraNa, mohodaya ke kAraNa tathA pUrvAgrahoM ke kAraNa viSAda ko prApta hote haiN| isa satya ko samajhAne ke lie sarovara tathA vRkSa kA dRSTAnta diyA gayA hai| ( 1 ) sarovara - eka saghana zaivAla aura kamala-patroM (jala - vanaspatiyoM) se AcchAdita sarovara thaa| usameM aneka prakAra ke choTe-bar3e jalacara jIva nivAsa karate the| eka dina usa zaivAla meM eka choTA-sA chidra ho gyaa| eka kachuA bhaTakatA huA usI chidra (vivara) ke pAsa A phuNcaa| usane chidra se bAhara gardana nikAlI, nIla AkAza meM tAroM ke bIca candramA ko camakate dekhakara vaha eka vicitra Ananda meM magna ho utthaa| usane socA- 'maiM apane pArivArika janoM ko bhI aisA anupama dRzya dikhlaauuN|' unheM bulAne ke lie cala pdd'aa| parivAra janoM ko sAtha lekara chidra ko khojatA huA aayaa| kintu itane vizAla sarovara meM usa laghu chidra kA koI patA nahIM calA, vaha vivara use punaH prApta nahIM huaa| dRSTAnta kA bhAva isa prakAra hai - kachue kI bhA~ti jIva hai, mahAhRda ke samAna saMsAra hai jo karmarUpa ajJAna zaivAla se AvRta hai| pUrva puNyodaya ke kAraNa samyaktvarUpI chidra (vivara) yA dharma ko prApta ho gayA / kintu parivAra ke mohavaza vaha unheM yaha batAne ke lie vApasa ghara jAtA hai, gRhavAsI banatA hai, aura Asakta hokara bhaTaka jAtA hai| moha kI saghanatA ke kAraNa punaH vaha avasara prApta nahIM hotA / (2) vRkSa-sardI, garmI Adi prAkRtika ApattiyoM tathA phala-phUla tor3ane ke icchuka logoM dvArA pIr3A, prahAra Adi ko sahate hue apane sthAna para sthita rahatA hai, vaise hI gRhavAsa meM sthita manuSya daridratA, apamAna Adi duHkhoM, pIr3AoM tathA mahArogoM se AkrAnta hone para bhI gRhavAsa kA tyAga nahIM kara paate| eka bAra satya kA darzana kara punaH moha meM mUr3ha hokara bhraSTa AtmA kA prathama udAharaNa hai| dUsarA udAharaNa gRhavAsa meM Asakta AtmA kA hai| Elaboration-This aphorism informs that some very brave individuals make sincere efforts towards spiritual practices after listening to preaching about the path of liberation. According to the commentator (Churni ), the use of the word api (also) indicates that there are also some individuals who practice discipline of their own ( 310 ) AcArAMga sUtra Illustrated Acharanga Sutra For Private Personal Use Only

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: kUrma dRSTAnta A - WER. RE mi THESEARCH GRAANAasur AANTY SHESHA - -- ELNADA EANIN - F ET M "." 28 na S

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citra paricaya 14 Illustration No. 14 kUrma dRSTAnta 1-2. se jahA vi kummeeka kachuA apane parivAra ke sAtha kisI vizAla sarovara meM rahatA thaa| vaha sarovara gaharI zaivAla aura kamala patroM se DhaMkA thaa| eka dina acAnaka usa zaivAla meM eka cheda ho gayA aura kachue ko AkAza meM camakatA huA candramA dikhAI diyaa| usa dRzya ko dekhakara vaha mugdha ho gyaa| apane parivAra ko vaha suramya dRzya dikhAne ke lie bulAne gyaa| parivAra ko lekara AyA, parantu taba taka havA calane se zaivAla se punaH chidra DhaMka gayA aura vaha khojatA hI raha gyaa| upanaya-kachue kI bhA~ti jIva hai| sarovara kI bhA~ti sNsaar| zaivAla kI bhA~ti krm| chidra kI bhA~ti saMyama grahaNa karane kA durlabha avsr| parivAra Adi kI mUrchA ke kAraNa yaha jIva eka bAra saMyama-sAdhanA kA avasara pAkara bhI kho detA hai| .-a. 6, u. 1, sUtra 179 vRkSa dRSTAnta 3. "bhaMjagA iva saNNivesaM no cyNti|" jaise rAste ke kinAre khar3e vRkSa para loga phala Adi ke lie lAThI va pattharoM se prahAra karate haiM, vRkSa una saba ke prahAra sahakara bhI apanA sthAna nahIM chodd'taa| isI prakAra kucha manuSya saMsAra meM aneka kaSTa va yAtanAe~ pAkara bhI jahA~ par3e haiM, usa sthAna ko chor3a nahIM paate| -a. 6, u. 1, sUtra 179 THE EXAMPLE OF TORTOISE 1-2. A tortoise lived with its family in a lake densely covered with lotus leaves, water weeds and plankton. One day there appeared a small gap in the plant cover and the tortoise had an enchanting view of the sky filled with stars and a glowing full moon. The fascinated tortoise proceeded to call the family to share this experience. By the time it returned to that area, the blowing wind had again covered the gap with weeds. The small tortoise failed to find the gap. The message-A human being is like that tortoise. This world or mundane life is the lake and the ignorance in the form of karmas is the plant cover. Ascetic conduct is the gap. The attachment with his family makes him loose the opportunity of practicing ascetic conduct he accepted once. --6/1/179 THE EXAMPLE OF TREE 3. A tree on the side of a path is unable to move from its place in spite of suffering blows inflicted by people standing on the path. In the same way some people, in spite of suffering miseries and torments, are unable to move from the place they are in. -6/1/179

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VACARICHARGAROXXOOPXOPACACACO COPACIONAIRROXOXUNGE accord after acquiring knowledge through Jati-smaran-jnana (knowledge of earlier births) or otherwise, and not by listening to preaching. Examples of this are the Pratyek Buddhas (without listening to any discourse who get inspired by some outside factor or incident and get liberated). Those who have no awareness to the benefit or harm to the self end up in misery due to their ignorance, attachment and dogmas. To explain this are given examples of lake and tree. (1) Lake-There was a lake densely covered with lotus leaves, water weeds and plankton. Various small and large aquatic animals dwelt in the lake. One day there appeared a small opening in the plant cover and a tortoise came under it. It put out its neck through the gap and had an enchanting view of the sky filled with stars and a glowing full moon. The fascinated tortoise thought--'Let me show this fantastic scene to other members of my family.' It proceeded to call the family. Sometime later it collected a few other tortoises and returned to that area in search of the opening. In such large water dy the small tortoise found it impossible to find the small opening again. The message this example conveys is--A human being is like that very tortoise. This world or mundane life is the lake and the ignorance in the form of karmas is the plant cover. Because of the precipitation of meritorious karmas it finds the gap that is samyaktva or ascetic conduct. The attachment with his family inspires him to tell them about his attainment and he returns to the mundane life. He is once again entrapped in fondness and is lost. He fails to get another opportunity due to the intensity of attachment. (2) The Tree-A tree is unable to move from its place in spite of suffering blows of nature such as cold, heat and rain; and pain when people pluck flowers and fruits. In the same way a man as a householder, in spite of suffering poverty, insult, miseries, disease and various other torments, is unable to renounce a householder's dhuta : chaThA adhyayana ( 388 ) Dhut: Sixth Chapter *

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9 life. Such people cannot get liberated from karmas, the root causes of miseries. The first example is about the fallen ones who once had a vision of the truth. The second example is about the common householder entrapped in mundane attachments. svakRta karma-janita kaSTa 180. aha pAsa tehiM kulehiM AyattAe jAyA gaMDI' aduvA koDhI2 rAyaMsI3 avamAriyaM / kANiya5 jhimiyaM6 ceva kuNiyaM khujjiyaM8 thaa|| udaraM ca pAsa mUyaM10 ca sUNiyaM11 ca gilaasinniN12| vevaI13 pIDhasappiM14 ca silivayaM15 mhumehnniN16|| solasa ete rogA akkhAyA annupuvvso| aha NaM phusaMti AyaMkA phAsA ya asmNjsaa|| maraNaM tesiM saMpehAe uvavAyaM cayaNaM ca NaccA paripAgaM ca saMpehAe taM suNeha jahA thaa| 180. aba tuma dekho, ve (manuSya) una kuloM meM Atma-bhAva-apane-apane kRta karmoM ke phalasvarUpa nimnokta rogoM se grasta ho jAte haiM (1) gaNDamAlA, (2) kor3ha, (3) rAjayakSmA (tapedika), (4) apasmAra (mRgI yA mUrchA), (5) kANatva (kAnApana), (6) jar3atA (aMgopAMgoM meM zUnyatA), (7) kuNitva (-TApana, eka hAtha yA paira choTA aura eka bar3A vikalAMgatA), (8) kubar3Apana, (9) udararoga (jalodara, aphArA, udarazUla Adi), (10) mUkaroga (zRMgApana), (11) zotharoga-sUjana, (12) gilAsinI-bhasmakaroga, (13) vepakI-kampanavAta, (14) pIThasI-paMgutA, (15) zlIpadaroga (hAthIpagA), aura (16) madhumeha; ye solaha roga kramazaH kahe gaye haiN| isake anantara (zUla Adi maraNAntaka) aatNk| (duHsAdhya roga) aura aniSTakArI sparza prApta hote haiN| una manuSyoM kI mRtyu kA vicAra kara, upapAta (janma) aura cyavana (maraNa) ko jAnakara tathA karmoM ke vipAka kA bhalIbhA~ti cintana karake usake (yathArtha) svarUpa ko suno| * AcArAMga sUtra ( 312 ) Illustrated Acharanga Sutra

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* PAIN CAUSED BY ONE'S OWN DEEDS 180. Now you should observe-those people in those clans, due to their own attitudes (as a consequence of their deeds) suffer from the following ailments (1) Gandamala (goitre), (2) Kodh (leprosy), (3) Rajayakshma (tuberculosis), (4) Apasmaar (epilepsy), (5) Kanatva (blindness in one eye), (6) Jadata (paralysis), (7) Kunitva (deformity of limbs), (8). Kubadapan (kyphosis or hunchbacked), (9) Udarrog (gastrointestinal disorders or gastropathy), (10) Mook-rog (dumbness; aphasia; aphonia), (11) Shoth-rog (oedema; inflammation; distention; turgidity), (12) Gilasini or Bhasmak rog (over-digestion; hyperphagia), (13) Vepaki or kampan-vaat (ague; malaria), (14) Peeth-sarpi (polio), (15) Shleepad-rog (elephantiasis), and (16) Madhumeha (diabetes). These sixteen ailments have been stated in due order. After this he suffers contagious, non-treatable and fatal diseases... Think about the death, rebirth and fall (cycles of rebirth in higher and lower states) of those people, sincerely contemplate on the fruition of karmas and then listen (about its true form). 181. saMti pANA aMdhA tamaMsi viyaahiaa| tAmeva saI asaI atiacca uccAvayaphAse pddisNvedeti| buddhehiM evaM pveiyN| saMti pANA vAsagA rasagA udae udayacarA aagaasgaaminno| pANA pANe kilesNti| pAsa loe mhbbhyN| bahudukkhA hu jNtvo| sattA kAmehiM maannvaa| abaleNa vahaM gacchaMti sarIreNa pbhNgurenn| aTTe se bahudukkhe iti bAle pkuvvi| ee roge bahU NaccA AurA pritaave| NAlaM paas| alaM tava ehiN| eyaM pAsa muNI ! mhbbhyN| NAtivAejja kNcnnN| dhuta : chaThA adhyayana ( 313 ) Dhut : Sixth Chapter Raker sir sktele.ke.ka.sksikse.ke.ske.sksksksks at assesakelar OM

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181. jo prANI aMdhakAra meM rahate haiM va andhe kahe jAte haiM, ve prANI usI ( vividha duHkhapUrNa avasthA) ko eka yA aneka bAra bhogakara tIvra aura manda ( U~ce-nIce) sparzo kA anubhava karate rahate haiN| buddhoM (tIrthaMkaroM) ne isakA pratipAdana kiyA hai| ( karmoM kI vividhatA ke kAraNa - ) aneka prakAra ke prANI hote haiN| jaise - varSaja - ( varSA Rtu meM utpanna hone vAle meMDhaka Adi), rasaja - (rasa) meM utpanna hone vAle ( kRmi Adi jantu), udaka rUpa - ekendriya akAyika jIva, yA jala meM utpanna hone vAle jalacara jIva, AkAzamAgI - nabhacara pakSI Adi / prANI ( apanI jIvana rakSA Adi ke lie ) anya prANiyoM ko kaSTa dete haiM / tU dekha, loka meM mahAn bhaya hai| saMsAra meM jIvoM ko bahuta duHkha bahuta se manuSya kAma-bhogoM meM Asakta rahate haiM / ve isa nirbala evaM kSaNabhaMgura zarIra ko sukha dene ke lie anya aneka prakAra kI vyathAoM / pIr3AoM ko prApta hote haiM / hai| vedanA se pIr3ita vaha manuSya bahuta duHkho rahatA hai| isalie vaha ajJAnI dUsare prANiyoM ko kaSTa detA hai| ( ina pUrvokta prakAra ke ) aneka rogoM ke utpanna hone se Atura manuSya ( unakI cikitsA ke lie) dUsare prANiyoM ko paritApa dete haiN| tU dekha ! ye ( prANighAtaka - cikitsAvidhiyA~ karmodaya-janita rogoM kA zamana karane meM ) samartha nahIM hai| (ataH jIvoM ko paritApa dene vAlI ) ina (cikitsAvidhiyoM) se tumako dUra rahanA caahie| munivara ! tU dekha / yaha jIva - hiMsA mahAn bhayarUpa hai| isalie bhI kisI prANI kA vadha na kreN| 181. The beings who live in darkness and are blind, they continue to experience sharp and mild touch (of pain) through suffering in the same (miserable) state once or frequently. The Enlightened ones (Tirthankars) have propagated this. There are various types of beings (due to varieties of karmas). For example-varshaj or beings born due to rain, such as frogs; rasaj or beings born in liquids, such as bacteria and worms; udak or water-bodied one-sensed beings; udak-char or aquatic beings; akash-gami or birds; etc. AcArAMga sUtra ( 314 ) For Private Personal Use Only Illustrated Acharanga Sutra Nor

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These beings torment other beings (for their survival). You should see that the world is filled with great fear. Beings in this world suffer great misery. Many a people are infatuated with carnal pleasures. They suffer numerous types of pain and miseries in order to provide pleasure to this weak and ephemeral body. Tormented by pain, that man continues to be extremely miserable. Therefore, that ignorant one tortures other beings. Attacked by numerous ailments (above mentioned), a disturbed man torments other beings (presumably for the treatment of those ailments). See that these (cures based on killing beings) are not effective (in curing the diseases caused by precipitation of karmas). Therefore you should avoid these. (Cures based on causing harm to other beings.) O ascetic ! Observe that this violence against beings is the source of great fear. Therefore do not kill any being. vivecana-saMti pANA aMdhA-isa pada kI vyAkhyA karate hue vRttikAra kahate haiM-aMdhe do prakAra ke hote haiM-dravya-andha (netrahIna) aura bhAva-andha-sad-asad-vivekarUpa bhAva cakSu se rhit| andhakAra bhI do prakAra kA hotA hai-dravyAndhakAra-jaise naraka Adi sthAnoM meM prakAza ke abhAva meM ghora aMdherA rahatA hai aura bhAvAndhakAra-karmavipAkajanya mithyAtva, kaSAya Adi ke rUpa meM hotA hai| ___ bahudukkhA-isa pada dvArA saMsAra meM duHkhoM kI bahulatA sUcita kI hai| yahA~ kucha duHkha svAbhAvika haiM jaise-janma, jarA, roga, mRtyu aadi| kucha duHkha prAkRtika kAraNoM se, tathA kucha mAnasika Asakti ke kAraNa hote haiN| sabase bar3A mAnasika duHkha Asakti ke kAraNa hai| zarIra kI, dhana kI, kAma-bhogoM kI aaskti| Asaktijanya duHkhoM ke viSaya meM batAyA hai ki vaha Asakta huA vyakti vyathA se pIr3ita hotA hai tathA aneka prakAra ke rogoM se AkrAMta ho jAtA hai| phira una rogoM ke zamana ke lie hiMsAjanya cikitsA hetu aneka prANiyoM kA vadha Adi bhI karatA hai| zAstrakAra kA kahanA hai-rogoM kA mUla kAraNa tumhAre pUrva saMcita karma hI hai| isakA vicAra kr| yaha cikitsA vidhi rogopazamana meM pUrNa samartha nahIM hai| isalie karma-mukti kA prayatna karo aura hiMsA se nivRtta ho| isa prasaMga meM uttarAdhyayana-sUtra kA 19vA~ mRgAputrIya adhyayana vizeSa mananIya hai| dhuta: chaThA adhyayana (315 ) Dhut: Sixth Chapter 10VA CLARolor* * * * * * * * *

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Elaboration-Santi pana andha-elaborating this phrase the commentator (Vritti) mentions--There are two types of blinddravya-andha or physically blind and bhava-andha or mentally blind. Physically blind is devoid of the capacity to see. Mentally blind is devoid of the capacity to differentiate right from wrong. Darkness is also of two types. Absence of light is physical darkness, such as that prevailing in hell and places on earth where light does not reach. The passions, false perception, and other such vices caused by precipitation of karmas are forms of the mental darkness. Bahudukkha-great miseries. This points at the superabundance of grief in this world. Some of these miseries are natural, such as birth, ageing, ailments and death. Some sorrows are caused by natural calamities and some others are caused by mental cravings or attachment. The gravest misery is said to be caused by attachment; the attachment with the body, wealth, carnal pleasures, etc. It is said about the miseries caused by attachment that the afflicted one suffers pain and is plagued by various ailments. After this, he kills and tortures many beings to get treatment requiring violence towards animals (such as biological medicines). The author says that the basic cause of disease is karmas accumulated in the past. Ponder over this. The normal system of medicine is insufficient in the complete cure of diseases. Therefore try to get free of the bondage of karmas and abandon violence. In this context the 19th chapter, titled Mrigaputriya, of Uttaradhyayan Sutra is worth studying. 'dhuta' banane kI kramika prakriyA 182. AyANa bho ! sussUsa bho ! dhuyavAdaM pvedissaami| iha khalu attattAe tehiM tehiM kulehiM abhiseeNa abhisaMbhUtA abhisaMjAtA abhiNivvaTTA abhisaMvuDDhA abhisaMbuddhA abhiNikkhaMtA aNupuvveNa mhaamunnii| 182. he mune ! tuma jAno, sunane kI icchA karo, maiM (aba) dhutavAda kA prarUpaNa CDOVITI AcArAMga sUtra ( 388 ) Illustrated Acharanga Sutra

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isa saMsAra meM prANI Atmatva ( apane kRta karma ke udaya) se una-una kuloM meM ( zukra - zoNita ke - ) abhiSeka - abhisiMcana se ( mAtA ke garbha meM kalalarUpa hote haiM) phira arbuda (mA~sa) aura pezI rUpa banate haiM, tadanantara aMgopAMga - snAyu, nasa, roma Adi ke krama se abhiniSpanna (vikasita ) hote haiM, phira prasava hokara ( janma lekara ) saMvarddhita hote haiM, tatpazcAt abhisambuddha (sambodhi ko prApta) hote haiM, phira dharma-zravaNa karake virakta hokara abhiniSkramaNa karate haiN| isa prakAra kramazaH mahAmuni banate haiM / THE GRADUAL PROCESS OF BECOMING CLEANSED 182. O ascetic ! Know this and desire to listen, I will (now) state the theory of becoming cleansed. In this world, beings, forced by their individuality (precipitation of their karmas), come to those various clans (are conceived in mother's womb) by impregnation (of semen or blood). After this they acquire a form with flesh and muscles and gradually develop tendons, nerves, hair ( and other organs). Then they are born and continue to grow. In due course they acquire wisdom, listen to preaching, get detached and renounce the world. This way they gradually become great sages. vivecana- isa adhyayana meM 'dhuta' kI carcA hai| pichale sUtroM meM 'dhuta' banane ke sandarbha meM batAyA hai-prANI duHkhoM se bhayabhIta hai, duHkha ke rUpa haiM - janma, mRtyu, jarA aura rog| inakA kAraNa hai karma / karmabandhana kA mUla hetu hai Asakti | isalie Asakti tyAga para hI pUrA bala diyA gayA hai| vRttikAra ne 'dhuta' kI paribhASA kI hai - "dhutaM aSTaprakAra karma dhunane, jJAti parityAgo vA / " -jisane tapa evaM saMyama dvArA ATha prakAra ke karmoM ko jhAr3ane, dhunane kA prayAsa prAraMbha kara diyA hai tathA jAti, parivAra kA tyAga kara diyA hai vaha hai dhuta ! cUrNikAra kA kathana hai- " dhunanti jeNa kamvA taM taM bhaNitaM / " - jisane tapa ke dvArA karmoM ko prakampita kara diyA hai vaha dhuta hai / isa sUtra meM dhuta banane kA krama batAyA hai - " iha khalu attattAe / ' - prANI apane kRta karmoM ke kAraNa vividha kuloM meM janma letA hai| janma se dhuta banane taka kI chaha avasthAoM kA varNana isa sUtra meM dhuta banane kI yAtrA ke rUpa meM kiyA gayA hai ve chaha sopAna isa prakAra haiM apane kiye hue karmoM ke anusAra jIva jaba mAnava kula meM AtA hai to sarvaprathama sAta dina taka kalala ( pitA ke zukra aura mAtA ke raja) ke abhiSeka ke rUpa meM bane rahatA hai| ise abhisambhUta kahate haiN| dhuta: chaThA adhyayana ( 317 Dhut: Sixth Chapter

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phira 7 dina taka arbuda ke rUpa meM bananA, taba arbuda se pezI bananA aura pezI se ghana mA~sapezI taka bananA abhisaMjAta kahalAtA hai| usake pazcAt kramazaH aMga, pratyaMga, snAyu, sirA, roma Adi kA niSpanna honA abhinivRtta kahalAtA hai| ____ usake pazcAt mAtA-pitA ke garbha se usakA prasava (janma) hone se lekara samajhadAra hone (ATha varSa) taka saMvardhana honA abhisaMvRddha kahalAtA hai| isake anantara dharma-zravaNa karane yogya avasthA pAkara pUrva puNya ke phalasvarUpa dharmakathA sunakara puNya-pApAdi tattvoM ko bhalIbhA~ti jAnanA, saMsAra ke svarUpa kA bodha prApta karanA abhisambuddha bananA kahalAtA hai| ATha varSa se sau varSa taka kI avasthA abhisambuddha avasthA ho sakatI hai| tIrthaMkara abhiSeka kAla se hI abhisambuddha hote haiN| ____ abhiniSkrAnta-isake pazcAt ghara-parivAra Adi saba kA parityAga karake muni dharma pAlana ke lie abhiniSkramaNa karanA abhiniSkrAnta kahalAtA hai| dIkSA lene ke bAda guru ke sAnnidhya meM zAstroM kA gahana adhyayana, ratnatraya kI sAdhanA Adi ke dvArA cAritra ke pariNAmoM meM vRddhi karanA aura kramazaH gItArtha, sthavira, kSapaka, zreNI parihAra-vizuddhi Adi uttama avasthAoM ko prApta karanA bhI abhiniSkrAnta koTi meM AtA hai| yahI dhuta banane kI yAtrA hai| Elaboration--The topic of this chapter is the cleansed. In preceding 'aphorisms it has been mentioned, in context of becoming cleansed, that a being is terrified by grief in the form of birth, death, ageing and ailment. The cause of these is karma. The root cause of bond of karmas is attachment. Therefore all emphasis has been laid on abandoning attachment. The commentator (Vritti) defines dhut (cleansed) as-he who has commenced his efforts to shake off eight types of karma with the help of austerities and discipline, and has renounced his clan and family. The commentator (Churni) says-one who has vibrated the karizas with the help of austerities is dhut. The process of becoming cleansed has been described in this aphorism in stages of development. A being is born in various clans depending upon his karmas. From this point six stages of development, before one becomes cleansed, have been mentioned in this aphorism. These six stages are as follows According to his karmas when a soul descends in a womb, after impregnation of ovum by sperm it remains in the fertilized state for AcArAMga sUtra (318 ). Illustrated Acharanga Sutra

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PAPPROPRUYYALAYOYAPOYNOY LOY LOYAYOYALNOYNOYXOXOPXOXOXOOONWA ONOS seven days. This is called abhisambhoot. For next seven days it develops into an embryo. In the third week the mesoderm is formed which is the precursor of all the muscles, bones and blood vessels. This is called abhysamjaat. Now this turns into the fetus and gradually various parts of the human body take shape; this includes muscles, tendons, blood, hair, etc. This is called abhinirvritta. After that comes the stage of delivery or birth as a child and growth till adolescence (eight years of age). This is called abhisamvriddha. Then there is gradual acquiring of knowledge. As a result of past meritorious karmas the individual absorbs religious knowledge, properly understands fundamentals like meritorious and sinful karmas and becomes aware of the true form of the world. This is called abhisambuddha. This stage could be anywhere between eight to one hundred years of age. A Tirthankar is in this stage right from the point of conception. Now comes the last stage when the individual renounces the mundane life including his home and family and accepts the ascetic way. This is called abhinishkrant. It includes initiation as an ascetic, profound study of scriptures under a guru, progress in practices of Ratnatraya (three gems-right perception-knowledge-conduct), and progressive attaining of higher levels of purity (scholar, nonitinerant ascetic, karma-destroyer, and extremely pure). This is the path of becoming dhut or cleansed. svajana parityAgI. dhuta 183. taM parakkamaMtaM paridevamANA 'mA Ne cayAhi' iti te vdNti| chaMdovaNIyA ajjhovavannA akkaMdakArI jaNagA ruvNti| "atArise muNI No ohNtre| jaNagA jeNa vippjddhaa|" saraNaM tattha No smeti| kiha NAma se tattha ramati ? eyaM nANaM sayA smnnuvaasejjaasi| tti bemi| 11 96H EAST TIL dhuta : chaThA adhyayana ( 388 ) Dhut: Sixth Chapter

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.99.99.99.99 183. ( sambuddha hone para) saMyama meM parAkrama karate hue usa muni ke mAtA-pitA Adi vilApa karate hue yoM kahate haiM- "tuma hameM mata chor3o, hama tumhArI icchA ke anusAra cleNge| tuma para hameM mamatva hai / " isa prakAra Akranda karate hue ve rudana karate haiN| svajana vilApa karate hue kahate haiM - " aisA vyakti na to muni ho sakatA aura na hI saMsAra sAgara ko pAra kara sakatA hai ' jisane mAtA-pitA ko chor3a diyA hai|' ( svajanoM kA krandana sunakara ) vaha muni unakI zaraNa meM nahIM jaataa| vaha tattvajJa bhalA kaise usa (gRhavAsa) meM ramaNa kara sakatA hai ? isa (pUrvokta) jJAna kA muni sadA anupAlana kreN| - aisA maiM kahatA hU~ / ABANDONING THE FAMILY 183. While pursuing the path of discipline (when he gets enlightened), his parents (and other members of the family) cry and beseech, "Do not abandon us. We will do as you say. We love you." They wail and cry again. The family members also cry and warn, "A person who abandons his parents can neither become an ascetic nor cross the ocean of the world." That ascetic (on hearing the wailing of his kin) does not seek refuge with them. How can that sage (who has understood fundamentals) live with them (as a householder) ? An ascetic should always abide by this (preceding) knowledge. -So I say. vivecana-svajanoM kA parityAga karate hue muni ko vApasa gRhavAsa meM khIMcane ke lie svajana jo karuNa-vilApa karate haiM usakA varNana karate hue sUtrakAra kahate haiM - jJAnI puruSa, jisane Atma- anusaMdhAna va Atma-ramaNa kA saMkalpa kara liyA hai, vaha una svajanoM ke karuNa- rudana se calita nahIM hotA - "saraNaM tattha no sameti / " - vaha vApasa unakA Azraya nahIM letA | zAstrakAra svajana - parityAga rUpa dhUtavAda meM avicala rahane vAle mahAmuni ke viSaya meM kahate haiM - vaha 'atArise muNI ohaM tara ' 'ananyasadRza - ( advitIya) muni saMsAra - sAgara se uttIrNa ho AcArAMga sUtra ( 320 ) Illustrated Acharanga Sutra

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YATOA ONUNUN jAtA hai| yahA~ 'atArise' zabda ke do artha cUrNikAra ne kiye haiM-(1) jo saMsAra ke pravAha ko pAra kara jAtA hai| (2) usa muni ke jaisA koI dUsarA nahIM hai| // prathama uddezaka samApta // Elaboration-Describing the pathetic wailing of the members of his family, with the intent of dissuading an ascetic who is renouncing the mundane life, the author says--an enlightened person, who has resolved to explore and dwell in the self, is not moved by the pathetic wailing of his family members. He does not turn back to seek refuge with them. About the great sage who remains stable at that level of cleansing, where he has abandoned his family, the author says that he crosses the ocean that is this world. Atarise-unparalleled. The commentator (Churni) has given two meanings of this word-who crosses the stream of mundane life; and who has no parallel. * END OF LESSON ONE dhuta: chaThA adhyayana ( 388 ) Dhut: Sixth Chapter

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bIo uddesao dvitIya uddezaka sarvasaMga parityAgI dhuta kA svarUpa 184. AturaM logamAyAe caittA puvvasaMjogaM hiccA uvasamaM vasittA baMbhaceraMsi / vasu vA aNuvasu vA jANittu dhammaM ahA tahA, ahege tamacAi kusIlA / kAme mamAyamANassa iyANiM vA muhutte vA aparimANAe bhede | evaM se aMtarAiehiM kAmehiM AkevaliehiM, avitiNNA cee / * vatthaM paDiggahaM kaMbalaM pAyapuMchaNaM viusijja / aNupuvveNa aNahiyAsemANA parIsahe durahiyAsae / LESSON TWO 184. Atura loka ko bhalIbhA~ti jAnakara, pUrva saMyoga ko tyAgakara, upazama ko prApta kara, brahmacarya meM vAsa karakeM, vasu - ( vItarAga dharma) athavA anavasu - ( sarAga saMyama dharma zrAvakadharma) dharma ko yathArtha rUpa se jAnakara bhI kucha kuzIla (mali. cAritra vAle ) vyakti usa dharma kA pAlana karane meM samartha nahIM hote / ve vastra, pAtra, kambala evaM pAda- proMchana ko chor3akara, duHsaha parISahoM ko nahIM saha sakane ke kAraNa ( munidharma kA tyAga kara dete haiM ) / vividha prakAra ke kAma-bhogoM se mamatva rakhane vAlA vyakti munidharma se bhraSTa ho jAtA hai / phira tatkAla (pravrajyA parityAga ke bAda hI ) antarmuhUrta meM yA kisI bhI samaya meM usakA zarIra chUTa sakatA hai - ( AtmA aura zarIra kA bheda na cAhate hue bhI bheda ho sakatA hai) / isa prakAra ve vighnoM aura dvandvoM se yukta kAma bhogoM se atRpta hI rahate haiM (athavA unakA pAra nahIM pA sakate, bIca meM hI samApta ho jAte haiM) / THE FORM OF ALL RENOUNCING DHUT 184. In spite of knowing well this distressed world, abandoning earlier affiliations, acquiring the capacity to pacify karmas, accepting the ascetic way of living, truly knowing the conduct of the detatched (ascetic) as well as the attached (partially detatched or shravak), some ascetics, having tainted conduct, are unable to follow that ascetic discipline AcArAMga sUtra ( 322 ) For Private Personal Use Only * RO Illustrated Acharanga Sutra

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PALASAROLATOPAROSAROBAREKOPROPHETIRUS Unable to endure intolerable afflictions, they give up (their ascetic equipment like-) garb,' pots, blankets and asceticbroom (abandoning the ascetic way). A person having fondness for various carnal pleasures drifts away from the ascetic path. Then he may embrace death at once, within a muhurt (48 minutes) or any time (the separation of soul and body may occur in spite of not desiring so). Thus their carnal desires, fraught with obstacles and contradictions, remain ever insatiated (before seeing the end of these desires their life is terminated). ___ vivecana-prathama uddezaka meM svajana-saMga parityAgI dhuta kA varNana kiyA gayA hai| isa uddezaka meM kAma-bhoga parityAgI tathA saMyama meM parAkramazIla dhuta kA varNana hai| jaba vaha svajanoM kA tyAgakara dIkSA letA hai to rAgAtura svajana Akrandana karate haiN| upazama bhAva dhAraNa kara vaha saMyama meM sathA brahmacarya meM ramaNa karatA hai| vaha vasu arthAt vItarAga dharma tathA anuvasu arthAt sarAga-saMyama, donoM ko hI yathArtha rUpa meM jAnatA hai| vRttikAra ne vasu se mahAvratI sAdhu tathA anuvasu se aNuvratadhArI zrAvaka; aisA bhI artha kiyA hai| jo sabhI padArthoM kA sayoga chor3akara, upazama prApta karake, brahmacarya meM rahakara athavA AtmA meM vicaraNa karake, dharma ko yathArtha rUpa se jAnakara bhI mohodayavaza dharma-pAlana meM azakta bana jAte haiM unake lie kahA hai-'ahege tamacAi kusIlA' dharma-pAlana meM azakta hone ke kAraNa hI ve kuzIla (kucAritrI) hote haiN| isakA tAtparya yaha hai ki jisa sAdhaka ne bAhara se padArtha ko chor3a diyA, kaSAyoM kA upazama bhI kiyA, brahmacarya bhI pAlana kiyA, zAstra par3hakara dharmajJAtA bhI bana gayA, parantu andara se yaha saba nahIM huaa| antara meM padArthoM ko pAne kI lalaka hai, nimitta milate hI kaSAya bhar3aka uThate haiM, brahmacarya bhI kevala zArIrika hai yA gurukulavAsa bhI aupacArika hai, dharma ke antaraMga ko sparza nahIM kiyA, isalie bAhara se dhUtavAdI evaM tyAgI pratIta hone para bhI antara se adhUtavAdI evaM atyAgI 'acAi' hai| - 'vatthaM paDiggaha~ avitiNNA'-vRttikAra isa pada kA Azaya spaSTa karate hue kahate haiM-karor3oM bhavoM meM duSprApya manuSya-janma ko pAkara, saMsAra-sAgara ko pAra karane meM samartha bodhi-naukA ko apanA kara, mokSa-taru ke bIja rUpa sarva virati-cAritra ko aMgIkAra karake bhI, kAma kI durnivAratA, indriya-viSayoM kI lolupatA aura aneka janmoM ke kusaMskAroM ke kAraNa sAdhvAcAra se patita hokara kaI vyakti munidharma (dhUtavAda) ko chor3a baiThate haiN| unameM se kaI to vastra, pAtra Adi dharmopakaraNoM ko chor3a dete haiM aura dezavirati dharma, zrAvakadharma aMgIkAra kara lete haiM, kucha kevala samyaktva kA Alambana lekara darzana-zrAvaka bana jAte haiM aura koI gRhastha yA anyaliMgI bana jAte haiN| dhuta : chaThA adhyayana ( 323 ) Dhut: Sixth Chapter

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dharma ko chor3ane ke tIna mukhya kAraNa yahA~ zAstrakAra ne batAye haiM (1) asahiSNutA - duHsaha parISahoM ko sahana na kara sakanA / (2) kAma - Asakti - vividha kAma-bhogoM kI utkaTa lAlasA / (3) atRpti - aneka vighnoM, virodhoM (dvandvoM) evaM apUrNatAoM se bhare kAmoM se atRpti / isake sAtha hI inakA pariNAma bhI yahA~ batA diyA gayA hai ki vaha dIkSA - tyAgI durgati ko nyautA de detA hai, pravrajyA-tyAga ke bAda tatkAla, muhUrta bhara meM yA lambI avadhi meM bhI zarIra chUTa sakatA hai aura bhAvoM meM atRpti banI rahatI hai| Elaboration-The family-renouncing-dhut has been described in the first lesson. The cleansed ascetic who renounces carnal pleasures and pursues ascetic discipline is being described in this lesson. When he renounces his family and gets initiated, the family members wail due to their attachment for him. Adopting the pacifying attitude he treads the path of discipline and celibacy. He properly understands both vasu (conduct of the detached) and anuvasu (the conduct of the partially attached). The commentator (Vritti) has also interpreted vasu as ascetic who has accepted the great vows and anuvasu as a shravak who has accepted minor-vows. There are Shramans who, in spite of abandoning all affiliations, acquiring pacifying attitude, accepting celibacy or dwelling in the self and truly knowing their religion, become lax in following ascetic discipline. For them it is said that because of this laxity their conduct becomes tainted. This indicates that the aspirant has renounced material things, pacified passions, observed celibacy, and also become a scholar of religion, but only outwardly; internally all this has not happened. In his mind there still remains the desire to acquire things. The moment there is an opportunity, his passions get inflamed. His celibacy is only physical and living with the guru is also just formal. He has not touched the true spirit of religion. Therefore, although in appearance he is cleansed or a renouncer, in reality or internally he is neither cleansed nor a renouncer. He is achai (non-renouncer). AcArAMga sUtra ( 324 ) Illustrated Acharanga Sutra

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Vattham padiggaham avitinna-explaining this phrase the commentator (Vritti) says--In spite of being born as a human being (the occurrence of which is as rare as one in a billion), availing a ride in the boat of enlightenment which is capable of crossing the ocean that is this world, and accepting the all renouncing conduct that is the seed of the tree of liberation, some individuals give up the ascetic conduct and drift away from the ascetic path. This is due to the overpowering nature of libido, infatuation with carnal pleasures, and evil influence of karmas inherited from the chain of earlier incarnations. Many of these give up their ascetic equipment like dress and pots to accept partial detachment or the shravak conduct. Some pursue righteousness by becoming philosophershravaks and some return to ordinary householder's life or take to other religion. Here the author has indicated three main reasons for giving up ascetic conduct, (1) Absence of endurance or inability to tolerate acute afflictions. (2) Carnality or intense desire for a variety of carnal pleasures. (3) Absence of satiation of carnal desires, fraught with numerous obstacles and contradictions; remaining ever non-satiated. With this the consequences have also been indicated. That fallen ascetic invites the worst. On giving up the ascetic conduct he may embrace death at once, within a muhurt (48 minutes) or after a longer period. And the feeling of non-satiation still remains. viSaya-viratirUpa uttaravAda . 185. ahege dhammamAdAya AdANappabhiI supaNihie cre| appalIyamANe dddhe| savvaM gehiM pariNNAya esa paNae mhaamunnii| __ aiacca savvao saMga 'Na mahaM atthi' tti, iti ego ahmNsi| jayamANe, ettha virae aNagAre savvao muMDe riiyNte| __ je acele parivusie saMcikkhai omoyriyaae| ( 374 ) Dhut: Sixth Chapter chaThA adhyayana

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se akuTTe va hae va lUsie vA paliyaM pagaMthaM aduvA pgNthN| atahehiM sadda-phAsehiM iti sNkhaae| ___ egayare aNNayare abhiNNAya titikkhamANe privve| je ya hirI je ya ahiriimnnaa| 185. kaI eka munidharma ko svIkAra karake, vastra-pAtra Adi meM mamatvarahita hokara, indriya aura mana ko samAhita karake vicaraNa karate haiN| ___ vaha (kAma-bhogoM meM) alipta/anAsakta aura (tapa, saMyama Adi meM) sudRr3ha rahakara (dharmAcaraNa karate haiN)| samagra (gRddhi) Asakti ko chor3akara vaha (dharma ke prati) praNatasamarpita mahAmuni hotA hai| __(vaha mahAmuni) sarvathA saMga (Asakti) kA tyAga karake (yaha bhAvanA kare ki-) 'merA koI nahIM hai', isalie maiM akelA huuN'| vaha yatanAzIla anagAra virata tathA saba prakAra se muNDita hokara paidala vihAra karatA hai| ___ jo alpavastra yA nirvastra (jinakalpI) haiM, vaha aniyatavAsI rahatA hai yA anta-prAntabhojI hotA hai, vaha UnodarI tapa kA bhI samyak prakAra se anuzIlana karatA hai| (kadAcit) koI manuSya (acela avasthA meM dekhakara) usa muni ko gAlI detA hai, mAratA-pITatA hai, usake keza ukhAr3atA yA khIMcatA hai (athavA aMga-bhaMga karatA hai) pahale kiye hue kisI duSkarma kI yAda dilAkara koI baka-jhaka karatA hai (yA ghRNita va asabhya zabda-prayoga karake usakI nindA karatA hai)| koI vyakti tathyahIna zabdoM dvArA (sambodhita karatA hai), yA jhUThA doSAropaNa karatA hai; aisI sthiti meM muni samyak cintana dvArA samabhAva se sahana kre| ___una eka jAtIya (anukUla) aura bhinna jAtIya (pratikUla) parISahoM ko utpanna huA jAnakara samabhAva se sahana karatA huA muni saMyama meM vicaraNa kre| lajjAkArI (yAMcanA, acela Adi) aura alajjAkArI (zIta, uSNa Adi) parISaMhoM ko samyak prakAra se sahana karatA huA vicaraNa kre| PRINCIPLE OF DETACHMENT ___185. After accepting the ascetic path, many individuals get free of any attachment or fondness for garb and utensils (ascetic equipment) and move about exercising discipline over senses and mind. He remains uninvolved or detached (with carnal pleasures) and steadfast (in austerities and discipline). Free of all AcArAMga sUtra ( 326 ) Mustrated Acharanga Sutra

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attachments and desires, he becomes a dedicated (to religion) and great sage. Forswearing all affiliation (that great sage should ruminate--) "Noone or nothing is mine, therefore I am on my own." Getting detached and shorn in every way this careful ascetic becomes itinerant. One who pursues ascetic discipline scantily clad or unclad (Jinakalpi) also properly practices gradual restriction of movement and food (this refers to special practices like unodari or eating less than appetite). (Seeing him naked-) Someone may abuse or manhandle him; pull his hair (or maim him); slander him reminding him of some past deeds (using abusive and derogatory terms); put baseless and false allegations against him with scathing remarks. In such condition the ascetic should tolerate all this with equanimity with the help of right contemplation. Knowing that favourable and unfavourable afflictions have commenced, he should continue to pursue ascetic path tolerating the afflictions with equanimity. He should continue to pursue the ascetic path tolerating the awkward (begging alms, remaining unclad, etc.) and non-awkward (cold, heat, etc.) afflictions with equanimity. 186. ciccA savvaM visottiyaM phAse phAse samiyadaMsaNe / ee bhogiNA buttA je logaMsi aNAgamaNadhammiNo / ANAe mAmagaM dhmmN| esa uttaravAde iha mANavANaM viyaahie| etthovara taM jhosamANe AyANijjaM pariNNAya pariyAeNa vigiMcai / 186. samyagdarzana- sampanna muni saba prakAra kI zaMkAe~ chor3akara duHkha - sparzo ko samabhAvapUrvaka sahana kare / he mAnavo ! dharmakSetra meM unheM hI nagna (nirgrantha) kahA gayA hai, jo munidharma meM dIkSita hokara punaH gRhavAsa meM nahIM jAte / AjJA meM merA dharma hai| yaha uttaravAda / siddhAnta manuSyoM ke lie pratipAdita kiyA hai| dhuta: chaThA adhyayana ( 327 ) Dhut: Sixth Chapter For Private Personal Use Only

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* viSayoM se uparata sAdhaka hI isa uttaravAda kA AcaraNa karatA hai| AdAnIyoM-vaha karmoM kA parijJAna karake, paryAya (saMyamI jIvana) se unakA kSaya karatA hai| ___186. An ascetic endowed with righteousness should get free of all doubts and endure every experience of grief with equanimity. O men ! On the ascetic path only those are called nude (free of knots) who, once getting initiated, do not return to mundane life. My tenets are my religion (the path I have shown lies in following my tenets), I have propagated this lofty principle for human beings. Only the aspirant who rises above the mundane indulgences is able to follow this lofty principle. O ascetics ! He understands the karmas and sheds them by adhering to the ascetic discipline. vivecana--sUtra 185-186 meM zruta-cAritrarUpa muni-dharma aMgIkAra karake usake AcaraNa meM AjIvana udyata rahane vAle dhutavAdI mahAmuni ke jo lakSaNa batAye haiM, ve saMkSepa meM isa prakAra haiM (1) vastra-pAtra Adi upakaraNoM kA yatnApUrvaka mamatvarahita hokara upayoga karane vaalaa| (2) parISaha-sahiSNutA kA abhyaasii| (3) samasta pramAdoM kA tyaagii| (4) kAma-bhogoM meM yA svajana loka meM alipt/anaaskt| (5) tapa, saMyama tathA dharmAcaraNa meM dRddh'| (6) samasta gRddhi-bhogAkAMkSA kA prityaagii| (7) saMyama yA dhUtavAda ke prati prnnt/smrpit| (8) ekatvabhAva ke dvArA kAmAsakti yA saMga kA sarvathA tyaagii| (9) dravya evaM bhAva se sarva prakAra se munnddit| (10) acelaka (jinakalpI) yA alpacelaka (sthavirakalpI) sAdhanA karane vaalaa| AcArAMga sUtra ( 328 ) lustrated Acharanga Sutra

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* *........* *...*.... .. al (11) aniyata-apratibaddha vihaarii| (12) anta-prAntabhojI, UnodarI Adi tapa karane vaalaa| (13) anukUla-pratikUla parISahoM ko samyak prakAra sahana karane vaalaa| appalIyamANe-vRttikAra ne apralIyamAna kA artha kiyA hai-'kAma-bhogoM meM yA mAtA-pitA Adi svajana loka meM anaaskt'| ___ 'atiacca savvao saMga-saMga' kA artha hai-Asakti yA mamatvayukta smbndh| vaha do prakAra ke haiM-sajIva sambandha (mAtA-pitA, strI-putra Adi) aura nirjIva (sAMsArika bhogoM Adi) padArthoM ke prati AsaktidhutavAdI muni-saMga-parityAga kI preraka isa bhAvanA kA Alambana kare-'NaM mahaM atthi"-merA koI nahIM hai, maiM AtmA akelA huuN|' isa prakAra se ekatvabhAvanA kA anuprekSaNa kre| kevala sira muMDA lene se hI koI muNDita yA zramaNa nahIM kahalA sakatA, kaSAyoM aura indriyoM ko bhI vaza meM karanA Avazyaka hai| isIlie yahA~ 'savvao muMDe' 'sarvataH muNDa' kahA hai| sthAnAMgasUtra meM krodhAdi cAra kaSAyoM, pA~ca indriyoM evaM sira se muNDita hone vAle ko sarvathA muNDa kahA gayA hai| (sthAnAMga 10) ___vRttikAra ne vadha, Akroza Adi parISahoM ke samaya pA~ca prakAra se cintana karake dhairya rakhane kI preraNA dI hai (1) yaha puruSa kisI yakSa (bhUta-preta) Adi se grasta hai| (2) yaha vyakti pAgala hai| (3) isakA citta darpa se yukta hai| (4) kisI janma meM kiye hue mere karma udaya meM Aye haiM, tabhI to yaha puruSa mujhako saMtApa detA hai| (5) udaya meM Aye kaSTa samabhAva se sahana kiye jAne para karmoM kI nirjarA (kSaya) hogii| parISaha ke do prakAra batAye gaye haiM-anukUla aura prtikuul| jinake lie 'egatare-aNNatare' zabda prayukta hue haiN| isa paMkti meM bhI punaH parISaha. ke do prakAra batAye hai-'hirI' aura 'ahiriimnnaa'| hirI kA artha lajjA hai| jina parISahoM se lajjA kA anubhava ho, jaise-yAcanA, acela Adi ve 'hIrijanaka' parISaha kahalAte haiM tathA zIta, uSNa Adi jo parISaha alajjAkArI haiM, unheM 'ahirImanA' parISaha kahate haiN| vRttikAra ne 'hArINA', 'ahArINA' ina do pAThAntaroM ko mAnakara inake artha kramazaH yoM bhI kiye haiM-'satkAra, puraskAra Adi jo parISaha mana ko AhlAdita karane vAle haiM, ve 'hArI' parISaha tathA jo parISaha pratikUla hone ke kAraNa mana ke lie dhuta: chaThA adhyayana ( 329 ) Dhut: Sixth Chapter

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* anAkarSaka-aniSTakara haiM, ve 'ahArI' parISaha kahalAte haiN| dhUtavAdI muni ko ina cAroM prakAra ke parISahoM ko samabhAvapUrvaka sahanA caahie| 'visottiyA' zabda prasaMgAnusAra aneka arthoM meM prayukta hotA rahA hai| jaise-pratikUla gati, vimArga gamana, mana kA vimArga meM gamana, apadhyAna, duSTa cintana aura zaMkA aadi| yahA~ prasaMgavaza 1 "visottiya' zabda ke zaMkA, duSTacintana, apadhyAna yA mana kA kumArgagamana-ye artha ho sakate haiN| se parISaha yA upasarga ke A par3ane para mana meM jo Arta-raudradhyAna A jAte haiM, yA virodhI ke prati duzcintana hone lagatA hai, athavA mana caMcala aura kSubdha hokara asaMyama meM bhAgane lagatA hai, mana " meM kuzaMkA paidA ho jAtI hai ki maiM jo parISaha aura upasarga ke kaSTa saha rahA hU~, isakA zubha phala milegA yA nahIM? ityAdi samasta prakAra ke bhAva-(visrotasikA) ko dhUtavAdI samyagdarzI muni * tyAga de| ___ 'aNAgamaNadhammiNo'-jo sAdhaka sarvavirati cAritra kI pratijJA grahaNa karake jIvana paryanta usakA pAlana karate haiM, parISahoM aura upasargoM se hArakara punaH gRhasthavAsa kI ora nahIM lauTate; ve-'anAgamanadharmI' kahalAte haiN| ___'esa uttaravAde ' kA tAtparya hai pUrva meM jo cAra sUtra batAye haiM-(1) samasta parISahoM aura * upasargoM ke Ane para samabhAva se sahanA, (2) munidharma se vicalita hokara punaH svajanoM ke prati 2 Asaktivaza gRhavAsa meM na lauTanA, (3) kAma-bhogoM meM jarA bhI Asakta na honA, (4) tapa, saMyama aura titikSA meM dRr3ha rahanA; yaha uttaravAda hai| yahI mAnavoM ke lie utkRSTa-dhUtavAda hai| Elaboration-The signs of the cleansed great sage who gets initiated as an ascetic follower of scriptural conduct and adheres to it all his life, are mentioned in this aphorism. In brief they are as follows (1) He uses the ascetic equipment carefully and without any attachment. (2) He endures afflictions. (3) He avoids any or all stupor. (4) He remains uninvolved in and detached with carnal pleasures and kin-folk. (5) He is steadfast in austerities, discipline and ascetic conduct. (6) He is free of all mundane desires. * AcArAMga sUtra ( 330 ) Illustrated Acharanga Sutra

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(7) He is dedicated to the principle of cleansing or ascetic discipline. (8) He completely rejects affiliation and libido with the help of unitary attitude. (9) He is shorn in every way, physically and mentally. (10) He indulges in spiritual practices unclad (Jinakalpi) or scantily clad (Sthavir-kalpi). (11) He leads an itinerant life. (12) He survives on residual and tasteless food and observes austerities like unodari. (13) He tolerates fayourable and unfavourable afflictions with equanimity. Appaleeyamane-The commentator (Vritti) has interpreted this word as--who is not attached with carnal pleasures or kin-folk like parents and family members. Atiachch savvao sangam-Here sang means attachment or fond affiliation. These are of two types-attachment with the living (parents, spouse, son, etc.) and the non-living (mundane pleasures, etc.). An ascetic following the doctrine of cleansing should derive inspiration of avoiding affiliation from this attitude-Noone is mine, I am a unitary soul.' He should ruminate over this thought of unitary existence. In face of afflictions like physical and verbal attacks, the commentator (Vritti) advises to remain composed with the help of following thoughts (1) This person is possessed by some evil spirit. (2) This person is mentally deranged. (3) This person suffers from bloated ego. (4) Some of my past karmas have precipitated, that is why this person is tormenting me. dhuta: chaThA adhyayana ( 338 ) Dhut: Sixth Chapter

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(5) Only when I tolerate these afflictions with equanimity I will be able to shed the karmas. Two types of afflictions have been mentioned-favourable and unfavourable. The words used for these are-egatare and annatare. Here also, once again two types of afflictions have been mentioned hiri and ahirimana. Hiri means shame. The afflictions which inspire shame or embarrassment are called hiri or awkward. These include begging and moving about unclad or nude. Those which are not embarrassing are called ahirimana or not awkward. These include heat and cold. The commentator (Vritti) has also accepted the alternative reading of the text-harina and aharina. He explains these terms as the afflictions that give joy to an ascetic are called hari or favourable afflictions; these include honour, reward, etc. The afflictions that cause pain or harm to an ascetic are called ahari or unfavourable afflictions. An ascetic following the doctrine of cleansing should endure these four types of afflictions with equanimity. Visottiya-this word has different meanings in different context, such as-regression, following the wrong path, being driven by wrong attitude, bad thoughts, evil thinking, doubt, etc. In the context here, the appropriate meaning could be-doubt, evil thinking, deprived contemplation, or following wrong path. Facing affliction causes a mental turmoil resulting in depressive and angry thoughts. Some of these are-evil thoughts about the oppressor; thoughts of discarding discipline due to instability and disappointment; and doubt about the expected fruits of tolerating such pain and afflictions. A righteous ascetic following the doctrine of cleansing should avoid all such regressive thoughts. Anagamanadhammino-followers of the code of not retracing the path. The seekers who, after getting initiated, do not retrace the path of mundane life by accepting failure in face of afflictions but stick to the conduct of complete detachment are called anagamanadharmi. AcArAMga sUtra ( 332 ) For Private Personal Use Only Illustrated Acharanga Sutra

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some ___Esa uttaravade... This phrase indicates that the lofty doctrine comprises of the four aphorisms stated earlier-(1) To endure all afflictions and torments with equanimity. (2) Not to return to mundane life getting disturbed by ascetic conduct or due to attachment for kin-folk. (3) Not to have even slightest desire for carnal pleasures. (4) To be steadfast in austerities, discipline and endurance. This is the most beneficent doctrine of cleansing for human beings. ekacaryA-nirUpaNa - 187. iha egeMsiM egacariyA hoti| tatthiyarAiyarehiM kulehiM suddhesaNAe svvesnnaae| se medhAvI privve| subbhiM aduvA dubhiN| tattha bhervaa| pANA pANe kilesNti| te phAse puTTho dhIro adhiyaasejjaasi| tti bemi| // bIo uddesao sammatto // 187. kucha laghukarmI sAdhu ekAkIcaryA (ekalavihAra pratimA kI sAdhanA) karate haiN| vaha ekalavihArI medhAvI sAdhu vibhinna kuloM se zuddha-eSaNA aura sarveSaNA (AhArAdi kI nirdoSa bhikSA) se saMyama kA pAlana karatA huA (grAma Adi meM) satata, parivrajana karatA rhe| sugandha se yukta yA durgandha se yukta AhAra samabhAvapUrvaka grahaNa yA sevana kare athavA bhayaMkara zabdoM ko sunakara yA bhayaMkara rUpoM ko dekhakara bhayabhIta na ho| hiMna prANI prANoM ko kleza pahu~cAte rahate haiN| una sparzoM (parISahajanita-duHkhoM) ke Ane para dhIra muni unheM sahana kre| __-aisA maiM kahatA huuN| DEFINING ISOLATION 187. Some laghukarmi (having only traces of karmas) ascetics practice isolation (special ascetic-code of living in solitude). dhutaM : chaThA adhyayana ( 333 ) Dhut : Sixth Chapter

