Agam 01 Ang 02 Acharanga Sutra Part 02 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007647/1

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sacitra AcArAMga sUtra dvitIya zrutaskandha (jaina zramaNa kA AcAra tathA bhagavAna mahAvIra kA jIvana-darzana ) [ mUlapATha: hindI, aMgrejI bhAvAnuvAda, vivecana evaM raMgIna citroM sahita ] sampAdaka - anuvAdaka uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja ke suziSya upapravartaka zrI amara muni saha-sampAdaka zrIcanda surAnA 'sarasa' padma prakAzana padmadhAma, narelA maNDI, dillI- 110040

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uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja kI 67vIM dIkSA jayantI ke zubha prasaMga para prakAzita sacitra Agama mAlA kA nauvA~ puSpa ILLUSTRATED ACHARANGA SUTRA (Book Two) Editor-Translator Up-pravartak Shri Amar Muni Associate Editor Srichand Surana 'Saras' English Translation Surendra Bothara Illustrations Sardar Purushottam Singh Dr. Trilok Sharma Publisher Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 Printing Diwakar Prakashan A-7, Avagarh House, M.G. Road, Agra-282 002 Phone : (0562) 351165 First Edition Falgun, 2056 V. March, 2000 A.D. Price pA~ca sau rupayA mAtra

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ILLUSTRATED ACHARANGA SUTRA dvitIya zrutaskandha (jaina zramaNa kA AcAra tathA bhagavAna mahAvIra kA jIvana-darzana ) [ mUlapATha : hindI, aMgrejI bhAvAnuvAda, vivecana evaM raMgIna citroM sahita ] sampAdaka Up-pravartan Shri Amar, Muni, uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI mahArAja ke suziSya saha-sampAdaka zrIcanda surAnA 'sarasa' PADMA PRAKASHAN padmadhAma, narelA maNDI, dillI- 110040 For Private Personal Use Only

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Published on the occasion of the 67th anniversary of the pious Diksha ceremony of Uttar Bharatiya Pravartak Bhandari Shri Padma Chandraji Maharaj | THE NINTH NUMBER OF THE ILLUSTRATED AGAM SERIES * ILLUSTRATED ACHARANGA SUTRA (Book Two) Editor-Translator Up-pravartak Shri Amar Muni Associate Editor Srichand Surana 'Saras' English Translation Surendra Bothara Illustrations Sardar Purushottam Singh Dr. Trilok Sharma Publisher Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 Printing Diwakar Prakashan A-7, Avagarh House, M.G. Road, Agra-282 002 Phone : (0562) 351165 First Edition Falgun, 2056 V. March, 2000 A.D. Price Five Hundred Rupees only

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prakAzakIya nANaM payAsayaraM - jJAna sUrya kI bhA~ti samasta saMsAra ko prakAzita karane vAlA apUrva prakAza srota hai| zruta sevA sabase bar3I sevA hai| isase hajAroM lAkhoM loga sanmArga kA, sadharma kA jJAna prApta kara apane jIvana kA kalyANa kara sakate haiN| uttara bhAratIya pravartaka gurudeva rASTrasanta bhaNDArI zrI padmacandra jI ma. ke ziSyaratna upapravartaka zrI amara muni jI mahArAja jo svayaM eka zreSTha vidvAn aura zAstroM ke gahana abhyAsI haiN| Apa Agama mahodadhi zramaNasaMgha ke prathama AcAryasamrAT zrI AtmArAma jI ma. kI ziSya paramparA ke eka tejasvI nakSatra haiN| ApameM bhI apane pUjya dAdA gurudeva kI bhA~ti jinavANI ke prati apUrva- agAdha niSThA hai aura usake pracAra-prasAra meM apane jIvana ko kRtArtha karane kA mahAn saMkalpa hai| isa vajra saMkalpa aura nirantara adhyavasAya kA hI yaha zubha pariNAma hai ki prAkRta bhASA meM nibaddha AgamoM kA hindI evaM aMgrejI anuvAda / vivecana karake suramya citroM ke sAtha isakA prakAzana karavA rahe haiN| itanA zrama-sAdhya aura vyaya-sAdhya yaha kArya gurudeva kI hI kRpA, AzIrvAda aura Apake zubha prayAsoM se nirvighna sampanna ho rahA hai| aba taka Agama graMthamAlA meM nau Agama prakAzita ho cuke haiM aura sarvatra inakA svAgata huA hai| pAThaka inakA rucipUrvaka svAdhyAya kara rahe haiN| pichale varSa julAI meM AcArAMga sUtra kA prathama zrutaskandha ( eka bhAga) prakAzita ho cukA hai| aba yaha dUsarA zrutaskandha pAThakoM ke hAthoM meM pahu~cAte hue hameM prasannatA hai / isa zruta-sevA ke kArya meM hamAre sahayogI zrIcanda surAnA 'sarasa', aMgrejI anuvAdakartA surendra botharA tathA citrakAra saradAra puruSottamasiMha jI evaM DaoN. triloka zarmA jI ko hama dhanyavAda dete haiN| sAtha hI jina gurubhaktoM ne prakAzana meM tana-mana-dhana se sahayoga kiyA unake bhI hama AbhArI haiN| ( 5 ) For Private Personal Use Only vinIta mahendrakumAra jaina adhyakSa padma prakAzana VEDETEKCI kkkO

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PUBLISHER'S NOTE Like the sun, knowledge too is a unique source of light that illuminates the world. Service of the Shrut (Agam literature) is the loftiest service. It helps thousands and millions of people to acquire knowledge of the right path and right religion and make their life blissful. 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 reader's mind with the light of knowledge and spiritual insight. Up-pravartak Shri Amar Muniji M., the able disciple of Uttar Bharatiya Pravartak Bhandari Shri Padma Chandraji M., is an accomplished scholar, having profound knowledge of scriptures, in his own right. He is a bright star in the lineage of Agam Mahodadhi Acharya Samrat Shri Atmaramji M. who was the first acharya of the Shraman Sangh. Like his illustrious predecessor, Shri Amar Muniji M. also has unending devotion for the sermons of the Jina with an unwavering resolve to devote his life to the cause of popularizing and spreading the same. The outcome of this strong resolve and continued perseverance is evident in the publication of this series of Agams, originally written in Prakrit language, with Hindi and English translations and elaborations as well as attractive illustrations. It is with the blessings and efforts of the revered Gurudev that such laborious and cost intensive project is progressing unimpeded. With this volume we have completed the publication of nine books in this Illustrated Agam Series. All these have been received well and our readers are studying them with keen interest. The first book (Shrutaskandha) of Acharanga Sutra was published last year in July. We are now pleased to present this second book (Shrutaskandha) to our readers. We are thankful to our associates namely, the scholarly editor Srichandji Surana, English translator Shri Surendra Bothara, and the accomplished artists Sardar Purushottam Singh and Dr. Trilok Sharma. We also express our gratitude for the devotees of our Gurudev who have contributed many ways to this effort. ( 6 ) Mahendra Kumar Jain PRESIDENT Padma Prakashan

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Adya vacana mahAn zrutadhara AcArya zrI bhadrabAhu svAmI AcArAMga sUtra kA mahattva batAte hue kahate haiMettha ya mokkhovAo ettha ya sAro pvynnss| -niyukti 9 AcArAMga meM mokSa-prApti ke upAya kA pratipAdana hai| yahI jina-pravacana kA sAra hai| AcArAMga kA adhyayana kara lene para zramaNa dharma ko samyak rUpa meM samajhA jA sakatA hai| AcArAMga sUtra ke do zrutaskandha haiN| prathama zrutaskandha kA prakAzana gata varSa ho cukA hai aura usakI prastAvanA meM usa viSaya meM saMkSepa meM likhA jA cukA hai| AcArAMga ke dvitIya zrutaskandha ko 'AcArAgra' yA 'AcAra cUlA' kahA jAtA hai| isameM mukhya rUpa se zramaNa AcAra, sAdhu ke AcAra kA hI varNana hai| prAcIna mAnyatA ke anusAra AcArAMga kA yaha dvitIya zrutaskandha pA~ca cUlAoM meM vibhakta hai-havai ya sa paMca cuulo| inameM se cAra cUlA AcArAMga meM Aja vidyamAna haiM, pA~cavA~ cUlA AcArAMga se pRthak kara 'nizItha sUtra' ke nAma se eka svataMtra Agama rUpa meM prasthApita ho gayA hai| AcArAMga meM sAdhu ke AcAra maryAdA Adi kA vidhAna hai| usa AcAra maryAdA meM doSa Adi lagane para usakI zuddhi hetu prAyazcitta kA varNana nizItha meM hai| isa prakAra nizItha sUtra bhI AcArAMga se pUrNataH sambandhita hI hai| vartamAna meM AcAra cUlA kI cAra cUlAoM meM isa prakAra kA vibhAjana milatA hai* prathama cUlA : sAta adhyayana : paccIsa uddezaka nAma uddezaka viSaya 1. piNDaiSaNA AhAra zuddhi kA pratipAdana 2. zayyaiSaNA saMyama-sAdhanA ke anukUla sthAna-zuddhi kA varNana 3. irtheSaNA gamanAgamana kA viveka aura vidhi 4. bhASAjAtaiSaNA bhASA-zuddhi kA viveka aura vidhi 5. vastraiSaNA vastra-grahaNa sambandhI vividha maryAdAe~ 6. pAtraiSaNA pAtra-grahaNa sambandhI vividha maryAdAe~ 7. avagrahaiSaNA sthAna Adi kI anumati lene kI vidhi isa prakAra prathama cUlA ke 7 adhyayana va 25 uddezaka haiN| 11 s s sh bh 2 .. .

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ONDON GOGH.A. dvitIya cUlA ke nimna 7 adhyayana haiM, ye uddezakarahita haiN| 8. sthAna - saptikA 9. niSIdhikA saptikA 10. uccAra-pranavaNa-saptikA 11. zabda - saptikA 12. rUpa-saptikA 13. para - kriyA - saptikA AvAsa yogya sthAna kA viveka aura vidhAna svAdhyAya evaM dhyAna yogya sthAna- gaveSaNA kA varNana zarIra kI dIrgha-zaMkA evaM laghu-zaMkA nivAraNa kI vidhi va viveka zabdAdi viSayoM meM rAga-dveSarahita rahane kA upadeza rUpAdi viSayoM meM rAga-dveSarahita rahane kA upadeza dUsaroM dvArA kI jAne vAlI sevA Adi kriyAoM kA niSedha 14. anyonyakriyA saptikA paraspara kI jAne vAlI kriyAoM meM viveka kA varNana 15. tRtIya cUlA kA eka adhyayana - bhAvanA hai| isameM bhagavAna mahAvIra ke udAtta caritra kA saMkSepa meM varNana hai| AcAryoM ke anusAra prathama zrutaskandha meM varNita AcAra kA pAlana kisane kiyAisI prazna kA uttara - rUpa bhagavacaritra yahA~ pratipAdita hai / isI adhyayana meM pA~ca mahAvratoM kI paccIsa bhAvanA kA varNana bhI hai| AA.DAY. DAY PAYO PAYOY 16. vimukti - caturtha cUlikA meM sirpha gyAraha gAthAoM kA eka adhyayana hai| isameM vimukta vItarAga AtmA kA varNana hai| AcArya zrI bhadrabAhu kA abhimata hai ki AcAra cUlA kA viSaya sUtrarUpa meM prathama zrutaskandha vidyamAna hai / isa dUsare zruta zrutaskandha meM unakA vistAra hai| piNDaiSaNA, vastraiSaNA, pAtraiSaNA Adi ke sabhI sUtra saMketa rUpa meM prathama zrutaskandha meM A cuke haiN| yahA~ para unakA vistArapUrvaka varNana hai isalie yaha eka prakAra se prathama zrutaskandha kA pariziSTa yA pUravaNI (pUraka) bhAga kahA jA sakatA hai| AcArAMga ke karttA prathama zrutaskandha ke viSaya meM yaha spaSTa dhAraNA hai ki usake racayitA bhagavAna mahAvIra ke prathama paTTadhara paMcama gaNadhara Arya sudharmA svAmI the| kintu dvitIya zrutaskandha ke viSaya meM bhinna-bhinna mata haiN| vibhinna AcAryoM evaM anusaMdhAtAoM ne kahA hai - dvitIya zrutaskandha ke racanAkAra sthavira haiN| yaha sthavirakRta Agama hai| prazna hotA hai sthavira kauna ? AcArAMga cUrNi evaM nizItha cUrNikAra ke matAnusAra sthavira kA artha hai - gaNadhara / therA gaNadharA (cUrNi bhAga 1, pR. 4) " ( 8 ) For Private Personal Use Only

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Mutu. PA.. __ vRttikAra zIlAMkAcArya kahate haiM-zruta vRddhaizcaturdazapUrva vidbhiH-sthavira kA artha hai caturdaza : pUrvadhara shrut-vRddh| AcArya zrI AtmArAma jI ma. kA abhimata hai yaha Agama gaNadharakRta hai| isake pakSa meM * unhoMne aneka saTIka tarka prastuta kiye haiM ____ dazavaikAlika sUtra kI saMkalanA bhagavAna mahAvIra ke nirvANa ke 58 varSa pazcAt Arya zayyaMbhava * sUri ne kii| yaha spaSTa pratIta hotA hai ki unake samakSa AcArAMga kA dvitIya zrutaskandha vidyamAna thaa| * AcArAMga ke piNDaiSaNA adhyayana ko samakSa rakhakara dazavaikAlika ke paMcama piNDaiSaNA adhyayana kA padyAnuvAda jaisA unhoMne kiyaa| dazavaikAlika ke caturtha adhyayana 'chajjIvaNikAya' kI racanA 15veM 9 bhAvanA' adhyayana ke AdhAra para, 'suvakka suddhI' nAmaka sAtaveM adhyayana kI racanA 'bhAsAjAya' * caturtha adhyayana ke AdhAra para kI gaI hai| isase yaha siddha hotA hai ki zayyaMbhavAcArya ke samakSa yaha / zrutaskandha vidyamAna rahA hai| isake atirikta isake 15veM bhAvanA adhyayana kA ullekha samavAyAMga * sUtra meM evaM praznavyAkaraNa sUtra meM bhI AtA hai| jambUdvIpaprajJapti meM bhI batAyA hai-bhagavAna RSabhadeva ne zramaNa-sAdhanA ke lie 25 bhAvanAoM ke sAtha pA~ca mahAvratoM kA upadeza diyaa| jahA : bhaavnnaajjhynne| yahA~ bhI bhAvanA adhyayana ke anusAra kI sUcanA hai| isI prakAra sthAnAMga sUtra ke caturtha sthAna meM cAra zayyA pratimA, cAra vastra pratimA, cAra pAtra - pratimA aura cAra sthAna pratimA kA varNana bhI acArAMga ke anusAra hai| sAtaveM sthAna meM sAta piNDaiSaNA Adi kA ullekha isI sUtra kI vidyamAnatA siddha karate haiN| ina sabhI sAkSyoM ke viSaya ' meM yaha kahA jA sakatA hai ki gaNadharakRta AgamoM meM sthavirakRta Agama kA ullekha saMbhava nahIM hai| : ataH AcArAMga kA dvitIya zrutaskandha bhI gaNadharakRta hI hai| (AcArAMga kI prastAvanA) . vividha sAMskRtika sAmagrI ____ AcArAMga meM sAdhu AcAra maryAdA ke varNana ke prasaMga meM prAcIna bhArata kI vividha prakAra kI . sAMskRtika sAmagrI kA paricaya bhI prApta hotA hai| jaise-'indramaha', 'bhUtamaha', 'rudramaha' Adi laukika utsavoM kA varNana tatkAlIna samAja kI dhArmika va sAMskRtika rIti-rivAjoM kI eka jhalaka prastuta karatA hai| ___vastroM ke varNana ke prasaMga meM usa yuga meM upalabdha vividha sUkSma kalAtmaka bahumUlya vastroM kA / . varNana to usa yuga kI atyanta vikasita samRddha vastrakalA kA spaSTa nidarzana karAtA hai| / isI prakAra pAtroM ke varNana se bhI patA calatA hai pAtra nirmANa kI kalA aura miTTI dhAtu kA~ca + Adi ke sundara kalAtmaka pAtra usa yuga meM banate the jina para sone, cA~dI ke tAroM va raMgoM se vividha phUlapattI, citrakArI kI jAtI thii| GreerCOOTERATOPCHAIRTEPTERRORIES

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. . ... *i. RSONARANARTeekasi... R-7 saMkhaDi, naukArohaNa, mArga meM cora, luTeroM Adi kA upadrava, vairAjya prakaraNa Adi ke varNana jahA~ zramaNa jIvana meM Ane vAlI kaThinAiyoM kA romAMcaka dRzya prastuta karate haiN| vahA~ usa samaya kI rAjanItika va sAmAjika paristhitiyoM para bhI prakAza DAlate haiN| isa prakAra yaha Agama jahA~ zramaNa kI prAcIna AcAra maryAdA ke adhyayana ke lie paThanIya, mananIya hai vahIM prAcIna bhAratIya samAja ke sAMskRtika svarUpa kI jhA~kI pAne ke lie adhyayana va anusaMdhAna kI sAmagrI prastuta karatA hai| prastuta saMpAdana ____ maiMne isa Agama meM pATha saMzodhana tathA anuvAda vivecana meM prAcIna cUrNi, niyukti va vRtti Adi kA upayoga kiyA hai| zuddha pATha ke lie yuvAcArya zrI madhukara muni ke nidezana meM zrIcanda surAnA dvArA saMpAdita AcArAMga sUtra bhAga 2 kA upayoga kiyA hai| vahIM kaThina zabdoM kA artha zabda-koSa va cUrNi ke AdhAra para spaSTa kiyA gayA hai| prAcIna artha kA anusaMdhAna karane meM bhI cUrNi kA upayoga kiyA gayA hai| jaina-AgamoM ke saphala hindI vyAkhyAkAra zramaNasaMgha ke prathama AcAryasamrAT AcArya zrI AtmArAma jI ma. ne AcArAMga sUtra ke dvitIya zrutaskandha kA bahuta sundara saTIka vivecana kiyA hai| aneka vivAdAspada sthaloM para unhoMne AgamoM ke saMdarbha dekara satya kA udghATana karate hue tarkayukta vyAkhyA kI hai| maiMne isa vivecana meM AcAryazrI kI hindI TIkA kA sthAna-sthAna para upayoga kiyA hai| vAstava meM inhIM AdhAra graMthoM ke bala para maiM apane saMpAdana ko adhika upayogI banA sakA huuN| maiM hRdaya se unakA AbhArI huuN| ___ mere Agama saMpAdana kArya ke ananya sahayogI zrIcanda surAnA 'sarasa' ne sadA kI bhA~ti atyanta manoyogapUrvaka isakA saMpAdana tathA bhAvAnurUpa citrAMkana karavAkara isa racanA kI upayogitA meM cAra cA~da lagA diye haiN| sAtha hI aMgrejI anuvAdakartA zrI surendra botharA tathA citrakAra saradAra puruSottamasiMha jI evaM zrI triloka zarmA ne citroM meM bhAvoM ko sundara abhivyakti dI hai| jainadharma, darzana ke vidvAn va aMgrejI bhASAvijJa suzrAvaka rAjakumAra jI jaina, dillI ne bhI sevAbhAva se apanI mahattvapUrNa sevAe~ dI haiN| maiM ina sabhI ke sahayoga ke prati AbhArI huuN| ___uttara bhAratIya pravartaka pUjya gurudeva bhaNDArI zrI padmacandra jI ma. kI kRpA, AzIrvAda ke kAraNa maiM apane zruta-sevA kArya meM nirantara Age bar3ha rahA hU~ aura vizvAsa hai isI prakAra Age zruta-sevA meM apanA jIvana sArthaka karatA rhuuNgaa| AdaraNIya upapravartinI sAdhvI zrI jagadIzamati jI ma. kI viduSI ziSyA nirbhIkavaktA sAdhvI zrI santoSakumArI jI kI sapreraNA se isameM sahayoga prApta huA hai tathA gurudeva ke aneka udAra bhakta zrAvakoM ne Agama-sevA kI bhAvanA se jo sahayoga kiyA hai maiM una sabako hRdaya se dhanyavAda detA huuN| -upapravartaka amara muni 4.... bhAbhArI haiN| -- - (10 ) tioYOODHODHOOMBODYSPOrderdog TRAORNAD .

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FROM THE EDITOR-IN-CHIEF'S PEN FOREWORD Stressing the importance of Acharanga Sutra Acharya Shri Bhadrabahu Swami, the great scholar of Jain canons says Acharanga contains precepts about the path of attaining liberation. It is the essence of the preaching of the Jina. By studying Acharanga one can acquire proper understanding of Shraman Dharma (Jain religion). Acharanga Sutra is in two volumes (Shrutaskandha). The first Shrutaskandha was published last year and its brief introduction was included as its preface. The second Shrutaskandha of Acharanga is called Acharagra (the tip of Acharanga) or Achara Chula (the pinnacle of Acharanga); in modern terminology it may be called appendix. It mostly contains details about the conduct of an ascetic. According to the ancient belief the second Shrutaskandha of Acharanga was divided into five Chulas or appendices (Acharanga Niryukti). The modern editions have only four Chulas, the fifth one being separately compiled as an independent Agam (canon) under the title Nishith Sutra. Acharanga contains the codes of ascetic-discipline and other related topics. The details about atonements and corrections in case of lapses and faults in observing the ascetic codes are detailed in Nishith. Thus Nishith Sutra is almost like an extension of Acharanga Sutra. The extant four Chulas of Acharanga have following subdivisions The first Chula has seven Chapters (Adhyayan) and twenty five lessons (Uddeshak)-- 4 (88)

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62.015.01.01.2 0 04 2.0 1 3 . .00. . 0 .CA . Chapter Uddeshak Subject 1. Pindaishana 11 purity of food 2. Shayyaishana 3 purity of place suitable for ascetic practices 3. Iryaishana 3 procedure and prudence of movement 4. Bhashajataishana 2 procedure and prudence of purity of speech 5. Vastraishana 2 various rules related to ascetic-garb 6. Patraishana 2 various rules related to ascetic-pots 7. Avagrahaishana 2 procedure of seeking permission for a place of stay (etc.) These are the 7 chapters and 25 lessons of the first Chula. The 7 chapters of the second Chula are as follows; these are without lessons, 8. Sthana Saptika prudence and procedures regarding place of stay 9. Nishidhika Saptika details about exploration of place suitable for studies and meditation 10. Uchchar-prasravan prudence and procedure regarding Saptika attending nature's call 11. Shabda Saptika message about remaining free of attachment and aversion of sounds (etc.) 12. Rupa Saptika message about remaining free of attachment and aversion of forms (etc.) 13. Parakriya Saptika censure of taking services (etc.) from others 14. Anyonyakriya Saptika prudence of reciprocal activities amongst ascetics AYNE 4 (82) MOOCANOS V ! ! ! !

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A . .. O # . .. .. . 4 ... . S . . 441 . # . # .02.04 .2006 15. The third Chula has one chapter titled Bhaavana. This contains the pious life-story of Bhagavan Mahavir in brief. According to acharyas this has been given as an answer to the question that who followed the codes of conduct detailed in the first Shrutaskandha of Acharanga Sutra. This chapter also contains the twenty five Bhaavanas (stimulants) of the five great vows. 16. The fourth Chula contains one chapter with just eleven verses. This contains the description of the detached and liberated soul. In Acharya Shri Bhadrabahu's opinion the theme of Achara Chula is mentioned in the first Shrutaskandha of Acharanga Sutra in aphoristic style. This second Shrutaskandha contains only the elaboration of that. Pindaishana, Vastraishana, Patraishana (etc.) all have figured in the first Shrutaskandha in aphoristic style. This part only contains them in more details. Thus it may be called an appendix or a supplementary work to the first Shrutaskandha. THE AUTHOR OF ACHARANGA It is an established belief that the author of the first Shrutaskandha was Arya Sudharma Swami, the fifth Ganadhar (principle disciple) and the first head of the order after Bhagavan Mahavir. But there are different opinions about the second Shrutaskhandha. Various acharyas and researchers have opined that the author of the second Shrutaskandha was a sthavir. This is an Agam written by a sthavir. The pertinent question is that who is a sthavir ? According to Acharanga Churni and Nishith Churni sthavir means ganadhar. Thera ganadhara (Acharanga Churni, part I, p. 4) Shilankacharya, the author of the Vritti, says-Sthavir means Chaturdash Purvadhar (a scholar of the fourteen purvas or subtle canons) or a senior and profound scholar of Shrut (the word of the Jina). (83)

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Acharya Shri Atmaramji M. is also of the opinion that this Agam was written by Ganadhars. He has cited irrefutable arguments in favour of this Dashavaikalika Sutra was compiled 58 years after the nirvana of Bhagavan Mahavir by Shayyambhava Suri. It appears that he had before him the second Shrutaskandha of Acharanga Sutra; and he seems to have translated the Pindaishana Chapter of this, in verse in the fifth chapter of Dashavaikalika Sutra bearing the same title. Chhajjivanikaya, the fourth chapter of Dashavaikalika Sutra, is based on the 15th chapter titled Bhaavana; and Suvakka Suddhi, the seventh chapter is based on Bhasajata, the fourth chapter. This proves that at the time of Shayyambhavacharya this Shrutaskandha already existed. Besides this, the mention of Bhaavana, its 15th chapter, is also found in Samavayanga Sutra and Prashna Vyakarana Sutra. In Jambudveep Prajnapti also there is a mention that Bhagavan Rishabhdeva preached five great vows with twenty five bhaavanas for ascetic practices. This too is an affirmation of the Bhaavana chapter of the second Shrutaskandha. Similarly, in the Sthananga Sutra the descriptions of four pratimas (self-regulations) each of shayya (bed and place of stay), vastra (clothes), patra (pots) and.sthan (place) follow the pattern of Acharanga. In the seventh sthana (chapter) the mention of seven pindaishanas (exploration of food) (etc.) is another evidence of the antiquity of this Sutra. Regarding all these evidences it can be said that it is not possible to find mention from Agams written by sthavirs, who belonged to the later period, in the Agams written by Ganadhars, who belonged to the earlier period. Thus it becomes evident that the second Shrutaskandha of Acharanga Sutra is a work of a Ganadhar. (preface of Acharanga by Acharya Shri Atmaramji M.) PLENTIFUL CULTURAL INFORMATION In Acharanga a variety of information about ancient Indian culture is also available. For example, the descriptions of Indramaha, ( 28 )

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Bhoot-maha, Rukshamaha and other folk festivals provides a glimpse of the religious and cultural traditions prevalent in the society of that period. In context of description of clothes, the details about a variety of fine, artistic and costly clothes give a vivid picture of the highly developed and rich craft of textile making. Similarly the description of pots informs about the art of pot making. Also that in that age beautiful and artistic pots were made with materials like silica, glass, metal etc. and they were embellished with art work including floral patterns using gold and silver wires as well as colours. Details about feasts, boat rides, distress caused by thieves and bandits, enemy states etc. throw light on the social and political conditions of that period besides providing touching narration of the afflictions faced while leading itinerant ascetic life. Thus this Agam is important for the study of the ancient codes of conduct and at the same time it also provides useful material for study and research about the cultural structure of the ancient Indian society. THIS EDITION I have consulted ancient works like Churni, Niryukti and Vritti for authenticating the text, its translation and elaboration. For the authentic and corrected text Acharanga Sutra, part 2 edited by Srichand Surana under guidance of Yuvacharya Madhukar Muni has been used. The technical terms have been elaborated and explained with the help of dictionaries and Churni. The Churni has also been used to dig out the ancient interpretations. Acharya Samrat Shri Atmaramji M., the first acharya of Shraman Sangh and the famous author of Hindi commentaries of Agams, has written a beautiful and eloquent commentary on Acharanga second Shrutaskandha. On many disputed points he has provided a logical explanation revealing the truth on the basis of references from ( 84 )

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Agams. I have used the Hindi commentary by Acharyashri at many places in my elaborations. In fact, I could make this edition much more useful only with the help of these reference works. I am deeply indebted to all those authors of the past. As always, Shrichand Surana 'Saras, my close associate in this project of editing Agams, has ensured the usefulness of this work through his sincere editorial contribution as well as conceiving and supervising the theme based lively illustrations. Shri Surendra Bothara has shown his eloquence in his English translation as artists Sardar Purushottam Singhji and Shri Trilok Sharma in their colourful illustrations. Shri Rajkumar Jain of Delhi, a scholar of Jain philosophy and English language has also provided his voluntary and valuable services to this work. I am grateful to them all for their able assistance. With the blessings of Uttar Bharatiya Pravartak Pujya Gurudev Bhandari Padmachandraji M. my work in the field of Jain scriptures is progressing steadily. I am confident that I will be able to fulfil my mission of spreading the word of the Jina (Shrut seva) and give meaning to my life. This project has received contributions with the inspiration of Sadhvi Shri Santoshkumariji, the scholarly disciple of respected Up-pravartini Sadhvi Shri Jagadishmatiji M., and a bold orator in her own right. Contributions have also been received from many generous devotee shravaks of Gurudev with their missionary zeal for Shrut seva. I convey my heartfelt thanks to them all. -Up-pravartak Amar Muni ( 88 )

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anukramaNikA sUtra viSaya piNDaiSaNA prathama adhyayana 1 sacitta saMsakta AhAra kA niSedha 2- 3 sabIja anna grahaNa niSedha 4-7 anyatIrthika- gRhastha ke sAtha gamana kA niSedha 8 auddezikAdi doSarahita AhAra kI eSaNA 9 nityA piNDAdi grahaNa kA niSedha 10 aSTamI parvAdi meM AhAra grahaNa kI vidhi aura niSedha 3-158 11 bhikSA yogya kula 12 indramaha Adi utsava meM azanAdi kI eSaNA 13-14 saMkhaDi-gamana kA niSedha 15-17 saMkhaDi - gamana meM vividha doSa 18 zaMkAgrasta AhAra-niSedha 19-20 bhaNDopakaraNa sahita gamanAgamana 21 vizeSa gharoM meM bhikSArtha jAne kA niSedha 22 agrAhya-saMkhaDi grahaNa kA niSedha grAhya-saMkhaDa kI anujJA pRSTha 6 90 14 18 22 26 28 30 33 38 45 45 49 51 52 Sutra Subject Pages Pindaishana : First Chapter 3-158 1 Censure of Sachit ( 17 ) CONTENTS (Contaminated) Food 2-3 Censure of Accepting Seed-Grains 4-7 Censure of Moving Around with Householders 8 Search for Food Free of Auddeshik and Other Faults 9 Censure of Food Regu 10 Rules about Festival Days 11 Suitable Clans 12 Alms-Seeking from Places of Celebrations 7 For Private Personal Use Only 10 larly Prepared for Charity 23 15 19 22223 27 29 31 13-14 Censure of Going to a Feast 15-17 Various Faults in Going to a Feast 39 46 18 Censure of Doubtful Food 45 19-20 Moving with Equipment 21 Censure of Going to Chosen Houses 22. Censure of Unacceptable from Feast Permissible Feast 35 49 233 52 53

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goo Sutra Subject Pages viSaya 23 go-dohana velA meM bhikSA ke lie jAne kA niSedha 24 atithi-zramaNa Ane para bhikSA kI vidhi 25 agrapiNDa grahaNa-niSedha 26 viSama mArgAdi se bhikSA ke lie jAne kA niSedha 27 unmatta pazuyukta mArga se jAne kA niSedha 28 daladalayukta mArga se jAne kA . niSedha 29 banda dvAra vAle gRha meM praveza niSedha 30 pUrva-praviSTa zramaNa-mAhanAdi kI upasthiti meM bhikSA vidhi 31 mArga meM pazu-pakSiyoM ko lA~ghakara jAne kA niSedha 32 bhikSArtha jAte hue sthAna va aMgopAMga saMcAlana-viveka 33 sacitta saMsRSTa-asaMsRSTa AhAraeSaNA 77 34-36 sacitta-mizrita AhAra-grahaNa niSedha 83 23 Censure During the Hour of Milking Cows 56 24 Alms-Code When Other Ascetics Visit 58 25 Censure of Accepting Agrapind 26 Censure of Going Through a Difficult Path 64 27 Censure of Going from a Path having Animals 65 28 Censure of Going on a Marshy Path 29 Censure of Entering Closed Doors 30 Procedure in Presence of Other Seekers 31 Censure of Crossing Animals and Birds 32 Code of Movement and Place 37-38 mAlApahRta doSayukta AhAra-grahaNa niSedha 39 ubhinna-doSayukta AhAra-niSedha 33 About Sachit and Contaminated Food 34-36 Censure of Sachit-Mixed Food 37-38 Censure of Malapahrit Food 39 Censure of Taking Udbhinna Food 40 Censure of Food Placed ___on Earth-Bodied Beings 87 90 40 pRthvIkAya jIva-pratiSThita AhAra grahaNa niSedha 92 92 ( 18 )

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pRSTha Sutra Subject Pages viSaya apkAya-agnikAya pratiSThita AhAra-grahaNa-niSedha vAyukAya-hiMsAjanita AhAra kA niSedha 94 vanaspati-pratiSThita AhAra grahaNa niSedha 41 aneSaNIya pAnaka-niSedha 42-43 eSaNIya pAnaka viveka Censure of Food Placed on Water or Fire-Bodied Beings 92 Censure of Food Causing Harm to Air-Bodied Beings Censure of Food Placed on Plant-Bodied Beings 94 41 Censure of Unacceptable Drinks 42-43 Discretion of Accepting Drinks 44 Censure of Unacceptable Drinks 101 45 Censure of Craving for Smell of Food 102 46-59 Censure of Raw Vegetable 104 60-62 Censure of Adhakarmik Food 115 63-65 Censure of Tasty Food 44 agrAhya pAnaka-niSedha 101 45 AhAra-gandha meM Asakti kI varjanA 102 46-59 apakka zastra-apariNata vanaspati AhAra-grahaNa kA niSedha 103 60-62 AdhAkarmika AhAra Adi grahaNaniSedha 115 63-65 svAdiSTa AhAra kA varjana (grAsaiSaNA doSa) 119 66 adhika AhAra kA upayoga 121 67 dUsaroM ke nimitta kA AhAra 123 68 AhAra-vitaraNa viveka 125 121 123 125 69 kapaTAcaraNa kA niSedha " kA niSadha 126 66 Excessive Food | 67 Food Meant for Others 68 Prudence of Food Distribution 69 Censure of Deceitful Conduct 70-72 Censure of Food with Excessive Scrap Views of Acharya Shri Atmaramji M. on the Terms Asthi-Mansa 127 70-72 bahu-ujjhitadharmI AhAra-grahaNa kA niSedha asthi-mA~sa zabda para AcArya zrI AtmArAma jI ma. kA cintana 128 129 132 134 ( 19 )

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viSaya 73 agrAhya lavaNa - paribhoga-pariSThApana kI vidhi 74-75 rugNa paricaryA meM mAyA kA varjana 148 76 sAta prakAra kI piNDapaNA 77 sAta prakAra kI pAnaiSaNA sUtra zayyaiSaNA dvitIya adhyayana : 80-84 puruSAntarakRta upAzraya 85 U~ce upAzraya meM nivAsa kA niSedha 86-91 sAgArika upAzraya kA niSedha 92-95 gRhastha saMsakta upAzraya meM doSotpatti 97-106 navavidha zayyA - viveka pRSTha 96 sadoSa - nirdoSa sthAna kA viveka 144 78 jIva-janturahita upAzraya-epaNA 161 79 upAzraya - eSaNA auddezika niSedha 150 155 159-225 163 163 169 172 181 186 186 : 107 sadoSa upAzraya gRhastha kA kapaTa vyavahAra 108 upAzraya grahaNa meM viveka kaise rakheM ? 204 201 Sutra Subject 73 Procedure of Using or Rejecting Unacceptable Salt ( 20 ) 74-75 Censure of Deceit while Nursing 76 Seven Types of Pindaishanas 77 Seven Types of Panaishanas Pages 80-84 Used Upashraya 85 Censure of Stay in Lofty Upashraya 146 Shaiyyaishana: Second Chapter 159-225 78 Search for Upashraya Free of Creatures 79 Censure of the Inten tionally Built 148 153 156 161 163 164 86-91 Censure of Living in Inhabited Upashraya 92-95 Faults at Inhabited Upashraya 96 Prudence about Faulty and Faultless Place 97-106 Nine Types of Prudence of Stay 107 Upashraya with Flows: Deception by Householder 108 How to be Prudent about Accepting an Upashraya ? 205 170 173 181 186 187 202

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sUtra viSaya pRSTha 206 109 upAzraya kI yAcanA vidhi 110 zayyAtara AhAra-niSedha 207 07 PARQlms 111-118 ATha niSiddha upAzraya 208 Sutra Subject Pages 109 Procedure of Seeking Upashraya 206 110 Censure of Food Provided by the Host 111-118 Eight Prohibited Upashraya 208 119 Five Types of Bed 213 120-121 Four Codes of Exploring for Bed 217 122 Prudence About Returning the Bed 123 Inspection of Place of Defecation 220 124-125 Prudence of Going to Bed 222 119 saMstAraka sambandhI pA~ca vikalpa 213 120-121 saMstAraka eSaNA kI cAra pratimAe~ 215 122 saMstAraka vApasa karane sambandhI viveka 219 123 uccAra-prasravaNa-pratilekhanA viveka 219 219 124-125 zayyA-zayanAdi sambandhI pA~ca viveka sUtra 126 sama : viSama zayyA meM samabhAva 221 224 126_Equinamity in Comfort and Discomfort . 225 Irya : Third Chapter 226-276 IryA : tRtIya adhyayana 226-276 127-131 varSAvAsa yogya sthAna kI eSaNA 228 132-133 vihAracaryA meM yatanA kI vidhi 232 134-135 mArga meM dasyu Adi ke upadrava 136 vihAra-patha meM vikaTa aTavI 137-145 naukArohaNa vidhi 234 236 239 127-131_Exploration of Place Suitable for Monsoon-Stay 228 132-133 Precautions During Movement 233 134-135_Bandits and Other Problems 235 136 Desolate Area on the Way 237 137-145 Procedure of Riding a Boat 146-153 In Face of Afflictions 146-153 naukArohaNa meM upasarga Ane para : jala-taraNa 247 154 mArga calate bAteM 155-159 jaMghA-pramANa-jala meM tarane kI 253 253 154 Talking While Walking 155-159 Procedure of Crossing Knee-Deep Water vidhi 254 ( 21 )

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Sutra . Subject Pages sUtra viSaya pRSTha 160-164 viSama-mArgAdi se gamana kA niSedha 257 257 165-166 mArga meM vapra Adi avalokana kA niSedha 262 167-168 AcAryAdi ke sAtha vihAra meM vinaya-vidhi 265 169-170 vihAra vidhi 171-175 hiMsAjanaka praznoM meM mauna evaM bhASA-viveka 267 176 hiMmna pazuoM se bhayabhIta na hoM 262 177-179 dasyuoM se nirbhaya rahe 272 160-164 Censure of Taking a Difficult Path 165-166 Censure of Looking Around 262 167-168 Code of Modesty with Seniors 265 169-170 Procedure of Wandering 266 171-175 Ignore Questions Leading to Violence . 268 176 No Fear of Fierce Animals 273 177-179 No Fear of Bandits 273 266 bhASAjAta : caturtha adhyayana 277-306 Bhashajata: Fourth Chapter 277-306 279 280 180 bhASA-sambandhI viveka 181 SoDaza vacana evaM saMyata bhASA 180 Prudence of Language 181 Sixteen Types of Speech and Proper Language 182-185 Four Types of Speech prayoga 281 282 284 182-185 cAra prakAra kI bhASA : vihita avihita 186-191 sAvadha bhASA kA niSedha 192-207 sAvadha-niravadya bhASA-viveka 284 286 292 208-209 zabdAdi viSayaka bhASA-viveka 302 186-191 Censure of Sinful Speech 287 192-207 Prudence of Sinful and Benign Speech 292 208-209 Prudence Related to Words and Sounds 302 210 Prudence in Speaking 305 210 bhASA-viveka 305 307-344 vastraiSaNA : paMcama adhyayana Vastraishana : Fifth Chapter 307-344 211 grAhya-vastroM kA prakAra va parimANa 310 314 211 The Type and Quantity of Acceptable Clothes 310 212 Area Range for Accepting Clothes 314 212 vastra-grahaNa kI kSetra-sImA ( 22 )