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BARAVADVANORADUALUUUN That accomplished recluse-ascetic should move about (in e villages and other places) seeking alms from numerous families assiduously and scrupulously following the ascetic discipline. He should accept with equanimity food with aroma or stink and also fearlessly face terrifying sounds and sights. Ferocious beings continue to torment. Coming across such experiences (pain of afflictions) a composed ascetic should tolerate them. ___-So I say. vivecana-'suddhasaNAe savvesaNAe'-ye do zabda dhUtavAdI muni ke AhAra-sambandhI eSaNAoM se sambandhita haiN| 'eSaNA' zabda yahA~ nirdoSabhikSA kA anveSaNa-gaveSaNa karane ke lie prayukta hai| eSaNA ke mukhyataH tIna prakAra haiM-(1) gaveSaNaiSaNA; (2) grahaNaiSaNA, tathA (3) grAsaiSaNA yA pribhogaissnnaa| gaveSaNaiSaNA ke 32 doSa haiM-16 udgama ke, 16 utpAdanA ke aura grahaNaiSaNA ke 10 doSa haiN| grAsaiSaNA ke 5 doSa haiN| ina 47 doSoM se bacakara AhAra, dharmopakaraNa, zayyA Adi vastuoM kA anveSaNa, grahaNa aura upabhoga (sevana) karanA zuddha eSaNA kahalAtI hai| AhArAdi ke anveSaNa se lekara sevana karane taka muni kI samasta eSaNAe~ zuddha honI cAhie, yahI isa paMkti kA Azaya hai| carNi meM 'zadvaiSaNA' kA artha leparahita bhojana kiyA hai tathA 'sarvaiSaNA' kA artha / hai-sAta prakAra kI pinnddaissnnaaeN| gaccha se bAhara rahakara sAdhanA karane vAle muniyoM ke lie 'zuddhaSaNA' kA tathA gacchAntargata zramaNoM ke lie 'sarveSaNA' kA nirdeza kiyA gayA hai| (AcArAMga bhASya, pR. 321) ___ 'subbhi', 'dubmi' zabda yahA~ gaMdha ke artha meM nahIM hokara manojJa athavA amanojJa zabdoM ke artha meM hai| -(cUrNi, pR. 215) // dvitIya uddezaka samApta // Elaboration-Suddhesanaye savvesanaye---These two words are related to the procedure of exploration of food by an ascetic following the doctrine of cleansing. The term eshana has been used here for exploration of faultless alms. There are three main categories of eshana-(1) Gaveshaneshana (exploration), (2) Grahaneshana (acceptance), and (3) Graseshana (consumption). There are 32 faults related to Gaveshaneshana (exploration)-sixteen related to sources and sixteen related to preparation or production. Faults related to AcArAMga sUtra ( 334 ) Mustrated Acharanga Sutra

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Grahaneshana (acceptance) are ten in number. Faults related to Graseshana (consumption) are five in number. To explore, accept, and use food, ascetic-equipment, bed etc. avoiding these 47 faults is called pure or immaculate eshana. The aim of this phrase is to convey that the complete procedure--from exploration to consumption-should immaculately follow the prescribed code. In the commentary (Churni) shuddhaishana has been interpreted as fat-free-food. Sarvaishana has been interpreted as seven types of pindaishana (exploration of material things)., Sarvaishana is prescribed for the ascetics who are within the ambit of a Gachha (religious organization) and Shuddhaishana for those who practice keeping them religions organisatuo. (Acharanga Bhashya p. 321) Subbhi, dubbhi--These words have been used to indicate pleasant and obnoxious feelings or reaction and not just smell which is the conventional meaning. (Churni, p. 215) END OF LESSON TWO dhuta : chaThA adhyayana ( 334 ) Dhut: Sixth Chapter

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taio uddesao upakaraNoM kI laghutA 188. eyaM khu muNI AyANaM sadA suakkhAyadhamme vidhUtakappe NijjhosaittA / tRtIya uddezaka je acele parivusie tassa NaM bhikkhussa No evaM bhavai - parijuNNe me vatthe, vatthaM jAissAmi, suttaM jAissAmi, sUI jAissAmi, saMdhissAmi, sIvissAmi, ukka sissAmi, vokkasissAmi, parihissAmi pAuNissAmi / LESSON THREE aduvA tattha parakkamaMtaM bhujjo acelaM taNaphAsA phusaMti, sIyaphAsA phusaMti, teuphAsA phusaMti, daMsa - masagaphAsA phusaMti / eyare aNNayare virUvarUve phAse ahiyAsei acele / lAghavaM AgamamANe / tave se abhisamaNNAgae bhavati / jaheyaM bhagavayA paMveiyaM / tameva abhisameccA savvao savvattAe sammattameva samabhijANiyA / evaM tesiM mahAvIrANaM cirarAiM puvvAI vAsAiM rIyamANANaM daviyANaM pAsa ahiyAsiyaM / 184. sadA su-AkhyAta ( samyak prakAra se kathita) dharma vAlA vidhUtakalpI vaha muni AdAna (maryAdA se adhika vastrAdi) kA tyAga kara detA hai / jo acelaka rahatA hai, usa bhikSu ke mana meM aisA vikalpa utpanna nahIM hotA ki 'merA vastra saba taraha se jIrNa ho gayA hai, isalie maiM vastra kI yAcanA karU~gA, phaTe vastra ko sIne ke lie dhAge kI yAcanA karU~gA, phira suI kI yAcanA karU~gA, phira usa vastra ko sAdhU~gA, use sIU~gA, choTA hai, isalie dUsarA Tukar3A jor3akara bar3A banAU~gA; bar3A hai, isalie phAr3akara choTA banAU~gA, phira use pahanU~gA aura zarIra ko DhakU~gA / athavA acela sAdhanA karate hue muni ko bAra-bAra tinakoM (ghAsa ke tRNoM) kA sparza, sardI aura garmI kA sparza tathA DAMsa aura maccharoM kA sparza pIr3ita karatA hai|' acela rahane vAlA muni unameM se eka prakAra ke yA dUsare nAnA prakAra ke sparzo ( parISahoM) ko sahana karatA hai| vaha apane Apa ko lAghavayukta (halkA) mAnatA huA tapa se sampanna hotA hai / bhagavAna ne jisa rUpa meM acela - sAdhanA kA pratipAdana kiyA hai, use usI rUpa meM jAna-samajhakara, saba prakAra se sarvAtmanA jAne evaM samatva kA sevana kare / AcArAMga sUtra ( 336 ) Illustrated Acharanga Sutra

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jIvana ke AdikAla meM hI pravrajita hokara cirakAla taka ( jIvanaparyanta ) saMyama meM vicaraNa karane vAle, cAritra - sampanna tathA saMyama meM pragati karane vAle mahAn vIra sAdhuoM ne jo ( parISahAdi) sahana kiye haiM; use tuma dekho / MODEST NUMBER OF EQUIPMENT 188. The ascetic upholding the profoundly postulated religion and indulging in practices of cleansing, abandons garb (and other things) that exceed the prescribed limit. In the mind of an ascetic who lives achelak (unclad or scantily clad) there are no such ambiguities as-'My garb is in shreds. Therefore I will beg for clothes, for thread to mend clothes and for needle. After that I will darn the cloth, stitch it, join other piece of cloth if it is short, cut out a portion if it is long. At last I will wear it and cover my body.' Also, being achela during his practices, he time and again suffers discomfort and pain due to pricks of straw, excesses of cold and heat, and stings of mosquitoes and gad-flies. An achela ascetic tolerates one or all of these numerous types of afflictions. Becoming spiritually unburdened he establishes himself in austerities. He should practice equanimity after completely and thoroughly understanding the procedure of achela-practice in the exact form and content as expounded by Bhagavan. See what all these great and brave ascetics, initiated early in their life, have endured (afflictions) throughout their disciplined life remaining steadfast and ever progressive in their ascetic conduct. vivecana- dUsare uddezaka meM sneha tyAga tathA sahiSNutA kA upadeza diyA gayA thA / sahiSNutA kI sAdhanA ke lie jJAnapUrvaka deha- damana, indriya - nigraha kI bhA~ti vastra Adi upakaraNoM kI alpatA bhI anivArya hai| isalie tapa, saMyama dvArA zarIra aura kaSAya ko kRza karake lAghava - alpIkaraNa kA abhyAsa karanA caahie| deha dhunana karane kA uttama mArga isa uddezaka meM batAyA gayA hai| dhuta: chaThA adhyayana ( 337 ) Dhut: Sixth Chapter For Private Personal Use Only

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'evaM khu muNI AyANaM'-yaha vAkya artha kI dRSTi se bahuta hI gambhIra hai| vRttikAra ne 'AdAna' zabda ke do artha kiye haiM jo grahaNa kiyA jAya, use AdAna kahate haiM, vaha hai karma yA vastra aadi| 'AdAna' zabda kA eka artha jJAnAdi bhI hai, jo tIrthaMkaroM kI ora se vizeSa rUpa se sarvatomukhI dAna hai| ____ 'AdAna' zabda kA artha karma yA vastrAdi upakaraNa karane para artha hogA vidhUtakalpa muni-karma . yA karmoM ke upAdAna rUpa vastrAdi kA sadA parityAga kre| ___NijjhosaittA kA artha hai jo kucha parISahAdi sahana, svajana-tyAga Adi ke viSaya meM pahale kahA hai, usa upadeza yA vacana kA pAlana yA sparzana kre| ____ 'je acele parivusite'-'acela' zabda ke do artha mukhya hote haiM-avastra aura alpvstr| jaise. ajJa kA artha alpajJa hotA hai na ki jJAna-zUnya, vaise hI yahA~ 'acela' kA artha alpacela (alpa vastra vAlA) samajhanA caahie| (AcA. zIlA. TIkA, patrAMka 221) apratyaya kA artha donoM prakAra kA hotA hai-niSedhArthaka aura alpaarthk| niSedhArthaka 'acela' zabda nirvastra rahakara sAdhanA karane vAle jinakalpI muni kA vizeSaNa hai aura alpArthaka 'acela' zabda sthavirakalpI muni ke lie prayukta hotA hai| donoM prakAra ke muniyoM ko kucha dharmopakaraNa rakhane par3ate haiN| vanoM meM nirvastra rahakara sAdhanA karane vAle jinakalpI muniyoM ke lie zAstra meM mukhavastrikA aura rajoharaNa ye do upakaraNa hI batAye haiN| sthavirakalpI muniyoM ke lie vastra ke viSaya meM eka, do yA tIna kI bhinna-bhinna maryAdAe~ haiN| kintu donoM koTi ke muniyoM ko vastrAdi upakaraNa rakhate hue bhI unake sambandha meM vizeSa cintA, Asakti yA unake viyoga meM ArtadhyAna yA udvignatA nahIM honI caahie| kadAcit vastra phaTa jAya yA samaya para zuddha aiSaNika vastra na mile, to bhI usake lie ArtadhyAna-raudradhyAna nahIM honA caahie| ___ 'lAghavaM' kA artha hai-laghu bhaav| vaha do prakAra kA hai-upakaraNoM kI alpatA-upakaraNa laaghv| kaSAya avinaya Adi kA tyAga bhAva lAghava hai| samatta-yaha hai ki upakaraNa-lAghava Adi meM bhI samabhAva rahe, dUsare sAdhakoM ke pAsa apane se nyUnAdhika upakaraNAdi dekhakara unake prati ghRNA, dveSa, pratispardhA, avajJA Adi mana meM na Ave, yahI samatva ko samyak jAnanA hai| zIlAMka TIkA meM batAyA gayA hai jo'vi duvattha tivattho egeNa acelago va sNthri| ma hu te hIlaMti paraM, savve'pi ya te jinnaannaae||1|| je khalu visarisakappA saMghayaNadhiiAdi kAraNaM ppp| Na'va mannai, Na ya hINaM appANaM mannaI tehiM // 2 // savve'vi jiNANAe jahAvihiM kmm-khnnnn-atttthaae| viharaMti ujjayA khalu, sammaM abhijANaI evaM // 3 // AcArAMga sUtra ( 338 ) Illustrated Acharanga Sutra

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jo sAdhaka tIna vastrayukta, do vastrayukta, eka vastrayukta yA vastrarahita rahatA hai, vaha paraspara eka-dUsare kI avajJA, nindA, ghRNA na kare, kyoMki ye sabhI jinAjJA meM haiN| vastrAdi ke sambandha meM samAna AcAra nahIM hotA, usakA kAraNa sAdhakoM kA apanA-apanA saMhanana, dhRti, sahana-zakti haiM, isalie sAdhaka apane se vibhinna AcAra vAle sAdhu ko dekhakara usakI avajJA na kare, nahI apane ko hIna maane| ye sabhI jinAjJA meM haiM, isa prakAra jAnanA hI samyak abhijJAta karanA hai / Elaboration-Avoiding affection and practicing tolerance has been advised in the second lesson. Like consciously mortifying the body and disciplining senses it is essential to limit the need for clothes and ascetic-equipment. That is why after emaciating the body and passions through austerities and discipline, one should practice laghava or reduction of encumbrances. A good process of vibrating or cleansing the body has been given in this lesson. Evam khu muni ayanam-This sentence has a profound meaning. The commentator (Vritti) has given two meanings of the word adan. One is that which is accepted or acquired; and that is karma or garb and other such things. The other meaning is knowledge and other such virtues that are freely given, specially by Tirthankars. Accepting the first meaning the interpretation will be that an ascetic following the doctrine of cleansing should always reject karmas and their causal factors like dress and equipment. Nijjhosaitta means he should touch or follow the advise given earlier with regard to enduring afflictions and renouncing kinfolk, etc. Je achele parivusite-The popular meanings of achela are unclad and scantily clad. The prefix 'a' is used both as negative as well as diminutive. The negative achela is an adjective for a Jinkalpi ascetic who remains unclad in remote areas during his practices. The diminutive achela is an adjective for a sthavir-kalpi or a senior ascetic doing specific harsh practices at his place of stay. Both these types of ascetics have to have some ascetic equipment. The Jinakalpi ascetics who do their practices in jungles and remain unclad keep only mukhavastrika (a piece of cloth to cover mouth) and asceticbroom. The sthavir-kalpi ascetics are allowed to keep one, two or dhuta: chaThA adhyayana ( 339 ) Dhut: Sixth Chapter For Private Personal Use Only

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ISIR U RILOR RONDREIS NOORUKIDNOMBRDRANG three garbs depending on their level of practices. However, ascetics of both these types should have no worries and attachment for these possessions, or disappointment on losing them. If by chance the dress is torn or another is not available, he should neither be disappointed nor angry. Laghavam-diminution or lightness. This is of two types. The diminution of the quantity of equipment is upakaran-laghav or having few equipment. Avoiding passions, immodesty and other such vices is bhava-laghav or having few vices. Samatt-equanimity. Here this refers to equanimity with reference to limited possessions. He should not have feelings of hatred, aversion, competition, insult, etc. when he sees more equipment with other ascetics. This is the real spirit of equanimity. It is mentioned in the Shilanka Tika that ascetics who have three, two, or one dress should not insult, criticize, or hate one another because they all are following the tenets of the Jina. There are no uniform rules about dresses (etc.) as every individual ascetic has his own unique constitution, and tolerance, patience and other such capacities. Therefore a seeker should avoid feelings of superiority or inferiority when he sees another ascetic following a different code. To know that they all are following the tenets of the Jina is the right awareness and knowledge. - 189. AgayapaNNANANaM kisA bAhA bhavaMti, payaNue ya mNssonnie| visseNiM kaTu ufrollel esa tiNNe mutte virae viyaahie| fa al 189. prajJAvAn muniyoM kI bhujAe~ kRza (durbala) hotI haiM, unake zarIra meM rakta-mA~sa bahuta kama ho jAte haiN| ___ vaha muni rAga yA kaSAyarUpa zreNI-saMtati ko prajJA se jAnakara (kSamA Adi se) fa-fetoed (HAR-ALE ) auf, uth jai Fara DEMITTI - tent 189. The arms of an accomplished sages are weak; they have been very little flash and blood on their body. * AcArAMga sUtra (380) Illustrated Acharanga Sutra peserta EGOEGOS

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That sage, through his wisdom, knows the chain of passions and causes its disintegration (with the help of clemency and other virtues). He is then called teern (one who has crossed the ocean of mundane life), liberated and detached. -So I say. vivecana-'kisA bAhA bhavaMti'-isa vAkya ke vRttikAra ne do artha kiye haiM-(1) tapasyA tathA parISaha-sahana se una sthitaprajJa muniyoM kI bAheM kRza-durbala ho jAtI haiM, (2) unakI bAdhAe~-pIr3Ae~ kRza arthAt kama ho jAtI haiN| abhiprAya yaha hai ki karma-kSaya ke lie prastuta prajJAvAn muni ke lie tapa yA parISaha-sahana kevala zarIra ko hI pIr3A de sakate haiM, unake mana ko ve pIr3A nahIM de skte| 'visseNiM kaTu' kA tAtparya hai ki saMsAra-zreNI-saMsAra meM avatarita karane vAlI rAga-dveSa-kaSAya rUpa saMtati (zRMkhalA) hai, use kSamA Adi se vizreNita krke-todd'kr| _ 'pariNNAe' kA artha hai-samatva bhAvanA se jAna kr| Elaboration-Kisa baha bhavanti-The commentator (Vritti) has given two meanings of this sentence(1) Arms of those sthitprajna (who dwell in knowledge) sages become thin and weak due to austerities and tolerating afflictions. (2) The obstructions or torments they have to face are reduced. This means that austerities and tolerating afflictions can cause pain only to the body and not the mind of a wise sage involved in shedding karmas. Vissenim kattu-to cause disintegration. This points at causing disintegration of the world-chain. This means to destroy, with help of clemency and other such virtues, the chain of attachment, aversion and passions, which is the cause of the chain of rebirths. Parinnaye-by understanding with the feeling of equanimity. asaMdIna-dvIpa tulya dharma 190. virayaM bhikkhaM rIyaMtaM cirarAtosiyaM aratI tattha kiM vidhArae? saMdhemANe smutttthie| jahA se dIve asaMdINe evaM se dhamme aariypdesie| te aNavakaMkhamANA aNativAemANA daiyA mahAviNo pNddiyaa| dhuta : chaThA adhyayana ( 341 ) Dhut : Sixth Chapter * pri k ttk r kichi

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evaM tesiM bhagavao aNuTThANe jahA se diyaa-poe| evaM te sissA diyA ya rAo ya aNu puvveNa vaaiy| . ti bemi| // taio uddesao sammatto // 190. jo cirakAla se munidharma meM dIkSita hai, virata hai aura saMyama meM (uttarottara) Age varddhamAna hai usa bhikSu ko kyA arati (saMyama meM udvignatA) abhibhUta kara sakatI hai? ___ dharma kA pratikSaNa saMdhAna karane vAle tathA samyak prakAra se utthita muni ko (arati abhibhUta nahIM kara sktii)| ___ jaise (jala meM nahIM DUbA huA) asaMdIna dvIpa (samudra yAtriyoM ke lie) Azraya sthAna hotA hai, vaise hI AryoM dvArA upadiSTa dharma hotA hai| jo muni (bhogoM kI) AkAMkSA tathA prANiyoM kI hiMsA nahIM karate ve lokapriya medhAvI aura paNDita kahe jAte haiN| ___jisa prakAra pakSI ke bacce (paMkha Ane taka apane mAtA-pitA dvArA) pAle jAte haiM, usI prakAra bhagavAna ke dharma meM jo abhI taka anutthita haiM, una ziSyoM kA ve-AcArya kramazaH vAcanA Adi ke dvArA dina-rAta pAlana karate haiN| -aisA maiM kahatA huuN| UN-SUBMERGED ISLAND-LIKE RELIGION ___190. Can apathy (for discipline) engult an ascetic who has been long initiated into ascetic order, who is detached and ever progressive in ascetic discipline ? An ascetic who explores the ascetic path every moment and who is properly set on the course of spiritual uplift (can never be engulfed by such apathy). As an unsubmerged island is refuge to seafarers, so also is the ascetic path shown by nobles. The ascetics who have no desire (for mundane pleasures) and who do not oppress beings are called popular, accomplished and Pundit (sagacious). AcArAMga sUtra (342 ) Illustrated Acharanga Sutra

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As chicks are nursed (by their parents till they are able to fly), likewise the disciples, who are not yet firm on the path shown by Bhagavan, are day and night nurtured by such acharyas through discourses and other instructions. ___-So I say. vivecana'dIve asaMdINe'-'dIva' zabda ke 'dvIpa' aura 'dIpa' donoM rUpa mAnakara yahA~ vyAkhyA kI jAtI hai| dvIpa nadI-samudra Adi ke yAtriyoM ko Azraya detA hai aura dIpa prakAza detA hai| donoM hI do-do prakAra ke hote haiM-(1) saMdIna, aura (2) asNdiin| 'saMdIna dvIpa' vaha hai-jo kabhI pAnI meM DUbA rahatA hai, kabhI nahIM, aura 'saMdIna dIpa' vaha hai jisakA prakAza bujha jAtA hai| 'asaMdIna dvIpa' vaha hai, jo kabhI pAnI meM nahIM DUbatA, isI prakAra 'asaMdIna dIpa' vaha hai jo kabhI bujhatA nahIM, jaise-sUrya, candra Adi kA prkaash| dharmakSetra meM samyaktvarUpa bhAva dvIpa yA jJAnarUpa dIpa bhI mokSa-yAtriyoM ko AzvAsanadAyaka evaM prakAzadAyaka hotA hai| aupazamika aura kSAyopazamika samyaktva saMdIna bhAva-dvIpa hai aura apratipAtI (kSAyika) samyaktva asaMdIna bhAva-dvIpa hai| isI taraha zrutajJAna saMdIna bhAva dIpa hai aura kevalajJAna asaMdIna bhAva dIpa hai| -(AcArAMga cUrNi, pR. 223-225; tathA vRtti, patrAMka 224) ___ pakSI ke bacce se navadIkSita muni ko dharma meM dIkSita karane ke vyavahAra kI tulanA 'jahA se diya-poe' pada se kI gaI hai| jaise mAdA pakSI apane bacce ko aNDe meM sthita hone se lekara paMkha Akara svatantra rUpa se ur3ane yogya nahIM hotA, taba taka usakA pAlana-poSaNa karatI hai| isI prakAra guru/AcArya bhI navadIkSita sAdhu ko dIkSA dene se lekara samAcArI kA zikSaNa-prazikSaNa tathA zAstra-adhyApana Adi vyavahAroM meM kramazaH gItArtha hone taka usakA pAlana-poSaNa-saMvarddhana karate haiN| // tRtIya uddezaka samApta // Elaboration-Deeve asamdeene-The phrase is being interpreted with two alternative readings of the word deeu--dveep (island) and deep (lamp). An island provides refuge to seafarers and a lamp provides light. These two are of two types each-samdeen and asamdeen. Samdeen island is that which often remains submerged, and samdeen lamp is that which often remains extinguished. Asamdeen island is that which is never submerged, and asamdeen lamp is that which is never extinguished, such as the sun and the moon. In the spiritual field, the island that is righteousness and the lamp that is knowledge also provide refuge and light to the dhuta : chaThA adhyayana (343 ) Dhut: Sixth Chapter *

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one travellers on the path of liberation. Aupshamik. samyaktva (righteousness attained through pacification of karmas) and kshayopashamik samyaktva righteousness attained through extinction-cum-pacification of karmas) are like submergible islands and apratipati or kshayik samyaktva ((righteousness attained through extinction of karmas) is like non-submergible island. In the same way the scriptural knowledge is like extinguishable lamp and omniscience is like inextinguishable lamp. (Acharanga Churni, p. 223-225; Acharanga Vritti, leaf 224) Jaha se diyapote--this. phrase compares a neo-ascetic with chicks. A bird hatches its eggs and nurses the chicks as long as they do not have mature wings and are not able to fly independently. In the same way a guru or acharya nurtures, supports, and promotes a newly initiated ascetic till he gains competence to teach and impart training of codes of conduct and scriptural knowledge. * END OF LESSON THREE AcArAMga sUtra Ilustrated Acharanga Sutra

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SER..aamannauthreatertainchexxxcixxhsxie ki khakikkineraini SD ARDAROSARODARODAROSAROBARODARADARODAIAPKROPARALRROPAROMANOAROLPARATOPATOPATOPATopotodoTRATES | cauttho uddesao caturtha uddezaka LESSON FOUR gaurava-tyAgI 191. evaM te sissA diyA ya rAo ya aNupubveNa vAiyA tehiM mahAvIrehi pnnnnaannmNtehiN| tesiMtie paNNANamuvalabbha hiccA uvasamaM phArusiyaM smaadiyNti| vasittA baMbhaceraMsi ANaM 'taM No' tti maNNamANA-agghAyaM ta soccA Nisamma 'samaNuNNA jIvissAmo' ege Nikkhamma-te asaMbhavaMtA viDajjhamANA kAmesu giddhA ajjhovavaNNA samAhimAghayamajhosayaMtA satthArameva pharusaM vdti| 191. isa prakAra una mahAn vIra aura prajJAvAn (guruoM) dvArA ve ziSya dina-rAta kramazaH prazikSita hote haiN| . una (AcAryAdi) ke pAsa vizuddha jJAna ko pAkara (abhimAnavaza) upazamabhAva ko chor3akara kucha ziSya paruSatA-(kaThora) kA AcaraNa karane lagate haiN| (gurujanoM kA anAdara karane lagate haiN|) ve gurukula vAsa meM rahate hue bhI AcAryAdi kI AjJA ko 'yaha tIrthaMkaroM kI AjJA nahIM hai', aisA mAnate haiN| kucha puruSa AkhyAta-gurujanoM kA upadeza sunakara, samajhakara 'hama utkRSTa saMyamI jIvana jIyeMge' isa prakAra kA saMkalpa lekara pravrajita hote haiM, kintu ve apane saMkalpa ke prati susthira nahIM rhte| ve (kaSAya-IrSyA kI agni se) jalate rahate haiM, kAma-bhogoM meM gRddha yA (Rddhi, rasa aura sukha kI saMvRddhi meM) lolupa banakara tIrthaMkaroM dvArA prarUpita samAdhibhAva ko nahIM apanAte, zAstA gurujanoM ko bhI ve kaThora vacana kaha dete haiN| ABANDONING PRIDE ____191. This way those disciples are step by step taught and trained day and night by those great, brave and sagacious teachers. After acquiring authentic knowledge from them, some disciples (out of conceit) lose their composure or serenity and become rude (start showing disrespect to the seniors and teachers). dhuta : chaThA adhyayana ( 345 ) Dhut : Sixth Chapter

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While still living in the gurukul (place of study or under the tutelage of the guru) they do not believe the commandments of the preceptor to be the commandments of Tirthankars. Some individuals having listened to and understood the sermon, get initiated with the resolution that we shall lead an exemplary ascetic life. But they do not stay true to their resolution. They continue to fume (in the fire of passions and envy). Getting infatuated with carnal pleasures and being covetous (of wealth, comforts and pleasure) they do not follow the attitude of samadhi (composure and serenity) propagated by Tirthankars. They even use harsh and offensive language with preceptors and seniors. __ 192. sIlamaMtA uvasaMtA saMkhAe riiymaannaa| asIlA aNuvayamANA bitiyA maMdassa baalyaa| NiyaTTamANA vege aayaargoyrmaaikkhNti| NANabhaTThA dNsnnluusinno| namamANA vege jIviyaM vipprinnaameNti| puTThA vege NiyaTRti jIvitasseva kaarnnaa| NikkhaMtaM pi tesiM duNNikkhaMtaM bhvti| bAlavayaNijjA hu te NarA puNo puNo jAiM pkppeNti| ahe saMbhavaMtA viddAyamANA, ahamaMsIti viukkse| udAsINe pharusaM vadaMti, paliyaM pagaMthe aduvA pagaMthe athehiN| taM medhAvI jANejjA dhmm| 192. zIlavAna, upazAnta evaM prajJApUrvaka saMyama-pAlana meM parAkrama karane vAle muniyoM ko ve azIlavAn kahakara badanAma karate haiN| yaha una manda buddhi logoM kI dUsarI mUr3hatA (ajJAnatA) hai| ___ saMyama se nivRtta hue kucha eka muni-veza parityAga kara dene vAle AcAra-sampanna muniyoM kA Adara karate haiN| kintu ajJAnI puruSa jo jJAna se bhraSTa ho gaye, ve samyagdarzana ke vidhvaMsaka hokara dUsaroM ko bhI zaMkAgrasta karake sanmArga se bhraSTa kara dete haiN| __ kaI sAdhaka (AcAryAdi tIrthaMkaroM ke prati) nata-(samarpita) hote hue bhI saMyamI jIvana ko tyAga dete haiN| AcArAMga sUtra (346 ) Illustrated Acharanga Sutra

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* ___ kucha sAdhaka (parISahoM se) AkrAnta hone para (sukhapUrvaka) jIvana jIne ke nimitta se saMyama chor3a baiThate haiN| unakA gRhavAsa se niSkramaNa bhI duniSkramaNa ho jAtA hai, kyoMki sAdhAraNa (ajJa) janoM dvArA bhI ve nindanIya ho jAte haiM tathA ve punaH punaH janma dhAraNa karate haiN| ve jJAna-darzana-cAritra meM nimna-stara ke hote hue bhI apane ko hI vidvAn mAnakara 'maiM hI sarvAdhika vidvAn hU~', isa prakAra ahaMkAra karate haiN| jo unase udAsIna (taTastha) rahate haiM, unheM ve kaThora vacana bolate haiN| ve (una taTastha muniyoM ke pUrva-Acarita-gRhavAsa ke samaya kie hue) karma (paliyaM) ko lekara nindya vacana bolate haiN| athavA asatya Aropa lagAkara unheM badanAma karate haiM, unheM apazabda kahate haiN| buddhimAn muni ina saba ko dharma-zUnya janoM kI ceSTA samajhakara apane dharma ko bhalIbhA~ti jaane-phcaane| 192. They defame those ascetics who are righteous, and serene, and sincere in following ascetic conduct by calling them non-righteous. This way those fools multiply their folly. Some of these ascetics who abandon ascetic discipline offer due respect to those who remain unclad and are upright in conduct. But the ignorant who have abandoned the path of knowledge become antagonists of right perception and instigate others to abandon the right path by planting doubt in their mind. Many seekers although dedicated (to acharyas and Tirthankars) still abandon the ascetic path. Some aspirants abandon the path of discipline for the sake of (comforts of) life when oppressed (by affliction). Their renouncing household turns into ill-renunciation because they become objects of censure even to common people. Also, they are born and reborn time and again. Although they are at a lower level of knowledge-perceptionconduct, they consider themselves to be scholars and project their ego--"I am the top most scholar." They use harsh language with those who do not recognize them. They slander dhuta : chaThA adhyayana ( 347 ) Dhut : Sixth Chapter

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them (unbiased and true ascetics) for their deeds (of their preascetic life). Or defame them using harsh words and false accusations. A wise ascetic should properly understand his religion (ascetic path) ignoring all these acts as designs of uncouth people. - vivecana-(sUtra 191-192) 'paNNANamuvalabbha - '-isa paMkti ke dvArA zAstrakAra ne batAyA * hai-jJAnI gurujanoM dvArA aharniza vAtsalyapUrvaka prazikSita kiye jAne para bhI kucha ziSyoM ko jJAna kA garva ho jAtA hai| bahuzruta ho jAne ke mada meM ve gurujanoM dvArA kie gaye samasta upakAroM ko bhUla jAte haiM, unake prati vinaya, namratA, Adara-satkAra, bahumAna, bhaktibhAva Adi ke badale upazamabhAva ko chor3akara upakArI gurujanoM ke prati kaThoratA dhAraNa kara lete haiN| unheM ajJAnI, kudRSTi-sampanna evaM cAritra-bhraSTa batAne lagate haiN| brahmacarya se yahA~ saMyama tathA 'gurukulavAsa' donoM hI artha lie jA sakate haiN| 'ANaM taM No tti maNNamANA'-kucha sAdhaka gurujanoM ke sAnnidhya meM varSoM rahakara bhI unake dvArA anuzAsita kiye jAne para bhI unakI AjJA ko ThukarA dete haiN| AcArya unheM utsarga sUtrAnusAra calane ke lie prerita karate haiM to ve kaha dete haiM-"yaha tIrthaMkaroM kI AjJA nahIM hai|" vastutaH aise sAdhaka zArIrika sukha kI talAza meM apavAda mArga kA Azraya lete haiN| ___'satthArameva pharusaM vadaMti'-vRttikAra ne isa paMkti ke do artha kiye haiM (1) AcAryAdi dvArA zAstrAbhiprAyapUrvaka prerita kiye jAne para bhI ahaMkArapUrvaka usa zAstA ko hI kaThora vacana bolane lagate haiN| ma (2) athavA zAstA kA artha zAsanAdhIza tIrthaMkara Adi bhI hotA hai| ataH yaha artha bhI sambhava * hai ki zAstA arthAt tIrthaMkara Adi ke lie bhI kaThora va avajJAmUlaka vacana kaha dete haiN| ___ "NiyaTTamANA.'-kucha sAdhaka sAtAgauravavaza sukha-suvidhAvAdI banakara munidharma ke saMyamI veza se * bhI nivRtta ho jAte haiM, phira bhI ve vinaya ko nahIM chor3ate, na hI kisI sAdhu para doSAropaNa karate haiM, * na kaThora bolate haiM, arthAt ve ahaMkAragrasta hokara apane AcAra meM dambha, dikhAvA nahIM karate, na hI * jhUThA bahAnA banAkara apavAda kA sevana karate haiM, kintu sarala evaM spaSTa hRdaya se kahate haiM "munidharma kA maulika AcAra to aisA hai, kintu hama utanA pAlana karane meM asamartha haiN|" ___NANabhaTThA saNalUsiNo'-kintu jJAna se bhraSTa aura samyagdarzana ke vidhvaMsaka sAdhaka bahuta khataranAka hote haiN| ve svayaM to cAritra se bhraSTa hote hI haiM, anya sAdhakoM ko bhI samyagdarzana aura samyagjJAna se bhraSTa karake sanmArga se vicalita bhI kara dete haiN| AcArAMga sUtra Illustrated Acharanga Sutra (348)

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KESASARDAROPAROPATOPATOPATOPATOPAROBARODARODARoPRODAMROSAROSAROETROSARODE ___ 'namamANA.'-kucha sAdhaka aise hote haiM, jo gurujanoM, tIrthaMkaroM tathA unake dvArA upadiSTa dharma ke prati vinIta hote haiM, parantu Rddhi, rasa tathA sAtA gaurava ke vazIbhUta hokara saMyamamArga se vimukha ho jAte haiN| _ 'puTThA vege Niyati'-kucha sAdhaka parISahoM kA anubhava hone para sukha-suvidhApUrNa jIvana ke lie saMyamI veza bhI chor3a baiThate haiN| ___ 'ahe saMbhavaMtA vidAyamANA'-kucha sAdhaka svayaM alpajJa hote hue bhI 'hama vidvAn haiM' isa prakAra se apanI mithyA zlAghA (prazaMsA) karate rahate haiN| aisA sAdhaka garvonnata hokara apanI DIMga hA~katA rahatA hai ki 'maiM bahuzruta hU~, AcArya ko jitanA zAstra jJAna hai, utanA to maiMne alpa samaya meM hI par3ha liyA thaa|' usakI abhimAna bharI bAta sunakara jo madhyastha yA mauna bane rahate haiM, usakI hA~ meM hA~ nahIM milAte, athavA jo rAga-dveSa aura azAnti se dUra rahate haiM, unheM bhI ve kaThora zabda bolate haiN| ___ 'paliyaM pagaMthe aduvA pagaMthe atahehiM'-paliyaM kA artha hai, karma aura pagaMthe kA artha hai gAlI-galauja krnaa| isa pada kI vyAkhyA karate hue TIkAkAra kahate haiM-garvasphIta sAdhaka uddhata hokara una suvihita madhyastha sAdhakoM ko logoM kI dRSTi meM nIce girAne ke lie usa sAdhu ke pUrvAzrama ke kisI karma-dhandhe yA duzcaraNa ko lekara kahatA hai-tU to vahI lakar3ahArA hai na? athavA tU vahI cora hai na? | isalie buddhimAn dharma ko jAne ki ahaMkAra Adi ke tyAga se hI dharma kA jJAna hotA hai| Elaboration (191-192)-- Pannanamuvalabbh...-in this line the author informs--In spite of being affectionately taught and trained by the accomplished teachers all along, some disciples become proud of their knowledge. This conceit makes them forget all the favours done by their teachers. Instead of the normal modest, humble, reverential, respectful and devout behaviour they lose their composure and become harsh towards the obliging teachers. They start calling them ignorant, misguided and fallen (from the right conduct). Brahmacharya can be interpreted both as ascetic discipline and living in gurukul (with the teacher). Anam tam notti mannamana-In spite of spending years with their gurus, some aspirants when disciplined by their gurus, refute their order. When the acharya asks them to abide by the code of dhuta : chaThA adhyayana ( 349 ) Dhut : Sixth Chapter

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discipline, they reply--"This is not the order of Tirthankars." In fact such aspirants, in their search for carnal pleasures, accept an abnormal path. Sattharmeva Farusam vadanti-The commentator (Vritti) has given two interpretations of this phrase (1) In spite of being given advise based on scriptures they start refuting that shasta (preceptor or acharya) in harsh words. (2) Shasta also means Tirthankar or other propagator of that level. Therefore, the other interpretation is that they use harsh and derogatory remarks for Tirthankars, etc. Niyatthamana-Some comfort loving aspirants revert to a life of worldly pleasures and comfort, leaving the ascetic discipline and garb. Even then they do not leave their modesty and do not slander any ascetic using harsh language. In other words they neither project their ego or show off nor do they accept unusual ways on some pretext. They simply and sincerely say--"The true ascetic conduct is like that (rigorous) but I am not capable of adhering to it strictly." Nanabbhattha damsanalusino-The ignorant who have abandoned the path of knowledge and become antagonists of right perception are very dangerous. Not content to fall from grace themselves, they start instigating others to abandon the path of right perception and right knowledge. Namamana-Many seekers are dedicated to acharyas and Tirthankars and their tenets, but still abandon the ascetic path due to attraction for wealth, comforts and pleasure. Puttha vege niyattanti-When oppressed by affliction and hardship, some aspirants abandon the path of discipline for life of comfort. Ahe sambhavata viddayamana-Although they know very little, they consider themselves to be scholars and indulge in self AcArAMga sUtra (340) Illustrated Acharanga Sutra

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wave wadas sina Ya wanaw GHO GO GO GO GHO. 5055. praise "I am the top most scholar." Such aspirants become vainglorious and boast about-"I have acquired enormous knowledge. It took me very little time to acquire all the scriptural knowledge the acharya had." They use harsh language even with those who are impartial and offer no comments or those who do not take their side and remain away from attachment, aversion and dispute. Paliyam paganthe aduva paganthe atahehim-Paliyam means action or deed and paganthe means to abuse or call names. Explaining this phrase the commentator (Tika) says-In order to slander the unbiased and true ascetics, such aspirants with bloated ego choose some activity, profession, or fault of their pre-ascetic life and say--"You are the same wood-cutter ? Or you are the same thief ? Therefore a wise ascetic should properly understand his religion (ascetic path) that it is through avoiding ego and other such vices that one acquires knowledge of the right path. 505501 ajJAnI kA nindita AcaraNa 193. ahammaTThI tumaM si NAma bAle AraMbhaTThI, aNuvayamANe, haNamANe, ghAyamANe, haNao yAvi samaNujANamANe / ghore dhamme udIrie / uvehai NaM aNANAe / esa vivi viyAhie / tti bemi / 193. (saMyamacyuta ahaMkArI sAdhaka ko AcArya kahate haiM -) tU adharmArthI hai, bAla hai, Arambha meM pravRtta ho rahA hai, Arambha karane vAloM kA anusaraNa karatA huA tU kahatA haiprANiyoM kA hanana karo tathA dUsaroM se prANivadha karAtA hai aura prANiyoM kA vadha karane vAloM kA bhI anumodana karatA hai| ( bhagavAna ne ) ghora dharma kA pratipAdana kiyA hai, tU dharma kI upekSA karatA huA kA atikramaNa kara rahA hai| isa kAraNa tujhe viSaNNa ( kAma - bhogarUpa kIcar3a meM lipta ) aura vitarda ( hiMsaka ) kahA gayA hai| - aisA maiM kahatA hU~ / dhuta: chaThA adhyayana ( 351 ) For Private Personal Use Only Dhut : Sixth Chapter

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EVIL CONDUCT OF AN IGNORANT ____193. (The acharya admonishes the aspirant who is proud and has drifted from the ascetic path--) You seek the opposite (non-righteous) path. You are ignorant. You indulge in sinful activity. Emulating those who indulge in sinful activities you say-'Kill beings', and instigate others to kill beings. You also approve of others who kill beings. Bhagavan has propagated the religion of austerities but you neglect that religion and violate his tenets. That is why you are called vishanna (engulfed by the slime of carnal pleasures) and vitard (killer). -So I say. 194. kimaNeNa bho jaNeNa karissAmi tti maNNamANA-evaM pege vaittA mAyaraM piyara hiccA NAyao ya priggh| vIrAyamANA samuTThAe avihiMsA suvvayA dNtaa| ahege passa dINe uppaie pddivymaanne| vasaTThA kAyarA jaNA lUsagA bhvNti| 195. ahamegisiM siloe pAvae bhavai-se samaNavibhaMte smnnvibhNte| pAsahege samaNNAgaehiM asamaNNAgae namamANehiM anamamANe, viraehiM avirae daviehiM advie| 196. abhisameccA paMDie mehAvI NiTThiyaDhe vIre AgameNaM sadA prikkmejjaasi|| tti bemi| // cauttho uddesao sammatto // 194. kucha loga yaha mAnate aura kahate haiM ki ina svArthI svajanoM kA maiM kyA karU~gA? mAtA-pitA, jJAtijana aura parigraha ko chor3akara vIra puruSa kI bhA~ti munidharma meM samyak prakAra se pravrajita hote haiM; ahiMsaka, suvratI aura indriya-damana karane vAle hote haiN| he ziSya ! ina kucha dIna patita hokara girate sAdhakoM ko tU dekha ! ve kAyara-jana viSayoM se pIr3ita ho vratoM ke vidhvaMsaka ho jAte haiN| 195. unameM se kucha zramaNoM kI kIrti pAparUpa (nindA yogya) ho jAtI hai| (loga kahate haiM-) "yaha zramaNa vibhrAnta (zramaNa dharma se bhaTaka gayA) hai, yaha zramaNa vibhrAnta hai|" AcArAMga sUtra 'ERakesekskskske.skskske.sleake.sle.ke.ke.ske.ske.sakesekse.ke.siksake.ske.slesalese.sikes air.ske.ske.ke.skskskar ( 352 ) Illustrated Acharanga Sutra

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tuma yaha bhI dekho ! (saMyama se cyuta hone vAle) zuddha AcAra vAloM ke bIca zithilAcArI, saMyama ke prati samarpita muniyoM ke bIca asamarpita; virata muniyoM ke bIca avirata tathA cAritra-sampanna sAdhuoM ke bIca cAritrahIna hote haiN| _196. paNDita, medhAvI, niSThitArtha vIra muni saMyama-bhraSTa hone ke pariNAmoM ko bhalIbhA~ti jAnakara Agama ke anusAra saMyama meM parAkrama kre| - # Chen I 194. Some people believe and say what have they to do with these selfish relatives ? They abandon parents, relatives and possessions and like a brave get initiated into the ascetic order properly. They become non-violent, steadfast in conduct and subjugators of senses. O disciple ! See these wretched and corrupt aspirants falling ! These cowards tormented by mundane pleasures turn into violators of their ascetic pledges. 195. The fame of some of these Shramans becomes sinful (censurable). (People say--) "This Shraman is deluded, this Shraman is apostate." You should also see that among those who are steadfast, there are Shramans who are lax in their conduct; among those who are dedicated to ascetic discipline there are Shramans who are not dedicated to discipline, among those who are free from mundauce indulgences. These are Shramans who are not free from them; among those who are endowed with right conduct. There are Shramans who are not endowed with right conduct. 196. Realizing the consequences of drifting away from ascetic discipline, a learned, wise, accomplished and brave ascetic should pursue the path of discipline as defined in Agams. --So I say dhuta : chaThA adhyayana ( 343 ) Dhut: Sixth Chapter 19

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vivecana-'uppaie paDivayamANe'- jo pahale vIratApUrvaka svajana, jJAtijana, parigraha Adi ko tyAgakara vairAgya ke sAtha pravrajita hote haiM, eka bAra to ve vairAgya indriya saMyama Adi se logoM ko atyanta prabhAvita kara dete haiN| parantu bAda meM jaba unakI prasiddhi aura prazaMsA adhika hone lagatI hai, pUjA-pratiSThA bar3ha jAtI hai, sukha-suvidhAe~ bhI adhika milane lagatI haiM, bhojana Adi bhI svAdiSTa, gariSTha milatA hai, taba ve indriya-sukhoM kI ora jhuka jAte haiM, saMyama meM parAkrama kI apekSA se dIna-hIna aura tInoM gauravoM ke dAsa bana jAte haiN| ___ daviehi'-jisake pAsa dravya-dhana ho vaha dravyika hai| sAdhu ke pAsa jJAna-darzana-cAritra rUpa dhana hai| athavA dravya kA artha hai-muktigamana yogy| 'dravika' kA eka artha dayAlu bhI hotA hai| 'NiTTiyaDe'-jisakI viSaya-sukhoM kI pipAsA sarvathA bujha gayI ho 'viSayasukha-niSpipAsaH niSThitArthaH' use niSThitArtha kahate haiN| // caturtha uddezaka samApta // Elaboration-Uppaie padivayamane-There are those who renounce parents, relatives, possessions, and other mundane things bravely and get initiated with detachment. Initially they effectively influence people with their detachment and discipline over senses. But later, when they get a lot of fame and praise, they are revered and worshiped, provided excessive comforts, and tasty and rich food, they lean towards mundane pleasures, become poor in perseverance of ascetic discipline and slaves of three types of glory. Daviehim-One who has abundance of things or wealth; an ascetic has the wealth of knowledge-perception-conduct. Another meaning of dravya is bhavya or worthy of getting liberated. Dravik also means clement. Nitthiyatthe-One whose thirst for mundane pleasures has been absolutely quenched. * END OF LESSON FOUR.. - AcArAMga sUtra ( 354 ) Illustrated Acharanga Sutra

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paMcama uddesao paMcama uddezaka LESSON FIVE [pichale uddezaka meM bhikSuoM ko tIna prakAra ke gaurava tyAgakara viSaya-pipAsA se mukta rahate hue sAdhanA karane kA kathana kiyA gayA hai| isa uddezaka meM grAma-nagaroM meM vihAra karate hue dharma sunane ke icchuka janoM ko taTasthabhAvapUrvaka dharma-kathana kA nirUpaNa hai|] [The preceding lesson talks about doing ascetic practices after abandoning three types of glory and remaining free of mundane desires. This lesson talks about giving religious discourses with equanimity to the eager people while moving around from one village or city to another.] titikSu-dhuta kA dharma-kathana 197. se gihesu vA gihataresu vA gAmesu vA gAmaMtaresu vA Nagaresu vA NagaraMtaresu vA jaNavaesu vA jaNavayaMtaresu vA saMtegatiyA jaNA lUsagA bhavaMti aduvA phAsA phusNti| te phAse puTTho dhIro ahiyAsae oe smiydNsnne| ___dayaM logassa jANittA pAINaM paDINaM dAhiNaM udINaM Aikkhe vibhae kiTTe vedvii| se uTThiesu vA aNuTTiesu vA sussUsamANesu pavedae-saMtiM viratiM uvasamaM NivvANaM soyaviyaM ajjaviyaM maddaviyaM lAghaviya annivttiyN| savvesiM pANANaM savvesiM bhUyANaM savvesiM jIvANaM savvesiM sattANaM, aNuvIi bhikkhU dhmmmaaikkhejjaa| aNuvIi bhikkhU dhammamAikkhamANe No attANaM AsAejjA No paraM AsAejjA No aNNAiM pANAiM bhUyAiM jIvAI sattAiM aasaaejjaa| 197. vaha (zramaNa jaba vihAra karatA hai to-) gharoM meM, gRhAntaroM meM (gharoM ke bIca), grAmoM meM grAmAntaroM (grAmoM ke bIca) nagaroM meM, nagarAntaroM meM, janapadoM meM yA janapadAntaroM meM kucha vidveSI jana hiMsaka-(upadravI) ho jAte haiN| (upasarga karate haiN)| athavA (sardI, garmI, DAMsa, macchara Adi parISahoM ke) sparza (kaSTa) prApta hote haiN| unase spRSTa hone para dhIra muni una sabako samabhAva se sahana kre| jo muni rAga aura dveSa se rahita evaM samyagdarzI hai vaha loka para dayA/anukampA bhAva ke sAtha pUrva, pazcima, uttara aura dakSiNa Adi dizAoM aura vidizAoM meM dharma kA upadeza kre| tattva kA vibhAga karake, dharmAcaraNa ke suphala kA nirUpaNa kre| dhuta : chaThA adhyayana ( 355 ) Dhut : Sixth Chapter * *

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vaha munidharma sunane ke utsuka janoM ko phira cAhe ve utthita hoM yA anutthita, zAnti, virati, upazama, nirvANa, zauca, Arjava, mArdava, lAghava evaM ahiMsA kA upadeza kare / vaha bhikSu sabhI prANiyoM, sabhI bhUtoM, sabhI jIvoM aura sabhI sattvoM ke kalyANa kA vicAra karake dharma kA vyAkhyAna kare / DISCOURSE BY AN ENDURING DHUT 197. In houses and areas between houses, villages and areas between villages, cities and areas between cities, states and "areas between states, some antagonists become violent to (and inflict pain on) him (the Shraman during his itinerant life). Also he is brushed ( tormented by cold, heat, gadflies, mosquitoes, etc.). When experiencing these, a composed ascetic should tolerate them with equanimity. The righteous and detached ascetic should preach religion in all directions and sub-directions including east, west, north and south. Categorizing the fundamentals, he should reveal the benefits of following the religious conduct. That ascetic should expound peace, detachment, pacification, nirvana, cleansing, simplicity, humbleness, lightness and ahimsa for those who are eager to listen to the sermon irrespective of their being spiritually high or low. That ascetic should give religious discourse with awareness of well being of everything that breathes, exists, lives and has any essence or potential of life. vivecana - 'lUsagA bhavaMti' - 'lUSaka' zabda AgamoM meM prasaMgoM ke anusAra aneka arthoM meM prayukta hotA rahA hai, jaise- hiMsaka, utpIr3aka, vinAzaka, krUra, hatyArA, hairAna karane vAlA, dUSita karane vAlA, AjJA na mAnane vAlA, virAdhaka Adi / pAdavihArI sAdhuoM ko bhI aise lUSaka jaMgaloM, choTe se gA~voM, janazUnya sthAnoM yA kabhI-kabhI gharoM meM bhI mila jAte haiN| sAdhu prAyaH vicaraNazIla hotA hai, vihAra karate hue kisI bhI sthAna meM sAdhu ko aise upadravI tattva mila sakate haiM, aura ve sAdhu ko taraha-taraha se hairAna-parezAna kara sakate haiN| ve upadravI yA hiMsaka tattva manuSya hI hoM, aisI bAta nahIM hai, devatA bhI ho sakate haiM, tiryaMca bhI ho sakate haiM / janazUnya sthAna meM kAyotsarga yA svAdhyAya, dhyAna, pratilekhana, pratikramaNa Adi karate samaya AcArAMga sUtra ( 356 ) Illustrated Acharanga Sutra For Private Personal Use Only

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* dhutavAdI (karmakSayArthI) muni ko, samAdhi aura saMyamaniSThA bhaMga na karate hue samabhAvapUrvaka unheM * sahanA cAhie; kyoMki zAnti Adi dazavidha, munidharma meM susthira rahane vAlA muni hI dUsaroM ko * dharmopadeza dvArA sanmArga batA sakatA hai| ___ 'phAsA' zabda sardI-garmI daMza-mazaka Adi parISaha sUcita kiye haiN| ___ 'oe samiyadaMsaNe'-oja kA artha vRttikAra ne kiyA hai-akelA; rAga-dveSarahita hone se * akelaa| samita-darzana pada ke tIna artha hote haiM-(1) jisakA darzana samita-samyak ho vaha * samyagdRSTi, (2) jisakA darzana (dRSTi) zamita-upazAnta ho gayA ho vaha zamita-darzana, aura (3) jisakI dRSTi samatA ko prApta kara cukI hai vaha smit-drshn-smdRsstti| ___ Agama ke pAThAnusAra vRttikAra dharma zrotA ke lakSaNa batAte haiN| siddhAnta kA jJAtA muni yaha dekhe ki jo bhAva se utthita; saMyama-pAlana ke lie udyata haiM, unheM, athavA anutthita-zrAvakoM Adi ko, dharma-zravaNa ke jijJAsuoM ko dharma kA vyAkhyAna kre| 'saMti' Adi ATha padoM se jisa dharma kA kathana karanA hai usakA svarUpa batAyA hai| (1) zAnti-ahiMsA, (2) virati-AmravoM se viramaNa, (3) upazama-krodhAdi kaSAyoM ke nigraha kA mArga, (4) nirvANa-AtmA ke sahaja Ananda kI prApti kA upAya athavA citta ko sthiratA kA upAya, (5) zauca-nirlobhatA, (6) Arjava-saralatA, (7) mArdava-ahaMkAra-tyAga aura (8) lAghava-vastra Adi upakaraNoM kI alpatA va mana kI nmrtaa| ___ 'aNaivattiyaM' zabda se abhiprAya hai-jisa dharma-kathana se bhagavad AjJA kA ati vrajanaOM atikramaNa na ho, arthAt AgamAnusAra samyak kathana kreN| __isa sUtra meM 'aNuvII' zabda do bAra AyA hai| isakA abhiprAya hai, dharma-kathana karane se pUrva bAra-bAra vicAra va viveka kreN| ___vibhae', 'vicArapUrvaka' yA 'vibhAgapUrvaka' kA pahalA abhiprAya hai AkSepaNI, vikSepaNI Adi kathA zailI se dharma-tattva ko alaga-alaga prakAra se smjhaae| dUsarI bAra 'aNuvIi' ke prayoga ke OM sAtha dUsaroM kI va apanI AzAtanA nahIM karane kA bhI saMketa hai| AzAtanA kA artha hai, kisI * ko bAdhA, hAni yA kaSTa phuNcaanaa| dravya AzAtanA-zarIra, upakaraNa anna-pAnI kI hai| bhAva * AzAtanA kA artha hai jJAna-darzana-cAritra kI hAni na ho| dharma kA kathana karate samaya, deza, kAla kI paristhiti, zrotA kI pAtratA va usakI zraddhA * Adi sabhI bAtoM kA vicAra kara le| kahIM zrotA kA mana duHkhI na ho tathA vaha khinna va kruddha * hokara ulTA dharma-kathana karane vAle ko hAni nahIM phuNcaae| Elaboration-Loosaga bhavanti--The word looshak has been * used in Agams in different contexts meaning-violent; tormentor; destroyer; cruel; killer; annoyer; adulterer; disobedient; antagonist; dhuta : chaThA adhyayana ( 357 ) Dhut: Sixth Chapter

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etc. The ascetics who move around on foot come across such looshaks in jungles, small villages, forlorn places and sometimes even in dwellings. An ascetic is basically itinerant. While moving from one place to another he may come across such disturbing elements anywhere and they may annoy or torment him in many ways. It is not necessary that these disturbing elements are humans only; they may be beings of the divine or animal world. While indulging in kayotsarg (dissociation of mind from the body), self-study, meditation, introspection, critical review and other such spiritual practices in remote places, an ascetic, following the doctrine of cleansing (shedding karmas), should tolerate all such afflictions with equanimity and not allow his composure and dedication for discipline to be disturbed. This is because only an ascetic who is steadfast in the ten limbed ascetic conduct (including tranquility) is capable of showing the right path to others through his discourse. Fasa---includes torments of touch, such as heat-cold, mosquitobite etc. Oe samiyadamsane-The commentator (Vritti) has interpreted oj as solitary; as he is free of attachment and aversion he is alone. Samit-darshan has three meanings--(1) he whose perception is samit or right; having right perception. (2) he whose perception is shamit or pacified; having pacified or tranquil perception. (3) he whose perception has gained samata or equanimity; having equanimous perception. Based on the text of Agams the commentator (Vritti) explains the signs of a listener of religion. An ascetic who knows the principles should realize that he has to expound religion for those who are at a higher spiritual level and ready to follow the ascetic discipline or for those who are at a lower spiritual level, like shravaks who are just curious to listen. Terms like santi indicate the form of religion to be expounded. (1) Shanti-peace or ahimsa; (2) virati-detachment or avoiding the AcArAMga sUtra ( 346 ) Illustrated Acharanga Sutra

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sources of inflow of karmas; (3) upasham-pacification of passions like anger; (4) nirvana-the means of attaining the state of natural bliss of the soul, or the method of gaining stability of mind; (5) shauch-cleansing or absence of greed; (6) arjav-simplicity or sincerity; (7) mardav-freedom from conceit; humbleness; (8) laghava-modesty and limitation of ascetic equipment; or lightness. Anai vattiyam-that statement which does not transgress the tenets of Tirthankars. They should properly expound religion conforming to the Agams. In this aphorism anuvi-i has been used twice. This conveys that one should indulge in repeated and careful deliberation and analysis before giving a religious discourse. Vibhaye-after categorization or due consideration. First step of this process is to explain the basics of religion in antithetical, analytical and other such styles of oration. The direction about the second thought by using anuvi-i points at avoiding ashatana (neglect or insolence) of others as well as the self. Ashatana means to cause obstruction, harm or pain to someone. Dravya (physical) ashatana is related to body, equipment and food. Bhava (mental) ashatana is related to knowledge, perception and conduct. While preaching he should consider conditions of place and time, worthiness and dedication of the listener, and various other factors. He should be aware of the fact that if the listener is in a disturbed state of mind he may get annoyed or angry and harm the preacher. 198. se aNAsAdae aNAsAdamANe vajjhamANANaM pANANaM bhUtANaM jIvANaM sattANaM, jahA se dIve asaMdINe evaM se bhavai saraNaM mahAmuNI / evaM se uTThie ThiyappA aNihe acale cale abahilesse parivvae / ziera duci ami fafgzi qftfugs| 198. (vaha dharmakathI) kisI bhI prANI ko bAdhA na pahu~cAne vAlA tathA jisase prANa, bhUta, jIva aura satva kA vadha na ho, aisA dharma vyAkhyAna de| vaha mahAmuni asaMdIna dvIpa kI taraha saMsAra-pravAha meM DUbate hue prANoM, bhUtoM, jIvoM aura satvoM ke lie zaraNabhUta hotA hai| dhuta: chaThA adhyayana ( 359 ) Dhut: Sixth Chapter For Private Personal Use Only

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* isa prakAra vaha saMyama meM utthita rAmarahita, anAsakta, acala-(parISahoM aura upasargoM Adi se aprakampita), cala-(vihAracaryA karane vAlA), lezyAoM-bhAvoM ko saMyama se bAhara na le jAne vAlA muni (apratibaddha-) bhAvapUrvaka parivrajana kre| bhI vaha samyagdRSTimAn muni uttama dharma ko jAnakara viSaya kaSAyoM ko sarvathA upazAnta kara dete haiN| ____198. (That preacher) should deliver such religious discourse that does not cause any obstruction to any being and may not become the cause of violence to anything that breathes, exists, lives, and has any essence or potential of life. Like an unsubmerged island, that great sage is a refuge for beings drowning in the worldly-flow. This way that ascetic, who is established in ascetic discipline, detached, free of infatuation, unwavering (in face of afflictions and torments), itinerant, and who does not allow his feelings to transgress discipline, should sincerely lead an itinerant life. That ascetic, endowed with right perception, should understand the lofty religion and completely pacify mundane desires and passions. vivecana-pichale sUtra meM dharma vyAkhyAna karane kI preraNA thii| isameM batAyA hai ki nimna pA~ca kAraNa hoM to dharma vyAkhyAna na kare-(1) yadi svayaM ko bAdhA pahu~catI ho to, (2) dUsare ko bAdhA pahu~catI ho to, (3) prANa, bhUta, jIva, satva ko bAdhA pahu~catI ho to, (4) kisI jIva kI ra hiMsA hotI ho to, (5) AhArAdi kI prApti ke lie bhI dharmakathA na kre| dharmavyAkhyAnakartA kI yogyatAe~-isI sUtra meM batAyA hai ki dharmAkhyAna karane vAle meM ye sAta yogyatAe~ honI cAhie-jaise-(1) niSpakSatA, (2) samyagdarzana, (3) sarvabhUta dayA, (4) pRthak-pRthak vizleSaNa karane kI kSamatA, (5) AgamoM kA jJAna, (6) cintana karane kI kSamatA, aura (7) AzAtanA kA prihaar| Elaboration--The preceding aphorism contained advise about religious discourse. Here it is explained that such discourse should not be delivered if the following five reasons exist--(1) If it causes some obstruction to the self. (2) If it causes some obstruction to others. (3) If it causes some obstruction to beings. (4) If it causes AcArAMga sUtra ( 360 ) Illustrated Acharanga Sutra ou

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violence to some being. (5) If it is delivered only for the sake of obtaining alms. The qualities of a preacher--This aphorism states seven qualities of a preacher-(1) Impartiality, (2) Right perception, (3) All enveloping compassion, (4) Capacity of independent analysis, (5) Knowledge of the Agams, (6) Ability to contemplate, and (7) Avoidance of insolence. 199. tamhA saMgaM ti paashaa| gaMthehiM gaDhiA NarA visaNNA kaamvippiyaa| tamhA lUhAo No privittsejjaa| jassime AraMbhA savvao savvatAe supariNNAya bhavaMti, jassime lUsiNo No parivittasaMti, se vaMtA kohaM ca mANaM ca mAyaM ca lobhaM c| esa tiuTTe viyaahie| tti bemi| kAyassa viovAe esa saMgAmasIse viyaahie| se hu pAraMgame munnii| avi hammamANe phalagAvayaTThI kAlovaNIe kaMkhejja kAlaM jAva sriirbheu| tti bemi| . // paMcamo uddesao samatto // // dhuyaM : chaTTamaM ajjhayaNaM sammattaM // 199. viSaya-kaSAyoM ko zAnta karane ke lie Asakti ko dekho| granthiyoM (svajana-dhana Adi) meM gRddha aura viSayoM meM nimagna bane hue manuSya kAmoM se bAdhita hote haiN| isalie muni rUkSa-(saMyama) se udvigna na ho| jina ArambhoM se hiMsaka vRtti vAle manuSya udvigna nahIM hote, jJAnI muni una saba ArambhoM ko saba prakAra se tyAga dete haiN| ve hI muni krodha, mAna, mAyA aura lobha kA vamana karane vAle haiN| aisA muni troTaka-saMsAra-zRMkhalA ko tor3ane vAlA kahalAtA hai| -aisA maiM kahatA huuN| zarIra ke vyApAta ko (mRtyu ke samaya kI pIr3A ko) hI saMgrAmazIrSa (yuddha kA agrima morcA) kahA gayA hai| jo muni usameM parAjita nahIM hotA, vahI saMsAra kA pAragAmI hotA hai| Ahata hone para bhI muni udvigna nahIM hotA, apitu phalaka kI bhA~ti rahatA hai| mRtyukAla nikaTa Ane para (vidhivat saMlekhanA se zarIra aura kaSAya ko kRza banAkara dhuta : chaThA adhyayana ( 361 ) Dhut : Sixth Chapter

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Rese........marathixxxache kiskie Ae RARE AR M ONEING HAMROSAROSAROSAROSAROVAR samAdhimaraNa svIkAra karake mRtyu kI AkAMkSA na karate hue) jaba taka zarIra kA (AtmA se) bheda (viyoga) na ho, taba taka vaha maraNakAla (AyuSya kSaya) kI pratIkSA kre| -aisA maiM kahatA huuN| 199. To pacify mundane desires and passions examine attachment. Persons infatuated with knots (family and wealth) and engulfed in mundane pleasures are overwhelmed by lust. Therefore an ascetic should not be disturbed by starkness (discipline). A sagacious ascetic should in every way renounce all those sinful activities that do not disturb people having violent attitude. Only these ascetics are capable of vomiting (renouncing) anger, conceit, delusion and greed. Such a sage is called trotak or he who shatters the worldly chain (cycles of rebirth). -So I say. The pain at the time of death is called a war front. The ascetic who is not defeated there is called paar-gaami (one who has crossed the worldly-ocean). Even when injured the ascetic does not get disturbed, instead he behaves like a sheet (smooth from both sides). When the time of death approaches he should (emaciate the body and passions by properly observing the ultimate vow, accepting the meditational end without desiring death) await the moment of death (end of the span of life) till the body is separated (from the soul). -So I say. vivecana-vRttikAra ke 'lUhAo' kA artha kiyA haiM-Asaktirahita-lUkhA-rUkSa arthaat-sNym| 'saMgAmasIse'-zarIra kA vinAzakAla (mRtyu kA samaya)-vastutaH sAdhaka ke lie saMgrAma kA agrima morcA hai| isalie mRtyu nikaTa Ane para yA mAraNAntika vedanA hone para zAnta, avicala rahanA-mRtyu ke morce ko jItanA hai| usa samaya zarIra ke prati moha-mamatva yA Asakti se bacane ke lie pahale se hI kaSAya aura zarIra kI saMlekhanA karanI hotI hai| isake lie phalaka kI upamA AcArAMga sUtra (362 ) Illustrated Acharanga Sutra

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* dekara batAyA hai-jaise kASTha ko donoM ora se chIlakara usakA pATiyA-phalaka banAyA jAtA hai, vaise hI sAdhaka zarIra aura kaSAya se kRza-dubalA ho jAtA hai| aise sAdhaka ko 'phalagAvataTThI' kI upamA dI gayI hai| ___ cUrNikAra ne 'kAlovaNIe' zabda kI vyAkhyA karate hue kahA hai-kAla (mRtyu) prApta na ho to maraNa kA udyama nahIM karanA caahie| isalie "kaMjjja kAlaM jAva sarIrabheu''-jaba taka zarIra chUTe nahIM, taba taka kAla (mRtyu) kI pratIkSA kre| mRtyukAla ne paravaza kara diyA, isalie 12 varSa taka saMlekhanA dvArA apane Apako kRza karake parvata kI guphA Adi sthaNDila bhUmi meM pAdapopagamana, iMgita-maraNa yA bhaktaparijJA, inameM se kisI anazana meM sthita hokara AyuSya kSaya taka yAnI AtmA se zarIra pRthak hone taka, kAla kI AkAMkSA-pratIkSA kre| // paMcama uddezaka samApta // // dhuta : SaSTha adhyayana samApta // Elaboration--The commentator (Vritti) has interpreted luha-a as free of attachment. Luha means dry or stark or discipline. Sangamasise-war front. The moment of destruction of the body; time of death is, in fact, war-front for an aspirant. Therefore to remain serene and undisturbed in the face of death or deathly agony is to embrace victory in the war of death. In order to avoid fondness or attachment for the body one has to emaciate the body and passions through ultimate vow (samlekhana). To explain this is given the example of a sheet or thin plank of wood which is made by planning both the sides. Like a sheet an aspirant becomes thin and smooth from both sides-body and passions. Such a seeker is called falagavatatthi or sheet-like. ___The commentator (Vritti) elaborates kalovanite as-One should not seek untimely death. One should just wait for death till the last moment. When the approaching death incapacitates he should take the ultimate Vow (sallekhana) and observing fasts such as Padopagaman, Ingit-maran and Bhakta-parijna, for twelve years; emaciate himself; and retire to some cave on a mountain or any other clean place to await death till the end of life-span or the separation of soul from the body. * END OF LESSON FIVE * DHUT : END OF SIXTH CHAPTER dhuta: chaThA adhyayana ( 363 ) Dhut : Sixth Chapter

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ASSPARDARODARASARDAROORDAROSAROSAROSAROBARODMODALODXTouTOPATOPATALATOPAROPROCTOROPARODRODARATE mahApariNNA : sattamaM ajjhayaNaM mahAparijJA : saptama adhyayana Amukha + AcArAMga sUtra kA sAtavA~ adhyayana 'mahAparijJA' nAma se vizruta hai, jo vartamAna meM vicchinna mAnA jAtA hai| isakA viccheda-lopa kaba, kyoM huA, isa viSaya meM anumAna hI kiyA jA sakatA hai, koI likhita pramANa upalabdha nahIM hai| 'mahAparijJA' kA artha hai mahAn-viziSTa jJAna ke dvArA mohajanita doSoM ko jAnakara pratyAkhyAna parijJA ke dvArA unakA tyAga krnaa| isa para likhI huI AcArAMga niyukti chinna-bhinna rUpa meM Aja upalabdha hai| niyuktikAra ne 'mahAparinnA' zabda ke 'mahA' aura 'parinnA' ina do padoM kA nirUpaNa karane ke sAtha-sAtha 'parinnA' ke prakAroM kA bhI varNana kiyA hai evaM antima gAthA meM batAyA hai ki sAdhaka ko devAMganA, narAMganA Adi ke mohajanita parISahoM tathA upasargoM ko sahana karake mana, vacana, kAyA se unakA tyAga karanA caahie| isa parityAga kA nAma 'mahAparijJA' hai| sAta uddezakoM vAle isa adhyayana meM niyuktikAra AcArya bhadrabAhu ke anusAra mohajanya parISahoM yA upasargoM kA varNana thaa| vRttikAra ne isakI vyAkhyA karate hue kahA hai-"saMyamAdi guNoM se yukta sAdhaka kI sAdhanA meM kadAcit mohajanya parISaha yA upasarga vighna rUpa meM A par3e to unheM samabhAvapUrvaka sahanA caahie|" + sabhI sAdhakoM kI dRr3hatA, dhRti, mati, virakti, kaSTa-sahana karane kI kSamatA, saMhanana, prajJA, eka sarIkhI nahIM hotI, isalie nirbala mana Adi se yukta sAdhaka saMyama se sarvathA bhraSTa na ho jAye, kyoMki saMyama meM sthira rahegA to Atma-zuddhi karake dRr3ha ho jAyegA, isa dRSTi se sambhava hai, isa adhyayana meM kucha maMtra, taMtra, yaMtra vidyA Adi ke prayoga sAdhaka ko saMyama meM sthira rakhane ke lie diye gaye hoM jaisA ki kahA hai "jeNuddhariyA vijjA AgAsasamA mhaaprinnaao| vaMdAmi ajjavairaM apacchimo jo suydhraannN||" . isa gAthA se pratIta hotA hai, Arya vajrasvAmI ne mahAparijJA adhyayana se kaI vidyAe~ uddhRta kI thiiN| prabhAvaka caritra vajraprabandha (148) meM bhI kahA hai-vajrasvAmI ne AcArAMga ke mahAparijJAdhyayana se 'AkAzagAminI' vidyA uddhRta kii| parantu Age calakara inakA durupayoga hotA dekhakara isa para pratibandha lagA diyA gayA ho aura sambhava hai, eka dina isa adhyayana ko AcArAMga se sarvathA pRthak kara diyA gayA ho| AcArAMga sUtra * (364) Illustrated Acharanga Sutra

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To No No No No! MAHAPARINNA: SATTAMAM AJJHAYANAM MAHAPARIJNA: SEVENTH CHAPTER ULTIMATE KNOWLEDGE INTRODUCTION The seventh chapter of Acharanga Sutra is popularly known as 'Mahaparijna' and it is believed to be extinct. When and why it became extinct or was lost can only be surmised as no written proof is available. 'Mahaparijna' means, to know the faults caused by fondness or attachment with the help of ultimate knowledge or specialized knowledge, and to get rid of them with the help of Pratyakhyan parijna or process of critical self-review. The commentary (Niryukti) on Acharanga Sutra, which has scattered mentions about this chapter, is available. The commentator (Niryukti) has defined the two parts-'maha' and 'parinna' of the word 'Mahaparinna'. At the same time he has also listed the types of 'parinna'. In conclusion he states that an aspirant should tolerate the afflictions and torments caused by attachment with divine damsels, women, etc. and renounce this with mind, speech and body. This renunciation is called 'Mahaparijna'. According to Acharya Bhadrabahu, the commentator (Niryukti), this chapter having seven lessons contained details about afflictions and torments caused by attachment or fondness. Elaborating this the commentator (Vritti) says-"During the spiritual practices of a virtuous and disciplined seeker, if and when there is some obstruction in the form of afflictions and torments caused by attachment, that should be endured with equanimity. mahAparijJA : saptama adhyayana ( 365 ) Mahaparijna: Seventh Chapter

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**** ***** *12. 6 . AASTAS.HACARPACIALPAYPALYALOY N NAY The resolve, tolerance, intellect, detachment, capacity to tolerate pain, biological structure and wisdom of all aspirants is not same. Therefore, a weak aspirant, deficient in any way, should not get disheartened and completely abandon the path of discipline. Because if he remains on that path he may gain strength by enhancing inner purity. It is probable that with this view, this chapter 'could have contained mantra, tantra, yantra and other such esoteric procedures and methods to help an aspirant continue his pursuit. This is evident from the quoted verse that Arya Vajra Swami mentioned about many special skills from the chapter-Mahaparijna, Prabhavak Charitra Vajra Prabandh also informs that Vajra Swami had quoted about power of levitation from this chapter of Acharanga. With increasing misuse of such procedures, restrictions could have been imposed on this chapter and at some later period it could have been completely deleted from Acharanga Sutra, * MAHAPARIJNA : END OF SEVENTH CHAPTER * AcArAMga sUtra Illustrated Acharanga Sutra

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Artmende eir die ke edis ale ske noks als.ais alselis.sikse alse akosekseka.se.aisaks cleake.sissioine vimokkho : aTThama ajjhayaNaM vimokSa : aSTama adhyayana Amukha + AcArAMga sUtra ke aSTama adhyayana kA nAma 'vimokSa' hai| + 'vimokSa' kA artha hai-parityAga karanA, visarjana krnaa| nikSepa dRSTi se vimokSa-dravya aura bhAva do prakAra kA hai| ber3I Adi kisI bandhana rUpa dravya se chUTa jAnA-'dravya-vimokSa' hai aura AtmA ko bandhana meM DAlane vAle kaSAyoM athavA karmoM ke bandhana rUpa saMyoga se mukta ho jAnA 'bhAva-vimokSa' hai| isa adhyayana meM bhAva-vimokSa kA pratipAdana hai| bhAva-vimokSa bhI do prakAra kA hai-deza-vimokSa aura srv-vimokss| sazarIra dazA meM mithyAtva, kaSAya, avirata Adi se kramazaH mukta honA deza-vimokSa hai tathA sarvathA vimukta siddhoM kA 'sarva-vimokSa' hotA hai| + prathama uddezaka meM asamanojJa-vimokSa kA, dvitIya uddezaka meM akalpanIya-vimokSa kA tathA tRtIya uddezaka meM indriya-viSayoM se vimokSa kA varNana hai| caturtha uddezaka se aSTama uddezaka taka eka upakaraNa aura zarIra ke parityAga rUpa vimokSa kA pratipAdana hai| jaise ki caturtha meM vaihAnasa aura gRddhapRSTha nAmaka maraNa kA, paMcama meM bhakta-parijJA kA, chaThe meM ekatvabhAvanA aura iMgitamaraNa kA, saptama meM bhikSu pratimAoM tathA pAdapopagamana kA evaM aSTama uddezaka meM dvAdazavarSIya saMlekhanAkrama evaM bhakta-parijJA, iMgitamaraNa evaM pAdapopagamana ke svarUpa kA pratipAdana hai| + prastuta adhyayana ke caturtha uddezaka meM upakaraNa-vimokSa ke prasaMga meM sacela-acela kI carcA hai| muni cAra prakAra ke hote haiM-(1) tIna vastradhArI, (2) do vastradhArI, (3) eka vastradhArI tathA (4) acel-avstr| ye sabhI muni jinezvara bhagavAna kI AjJA ke ArAdhaka haiN| anekAnta dRSTi kA yaha bIja maMtra isa adhyayana meM hai| isI adhyayana ke cauthe se aSTama adhyayana taka zarIra-vimokSa ke prasaMga meM samAdhimaraNa kI viziSTa sAdhanA paddhati kA varNana hai| + niyukti evaM TIkAkAra ne batAyA hai ki bhagavAna mahAvIra ke samaya meM aneka dharmasaMgha the| jinakA AcAra-vicAra nirgranthoM se sarala va anya zArIrika sukha-suvidhAoM se yukta thaa| navadIkSita va alpajJAnI sukha-suvidhAoM kI AkAMkSA rakhate hue unakI tarapha sahaja AkarSita ho sakatA hai isalie unakA adhika paricaya va samparka rakhanA ahitakara hai| vimokSa : aSTama adhyayana ( 367 ) Vimoksha : Eight Chapter

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Makk VIMOKKHO: ATTHAMAM AJJHAYANAM VIMOKSHA: EIGHTH CHAPTER EMANCIPATION INTRODUCTION The title of the eighth chapter of Acharanga Sutra is Vimoksha. Vimoksha means to renounce or abandon; to throw away or shed; or the process of getting free of something. From the angle of renouncing, vimoksha is of two types dravya (physical) and bhava (mental). To become. free of physical bondage like a shackle is dravya-vimoksha. To become free of passions that cause the bondage of karmas, or the affiliation with karmas which turns into bondage, is bhava-vimoksha. This chapter deals with bhava-vimoksha which in turn is also of two types-desh-vimoksha (partial freedom) and sarva-vimoksha (total freedom). To gradually get free of unrighteousness, passions, attachment etc. while still in the embodied state of living is partial freedom. The liberated state of Siddhas is the state of total freedom. The first lesson describes freedom from non-conformists, the second details freedom from unacceptable and the third deals with freedom from pleasures of senses. Fourth to eighth lessons describe freedom from one ascetic equipment and abandoning the body. For instance, the fourth lesson deals with death by strangulation and other types of self invited death. The fifth describes bhaktaparijna, the sixth details isolation and ingit+ maran, the seventh discusses special austerities (pratima) and padapopagaman, and the eighth describes the process of twelve year samlekhana along with the details about bhaktaparijna, ingit-maran and padapopagaman. AcArAMga sUtra ( 368 ) For Private Personal Use Only Illustrated Acharanga Sutra

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The fourth lesson of this chapter, while detailing freedom from equipment, also provides details about clad and unclad. Ascetics are of four types--(1) clad in three clothes, (2) clad in two clothes, (3) clad in single clothe, and (4) unclad. All these are followers of the tenets of the Jina. This basic mantra of Anekanta (nonabsolutism or relativity of truth) is mentioned in this lesson. In the last five (fourth to eighth) lessons of this chapter there is the description of the unique process of meditational death in context of freedom from body. The commentators (Niryukti and Tika) inform that during Bhagavan Mahavir's time there were many religious organizations whose philosophy and code of conduct were simpler and more convenient as compared to those of nirgranths (Jain ascetics). Driven by desire for pleasures and comforts, a newly initiated and less knowledgeable ascetic could easily be attracted towards those groups. That is why a closer contact and association with them is detrimental. Such leanings of devout ascetics could lead to nonconformity. Therefore this topic has been discussed in detail in the first lesson. vimokSa : aSTama adhyayana ( 388 ) Vimoksha : Eight Chapter

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paDhamo uddesao prathama uddezaka | LESSON ONE * asamanujJa-vimokSa 200. se bemi-samaNuNNassa vA asamaNuNNassa vA asaNaM vA pANaM vA khAimaM vA sAimaM vA vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNaM vA No pAejjA, No NimaMtejjA, No kujjA veyaavddiyN| paraM ADhAyamANe tti bemi| dhuvaM ceyaM jANejjA-asaNaM vA jAva pAyapuMchaNaM vA, labhiya No labhiya, bhuMjiya No bhuMjiya, paMthaM viuttA viukkamma, vibhattaM dhammaM jhosemANe samemANe valemANe pAejja vA, NimaMtejja vA, kujjA veyaavddiyN| paraM annaaddhaaymaanne| tti bemi| 200. maiM kahatA hU~-(zramaNa-) samanujJa yA asamanujJa zramaNa ko azana, pAna, khAdya, svAdya, vastra, pAtra, kaMbala yA pAdapoMchana AdarapUrvaka na de, na dene ke lie nimaMtrita kare, aura na unakA vaiyAvRtya (sevA) kre| kadAcit asamanujJa bhikSu (muni) se kahe-"(munivara !) tuma isa bAta ko acchI prakAra jAna lo-(hamAre maTha Adi meM) azana, pAna, khAdya, svAdya, vastra, pAtra, kambala yA pAdapoMchana milatA hai| tumheM ye prApta hue hoM yA na hue hoM, tumane bhojana kara liyA ho yA na kiyA ho, mArga sIdhA ho yA Ter3hA ho; hamase bhinna dharma kA pAlana (AcaraNa) karate hue bhI tuma yahA~ avazya Ao aura jaao|" (yaha bAta) vaha (upAzraya-dharma-sthAna meM) Akara kahatA ho yA (rAste meM) calate hue kahatA ho, athavA upAzraya meM Akara yA mArga meM calate hue vaha azana, pAna Adi detA ho, unake lie nimantrita (manuhAra) karatA ho, yA (kisI prakAra kA) vaiyAvRtya karatA ho, to muni usakI bAta kI bilakula upekSA (anAdara) karatA huA mauna rhe| ___ -aisA maiM kahatA huuN| AVOIDING REVISIONISTS 200. I say--(A Shraman-) should not give or offer to give respectfully, things like ashan (staple food like wheat, rice, pulses, etc.), paan (liquids like water, juice, etc.), khadya (general food such as fruits and all other eatables), svadya (savoury food prepared with additives like cardamom, clove, AcArAMga sUtra ( 370 ) Illustrated Acharanga Sutra

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etc.), dress, pots, blankets, or ascetic-broom, to samanujna (conformists) or asamanujna (non-conformists) Shraman; neither should he serve them with reverence. If by chance a non-conformist says (to a Shraman ) -- " (0 ascetic) Know this well that things like staple food, liquids, general food, savoury food, dress, pots, blankets, or asceticbroom are available (in our hermitage, etc.). Although you follow a faith other than ours, you should frequent this place irrespective of the fact that you have got these things or not, you have eaten or not, or the path is straight or roundabout." He conveys this message, or gives or offers food (etc.), or offers some other services, coming (to upashraya ; place of stay) or while walking, then the Shraman should ignore all what he says and remain silent. -So I say. vivecana - zramaNa bhagavAna mahAvIra ke dharmazAsana ke sAdhu-sAdhviyoM ke lie sAdhanAkAla meM dUsare ke sAtha sambandha rakhane va na rakhane meM vidhi - niSedha ke lie samanujJa- asamanujJa ye donoM zabda prayukta haiM / samanujJa use kahate haiM - jisakA siddhAnta se, veSa se aura samAcArI meM AcAra-vicAra samAna ho| aura asamanujJa use kahate haiM jisakA darzana se, veSa se aura samAcArI se anumodana na kiyA jA ske| vibhinna sUtroM meM samanujJayA asamanujJa ke bhinna-bhinna artha milate haiM - vRttikAra ne isakI caturbhaMgI karake isa prakAra batAyA hai| (1) jinake darzana - zraddhA - prarUpaNA meM alpa mAtra antara ho, veza meM bhI jarA-sA antara ho, samAcArI meM bhI kaI bAtoM meM antara ho / (2) jinake darzana (zraddhA) aura veza meM antara na ho, parantu samAcArI meM antara ho / (3) jinake darzana, veza aura samAcArI, tInoM meM koI antara na ho, kintu AhArAdi sAMbhogika vyavahAra na ho, aura (4) jinake darzana, veSa aura samAcArI tInoM meM koI antara na ho tathA jinake sAtha AhArAdi sAMbhogika vyavahAra bhI ho| ina cAroM bhaMgoM meM pUrNa samajha to cauthe bhaMga vAlA hotA hai / jinakA AcAra lagabhaga samAna ho, unake sAtha sAMbhogika vyavahAra sambandha rakhA jAtA hai, jisakA AcAra samAna na ho, usake sAtha nahIM / vRttikAra ne 'samaguNa' zabda kA saMskRta rUpAntara 'samanujJa' karake usakA artha kiyA hai - jo vimokSa : aSTama adhyayana ( 371 ) Vimoksha: Eight Chapter For Private Personal Use Only

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darzana se aura deza se sama ho, kintu bhojanAdi vyavahAra se nahIM, vaha samanujJa hai| yahA~ sAdharmika muni hI vivakSita hai sAdharmika gRhastha nhiiN| (vRtti, patrAMka 264) muni apane sAdharmika samanojJa muni ko hI AhAra, vastra-upakaraNa Adi le-de sakatA hai| kintu eka samAna AcAra hone para bhI jo zithila AcAra vAle pArzvastha, kuzIla, apacchaMda, apasanna Adi hoM, unheM muni AdarapUrvaka AhArAdi nahIM le-de sktaa| ise spaSTa karane ke lie hI sAMbhogika aura samanujJa vizeSaNa jur3e haiN| asamanujJa ke lie zAstroM meM 'anyatIrthika' zabda bhI prayukta huA hai| kadAcit aisA samanujJa yA asamanujJa sAdhu atyanta rugNa, asahAya, azakta, glAna yA saMkaTagrasta yA ekAkI Adi ho to apavAda rUpa se aise sAdhu ko bhI AhArAdi diyA-liyA jA sakatA hai, use nimantrita bhI kiyA jA sakatA hai, aura usakI sevA bhI kI jA sakatI hai| AcArya zrI AtmArAma jI ma. ke kathanAnusAra-saMsarga-janita doSa se bacane ke lie hI aisA niSedha kiyA gayA hai| maitrI, karuNA, pramoda aura mAdhyasthya bhAvanA ko hRdaya se nikAla dene ke lie nhiiN| isI sUtra 200 kI paMkti meM 'paraM ADhAyamANe' pada AyA hai, jisase yaha dhvanita hotA hai ki atyanta Adara ke sAtha nahIM, kintu kama Adara ke sAtha arthAt ApavAdika sthiti meM samanujJa sAdhu ko AhArAdi diyA jA sakatA hai| isameM saMsarga yA samparka bar3hAne kI dRSTi kA niSedha hote hue, vAtsalya evaM sevA-bhAvanA kA avakAza sUcita hotA hai| sUtra 200 meM 'No pAejjA, No kujjA veyAvaDiyaM, paraM ADhAyamANe ttibemi' ke badale cUrNi meM 'pAejja vA Nimantejja vA kujjA vA veyAvaDiyaM paraM ADhAyamANA' pATha milatA hai| isakA artha isa prakAra kiyA jAtA hai " "atyadhika AdarapUrvaka dene ke lie nimantrita kare yA unakI vaiyAvRtya (sevA) kre|" AcArya zrI AtmArAma jI ma. ne 'paraM ADhAyamANe' zabda se spaSTa kiyA hai ki Adara sanmAnapUrvaka na de, kintu vizeSa paristhiti meM AhArAdi diyA jA sakatA hai| (AcA., pR. 541) AcArya mahAprajJa jI ne 'paraM ADhAyamANe' kA artha kiyA hai, unheM AdarapUrvaka kahe ki yaha AhAra Adi denA merI maryAdA ke anukUla nahIM hai, ataH Apa kupita na hoN| (AcArAMga bhASya, pR. 358) zAstra meM mithyAdRSTi ke sAtha saMstava, atiparicaya, prazaMsA tathA pratiSThA-pradAna ko ratnatraya sAdhanA ko dUSita karane kA kAraNa batAyA gayA hai| ataH 'paraM ADhAyamANe' zabda samparka-niSedha kA vAcaka samajhanA caahie| Elaboration-In the religious order of Shraman Bhagavan Mahavir, the terms samanujna (conformists) and asamanujna (nonconformists) were used in order to define the codes of relationship between the ascetics during the period of practices. Samanujna (conformist) is one who conforms to the principles, attire, and ascetic-routine mentally and in conduct and asamanujna (non conformists) is one who does not conform to the principles, attire, _and ascetic-routine mentally and in conduct. * AcArAMga sUtra ( 372 ) Illustrated Acharanga Sutra

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In different Sutras samanujna and asamanujna have been interpreted differently. The commentator (Vritti) has explained this by making four combinations (1) Those who have slight philosophical differences, slight difference in attire, and differences in some parts of ascetic routine. (2) Those who have no philosophical differences, no difference in attire, but differences in ascetic routine. (3) Those who have no philosophical differences, no difference in attire, and no differences in ascetic routine but no affiliation in common indulgences like eating etc. (4) Those who have no philosophical differences, no difference in attire, and no differences in ascetic routine and also have affiliation in common indulgences like eating etc. Of these four combinations those conforming to the fourth are absolutely samanujna (conformists). Affiliation in common indulgences like eating etc. is kept with those having almost same conduct and not with those having different conduct. The commentator (Vritti) has transliterated samanunna as samanujna in Sanskrit and interpreted it as-one who is same in terms of philosophy and attire but not in terms of affiliation in common indulgences, is called samanujna. This is only in context with co-religionist ascetic and not a householder. A Shraman can only give to or take from a co-religionist ascetic having same attitude, things like food, attire, and ascetic-equipment. However, in spite of following the same conduct such exchange cannot be effected genially with ascetics who, although in proximity, are lax, illmannered, pervert, degraded and having other vices. In order to convey it explicitly the adjectives sambhogik (related to indulgences) and samanujna (conformist) have been added. In scriptures the term anya-tirthak (belonging to other religious group or school of philosophy) has also been used for nonconformists. In case such conformist or non-conformist ascetic is vimokSa : aSTama adhyayana ( 373 ) Vimoksha: Eight Chapter

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extremely sick, helpless, weak, disturbed, troubled, or isolated, such exchange can be done with him as an exception; he can be invited and offered services as well. According to Acharya Shri Atmaram ji M.-this proscription has been done as a precaution against acquisition of faults through association and not to be devoid of attitudes like fraternity, compassion, geniality and equanimity. The very same aphorism (200) contains a phrase-param adhayamane. It conveys-not with extreme respect. That means, with lesser respect, or in exceptional circumstances food (etc.) can be given to a conformist Shraman. Here, along with the proscription of enhancing affiliation or association a scope for feelings of affection and service is evident. The commentary (Churni) has an alternative text for 'no paejjan no kujja veyavadiyam, param adhayamane ttibemi' (200)-paeij va nimantejj va kujja va veyavadiyam param adhayamana'. This is interpreted as---"Should invite them for giving or serve them with extreme respect." Acharya Shri Atmaram ji M. has interpreted param adhayamane as-should not give respectfully but may give food in exceptional circumstances. This term has been interpreted by Acharya Mahaprajna as--they should be respectfully told that to offer food (etc.) is against the code I follow, therefore please do not be annoyed with me (Acharanga Bhashya, p. 358). According to scriptures praising, close association, and giving honour to those having false perception is said to be a cause of vitiating the practices of three-gems (ratnatraya-right perceptionknowledge-conduct). Therefore the term param adhayamane should be considered as proscription of such affiliations. asamanujJa AcAra-vicAra-vimokSa 201. ihamegesiM AyAragoyare No suNisaMte bhvi| te iha ArambhaTThI aNuvayamANA haNamANA, ghAyamANA, haNato yAvi smnnujaannmaannaa| aduvA adinnmaaiyNti| AcArAMga sUtra (3198) Bioy Illustrated Acharanga Sutra

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. aduvA vAyAo viuMjaMti, taM jahA-atthi loe, Natthi loe, dhuve loe, adhuve loe, sAie loe, aNAie loe, sapajjavasie loe, apajjavasie loe, sukaDe tti vA dukaDe tti vA, kallANe ti vA pAvae tti vA, sAdhU tti vA asAdhU tti vA, siddhI tti vA asiddhI tti vA, nirae tti vA anirae tti vaa| jamiNaM vippaDivaNNA mAmagaM dhammaM pnnnnvemaannaa| ettha vi jANaha aksmaat| evaM tesiM No suakkhAe No supaNNatte dhamme bhvti| 201. kucha bhikSuoM ko AcAra-gocara samyak prakAra se jJAta nahIM hotaa| ve (pacana-pAcana Adi sAvadha kriyAoM dvArA) Arambha ke icchuka ho jAte haiM, Arambha karane vAle ke vacanoM kA anumodana karane lagate haiN| ve svayaM jIva-hiMsA karate haiM, dUsaroM se jIvahiMsA karAte haiM aura jIva-hiMsA karane vAle kA anumodana karate haiN| athavA ve adatta (binA diye hue para-dravya) kA grahaNa karate haiN| athavA ve vividha prakAra ke paraspara virodhI vacanoM kA prayoga karate haiN| jaise ki-(kaI astitvavAdI kahate haiM-) loka hai, (dUsare kahate haiM-) loka nahIM hai| (eka kahate haiM-) loka dhruva hai, (dUsare kahate haiM-) loka adhruva hai| (kucha kahate haiM-) loka sAdi hai, (kucha kahate haiM-) loka anAdi hai| (kaI sRSTivAdI kahate haiM-) loka sAnta hai, (dUsare asRSTivAdI kahate haiM-) loka ananta hai| (kucha kahate haiM-) sukRta hai, (kucha kahate haiM-) duSkRta hai| (kucha kahate haiM-) kalyANa hai, (kucha kahate haiM-) pApa hai| (kucha kahate haiM-) sAdhu (acchA) hai, (kucha kahate haiM-) asAdhu (burA) hai| (kaI vAdI kahate haiM-) siddhi (mukti nirvANa) hai, (kaI kahate haiM-) siddhi (mukti) nahIM hai| (kaI dArzanika kahate haiM-) naraka hai, (kaI kahate haiM-) naraka nahIM hai| ___ jo isa prakAra paraspara viruddha vAdoM dvArA ve apane-apane dharma kA prarUpaNa karate haiM, inake sabhI kathana hetu-(yukti-tarka) hIna hai, paraspara viruddha hai, aisA jaano| isa prakAra una ekAntavAdiyoM kA dharma na to yukti-saMgata hai, aura na hI bhalI prakAra samyak prarUpita hai| THE ATTITUDE AND CONDUCT OF NON-CONFORMISTS 201. Some ascetics do not properly know about codes of conduct and rules of alms collection (gochar). They are drawn towards sinful activities (due to indulgence in eating, digesting and other such activities), and start supporting the words of those who indulge in sinful activities. They indulge in violence against beings, cause others to do so, and approve others doing so. vimokSa : aSTama adhyayana ( 375 ) Vimoksha : Eight Chapter

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Also, they take what is not given to them. Further they give a variety of contradictory statements. For example (The Realists say-) The world has an objective existence. (The Idealists say-) In reality the world does not exist. (The Eternalists say-) The world is unchangeable. (Others say) The world is changeable. (Some say-) The world has a beginning. (The anti-Creationists say-) The world is without a beginning. (The Creationists say-) The world has an end. (The anti-Creationists say-) The world is endless. (Some philosophers say-) Righteousness exists. (Some philosophers say-) Unrighteousness exists. (Some philosophers say-) Kalyan (well being or merit, or virtue, exists. (Some philosophers say-) Sin or vice exists. (Some philosophers say-) True ascetic exists. (Some philosophers say-) Non-true ascetic exists. (Some philosophers say-) Nirvana exists. (Some philosophers say-) Nirvana does not exist. (Some philosophers say-) Hell exists. (Some philosophers say-) Hell does not exist. They propagate their own religions through these mutually contradictory theories. Know this that all their doctrines are illogical and mutually contradictory. Thus the religions of such absolutists are neither logically enunciated nor properly expounded. matimAna- mAhana pravedita dharma 202. se jaheyaM bhagavayA paveiyaM AsupaNNeNa jANayA pAsayA / aduvA guttI vaigoyarassa / tti bemi / 203. savvattha sammayaM pAvaM / tameva uvAikamma esa mahaM vivege viyAhie / gAme aduvA raNe ? Neva gAme Neva raNNe / dhammamAyANaha paveiyaM mAhaNeNa maImayA / jAmA tiNi udAhiyA jesu ime AriyA saMbujjhamANA samuTThiyA / je NivyA pAvehiM kasmehiM aNiyANA te viyAhiyA / AcArAMga sUtra ( 376 ) For Private Personal Use Only Illustrated Acharanga Sutra

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arem...* *:*.*.* OM 202. AzuprajJa (sarvajJa-sarvadarzI) bhagavAna mahAvIra ne jisa prakAra se jJAna tathA darzanapUrvaka isa siddhAnta kA pratipAdana kiyA hai, muni usI prakAra se usa dharma-(samyagvAda) kA nirUpaNa kre| athavA vANI ke viSaya kI gupti kara mauna saadhe| __ -aisA maiM kahatA huuN| 203. (vaha muni una anyatIrthikoM se kahe-) (Apa sabake darzanoM meM) jo pApa, (hiMsA karanA) sarvatra sammata hai, maiM usI kA atikramaNa karake usase dUra rahatA huuN| yaha merA viveka hai| ___ dharma grAma meM hotA hai, athavA araNya meM? vaha na to gA~va meM hotA hai, na araNya meN| usI ko dharma jAno, jo matimAn mahAmAhana bhagavAna ne pravedita kiyA (batalAyA) hai| tIna yAma (avasthA) batAye haiM-una (tInoM yAmoM) meM ye Arya manuSya sambodhi pAkara (dharma kA AcaraNa karane ke lie) utthita hote haiN| ___ jo (krodha evaM hiMsAdi se) zAnta ho gaye haiM, ve (pApakarmoM ke) nidAna-(bandhana) se vimukta kahalAte haiN| THE RELIGION PROPAGATED BY THE GREAT SAGE 202. An ascetic should enunciate the right doctrine (the doctrine of righteousness) as it was propagated by Omniscient Bhagavan Mahavir with right knowledge and right perception. If not, he should restrain his speech and remain silent. -So I say. 203. (The ascetic should tell those other religious leaders-) Sin (violence) is permissible everywhere (in your schools). I transgress that sanction and keep a distance from that (sin or sinful acts). This is my vivek (ability to discern). Does religion exist in a village or in a jungle? It is neither in a village nor in a jungle. Accept only that to be religion which has been expounded by the great sage Bhagavan Mahavir. There are said to be three sections of life-span. In all these three sections noble persons rise (to pursue ascetic conduct) after getting right knowledge. Those who become serene (by pacifying anger, violence, etc.) are said to be free of bondage (of vitiating karmas). vimokSa : aSTama adhyayana (377 ) Vimoksha : Eight Chapter

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vivecana-isa sUtra meM batAyA hai-bhagavAna mahAvIra ne anekAnta rUpa samyagvAda kA pratipAdana kiyA hai| jo anyadarzanI sAdhaka sarala hoM, jijJAsu hoM, unheM zAntipUrvaka samAdhAna deM, jisase asatya evaM mithyAtva se mukta ho| yadi asamanujJa sAdhu jijJAsu va sarala na ho, vakra ho, vitaNDAvAdI ho aura IrSyAvaza logoM meM jaina sAdhuoM ko badanAma karanA cAhatA ho, vAda-vivAda aura jhagar3A karane ke lie udyata ho to mauna rahe-'aduvA guttI vaigoyarassa' arthAt-aisI sthiti meM muni vANI-viSayaka gupti rkhe| usa yuga meM kucha loga ekAntataH aisA mAnate aura kahate the-gA~va, nagara Adi janasamUha meM rahakara hI sAdhu-dharma kI sAdhanA ho sakatI hai| isake viparIta kucha sAdhaka yaha kahate the ki araNyavAsa meM hI sAdhu-dharma kI samyak sAdhanA kI jA sakatI hai, bastI meM rahane se moha paidA hotA hai| ina donoM ekAntavAdoM kA prativAda karate hue bhagavAna ne samAdhAna diyA hai-'Neva gAme, Neva raNNe'-dharma na to grAma meM rahane se hotA hai, na araNya meM AraNyaka banakara rahane se| dharma kA AdhAra AtmA hai, AtmA ke guNa-samyagjJAna-darzana-cAritra meM dharma hai| vAstava meM AtmA kA svabhAva hI dharma hai| pUjyapAda devanandI ne isI bAta kA isa prakAra samarthana kiyA hai "grAmo'raNyamiti dvedhA, nivaaso'naatmdrshinaam| dRSTAtmanAM nivAsastu, viviktAtmaiva nishclH||" -samAdhi zataka 73 --anAtmadarzI sAdhaka gA~va yA araNya meM rahatA hai, kintu AtmadarzI sAdhaka kA vAstavika nivAsa nizchala vizuddha AtmA meM rahatA hai| 'jAmA tiNNi udAhiA'-vRttikAra ne yAma ke tIna artha kiye haiM(1) yAma-mahAvrata vizeSa, (2) jJAna, darzana, cAritra, ye tIna yaam| (3) dharma sAdhanA karane yogya tIna avsthaaeN| pahalI avasthA ATha varSa se tIsa varSa taka; pahalA yaam| 31 se 60 varSa taka dUsarA tathA usase Age jIvana paryanta tIsarA yAma hai| ye tIna avasthAe~ 'triyAma' haiN| (sthAnAMga sUtra 3) yoM to zatavarSIya jIvana kI dasa avasthAe~ mAnI gaI haiM kintu yahA~ para dIkSA ke yogya avasthAe~ batAI jA rahI haiN| jaina paramparA meM ATha varSa tIna mAsa se kama Ayu vAle ko dIkSA nahIM dI jAtI hai| parivrAjaka paramparA meM bIsa varSa se kama avasthA vAle ko pravrajita nahIM kiyA jAtA thaa| vaidika loga antima avasthA meM saMnyAsa grahaNa karate the| buddha ne tIsa varSa se kama umra vAloM ko upasampadA (dIkSA) dene kA niSedha kiyA hai| ahiMsA, satya aura aparigraha ye tIna mahAvrata tIna yAma kahe jAte haiM-yahA~ acaurya mahAvrata ko satya meM tathA brahmacarya ko aparigraha mahAvrata meM samAviSTa kara liyA hai| inheM pAtaMjala yogadarzana meM 'yama' kahA hai| bhagavAna pArzvanAtha ke zAsana meM cAra mahAvratoM ko 'cAturyAma' kahA jAtA thaa| AcArAMga sUtra ( 378 ) Illustrated Acharanga Sutra

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___manusmRti aura mahAbhArata Adi granthoM meM eka prahara ko 'yAma' kahA hai, jo dina kA aura rAtri kA caturtha bhAga hotA hai| dina aura rAtri ke kula ATha yAma hote haiN| ___ jinase saMsAra-bhramaNAdi kA virAma hotA hai, una jJAnAdi ratnatraya ko bhI 'triyAma' kahA gayA 50 ___ 'aNiyANA' zabda kA yahA~ artha hai-nidaan-bNdhnrhit| usake do bheda haiM-dravya-nidAnamAtA-pitA, dhana-dhAnya aadi| bhAva-nidAna-indriya viSaya tathA kssaay| jinake ye nidAna nahIM hai ve BRIEF'S UN I Elaboration--This aphorism informs that Bhagavan Mahavir has propagated the doctrine of rightness in the form of Anekantavad (non-absolutism or relativity of truth). Those followers of other philosophies who are simple and curious should be answered patiently to help them dispel untruth and falsity. If the nonconformist is not curious and simple but argumentative and crooked, wants to slander Jain ascetics out of jealousy, and hankers to argue and pick a fight, he should be replied with silence. Aduva gutti vaigoyarassa--in such situation an ascetic should discipline his speech or remain silent. In that age some people strongly believed and said that the ascetic religion could only be practiced while living in a village, a town, or other such inhabited place. Some others maintained that such practices could only be done in a jungle because living in inhabited areas gives rise to fondness or attachment. Countering these two extremes Bhagavan has provided a solution-Neva gaame, neva ranne--religion is neither in a village nor in a jungle. The basis of religion is soul. Religion lies in right knowledgeperception-conduct, the virtues of a soul. In fact religion is the inherent nature of soul. Pujyapada Devanandi affirms this statement by saying-An aspirant who does not seek the self (soul) lives in a village or a jungle, but one who sincerely seeks the self dwells only in untarnished pure soul. Jama tinni udahia-three sections of age. The commentator (Vritti) has given three meanings of the word yaamvimokSa : aSTama adhyayana ( 399 ) Vimoksha : Eight Chapter

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SPE (1) A specific great vow. (2) The three sections of omniscience-knowledge, perception, and conduct. (3) Three sections of life-span or age groups suitable for religious practices. The first section extends from 8 years to 30 years of age, the second section from 31 years to 60 years of age, and the third is the remaining life-span beyond 60 years of age. These three divisions of life span are the three sections. Generally a life-span of 100 years is divided into ten sections, but here this division refers to the age groups suitable for getting initiated into the ascetic order. In Jain tradition a person lesser than eight years and three months is not initiated. In the parivrajak tradition no one below the age of 20 years was initiated. In the Vedic tradition people became hermits in the last quarter of their average life-span. The Buddha has proscribed initiating anyone below thirty years of age. Ahimsa, truth, and non-possession, these three great vows are called three yaam. Here non-stealing has been merged into truth and celibacy into non-possession. In Patanjal Yoga Philosophy the five great vows are called yam. In the order of Bhagavan Parshvanath the four great vows were called chaturyaam. In Manusmriti, Mahabharat and other scriptures one prahar or one quarter of a day (three hours) is called yaam. One day and night has eight yaams. The three gems (ratnatraya) that terminate the cycles of rebirth are also called triyaam. Aniyana-free of bonds. The bonds are of two types dravya (physical) bonds such as parents, family, wealth, etc. and bhawa (mental) bonds such as mundane pleasures and passions. Those who are free of these bonds are called anidana. daNDa samAraMbha-vimokSa 204. uDDhaM ahaM tiriyaM disAsu savvao savvAvaMti ca NaM paDiyakkaM jIvehiM kmmsmaarNbhennN| AcArAMga sUtra (360) Illustrated Acharanga Sutra *

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taM pariNAya mehAvI va sayaM eehiM kAehiM daMDaM samAraMbhejjA, Neva'NNehiM eehiM kAehiM daMDaM samAraMbhAvejjA, NevaNNe eehiM kAehiM daMDaM samArabhaMte vi samaNujANejjA / jevaNe eehiM kAhiM daMDaM samArabhaMti tesiM pi vayaM lajjAmo / taM pariNAya mehAvI taM vA daMDaM aNNaM vA daMDaM No daMDabhI daMDaM samArabhejjAsi / tti bemi / || paDhamo uddesao samatto // 204. U~cI, nIcI evaM tirachI, saba dizAoM meM saba prakAra se ekendriyAdi (SaDjIvanikAya ke ) jIvoM meM se pratyeka kA karma samArambha ( hiMsA) kiyA jAtA hai| medhAvI sAdhaka usa (karma-samArambha) kA parijJAna (viveka) karake, svayaM ina SaDjIvanikAyoM ke prati daNDa-samArambha na kare, na dUsaroM se daNDa- samArambha karavAye aura na hI daNDa- samArambha karane vAloM kA anumodana kare / jo anya (bhikSu) ina jIvanikAyoM ke prati hiMsA kA prayoga karate haiM, unake (usa jaghanya ) kArya se bhI hama lajjita hote haiM / daNDabhIru (pApabhIru) medhAvI muni yaha jAnakara ( pUrvokta jIva-hiMsA rUpa ) daNDa kA athavA mRSAvAda Adi kisI anya daNDa kA samArambha na kare / - aisA maiM kahatA hU~ / ABANDONING VIOLENCE 204. In all directions including higher, lower, and transverse and in all ways, each of the beings including one-sensed beings (all six life-forms) suffers violence. An accomplished ascetic should acquire awareness (discerning capacity) of that (violence) and should not either himself commit violence against these six life-forms, or cause others to do so, or approve others doing so. We are humbled even by the (despicable) acts of violence against these life-forms committed by others (ascetics). A sin-fearing accomplished ascetic should become aware of this (the said violence against beings) and avoid indulgence in violence (of the said kind) or sins of any other kind including falsity. -So I say. vimokSa : aSTama adhyayana ( 381 ) For Private Personal Use Only Vimoksha: Eight Chapter

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vivecana-prasaMga va viSaya ke anusAra 'daNDa' zabda vibhinna arthoM meM prayukta hotA rahA hai - jaise (1) lakar3I Adi kA DaNDA ( 2 ) nigraha yA sajA, (3) aparAdhI ko aparAdha ke anusAra zArIrika yA Arthika daNDa denA, (4) damana karanA, (5) mana-vacana-kAyA kA azubha vyApAra, (6) jIva - hiMsA tathA prANiyoM kA upamardana Adi / ( pAiasaddamahaNNavo, pR. 451 ) prastuta sUtra 'daNDa' zabda prANiyoM ko pIr3A dene, upamardana karane tathA mana, vacana aura kAyA kA duSprayoga karane ke artha meM bAra-bAra prayukta huA hai| manodaNDa ke tIna prakAra haiM - ( 1 ) daNDa ke prakAra-daNDa tIna prakAra kA hai - ( 1 ) manodaNDa, (2) vacanadaNDa, aura (3) kAyadaNDa / ( Avazyaka sUtra ) rAgAtmaka mana, (2) dveSAtmaka mana, aura (3) mohayukta mana / vacanadaNDa ke sAta prakAra haiM - ( 1 ) jhUTha bolanA, (2) vacana se kahakara kisI ke jJAna kA ghAta karanA, (3) cugalI karanA, (4) kaThora vacana kahanA, (5) sva - prazaMsA aura para - nindA karanA, (6) saMtApa paidA karane vAlA vacana kahanA, tathA ( 7 ) hiMsAkArI vANI kA prayoga karanA / kAyadaNDa ke bhI ye sAta prakAra haiM - ( 1 ) prANivadha karanA, (2) corI karanA, (3) maithuna sevana karanA, (4) parigraha rakhanA, (5) Arambha karanA, (6) tAr3ana karanA, (7) ugra AvezapUrvaka ( cAritrasAra 99 / 5) DarAnA-dhamakAnA / daNDa- samArambha kA artha prANi- hiMsA hai| muni tIna karaNa - (1) karanA, (2) karAnA, aura (3) anumodana karanA tathA tIna yoga - ( 1 ) mana, (2) vacana, aura (3) kAya ke vyApAra se hiMsAdi kA tyAga karatA hai| ataH vaha SaTkAyika jIvoM meM se sabhI ke hone vAle samAraMbhadaNDa-prayoga ko bhalIbhA~ti jAna le, tatpazcAt tIna karaNa, tIna yoga se una sabhI daNDa-prayogoM ka parityAga kara de| prastuta sUtra meM daNDa-samArambha karane vAle anya bhikSuoM se lajjita hone kI bAta kahakara prAcIna paramparA kI tarapha saMketa kiyA hai| vaidika RSiyoM meM pacana - pAcanAdi ke dvArA daNDa-samArambha hotA thaa| bauddha paramparA meM bhikSu svayaM bhojana nahIM pakAte the, dUsaroM se pakavAte the, yA jo bhikSu saMgha ko bhojana ke lie AmaMtrita karatA thA, usake yahA~ se 'apane lie banA bhojana le lete the, vihAra Adi banavAte the| ve saMgha ke nimitta hone vAlI hiMsA meM doSa nahIM mAnate the| kucha bhikSu vanaspatikAya kI hiMsA karate the, kucha auddezika AhAra to nahIM lete the, kintu saci jala pIte the / prastuta sUtra una paramparAoM kI ora saMketa karatA hai| ( AcArAMga bhASya, pR. 365 ) ' daNDa bhI ' - daNDa bhIru kA artha hai hiMsA yA pApa karane meM jise bhaya lagatA hai| // prathama uddezaka samApta // ( 382 ) AcArAMga sUtra For Private Personal Use Only Illustrated Acharanga Sutra

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AGAS * NOYAYOYNOYNOYAYAYINLP9X9100 ROOMBARROSARROQR Elaboration--The word 'dand' has different meaning in different context. For example--(1) a stick of wood or other material; (2) punishment; (3) physical or monetary penalty imposed on a criminal depending on the severity of his crime; (4) oppression; (5) evil activities or indulgences of mind, speech, and body; (6) killing or harming or subjugating beings in any way; etc. In this Sutra this word has been frequently used to convey evil activities or indulgences of mind-speech-body and killing or harming or subjugating beings in any way. Types of dand-There are three types of dand-(1) violence of mind, (2) violence of speech, and (3) violence of body. Violence of mind is of three types--(1) by a mind having attachment, (2) by a mind having aversion, and (3) by a mind having fondness. Violence of speech is of seven types--(1) to tell a lie, (2) to belittle someone's knowledge by derogatory remarks, (3) to backbite or to misinform, (4) to use harsh words, (5) to indulge in self praise and criticism of others, (6) to pass biting remarks, and (7) to use violence inspiring language. Violence of body or physical violence is also of seven types--(1) to kill beings, (2) to steal, (3) to copulate, (4) to have attachment in possessions, (5) to indulge in sinful activity, (6) to beat, and (7) to reprimand violently or to threaten. Dand-samarambh means violence against beings. An ascetic has to avoid indulgence in violent activities done in three ways--(1) by doing, (2) by causing others to do, and (3) by approving others doing--and by three means--(1) body, (2) speech, and (3) mind. Therefore he should know well about all possible types of violence against all types of beings and then avoid all those activities through three means and three ways. The statement about embarrassment due to violence committed by other ascetics points at an ancient tradition. The Vedic sages vimokSa : aSTama adhyayana ( 303 ) Vimoksha : Eight Chapter

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committed violence through preparing and digesting food. Monks in Buddhist tradition did not cook food themselves but they got it cooked by others, accepted food prepared specially for the group of monks by a host, and asked for packed food for their travels. They did not consider as fault any violence committed in name of the organization. Some mendicants committed violence against plant kingdom. Some others did not accept food specially prepared for them but consumed un-filtered water. This aphorism points at all such traditions. (Acharanga Bhashya, p. 365) Dandbhi-violence fearing. One who is afraid of committing violence or sin. * END OF LESSON ONE AcArAMga sUtra ( 348 ) Illustrated Acharanga Sutra on