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pRSTha sUtra viSaya 213-216 auddezika Adi doSayukta vastraiSaNA kA niSedha 217 vastraiSaNA kI cAra pratimAe~ 315 323 326 218-223 pazcAtkarma Adi anaiSaNIya vastra-grahaNa kA niSedha 224 vastra-grahaNa-pUrva pratilekhanA vidhAna 225-227 grAhya-agrAhya vastra-viveka 330 331 Sutra Subject Pages 213-216 Censure of Faulty Clothes 315 217 Four Pratimas for Acquiring Clothes 324 218-223 Censure of Clothes Invol ving Various Faults 326 224 Procedure of Inspecting Clothes before Taking 330 225-227 Acceptable and Unaccep table Clothes 228-230 Censure of Washing Clothes 333 231-235 Procedure of Drying Clothes 334 236 Normal Procedure of Wearing Clothes 237 Moving About with All Clothes 339 238-241 Borrowing and Returning Dress 332 228-230 vastra prakSAlana niSedha 231-235 vastra sukhAne kI vidhi-niSedha 236 vastra dhAraNa kI sAmAnya vidhi 333 334 337 337 237 samasta vastroM sahita vihArAdi vidhi-niSedha 238-241 prAtihArika vastra-grahaNa pratyarpaNa vidhi 338 340 341 pAtraiSaNA : SaSTha adhyayana 345-366 Paatraishana: Sixth Chapter 345-366 243-244 pAtra ke prakAra evaM maryAdA 347 245-246 eSaNA doSayukta pAtra-grahaNa niSedha 349 / / 247-248 bahumUlya pAtra-grahaNa niSedha 351 249 pAtraiSaNA kI cAra pratimAe~ 353 243-244 Types and Limitations of Pots 347 245-246 Censure of Pots with Faults 350 247-248 Censure of Expensive Pots 351 249 Four Pratimas for Acquiring Pots 355 250-252 Censure of Pots Involving Various Faults 250-252 aneSaNIya pAtra-grahaNa niSedha 356 357 ( 23 )

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sUtra viSaya 253-254 pAtra - pratilekhana 255 pAtra - pratilekhana - pramArjana 256-257 sacitta saMsRSTa pAtra ko sukhAne kI vidhi 258 vihAra samaya pAtra viSayaka vidhiniSedha avagraha pratimA : saptama adhyayana 259 avagraha- grahaNa kI anivAryatA 260 avagraha-yAcanA ke aneka rUpa 261 saMbhogI sAdhu ke sAtha vyavahAra vidhi 262-263 asaMbhogI sAdhu ke sAtha vyavahAra vidhi 264-271 avagraha- varjita sthAna 272 - 273 avagrahIta sthAna ke sambandha meM viveka 274 - 279 Amra Adi grahaNa vidhi 280-283 ikSuvana meM avagraha yAcanA 284 avagraha-grahaNa meM sapta-pratimA 285 paMcavidha avagraha pRSTha 359 361 363 365 367-393 369 372 372 373 376 380 381 384 387 391 Sutra Subject 253-254 Inspecting the Pots 255 Inspecting and Cleaning Pots 361 256-257 Procedure of Drying a Pot 363 258 While Moving About... 366 Avagraha Pratima : Seventh Chapter 367-393 259 Essentiality of Accepting Things 370 260 Various Forms of Begging 372 Pages 359 262-263 Dealing with Non Conformist Ascetic 264-271 Prohibited Places 272-273 Prudence About an Accepted Place 274-279 Taking Things Like ( 24 ) 261 Dealing with Conformist Ascetic Mango 280-283 Staying in a Sugar-Cane Farm 284 Seven Regulations 285 Five Types of Places of Stay 373 373 376 380 382 384 Regarding Place of Stay 389 392

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sUtra viSaya sthAna- saptikA aSTama adhyayana : niSIdhikA navama adhyayana 288-289 niSIdhikA-viveka 286 upayukta yukta sthAna grahaNa niSedha kI vidhi 287 cAra sthAna pratimA 290 niSIdhikA meM akaraNIya kArya 291 uccAra-pramravaNa-viveka pRSTha 394-401 uccArapravaNa-saptikA dazama adhyayana 407-428 292 295 sthaNDila- viveka 296 312 uccAra-pramravaNa visarjana ke niSiddha sthAna 313 vihita sthAna zabda-saptikA : ekAdaza adhyayana 402-406 324-332 manoraMjana sthaloM meM zabda zravaNotsukatA kA niSedha 396 397 314-317 vAdyAdi zabda zravaNa- utkaNThA kA niSedha 318-323 vividha sthAnoM meM zabdendriya-saMyama kA upadeza 404 405 409 410 412 420 429-442 431 434 436 Sutra Subject Sthana Saptika: Eighth Chapter 286 Procedure of Accepting and Rejecting 287 Four Sthan Pratimas Uchchar-Prasravan Saptika: Tenth Chapter Nishidhika: Ninth Chapter 402-406 288-289 Prudence of Nishidhika 404 290 Prohibitions at Nishidhika 404 292-295 Prudence of Sthandil 296-312 Prohibited Places for Disposal 313 Proper Place Shabda Saptika: Eleventh Chapter 394-401 314-317 Censure of Musical Instruments 318-323 Discipline at Various Places ( 25 ) Pages 291 Prudence of DefecationUrination 396 398 407-428 409 410 412 421 429-442 431 324-332 Censure of Entertainment Centres 434 437

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Pages sUtra viSaya rUpa-saptikA : dvAdaza adhyayana pRSTha 443-448 Sutra Subject Rupa Saptika : Twelfth Chapter 443-448 333 rUpa-darzana utsukatA-niSedha 445 333 Censure of Eagerness for Form 445 para-kriyA-saptikA : trayodaza adhyayana 449-469 334 para-kriyA-svarUpa 335 pAda-parikarma para-kriyA-niSedha 452 452 454 336 kAya-parikarma para-kriyA-niSedha 455 337 vraNa-parikarmarUpa para-kriyA-niSedha 457 Para-Kriya Saptika: Thirteenth Chapter 449-469 334 Form of Para-Kriya 452 335 Censure of Foot Para Kriya 336 Censure of Bodily ParaKriya 456 337 Censure of Para-Kriya on Wounds 458 338 Censure of Para-Kriya on Boil and Fistula 460 339 Censure of Para-Kriya of Beautification 462 340 Censure of Service ParaKriya 464 341 Censure of Treatment with Mantra of Medicine 465 338 granthI arza-bhagaMdara Adi para para-kriyA-niSedha 459 339 aMga-parikarmarUpa para-kriyA-niSedha 462 340 paricaryArUpa para-kriyA-niSedha 463 341 maMtra yA auSadhi cikitsA kA niSedha 464 anyonyakriyA-saptikA : caturdaza adhyayana 470-474 Anyonya-Kriya Saptika : Fourteenth Chapter 470-474 342-344 anyonyakriyA-niSedha 472 342-344 Censure of Reciprocal Service 472 bhAvanA : pandrahavA~ adhyayana 475-554 Bhaavana: Fifteenth Chapter 475-554 345-347 bhagavAna ke paMca-kalyANaka nakSatra 479 345-347 The Five Auspicious Events 479 ( 26 )

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sUtra viSaya 348-351 bhagavAna mahAvIra kA janma pRSTha 488 352 bhagavAna kA nAmakaraNa 490 353 bhagavAna kA saMvarddhana 492 354-357 yauvana evaM pANigrahaNa 493 358 dIkSA grahaNa kA saMkalpa 359-361 sAMvatsarika dAna 499 362-364 lokAMtika devoM dvArA udbodhana 500 498 365-366 abhiniSkramaNa mahotsava ke lie devoM kA Agamana 503 367-371 zivikArohaNa 509 372-380 pravrajyArtha prasthAna 511 381 manaHparyavajJAna kI upalabdhi aura abhigraha-grahaNa 382-383 bhagavAna kA vihAra evaM upasarga 519 Sutra Subjeet Pages 348-351 Birth of Bhagavan Mahavir 488 __ 352 Naming Ceremony 491 353 Growth of Bhagavan 492 354-357 Youth and Marriage 493 358 Resolve of Initiation 499 359-361 Year Long Charity 500 362-364 Discourse of Lokantik Gods 501 365-366 Arrival of Gods for Renun ciation Celebrations 504 367-371 Riding of Palanquin 510 372-380 Departure of Initiation 511 381 Attaining Manah Paryava-Jnana 516 382-383 Wanderings and Afflictions 519 384-385 Attaining Omniscience 521 386-387 Kaivalya Celebrations 523 388 Five Great Vows and Life Forms 389 First Great Vow 525 390 Five Bhaavanas 527 391-392 Second Great Vow and Its Bhaavanas 532 393-394 Third Great Vow and Its 524 524 525 384-385 bhagavAna ko kevalajJAna kI prApti 520 386-387 kaivalya mahotsava 523 388 paMcamahAvrata evaM SaDjIva nikAya kI prarUpaNA 389 prathama mahAvrata 390 pA~ca bhAvanAe~ 391-392 dvitIya mahAvrata aura usakI bhAvanAe~ 393-394 tRtIya mahAvrata aura usakI bhAvanAe~ 395-396 caturtha mahAvrata aura usakI bhAvanAe~ 541 536 Bhaavanas 037 395-396 Fourth Great Vow and Its Bhaavanas 542 ( 27 )

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pRSTha sUtra viSaya 397-398 paMcama mahAvrata aura usakI bhAvanAe~ 399 upasaMhAra Sutra Subject Pages 397-398 Five Great Vow and Its Bhaavanas 546 399 Conclusion 553 546 553 vimukti : solahavA~ adhyayana 555-567 Vimukti : Sixteenth Chapter 555-567 400 Anitya Bhaavana 557 401-402 Mountain and Symbol of 400 anitya bhAvanA 557 401-402 parvata kI upamA tathA parISahopasarga sahana-preraNA 558 403-407 rajata-zuddhi kA dRSTAnta tathA karmamala-zuddhi kI preraNA 560 408 bhujaMga-dRSTAnta dvArA bandhana-mukti kI preraNA 409-411 mahAsamudra kA dRSTAnta : karma anta karane kI preraNA Tolerance 403-407 Silver the Symbol of Purity 408 Shedding Skin Like a Serpent 409-411 Crossing the Ocean 565 noTa : sUtra saMkhyA 241 ke bAda sUtra saMkhyA 242 gaNanA meM bhUla raha gaI hai| ___ataH sUtra 243 ko 242 samajha leveN| kula sUtra 410 hI haiN| ( 28 )

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AyAraMgasattaM | bIcho suyaktraMdho : AyAra cUlA AcArAMgasUtra dvitIya zrutaskandha : AcAra cUlA ndha : A ACHARANGA SUTRA PART TWO : ACHARA CHULA .... .. .

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| piNDaiSaNA : prathama adhyayana | Amukha + AcArAMgasUtra ke isa dvitIya zrutaskaMdha kA dUsarA nAma 'AcArAgra' yA 'AcAra cUlA' bhI hai| yaha sampUrNa 4 cUlA tathA 16 adhyayanoM meM nibaddha hai| + cUlA, cUDA yA coTI zIrSa sthAna ko kahate haiN| isameM zramaNa ke AcAra sambandhI mahattvapUrNa viSayoM kA nirdeza hone se ise 'cUlA' saMjJA dI gayI hai| + AcAra pA~ca prakAra kA hai-jJAnAcAra, darzanAcAra, cAritrAcAra, tapAcAra aura viiryaacaar| isa zrutaskaMdha meM mukhya rUpa meM 'cAritrAcAra' kA hI varNana hai| madhyavartI hone se cAritrAcAra bAkI cAroM AcAra kA rakSaka hai| + prathama cUlA meM piNDaiSaNA se avagraha-pratimA taka ke sAta adhyayana haiN| dvitIya cUlA meM sthAna saptikA Adi (adhyayana 8 se 14) hai| tRtIya cUlA meM bhAvanA (15vA~) adhyayana evaM caturtha cUlA meM vimukti (16vA~) adhyayana varNita hai| 2 + piNDa kA artha hai-padArthoM kA samUha yA sNghaat| dravya-bhAva se isake do bheda haiN| bhAva piNDa kA artha hai-sNym| dravya piNDa kA artha hai-bhojn| AhAra, zayyA tathA upadhi (vastra-pAtra) ye tInoM dravya piNDa haiN| + saMyama sAdhanA meM zarIra mukhya sahAyaka hai| zarIra nirvAha ke lie AhAra Avazyaka hai| zuddha, nirdoSa, saMyama sAdhanA ke lie zuddha AhAra kI eSaNA karanA yaha prathama adhyayana kA viSaya hai| AhAra-zuddhi ke lie kI jAne vAlI gavaiSaNaiSaNA-(zuddhAzuddhi-viveka), grahaNaiSaNA-(grahaNa vidhi kA viveka) aura grAsaiSaNA-(paribhogaiSaNA-bhojana-vidhi kA vivek)| tInoM milakara piNDaiSaNA kahalAtI haiN| piNDaiSaNA meM AhAra-zuddhi (piNDa) se sambandhita udgama, utpAdanA, eSaNA, saMyojanA, pramANa, aMgAra, dhUma aura kAraNa; yoM ATha prakAra kI piNDa-vizuddhi (eSaNA) kA varNana hai| * piNDaiSaNA : prathama adhyayana Pindesana: Frist Chapter

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PINDAISHANA: FIRST CHAPTER INTRODUCTION Another name of this second part of Acharanga Sutra is 'Acharagra' or 'Achara Chula'. This is made up of 4 Chulas and 16 Chapters. * Chula, chuda or choti means the highest point or pinnacle. As this work contains directions about important aspects or peaks, of ascetic conduct it is called 'Chula'. YO Conduct is of five types-jnanachar (conduct related to knowledge), darshanachar (conduct related to perception), charitrachar (conduct related to the ascetic way), tapachar (conduct related to austerities), viryachar (conduct related to vitality). This second part of the book mainly discusses conduct related to the ascetic way. As charitrachar is the central one this conduct acts as custodian to the other four. The first Chula has seven chapters from Pindaishana to Avagraha Pratima. The second Chula also has seven chapters (8th to 14th) including Sthana Saptika. The third Chula has one chapter (15th) named Bhavana, and the fourth Chula also has one chapter (16th) titled Vimukti. Pind means a cluster or agglomerate of things. It has two typesmental and physical. The mental cluster (bhava-pind) means ascetic discipline. The physical cluster is meals. Bed, food and equipment (dress and pots), all these three are called physical cluster (dravya-pind). For practice of ascetic discipline the body is the main instrument. Food is essential in order to maintain the body. To search for pure food for the practice of pure and faultless ascetic discipline is the subject discussed in the first chapter. AcArAMga sUtra (bhAga 2) ( 4 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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* QD. Rh4 &K uk + [........./.../+he ela eh eh eh eh eh wie ei Prudence about purity and impurity is gaveshanaishana, prudence about procedure of acquisition is grahanaishana and prudence about procedure of eating is grasaishana. The combination of these three is called pindaishana or prudent search for things. In the chapter titled Pindaishana are discussed eight types of purity of things (pindavishuddhi) related to food. They are-udgam (source), utpadana (production), eshana (search), samyojana (collection), praman (quantity), angar (fire), dhoom (smoke) and karan (purpose). piNDaiSaNA: prathama adhyayana For Private Personal Use Only Pindesana: Frist Chapter

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piMDesaNA : paDhamaM ajjhayaNaM piNDaiSaNA : prathama adhyayana PINDAISHANA : FIRST CHAPTER THE SEARCH FOR THINGS paDhamo uddesao prathama uddezaka LESSON ONE sacitta-saMsakta AhAra kA niSedha 1. se bhikkhU vA bhikkhuNI vA gAhAvaikulaM piMDavAyapaDiyAe aNupaviDhe samANe-se jaM puNa jANejjA, asaNaM vA pANaM vA khAimaM vA sAimaM vA, pANehiM vA paNagehiM vA bIehiM vA hariehiM vA; saMsattaM ummissaM sIodaeNa vA osittaM, rayasA vA prighaasiyN| tahappagAraM asaNaM vA pANaM vA khAimaM vA sAimaM vA para-hatthaMsi vA para-pAyaMsi vA aphAsuyaM aNesaNijja ti maNNamANe lAbhe vi saMte No pddigaahejjaa| ___ se ya Ahacca paDigAhie siyA, se tamAdAya egaMtamavakkamejjA, egaMtamavakkamittA ahe ArAmaMsi vA ahe uvassayaMsi vA appaMDe appapANe appabIe appaharie appose appudae apputtiMga-paNaga-dagamaTTiya-makkaDAsaMtANae vigiMciya vigiMciya ummissaM visohiya visohiya tao saMjayAmeva bhuMjejja vA piejja vaa| ___jaM ca No saMcAejjA bhottae vA pAyae vA se tamAdAya egaMtamavakkamejjA, avakkamittA ahe jhAmathaMDillaMsi vA advirAsiMsi vA kiTTarAsiMsi vA tusarAsiMsi vA gomayarAsiMsi vA aNNayaraMsi vA tahappagAraMsi thaMDilaMsi paDilehiya paDilehiya pamajjiya pamajjiya tao saMjayAmeva pritttthvejjaa| 1. bhikSu yA bhikSuNI AhAra kI bhikSA ke lie gRhastha ke ghara meM praveza karake (AhAra yogya sAmagrI kA avalokana karate hue) yaha jAne ki yaha azana, pAna, khAdya tathA svAdya AhAra rasaja Adi (dvIndriyAdi) prANiyoM se, paNaga-kAI-phaphUMdI se, gehU~ Adi ke bIjoM se, hare aMkura Adi se saMsakta-lagA huA hai, mizrita (milA huA) hai, sacitta jala se gIlA hai tathA sacitta miTTI se sanA huA hai; yadi isa prakAra kA (azuddha) azana, pAna, khAdya, svAdya para-(dene vAle) ke hAtha meM ho, para ke pAtra meM ho to use aprAsuka (sacitta) aura aneSaNIya (doSayukta) mAnakara prApta hone para grahaNa na kre| AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) POHEROGGParGOOTO * * * * * *

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HIN.................. SHROADCARENINGS kadAcit (kisI kI bhUla se) sadoSa AhAra grahaNa kara liyA ho to vaha (bhikSu yA 6. bhikSuNI) usa AhAra ko lekara ekAnta sthAna para calA jAe yA udyAna yA upAzraya meM hI jahA~ dvIndriyAdi prANiyoM ke aMDe na hoM, jIva-jantu na hoM, bIja na hoM, hariyAlI na ho, osa ke kaNa na hoM, sacitta jala na ho tathA cIMTiyA~, lIlana-phUlana (phaphUMdI), gIlI miTTI yA daladala, kAI yA makar3I ke jAle evaM dImakoM ke ghara Adi na hoM, vahA~ usa saMsakta AhAra se una jIvoM ko pRthak karake tathA usa mizrita AhAra ko zodha-zodhakara phira yatanApUrvaka upabhoga kara le| ____ yadi vaha usa AhAra ko khAne-pIne meM asamartha ho to use lekara ekAnta sthAna meM calA jaae| vahA~ jAkara dagdha-(jalI huI) sthaMDila bhUmi para, haDDiyoM ke Dhera para, loha ke kUr3e ke Dhera para, tuSa-(bhUse) ke Dhera para, sUkhe gobara ke Dhera para yA isI prakAra ke anya nirdoSa evaM prAsuka (jIvarahita) sthaNDila-(sthAna) kA bhalIbhA~ti nirIkSaNa karake, usakA rajoharaNa se acchI taraha pramArjana karake, phira yatanApUrvaka usa AhAra ko vahA~ pariSThApita kara de (DAla de)| CENSURE OF SACHIT (CONTAMINATED) FOOD 1. A bhikshu (male ascetic) or bhikshuni (female ascetic) entering a house of a householder (layman) to beg for food (and while inspecting the eatables) should find out if those eatables including staple food, liquids, general food and savoury food (this group of four types of food is oft repeated in the text as 'asanam va 4'; for convenience and brevity we shall use just food' for this from here on) are touching or are mixed with two sensed beings like those produced in liquids, moss or mould, seeds of wheat and other grains, sprouts etc., or are wet with sachit (contaminated with living organisms) water, or are smeared with sachit sand; if such eatables are in the hands of the donor, or in the pot of the donor; then he or she should consider it to be sachit or contaminated and faulty or unacceptable and should not take if offered. If by chance (by mistake) some faulty food has been taken, he or she should carry that food to some forlorn place or in a garden piNDaiSaNA : prathama adhyayana ( 7 ) Pindesana : Frist Chapter

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or the place of stay, which is free of eggs of two sensed beings, creatures, seeds, vegetation, dew drops, sachit (contaminated with living organism) water, and also ants, mould, wet sand, mud, cobwebs or anthills, and there he should pick out the contaminated portion and clean the mixed food before carefully eating it. If he or she is unable to eat or drink that food, it should be taken to a desolate place. There he/she should look for a spot that is free of living organisms, such as a fumigated spot, heap of bones, heap of iron scrap, heap of hay or heap of dried cow-dung or any other faultless spot. He/She should then properly inspect that spot, clean it well with ascetic-broom, and then dispose that food carefully at that spot. vivecana-bhikSA meM jIvAdi sahita sadoSa AhAra milane para usake upayoga ke viSaya meM yahA~ mArgadarzana kiyA gayA hai| vizeSa zabdoM ke artha-Ahacca-cUrNikAra ne isake cAra artha kiye haiM-(1) sahasA grahaNa kara lene para, (2) kadAcit kabhI grahaNa kara leM to, (3) dene vAle kI bhUla se, tathA (4) grahaNa karane vAle kI bhUla se AhAra A gayA ho to| ___ aprAsuka-aneSaNIya-AhAra-zuddhi ke artha meM ye do zabda mahattvapUrNa haiN| aprAsuka kA artha haijo jIva sahita sacitta ho| aneSaNIya kA artha hai-gaveSaNaiSaNA, grahaNaiSaNA tathA grAsaiSaNA se sambandhita doSoM sahita ho| jIvarahita (acitta) tathA bhikSAcarI ke doSoM se mukta AhAra prAsuka aura eSaNIya-grahaNa karane yogya hotA hai| AcArya zrI AtmArAma jI ma. ne saMskRta TIkA kA saMdarbha dete hue apanI vyAkhyA meM kahA hai-sAmAnya sthiti meM aprAsuka va aneSaNIya AhAra grahaNa nahIM karanA caahie| kintu vizeSa apavAdika sthiti Ane para to vaisA sacitta-saMsakta AhAra grahaNa karake usase jIvAdi ko yatanApUrvaka dUra karake taTastha-vRtti se AhAra kA upayoga kara leveN| yadi jIvAdi ko alaga karanA saMbhava nahIM hotA ho to use ekAnta nirdoSa sthAna para paraTha deveN| ___ apavAda sthiti ke viSaya meM batAyA hai jaise-yogya AhAra durlabha ho, durbhikSa Adi kA samaya ho tathA zarIra rugNa yA azakta ho, aisI apavAdika sthiti Ane para sadoSa AhAra bhI liyA jA sakatA hai| (AcArya zrI AtmArAma jI ma. kRta hindI TIkA, bhAga 2, pR. 745) bhikSAcarI ke bayAlIsa doSoM kA varNana adhyayana ke anta meM dekheN| AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) GEON o Rog/ GOAN

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appaMDe Adi zabdoM meM alpa zabda abhAvavAcaka haiN| jisameM prANI Adi na hoN| pratilekhana aura pramArjana se abhiprAya hai-acchI prakAra dekheM aura phira rajoharaNa se unheM yatanA sahita dUra kreN| Elaboration-Here directions have been given for use and disposal of faulty food contaminated with living organisms, collected as alms. Technical Terms : Ahachch--The commentator (Churni) has given four meanings of this term (1) on accepting suddenly; (2) on accepting sometimes by chance; (3) accepted due to mistake of the donor; and (4) accepted due to seeker's own mistake. Aprasuk (aneshaniya)-In relation to purity of food these two words are very important. Aprasuk means that which has living organisms or is sachit. [from here on we shall use the word 'contaminated for sachit. Thus, unless otherwise specified contaminated should be taken as contaminated with living organisms. In the same way uncontaminated here would mean not contaminated with living organism or prasuk.] Aneshaniya means that which has faults related to purity and impurity (gaveshanaishana), procedure of acquisition (grahanaishana) and procedure of eating (grasaishana). Food which is free of living organisms or achit and free of the faults of alms collection is prasuk and eshaniya and is acceptable. Acharya Shri Atmaramji M., referring to the commentary (Tika), has mentioned in his elaboration--Under normal circumstances aprasuk and aneshaniya food should not be accepted. However, in exceptional situation such food could be accepted and eaten only after carefully removing living organisms (etc.) and with equanimous attitude. When it is not possible to separate the living organisms (etc.) it should be discarded at a proper and desolate spot with due care. Regarding exceptional situation he mentions--for example proper food is not available; it is a period of drought or other such calamity: or in case of ailing and weak condition of the ascetic. Under such exceptional circumstances faulty food can also be accepted. (Tika by Acharya Shri Atmaramji M.; part 2, p. 745) Refer to the forty two faults of alms seeking mentioned at the end of the chapter. piNDaiSaNA : prathama adhyayana Pindesana: Frist Chapter

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.. .it kia READIN --14tvALO Appande and other words with the prefix alp denote absence. Where there are no beings (etc.). Pratilekhan and pramarjan mean inspect carefully and then cleanse carefully with the ascetic-broom. hai sabIja anna-grahaNa niSedha 2. se bhikkhU vA bhikkhuNI vA gAhAvai jAva paviDhe samANe-se jAo puNa osahIo jaannijjaa| kasiNAo sAsiyAo avidalakaDAo atiricchacchiNNAo avvocchiNNAo; taruNiyaM vA chivADiM aNabhikkaMtamabhajjiyaM pehAe aphAsuyaM aNesaNijjaM ti maNNamANe lAbhe saMte No pddigaahijjaa| se bhikkhU vA 2 jAva paviDhe samANe se jAo puNa osahIo jaannejjaa| akasiNAo asAsiyAo vidalakaDAo tiricchacchiNNAo vocchiNNAo taruNiyaM vA chivADiM abhikkaMtaM bhajjiyaM pehAe phAsuyaM esaNijjaM ti maNNamANe lAbhe saMte pddigaahejjaa| 2. gRhastha ke ghara meM gayA huA bhikSu yA bhikSuNI yadi ina auSadhiyoM-(bIja vAle anAjoM) ko jAne ki ve akhaNDita (pUrNa) haiM, inakI yoni naSTa nahIM huI hai, jinake do yA do se adhika Tukar3e nahIM hue haiM, jinakA tirachA chedana nahIM huA hai, jo jIvarahita (prAsuka) nahIM hai, abhI kaccI adhapakI phalI haiM, jo abhI sacitta va abhagna haiM yA agni meM bhuMjI huI nahIM haiM, to unheM dekhakara unako aprAsuka evaM aneSaNIya samajhakara prApta hone para bhI grahaNa na kre| gRhastha ke ghara meM praviSTa bhikSu yA bhikSuNI yadi aisI auSadhiyoM ko jAne ki ve akhaNDita nahIM haiM, vinaSTayoni haiM, unake do yA do se adhika Tukar3e hue haiM, unakA tirachA chedana huA hai, ve jIvarahita (prAsuka) haiM, kaccI phalI acitta ho gayI haiM, Tukar3e kiye hue haiM yA agni meM bhuMjI huI haiM, to dekhakara unheM prAsuka evaM eSaNIya samajhakara grahaNa kara le| CENSURE OF ACCEPTING SEED-GRAINS 2. A bhikshu (male ascetic) or bhikshuni (female ascetic) who has entered a house of a layman should find out about aushadhis (seed-grains) if those grains are still intact, have undamaged capacity to germinate, have not been broken into two or more pieces, have not been laterally pierced, are not lifeless, are in the form of fresh beans that are alive, unbroken and uncooked; if yes AcArAMga sUtra (bhAga 2) ( 10 ) Acharanga Sutra (Part 2) TOP FORYKOSHD MONACHAR bree tara HTRIANCE

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he/she should consider them to be contaminated and unacceptable and reject even if offered. ____A bhikshu (male ascetic) or bhikshuni (female ascetic) who has entered a house of a layman, when finds about such aushadhis (seed-grains) that those grains are not whole, have lost capacity to germinate, have been broken into two or more pieces, have been laterally pierced, are not alive, the fresh beans have become lifeless, broken and processed in fire; he/she should accept them considering them to be uncontaminated and acceptable. 3. se bhikkhU vA 2 jAva samANe se jaM puNa jANijjA-pihuyaM vA bahurajaM vA bhujjiyaM vA maMthu vA cAulaM vA cAulapalaMbaM vA saI bhajjiyaM aphAsuyaM jAva No pddigaahejjaa| se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA-pihuyaM vA jAva cAulapalaMbaM vA asaI bhajjiyaM dukkhutto vA bhajjiyaM tikkhutto vA bhajjiyaM phAsuyaM esaNijjaM lAbhe saMte jAva pddigaahejjaa| 3. gRhastha ke ghara gayA huA bhikSu yA bhikSuNI yadi yaha jAne ki zAlI-(dhAna), jau, gehU~ Adi meM sacitta raja (tuSa Adi) bahuta haiM, gehU~ Adi agni meM acchI prakAra bhuMje hue nahIM haiN| gehU~ Adi ke ATe meM tathA dhAna-kuTe cUrNa meM bhI akhaNDa dAne haiM, kaNoM sahita * cAvala ke lambe dAne kevala eka bAra bhune hue haiM yA kuTe hue haiM, to unheM aprAsuka aura aneSaNIya mAnakara grahaNa na kre| ____ agara vaha bhikSu yA bhikSuNI yaha jAne ki zAlI-(dhAna), jau, gehU~ Adi (Aga meM bhuMje hue gehU~ Adi tathA gehU~ Adi kA ATA, kuTA huA dhAna) akhaNDa dAnoM se rahita hai, kaNa sahita cAvala ke lambe dAne, ye saba eka bAra, do yA tIna bAra Aga meM bhune hue haiM yA kuTe hai hue haiM to unheM prAsuka aura eSaNIya jAnakara prApta hone para grahaNa kara le| 3. A bhikshu (male ascetic) or bhikshuni (female ascetic) who has entered a house of a layman, when finds that grains like barley and wheat contain excessive sachit (contaminated with living organism) sand (chaff etc.), that they are not fully roasted, piNDaiSaNA : prathama adhyayana ( 11 ) Pindesang : Frist Chapter

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that there are whole grains mixed in wheat flour or other powdered grains, whole grains and broken grains of rice are roasted or pounded once only, he/she should consider them to be contaminated and unacceptable and reject if offered. If that bhikshu (male ascetic) or bhikshuni (female ascetic) finds that grains like rice barley and wheat (roasted, powdered or pounded) are free of whole grains and broken grains of rice are roasted or pounded once, twice and thrice he/she should accept them considering them to be uncontaminated and acceptable. vivecana - sUtra 9 meM niSpanna AhAra Adi ke viSaya meM kahA hai| isa sUtra meM vanaspati (auSadhi) ke viSaya meM kahA jA rahA hai| vedoM meM anna ke lie auSadhi zabda kA aneka bAra prayoga huA hai / jaise- zAntirApaH zAntirauSadhayaH- zAntiH vanaspatiH - (yajurveda 36 / 17 ) jala, anna, vanaspati hameM zAnti pradAna kareM / cUrNikAra ke samaya meM bhI auSadhi zabda gehU~, cAvala Adi dhAnya ke artha prayukta hotA rahA hai| jaise - ausahio, sacittAo, paDipunnAo, akhaMDitAo, sassiyAo parohaNa samatthAo ( cUrNi . ) auSadhi arthAt akhaMDa dhAna zasya arthAt jo ugane se samartha ho / AcArya zrI AtmArAma jI ma. ne auSadhi ko vanaspati- phala, jaise-A~valA, baher3A Adi artha meM grahaNa kiyA hai| isa sUtra meM auSadhi zabda bIja vAlI vanaspatiyA~, jaise- dhAna, gehU~, jau, bAjarA, makkA Adi artha meM grahaNa kiyA hai| paka jAne para bhI jaba taka inakA dAnA akhaMDa rahatA hai yA acchI prakAra bhUnA, kUTA, pIsA nahIM jAtA, vaha punaH ugane samartha hone se sacitta sajIva mAnA gayA / saMskRta TIkA ke anusAra nimna sthitiyoM meM aisA anna agrAhya hotA hai- ( 1 ) anAja kA dAnA akhaNDita ho / (2) ugane kI zakti naSTa na huI ho / (3) dAla Adi kI taraha dvidala na kiyA huA ho / (4) tirachA chedana na huA ho / (5) agni Adi zastra se pariNata hokara jIvarahita na huA ho / (6) mU~ga Adi kI taraha kaccI phalI ho / (7) pUrI taraha kUTA, bhU~jA yA pIsA na gayA ho| (8) gehU~, bAjarA, makkA Adi ke kacce dAne ko Aga meM eka bAra thor3e se seMke ho / AcArAMga sUtra (bhAga 2) ( 12 ) Acharanga Sutra (Part 2)

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( 9 ) vaha anna yadi acitta hone para bhI usameM ghuNa, IlI Adi jIva par3e hoN| (10) usa pake hue AhAra meM rasaja jIva-jantu par3a gae hoM yA makkhI Adi ur3ane vAlA koI jIva par3a gayA ho yA cIMTiyA~ par3a gayI hoN| (11) jo anna apakva ho yA duSpakva ho / Elaboration-Aphorism 1 informs about processed food. Here the subject is aushadhi (herb, things of plant origin). In Vedas the word aushadhi has been often used for grains. For example "May water, grains and plants cause us peace." (Yajurveda 36/17). When the commentary (Churni) was written the word aushadhi was used for grains like wheat, rice etc. As is mentioned in the Churni-aushadhi means whole grain that has the potential to germinate. Acharya Shri Atmaramji M. has interpreted aushadhi as fruits like Amala (emblic myrobalan), Baheda (beleric myrobalan) etc. In this aphorism the word aushadhi represents food grains such as-paddy, wheat, barley, millet, corn etc. Even after cooking, as long as the grain remains unbroken or unless it is properly roasted, pounded or ground, it is considered sachit (contaminated with living organism) or alive because it still has capacity to germinate or sprout. According to the commentary (Tika) such grains are not acceptable under the following conditions (1) The grain is unbroken. (2) Its capacity to germinate has not been damaged. (3) It has not been split like pulse-grains. (4) It has not been pierced laterally. (5) It has not been deprived of its life by processing in fire or by other such weapon (for weapon refer to the First chapter of Acharanga I). (6) It is in the form of a pod, like that of barley. (7) It has not been completely pounded, roasted or ground. (8) The grains of wheat, millet, corn etc., have been slightly roasted once in fire. piNDaiSaNA : prathama adhyayana ( 13 ) For Private Personal Use Only Pindesana: Frist Chapter

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.. / *9090099072800180900CARSEARongs is (9) The food-grain is achit (lifeless or without the capacity to sprout) but it is infested with worms like weevils and caterpillars. (10) Some aquatic or other insects like flies and ants have fallen into the cooked food. ___(11) The grains that is uncooked or badly cooked. vizeSa zabdoM ke artha-kasiNAo-kRtsna-sampUrNa (akhnnddit)| sAsiyAo-svAzrayA-jinakI yoni naSTa na huI ho| cUrNikAra ke anusAra jo prarohaNa meM-ugane meM samartha hoN| atiricchachinnAo-kelA Adi kaI phaloM kI taraha kaI bIja vAlI lambI phaliyA~ tirachI kaTI huI na ho| taruNiyaM-taruNI-aparipakva kccii| chivADI-mUMga Adi kI phlii| abhajjiyaM-abhagnaisake tIna artha hote haiM-(1) binA kUTA huA, (2) binA pIsA huA athavA binA dalA huA, (3) agni meM pU~jA huA yA seMkA huA na ho| pihuyaM-naye-naye tAje gehU~, makkA, dhAna Adi ko agni meM seMkakara pokha, hole Adi banAte haiM, use 'pRthuka' kahate haiN| 'maMthu' kA artha vRttikAra ne gehU~ Adi kA cUrNa kiyA hai| dazavakAlika (5/98) meM bhI 'bera' kA cUrNa tathA jinadAsacUrNi ke anusAra bera, jau Adi kA cUrNa artha kiyA gayA hai| ___Technical Terms : Kasinao (kritsna)-whole or unbroken. Sasiyao (svashrayah)--that whose reproductive organ is not destroyed. According to the commentator (Churni) it means that which is not capable of germinating. Atiricchachhinnao-longer pods, like that of a banana, that have not been laterally pierced or slit. Taruniyam (taruni)-unripe or fresh. Chhivadi-beans of green gram and other pulses. Abhajjiyam (abhagna)--it has three meanings--(1) not __pounded, (2) not broken or ground, and (3) not toasted or roasted in fire. Pihuyam (prithuk)--fresh beans or pods of wheat, corn, paddy mildly roasted in fire. Manthu---flour of wheat or other grains according to Vritti. Dashavaikalika (5/98) interprets it as powder of dried berries. Jinadas Churni interprets it as powder of dried berries and barley. anyatIrthika-gRhastha ke sAtha gamana kA niSedha ___4. se bhikkhU vA 2 gAhAvaikulaM jAva pavisittu kAme No aNNautthieNa vA gArathieNa vA parihArio aparihArieNa saddhiM gAhAvaikulaM piMDavAyapaDiyAe pavisijja vA Nikkhamijja vaa| AcArAMga sUtra (bhAga 2) ( 14 ) Acharanga Sutra (Part 2) TAVOVAO OS zza na POWAOMIONVARTrior PARIPTEREO CINK

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30 4. bhikSA ke nimitta gRhastha ke ghara meM praveza karane kA icchuka bhikSu yA bhikSuNI anyatIrthika athavA gRhastha ke sAtha tathA pArihArika (uttama) sAdhu apArihArika (pArzvastha Adi-) sAdhu ke sAtha bhikSA ke lie gRhastha ke ghara meM na to praveza kare aura na nikle| CENSURE OF MOVING AROUND WITH HOUSEHOLDERS 4. A bhikshu or bhikshuni desirous of entering a house of a layman in order to seek alms should neither enter nor come out in the company of a monk belonging to other faith or a layman. Also, an accomplished ascetic should avoid the company of an unaccomplished (junior etc.) ascetic while entering or leaving a house. 5. se bhikkhU vA 2 bahiyA viyArabhUmiM vA vihArabhUmiM vA NikkhamamANe vA pavisamANe vA No aNNautthieNa vA gAratthieNa vA parihArio aparihArieNa vA saddhiM bahiyA viyArabhUmiM vA vihArabhUmiM vA Nikkhamijja vA pavisijja vA / 5. vaha bhikSu yA bhikSuNI bAhara vicAra bhUmi - ( zaucAdi hetu sthaMDila bhUmi ) yA vihAra( svAdhyAya) bhUmi se lauTate yA vahA~ praveza karate hue anyatIrthika yA gRhastha ke sAtha tathA pArihArika apArihArika sAdhu ke sAtha na to vicAra - bhUmi yA vihAra bhUmi se lauTe, na praveza kre| 5. A bhikshu or bhikshuni desirous of going to or entering an isolated place in order to relieve himself or to meditate or study should neither go nor return in the company of a person belonging to other faith or a layman. Also, an accomplished ascetic should avoid the company of unaccomplished ascetic while going or returning such isolated place. 6. se bhikkhU vA 2 gAmANugAmaM dUijmANe No aNNautthieNa vA gAratthieNa vA parihArio aparihArieNa vA saddhiM gAmANugAmaM dUijjejjA / 6. eka gA~va se dUsare gA~va jAte hue bhikSu yA bhikSuNI anyatIrthika yA gRhastha ke sAtha tathA uttama sAdhu pArzvastha Adi sAdhu ke sAtha grAmAnugrAma vihAra na kare / 6. A bhikshu or bhikshuni going from one village to another should not do so in the company of a person belonging to other piNDaiSaNA: prathama adhyayana ( 15 ) Pindesana: Frist Chapter For Private Personal Use Only

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. . .. .. . PORNOHARore 194 faith or a layman. Also, an accomplished ascetic should avoid the company of unaccomplished ascetic while moving about from village to village. 7. se bhikkhU vA 2 jAva paviDhe samANe No aNNautthiyassa vA gAratthiyassa vA parihArio aparihAriyassa vA asaNaM vA 41 dejjA vA aNupadejjA vaa| 7. gRhastha ke ghara meM bhikSA ke lie praviSTa bhikSu yA bhikSuNI anyatIrthika yA parabhikSAjIvI yAcaka ko, tathaiva uttama sAdhu pArzvasthAdi zithilAcArI sAdhu ko azana Adi cAroM AhAra na to svayaM de aura na kisI se dilaae| 7. A bhikshu or bhikshuni who has entered a house of a layman for alms should neither give nor cause others to give food to a person belonging to other faith or a common beggar. Also, an accomplished ascetic should neither give nor cause to give food to an ascetic lax in conduct. vivecana-sUtra 4 se 7 taka meM anyatIrthika Adi ke sAtha bhikSA, sthaMDila bhUmi, vihAra bhUmisvAdhyAya bhUmi tathA grAmAnugrAma vihAra karate samaya sAtha-sAtha calane kA tathA vApasa sAtha-sAtha Ane kA tathA AhAra ke dene-dilAne kA niSedha kiyA gayA hai| ___anyatIrthika kA artha hai-anya dharma-sampradAya yA mata ke saadhu| yahA~ para gRhastha se Azaya hai-jo dUsaroM ke anna para jItA ho, ghara-ghara se ATA mA~gakara jIvana-nirvAha karane vAle gRhaveSI sAdhu yA bhikhArI yA yaack| pArihArika kA artha hai-AhAra ke doSoM kA parihAra karane vAlA zuddha AcAra vAlA sAdhu aura apArihArika se matalaba hai jo zithilAcArI haiM, sAdhvAcAra meM lage doSoM kI vizuddhi na karane vAle pArzvastha, avasanna, kuzIla, saMsakta aura svacchanda AcArI Adi sAdhu haiN| ___TIkA ke AdhAra para vistAra karate hue AcArya zrI AtmArAma jI ma. ne sAtha-sAtha jAne kA niSedha karane ke pIche jo bhAva hai usa para prakAza DAlA hai| mukhya bindu ye haiM (1) bhikSA ke lie sAtha jAne se gRhastha ke mana para anAvazyaka dabAva par3a sakatA hai| (2) gRhastha aneSaNIya AhAra dene para vivaza ho sakatA hai| (3) ucita AhArAdi na milane para anyatIrthika Adi gRhastha kI badanAmI kara sakate haiN| KitKI The * 1. yahA~ '4' kA cihna 'pANaM vA khAimaM vA sAimaM vA'-ina zeSa tInoM AhAroM kA sUcaka hai| Age sarvatra isI prakAra smjheN| Holpos ra AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) *

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(4) sAtha-sAtha calane meM calate hue vAtacIta karane meM IryAsamiti kI hAni ho sakatI hai| (5) Age-pIche calane meM mAna-apamAna kA prazna bhI uTha sakatA hai| (6) svAdhyAya meM vighna AtA hai| zarIra kriyAoM kI nivRtti meM saMkoca yA avarodha paidA ho sakatA hai / ityAdi aneka doSoM kI saMbhAvanA hone ke kAraNa bhikSu ko svayaM akele apanI caryA karanA caahie| Elaboration-In aphorisms 4 to 7 moving in company of persons belonging to other faiths (etc.) while going to seek alms, to relieve oneself, to study or meditate, and from one village to another and returning from there, has been proscribed. Giving food to or taking food from such individuals is also proscribed. Anyatirthak or persons belonging to other faiths implies mendicants belonging to other sects. Here householder implies those who live on food provided by others. This includes such mendicants in householder's garb who beg for flour for livelihood or common beggars. Pariharik means one who avoids food related faults or an ascetic observing purity of conduct. Apariharik means one who is lax in his conduct or an ascetic who fails to amend his faulty ascetic-conduct. This includes parshvasth (subordinate), avasanna (lethargic), kushil (ill-mannered), samsakt (attached), svacchand (capricious) and other such ascetics. Elaborating on the basis of the commentary (Tika) Acharya Shri Atmaramji M. has thrown light on the reasons for this censure of moving in company. Main points are (1) Going to collect alms with someone may cause unnecessary pressure on the donor. (2) The donor may be forced to offer food that is unacceptable for an ascetic. (3) If proper food is not offered the mendicants belonging to other faiths may slander the donor. (4) Walking in company may inspire dialogue and distract from taking proper care while moving. piNDaiSaNA: prathama adhyayana ( 17 ) For Private Personal Use Only Pindesana: Frist Chapter

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(5) Moving ahead or behind may raise questions about self respect. (6) There is distraction in meditation and studies. There is a scope 2. of restrain and distraction in physical activities of relieving oneself. Due to possibility of these and many other faults, an ascetic should move about or do his activities alone. auddezikAdi doSarahita AhAra kI eSaNA 8. se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA asaNaM vA 4 / assaMpaDiyAe / egaM sAhammiyaM samuddissa pANAiM bhUyAiM jIvAiM sattAI samArambha samuddissa kItaM pAmiccaM acchejjaM aNisaTTha abhihaDaM AhaTu ceei, taM tahappagAraM asaNaM vA 4 purisaMtarakaDaM vA / apurisaMtarakaDaM vA bahiyA NIhaDaM vA aNIhaDaM vA attaTThiyaM vA aNattaTTiyaM vA paribhuttaM , vA aparibhuttaM vA AseiyaM vA aNAseiyaM vA aphAsuyaM jAva No pddigaahejjaa| ___ evaM bahave sAhammiyA egaM sAhammiNiM, bahave sAhammiNIo samuddissa cattAri AlAvagA bhaanniyvvaa| [1] se bhikkhU vA 2 jAva paviDhe samANe se jaM puNa jANejjA asaNaM vA 4 bahave. samaNa-mAhaNa-atihi-kivaNa-vaNImae pagaNiya pagaNiya samuddissa pANAI jAva No pddigaahejjaa| [2] se bhikkhU vA 2 jAva paviDhe samANe se jaM puNa jANejjA-asaNaM vA 4 bahave samaNa-mAhaNa-atihi-kivaNa-vaNImae samuddissa pANAI 4 jAva AhaTu ceei, taM tahappagAraM asaNaM vA 4 apurisaMtarakaDaM, abahiyA NIhaDaM aNattaTThiyaM aparibhuyaM aNAseviyaM aphAsuyaM aNesaNijjaM jAva No pddigaahejjaa| ___ aha puNa evaM jANejjA purisaMtarakaDaM bahiyA NIhaDaM attaTThiyaM paribhuttaM AseviyaM, phAsuyaM esaNijjaM jAva pddigaahejjaa| 8. bhikSu yA bhikSuNI gRhastha ke ghara meM bhikSA ke lie jAtA huA jaba yaha jAne ki kisI gRhastha ne eka sAdharmika sAdhu ke uddezya se prANa, bhUta jIva aura sattvoM kA samArambha karake AhAra banAyA hai, sAdhu ke nimitta se AhAra mola liyA, udhAra liyA hai, kisI se , jabarana chInakara lAyA hai, usake svAmI kI anumati ke binA liyA huA hai tathA ghara se (sAdhu ke sthAna para) lAyA huA AhAra de rahA hai, to isa prakAra kA (doSayukta) azana, se pAna rUpa AhAradAtA se bhinna kisI anya puruSa ne banAyA ho athavA svayaM dAtA ne AcArAMga sUtra (bhAga 2) ( 18 ) Acharanga Sutra (Part 2) *

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banavAyA ho, ghara se bAhara nikAlA gayA ho yA na nikAlA gayA ho; use dUsare ne svIkAra kiyA ho yA na kiyA ho; usa AhAra meM se bahuta-sA khAyA ho yA na khAyA ho; athavA thor3A-sA sevana kiyA ho yA na kiyA ho; isa prakAra ke AhAra ko aprAsuka aura aneSaNIya samajhakara prApta hone para vaha grahaNa na kare / isI prakAra bahuta se sAdharmika sAdhuoM ke lie banAyA gayA ho yA eka sAdharmiNI sAdhvI ke nimitta se athavA bahuta-sI sAdharmiNI sAdhviyoM ke nimitta banAyA gayA ho, usa AhAra ko grahaNa na kare; yoM kramazaH cAra AlApaka isI bhA~ti kahane cAhie / [9] vaha bhikSu yA bhikSuNI gRhastha ke ghara meM praveza karane para jAne ki yaha azanAdi AhAra bahuta se zramaNoM, mAhanoM (brAhmaNoM), atithiyoM, kRpaNoM ( daridroM), yAcakoM ( bhikhAriyoM) ko gina-ginakara unake nimitta se prANI Adi jIvoM kA AraMbha samArambha karake banAyA huA hai; usa AhAra ko grahaNa na kare / [2] vaha bhikSu yA bhikSuNI gRhastha ke ghara meM praveza karake jAne ki yaha cAra prakAra kA AhAra bahuta se zramaNoM, mAhanoM (brAhmaNoM), atithiyoM, daridroM aura yAcakoM ke nimitta se prANAdi jIvoM kA AraMbha samArambha karake banAyA gayA hai ( kharIdA gayA hai, udhAra liyA gayA hai, balAt chInA gayA hai, dUsare ke svAmitva kA AhAra usakI anumati ke binA liyA huA hai, ghara se sAdhu ke sthAna para ( sAmane) lAkara de rahA hai), usa prakAra kA AhAra jo svayaM dAtA ne banAyA - ( apuriSAntarakRta) ho, bAhara nahIM nikAlA ho, dAtA dvArA adhikRta na ho, dAtA ne upabhoga yA sevana nahIM kiyA ho, usa aneSaNIya AhAra ko grahaNa na kare / yadi sAdhu isa prakAra jAne ki yaha AhAra dUsare puruSa dvArA banAyA huA - ( puriSAntarakRta) hai, ghara se bAhara nikAlA gayA hai, dAtA dvArA adhikRta hai, dAtA dvArA khAyA aura bhogA huA hai to aise AhAra ko prAsuka aura eSaNIya samajhakara grahaNa kara le| SEARCH FOR FOOD FREE OF AUDDESHIK AND OTHER FAULTS 8. When a bhikshu or bhikshuni while going to the residence of a layman finds that the layman has prepared food for some coreligionist ascetic and the process involves violence of things that breathe, exist, live or have any essence or potential of life; or has purchased or borrowed or forcibly snatched it from others or brought it without the permission of its owner or brought these from his home to the place of stay of the ascetic; he/she should piNDaiSaNA : prathama adhyayana ( 19 ) Pindesana: Frist Chapter For Private Personal Use Only 10 1

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. . consider such food to be contaminated and unacceptable and reject if offered, irrespective of its being prepared by a person other than the donor or the donor himself, or its being brought : out or not from the house, or its having been accepted or not by some other person, or a small or large portion of it having been consumed or not. In the same way he should not accept the food prepared for many co-religionist ascetics or one co-religionist sadhvi (female ascetic) or many co-religionist sadhuis. Thus, know these four analogous rules in this very order. [1] If that bhikshu or bhikshuni, after entering the residence of a layman, finds that this four type of food has been prepared for numerous Shramans, Brahmins, guests, destitute and beggars counting their specific numbers and the process involved violence of things that breathe, exist, live or have any essence or potential of life; then he or she should not accept that food. [2] If a bhikshu or bhikshuni after entering the residence of a layman finds that this four type of food has been prepared for n'imerous Shramans, Brahmins, guests, destitute and beggars and the process involves violence of things that breathe, exist, live or have any essence or potential of life; (or has purchased or ? borrowed or forcibly snatched it from others or brought it without the permission of its owner or brought these from inside his house to offer to the ascetic or to the place of stay of the ascetic to offer); he/she should reject such unacceptable food if it has been prepared by the donor himself (apurishantarakrit), or it has not been brought out from the house or it has been offered without the permission of the donor or the donor has not consumed or eaten a part of it. If the ascetic finds that the food has been prepared by a ** person other than the donor himself, or it has been brought out - AcArAMga sUtra (bhAga 2) ( 80 ) Acharanga Sutra (Part 2)

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. NA . from the kitchen, or it has been offered with the permission of the donor, or the donor has consumed or eaten a part of it, in such case he or she should accept the food considering it to be uncontaminated and acceptable. 6. vivecana-isa sUtra meM sadoSa AhAra bhI do prakAra kA batAyA hai-(1) vizuddha koTi, aura (2) avizuddha kotti| sAdhu ke nimitta jIva-hiMsA karake banAyA gayA AhAra avizuddha koTi kA hai| yaha AdhAkarma, auddezika Adi doSayukta hai| dUsarA jo kisI se udhAra lekara, chInakara, kharIdakara, dAtA kI AjJA ke binA lekara diyA jAtA hai use vizuddha koTi kA AhAra mAnA jAtA hai| . ra dUsare prakAra kA AhAra vizuddha koTi kA isalie mAnA jAtA hai ki isameM sAdhu ke nimitta : pratyakSa jIva-hiMsA nahIM hotii| isalie yahA~ do vikalpa batAye gaye haiN| prathama koTi kA AhAra kisI bhI paristhiti meM grAhya nahIM hai, kintu dUsarI koTi kA AhAra yadi puriSAntarakRta ho to grAhya ho jAtA hai| ___'purisantarakaDaM' zabda kA abhiprAya hai, dAtA ke atirikta anya puruSa ne yadi usa AhAra, vastra, bhavana, vastu Adi kA upayoga kara liyA ho to| jaise sAdhu ke nimitta kisI ne bhavana : kharIdA, phira gRhastha ne apane lie usakA upayoga kara liyA ho to vaha puriSAntarakRta hone se : grAhya ho jAtA hai| . AdhAkarma tathA auddezika AhAra nahIM lene kA vidhAna kevala prathama aura aMtima tIrthaMkara ke zAsanakAla meM hotA hai, madhyavartI bAIsa tIrthaMkaroM ke zAsana meM nhiiN| Elaboration-In this aphorism the faulty food has also been divided into two categories--(1) avishuddha (faulty), and (2) vishuddha : (faultless). The food prepared specifically for an ascetic by a process involving violence is of faulty category. This involves faults like * aadhakarma or auddeshik (food specifically prepared for ascetics). The food which is borrowed, snatched, purchased or taken without *. permission of the donor is considered to be faultless food. - The second type of food is considered faultless because it does not involve direct violence against beings for the benefit of the ascetic. That is why two alternatives have been given here. The first type of food is not acceptable in any condition. But the second type is acceptable if it is purishantarakrit (already used by someone other than the donor). piNDaiSaNA : prathama adhyayana ( 21 ) Pindesana : Frist Chapter ... . .. N

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A GAR-940.ORCARSGARL ... . .. .. . . . . .... Ans The term purisantarakadam covers those things which have already been used by a person other than the donor; this includes things like food, clothes, house etc. For example if someone buys a house for the use of ascetics but he himself or someone else uses it, then it becomes purishantarakrit and thus acceptable. The rule of not accepting aadhakarma and auddeshik food applies to the period of influence of the first and the last Tirthankars and not to the intervening period of remaining twenty two Tirthankars. vizeSa zabdoM ke artha-sAhammiya-sAdharmika-jo AcAra-vicAra aura veza-bhUSA meM samAna ho| " smnn-shrmnn| inake pA~ca prakAra haiM-(1) nigraMtha (jaina), (2) zAkya (bauddha), (3) tApasa, / (4) gairika, aura (5) aajiivk| maahnn-braahmnn| atihi-abhyAgata yA mehmaan| kivaNa-kRpaNadaridra yA dUsaroM ke diye hue bhojana para jIne vaalaa| vaNImaga-cAraNa, bhATa, jo dUsaroM kI prazaMsA karake AhArAdi prApta karatA hai| samuddissa-kisI eka yA aneka sAdharmika sAdhu yA sAdhvI ko OM uddezya karake banAyA gayA aahaar| kIyaM-kharIdA huaa| pAmicca-udhAra liyA huaa| acchijja balAt chInA huaa| aNisaTuM-usake svAmI kI anumati lie binaa| abhihaDaM-ghara se sAdhu ke sthAna para lAyA huaa| attaTThiyaM-apane dvArA adhikRt| ___Technical Terms : Sahammiya (sadharmik)-same in thought, conduct and dress. Saman (Shraman)--these are of five types(1) Nirgranth (Jain), (2) Shakya (Buddhist), (3) Tapas, (4) Gairik, and (5) Ajivak. Mahan-Brahmin. Atihi-guest. Kivan (kripan) destitute; who lives on food provided by others. Vanimag-bard; who earns his living by praising others. Samuddiss--food prepared & specifically for one or more co-religionist ascetics. Kiyam-bought. Pamichcha-borrowed. Achhijjam--snatched. Anisattham-taken without the permission of the owner. Abhihadam-brought from home to the place of stay of the ascetic. Attatthiyam-authorized by himself. AAKIRKimal MES Kay.goooseryo nityAgra piNDAdi grahaNa kA niSedha 9. se bhikkhU vA 2 gAhAvaikulaM piMDavAyapaDiyAe pavisiukAme se jAiM puNa kulAI jANejjA-imesu khalu kulesu Niie piMDe dijjai, aggapiMDe dijjai, Niyae bhAe dijjai, Niyae avaDDhabhAe dijji| tahappagArAiM kulAiM NiiyAiM NiiumANAiM No bhattAe vA pANAe vA pavisejja vA Nikkhamejja vaa| AcArAMga sUtra (bhAga 2) ( 22 ) Acharanga Sutra (Part 2)

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eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savva hiM samie sahie . sayA je| hai -tti bemi| // paDhamo uddesao sammatto // 9. gRhastha ke ghara meM AhAra-prApti ke lie praveza karane ke icchuka sAdhu yA sAdhvI aise kuloM (gharoM) ko jAne ki jina kuloM meM nityapiNDa (AhAra) diyA jAtA hai, agrapiNDa diyA jAtA hai, pratidina bhAta (AdhA bhAga) diyA jAtA hai, pratidina upArddha bhAga (cauthA bhAga) diyA jAtA hai; isa prakAra ke kuloM meM joki nitya dAna dete haiM, jinameM pratidina bhikSA ke lie bhikSuoM kA Agamana hotA rahatA hai, aise kuloM meM AhAra-pAnI ke lie haisAdhu-sAdhvI praveza evaM nirgamana na kreN| se yaha usa bhikSu yA bhikSuNI ke lie (jJAnAdi AcAra kI) samagratA hai, arthAt vaha samasta viSayoM meM saMyata yA paMca samitiyoM se yukta, jJAnAdi sahita nirdoSa vRtti hokara sadA prayatnazIla rhe| __-aisA maiM kahatA huuN| ... CENSURE OF FOOD REGULARLY PREPARED FOR CHARITY ... 9. A bhikshu or bhikshuni desirous of entering a house of a layman in order to seek alms should explore the families : (houses) where food is traditionally donated daily, first portion of food is donated, half portion is donated, one quarter portion is : donated; the families which donate everyday, where seekers ' frequent everyday to seek alms; and he or she should not go or .' enter such houses to seek food or water. This is the totality (of conduct including that related to * knowledge) for that bhikshu or bhikshuni. Which means that he should ever continue his (spiritual) pursuits with discipline in every respect, observing the five self-regulations and having * faultless attitude and conduct. -So I say. : piNDaiSaNA : prathama adhyayana ( 23 ) Pindesana : Frist Chapter

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indiaROS vivecana--kucha kuloM meM puNya-lAbha samajhakara zramaNa, brAhmaNa, yAcaka Adi hara prakAra ke bhikSAcara ke lie pratidina AhAradAna kiyA jAtA hai, jo AhAra paka rahA ho, usameM se pahale * kucha bhAga nikAlakara alaga rakha diyA jAtA hai athavA AdhA yA cauthAI bhAga AhAra diyA jAtA * hai, jahA~ hara taraha ke bhikSAcara AhAra lene Ate-jAte rahate haiN| aise nityapiNDa dene vAlA kuloM meM java nirgrantha bhikSu-bhikSuNI AhAra lene lageMge to vaha gRhastha unake nimitta adhika bhojana bnvaaegaa| jaina zramaNa ko dene ke bAda thor3A-sA bacegA. una logoM ko nahIM mila sakegA. jo pratidina vahA~ se bhojana le jAte haiM, tava unheM antarAya lagegA aura AhAra lAbha se vaMcita bhikSAcaroM ke mana meM jaina sAdhu-sAdhviyoM ke prati dveSabhAva jgegaa| ataH aise kuloM meM AhAra ke lie nahIM jAnA caahie| kula kA artha yahA~ viziSTa ghara samajhanA caahie| nitya agrapiNDa kA artha vRttikAra ne kiyA hai-"bhAta, dAla Adi jo bhI AhAra banA hai, usameM se pahale bhikSArtha dene ke lie jo AhAra nikAlakara rakha liyA jAtA hai|" sAmaggiyaM kI vyAkhyA vRttikAra ne kI hai-"bhikSu dvArA yaha udgama-utpAdana-grahaNaiSaNA, saMyojanA, pramANa, aMgAra, dhUma Adi kAraNoM (doSoM) se suparizuddha piNDa kA grahaNa jJAnAcAra * sAmarthya hai, darzana-cAritra-tapovIryAcAra saMpannatA hai|" cUrNikAra ke zabdoM meM isa prakAra AhAragata doSoM kA parihAra karane se piNDaiSaNA guNoM se uttaraguNa meM samagratA hotI hai| // prathama uddezaka samApta // {Note : All these codes are meant for both bhikshu and bhikshuni. Therefore the pronoun has to be helshe or his/her. But from hereon we shall just mention he or his for convenience. It should be taken as he/she according to the context.] Elaboration--In some families donating food to Shramans, Brahmins and beggars is considered to be a pious and meritorious deed. There food is donated daily to every seeker; while cooking, first e portion of food is kept separate for donating; or half or quarter portion is donated. In such houses seekers frequent everyday to seek alms. If a bhikshu or bhikshuni goes to seek alms in houses that donate everyday, the layman will get additional quantity of food for him; or if he offers food to the Jain Shraman first, there would be a shortage for those who come for alms everyday. This would cause the bondage of antaraya karma (karma that acts as an impediment to pursuits) and AcArAMga sUtra (bhAga 2) (24 ) Acharanga Sutra (Part 2) 1 Com paradisa

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MIKKKKKKKKKKKKI also evoke the feelings of hatred in the deprived beggars. Therefore Shramans should not go to such families to seek alms. Kula here means specific families, not clan. According to the commentator (Vritti) nitya agrapind means "the portion of the food that is kept separate for donation immediately on cooking; the first portion." Samaggiyam-entirety; in the words of the commentator (Vritti)-- "This acceptance of food avoiding all the faults of origin, production, exploration, collection, quantity, fire, smoke etc. is accomplished through the conduct related to knowledge and an evidence of perfection in conduct related to perception, behaviour, austerities and potency." According to the commentator (Churni) avoiding such faults related to food leads to perfection in alms seeking and gradually in other virtues. piNDaiSaNA : prathama adhyayana || END OF LESSON ONE || ( 25 ) 1994 For Private Personal Use Only Pindesana: Frist Chapter *****

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bIo uddesao | dvitIya uddezaka LESSON TWO " aSTamI parvAdi meM AhAra grahaNa kI vidhi aura niSedha OM 10. se bhikkhU vA 2 gAhAvaikulaM piMDavAyapaDiyAe aNupaviDhe samANe-se jaM puNa jANejjA, asaNaM vA 4 / 2 aTThamiposahiesu vA addhamAsiesu vA, mAsiesu vA, domAsiesu vA, temAsiesu vA, cAumAsiesu vA, paMcamAsiesu vA, chammAsiesu vA, uUsu vA, uUsaMdhIsu vA, uUpariyaTTesu vaa| bahave samaNa-mAhaNa-atihi-kivaNa-vaNImage egAo ukkhAo pariesijjamANe pehAe, dohiM ukkhAhiM pariesijjamANe pehAe, tihiM ukkhAhiM pariesijjamANe pehaae| kuMbhImuhAo vA kalovAio vA saMNihi-saMNicayAo vA pariesijjamANe pehAe, tahappagAraM asaNaM vA 4 apurisaMtarakaDaM jAva aNAseviyaM aphAsuyaM aNesaNijjaM jAva " No pddigaahejjaa| se aha puNa evaM jANejjA purisaMtarakaDaM jAva AseviyaM phAsuyaM jAva pddigaahejjaa| 10. sAdhu-sAdhvI AhAra-prApti ke nimitta gRhastha ke ghara meM praveza karane para azana Adi AhAra ke sambandha meM yaha jAne ki yaha AhAra aSTamI, pauSadhavrata vizeSa ke upalakSya meM tathA arddha-mAsika (pAkSika), mAsika, dvimAsika, traimAsika, cAturmAsika, paMcamAsika aura SANmAsika utsavoM ke upalakSya meM tathA RtuoM, Rtu-sandhiyoM evaM Rtu-parivartanoM ke utsavoM ke upalakSya meM banA bahuta-se zramaNa, mAhana, atithi, daridra evaM bhikhAriyoM ko eka bartana se (lekara) parosate hue dekhakara, do bartanoM se (lekara) parosate hue dekhakara, yA tIna bartanoM se (lekara) parosate hue dekhakara evaM cAra bartanoM se (lekara) parosate hue dekhakara tathA sa~kar3e mu~ha vAlI kumbhI aura bA~sa kI TokarI meM se (lekara) evaM saMcita kie hue (dUdha, dahI, ghI, gur3a) padArthoM ko parosate hue dekhakara, yadi vaha puruSAntarakRta nahIM hai, (ghara se bAhara nikAlA huA nahIM hai, dAtA dvArA adhikRta nahIM hai, paribhukta) aura AcArAMga sUtra (bhAga 2) (26 ) Acharanga Sutra (Part 2)

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Asevita nahIM hai, to aise cAroM prakAra ke AhAra ko aprAsuka aura aneSaNIya jAnakara grahaNa na kare / aura yadi jAne ki yaha AhAra puruSAntarakRta ho cukA hai| usane khAyA aura bhoga liyA hai to aise AhAra ko prAsuka aura eSaNIya jAnakara grahaNa kara le| RULES ABOUT FESTIVAL DAYS 10. A bhikshu or bhikshuni on entering the house of a layman should find this about the food If that food has been prepared on the occasion of some specific austerity like fasting on eighth of the fortnight or paushadh-vrat (partial ascetic vow); or some fortnightly, monthly, bimonthly, quarterly, four-monthly, five-monthly or six-monthly celebrations; or some seasonal festivals, celebrations on the junction and change of seasons. If that food is being served from one, two, three or four pots to many Shramans, Brahmins, destitute and beggars. If that food is being taken from pots with narrow neck and baskets; and is some accumulated food (milk, curd, butter, jaggery etc.). In such cases if the food offered has been prepared by the donor himself (apurushantarakrit), or it has not been brought out from the kitchen, or it has been offered without the permission of the donor, or the donor has not consumed or eaten a part of it, then it should be rejected considering it to be contaminated and unacceptable. And if it is found to be purushantarakrit (prepared by someone other than the donor etc.); and a part of it has been consumed or eaten, then it should be taken considering it to be uncontaminated and acceptable. vivecana - isa sUtra meM aSTamI Adi parva vizeSa ke avasara para pauSadha, upavAsa, tapakarma Adi ke nimitta utsava meM khAsataura se die jAne vAle aise AhAra kA niSedha kiyA hai, jo zramaNa, brAhmaNa, bhikhArI Adi sabake lie banA ho, aisA AhAra AdhAkarma doSa se yukta nahIM hai, kintu piNDaiSaNA: prathama adhyayana ( 27 ) Pindesana: Frist Chapter For Private Personal Use Only

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* 'aphAsuyaM' hai, arthAt sAdhu ke lie taba taka akalpanIya hai jaba taka vaha puruSAntarakRta nahIM huA ho| yadi usameM se parivAra ke sadasya upayoga kara lete haiM to vaha puruSAntarakRta hone ke bAda kalpanIya ho jAtA hai| Elaboration--This aphorism informs about food prepared on some specific occasions, festivities or celebrations for the purpose of offering to Shramans, Brahmins, destitute and beggars. Such food, although not prepared specifically for ascetics, is not acceptable as long as it does not become purushantarakrit. When a portion of it has been consumed by the members of the family of the donor, it becomes purushantarakrit and so acceptable. vizeSa zabdoM ke artha-ukkhA-piTThara, bar3I baTaloI jaisA brtn| kumbhI-sa~kar3e mu~ha vAle brtn| kalovAtI-piTArI yA bA~sa kI ttokrii| sannidhi-gorasa-ghI, dUdha, gur3a aadi| Technical Terms : Ukkha-a small pitcher shaped pot. Kumbhi--a flask like pot with narrow neck. Kalovati--basket made of straw or reed. Sannidhi-milk, butter, jaggery etc. bhikSA-yogya kula 11. se bhikkhU vA 2 jAva aNupaviDhe samANe jAiM puNa kulAiM jANijjA, taM jahA uggakulANi vA bhogakulANi vA rAiNNakulANi vA khattiyakulANi vA ikkhAgakulANi vA harivaMsakulANi vA esiyakulANi vA vesiyakulANi vA gaMDAgakulANi vA koTTAgakulANi vA gAmarakkhakulANi vA bokkasAliyakulANi vA | aNNayaresu vA tahappagAresu aduguMchiesu agarahiesu asaNaM vA 4 phAsuyaM jAva se pddigaahijjaa| 11. bhikSu yA bhikSuNI gRhastha ke ghara meM AhAra ke lie jAne para (AhAra grahaNa karane yogya) ina kuloM ko jAne; jaise ugra-kula, bhoga-kula, rAjanya-kula, kSatriya-kula, ikSvAku-kula, harivaMza-kula, gopAlAdi-kula, vaizya-kula, nApita-kula, bar3haI-kula, grAmarakSaka-kula yA tantuvAya-kula; ye tathA isI prakAra ke anya bhI kula, jo nindita na hoM, garhita na hoM, una kuloM se prAsuka aura eSaNIya azanAdi caturvidha AhAra milane para sAdhu use grahaNa kre| * * * * * AcArAMga sUtra (bhAga 2) ( 28 ) Acharanga Sutra (Part 2)

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P R ANG .. . .. . ... . . .. . ... .... ...... SUITABLE CLANS 11. A bhikshu or bhikshuni on entering the house of a layman, should find about these clans (suitable for taking alms from)___Ugra-clan, Bhog-clan, Rajanya-clan, Kshatriya-clan, Ikshvaku-clan, Harivamsh-clan, Gopal-clan, Vaishya-clan, Napitclan, Badhai-clan, Gramrakshak-clan and Tantuvaya-clan; an ascetic may take four types of food, if it is prasuk and acceptable, from these or other such clans that are not infamous or despicable. vivecana-muni jina gharoM yA samudAyoM se bhikSA grahaNa karatA hai, unake sambandha meM isa sUtra meM nirdeza hai| __'kula' zabda kA sAmAnya artha hai-vaMza, gotra yA pUrvajoM kI vNsh-prmpraa| pitA kA pakSa kula : kahalAtA hai aura mAtRpakSa vNsh| kucha sthAnoM para kula zabda samudAya yA samUha ke artha meM bhI prayukta : huA hai| jaise-AgamoM meM muni ke bhikSA prasaMga para ucca-nIca-majjhima kulesu aDamANe pATha AtA, hai| vahA~ kula kA artha vaMza nahIM karake ghara kI zreNI yA samUhaparaka artha kiyA jAtA hai| isa sUtra meM prAcIna samaya ke kucha pramukha kuloM kA hI ullekha hai| jaise-ugra-kula-bhagavAna : RSabhadeva ne jisa kula ko rakSaka rUpa meM sthApita kiyA vh| ArakSi-kula/bhoga-kula-rAjA ke pUjya purohita braahmnn-kul| rAjanya-kula-rAjA ke mitra samAna vyavahAra karane vAle, kSatriya Adi vNsh| ikSvAku-RSabhadeva svAmI ke vaMza, maryAdA puruSottama rAma kA vNsh| harivaMza-zrIkRSNa, ariSTanemi Adi ke vNshj| esiya-kula-gopAla jnyaati| vesiya-kula-vaizya jJAtIya vaNik / gaNDaka-kula-nApita jnyaatiiy| koTTAga (eSya)-kula-suthAra yA bar3haI jaatiiy| vokkasAliya-kulatantuvAya (bunakara) jnyaatiiy| gAmarakkha-kula-grAmarakSaka jnyaatiiy| ___ cUrNikAra ne kucha padoM ke artha isa prakAra diye haiM-esiya-vaNik, vesiya-raMgareja : (raMgopajIvI), gaMDAka-grAma kA AdezavAhaka, kottttaag-rthkaar| prAsuka aura eSaNIya kA vicAra .. to sabhI gharoM meM AhAra lete samaya karanA hI caahie| jugupsita-kula se abhiprAya hai-jisa ghara meM : praveza karane para gaMdagI, abhakSya Adi vastuoM ke kAraNa ghRNA hotI hai| garhita kula se abhiprAya hai-jahA~ jAne para nindA va badanAmI hotI ho| Elaboration--This aphorism instructs about the clans from which an ascetic seeks alms. The common meaning of the word kula is clan, caste or the family lineage. The fathers lineage is called kula and that of the mother is piNDaiSaNA : prathama adhyayana ( 29 ) Pindesana : Frist Chapter ... . . . T.

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********* called vamsh. At some places the word kula is used to convey a community or a group. For example in the statement from the Agams-Uchcha-neech-majjhim kulesu adamane-in context of alms seeking by ascetics, kula is interpreted as a group or row of houses instead of clan. This aphorism mentions names of some important clans of ancient times. For example-Ugra-kula-the clan which was established by Bhagavan Rishabh Dev as the clan of protectors. Arakshi-kula or Bhog-kula-the Brahmin-clan or the priests revered by kings. Rajanya-kula-Kshatriya and other such clans that were friendly to the rulers. Ikshvaku-kula-the lineage to which Bhagavan Rishabh Dev and Shri Ram belonged. Harivamsha-kula-the descendants of Shrikrishna and Arishtanemi. Esiya-kula-cowherds. Vesiya-kulatraders. Gandak-kula-barbers. Kottaga (Eshya)-kula-carpenters. Vokkasaliya-kula-weavers. Gamarakkha-kula-village guards. commentator (Churni) has interpreted some differently-Esiya-traders; vesiya-dyers; gandaak-village messengers; and kottaga-chariot makers. Care about uncontaminated and acceptable food should be taken at every house. Jugupsit-kula or abominable-clan is that where on entering the house one is filled with repulsion due to filthy surroundings or foul food. Garhit-kula or infamous-clan is that which invokes criticism and infamy if visited. The indraha Adi utsava meM azanAdi kI eSaNA 12. se bhikkhU vA 2 jAva aNupaviTThe samANe sejaM puNa jANejjA asaNaM vA 4 samavAesu vA piNDaNiyaresu vA iMdamahesu vA khaMdamahesu vA evaM ruddamahesu vA muguMdamahesu vA bhUtamahesu vA jakkhamahesu vA nAgamahesu vA thUbhamahesu vA ceiyamahesu vA rukkhamahesu bA girimahesu vA darimahesu vA agaDamahesu vA talAgamahesu vA dahamahesu vA Naimahesu vA saramahesu vA sAgaramahesu vA Agaramahesu vA aNNayaresu vA tahappagAresu virUvarUvesu mahAmahe vaTTamANesu / AcArAMga sUtra (bhAga 2) ( 30 ) terms For Private Personal Use Only Acharanga Sutra (Part 2)

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utsava Adi meM bIhAra-grahaNa niSedha .. . r: R 6E NRNA - pitR-piNDa : zrAddha bhoja BA y- A PAR Po me RED D eywRIANE 11 ... bhIr3abharA bhoja vomynt+/NPATHRPREPARHITPPPYTMARTPHTTA RE/TRILOK.. ENTE

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citra paricaya 1 Illustration No. 1 utsava Adi meM AhAra grahaNa-niSedha anagAra bhikSu bhikSA ke lie jAte hue yadi jAne ki(1) yahA~ para gRha-praveza kA utsava ho rahA hai, yA (2) nAga mahotsava, indra mahotsava, skanda (kArtikeya) mahotsava Adi kA utsava hai, yA (3) kisI svargIya vyakti kI smRti meM (pitRpiNDa kA) bhoja ho rahA hai| anya kisI prakAra kA utsava hai aura usake upalakSya meM(4) aneka zramaNoM, brAhmaNoM, bhikSukoM, saMnyAsiyoM, yAcakoM, atithiyoM Adi kA AvAgamana ho rahA hai| unheM aneka bartanoM meM rakhe ghI, dahI, pakvAnna Adi bhojana parosA jA rahA hai to zramaNa-zramaNI usa bhoja (saMkhaDi) meM bhikSA ke lie nahIM jAye tathA na hI kisI prakAra kA AhAra grahaNa kre| bhikSA binA lie vApasa lauTa aave| -adhyayana 1, sUtra 12, pR.30 CENSURE OF TAKING FOOD AT CELEBRATIONS ETC. While going to seek alms if a houseless ascetic finds(1) There is some house-warming celebration in the house; or (2) Celebrations of festivals in honour of Indra or Skanda (Kartikeya) or other deities; or (3) A feast in memory of a deceased (offerings to deceased ancestors); or some other celebrations and on the occasion(4) Numerous Shramans, Brahmins, destitute and beggars are coming and going. Butter, curd and delicacies are being served to them from numerous pots; then the ascetic should neither go to such feast to seek alms nor collect any food. He should return without collecting alms. ---Chapter 1, aphorism 12, p. 30

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HamarohA Hi IGHT R ..AAAA . .. bahave samaNa-mAhaNa-atihi-kivaNa-vaNImae egAo ukkhAo pariesijjamANe dohiM ... jAva saMNihi-saMNicayAo vA pariesijjamANe pehAe tahappagAraM asaNaM vA 4.: apurisaMtaragaDaM jAva No pddigaahijjaa| __aha puNa evaM jANejjA-dinnaM jaM tesiM dAyavvaM, aha tattha bhuMjamANe pehAe, gAhAvaibhAriyaM vA gAhAvaibhagiNiM vA gAhAvaiputtaM vA gAhAvaidhUyaM vA suNhaM vA dhAiM vA / dAsaM vA dAsiM vA kammakaraM vA kammakariM vA se puvvAmeva AloejjA Auso tti ! vA bhagiNi tti vA dAhisi me itto aNNayaraM bhoyaNajAyaM ? se sevaM vadaMtassa paro asaNaM vA 4 AhaTu dlijjaa| tahappagAraM asaNaM vA 4 sayaM / vA puNa jAijjA, paro vA se dijjA, phAsuyaM jAva pddigaahijjaa|| 12. sAdhu yA sAdhvI bhikSA ke lie gRhastha ke ghara meM jAte samaya yaha jAne ki yahA~ ... mahotsava ke lie loga ekatra ho rahe haiN| pitRpiNDa meM tathA indra-mahotsava, skandha-mahotsava, ... rudra-mahotsava, mukunda-mahotsava, bhUta-mahotsava, yakSa-mahotsava, nAga-mahotsava tathA stUpa, caitya, vRkSa, parvata, guphA, kUpa, tAlAba, hRda (jhIla), nadI, sarovara, sAgara yA Akara (khAna), sambandhI mahotsava evaM anya isI prakAra ke vibhinna prakAra ke mahotsava ho rahe haiN| (unake upalakSya meM) azanAdi cAroM prakAra kA AhAra bahuta-se zramaNa-brAhmaNa, atithi, . daridra, yAcakoM ko eka bartana meM se, do bartanoM, tIna bartanoM yA cAra bartanoM meM se , (nikAlakara) parosA (bhojana karAyA jA rahA hai tathA ghI, dUdha, dahI, taila, gur3a Adi / parosA jA rahA hai, yaha dekhakara tathA isa prakAra kA AhAra puruSAntarakRta nahIM hai to aise , caturvidha AhAra ko aprAsuka aura aneSaNIya samajhakara grahaNa na kre| ___ yadi yaha jAne ki jinako denA thA, unako diyA jA cukA hai, aba vahA~ gRhastha bhojana, kara rahe haiM, aisA dekhakara (AhAra ke lie vahA~ jAe), usa gRhapati kI patnI, bahana, putra, putrI yA putravadhU, dhAyamAtA, dAsa yA dAsI athavA naukara yA naukarAnI ko bhojana krtii| huI dekhe, taba unase pUche-"AyuSmatI bhaginI ! kyA mujhe isa bhojana sAmagrI meM se kucha " dogI?' aisA kahane para vaha svayaM azanAdi AhAra lAkara sAdhu ko de athavA bhikSu ' azanAdi caturvidha AhAra kI svayaM yAcanA kare yA vaha gRhastha svayaM de to usa AhAra ko, zuddha eSaNIya jAnakara grahaNa kre| ALMS-SEEKING FROM PLACES OF CELEBRATIONS 12. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if people are gathering piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter ILE

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there for festivities. Also, if the occasion is of offerings to the : deceased ancestors, festival in honour of Indra or Skanda or Rudra or Mukunda or demons or yakshas or snakes or a stupa or a shrine or a tree or a hill or a cave or a well or a tank or a pond or a river or a lake or the sea or a mine or other such festive': occasions. (On such occasion) if that food is being served from one, two, three or four pots to many Shramans, Brahmins, destitute and beggars; and if milk, curd, butter, jaggery etc. are being served; then if the food offered is apurushantarakrit (has been prepared by the donor himself), it should be rejected considering it to be contaminated and unacceptable. If it is found that food has been donated to those for whom it was meant, and now the family members are eating, he or she may go there to seek food. When he/she finds that the wife, sister, son, daughter, daughter-in-law, governess, slaves and servants are eating, he/she should ask, "Long lived sister ! Would you kindly give me a little food from this ?" On this request the person may bring food and give it to the bhikshu or bhikshuni. Considering such food to be uncontaminated and acceptable he/she should take the food whether it has been sought by the bhikshu or bhikshuni or has been offered by the layman on his own. ___ vivecana-sUtra 10 meM parva vizeSa ke nimitta niSpanna AhAra grahaNa kA niSedha hai aura isa sUtra meM nAmakaraNa (janma) mRtyu-bhoja tathA indra-rudra Adi devoM ke utsavoM ke nimitta nirmita bhoja meM se AhAra grahaNa karane kA prasaMga hai| isa prakAra kA AhAra jaba zramaNa-brAhmaNa Adi ko diyA jA cukA ho, puruSAntarakRta ho gayA ho to dAtA ke dene para bhikSu usameM se le sakatA hai| Elaboration--In aphorism 10 there is censure of accepting food specifically prepared on festivals and here the matter of accepting food prepared for feasts on various celebrations like birthday or in honour of some god like Indra, is discussed. An ascetic can accept such food if .. AcArAMga sUtra (bhAga 2) ( 37 ) Acharanga Sutra (Part 2)