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/ bIo uddesao | dvitIya uddezaka LESSON TWO - akalpanIya-vimokSa 205. se bhikkhU parakkamejja vA ciTejja vA NisIejja vA tuyaTTejjA vA susANaMsi vA sunnAgAraMsi vA rukkhamUlaMsi vA giriguhaMsi vA kuMbhArAyataNaMsi vA huratthA vA, kahiMci viharamANaM taM bhikkhU 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 jIvAiM sattAiM samAraMbha samuddissa kIyaM pAmiccaM acchejjaM aNisaTuM abhihaDaM AhaTu cetemi AvasahaM vA samussiNomi, se bhuMjaha vasaha AusaMto samaNA ! bhikkhU taM gAhAvaI samaNasaM savayasaM paDiyAikkhe-AusaMto gAhAvai ! No khalu te vayaNaM ADhAmi, No khalu te vayaNaM parijANAmi, jo tuma mama aTThAe asaNaM vA vatthaM vA pANAI 4 samArabbha samuddissa kIyaM pAmiccaM acchejjaM aNisaTTha abhihaDaM AhaTu ceesi; AvasahaM vA smussinnaasi| se virato Auso gAhAvatI ! eyassa akrnnyaae| 205. bhikSu kahIM jA rahA ho, yA zmazAna meM, sUne makAna meM, parvata kI guphA meM, vRkSa ke nIce, kumbhArazAlA meM athavA gA~va ke bAhara kahIM khar3A ho, baiThA ho yA leTA huA ho athavA kahIM bhI vihAra kara rahA ho, usa samaya koI gRhapati (gRhastha) usa bhikSu ke pAsa Akara kahe-"AyuSmAn zramaNa ! maiM Apake lie prANa, bhUta, jIva aura sattvoM kA samArambha (upamardana) karake azana, pAna, khAdya, svAdya, vastra, pAtra, kambala yA pAda-proMchana banA rahA hU~ yA Apake uddezya se kharIdakara, udhAra lekara, kisI se chInakara, dUsare kI vastu ko usakI binA anumati ke lAkara, yA ghara se lAkara Apako denA cAhatA hU~ athavA Apake lie upAzraya kA nirmANa karavA detA huuN| he AyuSmAn zramaNa ! Apa usa (azana, pAna Adi) kA upabhoga kareM aura usa upAzraya meM rheN|" usa sumanas-(bhadra hRdaya) evaM suvayasa-(bhadra vacana vAle) gRhapati ko bhikSu niSedha karatA huA kahe-"AyuSmAn gRhapati ! maiM tumhAre isa vacana ko Adara nahIM detA, tumhAre vacana ko svIkAra nahIM karatA hU~; tuma jo prANoM, bhUtoM, jIvoM aura satvoM kA samArambha karake mere lie azana, pAna, khAdya, svAdya, vastra, pAtra, kambala yA pAda-proMchana banAte ho, yA mere hI lie use kharIdakara, udhAra lekara, dUsaroM se chInakara, dUsare tumhAre bhAgIdAra kI vastu usakI anumati ke binA lAkara athavA apane ghara se yahA~ lAkara mujhe denA cAhate ho, mere lie upAzraya kA nirmANa karanA cAhate ho| he AyuSmAn gRhastha ! maiM usase sarvathA virata ho cukA huuN| ataH yaha mere lie akaraNIya hai (maiM svIkAra nahIM kara sktaa)|" vimokSa : aSTama adhyayana ( 385 ) Vimoksha: Eight Chapter

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maa maa maa maa maa maa maa maanaan POPA ROPA Y PAR O D 990 ** ** ** *2 MOYNOYA AVOIDING THE PROSCRIBED 205. An ascetic may be in any of the following states he may be going some place; or he may be standing, sitting, or lying at a cremation ground, a deserted house, a mountain cave, under a tree or in a potter's lodge; or he may be wandering around anywhere. While doing so a householder may come to him and say, "I am going to prepare for you staple food, liquids, general food, savoury food, dress, pots, blankets, or ascetic-broom. This involves violence of things that breathe, exist, live, or have any essence or potential of life. Or, specifically for you, I intend to purchase or borrow or forcibly snatch them from others or bring them without the permission of the owner, or bring them from my home. Or, I desire to construct an upashraya (place of stay meant for ascetics) for you. O long lived Shraman! Please accept these things and come to stay in that upashraya ?" COYALE Declining the offer, the ascetic should tell the worthy and soft-spoken householder-"O long lived householder! I do not accept your offer, neither do I give heed to it. You have a desire to prepare staple food, liquids, general food, savoury food, dress, pots, blankets, or ascetic-broom. All this involves violence of things that breathe, exist, live, or have any essence or potential of life. And, specifically for me you want to purchase or borrow or forcibly snatch them from others or bring them without the permission of your partner, or bring them from your home. Or, you want to construct an upashraya for me. O long lived householder ! I am completely detached from these. Therefore all that is proscribed for me (I cannot accept)." vivecana- susANaMsi- zmazAna meM Thaharane ke viSaya meM prAcIna paramparA isa prakAra haisthavikalpI muni ke lie zmazAna meM ThaharanA, sonA Adi kalpanIya nahIM hai, pratimAdhArI muni ke lie yaha niyama hai ki jahA~ sUrya asta ho jAye, vahIM use Thahara janA cAhie / ataH yahA~ para jinakalpI pratimAdhAraka kI apekSA se hI zmazAna nivAsa kA ullekha pratIta hotA hai| AcArAMga sUtra ( 386 ) Illustrated Acharanga Sutra For Private Personal Use Only

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sAmAnyatayA sthavirakalpI gacchavAsI sAdhu bastI meM kisI na kisI upAzraya yA makAna meM ThaharatA hai| kadAcit vihAra karate hue kahIM para Thaharane kA sthAna na milane yA sUryAsta ho jAne ke kAraNa zUnyagRha meM, vRkSa ke nIce, yA jaMgala meM kisI sthAna meM ThaharanA par3atA hai| Elaboration-Susanamsi-The ancient tradition about staying at a cremation ground is -- for a sthavir-kalpi (a non-itinerant ascetic) staying and sleeping in a cremation ground is proscribed; for an ascetic observing pratimas (special vows) the rule is to stay wherever he arrives at nightfall. Therefore the mention of staying at a cremation ground appears to be directed at a jinakalpi ascetic observing pratimas. Generally speaking a sthavir-kalpi ascetic belonging to any specific group (gaccha) lives in an upashraya or some other house. In exceptional conditions, like non-availability of a place of stay or nightfall when he is still on his way, he may have to stay at a desolate house, under a tree, or some other place in a jungle. 206. se bhikkhU parakkamejja vA jAva huratthA vA kahiMci viharamANaM taM bhikkhuM uvasaMkamittu gAhAvaI AyagayAe pehAe asaNaM vA 4 vatthaM vA 4 pANAI 41 samArambha jAva AhaTTu ceei AvasahaM vA samussiNati taM bhikkhuM parighAseuM / taM ca bhikkhU jANejjA sahasammaiyAe paravAgaraNeNaM aNNesiM vA soccA-ayaM khalu gahAvai mama aTThAe asaNaM vA 4 vatthaM vA 4 pANAI 4 samAraMbha ceei AvasahaM vA samusiti / taM ca bhikkhU paDilehAe AgamettA ANavejjA aNAsevaNAe / tti bemi / 206. bhikSu kahIM jA rahA ho / ( zmazAna, zUnyagRha, guphA yA vRkSa ke nIce yA kumbhAra kI zAlA meM) khar3A, baiThA yA leTA huA ho; athavA kahIM bhI vihAra kara rahA ho / usa samaya koI gRhapati usa bhikSu ke pAsa Akara apane mana ke bhAvoM ko prakaTa kiye binA hI (maiM sAdhu ko dAna dU~gA, isa abhiprAya ko mana meM rakhe hue) prANoM, bhUtoM, jIvoM aura sattvoM ke samArambhapUrvaka azana, pAna, khAdya, svAdya, vastra, pAtra Adi banavAtA hai ( sAdhu ko dene ke uddezya se mola letA hai, udhAra lAkara dUsaroM se chInakara, dUsare ke adhikAra kI vastu usakI binA anumati ke lAkara, athavA ghara se lAkara denA cAhatA hai yA upAzraya kA 1. yahA~ asaNaM vA 4 se saMketita cAroM pATha asaNaM vA, pANaM vA, khAimaM vA, sAimaM vA; vatthaM vA 4 se-vatthaM vA, paDiggahaM vA, kaMbalaM vA, pAyapuMchaNaM vA tathA pANAI 4 se pANAI, bhUyAI, jIvAI, sattAI samajhanA vimokSa : aSTama adhyayana ( 387 ) Vimoksha: Eight Chapter

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Anasterinakairatnamasteispicio RC9929899999656692 * nirmANa Adi karAtA hai) yaha saba usa bhikSu ke upabhoga, upayoga evaM nivAsa ke lie karatA hai| __vaha bhikSu apanI sahaja buddhi se, atizaya jJAniyoM se yA tIrthaMkaroM kI vANI se athavA anya kisI usake parijanAdi se sunakara yaha jAna jAye ki yaha gRhapati mere lie prANoM, bhUtoM, jIvoM aura sattvoM ke samArambha se. azanAdi yA vastrAdi banavAkara yA mere nimitta mola lekara (udhAra lekara, dUsaroM se chInakara, dUsare kI vastu usake svAmI se anumati prApta kie binA lAkara de rahA hai) athavA upAzraya kA nirmANa karavA rahA hai| bhikSu Agama kI AjJA ko dhyAna meM rakhatA huA chAna-bIna karake, Agama meM kathita Adeza se jAnakara usa gRhastha ko spaSTa rUpa se kaha de-maiM ina saba kA sevana nahIM kara sakatA (isalie maiM * inheM svIkAra nahIM kara sktaa)| . -aisA maiM kahatA huuN| 206. An ascetic may be in any of the following states : he may be going to some place; or he may be standing, sitting, or lying at a cremation ground, a deserted house, a mountain cave, under a tree or in a potter's lodge; or he may be wandering around anywhere. While doing so a householder may come and without expressing his feelings (keeping to himself his intention of giving alms to an ascetic) proceed to prepare staple food, liquids, general food, savoury food, dress, pots, blankets, or ascetic-broom; which involves violence of things that breathe, exist, live, or have any essence or potential of life. Or, purchase or borrow or forcibly snatche these from others or bring these without the permission of the owner, or bring these from his home specifically for giving to an ascetic. Or, construct an upashraya (place of stay meant for ascetics). He does all this for consumption, use, and stay of that ascetic. If the ascetic comes to know, either through his own common sense or through a person having supernatural wisdom or by hearing from some other person that the householder has prepared staple food, liquids, general food, savoury food, dress, pots, blankets, or ascetic-broom; which involves violence of things that breathe, exist, live, or have any essence or potential AcArAMga sUtra (388 ) Illustrated Acharanga Sutra

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of life. And, has purchased or borrowed or forcibly snatched these from others or brought these without the permission of his partner, or brought these from his home, specifically for the ascetic. Or, he is constructing an upashraya for the ascetic. Then the ascetic, keeping in mind the tenets from Agams and examining accordingly, should'frankly tell the householder that the use of all these is proscribed for him (therefore he cannot accept these). -So I say. 207. 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 puTTho dhIro ahiyaase| ___ aduvA AyAra-goyaramAikkhe takkiyANa mnnelis| aduvA vaiguttIe goyarassa aNupuvveNa samma paDilehAe aaygutte| buddhehiM eyaM pveiyN| 207. bhikSu se pUchakara yA binA pUche hI kisI gRhastha ne bhikSu ke nimitta azana, pAna Adi banAyA ho, (kintu bhikSu ke dvArA use asvIkAra kara dene para), kupita hokara vaha gRhastha use paritApa detA hai; vaha sampanna gRhastha krodhAveza meM Akara svayaM usa bhikSu ko mAratA hai, athavA apane naukaroM ko Adeza detA hai ki isa (-vyartha hI merA dhana vyaya karAne vAle sAdhu) ko DaNDe Adi se pITo, ghAyala kara do, isake hAtha-paira Adi aMga kATa DAlo, ise jalA do, isakA mA~sa pakAo, isake vastrAdi chIna lo yA ise nakhoM se noMca DAlo, isakA saba kucha lUTa lo, isake sAtha jabardastI karo athavA jaldI hI ise aneka prakAra se pIr3ita kro| una ukta prakAra ke kaSToM ke A jAne para bhikSu dhIratApUrvaka unheM samabhAva ke sAtha sahana kre| ___ athavA vaha AtmA kI rakSA karane vAlA muni una gRhasthoM ko (samajhane yogya jAne to unheM) samyak prekSApUrvaka (unake viSaya meM bhalIbhA~ti jAnakara) apanA uttama zreSTha AcAra-gocara btaaye| athavA ve samajhane yogya na ho (yA muni meM samajhAne kI kSamatA na ho), to vaha apanI vacana gupti rakhe-arthAt mauna rhe| jJAnI AcAryoM ne aisA kahA hai| 207. Some householder prepares food, drinks, etc. for an ascetic with or without his approval and gets angry (on being vimokSa : aSTama adhyayana ( 389 ) Vimoksha : Eight Chapter

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refused by the ascetic). (In this agitated state of mind) The householder torments the ascetic; driven by anger he comes and beats the ascetic himself; or instructs his servants to beat him (the ascetic who made him waste his money) with a stick, wound him, cut off his limbs and other parts of his body, reduce him to ashes, cook his flesh, deprive him of his clothes and other possessions, tear him apart with nails, snatch all he has, subjugate him and torture him in various ways. When faced with such torments the ascetic should tolerate them with equanimity. Or, if that self-disciplined ascetic finds them (the householders who have prepared food) receptive, he should gradually inform them, with true awareness, about his lofty conduct and code of alms. Or, if they are not receptive (or the ascetic does not have ability to explain), he should maintain his discipline of speech and remain silent. The sagacious acharyas have said so. vivecana - akalpanIya AhAra Adi ke viSaya meM isa uddezaka meM tIna vikalpa batAye gaye haiM ( 1 ) bhikSu ko dekhakara koI bhAvuka hRdaya bhakta unake lie AhAra Adi banavAkara mola lekara, chInakara, ghara se lAkara dene kA prastAva kare, unake lie upAzraya Adi banavAne kA prastAva rakhe, to muni use madhura vacanoM se tathA bhadra hRdaya se yaha kahe ki aisA AhAra Adi mere lie kalpanIya nahIM hai / (2) koI bhakta hRdaya muni se pUche binA hI unake lie ukta azana, pAnAdi taiyAra kare aura muni ko kisI prakAra patA cala jAye ki yaha saba akalpanIya AhAra Adi mere lie bane haiM to vaha usa gRhastha ko madhura vacanoM ke sAtha samajhA de ki tumhArA yaha kRtya mere lie kalpanIya nahIM hai, maiM svIkAra nahIM karatA / (3) koI gRhastha muni ko binA kahe kisI lAlacavaza yA pratyAzA se muni ke nimitta azana, pAnAdi Arambha-samArambha kareM aura usake nimaMtraNa dene para muni use asvIkAra kara de| taba vaha kupita ho jAya taba svayaM athavA apane karmacAriyoM se muni ko kaSTa de, pIr3A Adi pahu~cAye to muni una kaSToM, parISahoM ko dhIratApUrvaka sahana kre| pahale to unako apanI AcAra maryAdA samajhAye, ve samajha jAyeM to ThIka, yadi ve nahIM samajheM athavA muni unako samajhAne meM saphala na rahA ho to vaha usa sthiti meM mauna dhAraNa kara le| parantu akalpanIya kA sevana na kre| AcArAMga sUtra ( 390 ) Illustrated Acharanga Sutra

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LA PROPRO PROPRO PROTOPRAKKARARKIRAKA Elaboration-In this lesson three situations about non-acceptable food and other things have been described (1) Seeing an ascetic, a concerned devotee may offer to bring food after cooking, buying, snatching or from his own house. He may also offer to construct a dwelling place for the ascetic. In such situation the ascetic should sweetly and courteously tell him that such food is proscribed or unacceptable for him. (2) In case some devotee proceeds to arrange for food, drinks, etc. in the said manner and the ascetic somehow comes to know that such proscribed things have been specifically prepared for him, he should sweetly and courteously tell the devotee that such food is proscribed or unacceptable for him. (3) With some expectations or other selfish motive, some householder prepares food, drinks, etc. for an ascetic without being asked by him and the ascetic declines on being invited. This makes the devotee angry and he either himself or through his servants torments or tortures the ascetic. When faced with such torments the ascetic should tolerate the afflictions with equanimity. He should first inform them about his codes of conduct and if they understand and accept, well and good. In case they fail to understand or the ascetic fails to explain them, he should resort to silence. But in no case he should accept the proscribed things. samanujJa kA AhAra-vyavahAra 208. te samaNuNNe asamaNuNNassa asaNaM vA 4 vatthaM vA 4 no pAejjA no NimaMtejjAno kujjA veyAvaDiyaM paraM ADhAyamANe / fa afl 208. vaha samanujJa muni asamanujJa sAdhu ko azana, pAna tathA vastra, pAtra Adi padArtha na de, na unheM dene ke lie nimantrita kare aura na hI unakA vaiyAvRtya kare / kintu vaha aisA AdarapUrvaka kare (anAdara yA upekSApUrvaka nahIM ) / - aisA maiM kahatA hU~ / vimokSa : aSTama adhyayana ( 391 ) For Private Personal Use Only Vimoksha: Eight Chapter

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CONDUCT OF CONFORMISTS 208. That conformist ascetic should not give food, drinks, clothes, pots, etc. to a non-conformist, neither should he be invited to be given, or be offered any services. But this negation should be performed with due respect (and not disrespectfully or in an indifferent way). --So I say. 209. dhammamAyANaha, paveiyaM mAhaNeNa maimayA-samaNuNNe samaNuNNassa asaNaM vA 4 vatthaM vA 4 pAejjA NimaMtejjA kujjA veyAvaDiyaM paraM aaddhaaymaanne| tti bemi| // bIo uddesao smmtto|| 209. matimAn (kevalajJAnI) mahAmAhana (zramaNa bhagavAna mahAvIra) dvArA prarUpita dharma ko bhalIbhA~ti samajha lo ki samanujJa sAdhu samanujJa sAdhu ko AdarapUrvaka azana, pAna, khAdya, svAdya, vastra, pAtra, kambala, pAda-proMchana Adi de, unheM dene ke lie manuhAra kare, unakA vaiyAvRtya kre| -aisA maiM kahatA huuN| // dvitIya uddezaka samApta // 209. Understand properly the religion propagated by the omniscient great sage (Shraman Bhagavan Mahavir)-a conformist ascetic should give food, drinks, clothes, pots, etc. to another conformist, beseech him to take, and should render him service with due respect. -So I say. * END OF LESSON TWO. AcArAMgasUtra ( 392 ) Illustrated Acharanga Sutra

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taio uddesao tRtIya uddezaka gRhavAsa - vimokSa 210. majjhimeNaM vayasA vi ege saMbujjhamANA samuTThiA soccA mehAvI vayaNaM paMDiyANaM nnisaamiyaa| samiyA dhamme AriehiM pveie| te aNavakhamANA, aNaivAemANA, apariggahemANA, No pariggahAvaMtI savvAvatI caNaM logaMsi / LESSON THREE nihAya daMDaM pANehiM pAvaM kammaM akuvvamANe esa mahaM agaMthe viyAhie / oe juimassa kheyaNNe uvavAyaM cayaNaM ca NaccA / 210. kucha vyakti bhI saMbodhi prApta karake madhyama vaya meM muni-dharma meM dIkSita hone ko prastuta hote haiM / tIrthaMkara tathA zrutajJAnI Adi paNDitajanoM kI vANI sunakara, medhAvI sAdhaka samatA kA Azraya le, kyoMki AryoM ne samatA meM dharma kahA hai| ve kAma-bhogoM kI AkAMkSA na rakhane vAle, prANiyoM kI hiMsA se virata hue aura parigraha kA tyAga karate hue samagra loka meM ahiMsaka aura aparigrahI hote haiN| prANiyoM ke lie daNDa ( hiMsA) kA tyAga karake pApakarma nahIM karatA, vaha mahAn agrantha- (grantha se mukta-nirgrantha) kahalAtA hai / jo oja - ( rAga-dveSarahita ) tathA dyutimAn - ( saMyamI ) kSetrajJa - ( dharma kA jJAtA) hai, upapAta - (janma) aura cyavana - ( maraNa) ko jAnakara ( hiMsA evaM parigraha se) mukta rahe / RENOUNCING HOUSEHOLD 210. Some persons achieve enlightenment in their middle age and proceed to get initiated into the ascetic order. Having listened to the words of lofty sages like Tirthankars or Shrutjnanis (scholars of the canons), an intelligent seeker should resort to equanimity, because the noble have said that religion lies in equanimity. vimokSa : aSTama adhyayana ( 393 ) For Private Personal Use Only Vimoksha: Eight Chapter

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Getting free of any desires for carnal pleasures, refraining from harming any beings, and renouncing all possessions (the attitude of hankering for possessions), they practice ahimsa and non-possession everywhere in this world. One who does not indulge in sinful activities by avoiding acts of violence against beings is called a great agranth (free of granth or knots; nirgranth). He who is free of attachment and aversion, disciplined, and well versed with religion (right path) should know about birth and death (and avoid violence and possessiveness). ___ vivecana-pichale sUtra meM manuSya kI tIna avasthAe~ batAI gaI haiM-bAlya, yuvA aura vRddhtv| prathama aura antima avasthA meM bhI pravrajyA lI jA sakatI hai, parantu madhyama avasthA muni-dIkSA ke lie vizeSa mahattvapUrNa mAnI jAtI hai| cUrNi evaM vRtti meM batAyA hai-isa vaya meM buddhi paripakva ho jAtI hai, bhuktabhogI ko bhoga sambandhI AkarSaNa kama ho jAtA hai, ataH usakA vairAgya-raMga pakkA ho jAtA hai| sAtha hI parISahoM aura upasargoM ko sahana, saMyama ke kaSTa, tapasyA kI kaThoratA Adi dharmoM kA pAlana bhI sukhapUrvaka kara sakatA hai| usakA zAstrIya jJAna bhI anubhava se samRddha ho jAtA hai| gaNadhara bhI prAyaH madhyama vaya meM dIkSita hue the| bhagavAna mahAvIra bhI prathama vaya ko pAra karake dIkSita hue the| sambodhi-prApta tIna prakAra se hote haiM-svayaMsambuddha, pratyekabuddha tathA buddh-bodhit| isa sUtra meM buddhabodhita-kisI prabuddha se bodha pAye hue sAdhaka kI apekSA se kathana hai| Elaboration-In the preceding aphorism three divisions of human life-span have been stated--Adolescence, youth and old age. One can get initiated during the first and the last periods also, but the middle period is considered more appropriate for becoming an ascetic. It is mentioned in the commentaries (Vritti and Churni) that in this period man attains mental maturity and after experiencing mundane pleasures the attraction for them is reduced, thereby strengthening the feeling of detachment. Also he is able to tolerate afflictions and torments, hardships of discipline, rigours of austerities and perform other such duties and practices with comparative ease. His scriptural knowledge is also enriched by experience. The Ganadhars (principal disciples of Tirthankars) also AcArAMga sUtra ( 394 ) Illustrated Acharanga Sutra prk, kttk thaa

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got initiated during their middle age. Even Bhagavan Mahavir got en initiated after crossing the first section of his life-span. There are three ways of getting enlightened-Svayamsambuddha (those who get self-enlightened and then get initiated), Pratyek-buddha (those who get self enlightened by an incident, get initiated and get liberated), and Buddha-bodhit (those who get enlightened with the help of a Tirthankar or an acharya). This aphorism relates to the third type. ___ 211. AhArovacayA dehA priishpbhNguraa| pAsahege savviMdiehiM prigilaaymaannehiN| oe dayaM dyi| je sannihANasatthassa kheyaNNe, se bhikkhU kAlaNNe balaNNe mAyaNNe khaNaiNNe viNayaNNe samayaNNe pariggahaM amamAyamANe kAleNuTThAI apddinnnne| duhao chettA nniyaai| 211. zarIra AhAra se upacita-saMpuSTa hote haiM aura parISahoM ke AghAta se bhagna ho jAte haiM; kintu tuma dekho, (AhAra ke abhAva meM kaI eka sAdhaka) sabhI indriyoM se glAna (kSINa) ho jAte haiN| rAga-dveSa se rahita bhikSu (-kSudhA-pipAsA Adi se pIr3ita hone para bhI) dayA, ahiMsA kA pAlana karatA hai| jo bhikSu sannidhAna-(AhArAdi ke saMcaya) zastra kA jJAtA hai| (vaha hiMsAdi doSayukta AhAra kA grahaNa nahIM krtaa)| vaha bhikSu kAlajJa, balajJa, mAtrajJa, kSaNajJa (avasara jJAtA), vinayajJa (bhikSAcarI ke AcAra kA marmajJa), samayajJa (siddhAnta kA jJAtA) hotA hai| vaha parigraha (upakaraNoM) para mamatva na rakhane vAlA, ucita samaya para anuSThAna karane vAlA, kisI prakAra kI mithyA Agrahayukta pratijJA se rahita evaM rAga aura dveSa ke bandhanoM ko donoM ora se chedana karake nizcinta hokara niyimata rUpa se jIvana-yApana karatA hai| 211. The body becomes stout by eating and emaciated by afflictions. See that they (some aspirants) lose the strength of all their sense organs (when deprived of food). A detached ascetic observes clemency and ahimsa (despite being tormented by hunger and thirst). The ascetic who is aware of the fault of storing (food and other things avoids taking faulty food and-) is conversant with vimokSa : aSTama adhyayana ( 395 ) Vimoksha : Eight Chapter * k

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FY00% (the parameters of) time, strength, quantity, opportunity, etiquette (code of alms-seeking), and he is also a scholar of scriptures. He has no attachment for possessions. He performs his ritual practices at the proper time. He is free of any biased resolutions. He shatters the bonds of attachment and aversion from both sides and becoming free of worries he leads a regulated (disciplined) life. vivecana - isa sUtra meM savviMdiehiM parigilAyamANehiM - se batAyA hai, zarIra janma-maraNadharmA hai| ataH kSaNabhaMgura hai, anitya hai / prazna hotA hai, taba muni AhAra kyoM karatA hai ? isake uttara meM batAyA hai| AhAra zarIra ko puSTa karane ke lie hI nahIM, apitu karmamukti ke lie bhI kiyA jAtA hai, ataeva sAdhaka ko kAraNavaza AhAra grahaNa karanA cAhie aura akAraNa AhAra se vimukta bhI ho jAnA caahie| uttarAdhyayanasUtra ( 26/32-33 ) meM sAdhu ko chaha kAraNoM se AhAra karane kA tathA chaha kAraNoM se AhAra nahIM karane kA kathana hai / kintu AhAra grahaNa karane meM yahA~ ahiMsA evaM aparigraha kA pAlana Avazyaka batAyA hai| isIlie 'oe dayaM dayati' vAkya dvArA spaSTa kara diyA gayA hai ki kSudhA pipAsAdi parISahoM se pratAr3ita hone para bhI rAga-dveSarahita sAdhu prANi-dayA kA pAlana karatA hai, vaha doSayukta yA akAraNa AhAra grahaNa nahIM karatA / kAlajJa Adi sabhI vizeSaNa sAdhaka kI yogyatA pradarzita karane ke lie haiN| lokavijaya adhyayana do ke paMcama uddezaka (sUtra 89) meM kAlajJa Adi zabdoM kI vyAkhyA kI gaI hai / 'NiyAti' kA artha hai - jo saMyamAnuSThAna meM nizcayapUrvaka prayANa karatA hai|' Elaboration-Savvindiehim parigilayamanehim-This phrase informs that the body follows the sequence of birth and death. Therefore it is momentary and transitory. A question arises-why then an ascetic eats? The answer is-Food is taken not just for nourishment but also for getting liberated from the bondage of karmas. Therefore an aspirant should eat purposefully and avoid purposeless eating. In Uttaradhyayan Sutra (26/32-33) there is a mention of six reasons for eating and six for not eating. But here ahimsa and non-attachment have been prescribed as essential while accepting food. This has been clarified by the phrase-oe dayam dayati. It conveys that despite being tormented by afflictions like hunger and thirst, a detached ascetic observes clemency and does not accept faulty food or any food without a purpose. AcArAMga sUtra ( 396 ) For Private Personal Use Only Illustrated Acharanga Sutra

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___Kalajna-one who is aware of time. All these adjectives have been used to show the abilities of an ascetic. These terms have been explained in aphorism 89 of the fifth lesson of the chapter two titled Lok Vijaya. Niyati-one who performs ritual practices resolutely. agni-sevana-vimokSa ___ 212. taM bhikkhU sIyaphAsaparIvevamANagayaM uvasaMkamittu gAhAvai bUyA-AusaMto samaNA ! No khalu te gAmadhammA uvvAhaMti ? ___ AusaMto gAhAvatI ! No khalu mama gAmadhammA uvvaahti| sIyaphAsaM No khalu ahaM saMcAemi ahiyaasette| ___No khalu me kappati agaNikAyaM ujjAlittae vA pajjAlittae vA kAyaM AyAvittae vA payAvittae vA aNNesiM vA vynnaao| 213. siyA evaM vadaMtassa paro agaNikAyaM ujjAlettA pajjAlettA kAyaM AyAvejjA vA payAvejjA vaa| taM ca bhikkhU paDilehAe AgamettA annaasevnnaae| tti bemi| // taio uddesao samatto // 212. (zIta Rtu meM) zIta-sparza se kA~pate hue zarIra vAle bhikSu ko dekhakara pAsa meM Akara koI gRhapati isa prakAra kahe-AyuSmAn zramaNa ! kyA tumheM grAmadharma (indriya-vAsanA) to vyathita nahIM kara rahe haiM ? (isa para muni kahatA hai) AyuSmAn gRhapati ! mujhe grAmadharma pIr3ita nahIM kara rahe haiM, kintu merA zarIra durbala hone ke kAraNa maiM zIta-sparza ko sahana karane meM samartha nahIM hU~ (isalie merA zarIra zIta se prakampita ho rahA hai)| (tuma agni kyoM nahIM jalA lete? gRhapati ke dvArA isa prakAra kahe jAne para muni kahatA hai-) agnikAya ko ujjvalita karanA, prajjvalita karanA, usase zarIra ko thor3A-sA bhI tapAnA yA dUsaroM ko vacana se kahakara agni prajjvalita karavAnA mujhe kalpatA nahIM hai| 213. isa prakAra bolane para kadAcit vaha gRhastha agnikAya ko ujjvalita aura prajjvalita karake sAdhu ke zarIra ko thor3A tapAe yA vizeSa rUpa se tpaae| usa avasara para bhikSu apanI buddhi se vicArakara Agama AjJA ko dhyAna meM rakhatA huA usa gRhastha se kahe ki maiM agni kA sevana nahIM kara sakatA" __-aisA maiM kahatA huuN| vimokSa : aSTama adhyayana ( 397 ) Vimoksha : Eight Chapter *

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* XXXXCOPALLOY LOY LOY LOYAYONCORONOAMEROPROPICO BUDAKUKURUMU ABANDONING USE OF FIRE 212. Seeing an ascetic shivering with cold (in winter), a potom householder may approach him and say--"O long lived Shraman ! Do you suffer from the common code (sexual excitement)?" ____ "No, it is the cold, not the sexual excitement, o long lived householder ! I am unable to tolerate as I am very weak, (that is why I am shivering)." / ("Why don't you burn a fire ? On being asked by the householder, the ascetic replies-) "I am not allowed to burn a fire or blaze it up or ask others to do so in order to make my body even slightly warm. 213. On getting this reply the householder may burn and blaze up a fire and make the body of the ascetic a little or more warm. In such situation, using his discretion and with awareness of the codes mentioned in the scriptures, the ascetic should tell the householder that he cannot make use of the fire. --So I say. __vivecana-grAmadharma kI zaMkA aura samAdhAna-isa sUtra meM kisI bhAvuka gRhastha kI zaMkA aura samAdhAna kA pratipAdana hai| cUrNikAra ne eka dRSTAnta dekara batAyA hai-koI bhikSAjIvI yuvaka sAdhu bhikSATana kara rahA hai, usa samaya zarIra para pUre vastra na hone ke kAraNa zIta se thara-thara kA~pate dekha, usake nikaTa Akara aizvarya kI garmI se yukta, taruNa nAriyoM se parivRta, zIta-sparza kA anubhavI, sugandhita padArthoM se zarIra ko sugandhita banAe hue koI bhAvuka gRhastha pUchane lagatA hai ki 'Apa kA~pate kyoM haiM? kyA Apako grAmadharma (viSaya-vAsanA) utpIr3ita kara rahA hai?' isa prakAra kI zaMkA prastuta kiye jAne para sAdhu usakA abhiprAya jAna letA hai ki isa gRhapati ko apanI galata. samajha ke kAraNa mithyA zaMkA paidA ho gayI hai| ataH mujhe isa zaMkA kA nivAraNa karanA caahie| isa abhiprAya se sAdhu usakA samAdhAna karatA hai-'sItaphAsaM No khalu ahiyAsettae' maiM sardI nahIM sahana kara pA rahA huuN| // tRtIya uddezka samApta // Elaboration-Removing the doubt about sexual excitement-In this aphorism the doubt of some devoted householder has been AcArAMga sUtra ( 398 ) Illustrated Acharanga Sutra

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removed. The commentator (Churni) explains this by giving an example-Some young ascetic is moving about seeking alms. As he is scantily dressed he shivers due to cold. A young man with warmth of grandeur, surrounded by young women, redolent with perfumes, and experienced in handling low temperatures, approaches and asks, "Why do you shiver ? Is it sexual excitement that is tormenting you ?" The ascetic at once realizes that the householder, out of perversion, suspects him of avidly looking at the young women. In order to remove his suspicion the ascetic says that he is not being able to tolerate cold. * END OF LESSON THREE resteskikeskuksessa kaksi kok kukkkkkkkkkkkkk vimokSa : aSTama adhyayana ( 388 ) Vimoksha : Eight Chapter

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cauttho uddesao vastra - vimokSa (tIna vastradhArI muni kA kalpa) 214. je bhikkhU tihiM vatthehiM parivasite pAyacautthehiM, tassa NaM No evaM bhavaticautthaM vatthaM jAissAmi / caturtha uddezaka se asaNijjAI vatthAI jAejjA / ahApariggahiyAiM vatthAiM dhArejjA / No dhoejjA, No rajjA, No dhotarattAiM vatthAiM dhArejjA / apaliuMcamANe gAmaMtaresu, omacelie / eyaM khu vatthadhArissa sAmaggiyaM / 214. jisa bhikSu ne tIna vastra aura cauthA (eka) pAtra rakhane kI pratijJA kI hai / usake mana meM aisA vicAra nahIM hotA ki "maiM cauthe vastra kI yAcanA kruuNgaa|" LESSON FOUR vaha bhikSu ( apanI pratijJA ke anusAra grahaNa karane yogya) yathAeSaNIya vastroM kI yAcanA kare aura yathAparigRhIta (jaisA gRhastha se prApta kiyA hai) una vastroM ko dhAraNa kre| vaha una vastroM ko na to dhoe aura na raMge, na dhoe raMge hue vastroM ko dhAraNa kare / dUsare grAmoM meM jAte samaya vaha una vastroM ko binA chipAye hue cle| vaha ( abhigrahadhArI) muni svalpa mAtrA meM aura ati sAdhAraNa alpa mUlya vAlA vastra rkhe| vastradhArI muni kI yahI sAmagrI (upakaraNa) hai| FREEDOM FROM GARB 214. An ascetic who has taken a vow of possessing only three pieces of cloth and a bowl as the fourth (possession) does not think that he will beg for fourth piece of cloth. That ascetic should beg for only those clothes that are prescribed for him and should use them as they are given to him (without any alteration or modification). He should neither wash nor dye them. He should also not use clothes which have been washed or dyed. While going to other villages he should not try to hide those clothes. That ascetic (who observes vows) should keep very limited and most AcArAMga sUtra (800) Illustrated Acharanga Sutra For Private Personal Use Only

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a * ordinary clothes. These are the only possessions of a cladascetic. 215. aha puNa evaM jANejjA 'uvAikte khalu hemaMte, gimhe paDivaNNe', ahAparijuNNAiM vatthAiM pariTThavejjA, ahAparijuNNAiM vatthAiM parihavettA aduvA saMtaruttare, aduvA egasADe, aduvA acele| lAghaviyaM aagmmaanne| tave se abhisamaNNAgae bhvi| jaheyaM bhagavayA paveiyaM tameva abhisameccA savvao savvattameva smbhijaannijjaa| .. 215. jaba bhikSu yaha jAna le ki 'hemanta Rtu bIta gayI hai', 'grISma Rtu A gayI hai', taba vaha jina-jina vastroM ko jIrNa samajhe, unakA visarjana kara de| una yathA parijIrNa vastroM kA visarjana karake eka antara paTa aura uttara paTa sAtha meM rkhe| athavA vaha ekazATaka (eka hI cAdara-pachevar3I vastra) vAlA hokara rhe| athavA vaha (rajoharaNa aura mukha-vastrikA ke sivAya saba vastroM ko chor3akara) acelaka (nirvastra) ho jaayeN|' (isa prakAra) lAghavatA (alpa upadhi) ko apanAtA yA usakA cintana karatA huA vaha (vastra-parityAga kre)| usa vastra-parityAgI muni ke parISaha sahana karane se tapa sadha jAtA hai| ___ bhagavAna ne Agama meM jisa prakAra se isa-(upadhi-vimokSa) kA pratipAdana kiyA hai, use bhalI prakAra samyak prakAra se jAnakara sarvAtmanA (sampUrNa rUpa se) samyak prakAra se kAryAnvita kre| 215. When the ascetic realizes that the winter is over and summer has set in, he should discard the clothes he considers worn out. After duly discarding the worn out clothes he should keep one inner and one outer clothing. Or he should clad himself in single clothing. Or he should become unclad (discarding everything except the mouth cover and the asceticbroom). (This way) conforming to and thinking about the concept of lightness (having minimum possessions) he (should discard clothes). That ascetic (who has minimum clothes) by tolerating afflictions perfects himself in austerities (with ease). He should properly understand this (freedom from possessions) exactly as it has been propagated by Bhagavan in the Agams and thoroughly and immaculately follow it. vimokSa : aSTama adhyayana ( 401 ) Vimoksha: Eight Chapter

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hodaiseDROIRRRRRRRARSATSAPOSTAKORooxoANOPAOoltodayisas vivecana-prastuta donoM sUtra vastra-pAtrAdi rUpa upadhi se vimokSa kI sAdhanA kI dRSTi se pratimAdhArI yA jinakalpika zramaNa ke lie pratipAdita hai| jo bhikSu tIna vastra aura eka pAtra ke sivAya anya upadhi na rakhane kI pratijJA letA hai, vaha zItAdi kA parISaha. utpanna hone para bhI cauthe vastra ko svIkAra karane kI icchA nahIM kre| yadi usake pAsa apanI grahaNa kI huI pratijJA (kalpa) se kama vastra haiM, to vaha dUsarA vastra le sakatA hai| ___TIkA evaM cUrNi ke anusAra-jinakalpI tathA sthavirakalpI muni tIna vastra rakha sakate haiN| jinakalpI muni do, eka vastra bhI rakhatA hai, athavA nirvastra bhI raha sakatA hai| ___ pAtra-niryoga-TIkAkAra ne pAtra ke sandarbha meM pAtra se sambandhita sAmAna bhI usI ke antargata mAnA hai| jaise "patte pattAbaMdho pAyaTThavaNaM ca paaykesriaa| paDalAi rayattANaM ca gocchao paaynnijjaago||" (1) pAtra, (2) pAtra bandhana, (3) pAtra-sthApana, (4) pAtra-kesarI (pramArjanikA), (5) paTala, (6) rajastrANa, aura (7) pAtra sApha karane kA vastra-gocchaka, ye sAtoM milakara pAtra-niryoga kahalAte haiN| ye sAta upakaraNa, tIna vastra tathA rajoharaNa aura mukhavastrikA, yoM 12 upakaraNa jinakalpa kI bhUmikA para sthita evaM pratimAdhAraka muni ke hote haiN| yathAprApta vastradhAraka-bhikSu-jaise bhI jisa rUpa meM eSaNIya-kalpanIya vastra mileM, use vaha usI rUpa meM dhAraNa kare, vastra ke prati kisI vizeSa prakAra kA Agraha yA mamatva na rkhe| vaha unheM na to phAr3akara choTA kare, na unameM Tukar3A jor3akara bar3A kare, na use dhoe aura na rNge| yaha vidhAna bhI jinakalpI viziSTa pratimAdhArI muni ke lie hai| sthavirakalpI muniyoM ke lie kucha kAraNoM se vastra dhone kA vidhAna hai, kintu vaha bhI vibhUSA evaM saundarya kI dRSTi se nhiiN| zRMgAra aura sAja-sajjA kI bhAvanA se vastra grahaNa karane, pahanane, dhone Adi kI AjJA kisI bhI prakAra ke sAdhaka ko nahIM hai aura raMgane kA to sarvathA niSedha hai hii| (AtmArAma jI ma. kRta TIkA, pR. 578) ___ 'sAntottare' zabda kA artha cUrNikAra ne kiyA hai-eka antara paTa tathA eka uttara ptt| omacelae-kA artha alpa yA sAdhAraNa hotA hai| 'avama' zabda yahA~ saMkhyA, parimANa (nApa) aura mUlya-tInoM dRSTiyoM se alpatA yA sAdhAraNatA kA sUcaka hai| kama se kama mUlya ke, sAdhAraNa se aura thor3e se vastra se nirvAha karane vAlA bhikSu 'avamacelaka' kahalAtA hai| ___ 'ahaparijuNNAI vatthAI pariDavejjA'-isa sUtra kA bhAva hai bhikSu jitane kama se kama vastra se raha sakatA hai, rahane kA abhyAsa kre| jyoM hI grISma Rtu A jAye, sAdhaka tIna vastroM meM se eka vastra, jo atyanta jIrNa ho jAya usakA visarjana kara de| rahe do vastra, unameM se bhI kara sakatA ho to eka vastra kama kara de, sirpha eka vastra meM rahe, aura yadi isase bhI Age himmata kara sake to bilakula vastrarahita ho jaay| kintu mukhavastrikA tathA rajoharaNa avazya rakhe, kyoMki ye donoM jIva rakSA ke sAdhana haiN| vastra parityAga se tapasyA kA lAbha to hai hI, vastra sambandhI cintAoM se mukta hone, laghubhUta (halke-phulke) hone kA mahAlAbha bhI milegaa| AcArAMga sUtra ( 402 ) Illustrated Acharanga Sutra

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ole des zAstra meM batAyA gayA hai ki pA~ca kAraNoM se acelakatva prazasta hotA hai| jaise ki (1) usakI pratilekhanA kama hotI hai| (2) usakA lAghava prazasta hotA hai| (3) usakA rUpa (veza) vizvAsa yogya hotA hai| (4) usakA tapa jinendra dvArA anujJAta hotA hai| (5) use vipula indriya - nigraha hotA hai / sammattameva samabhijANiyA- isa vAkya kA artha hai - bhagavadukta upadhi-vimokSa ko saba prakAra se sarvAtmanA jAnakara sacelaka - acelaka donoM avasthAoM meM samabhAva kA AcaraNa kre| donoM hI mArga AtmA ko karmoM se mukta karane vAle haiN| Elaboration-These two aphorism are meant for ascetics with special resolves (pratima) or Jinakalpis with the view of practicing freedom from possessions, like clothes and other equipment. An ascetic who has taken a vow to have no more possessions than three clothing and a bowl, should not desire for having a fourth clothing even during afflictions like cold. Only if he is short of the numbers he has vowed for, he can accept another clothing. According to the commentaries (Tika and Churni) Jinakalpi and Sthavir-kalpi ascetics can keep three clothing. A Jinakalpi can reduce this number to two, one, or none. The rule about pots-The commentator (Tika) accepts the term pot (begging bowl) as inclusive of things essentially associated with a pot. These include (1) Patra, (2) Patra-bandhan, (3) Patrasthapan, (4) Patra-kesari, (5) Patal, (6) Rajastran, and (7) Gochhak (the first of these is pot and the remaining are different shapes and sizes of pieces of cloth used for specified purposes). These seven things, three clothing, one ascetic broom and one mouth cover, make twelve pieces of ascetic-equipment prescribed for Jinakalpi and Pratimadhari (observing special vows) ascetics. Ascetic wearing unaltered clothing-An ascetic should not have some special liking or preferences concerning his dress, he vimokSa : aSTama adhyayana (803) Vimoksha: Eight Chapter For Private Personal Use Only

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should use clothing prescribed for him in whatever form he gets. He should neither cut it smaller nor add another piece to make it larger. He should also not wash or dye it. This rule is also meant for Jinakalpi and Pratimadhari ascetics. For the non-itinerant ascetics there is a provision for washing clothes in some specific conditions but not at all for good appearance or beauty. To accept, wear, or wash with a feeling of beautification or embellishment is not allowed for ascetics at any level; and to dye clothes is completely forbidden. (Acharanga Tika by Atmaram ji M., p. 578) Santottare--one inner cloth and one outer cloth. Omchelaye-least or simple. The word avam covers lower levels of all the three parameters of number, quantity, and price. An ascetic who lives on simplest clothing of little price in minimum numbers is called avamchelak. * Ahaparijunnai vatthaim paritthavejja-This aphorism conveys that an ascetic can accommodate himself in least number of clothing; and he should practice to do so. As soon as summer sets in, out of the three clothing he should discard the one he considers most worn out. If possible he should discard one more out of the remaining two. If he has courage enough to go a step further, he may remain completely unclad. However, he should keep the mouth cover and the ascetic-broom with him because these are means of avoiding harm to beings. Discarding clothing gives benefits of austerities and at the same time it makes one free of any worries about the garb, giving him the extra and important benefit of attaining a state of comparative lightness. It is stated in the scriptures that there are five reasons that make the state of being unclad lofty. These are (1) There is lesser inspection required in that state. (2) There is advanced level of lightness in that state. (3) The appearance effuses reliability. AcArAMga sUtra ( 807 ) Ilustrated Acharanga Sutra

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(4) The austerity of that state is sanctioned by Jinendra (Tirthankar). ___(5) The discipline of senses in that state is of a very high degree. Sammattameva samabhijaniya--This phrase conveys that an ascetic should thoroughly know and sincerely follow the code of freedom from possessions or equipment established by Tirthankars and remain equanimous in both the states---clad and unclad. Both these are paths of liberation of soul from the bondage of karmas. zarIra-vimokSa : vaihAnasAdimaraNa ____ 216. jassa NaM bhikkhussa evaM bhavai 'puTTho khalu ahamaMsi, nAlamahamaMsi sItaphAsaM ahiyAsettae', se vasumaM savva-samaNNAgayapaNNANeNaM appANeNaM kei akaraNAe aautttte| tavassiNo hu taM seyaM jamege vihmaaie| tathA'vi tassa kaalpriyaae| se'vi tattha viyNtikaare| iccetaM vimohAyataNaM hiyaM suhaM khamaM NissesaM aannugaamiyN| tti bemi| // cauttho uddesao sammatto // 216. jisa bhikSu ko jaba aisA pratIta ho ki maiM (zItAdi parISahoM) ko sahana nahIM kara sakatA huuN| to vaha saMyama kA dhanI-(vasumAn) bhikSu svayaM ko prApta sampUrNa prajJAna evaM antaHkaraNa (sva-viveka) ko jAgRta karake usa upasarga ke vaza na hokara saMyama meM sthita rahatA hai| ___ usa tapasvI bhikSu ke lie yahI zreyaskara hai ki strI Adi kA upasarga upasthita hone para maraNa svIkAra kre| aisA karane para bhI usakA vaha maraNakAla-paryAyamaraNa kahalAtA hai| usa mRtyu se vaha bhikSu antakriyA karane vAlA bhI ho sakatA hai| ___isa prakAra yaha maraNa vimokSa Ayatana (prANoM kI mUrchA se mukti dilAne vAlA) hitakara, sukhakara, karmakSaya meM samartha, kalyANakArI tathA paraloka meM sAtha calane vAlA hotA hai| ____ -aisA maiM kahatA huuN| vimokSa : aSTama adhyayana ( 405 ) Vimoksha : Eight Chapter

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... Q.9.99.99.99.999.99 FREEDOM FROM THE BODY 216. An ascetic may feel-I am not being able to tolerate favourable afflictions. In such condition an ascetic, completely devoted to discipline, invokes all his spiritual capacity and sagacity and instead of yielding to those afflictions stabilizes himself in discipline. 09999999999 For that austere ascetic it is better to accept death when faced with pleasurable afflictions like (seduction by--) a woman. His death will still be considered timely (normal) death (and not suicide). He may even achieve ant-kriya (termination of the cycles of rebirth) through such death. Thus, such death is the cause of freedom from fondness for one's life. It is beneficent, blissful, helpful in shedding karmas, source of well-being, and advantageous in the next incarnations. -So I say. vivecana - isa sUtra meM bhikSu ko sAdhanA karate hue Akasmika rUpa meM koI vikaTa saMkaTa upasthita ho jAye taba kyA karanA cAhie usakA saMketa rUpa meM sUcana hai| 'zIta-sparza' kA artha hai - zIta parISaha / 22 parISahoM meM do zIta parISaha haiM - strI - parISaha tathA satkAra - puraskAra parISaha / vRttikAra ke anusAra yahA~ strI - parISaha upasthita hone para prANa-vimokSa kA abhiprAya hai| isake do rUpa haiM (1) bhikSu apanI kAma vAsanA para vijaya pAne meM svayaM ko asamartha dekhe, taba zIla va saMyama kA nAza karane kI apekSA prANa tyAga kara zIla - rakSA kare / (2) athavA kAmuka striyA~ use kAma sevana ke lie itanA vivaza kara deM ki vahA~ se chUTa pAnA muzkila ho aura rukane para dharmasaMgha kI badanAmI hone kA bhaya ho taba vaha isa prakAra prANa-vimokSa kara sakatA hai usa strI ke samakSa zvAsa banda kara mRtakavat ho jAye, gale meM jhUTha-mUTha phA~sI lagAne kA prayatna kare, taba vahA~ se chuTakArA ho jAye to ThIka, anyathA phira vaha gale meM phA~sI lagAkara, jIbha khIMcakara makAna se kUdakara, jhaMpApAta karake yA viSa-bhakSaNa Adi karake kisI bhI prakAra zarIra tyAga kara de| kisI bhI mUlya para maithuna sevana svIkAra na kare / tathAvi tassa kAlapariyAe - yahA~ zaMkA hotI hai ki vaihAnasa Adi maraNa ko bAla-maraNa kahA gayA hai| jise Aja kI bhASA meM Atma-hatyA kahA jAtA hai, jo mahAn ahitakArI hai| kyoMki AcArAMga sUtra ( 406 ) Illustrated Acharanga Sutra For Private Personal Use Only

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usameM to anantakAla taka naraka Adi gatiyoM meM paribhramaNa karanA par3atA hai| zAstrakAra isakA samAdhAna karate haiM- ' tatthAvi " / ' aise avasara para isa prakAra vaihAnasa yA gRddhapRSTha Adi maraNa dvArA zarIra-vimokSa karane para bhI vaha kAla-mRtyu hotI hai / jaise kAla-paryAyamaraNa guNakArI hotA hai, vaise hI aise avasara para vaihAnasAdi maraNa bhI guNakArI hotA hai / upasarga kI sthiti meM athavA asahanIya mohodaya kI sthiti meM phA~sI lagAkara maranA vaihAnasa maraNa tathA gRddhaspRSTha maraNa vizAla kAya jAnavara ke zarIra meM praveza kara zarIra tyAganA bhI anumata hai| yaha Atma-hatyA nahIM hai / isa prakAra kI mRtyu bhI kabhI - kabhI ' antakriyA' arthAt sampUrNa karma-mukti kA kAraNa bana jAtI hai| // caturtha uddezaka samApta // Elaboration-This aphorism points at the line of action of an ascetic who suddenly faces a grave danger while doing his spiritual practices. Sheet sparsh-cold touch; here it means pleasurable affliction. In the list of twenty two afflictions two are pleasurable or favourable afflictions-affliction by women and affliction of honour and reward. According to the commentator (Vritti) here it is advised to abandon life when faced with affliction by women. This has two alternatives (1) If an ascetic finds himself unable to win over his libido, instead of losing his virtuosity and discipline he should embrace death to protect these. (2) If licentious women seduce him forcefully and it becomes difficult to escape from that place; also there is a chance of the religious organization earning a bad name if he continues to be there, he can embrace death in following ways He should stop breathing and act to be dead before the woman, or he should pose as if he is trying to strangulate himself to commit suicide. If he still fails to escape from there he should embrace death by hanging himself, or pulling out his tongue, or jumping from the roof, or taking poison, or any other way. In no case he should yield to affliction by women or copulation. vimokSa : aSTama adhyayana ( 407 ) For Private Personal Use Only Vimoksha: Eight Chapter

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* * Art Art Walk HAVE MAVIY MAGMAAK AVE WES 12.99 PROPRENDRERINGAERGRPRGR PROPROPROGSPROGROPROGGPROGRODNI Tattha vi tassa kalapariyae-A doubt arises here because death by self strangulation and other such means is called baalmaran or foolish death; it is called suicide in modern times. It is highly damaging' in spiritual context as it causes infinite cycles of low-births like that in hell. The author clarifies-under such circumstances even though he commits suicide his death is still considered timely (normal) death (and not suicide). As death after completing one's life-span or the timely death is beneficial, likewise suicide under such conditions is beneficial. In face of such afflictions or in the state of fruition of extreme fondness, death by self strangulation or by entering the body of a large animal is allowed. It is not suicide. Such death may even lead to ant-kriya (termination of the cycles of rebirth) or complete liberation from the body. AcArAMga sUtra END OF LESSON FOURTH * ( 48 ) Illustrated Acharanga Sutra

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| paMcamo uddesao paMcama uddezaka LESSON FIVE * dvivastradhArI zramaNa kI samAcArI ___ 217. je bhikkhU dohiM vatthehiM parivusie gAya taiehiM tassa NaM No evaM bhavaitaiyaM vatthaM jaaissaami| 218. se ahesaNijjAiM vatthAiM jAejjA jAva evaM khalu tassa bhikkhussa saamggiyN| aha puNa evaM jANejjA-uvAikkaMte khalu hemaMte, gimhe paDivaNNe', ahAparijuNNAI vatthAiM parihavejjA, ahAparijuNNAI vatthAI pariTThavettA aduvA egasADe, aduvA acele lAghaviyaM aagmmaanne| tave se abhisamaNNAgae bhvi| __ jameyaM bhagavayA paveiyaM tameva abhisameccA savvato savvayAe sammattameva smbhijaanniyaa| 217. jisa bhikSu ne do vastra aura tIsarA (eka) pAtra rakhane kI pratijJA kI hai, usake mana meM yaha vikalpa nahIM uThatA ki maiM tIsare vastra kI yAcanA kruuN| 218. (yadi do vastroM se kama ho to) bhikSu apanI maryAdAnusAra nirdoSa vastroM kI yAcanA kre| - jaba bhikSu yaha samajhe ki hemanta Rtu vyatIta ho gayI hai, grISma Rtu A gayI hai, taba vaha jo vastra jIrNa ho gaye hoM, unakA visarjana kara de| (yadi vastra kI AvazyakatA pratIta ho to) vaha eka zATaka (eka cAdara) meM rahe, yA vaha acela (vastrarahita) ho jaaye| vaha lAghavatA kA vicAra karatA huA (kramazaH) vastra kA tyAga kare (isa prakAra alpavastra vAle) muni ko upakaraNa UnodarI tathA kAyakleza tapa sahaja hI prApta ho jAtA hai| ___ bhagavAna ne muni ke AcAra kA jisa rUpa meM pratipAdana kiyA hai, use usI rUpa meM jAnakara saba prakAra se sarvAtmanA (sampUrNa rUpa meM) samatva ko samyak prakAra se jAne; usakA AcaraNa kre| ROUTINE OF AN ASCETIC WITH TWO CLOTHING 217. An ascetic who has taken a vow of possessing two pieces of cloth and a bowl does not desire to beg for a third piece of cloth. vimokSa : aSTama adhyayana ( 409 ) Vimoksha : Eight Chapter