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the donor offers but only after the other seekers have already been offered and it has become purushantarakrit. vizeSa zabdoM ke artha- samavAya melA, janasamUha kA ekatrita milana jahA~ ho / piNDanikarapitRpiNDa - mRtaka - bhoja / skandha - kArtikeya, rudra prasiddha haiN| mukunda - baladeva, ina sabakI loka meM mahimA-pUjA viziSTa samaya para kI jAtI hai / stUpa - mRtaka kI smRti meM banAyA gayA smAraka / caitya-yakSa Adi kA Ayatana, mandira / Technical Terms : Samavaya-fair; a large gathering. Pindanikar (pitripinda ) - feast in honour of deceased ancestors. Skandha--the Hindu deity called Kartikeya, son of Shiva. Rudra-the Hindu deity popularly known as Shiva. Mukund-Baldev (elder brother of Vasudeva). Ceremonious worship of all these is done on specific dates. Stupa a tomb like structure raised in memory of a deceased. Chaitya-- place of worship of a Yaksha (etc.); temple complex. saMkhaDi-gamana kA niSedha 13. se bhikkhU vA 2 paraM addhajoyaNamerAe saMkhaDiM naccA saMkhaDipaDiyAe No abhisaMdhArejjA gamaNAe / sebhikkhU vA 2 pAINaM saMkhaDiM NaccA paDINaM gacche aNADhAyamANe / paDINaM saMkhaDiM NaccA pAINaM gacche aNADhAyamANe / dAhiNaM saMkhaDiM NaccA udINaM gacche aNADhAyamANe / udIrNa saMkhaDiM NaccA dAhiNaM gacche aNADhAyamANe / jattheva sA saMkhaDI siyA, taM jahA - gAmaMsi vA NagaraMsi vA kheDaMsi vA kabbaDaMsi vA maDaMbaMsi vA paTTaNaMsi vA doNamuhaMsi vA AgaraMsi vA negamaMsi vA AsamaMsi vA saMNivesaMsi vA jAva rAyahANiMsi vA saMkhaDiM saMkhaDipaDiyAe No abhisaMdhArejjA gamaNAe / kevalI bUyA - AyANameyaM / saMkhaDiM saMkhaDipaDiyAe abhisaMdhAremANe AhAkammiyaM vA uddesiyaM vA mIsajjAyaM vA kIyagaDaM vA pAmiccaM vA acchejjaM vA aNisiddhaM vA abhihaDaM vA AhaTTu dijjamANaM bhuMjejjA / 14. assaMjate bhikkhupaDiyAe khuDDiyaduvAriyAo mahalliyAduvAriyAo kujjA, mahalliyaduvAriyAo khuDDiyAduvAriyAo kujjA, samAo sejjAo visamAo kujjA, piNDaiSaNA: prathama adhyayana ( 33 ) Pindesana: Frist Chapter

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1990-94069kGDMR.pig.00 ASDAQDIOEDOSHROOKHADIVARATPATOPATRAPARIORNORFOREST 5.14 visamAo sejjAo samAo kujjA; pavAyAo sejjAo NivAyAo kujjA, NivAyAo sejjAo pavAyAo kujjA, aMto vA bahiM vA kujjA uvassayassa hariyANi chiMdiya chiMdiya dAliya dAliya saMthAragaM saMthArejjA, esa viluMgayAmo sijjaae| ____ tamhA se saMjae NiyaMThe tahappagAraM puresaMkhaDiM vA pacchAsaMkhaDiM vA saMkhaDiM saMkhaDipaDiyAe No abhisaMdhArejjA gmnnaae| ||biio uddesao sammatto // . .. .. 13. bhikSu yA bhikSuNI ardha-yojana kI sImA meM saMkhaDi (bar3A jImanavAra-bRhatbhoja) ho rahA hai, yaha jAnakara saMkhaDi meM niSpanna AhAra ke nimitta se jAne kA saMkalpa na kre| ____ yadi bhikSu yA bhikSuNI yaha jAne ki pUrva dizA meM saMkhaDi ho rahI hai, to vaha usake prati upekSAbhAva rakhate hue pazcima dizA ko calA jaay| yadi pazcima dizA meM saMkhaDi jAne to upekSA karatA huA pUrva dizA meN| isI prakAra dakSiNa dizA meM saMkhaDi jAne to usake prati upekSA rakhakara uttara dizA meM aura uttara dizA meM saMkhaDi hotI jAne to dakSiNa dizA meM calA jaaye| ___saMkhaDi jahA~ bhI ho, jaise ki gA~va meM ho, nagara meM ho, kher3e meM ho, kunagara meM ho, * maDaMba meM ho, paTTana meM ho, droNamukha (bandaragAha) meM ho, Akara-(khAna) meM ho, Azrama meM ho, sanniveza (mohallA yA upanagara) meM ho, yAvat (yahA~ taka ki) rAjadhAnI meM ho, inameM se kahIM bhI saMkhaDi jAne to saMkhaDi (svAdiSTa AhAra lAne) ke nimitta se mana meM saMkalpa (pratijJA) lekara na jaaye| kevalajJAnI bhagavAna kahate haiM-yaha karmabandhana kA kAraNa hai| saMkhaDi meM saMkhaDi ke lie jAne vAlA bhikSu usa AhAra ko khAtA hai to vaha .. AdhAkarmika, auddezika, mizrajAta, krItakRta, prAmitya, balAt chInA huA, dUsare ke svAmitva kA padArtha usakI anumati ke binA liyA huA yA sammukha lAkara diyA huA AhAra sevana karatA hai| 14. kyoMki koI zraddhAlu gRhastha sAdhu ke saMkhaDI meM Ane kI sambhAvanA se choTe dvAra ko bar3A banAyegA, bar3e dvAra ko choTA banAyegA, viSama vAsa/sthAna ko sama banAyegA tathA sama vAsa/sthAna ko viSama bnaayegaa| adhika havAdAra vAsa-sthAna ko nirvAta banAyegA yA nirvAta vAsa-sthAna ko adhika vAtayukta (havAdAra) bnaayegaa| vaha bhikSu ke nivAsa ke lie upAzraya ke andara aura bAhara (ugI huI) hariyAlI ko kATegA, use jar3a se ukhAr3akara vahA~ saMstAraka (Asana) bichaayegaa| kyoMki vaha bhikSu viluMgama-akiMcana hai, (vaha svayaM kucha nahIM karegA) ataH gRhastha usake lie zayyA taiyAra kregaa| * AcArAMga sUtra (bhAga 2) ( 34 ) Acharanga Sutra (Part 2) PREDICTUR om 600GOOG GOVKONNAORVAOAV * * *

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___ isalie saMyamI nirgrantha isa prakAra nAmakaraNa, vivAha Adi ke upalakSya meM hone vAlI pUrva-saMkhaDi (prItibhoja) athavA mRtaka ke pIche kI jAne vAlI pazcAt-saMkhaDi-(mRtaka-bhoja) ko (aneka doSayukta) saMkhaDi jAnakara saMkhaDi (-meM niSpanna AhAra-lAbha) kI dRSTi se jAne kA mana meM saMkalpa na kre| yaha usa bhikSu kI samagratA-bhikSubhAva kI pUrNatA hai| CENSURE OF GOING TO A FEAST 13. If a bhikshu or bhikshuni knows that there is a great feast within a distance of half a yojan (eight miles), he should not think of going to seek food prepared for such feast. If bhikshu or bhikshuni finds that there is a feast in the east, he/she should become apathetic towards it and proceed to the west. If there is a feast in the west, he/she should become apathetic towards it and proceed to the east. In the same way, if there is a feast in the south, he/she should become apathetic towards it and proceed to the north and if there is a feast in the north, he/she should become apathetic towards it and proceed to the south. No matter at what place, such as a good city, a bad city, borough, port, harbour, mine, hermitage, suburb or even the capital, the feast is he/she should not set out with a desire to collect the rich food from the feast. The Omniscient has said this is the cause of bondage of karmas. When a bhikshu or bhikshuni, going to a feast for festive food, eats that food, he is in fact eating a food with faults like adhakarmik (cooked specifically for ascetics), auddeshik (specifically prepared for ascetics), mishrajaat (cooked jointly for family and ascetics), kreetkrit (specifically purchased for ascetics), pramitya (food that is taken on loan for the specific purpose of giving to ascetics), snatched, taken without the permission of the owner or brought to the place of stay. 14. When an ascetic is expected in a feast, the devoted householder will enlarge a gate if it is small and reduce it if it is piNDaiSaNA : prathama adhyayana ( 34 ) Pindesana : Frist Chapter

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large, clean the place of stay if cluttered and place the needful if it is empty, reduce the flow of air if it is too airy and increase if it is stifling, mow the grass inside and outside the upashraya (place of stay), and uproot the grass to spread mattress. As the ascetic is austere (will not do anything himself), the layman will have to make bed for him. Keeping this in mind a disciplined nirgranth (Jain ascetic) should resolve not to go to a feast (expecting to get the food cooked for the occasion), believing that any dinner organized for an occasion (like baptising, marriage and other such ceremonies) or after an event (like death) is a feast (with numerous faults). This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana - saMkhaMDa kI paribhASA - 'saMkhaDi' eka pAribhASika zabda hai / " saMkhaNDyante - virAdhyante prANino yatra sA saMkhaDi: / " - jisameM Arambha - samArambha ke kAraNa prANiyoM kI virAdhanA hotI hai, use saMkhaDa kahate haiN| (vRtti patra 328) prItibhoja Adi meM anna kA vividha rItiyoM se saMskAra kiyA jAtA hai, isalie bhI ise 'saMskRti' ( saMkhaDi ) kahA jAtA hogA / saMkhaDa meM jAne se nimnokta aneka doSa lagane kI sambhAvanA rahatI hai (1) svAdalolupatAvaza atyadhika AhAra lAne kA lobha / (2) ati mAtrA meM svAdiSTa bhojana karane se svAsthya kI hAni / ( agale sUtra meM batAyA hai | ) (3) janatA kI bhIr3a meM dhakkA-mukkI, striyoM kA saMghaTTA (sparza) evaM muni veza kI avahelanA / (4) janatA meM sAdhu ke prati azraddhA bhAva bar3hane kI sambhAvanA | ( 5 ) zraddhAlu gRhastha ko patA laga jAne para ki amuka sAdhu yahA~ prItibhoja ke avasara para padhAra rahe haiM, to vaha unake uddezya se khAdya sAmagrI taiyAra karAyegA, kharIdakara lAyegA, udhAra lAyegA, kisI se jabarana chInakara lAyegA, dUsare kI cIja ko apane kabje meM karake degA, ghara se sAmAna taiyAra karAkara sAdhu ke vAsa sthAna para lAkara degA; ityAdi aneka doSoM kI pUrI sambhAvanA rahatI hai| // dvitIya uddezaka samApta // Elaboration-Sankhadi' is a Jain technical term. That where harm is caused to beings due to various sinful activities is called sankhadi AcArAMga sUtra (bhAga 2) ( 36 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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(Vritti leaf 328). In a feast the food is processed and enriched (samskrit) in many ways; for this reason also it could have been called sankhadi (samskriti). There are chances of many ascetic-faults if one goes to a feast. Some of these are-- (1) Greed, triggered by gourmandism, to collect excessive quantity of food. (2) Damage to health due to gluttony. (discussed in the next aphorism.) (3) Getting jostled in the crowd, touch of women and insult of the ascetic garb. (4) Chances of inspiring feeling of disrespect for ascetics in masses. (5) When a devotee comes to know that some ascetic will come at the time of the feast, he will specially prepare, purchase, get on credit, snatch or confiscate food for the ascetic and bring it to the place of stay of the ascetic. There are all chances of these and many other ascetic misdemeanour. II END OF LESSON TWO 11 piNDaiSaNA : prathama adhyayana ( 30 ) Pindesana: Frist Chapter D ec 37 38

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taio uddesao | tRtIya uddezaka LESSON THREE saMkhaDi-gamana meM vividha doSa 15. se egaio annayaraM saMkhaDiM AsittA pibittA chaDDijjA vA, vamijjA vA, bhutte vA se No sammaM pariNamijjA, aNNayare vA se dukkhe rogAyaMke smuppjjejjaa| kevalI buuyaa-aayaannmeyN| ___ iha khalu bhikkhU gAhAvaIhiM vA gAhAvaINIhiM vA parivAyaehiM vA parivAiyAhiM vA egajhaM saddhiM suNDaM pAuM bho vaimissaM huratthA vA uvassayaM paDilehamANe No labhijjA tameva uvassayaM smmissiibhaavmaavjjijjaa| annamaNe vA se matte vipariyAsiyabhUe itthiviggahe vA kilIbe vA, taM bhikkhuM uvasaMkamittu bUyA-AusaMto samaNA ! ahe ArAmaMsi vA ahe uvassayaMsi vA rAo vA viyAle vA gAmadhammaniyaMtiyaM kaTu rahassiyaM mehuNadhammapaiyAraNAe aauttttaamo| taM cevegaio saatijjijjaa| akaraNijjaM ceyaM saMkhAe, ee AyANA saMti saMvijjamANA paccavAyA bhvNti| tamhA se saMjae NiyaMThe tahappagAraM puresaMkhaDiM vA pacchAsaMkhaDiM vA saMkhaDiM saMkhaDipaDiyAe No abhisaMdhArijjA gmnnaae| 15. kadAcit bhikSu kisI saMkhaDi meM jAyegA to vahA~ adhika sarasa AhAra evaM peya khAne-pIne se chardi-(dasta laga sakatA hai) yA vamana (kai) ho sakatA hai athavA vaha AhAra bhalIbhA~ti pacegA nahIM; phalataH (vizUcikA, jvara yA zUlAdi) koI bhayaMkara duHkha yA rogAtaMka paidA ho sakatA hai| isIlie kevalI bhagavAna ne kahA-"yaha (saMkhaDi meM jAnA) karmoM ke baMdhana kA kAraNa hai|" (saMkhaDi sthAna meM ina doSoM kI AzaMkA bhI rahatI hai)-yahA~ bhikSu gRhasthoM ke, gRhastha-patniyoM athavA parivrAjaka-parivrAjikAoM ke sAtha ekacitta va ekatrita hokara nazIlA peya pIkara (bhAna bhUlakara) bAhara nikalakara upAzraya ko DhU~r3hane lagegA, jaba vaha nahIM milegA, taba usI (sthala) ko upAzraya samajhakara gRhastha strI-puruSoM va parivrAjaka-parivrAjikAoM ke sAtha Thahara jaayegaa| unake sAtha ghula-mila jaayegaa| ve gRhastha, gRhastha-patniyA~ Adi (naze meM) matta evaM anyamanaska hokara apane Apa ko bhUla jAyeMge, sAdhu apane ko bhUla jaayegaa| vaha strI zarIra para yA napuMsaka para Asakta ho jaayegaa| athavA striyA~ yA napuMsaka usa bhikSu ke pAsa Akara kaheMge-"AyuSman zramaNa ! kisI AcArAMga sUtra (bhAga 2) ( 38 ) Acharanga Sutra (Part 2) OST DN* * * X

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bagIce yA upAzraya meM rAta ko yA vikAla meM ekAnta meM calakara maithuna kA sevana kreN|" OM usa prArthanA ko koI ekAkI anabhijJa sAdhu svIkAra bhI kara sakatA hai| ataH saMkhaDi meM jAnA akaraNIya hai yaha jaane| karmoM ke Asrava kA kAraNa hai, athavA doSoM kA Ayatana (sthAna) hai| isameM jAne se karmoM kA saMcaya bar3hatA hai| pUrvokta aneka doSa utpanna hote haiM, isalie saMyamI nirgrantha pUrva-saMkhaDi yA pazcAt-saMkhaDi ko saMyama khaNDita karane vAlI jAnakara saMkhaDi kI AzA se usameM jAne kA vicAra bhI na kre| VARIOUS FAULTS IN GOING TO A FEAST 15. When a bhikshu or bhikshuni happens to go to a feast, there are chances that due to over eating of rich food and drinks he may suffer from diarrhea or vomiting or have indigestion resulting in some acute pain or ailment (cholera, fever, aches etc.). Therefore the omniscient has said--"This (going to a feast) is the cause of bondage of karmas." (At a feast there are also chances of more faults-) There a bhikshu will come in contact and mix with householders and their wives or parivrajaks (male mendicants) and parivrajikas (female mendicants). He will join them to consume intoxicating drinks. Coming out in inebriated state he will search for the upashraya (place of stay or ascetic-hostel). When he fails to locate it, he will consider it (the place of feast) to be the upashraya and stay there with men-women and male-female parivrajaks. He will mingle with them. Those men and women (etc.), drunk and intoxicated, will become oblivious of themselves. The ascetic will also become irrational. He will be drawn towards the female body or a eunuch. Or women or eunuchs will approach that bhikshu--"Long lived Shraman! Let us go to the solitude of a garden or upashraya during the night or other odd hours and enjoy sex." Some single and ignorant ascetic may accept such request. Therefore know that to go to a feast is proscribed. It is a cause of inflow of karmas or a source of faults. Going there increases piNDaiSaNA : prathama adhyayana ( 38 ) Pindesana : Frist Chapter

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ANAP ANI / the acquisition of karmas. It causes numerous faults mentioned before. Therefore, believing a pre-occasion or post-occasion feast to be detrimental to ascetic-discipline, a disciplined ascetic should not even think of going to a feast to seek alms. vivecana-vRttikAra ne saMvijjamANA paccavAyA-isa pada kA spaSTIkaraNa karate hue kahA hai(1) rasa-lolupatAvaza vamana, virecana, apacana, bhayaMkara roga Adi kI sambhAvanA, (2) tathA saMkhaDi meM madyapAna se matta sAdhu dvArA abrahmacarya-sevana jaise kukRtya kI parAkASThA taka pahu~cane kI sambhAvanA bhI rahatI hai| ina donoM bhayaMkara doSoM ke atirikti anya aneka karmasaMcayajanaka (pratyapAya) doSa yA saMyama meM vija utpanna ho sakate haiN| __ isa varNana se pratIta hotA hai ki prAcInakAla meM jahA~ aise bRhat bhoja hote the, vahA~ usa gRhastha ke riztedAra strI-puruSoM ke atirikta parivrAjaka-parivrAjikAoM ko bhI bulAyA va ThaharAyA jAtA thA, apane pUjya sAdhuoM ko bhI vahA~ ThaharAne kA khAsa prabandha kiyA jAtA thaa| cUrNikAra kA mata hai ki parivrAjaka-kApAlika Adi tathA kApAlikoM kI parivrAjikAe~ varSA aura grISma Rtu Adi meM hone vAle bRhat bhojoM meM sammilita hokara madya pIte the; mAhezvara, mAlava aura ujjayinI Adi pradezoM meM gRhastha-patniyA~ bhI saba milakara khullamakhullA eka sAtha madya pItI thiiN| isase spaSTa hai ki vahA~ madya kA daura calatA thA, usameM sAdhu bhI lapeTa meM A jAye to kyA Azcarya ! Elaboration-Explaining the phrase samviijamana pachchavaya the commentator (Vritti) mentions-(1) due to gourmandising there are chances of vomiting, diarrhea, indigestion and other such grave ailments; (2) in an intoxicated state in a feast there are chances of complete indulgence in despicable acts like sex. Besides these two grave faults, there are chances of committing many other karma acquiring faults or causing damage to ascetic-discipline. This description indicates that in ancient times a householder, besides inviting his relatives, also invited male and female mendicants and made arrangements for their stay. Special arrangements were also made for the stay of ascetics revered by him. The commentator (Churni) opines that parivrajak-kapalik (mendicants who indulged in various esoteric practices) and accompanying female mendicants joined the monsoon, summer and other festivals and consumed alcoholic drinks. In the Maheshvar, AcArAMga sUtra (bhAga 2) ( 40 ) Acharanga Sutra (Part 2)

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. Malava and Ujjaini regions common women also joined these celebrations and openly consumed alcohol. It is clearly evident that hard drinks were common to such celebrations. No wonder even an ascetic could be swept in the tide. 16. se bhikkhU vA 2 aNNayariM saMkhaDiM soccA Nisamma saMpahAvai ussuyabhUeNaM appANeNaM, dhuvA sNkhddii| No saMcAei tattha iyareiyarehiM kulehiM sAmudANiyaM esiyaM vesiyaM piNDavAyaM paDigAhittA AhAraM aahritte| mAiTThANaM sNphaase| No evaM krejjaa|| se tattha kAleNa aNupavisittA tatthiyaraiyarehiM kulehiM sAmudANiyaM esiyaM vesiyaM piNDavAyaM paDigAhittA AhAraM aahaarejjaa| 16. bhikSu yA bhikSuNI (pUrva-saMkhaDi yA pazcAt-saMkhaDi meM se) kisI eka ke viSaya meM sunakara mana meM bahuta utsuka huA (saMkhaDi vAle gA~va kI ora) jaldI-jaldI jAtA hai| (isa AzA se ki) vahA~ nizcita hI saMkhaDi milegii| vaha bhikSu usa saMkhaDi vAle grAma meM saMkhaDi se rahita dUsare-dUsare gharoM se eSaNIya tathA vesiyaM-rajoharaNAdi veza se labdha utpAdanAdi doSarahita bhikSA se prApta AhAra ko grahaNa karake usakA upabhoga nahIM kara skegaa| kyoMki vaha mana meM saMkhaDi ke bhojana ke lie lAlAyita huA socatA hai, mujhe saMkhaDi vAlA gRhastha avazya AhAra ke lie AmaMtrita kregaa| (aisI sthiti meM) vaha bhikSu mAtRsthAna (kapaTa) kA sparza karatA hai| ataH sAdhu aisA kArya na kre| vaha bhikSu usa saMkhaDi vAle grAma meM praveza karake saMkhaDi vAle ghara ke sivAya (usa ghara ko chor3akara) dUsare-dUsare gharoM se sAmudAyika bhikSA se prApta eSaNIya vesiyaM-muni ke kAraNa prApta doSarahita piNDapAta (AhAra) ko grahaNa karake usakA sevana kara le| 16. A bhikshu or bhikshuni hearing about one such (preoccasion or post-occasion feast) gets curious and rushes (towards the village where the feast is organized). (He hopes that) He will certainly get the festive food. This bhikshu or bhikshuni will not be inclined to take and consume the acceptable and faultless food offered due to his appearance (in ascetic garb including the broom) from various other houses where there is no feast. This is because, inspired by his craving for the festive food, he thinks that the host of the feast will certainly invite him for food. (In this state of mind) That bhikshu or bhikshuni resorts to deceit. Therefore an ascetic should not do so. piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter 11

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NH-21. 4 .. .... . CAL.64 .. . .... . .Cos tai .... ..... . ..... . . . CONNECTOGRAMNNARARAM . . .. . S On entering that village having a feast, that bhikshu or bhikshuni should avoid that specific house and take and consume the acceptable and faultless food offered due to his appearance (ascetic garb including the broom) from various other houses. vivecana-'mAiTThANaM saMphAse' kA artha 'mAtRsthAna kA sparza karanA' hai| mAtRsthAna kA artha haikapaTa yA kapaTayukta vcn| isase sambandhita tathA mAyA kA kAraNa batAne vAle mUla pATha kA Azaya yaha hai ki vaha sAdhu saMkhaDi vAle grAma meM AyA to hai-saMkhaDi-niSpanna AhAra lene, kintu sIdhA saMkhaDi-sthala para na jAkara usa gA~va meM anyAnya gharoM se thor3I-sI bhikSA grahaNa karake pAtra khAlI karane ke lie usI gA~va meM kahIM baiThakara vaha AhAra kara letA hai, tAki khAlI pAtra dekhakara saMkhaDi vAlA gRhapati bhI AhAra ke lie vinatI karegA to maiM ina pAtroM meM bhara luuNgaa| isI bhAvanA ko lakSya meM rakhakara yahA~ kahA gayA hai ki aisA sAdhu mAyA kA sevana karatA hai| ataH saMkhaDi vAle grAma meM anyAnya gharoM se prApta AhAra ko vahIM karanA ucita nahIM hai| Elaboration--Maitthanam samfase' means to embrace matristhana, which means deceit or deceptive speech. The purport of the text related to cause of deceit is--the bhikshu or bhikshuni comes to the village with the intention of getting the festive food but instead of going straight to the feast he visits other houses and collects meager food. He then goes to some solitary place and eats that little food so that when he reaches the festive house, the host, seeing his empty pots, will offer him alms giving him the opportunity to fill his pots. Because of this state of mind it is mentioned here that such ascetic embraces deceit. Therefore in a village having feast it is not proper to eat the food collected from other houses there itself. 17. se bhikkhU vA 2 se jaM puNa jANijjA gAma vA jAva rAyahANiM vA, imaMsi khalu gAmaMsi vA jAva rAyahANiMsi vA saMkhaDi siyA, taM pi ya gAmaM vA jAva rAyahANiM vA saMkhaDiM saMkhaDipaDiyAe No abhisaMdhArejjA gmnnaae| kevalI buuyaa-aayaannmeyN| ___ AiNNovamANaM saMkhaDiM aNupavissamANassa pAeNa vA pAe aktapuvve bhavai, hattheNa vA hatthe saMcAliyapuvve bhavai, pAeNa vA pAe AvaDiyapuvve bhavai, sIseNa vA sIse saMghaTTiyapuvve bhavai, kAeNa vA kAe saMkhobhiyapuvve bhvi| daMDeNa vA aTThINa vA muTThINa vA leluNA vA kavAleNa vA AcArAMga sUtra (bhAga 2) ( 42 ) Acharanga Sutra (Part 2) .. A +- ... DATE XPHY

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.six . . abhihayapuvve bhavai, sIodaeNa vA osittapuvve bhvi| rayasA vA parighAsiya pubve bhvi| aNesaNijje vA paribhuttapuvve bhavai, aNNesiM vA dijjamANe paDigAhiyapuvve bhvi| ___ tamhA se saMjae NiyaMThe tahappagAraM AiNNovamANaM saMkhaDiM saMkhaDipaDiyAe No abhisaMdhArijjA gmnnaae| 17. bhikSu yA bhikSuNI yaha jAne ki amuka gA~va yA rAjadhAnI meM saMkhaDi hai yA saMkhaDi avazya hone vAlI hai to usa gA~va yA rAjadhAnI meM saMkhaDi kI pratijJA-saMkalpa se jAne kA vicAra bhI na kre| kevalI bhagavAna kahate haiM-yaha azubha karmoM ke bandha kA kAraNa hai| bhikSAcaroM kI bhIr3a se bharI-AkIrNa-aura hIna-avamAna saMkhaDi meM praviSTa hone se (nimnokta doSoM ke utpanna hone kI sambhAvanA rahatI hai-) sarvaprathama paira se paira TakarAyeMge; yA hAtha se hAtha saMcAlita hoMge (dhakiyAye jAyeMge); pAtra se pAtra ragar3a khAyegA, sira se sira kA sparza hokara TakarAyegA athavA zarIra se zarIra kA saMgharSaNa hogA, (aisA hone para) DaNDe, haDDI, muTThI, DhelA-patthara yA khappara se eka-dUsare para prahAra honA bhI sambhava hai| ve paraspara sacitta, ThaNDA pAnI bhI chIMTa sakate haiM, sacitta miTTI bhI pheMka sakate haiN| vahA~ aneSaNIya AhAra kA bhI upabhoga karanA par3a sakatA hai tathA dUsaroM ko diye jAne vAle AhAra ko bIca meM se (jhapaTakara) lenA bhI par3a sakatA hai| isalie vaha saMyamI nirgrantha isa prakAra kI janAkIrNa evaM hIna saMkhaDi meM saMkhaDi ke saMkalpa se jAne kA vicAra na kre| ____17. When a bhikshu or bhikshuni finds that a feast has been organized or will certainly be organized in a particular village or capital city, he should not even think of going to that village or capital city with an intention of joining the feast. The omniscient has said that to be a cause of bondage of karmas. Entering a feast crowded with beggars or a restricted one (entails chances of following faults-) Treading by feet; touching or pushing by hands; scratching of pots with other pots; touching or banging of heads or bodies. There are chances of these being followed by hitting with stick, bone, fist, stone or gourd. They may also splash sachit piNDaiSaNA : prathama adhyayana ( 43 ) Pindesana : Frist Chapter ARMY CAN XXX

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8 " ENT. Com (contaminated with living organism) water and throw sachit sand on each other. Unacceptable food may have to be eaten and food meant for others may have to be snatched. Therefore that disciplined ascetic should not think of going to such crowded or restricted feast with an intention to seek food. vivecana-'AiNNovamANaM'-cUrNikAra ne ina donoM zabdoM kI vyAkhyA kI hai-AiNNa crgaadiihiN| 'omANaM'-satassa bhatte kate sahassaM AgataM NAUNa mANaM omANaM arthAt caraka Adi bhikSAcaroM se AkIrNa kA nAma AkIrNA hai tathA sau ke lie bhojana banAyA gayA thA, kintu bhojanArthI eka hajAra A gaye jAnakara jisameM bhojana kama par3a gayA, use 'avamAnA' saMkhaDi kahate haiN| ___Elaboration-The commentator (Churni) has explained 'ainnovamanam'-ainna (crowded) and 'omanam' (restricted) as-a feast crowded with beggars like charak and others is called ainna or akirna or crowded feast; a feast where food has been prepared for one hundred and one thousand or unlimited guests arrive causing a shortage of food, is called omanam or avamana or restricted feast. vizeSa zabdoM ke artha-akkantapuvve-paraspara AkrAnta honA-paira se paira TakarAnA, daba jAnA yA Thokara lgnaa| saMcAliyapuvve-eka-dUsare para hAtha calAnA, dhakkA denaa| AvaDiyapuvve-pAtra se 1. pAtra TakarAnA, ragar3a khaanaa| saMghaTTiyapuvve-sira se sira kA sparza hokara ttkraanaa| saMkhobhiyapuve zarIra se zarIra kA saMgharSaNa honaa| abhihayapuvye-paraspara prahAra krnaa| parighAsiyapuvve-paraspara dhUla uchaalnaa| osiyapuvve-paraspara sacitta pAnI chiiNttnaa| paribhuttapuvve-pahale svayaM AhAra kA - upabhoga kara lenaa| paDigAhiyapuvve-pahale svayaM AhAra grahaNa kara lenaa| aTThINa-haDDiyoM kaa| muTThINa-mukkoM kaa| leluNA-Dhele se yA patthara se| kavAleNa-khappara se, ThIkare se| ___ svAdiSTa bhojana-pAnI kI AzA se vahA~ jAne kA bAra-bAra niSedha karane kI punarAvRtti karake bhI zAstrakAra ne isa bAta ko jora dekara kahA hai kevalI bhagavAna ne kahA hai-"yaha doSoM kA Ayatana hai yA karmoM ke bandha kA kAraNa hai|'' aise bRhat bhoja meM jAne se sAdhu kI sAdhanA kI pratiSThA gira jAtI hai| ___Technical Terms : Akkantapuvve (akrantapurve)-hitting or treading on or crushing each others feet. Sanchaliyapuvve-to touch or push each other with hands. Avadiyapuvve--touching or scratching of each others pots. Sanghattiyapuvve-touching and banging of each others heads. Sankhobhiyapuvve-touching or rubbing of bodies. AcArAMga sUtra (bhAga 2) ( 44 ) Acharanga Sutra (Part 2) tara .... ..

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janAkIrNa bhoja meM gamana niSedha TE bhArI

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| citra paricaya 2 Illustration No. 2 janAkIrNa bhoja meM gamana-niSedha (1) bhikSA ke lie jAte hue bhikSu ko patA cale ki amuka nagara yA gA~va meM amuka sthAna para bRhad bhoja hone vAlA hai| vahA~ aneka prakAra kA bhojana taiyAra kiyA jA rahA hai to bhikSA lene ke saMkalpa se usa dizA meM bhI nahIM jaave| (2) kyoMki jahA~ thor3e logoM ke lie bhojana banA ho aura bhikSAcaroM kI bhIr3a ekatra ho gaI hai to vahA~ jAne-Ane meM paraspara hAtha, paira, sira Adi ttkraayeNge| loga khAdya-sAmagrI ke lie chInAjhapaTI kreNge| daNDa-pAtra Adi TUTa jaayeNge| sacitta jala, vanaspati Adi kI bhI hiMsA hogI tathA anya aneka prakAra se kalaha, saMgharSa va hiMsA kA prasaMga upasthita hogaa| (3) saMyamI zramaNa isa prakAra kI janAkIrNa saMkhaDi meM kadApi nahIM jaaye| aisA prasaMga dekhakara vApasa lauTa jaaye| -adhyayana 1, sUtra 17, pR. 42 CENSURE OF GOING TO A CROWDED FEAST (1) When going out to seek alms if an ascetic finds that a feast has been organized in a particular village or city, and a variety of food is being cooked, he should not even think of going in that direction to seek alms. 2) This is because going to or coming from a place where limited food is cooked and a crowd of beggars is collected there are chances that hands, feet and heads will collide. People will rush for and grab food. Staff, pots etc. will break. Sachit water, plants etc. will come to harm. Occasions of squabble, quarrel and violence will arise. (3) A disciplined ascetic should never go to such crowded feast. Seeing such occasion he should turn back. - Chapter 1, aphorism 17, p. 42

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* R - + ODonacheloCCOCIA.ORGICASHROORAJW.SAHARAN A NCriciODRESENTRA.GARLSHORTHEACH 4. ..1 Abhihayapuvve-to hit each other. Parighasiyapuvve-to throw sand at each other. Osiyapuvve-to splash sachit water cn each other. Paribhuttapuvve-to consume food first. Padigahiyapuvve--to acquire food first. Atthina-with bones. Mutthina-with fists. Leluna-with stone or lump. Kavalena-with a gourd or a broken piece of earthen pot. Even after frequently repeating the censure of going to a feast with the purpose of getting tasty food, the author has laid a further stress by mentioning--The omniscient has said--"It is the source of faults or a cause of bondage of karmas." By going to such a large feast an ascetic gets deprived of the esteem of his spiritual attainments. . zaMkAgrasta-AhAra-niSedha 18. se bhikkhU vA 2 jAva samANe se jaM puNa jANijjA asaNaM vA 4 'esaNijje siyA, aNesaNijje siyaa'| vitigiMchasamAvaNNeNa appANeNa asamAhaDAe lessAe tahappagAraM asaNaM vA 4 lAbhe saMte No pddigaahijjaa| 18. sAdhu yA sAdhvI gRhastha ke ghara meM praveza karane para yaha jAne ki yaha AhAra eSaNIya hai yA anaissnniiy| yadi (isa prakAra kI) vicikitsA (AzaMkA) utpanna ho jAye tathA usakI lezyA (cittavRtti) azuddha AhAra grahaNa karane kI ho rahI ho, to vaise (zaMkAgrasta) AhAra ko grahaNa na kre| . --- ..24 17. CENSURE OF DOUBTFUL FOOD 18. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if that food is eshaniya (acceptable according to the ascetic code) or unacceptable. If he is plagued with such doubt and his attitude favours accepting such food, he should still not take such (doubtful) food. Sop bhaMDopakaraNa sahita gamanAgamana 19. [1] se bhikkhU vA gAhAvaikulaM pavisiukAme savvaM bhaMDagamAyAe gAhAvaikulaM piMDavAyapaDiyAe pavisijja vA Nikkhamejja vaa| eNEPex piNDaiSaNA : prathama adhyayana ( 45 ) Pindesana : Frist Chapter

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[2] se bhikkhU vA 2 bahiyA vihArabhUmi vA viyArabhUmi vA NikkhamamANe vA pavissa mANae vA savvaM bhaMDagamAyAe bahiyA vihArabhUmiM vA viyArabhUmiM vA Nikkhamejja vA pavisejja vaa| [3] se bhikkhU vA 2 gAmANugAmaM dUijjamANe savvaM bhaMDagamAyAe gAmANugAmaM duuijjejaa| 19. [9] jo bhikSu (yA bhikSuNI) gRhastha ke ghara meM praveza karanA cAhatA hai, vaha apane saba bhaMDopakaraNa (sAtha meM) lekara AhAra-prApti ke nimitta se gRhastha ke ghara meM praveza kare yA nikle| [2] sAdhu (yA sAdhvI) bAhara vihAra bhUmi ke lie yA svAdhyAya bhUmi meM nikalate yA praveza karate samaya apane sabhI dharmopakaraNa sAtha lekara vahA~ se nikale yA praveza kre| 3] eka grAma se dUsare grAma vicaraNa karate samaya sAdhu (yA sAdhvI) apane saba dharmopakaraNa sAtha meM lekara grAmAnugrAma vihAra kre| MOVING WITH ASCETIC EQUIPMENT 19. [1] A bhikshu or bhikshuni who wants to enter the house of a layman, should take (along) all his bowls (pots) and equipment before entering or leaving the house of a layman with the purpose of seeking food. [2] A bhikshu or bhikshuni who wants to go to a place to relieve himself or a place to pursue studies, should take (along) all his ascetic equipment before entering or leaving that place. [3] A bhikshu or bhikshuni who wants to move from one village to another, should take (along) all his ascetic equipment before moving about. 20. se bhikkhU vA 2 aha evaM jANejjA, tivvadesiyaM vA vAsaM vAsamANaM pehAe, tivvadesiyaM vA mahiyaM saMNicayamANiM pehAe, mahAvAeNa vA rayaM samuddhayaM pehAe, tiriccha saMpAtimA vA tasA pANA saMthaDA saMNivayamANA pehaae| se evaM NaccA No savvaM bhaMDagamAyAe gAhAvaikulaM piMDavAyapaDiyAe pavisejja vA Nikkhamejja vA, bahiyA vihArabhUmiM vA viyArabhUmiM vA Nikkhamejja vA pavisejja vA gAmANugAmaM duuijjejjaa| * AcArAMga sUtra (bhAga 2) ( 46 ) Acharanga Sutra (Part 2) * * *

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WALAU 20. yadi vaha bhikSu (yA bhikSuNI) yaha jAna le ki vizAla bhU-bhAga meM varSA barasa rahI hai| vizAla pradeza meM andhakAra rUpa dhu~dha (osa yA koharA) dikhAyI de rahI hai, athavA mahAvAyu (A~dhI yA aMdhar3a ) se dhUla ur3atI dikhAyI de rahI hai, tirache ur3ane vAle yA sa prANI eka sAtha bahuta-se milakara girate dikhAI de rahe haiM; to vaha aisA jAnakara saba dharmopakaraNa sAtha meM lekara AhAra ke uddezya se na to gRhastha ke ghara meM praveza kare aura na vahA~ se nikle| isI prakAra aisI sthiti meM aura bAhara vihAra (malotsarga - ) bhUmi yA vicAra ( svAdhyAya - ) bhUmi meM bhI niSkramaNa yA praveza na kare; na hI eka grAma se dUsare grAma ko vihAra kare / 20. If that bhikshu or bhikshuni finds that it is raining in a wide area; a large area has become overcast due to fog or mist; there is a gale or sand-storm; or a large number of airborne insects are falling in clusters; knowing thus he should neither enter nor come out of the house of a layman with all his ascetic equipment. In the same way he should neither enter nor come out of the places meant for relieving himself or for studies; same is applicable for moving about from one village to another. vivecana- cUrNi evaM TIkA Adi ke AdhAra para AcArya zrI AtmArAma jI ma. ne spaSTIkaraNa kiyA hai ki ye donoM sUtra jinakalpI muni kI apekSA se haiN| sAdhvI jinakalpI nahIM hotI, ataH isameM se bhikkhU vA kA prayoga kevala pAramparika rUpa meM huA hai| jinakalpI yA viziSTa pratimAdhArI muni gaccha se bAhara akelA rahatA hai| ataH bAhara kahIM jAne para unake upakaraNa Adi koI vyakti uThAkara le jA sakatA hai| jabaki sthavirakalpI sAdhu kama se kama do rahate haiN| ataH ve eka-dUsare ko apane upakaraNa sa~bhalAkara jA sakate haiN| AgamoM meM jinakalpI muni ke kama se kama do upakaraNa batAye haiM - ( 1 ) mukhavastrikA, (2) rajoharaNa / yadi lajjA parISaha nahIM jIta sake to eka choTA colapaTTaka (dhotI) bhI rakha sakatA hai jisakA upayoga kevala nagara meM AhAra Adi ke lie jAte samaya karatA hai| koI jinakalpI muni 5, 7 yA adhika se adhika 12 upakaraNa rakha sakate haiM jabaki sthavirakalpI muni 14 yA usase bhI adhika upakaraNa rakha sakate haiN| sUtra 20 meM AhAra ke pATha meM hI vihAra bhUmi - mala-mUtra tyAga ke lie bhI varSA Adi meM bAhara jAne kA niSedha hai / isa para TippaNI karate hue AcAryazrI ne likhA hai - yaha samuccaya pATha hone se aisA AyA hai, kintu mala-mUtra tyAga ke lie jAne kA kahIM niSedha nahIM hai, kyoMki zAstroM piNDaiSaNA : prathama adhyayana ( 47 ) Pindesana: Frist Chapter

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meM aneka sthAnoM para spaSTa kahA hai, pratimAdhArI muni ko mala-mUtra kI bAdhA ho to use rokanA nahIM caahie| dazAzrutaskandha, vyavahAra, jJAtAsUtra, nizIthasUtra Adi meM sarvatra mala-mUtra kI bAdhA. rokane kA niSedha kiyA hai| ataH varSA Adi ke prasaMga para bhikSu mala-mUtra tyAga ke lie jA sakatA hai, kintu AhAra, svAdhyAya yA grAmAntara vihAra nahIM kare / Elaboration-Acharya Shri Atmaramji M. has explained, on the basis of the commentaries (Tika and Churni) that these two aphorisms are meant for Jinakalpi ascetics. A bhikshuni is never Jinakalpi therefore it appears that the use of the term bhikshu or bhikshuni has been used just to follow the general writing style in the text. A Jinakalpi ascetic or an ascetic observing special codes lives away from the organization in solitude. Thus when he moves out his equipment could be carried away by some other person. In case of the Sthavirkalpi ascetics (ascetics who are senior or non-itinerant) the minimum number living together is two. One of them can move out leaving his equipment in the others care. According to the Agams a Jinakalpi has minimum two equipment-mouth-cover and asceticbroom. If he is not above the norms of social modesty he may also have a small loin-cloth to be used only when he goes into the town to seek alms. Some Jinakalpis are allowed to keep 5 or 7 or a maximum of 12 equipment whereas the Sthavirkalpis are allowed 14 or even more. In aphorism 20 going out to relieve oneself during rain (etc.) is also proscribed. Commenting on this Acharya Shri Atmaramji M. writes that this is again due to the force of writing style in the text because there is no such restriction in scriptures with regard to nature's call. In fact a clear mention that an ascetic observing special codes should never restrain the nature's call is found at numerous places in scriptures. Dashashrut-skandh, Vyavahar, Jnatasutra, Nisheeth Sutra and other such scriptures proscribe restraining nature's call. Therefore, an ascetic may go to relieve himself during rain (etc.) but he should not move out to seek food or for studies or to go from one village to another. AcArAMga sUtra (bhAga 2) ( 48 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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actAANAINARY ROSRO900 6 vizeSa gharoM meM bhikSArtha jAne kA niSedha 21. se bhikkhU vA 2 se jAiM puNa kulAiM jANejjA, taM jahA-khattiyANa vA rAINa vA ku-rAINa vA rAyapesiyANa vA rAyavaMsaTThiyANa vA aMto vA bAhiM vA gacchaMtANa vA saMNiviTThANa vA NimaMtemANANa vA aNimaMtemANANa vA asaNaM vA 4 lAbhe saMte No pddigaahejjaa| // taio uddesao sammatto // . 21. bhikSu evaM bhikSuNI nimnokta kuloM ko jAne, jaise ki cakravartI Adi kSatriyoM ke kula, (unase bhinna) anya rAjAoM ke kula, ku-rAjAoM (choTe rAjAoM) ke kula, rAja bhRtya (daNDapAzika) Adi ke kula, rAjA ke sambandhiyoM ke kula, ina kuloM ke ghara se bAhara yA bhItara jAte hue, khar3e hue yA baiThe hue, kisI ke dvArA nimantraNa kiye jAne yA na kiye jAne para, vahA~ se prApta hone vAle azanAdi AhAra ko grahaNa na kre| .. . CENSURE OF GOING TO CHOSEN HOUSES 21. A bhikshu or bhikshuni should know the following clansthe ruling clans like those of Chakravartis; clans of other kings; clans of minor rulers; clans of employees of kings and clans of relatives of kings. He should not accept food offered while going into or coming out of or standing in or sitting in or being invited or not invited at the houses belonging to these clans. vivecana-sUtra 11 meM ugra, bhoga, rAjanya, kSatriya Adi bAraha prakAra ke kuloM se prAsuka evaM eSaNIya AhAra lene kA vidhAna kiyA gayA hai, aba isa sUtra meM kSatriya Adi kucha kuloM se AhAra lene kA sarvathA niSedha kiyA gayA hai, isakA kyA kAraNa hai ? vRttikAra isakA samAdhAna karate hue kahate haiM-'eteSAM kuleSu saMpAtabhayAna praveSTavyam-ina gharoM meM saMpAta-bhIr3a meM gira jAne, IryAsamiti kI virAdhanA hone athavA nirarthaka asatya bhASaNa ke bhaya ke kAraNa praveza nahIM karanA caahie| prAcIna kAla meM rAjAoM ke antaHpura meM tathA rajavAr3oM meM rAjakIya uthala-puthala bahuta hotI thI, SaDyaMtra race jAte the| kaI guptacara bhikSu ke veza meM rAja-darabAra meM, antaHpura taka meM ghusa jAte the| aisI sthiti meM sAdhuoM ko guptacara samajhakara pakar3a liyA jAtA yA unheM AhAra ke sAtha viSa diyA jA sakatA hai aisI sambhAvanA ke kAraNa bhI yaha pratibandha lagAyA gayA hogaa| yaha bhI sambhava hai kucha rAjA aura rAjavaMza ke loga bhikSuoM ke sAtha asadvyavahAra karate hoMge athavA piNDaiSaNA : prathama adhyayana ( 49 ) Pindesana : Frist Chapter

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unake yahA~ kA AhAra; saMyama kI sAdhanA meM vighnakAraka hotA hogA / ( vRtti patra 333 ) isa kAraNa aisA sambhava hai| sAmAnya sthiti meM to pUrvokta kuloM meM bhikSA ke lie jA sakate haiN| // tRtIya uddezaka samApta // Elaboration-In aphorism 11 it is mentioned that food could be taken from twelve types of clans including Ugra, Bhog, Rajanya and Kshatriya, but here there is a complete censure of accepting food from a few clans including Kshatriya. What is the reason? The commentator (Vritti) explains that these houses should not be entered for fears of falling due to crowd, going against the rule of careful movement or resorting to faulty speech unnecessarily. In the ancient times the ruling clans were fraught with palace intrigues and many conspiracies were hatched. Often spies in the garb of a bhikshu would enter the court or even the women's quarters. In such cases they could be apprehended or fed poison with food. This restriction must have been designed to avoid these possibilities. It is also possible that some kings or their clans could be in the habit of illtreating ascetics; or the food available could be unsuitable to ascetic discipline (Vritti leaf 333). These could be the reasons for this censure. Under normal conditions one can go to the said families to seek alms. || END OF LESSON THREE || AcArAMga sUtra (bhAga 2) ( 50 ) Acharanga Sutra (Part 2)

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| cauttho uddesao| | caturtha uddezaka LESSON FOUR agrAhya-saMkhaDi grahaNa kA niSedha 22. se bhikkhU vA 2 jAva paviDhe samANe se jaM puNa jANejjA, maMsAiyaM vA macchAiyaM vA maMsakhalaM vA macchakhala vA AheNaM vA paheNaM vA hiMgolaM vA saMmelaM vA hIramANaM pehAe aMtarA se maggA bahupANA bahubIyA bahuhariyA bahuosA bahuudayA bhuuttiNg-pnng-dgmttttiy-mkkddaa-sNtaanngaa| bahave tattha samaNa-mAhaNa-atihi-kivaNa-vaNImagA uvAgayA uvAgamissaMti, tathAiNNA vittI, No paNNassa NikkhamaNa-pavesAe, No paNNassa vaaynn-pucchnn-priyttttnnaa-'nnuppehdhmmaannuyogciNtaae| se evaM NaccA tahappagAraM puresaMkhaDiM vA pacchAsaMkhaDiM vA saMkhaDiM saMkhaDipaDiyAe No abhisaMdhArijja gmnnaae| 22. bhikSu yA bhikSuNI gRhastha ke ghara meM bhikSA ke lie praveza karate samaya yaha jAna leve ki yahA~ AhAra ke sAtha mA~sa pakAyA jA rahA hai yA matsya pakAyA jA rahA hai athavA mA~sa chIlakara sukhAyA jA rahA hai yA matsya chIlakara sukhAyA jA rahA hai| AheNavivAhottara kAla meM navavadhU ke praveza ke upalakSya meM bhoja ho rahA hai yA paheNa-pitRgRha meM vadhU ke punaH praveza ke upalakSya meM bhoja ho rahA hai, yA mRtaka-sambandhI bhoja ho rahA hai athavA parijanoM ke sammAnArtha bhoja (goTha) ho rahA hai| (aisI saMkhaDiyoM (bhojoM) se anya bhikSAcaroM ko bhojana lAte hue dekhakara saMyamazIla bhikSu ko vahA~ bhikSA ke lie nahIM jAnA caahie|) kyoMki vahA~ jAne meM aneka jIvoM kI virAdhanA hone kI sambhAvanA hai, jaise kimArga meM bahuta-se prANI, bahuta-sI hariyAlI, bahuta-se osakaNa, bahuta-sA pAnI, bahuta-se kIr3Inagara, pA~ca varNa kI-nIlaNa-phUlaNa haiM, kAI Adi nigoda ke jIva haiM, sacitta pAnI se bhIgI huI miTTI hai, makar3I ke jAle haiM, una saba kI virAdhanA ho sakatI hai| __isake atirikta vahA~ bahuta-se zAkyAdi-zramaNa, brAhmaNa, atithi, daridra, yAcaka (bhikhArI) Adi Ae hue haiM, A rahe haiM tathA aaeNge| caraka Adi janatA kI bhIr3a se saMkhaDisthala atyanta ghirA huA hai; isalie vahA~ prAjJa sAdhu kA nirgamana-praveza kA vyavahAra ucita nahIM hai; kyoMki vahA~ (nRtya, gIta evaM vAdya hone se) prajJAvAna bhikSu kI vAcanA, pRcchanA, parivartanA, anuprekSA aura dharmakathArUpa svAdhyAya nahIM ho skegii| ataH isa prakAra kA doSa jAnakara vaha bhikSu pUrvokta prakAra kI pUrva saMkhaDi yA pazcAt saMkhaDi meM saMkhaDi kI abhilASA se jAne kA saMkalpa na kre| piNDaiSaNA : prathama adhyayana Pindesana: Frist Chapter WwMANTIMM X R MARI

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* * * ki . CENSURE OF UNACCEPTABLE FROM FEAST 22. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if meat is being cooked or fish is being cooked with the food. Or if meat is being dried after skinning or fish is being dried after skinning. If the feast is being organized on the occasion to welcome newly wedded bride after her marriage or it is on the occasion of a bride returning to her parents house; if it is in connection with honouring a deceased or just in honour of relatives. (Seeing other beggars bringing food from such feasts a disciplined ascetic should not go there to seek alms.) Because by going there, there are chances of committing sin against numerous beings; for example-on the way there may be many beings, a lot of vegetation, many dewdrops, a lot of water, many ant-holes, clusters of dormant life in five types of fungi, sand dampened with sachit water, cob-webs etc. All these could come to harm. Besides this, many Shramans (Buddhists etc.), Brahmins, guests, destitute, beggars etc. have come, are coming and will be coming there. The place of feast is surrounded by a crowd of beggars and other people, therefore the convention of a wise ascetic entering such place is not right. This is because (due to dance, music and other festivities) he will not be able to indulge in his scholarly activities of listening to a discourse, questioning, contemplating and giving discourse. Therefore, knowing about such faults, that bhikshu or bhikshuni should not think of going to said types of feasts with the intention of seeking alms. grAhya-saMkhaDi kI anujJA ___ se bhikkhU vA 2 jAva paviDhe samANe jaM puNa jANejjA-masAiyaM vA jAva hIramANaM pehAe aMtarA se maggA appapANA jAva saMtANagA, No jattha bahave samaNa-mAhaNa jAva uvAgamissaMti, appAiNNA vittI, paNNassa NikkhamaNa-pavesAe, paNNassa vaaynn-pucchnn-priyttttnnaa-'nnuppeh-dhmmaannuyogciNtaae| sevaM NaccA tahappagAraM puresaMkhaDiM vA pacchAsaMkhaDiM vA saMkhaDiM saMkhaDipaDiyAe abhisaMdhArijja gmnnaae| AcArAMga sUtra (bhAga 2) ( 48 ) Acharanga Sutra (Part 2)

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eSaNA samiti viveka bhikSA mArga meM Hal SURN AMAVASIMa S rane Priya AR . S - ONIKumar PR.. A C ..

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citra paricaya 3 Illustration No. 3 eSaNA-samiti-viveka (1) bhikSA ke lie jAte samaya zramaNa yadi dekhe ki mArga meM madonmatta sA~Da, bhaiMsA, sadyaHprasUtA gAya, duSTa ghor3A, siyAra, kuttA, zUkara Adi hiMsaka yA unmatta jAnavara khar3e hoN| (sUtra 27) athavA usa rAste para kabUtara, cir3iyA, kauA Adi dAnA cuga rahe hoM to bhikSu Atma-virAdhanA aura jIvoM kI antarAya TAlane kI dRSTi se usa mArga se nahIM jaaye| vApasa lauTa jaaye| (sUtra 31) / (2) bhikSA ke lie jAte hue mArga meM yadi kIcar3a hau, gaDDhA ho, dUMTha par3e hoM, mArga viSama ho to aise mArga se na jaaye| (sUtra 28) bhikSA ke lie jAte samaya dekhe ki gRhastha ke dvAra para bhikSA mA~gane vAloM kI bhIr3a lagI hai| gRhastha unheM bhikSA de rahA ho to bhikSu unako dekhakara vApasa lauTa jAye aura jahA~ para dAtA gRhastha kI najara nahIM par3e aise ekAnta sthAna para cupacApa khar3A rahe tAki kisI kI bhikSAvRtti meM antarAya na pdd'e| sabake cale jAne ke bAda bhikSu gRhastha ke dvAra para jA sakatA hai| -adhyayana 1, sUtra 22, pR. 51 PRUDENCE IN ESHANA SAMITI (1) An ascetic while going to seek alms should find if a mad bull or buffalo or a cow who has just delivered a calf, mad horse, jackal, dog, wild boar or other such ferocious or mad animal is standing on the path. (aphorism 27) Or birds like pigeon, crow etc. are feeding on the path. In such condition, to avoid harm to self and disturbing other beings, he should not take to that path. He should turn back. (aphorism 31) (2) While going to seek alms he should avoid a path that has slime, ditch, stumps or which is uneven. (aphorism 28) While going to seek alms he should see if there is a crowd of alms seekers at the householder's door. If he finds that the householder is distributing alms, in order not to deprive those others, the ascetic should retreat to a solitary place where he is not visible to the householder. He can go there when all the others have gone. -Chapter 1, aphorism 22, p. 51 * * * *

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165RACHOOL-04. 074-04O.Cin Dialotars SCORECAPSARASINGER vaha bhikSu yA bhikSuNI bhikSA ke lie gRhastha ke yahA~ praveza karate samaya yaha jAna le ki navavadhU ke praveza Adi ke upalakSya meM bhoja ho rahA hai, una bhojoM se bhikSu Adi bhojana lekara jA rahe haiM, mArga meM bahuta-se prANI yAvat makar3I kA jAlA Adi bhI nahIM hai tathA vahA~ bahuta-se bhikSu-brAhmaNAdi bhI nahIM Ae haiM, na Ae~ge aura na A rahe haiM, logoM kI bhIr3a bhI bahuta kama hai| vahA~ (mA~sAdi doSa kI saMbhAvanA bhI nahIM hai) taba prajJAvAna bhikSu nirgamana-praveza kara sakatA hai tathA vahA~ usa sAdhu ke vAcanA-pRcchanA Adi dharmAnuyoga cintana meM koI bAdhA upasthita nahIM hogI, aisA jAna lene para usa prakAra kI pUrva-saMkhaDi yA pazcAt-saMkhaDi meM jAne kA vicAra kara sakatA hai| -IPLAYAT.. PERMISSIBLE FEAST That bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the feast is being organized on the occasion to welcome a bride (etc.); on the way there are not many beings including cob-webs; not many Shramans etc. have come, are coming and will be coming there; there is only a little crowd of beggars and other people; (and there is no chance of faults like cooking of meat etc.); there a wise ascetic may enter. Also, knowing that there will not be any disturbance in his scholarly activities of listening to a discourse, questioning, contemplating and giving discourse, he may think of going to said types of feasts with the intention of seeking alms. vivecanaprastuta sUtra ke pUrvArddha meM saMkhaDi meM jAne kA niSedha hai tathA uttarArdha meM apavAda sthiti meM jAne kA vidhAna hai| yaha vicAraNIya hai| ___ isameM Aye 'maMsAdi' zabda para vicAra karake AcArya zrI AtmArAma jI ma. ne likhA haisaMkhaDi do prakAra kI hotI hai-eka sAmiSa bhojana-pradhAna aura dUsarI nirAmiSa bhojn-prdhaan| sAmiSa bhojana-pradhAna saMkhaDi meM jAne kA sarvathA niSedha hai, kintu nirAmiSa bhojana-pradhAna saMkhaDi meM bhI (1) mArga meM haritakAya Adi jIvoM kI virAdhanA, (2) anya bhikSuoM Adi kI bhIr3a, tathA (3) svAdhyAya Adi meM vighna hotA ho to vaisI saMkhaDi meM nahIM jAyeM kintu ukta doSoM kI saMbhAvanA nahIM ho to jA sakatA hai| isa para vizeSa spaSTIkaraNa karate hue AcAryazrI likhate haiM ki utsarga mArga (-sAmAnya paristhiti meM) kisI bhI prakAra kI saMkhaDi meM bhikSA ke lie jAne kA vidhAna nahIM hai| uttarAdhyayana (1/32), bRhatkalpa (u. 1), nizItha (u. 3) meM saMkhaDi meM jAne kA spaSTa niSedha hai aura usakA prAyazcitta bhI hai kintu apavAda mArga meM jisa saMkhaDi meM ukta doSoM kI saMbhAvanA nahIM ho to bhikSu jA sakatA hai| piNDaiSaNA : prathama adhyayana ( 53 ) Pindesana : Frist Chapter PagOETROPENS HEATRE TotioCOPYARI

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Ka apavAda ke sambandha meM vRttikAra ne batAyA hai-yadi sAdhu lamvA vihAra karatA huA thaka gayA ho, bImArI se turanta uThA huA ho tathA tapasyA Adi se zarIra atyanta kSINa ho gayA ho tathA anyatra kahIM bhojana kI upalabdhi nahIM ho rahI ho to usa kaThina paristhiti meM nirdoSa saMkhaDi meM bhikSA le sakatA hai| (vRtti patra 334; AcArya zrI AtmArAma jI ma. kRta hindI TIkA, pR. 808) ___ maMsAdi zabda kI vyAkhyA karate hue cUrNikAra kahate haiM-jisa saMkhaDi meM mA~sa pahale parosA jAtA ho tathA bAda meM cAvala Adi parosA jAtA ho| vRttikAra ne maMsAdi kA artha kiyA hai jisa saMkhaDi meM mA~sa hI pradhAna ho| Elaboration--In the first part of this aphorism, going to a feast has been proscribed. In the second part is the permission in exceptional case. This calls for contemplation. Acharya Shri Atmaramji M., after due deliberation on words like 'mansadi' has written-A feast is of two types-one is predominantly n on-vegetarian and another is predominantly vegetarian. Going to a non-vegetarian feast is totally proscribed. Even in a vegetarian feast an ascetic should not go if (1) there are chances of causing harm to beings on the way, (2) the place is crowded with beggars and other people, and (3) it causes disturbance in studies (etc.); he may go if it is on the contrary. Elaborating further he writes that under normal conditions going to any type of feast is not allowed. In Uttaradhyayan (1/32), Brihatkalp (Ch. 1) and Nisheeth (Ch. 3) there is clear censure of going to a feast and even the atonement is specified if one commits the mistake. However, in exceptional circumstances an ascetic may go to a feast which is free of said faults. Regarding exceptional circumstances the commentator (Vritti) says-if the ascetic feels very tired after a long walk, has just recovered from some ailment, is very weak due to observing some austerity and there is no other place where he can get food; in such difficult situation an ascetic may accept food from a feast that is free of said faults. (Vritti leaf 334; Hindi Tika by Acharya Shri Atmaramji M., p. 808) ___The commentator (Churni) has interpreted 'mansadi' as a feast where the first serving is of meat and rice is served later. The commentator (Vritti), however, interprets it as a mainly nonvegetarian feast. AcArAMga sUtra (bhAga 2) ( 54 ) Acharanga Sutra (Part 2)

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vizeSa zabdoM ke artha-'maMsakhalaM vA macchakhalaM vA'-saMkhaDi ke nimitta mA~sa yA matsya kATa-kATakara sukhAyA jAtA ho, usakA Dhera mA~sakhala tathA matsyakhala kahalAtA hai| AheNaM-vivAha ke bAda navavadhU-praveza ke upalakSya meM diyA jAne vAlA bhoj| paheNaM-pitRgRha meM vadhU ke punaH Agamana para diyA jAne vAlA bhoj| hiMgolaM-mRtaka bhoj| saMmelaM-parijanoM ke sammAna meM diyA jAne vAlA prItibhoja (dAvata) yA gotth| Technical Terms : Mansakhalam va machhakhalam va-skinned and chopped meat or fish meant for a feast and placed in heaps for drying. Ahenam-feast organized on the occasion to welcome newly wedded bride after her marriage. Pahenam--feast on the occasion of a bride returning to her parents house. Hingolam-feast in connection with honouring a deceased. Sammelam--feast in honour of relatives. go-dohana velA meM bhikSA ke lie jAne kA niSedha 23. se bhikkhU vA 2 jAva pavisiukAme se jaM puNa jANijjA, khIriNIyAo gAvIo khIrijjamANIo pehAe asaNaM vA 4 uvakkhaDijjamANaM pehAe, purA appjuuhie| sevaM NaccA No gAhAvaikulaM piMDavAyapaDiyAe Nikkhamejja vA pavisejja vaa| se ttamAyAe egaMtamavakkamejjA, egaMtamavakkamittA aNAvAyamasaMloe cidvijjaa| aha puNa evaM jANijjA, khIriNIyAo gAvIo khIriyAo pehAe, asaNaM vA 4 uvakkhaDiyaM pehAe, purA pNjuuhie| sevaM NaccA tao saMjayAmeva gAhAvaikulaM piMDavAyapaDiyAe Nikkhamijja vA pavisijja vaa| 23. bhikSu yA bhikSuNI gRhastha ke ghara meM bhikSA ke lie jAnA cAhate hoM; (yadi usa samaya) yaha jAna le ki abhI dudhArU gAyoM ko duhA jA rahA hai tathA ghara meM azanAdi AhAra abhI taiyAra kiyA jA rahA hai yA ho rahA hai, abhI taka usameM se kisI dUsare ko diyA nahIM gayA hai| aisA jAna le to AhAra grahaNa karane ke lie na to upAzraya se nikale aura na hI usa gRhastha ke ghara meM praveza kre| kintu (gRhastha ke ghara meM cale jAne para yadi patA cale ki abhI go-dohana Adi ho rahA hai to) vaha bhikSu use jAnakara ekAnta meM calA jAe aura jahA~ koI AtA-jAtA na ho aura na dekhatA ho, vahA~ Thahara jaae| jaba vaha yaha jAna le ki gAyeM duhI jA cukI haiM aura azanAdi caturvidha AhAra bhI aba taiyAra ho gayA hai tathA usameM se dUsaroM ko de diyA gayA hai, taba vaha saMyamI sAdhu AhAra-prApti kI dRSTi se vahA~ se nikale yA usa gRhastha ke ghara meM praveza kre| piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter * * * VAS

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CENSURE DURING THE HOUR OF MILKING COWS 23. A bhikshu or bhikshuni intending to go to the house of a layman in order to seek alms, comes to know (at the time of entering) that cows are being milked and food is still being cooked, nothing has been served out of it to someone else, then he should neither set out from the upashraya nor enter the house of that layman. But (if he comes to know of this only when he reaches the house. of the layman) he should, after knowing, go to a solitary place where no one visits or sees and wait there. When he comes to know that the cows have been milked, the food has been cooked and others have been served out of it, then that disciplined ascetic may come out of that place and enter the house of the laymen to seek alms. vivecana-isa sUtra meM gRhastha ke ghara meM AhArArtha praveza ke lie niSedha ke tIna kAraNa batAye (1) gRhastha ke yahA~ gAyeM duhI jA rahI hoM, (2) AhAra taiyAra na huA ho, tathA (3) kisI dUsare ko usameM se na diyA gayA ho| isa niSedha kA rahasya vRttikAra ne isa prakAra batAyA hai-gAyeM duhate samaya yadi sAdhu gRhastha ke ghara jAyegA to use dekhakara gAyeM bhar3aka sakatI haiM, koI bhadra zraddhAlu sAdhu ko dekhakara bachar3e ko stana-pAna karatA chur3Akara sAdhu ko zIghra dUdha dene kI dRSTi se jaldI-jaldI gAyoM ko duhane lagegA, gAyoM ko bhI trAsa degA, bachar3oM ke bhI dUdha pIne meM antarAya aayegii| adhapake AhAra ko adhika IMdhana jhoMkakara jaldI pakAne kA prayatna karegA, bhojana taiyAra na dekhakara sAdhu ke vApasa lauTa jAne se gRhastha ke mana meM duHkha hogA, vaha sAdhu ke lie alaga se jaldI-jaldI bhojana taiyAra karAegA tathA dUsaroM ko na dekara adhikAMza bhojana sAdhu ko de degA to dUsare yAcakoM yA parivAra ke anya sadasyoM ko antarAya pdd'egaa| ina doSoM kI saMbhAvanA se ukta niSedha kiyA gayA hai| (vRtti patrAMka 335) Elaboration--In this aphorism three reasons for not going into the house of layman to seek alms have been enumerated AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2)

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I M ... .. .. .. .. . .. . . . ... .. ... (1) cows are being milked there, (2) food is not ready, and (3) none else has been served out of it. According to the commentator (Vritti) the reason is-If an ascetic reaches the house when cows are being milked, the cows may get startled and enraged. Some devotee could withdraw a suckling calf and milk the cows in a hurry to serve the ascetic. This would cause pain to cows and also deprive the calf. If the food is half cooked the devotee would add more fuel and try to cook it fast. When he sees the ascetic turning back he will feel dejected. He will cook a smaller quantity of food separately for the ascetic and give a larger portion to the ascetic depriving other seekers or guests. This censure has been made keeping these faults in mind. (Viritti leaf 335) atithi-zramaNa Ane para bhikSA kI vidhi 24. bhikkhAgA nAmegaM evamAhaMsu-samANA vA vasamANA vA gAmANugAmaM dUijjamANe khuDDAe khalu ayaM gAme, saMNiruddhAe, No mahAlae, se haMtA bhayaMtAro bAhiragANi gAmANi bhikkhAyariyAe vyh| saMti tatthegaiyassa bhikkhussa puresaMthuyA vA pacchAsaMthuyA vA parivA saMti, taM jahAgAhAvai vA gAhAvaiNIo vA gAhAvaidhUyAo vA gAhAvaisuNhAo vA dhAio vA dAsA vA dAsIo vA kammakarA vA kammakarIo vaa| tahappagArAiM kulAI puresaMthuyANi vA - pacchAsaMthuyANi vA puvvAmeva bhikkhAyariyAe aNupavisissAmi, aviya ittha labhissAmi piMDaM vA loyaM vA khIraM vA dahiM vA navaNIyaM vA ghayaM vA gulaM vA tellaM vA mahuM vA majja vA maMsaM vA saMkuliM phANiyaM vA pUrva vA sihiriNiM vA, taM puvvAmeva bhoccA piccA paDiggahaM ca saMlihiya saMmajjiya tao pacchA bhikkhUhiM saddhiM gAhAvaikulaM piMDavAya: paDiyAe pavisissAmi vA NikkhamissAmi vaa| mAiTThANaM sNphaase| No evaM krejjaa| ___ se tattha bhikkhUhiM saddhiM kAleNa aNupavisittA tatthiyareyarehiM kulehiM sAmudANiyaM esiyaM vesiyaM piMDavAyaM paDigAhettA AhAraM aahaarejjaa| ____ eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA saamggiyN| // cauttho uddesao sammatto // ( 57 ) Pindesana : Frist Chapter PREPARTorsi M HACTREArcYECOREPORT piNDaiSaNA : prathama adhyayana t .. EDINAC BOMAORE UAE

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SI 24. eka hI kSetra meM sthiravAsa karane vAle bhikSu ke pAsa jaba koI mAsakalpa vihAra ma karane vAle bhikSu atithi rUpa se A jAte haiM to ve una grAmAnugrAma vicaraNa karane vAle . sAdhuoM se kahate haiM-pUjyavaro ! yaha gA~va bahuta choTA hai, bahuta bar3A nahIM hai, usameM bhI kucha ghara (sUtaka Adi ke kAraNa) ruke hue haiN| isalie Apa bhikSAcarI ke lie bAhara (dUsare) gA~voM meM pdhaareN| yadi isa gA~va meM sthiravAsI muniyoM meM se kisI muni ke pUrva-paricita (mAtA-pitA Adi kuTumbIjana) athavA pazcAt-paricita (zvasura-kula ke loga) rahate haiM, jaise kigRhapati, gRhapatniyA~, gRhapati ke putra evaM putriyA~, putravadhue~, dhAyamAtAe~, dAsa-dAsI, naukara-naukarAniyA~; vaha sAdhu yaha soce ki jo mere pUrva-paricita aura pazcAt-paricita ghara haiM, vaise gharoM meM AgaMtuka atithi sAdhuoM dvArA bhikSAcarI karane se pahale hI maiM bhikSA ke lie jAU~gA aura ina kuloM se iSTa vastu prApta kara lU~gA jaise ki-"zAlI ke odana Adi, svAdiSTa AhAra, dUdha, dahI, navanIta, ghRta, gur3a, tela, madhu, madya yA mA~sa athavA jalebI, mur3arAba, mAlapue, zikhariNI (zrIkhaMDa) nAmaka miThAI aadi| usa AhAra ko maiM pahale hI khA-pIkara pAtroM ko dho-poMchakara sApha kara luuNgaa| isake pazcAt Agantuka bhikSuoM ke sAtha AhAra-prApti ke lie gRhastha ke ghara meM praveza karU~gA aura vahA~ se nikluuNgaa|" (isa prakAra kA vyavahAra karane vAlA sAdhu) mAyA-kapaTa kA sparza (sevana) karatA hai| sAdhu ko aisA nahIM karanA caahie| usa (sthiravAsI) sAdhu ko bhikSA ke samaya una bhikSuoM ke sAtha hI usI gA~va meM vibhinna ucca, nIca aura madhyama kuloM se sAmudAnika bhikSA se prApta eSaNIya, veza se upalabdha nirdoSa AhAra ko lekara una atithi sAdhuoM ke sAtha hI AhAra karanA caahie| ___ yahI saMyamI sAdhu-sAdhvI ke jJAnAdi AcAra kI samagratA hai| ALMS-CODE WHEN OTHER ASCETICS VISIT 24. When itinerant ascetics come as guests to an ascetic staying at one place, he tells them-Revered ones, this is not a large but a very small village. Besides this, many houses cannot be visited (being inauspicious temporarily). Therefore you should go out of this village to some other villages to seek alms. If in that village some past or present acquaintances (parents or relatives or others like in-laws), such as a householder, his wife, his sons and daughters, his daughters-in-law, governess, AcArAMga sUtra (bhAga 2) (58 ) Acharanga Sutra (Part 2) ka ObY OS

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slaves and servants live; and that ascetic thinks that before the visiting ascetics go to seek alms, I will first go to the said families and collect the desired things, eat all that food, and wash and wipe the bowls clean and then only will I accompany the visiting ascetics to enter and come out of the house of the laymen to seek alms. The desired things being-rice soup, rich food, milk, curd, fresh-butter, butter, jaggery, oil, honey, alcohol or meat, or sweets like jalebi, gudraab, maalpuwa, shikharini etc. (An ascetic who behaves thus) embraces or indulges in deceit. An ascetic should not do so. ___At the time of alms-collection that (non-itinerant) ascetic should accompany the other ascetics (visiting), collect appropriate and acceptable alms offered due to his appearance and eat it with those guest ascetics. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecanaatithi sAdhuoM ke sAtha jo sAdhu svAda-lolupatAvaza mAyA karatA hai, vaha sAdhu sva-para-vaMcanA to karatA hI hai, Atma-virAdhanA aura bhagavadAjJA kA ullaMghana bhI karatA hai| AcArAMgacUrNi aura nizIthacUrNi meM isakA vizeSa spaSTIkaraNa kiyA gayA hai| Elaboration-An ascetic who deceives guest ascetics under the influence of his taste-buds deceives himself and others; at the same time he also commits spiritual indiscipline and violates the word of the omniscient. This has been elaborated in more details in the commentaries (Churni) on Acharanga and Nisheeth. vizeSa zabdoM kA artha-bhikkhAgA-bhikSA grahaNa karane vaale| samANA-vRddha sAdhu jo sthiravAsa karate haiN| vasamANA-nava kalpa vihAra karane vaale| yahA~ 'madya' zabda kaI prakAra ke svAdiSTa peya tathA 'mA~sa' zabda bahuta gUde vAlI aneka vanaspatiyoM kA sAmUhika vAcaka ho sakatA hai, joki gRhastha ke bhojya-padArthoM meM sAmAnyatayA sammilita rahatI hai| TIkAkAra ne 'madya' aura 'mA~sa' zabdoM kI vyAkhyA chedazAstrAnusAra karane kI sUcanA kI hai| sAtha hI kahA hai-athavA koI atizaya pramAdI sAdhu atilolupatA ke kAraNa mA~sa, madya bhI svIkAra kara le| isalie yahA~ unakA niSedha kiyA hai| 'madya', 'mA~sa' zabda para uddezaka 10 meM vistAra se vicAra kiyA gayA hai| // caturtha uddezaka samApta // piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter APPBNAGAMEPRAGATGUNGPOMESTEROTECrera Teragoreer errerproprery *PAN Pras smereGOOGDIOPHEORKOPMORNER *SXXX

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* * * . * . * ** te . :. . . . * . * *. . . * . *.' . . ! ! ! ! . . . Technical Terms : Bhikkhaga--one who receives alms. Samanaaged ascetics who are non-itinerant. Vasmana--those who observe. itinerant way according to specific codes. Here 'madya' may have been used for numerous tasty drinks; and 'mansa' for vegetables with excessive pulp, these things are included in the 'normal' eatables of a layman. The commentator (Tika) advises to interpret these two words on the basis of definitions given in Chhed-shastra (a specific category of commentaries). It is also mentioned there that due to excessive desire for rich food, some ascetic with a high degree of stupor may even accept meat and intoxicating drinks. That is the reason for this censure. The terms madya' and 'mansa' have been discussed in details in lesson 10. || END OF LESSON FOUR || Hari FET (HTTP) (60) Acharanga Sutra (Part 2) DOWN U23

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paMcamo uddesao paMcama uddezaka LESSON FIVE ra agrapiNDa-grahaNa-niSedha 25. se bhikkhU vA 2 jAva paviDhe samANe se jaM puNa jANejjA, aggapiMDaM ukkhippamANaM pehAe, aggapiMDaM NikkhippamANaM pehAe, aggapiMDa hIramANaM pehAe, aggapiMDaM paribhAijjamANaM pehAe, aggapiMDaM paribhuMjamANaM pehAe, aggapiMDaM paridRvijjamANaM pehAe, purA asiNAi vA avahArAi vA, purA jattha'NNe samaNa-mAhaNa-atihi-kivaNa-vaNImagA khaddhaM khaddhaM uvasaMkamaMti, se haMtA ahamavi khaddhaM khalu uvsNkmaami| mAiTThANaM sNphaase| No evaM krejjaa| 25. vaha bhikSu yA bhikSuNI bhikSA ke nimitta gRhastha ke ghara meM pahuMcane para agrapiNDa ko nikAlate hue dekhatA hai, agrapiNDa ko rakhate hue dekhakara agrapiNDa ko kahIM le jAte hue dekhakara, bA~Tate hue dekhakara agrapiNDa ko khAte hue dekhakara, idhara-udhara pheMkate hue dekhakara tathA pahale anya zramaNa-brAhmaNAdi (isa agrapiNDa kA) bhojana kara gae haiM evaM kucha bhikSAcara pahale ise lekara cale gae haiM athavA pahale (hama leMge, isa vicAra se) yahA~ dUsare zramaNa, brAhmaNa, atithi, daridra, yAcaka Adi (agrapiNDa lene) jaldI-jaldI A rahe haiM, (unheM dekhakara) koI sAdhu vicAra kare ki maiM bhI (inhIM kI taraha) jaldI-jaldI pahu~cU~, to (aisA karane vAlA sAdhu) mAyA-sthAna kA sevana karatA hai| vaha aisA na kre| CENSURE OF ACCEPTING AGRAPIND 25. When a bhikshu or bhikshuni while entering the house of a layman in order to seek alms finds that agrapind is being taken out, placed, taken away, distributed, eaten or thrown away; or other Shramans, Brahmins (etc.) have already eaten from it or have taken away from it; or other Shramans, Brahmins (etc.) are rushing in with the intention to seek first; and thinks that I too should rush (like them). Then (the ascetic doing so) embraces (indulges in) deceit. He should not do so. vivecanaaggapiMDa-jo bhojana taiyAra hone ke bAda kisI anya ko na dekara, pahale usameM se thor3A-thor3A aMza devatA Adi ke lie nikAlA jAtA hai use agrapiNDa kahate haiN| isase yaha patA calatA hai ki prAcIna kAla meM bhojana meM se sarvaprathama deva Adi ke nimitta jo prasAda yA bhoga ANA piNDaiSaNA : prathama adhyayana ( 61 ) Pindesana : Frist Chapter Contat o riSIC OraootoPEGGCOMCHORT

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nikAlA jAtA thA use devasthAna para le jAkara prasAda rUpa meM bA~TA jAtA thA / usI agrapiNDa kI yahA~ devAdi ke nimitta se hone vAlI chaha prakriyAe~ batAI gayI haiM ( 9 ) devatA ke lie agrapiNDa kA nikAlanA, (2) anyatra khAnA, (3) devAlaya Adi meM le jAnA, (4) usameM se prasAda bA~TanA, (5) usa prasAda ko khAnA, (6) devAlaya ke cAroM dizAoM meM pheNknaa| ina prakriyAoM ke bAda vaha agrapiNDa bhikSAcaroM ko diyA jAtA hai| Elaboration-Aggapind (Agrapind)--the small portions of the food that are taken out immediately on cooking and kept separate as offering for deities; the first portion. This indicates that in ancient times the first portion of food allotted to deities (prasad or bhog) was carried to the temple and distributed. Six rituals involved before distribution of this first portion apportioned to deities are mentioned here (1) To take out first portion for deities, (2) to eat from it at some other place, (3) to carry it to a temple or other such place, (4) to distribute prasad out of it, (5) to eat that prasad, (6) to toss it in all directions around the temple. After all these rituals are conducted the remaining quantity is distributed among alms-seekers or beggars. vizeSa zabdoM ke artha-hIramANaM - eka sthAna se dUsare sthAna para le jAte hue / asiNAI -pahale, dUsare zramaNAdi usa agrapiNDa kA sevana kara cuke haiN| avahArAI - kucha pahale vyavasthA yA avyavasthApUrvaka jaise-taise use le cuke haiN| (vRtti patra 336) Technical Terms: Heeramanam-while carrying from one place to another. Asinaim-other Shramans (etc.) have eaten from that first portion earlier. Avaharaim-others have earlier taken from it in organized or disorganized manner. (Vritti leaf 336). viSama mArgAdi se bhikSA ke lie jAne kA niSedha 26. se bhikkhU vA 2 jAva samANe aMtarA se vappANi vA phalihANi vA pAgArANi vA toraNANi vA aggalANi vA aggalapAsagANi vA, sai parakkame saMjayAmeva parakkamijjA, No ujjuyaM gacchejjA / kevalI bUyA - AyANameyaM / AcArAMga sUtra (bhAga 2) ( 62 ) Acharanga Sutra (Part 2)

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se tattha parakkamamANe payalejja vA pavaDejja vA, se tattha payalamANe vA pavaDamANe vA tattha se kA uccAreNa vA pAsavaNeNa vA kheleNa vA siMghANaeNa vA vaMteNa vA pitteNa vA pUNa vA sukkeNa vA soNieNa vA uvalitte siyA / tahappagAraM kAyaM No anaMtarahiyAe puDhavIe, No sasaNiddhAe puDhavIe, No sasarakkhAe puDhavIe, No cittamaMtAe silAe, No cittamaMtAe lelUe, kolAvAsaMsi vA dArue jIvapaiTThie saaMDe sapANe jAva saMtANae No Amajjejja vA, pamajjejja vA, saMlihejja vA Nillihejja vA uvvalejja vA uvvaTTejja vA Ayavejja vA payAvejja vA / se puvvAmeva appasasarakkhaM taNaM vA pattaM vA kaTTaM vA sakkaraM vA jAejjA, jAittA se ttamAyAe egaMtamavakkamejjA 2 ahe jhAmathaMDillaMsi vA jAva aNNayaraMsi vA tahappagAraMsi paDilehiya 2 pamajjiya 2 tao saMjayAmeva Amajjejja vA jAva payAvejja vA / 26. vaha bhikSu yA bhikSuNI gRhastha ke ghara meM AhArArtha jAve, taba rAste ke bIca meM U~ce-nIce bhU-bhAga yA bIja bone kI kheta kI kyAriyA~ hoM yA khAiyA~ hoM athavA bA~sa kI TATI ho yA parakoTA ho, bAhara ke dvAra (baMda) hoM, Agala hoM, argalA - pAzaka hoM to dUsarA mArga hone para saMyamI sAdhu usI dUsare mArga se jAe, usa sarala mArga se na jAe; kyoMki kevalI bhagavAna kahate haiM - yaha karmabaMdha kA kAraNa hai| usa viSama mArga se jAte hue bhikSu kA paira phisala jAyegA yA (zarIra) Diga jAyegA athavA gira jaayegaa| phisalane, Digane yA girane para usa bhikSu kA zarIra mala, mUtra, kapha, zleSma, vamana, pitta, mavAda, zukra (vIrya) aura rakta se lipaTa sakatA hai| agara kabhI aisA ho jAe to vaha bhikSu mala-mUtrAdi se upalipta zarIra ko sacitta pRthvI - snigdha pRthvI se, sacitta cikanI miTTI se, sacitta zilAoM se, sacitta patthara yA Thele se yA ghuna lage hue kASTha se, jIvayukta kASTha se evaM aNDe yA prANiyoM ke jAloM Adi se yukta kASTha Adi se apane zarIra ko na eka bAra sApha kare aura na bAra-bAra ghisakara sApha kare / na eka bAra ragar3e yA ghise aura na bAra-bAra ghise, ubaTana Adi kI taraha male nahIM, na hI ubaTana kI bhA~ti lgaae| eka bAra yA aneka bAra dhUpa meM sukhAe nahIM / vaha bhikSu pahale sacitta-raja Adi se rahita tRNa, pattA, kASTha, kaMkara Adi kI yAcanA kare | yAcanA se prApta karake ekAnta sthAna meM jaae| vahA~ agni Adi ke saMyoga se jalakara jo bhUmi acitta ho gayI hai usa bhUmi kA yA anyatra usI prakAra kI prAsuka bhUmi kI pratilekhanA tathA pramArjanA karake yatnApUrvaka saMyamI sAdhu svayameva apane zarIra ko poMche, male, ghise yAvat dhUpa meM eka bAra va bAra-bAra sukhAe aura zuddha kare / piNDaiSaNA : prathama adhyayana ( 63 ) For Private Personal Use Only Pindesana: Frist Chapter

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. 1 + . 1.0 .1 . . . ! ! ! ! (vizeSa-nizItha sUtra, uddezaka 4 ke anusAra sAdhu azuci ko dUra karane ke lie ucita pAnI kA upayoga kara sakatA hai| AcArya zrI AtmArAma jI ma., pR. 825) . 4 CENSURE OF GOING THROUGH A DIFFICULT PATH 26. A bhikshu or bhikshuni while going to the house of a layman in order to seek alms should find if there are humps and depressions, tilled rows of a farm, ditches, bamboo partitions, parapet walls, closed outer gates, bolts, bolt-holes and other such obstructions on the path. If it is so, a disciplined ascetic should take to another available path and avoid that straight or shortest path. The omniscient has said that that is cause of bondage of karmas. Going on that difficult path the ascetic will slip or stumble or fall down. On slipping or stumbling or falling his body may be smeared with faeces, urine, phlegm, mucus, vomit, bile, pus, semen and blood. If it so happens by chance, that ascetic should not wipe his smeared body clean once or repeatedly with sachit (contaminated with living organism) or damp sand, sachit clay, sachit rocks or stones or lumps, worm infested wood, wood having eggs of insects or cob-webs. He should neither once nor repeatedly wipe and mop or rub and apply like a paste. He should also not dry it in the sun once or repeatedly. That ascetic should first beg for a straw, leaf, peace of wood, pebble or other such thing that is free of sachit dust. After getting it, he should retreat to a solitary place; look for a spot that has coincidentally been turned achit (uncontaminated with living organism) by fire or otherwise or any other such uncontaminated spot, properly inspect and clean it; and then wipe, mop, rub and dry his body clean. (According to aphorism 3, Chapter 4 or Nisheeth Sutra an ascetic can use achit water to clean himself.--Hindi Tika by Acharya Shri Atmaramji M., p. 825) .. AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2)

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unmatta pazuyukta mArga se jAne kA niSedha 27. se bhikkhU vA 2 jAva paviDhe samANe se jaM puNa jANejjA-goNaM viyAlaM paDipahe pehAe, mahisaM viyAlaM paDipahe pehAe, evaM maNussaM AsaM hatthiM sIhaM vagdhaM vigaM dIviyaM acchaM taracchaM parisaraM siyAlaM virAlaM suNayaM kolasuNayaM kokaMtiyaM cittAcellaDayaM viyAlaM paDipahe peTTAe sai parakkame saMjayAmeva parakkamejjA, No ujjuyaM gcchejjaa| 27. vaha sAdhu yA sAdhvI jisa mArga se bhikSA ke lie jA rahe hoM, yadi ve yaha jAne ki mArga meM sAmane madonmatta sAMDa hai yA matavAlA bhaiMsA khar3A hai, isI prakAra duSTa manuSya, unmatta ghor3A, hAthI, siMha, bAgha, bher3iyA, cItA, rIcha, jarakha, aSTApada, siyAra, billA (vanabilAva), kuttA, mahAzUkara-(jaMgalI sUara), lomar3A, cittA, cillaDaka nAmaka eka jaMgalI jIva vizeSa aura sA~pa Adi mArga meM khar3e yA baiThe haiM, aisI sthiti meM dUsarA mArga ho to usa mArga se jAe, kintu usa sIdhe (jIva-jantuoM vAle) mArga se na jaae| CENSURE OF GOING FROM A PATH HAVING ANIMALS 27. A bhikshu or bhikshuni while going to seek alms should find if a mad bull stands on the path he is heading on, or a wicked person, mad horse, elephant, lion, tiger, wolf, cheetah, bear, hyena, sarabh (a mythical animal supposed to have eight legs and inhabit snowy mountains), jackal, wild-cat, dog, wild boar, fox, chitta, chilladak (a wild animal; possibly leopard), snake or other such animal is sitting or standing on the path. In such condition he should avoid that path, even if it is straight and take to another path if any. daladalayukta mArga se jAne kA niSedha 28. se bhikkhU vA 2 jAva samANe aMtarA se ovAe vA khANuM vA kaMTae vA ghasI vA bhilugA vA visame vA vijjale vA priyaavjjejjaa| sai parakkame saMjayAmeva (parakkamejjA) No ujjuyaM gcchejjaa| 28. sAdhu-sAdhvI bhikSA ke lie jA rahe hoM, bIca mArga meM yadi gaDDhA ho, jhUTA ho yA dUMTha par3A ho, kA~Te hoM, utarAI kI bhUmi ho, phaTI huI kAlI jamIna ho, U~cI-nIcI bhUmi ho yA kIcar3a athavA daladala par3atA ho, (aisI sthiti meM) dUsarA mArga ho to saMyamI sAdhu usI o mArga se jAe, kintu jo (gaDDhe Adi vAlA viSama, kintu) sIdhA mArga hai, usase na jaae| 1. piNDaiSaNA : prathama adhyayana ( 65 ) Pindesana : Frist Chapter . ..