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HERDARDAROPADARPARDIRDARPROPRODMRODAROPARDARODAoLAoLARo942oALOPATopitoxiox40APATOPATEGas 218. He should beg only for those pieces of cloth that are prescribed for him and are faultless (if he has less than two clothing). When the ascetic realizes that winter is over and summer has set in he should discard the clothes he considers worn out. (If he feels need of cloth) he should clad himself in single clothing. Or he should become unclad. Thinking about the concept of lightness (having minimum possessions) he should (gradually) discard clothes. That ascetic (who has minimum clothes) perfects himself in austerities like reducing the number of equipment and mortifying the body with ease. He should properly understand the ascetic conduct exactly as it has been propagated by Bhagavan and thoroughly and immaculately follow it. vivecana-prathama kalpa kA adhikarI jinakalpika ke atirikta sthavirakalpI bhikSu bhI ho sakatA hai, kintu isa dvitIya kalpa kA adhikArI niyamataH jinakalpika, parihAravizuddhika, yathAlandika evaM pratimA-pratipanna bhikSuoM meM se koI eka ho sakatA hai| (vRtti, patrAMka 280) Elaboration--Besides a Jinakalpi ascetic, a Sthavir-kalpi ascetic may also qualify for the first rule. But, as a rule, only Jinakalpi or Pariharavishudhik, or Yathalindak, or Pratima-dharak could qualify for this second rule. (Vritti, leaf 280) glAna-avasthA meM AhAra-vimokSa 219. jassa NaM bhikkhussa evaM bhavai-puTTho abalo ahamaMsi, nAlamahamaMsi gihatara-saMkamaNaM bhikkhaayriyN-gmnnaae| se sevaM vadaMtassa paro abhihaDaM asaNaM vA 4 AhaTu dalaejjA, se puvAmeva AloejjA-AusaMto gAhAvai ! No khalu me kappai abhihaDaM asaNaM vA 4 bhottae vA pAyae vA aNNe vA eyppgaare| 219. jisa bhikSu ko aisA lagatA ho ki "maiM rogoM se grasta hone ke kAraNa durbala ho gayA huuN| ataH maiM eka ghara se dUsare ghara bhikSA ke lie jAne meM asamartha huuN|" bhikSu kA isa prakAra kA kathana sunakara yA bhAva jAnakara koI gRhastha apane ghara se azana, pAna, khAdya yA svAdya lAkara dene lage to vaha bhikSu pahale hI isa viSaya meM vicAra kre| (aura gRhastha se kahe) "AyuSmAn gRhapati ! yaha ghara se sAmane lAyA huA azana, pAna, khAdya yA svAdya AcArAMga sUtra Illustrated Acharanga Sutra * * 410 )

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* mere lie grahaNIya nahIM hai, isI prakAra dUsare doSoM se dUSita AhArAdi bhI mere lie grahaNIya nahIM hai|" jo bhikSu svayaM bhikSA ke lie jA nahIM sakatA, gRhasthAdi dvArA lAyA huA AhAra le nahIM sakatA, aisA glAna yA abhigrahadhArI muni zarIra ko AhAra-pAnI kaise pahu~cAyegA? isa zaMkA kA samAdhAna agale sUtra meM kiyA gayA hai| ABANDONING FOOD DURING SICKNESS 219. An ascetic may feel that 'he has become weak (due to ailments) and is unable to move from one house to another to seek alms.' Hearing or knowing about this some householder could bring from his home and offer staple food, liquids, general food, savoury food. In such situation the ascetic should first deliberate (and then convey to the householder-) "O long lived householder ! I cannot accept all this staple food, liquids, general food, savoury food. In the same way I am not allowed to accept other things including food that involves other faults." [An ascetic who is unable to go out to seek alms and is not allowed to accept food brought by a householder, how such sick an ascetic or one who is observing practice of some special resolutions would provide food and water to his body for mere sustenance ? This question is answered in the following aphorism.] __ 220. jassa NaM bhikkhussa ayaM pagappe-ahaM ca khalu paDiNNatto apaDiNNattehiM gilANo agilANehiM abhikaMkha sAhammiehiM kIramANaM veyAvaDiyaM saaijjissaami| ahaM vA vi khalu apaDiNNatto paDiNNattassa agilANo gilANassa abhikaMkha sAhammiyassa kujjA veyAvaDiyaM krnnaae| (1) AhaTTha paiNNaM ANakkhessAmi AhaDaM ca saaijjissaami| (2) AhaTu paiNNaM ANakkhessAmi AhaDaM ca no saaijjissaami| (3) AhaTTa paiNNaM no ANakkhessAmi AhaDaM ca saaijjissaami| vimokSa : aSTama adhyayana ( 411 ) Vimoksha : Eight Chapter

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PORDAROPROCARPARound towaranasamacharkaD bhAja peo S (4) AhaTu paiNNaM No ANakkhessAmi AhaDaM ca No saaijjissaami| evaM se ahAkiTTiyameva dhammaM samabhijANamANe saMte virate susmaahitlesse| tatthAvi tassa kaalpriyaae| se tattha viaNtikaare| icceyaM vimohAyataNaM hiyaM suhaM khamaM NisseyasaM aannugaamiyN| tti bemi| // paMcamo uddesao sammatto || 220. jisa bhikSu kI aisI samAcArI yA prakalpa (maryAdA) hotA hai ki maiM rogAdi se grasta hU~ tathA mere sAdharmika sAdhu svastha haiN| unhoMne mujhe sevA karane kA vacana diyA hai| yadyapi maiMne unase apanI sevA ke lie anurodha nahIM kiyA hai, tathApi karma-nirjarA kI bhAvanA se una sAdharmikoM dvArA kI jAne vAlI sevA ko maiM svIkAra kruuNgaa| * (athavA) merA sAdharmika bhikSu rugNa hai, maiM svastha hU~; usane apanI sevA ke lie mujhe anurodha nahIM kiyA hai, (para) maiMne usakI sevA ke lie use vacana diyA hai| ataH karma-nirjarA ke uddezya se tathA paraspara upakAra karane kI dRSTi se maiM usa sAdharmika kI sevA kruuNgaa| jisa bhikSu kI aisI AcAra-maryAdA ho, vaha usakA pAlana karatA huA bhale hI prANa tyAga kara de, (kintu pratijJA bhaMga na kre)| (1) koI bhikSu aisI pratijJA letA hai ki maiM apane glAna sAdharmika bhikSu ke lie AhArAdi lAU~gA, tathA unake dvArA lAye hue AhArAdi kA sevana bhI kruuNgaa| (2) (athavA) koI bhikSu aisI pratijJA letA hai ki maiM apane glAna sAdharmika bhikSu ke 9 lie AhArAdi lAU~gA, lekina unake dvArA lAye hue AhArAdi kA sevana nahIM kruuNgaa| . ___ (3) (athavA) koI bhikSu aisI pratijJA letA hai ki maiM sAdharmikoM ke lie AhArAdi * nahIM lAU~gA kintu unake dvArA lAyA huA sevana kruuNgaa| (4) (athavA) koI bhikSu aisI pratijJA karatA hai ki na to maiM sAdharmikoM ke lie AhArAdi lAU~gA aura na hI maiM unake dvArA lAye hue AhArAdi kA sevana kruuNgaa| (yoM ukta cAra prakAra kI pratijJAoM meM se kisI pratijJA ko grahaNa karane ke bAda atyanta glAna hone para yA saMkaTa Ane para bhI pratijJA bhaMga na kare, bhale hI vaha jIvana kA utsarga kara de|) 68.6.skskskomaskarki.ke.skeDROSAROSARDARODAROSAROSAROHI AcArAMga sUtra ( 412 ) Illustrated Acharanga Sutra

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DONATANTOVADVANOVATOTATOTATOPAKODAMODANDUADUATUAL isa prakAra vaha bhikSu bhagavAna dvArA kathita dharma ko jAnatA huA, yathAvidhi pAlana karatA huA, zAnta, virata aura apane antaHkaraNa kI prazasta vRttiyoM (lezyAoM) meM apanI AtmA ko susamAhita karane vAlA hotA hai| (isa prakAra vaha glAna bhikSu apanI pratijJA kA pAlana karate hue bhakta-pratyAkhyAna Adi ke dvArA zarIra visarjana karatA hai to) usakI vaha mRtyu kAla-mRtyu hai| usa samAdhi-maraNa se vaha bhikSu antakriyA karane vAlA bhI ho sakatA hai| isa prakAra yaha maraNa zarIra moha se mukta hone kI sAdhanA kA Ayatana hai, aura paraloka meM bhI sAtha calane vAlA hai| -aisA maiM kahatA huuN| 220. An ascetic may have resolved--"I suffer from ailments (or other such problems) and my fellow ascetics are healthy. They have offered me their services. Although I did not seek such services, I will accept the services offered by co-religionists with the intention of effecting shedding of their karmas." ___ (or) "My co-religionist is sick and I am healthy; he has not requested me for any service, (but) I have promised to serve him. Therefore, with the purpose of shedding karmas and mutual help I will serve that co-religionist." An ascetic who has accepted such code of conduct should follow it even if he looses his life (but should not break his vow). (1) An ascetic may have resolved--"I will bring food (etc.) for a sick co-religionist ascetic and also accept food (etc.) brought by them." (2) (or) An ascetic may have resolved--"I will bring food (etc.) for a sick co-religionist ascetic but will not accept food (etc.) brought by them." (3) (or) An ascetic may have resolved--"I will not bring food (etc.) for co-religionist ascetics but will accept food (etc.) brought by them." vimokSa: aSTama adhyayana ( 413 ) Vimoksha: Eight Chapter ARTONK

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(4) (or) An ascetic may have resolved--"Neither I will bring food (etc.) for co-religionist ascetics nor I will accept food (etc.) brought by them." (Once an ascetic takes any of these four vows he should not break it even if he is very sick or in a grave predicament and he looses his life doing so). This way, knowing the path shown by Bhagavan, properly following the codes laid down, that ascetic becomes serene, detached, and spiritually absorbed in lofty leshyas (the colourcode indicator of purity of soul; pious attitude, here). (Thus, if that ailing ascetic abandons his body by fasting or other austerities while observing his vow) it is his normal death. As a result of this meditational death he may achieve the final termination of the cycles of rebirth (ant-kriya). Thus this death is part of the process of getting liberated from the attachment for one's body and is advantageous in the next incarnations. -So I say. vivecana-prastuta sUtra meM varNita prakalpa parihAra-vizaddhi cAritra vAle athavA yathAlaMdaka muniyoM kA hai| cUrNi tathA vRtti ke anusAra inakI samAcArI isa prakAra hotI hai-parihAra-vizuddhi cAritra vAlA muni glAna ho jAtA hai to usakI sevA dUsarA parihAra-vizuddhi vAlA muni karatA hai| athavA koI kalpasthita-jinakalpI muni karatA hai| yadi ve bhI glAna ho jAye to unake samAna kalpa vAlA dUsarA muni sevA karatA hai| kintu sthavirakalpI athavA gRhasthoM dvArA kI jAne vAlI sevA vaha svIkAra nahIM krtaa| prakalpa kA artha hai-aacaar| abhikAMkSA-arthAt nirjarA ke uddezya se| AhaTu-arthAt pratijJA ko svIkAra krke| AcArya zrI AtmArAma jI ma. ne batAyA hai ki vaha abhigrahadhArI muni apanI AcAra-maryAdA meM dRr3ha rahatA hai, kisI bhI sthiti meM usakA bhaMga nahIM krtaa| anta meM vaha bhaktaparijJA anazana AcArAMga sUtra 414 ) Ilustrated Acharanga Sutra

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PAYOPAYON dvArA paNDitamaraNa ko prApta karatA hai| vaha kama se kama 6 mAsa, madhyama 4 varSa tathA adhika se adhika 12 varSa taka tapa karake samAdhimaraNa dvArA zarIra tyAga kara detA haiN| ( AcArAMga TIkA, pR. 592 ) TOPAYOY // paMcama uddezaka samApta // Elaboration-The code defined in this aphorism is meant for the ascetics who follow Parihar Vishuddhi Charitra (a specific practice of austerities where mutual service to other ascetics of the group is an essential part) or who are Yathalandak (a specific practice of austerities where an ascetic tries to emulate a Jinakalpi ascetic). According to the commentaries (Churni and Vritti) their routine is as follows-If an ascetic who follows Parihar Vishuddhi Charitra gets sick he is looked after by another ascetic following the same kalp (specific austerities) or some Jinakalpi. When even the serving ascetic becomes sick they accept help from others following the same kalp. Such ascetics do not accept any service from a Sthavir-kalpi ascetic or a householder. Prakalpa means conduct. Abhikanksha means with the purpose of shedding karmas. Ahattu means after taking a vow. vimokSa : aSTama adhyayana Acharya Shri Atmaram ji M. explains that an ascetic who has taken some special resolve remains steadfast in the discipline of his conduct; in no condition he breaks the vow. In the end he embraces meditational death by fasting. He practices austerities for a minimum period of six months, a medium period of four years, or a maximum period of twelve years before embracing meditational death. (Acharanga Tika, p. 592). END OF LESSON FIVE ( 415 ) For Private Personal Use Only Vimoksha: Eight Chapter

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Q. DCPO PH..99.99.99900909 chaTTo uddesao ekavastradhArI zramaNa kI samAcArI 221. je bhikkhu egeNa vattheNa parivusite pAyabiieNa, tassa No evaM bhavai - biiyaM vatthaM jAissAmi / SaSTha uddezaka 222. se ahesaNijjaM vatthaM jAejjA, ahApariggahiyaM vatthaM dhArejjA jAva gimhe paDivanne ahAparijuNNaM vatthaM pariTThavejjA, ahAparijuNNaM vatthaM paridvavettA aduvA egasADe, aduvA acele lAghaviyaM AgamamANe jAva sammattameva samabhijANiyA / LESSON SIX 221. jo bhikSu aisI pratijJA le cukA hai ki eka vastra aura dUsarA (eka) pAtra se adhika nahIM rakhU~gA, usake mana meM aisA vikalpa nahIM uThatA ki maiM dUsare vastra kI yAcanA kruuNgaa| 222. (yadi usakA vastra atyanta phaTa gayA ho to) vaha apanI kalpa maryAdA ke anusAra grahaNIya vastra kI yAcanA kare / yahA~ se lekara Age 'grISma Rtu A gaI hai', taka kA varNana (caturtha uddezaka ke sUtra 214 kI taraha) samajha lenA cAhie / bhikSu yaha jAne ki aba grISma Rtu A gayI hai, taba vaha una phaTe vastroM kA parityAga kare / (parityAga karake vaha) yA to eka zATaka meM hI rahe, athavA acela (vastrarahita ) ho jAye / zramaNa ke lie lAghavatA zreSTha hai, isa taraha se vicAra kre| vastra - vimokSa karane vAle muni ko sahaja hI tapa - ( upakaraNa UnodarI evaM kAyakleza) prApta hotA hai| bhagavAna ne jisa prakAra se vastra -vimokSa kA nirUpaNa kiyA hai usI rUpa meM gaharAI se jAnakara saba prakAra se sarvAtmanA samatva kA AcaraNa kare / THE ROUTINE OF MONO-CLAD ASCETICS 221. An ascetic who has taken a vow of possessing only one piece of cloth and a bowl as the second (possession) does not think that he will beg for a second piece of cloth. 222. (If his cloth is torn) that ascetic should beg for a piece of cloth that is prescribed for him... (from this point to 'summer has set in' the text should be taken same as in aphorism 214). AcArAMga sUtra ( 416 ) Illustrated Acharanga Sutra For Private Personal Use Only

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Penetrawasakatkeatiradiatiwixixixixixixixixisiksisaste BARADAROBARODMROLLODHOKODARDAROPAROPRIODAROOTATOPANORATOPARODAROPARDARODARODARODRODROPRODRs When the ascetic realizes that the summer has set in he should discard the clothes he considers worn out. After duly discarding the worn out clothe he should either remain clad in just one piece of cloth or become unclad. He should contemplate that following the concept of lightness (having minimum possessions) is best for an ascetic. An ascetic who has accomplished freedom from clothes perfects himself in austerities (like reduction of equipment and mortification of the body) with ease. He should properly understand this (freedom from possessions) exactly as it has been propagated by Bhagavan in the Agams and thoroughly and immaculately practice __equanimity. para-sahAya-vimokSa : ekatva anuprekSA ke rUpa meM 223. jassa NaM bhikkhussa evaM bhavai-ego ahamaMsi, Na me atthi koi, Na yAhamavi kssi| evaM se egAgiNameva appANaM smbhijaannejjaa| lAghaviyaM aagmmaanne| tave se abhisamaNNAgae bhvi| ___ jameyaM bhagavayA paveiyaM tameva abhisameccA savvao savvattAe sammattameva smbhijaanniyaa| 223. jisa bhikSu ke mana meM aisA saMkalpa jAga uThe ki 'maiM akelA hU~, merA koI nahIM hai, aura na maiM kisI kA hU~', isa prakAra vaha apanI AtmA ko ekAkI hI samajhane lagatA hai tathA lAghava kA sarvatomukhI vicAra karatA hai| aisI ekatva-anuprekSA karane vAle usa bhikSu ko tapa sahaja meM hI prApta ho jAtA hai| ___bhagavAna ne (sahAya-vimokSa ke rUpa meM) ekatvAnuprekSA kA jisa rUpa meM pratipAdana kiyA hai, use usI rUpa meM jAnakara saba prakAra se, sarvAtmanA samyak rUpa meM kriyAnvita kre| FREEDOM FROM ASSISTANCE : CONTEMPLATION OF SOLITARINESS 223. An ascetic who resolves--'I am alone, neither someone belongs to me nor I belong to someone'-realizes that his soul is solitary or stands alone by itself, and contemplates about lightness from all angles. This contemplation of solitariness makes it easy for that ascetic to attain perfection in austerities. vimokSa : aSTama adhyayana ( 417 ) Vimoksha : Eight Chapter

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He should properly understand this contemplation of solitariness exactly as it has been propagated by Bhagavan in the Agams and thoroughly and immaculately practice it. svAda-parityAga-prakalpa 224. se bhikkhU vA bhikkhuNI vA asaNaM vA pANaM vA khAimaM vA sAimaM vA AhAremANe No vAmAo haNuyAo dAhiNaM haNuyaM saMcArejjA AsAemANe, dAhiNAo va hayAo vAmaM haNuyaM No saMcArejjA AsAemANe / se aNAsAemANe lAghaviyaM AgamamANe / tave se abhisamaNNAgae bhavai / jameyaM bhagavayA paveiyaM tameva abhisameccA savvao savvayAe sammattameva samabhijANiyA / 224. bhikSu yA bhikSuNI azana, pAna, khAdya yA svAdya kA AhAra karate samaya bAe~ jabar3e se dAhine jabar3e meM na le jAye; isI prakAra AsvAda lete hue dAhine jabar3e se bAe~ jabar3e meM na le jaae| vaha svAda vRtti kA varjana karatA huA isa viSaya meM lAghava kA samagra cintana kare / svAda vivarjana se use avamaudarya, vRttisaMkSepa evaM kAyakleza rUpa tapa kA sahaja lAbha prApta ho jAtA hai| bhagavAna ne jisa rUpa meM (svAda vivarjana) kA nirUpaNa kiyA hai, use usI rUpa meM jAnakara saba prakAra se sarvAtmanA samatva kA Asevana kare / ESCHEWING TASTE 224. A male or female ascetic consuming staple food, liquids, general food, savoury food, should not shift (the morsel) from the left jaw to the right jaw, nor from the right jaw to the left jaw, enjoying its taste. Eschewing the desire for taste he should contemplate about lightness in this context. This contemplation of eschewing taste makes it easy for that ascetic to attain perfection in austerities like (eschewing taste, shrinking of desires, and mortification of the body). AcArAMga sUtra ( 418 ) For Private Personal Use Only Illustrated Acharanga Sutra

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Ram* * * * * *...*..*....... He should properly understand this (eschewing of taste) exactly as it has been propagated by Bhagavan in the Agams and thoroughly and immaculately practice equanimity. vivecana-bhikSu zarIra se dharmAcaraNa evaM tapa-saMyama kI ArAdhanA ke lie AhAra karatA hai, zarIra ko puSTa banAne yA jihvA kA svAda lene ke lie nhiiN| ___ukta kathana kA abhiprAya yaha hai ki vaha manojJa vastu ho to Adara-rucipUrvaka aura amanojJa durgandhayukta vastu ho to anAdara-arucipUrvaka bAe~ jabar3e se dAhine jabar3e meM yA dAhine jabar3e se bAe~ jabar3e meM na le jaay| isa saMdarbha meM uttarAdhyayanasUtra (35/17) meM bhI batAyA gayA hai ki 'jihvA ko vaza meM karane vAlA anAsakta muni sarasa AhAra meM yA svAda meM lolupa aura gRddha na ho| mahAmuni svAda ke lie nahIM, apitu saMyamI jIvana-yApana karane ke lie bhojana kre|' Elaboration-An ascetic eats food to help the body in following the religious conduct and practicing austerities and discipline. He does not do it to make his body robust or to enjoy taste. The above statement means that he should not shift the morsel from one end of the mouth to the other with pleasure if it is tasty and with distaste if it is unsavoury. ___ In this context it is mentioned in Uttaradhyayan Sutra. (35/17) that 'An ascetic who exercises control over his taste should not be a slave of savoury food or taste-instinct. A great sage should eat not to satiate his taste-instinct but to sustain his disciplined life.' saMlekhanA evaM iMginImaraNa 225. jassa NaM bhikkhussa evaM bhavai-se gilAmi ca khalu ahaM imaMsi samae imaM sarIragaM aNupuvveNa parivahittae' se ANupuvveNaM AhAraM sNvttttejjaa| ANupuvveNa AhAraM saMvadrttA kasAe payaNue kiccA samAhiyacce phalagAvayaTThI uTThAya bhikkhU abhinnivvuddcce| ___ aNupavisittA gAmaM vA NagaraM vA kheDaM vA kabbaDaM vA maDaMba vA paTTaNaM va doNamuhaM vA AgaraM vA AsamaM vA sannivesaM vA NigamaM vA rAyahANiM vA taNAI jAejjA, taNAI jAettA se tamAyAe egaMtamavakkamijjA, egaMtamavakkamittA appaMDe appapANe appabIe appaharie appose appodae apputtiMga-paNaga-dagamaTTiya-makkaDAsaMtANae paDilehiya paDilehiya pamajjiya pamajjiya taNAI saMtharejjA, taNAI saMtharettA ettha vi samae ittariyaM kujjA / vimokSa : aSTama adhyayana ( 419 ) Vimoksha : Eight Chapter

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taM saccaM saccavAdI oe tiNNe chiNNakahaMkahe AtItaTThe aNAtIte ciccANa bheuraM kAyaM saMvidhuNiya virUvarUve parIsahovasagge assiM vissaMbhaNayAe bheravamaNuciNNe / tatthAvi tassa kAlapariyAe / se vi tattha viyaMtikArae / icceyaM vimohAtaNaM hiyaM suhaM khamaM NissesaM ANugAmiyaM / tti bemi / // chaTTo uddesao samatto // 225. jisa bhikSu ke mana meM isa prakAra kA saMkalpa uThatA hai ki maiM isa samaya Avazyaka kriyAe~ karane ke lie isa zarIra ko vahana karane meM kramazaH asamartha ho rahA hU~, taba vaha bhikSu kramazaH tapa ke dvArA AhAra kA saMvartana (saMkSepa) kare aura AhAra kA saMkSepa karatA huA vaha kaSAyoM ko svalpa kre| kaSAyoM ko svalpa karake antaHkaraNa ko samAdhiyukta kare, tathA zarIra aura kaSAya donoM ora se phalaka kI taraha kRza banA huA vaha bhikSu samAdhimaraNa ke lie udyata hokara zarIra ko sthira - saMtAparahita kare / usa bhikSu ke zarIra meM calane kI zakti ho, to kramazaH grAma meM, nagara meM, kher3e meM, karbaTa meM, maDaMba meM, pattana meM, droNamukha meM, Akara meM, Azrama meM, sanniveza meM, nigama meM yA rAjadhAnI meM (kisI bhI bastI meM) jAkara sUkhe tRNa-palAla ghAsa kI yAcanA kare / ghAsa kI yAcanA karake prApta hone para use lekara grAma Adi ke bAhara ekAnta meM jAye / vahA~ ekAnta sthAna meM jAkara jahA~ kIr3e Adi ke aNDe, jIva-jantu, bIja, hariyAlI, osa, udaka, cIMTiyoM ke bila (kIr3InagarA), phaphU~dI, kAI, pAnI kA daladala yA makar3I ke jAle na hoM, vaise jIvarahita sthAna ko acchI taraha dekhakara usakA acchI prakAra pramArjana karake, ghAsa kA saMthArA (saMstAraka - bichaunA) kre| ghAsa kA bichaunA bichAkara usa para sthita ho itvarika anazana grahaNa kara le| vaha itvarika anazana satya hai / vaha grahIta ( pratijJA meM pUrNataH sthita rahane vAlA ) satyavAdI rAga-dveSarahita, saMsAra sAgara ko pAra karane vAlA, 'iMgitamaraNa kI pratijJA nibhegI yA nahIM ?' isa prakAra kI zaMkAoM se mukta hai, jIvAdi padArthoM kA sAMgopAMga jJAtA, saMsAra pAragAmI athavA paristhitiyoM se cintita nahIM hone vAlA hai| vaha isa zarIra ko vinAzadharmI mAnakara, vividha prakAra ke parISahoM aura upasargoM para vijaya prApta karake, zarIra aura AtmA kI pRthaktA kI bhAvanA rakhatA huA isa ghora (bhairava) anazana kA zAstra - vidhi ke anusAra anupAlana kare / taba aisA iMginImaraNa svIkAra karane para bhI usakI vaha kAla-mRtyu ( sahaja mRtyu ) hotI hai | usa mRtyu se vaha antakriyA karane vAlA bhI ho sakatA hai| AcArAMga sUtra ( 420 ) For Private Personal Use Only Illustrated Acharanga Sutra

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isa prakAra yaha (maraNa) mohamukta bhikSuoM kA Ayatana (Azraya) hitakara, sukhakara yA kAlocita niHzreyaskara aura bhavAntara meM sAtha calane vAlA hotA hai| che # cheat ZI SAMLEKHANA AND INGINIMARAN 225. If an ascetic realizes that now it is gradually becoming impossible for him to sustain the body for his essential (ascetic) duties, he should gradually reduce his food intake through austerities. While reducing the food intake he should also reduce his passions. After reducing passions he should acquire mental serenity. Becoming thin by levelling both sides, body and passion, like a plank of wood, that ascetic should make himself stable (free of agitations of body and mind) and prepare to embrace meditational death. If that ascetic has enough energy to walk, he should go to a village, city, kraal, borough, harbour, hamlet, mine, hermitage, district, state, or capital (any populated place) and beg for hay or a stack of straw. When he gets a stack of straw he should retire into seclusion outside (the village, etc.). In the secluded area he should look for a spot free of eggs of insects, creatures, seeds, greenery, dew, water, ant-holes, mildew, moss, marsh, and cobwebs. He should then thoroughly clean that spot and make a bed of straw there. Then he should occupy the straw-bed and observe itvarik fast (fasting for a predetermined period). That itvarik fast is true (right activity). The ascetic who has taken that vow (and is steadfast in observing it) is truthful. He is free of attachment and aversion and is destined to cross the worldly ocean. He is free of ambiguities like-Will I be able to carry out the vow of fasting unto death, or not ? He thoroughly knows all about beings, and other fundamentals. He is capable of crossing the worldly ocean and is not influenced by circumstances. Considering this body to be destructible, winning various types of afflictions and torments, having the vimokSa : aSTama adhyayana ( 898 ) Vimoksha : Eight Chapter * ( 823 )

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the the the theater the water water weten te wete 05050150*0*104........99.99.99.99.99.99.99.999.C awareness of dichotomy of body and soul, he should perform this ultimate fasting in accordance with the procedure prescribed in scriptures. (If he follows this) his death is considered as normal death, in spite of being willfully embraced. With such a death he may become the terminator of cycles of rebirth. Thus, such a death is a blissful haven for the detached ascetics. It is beneficial, blissful, timely, source of beatitude, and advantageous in next incarnation. -So I say. vivecana - zarIra vimokSa ke hetu iMginImaraNa sAdhanA - isa adhyayana ke cauthe uddezaka meM vihAyomaraNa, pA~caveM meM bhakta pratyAkhyAna aura chaThe meM iMginImaraNa kA vidhAna kiyA gayA hai| sUtra (219 ) ke pUrvArdha meM saMlekhanA kA vidhi-vidhAna batAyA hai| saMlekhanA : kaba aura kaise ? - saMlekhanA kA avasara kaba AtA hai ? isa sambandha meM cAra kAraNa prastuta sUtra meM batAye haiM (1) nIrasa AhAra lene se yA tapasyA meM zarIra atyanta glAna ho jAne para / (2) roga se pIr3ita ho jAne para / (3) Avazyaka kriyA karane meM akSama / asamartha ho jAne para / (4) uThane-baiThane Adi nitya kriyAe~ karane meM bhI azakta ho jAne para / samAdhimaraNa kI taiyArI ke lie pahale saMlekhanA kreN| saMlekhanA ke mukhya tIna aMga isa sUtra batAye haiM ( 9 ) AhAra kA kramazaH saMkSepa / saMvartana kre| yaha dravya saMlekhanA hai / (2) kaSAyoM kA alpIkaraNa evaM upazamana kre| (3) zarIra ko samAdhistha, zAnta evaM sthira rakhane kA abhyAsa kare / saMlekhanA kI vidhi-yadyapi saMlekhanA utkRSTa 12 varSa kI hotI hai / parantu glAna kI zArIrika sthiti utane samaya taka Tike rahane kI nahIM hotii| isalie apanI zArIrika sthiti ko dekhate hue samaya nirdhArita karake kramazaH belA, telA, colA, paMcolA, upavAsa, AyaMbila Adi dravyasaMlekhanA hetu AhAra meM kramazaH kamI (saMkSepa) karate jAnA caahie| sAtha hI bhAva-saMlekhanA ke lie krodha, mAna, mAyA, lobha rUpa kaSAyoM kA upazamana evaM alpIkaraNa karanA caahie| isake sAtha hI zarIra, mana, vacana kI pravRttiyoM ko sthira evaM AtmA meM ekAgra honA caahie| isameM sAdhaka ko kASTaphalaka kI taraha zarIra aura kaSAya- donoM ora se kRza bana jAnA caahie| AcArAMga sUtra ( 422 ) Illustrated Acharanga Sutra For Private Personal Use Only

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PRADDAOBANORATOPATOPANORAMAOBADBANDAOVLODROADCANOVATOPATODACODANDAANUARotATORICANDoo 'uTThAya bhikkhU -tAtparya hai-samAdhimaraNa ke lie utthita hokara cUrNikAra ne utthAna tIna prakAra kA batAyA hai (1) dIkSA ke lie udyata honA-saMyama meM utthaan| __(2) grAmAnugrAma apratibaddha vihAra karanA-abhyudyata vihAra kA utthaan| (3) azakti hone para saMlekhanA karake samAdhimaraNa ke lie udyata honA-samAdhimaraNa kA utthaan| 'ittariyaM kujjA' meM itvarika zabda iMginImaraNa yA iMgitamaraNa ke artha meM prayukta huA hai| cUrNi evaM vRtti meM batAyA hai-itvarika zabda alpakAla ke sAgAra anazana ke artha meM yahA~ prayukta nahIM hai| kintu eka nizcita kSetra meM saMcaraNa kI maryAdA rakhI jAtI hai| isalie ise 'itvarika' yA 'iMgitamaraNa' kahA hai| "uvvattai pariattai kAigamAI'vi appaNA kunni| savvamiha appaNacciaNa annajogeNa dhitiblio||" (AcA. zIlA. TIkA, patrAMka 286) artha-niyamapUrvaka guru ke samIpa cAroM AhAra kA tyAga karatA hai aura maryAdita sthAna meM niyamita ceSTA karatA hai| karavaTa badalanA, uThanA yA kAyika gamana (laghu nIti-bar3I nIti) Adi bhI svayaM karatA hai| dhairya, balayukta muni saba kArya apane Apa kare, dUsaroM kI sahAyatA na leve| ___ iMgitamaraNa grahaNa kI vidhi-AhAra aura kaSAya ko kRza karatA huA sAdhaka zarIra meM jaba thor3I-sI zakti rahe tabhI nikaTavartI grAma Adi se sUkhA ghAsa lekara grAma Adi se bAhara kisI ekAnta niravadya, jIva-janturahita zuddha sthAna meM phuNce| sthAna ko pahale bhalIbhA~ti dekhe, usakA bhalIbhA~ti pramArjana kare, phira vahA~ usa ghAsa ko bichA le, laghu nIti-bar3I nIti ke lie sthaMDila bhUmi kI bhI dekhabhAla kara le| phira usa ghAsa ke saMstAraka (bichaune) para pUrva dizA kI ora mukha karake baiThe, donoM aMjuliyoM se lalATa ko sparza karake vaha siddhoM ko namaskAra kare, phira paMca parameSThI ko namaskAra karake 'namotthuNaM' kA pATha do bAra par3he, aura tabhI itvarika-iMgitamaraNa rUpa anazana kA saMkalpa kre| arthAt-dhRti-saMhanana Adi baloM se yukta tathA karavaTa badalanA Adi kriyAe~ svayaM karane meM samartha sAdhaka jIvana paryanta ke lie niyamataH caturvidha AhAra kA pratyAkhyAna (tyAga) guru yA dIkSA jyeSTha sAdhu ke sAnnidhya meM kare, sAtha hI 'iMgita'-mana meM nirdhArita kSetra meM saMcaraNa karane kA niyama bhI kara le| tatpazcAt zAnti, samatA aura samAdhipUrvaka isakI ArAdhanA meM tallIna rhe| (AcA. vRtti, patrAMka 286) vRttikAra ne 'chiNNakahakahe' zabda ke do artha kiye haiM(1) kisI bhI prakAra se hone vAlI rAga-dveSAtmaka kathAe~ jisane sarvathA banda kara dI haiN| (2) 'maiM kaise isa iMgitamaraNa kI pratijJA ko nibhA paauuNgaa|' isa prakAra kI zaMkAgrasta kathA hI jisane samApta kara dI hai| cUrNikA ne prathama artha svIkAra kiyA hai| vimokSa : aSTama adhyayana ( 423 ) Vimoksha : Eight Chapter

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tilaainew ain n n epn erim erim mn aekhn aeka aeka aekn aekhuen aekhn aena aenn snn snn snn 4 chin mkhrang khrang khrang TAPALOMARCA OPALOFAZAMA ALIKLIAIXOXOXOXOX2.9.2.2.9.2012200 " bheravamaNuciNNe-yahA~ bhairava zabda kA artha hai jo ghora anuSThAna hai, kAyaroM dvArA jisakA cintana bhI duSkara hai, aise bhairava iMgitamaraNa ko anucIrNa-Acarita kara dikhAne vaalaa| |906 JENTA 44197 II Elaboration--Ingit-maran practice for ultimate freedom from body-The fourth lesson of this chapter discusses about vihayomaran (death by hanging), the fifth about bhakta pratyakhyan (fasting), and sixth about inginimaran (fasting unto death). In the first part of aphorism 219 the procedure of samlekhana has been defined. Samlekhana : When and how ?-What is the occasion of samlekhana ? Answering this question four reasons have been stated in this aphorism (1) When the body becomes extremely weak due to austerities or eating non-nutritive food. (2) In ailing condition. (3) When one becomes incapable of performing the essential duties. (4) When one becomes incapable of performing normal activities like sitting and standing. In order to prepare for meditational death first do samlekhana. Three important parts of samlekhana are mentioned in this aphorism, (1) Gradual reduction of food intake. This is physical samlekhana. (2) Reduction or pacification of passions. (3) Practicing to keep the body calm, stable and unmoving (in a posture). The procedure of samlekhana--The maximum period of Samlekhana is twelve years. But as the body of a sick ascetic is not in a state to survive that long, he should start a time bound programme of gradual reduction in his food intake based on the condition of his body and aimed at physical samlekhana of observing __ AcArAMga sUtra ( 878) Illustrated Acharanga Sutra **

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austerities like fasting for two days, three days, four days, five days, one day, ayambil (eating once in a day food cooked with a single ingredient and without any salt or other condiments), etc. At the same time he should pacify and reduce passions like anger, conceit, daceit, and greed in order to achieve mental samlekhana. Besides this he should also focus his attention on soul by stabilizing the attitudes and activities related to body, speech and mind. In this process the aspirant should become slim from both ends-body and passions--like a plank of wood made smooth on both sides. Utthaya bhikkhu....--after rising for meditational death... . The commentator (Churni) has described utthan (rising) to be of three types (1) To get ready for initiation--to rise for discipline. (2) To wander freely from one village to another--to rise to accept itinerant way. (3) To perform samlekhana and prepare for meditational deathto rise to accept meditational death. Ittariyam kujja-in this phrase the term itvarik carries the meaning of inginimaran or ingit-maran. It is mentioned in Churni and Vritti-Here the word itvarik has not been used to convey the conventional meaning of limited periodicity in fasting for some specific purpose. Here it has been used to indicate limiting movement to a specific area. Because of this limitation it is called itvarik (limited) or ingit-maran. It is defined in Acharanga Tika by Shilanka leaf 286 as 'He takes a vow of abandoning four types of food before the guru and according to the prescribed rules. He indulges in disciplined activities within a limited area. He himself (without any help) does essential activities including turning in the bed, getting up and going to relieve himself. An ascetic having patience and strength should do everything himself, he should not take any help from others. a vimokSa : aSTama adhyayana ( 874 ) Vimoksha : Eight Chapter

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The procedure of accepting ingit-maran-Reducing food intake and passions when an ascetic is left only with a little strength, he should collect hay or straw from a nearby village and go to a solitary and faultless place that is free of any creatures. He should first of all properly inspect the place and clean it. After this he should make a bed of hay and also locate a proper place for relieving himself. Now he should sit on the hay-bed facing east, touching both palms to his forehead he should offer salutations to the Siddhas. Then he should offer salutations to Panchaparameshti (the five revered beings) and recite Namotthunam (a panegyric) twice. Only after all this, he should take the vow of fasting in the form of itvaric or ingitmaran. This means-An ascetic having patience and physical strength enough to perform essential activities including turning in the bed, should formally, in presence of guru or a senior ascetic, resolve to abandon four types of food as long as his life lasts. At the same time he should also take a vow of limiting his movement to a predetermined area. After this he should remain absorbed in this practice with peace, equanimity and serenity. (Acharanga Vritti, leaf 286) The commentator (Vritti) has given two meanings of chhinnakahamkahe (1) One who has completely stopped any talks or communication involving attachment and aversion. (2) One who has stopped any doubts like--'How would I be able to fulfill this vow of ingit-maran ? The commentator (Churni) has accepted only the first meaning. Bheravamanuchinne-here the word bhairav means intense or formidable task; a practice about which cowards cannot even think. Thus the meaning of the phrase is one who performs such formidable task. * END OF LESSON SIX * AcArAMga sUtra ( 82EUR) Illustrated Acharanga Sutra

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60%....... 2000 tara to vaha vaha na to aura prAya prAha prA. sattamo uddesao saptama uddezka acela - kalpa 226. je bhikkhU acele parivusite tassa NaM evaM bhavati cAmi ahaM taNa phAsaM ahiyAsittae, sIyaphAsaM ahiyAsittae, teuphAsaM ahiyAsittae, daMsa-masagaphAsaM ahiyAsittae, egayare aNNayare virUvarUve phAse ahiyAsittae, hiripaDicchAdaNaM cahaM No saMcAe ma ahiyAsittae / evaM se kappai kaDibaMdhaNaM dhArittae / LESSON SEVEN 226. jisa bhikSu ne acela - kalpa kI maryAdA svIkAra kI hai, usa bhikSu kA aisA abhiprAya ho ki maiM ghAsa kA kaThina sparza saha sakatA hU~, sardI kA kaSTa saha sakatA hU~, garmI kA kaSTa saha sakatA hU~, DAMsa aura maccharoM ke parISaha ko saha sakatA hU~, eka prakAra yA bhinna-bhinna prakAra ke, nAnA prakAra ke anukUla yA pratikUla parISahoM ko sahana karane meM samartha hU~, kintu maiM guptAMgoM ke praticchAdana (vastra) ko chor3ane meM samartha nahIM huuN| aisI sthiti meM vaha bhikSu kaTibandhana (kamara para bA~dhane kA vastra colApaTTa ) dhAraNa kara sakatA hai| THE VOW OF REMAINING UNCLAD 226. If an ascetic who has accepted to abide by the discipline of remaining unclad feels-I can tolerate the abrasive touch of grass, I can tolerate discomfort of cold, I can tolerate oppression of heat, I can tolerate stings of mosquitoes and other insects, and I am capable of tolerating a variety of pleasant and unpleasant afflictions, but I am not capable of discarding the (cloth) covering of my private parts-in such case that ascetic may wear a loin-cloth. 227. aduvA tattha parakkamaMtaM bhujjo acelaM taNaphAsA phusaMti, sItaphAsA phusaMti, te phAsA phusaMti, daMsa - masagaphAsA phusaMti, egayare aNNayare virUvarUve phAse ahiyAseti acele / lAghaviyaM AgamamANe / tave se abhisamaNNAgaye bhavati / jameyaM bhagavayA paveiyaM tameva abhisameccA savvao savvattAe sammattameva samabhijANiyA / 227. athavA usa kalpa meM sthita bhikSu yadi lajjA ko jIta sakatA hai to acelakatA meM usa acela bhikSu ko bAra-bAra ghAsa kA tIkhA sparza cubhatA hai, zIta kA sparza hotA hai, vimokSa : aSTama adhyayana ( 427 ) Vimoksha: Eight Chapter For Private Personal Use Only

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garmI kA sparza hotA hai, DAMsa aura macchara kATate haiM, phira bhI vaha una ekajAtIya yA bhinna-bhinna jAtIya nAnA prakAra ke sparzoM ko sahana kre| Agama anusAra lAghavatA kA cintana karatA huA tapa kA sahaja lAbha prApta karatA hai| ___ bhagavAna ne acelatva kA jaisA pratipAdana kiyA hai, use usI rUpa meM samyak prakAra se jAnakara, saba prakAra se, sarvAtmanA samatva ko bhalIbhA~ti dhAraNa kre| 227. Or, an ascetic, who is capable of winning over his shyness (feeling of embarrassment) and has accepted the said discipline, time and again suffers abrasive touch of grass, discomfort of cold, oppression of heat, stings of mosquitoes and other insects, he should still tolerate those one or many types of touch (afflictions). Thinking about the concept of lightness (having minimum possessions) as mentioned in Agams he gains benefits of austerities with ease. He should properly understand the conduct of remaining unclad exactly as it has been propagated by Bhagavan and thoroughly and immaculately follow equanimity. abhigraha evaM vaiyAvRtya kA prakalpa 228. (1) jassa NaM bhikkhussa evaM bhavai-ahaM ca khalu aNNesiM bhikkhUNaM asaNaM vA 4 AhaTu dalaissAmi AhaDaM ca No saaijjissaami| (2) jassa NaM bhikkhussa evaM bhavai-ahaM ca khalu aNNesiM bhikkhUNaM asaNaM vA 4 AhaTu dalaissAmi AhaDaM ca No saaijjissaami| (3) jassa NaM bhikkhussa evaM bhavai-ahaM ca khalu asaNaM vA 4 AhaTu No dalaissAmi AhaDaM ca saaijjissaami| __ (4) jassa NaM bhikkhussa evaM bhavai-ahaM ca aNNesiM khalu bhikkhUNaM asaNaM vA 4 AhaTu No dalaissAmi AhaDaM ca No saaijjissaami| (5) ahaM ca khalu teNa ahAiritteNaM ahesaNijjeNaM ahApariggahieNaM asaNeNa vA 4 abhikaMkha sAhammiyassa kujjA veyAvaDiyaM krnnaay| ahaM vA vi teNa ahAiritteNaM ahesaNijjeNaM ahApariggahieNaM asaNeNa vA 4 abhikaMkha sAhammiehiM kIramANaM veyAvaDiyaM saaijjissaami| lAghaviyaM AgamamANe jAva sammattameva smbhijaanniyaa| AcArAMga sUtra Illustrated Acharanga Sutra * ( 428)

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228. (1) jisa bhikSu ko aisA saMkalpa hotA hai ki "maiM dUsare bhikSuoM ko azana, pAna, khAdya yA svAdya lAkara dUMgA aura unakA lAyA huA AhAra svIkAra kruuNgaa|" (2) jisa bhikSu ko aisA saMkalpa hotA hai ki "maiM dUsare bhikSuoM ko azana Adi cAroM prakAra kA AhAra lAkara dUMgA, lekina unakA lAyA huA AhArAdi svIkAra nahIM kruuNgaa|" (3) jisa bhikSu ko aisA saMkalpa hotA hai ki "maiM dUsare bhikSuoM ko azanAdi lAkara nahIM dUMgA, lekina unakA lAyA huA AhArAdi svIkAra kruuNgaa|" (4) jisa bhikSu ko aisA saMkalpa hotA hai ki "maiM dUsare bhikSuoM ko azanAdi lAkara nahIM dUMgA aura na hI unake dvArA lAyA huA AhArAdi grahaNa kruuNgaa|" (5) (abhigrahadhArI bhikSu kA saMkalpa) "maiM apanI AvazyakatA ke atirikta (zeSa) apanI kalpa maryAdAnusAra eSaNIya evaM grahaNIya tathA apane lie lAye hue azana Adi meM se nirjarA ke uddezya se, paraspara upakAra karane kI bhAvanA se sAdharmika muniyoM kI sevA karU~gA (yA) maiM bhI una sAdharmika muniyoM dvArA apanI AvazyakatA se adhika, apanI kalpa maryAdAnusAra eSaNIya-grahaNIya tathA svayaM ke liye lAe hue azana Adi meM se nirjarA ke uddezya se unake dvArA kI jAne vAlI sevA kA anumodana kruuNgaa|" karmoM kA lAghava cAhatA huA vaha bhikSu (vaiyAvRtya aura kAya-kleza) tapa ke lAbha se anAyAsa hI lAbhita hotA hai| bhagavAna ne jisa prakAra se sevA ke kalpa kA pratipAdana kiyA hai, use usI rUpa meM jAna-samajhakara saba prakAra se sarvAtmanA samatva kA AcaraNa kre| SPECIAL RESOLUTION AND SERVICE TO OTHERS 228. (1) An ascetic may have resolved-_"I will bring food (etc.) for other ascetics and also accept food (etc.) brought by them." (2) (or) An ascetic may have resolved--"I will bring food (etc.) for other ascetics but will not accept food (etc.) brought by them." (3) (or) An ascetic may have resolved--"I will not bring food (etc.) for other ascetics but will accept food (etc.) brought by them." (4) (or) An ascetic may have resolved--"Neither will I bring food (etc.) for other ascetics nor will I accept food (etc.) brought by them." vimokSa : aSTama adhyayana ( 429 ) Vimoksha: Eight Chapter

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(5) (An ascetic who has accepted a special resolve may feel) "Inspired by a feeling of mutual co-operation and with a view to purify the self, I will serve my fellow ascetics by offering them food (etc.) in excess of my need from what is desirable, acceptable, and brought by me in accordance with the code of alms-begging. Also, I will approve of services rendered by my fellow ascetics, inspired by a feeling of mutual co-operation and with a view to purify the self, in the form of offering me food (etc.) in excess of their need from what is desirable, acceptable, and brought by them in accordance with the code of almsbegging." Desiring for the reduction of the load of karmas that ascetic gains benefits of austerities (service to others and mortification of the body) effortlessly. He should properly understand the conduct of service to 9 others exactly as it has been propagated by Bhagavan and thoroughly and immaculately follow equanimity. vivecana-isI adhyayana ke paMcama uddezaka meM sAdharmika sAdhuoM meM AhAra ke lena-dena ke sambandha meM cAra bhaMgoM kA ullekha huA hai| usameM aglAna sAdhu glAna sAdhu kI sevA karane kA aura glAna sAdhu aglAna sAdhuoM se sevA lene kA saMkalpa karatA hai| usI saMdarbha meM AhAra ke lena-dena kI caturbhaMgI batAI gaI hai| kintu yahA~ nirjarA ke uddezya se tathA paraspara upakAra kI dRSTi se AhArAdi sevA ke AdAna-pradAna kA vizeSa ullekha karake isake pA~ca bhaMga kiye gaye haiN| ___AcArya zrI AtmArAma jI ma. ne likhA hai-vaiyAvRtya karanA, karAnA aura vaiyAvRtya karane vAle sAdhu kI prazaMsA karanA, ye tInoM saMkalpa karma-nirjarA, icchA-nirodha evaM paraspara upakAra kI dRSTi se atyanta mahattvapUrNa haiN| isa taraha, mana, vacana, kAyA se sevA karane, karAne evaM anumodana karane vAle sAdhaka ke mana meM apUrva Ananda evaM sphUrti kI anubhUti hotI hai tathA utsAha kI lahara daur3a jAtI hai| sevA-bhAvanA se sAdhaka kI sAdhanA tejasvI aura antarmukhI banatI hai| (AcArAMga, pR. 610) * sUtra (228) meM sAdhaka ke dvArA apanI ruci aura yogyatA ke anusAra kI jAne vAlI 6 * pratijJAoM kA jo ullekha hai vaha sAra rUpa meM isa prakAra hai (1) svayaM dUsare sAdhuoM ko AhAra lAkara dUMgA, unake dvArA lAyA huA luuNgaa| AcArAMga sUtra ( 430 ) Illustrated Acharanga Sutra

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(2) dUsaroM ko lAkara dUMgA, unake dvArA lAyA huA nahIM luuNgaa| (3) svayaM dUsaroM ko lAkara na dU~gA, unake dvArA lAyA huA luuNgaa| (4) na svayaM dUsaroM ko lAkara dUMgA, na hI unake dvArA lAyA huA luuNgaa| (5) AvazyakatA se atirikta kalpAnusAra yathA prApta AhAra meM se nirjarA evaM paraspara upakAra kI dRSTi se sAdhArmikoM kI sevA kruuNgaa| (E) 39 Huf Habt et si H ke at han mi inheM cUrNikAra ne pratimA tathA abhigraha vizeSa batAyA hai| Elaboration-In the fifth lesson of this chapter four alternatives have been mentioned in connection with exchange of food with coreligionist ascetics. There a normal ascetic resolves to serve an ailing ascetic and an ailing ascetic resolves to accept services of a normal ascetic. The four alternatives have been stated in that context. But here, with a special mention of the mutual exchange of service of food for the purpose of shedding of karmas and with the view of extending mutual co-operation, a fifth alternative has been added. Acharya Shri Atmaram ji M. states--To do service to others, to accept service by others and to praise an ascetic doing service to others, these three feelings are extremely important in context of shedding of karmas, disciplining of desires, and mutual co-operation. An aspirant who does, causes others to do, and approves others doing such service, experiences a unique bliss and exhilaration. A wave of enthusiasm engulfs him. With the feeling of serving others the spiritual practices of an aspirant gain intensity and introversion. (Acharanga, p. 610) In brief the six vows out of which a seeker chooses according to his inclination and ability, (mentioned in aphorism 228) are as follows (1) I will bring food for other ascetics and also accept that brought by them. (2) I will bring food for others but will not accept that brought by them. vimokSa : aSTama adhyayana (838) Vimoksha : Eight Chapter *

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(3) I will not bring food for others but will accept that brought by them. (4). Neither will I bring food for others nor will I accept that brought by them. (5) For shedding of karmas and promoting mutual co-operation I will serve my co-religionist by offering them food in excess of my needs from what I brought in accordance with the code of almsbegging. (6) With the same view, I will accept their services. According to the commentator (Churni) these are pratimas (special austerities) and abhigrahas (special resolutions). saMlekhanA-pAdopagamana anazana 229. jassa NaM bhikkhussa evaM bhavai 'se gilAmi ca khalu ahaM imammi samae imaM sarIragaM aNupuvveNaM parivahittae, se aNupuvveNaM AhAraM saMvaTTejjA, aNupuvveNaM AhAraM saMvadrttA kasAe payaNue kiccA samAhiyacce phalagAvayaTThI uTThAya bhikkhU abhinnivvuddcce| aNupavisittA gAma vA jAva rAyahANiM vA taNAiM jAejjA, taNAI jAettA se tamAyAe egaMtamavakkamejjA, egaMtamavakkamettA appaMDe jAva taNAiM saMtharejjA, (taNAI saMtharettA) ettha vi samae kAyaM ca jogaM ca iriyaM ca pcckkhaaejjaa| - taM saccaM saccavAdI oe tiNNe chiNNakahakahe AtItaDhe aNAtIte ceccANa bheuraMkAyaM saMvihuNiya virUvarUve parIsahuvasagge assiM visaMbhaNatAe bhervmnnucinnnne| tatthAvi tassa kaal-priyaae| se tattha viyNtikaare| icceyaM vimohAyataNaM hiyaM suhaM khamaM NissesaM aannugaamiyN| tti bemi| // sattamo uddesao sammatto // 229. jisa bhikSu ko (rogoM se AkrAnta hone ke kAraNa) yaha saMkalpa hotA hai ki maiM isa samaya isa zarIra se saMyamocita kriyAe~ karane meM asamartha ho rahA huuN| taba vaha bhikSu kramazaH AhAra kA saMkSepa kre| AhAra ko kramazaH ghaTAtA huA kaSAyoM ko bhI kRza kre| samAdhipUrNa lezyA-(zAnta antaHkaraNa vRtti) vAlA, tathA zarIra aura kaSAya, donoM ora se phalaka kI taraha kRza banA huA vaha bhikSu samAdhimaraNa ke lie utthita hokara zarIra ko sthira kre| AcArAMga sUtra ( 432 ) Hlustrated Acharanga Sutra

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vaha saMlekhanA karane vAlA bhikSu zarIra meM thor3I-sI bhI zakti ho to grAma, nagara, kher3A, karbaTa, maDaMba, pattana, droNamukha, Akara (khAna), Azrama, sanniveza, nigama yA rAjadhAnI meM jAkara ghAsa kI yAcanA kre| usa ghAsa ko lekara grAma Adi ke bAhara ekAnta meM calA jaaye| aise nirdoSa sthAna kI pratilekhanA kare jahA~ kIr3oM ke aNDe, jIva-jantu, bIja, harita, osa, kAI, udaka, cIMTiyoM ke bila, phaphU~dI, gIlI miTTI yA daladala yA makar3I ke jAle na hoM, usa sthAna para pratilekhanA pramArjana karake ghAsa kA bichaunA bichAye / pAdapopagamana anazana karake phira bichAkara isI samaya zarIra, zarIra kI pravRtti aura gamanAgamana Adi IryA (calanA) kA pratyAkhyAna kare / yaha (pAdapopagamana anazana) satya hai| ise satyavAdI vItarAga, saMsAra - pAragAmI, saMzayoM se mukta sarvathA kRtArtha, samasta prayojanoM se atIta, paristhitiyoM se aprabhAvita muni ( anazana - sthita muni) vinAzazIla zarIra ko chor3akara, nAnA prakAra ke upasargoM aura parISoM para vijaya prApta karake ( sarvajJa prarUpita bheda - vijJAna - ) kI bhAvanA karatA huA isa ghora anazana kA anupAlana kare / aisA karane para usakI yaha kAla-mRtyu ( svAbhAvika mRtyu ) mAnI jAtI hai| usa mRtyu se vaha antakriyA karane vAlA bhI ho sakatA hai| yaha pAdapopagamana anazanayukta maraNa mohamukta bhikSuoM kA Ayatana (Azraya) hitakara, sukhakara, samayocita, niHzreyaskara aura janmAntara meM bhI sAtha calane vAlA hai| - aisA maiM kahatA hU~ / THE ULTIMATE VOW 229. If an ascetic realizes that now it is gradually becoming impossible for him to sustain the body for his ascetic duties, he should gradually reduce his food intake. While reducing the food intake he should also reduce his passions. After reducing passions he should acquire mental serenity. Becoming thin by reducing both sides, body and passion, like a plank of wood, that ascetic should make himself stable (free of agitations of body and mind) and prepare to embrace meditational death. If that ascetic has enough energy to walk, he should go to a village, city, kraal, borough, harbour, hamlet, mine, hermitage, district, state, or capital (any populated place) and beg for hay or a stack of straw. When he gets a stack of straw he should ( 433 ) Vimoksha: Eight Chapter vimokSa : : aSTama adhyayana For Private Personal Use Only