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ANSARDARRUPARODROPRODCUPCODACODROPATOPAROSAROSARORATOPATOPATOPARORATOPARGAOCOAROSAROPADESH CENSURE OF GOING ON A MARSHY PATH 28. A bhikshu or bhikshuni while going to seek alms should find if there is a ditch, pillar or stump, thorns, depression, pitted patch of land, uneven land, muddy or marshy area on the way. (In such condition) He should avoid that path, even if it is straight and take to another path if any. banda dvAra vAle gRha meM praveza-niSedha 29. se bhikkhU vA 2 gAhAvaikulassa duvArabAhaM kaMTagaboMdiyAe paDipihitaM pehAe / tesiM puvvAmeva uggahaM aNaNuNNaviya apaDilehiya appamajjiya No avaMguNejja vA pavisejja vA Nikkhamejja vaa| tesiM puvvAmeva uggahaM aNuNNaviya paDilehiya pamajjiya tao saMjayAmeva avaMguNejja vA pavisejja vA Nikkhamejja vaa| 29. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie jAte samaya dvAra ko kA~ToM kI zAkhA. se DhaMkA huA dekhakara gRhasvAmI se pahale avagraha (AjJA) mA~ge binA, use acchI taraha dekhe binA aura rajoharaNAdi se pramArjita kie binA na khole, na praveza kare aura na / usameM se (hokara) nikale; kintu jinakA ghara hai, unase pahale avagraha (anumati) mA~gakara .. apanI A~khoM se dekhakara aura rajoharaNAdi se pramArjita karake use khole, usameM praveza kare aura usameM se nikle| CENSURE OF ENTERING CLOSED DOORS 29. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the gate is covered with a thorny branch of tree. If so, he should neither open, enter .. or pass through that door without first seeking permission from the owner of the house and properly inspecting and cleaning it with his ascetic-broom. He should open, enter or pass through that door only after seeking permission from the owner of the house and properly inspecting and cleaning it with his asceticbroom. _ vivecana-sUtra 26 se 29 taka meM bhikSA ke lie jAte samaya meM mArga meM jo vighna/bAdhAe~ AtI haiM unakA saMketa hai-(1) U~cA bhU-bhAga, khetI kI bhUmi, khAI, koTa, bAhara ke dvAra, Agala, argalApAzaka Adi rAste meM par3ate hoM, (2) matavAlA sAMDa, bhaiMsA, duSTa manuSya, bigar3ela ghor3A, AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2)

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. .. IN hAthI Adi unmatta va khataranAka prANI mArga meM baiThe yA khar3e hoM, (3) mArga ke bIca meM gaDDhA, TraeNTa, kA~Te, utAra vAlI bhUmi, phaTI huI jamIna, Ubar3a-khAbar3a jamIna, kIcar3a yA daladala par3atA ho, tathA (4) gRhastha ke ghara kA dvAra kA~ToM kI bAr3a Adi se avaruddha ho to usa mArga yA usa ghara ko chor3a de, dUsarA mArga sApha aura aise khataroM se rahita ho to usa mArga se jAe; ina mArgoM se jAne para saMyama kI virAdhanA hotI hai, zarIra ko bhI hAni pahu~catI hai tathA gRhastha ko aprIti (dveSa), apratIti (avizvAsa) Adi bhI utpanna ho sakatA hai| yahA~ eka apavAda bhI batAyA hai-'sai anneNa maggeNa, jayameva parakkame' yadi anya mArga na ho to ina viSama mArgoM se sAvadhAnI va yatanApUrvaka jA sakatA hai jisase Atma-virAdhanA aura saMyama-virAdhanA na ho| 'jati aNNo maggo natthi tA teNa vi ya paheNa gacchejjA jahA AyasaMjama virAhaNA Na bhvi|' (jinadAsa cUrNi dazavai. 5/1) ___Elaboration-Aphorisms 26 10 29 point at the obstacles faced on the way while going to seek alms (1) humps and depressions, tilled rows of a farm, ditches, bamboo partitions, parapet walls, closed outer gates, bolts, bolt-holes and other such obstructions on the path; (2) a mad bull, a wicked person, mad horse, elephant, stands or sits on the path he is heading on; (3) there is a ditch, pillar or stump, thorns, depression, pitted patch of land, uneven land, muddy or marshy area on the way; and (4) the gate is covered with a thorny branch of tree. In such conditions he should avoid the path or the house and take another path which is clear and free of such dangers. Going on the said paths is detrimental to ascetic-discipline, harmful to the body and may invoke aversion and disbelief in the mind of the layman. Here an exception is also mentioned--if there is no alternative path he may tread such path taking all possible care so as to avoid indiscipline and harm to himself. vizeSa zabdoM ke artha-vappANi-vapra-U~cA bhU-bhAga; aisA rAstA jisameM car3hAva hI car3hAva ho; athavA grAma ke nikaTavartI khetoM kI kyArI bhI vapra kahalAtI hai| phalihANi-parikhA-khA yA~, praakaar| toraNANi-nagara kA bahiri--(phATaka) yA ghara ke bAhara kA dvaar| aNaMtarahiyAe-jisameM cetanA antarnihita ho-lupta na ho arthAt jo sacetana ho vaha pRthvii| kolAvAsaMsi vA daaruekol-ghunn| goNaM viyAlaM-duSTa-matavAlA saaNdd| vigN-vRk-bhedd'iyaa| diiviyN-ciitaa| acchN-riichbhaaluu| trcchN-jrkh| prisrN-assttaapd| kolsunnyN-mhaashuukr| kokNtiyN-lomdd'aa| bhihugA-phaTI huI kAlI jmiin| vijjale-kIcar3a, dldl| duvArabAhaM-dvAra bhaag| kaMTaga-bodiyAe-kA~Te kI jhAr3I meM piNDaiSaNA : prathama adhyayana ( 67 ) Pindesana : Frist Chapter

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Q.9malaSHANKina se| paDipihitaM-avaruddha yA DhakA huA yA sthgit| uggh-avgrh-anumti-aajnyaa| avaMguNejjakhole, udghATana kre| (vRtti patra 338) Technical Terms : Vappani (vapra)-hump or raised land; a climbing path; tilled rows in a farm near a village. Falihani (parikha)--ditches or moat. Toranani--the outer gate of a city or a house. Anantarhiyae that sand on which life-force is not absent; live sand or sand infested with living organisms. Kolavasamsi va daruye--wood worm, Gonam viyalam-~-mad bull. Vigam (urik)-wolf. Deeviyam (dvipin)-cheetah. Accham-bear. Taraccham (taraksh)-hyena. Parisaram (sarabh)-a mythical animal supposed to have eight legs and inhabit snowy mountains. Kolasuyanam (mahashukaram)-wild boar. Kokantiyam (Kokantikam)-fox. Bhihuga-pitted black land. Vijjale-mud or marsh. Duwarbaham-gate or entry. Kantag-bodiyaye--with thorny bush. Padipihitam-blocked or covered or barred. Uggahampermission. Avanguneija-open, reveal. (Vritti leaf 338) '-m kh mb b b ng m k maau l m ts mch mch wng- mch mch br m X/ ch mch mch m k m k m ts b ch m kh r - b th d POSoceroori __ pUrva-praviSTa zramaNa-mAhanAdi kI upasthiti meM bhikSA vidhi 30. (ka) se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA, samaNaM vA mAhaNaM vA gAmapiMDolagaM vA atihiM vA puvvapaviTTha pehAe No tesiM saMloe sapaDiduvAre cidvejjaa| se ttamAyAe egaMtamavakkamejjA, 2 (ttA) aNAvAyamasaMloe cidvejjaa| se se paro aNAvAyamasaMloe ciTThamANassa asaNaM vA 4 AhaTu dalaejjA, se sevaM vaijjAAusaMto samaNA ! ime bhe asaNe vA 4 savvajaNAe NisaTTe, taM bhuMjaha vA NaM paribhAeha vA nnN| (kha) taM cegaio paDigAhettA tusiNIo uvehijjA-aviyAiM eyaM mamAmeva siyaa| mAiTThANe sNphaase| No evaM krejjaa| (ga) se tamAyAe tattha gacchejjA, 2 (tA) se puvvAmeva AloejjA-AusaMto samaNA ! ime bhe asaNe vA 4 savvajaNAe nnistte| taM bhuMjaha vA NaM pariyAbhAeha vA nnN| seNamevaM vadaMtaM paro vaijjA-AusaMto samaNA ! tumaM ceva NaM pribhaaehi| se tattha paribhAemANe No appaNo khaddhaM 2 DAyaM 2 usaDhaM 2 rasiyaM 2 maNuNNaM 2 NiddhaM 2 lukkhaM 2 / se tattha amucchie agiddhe agaDhie aNajjhovavaNNe bahusamameva pribhaaejjaa| * AcArAMga sUtra (bhAga 2) ( 68 ) Acharanga Sutra (Part 2) P49290989 / KEDEOrica

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ra (gha) se NaM paribhAemANaM paro vaijjA-AusaMto samaNA ! mA NaM tumaM paribhAehi, savve vegaiyA bhokkhAmo vA pAhAmo vA / se tattha bhuMjamANe No appaNA khaddhaM khaddhaM jAva lukkhN| se tattha amucchie 4 bahusamameva bhuMjejja vA pAejja vaa| (Ga) se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA, samaNaM vA mAhaNaM vA gAmapiMDolagaM vA atihiM vA puvvapaviTTha pehAe No te uvAikkamma pavisejja vA obhAsijja vaa| se ttamAyAe egaMtamavakkamejjA, 2 (ttA) aNAvAyamasaMloe citttthjjaa| aha puNevaM jANejjA paDisehie va diNNe vA, tao tammi NivaTTie saMjayAmeva pavisejja vA obhAsejja vaa|| etaM khalu tassa bhikkhussa vA bhikkhuNIe vA saamggiyN| // paMcamo uddesao sammatto // ___30. (ka) vaha bhikSu yA bhikSuNI bhikSA ke lie gRhastha ke ghara meM praveza karate samaya yadi yaha jAne ki usake jAne se pahale hI bahuta-se zAkyAdi zramaNa, brAhmaNa, yAcaka (grAma-piNDolaka), daridra aura atithi Adi usa gRhastha ke yahA~ praveza kara cuke haiM, to unheM dekhakara unake sAmane yA jisa dvAra se ve nikalate haiM, usa dvAra para khar3A na rhe| kintu vaha ekAnta sthAna meM calA jAe, vahA~ jAkara koI AtA-jAtA na ho aura dekhatA na ho, isa prakAra se khar3A ho jaaye| usa bhikSu ko usa ekAnta sthAna meM khar3A dekhakara vaha gRhastha azanAdi AhAra lAkara de aura detA huA vaha yoM kahe-"AyuSman zramaNa ! yaha azanAdi caturvidha AhAra maiM Apa saba (nirgrantha-zAkyAdi zramaNa Adi upasthita) janoM ke lie de rahA huuN| Apa apanI ruci ke anusAra isa AhAra kA upabhoga kareM aura paraspara bA~Ta leN|" (kha) isa para yadi vaha sAdhu usa AhAra ko cupacApa lekara yaha vicAra karatA hai ki "yaha AhAra (gRhastha ne) mujhe diyA hai, isalie mere hI lie hai"; to vaha mAyA-sthAna (kapaTa) kA sevana karatA hai| ataH use aisA nahIM karanA caahie| (ga) vaha sAdhu usa AhAra ko lekara vahA~ (una zAkyAdi zramaNa Adi ke pAsa) jAe aura vahA~ jAkara sarvaprathama unheM vaha AhAra dikhAe; aura yaha kahe-"he AyuSman zramaNAdi ! yaha azanAdi caturvidha AhAra gRhastha (dAtA) ne hama saba ke lie diyA hai| ataH Apa saba isakA upabhoga kareM aura paraspara bA~Ta leN|" aisA kahane para yadi koI a zAkyAdi bhikSu usa sAdhu se kahe ki "AyuSman zramaNa ! Apa hI ise hama saba ko bA~Ta piNDaiSaNA : prathama adhyayana (69 ) Pindesana : Frist Chapter

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deN|'' usa AhAra kA vibhAjana karatA huA vaha sAdhu apane lie jaldI-jaldI acchA-acchA pracura mAtrA meM varNAdi guNoM se yukta sarasa sAga, svAdiSTa - svAdiSTa, manojJa-manojJa, snigdha-snigdha AhAra aura unake lie rUkhA sUkhA AhAra na rakhe, apitu usa AhAra meM amUrcchita, agRddha, nirapekSa evaM anAsakta hokara sabake lie ekadama samAna vibhAga kare / 224 46 (gha) yadi sama vibhAga karate hue usa sAdhu ko koI zAkyAdi bhikSu yoM kahe ki 'AyuSman zramaNa ! Apa vibhAga mata kreN| hama saba eka hokara yaha AhAra karake jala pI leNge|" tava vaha bhikSu unake sAtha AhAra karatA huA AhAra-viSayaka mUrcchA, gRddhi aura Asakti Adi kA tyAgakara apane lie pracura mAtrA meM sundara, sarasa Adi AhAra Adi kA vicAra na karatA huA samAna rUpa se usa AhAra Adi kA bhakSaNa kare / (Ga) vaha bhikSu yA bhikSuNI bhikSA ke lie gRhastha ke yahA~ praveza karane se pUrva yadi yaha jAne ki vahA~ zAkyAdi zramaNa, brAhmaNa, grAmapiNDolaka yA atithi Adi pahale se praviSTa haiM, to yaha dekha vaha unheM lA~ghakara usa gRhastha ke ghara meM na to praveza kare aura na hI dAtA se AhArAdi kI yAcanA kre| parantu unheM dekhakara vaha ekAnta sthAna meM calA jAe, vahA~ jAkara koI na Ae jAe tathA na dekhe, isa prakAra se khar3A rahe / jaba vaha yaha jAna le ki gRhastha ne zramaNAdi ko AhAra dene se manA kara diyA hai, athavA unheM de diyA hai aura ve usa ghara se cale gaye haiM; taba saMyamI sAdhu svayaM usa gRhastha ke ghara meM praveza kare, athavA AhArAdi kI yAcanA kre| yahI usa bhikSu athavA bhikSuNI ke lie jJAna, darzana, cAritra, tapa Adi AcAra kI - sampUrNatA hai| samagratA PROCEDURE IN PRESENCE OF OTHER SEEKERS 30. (a) That bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if before him many Shramans, Brahmins, beggars, destitute and guests have already entered that house. If so, he should not stand before them or near the gate from which they will come out. Instead, he should go to some solitary place where no one frequents and stand inconspicuously. Seeing him alone at that place the host brings food and gives him with these words "Long lived Shraman! This food I am giving you is meant for all the guests present. You may divide it among all and eat as you like." AcArAMga sUtra (bhAga 2) ( 70 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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(b) In such case if that ascetic takes that food and thinks that "the host has given the food to me so it is meant for me only", then he is embracing deceit. Therefore he should not do so. (c) That ascetic should take that food to the other guests, show it to them and say--"O Long lived Shramans (etc.) ! The host has given this food for all of us. Therefore please distribute it amongst you and eat." Now if one of the guests tells that ascetic--"Long lived Shraman ! You should distribute this to us." While distributing that food the ascetic should not hastily choose for himself better quality, or too large a portion, or tasty vegetables, or delicious, or likable, or rich eatables, and drab and dry food for others. Instead, he should divide the food equally among all with impartiality, detachment and without greed or desire. (d) While making equal divisions if some other seeker tells him-"Long lived Shraman ! Please do not divide. We will eat this together and then drink water." Then that ascetic should not choose a greater portion of delicious and tasty (etc.) eatables for himself but eat an equal share with impartiality, detachment and without greed or desire. (e) That bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if before him many Shramans, Brahmins, beggars, destitute and guests have already entered that house. If so, he should neither overtake them while entering nor seek alms. Instead, he should go to so.ne solitary place where no one frequents and stand inconspicuously When he finds that the layman has either refused the seekers or offered them alms and they have left, then the disciplined ascetic should enter the house or seek alms. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. fugauit : 7919 37e2c4a ( 109 ) Pindesana : Frist Chapter $12

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StandiAGH-CN.SO... vivecana-sUtra 30 meM batAyA hai-sAdhu gRhastha ke ghara meM praveza karate samaya yadi vahA~ anya zAkyAdi bhikSuoM ko khar3A dekhe to unako lA~ghakara gRhastha ke ghara meM praveza na kare aura na hI jahA~ ve khar3e hoM unake praveza mArga para khar3A rahe, balki ekAnta sthAna meM jAkara khar3A ho jaaye| __isa vidhAna ke pIche dRSTi yaha hai ki zramaNa ke kAraNa anya bhikSAcaroM ke bhikSA meM kisI prakAra kI antarAya nahIM par3e aura na hI unake mana meM IrSyA-dveSabhAva jaage| yaha bhikSu kA sAmAnya AcAra hai| Age ke vidhAna meM kahA hai-"gRhastha sabake lie ikaTThI AhAra sAmagrI deve to ve paraspara bA~Takara khA leM, kisI prakAra kI mUrchA, Asakti yA kapaTapUrNa vyavahAra na kreN|" ukta kathana zramaNa AcAra kI dRSTi se vicAraNIya hai ataH vivAdAspada hai| AcArya zrI AtmArAma jI ma. ne anya AgamoM ke sandarbha dekara, vRttikAra zIlAMkAcArya tathA vArtAkAra pArzvacandrasUri ke ullekhoM kI samIkSA karate hue likhA hai ki "gRhastha kI aisI zarta ko nirgrantha zramaNa kisI prakAra svIkAra nahIM kara sakatA ki vaha AhAra-pAnI lekara anya zAkyAdi zramaNoM ke sAtha bA~Takara khA le| yaha na to muni kA utsarga mArga hai aura na hI apavAda maarg|" vRttikAra ne ise kaThina vikaTa paristhiti kA apavAda mArga mAna liyA hai kintu vArtAkAra kA abhiprAya hai yahA~ para 'Ausatto samaNA' yaha sambodhana zramaNa ke sAMbhogika sAdhuoM ke lie hai, na ki anya mata ke sAdhuoM ke lie| ataH AhAra bA~Takara khAne kA prakaraNa kevala sAMbhogika va sAdharmika sAdhuoM se hI sambandha rakhatA hai| (vistAra ke lie dekheM hindI TIkA, pR. 834-836) Elaboration-In aphorism 30 it is conveyed that if an ascetic while entering the house of a layman finds that some other seekers are already standing there, he should neither overtake to enter the house nor should he stand near the gate. Instead, he should go to some solitary place and stand. The purpose of this code is that the presence of an ascetic should neither become the cause of depriving the other seekers nor should it invoke a feeling of jealousy or hate. This is the normal conduct of an ascetic. The next code is that "if the laymen gives food in lot, it should be distributed and eaten without greed, fondness or deceit." This statement is doubtful and has to be reviewed in context of ascetic conduct. After reviewing the commentaries by Sheelankacharya (Vritti) and Parshvachandra Suri (Varta) and drawing references from other Agams, Acharya Shri Atmaramji M. has written--"A nirgranth Shraman (Jain ascetic) can in no way accept this condition from a layman that he should take the alms and share it with other seekers AcArAMga sUtra (bhAga 2) ( 72 ) Acharanga Sutra (Part 2) tAra x 2OD

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TRAIL 45441Cin.pko A war-v4..... . PAHAL SAATHMila ODAI (Buddhist etc.). This does not conform to ascetic conduct either normal or exceptional." The commentator (Vritti) has accepted it as an exceptional code under difficult conditions. However, the commentator (Varta) is of the opinion that the term of address--ausatto samanapoints only at ascetics belonging to the same group and does not include mendicants of other sects. Therefore, the instance of sharing food relates only to ascetic of the same group or co-religionist ascetics. (For details refer to Hindi Tika, p. 834-836) vizeSa zabdoM ke artha-grAmapiNDolaka-jo grAma ke piNDa para nirvAha karatA hai bhikhaarii| saMloe-sAmane dikhAyI de, isa taraha se| aNAvAyama-saMloe-jahA~ koI AtA-jAtA na ho, jahA~ koI dekha na rahA ho| savvajaNAe NisaTTe-saba janoM ke lie (sAjhA bhojana) diyA hai| paribhAehavibhAjana kro| uvehejjA-kalpanA kare, soce| DAyaM-zAka, vynyjn| UsaDhaM-ucchrita-varNAdi guNoM se yukta, sundr| rsiyN-srs| // paMcama uddezaka samApta // * Technical Terms : Grampindolak--one who survives on food provided by village; a beggar. Samloye~in such a way that is visible ahead; directly visible. Anavayam-samloye-where no one frequents; where nobody is looking. Savvajanaye nisatte-given in a lot for all; food to be shared. Paribhayeha--divide. Uvehejja-imagine or think. Dayam-vegetables, cookies. Usadham-delicious looking. Rasiyamtasty or rich. | END OF LESSON FIVE || piNDaiSaNA : prathama adhyayana (73) Pindesana : Frist Chapter

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sahas chaTTo uddesao mArga meM pazu-pakSiyoM ko lA~ghakara jAne kA niSedha 31. se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA, rasesiNo bahave pANA ghAsesaNAe saMthaDe saMNivaie pehAe, taM jahA - kukkuDajAiyaM vA sUyarajAiyaM vA, aggapiMDaMsi vA vAyasA saMthaDA saMNivaiyA pehAe, sai parakkame saMjayA No ujjayaM gacchejjA | chaThA uddezaka 31. bhikSu yA bhikSuNI AhAra ke lie jA rahe hoM, usa samaya mArga meM yaha jAne ki rasa ke icchuka bahuta-se prANI AhAra ke lie jhuNDa ke jhuNDa ekatrita hokara ( kisI padArtha para) TUTa par3e haiM, jaise- kukkuTa jAti ke jIva, zUkara jAti ke jIva (sabhI pazu-pakSI) athavA agrapiNDa khAne ke lie kaue jhuNDa ke jhuNDa TUTa par3e haiM; ina jIvoM ko mArga meM Age dekhakara saMyata sAdhu yA sAdhvI anya mArga ke rahate sIdhe unake sammukha hokara na jaae| LESSON SIX CENSURE OF CROSSING ANIMALS AND BIRDS 31. A bhikshu or bhikshuni while going to seek alms should find if on the path he is taking, many hungry beings have flocked together and converged ( on some food); for example-cocks (and other birds), pigs (and other animals), or crows rushing for agrapind (first portion thrown for animals). Seeing such beings on the way the disciplined bhikshu or bhikshuni should avoid crossing them if there is an alternative way available. vivecana-sAdhu-sAdhviyoM ke lie bhikSArtha jAte samaya mArga meM apanA AhAra karane meM juTe hue pazu-pakSiyoM ko dekhakara usa mArga se na jAkara anya mArga se jAne kA kAraNa yaha hai ki isase - (1) eka to una prANiyoM ke AhAra meM antarAya par3egI, (2) dUsare, ve sAdhu-sAdhvI ke nimitta bhayabhIta hoMge, (3) tIsare, ve har3abar3Akara ur3eMge yA bhAgeMge isameM vAyukAyika Adi anya jIvoM kI virAdhanA sambhava hai, tathA (4) cauthe, unake anyatra ur3ane yA bhAgane para koI krUra vyakti unheM pakar3akara banda bhI kara sakatA hai, mAra bhI sakatA hai / ( vRtti patra 340 ) Elaboration-The reasons for ascetics avoiding a path where numerous beings have flocked to eat are (1) the beings will be disturbed during the process of feeding; (2) the beings will be filled AcArAMga sUtra (bhAga 2) ( 74 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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with fear seeing the approaching ascetics; (3) they will suddenly rush away from that place and their disorderly movement could cause harm to other beings like the air-bodied beings; and (4) this change of place could cause their being caught and even killed by some cruel person. (Vritti leaf 340) bhikSArtha jAte hue sthAna va aMgopAMga saMcAlana - viveka 32. se bhikkhU vA 2 jAva pavihe samANe No gAhAvaikulassa duvArasAhaM avalaMbiya 2 ciTTejjA, No gAhAvaikulassa dagachaDDaNamettae ciTThejjA, No gAhAvaikulassa caMdaNiuyae ciTThejjA, No gAhAvaikulassa siNANassa vA vaccassa vA saMloe sapaDiduvAre ciTThejjA, No AloyaM vA thiggalaM vA saMdhiM vA dagabhavaNaM vA bAhAo parijjhiya 2 aMguliyAe vA uddisiya 2 oNamiya 2 uNNamiya 2 avaNamiya 2 NijjhAejjA / No gAhAvaI aMguliyAe uddisiya 2 jAejjA, No gAhAvaI aMguliyAe cAliya 2 jAijjA, No gAhAvaI aMguliyAe tajjiya 2 jAejjA, No gAhAvaI aMguliyAe ukkhupiya 2 jAijjA, No gAhAvaI vaMdiya 2 jAejjA, No vayaNaM pharusaM vaijjA / 32. AhArAdi ke lie gRhastha ke ghara meM jAte hue bhikSu yA bhikSuNI usake ghara ke daravAje kI caukhaTa (zAkhA) pakar3akara khar3e na hoM, usa gRhastha ke bartanoM kA dhoyA gandA pAnI pheMkane ke sthAna para khar3e na hoM, na unake hAtha-mu~ha dhone yA pIne kA pAnI bahAye jAne kI jagaha khar3e hoM, aura na hI snAnagRha, pezAbaghara yA zaucAlaya ke sAmane athavA nirgamana - praveza dvAra para khar3e hoN| usa ghara ke jharokhe Adi ko, marammata kI huI dIvAra Adi ko, dIvAroM kI sandhi ko tathA pAnI rakhane ke sthAna ko bAra-bAra bhujAe~ phailAkara yA aMguliyoM se bAra-bAra unakI ora saMketa karake, zarIra ko U~cA uThAkara yA nIce jhukAkara, na to svayaM dekhe aura na dUsare ko dikhAe tathA gRhastha (dAtA) ko aMguli se ( vastu kI ora ) bAra-bAra saMketa karake yAcanA na kare aura na hI a~guliyA~ bAra-bAra calAkara yA a~guliyoM se bhaya dikhAkara gRhapati se yAcanA kare / isI prakAra a~guliyoM se zarIra ko bAra-bAra khujalAkara yA gRhastha kI prazaMsA karake AhArAdi kI yAcanA na kare aura kabhI (na dene para) gRhastha ko kaThora vacana na khe| CODE OF MOVEMENT AND PLACE 32. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should not stand holding the side of door-sill, at the place where dirty water after washing utensils piNDaiSaNA : prathama adhyayana ( 194 ) Pindesana: Frist Chapter

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is thrown, at the place where water for drinking or face-washing is thrown, and not even at or in front of gates of a bathroom, urinal or lavatory. They should neither see themselves or show others the balconies, repaired walls, wall joints and place of water storage by repeatedly extending their arms, pointing fingers, stretching the body up or bending down. They should also not beg from the donor by pointing (at the thing they want) with fingers again and again, neither should they beg by making threatening gestures with movements of their fingers. Also, they should not scratch their body or praise the donor in order to seek food. They should also never say harsh words to a layman (if alms are not given). vivecana-bhikSuoM ko gRhastha ke ghara bhikSA ke lie jAne para apanI sabhI indriyoM para saMyama rakhane kI zikSA prastuta sUtra meM hai| indriyoM kI capalatA, caMcalatA, asaMyama aura svAda-lolupatA Adi ke kAraNa vaha eka tarapha munipada kI garimA girA detA hai to dUsarI tarapha sAmAnya ziSTAcAra va sabhyatA ke niyamoM kI bhI upekSA kara detA hai| inhIM donoM bAtoM ko dhyAna meM rakhakara prastuta sUtra meM eSaNA sambandhI una doSoM ko TAlane kA nirdeza hai| vRttikAra ne vistArapUrvaka batAyA hai ki ina choTe-choTe vyavahAroM ke kAraNa gRhastha kA mana zaMkita bhI ho jAtA hai tathA sAdhu ke prati dveSa tathA apamAna kI bhAvanA bar3hatI hai| Elaboration : This aphorism contains advise about exercising complete discipline over all the senses when going to the house of a layman to seek alms. Due to petulance, flippancy, indiscipline and eagerness, on one hand he damages the grace of the ascetic status and on the other violates even the normal codes of decency and civility. Keeping this in view, this aphorism advises avoidance of these faults related to alms-seeking. The commentator (Vritti) has explained in greater detail that such insignificant looking faults make the laymen apprehensive and he is filled with feelings of aversion and retort for ascetics. ____ vizeSa zabdoM ke artha-dagachaDaNattae-jhUThe bartana Adi dhoyA huA pAnI DAlane ke sthAna meN| caMdaNiuyae-hAtha-mu~ha dhone yA pIne kA pAnI bahAne ke sthAna meN| vaccassa-mUtrAlaya yA zaucAlaya ke| AloyaM-Aloka-prakAza-sthAna, bArI, jharokhA yA rozanadAna aadi| thiggalaM-marammata kI huI dIvAra aadi| saMdhi-dIvAra kI sandhi yA ched| uNNamiya 2-bAra-bAra U~cA krke| oNamiyaAcArAMga sUtra (bhAga 2) ( 76 ) Acharanga Sutra (Part 2)

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nIce jhukAkara / NijjhAejjA - dekhe - dikhaaye| ukkhulaMpiya-khujalAkara / vaMdiya-stuti yA prazaMsA karake / tajjiya- dhamakI yA Dara dikhAkara / Technical Terms: Dagachhdanattaye-at the place where dirty water after washing utensils is thrown. Chandaniuyae-at the place where water for drinking or face-washing is thrown. Vachchassa--at urinal or lavatory. Aaloyam-place from where light enters; window, skylight or balcony. Thiggalam-repaired walls. Sandhi-- wall joints or holes in the wall. Unnamiyam-stretching the body up or going on tip-toe. Onamiya-bending down. Nijjhayejja-see and show. Ukkhulampiya-by scratching. Vandiya-by praising. Tajjiya-by threatening gestures. sacitta saMsRSTa- asaMsRSTa AhAra - eSaNA 33. (ka) aha tattha kaMci bhuMjamANaM pehAe taM jahA - gAhAvaI vA jAva kammakariM vA se puvvAmeva AloejjA Auso ti vA bhaiNI ti vA dAhisI meM etto aNNayaraM bhoyaNajAyaM ? se sevaM vadaMtassa paro hatthaM vA, mattaM vA, davviM vA, bhAyaNaM vA, sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA padhoejja vA / se puvvAmeva AloejjA - Auso ti vA bhaiNI ti, vA mA eyaM tumaM hatthaM vA mattaM vA davviM vA bhAyaNaM vA sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholehi vA padhovAhi vA, abhikaMkhasi me dAu emeva dayAhi / se sevaM vadaMtassa paro hatthaM vA 4 sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholettA padhoittA AhaTTu dalaejjA / tahappagAreNaM purokammaeNaM hattheNa vA 4 asaNaM vA 4 aphAsuyaM asaNijjaM jAva No paDigAhejjA / (kha) aha puNevaM jANejjA No purekammakaraNaM, udaulleNaM / tahappagAreNaM udaulleNa hattheNa vA 4 asaNaM vA 4 aphAsuyaM jAva No paDigAhejjA / aha puNevaM jANejjA - No udaulleNa, sasaNiddheNa / sesaM taM ceva / evaM sasarakkhe udaulle, sasiNiddha maTTiyAUse / hariyAle hiMgulue maNosilA aMjaNe loNe / geruya vaNNiya seDiya soraTThiya piTTa kukkusa ukkuTTa saMsaTTe / piNDaiSaNA: prathama adhyayana ( 77 ) For Private Personal Use Only Pindesana: Frist Chapter

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AlHAIRAAAAA" ASSE-MANGALSULEDGE CHECSCOPDOG / DR...526iasisaisie . ___ (ga) aha puNe jANejjA-No asaMsaTTe, sNstttte| tahappagAreNa saMsaTTeNa hattheNa vA 4 OM asaNaM vA 4 phAsuyaM jAva pddigaahejjaa| 33. (ka) gRhastha ke ghara AhAra ke lie jAne para sAdhu yA sAdhvI kisI vyakti ko bhojana karate hue dakha, yadi vaha gRhasvAmI, usakI patnI, usakI putrI yA putra, usakI putravadhU yA gRhapati ke dAsa-dAsI yA naukara-naukarAniyoM meM se koI bhI ho to, pahale apane mana meM cintana karake phira pUche-"AyuSman gRhastha (bhAI) yA he bahana ! isameM se kucha bhojana mujhe doge?' usa bhikSu ke aisA kahane para yadi vaha gRhastha apane hAtha ko, miTTI ke bartana ko, darvI (kur3achI) ko yA kA~se Adi ke bartana ko sacitta jala se yA ThaNDe hue uSNa jala se eka bAra dhoe yA bAra-bAra ragar3akara dhone lage to vaha bhikSu pahale hI use dekhakara aura vicArakara kahe-"AyuSman gRhastha yA bahana ! tuma isa prakAra hAtha, pAtra, kur3achI yA bartana ko sacitta pAnI se yA kama garma kie hue (sacitta) pAnI se eka bAra yA bAra-bAra mata dhoo| yadi tuma mujhe bhojana denA cAhatI ho to aise-(hAtha Adi dhoe binA) hI de do|" ___bhikSu dvArA isa prakAra kahane para yadi vaha gRhastha Adi zItala yA thor3e garma jala se hAtha Adi ko eka bAra yA bAra-bAra dhokara unhIM se azanAdi AhAra lAkara dene lage to usa prakAra gIle (puraHkarma-rata) hAtha Adi se lAe gaye azanAdi cAroM prakAra te AhAra ko aprAsuka aura aneSaNIva jAnakara grahaNa na kre| (kha) yadi sAdhu yaha jAne ki dAtA ke hAtha, pAtra Adi bhikSA dene ke lie nahIM dhoe haiM, kintu pahale se hI gIle haiM; usa prakAra ke sacitta jala se gIle hAtha, pAtra, kur3achI Adi se lAkara diyA gayA AhAra bhI aprAsuka-aneSaNIya jAnakara prApta hone para bhI grahaNa na kre| yadi yaha jAne ki hAtha Adi pahale se bhIge (udakArdra jala kI bUMdeM TapakatI haiM) to nahIM haiM, kintu saMsnigdha gIle haiM, to usa prakAra ke saMsnigdha hAtha Adi se lAkara diyA gayA AhAra Adi bhI grahaNa na kre| ___yadi yaha jAne ki hAtha Adi jala se gIle yA saMsnigdha to nahIM haiM, kintu kramazaH sacitta miTTI, kSAra miTTI, har3atAla, hiMgalU (siMgarapha), menasila, aMjana, lavaNa, gerU, pIlI miTTI, khar3iyA miTTI, saurASTrikA (gopIcandana), vinA chanA (cAvala Adi kA) ATA, ATe kA cokara, vanaspati ke gIle pattoM kA cUrNa Adi meM se kisI se bhI hAtha Adi saMsRSTa haiM to usa prakAra ke hAtha Adi se lAkara diyA gayA AhAra Adi bhI grahaNa na kre| o AcArAMga sUtra (bhAga 2) ( 78 ) Acharanga Sutra (Part 2) . RAPARDA.0.942DPDRAPRADAR. A

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VODOVODO (ga) yadi vaha yaha jAne ki dAtA ke hAtha Adi sacitta jala se gIle, snigdha yA sacitta miTTI Adi se saMsRSTa (lipta) to nahIM haiM, kintu jo padArtha de rahA hai, usI se (padArtha se) hAtha Adi saMsRSTa (sane) haiM to aise (usake) hAthoM yA bartana Adi se diyA gayA azanAdi AhAra prAsuka evaM eSaNIya mAnakara prApta hone para grahaNa kara sakatA hai| ABOUT SACHIT AND CONTAMINATED FOOD 33. (a) If a bhikshu or bhikshuni while entering the house of a layman in order to seek alms finds that someone is eating, and if it is someone out of the host, his wife, his daughter or son, his daughter-in-law, his slaves or his servants, then he should first deliberate and then ask-"Long lived householder (brother) or sister ! Would you please give some food out of it ?" At this, if the person intends rubbing and washing his hands, earthen pot, serving spoon or bronze bowl (etc.) with sachit (contaminated with living organisms) or boiled and cooled water once or many times, the ascetic should observe this, ponder over and warn in advance--"Long lived householder or sister ! Please do not wash your hands, earthen pot, serving spoon or bronze bowl (etc.) with sachit or boiled and cooled water once or many times. If you want to offer me food please do it as you are (without washing or cleaning). When the bhikshu or bhikshuni say so, if that layman (etc.) washes once or many times his hands with cold or warm water and brings alms with these hands (etc.), the ascetic should refrain from taking it considering the food brought with wet hands (etc.) to be contaminated and unacceptable. (b) If the ascetic finds that the hands (etc.) of the donor have not been washed specifically to give alms but a little earlier; even then he should refrain from taking it considering the food brought with just-washed hands, pot, serving-spoon (etc.) to be contaminated and unacceptable. If he finds that although the hands (etc.) are not just-washed (dripping water), they are only piNDaiSaNA : prathama adhyayana ( 79 ) Pindesana : Frist Chapter la OPPO PROX02909X9WPRONONCOM - . . :)

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. . . . .. . . . . . . M . . . N . . A .......... .. . .... . - +- .. . 4 : 14 . in -....--AC-CACCIDE ....-.. .. ... ... damp; even then he should not accept any food brought with such damp hands (etc.). If he finds that although the hands (etc.) are neither wet nor damp but are smeared with any of these things-sachit sand, salty sand, yellow orpiment, cinnabar, mensil, anjan (antimony powder), salt, red ochre, yellow clay, chalk, Saurashtrika or gopichandan, bran, paste of piluparnika leaves etc.; in that case also he should not accept food (etc.) brought with such smeared hands. (c) If he finds that the hands (etc.) of the donor are not wet with sachit (contaminated with living organisms) water, not smeared with sachit sand (etc.), but are smeared only with the thing he is giving, in such case he may, if given, take it considering the food brought with such smeared hands (etc.) to be uncontaminated and acceptable. vivecana-sUtra 33 meM dAtA ke hAtha, bartana, kur3achI Adi yadi sacitta jala Adi se sanA yA bhIgA ho to unase AhAra grahaNa nahIM karanA aura yadi asaMspRSTa (alipta) hai to AhAra lene kA vidhAna hai| isa prakAra ke gIle hAthoM se lene meM hiMsA kA doSa mukhya rUpa meM lagatA hI hai| Aja ke vijJAna kI dRSTi se bhI azuddha jala meM vaikTIriyA Adi hote haiM, usa azuddha jala se bhIge hAtha, bartana Adi se vastu kA sparza hogA usameM bhI ve vaikTIriyA saMkramita ho jAte haiN| isa taraha yaha vidhAna Arogya vijJAna kI dRSTi se bhI mahattvapUrNa hai| nizItha bhASya kI cUrNi meM saMsRSTa ke aThAraha doSa isa prakAra batalAye haiM(1) purekamma-pUrvakarma (sAdhu ke AhAra lene se pUrva hAtha Adi dhokara denaa)| (2) pacchAkamma-pazcAtkarma (sAdhu ke AhAra lene ke pazcAt hAtha Adi dhonaa)| (3) udaulle-udakAI (bUMdeM Tapaka rahI hoM, isa prakAra se bhIge hAtha aadi)| (4) sasaNiddhaM-saMsnigdha (kevala gIle-se hAtha kintu bUMdeM na TapakatI hoM aadi)| (5) maTTiyA-sacitta miTTI (miTTI kA DhelA yA kiicdd')| (6) usaM-sacitta kSAra (khArI yA naunI mittttii)| / ra AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2)

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(7) hariyAle - har3atAla | (8) hiMgulue - hIMgalU | (9) maNosilA - mainasila / (10) aMjaNe - aMjana | (11) loNe - namaka / (12) geruya - gerU (lAla miTTI ) / (13) vaNNiya - pIlI miTTI | (14) seDiya - khar3iyA miTTI | (15) soraTThiya - saurASTrakA (saurASTra meM pAyI jAne vAlI eka prakAra kI miTTI, jise 'gopIcandana' bhI kahate haiM; phiTakarI) / (16) piTTha - tatkAla pIsA huA, binA chanA ATA / (17) kukkusa - cUrNa ke chAna se| (18) ukkuTTha-gIlI vanaspati kA cUrNa yA phaloM ke bArIka ttukdd'e| inameM puraH karma, pazcAtkarma, udakArdra aura saMsnigdha ye cAra apkAya se sambandhita haiM / piSTa, kukkusa aura ukkuTTha-ye tIna vanaspatikAya se sambandhita haiM aura zeSa gyAraha pRthvIkAya se sambandhita haiN| Elaboration-This aphorism contains the rule that if the hands, utensils, serving spoons etc. of the donor are wet or smeared with sachit water etc. the food should not be accepted, if it is not so, the food could be accepted. Main reason for this censure is that taking food given with such smeared hands causes faults related to ahimsa. Modern science also affirms that impure water is contaminated with bacteria and other such things. When food comes in contact with hands and utensils washed with such water, it also gets contaminated. Thus the rule is important from the health angle as well. In the commentary (Churni) of Nisheeth Bhashya the eighteen faults related to smearing are as follows piNDaiSaNA: prathama adhyayana 81 ) For Private Personal Use Only Pindesana: Frist Chapter

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(1) Purekamm (purvakarma)--to wash hands (etc.) before giving alms to an ascetic. (2) Pacchakanm (pashchatkarma)--to wash hands (etc.) after giving alms to an ascetic. (3) Udulle (udakardra)- with dripping hands (etc.). (4) Sasaniddham (samsnigdha)--not dripping but wet. (5) Mattiya--Sachit (contaminated with living organisms) sand; lump of sand; slime etc. (6) Usam-Sachit or contaminated salt; saline soil. (7) Hariyale (hartal)-yellow orpiment. (8) Hinguluye (Heenglu)--cinnabar. (9) Manosila (Mensil)--a type of mineral powder. (10) Anjane (anjan)--Antimony powder. (11) Lone--common salt. (12) Geruya (geru)-red ochre. (13) Vanniya--yellow clay. (14) Sediya-chalk. in (15) Soratthiya (Saurashtriku)-alum; a mineral found Saurashtra and also called Gopi-chandan. (16) Pittham--fresh ground and non-strained flour. (17) Kukkus-bran. (18) Ukkuttha-paste of green leaves or fruit gratings. Of these, purahkarma, pashchatkarma, udakardra and samsnigdha, these four are relating to water-bodied beings. Pittham, kukkus and ukkuttha, are relating to plant-bodied beings and the remaining eleven are relating to earth-bodied beings. 3TORIT (477) (67) Acharanga Sutra (Part 2) X X X

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100 - -- F .. sacitta-mizrita AhAra-grahaNa niSedha 34. se bhikkhU vA 2 se jaM puNa jANejjA-pihuyaM vA bahurayaM vA jAva cAulapalaMba vA assaMjae bhikkhupaDiyAe cittamaMtAe silAe jAva makkaDAsaMtANAe koTiMsu vA koTeMti vA koTTissaMti vA upphaNiMsu vA 3 / tahappagAraM pihuyaM vA jAva cAulapalaMba vA aphAsuyaM jAva No pddigaahejjaa| 34. bhikSu va bhikSuNI gRhastha ke ghara meM AhAra ke lie jAte samaya yaha jAna le ki zAli-dhAna, jau, gehU~ Adi meM sacitta raja (tuSa sahita) bahuta hai, agni meM pUMje hue haiM, kintu ve Adhe pake haiM, kaNa sahita cAvala ke lambe dAne sirpha eka bAra bhune hue yA kuTe hue haiM, ataH asaMyamI gRhastha bhikSu ke lie sacitta zilA para, sacitta miTTI ke Dhele para, ghuna lage hue lakkar3a para yA dImaka lage hue jIvAdhiSThita padArtha para, aNDe sahita, prANa sahita yA makar3I Adi ke jAloM sahita zilA para unheM kUTa cukA hai, kUTa rahA hai yA kUTegA; usake pazcAt vaha una (mizra jIvayukta) dAnoM ko lekara uphana cukA hai, uphana rahA hai yA uphanegA; isa prakAra ke (bhUsI se pRthak kie jAte hue) cAvala Adi annoM ko aprAsuka aura aneSaNIya jAnakara sAdhu grahaNa na kre| CENSURE OF SACHIT-MIXED FOOD 34. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if rice, barley, wheat and other food grains have a large quantity of chaff; although roasted but not fully; long unprocessed rice are only once roasted or pounded. Because of this, that indisciplined layman has already pounded, is still pounding, or will pound these on sachit (contaminated with living organisms) rock, lump of sand, rotten piece of wood, a thing infested with white ants other insects, eggs, beings or cob-webs (etc.) and after that he has winnowed, is winnowing or will winnow those grains (contaminated). In such case the ascetic should refrain from taking such rice or other grains considering them to be contaminated and unacceptable. 35. se bhikkhU vA 2 jAca samANe se jaM puNa jANejjA-bilaM vA loNaM, ubbhiyaM vA loNaM assaMjae bhikkhupaDiyAe cittamaMtAe silAe jAva saMtANAe bhiMdisu vA bhiMdaMta vA bhiMdissaMti vA ruciMsu vA 3, bilaM vA loNaM, ubbhiyaM vA loNaM aphAsuyaM jAva No pddigaahejjaa| piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter . CI544 PER Ft . +1 . .

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35. bhikSu-bhikSuNI gRhastha ke ghara meM AhArArtha jAte samaya jAne ki asaMyamI gRhastha kisI viziSTa khadAna meM utpanna sacitta namaka yA samudra se utpanna udbhijja lavaNa ko sacitta zilA, sacitta miTTI ke Dhele para, ghuna lage lakkar3a para yA jIvAdhiSThita padArtha para, aNDe, prANa, hariyAlI, bIja yA makar3I ke jAle sahita zilA para Tukar3e kara cukA hai, kara rahA hai yA karegA; yA pIsa cukA hai, pIsa rahA hai yA pIsegA to sAdhu aise sacitta yA sAmudrika lavaNa ko aprAsuka-aneSaNIya samajhakara grahaNa na kre| 35. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the indisciplined layman has broken or ground, is breaking or grinding, or will break or grind sachit rock-salt or sea-salt on sachit rock, lump of sand, rotten piece of wood, a thing infested with white ants, other insects, eggs, beings, vegetation, seeds or cob-webs (etc.). In such case the ascetic should refrain from taking such sachit rock-salt or sea-salt considering them to be contaminated and unacceptable. 36. se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA-asaNaM vA 4 agaNinikkhittaM, tahappagAraM asaNaM vA 4 aphAsuyaM lAbhe saMte No pddigaahejjaa| kevalI buuyaa-aayaannmeyN| assaMjae bhikkhupaDiyAe ussicamANe vA nissicamANe vA AmajjamANe vA pamajjamANe vA utAremANe vA uvvattamANe vA agaNijIve hiNsejjaa| aha bhikkhuNaM puvvovadiTThA esa paiNNA, esa heU, esa kAraNaM, esuvadese-jaM tahappagAraM asaNaM vA 4 agaNinikkhittaM aphAsuyaM aNesaNijjaM No pddigaahejjaa| __ eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA saamggiyN| // chaTTho uddesao sammatto // PROSCA ____36. bhikSu yA bhikSuNI gRhastha ke ghara AhAra ke lie jAte samaya yaha jAna leve ki azanAdi AhAra agni para rakhA huA hai, to usa AhAra ko aprAsuka-aneSaNIya jAnakara prApta hone para grahaNa na kre| kevalI bhagavAna kahate haiM-yaha karmoM ke Ane kA mArga hai| __asaMyamI gRhastha sAdhu ke nimitta se agni para rakhe hue bhojana meM se AhAra ko nikAlatA hai, uphanate hue dUdha Adi ko jala Adi ke chIMTe dekara zAnta karatA hai athavA AcArAMga sUtra (bhAga 2) ( 84 ) Acharanga Sutra (Part 2)

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use hAtha se eka bAra yA bAra-bAra hilAtA hai, Aga para se utAratA hai yA bhojana ko Ter3hA karatA hai to vaha agnikAyika jIvoM kI hiMsA karatA hai, ataH bhikSuoM ke lie tIrthaMkara bhagavAna ne pahale se hI yaha kaha diyA hai ki usa bhikSu kI yaha pratijJA hai, yaha hetu hai, yaha kAraNa hai aura yaha upadeza hai ki jo AhAra Adi agni para rakhe hue hoM, use aprAsuka aura aneSaNIya jAnakara prApta hone para grahaNa na kre| ___ yaha (sacitta-saMsRSTa AhAra-grahaNa kA viveka) hI usa bhikSu yA bhikSuNI kI (jJAna, darzana, cAritrAdi AcAra kI) samagratA hai| 36. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the food is still placed on fire. In such case the ascetic should refrain from taking such food, if offered, considering it to be contaminated and unacceptable. The omniscient has said that that is cause of bondage of karmas. In order to offer to an ascetic an indisciplined layman collects food from the pot placed on fire; sprinkles water on boiling milk (etc.); stirs it once or many times; lifts the pot from the fire or tilts it. Thus he puts the fire-bodied beings to harm. Therefore the omniscient has said that for this vow, purpose, reason and sermon an ascetic should refrain from taking food placed on fire, if offered, considering it to be contaminated and unacceptable. This (discipline about contaminated and mixed food) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana-prastuta tInoM sUtroM (34, 35, 36) meM kramazaH vanaspatikAyika, pRthvIkAyika evaM agnikAyika jIvoM se saMspRSTa AhAra ke grahaNa karane kA niSedha kiyA gayA hai| Elaboration--In these three aphorisms (34, 35, 36) is mentioned censure of accepting food that has come in contact with plant-bodied beings, earth-bodied beings and fire-bodied beings respectively. vizeSa zabdoM ke artha-uphaNiMsu-cAvaloM Adi kA bhUsA alaga karane ke lie sUpa meM bharakara havA meM Upara se girAne ko uphananA kahate haiM, yahA~ unakI bhUtakAlika kriyA hai| bhiMdisu-Tukar3e piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter PIYAKota MORYAOMACYVACANTOTKONM ONE : .

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CLA Ab kara lie| ruciMsu-pIsa liyaa| ubbhiyaM vA loNaM-udbhijja lavaNa-samudra ke taTa para kSAra aura jala ke samparka se jo taiyAra hotA hai| ussicamANe-A~ca para rakhe bartana meM se AhAra ko bAhara nikAlatA huaa| nissicamANe-uphanate hue dUdha Adi ko pAnI ke chIMTe dekara zAnta karatA huaa| uyattamANe-bartana ko Ter3hA karatA huaa| ||chtthaa uddezaka samApta // CARE PUR Technical Terms : Ufaninsu--the process of manual winnowing for separating grain from chaff; past tense used here. Bhindimsu-broken to pieces. Ruchimsu-ground. Ubbhiyam_va lonam-sea-salt. Usinchamane-taking out food from a pot placed on fire. Nissimchamane-sprinkling water on boiling milk (etc.). Uyattamane-tilting a pot. || END OF LESSON SIX || .. 14 .. A . .. Gr C. - 1 . COM AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) Ch-10

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... .. .. . .... N D .......... T-SHOREMODarpan .... ...... . . . . . . . . sattamo uddesao saptama uddezaka LESSON SEVEN -14 mAlApahRta doSayukta AhAra-grahaNa niSedha 37. se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA-asaNaM vA 4 khaMdhaMsi vA thaMbhaMsi vA maMcaMsi vA mAlaMsi vA pAsAyaMsi vA hammiyatalaMsi vA aNNayaraMsi vA tahappagAraMsi aMtalikkhajAyaMsi uvanikkhitte siyaa| tahappagAraM mAlohaDaM asaNaM vA 4 aphAsuyaM No pddigaahejjaa| kevalI buuyaa-aayaannmeyN| ___ assaMjae bhikkhupaDiyAe pIDhaM vA phalagaM vA NisseNiM vA udUhalaM vA avahaTTa ussaviya duruhijjaa| se tattha duruhamANe payalejja vA pavaDejja vaa| se tattha payalamANe vA pavaDamANe vA hatthaM vA pAyaM vA bAhuM vA uruM vA udaraM vA sIsaM vA aNNayaraM vA kAyaMsi iMdiyajAlaM lUsejja vA, pANANi vA 4 abhihaNejja vA, vittAsijja vA, lesejja vA, saMghejja vA, saMghaTTejja vA, pariyAvejja vA, kilAmejja vA, ThANAo ThANaM saMkAmejja vaa| taM tahappagAraM mAlohaDaM asaNaM vA 4 lAbhe saMte No pddigaahejjaa| 37. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie jAne para, yadi azanAdi caturvidha AhAra gRhastha ke yahA~ bhIta para, stambha para, maMca para, ghara ke anya UparI bhAga (Ale) para, mahala para, prAsAda Adi kI chata para yA anya usI prakAra ke kisI U~ce (aMtarAla) sthAna para rakhA huA hai, to isa prakAra ke U~ce sthAna se utArakara diyA jAtA azanAdi caturvidha AhAra aprAsuka evaM aneSaNIya jAnakara sAdhu grahaNa na kre| kevalI bhagavAna kahate haiM-yaha karmabaMdha kA kAraNa hai| ___ gRhastha bhikSu ko AhAra dene ke lie (U~ce sthAna para rakhe hue AhAra ko utArane ke lie) caukI, paTTA, sIr3hI yA Ukhala Adi ko lAkara U~cA karake usa para cddh'egaa| Upara car3hatA huA vaha gRhastha phisala sakatA hai yA gira sakatA hai| vahA~ se phisalate yA girate hue usakA hAtha, paira, bhujA, chAtI, peTa, sira yA zarIra kA koI bhI avayava TUTa sakatA hai athavA usake girane se prANI, bhUta, jIva aura sattva kA hanana ho sakatA hai, ve jIva nIce / (dhUla meM) daba sakate haiM, paraspara cipakakara kucala sakate haiM, paraspara TakarA sakate haiM, unheM pIr3Ajanaka sparza ho sakatA hai, unheM saMtApa ho sakatA hai, ve hairAna ho sakate haiM, ve trasta ho sakate haiM yA eka (apane) sthAna se dUsare sthAna para unakA saMkramaNa ho sakatA hai athavA ve jIva se bhI rahita ho sakate haiN| ataH isa prakAra ke mAlApahRta (U~ce sthAna se utArakara lAye gae) azanAdi caturvidha AhAra ke prApta hone para bhI sAdhu use grahaNa na kre| piNDaiSaNA : prathama adhyayana ( 87 ) Pindesana : Frist Chapter

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CENSURE OF MALAPAHRIT FOOD 37. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the food is placed on a wall, a pillar, a platform, other higher parts of the house (lofts etc.), palace or mansion or on the roof top or other such higher or remote places. In such case the ascetic should refrain from taking any food brought down from higher places, if offered, considering it to be faulty and unacceptable. The omniscient has said that to be a cause of bondage of karmas. In order to offer food (getting down food from higher places) to the ascetic the layman will step up on a stool, table, ladder or an upturned pot. While stepping up the layman may slip or fall. On slipping or falling he may damage his hand, leg, arm, chest, belly, head or any other part of his body. Also, his fall may cause harm to prani (beings), bhoot (organisms), jiva (souls) and sattva (entities); these beings may get buried in the sand, crushed together or collide together; they may be touched by pain, torment or irritation; they may be shifted from one place to another; or even lose their life. Therefore, the ascetic should refrain from taking any food brought down from higher places (Malapahrit), if offered, considering it to be faulty and unacceptable. 38. se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA - asaNaM vA 4 koTThiyAo vA kolejjAo vA assaMjae bhikkhupaDiyAe ukkujjiya avaujjiya ohariya AhaTTu dalajjA / tahappagAraM asaNaM vA 4 mAlohaDaM ti NaccA lAbhe saMte No paDigAhejjA / 38. sAdhu yA sAdhvI AhAra ke lie, gRhastha ke ghara meM praveza karate hue yaha jAna le ki asaMyata gRhastha sAdhu ke lie azanAdi caturvidha AhAra miTTI Adi kI bar3I koThI meM se yA Upara se sa~kar3e aura nIce se caur3e bhUmigRha meM se nIcA hokara, kubar3A hokara yA Ter3hA hokara nikAlakara denA cAhatA hai, to aise azanAdi caturvidha AhAra ko mAlApahRta doSa se yukta jAnakara prApta hone para bhI grahaNa na kre| 38. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the indisciplined AcArAMga sUtra (bhAga 2) 88 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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layman intends to take out food from a very large container of earthen ware or other material or a cellar with small opening by bowing down or bending down or otherwise deforming his body, In such case the ascetic should refrain from taking any such food, if offered, considering it to be faulty, like the Malahahrit food, and unacceptable. vivecana-sUtra 37-38 meM batAyA hai-prAsuka aura eSaNIya AhAra bhI yadi kisI samatala se bahuta U~cI yA bahuta nIcI bhUmi se car3hakara yA nIce utarakara yA Ter3hA hokara nikAlakara bhikSu ko diyA jAyegA, to vaha bhI svIkAra na kre| isakA kAraNa hai-car3hane-utarane meM paira phisalane se dAtA ke zarIra ko bhI coTa pahuMcegI aura prANiyoM kI virAdhanA bhI ho sakatI hai| isa prakAra Atma-virAdhanA, saMyama-virAdhanA, dAtA-gRhastha kI zarIra-virAdhanA aura jIva-virAdhanA aadi| TAlane ke lie yaha vidhAna hai| AcArya zrI AtmArAma jI ma. ne isakA spaSTIkaraNa karate hue likhA hai ki yadi sIr3hI Adi hilatI-DulatI na ho, sthira ho to usa para car3hakara utArakara dene meM koI doSa nahIM hai| (AcArAMga hindI TIkA, pR. 860) ___dazavaikAlikasUtra meM mAlApahRta ke tIna bheda batAye haiM-(1) Urdhva-mAlApahRta-Upara se utArA huA, (2) adho-mAlApahRta-nIce tahakhAne Adi se nikAlA huA, (3) tiryak-mAlApahRta-U~De gahare bartana Adi ko jhukAkara nikAlA huaa| Elaboration--In aphorisms 37 and 38 it is conveyed that if food is offered to an ascetic after taking it out from a higher or lower place by climbing up or down or squirming, he should not take it even if it is pure and acceptable food. The reason being that climbing up or down may cause harm to the donor as well as other beings. These rules are framed for avoiding any harm to self, discipline, donor and other beings. Explaining this Acharya Shri Atmaramji M. says that if the ladder (etc.) is firm and strong then no fault is committed in using them to fetch food. (Acharanga Hindi Tika, p. 860) In Dashavaikalika Sutra three categories of Malapahrit are mentioned-(1) Urdhva-Malapahrit-brought down from higher place, (2) Adho-Malapahrit--brought up from lower place such as a cellar, and (3) Tiryak-Malapahrit-taken out from a large and deep vessel by bending. piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter - . . .. VEDAONLOROSPERIPeriorror AOPRAM

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vizeSa zabdoM ke artha-khaMdhaMsi-dIvAra yA bhitti pr| thaMbhaMsi-zilA yA lakar3I ke bane hue stambha pr| maMcaM-cAra laTThoM ko bA~dhakara banAyA huA U~cA sthaan| mAlaMsi-chata para yA Upara kI maMjila pr| payalejja-phisala jaayegaa| pavaDejja-gira pdd'egaa| lUsejja-coTa lagegI yA TUTa jaayegaa| koTThiyAo-koSThikA-anna saMgraha rakhane kI miTTI, tRNa, gobara Adi kI koThI se| kolejjAtoUpara se sa~kar3e aura nIce se caur3e se bhUmighara se| ukkajjiya-zarIra U~cA karake jhukakara tathA kubar3e hokr| avaujjiya-nIce jhukkr| ohariya-tirachA-Ter3hA hokr| (vRtti patra 343) Technical Terms : Khandhansi-on a wall. Thambhansi-on a pillar made of rock or wood. Mancham--a platform made with four long logs of wood. Malamsi--on roof top or upper storeys of a house. Payalejjamay slip. Pavadejja-may fall. Lusejja--may damage or break. Kotthiyao--from a very large container of earthen ware used to store grains. Kolejjato--from a cellar with small opening. Ukkajjiya--by stretching or bending or otherwise deforming body. Avaujjiyabending down. Ohariya-tilting or squirming. (Vritti leaf 343) udbhinna-doSayukta AhAra-niSedha 39. se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA asaNaM vA 4 mttttiolittN| tahappagAraM asaNaM vA 4 jAva lAbhe saMte No pddigaahejjaa| kevalI buuyaa-aayaannmeyN|| ___ assaMjae bhikkhupaDiyAe maTTiolittaM asaNaM vA ubbhiMdamANe puDhavIkAyaM / samAraMbhejjA, taha teu-vAu-vaNassai-tasakAyaM samAraMbhejjA, puNaravi ulliMpamANe pacchAkammaM krejjaa| aha bhikkhUNaM puvyovadiTThA 4 jaM tahappagAraM maTTiolittaM asaNaM vA 4 aphAsuyaM lAbhe saMte No pddigaahejjaa| 39. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA hetu praveza karate hue yaha jAne ki vahA~ azanAdi caturvidha AhAra miTTI se lIpe hue mukha vAle pAtra meM rakhA huA hai to isa prakAra kA AhAra Adi grahaNa na kre| kevalI bhagavAna kahate haiM-yaha karmabaMdha kA kAraNa hai| ___ kyoMki gRhastha sAdhu ko AhAra dene ke lie miTTI se lIpe AhAra ke pAtra kA mu~ha udbhedana karatA (kholatA) huA pRthvIkAya kA samArambha kara sakatA hai tathA agnikAya, vAyukAya, vanaspatikAya aura trasakAya taka kA samArambha bhI kara sakatA hai| zeSa AhAra kI surakSA ke lie phira bartana ko lIpane para pazcAtkarma doSa lgegaa| isIlie tIrthaMkara bhagavAna kA yahI upadeza hai ki vaha miTTI se lipta bartana ko kholakara diye jAne vAle azanAdi caturvidha AhAra ko aprAsuka evaM aneSaNIya samajhakara grahaNa na kre| AcArAMga sUtra (bhAga 2) ( 90 ) Acharanga Sutra (Part 2) Acharan

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ke: . 1 . ! CENSURE OF TAKING UDBHINNA FOOD 39. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the food is placed in a pot having its mouth sealed with clay. In such case the ascetic should refrain from taking any such food, if offered, considering it to be faulty and unacceptable. The omniscient has said that that is a cause of bondage of karmas. This is because, the layman while opening the clay seal of the pot may cause harm to earth-bodied beings, at the same time he may even cause harm to fire-bodied beings, air-bodied beings, plant-bodied beings and mobile-bodied beings. When he re-seals the pot to protect the remaining food he will also commit the pashchakarm (post-activity) fault. Therefore the omniscient preaches that the ascetic should refrain from taking any food offered by opening a sealed pot, considering it to be faulty and unacceptable. vivecana-sUtra 37 meM udgama ke 12veM ubhinna nAmaka doSa se yukta AhAra ke grahaNa karane kA niSedha hai| yahA~ kevala miTTI ke lepa se lipta bartana ke mukha ko kholakara diyA gayA AhAra lene meM udbhinna doSa batAyA hai, kintu dazavaikAlikasUtra meM jala-kumbha, cakkI, pITha, zilAputra (lor3hA), miTTI ke lepa aura lAkha Adi dravyoM se Dhake, lipe aura mUMde hue bartana se AhAra lene kA bhI niSedha kiyA hai| (dazavai. 5/1/45) ataH ubhinna se kevala miTTI kA lepa hI nahIM, lAkha, capar3A, kapar3A, loha, lakar3I Adi dravyoM se baMda bartana kA mu~ha kholane kA bhI kathana samajha lenA caahie| Elaboration-Aphorism 37 censures taking food with the twelfth fault of origin, called Udbhinna. Here this fault has been defined only as taking food from pot sealed with clay. But according to Dashavaikalika Sutra taking food from a pot covered with water pitcher, grinding stone, plate, rock, clay-seal, shellac-seal etc. is also prohibited (Dashavaikalika 5/1/45). Therefore, Udbhinna should be interpreted as food taken after breaking seal of a pot sealed with shellac, cloth, iron, wood and other material, not just that sealed with clay. piNDaiSaNA : prathama adhyayana (88) Pindesana : Frist Chapter

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pRthvI SaTkAya jIva- pratiSThita AhAra grahaNa niSedha 40. (1) se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA asaNaM vA 4 puDhavikkAyapaiTThiyaM / tahappagAraM asaNaM vA 4 aphAsuyaM jAva No paDigAhejjA / 40. (1) bhikSu yA bhikSuNI gRhastha ke ghara meM AhAra ke lie praveza karate samaya yadi yaha jAne ki yaha azanAdi caturvidha AhAra - pRthvIkAya (saMcitta miTTI Adi) para rakhA huA hai; to isa prakAra ke AhAra ko aprAsuka aura aneSaNIya samajhakara grahaNa na kare / CENSURE OF FOOD PLACED ON EARTH-BODIED BEINGS 40. (1) A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the food is placed on earth-bodied beings (sachit earth etc.). If it is so, he should refrain from taking any such food considering it to be faulty and unacceptable. apkAya- agnikAya pratiSThita AhAra grahaNa niSedha (2) se bhikkhU vA 2 se jaM puNa jANejjA asaNaM vA 4 AukAyapaiTThiyaM taha ceva / evaM agaNikAyapaiTThiyaM lAbhe saMte No paDigAhejjA / kevalI bUyA - AyANameyaM / assaMjae bhikkhupaDiyAe agaNiM ussikkiya Nissikkiya ohariya AhaTTu dalaejjA / aha bhikkhUNaM puvvavadiTThA 4 jAva No paDigAhejjA / (2) vaha bhikSu yA bhikSuNI yaha jAne ki azanAdi AhAra apkAya (sacitta jala Adi) para rakhA huA hai, use bhI svIkAra na kre| isI prakAra agnikAya para rakhA huA azanAdi AhAra ko aprAsuka tathA aneSaNIya jAnakara grahaNa na kre| kevalI bhagavAna kahate haiM - yaha karmoM ke baMdha kA kAraNa hai; kyoMki gRhastha sAdhu ke lie agni jalAkara, havA dekara, vizeSa prajvalita karake yA prajvalita Aga meM se IMdhana nikAlakara, Aga para rakhe hue bartana ko utArakara, AhAra lAkara de degA, isIlie tIrthaMkara bhagavAna ne yahI upadeza diyA hai ki ve sacitta - pRthvI, jala, agni Adi para pratiSThita AhAra ko aprAsuka aura aneSaNIya mAnakara prApta hone para grahaNa na kre| CENSURE OF FOOD PLACED ON WATER OR FIRE-BODIED BEINGS (2) If he finds that the food is placed on water-bodied beings, then also he should refrain from taking it. AcArAMga sUtra (bhAga 2) ( 92 ) Acharanga Sutra (Part 2)

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Rert . LIN KIALINKKRAinute (Steron.O.GLOOL DEUDVANCEDANCE 7D . 3 In the same way he should refrain from taking any food placed on fire-bodied beings considering it to be faulty and unacceptable. The omniscient has said that that is a cause of bondage of karmas. This is because, the layman, will lit a fire, blow air to increase its intensity, reduce fuel to reduce its intensity, take down the pot from the fire and bring the food and offer it to the ascetic. Therefore the omniscient preaches that the ascetic should refrain from taking any food placed on sachit (contaminated with living organisms) earth, water, fire (etc.), even when offered, considering it to be faulty and unacceptable. vAyukAya-hiMsAjanita AhAra kA niSedha (3) se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA-asaNaM vA 4 accusiNaM assaMjae bhikkhu paDiyAe suppeNa vA vihuyaNeNa vA tAliyaMTeNa vA patteNa vA sAhAe vA + sAhAbhaMgeNa vA pehuNeNa vA pehuNahattheNa vA celeNa vA celakaNNeNa vA hattheNa vA muheNa vA phumejja vA vIejjA vaa| se puvvAmeva AloejjA-Auso tti vA bhagiNi ti vA mA etaM tumaM asaNaM vA 4 2. accusiNaM suppeNa vA jAva phumAhi vA vIyAhi vA, abhikaMkhasi me dAuM emeva dalayAhi / ___ se sevaM vadaMtassa paro suppeNa vA jAva vIittA AhaTu dalaejjA, tahappagAraM asaNaM vA 4 aphAsuyaM jAva No pddigaahejjaa| (3) sAdhu yA sAdhvI ko bhikSA ke lie gRhastha ke ghara meM praveza karane para yaha patA cale ki sAdhu ko dene ke lie yaha ati uSNa AhAra Adi gRhastha sUpa se, paMkhe se, tAr3a patra, khajUra Adi ke patte, zAkhA, zAkhA khaNDa se, mora ke paMkha se athavA usase bane hue paMkha se, vastra se, vastra ke palle se, hAtha se yA mu~ha se, phUMka mArakara paMkhe Adi se havA karake ThaMDA karake dene vAlA hai| taba bhikSu pahale gRhastha se kahe-"AyuSman gRhsth| yA AyuSmatI bhaginI ! tuma isa atyanta garma AhAra ko sUpa, paMkhe hAtha-mu~ha Adi se phUMka mata mAro aura na hI havA karake ThaMDA kro| agara tuma mujhe denA cAhate ho to, aise hI de do|" aisA kahane para bhI vaha gRhastha na mAne aura usa atiSNa AhAra ko sUpa, paMkhe Adi se havA dekara ThaMDA karake dene lage to vaisA AhAra aprAsuka samajhakara grahaNa na kre| piNDaiSaNA : prathama adhyayana ( 93 ) Pindesana : Frist Chapter

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* The book CENSURE OF FOOD CAUSING HARM TO AIR-BODIED BEINGS (3) A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the layman intends to cool the extremely hot food by fanning air with a winnowing basket, fan, palm leaf, date-palm leaf, a branch of a plant or a part thereof, peacock feather or a fan made of these feathers, a piece of cloth or its end, palm or blowing by mouth. If it is so, he should first tell the donor-"Long lived brother or sister ! Please do not cool the extremely hot food by fanning air with a winnowing basket, fan .... or blowing by mouth. If you want to give, please give it as it is." Even after saying so, if the donor does not listen and proceeds to offer food after cooling it by blowing air (etc.), the ascetic should refrain from taking any such food considering it to be faulty and unacceptable. vanaspati-pratiSThita AhAra grahaNa-niSedha (4) se bhikkhU vA 2 jAva samANe se jaM puNa jANejjA asaNaM vA 4 vnnssikaaypitttthiyN| tahappagAraM asaNaM vA pANaM vA khAimaM vA sAimaM vA vaNassaikAyapaiTThiyaM aphAsuyaM lAbhe saMte No pddigaahejjaa| evaM tasakAe vi| (4) sAdhu yA sAdhvI gRhastha ke ghara meM AhAra ke lie pahuMcane para yaha jAne ki yaha azanAdi caturvidha AhAra vanaspatikAya para rakhA huA hai to usa prakAra ke vanaspatikAya pratiSThita AhAra ko aprAsuka jAnakara grahaNa na kre| ___ isI prakAra trasakAya para pratiSThita AhAra ho to use bhI aprAsuka evaM aneSaNIya mAnakara grahaNa nahIM karanA caahie| 000209999094800RODROPROPAROSAROBAROBARODAKova CENSURE OF FOOD PLACED ON PLANT-BODIED BEINGS (4) A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the food is placed on plant-bodied beings. If it is so, he should refrain from taking any AcArAMga sUtra (bhAga 2) ( 94 ) Acharanga Sutra (Part 2) Cook.04. 0 D "*" *" * "* "* "*

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such food placed on plant-bodied beings, considering it to be faulty and unacceptable. In the same way, he should also refrain from taking any food placed on mobile-bodied beings, considering it to be faulty and unacceptable. vivecana - kaI bAra aisA hotA hai ki AhAra acitta aura prAsuka hotA hai, kintu usa AhAra para yA AhAra ke bartana ke nIce yA AhAra ke andara kaccA pAnI, sacitta namaka Adi harI vanaspati yA bIja Adi sthita ho, agni kA sparza ho, Aga se bAra-bAra vartana ko utArA - rakhA jA rahA ho yA phU~ka mArakara athavA paMkhe Adi se havA kI jA rahI ho athavA usa AhAra se sa jIvoM kI virAdhanA hotI ho| usa AhAra ko sacitta pratiSThita mAnA jAtA hai, sAdhu ke lie vaha grAhya nahIM hotA / dazavaikAlikasUtra 5/1/57-68 meM bhI isI prakAra kA varNana hai / Elaboration-Many a time it so happens that although the food is achit (uncontaminated) and without any fault, but there is some plane water, sachit salt, green vegetable, seeds etc. are placed on, under or within the pot containing that food. Also the pot is in contact with fire or repeatedly lifted from and placed on fire or air blown on it or it is causing harm to mobile beings. Such food is considered as being placed on sachit things and is not acceptable to an ascetic. Dashavaikalika Sutra 5/1/57-68 also has similar mention. aneSaNIya pAnaka-niSedha 41. (1) se bhikkhU vA 2 jAva samANe se jaM puNa pANagajAyaM jANejjA, taM jahA - (ka) usseimaM vA (kha) saMseimaM vA (ga) cAulodagaM vA (gha) aNNayaraM vA tahappagAraM pANagajAyaM ahuNAdhoyaM aNaMbilaM avyukvaMtaM apariNayaM aviddhatthaM aphAsuyaM jAva No paDigAhejjA / (2) aha puNa evaM jANejjA - cirAdhoyaM aMbilaM vukkataM pariNayaM vidvatthaM phAsUyaM jAva paDigAhejjA / 41. (1) sAdhu yA sAdhvI gRhastha ke ghara meM pAnI grahaNa karane ke lie praveza karane para pAnI ke ina bhedoM ko jAne - jaise ki - (ka) ATe kA hAtha lagA huA pAnI, (kha) tila Adi kA dhoyA huA pAnI, (ga) cAvala dhoyA huA pAnI, (gha) athavA zAkabhAjI kA ubalA huA pAnI athavA anya kisI vastu kA isI prakAra kA tatkAla dhoyA huA pAnI ho, jisakA svAda piNDaiSaNA: prathama adhyayana ( 95 ) Pindesana: Frist Chapter For Private Personal Use Only

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LEO. C .. OACu .. . .. . rr.. ..vi.piv.10.siv..01.04.20.CHU0.04UVAvavt0.040040404044- NVOL. . .. . . . . . ... .... . ... ....- .-4% AN. 54 4 - 4- :. 4. 4-.-.. .... .. - calita-(parivartita) na huA ho, jisakA rasa atikrAnta na huA (badalA na) ho, jisake varNa . Adi kA pariNamana na huA ho, jo zastra-pariNata (sacitra AcArAMgasUtra, adhyayana 1) na huA ho, aise pAnI ko aprAsuka aura aneSaNIya jAnakara sAdhu-sAdhvI grahaNa na kre| (2) punaH yadi vaha yaha jAne ki yaha bahuta dera kA cAvala Adi kA dhoyA huA dhovana hai, isakA svAda badala gayA hai, rasa kA bhI atikramaNa ho gayA hai, varNa Adi bhI badala gayA hai aura zastra-pariNata bhI ho gayA hai to usa pAnaka ko prAsuka aura eSaNIya jAnakara grahaNa kara le| - .. . .. 4 -- SAdihotram GOOOOMobxdoot CENSURE OF UNACCEPTABLE DRINKS 41. (1) A bhikshu or bhikshuni while entering the house of a layman in order to seek water should find about these categories of water (drinks)-(a) water touched by flour-smeared hands, (b) sesame seed wash or water with which sesame seed (etc.) have been washed, (c) rice wash, (d) water in which vegetables have been boiled or wash of any other such eatable. He should find if such wash has been recently collected, its original taste has not changed, its composition has not transformed, its colour and other properties have not changed, and it has not been effected by a weapon (refer to Illustrated Acharanga Sutra, Chapter 1). If it is so, he should refrain from taking any such water considering it to be contaminated and unacceptable. __(2) However, if he finds that such wash was collected long back, its original taste has changed, its composition has transformed, its colour and other properties have changed and it has been effected by a weapon, then he may take it considering it to be without any fault and acceptable. eSaNIya pAnaka viveka 42. se bhikkhU vA 2 jAva se jaM puNa pANagajAyaM jANejjA taM jahA-(ka) tilodagaM vA (kha) tusodagaM vA (ga) javodagaM vA (gha) AyAmaM vA (Ga) sovIraM vA (ca) suddhaviyarDa vA, aNNayaraM vA tahappagAraM pANagajAyaM puvvAmeva AloejjA-Auso tti vA bhagiNi ti vA dAhisi me itto aNNayaraM pANagajAyaM ? se sevaM vadaMtaM paro vaejjA-AusaMto samaNA ! cevedaM pANagajAyaM paDiggaheNa vA ussiMciyANaM oyattiyANaM ginnhaahi| . . Kimwant o AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) PAPERSPOROTICE MA.. . /