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PANADA DE 999 retire into seclusion outside (the village, etc.). In the secluded area he should look for a spot free of eggs of insects, creatures, seeds, greenery, dew, water, ant-holes, mildew, moss, marsh, and cobwebs. He should then thoroughly clean that spot and make a bed of straw there. Now he should occupy the straw-bed and observe Padapopagaman fast (fast unto death), and at the same time vow to dissociate himself from his body, its activities and movements. That Padapopagaman fast is true (right activity). The ascetic who has taken that vow (and is steadfast in observing it) is truthful. He is free of attachment and aversion and is destined to cross the worldly ocean. He is free of ambiguities and knows all about fundamentals. He is free of all ambitions and is not influenced by circumstances. Considering this body to be destructible, winning over various types of afflictions and torments, having the awareness of dichotomy of body and soul, he should perform this ultimate fasting in accordance with the procedure prescribed in scriptures. (If he follows this) his death is considered as normal death, in spite of being willfully embraced. With such a death he may become the terminator of cycles of rebirth. Thus, such a death, following the Padapopagaman fast, is a blissful haven for the detached ascetics. It is beneficial, blissful, timely, source of beatitude, and advantageous in the next incarnation. -So I say. vivecana - sUtra 225 meM iMginImaraNa kI vidhi batAI jA cukI hai| aba isa sUtra meM pAdapopagamana anazana kI vidhi va maryAdA batAI hai| jisa prakAra pAdapa - vRkSa sama yA viSama avasthA meM nizceSTa par3A rahatA hai, usI prakAra bhikSu sama yA viSama, jisa sthiti meM sthita hokara par3a jAtA hai; usI sthiti meM AjIvana nizceSTa par3A rahatA hai| pAdapopagamana anazana kA sAdhaka dUsare se sevA nahIM letA aura na hI dUsaroM kI sevA karatA hai| AcArAMga sUtra ( 44 ) For Private Personal Use Only Illustrated Acharanga Sutra

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isakI anya vidhi to iMginImaraNa ke samAna hI hai, lekina iMginImaraNa meM pUrva niyata kSetra meM hAtha-paira Adi avayavoM kA saMcAlana kiyA jAtA hai, jabaki pAdapopagamana meM eka hI niyata sthAna para bhikSu nizceSTa par3A rahatA hai| yadi baiThA ho to baiThA rahe, soyA ho to soyA rhe| isa anazana meM pAdapopagamana meM mukhyataH tIna bAtoM kA pratyAkhyAna anivArya hotA hai(1) zarIra yogoM kA nirodh| (2) zarIra yogoM kA AkuJcana, prasAraNa, unmeSa, nimeSa Adi kA vrjn| (3) IryA-gamanAgamana nahIM krnaa| // sAtavA~ uddezaka samApta // Elaboration--The procedure of inginimaran has been mentioned in aphorism 225. Now this aphorism describes the procedure and discipline of Padapopagaman fast. As a padap (tree) remains inactive in favourable and unfavourable condition, likewise an ascetic remains inactive or static as long as he lives in whatever state he acquires (when he takes vow of this fast). An aspirant doing Padapopagaman fast neither accepts nor offers any service from or to others. Its procedure is same as that of inginimaran but with just one difference that in inginimaran the movements of the body and its parts is allowed in a predetermined area but in Padapopagaman the ascetic lies inactive at one place. If he sits he should remain sitting, and if he is lying he should remain lying. In Padapopagaman fast the vow of abandoning three things is essential - (1) Stop all movements of the body. (2) Check shrinking, expanding, lifting, lowering of parts of the body. (3) Stop moving from one place to another. * END OF LESSON SEVEN. vimokSa : aSTama adhyayana ( 435 ) Vimoksha : Eight Chapter GROGROGODIGoatoptroprONTAR 608

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ISROD DADRAPARDARP46940PROPROPRIOPARDANAPATOPATOPARODATOPATORRUSTRUSHRUGARUDRAugal aTThamo uddesao aSTama uddezaka LESSON EIGHT AnupUrvI anazana __ 230. aNupuvyeNa vimohAiM jAiM dhIrA smaasjj| __ vasumaMto matimaMto savvaM NaccA annelisN|| 230. moha se mukta hone kI jo anukramazaH vidhi batAI gaI hai| dhairyavAna, jJAnI, saMyamI bhikSu usa zreSTha vidhi ko jAnakara samAdhi ko prApta kre| ANUPURVI FAST 230. The gradual process of getting rid of fondness has been stated. A patient, sagacious and disciplined ascetic should understand that unique process and attain samadhi (absolute involvement in profound meditation). vivecana-samAdhimaraNa ke lie kiyA jAne vAlA AhAra Adi kA tyAga anazana kahalAtA hai| anazana do prakAra kA hotA hai-krama-prApta aura Akasmika, athavA saparAkrama aura aparAkrama athavA avyAghAta aura svyaaghaat| krama-prApta anazana ko yahA~ AnupUrvI kahA gayA hai| niyukti evaM TIkA meM isakA krama isa prakAra batAyA hai-bhikSu pravrajyA grahaNa karake zikSA (jJAna) prApta karate haiN| sUtra artha kA grahaNa karate haiM, phira janapada vihAra meM saMlagna rahate haiN| kramazaH zarIra kI avasthA Ane para, zakti kSINa ho jAne para samAdhipUrvaka zarIra kA tyAga karanA cAhatA hai| samAdhimaraNa ke lie vaha anazana karatA hai| anazana ke mukhya tIna prakAra haiM(1) bhakta pratyAkhyAna-isakA varNana pA~caveM uddezaka meM hai, (2) iMginImaraNa (chaThA uddezaka), tathA (3) pAdapopagamana (prAyopagamana) sAtavA~ uddeshk| ___ tIna anazanoM meM se kisI eka kA cunAva karake (1) AhAra, (2) upadhi, tathA (3) zarIra-ina tInoM se mukta hone kA nirantara abhyAsa karanA, anta meM sabase kSamA yAcanA, AlocanA-prAyazcitta dvArA zuddhIkaraNa karake samAdhipUrvaka zarIra-visarjana krnaa| isI ko yahA~ AnupUrvI anazana kahA hai| AcAryoM ke anusAra "upasarge, durbhikSe jarasi rujAyAM ca nissprtiikaare| dharmArthaM tanuvimocanamAhu sNllekhnaamaaryaaH||" -ratnakaraNDaka zrAvakAcAra 122 durbhikSa, bur3hApA, duHsAdhya mRtyudAyaka roga aura zarIra-bala kI kramazaH kSINatA Adi hone para saMlekhanA kI jAtI hai| AcArAMga sUtra Illustrated Acharanga Sutra "

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Email samAdhi-maraNa N NA SHRS PREP Part AKA HERS JAPAN RSS S EHAT /aonetely ENES. DEEP ANGRAT kA SITES

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citra paricaya 15 / Illustration No. 15 samAdhimaraNa ke vibhinna rUpa 1-2. ANupuvveNaM AhAraM saMvaTejjA kasAe payaNue kiccA ... samAdhimaraNa kI taiyArI-AhAra kA saMvartana-jaba bhikSu ko aisA lage ki maiM aba calane-phirane Adi meM akSama ho rahA hU~, to vaha AhAra, vastra Adi upakaraNoM se nivRtti leve| AhAra-saMlekhanA kare, phira kaSAya-saMlekhanA kre| krodha, mAna, mAyA aura lobharUpI jo cAra ber3iyA~ usako bA~dhe hue haiM, unako samAdhi va zubha lezyAoM se tor3ane kA prayAsa kre| -a. 8, u. 6, sUtra 231 3. gAme kA aduvA raNNe taNAiM saMthare munnii| isake pazcAt bhakta pratyAkhyAna anazana kI taiyArI karatA huA nirvadya sthAna para puAla ghAsa Adi kA saMthArA bichaae| vaha usa avasthA meM sIdhA yA Ar3A donoM prakAra se leTa sakatA hai| 4. prAyopagamana anazana kI vidhi meM ghAsa ke bichaune para sIdhA niSkampa leTa jaaye| isa madhya jIvoM ke kATane Adi kA koI upasarga ho to bhI vaha use dhIraja ke sAtha sahana kre| 5. yaha prAyopagamana tIna mudrAoM meM kiyA jA sakatA hai-nipanna-soye hue| niSaNNa-baiThe, tathA Urdhva sthAna-khar3e rhkr| anta meM zmazAna pratimA svIkAra kare, usa sthiti meM pazu, pakSI, deva va manuSya sambandhI koI bhI upasarga ho to use atyanta dhIratApUrvaka avicala bhAva ke sAtha sahana kre| ___ -a. 8, u. 8, sUtra 231-254 DIFFERENT WAYS OF MEDITATIONAL DEATH 1-2. When an ascetic realizes that he has become so weak that he is unable to move around and do other things, he should abandon food as well as equipment. After this he should try to shatter the four shackles of anger, conceit, deceit and greed, with the help of meditation and pious attitude. -8/6/231 3. After this he should prepare for the Bhakta pratyakhyan fasting and make a bed of hay at a faultless place. He can lay down on this bed on his back or sides. 4. While doing prayopagaman anshan he should lie straight on the haybed. During the practice he should patiently tolerate any inflictions such as stinging by insects. 5. This Prayopagaman anshan can be done in three postures--reclining, sitting or standing. At last he should accept the Smashan Pratima and while doing that he should tolerate any afflictions caused by animals, birds, god, or humans, with extreme patience and serenity. -8/8/2311254 **

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A XIMUMLOPPUUVALMLPXQOPALPAYPAYPALLOPAVONOPALO PORTOPALOPRODACOPCONCO PAROC sahasA upasarga upasthita hone para yA akasmAt jaMghA-bala Adi kSINa ho jAne para, zarIra zUnya yA behoza ho jAne para, haThAt bImArI kA prANAntaka AkramaNa ho jAne para tathA svayaM meM uThane-baiThane Adi kI bilakula zakti na hone para Akasmika anazana kiyA jAtA hai| pUrva uddezakoM meM Akasmika anazanoM kA varNana thA, isa uddezaka meM krama-prApta anazana kA varNana hai| ise AnupUrvI anazana, avyAghAta, saparAkrama aura savicAra anazana bhI kahA jAtA hai| (niyukti 263) samAdhimaraNa ke lie (1) saMyama, (2) jJAna, (3) dhairya, aura (4) nirmoha bhaav| cAra bAteM Avazyaka haiM; ina cAroM kA saMketa isa sUtra meM diyA gayA hai| Elaboration--To abandon food (etc.) with the intent of meditational death is called anashan or fasting. This is of two types-progressive and sudden, or intentional and coincidental, or uninterrupted and interrupted. The gradual fasting is here called anupurvi. In commentaries (Niryukti and Tika) the progression is stated as--After getting initiated an ascetic undergoes education (acquire knowledge). He understands the meaning of the canonical texts and then leads an itinerant life. In due course when he becomes old and emaciated he wishes to embrace a meditational death. He starts fasting for meditational death (anashan). These fasts are mainly of three types--(1) Bhaktapratyakhyan (mentioned in fifth lesson), (2) Inginimaran (mentioned in sixth lesson), and (3) Padapopagaman (mentioned in seventh lesson). To select any one of these three; indulge in regular practice of getting detached from (1) ahar (food), (2) upadhi (imposture), and (3) sharir (body); and in the end to embrace meditational death after begging forgiveness from all and purifying the self through critical review and atonement. This process is called Anupurvi (gradual or progressive) Anashan here. According to acharyas Sanlekhana (ultimate vow) is done in circumstances like drought, old age, incurable fatal disease, and gradual depletion of the strength of the body. (Ratankarandak Shravakachar 122) vimokSa : aSTama adhyayana ( 437) Vimoksha : Eight Chapter

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Tavaant * * * * * * *....* .... *..............................nuiknumarithe artarkarharmachal Coincidental or sudden fasting is done when confronted with the unexpected affliction, suddenly the strength of movement is lost, the body becomes numb or unconscious, there is a sudden attack of fatal disease, or the body becomes so weak that one is unable even to sit or get up. In the preceding lessons coincidental anashans were described and this chapter describes gradual or progressive anashan. This is also called anupurvi anashan, avyaghat (uninterrupted) anashan, saparakram (with courage) anashan or savichar (with intention) anashan. (Niryukti 263) The four essentials of meditational death are mentioned in this verse, they are-(1) discipline, (2) knowledge, (3) patience, and (4) feeling of detachment. saMlekhanA vidhi 231. duvihaM pi vidittA NaM buddhA dhammassa paargaa| aNupuvvIe saMkhAe AraMbhAo tiuttttti|| 231. bAhya padArthoM tathA rAgAdi Antarika vikAroM kI heyatA ko jAnakara prabuddha bhikSu jo dharma ke pAragAmI haiM, donoM prakAra se athavA bAhya-Abhyantara tapa ko dhAraNa karake krama se zarIra-tyAga kA avasara jAnakara Arambha (bAhya pravRtti) se sambandha tor3a lete haiN| PROCEDURE OF SAMLEKHANA 231. Aware of the vile nature of external things and inner vices, an enlightened ascetic, who is an expert of religion, stops all external (sinful) activity when he realizes that it is time to commence the progressive austerities, inner and outer, leading to abandonment of the body. 232. kasAe payaNue kiccA appAhAro titikkhe| aha bhikkhU gilAejjA AhArasseva aNtiyN|| 232. bhikSu pahale kaSAyoM ko kRza kare phira alpAhArI banakara parISahoM evaM durvacanoM se ko sahana karatA hai| (AhAra kI alpatA ke kAraNa) yadi bhikSu glAni ko prApta hotA hai, to AhAra kA sevana kre| anyathA AhAra kA sarvathA tyAga karake anazana dhAraNa kre| AcArAMga sUtra ( 438) Illustrated Acharanga Sutra

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AUAWAVUAAOA 232. The ascetic should first reduce passions and then reducing his food intake, he should tolerate afflictions and abuses. If he becomes sick he should accept food; otherwise he should do anashan by completely abandoning food. __233. jIviyaM NAbhikaMkhejjA maraNaM No vi ptthe| duhato vi Na sajjejjA jIvie maraNe thaa|| 233. saMlekhanA tathA anazana-sAdhanA meM sthita zramaNa na to jIne kI abhilASA kare, na marane kI prArthanA kre| jIvana aura maraNa donoM meM bhI Asaktirahita rhe| 233. An ascetic, who is practicing samlekhana or anashan, should neither desire to live nor pray for death. He should remain detached both from life and death. 234. majjhattho NijjarApehI smaahimnnupaale| aMto bahiM viusijja ajjhatthaM suddhmese|| 234. madhyastha bhAva meM sthita (sukha, duHkha meM sama) nirjarA kA icchuka zramaNa samAdhi kA anupAlana kre| Antarika (rAga, dveSa Adi) tathA zarIra, upakaraNa Adi bAhya padArthoM kA visarjana karake antaHkaraNa kI zuddhi kre| __234. An equipoised ascetic (equanimous in happiness and misery) desirous of shedding karmas should observe asceticserenity. He should discard all encumbrances, inner (attachment, aversion, etc.) and outer (body, equipment, etc.), and purify his inner self or soul. 235. jaM kiMcuvakkama jANe Aukhemassa appnno| tasseva antaraddhAe khippaM sikkhejja pNddie|| 235. saMlekhanA kAla meM bhikSu ko yadi jIvana-yApana meM Akasmika bAdhA jAna par3e to usa saMlekhanA kAla ke madhya meM hI paNDita bhikSu zIghra paNDitamaraNa ko grahaNa kara le| AlocanA, pratikramaNa tathA vrata AropaNa kara AhAra kA tyAga kara de| 235. If during the practice of samlekhana he encounters some unforeseen contingency, the ascetic should at once jump to the stage of meditational death. He should perform critical review, accept vows, and stop food intake. vimokSa : aSTama adhyayana Vimoksha : Eight Chapter (439 )

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MRDAROPARDARDARDARPRADARODAROPAROPAROLAR09420244040%ATOPATOPATOSAROSAROJANODITOOTOPROGRAgro bhakta pratyAkhyAna kI vidhi 236. gAme aduvA raNNe thaMDilaM pddilehiyaa| appapANaM tu viNNAya taNAiM saMthare munnii|| 236. grAma yA vana meM jAkara jIva-janturahita sthaNDila bhUmi kA pratilekhana kare, use nirdoSa sthAna jAnakara muni (vahA~) ghAsa bichA le / PROCEDURE OF BHAKTA PRATYAKHYAN 236. The ascetic should go into a village or a jungle, select a place free of living beings and thoroughly inspect it. Confirming that it is a faultless spot, he should make a bed of straw there. 237. aNAhAro tuaTTejjA puTTho tattha hiyaase| NAtivelaM uvacare mANussehiM vi putttthvN|| 237. AhAra kA pratyAkhyAna kara bhikSu usa ghAsa ke bichaune para zAntabhAva se leTa jaaye| usa samaya kSudhA-pipAsA Adi parISahoM aura upasargoM se AkrAnta hone para sahana kare tathA manuSyakRta (anukUla-pratikUla) upasargoM meM AkrAnta hone para bhI maryAdA kA ullaMghana na kre| 237. After resolving to give up food, the ascetic should peacefully lie down on that straw-bed. When tormented by afflictions like hunger and thirst he should tolerate them. Also, if tormented by (pleasant and unpleasant) afflictions caused by human beings, he should not violate the sanctity of his vow. 238. saMsappagA ya je pANA je ya uddddhmhecraa| bhuMjate maMsasoNiyaM Na chaNe Na pmjje|| 238. kadAcit cIMTI Adi prANI athavA AkAza meM ur3ane vAle giddha Adi yA sarpa Adi jo nIce biloM meM rahate haiM, ve anazanadhArI muni ke zarIra kA mA~sa noMceM aura rakta pIe~ to muni na to unakI ghAta kare aura na hI rajoharaNAdi se pramArjana kre| 238. If insects, like ants, or birds, like vulture, or creatures dwelling in underground holes, like snakes, bite the flesh or suck the blood of the fasting ascetic, he should neither kill them nor ward them off with his ascetic-broom. / AcArAMga sUtra Illustrated Acharanga Sutra

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PANDAYAVATOPATOVAKOVAYODAYODACODAKOVAROBARODAMODARODAROINOUTODARobitorARODARUDRROEMORROERODKOSHODIG 239. pANA dehaM vihiMsaMti ThANAo Na viubbhme| AsavehiM vivittehiM tippmaanno'hiyaase|| 239. (usa sthiti meM muni aisA cintana kare) ye prANI mere zarIra kA vighAta kara rahe haiM, (kintu jJAnAdi Atma-guNoM kA nahIM) aisA vicAra kara unheM na haTAe aura na hI usa sthAna se uThakara anyatra jaaye| AmravoM (hiMsAdi) se pRthak ho jAne ke kAraNa (amRta se siMcita kI taraha) vaha tRpti anubhava karatA huA upasargoM ko sahana kre| 239. (In that condition the ascetic should contemplate e thus-) these creatures are hurting my body (and not the virtues of my soul, such as knowledge). With these thoughts he should neither remove them nor shift himself elsewhere. (This way) distancing himself from influx of karmas (violence, etc.) and feeling satiated (as if with ambrosia) he should tolerate afflictions. vivecana-sUtra 231 se 235 taka bhakta pratyAkhyAna kI pRSThabhUmi rUpa meM saMlekhanA kI vidhi batAyI hai tathA Age ke sUtroM meM bhakta pratyAkhyAna kI vidhi hai| saMlekhanA-samyak rUpa se kAya aura kaSAya kA-lekhana (kRza) karanA-saMlekhanA hai| saMlekhanA do prakAra kI hotI hai-bAhya aura aabhyntr| AhAra Adi kA tyAga karanA bAhya saMlekhanA hai tathA kaSAyoM evaM karma AvaraNoM ko kSINa karanA Abhyantara saMlekhanA hai| ___ kAla kI apekSA se saMlekhanA tIna prakAra kI hotI hai-jaghanyA, madhyamA aura utkRssttaa| jaghanyA saMlekhanA 12 pakSa kI, madhyamA 12 mAsa kI aura utkRSTA 12 varSa kI hotI hai| ___ bAraha varSIya saMlekhanA kI vidhi-prathama cAra varSa taka upavAsa, belA, telA, colA yA paMcolA isa prakAra vicitra tapa kare, pAraNe ke dina udgamAdi doSoM se rahita zuddha AhAra grahaNa kre| tatpazcAt phira cAra varSa taka usI taraha vicitra tapa kre| pAraNA ke dina vigayarahita (rasarahita) AhAra le| usake bAda do varSa taka ekAntara tapa kare, pAraNA ke dina AyaMbila tapa kre| gyArahaveM varSa ke prathama 6 mAsa taka upavAsa yA belA, dvitIya 6 mAsa meM vikRSTa tapa-telA-colA aadi| pAraNe meM kucha UnodarIyukta AyaMbila kiyA jAtA hai| usake pazcAt 12veM varSa meM koTI-sahita lagAtAra AyaMbila karanA hotA hai| pAraNA ke dina AyaMbila kiyA jAtA hai| bArahaveM varSa meM sAdhaka bhojana meM pratidina eka-eka grAsa ko kama karate-karate eka siktha bhojana para A jAtA hai| ____ bArahaveM varSa ke anta meM vaha arddha-mAsika yA mAsika anazana yA bhakta pratyAkhyAna Adi kara letA hai| digambara paramparA meM bhI AhAra ko kramazaH kama karane ke lie upavAsa, AyaMbila, vimokSa : aSTama adhyayana ( 441 ) Vimoksha: Eight Chapter

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EARTPHONORIODAIADMRODAISHNOVAPPROPROCARDAMODAKOPARDARODYOTIOPTODATottottostostoryse " * vRtti-saMkSepa, phira rasavarjita Adi vividha tapa karake zarIra-saMlekhanA karane kA vidhAna hai| yadi Ayu aura zarIra-zakti paryApta ho to sAdhaka bAraha bhikSu pratimAe~ svIkAra karake zarIra ko kRza karatA hai| (bhagavatI ArAdhanA, mUla 246 se 249, 257 se 259, sAgAradharmAmRta 8/23) ___ 'ArambhAo tiuTTai'-meM Arambha zabda hiMsA ke artha meM nahIM kintu zarIra dhAraNa karane kI pravRttiyA~ Arambha zabda se sUcita kI haiN| sAdhaka unase sambandha tor3a detA hai, yAnI alaga rahatA hai| yahA~ cUrNikAra 'kammuNAo tiuTTai' aisA pAThAntara mAnakara artha karate haiM-aSTavidha karmoM ko tor3atA hai| vRttikAra ne 'aha bhikkhu gilAejjA... ' isa paMkti ke do vizeSa artha kiye haiM(1) saMlekhanA-sAdhanA meM sthita bhikSu ko AhAra meM kamI kara dene se kadAcit AhAra ke binA mUrchA-cakkara Adi glAni hone lage to saMlekhanA-krama ko chor3akara vikRSTa tapa na karake AhAra sevana karanA caahie| (2) athavA AhAra karane se agaraM glAni-aruci hotI ho to bhikSu ko AhAra kA tyAga kara denA caahie| ___ saMlekhanA kAla ke bIca meM hI yadi AyuSya ke pudgala sahasA kSINa hote mAlUma deM to vicakSaNa sAdhaka ko usI samaya bIca meM hI saMlekhanA krama chor3akara bhakta pratyAkhyAna Adi anazana svIkAra kara lenA caahie| kiM cuvakkamaM jANe ' pada se yaha sUcanA dI hai| bhakta pratyAkhyAna anazana kI vidhi isa prakAra hai-sarvaprathama sthAna-vizuddhi kare-grAma araNya Adi meM nirdoSa sthAna kA cunAva kre| phira sevA karane vAle prAticArika bhikSuoM ke sAtha vahA~ jAye, phira sthaNDila bhUmi kI pratilekhanA kre| sthaNDila kA artha hai jisa sthAna para mRta zarIra kA pariSThApana kiyA jaayegaa| usa sthAna kI pratilekhanA svayaM kare yA praticAraka gItArtha ho to ve kreN| tathA anazana kAla meM Ane vAle parISahoM, upasargoM ko samabhAvapUrvaka sahana karatA huA kAla kA pAragAmI bne| sUtra 234 meM ajjhatthaM suddhamesae-zabda kI vyAkhyA isa prakAra kI jAtI hai-sAdhaka apane bhItara jhA~ke, jahA~ taka rAga-dveSa kI granthiyA~ haiM-vahA~ taka zuddha adhyAtma nahIM dIkha pdd'taa| ina granthiyoM ko kholakara bhItara gaharAI meM utareM, vahA~ AtmA ke zuddha svarUpa kA darzana ho sakatA hai| (AcArAMga bhASya, pR. 396-397) __Elaboration-Proper (samyak) depletion (lekhan) of body and passions is called samlekhana. It is of two types-external and internal. To give up food (etc.) is external samlekhana and to deplete passions and veils of karmas is internal samlekhana. With reference to time, samlekhana is of three types-minimum, medium and maximum. Minimum is of 12 fortnight duration, AcArAMga sUtra ( 442 ) Illustrated Acharanga Sutra

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medium is of 12 month duration, and maximum is of 12 year duration Procedure of the twelve year samlekhana-For the first four years the ascetic should indulge in unusual austerities of observing one day, two day, three day, four day, or five day fasts; on the days of eating he should eat food that is pure and free of any faults including the fault of origin. The next four years should also be spent doing the same unusual austerities but now on the days of eating he should eat bland and fat free food. For next two years he should observe fast on every alternate day; on the day of eating he should do ayambil-tap (eating once in a day food cooked with a single ingredient and without any salt or other condiments). During the first six months of the eleventh year he should do one or two day fasts and during the next six months follow a more rigorous routine of three, four or five day fasts. On the eating days he should do ayambil, eating less than his appetite. During the twelfth year he should continuously do ayambil-tap. During the twelfth year the seeker reduces one morsel everyday till he eats just one morsel. At the end of the twelfth year he does fortnight long or month long fasts. Digambar tradition also follows this procedure of observing samlekhana after gradually reducing food intake with the help of various austerities including fasting, ayambil, limiting desires, and avoiding rich food. If an aspirant has no constraints of age and strength he emaciates the body by observing the twelve Bhikshu-pratimas (special austerities prescribed for ascetics). (Bhagavati Aradhana, M. p. 246-249 and 257-259; Sagaradharmamrita 8/23) Arambhao tiuttai-In this phrase the term arambh does not mean violence or sinful activity. Here it means the attitude or desire to assume physical form (body). An aspirant breaks away from or avoids such desires. The commentator (Churni) accepts an alternative text-kammunao tiuttai--and interprets as--sheds eight types of karma. vimokSa : aSTama adhyayana ( 883 ) Vimoksha : Eight Chapter

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The commentator (Vritti) has given two special interpretations of the phrase aha bhikkhu gilaejja....--(1) If an ascetic observing samlekhana practices gets sick, unconscious, or dizzy due to lack of food and nutrition, he should stop rigorous austerities, terminate the samlekhana process and accept food. (2) If he develops an aversion for food or has lack of appetite, he should give up food. Kim chuvakkamam jane... This phrase conveys that during the samlekhana practices if an accomplished seeker realizes that his life-span is coming to an end, he should terminate the samlekhana process and shift to bhakta pratyakhyan or other types of ultimate fasting. The procedure of bhakta pratyakhyan fast--The first step is selecting a suitable place in a village or jungle and cleaning it. After this he should go there along with the attendant ascetics and inspect the sthandil spot. Sthandil spot means the spot where the dead body will be placed. The spot should be inspected by himself or a scholarly ascetic who is conversant with the procedure. Occupying the place, he should tolerate the afflictions and torments with equanimity during the fasting period and see the end of his life. Aijhattham suddhamesae (aphorism 234)--this is interpreted asman aspirant should indulge in introspection. As long as the knots of attachment and aversion exist it is not possible to see the sublime inner self or soul. He should undo these knots and go deeper where it becomes possible to behold the pure and sublime form of soul. (Acharanga Bhashya, p. 396-397) iMginImaraNa anazana kI vidhi 280. Ta falante 3Tuchlarki TREI paggahiyataragaM ceyaM daviyassa viyaanno|| 240. usa saMlekhanA-rata bhikSu kI (zarIra upakaraNAdi kI bAhya aura rAgAdi kI antaraMga) gA~The (granthiyA~) khula jAtI haiM, taba vaha muni AyuSya ke kAla kA pAragAmI ho jAtA hai| * AcArAMga sUtra (888) Illustrated Acharanga Sutra

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yaha iMgitamaraNa bhakta pratyAkhyAna se viziSTatara hai, atizaya jJAnI aura saMyamI bhikSu hI ise prApta karate haiN| PROCEDURE OF INGINIMARAN 240. When the knots (external, like those of body and equipment, and internal, like attachment) of an ascetic doing samlekhana are undone, he becomes aware of his life-span (exact time of impending death). This ingit-maran is of a higher level than that of bhakta pratyakhyan. Only highly sagacious and disciplined ascetics reach this level. 241. ayaM se avare dhamme NAyaputteNa saahie| AyavajjaM paDIyAraM vijahijjA tihA tihA // 241. jJAta-putra bhagavAna mahAvIra ne bhakta pratyAkhyAna se bhinna iMginImaraNa anazana kA yaha AcAra-dharma batAyA hai / isa anazana meM bhikSu zArIrika kriyAoM ke lie apane sivAya kisI dUsare ke sahAre (paricaryA) kA (tIna karaNa, tIna yoga se) tyAga kre| 241. Jnataputra Bhagavan Mahavir has defined this code of conduct related to inginimaran fasting as separate from bhakta pratyakhyan. During this fasting, the ascetic should reject any help (service in three ways and by three means) related to the movements and activities of the body, from anyone other than himself. 242. hariesu Na NivajjejjA thaMDilaM muNiA sae / viusijja aNAhAro puTTho tattha'hiyAsae // 242. vaha hariyAlI para zayana na kare, sthaNDila ( nirdoSa sthala) ko dekhakara vahA~ soe| vaha AhAra-parityAgI bhikSu bAhya evaM Abhyantara upadhi kA vyutsarga karake bhUkha-pyAsa Adi parISoM tathA upasargoM ke Ane para sahana kare / 242. He should not lie down on grass (or other vegetation) but look for a clean spot (free of vegetation and beings). That fasting ascetic should abandon external and internal imposture and endure all afflictions including hunger and thirst when tormented by them. vimokSa : aSTama adhyayana ( 445 For Private Personal Use Only Vimoksha: Eight Chapter

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49+NGARODAMACHAR the site s 243. iMdiehiM gilAyaMte samiyaM sAhare munnii| tahAvi se agarihe acale je smaahie|| 243. vaha muni indriyoM se glAna (thaka jAne para) samita arthAt yatanA sahita, parimita, evaM mAtrA sahita hAtha-paira Adi psaare| apanI pratijJA para acala tathA samAhita (zukladhyAna evaM dharmadhyAna meM mana ko lagAne vAlA) (parimita bhUmi meM zarIra ceSTA karatA huA bhI) nindA kA pAtra nahIM hotaa| 243. When he suffers from fatigue of sense organs he should make only limited, careful and essential movements. One who is unwavering in his resolution and absorbed (in pure and pious meditation) does not become an object of censure (even when he indulges in limited movement). 244. abhikkame paDikkame saMkucae psaare| kAya-sAhAraNaTThAe etthaM vA vi aceynne|| 244. (isa anazana meM sthita muni baiThe-baiThe yA leTe-leTe thaka jAne para) vaha zarIra-saMdhAraNa ke nimitta gamana aura Agamana kare, (hAtha-paira Adi ko sikor3e aura pasAre) (yadi zarIra meM zakti ho to) isa iMginImaraNa anazana meM bhI acetana kI taraha ceSTArahita hokara leTA rhe| 244. (If he gets tired of sitting or lying in one posture while observing this fast) he may move to and fro (or stretch his limbs) in order to remove numbness of his body. (However, if his strength permits) he should remain motionless as if he is unconscious even while observing this inginimaran fast. 245. parikkame parikilaMte aduvA ciTTe ahaayte| ThANeNa parikilaMte NisIejja ya aNtso|| 245. (anazana meM sthita muni) baiThA-baiThA thaka jAne para niyata kSetra meM cale athavA sIdhA khar3A ho jaaye| yadi khar3e rahane meM kaSTa hotA ho to anta meM baiTha jaaye| 245. If he feels fatigued after sitting for a long time, he may move around in a predetermined area, or stand erect. When he gets tired of standing he may at last sit down. AcArAMga sUtra ( 446 ) detailed infotestantestentatest test test test Illustrated Acharanga Sutra

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246. AsINe'NelisaM maraNaM iMdiyANi smiire| kolAvAsaM samAsajja vitahaM paaurese|| 246. isa asAdhAraNa maraNa kI sAdhanA meM lIna muni apanI indriyoM kA samyak prakAra se prayoga kre| (sahAre ke lie kisI kASTha stambha yA paTTe kI AvazyakatA hone para) ghuna, dImaka Adi rahati tathA nizchidra kASTha stambha yA paTTe kA anveSaNa kre| 246. An ascetic absorbed in this unique fast unto death should make proper and disciplined use of his sense-organs. (When in need to lean on) he should seek a wooden plank or pillar that is free of wood worms, white ants and holes. 247. jao vajjaM samuppajje Na tattha avlNbe| tato ukkase appANaM savve phaase'hiyaase|| 247. jisa kriyA se karma yA vayaM-pApa utpanna hoM, aisI vastu kA sahArA na le| usa sthAna se apane Apa ko haTA le aura sabhI duHkha-sparzoM ko sahana kre| 247. He should not lean against anything that engenders karmic bondage. He should leave that place and endure all hardships. _ vivecana-bhakta pratyAkhyAna se iMginImaraNa anazana viziSTatara hai| isameM apane sivAya kisI dUsare kI sevA lene kA bhI niSedha hai| ___ iMginImaraNa sAdhaka apanA aMga-saMcAra, uThanA, baiThanA, karavaTa badalanA, zauca, laghu zaMkA Adi samasta zArIrika kriyAe~ svayaM karatA hai| tIna karaNa tIna yoga kA artha hai, dUsaroM ke dvArA karane, karAne, va kiye jAte hue kA anumodana karane kA bhI vaha mana, vacana, kAyA se tyAga karatA hai| vaha apanI nirdhArita bhUmi meM hI gamanAgamana Adi karatA hai, usase bAhara nhiiN| sthaNDila se abhiprAya hai, jIva-jantu, hariyAlI Adi se rahita vaha sthAna, jahA~ vaha icchAnusAra baiThe, leTe yA so ske| jahA~ taka ho sake, vaha aMgaceSTA kama se kama kre| ho sake to vaha pAdapopagamana kI taraha acetanavat sarvathA nizceSTa-niHspanda hokara rhe| yadi baiThA-baiThA yA leTA-leTA thaka jAye to jIva-janturahita kASTha kI paTTI Adi kisI vastu kA sahArA le sakatA hai| kintu kisI bhI sthiti meM ArtadhyAna yA rAga-dveSAdi kA vikalpa jarA bhI mana meM na Ane de| __Nisiejja kI vyAkhyA karate hue cUrNikAra ne kahA hai-paryaMkAsana-ukaDU Asana Adi meM baiThA huA muni jaba thaka jAye to jisa prakAra samAdhi upaje-pArzva zayana, uttAnAsana yA anya Asana se baiThakara samAdhistha rhe| vimokSa : aSTama adhyayana ( 447 ) Vimoksha: Eight Chapter

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Elaboration-As compared pratyakhyan to bhakta the inginimaran fast is of a higher level. During this fasting, assistance from any quarter is proscribed. A seeker observing inginimaran fast performs all movement of his body, standing, sitting, turning around, relieving himself and other activities, himself. Three ways and three means indicate that he rejects with body, speech and mind, things done by others, caused to be done by others and approved of being done by others. He moves about within an area predetermined by him and not outside it. Sthandil means that spot which is free of any beings or vegetation and where he can freely sit, lie down, or sleep. As far as possible he should make minimum movement of his limbs and other organs. If possible he should remain motionless like when one is unconscious. If he gets tired of sitting or lying down he may lean on a wooden plank or other such thing that is not infested with beings. But under no circumstance should he allow himself to be swept by gloom or feelings of attachment and aversion. Nisiejja elaborating this word the commentator (Churni) says when an ascetic gets tired sitting in paryankasan (a specific posture) he may continue his meditation by acquiring other posture conducive to peaceful meditation. Some of these are-lying on sides, uttanasan (a yogic posture), or other sitting or reclining postures. pAdapopagamana anazana vidhi 248. ayaM cAyatatare siyA je evaM annupaale|. e-maforia fa auci u facatal 248. yaha pAdopapagamana anazana bhakta pratyAkhyAna se aura iMginImaraNa se bhI viziSTatara hai| jo yatanApUrvaka pAlana karatA hai vaha sArA zarIra akar3a jAne para bhI apane sthAna se calita nahIM hotA / PROCEDURE OF PADAPOPAGAMAN FAST 248. The padapopagaman fast is even superior to bhakta pratyakhyan and inginimaran. He who immaculately observes AcArAMga sUtra ( 448 ) Illustrated Acharanga Sutra For Private Personal Use Only

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it does not shift from his place even when his whole body 9 becomes stiff. 249. ayaM se uttame dhamme puvvaTThANassa pgghe| aciraM paDilehittA vihare ciTTha maahnne|| 249. yaha (pAdapopagamana anazana) uttama dharma hai| yaha pUrva kathita sthAnadvaya-bhakta pratyAkhyAna aura iMginImaraNa se viziSTatara AcAra vAlA hai| pAdapopagamana anazana svIkArane vAlA bhikSu jIva-janturahita sthaNDila sthAna kI pratilekhanA karake vahA~ acetanavat sthira ho jaaye| 249. This (padapopagaman fast) is the supreme dharma (path of purification). It incorporates a conduct that is superior even to those associated with bhakta pratyakhyan and inginimaran. An ascetic accepting this practice should inspect a suitable spot that is free of beings and commence his meditation, remaining motionless as if unconscious. __ 250. acittaM tu samAsajja ThAvae tattha appgN| vosire savvaso kAyaM Na me dehe priishaa|| 250. acitta sthaNDila evaM stambha Adi milane para vahA~ svayaM ko sthApita kara de| apane zarIra kA saba prakAra se vyutsarga kara de| (parISaha upasthita hone para) aisI bhAvanA kare-"yaha zarIra hI merA nahIM hai, taba parISaha kaise hoMge?" 250. On finding a place or a plank that is free of beings he should station himself there (on it). He should then completely dissociate himself from his body. (When confronted with afflictions) he should contemplate-"When this body does not belong to me how can its suffering effect me ?" 251. jAvajjIvaM parIsahA uvasaggA ya sNkhaay| saMvuDe dehabheyAe iti pnnnne'hiyaase|| 251. jaba taka jIvana hai, taba taka hI ye parISaha aura upasarga (Ate) haiM, yaha jAnakara saMvRtta AtmA zarIra ko tyAgane vAlA prAjJa bhikSu unheM samabhAvapUrvaka sahana kre|| 251. Knowing that afflictions and torments last only as long as one lives, the sagacious ascetic who has completely ( 449 ) Vimoksha : Eight Chapter vimokSa: aSTama adhyayana

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Price aisakisease aisalie.alis.sis sisteis.sikse els lisaks sile aisala aie as is aie aie aisi shekse dissociated himself from his body and is fully prepared (for its dissolution) should endure them with equipoise. 252. bheuresu Na rajjejjA kAmesu bahutaresu vi| icchA-lobhaM Na sevejjA dhuvavaNNaM spehiyaa|| 252. zabda Adi sabhI pracuratara kAma kSaNa-bhaMgura hai| bhikSu unameM rata na ho| dhruva varNa (zAzvata mokSasvarUpa) kA samyak vicAra karake bhikSu icchA rUpa lobha (nidAna) kA bhI sevana na kre| 252. All the sensual pleasures, including sound, are transient. An ascetic should not indulge in them. He should think about the permanent colour (eternal character of liberation) and should not even indulge in wishful thinking which too is a form of greed. 253. sAsaehiM NimaMtejjA divvamAyaM Na sddhe| taM paDibujjha mAhaNe savvaM nUmaM vidhuunniyaa|| 253. koI devatA Ayuparyanta zAzvata rahane vAle vaibhavoM yA kAma-bhogoM ke lie bhikSu ko nimantrita kare to vaha usa daivI mAyA para zraddhA na kre| vaha mAhana sAdhu usa samasta mAyA ko bhalI bhA~ti jAnakara usakA parityAga kre| ___253. If some god entices an ascetic by offering life long grandeurs and divine pleasures, he should not be drawn by that divine chimera. That sage should see through that illusion and reject it. 254. savva hiM amucchie AukAlassa paare| titikkhaM paramaM NaccA vimohaNNataraM hitN|| tti bemi| // aTThamo uddesao sammatto / / // vimokkho : aTThamaM ajjhayaNaM sammattaM // 254. deva sambandhI tathA manuSya sambandhI sabhI prakAra ke viSayoM meM anAsakta rhe| titikSA ko sarvazreSTha jAnakara bhakta pratyAkhyAna, iMginImaraNa, pAdapopagamana rUpa trividha vimokSa meM se kisI eka vimokSa kA Azraya le| -aisA maiM kahatA huuN| AcArAMga sUtra ( 450 ) Illustrated Acharanga Sutra

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254. He should remain detached from all divine and human indulgences. Considering forbearance to be ideal he should resort to any of the three paths of freedom-bhakta pratyakhyan, inginimaran, or padapopagaman. -So I say. vivecana-ina gAthAoM meM pAdapopagamana anazana kI mahattA aura maryAdA kA kathana hai| sUtra 225 ke vivecana meM isakA svarUpa batAyA jA cukA hai| yaha anazana tInoM mudrAoM meM kiyA jA sakatA hai| jaise - nipanna - sokara kAyotsarga karanA, niSaNNa-baiThakara kAyotsarga karanA aura Urdhva - khar3e hokara / jisa mudrA meM kAyotsarga svIkAra kiyA jAtA hai anta taka usI mudrA meM rahanA hotA hai / bhagavatIsUtra meM pAdapopagamana anazana ke do prakAra batAye haiM - nirdhArima aura anirdhAri / yadi grAma Adi (bastI) ke andara anazana kiyA jAtA hai to nirdhArima hotA hai| arthAt prANa-tyAga ke pazcAt zarIra kA dAha saMskAra kiyA jAtA hai aura yadi bastI se bAhara jaMgala meM kiyA jAtA hai to anirdhArima hotA hai - dAha-saMskAra nahIM kiyA jAtA / niyamataH yaha anazana apratikarma hai| isakA tAtparya yaha hai ki pAdapopagamana anazana meM sAdhaka pAdapa - vRkSa kI taraha nizcala - niHspanda rahatA hai| ise hI prAyopag2amana kahA gayA hai| ( bhagavatIsUtra, za. 25, u. 7) digambara paramparA meM prAyopagamana ke badale prAyogyagamana evaM pAdapopagamana ke sthAna para pAdopagamana zabda milate haiM / bhava kA anta karane ke yogya saMhanana aura saMsthAna ko prAyogya kahate haiM / prAyogya kI prApti honA - prAyogyagamana hai| pairoM se calakara yogya sthAna meM jAkara jo maraNa svIkArA jAtA hai, use pAdopagamana kahate haiN| isameM sva-para- donoM ke prayoga (sevA-zuzrUSA) kA niSedha hai| isa anazana meM sthita bhikSu ko utkRSTa nirjarA hotI hai| isa sthiti meM deva bhI sAkSAt prakaTa hokara bhikSu kI dRr3hatA va sthiratA kI parIkSA lene athavA usako anazana se vicalita karane ke lie divya kAma-bhogoM kA nimantraNa de sakatA hai| ataH divya mAyA para vizvAsa nahIM karane kA saMketa hai| icchA-lobha se eka abhiprAya yaha bhI hai ki isa anazana kI sthiti meM agale janma meM -bhogoM kI prApti ke lie kisI prakAra kA nidAna na kre| dhruva varNa-zabda mokSa evaM saMyama ke lie prayukta huA hai - jisakI yaza, kIrti sadA sthira rahatI hai, vaha dhruva varNa hai| // aSTama uddezaka samApta // // vimokSa : aSTama adhyayana samApta // Elaboration-These verses reveal the importance and rules of padapopagaman fast. Its form has been discussed in the elaboration of aphorism 225. This fast can be done by dissociating oneself from vimokSa : aSTama adhyayana ( 451 ) Vimoksha: Eight Chapter For Private Personal Use Only

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the body in any of the three postures-nipanna (lying down), nishanna (sitting), or urdhva (standing erect). One has to remain throughout in the posture in which he starts this practice. In Bhagavati Sutra there is a mention of two types of padapopagaman fast-nirharim and anirharim. When the fast is done in a village or other inhabited area it is nirharim. This means that the body is cremated after death. When it is done in jungle or outside an inhabited area it is anirharim. This means that the body is not to be cremated after death. As a rule this fast is absolutely irreversible. Once commenced an aspirant has to be still and immobile like a tree (padap). This is also called prayopagaman. In the Digambar tradition we find prayogyagaman instead of prayopagaman and padopagaman instead of padapopagaman. The constitution and structure of the body required to end rebirth is called prayogya. To attain prayogya is prayogyagaman. The death accepted by walking to a suitable place is called padopagaman (moving on feet). In this practice any care by self or other is. prohibited. An ascetic doing this practice achieves superlative cleansing (shedding karmas). There are chances that gods may appear and offer divine pleasures in order to test the resolve and stability of the practicing ascetic and to entice him into abandoning the practice. Therefore, the advise is not to believe in divine illusions. The censure of greed of desires or wishful thinking also indicates that while doing this practice one should not wish to be rewarded with mundane pleasures in the next birth. The term dhruva varna means one whose glory and fame is everlasting; here it has been used for liberation and discipline. END OF LESSON EIGHT * VIMOKSHA : END OF EIGHTH CHAPTER * 8 AcArAMga sUtra ( 847) Illustrated Acharanga Sutra

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uvahANasuyaM : navamaM ajjhayaNaM upadhAna-zruta : navama adhyayana Amukha + isa navama adhyayana kA nAma 'upadhAna-zruta' hai| + upadhAna kA artha hai sambala, sahArA aalmbn| zayyA para sukha se sone ke lie sira ke nIce (pAsa meM) sahAre ke lie rakhA jAne vAlA sAdhana-takiyA Adi dravya upadhAna hai| + jJAna, darzana, cAritra aura tapa bhAva upadhAna hai, jinase cAritra ko surakSita rakhane ke lie sahArA milatA hai| inase sAdhaka ko ananta sukha-zAnti evaM Ananda kI anubhUti hotI hai| malina vastra ko jala Adi dravyoM se dhokara zuddha kiyA jAtA hai| jala Adi padArtha dravyaupadhAna kahalAte haiN| AtmA para lage hue karma maila bAhya-Abhyantara tapa se dhula jAte-naSTa ho jAte haiN| ataH karma kI malinatA ko dUra karane vAle tapa Adi bhAva upadhAna haiN| + isa upadhAna zruta adhyayana meM bhagavAna mahAvIra ke dIrgha tapa kA varNana hai| bhagavAna mahAvIra kI dIkSA se lekara nirvANa taka kI mukhya jIvana-ghaTanAoM kA bhI ullekha hai| inheM par3hate samaya aisA lagatA hai ki Arya sudharmA ne bhagavAna mahAvIra ke sAdhanAkAla kI pratyakSa-dRSTa vivaraNI (riporTa yA DAyarI) prastuta kara dI hai| + isa adhyayana meM tapa kA varNana do prakAra se kiyA gayA hai| eka bhagavAna mahAvIra dvArA Acarita tapa tathA bhagavAna dvArA pratipAdita tapa sambandhI aacaar| isake cAra uddezaka haiN| prathama uddezaka meM bhagavAna kI caryA kA, dvitIya uddezaka meM unakI zayyA (Asevita sthAna aura Asana) kA, tRtIya uddezaka meM bhagavAna dvArA sahe gaye parISaha-upasargoM kA aura caturtha uddezaka meM kSudhA Adi se AtaMkita hone para unakI cikitsA kA varNana hai| isa adhyayana meM bhagavAna kI utkRSTa dhyAna-sAdhanA kA bar3A hI spaSTa varNana hai| unakA __adhikatara samaya dhyAna meM hI bItatA aura ekAnta sthAna meM vividha prakAra ke AsanoM meM ve animeSa dhyAna krte| isake sAtha bhagavAna kI advitIya parISaha upasarga sahiSNutA kA bhI lomaharSaka varNana isa adhyayana meM hai| Pakisakeskskskske.ske.ske.saks.sksiks.ke.ske.ske.ske.ke.skeke.slese.ske.ske.ke.slesafe.sfaske.sis.sie.is.siatan upadhAna-zruta : navama adhyayana ( 453 ) Upadhan-Shrut : Ninth Chapter

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UVAHANASUYAM : NAVAMAM AJJHAYANAM UPADHAN-SHRUT : NINTH CHAPTER THE SUCCOUR INTRODUCTION The name of this ninth chapter is Upadhan-shrut. Upadhan means support; aid; or succour. To sleep comfortably in a bed we use support of a pillow under the head or at flanks. This pillow and other such things are called physical support (dravya upadhan). Knowledge, perception, conduct and austerities are mental supports (bhava upadhan) that are helpful in protecting right conduct. Because of these, an aspirant experiences infinite bliss, peace and joy. A dirty cloth is washed with the help of water and other material things. Here, water and other material things are called physical upadhan. The dirt of karmas that tarnishes soul is washed or destroyed by inner and outer austerities. Therefore austerities and other such practices that remove the dirt of karmas are called mental upadhan. This chapter, titled Upadhan Shrut, contains description of extensive austerities performed by Bhagavan Mahavir. Also mentioned are the important incidents of Bhagavan Mahavir's life-from his initiation to nirvana. While reading these it appears as if Arya Sudharma has presented an eye-witness account or a diary of the period of spiritual practices from Bhagavan Mahavir's life. In this chapter austerities have been described two ways. First are the austerities performed by Bhagavan Mahavir; and second AcArAMga sUtra ( 848) Illustrated Acharanga Sutra

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are the codes of austerities propagated by Bhagavan. It has four lessons. * The first lesson contains information about his daily routine; the second about his bed (the place of stay and posture); the third about the afflictions and torments endured by him; and the fourth about the treatment he took when tormented by hunger, etc. This chapter contains a vivid description of the superlative spiritual practices of Bhagavan. Most of his time was spent in meditation. He meditated continuously for extended periods in numerous postures in complete solitude. With all this is given the electrifying account of Bhagavan's unprecedented capacity to endure afflictions and torments. 39E-98 : 704 3782749 (844) Upadhan-Shrut: Ninth Chapter

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paDhamo uddesao bhagavAna mahAvIra kI vihAra caryA 255. ahAsuyaM vadissAmi jahA se samaNe bhagavaM uTThAya / saMkhAe taMsi hemaMte ahuNA pavvaie yathA // 1 // prathama uddezaka 255. (Arya sudharmA svAmI kahate haiM - jambU !) zramaNa bhagavAna ne dIkSA lekara jisa prakAra vihAra caryA kI, usa sambandha meM jaisA maiMne sunA hai, vaisA maiM tumheM batAU~gA / bhagavAna dIkSA kA avasara jAnakara ghara se abhiniSkramaNa kiyaa| ve usa hemanta Rtu meM dIkSita hue aura tatkAla kSatriyakuNDa se vihAra kara ge| BHAGAVAN MAHAVIR'S ROUTINE 255. (Arya Sudharma Swami said, O Jambu !--) I will tell you what I have heard about the routine Bhagavan Mahavir followed since he got initiated. Knowing the opportune moment Bhagavan left his home and took the path of renunciation. He got initiated during the winter and at once left Kshatriyakund to commence his itinerant way. 256. No cevimeNa vattheNa pihissAmi taMsi hemaMte / se pArae AvakahAe evaM khu aNudhammiyaM tassa // 2 // LESSON ONE 256. (dIkSA ke samaya bhagavAna ne kaMdhe para DAle hue eka zATaka vastra ko nirlipta bhAva se dhAraNa kiyA thaa| taba bhagavAna ne saMkalpa kiyA - ) "maiM hemanta Rtu meM isa vastra se zarIra ko nahIM DhakU~gA / " ve isa pratijJA kA jIvana paryanta pAlana karate rahe aura ( anta meM) saMsAra yA parISahoM ke pAragAmI bana gae the / yaha unakI anudharmitA hI thI / 256. (At the time of initiation Bhagavan had placed just a single piece of cloth on his shoulder with a feeling of detachment. He then resolved-) "I will not cover my body with this piece of cloth during the winter." He stuck to this resolve all his life and (in the end) crossed the worldly ocean (or won over the afflictions). This was his anudharmita (compliance of his own doctrine ). AcArAMga sUtra ( 456 ) Illustrated Acharanga Sutra

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bihAracaryA SMC hai PRAENTARA MA MAHAR A -RHA SEAN aantonmaipaniamamIMADURAILam SUTARVA RAMGara

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citra paricaya 16 9.99.99.9 bhagavAna mahAvIra kI vihAra caryA 1. zramaNa mahAvIra hemanta Rtu ke prathama pakSa (mRgasara vadI 10 ) ko dIkSita hue| usa samaya unake kaMdhe para mAtra eka vastra thaa| apane svajana -parijanoM ko chor3akara ve kSatriyakuNDa se vihAra kara gaye / - a. 9, u. 1/1, sUtra 256 Illustration No. 16 2. dIkSA lete samaya bhagavAna ke zarIra para sugandhita gozIrSa candana Adi lagA thaa| madhumakkhI, bhramara Adi aneka kSudra prANI usase AkRSTa ho zarIra para DaMka mArate, khUna pIte, mA~sa noMca lete| cAra mAsa taka isa prakAra kA yaha upasarga calatA rhaa| - a. 9, u. 1, sUtra 257 3. bhagavAna A~khoM ko apalaka rakhakara tirachI bhIMta para dhyAna karate / unheM dekhakara bhayabhIta hue loga cillAte, una para DaNDoM Adi se prahAra karate / - a. 9, u. 1, sUtra 259 4. bhagavAna ko ekAnta meM khar3A dekhakara kucha kAmuka striyA~ unake saundarya para mugdha hokara unase bhoga prArthanA krtiiN| taba prabhu dhyAna meM gahare praviSTa jAte / - a. 9, u. 1, sUtra 260 5. bhagavAna ko dhyAnastha dekha kucha loga unakA abhivAdana karate to kucha DaNDoM se pITane lgte| kucha loga unheM prasanna karane vINA Adi bajAte kintu prabhu sabase nirapekSa rahakara apane dhyAna meM sthira rahate / - a. 9, u. 1, sUtra 262 BHAGAVAN MAHAVIR'S ROUTINE 1. Shraman Mahavir got initiated on Margsheersh Krishna 10th during the first fortnight of winter. At that time he had just a single piece of cloth on his shoulder. He at once left Kshatriyakund leaving behind his family and relatives. -9/1/1/256 2. At the time of renunciation the body of Bhagavan was anointed with goshirsh-chandan. Attracted by the fragrance numerous insects like bumble-bee rested on his body and pierced his body, sucked blood and tore flesh. This continued for more than four months. -9/1/257 3. Bhagavan gazed unblinking at a slanting wall. Seeing his staring eyes, people used to get terrified and abuse him and beat him with sticks. -9/1/259 4. Finding Bhagavan staying in solitude, lusty women were attracted to him and approached to seek his favours. He would then go deeper into his soul and get engrossed in meditation. -9/1/260 5. Seeing Bhagavan standing in meditation some people would greet him and others start beating him with sticks. Some even played Veena before him but Bhagavan remained untouched by all this and continued his meditation. -9/1/262 For Private Personal Use Only

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__ 257. cattAri sAhie mAse bahave pANajAiyA aagmm| abhirujjha kAyaM vihariMsu ArusiyANaM tattha hiNsiNsu||3|| 257. (abhiniSkramaNa ke samaya bhagavAna kA zarIra gozIrSa candana Adi sugandhita dravyoM se lipta thA usa kAraNa bhauMre Adi) bahuta se prANI Akara unake zarIra para baiTha jAte aura rasapAna kA prayatna krte| (rasa prApta na hone para) ve ruSTa hokara bhagavAna ke zarIra para DaMka maarte| yaha krama cAra mAsa se adhika samaya taka calatA rhaa| 257. (At the time of renunciation the body of Bhagavan was anointed with goshirsh-chandan (a type of sandal-wood paste) and other aromatic pastes. Attracted by the fragrance-] numerous insects like bumble-bee rested on his body and tried to suck pollen. (Failing to do so-) they stung his body with annoyance. This continued for more than four months. 258. saMvaccharaM sAhiyaM mAsaM jaM Na rikkAsi vatthagaM bhgvN| acelae tato cAI taM vosejja vtthmnngaare||4|| 258. bhagavAna ne teraha mahInoM taka dIkSA ke samaya kaMdhe para rakhe vastra kA tyAga nahIM kiyaa| phira anagAra aura tyAgI bhagavAna mahAvIra usa vastra kA parityAga karake acelaka ho ge| 258. Bhagavan did not discard the single piece of cloth he had placed on his shoulder at the time of initiation. After that the homeless and all-renouncing Bhagavan Mahavir discarded that cloth and became non-clad. ____ vivecana-hemanta Rtu meM mRgasara kRSNA dazamI ko bhagavAna ne dIkSA lekara dina kA eka muhUrta zeSa thA, tabhI kuNDagrAma se vihAra karake karmAragrAma phuNce| isa tatkAla vihAra kA kAraNa batAte hue vRttikAra kahate haiM-apane pUrva paricita sage-sambandhiyoM ke sAtha adhika rahane se anurAga evaM moha jAgRta hone kI adhika sambhAvanA hai| ataH bhagavAna ne bhaviSya meM Ane vAle sAdhakoM kA mArgadarzana karane ke lie svayaM AcaraNa karake batA diyaa| ___ eyaM khu aNudhammiyaM tassa', unakA yaha AcaraNa anudhArmika thaa| vRttikAra ne isakA artha kiyA hai yaha vastra-dhAraNa pUrva tIrthaMkaroM dvArA Acarita dharma kA anusaraNa mAtra thaa| athavA apane pIche Ane vAle sAdhu-sAdhviyoM ke lie apane AcaraNa ke anurUpa mArga ko spaSTa karanA thaa| __ ziSyoM kI ruci, zakti, sahiSNutA, deza, kAla, pAtratA Adi dekhakara tIrthaMkaroM ko bhaviSya meM vastra-pAtrAdi upakaraNa sahita dharmAcaraNa kA upadeza denA hotA hai| isI ko anudharmitA kahate haiN| upadhAna-zruta : navama adhyayana ( 457 ) Upadhan-Shrut : Ninth Chapter

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HERDARDARDARDAROPAROSARDARODRAPARODAROPAROPAROBAROSAROLAROBATOPATOPATOPATOPATOPATOPATOGRAPHTOS a . ......................... ... ... wwwkinnar aadhe rinakhuri ache rhe win ki chu kik KMSTD * AcArya mahAprajJa jI ne anudharmitA kA artha kiyA hai-pUrvavartI tIrthaMkaroM ke AcAra kA anupAlana krnaa| saMbhava hai bhagavAna pArzvanAtha ke samaya se tIna zATaka, do zATaka, eka zATaka evaM acelaka cAra paramparAe~ pracalita thiiN| bhagavAna pahale eka zATaka rahe phira acela ho gaye yaha unakI anudharmitA hai| pAlI zabda koSa meM 'anudhammatA' zabda milatA hai jisakA artha hotA hai-dharmasammatatA, dharma ke anuruup| isa dRSTi se bhI pUrva tIrthaMkara Acarita dharma ke anurUpa' artha saMgata lagatA hai| ___ cUrNikAra ne batAyA hai bhagavAna ne usa vastra ko eka varSa taka yathArUpa se dhAraNa karake rakhA, haTAyA nhiiN| arthAt terahaveM mahIne taka unakA kandhA usa vastra se rikta nahIM huaa| kyoMki sabhI tIrthaMkara eka vastra sahita dIkSA lete haiN| bhagavAna ne to usa vastra kA bhAva se parityAga kara diyA thA, kintu sthitikalpa ke kAraNa vaha kandhe para par3A rhaa| svarNabAlukA nadI ke pravAha meM bahakara Aye hue kA~ToM meM ulajhA huA dekha, punaH unhoMne kahA-"vosirAmi-maiM vastra kA vyutsarjana karatA huuN|" niSkarSa yaha hai ki bhagavAna pahale eka vastra sahita dIkSita hue, phira nirvastra ho gaye, yaha paramparA ke anusAra kiyA gayA thaa| kalpasUtra kI subodhi kA TIkA tathA mahAvIra cariyaM Adi meM vastra-tyAga kI ghaTanA ke sAtha brAhmaNa ko vastra dene kA prasaMga hai kintu cUrNi meM yaha ullekha nahIM hai| pANajAiyA-kA artha vRttikAra aura cUrNikAra donoM 'bhramara Adi' karate haiN| ___ ArusiyANaM-kA artha cUrNikAra karate haiM-'atyanta ruSTa hokara' tathA vRttikAra artha karate haiM-mA~sa va rakta ke lie zarIra para car3hakara" Elaboration--During the winter on the Margsheersh Krishna (the moonless or dark fortnight of a month) tenth, Bhagavan Mahavir got initiated. He at once left Kundagram and arrived at Karmar village when it was forty eight minutes to sunset. Explaining the reason for this immediate departure the commentator (Vritti) says--There are increased chances of enhancement of feelings of fondness and love if one remains with his friends and relatives for a longer period. Therefore by following the ideal conduct Bhagavan set an example for the future aspirants taking to the spiritual path. Eyam khu anudhammiyam tassa--This conduct was in compliance with the doctrine. According to the commentator (Vritti) this means that wearing the piece of cloth was just an emulation of o AcArAMga sUtra ( 846) Illustrated Acharanga Sutra

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FADAOSAOAONDANUNUNUNUNGAN the ideal followed by preceding Tirthankars. Also by acting according to the ideal conduct Bhagavan set an emphatic example for the future ascetics to follow. The Tirthankars have to preach the code of religious conduct giving due consideration to aptitude, capacity, endurance, place, time, ability and other such parameters related to the future disciples. This is called anudharmita. Acharya Mahaprajna ji has interpreted anudharmita as--to follow the conduct of earlier Tirthankars. It is possible that during the times of Bhagavan Parshvanath, norms of using three, two and one clothing and also remaining non-clad were prevalent. Bhagavan Mahavir initially used one clothing and then became unclad. This was his anudharmita (following the doctrine). In the Pali dictionary anudhammata word is mentioned. It means-conforming to religion; in accordance with religion. This also confirms the interpretation in compliance with the religious conduct followed by earlier. Tirthankars. The commentator (Churni) says-Bhagavan used that piece of cloth as it was for one year; he did not discard it. This means that till the beginning of the thirteenth month his shoulder did not become free of that cloth. This is because all Tirthankars get initiated with one clothing as their possession. Although Bhagavan had mentally discarded that cloth, it remained on his shoulder as a sign of the traditional norm. When he saw it caught in a bush drifting in the Svarnabaluka river he said--"Vosirami (I renounce dress or cloth)." The inference is that Bhagavan got initiated with one clothe and later became non-clad. This was done in compliance with the tradition. In the commentary of Kalpasutra and other works like Mahavir Chariyam the incident of discarding this cloth is connected with the upadhAna-zruta : navama adhyayana ( 898 ) Upadhan-Shrut : Ninth Chapter

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CO2 AChON ChOGAChO ChO ChO tom tomdu story of giving the cloth to a Brahmin. This does not find mention in the commentary ( Churni). Paanajaiya - The commentators (Vritti as well as Churni ) interpret this term as-bumble-bee, etc. Arusiyanam-The commentator (Churni) interprets this word as getting extremely annoyed. The commentator (Vritti) interprets this term as-crawling over his body for flesh and blood. animeSa dhyAna-sAdhanA 259. adu porisiM tiriyabhittiM cakkhumAsajja aMtaso jhAti / aha cakkhu -bhIyA sahiyA te haMtA haMtA bahave kaMdiMsu // 5 // 259. bhagavAna eka-eka prahara taka tirachI bhIta para A~kheM TikAkara antarAtmA meM dhyAna karate the / (lambe samaya taka apalaka rakhane se A~khoM kI putaliyA~ Upara ko uTha jAtIM) ataH unakI visphArita A~kheM dekhakara baccoM kI TolI bhayabhIta ho uThatI / 'mAro - mAro' kahakara cillAtI, bahuta se dUsare baccoM ko bulA letii| UNWAVERING MEDITATION 259. Bhagavan gazed unblinking at a slanting wall and meditated for one prahar (three hours ). ( The eye-balls would bulge out due to continued and unblinking hard stare) Seeing his staring eyes, children used to get terrified and call numerous other children shouting-"Beat him! Beat him!" 260. sayaNehiM vitimissasehiM itthIo tattha se parinnAya / sAgara Na seve iti se sayaM pavesiyA jhAti // 6 // 260. ( kabhI aisA bhI hotA ) ekAnta sthAna meM Thahare hue bhagavAna ko dekhakara, kAmAkula striyA~ unake pAsa Akara prArthanA karatIM, kintu ve bhoga ko karmabandha kA kAraNa jAnakara sAgArika (maithuna ) sevana nahIM karate the / ve apanI antarAtmA meM gahare praveza kara dhyAna meM lIna rhte| 260. (Sometimes it so happened that-) finding Bhagavan staying in solitude, lusty women approached him to seek his favours. Being aware that carnal indulgences were the cause of bondage of karmas, he renounced all such indulgences. AcArAMga sUtra ( 460 ) Illustrated Acharanga Sutra For Private Personal Use Only

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Ak ASIA PRINCI Penetrating deep into his soul he remained engrossed in meditation. photo comcot aura aurata aura Da 261. je ke ime agAratthA mIsIbhAvaM pahAya se jhAti / vAbhibhAsiM gacchati NAivattatI aMjU // 7 // 261. yadi kabhI gRhasthoM se yukta sthAna prApta ho jAtA to bhI bhagavAn unameM ghulate-milate nahIM the| ve unake saMsarga (mizrIbhAva) kA tyAga karake dhamadhyAna meM magna rahate / 1. kisI ke pUchane para bhI nahIM bolate the| koI bAdhya karatA to ve vahA~ se cale jAte, kintu apane dhyAna yA mokSapatha kA atikramaNa nahIM karate the / 261. Even when he had to stay at a place crowded with householders, he never mixed with them. Avoiding any affiliation with them he remained absorbed in his pious meditation. He would not speak even when spoken to. If someone still insisted he moved away from that place and never allowed any transgression into his meditation or pursuit of liberation.. 262. No sugarametamegesiM NAbhibhAse abhivAyamANe / hayapuvvo tattha daMDehiM lUsiyapuvvo appapuNNehiM // 8 // 262. bhagavAna abhivAdana karane vAloM ko AzIrvAda nahIM dete aura DaMDoM se pITane, bAla khIMcane yA aMga-bhaMga karane vAle abhAge anArya logoM ko ve zApa nahIM dete the / bhagavAna kI yaha kaThora sAdhanA anya sAdhakoM ke lie sugama nahIM thI / 262. Bhagavan did not bless those who greeted him; neither did he curse those aborigines who would beat him with a stick, pull his hair, or try to mutilate him. Such rigorous austerities pursued by Bhagavan were not easy to emulate by other seekers. 263. pharisAI dutitikkhAiM atiacca muNI parakkamamANe / AghAya-TTa-gItAI daMDajuddhAI muTThijuddhAI // 9 // 263. bhagavAna atyanta duHsahya, tIkhe vacanoM kI paravAha nahIM karate hue unheM sahana karane kA parAkrama karate the / ve AkhyAyikA, kutUhalavarddhaka kathA, kIrtana, nRtya, gIta, daNDayuddha aura muSTiyuddha Adi (kautukapUrNa pravRttiyoM) meM ruci nahIM lete the / upadhAna - zruta: navama adhyayana ( 461 ) Upadhan-Shrut: Ninth Chapter

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bhI * 263. Bhagavan displayed the courage of turning a deaf ear to extremely unbearable and harsh words and tolerating them. He took no interest in graphic narratives, interesting plays, devotional songs, dances, poetry recitations, mace-fights, boxing and other such entertainments. 264. gaDhie miho-kahAsu samayammi NAtasue visoge adkkhuu| etAiM se urAlAiM gacchai NAyaputte asrnnaae||10|| 264. jo loga kAmottejaka bAtoM yA vyartha kI gappoM meM Asakta rahate, unako jJAtaputra bhagavAna mahAvIra harSa-zoka se rahita hokara madhyastha bhAva se dekhate the| ve ina durdamanIya anukUla-pratikUla parISahopasargoM ko mahattva na dete hue vicaraNa karate the| 264. Bhagavan showed no liking or disliking for and remained indifferent to the people who indulged in irrelevant or amorous talks. He moved around paying no heed to all these irrepressible pleasant-unpleasant afflictions and torments. 265. avisAhae duve vAse sItodaM abhoccA nnikkhNte| egattigate pihiyacce se abhiNNAyadaMsaNe sNte||11|| 265. bhagavAna mAtA-pitA ke svargavAsa ke bAda do varSa se kucha adhika samaya taka gRhavAsa meM rahe kintu sacitta bhojana aura sacitta jala kA upabhoga nahIM kiyaa| parivAra ke sAtha rahate hue bhI ve antaHkaraNa meM akele rhe| ve parama zAntacitta ho gaye the tathA zarIra, vANI, mana aura indriya sabhI para saMyama sAdha liyaa| (yoM gRhavAsa meM sAdhanA karake) unhoMne abhiniSkramaNa kiyaa| ___265. After the death of his parents, Bhagavan remained a householder for a little more than two years. But during this period he did not take any sachit (having living organisms, or raw and half cooked) food or sachit water. Although he lived with the family, mentally he was alone. He had become extremely serene and he perfected discipline over his body, speech, mind and senses. (Thus pursuing spiritual practices while still living in the household) He embraced renunciation. vivecana-sUtra 259 se 264 taka bhagavAna mahAvIra kI dhyAna-sAdhanA evaM usameM Ane vAle vighnoM kA varNana hai tathA 265 meM gRhasthavAsa meM kI gaI sAdhanA kA ullekha hai| AcArAMga sUtra ( 462 ) Ilustrated Acharanga Sutra

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PARDENOPAYODAYODARDARODAMODACODACODINDOREURE "tiriyabhittiM cakkhumAsajja' isa paMkti meM 'tiryabhitti' kA artha hai-tirachI bhiit| bhagavatIsUtra ke TIkAkAra abhayadevasUri 'tiryabhitti' kA artha karate haiM-prAkAra (parakoTA) varaNDikA (barAmadA) Adi kI bhitti athavA prvtkhnndd| bauddha sAdhakoM meM bhI bhitti para dRSTi TikAkara dhyAna karane kI paddhati rahI hai| isalie tiryabhitti kA artha 'tirachI bhIta' dhyAna kI paramparA ke upayukta lagatA hai jaisA ki kahA hai "nimeSonmeSakaM tyaktvA sUkSma lakSya niriikssyet| patanti yAvaTa zrUNi trATakaM procyate budhaiH||" -gheraNDa saMhitA 1/53 / kintu vRttikAra AcArya zIlAMka ke kathana anusAra AcArya zrI AtmArAma jI ma. ne isa sUtra kA artha isa prakAra kiyA hai-pIche se puruSa pramANa (Adamakada) lambI vIthI (galI) aura Age se bailagAr3I ke dhUsara kI taraha phailI huI (vistIrNa) jagaha para netra jamAkara yAnI dattAvadhAna hokara calate the| dhyAna karate samaya unakI dRSTi tirachI bhIta para tathA mana antara AtmA meM sthira rhtaa| yoga graMthoM ke anusAra yaha trATaka dhyAna kI paddhati hai| bhagavAna kI dhyAna-sAdhanA meM aneka prakAra ke upasarga evaM vighna Ate jisakA saMketa ina gAthAoM meM milatA hai| jaise-bhagavAna mahAvIra jaba pahara-pahara taka tiryabhitti para dRSTi jamAkara dhyAna karate the, taba unakI A~khoM kI putaliyA~ Upara uTha jAtIM, jinheM dekhakara bAlakoM kI maNDalI Dara jAtI aura bahuta se bacce milakara unheM 'mAro-mAro' kahakara cillaate| vRttikAra ne 'hatA haMtA bahave kaMdisu' kA artha kiyA hai-"bahuta-se bacce milakara bhagavAna ko dhUla se bharI muTThiyA~ pheMkakara 'mAra-mAra' kahakara cillAte, dUsare bacce hallA macAte ki dekho, dekho isa naMge muNDita ko, yaha kauna hai ? kahA~ se AyA hai? bhagavAna prAyaH ekAnta zUnya sthAna dekhakara hI tthhrte| kintu kucha kAmAtura striyA~ yA puruSa ekAnta kI khoja meM vahA~ bhI A jaate| vahA~ unake adbhuta rUpa-yauvana se AkRSTa hokara kucha kAmAtura striyA~ Akara unase kAma-prArthanA karatIM, ve unake dhyAna meM aneka prakAra se vighna ddaaltiiN| bhagavAna ko dhyAna ke lie ekAnta zAnta sthAna nahIM milatA, to dharmazAlA, pAMthAgAra Adi aise sthAnoM para Thahara jAte jahA~ gRhasthoM kI bhIr3a hotii| vahA~ para unase kaI loga taraha-taraha kI bAteM pUchakara yA na pUchakara bhI hallA-gullA macAkara dhyAna meM vighna DAlate, magara bhagavAna kisI se kucha bhI nahIM khte| koI unheM kaThora duHsahya vacanoM se kSubdha karane kA prayatna karatA, to koI unheM AkhyAyikA, nRtya, saMgIta, daNDayuddha, muSTiyuddha Adi kAryakramoM meM bhAga lene ko kahatA, jaise ki eka vINAvAdaka ne bhagavAna ko jAte hue rokakara kahA thA-"daivArya ! Thaharo, merA vINAvAdana suna jaao|" bhagavAna pratikUla-anukUla donoM prakAra kI paristhiti ko dhyAna meM vighna samajhakara unase virata rahate the| upadhAna-zruta : navama adhyayana ( 463 ) Upadhan-Shrut: Ninth Chapter

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cUrNikAra ne 'pihitacce' zabda ke do artha kiye haiM-(1) arcA arthAt aamnv| jisake Asrava dvAra banda ho gae haiN| (2) athavA jisakI rAga-dveSa rUpa UrjA arthAt agni jvAlAe~ zAnta ho gayI haiN| vRttikAra ne isase bhinna do artha isa prakAra kiye haiM-(1) jisane arcA-krodha jvAlA zAnta kara dI hai| (2) athavA arcA yAnI zarIra ko jisane pihita-saMgopita kara liyA hai| Elaboration--Aphorisms 259 to 264 describe Bhagavan Mahavir's spiritual practices and the hurdles that came across. Aphorism 265 informs about his practices as a householder. Tiriyabhittim chakkhumasajja-in this phrase tiryakbhitti means--a slanting wall. Abhayadev Suri in his commentary (Tika) of Bhagavati Sutra interprets tiryakbhitti as-wall of a rampart or that of a verandah or a rock. Fixing one's gaze on the wall is also a meditational technique among the Buddhists. Therefore this interpretation, slanting wall, conforms to the techniques of meditation. But Acharya Shri Atmaram ji M., in accordance with the commentary (vritti) by Shilankacharya, interprets this verse asWhile walking he fixed his gaze in an area about six feet long (equal to the height of a man) and about four feet wide (equal to the distance between two wheels of a bullock-cart). While meditating his gaze was fixed on a slanting wall and mind on the self. According to the yoga literature this technique is called tratak. These verses reveal that during his spiritual practices Bhagavan suffered numerous afflictions and torments. For example--When Bhagavan gazed unblinking at a slanting wall and meditated for one prahar (three hours), his iris turned up. The stony eyes looked terrifying to the throngs of children gathered around him and they shouted--"Beat him ! Beat him !" The commentator (Vritti) has interpreted hanta hanta bahave kandimsu as-Throngs of children threw fistfuls of sand at Bhagavan shouting 'Hit him, hit him'. Other children called loudly, 'Look here ! see this naked and shaven man, who is he ? From where has he come ? Bhagavan generally selected a forlorn and lonely place for his stay. But even there some lustful women would come in search of AcArAMga sUtra ( 88 ) Ilustrated Acharanga Sutra

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privacy. Attracted by his astonishingly handsome and youthful personality some of these women would seek his favours and try to disturb his meditation in many ways. When he did not find a peaceful and solitary place, Bhagavan stayed at some hostel, caravan serai, or other such public place. These places were generally crowded and people disturbed him by asking various questions or creating noise. But Bhagavan never complained. Some tried to irritate him with harsh and unbearable comments, others asked him to participate in dramas, devotional songs, dances, poetry recitations, mace-fights, boxing and other such entertainments. Once a veena (a sitar like stringed musical instrument) exponent stopped him and asked him to listen to his performance before proceeding ahead. Considering all favourable and unfavourable situations to be a disturbing factor in his meditation, Bhagavan avoided all such activities. The commentator (Churni) has given two interpretations of the term pihitachche based on two meanings of the word archa(1) archa means asrava or inflow of karmas; one who has blocked the sources of inflow of karmas. (2) archa means flame; one who has subdued the flames of the fire of attachment and aversion. The commentator (Vritti) has given different interpretations-(1) one who has subdued the flames of anger. (2) archa means body; one who has hidden or disciplined his body. fadanym auf 266. puDhaviM ca AukAyaM ca teukAyaM ca vAukAyaM ca / paNagAI bIhariyAI tasakAyaM ca savvaso NaccA // 12 // abhiNNAya / parivajjiyANa viharitthA iti saMkhAe se mahAvIre // 13 // 266. pRthvIkAya, appakAya, tejaskAya, vAyukAya panaka- nigoda- zaivAla Adi bIja . aura nAnA prakAra kI harI vanaspati evaM sakAya - inheM saba prakAra se jAnakara - upadhAna - zruta: navama adhyayana ( 465 ) Upadhan-Shrut: Ninth Chapter 267. etAiM saMti paDilehe cittamaMtAiM se

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267. tathA yaha dekhakara ki 'ye cetanAvAn haiM' inakA astitva hai, unake svarUpa ko bhalIbhA~ti nirNaya karake bhagavAna mahAvIra unake Arambha kA parityAga karake vihAra karate the| DISCIPLINED ROUTINE 266. After having perfectly known earth-bodied, waterbodied, fire-bodied and air-bodied beings; mildew, seeds and different types of vegetation; and mobile beings 267. After recognizing that they are animate and have an existence and ascertaining their forms, Bhagavan moved around avoiding violence to them. 268. adu thAvarA ya tasattAe tasajIvA ya thAvarattAe / adu savvajoNiyA sattA kammuNA kappiyA puDho bAlA // 14 // 268. sthAvara (pRthvIkAya Adi) jIva trasa ( dvIndriyAdi) ke rUpa meM utpanna ho jAte haiM aura sajIva sthAvara ke rUpa meM utpanna ho jAte haiM / saMsArI jIva sabhI yoniyoM meM utpanna ho sakate haiN| ajJAnI jIva apane hI karmAnusAra pRthak-pRthak rUpa dhAraNa karate haiN| 268. The immobile-beings (earth-bodied, etc.) may be reborn as mobile-beings (two-sensed, etc.) and vice versa. The worldly beings may be born in any genus. Ignorant beings are reborn in different forms depending on their acquired karmas. 269. bhagavaM ca evamannesiM sovahie hu luppatI bAle / kammaM ca savvaso NaccA taM paDiyAikkhe pAvagaM bhagavaM // 15 // 269. bhagavAna ne yaha bhalIbhA~ti jAna liyA thA ki upadhi - parigraha kA saMcaya karane vAlA ajJAnI jIva kleza kA anubhava karatA hai| ataH karmabandhana kA sarvAMga svarUpa jAnakara bhagavAna ne karma ke utpAdana rUpa pApa kA pratyAkhyAna kara diyA thaa|. 269. Bhagavan had fully understood that an ignorant being, who accumulates imposture or possessions, suffers. Thus, knowing well the complete process of bondage of karma, Bhagavan had renounced (resolved to refrain from) all sinful activity which is the source of karma. AcArAMga sUtra ( 466 ) For Private Personal Use Only Illustrated Acharanga Sutra

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SB S 270. duvihaM samecca mehAvI kiriyamakkhAyamaNelisiM NANI / AyANasoyamativAyasoyaM jogaM ja savvaso NaccA // 16 // 270. parama jJAnI aura medhAvI bhagavAna ne kriyAvAda aura akriyAvAda donoM ko athavA kriyA ke do prakAra (IryApratyaya kriyA aura sAmparAyika kriyA) ko bhalIbhA~ti jAnakara tathA AdAna srota - (duSprayukta indriyoM) evaM atipApa srota - ( hiMsA, mRSAvAda Adi) aura yoga ( mana-vacana-kAyA kI pravRtti) ko saba prakAra se samajhakara dUsaroM se viziSTa - vilakSaNa kriyA kA pratipAdana kiyA hai| 270. With the perfect knowledge of Kriyavad (school that preaches action) and Akriyavad (school that preaches inaction) or two broad categories of action (Iryapratyaya kriya or disciplined action that does not attract karmic bondage and Samparayik kriya or action under the influence of passions; it attracts karmic bondage) and full understanding of sources of inflow (ill-employed senses), sources of excessive sin (violence, falsity, etc.), and affiliation (mental, verbal and physical indulgences), Bhagavan has propagated a unique and unprecedented theory of action. vimukta caryA 271. aivAtiyaM aNAuTTe sayamasiM jassitthIo pariNNAtA savvakammAvahAo se adakkhU // 17 // akaraNayAe / 271. bhagavAna svayaM kisI jIva kI hiMsA nahIM karate the aura dUsaroM se bhI nahIM karavAte the| bhagavAna ko striyA~ - ( strI sambandhI kAma bhoga ke kaTu pariNAma ) parijJAta haiM, unhoMne dekha liyA thA ki 'ye kAma - bhoga pApa karmoM ke upAdAnakAraNa haiM ataH strI - saMsarga kA parityAga kara diyaa| RENOUNCING ROUTINE 271. Bhagavan neither himself committed violence against any being nor did he made others do so. Bhagavan understood women (the dire consequences of carnal pleasures associated with women); he was aware of the fact that these carnal pleasures were the causal sources of evil karmas; therefore he renounced any affiliation with women. upadhAna - zruta: navama adhyayana ( 467 ) For Private Personal Use Only Upadhan-Shrut : Ninth Chapter

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* AhAra caryA 272. ahAkaDaM Na se seve savvaso kammuNA ya adkkhuu| jaM kiMci pAvagaM bhagavaM taM akuvvaM viyarDa bhuNjitthaa||18|| 272. bhagavAna ne yaha dekhA ki AdhAkarma Adi doSayukta AhAra lenA saba prakAra se karmabandha kA kAraNa hai isalie usa AhAra kA sevana nahIM kiyaa| bhagavAna AhAra se sambandhita koI bhI pApa nahIM karate the| ve prAsuka AhAra grahaNa karate the| FOOD ROUTINE 272. Bhagavan saw that accepting adhakarmi (cooked specifically for an ascetic) or faulty food was in every way a cause of karmic bondage, therefore he did not accept such food. He did not commit any food related sin. He only accepted prasuk food (pure and suitable for an ascetic). upakaraNa caryA 273. NAsevaiya paravatthaM parapAe vi se Na bhuNjitthaa| parivajjiyANa omANaM gacchati saMkhaDiM asrnnaae||19|| 273. (bhagavAna svayaM vastra va pAtra nahIM rakhate the isalie) dUsare (gRhastha yA sAdhu) ke vastra kA sevana nahIM karate the, dUsare ke pAtra meM bhojana nahIM karate the| ve 'avamAna bhoja' tathA jImanavAra Adi meM AhAra ke lie nahIM jAte the| EQUIPMENT ROUTINE 273. (As Bhagavan did not have clothing and bowl) he did not use clothing belonging to others (ascetic or householder) and did not eat in a bowl belonging to others. He would not go to a feast nor would he think about delicious food. rasa-parityAga vRtti 274. mAyaNNe asaNapANassa NANugiddhe rasesu apddinnnne| acchiM pi No pamajjiyA No vi ya kaMDuyae muNI gAyaM // 20 // 274. bhagavAna azana-pAna kI mAtrA (parimANa) ko jAnate the, ve na to rasoM meM Asakta the koI saMkalpa karate the| A~kha meM rajakaNa Adi par3a jAne para bhI usakA pramArjana nahIM karate the aura zarIra ko khujalAte nahIM the| AcArAMga sUtra ( 468 ) Illustrated Acharanga Sutra

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RENOUNCING TASTES 9 274. Bhagavan was aware of the required quantity of food and drinks. He neither had any cravings for tastes or flavours, neither did he think about some specific food. He did not wipe HP his eyes if sand particles fell into them. He also did not scratch his body on itching. 275. appaM tiriyaM pehAe appaM piTThao u ppehaae| appaM buie paDibhANI paMthapehI care jymaanne||21|| 275. bhagavAna calate hue (dAeM-bAe~) tirache nahIM dekhate the aura na pIche-pIche dekhate * the| ve calate hue bolate nahIM the| kisI ke pUchane para bhI kama bolate the| ve yatanApUrvaka mArga ko dekhate hue calate the| ____ 275. While walking Bhagavan did not glance sideways (left or right), nor did he look back. He did not speak while walking. He would seldom speak when spoken to. He walked carefully watching the path ahead. 276. sisiraMsi addhapaDivaNNe taM vosajja vtthmnngaare| pasArettu bAhuM parakkame No avalaMbiyANa kNdhNsi||22|| 276. bhagavAna (13 mAsa bAda) usa vastra kA vyutsarga kara cuke the ataH zizira Rtu meM donoM bAheM phailAkara calate the, hAthoM ko kandhoM para rakhakara khar3e nahIM hote the| 276. Bhagavan had relinquished dress (after thirteen months of his initiation), therefore during the winter months he walked with his hands outspread. He did not stand folding his hands with palms on his shoulders. 277. esa vihI aNukaMto mAhaNeNa miimyaa| bahuso apaDiNNeNa bhagavayA evaM rIyaMti // 23 // tti bemi| // paDhamo uddesao sammatto // 277. mahAn megha kI mahAmAhana kAzyapagotrI maharSi bhagavAna mahAvIra ne saMkalpa-mukta (apratijJa hokara) isa vidhi ke anurUpa AcaraNa kiyaa| -aisA maiM kahatA huuN| 2) upadhAna-zruta : navama adhyayana ( 469 ) Upadhan-Shrut : Ninth Chapter

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* * ** * * kie ackie sokhe #cks xkis stisatisakikki ki *** ****he wrkia xcxxxxxwww SID HIDANDRUARDAOUNUAROUNDAKODAKOVAKOVATOPATOPAKODAKOVINOVAKOTAPAKODAKOPARDAOPANOPARODAIL 277. Bhagavan Mahavir, the great sage belonging to the highly noble Kashyap clan followed the aforementioned code of conduct without any expectations. -So I say. vivecana-sUtra 266 se 277 taka bhagavAna kI ahiMsAyukta viveka caryA kA varNana hai| bhagavAna mahAvIra ke samaya meM kucha vidvAn dArzanika yaha mAnate the ki strI marakara strI yoni meM hI janma letI hai, puruSa marakara puruSa hI hotA hai| pRthvIkAya Adi sthAvara jIva pRthvIkAyika Adi sthAvara jIva hI bneNge| trasakAyika trasayoni meM hI utpanna hoMge kisI anya yoni meM utpanna nahIM hoNge| bhagavatIsUtra meM gautama svAmI dvArA yaha pUche jAne para ki "ayaM NaM bhaMte ! jIve puDhavikAiyattAe jAva tassakAiyattAe uvavaNNapuvve ?" "haMtA goyamA ! asaI aduvA aNaMtakhutto jAva uvvnnnnpuvve|" (bhagavatIsUtra 12/7, sUtra 140) "bhagavan ! yaha jIva pRthvIkAya ke rUpa se lekara trasakAya ke rUpa taka meM pahale bhI utpanna huA?" uttara-"hA~, gautama ! aneka bAra hI nahIM, ananta bAra sabhI yoniyoM meM janma le cukA hai|" sUtra 270 meM batAyA hai bhagavAna ne AdAna srota Adi ko acchI prakAra kA jAna liyA thaa| vRttikAra ne isakA vivecana isa prakAra kiyA hai (1) AdAna srota-karmoM kA Agamana do prakAra kI kriyAoM se hotA hai-sAmparAyika kriyA se aura IryApratyayika kriyA se| sAmparAyika kaSAyayukta pramatta yoga se kI jAne vAlI kriyA se karmabandha tIvra hotA hai, jabaki kaSAyarahita apramattabhAva se kI jAne vAlI IryApratyaya kriyA se karmoM kA bandhana bahuta alpa mAtrA meM hotA hai| parantu donoM hI AdAna srota hai| (2) atipAta srota-atipAta zabda hiMsA hI nahIM, parigraha, maithuna, corI, asatya Adi kA bhI sUcaka hai ye Asrava karmoM ke srota haiN| (3) triyoga srota-mana, vacana, kAyA ina tInoM yogoM kI pravRtti zubha-azubha karmoM ke lie yoga srota hai| bhagavAna mahAvIra ne apane sAdhanAkAla meM nimnokta karmasrota avaruddha kara diye, jinakA varNana sUtra 271 se 276 meM hai| jaise (1) prANiyoM kA aarmbh| (sUtra 271) (2) upadhi-bAhya-Abhyantara prigrh| (sUtra 271) AcArAMga sUtra ( 470 ) Illustrated Acharanga Sutra *

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BRDANANDGAYODAYODAYOUANOPANORAYOYAYVAYODAYADUATOPAYVAYODAYODAKOVANDANOTATODATODATODIODA GD) (3) hiMsA kI prvRtti| (sUtra 271) (4) strI-prasaMga rUpa abrhmcry| (sUtra 271) (5) AdhAkarma Adi doSayukta aahaar| (sUtra 272) (6) para-vastra aura para-pAtra kA sevn| (sUtra 273) (7) AhAra ke lie sammAna aura parAzraya kI prtiikssaa| (sUtra 274) (8) atimAtrA meM aahaar| (sUtra 274) (9) rs-loluptaa| (sUtra 274) (10) manojJa evaM sarasa AhAra lene kI prtijnyaa| (sUtra 274) (11) dehAdhyAsa-A~khoM meM par3A rajakaNa nikAlanA, zarIra khujalAnA aadi| (sUtra 274) (12) ayalA evaM caMcalatA se gmn| (sUtra 275) (13) zItakAla meM zIta nivAraNa kA prytn| (sUtra 276) isa varNana meM bhagavAna kI hiMsA nivRtti, kAmavijaya, AhAra-saMyama, upakaraNa-saMyama, rasa-saMyama, kAya-kleza tapa dvArA indriya-nigraha, vANI-saMyama Adi kI sUcanA dI gaI hai| AcArya zrI AtmArAma jI ma. ne 'apaDiNNe' kI vyAkhyA karate hue kahA hai-bhagavAna ne kabhI sarasa AhAra ke viSaya meM pratijJA nahIM kI kintu nIrasa AhAra ke viSaya meM pratijJA avazya kI thI, jaise 13 boloM ke prasaMga meM ur3ada ke bAkale lene kA abhigrh| ataH yahA~ apaDiNNe se sarasa AhAra ke viSaya meM apratijJa rahane kA bhAva chipA hai| (AcArAMga, pR. 671) ___ yahA~ saMketa rUpa meM 'strI' zabda ko abrahmacarya kA pratIka mAnA hai| jassitthIo pariNNAtA-jo striyoM ko bhalIbhA~ti samajhakara tyAga detA hai, vaha karmoM ke pravAha ko roka detA hai| paravastra aura parapAtra kA tyAga-cUrNi ke anusAra bhagavAna ne dIkSA ke samaya jo eka devadUSya vastra dhAraNa kiyA thA, vaha 13 mahIne taka sirpha kaMdhe para TikA rahane diyA, zItAdi nivAraNArtha usakA upayoga nahIM kiyaa| unhoMne 13 mahIne bAda vastra kA vyutsarga kara diyA thA, phira unhoMne pADihArika rUpa meM koI vastra dhAraNa nahIM kiyaa| AcArAMga cUrNi ke anusAra-bhagavAna ne pravajita hone ke bAda prathama pAraNe meM gRhastha ke pAtra meM bhojana kiyA thA, tatpazcAt ve kara-pAtra ho gae the| phira unhoMne kisI ke pAtra meM AhAra nahIM kiyaa| nAlandA kI tantuvAyazAlA meM gozAlaka ne unake lie AhAra lA dene kI anumati mA~gI, to 'gRhastha ke pAtra meM AhAra lAegA' isa sambhAvanA ke kAraNa bhagavAna ne gozAlaka ko manA kara diyaa| upadhAna-zruta : navama adhyayana ( 471 ) Upadhan-Shrut : Ninth Chapter *

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ChOU ChOU ChOU bhagavAna kevalajJAna prApta kara tIrthaMkara ho gaye taba unake lie lohArya muni gRhasthoM ke yahA~ se AhAra lAtA thA, jise ve pAtra meM lekara nahIM, hAtha meM lekara karate the / AcArya zrI AtmArAma jI ma. ke anusAra bhagavAna ne kabhI gRhastha ke pAtra meM bhojana nahIM kiyaa| ( AcArAMga, pR. 670) 'sovadhie hu luppatI' pada meM upadhi ke tIna artha hote haiM - ( 1 ) zarIra, (2) karma, aura (3) upakaraNa Adi prigrh| ye upadhiyA~ lumpaka-saMyama jIvana kI luTerI haiN| 'parivajjiyANa omANaM' para vyAkhyA karate hue batAyA hai - jisa bhoja meM gaNanA se adhika khAne vAloM kI upasthiti hone ke kAraNa bhojana kama par3a jAtA hai vaha avamAna bhoja kahA jAtA hai / dazavaikAlika cUrNi meM bhI isI se milatA-julatA artha kiyA hai jahA~ kucha ginatI ke logoM ke liye bhojana bane, vahA~ se bhikSA lene para atithiyoM ke lie phira se dUsarA bhojana banAnA par3e, yA phira unheM bhojana ke binA hI bhUkhA rahanA par3e ina doSoM ke kAraNa avamAna bhoja meM AhAra grahaNa karanA niSiddha hai| ( dazavaikAlikasUtra 2 / 6 ) kucha vyAkhyAkAroM ne 'omANaM' ko 'apamAna' zabda mAnakara ' mAna-apamAna kI paravAha kiye' binA yaha artha bhI kiyA hai| ( AcAryanI AtmA. 669 ) aNuto - zabda kA vRttikAra artha karate haiM - anucIrNa-Acarita / (1) anya tIrthaMkaroM ke dvArA Acarita vidhi anusAra AcaraNa kiyA / (2) dUsare tIrthaMkaroM ke mArga kA atikramaNa nahIM kiyA / ataH yaha anyA'tikrAnta vidhi hai / bhagavAna kisI vidhi-vidhAna meM pUrvAgraha se, nidAna se yA haThAgrahapUrvaka baMdha kara nahIM calate the| ve sApekSa anekAntavAdI the / isakI sUcanA 'apaDiNNeNa' zabda dvArA kI gaI hai| // prathama uddezaka samApta // Elaboration-Aphorisms 266 to 277 detail the ahimsa based disciplined routine of Bhagavan. Some of Bhagavan Mahavir's contemporary philosophers believed that after death a woman is reborn as a woman only, and a man as a man. Earth-bodied and other immobile beings are reborn as immobile beings only. The mobile beings are reborn in no other genus but that of mobile beings. As mentioned in Bhagavati Sutra, when Gautam Swami asked, "Bhagavan, has this being been born as other life-forms (earthbodied to mobile being) earlier also?" AcArAMga sUtra ( 472 ) For Private Personal Use Only Illustrated Acharanga Sutra

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QOY% YAY PAY Answer "Yes, Gautam ! Not only many times but innumerable times it has been born as all these life-forms." In aphorism 270 it is said that Bhagavan had full understanding of sources of inflow. The commentator (Vritti) has elaborated this as (1) Adan srot-The inflow of karmas is caused by two types of actions-Samparayik action and Iryapratyayik action. The karmic bondage caused by Samparayik action or action under the influence of passions and stupor is intense. Whereas that caused by Iryapratyayik action or the action without any influence of passion or stupor is very light. Still both these are sources of inflow of karmas. (2) Atipat srot-The term atipat does not simply mean violence. It also includes avarice, copulation, stealing and falsity and other vices. All these are sources of inflow of karmas. (3) Triyoga srot-The indulgences through mind, speech and body (three types of yoga or affiliation) are also sources of inflow of good or bad karmas. As mentioned in aphorisms 271 to 276, during his period of spiritual practices Bhagavan Mahavir had blocked the following sources of inflow of karmas (1) Violence against beings (aphorism 271). (2) Imposture or inner and outer possessions (aphorism 271). (3) Attitude of violence (aphorism 271). (4) Abrahmacharya (non-celibacy) in the form of affiliation with women (aphorism 271). (5) Faulty food including adhakarmi (cooked specifically for an ascetic) (aphorism 272). (6) Use of dress and bowl belonging to others (aphorism 273). upadhAna zruta: navama adhyayana ( 473 ) Upadhan-Shrut: Ninth Chapter For Private Personal Use Only

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AOOOOOOCOCO PARADACAXXXPPMPSMLOMPOMPALAYALALALOYAGES (7) Expectation of invitation from or dependence on others for food (aphorism 274). (8) Over eating (aphorism 274). (9) Craving for delicious food (aphorism 274). (10) Resolve to accept desirable and delicious food (aphorism 274). (11) Care for body, such as wiping eyes, scratching body, etc. (aphorism 274) (12) Walking fast and carelessly (aphorism 275). (13) Making effort to seek warmth during winter (aphorism 276). This description informs about Bhagavan's abandoning violence, victory over libido, food discipline, equipment discipline, taste discipline, discipline over senses achieved through austerities of mortification of his body, discipline of speech, etc. Elaborating the term apadinne Acharya Shri Atmaram ji M. says-Bhagavan never took any vow regarding savoury food. However, he certainly did so with regard to insipid food. For example, one of his thirteen special resolves was about taking pulse bran. Therefore, here apadinne (not desirous of) has a concealed reference to savoury food. (Acharanga, p. 671) Avoiding food and bowl belonging to others-According to the commentary (Churni) Bhagavan put the divine cloth he got at the time of initiation on his shoulder and let it remain there for thirteen months. He never used it to cover his body to protect himself from cold. After thirteen months he discarded that cloth and never used any cloth to cover his body. According to the Acharanga Churni, Bhagavan ate his first meal after initiation in a bowl provided by a householder. After that he only used his palms as a bowl and never ate food from a bowl. In the weaving room at Nalanda, Gaushalak sought his permission to bring food for him. Looking at the possibility that the food would be brought in a bowl provided by a householder, Bhagavan declined. AcArAMga sUtra ( 898 ) Illustrated Acharanga Sutra had

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After attaining omniscience when he became a Tirthankar, ascetic Loharya used to bring food for him. However he accepted it in his palms and not in a bowl. According to Acharya Shri Atmaram ji M. Bhagavan never ate food from a householder's pot. (Acharanga, p. 670) Sovadhiye hu luppati-In this phrase upadhi has three meanings (1) body, (2) karma, and (3) equipment and other possessions. These upadhis (impostures) act as burglars for disciplined life. Parivajjiyana omanam-The feast where estimated quantity of food becomes short due to over crowding is called avaman feast. Dashavaikalik Churni also gives similar interpretation. If an ascetic collects food from a place where calculated quantity of food is prepared for a limited number of guests, the quantity becomes inadequate for the guests. In such case either more food will have to be cooked or some one will go hungry. As these are considered to be faults related to ascetic food, to collect food from such feast is prohibited. (Dashavaikalik Sutra 2/6) Some commentators have taken omanam as apaman (insult) and interpreted--"not caring for honour or insult." Anukkanto-The commentator (Vritti) interprets it as the conduct which has been followed. It can be understood two ways (1) He followed the conduct followed by other Tirthankars. (2) He did not transgress the path shown by other Tirthankars. Therefore this code is undefiled. Bhagavan did not follow any code or rule with a prejudice, presumption or dogma. He was a relativist and non-absolutist. This is conveyed by the term apadinnena. * END OF LESSON ONE upadhAna-zruta : navama adhyayana Upadhan-Shrut: Ninth Chapter

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PANDANORANORADABINOVATOPHYPRIORKOPARDANOANOPANORAMODALOBALOPALOBALOPAROBALOBALODINORANJANG. | bIo uddesao dvitIya uddezaka LESSON TWO zayyA Asana caryA __278. cariyAsaNAI sejjAo egatiyAo jAo buuiyaao| ___ Aikkha tAI sayaNAsaNAI jAiM sevitthA se mhaaviire||24|| 278. (Arya sudharmA svAmI se jambU svAmI ne pUchA) "bhaMte ! bhagavAna kI caryA ke prasaMga meM eka bAra Apane kucha Asana aura vAsa-sthAna batAye the, ataH mujhe Apa una vAsa-sthAnoM aura AsanoM ko batAe~, jinakA sevana bhagavAna mahAvIra ne kiyA thaa|" BED AND SEAT 278. (Jambu Swami asks Arya Sudharma Swami--) "Bhante ! While discussing the routine of Bhagavan you once mentioned about some seats and places of stay. Please tell me about the seats and places of stay used by Bhagavan Mahavir." 279. AvesaNa-sabhA-pavAsu paNiyasAlAsu egadA vaaso| aduvA paliyATThANesu palAlapuMjesu egadA vaaso||25|| 279. bhagavAna kabhI sUne khaNDaharoM meM, kabhI sabhAoM (dharmazAlAoM) meM, kabhI pyAuoM meM aura kabhI paNyazAlAoM (dukAnoM) meM nivAsa karate the| athavA kabhI luhAra, suthAra, sunAra Adi ke karma-sthAnoM (kArakhAnoM) meM aura jisa para palAla pu~ja rakhA gayA ho, usa maMca ke nIce unakA nivAsa hotA thaa| ___279. Bhagavan stayed sometimes in forlorn ruins, sometimes in guest houses (dharmashala), sometimes in waterhuts, and sometimes in shops. He would also sometimes stay in workshop of a blacksmith, carpenter, goldsmith, or other such artisans or under a platform where hay was stacked. 280. AgaMtAre ArAmAgAre nagare vi egadA vaaso| susANe suNNagAre vA rukkhamUle vi egadA vaaso||26|| 280. bhagavAna kabhI yAtrIgRha meM, kabhI ArAmagRha meM, athavA gA~va yA nagara meM nivAsa karate the| athavA kabhI zmazAna meM, kabhI zUnyagRha meM to kabhI vRkSa ke nIce hI Thahara jAte the| AcArAMga sUtra ( 476 ) Illustrated Acharanga Sutra | * *

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280. He would sometimes stay in a hostel, rest - house, village, or a city. Or he would stop at a cremation ground, a forsaken house, or even under a tree. 281. eehiM muNI sayaNehiM samaNe Asi paterasavAse / rAI divaM pi jayamANe appamatte samAhie jhAti // 27 // 281. munIzvara ina vAsa-sthAnoM meM sAdhanAkAla ke bAraha varSa chaha mahIne pandraha dinoM meM zAnta aura samatvayukta mana se rhe| ve rAta-dina pratyeka pravRtti meM yatanAzIla rahate the tathA apramatta aura samAhita ( mAnasika sthiratA kI) avasthA meM dhyAna karate the| 281. The sage of sages spent twelve years six months and fifteen days of his period of spiritual practices at these places with serenity and equanimity. All day and all night he was careful in all his activities. He meditated with alertness and mental stability. vivecana-bhagavAna dvArA sevita AvAsa-sthAnoM kI sUcI isa prakAra hai Avezana - zilpazAlA yA zUnyAgAra sabhA - gA~va kI sabhA saMsada prapA-pyAU paNiya ( paNyaka) - dukAna zAlA- dIvAra sahita AvAsa ko ghara tathA dIvArarahita sthAna ko zAlA kahA jAtA thA paliyaTThANa - suthAra, luhAra Adi kA kArakhAnA AgantAra - yAMtrI gRha (dharmazAlA) ArAmAgAra- ArAma gRha (vizrAma gRha ) zmazAna - zmazAna ke pArzvavartI kSetra meM Elaboration-The list of places of stay of Bhagavan is as follows-- Aveshan-studio of an artisan or forsaken house Sabha community hall of a village Prapa-water-hut Paniya (panyak)-shop upadhAna- zruta: navama adhyayana ( 477 ) For Private Personal Use Only Upadhan- Shrut: Ninth Chapter

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Shalawa covered area with four-walls was called house and that without four walls was called shala Paliyatthana-workshop of carpenter, blacksmith, etc. Agantar-guest-house (dharmashala) Aramagar-rest-house Smashan-cremation ground and surrounding area nidrA-tyAga caryA 282. NidaM pi No pagAmAe sevaiyA bhagavaM utthaae| jaggAvatI ya appANaM IsiM sAIyA apddinnnne||28|| 282. bhagavAna nidrA bhI adhika nahIM lete the, (nidrA Ane lagatI to) ve khar3e hokara apane Apa ko jagA lete the| dIrghakAla taka jAgaraNa ke bAda thor3I-sI nIMda le lete the| unake mana meM kabhI sone va nidrA lene kA bhAva nahIM jagatA thaa| AVOIDING SLEEP 282. Bhagavan did not sleep much, (when he felt sleepy) he would stand up and make himself alert. After remaining awake for a long time he would sleep just a little. He never desired to recline or go to sleep. 283. saMbujjhamANe puNaravi AsiMsu bhagavaM utttthaae| Nikkhamma egayA rAo bahiM caMkamiyA muhuttaagN||29|| 283. bhagavAna kSaNabhara kI nidrA ke bAda phira jAgakara dhyAna meM baiTha jAte the| kabhI-kabhI jaba nidrA adhika satAne lagatI to ve muhUrta bhara bAhara ghUmakara (punaH apane sthAna para Akara dhyAnalIna ho jAte the)| 283. After a moment's sleep Bhagavan would wake up again and sit in meditation. Sometimes when he felt very sleepy he would walk around for a muhurt (and return to his place to resume his meditation). vivecana-ina do sUtroM meM bhagavAna ke nidrA vijaya kA varNana hai| bhagavAna mahAvIra kI sAdhanA ke mukhyataH tIna bindu the (1) AhAra-saMyama, (2) indriya-saMyama, (3) nidraa-sNym| AcArAMga sUtra ( 478 ) Illustrated Acharanga Sutra *

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901105 #2###1244124 AhAra - saMyama karake ve kaThora se kaThora dIrgha tapa kI sAdhanA karate the aura Atma-sAdhanA kAla meM AtmA kI samarasatA kI anubhUti karate rahate / indriya-saMyama dvArA ve kaThora kAya - kleza tapa evaM brahmacarya - sAdhanA meM lIna rahakara AtmaramaNa krte| dhyAna ke dvArA ve nidrA para saMyama karate hue apramatta vicaraNa karate the / AcArAMga cUrNi tathA vRtti ke anusAra bhagavAna ne sAr3he bAraha varSa ke sAdhanAkAla meM kevala antarmuhUrta ( 48 minaTa ) nIMda lii| vaha bhI thor3I-thor3I kaI bAra meN| ve leTate nahIM the| khar3e-khar3e baiThe-baiThe palabhara ke lie jhapakI le lete aura phira dhyAnamagna ho jAte / asthika grAma meM yakSa ke upasargoM ke pazcAt kucha kSaNoM ke lie unhoMne nIMda lI jisameM dasa svapna dekhe| rAta ko jaba nIMda adhika satAtI to ve bAhara Tahalakara nIMda ur3Ate aura dhyAnalIna ho jaate| Elaboration These two verses describe Bhagavan's victory over sleep. There were three important points of discipline in Bhagavan Mahavir's spiritual practices. (1) Food discipline, ( 2 ) discipline of senses, and (3) discipline of sleep. He observed prolonged and vigorous austerities by controlling his food intake (fasting) and during this period of austerities he experienced complete equipoise of soul. By exercising complete control over his senses, he completely devoted himself to practices like mortification of the body and celibacy and dwelt in his soul. With the help of meditation he exercised control over sleep and moved about with alertness. According to Acharanga Churni and Vritti, during the twelve and a half year period of spiritual practices, Bhagavan slept only for antarmuhurt ( less then 48 minutes). That too in parts. He did not recline; he would close his eyes for few moments, either sitting or standing, and once again resume his meditation. After the afflictions caused by a yaksha (a type of lower gods) in Asthik village, he slept for a few moments when he saw ten dreams. During the night if he felt very sleepy he would walk around for sometime to regain alertness and then resume his meditation. upadhAna - zruta: navama adhyayana ( 479 ) For Private Personal Use Only Upadhan-Shrut : Ninth Chapter

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vividha prakAra ke upasarga 284. sayaNehiM tassuvasaggA bhImA AsI aNegarUvA y| saMsappagA ya je pANA aduvA pakkhiNo uvcrNti||30|| 284. una AvAsa-sthAnoM meM bhagavAna ko aneka prakAra ke bhayaMkara upasarga sahane par3ate the| (jaba ve dhyAna meM sthita hote taba) kabhI sA~pa aura nevalA Adi saMsarpaka prANI kATa khAte, kabhI giddha Adi pakSI Akara mA~sa noNcte| VARIOUS AFFLICTIONS 284. In the said places of stay Bhagavan had to suffer grave afflictions. When he was absorbed in meditation sometimes snakes and other crawling creatures bit him, sometimes vultures and other birds of prey pecked him. 285. adu kucarA uvacaraMti gAmarakkhA ya sattihatthA y| adu gAmiyA uvasaggA itthI egatiyA purisA y||31|| 285. athavA kabhI (zUnya gRha meM Thaharate to) unheM kucara = cora yA vyabhicArI puruSa Akara taMga karate, athavA kabhI hAtha meM zastra lie hue grAmarakSaka yA kotavAla unheM kaSTa dete, kabhI kAmAsakta striyA~ aura kabhI puruSoM dvArA bhI upasarga kiye jAte the| 285. Also (when he stayed at some abandoned house) sometimes thieves or debauches tried to disturb him, sometimes guards or soldiers with weapons in their hands goaded him, and sometimes he was tormented by lecherous women and even men. vivecanasAdhanAkAla meM hone vAle upasargoM ke viSaya meM ina sUtroM meM batAyA hai-bhagavAna jaba zUnya gRhoM meM dhyAnastha khar3e rahate to vahA~ kucara arthAt durAcArI loga-jaise cora athavA vyabhicArI puruSa Akara unheM apanA vighnakAraka samajhakara kaSTa va pIr3A dete| kabhI coroM Adi ko pakar3ane Aye kotavAla Adi unheM DhoMgI samajhakara piittte| kabhI kAmAkula striyA~ unheM satAtI aura phira puruSa loga kaSTa dete| yahA~ grAmya upasarga kA artha karate hue cUrNikAra ne kahA hai grAmya arthAt indriy-vissy| kAma-sambandhI upsrg| bhagavAna kA atIva sundara ramaNIya rUpa dekhakara striyA~ mohita ho jAtI tathA unake prati kAmAkula ho utthtiiN| rAtri meM jahA~ bhagavAna ekAnta dhyAna karate vahA~ Akara unheM vicalita karane kA prayatna krtiiN| bhagavAna kA dhyAna bhaMga nahIM hotA taba ruSTa ramaNiyA~ unheM gAliyA~ detiiN| isa bAta kA patA unake patiyoM ko lagatA, taba ve kruddha hokara AcArAMga sUtra ( 860) Illustrated Acharanga Sutra

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PAu kaal = ' g gaaelaagulaa| t *pr ddip; : ----------- ; ; ; : - / 3 / lAda pradeza meM 5 o e " " - " ' pnyc / .

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| citra paricaya 17 // Illustration No. 17 dhyAna-sAdhanA meM upasarga 1. bhagavAna jaba zUnya AvAsoM meM dhyAna karate taba kabhI sA~pa, nevalA Adi kATa lete| kabhI pakSI-gIdha, kaThaphor3e Adi tIkhI coMca mArakara lahUluhAna kara dete| -a. 9, u. 2, sUtra 284 2. sUne gharoM meM khar3A dekhakara apanA vighna samajhakara cora va vyabhicArI puruSa bhAle, laTThiyoM Adi se una para prahAra krte| 3. kabhI-kabhI vyabhicArI strI-puruSa ekAnta meM unheM apanA bAdhaka samajhakara durvyavahAra karane lgte| vahA~ se cale jAne ko kahate to bhagavAna cupacApa sthAna tyAgakara anyatra cale jaate| -a. 9, u. 2, sUtra 285 4. lAr3ha deza meM vihAra karate samaya anya zramaNa parivrAjaka Adi kuttoM se bacane ke lie daNDa (lAThI) pAsa meM rakhate the| parantu bhagavAna to daNDa tyAgI the, kutte Adi Upara jhapaTa pdd'te| unako kATa lete taba ve parama zAnta rhte| isa prakAra lAr3ha deza kA vihAra atyanta duzcara thaa| -a.9, u.3, sUtra 297 AFFLICTIONS DURING MEDITATION 1. When he was absorbed in meditation at desolate places sometimes snakes and other crawling creatures bit him, sometimes vultures, woodpeckers and other birds of prey pecked him and blood oozed from his wounds. -9/2/284 2. When he stayed at some abandoned house thieves and debauches tried to goad him with lances and sticks. 3. Sometimes he was tormented by lecherous women and even men, considering him to be a disturbing factor in their privacy. When they asked him to leave the place, Bhagavan left in silence. -9/2/285 4. While moving around in the Laadh country other Shramans and Parivrajaks kept a staff with them as protection from wild dogs. But Bhagavan had abandoned all violence. Dogs leaped on him. He remained absolutely composed even when the dogs bit him. Thus he spent a very tough time in the Laadh country.-9/3/297

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bhagavAna ke pAsa Akara bolate-"isI bhikSu ne hamArI ramaNiyoM ko mohajAla meM pha~sAyA hai| hameM isakA pratikAra karanA hogaa|" ve bhagavAna ko gAliyA~ dete, tAr3anA-tarjanA dete| taba bhI bhagavAna dhyAna meM sthira rhte| Elaboration-These verses inform about the afflictions suffered by Bhagavan during his period of spiritual practices. When he stood in meditation in some abandoned house, sometimes bad people, like thieves or debauches, came there and, considering him to be a disturbing presence, tortured him. Sometimes guards or soldiers arrived there in search of thieves and manhandled him taking him to be a charlatan. Sometimes lecherous women tried to disturb him by making advances at him and then men reacted violently. Here gramya upasarg has been interpreted by the commentator (Churni) as afflictions related to carnal pleasures. When women set their eyes on the handsome and attractive personality of Bhagavan, they were filled with sexual desires. During the night they would come to the solitary place where he meditated and make advances at him. On failing to disturb his meditation they would get irritated and start abusing him. When their husbands came to know of this they would angrily approach Bhagavan and say--"This ascetic has seduced our women. We should punish him." They abused him harshly and assaulted him physically also. Bhagavan still remained firm in his meditation. sthAna-parISaha-vijaya ___286. ihaloiyAI paraloiyAiM bhImAiM annegruuvaaiN| avi subbhi-dubbhigaMdhAI saddAiM annegruuvaaiN||32|| 286. bhagavAna ne (manuSya-tiryaJca sambandhI) ihalaukika aura (deva-sambandhI) pAralaukika aneka prakAra ke bhayaMkara upasarga sahana kiye| ve vividha prakAra ke sugandha aura durgandha meM tathA priya aura apriya zabdoM meM harSa-zokarahita rhe| VICTORY OVER PLACE RELATED AFFLICTIONS 286. Bhagavan tolerated numerous mundane (caused by animals and human beings) and divine (caused by gods) upadhAna-zruta : navama adhyayana ( 481 ) Upadhan-Shrut : Ninth Chapter

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terrible afflictions. Various types of fragrance or stench failed to evoke feelings of pleasure and pain in him. 287. ahiyAsae sayA samie phAsAiM viruuvruuvaaii| araiM raiM abhibhUya rIyai mAhaNe abhuvaaii||33|| 287. ve sadA samiti-(samyak pravRtti) yukta hokara aneka prakAra ke sparzoM ko sahana karate the| ve arati aura rati ko jIta lete the| ve mahAmAhana (mahAvIra) bahuta hI kama bolate the| . 287. He always tolerated various types of touch with * equipoise (right attitude). He restricted non-indulgence (in right conduct) and indulgence (in mundane activities). That great sage seldom spoke. 288. sa jaNehiM tattha pucchiMsu egacarA vi egadA raao| avvAhie kasAitthA pehamANe samAhiM apddinnnne||34|| 288. (bhagavAna jaba jana zUnya sthAnoM meM ekAkI khar3e hote taba) kucha loga Akara * pUchate-"tuma kauna ho? yahA~ kisaliye khar3e ho?" kabhI akele ghUmane vAle loga rAta meM Akara pUchate-"isa sUne ghara meM tuma kyA kara rahe ho?" taba bhagavAna mauna rhte| isase * ruSTa hokara ve unheM pratAr3ita karate, phira bhI bhagavAna samAdhi meM lIna rahate, unake mana meM unase pratizodha lene kA vicAra bhI nahIM utthtaa| 288. (When Bhagavan stood at desolate solitary places) some people would approach and ask--"Who are you? Why do you stand here ?" Sometimes night-wanderers would come and ask-"What are you doing in this abandoned house ?" Bhagavan replied with silence. At this they would get annoyed and assault him. Bhagavan still remained absorbed in his meditation. Any feeling of revenge never even touched him. ___ 289. ayamaMtaraMsi ko ettha ahamaMsi ti bhikkhU aahttuN| ayamuttame se dhamme tusiNIe sakasAie jhaati||35|| 289. kisI ne Akara pUchA-"yahA~ bhItara kauna hai ?" bhagavAna ne kahA-"maiM bhikSu huuN|" yaha sunakara ve saMkaSAyita-krodhita hokara kahate-"zIghra hI yahA~ se cale jaao|" taba sahiSNutA rUpa uttama dharma ke ArAdhaka bhagavAna vahA~ se cale jaate| AcArAMga sUtra ( 482 ) Illustrated Acharanga Sutra

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289. When someone came and asked-"Who is there inside ?" Bhagavan replied "I am a mendicant." This evoked violent reaction and the intruder said "Leave this place at once." Then Bhagavan, who abided by the lofty religion of tolerance, would leave the place. vivecana-ayamaMtaraMsi-isa sUtra kA vizeSa spaSTIkaraNa karate hue vRttikAra ne likhA hai - bhagavAna kabhI kisI zUnya gRha ke bhItara sthita hokara dhyAna karate taba kahA~ kucha durAcArI loga Ate, vahA~ para kisI anya puruSa ko sthita dekhakara ve pUchate - "yahA~ bhItara kauna hai ? " taba bhagavAna mauna rahate / yadi uttara denA hotA ho itanA hI uttara dete - " maiM bhikSu hU~ / " yaha kahane para yadi ve aura kucha nahIM kahate to bhagavAna vahA~ Thahara jAte / athavA apane kAma meM bAdhaka samajhakara ve krodhita hokara kahate"tuma yahA~ se cale jAo", to bhagavAna vahA~ se binA kucha bole anyatra cale jAte / yadi bhagavAna vahA~ se nahIM jAte aura ve durAcArI loga unheM kaSTa dete taba bhagavAna mauna rahate / yaha sahanazIlatA kSamA uttama dharma hai yaha mAnakara dhyAna meM sthira rahate / ( vRtti, patrAMka 280 ) Elaboration-The commentator (Vritti) explaining this verse writes-Sometimes, when Bhagavan meditated in some abandoned house, lecherous persons came their. When they found someone occupying the place they asked "Who is there?" Bhagavan remained silent. If at all he answered he would just say "I am a mendicant." If the intruders did not react, Bhagavan would stay there. If they considered him a disturbing presence and retorted angrily "You should leave this place." In such situation Bhagavan would leave the place without uttering a word. If Bhagavan did not leave and the intruders caused him pain, Bhagavan silently endured it. Considering that clemency and tolerance are part of the lofty religion, he continued his unwavering meditation. (Vritti, leaf 280) zIta - parISaha - vijaya 290. jaMsippege paveyaMti sisire mArue pavAyaMte / taMsipe aNagArA himavAte NivAyamesaMti // 36 // 290. jaba zizira Rtu meM ThaNDI havA calatI to kaI (alpa vastra vAle) loga kA~pane lagate, usa Rtu meM himapAta hone para kucha anagAra bhI nirvAta sthAna - havArahita sthAnoM kI khoja krte| upadhAna - zruta: navama adhyayana ( 483 ) For Private Personal Use Only Upadhan-Shrut: Ninth Chapter

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VICTORY OVER AFFLICTION OF COLD 290. When chilling winter winds blew, many people (with scanty clothing) shivered. During snowfall in that season, even some ascetics explored places protected from wind. 291. saMghADIo pavisissAmo ehA ya samAdahamANa / pihiyA vA sakkhAmo 'atidukkhaM himaga-saMphAsA' // 37 // 291. (jaba barpha giratI yA barphIlI havAe~ calatIM taba ) kaI sAdhu (anagAra yA anyatIthika) socate the ki hama kambaloM meM ghusa jAe~ge yA kASTha jalAkara, kivAr3oM ko banda karake isa zIta ko saha sakeMge / 291. (During the snowfall and when chilling winds blew ) some monks (ascetics or others) thought that they could tolerate the cold by slipping under blankets, or burning fire, or closing the doors. 292. taMsi bhagavaM apaDiNNe ahe viyaDe ahiyAsae davie / Nikkhamma egayA rAo cAei bhagavaM samiyAe // 38 // 292. kintu usa zizira Rtu meM bhI bhagavAna sthAna ke sambandha meM apratijJa rahate the ( vAyurahita banda makAna kI icchA nahIM karate) ve khule maMDapa meM khar3e rahakara samabhAvapUrvaka sardI ko sahana krte| rAtri meM (sardI pragAr3ha ho jAtI taba ) bhagavAna usa maMDapa se bAhara cale jAte, vahA~ muhUrttabhara Thaharakara phira maMDapa meM A jaate| isa prakAra samabhAva se yA samyak prakAra se zIta parISaha sahana karane meM samartha the| 292. But even in such cold weather Bhagavan had no consideration for a place (he did not desire for a closed place protected from winds). He stood in open pavilion and tolerated cold with equanimity. During the night (when the cold became intense) he would go out of the pavilion, spend sometime outside and return. He was capable of tolerating affliction of cold properly and with equanimity. 293. esa vihI aNukkaMto mAhaNeNa maImayA / bahuso apaDaNaM bhagavayA evaM rIyaMti // 39 // tti bemi / AcArAMga sUtra || bIo uddesao sammatto // ( 484 ) For Private Personal Use Only Illustrated Acharanga Sutra

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293. matimAn kazyapagotrI maharSi mahAvIra ne apratibaddhavihArI rahakara bahuta bAra isa vidhi kA AcaraNa kiyaa| __-aisA maiM kahatA huuN| 293. More often than not, the great and wise sage, Mahavir of the Kashyap clan, followed this code of conduct without any reservations. -So I say. vivecana-pichale sUtroM meM bhagavAna kI saMyama-sAdhanA ke vividha rUpoM kA digdarzana hai| isa sAdhanA ko hama nimna ATha aMgoM meM bA~Ta sakate haiM (1) zarIra-saMyama, (2) anukUla-pratikUla parISaha-upasarga ke samaya manaHsaMyama, (3) AhAra-saMyama, (4) vAsasthAna-saMyama, (5) indriya-saMyama, (6) nidrA-saMyama, (7) kriyA-saMyama, tathA (8) upkrnn-sNym| bhagavAna zarIra aura usakI AvazyakatAoM kI pUrti ke lie (AhAra, nidrA, sthAna, Asana Adi ke prati) pUrNataH anAgrahI the| 'apaDiNNe' apratijJa zabda isI bAta ko dhvanita karatA hai| sAdhanA ke anukUla jaisA bhI AcaraNa zakya hotA ve use svIkAra lete the| bhagavAna kI nidrA-saMyama kI vidhi bhI bahuta hI adbhuta thii| ve dhyAna ke dvArA nidrA-saMyama karate the| nidrA para vijaya pAne ke lie ve kabhI khar3e ho jAte, kabhI sthAna se bAhara jAkara Tahalane lgte| isa prakAra hara sambhava upAya se nidrA para vijaya pAte the| ___ vAsasthAnoM-zayanoM meM vibhinna upasarga-bhagavAna ko sAdhanAkAla meM vAsa-sthAnoM meM mukhya rUpa se nimnokta upasarga sahane par3ate the (1) saMsappagA ya je pANA-sA~pa aura anya reMgane vAle jantuoM Adi dvArA kATA jaanaa| (2) pakkhiNo-giddha Adi pakSiyoM dvArA mA~sa noNcnaa| (3) cIMTI, DA~sa, macchara, makkhI Adi kA updrv| (4) kucarA-zUnya gRha meM cora yA laMpaTa puruSoM dvArA satAyA jaanaa| (5) sazastra grAma-rakSakoM dvArA satAyA jaanaa| (6) adugAmiyA-kAmAsakta strI-puruSoM kA upsrg| (7) janazUnya sthAnoM meM akele durAcArI logoM dvArA taMga krnaa| (8) upavana ke andara kI koTharI Adi meM ghusakara dhyAnAvasthA meM utpIr3ana aadi| ( 485 ) Upadhan-Shrut : Ninth Chapter upadhAna-zruta: navama adhyayana

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OM bhagavAna dhyAna ke lie jahA~ Thaharate the unameM-(1) durgandhita sthAna, (2) Ubar3a-khAbar3a viSama yA bhayaMkara sthAna, (3) sardI kA prakopa, (4) cAroM ora khule sthAna Adi mukhya haiN| sAdhanAkAla meM bhagavAna sAr3he bAraha varSa taka aise sthAnoM meM yatanAzIla apramatta aura samAhita hokara dhyAnamagna rahate the| Il fcire JENTOS 44159 Elaboration--The preceding verses give vivid details of Bhagavan's practices of discipline. These can be divided into eight categories (1) Discipline of body, (2) Discipline of mind in face of pleasant and unpleasant afflictions, (3) Discipline of food, (4) Discipline of place of stay, (5) Discipline of senses, (6) Discipline of sleep, (7) Discipline of action, and (8) Discipline of equipment. With regard to his necessities (food, sleep, place of stay, etc.) Bhagavan had absolutely no preferences. The word apadinne points at this fact only. He accepted whatever was available and best suited for his spiritual practices. The way he perfected the discipline of sleep was unique. He exercised control over sleep through meditation. To win over sleep he would sometimes remain standing and at others go out to walk. Thus he employed every possible method to win over sleep. Various afflictions at places of stay-During the period of spiritual practices, Bhagavan had to mainly suffer following afflictions, (1) Samsappagaya je pana-bites of snakes and other crawling creatures. (2) Pakkhino-pecking by vultures and other birds. (3) Discomfort caused by ants, wasps, mosquitoes, flies and other insects, (4) Kuchara---torments by bad elements of society like thieves and lecherous persons at desolate places. AcArAMga sUtra ( 88 ) Illustrated Acharanga Sutra

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DOU% (5) Tortures given by armed guards. (6) Adugamia-afflictions by lecherous women and men. (7) Disturbances by vile individuals at remote and forlorn places. (8) Torturing by intruders while meditating in rooms or cabins located in gardens. Prominent among the places where Bhagavan stopped for meditation were-(1) stinking places, (2) uneven and difficult and haunted places, (3) cold places, (4) places open from all sides, etc. During his period of practices Bhagavan meditated with all care, alertness and devotion for twelve and a half years. END OF LESSON TWO upadhAna- zruta: navama adhyayana ( 487 ) For Private Personal Use Only Upadhan-Shrut: Ninth Chapter

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taio uddesao | tRtIya uddezaka LESSON THREE uttama titikSA sAdhanA 294. taNaphAse sIyaphAse ya teuphAse ya daMsa-masage y| ahiyAsae sayA samie phAsAiM viruuvruuvaaii||40|| 294. (lAr3ha deza meM vihAra karate samaya bhagavAna ko nimna prakAra ke upasarga hue) ghAsa-kaMTakAdi kA kaThora cubhatA sparza, atyanta zIta sparza, bhayaMkara garmI kA sparza, DAMsa aura maccharoM kA daMza; ina nAnA prakAra ke duHkhadAyI sparzoM ko satata sahana karate the| LOFTY PRACTICE OF TOLERANCE 294. (While wandering in the Laadh country Bhagavan suffered following afflictions) piercing and harsh touch of grass and thorns, extremely cold touch, extremely hot touch, stinging touch of wasps and mosquitoes. He continuously tolerated varieties of such agonizing touch. 295. aha duccaralADhamacArI vajjabhUmiM ca subhabhUmiM c| paMtaM sejjaM seviMsu AsaNagAiM ceva pNtaaii||41|| __ 295. lAr3ha deza ke vajra bhUmi aura zubhra bhUmi nAmaka durgama pradeza meM bhagavAna ne vicaraNa kiyA thaa| vahA~ unhoMne bahuta hI tuccha (kaSTaprada) vAsa-sthAnoM aura kaThina AsanoM kA sevana kiyA thaa| 295. Bhagavan wandered in the difficult terrain of Vajra area and Laadh area. There he used extremely miserable and difficult places of stay and seats. 296. lADehiM tassuvasaggA bahave jANavayA luusiNsu| aha lUhadesie bhatte kukkurA tattha hiMsiMsu nnivtiNsu||42|| 296. lAr3ha deza ke kSetra meM bhagavAna ne aneka upasarga she| vahA~ ke bahuta se anArya loga bhagavAna para DaNDoM Adi se prahAra karate the; (usa deza ke loga hI rUkhe the, ataH) bhojana bhI prAyaH rUkhA-rUkhA hI milatA thaa| vahA~ ke zikArI kutte una para TUTa par3ate aura kATa khAte the| AcArAMga sUtra ( 488 ) Illustrated Acharanga Sutra

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296. In the Laadh area Bhagavan suffered numerous afflictions. Many aborigines of that area hit Bhagavan with sticks and other things. (The people of that country were rustics, so-) he generally got dry and insipid food. Hunting dogs in that area attacked and bit him. 297. appe jaNe NivArei lUsaNae suNae ddsmaann| chucchukAreMti AhaMsu samaNaM kukkurA dasaMtu tti||43|| - 297. zikArI kutte jaba bhagavAna ko kATane lagate yA bhauMkate to koI-koI loga una kATate hue kuttoM ko rokate, (adhikAMza loga to) isa zramaNa ko kutte kATeM, isa nIyata se kuttoM ko bulAte aura chuchakArakara unake pIche lagA dete the| 297. When hunting dogs attacked Bhagavan, a few people prevented the dogs from biting him, and others (most of them) ushered the dogs and shooed them to attack Bhagavan with the intention that the dogs bite this Shraman. 298. elikkhae jaNe bhujjo bahave vajjabhUmi phruusaasii| laDhiM gahAya NAlIyaM samaNA tattha eva vihriNsu||44|| 298. usa vajra bhUmi meM kaThora svabhAva vAle rUkSabhojI bahuta se loga the, bhagavAna ne (chaH mAsa taka) vahA~ para punaH-punaH vicaraNa kiyaa| usa janapada meM dUsare anya zramaNa apane (zarIra-pramANa) lAThI aura (zarIra se cAra aMgula lambI) nAlikA pAsa meM rakhakara vihAra karate the| 298. That Vajra area abounded in cruel people who ate insipid food. Bhagavan continued to wander in that area (for six long months). Other Shramans would dare to wander in that state only with a stick or a pipe (equal to their height). 299. evaM pi tattha viharaMtA puTThapuvvA ahesi sunnehiN| saMluMcamANA suNaehiM duccaragANi tattha lADhehiM // 45 // 299. isa prakAra vahA~ vicaraNa karane vAle zramaNoM ko bhI kutte (TA~ga Adi se) pakar3a lete aura idhara-udhara kATa khAte yA noMca ddaalte| sacamuca usa lAr3ha deza meM vicaraNa karanA bahuta hI duSkara thaa| upadhAna-zruta : navama adhyayana ( 489 ) Upadhan-Shrut: Ninth Chapter

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299. Even those Shramans were caught (by their legs), bitten, or clawed by dogs. Indeed, it was a tough task to move about in that Laadh country. 300. NihAya DaMDa pANehiM taM kAyaM vosajja mnngaare| aha gAmakaMTae bhagavaM te ahiyAsae abhismeccaa||46|| 300. anagAra bhagavAna mahAvIra prANiyoM ke prati mana-vacana-kAyA se hone vAle daNDa kA parityAga kara tathA apane zarIra ke prati mamatva bhAvarahita hokara (vicaraNa karate the) una grAmyajanoM ke kA~ToM ke samAna tIkSNa vacanoM ko sahana karate the| 300. Homeless Bhagavan Mahavir (moved about and) tolerated the thorn-like stinging words of those villagers abandoning all feelings of retaliation with mind, speech and body; and being devoid of any fondness for his own body. ___01. NAgo saMgAmasIse vA pArae tattha se mhaaviire| evaM pi tattha lAhiM aladdhapuvvo vi egayA gaamo||47|| 301. jaise yuddha ke morce para hAthI (zastra se ghAyala hone para bhI) pIche nahIM haTatA, vairI ko jItakara yuddha kA pAra pA jAtA hai, vaise hI bhagavAna mahAvIra usa deza meM parISaha senA ko jItakara pAragAmI hue| kabhI-kabhI unheM (gA~va meM sthAna nahIM milane para) araNya meM rahanA pdd'aa| 301. Just as an elephant does not retreat from a battle (in spite of being wounded by weapons) and embraces victory, Bhagavan Mahavir also achieved victory over the army of afflictions in that country. Sometimes he had to live in jungle also (when he did not find any place in a village). 302. uvasaMkamaMtamapaDiNNaM gAmatiyaM pi apttN| paDiNikkhamittu lUsiMsu ettAto paraM palehi ti||48|| 302. bhagavAna kisI khAsa prakAra ke vAsa-sthAna yA AhAra ke viSaya meM saMkalpa nahIM karate the| kintu Avazyaka hone para nivAsa yA AhAra ke lie ve grAma meM jAte the| ve grAma ke nikaTa pahu~cate, na pahu~cate taba taka to kucha loga usa gA~va se nikalakara bhagavAna ko roka lete, una para prahAra karate aura kahate-"yahA~ se Age kahIM dUsarA sthAna dekho| AcArAMga sUtra Illustrated Acharanga Sutra ( 490)

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302. Bhagavan did not have any preference for any special place of stay or food. Only when needed he would enter a village for food or stay. Even before he came near a village, the villagers would come out of the village, stop him, assault him and say--"Go away and look for some other place." 303. hayapuvvo tattha DaMDeNaM aduvA muTThiNA adu kuMtAi phlennN| adu leluNA kavAleNaM haMtA haMtA bahave kNdisu||49|| 303. bhagavAna ko bahuta se loga DaNDe se yA mukke se athavA bhAle Adi zastra se yA phira miTTI ke Dhele yA khappara (ThIkare) se mArate, phira 'mAro-mAro' kahakara cillaate| 303. Many people would assault Bhagavan with sticks, fists, weapons like lances, or even lumps of sand or pieces of earthen pots, and scream-'Beat him, hit him.' 304. maMsANi chinnapuvvAiM ubhaMti egayAiM kaayN| parissahAI lucisu aduvA paMsuNA avkriNsu||50|| 304. kucha anArya logoM ne pahale eka bAra dhyAnastha khar3e bhagavAna ke zarIra ko pakar3akara mA~sa kATa liyA thaa| ve kabhI zarIra para thUka dete| parISahoM se pIr3ita karate the kabhI una para dhUla pheMkate the| 304. Some aborigines would hold him while he meditated and cut out his flesh. They would sometimes spit over him, torment him many ways and throw dirt on him. 305. uccAlaiyaM NihaNiMsu aduvA AsaNAo khliNsu| vosaTTakAe paNayAsI dukkhasahe bhagavaM apddinne||51|| 305. kucha loga bhagavAna ko dhyAnastha dekhakara U~cA uThAkara nIce paTaka dete the, kucha loga Asana se (dhakkA mArakara) dUra dhakela dete the, kintu bhagavAna zarIra kA vyutsarga kie hue, parISaha sahana ke lie pratijJAbaddha, kaSTa-sahiSNu-duHkha sahana karane kI pratijJA se yukta the| ataeva ve ina parISahoM-upasargoM se vicalita nahIM hote the| 305. Some people would lift him up, while he meditated, and toss him on the ground. Some would push and topple him from the posture he had acquired. But Bhagavan had dissociated himself from his body and resolved to endure afflictions and upadhAna-zruta : navama adhyayana ( 491 ) Upadhan-Shrut : Ninth Chapter

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SEA 9999999999999. PARPAR... 99. PARDA.C.C.99 torments. Therefore he was not moved by these afflictions and torments. 306. sUro saMgAmasIse vA saMvuDe tattha se mahAvIre / paDisevamANo pharUsAI acale bhagavaM rIitthA // 52 // 306. yuddha ke morce para jaise kavaca pahanA huA yoddhA zastroM se viddha hone para bhI vicalita nahIM hotA, vaise hI bhagavAna mahAvIra saMvara kA kavaca pahane hue kaThoratama kaSToM ko jItakara dhyAna meM nizcala rahakara mokSapatha meM parAkrama karate the / 306. On a battle front an armoured warrior remains undisturbed even when hit by weapons. In the same way Bhagavan Mahavir, wearing the armour of samvar (blocking of inflow of karmas), conquered extreme torments, remained firm in his meditation and pursued the path of liberation. 307. esa vihI aNukto mAhaNeNa maImayA / bahuso apaDiNNaM bhagavayA evaM rIyaMti // 53 // tti bemi / // taio uddesao sammatto // 307. matimAna maharSi bhagavAna mahAvIra ne saba prakAra kI pratijJA se mukta rahakara isa (pUrvokta) vidhi kA bAra - bAra AcaraNa kiyA ( unake dvArA Acarita evaM upadiSTa vidhi kA anya sAdhaka bhI isI prakAra AcaraNa karate haiN)| - aisA maiM kahatA hU~ / 307. More often than not, the great and wise sage, Mahavir of the Kashyap clan, followed this code of conduct without any reservations (Other aspirants also follow this code followed and preached by him). -So I say. vivecana - lAr3ha deza meM vihAra kA uddezya - bhagavAna ne mRgasara vadi 10 ke dina dIkSA grahaNa kI usI dina unhoMne yaha pratijJA grahaNa kii| "tao NaM samaNe bhagavaM mahAvIre eyArUvaM abhiggahaM abhigiNhati bArasavAsAi vosaTTakAe cattadehe je kei uvasaggA samuppajjaMti, taM jahA ahiyAsaissAmi / " mujhe jo sAdhanAkAla meM jo koI deva - manuSya - tiryaMca sambandhI upasarga utpanna AcArAMga sUtra ( 492 ) Illustrated Acharanga Sutra

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NAXOXOXOXOXOXOXOPCORPCINCI A POOPXONOPOPODACOPAC hoNge| maiM unakA deha para mamatva nahIM rakhate hue samyak prakAra se sahana kruuNgaa| bhagavAna ne dIkSA lete hI apane zarIra kA vyutsarga kara diyA thaa| vyutsarjana kI kasauTI para apane zarIra ko kasane ke lie lAr3ha deza jaise durgama aura duzcara kSetra meM vicaraNa kiyaa| Avazyaka cUrNi (pUrva bhAga, pR. 290) meM batAyA gayA hai ki bhagavAna yaha cintana karate haiM ki 'abhI mujhe bahuta se karmoM kI nirjarA karanI hai, isalie lAr3ha deza meM jaauuN| vahA~ anArya loga haiM, vahA~ karmanirjarA ke avasara adhika upalabdha hoNge|' mana meM isa prakAra kA vicAra karake bhagavAna lAr3ha deza ke lie cala pdd'e| ___ itihAsa evaM bhUgola ke anusAra patA calatA hai ki vartamAna meM vIrabhUma, siMhabhUma evaM mAnabhUma (dhanabAda Adi) jile tathA pazcima baMgAla ke tamalUka, midanApura, hugalI tathA bardavAna jile kA hissA lAr3ha deza mAnA jAtA thaa| ___ AcArAMga cUrNi meM batAyA hai-'lAr3ha deza parvatoM, jhAr3iyoM aura ghane jaMgaloM ke kAraNa bahuta durgama thA, usa pradeza meM nukIlI ghAsa bahuta hotI thii| cAroM ora parvatoM se ghirA hone ke kAraNa vahA~ sardI aura garmI donoM hI adhika par3atI thiiN| isake atirikta varSA Rtu meM varSA adhika hone se vahA~ daladala ho jAtI jisase DAMsa, macchara, jalaukA Adi aneka jIva-jantu paidA ho jAte the| lAr3ha deza ke vajrabhUmi aura sumhabhUmi nAmaka janapadoM meM nagara bahuta kama the| gA~va meM bastI bhI bahuta kama hotI thii| vahA~ prAyaH anArya aura AdivAsI loga rahate the| lAr3ha deza ke loga sAdhuoM se paricita na hone ke kAraNa ve dekhate hI unase upadrava karate the| kaI kutUhalavaza evaM jijJAsAvaza prazna karate, parantu bhagavAna mauna rahate, to ve uttejita hokara yA zaMkAzIla hokara unheM pITane laga jaate| bhagavAna ko nagna dekhakara kaI bAra to ve gA~va meM praveza nahIM karane dete the| lAr3ha deza meM tila nahIM hote the, gAe~ bhI bahuta kama thIM, isalie vahA~ ghI-tela sulabha nahIM thA, vahA~ ke loga rUkhA-sUkhA bhojana karate the, isalie svabhAva se bhI rUkhe the| bAta-bAta meM uttejita honA, gAlI denA yA jhagar3A karanA, unakA svabhAva thaa| ghAsa se yA vRkSa chAla se zarIra DhaMke rahate the| bhagavAna ko bhI prAyaH rUkhA-sUkhA AhAra milatA thaa| bhagavAna madhyAhna meM bhojana lene jAte vahA~ unheM ThaMDe cAvala pAnI meM bhigokara rakhe hae aura ur3ada kI theDI dAla milatI, amla rasa (imalI) miltii| namaka nahIM miltaa| vahA~ kuttoM kA bahuta adhika upadrava thaa| vahA~ ke kutte bar3e khUkhvAra the| vahA~ ke nivAsI yA usa pradeza meM vicaraNa karane vAle anyatIrthika bhikSu kuttoM se bacAva ke lie lAThI aura DaNDA rakhate the, lekina bhagavAna to parama ahiMsaka the, unake pAsa na lAThI thI, na ddnnddaa| isalie kutte niHzaMka hokara una para hamalA kara dete the| kaI anArya loga chU-chU karake kuttoM ko bulAte aura bhagavAna ko kATane ke lie ukasAte the| // tRtIya uddezaka samApta // upadhAna-zruta : navama adhyayana 493 ) Upadhan-Shrut: Ninth Chapter

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19 .012.02.99. ARACIMOCUM COMPOUR COPA OYNCOURCHLOS ke Elaboration--The purpose of wanderings in the Laadh country--- At the time of getting initiated on Margsheersh Krishna (dark half of the month) tenth, Bhagavan took this vow-During the period of my spiritual practices I will sincerely endure all afflictions caused by gods, humans and animals, without having any fondness for my body. The moment he got initiated, Bhagavan dissociated himself from his body. In order to test this dissociation of the self from the body he spent sometime wandering in a difficult and impassable terrain like Laadh country. It is mentioned in Avashyak Churni (Part one, p. 290)--Bhagavan thinks--I have yet to shed many karmas. Therefore, I will go to the Laadh country. That area is inhabited by aborigines and I will get more opportunities to shed karmas.' With these thoughts Bhagavan left for Laadh country. Historical and geographical information reveals that the Laadh country of antiquity was formed by the areas now known as Virbhum, Simhabhum and Manbhum (Dhanbad, etc.) districts and parts of Tamluk, Midnapur, Hoogly and Burdwan districts of West Bengal. Acharanga Churni states- 'Laadh country was a very difficult terrain due to hills, thickets and jungles. That area was infested with sharp edged and thorn-like grass. As it was surrounded by hills, this area had extremes of cold and heat. Besides this, the area became marshy due to excessive rain during monsoon season. And this made it infested with insects like wasps, mosquitos, leeches, etc. Vajrabhumi and Sumhabhui areas of Laadh country had very few cities. Even the villages were sparsely populated. The area was mostly inhabited by aborigines and rustics. As the inhabitants of this area were ignorant about monks and ascetics, they reacted violently when they saw any mendicant. Driven by curiosity, some of them asked questions but when Bhagavan did not respond they got agitated and apprehensive and would start beating him. Due to his unclad state they often did not allow him to enter their villages. AcArAMga sUtra ( 898 ) Illustrated Acharanga Sutra ROSARRERA *

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Laadh area had no crops of sesame or other oil-seeds. It had very few cattle. Therefore, oil or butter was not available for cooking. The inhabitants ate dry and insipid food and therefore there attitude was also dry and rough. To get agitated for no reason, start abusing, and quarrelling were commonplace. They covered their bodies with grass or bark. Bhagavan generally got dry and insipid food. When he went to seek alms in the afternoon, Bhagavan would get soaked and stale rice, half-cooked pulse and tamarind juice. He even did not get salt. That area was filled with ferocious wild dogs. The inhabitants of that area and the mendicants who frequented, always carried a long stick to protect themselves from these dogs. But Bhagavan was extremely non-violent and did not carry any stick. Therefore dogs would attack him without any fear. Some aborigines also ushered these dogs and provoked them to bite. Bhagavan. * END OF LESSON THREE upadhAna-zruta : navama adhyayana (884) Upadhan-Shrut: Ninth Chapter

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ANDROCHROPARDARDAROSARODARASHRARDARDR20980900989ARDRODAROGROLARDRO900986969 cauttho uddesao caturtha uddezaka LESSON FOUR (bhagavAna mahAvIra kA ugra tapazcaraNa) (Extreme austerities of Bhagavan Mahavir) cititsA parihAra 308. omodariyaM cAeti apuDhe vi bhagavaM rogehiN| puDhe vA se apuDhe vA No se sAtijjatI teicchN||54|| 308. bhagavAna kisI bhI roga se AkrAnta nahIM the, phira bhI anokhI (alpAhAra) tapa karate the| ve roga se AkrAMta hoM yA na hoM kabhI cikitsA kA anumodana karate the| ABANDONING CURE 308. Although untouched by any ailment Bhagavan still indulged in the unodari-austerity (restricted or curtailed diet). He never approved of any medication irrespective of being sick or not. 309. saMsohaNaM ca vamaNaM ca gAyabbhaMgaNaM siNANaM c| saMbAhaNaM na se kappe daMtapakkhAlaNaM prinnnnaae||55|| 309. ve zarIra kA parikarma, jaise-virecana, vamana, tailamardana, snAna aura mardana (pagacaMpI) Adi nahIM karate the, tathA dantaprakSAlana bhI nahIM karate the| 309. He never indulged in any process of physical cleansing, such as--use of purgatives and emetics, oil massage, bathing, pedicure, or even cleaning his teeth. 310. virate ya gAmadhammehiM rIyati mAhaNe abhuvaadii| sisiraMpi egadA bhagavaM chAyAe jhAi AsI y||56|| 310. mahAmAhana bhagavAna grAma dharma-zabda Adi indriya-viSayoM se virata hokara vicaraNa karate the| ve bahuta nahIM bolate the| kabhI-kabhI bhagavAna zizira Rtu meM chAyA meM sthita hokara dhyAna karate the| 310. Great sage (Bhagavan Mahavir) moved about without having any concern with worldly activities. He did not speak AcArAMga sUtra ( 496 ) Illustrated Acharanga Sutru

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much. Once in a while he would meditate in shade (without the warmth of sun) even during winter. vivecana-sAdhAraNatayA manuSya tabhI alpAhAra karatA hai, jaba vaha roga se ghira jAtA hai| parantu bhagavAna ko vAtAdi janita koI roga nahIM thaa| phira bhI sAdhanA kI dRSTi se ve sadA alpAhAra karate the| ___ roga do prakAra ke hote haiM-vAtAdi ke kSubdha hone se utpanna tathA aagntuk| sAdhAraNa manuSyoM kI taraha bhagavAna ke zarIra meM vAtAdi se utpanna khA~sI, damA, peTa-darda Adi koI roga nahIM hote, zastra-prahArAdi se janita Agantuka roga ho sakate haiM parantu ve donoM hI prakAra ke rogoM kI cikitsA ke prati udAsIna the| (AcArAMga cUrNi, pR. 321) - bhagavAna zarIra ke prati sarvathA moharahita the| cUrNikAra ne batAyA hai-zizira Rtu meM dhyAna karate-karate jaba vahA~ chAyA A jAtI to ve uThakara ghUmane nahIM jAte the| chAyAe Na AtavaM gacchati tathA uNhe rukkhe ya vaayte| arthAt grISma Rtu meM ukaDU Asana se baiThakara bhagavAna garma lU yA rUkhI jaisI bhI havA hotI, usake abhimukha hokara AtApanA lete the| Elaboration--Generally people go on restricted diet only when they are sick. Bhagavan suffered from no ailment or disturbance of the three humours. However, he always took restricted or curtailed diet; it was for the sake of his spiritual practices. Ailments are of two types-caused by disturbance of humours of the body, and caused by infection and injury. Bhagavan could not suffer from any ailment caused by disturbance of humours; such as coughing, asthma, stomach ache, etc. He could certainly get injured or infected. But he was apathetic to any treatment for both these types of ailments. (Acharanga Churni, p. 321) Bhagavan was absolutely devoid of fondness for his body. The commentator (Vritti) informs-During winter while meditating in sun he would not shift to avoid shade. And in summer he would squat facing the wind and endure heat. tapa evaM AhAra caryA 311. AyAvaI ya gimhANaM acchai ukkuDae abhivaate| adu jAvaitthaM lUheNaM oyaNa-maMthu-kummAseNaM // 57 // AcArAMga sUtra (497 ) Illustrated Acharanga Sutra

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311. grISma Rtu meM bhagavAna AtApanA lete the tathA ukaDU Asana se sUrya ke sAmane athavA garma havAoM ke abhimukha hokara baiThate the| prAyaH rUkhe AhAra ko do, sattU tathA ur3ada se zarIra-nirvAha karate the| 9 AUSTERITIES AND FOOD 311. In the summer season Bhagavan endured heat deliberately. He would squat facing the sun or searing winds. He subsisted on course rice, grain-flour and pulses. 312. eyANi tiNNi paDiseve aTTha mAse 'a jAvae bhgvN| apiittha egayA bhagavaM addhamAsaM aduvA mAsaM pi||58|| 312. bhagavAna ne ukta tInoM prakAra ke AhAra kA sevana karake ATha mAsa taka samaya yApana kiyaa| kabhI-kabhI bhagavAna ne ardha mAsa (pakSa) yA eka mAsa taka pAnI nahIM piiyaa| 312. Bhagavan lived on these three types of food for eight months. Sometimes he went without water for a fortnight or a month. 313. avi sAhie duve mAse chappi mAse aduvA apivittaa| rAyovarAyaM apaDiNNe aNNagilAyamegayA bhuNje||59|| 313. bhagavAna ne kabhI-kabhI do mahIne se adhika tathA chaha mahIne taka bhI pAnI nahIM piiyaa| ve rAtabhara jAgRta rahate, kintu mana meM nIMda lene kA saMkalpa nahIM hotaa| kabhI-kabhI ve bAsI bhojana bhI karate the| 313. Sometimes Bhagavan did not drink water for over two months and even as long as six months. He would remain awake throughout the night and would not even think of sleeping. Sometimes he would take, even stale food. ____314. chadreNaM egayA bhuMje aduvA aTTameNa dsmennN| duvAlasameNa egayA bhuMje pehamANe samAhiM apddinnnne||60|| 314. bhagavAna kabhI chaTTha (do dina ke upavAsa) ke anantara, kabhI aTThama tele, kabhI * cole (dazama) aura kabhI paMcole (dvAdaza) ke anantara bhojana karate the| bhojana ke prati * saMkalparahita hokara ve tapa samAdhi kA prekSaNa (paryAlocana) karate rahate the| 314. Sometimes Bhagavan would accept food after fasting for two, three, four or five days. Without any thought of food he diverted all his attention to his austerities and meditation. upadhAna-zruta : navama adhyayana ( 498 ) Upadhan-Shrut: Ninth Chapter

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* 315. NaccANaM se mahAvIre No vi ya pAvagaM symkaasii| aNNehiM vi Na kAriyatthA kIraMtaM pi nnaannujaannitthaa||61|| 315. bhagavAna mahAvIra (AhAra sambandhI doSoM ko jAnakara) svayaM pApa-ArambhasamAraMbha nahIM karate the, dUsaroM se bhI nahIM karavAte the aura pApa karane kA anumodana bhI nahIM karate the| 315. (Being aware of faults related to food) Bhagavan Mahavir never indulged in violence (sinful activities), nor did he cause others to do so, nor approved of others doing so. __ 316. gAmaM pavissa NagaraM vA dhAsamese kaDaM prtttthaae| suvisuddhamesiyA bhagavaM AyatajogayAe sevitthaa||2|| 316. bhagavAna grAma yA nagara meM praveza karake dUsare (gRhasthoM) ke lie bane hue bhojana kI eSaNA karate the| suvizuddha (sarvathA zuddha) AhAra grahaNa karake bhagavAna Ayatayoga (saMyata-vidhi) se usakA sevana karate the| ___ 316. Entering a village or a town, Bhagavan sought food that was prepared for others (householders). Collecting pure (faultless) food he would eat with absolute discipline. 317. adu vAyasA digichattA je aNNe rasesiNo sttaa| ghAsesaNAe ciTuMte sayayaM Nivatite ya pehaae||63|| 318. adu mAhaNaM va samaNaM vA gAmapiMDolagaM ca atihiM vaa| sovAgaM mUsiyAraM vA kukkuraM vA vi vihaM ThiyaM purto||64|| 319. vitticchedaM vajaMto tesa'ppattiyaM prihrNto| maMdaM parakkame bhagavaM ahiMsamANo ghaasmesitthaa||65|| 317-318-319. bhikSATana ke lie jAte samaya, vahA~ rAste meM kSudhA se pIr3ita kauoM tathA pAnI pIne ke lie Atura anya prANiyoM ko baiThe hue dekhakara athavA brAhmaNa, zramaNa, gA~va ke bhikhArI yA atithi, cANDAla, billI yA kutte ko Age mArga meM baiThA dekhakara unakI AjIvikA kA viccheda na ho, tathA unake mana meM aprIti (dveSa) yA apratIti (bhaya) utpanna na ho, ise dhyAna meM rakhakara dhIre-dhIre calate the| kisI ko jarA-sA bhI trAsa na ho, isalie hiMsA na karate hue AhAra kI gaveSaNA karate the| AcArAMga sUtra ( 499 ) Illustrated Acharanga Sutra *

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W ADIRECARDAMOUANGUANCONDARI DANCDARUMINOSAROOTottomotoragar 317-318-319. While moving about to seek alms, when he came across a flock of birds, such as hungry crows, or other thirsty creatures, or a Brahmin, Shraman, beggar, guest, chandal (keeper of a cremation ground), cat or dog sitting (or standing) on the path ahead, Bhagavan would walk slowly and softly. This was done with the awareness that they should not be deprived of their livelihood and should not be filled with hatred and fear. In order not to cause any apprehension or disturbance to others, he searched for food avoiding any violence. ____320. avi sUiyaM va sukkaM vA sIyapiMDaM puraannkummaasN| adu bakkasaM pulAgaM vA laddhe piMDe aladdhae dvie||66|| 320. cAhe bhojana vyaMjana sahita ho yA vyaMjanarahita sUkhA ho, athavA ThaMDA bhAta ho yA baasii| ur3ada ho, purAne dhAna kA odana ho yA purAnA sattU ho, yA jau se banA huA AhAra ho, paryApta evaM acche AhAra ke milane yA na milane para ina saba sthitiyoM meM saMyamaniSTha bhagavAna rAga-dveSa nahIM karate the| 320. Be it savoury or insipid, cold rice or stale rice, pulse or soup of decayed grain, musty flour or cooked barley, enough or not and whether he got it or not, in all these conditions Bhagavan, who was devoted to discipline, remained free of attachment and aversion. dhyAna-sAdhanA 321. avi jhAti se mahAvIre AsaNatthe akukkue jhaannN| uDDhaM ahe ya tiriyaM ca pehamANe smaahimpddinnnne||17|| ___321. bhagavAna mahAvIra dhyAna karate samaya ukaDU (godohikA) Adi yathocita AsanoM 9 meM sthita aura sthira rahate the| ve U~ce, nIce aura tirache loka meM sthita jIvAdi padArthoM ko dhyAna kA viSaya banAte the| kisI bhI anya prakAra ke saMkalpa se mukta rahakara Atma-samAdhi meM hI sthita rahate the| MEDITATION 321. Bhagavan Mahavir meditated becoming firm and still in Godohik (squatting as while milking a cow) and other suitable postures. He made beings and other substances existing in upper, lower and transverse world (three upadhAna-zruta : navama adhyayana (400) Upadhan-Shrut : Ninth Chapter

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tense.AAR... nAya prada pradezameM vihAra ANTA onyegigaretent's

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| citra paricaya 18 Illustration No. 18 *AY anArya bhUmi meM vihAra bhagavAna lAr3ha deza kI vajra bhUmi tathA zubhra bhUmi meM vihAra karate taba vahA~ zikArI kutte bhauMkate aura kATane aate| taba koI-koI unheM rokatA, parantu adhikatara loka rUkSa prakRti ke atyanta ugra svabhAva ke hote the| ve chU-chU kara una kuttoM ko bulAte aura bhagavAna ke pIche lagA dete| kucha parivrAjaka tathA bauddha bhikSu una kuttoM se bacane ke lie lambe daNDa va nalikA hAtha meM lekara calate parantu bhagavAna to apane zarIra ke prati nirmamatva the| hiMsaka pazu va kruddha gAya Adi bhI una para prahAra karate taba loga dUra khar3e tamAzabIna bane nAcate dekhate rhte| -a..9, u. 3, sUtra 298 kucha loga daNDa, muSTi, bhAlA Adi zastroM se unakA mA~sa kATa lete, unake kapAla para prahAra karate, miTTI Dhele Adi pheMkate parantu bhagavAna apane dhyAna se vicalita nahIM hote| -a. 9, u. 3. sUtra 304 ___kucha loga dhyAna meM sthita bhagavAna ko U~cA uThAkara nIce paTaka dete| kucha Asana se vicalita kara dete| parantu kaSTa-sahiSNu prabhu avicala rhte| -a. 9, u. 3, sUtra 305 ___bhagavAna bhikSA ke lie jAte taba mArga meM bhUkha pyAsa se pIr3ita kaue, cir3iyA~, kutte, billI Adi ko baiThA dekhakara tathA zramaNa bhikSu Adi ko dvAra para khar3A dekhakara unakI vRtti-viccheda na ho, isakA dhyAna rakhakara dhIme-dhIme calate, athavA lauTa aate| -a. 9. u. 4, sUtra 317-319 pkssiyu as Posted dostoshopkot PARTOTATOTATODARODARAprodolo MOVEMENT IN ANARYA COUNTRY When Bhagavan moved about in Vajra Bhumi and Shubhra Bhumi of the Laadh country, ferocious wild dogs barked and attacked him. Some people tried to prevent this but most of the inhabitants of that area were dry and violent in nature. They ushered these dogs and provoked them to bite Bhagavan. Some mendicants and Buddhist monks always carried a long stick or pipe to protect themselves from these dogs. But Bhagavan had no attachment for his body. When violent animals or angry cattle attacked him, those people watched from a distance and even danced with joy. -9/3/298 Many people would assault Bhagavan with sticks, fists, weapons like lances, cut out his flesh or even throw lumps of sand or pieces of earthen pots on him. But Bhagavan's meditation was never disturbed. -9/3/304 Some people would lift him up, while he was meditating and toss him on the ground. Some would push and topple him from the posture he had acquired. But Bhagavan was not moved by these afflictions and torments. -9/3/305 While moving about to seek alms, when he came across hungry and thirsty creatures, like a flock of birds, crows, cat or dog blocking the path or a Brahmin, Shraman or beggar, standing on the gate, Bhagavan would walk slowly and softly or retrace his steps. This was done with the view of not depriving them of their livelihood. -9/4/317-319

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* dimensions) the subjects of his meditation. Free of all other thoughts he remained absorbed in his meditation. __322. akasAyI vigayagehI ya saha-rUvesu'mucchie jhaati| chaumatthe vi parakkamamANe Na pamAyaM saI pi kuvvitthaa||68|| 322. bhagavAna krodhAdi kaSAyoM ko zAnta karake gRddhi-Asakti ko tyAgakara, zabda aura rUpa Adi ke prati amUrcchita rahakara dhyAna karate the| chadmastha avasthA meM parAkrama karate hue unhoMne eka bAra bhI pramAda nahIM kiyaa| 322. Pacifying anger and other passions, abandoning all attachment and avoiding any involvement with sound, form (and other subjects of senses), Bhagavan meditated. Pursuing his path in his chhadmasth state (state of finite cognition and not omniscience) never once was he overwhelmed by stupor. 323. sayameva abhisamAgamma aaytjogmaaysohiie| abhiNibuDe amAille AvakahaM bhagavaM smiaasii||69|| 323. bhagavAna ne svayameva Atma-zuddhi ke dvArA Ayatayoga (mana-vacana-kAyA kI saMyata pravRtti) ko prApta kara liyA tathA unake kaSAya upazAnta ho gye| unhoMne jIvana-paryanta mAyA se rahita tathA samiti-gupti se yukta hokara sAdhanA kii| 323. Bhagavan achieved the ideal combination (the discipline of mind, speech and body) through purification of soul on his own and his passions were pacified. Being free of illusion and deceit and endowed with self-regulation and selfrestraint he continued his spiritual practices all his life. 324. esa vihI aNukto mAhaNeNa miimyaa| bahuso apaDiNNeNaM bhagavayA evaM riiyNti||7|| tti bemi| // cauttho uddesao sammatto // // uvahANasuyaM : navamaM ajjhayaNaM sammattaM // 324. jJAnI mahAmAhana bhagavAna ne kisI pratijJA (Agraha-buddhi yA saMkalpa) se rahita vidhi kA AcaraNa kiyaa| unake dvArA Acarita evaM upadiSTa vidhi kA anya sAdhaka bhI apane Atma-vikAsa ke lie isI prakAra AcaraNa karate haiN| -aisA maiM kahatA huuN| AcArAMga sUtra (501 ) Illustrated Acharanga Sutra

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324. Wise and great sage Bhagavan Mahavir followed a code that was devoid of any bias or dogma. Other pursuers of the spiritual path follow the same conduct as preached and followed by him. ___-So I say. vivecana-bhagavAna kI tapaHsAdhanA ke sAtha jAgRti ke sUcaka do vizeSaNa bAra-bAra Ate haiM(1) samAdhi-prekSA, aura (2) aprtijnyaa| arthAt bhagavAna cAhe jitanA kaThora ugra tapa karate, kintu sAtha meM Atma-samAdhi kA satata prekSaNa karate rhte| dUsarI bAta kisI prakAra ke pUrvAgraha yA haThAgraha se yukta nahIM the| ___ vRttikAra ne Ayata yoga kA artha mana-vacana-kAyA kA saMyata yoga (samyak pravRtti) kiyA hai| parantu Ayata yoga ko tanmayatA yoga kaha sakate haiN| bhagavAna jo bhI kriyA karate, usameM tanmaya ho jAte the| atIta kI smRti aura bhaviSya kI kalpanA se mukta rahakara kevala vartamAna meM rahane kI kriyA meM pUrNatayA tanmaya honA hI Ayata yoga hai| ve calate samaya kevala calate the| calate samaya na to idhara-udhara jhA~kate, na bAteM yA svAdhyAya karate, aura na hI cintana karate the| ___'aNNagilAyaM'-zabda kA artha vRttikAra ne paryuSita bAsI bhojana kiyA hai| bhagavatIsUtra kI TIkA meM 'annaglAyaka' zabda kI vyAkhyA kI gaI hai-jo anna ke binA glAna ho jAtA hai, vaha annaglAyaka kahalAtA hai| kSudhAtura hone ke kAraNa vaha prAtaH hote hI jaisA bhI, jo kucha bAsI, ThaMDA bhojana milatA hai, use khA letA hai| yadyapi bhagavAna kSudhAtura sthiti meM nahIM hote the, kintu dhyAna Adi meM vighna na Aye tathA samabhAva sAdhanA kI dRSTi se samaya para jaisA bhI bAsI-ThaNDA bhojana mila jAtA, binA svAda lie usakA sevana kara lete the| cUrNikAra ne annaglAna zabda kA artha kiyA hai-satvahIna, rasahIna nIrasa ann| 'sUiyaM' zabda kA artha hai-dahI Adi se gIle kie hue bhAta athavA dahI ke sAtha bhAta milAkara karavA banAyA huaa| sukka = sUkhA, sIyaM piNDaM = ThaNDA bhojana, purANa kummAsaM = bahuta dinoM se sijoyA huA ur3ada, bukkasaM = purAne dhAna kA cAvala, purAnA sattupiNDa, athavA bahuta dinoM kA par3A huA gorasa yA gehU~ kA mAMDa, pulAgaM = jau kA dliyaa| ___No pamAyaM saI vi kuvvitthA-chadmastha avasthA meM eka bAra bhI pramAda nahIM kiyaa| pramAda ke pA~ca bheda mukhya haiM-madya, viSaya, kaSAya, nidrA aura vikthaa| vRttikAra isa paMkti kA artha karate haiM-bhagavAna ne kaSAyAdi pramAdoM kA sevana nahIM kiyaa| cUrNikAra kA kathana hai-bhagavAna ne chadmastha dazA meM asthika grAma meM eka bAra antarmuhUrta ko chor3akara nidrA pramAda kA sevana nahIM kiyaa| tAtparya yaha hai ki bhagavAna apanI sAdhanA meM pratipala apramatta rahate the| AcArAMga sUtra ( 502 ) Illustrated Acharanga sutra

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bhagavAna kI sAdhanA ke tIna mukhya aMga the-(1) abahuvAI-vANI kA saMyama, (2) kAya-kleza tapa Asana evaM zIta Adi sahana, (3) rasa-parityAga tapa-rUkSa nIrasa bhojn| isa prakAra kI Adarza evaM saMkalpa-mukta caryA zrI bhagavAna mahAvIra ne kii| Il arger JERTEH 441971 II 39811-G : 794 37zR || // AcArAMga sUtra-prathama zrutaskaMdha samApta // Elaboration With the description of the spiritual practices and austerities of Bhagavan two adjectives are often repeated(1) Samadhi-preksha (focusing all thoughts on the self while meditating), and (2) apratijna (remaining unprejudiced and undogmatic). No matter how rigorous his austerities were he always meditated and focussed his thoughts on the self. He was absolutely free of any prejudices or dogmas. The commentator (Vritti) has interpreted ayat-yoga as discipline of mind, speech and body. However, it can also be interpreted as absolute unison with an activity. Whatever activity Bhagavan indulged in, he was in perfect unison with it. To be fully absorbed in the present without any distractions of memories of the past or anticipations about the future is called ayat-yoga. When he walked, he only walked. While walking he neither looked here or there, nor did he talk, study or ruminate. Annagilayam-The commentator (Vritti) has interpreted it as leftover and stale food. In the commentary (Tika) of Bhagavati Sutra this word has been defined--He who gets desperate (glana) in absence of food (anna or grain) is called annaglayak. Made desperate by hunger, immediately on getting up in the morning, he eats whatever leftover, cold and stale food is available to him. Although Bhagavan was never made desperate by hunger, he accepted stale or cold food offered to him and ate it without enjoying taste in order to avoid distraction in his meditation and also to perfect equanimity. AcArAMga sUtra ( 403 ) Illustrated Acharanga Sutra

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GROSSO The commentator (Churni) has interpreted annaglan as-non- nutritious, tasteless, insipid food. Suiyam-cooked rice mixed with curd etc. Sukka-dry. Siyam pindam-cold food. Purana kummasam-pulse cooked many days earlier. Bukkasam-old rice, musty flour balls, or stale and fetid milk or wheat soup. Pulagam-barley porridge. No pamayam saim vi kuvittha-He was not overwhelmed by stupor even once during his chhadmasth state. There are five main categories of pramad (stupor)intoxication, mundane pleasures, passions, sleep and opprobrium. The commentator (Vritti) interprets this sentence as-Bhagavan was not effected by passions and other types of stupor. The commentator (Churni) says-Bhagavan slept once for one antarmuhurt (less than 48 minutes) in Asthik village; besides this he was never under the effect of the stupor of sleep throughout his chhadmasth state. In other words, every moment of his spiritual practices, Bhagavan remained ever alert. The three important components of Bhagavan's spiritual practices were--(1) Abahuvai-discipline of speech; (2) Austerities including mortification of body, difficult postures and tolerating cold and heat; and (3) Austerities of taste buds or eating dry and insipid food. Shri Bhagavan Mahavir followed such ideal routine of conduct free of any reservations. * END OF LESSON FOUR * UPADHAN-SHRUT : END OF NINTH CHAPTER * END OF ACHARANGA SUTRA : PART ONE AcArAMga sUtra ( 408 ) Illustrated Acharanga Sutra