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tahappagAraM pANagajAyaM sayaM vA geNhejjA, paro vA se dijjA, phAsuyaM lAbhe saMte pddigaahejjaa| 43. se bhikkhU vA 2 se jaM puNa pANagaM jANejjA-aNaMtarahiyAe puDhavIe jAva saMtANae uddhaTu uddhaTu Nikkhitte siyaa| assaMjae bhikkhupaDiyAe udaulleNa vA sasaNiddheNa vA sakasAeNa vA matteNa vA sIodayeNa vA saMbhoittA AhaTu dlejjaa| tahappagAraM pANagajAyaM aphAsurya lAbhe saMte No pddigaahejjaa| ___ eyaM khalu tassa bhikkhussa vA bhikkhuNIe saamggiyN| // sattamo uddesao sammatto // 42. sAdhu yA sAdhvI gRhastha ke ghara meM pAnI grahaNa karane ke lie praviSTa hone para agara isa prakAra kA pAnI jAne, jaise ki (ka) tiloM kA dhoyA huA udaka, (kha) tuSodaka, (ga) yavodaka, (gha) ubale hue cAvaloM kA osAmaNa (mAMDa), (Ga) kAMjI kA bartana dhoyA huA jala, (ca) prAsuka uSNa jala athavA isI prakAra kA anya drAkSA kA dhoyA huA pAnI (dhovana) ityAdi vibhinna jaloM ko pahale dekhakara hI sAdhu gRhastha se kahe-"AyuSman gRhastha yA AyuSmatI bahana ! kyA mujhe isa (dhovana pAnI) meM se kisI (pAnaka) ko do?" taba vaha gRhastha yadi kahe ki "AyuSman zramaNa ! jala pAtra meM rakhe hue pAnI ko apane va pAtra se Apa svayaM ulIcakara yA nitArakara pAnI le le|" gRhastha ke isa prakAra kahane para sAdhu usa pAnI ko svayaM le le athavA gRhastha svayaM detA ho to use prAsuka jAnakara grahaNa kara le| 43. sAdhu yA sAdhvI gRhastha ke ghara pAnI ke lie praveza karane para pAnI ke sambandha meM yadi jAne ki gRhastha ne prAsuka jala ko sacitta pRthvI para, saMsnigdha pRthvI para, makar3I ke jAloM se yukta padArtha para rakhA hai athavA sacitta padArtha se yukta bartana se nikAlakara rakhA hai| gRhastha sacitta jala Tapakate hue athavA gIle hAthoM se bhikSu ko dene ke uddezya se sacitta pRthvI Adi se yukta bartana se yA prAsuka jala ke sAtha sacitta (zItala) udaka milAkara lAkara de rahA hai, to usa prakAra ke jala ko aprAsuka mAnakara grahaNa na kre| a yaha (AhAra-pAnI kI gaveSaNA kA viveka) usa bhikSu yA bhikSuNI kI (jJAna, darzana, cAritrAdi AcAra sambandhI) samagratA hai| DISCRETION OF ACCEPTING DRINKS ___42. A bhikshu or bhikshuni while entering the house of a layman in order to seek water should find if any of these types of piNDaiSaNA : prathama adhyayana ( 97 ) Pindesana : Frist Chapter

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water is available -- (a) Sesame seed wash, (b) barley wash, (c) yawokak, (d) rice-water, (e) water which has been used to wash a pot in which kanji (sour gruel) is kept, (f) clean boiled water, wash of raisin like things or any other such water. If it is so, he should first see that water and tell the layman-"Long lived brother or sister! Would you please give me any one of these washes (drinks ) ?" Now if the layman says - "Long lived Shraman! Please collect yourself with or pour in your pot from the storage vessel." The ascetic may collect that drink himself considering it to be pure. He may also take if the layman gives it to him. 43. A bhikshu or bhikshuni while entering the house of a layman in order to seek water should find if the layman has placed that acceptable water on sachit (contaminated with living organisms) earth, damp ground, on a thing covered with cobwebs, or has taken out and kept in a pot having sachit thing; in order to offer it to the ascetic, the layman is bringing that drink with wet and dripping hands, in a pot smeared with sachit sand (moist or dirty) (etc.) or after mixing sachit water in purified water. If it is so, he should refrain from taking any such water or drink considering it to be contaminated and unacceptable. This (prudence about exploration of food and water) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana - AhAra kI eSaNA ke pazcAt ina sUtroM meM pAnI kI eSaNA ke viSaya meM batAyA gayA hai ki sAdhu aisA acitta pAnI grahaNa kare jisameM na to jala kAya ke jIva vidyamAna hoM, na hI vaha sacitta vastuoM se spRSTa ho| aise peya va grAhya pAnI ko 'pAnaka' kahA gayA hai| tIna ubAla dekara garma kiyA huA pAnI acitta ho jAtA hai, usake alAvA tila, cAvala Adi ke dhovana ke nau prakAra ina sUtroM meM batAye haiM / 'tahappagAra' zabda se isa prakAra kA anya pAnI zastra pariNata hone para jisakA varNa, gaMdha, rasa badala gayA ho vaha bhI bhikSu ke lie grAhya hai, jaise drAkSA kA pAnI, rAkha se mA~je hue yA dhoye hue bartanoM kA pAnI bhI prAsuka mAnA gayA hai| AcArAMga sUtra (bhAga 2) ( 98 ) For Private Personal Use Only Acharanga Sutra (Part 2) S

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sUtra 43 meM batAye gaye sabhI prakAra ke pAnaka unakA varNa, gaMdha, rasa badalane se grAhya ho jAtA hai| parantu yadi unameM una phaloM kI guThalI, chilake yA vIja Adi gire hoM to dAtA usa pAnaka ko chAnakara deve tava bhI baha sacitta saMspRSTa hone se agrAhya mAnA gayA hai| (hindI TIkA, pR. 871) Elaboration-After food, these aphorisms explain about the exploration of water. An ascetic should not accept water which is infested with water-bodied beings or is in contact with sachit (contaminated with living organisms) things. Such drinks or water are called panak. After boiling three times, water becomes achit (uncontaminated). Besides this, nine types of washes including those of sesame seeds, rice (etc.) are mentioned in these aphorisms. "Tahappagaram' indicates inclusion of other types of water having a changed taste, smell, colour due to its transformation by use of weapon, in the list of acceptables. This includes raisin wash and water with which a utensil cleaned with ash has been washed. All the drinks (panak) mentioned in aphorism 43 become acceptable due to the change in their taste, smell, colour. But if such water contains fruit-kernel, vegetable or fruit skin or seeds, it is unacceptable even if it is offered after filtering. This is because it is considered as being touched by sachit things. (Hindi Tika, p. 871) vizeSa zabdoM ke artha-usseima-ATA osanate samaya jisa pAnI meM hAtha dhoe jAte haiM, Duvoye jAte haiM, vaha paanii| saMseima-tila dhoyA huA pAnI athavA araNi yA lakar3I bujhAyA huA paanii| ahuNAdhoyaM-tAjA dhoyA huA (dhovana) paanii| aNaMbilaM-jisakA svAda calita na huA ho| avvukaMtaM-jisake rasAdi atikrAnta na hue hoN| apariNayaM-varNAdi pariNata (parivartana) na huA ho| aviddhatthaM-virodhI zastra dvArA jisake jIva vidhvasta na hue hoN| aphaasuyN-scitt| AyAmaMcAvaloM kA osaamnn-maaNdd| sovIra-kAMjI yA kAMjI kA paanii| suddhaviyaDaM-zuddha uSNa prAsuka jl| ussiciyaannN-uliickr| oyattiyANaM-ulaTa yA uNddelkr| sakasAeNa matteNa-sacitta pRthvI / Adi ke avayava se saMlizTa pAtra (bartana) se| // saptama uddezaka samApta // Technical Terms : Usseimam--the water in which hands are dipped or washed while making dough. Samseimam-sesame seed wash or water in which a burning stick or ambers are dipped. AhunadhoyampiNDaiSaNA : prathama adhyayana ( 99 ) Pindesana : Frist Chapter ONXX.

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SUL fresh wash. Anambilam-water without change in taste. Avvukkantam-water without change in properties like taste. Aparinayam-water without change in colour (etc.). Aviddhatthamwater in which the contaminating beings have not been destroyed by weapon (unmodified). Afasuyam-sachit or infested with beings. Ayamam-rice-water. Soviram-sour gruel. Suddhaviyadam-pure, warm and faultless water. Ussinchiyanam-to take out with a smaller vessel. Oyattiyanam-taking out by tilting or pouring from a pot. Sakasayena mattena-served in a pot smeared with sachit sand (moist or dirty). || END OF LESSON SEVEN 11 WO AcArAMga sUtra (bhAga 2) ( 800) Acharanga Sutra (Part 2)

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pa | aTThamo uddesao | aSTama uddezaka LESSON EIGHT ARODAS agrAhya-pAnaka niSedha 44. se bhikkhU vA 2 jAva samANe se jaM puNa pANagajAyaM jANejjA, taM jahA(ka) aMbapANagaM vA (kha) aMbADagapANagaM vA (ga) kaviThThapANagaM vA (gha) mAuliMgapANagaM vA (Ga) muddiyApANagaM vA (ca) dAlimapANagaM vA (cha) khajjUrapANagaM vA (ja) nAlierapANagaM vA (jha) karIrapANagaM vA (Ja) kolapANagaM vA (Ta) AmalagapANagaM vA (Tha) ciMcApANagaM vA, aNNayaraM vA tahappagAraM pANagajAyaM saaTThiyaM sabIyagaM assaMjae bhikkhupaDiyAe chavveNa vA dUseNa vA vAlageNa vA avIliyANa paripIliyANa parissAiyANa AhaTu dlejjaa| tahappagAraM pANagajAyaM aphAsuyaM lAbhe saMte No pddigaahejjaa| 44. sAdhu yA sAdhvI gRhastha ke ghara meM pAnI ke lie praveza karane para pAnaka ke viSaya meM isa prakAra jAne, jaise ki-(ka) Amraphala kA pAnI, (kha) aMbADaka phala kA pAnI, (ga) kapittha (kaitha) phala kA pAnI, (gha) bijaure kA pAnI, (Ga) drAkSA kA pAnI, (ca) dAr3ima (anAra) kA pAnI, (cha) khajUra kA pAnI, (ja) nAriyala (DAbha) kA pAnI, (jha) karIra (karIla) kA pAnI, (Ja) bera kA pAnI, (Ta) A~vale ke phala kA pAnI, (Tha) imalI kA pAnI, isI prakAra kA anya pAnI hai, joki guThalI sahita, chAla Adi sahita hai, yA bIja mizrita hai, use yadi gRhastha sAdhu ke nimitta bA~sa kI chalanI se, vastra se, gAya Adi ke pU~cha ke bAloM se banI chalanI se eka bAra yA bAra-bAra chAnakara (usameM rahe hue chAla, bIja, guThalI Adi ko alaga karake) lAkara dene lagatA hai, to isa prakAra ke pAnaka ko aprAsuka aura aneSaNIya mAnakara milane para bhI grahaNa na kre| CENSURE OF UNACCEPTABLE DRINKS 44. A bhikshu or bhikshuni while entering the house of a layman in order to seek water should find if the layman has wash of-(a) mango, (b) ambadak fruit, (c) kapittha fruit (Feronia limonia), (d) bijaura (a species of lemon), (e) raisins, (f) pomegranate, (g) date, (h) coconut, (i) kareel (Caooaris decidua), (j) ber (plum or jujube), (k) amla (Emblica officinalis), (1) tamarind, or other such things and it contains kernel, skin or seeds. Also if the laymen intends to offer it after filtering it once piNDaiSaNA : prathama adhyayana ( 101 ) Pindesana : Frist Chapter A *

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or many times with a strainer made up of cane, cloth or hair from cow-tail (separating kernel, skin or seeds). If it is so, he should refrain from taking any such drink considering it to be contaminated and unacceptable. vizeSa zabdoM ke artha-aMbADaga-ambAhaDa (ambADI) nAmaka phl| mAuliMga-bijaure kA phl| muddiyaa-draakssaa| kol-ber| aamlg-aaNvlaa| ciNcaa-imlii| aTThiyaM-guThalI shit| sakaNuaM-chAla Adi shit| chavveNa-bA~sa kI chalanI se| vAlageNa-bAloM se banI chalanI se| AvIliyANa paripIliyANa-eka bAra masala yA nicor3akara, bAra-bAra masala yA nicodd'kr| prissaaiyaannchaankr| (vRtti patra 346) Technical Terms : Ambadag-ambahad or ambada or amada fruit (Spondias pinnata). Mauling--bijaura fruit (a species of lemon, citrus medica). Muddiya-raisins. Kol--plum or jujube. Amalag--Emblica officinalis. Chincha-tamarind. Atthiyam-with kernel. Sakanuamwith skin. Chhavvena-filtered with strainer made up of cane. Valagena-filtered with strainer made up of hair. Aveeliyana Paripiliyana-crushed or squeezed once. Parissaiyana-after filtering. (Vritti leaf 346) AhAra-gandha meM Asakti kI varjanA 45. se bhikkhU vA 2 AgaMtAresu vA ArAmAgAresu vA gAhAvaigihesu vA pariyAvasahesu vA annagaMdhANi vA pANagaMdhANi vA surabhigaMdhANi vA AghAya 2 se tattha AsAyapaDiyAe mucchie giddhe gaDhie ajjhovavaNNe 'aho gaMdho, aho gaMdho' No gNdhmaadhaaejjaa| 45. AhAra-prApti ke lie jAte samaya bhikSu yA bhikSuNI pathika-gRhoM (dharmazAlAoM) meM, udyAna-gRhoM meM, gRhasthoM ke gharoM meM yA parivrAjakoM ke maThoM meM anna kI sugandha, peya padArtha kI sugandha tathA kastUrI Adi gandha ko sUMgha-sUMghakara usa sugandha ke AsvAdana kI icchA se usameM mUrchita, gRddha, grasta evaM Asakta hokara ki-"vAha ! kyA hI acchI sugandhi hai !" kahatA huA usa gandha kI suvAsa na le| CENSURE OF CRAVING FOR SMELL OF FOOD ___45. When a bhikshu or bhikshuni. while going to seek alms passes dharmashalas (boarding houses), garden houses, houses AcArAMga sUtra (bhAga 2) ( 102 ) Acharanga Sutra (Part 2)

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of laymen or maths (staying place of parivrajaks) and gets the scent of food, drinks or aromatic things, he should refrain from indulging in smelling these with fondness, greed, attachment or craving and exclaiming - "Great ! How pleasant an aroma !" vizeSa zabdoM ke artha- muchie - moha yA rAgagrasta / giddhe - lAlacI yA lobhAkula / gaDhie - gRddha, bahuta adhika Asakta, ba~dhA huA / ajjhovavanne viSayoM ke adhIna huA / Technical Terms : Muchhiye (murchhit ) -- with eagerness, with fondness. Giddhe (griddh) -- with greed. Gadhiye (grast) -- wistful, with attachment. Ajjhovavanne-with craving. apakka zastra apariNata vanaspati AhAra grahaNa kA niSedha 46. se bhikkhU vA 2 se jaM puNa jANejjA sAluyaM vA virAliyaM vA sAsavaNAliyaM vA, aNNayaraM vA tahappagAraM AmagaM asatthapariNayaM aphAsuyaM lAbhe saMte No paDigAhejjA / 47. se bhikkhU vA 2 se jaM puNa jANejjA pippaliM vA pippalicuNNaM vA miriyaM vA miriyacuNNaM vA siMgaberaM vA siMgaberacuNNaM vA aNNayaraM vA tahappagAraM AmagaM asatthapariNayaM aphAsuyaM lAbhe saMte No paDigAhejjA / 48. se bhikkhU vA 2 se jaM puNa palaMbajAyaM jANejjA, taM jahA - aMbapalaMbaM vA aMbADagapalaMbaM vA tAlapalaMbaM vA jhijjhiripalaMbaM vA surabhipalaMbaM vA sallaipalaMbaM vA, aNNayaraM vA tahappagAraM palaMbajAyaM AmagaM asatthapariNayaM aphAsuyaM aNesaNijjaM jAva lAbhe saMte No paDigAhejjA / 46. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie praveza karane para yadi yaha jAne ki vahA~ kamalakanda, palAzakanda, sarasoM kI bAla tathA anya isI prakAra kA kaccA kanda hai, jisako zastra-pariNata nahIM huA hai, aise kanda Adi ko aprAsuka jAnakara grahaNa na kare / 47. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie praviSTa hone para yaha jAne ki vahA~ pippalI, pippalI kA cUrNa, mirca yA mirca kA cUrNa, adaraka yA adaraka kA cUrNa tathA isI prakAra kA anya koI padArtha yA cUrNa, jo kaccA (harA) aura zastra - pariNata nahIM hai, use aprAka jAnakara grahaNa na kare / 48. sAdhu yA sAdhvI gRhastha ke ghara meM AhAra ke lie praveza karane para vahA~ pralamba-phala (laTakane vAle phala ) ke ye bheda jAne, jaise ki - Amra - pralamba - phala (AmoM kA piNDaiSaNA: prathama adhyayana ( 103 ) Pindesana: Frist Chapter For Private Personal Use Only

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gucchA), ambADaga-phala, tAla-pralamba-phala, vallI-pralamba-phala, surabhi-pralamba-phala, zalyakI kA pralamba-phala tathA isI prakAra kA anya koI pralamba-phala kA, jo kaccA aura jise zastra-pariNata nahIM huA hai use aprAsuka samajhakara grahaNa na kre| 09002RDAR GOODCORRORY CENSURE OF RAW VEGETABLE 46. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered kamal-kand, palash-kand, mustard stalks or other such bulbous roots that are raw and have not been transformed by weapon (unmodified). If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 47. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered pippali (Piper longum) or its powder, pepper or its powder, ginger or its powder, or other such things and their powders that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 48. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should know about the following types of dangling fruits-mango, ambadag (Spondias pinnata), taal (a type of palm; Borassus flabellifer), valli, surabhi, shalyaki and other such dangling fruits. If he is offered such fruits that are raw and unmodified, he should refrain from taking these considering them to be contaminated and unacceptable. 49. se bhikkhU vA 2 se jaM puNa pavAlajAyaM jANejjA, taM jahA-AsotthapavAlaM vA NiggohapavAlaM vA pilaMkhupavAlaM vA NipUrapavAlaM vA sallaipavAlaM vA, aNNayaraM vA tahappagAraM pavAlajAyaM AmagaM asatthapariNayaM aphAsuyaM aNesaNijjaM jAva No pddigaahejjaa| 50. se bhikkhU vA 2 se jaM puNa saraDuyajAyaM jANejjA, taM jahA-saraDuyaM vA kaviTThasaraDuyaM vA dADimasaraDuyaM vA billasaraDuyaM vA, aNNayaraM vA tahappagAraM saraDuyajAyaM AmaM asatthapariNayaM aphAsuyaM jAva No pddigaahejjaa| AcArAMga sUtra (bhAga 2) ( 104 ) Acharanga Sutra (Part 2) /

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.. . . Pri Aai... WLOALN5 51. se bhikkhU vA 2 se jaM puNa maMthujAyaM jANejjA, taM jahA-uMbaramaMthaM vA NiggohamaMthu vA pilakkhumaMthu vA AsotthamaMthu vA, aNNayaraM vA tahappagAraM maMthujAyaM AmayaM durukkaM sANubIyaM aphAsuyaM jAva No pddigaahejjaa| 52. se bhikkhU vA 2 se jaM puNa jANejjA, AmaDAgaM vA pUtipiNNAgaM vA maMthaM vA majjaM vA sappiM vA kholaM vA purANagaM, ettha pANA aNuppasUA, ettha pANA jAyA, ettha pANA saMvuDDhA, ettha pANA avakkaMtA, ettha pANA apariNatA, ettha pANA aviddhatthA, No pddigaahejjaa| 49. sAdhu yA sAdhvI gRhastha ke ghara meM AhArArtha praveza karane para agara vahA~ pravAla (-naye patte, koMpala) ke ye bheda jAne, jaise ki-pIpala kA pravAla, bar3a kA pravAla, vipharI ke vRkSa kA pravAla, nandI vRkSa kA pravAla, zalyakI (sallakI) vRkSa kA pravAla yA anya usa prakAra kA koI pravAla hai, jo kaccA aura zastra-pariNata nahIM hai, to aise pravAla ko aprAsuka jAnakara milane para grahaNa na kre| 50. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSArtha praveza karane para saraDu (-binA guThalI vAle kacce phala) ke ye bheda jAne, jaise ki-zalAda (-Amra) phala, kapittha (kaitha) kA komala phala, anAra kA komala phala, bela (bilva) kA komala phala athavA anya isI prakAra kA komala phala, joki kaccA aura zastra-pariNata nahIM hai, to use aprAsuka jAnakara prApta hone para bhI na leve| 51. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie jAne para manthu-cUrNa ke (harI vanaspati ke) ye bheda jAne, jaise ki-udumbara (gullara) kA cUrNa, bar3a kA cUrNa, pIparI phala kA cUrNa, pIpala kA cUrNa athavA anya isI prakAra kA cUrNa hai, joki abhI kaccA va thor3A pIsA huA hai aura jisakI yoni-bIja naSTa nahIM huA hai, to use aprAsuka aura aneSaNIya jAnakara prApta hone para bhI na leve| ___52. sAdhu yA sAdhvI gRhastha ke ghara bhikSA ke lie praveza karane para yaha jAna jAe ki vahA~ kaccI (adhapakI) bhAjI hai, sar3I huI khalI hai, madhu, madya, ghRta aura madya ke nIce kA kITa (kIcar3a) bahuta purAnA hai to unheM grahaNa na kare, kyoMki unameM prANI punaH utpanna ho jAte haiM, punaH janmate haiM, saMvardhita hote haiM, inameM prANiyoM kA vyutkramaNa nahIM hotA, na hI vidhvaMsa hotA hai| ye zastra-pariNata nahIM hote isalie milane para bhI una padArthoM ko grahaNa nahIM kre| 49. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should know about the following types of piNDaiSaNA : prathama adhyayana ( 105 ) Pindesana : Frist Chapter

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25 . .. 0. 01 DOKUNUNUROCODICOPROXOXOPROPRODAGROKOMOROS + 4 ) sprouts or sprigs-pipal (Ficurs religiosa), banyan, pippari (Piper Longum), nandi, shalyaki and other such fresh shoots. If he is offered such raw shoots that are raw and unmodified, he should refrain from taking these considering them to be contaminated and unacceptable. 50. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should know about the following types of soft * (without kernel) fruits or berries--mango, kapittha, pomegranate, bel (Aegle marmelos) and other such soft fruits. If he is offered such fruits that are raw and unmodified, he should refrain from taking these considering them to be contaminated and unacceptable. 51. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should know about the following types of powders or pastes--those of udumber fruit (Ficus glomerata), banyan fruit, pippari fruit, pipal fruit and other such powders and pastes. If he is offered these powders and pastes that are not properly ground and seeds not completely destroyed, he should refrain from taking these considering them to be contaminated and unacceptable. 52. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered half cooked vegetable, rotten bran and honey, wine, butter having decaying dreg. If it is so, he should know that living organisms are again created, born and thrive in these and organism in these are not removed, killed or destroyed. Therefore he should refrain from taking these considering them to be contaminated and unacceptable. 53. se bhikkhU vA 2 se jaM puNa jANejjA, ucchumeragaM vA aMkakareluyaM vA NikkhAragaM vA kaserugaM vA siMghADagaM vA pUtiAlugaM vA, aNNayaraM vA tahappagAraM AmaM asatthapariNayaM jAva No pddigaahejjaa| AcArAMga sUtra (bhAga 2) ( poe ) Acharanga Sutra (Part 2)

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" 54. se bhikkhU vA 2 se jaM puNa jANejjA, uppalaM vA uppalaNAlaM vA bhisaM vA bhisamuNAlaM vA pokkhalaM vA pokkhalathibhagaM vA, aNNayaraM vA tahappagAraM jAva No pddigaahejjaa| 55. se bhikkhU vA 2 se jaM puNa jANejjA, aggabIyANi vA mUlabIyANi vA khaMdhabIyANi vA porabIyANi vA aggajAyANi vA mUlajAyANi vA khaMdhajAyANi vA porajAyANi vA NaNNattha takkalimatthaeNa vA takkalisIseNa vA NAlieramatthaeNa vA khajUrimatthaeNa vA tAlamatthaeNa vA, aNNayaraM vA tahappagAraM AmaM asatthapariNayaM jAva No pddigaahejjaa| 53. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSArtha praveza karane para yaha jAne ki vahA~ ikSukhaNDa-gaMDerI hai, aMkakarelu, nikkhAraka, kaserU, siMghAr3A evaM pUtiAluka nAmaka vanaspati hai athavA anya isI prakAra kI vanaspatiyA~ haiM, jo apakva tathA zastra-pariNata nahIM hai, to use aprAsuka aura aneSaNIya jAnakara milane para bhI grahaNa na kre| 54. sAdhu yA sAdhvI gRhastha ke yahA~ bhikSA ke lie praveza karane para jAne ki vahA~ nIlakamala Adi yA kamala kI nAla hai, padma kandamUla hai yA padmakanda ke Upara kI latA hai, padmakesara hai tathA isI prakAra kA anya kanda hai, jo kaccA hai, zastra-pariNata nahIM huA hai to use aprAsuka jAnakara grahaNa na kre| 55. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie praveza karane para jAne ki vahA~ agra-bIja vAlI, mUla-bIja vAlI, skandha-bIja vAlI tathA parva-bIja vAlI vanaspati hai evaM agra-jAta, mUla-jAta, skandha-jAta tathA parva-jAta vanaspati hai, (inameM yaha vizeSatA hai ki ye agra, mUla Adi pUrvokta bhAgoM ke sivAya anya bhAga se utpanna nahIM hotIM) tathA kadalI kA gUdA (garbha), kadalI kA stabaka, nAriyala kA gUdA, khajUra kA gUdA, tAr3a kA gUdA tathA anya isI prakAra kI kaccI aura zastra-pariNata nahIM huI vanaspati hai, use aprAsuka aura aneSaNIya samajhakara milane para bhI grahaNa na kre| 53. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered sugar-cane slices, ankakarelu, nikkharak, kaseru (Cyperus esculentus), singhada (Trapa natans), putialuk or other such vegetables that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. piNDaipaNA : prathama adhyayana ( 107 ) Pindesana : Frist Chapter t aasikindialini SMSP3.9424 SINESS

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54. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered blue lotus, lotusstalk, lotus-bulb, lotus-roots, lotus-pollen or other such vegetables that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 55. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered vegetables that grow when the tip is planted (agra-beej), the root-bulb is planted like potatoes (mool-beej), the knot is planted like sugar-cane (parv-beej), the branch is planted like roses ( skandh-beej) and the vegetables so produced and also pulp and blossoms of plantain, coconut, date, taad or taal (a type of palm; Borassus flabellifer) and other such vegetables that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 56. se bhikkhU vA 2 se jaM puNa jANejjA, ucchraM vA kANagaM vA aMgArigaM vA samissaM vigadUmiyaM vettaggagaM vA kadaliUsugaM vA aNNayaraM vA tahappagAraM AmaM asatthapariNayaM jAva No paDigAhejjA / 57. se bhikkhU vA 2 se jaM puNa jANejjA, lasuNaM vA lasuNapattaM vA lasuNaNAlaM vA lasuNakaMdaM vA lasuNacoyagaM vA, aNNayaraM vA tahappagAraM AmaM asatthapariNayaM jAva No paDigAhejjA | 58. se bhikkhU vA 2 se jaM puNa jANejjA acchiyaM vA kuMbhipakkaM niMdugaM vA velugaM vA kAsavanAliyaM vA, aNNayaraM vA AmaM asatthapariNayaM jAva No paDigAhejjA / 56. sAdhu yA sAdhvI gRhastha ke ghara meM praveza karane para yaha jAne ki vahA~ Ikha hai, cheda vAlA kAnA Ikha hai tathA jisakA raMga badala gayA hai, jisakI chAla phaTa gaI hai, siyAroM ne thor3A-sA khA bhI liyA hai, aisA phala hai tathA beMta kA agra bhAga hai, kadalI kA madhya bhAga hai| evaM isI prakAra kI anya koI vanaspati hai, jo kaccI aura azastra - pariNata hai, to use sAdhu aprAsuka aura aneSaNIya samajhakara milane para bhI leve / AcArAMga sUtra (bhAga 2) ( 108 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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Artin 57. sAdhu yA sAdhvI gRhastha ke ghara meM AhArArtha praviSTa hone para jAne ki vahA~ lahasuna hai, lahasuna kA pattA, usakI nAla (DaMDI), lahasuna kA kaMda yA lahasuna kI bAhara kI (gIlI) chAla yA anya usa prakAra kI vanaspati hai, joki kaccI aura zastra-pariNata nahIM huI hai, to use aprAsuka aura aneSaNIya mAnakara grahaNa na kre| 58. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie jAne para yaha dekhe ki vahA~ Asthika vRkSa ke phala, Taimbaru ke phala, Timba (bela) kA phala, kAzyapAlikA (zrIparNI) kA phala athavA anya isI prakAra ke phala, joki gaDDhe meM dabAkara dhue~ Adi se pakAye gaye hoM, kacce (binA pake) haiM tathA zastra-pariNata nahIM hue haiM, aise phala ko aprAsuka aura aneSaNIya samajhakara nahIM lenA caahie| 56. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered sugar-cane, which is full of holes or withering; or peeling off or chewed by jackals; or the points of reeds or pulp of plantains that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 57. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered garlic or its leaves or stalk or bulb or integument that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 58. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered roasted or fumigated fruits of asthik, tembaru (Diospyros tomentosa), timb (bel), shriparni or other such fruits, that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. 59. se bhikkhU vA 2 se jaM puNa jANejjA, kaNaM vA kaNakuMDagaM vA kaNapUyaliyaM vA cAulaM vA cAulapiTuM vA tilaM vA tilapiTuM vA tilappaDagaM vA, aNNayaraM vA tahappagAraM AmaM asatthapariNayaM jAva lAbhe saMte No pddigaahejjaa| ___ eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA saamggiyN| // aTThamo uddesao sammatto // piNDaiSaNA : prathama adhyayana ( 109 ) Pindesana : Frist Chapter

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: HTRAistan PAYAPRANAYERAPH arisargarekhaarinaraartharaa iineshitainoikiikiinoshidai, sutsugoinohanainoni4000. iantanone.HODORO. nowata : 59. AhAra ke nimitta gRhastha ke ghara meM praviSTa hue sAdhu yA sAdhvI yaha jAne ki vahA~ zAlI dhAna Adi anna ke kaNa haiM, kaNoM se mizrita chANaka (cokara) hai, kaNoM se mizrita kaccI roTI cAvala, cAvaloM kA ATA, tila, tilakUTa, tilapapar3I (tilapaTTI) hai athavA anya usI prakAra kA padArtha hai joki kaccA aura azastra-pariNata hai, to use aprAsuka aura aneSaNIya jAnakara milane para bhI grahaNa na kre| yaha (vAnaspatikAyika AhAra-gaveSaNA) usa bhikSu yA bhikSuNI kI (jJAna, darzana, cAritrAdi se sambandhita) samagratA hai| 59. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if he is offered seed-grains, grain-mixed bran, bread made with grain-mixed flour, rice, riceflour, sesame, ground sesame, cakes of sesame or other such things that are raw and unmodified. If it is so, he should refrain from taking any such things considering them to be contaminated and unacceptable. ___ This (exploration of vegetarian food) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana-sUtra 45 se 59 taka-muni ke bhikSA sambandhI ina sUtroM meM ahiMsA kI dRSTi se mukhya rUpa meM vicAra kiyA gayA hai| AhAra kA mukhya srota vanaspati hI hai| zAstra meM vanaspati ke dasa bheda batAye haiM mUle kaMde khaMdhe tayA ya sAle tahappavAle y| patte puphphe ya phale bIye dasame ya nAyavvA // -jinadAsa cUrNi dazavaikAlika, pR. 138 (1) mUla, (2) kanda, (3) skandha, (4) tvacA, (5) zAkhA, (6) pravAla, (7) patra, (8) puSpa, (9) phala, aura (10) biij| inameM jo AhAropayogI bhAga hai, usakI eSaNIyatA para ahiMsA kI dRSTi se vicAra kiyA gayA hai (1) apakka-kaccA isake lie 'Ama' zabda kA bhI prayoga huA hai| (2) ardha-pakka-AdhA pkaa| AcArAMga sUtra (bhAga 2) ( 110 ) Acharanga Sutra (Part 2) KX

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(3) azastra-pariNata-jisa para koI virodhI zastra nahIM lagA ho, jisa kAraNa vaha sacitta ho| (4) adhika ujjhita dharmI-jisakA adhika bhAga pheMkane lAyaka ho| (5) vAsI, sar3A, galA, jiivotpttiyukt| jo phala pakakara vRkSa se svayaM nIce gira jAtA hai yA pakane para tor3a liyA jAtA hai yA pakA liyA jAtA hai use pakA kahate haiN| pakka phala bhI jaba taka bIja, chilakA yA guThalI sahita hotA hai sacitta kahalAtA hai| jaba use zastra vidArita chedana-bhedana kara bIja Adi dUra kara yA agni saMskArita kiyA jAtA hai tava vaha bhinna athavA zastra-pariNata kahalAtA hai| ardha-pakka tathA ardha-saMskArita phala bhI sacitta tathA zastra-apariNata hone se muni ke lie agrAhya koTi meM ginA gayA hai| (bRhatkalpasUtra, uddezaka 1, sUtra 1-2 kI vyAkhyA, kalpasUtra : muni zrI kanhaiyAlAla jI 'kamala') sUtra 45 se 59 taka usa samaya meM upayoga meM Ane vAlI yA gRhastha ke ghara meM sahaja upalabdha hone vAlI vanaspati Adi kI sUcanA kI gaI hai| ____ vRttikAra ne batAyA hai-agra-bIja kA artha hai vaha vanaspati jisake agra bhAga meM bIja hotA hai athavA jisakA agra bhAga bone para hI bhUmi meM utpanna hotA hai| sUtra 51 meM 'mahuM vA majjaM vA' zabda para samIkSA karate hue AcArya zrI AtmArAma jI ma. likhate haiM-purAnA madhu, madya aura ghRta nahIM lenA, kyoMki purAnA hone se usake rasa vicalita hone para trasa jIvoM kI utpatti ho jAtI hai| vaise madhu aura ghRta to muni grahaNa karate haiM, kintu inake sAtha 'madya' zabda cintanIya hai| kyoMki sAdhu ke lie AgamoM meM sarvatra 'madya' aura 'mA~sa' abhakSya aura agrAhya batAyA hai| ataH yahA~ 'madya' kA artha zarAba yA madirA nahIM hokara kisI madakArI vastu, jaise-mahue kA phala Adi ho sakatA hai| (AcArAMga, pR. 884) ___Elaboration-The aphorisms 45 to 59 are based mainly on ahimsa. The main source of food is plants. In scriptures plants have been classified into ten main categories-- (1) Mool (root), (2) kand (bulbuous root), (3) skandha (trunk or stem), (4) tvacha (skin or bark), (5) shakha (branch), (6) praval (shoot), (7) patra (leaf), (8) pushp (flower), (9) phal (fruit), and (10) beej (seed). The acceptability of the eatable parts has been discussed here from the ahimsa angleCATEGORIES (1) Apakk-raw; for this 'aam' term has also been used. (2) Ardh-pakk--half ripe. piNDaiSaNA : prathama adhyayana ( 111 ) Pindesana : Frist Chapter ** *

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(3) Unmodified or not transformed by weapon. Such vegetables are sachit (life bearing). (4) A larger portion of which is to be discarded. (5) Stale, rotten, decaying, infected. A fruit that falls on its own or plucked from tree when ripe or ripened later is called a ripe fruit. Even a ripe fruit is called sachit as long as it contains kernel, seed and peel. When it is cut or pierced with a weapon (knife etc.) or cooked in fire then it comes into the category of transformed by weapon or modified. Half ripe or partially modified fruits are also unacceptable for an ascetic because they are still unmodified and therefore sachit (Vrihatkalpa Sutra, Ch. 1, Aphorism 1, 2, as explained in Kalpasutra by Muni Shri Kanhaiyalalji 'Kamal') The vegetables and other such things commonly available in a household during that period are mentioned in aphorisms 45 to 59. The commentator (Vritti) informs that agrabeej is that plant species which has seed at its tip or that whose tip grows into a plant when sown. Commenting on the phrase 'mahum va majjam va' in aphorism 51, Acharya Shri Atmaramji M. says-old honey, intoxicants or butter should not be taken because decay or fermentation occurs in these and mobile beings are created. Honey and butter are normally acceptable for ascetics but inclusion of 'madya' (intoxicants or wines) with these appears to be a contradiction because everywhere in Agams 'madya' and 'mansa' (meat) are classified as non-eatable and unacceptable. Therefore it appears that here 'madya' may mean intoxicating fruits like mahua or poppy and not wine or beverages. vizeSa zabdoM ke artha- sAluyaM - utpala - kamala kA kanda ( jar3a ) | yaha jalaja kanda hotA hai / virAliyaM - palAzakanda, vidArikA kA knd| yaha kanda sthalaja aura patte se utpanna hotA hai| sAsavanAliyaM-sarSapa (sarasoM) kI nAla / pippali - kaccI harI piipr| pippala cuNNaM- harI pIpara ko pIsakara usakI caTanI banAI jAtI hai yA use kUTakara cUrNa banAyA jAtA hai, use pIpara kA cUrNa kahate haiN| miriyaM - kAlI yA harI kaccI mirca | siMgaberaM - kaccA adaraka / palaMba - laTakane vAlA phala / AcArAMga sUtra (bhAga 2) ( 112 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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TRENO.Gud.SAy. : pavAla-navAMkura yA kisalaya, nayA komala pttaa| saraDuyaM-jisameM guThalI na ba~dhI ho, aisA komala (kaccA) phl| maMthu-phala kA kUTA huA cUrNa, cUrA, buknii| aamyN-kccaa| durukkaM-thor3A pIsA huaa| sANubIyaM-jisakA bIja yoni vidhvasta na huA ho| ucchumerakaM-Ikha kA chilakA utArakara choTe-choTe Tukar3e kiye hue hoM, vaha gNdderii| aMkakareluaM-siMghAr3e kI taraha jala meM paidA hone vAlI vanaspatiyA~ haiN| aggabIyANi-utpAdaka bhAga ko bIja kahate haiM jisake agra bhAga bIja hote haiM, jaise-koraMTaka, japApuSpa Adi ve agra-bIja kahalAte haiN| mUlabIyANi-jina (utpalakaMda Adi) ke mUla hI bIja haiM, ve| khaMdhabIyANi-jina (azvattha, thUhara, kaitha Adi) ke skandha hI bIja haiM, ve| porabIyANi-jina (Ikha Adi) ke parva-pora hI bIja haiM, ve| kANagaM-chidra ho jAne se kAnA phl| aMgAriyaM-raMga badalA huA yA mujhAyA huA phl| saMmissaM-jisakA chilakA phaTA huA ho| vigadUmiyaM-siyAroM dvArA thor3A khAyA huaa| vettaggagaM-beMta kA agra bhaag| lasuNacoyagaM-lahasuna ke Upara kA kar3A chilkaa| AmaDAgaM-kaccA harA pattA, jo apakva yA ardha-pakva ho| pUtipiNNAgaMsar3A huA khl| dazavaikAlika jinadAsa cUrNi ke anusAra 'pUti' kA artha sarasoM kI piTThI kA piNDa hai| pinnyaak-khl| ___ takalImatthaeNa' (sUtra 54) kA tAtparya-kandalI ke mastaka; kaMdalI ke sira, nAriyala ke mastaka aura khajUra ke mastaka ke sivAya anyatra jIva nahIM hotaa| inake mastaka sthAna chinna hote hI jIva samApta ho jAtA hai| // aSTama uddezaka samApta // Technical Terms : Saluyam-kamal-kand or bulbous roots of lotus; these are aquatic roots. Viraliyam-palash-kand or bulbous roots of palash (Butea monosperma); these grow in soil and are leaf bearing. Sasavanaliyam-mustard stalks. Pippali-Piper longum (green). Pippal chunnam-powder or paste of pippal. Miriyam-pepper (black or green). Singaberam-ginger (green). Palamb--dangling fruits. Paval--sprout or sprig. Sarduyam-soft fruits or berries where kernel or seed has not yet formed. Manthu-powders or pastes made by pounding. Amayam-raw or unripe. Durukkam-partially ground. Sanubeeyam-having seeds not completely destroyed. Uchhumerakam-sugar-cane slices. Ankakareluam-aquatic vegetables and fruits like singhara. Aggabiyani (agra-beej)-- vegetables that grow when the tip is planted (korantak, japapushpa etc.). Moolbiyani (mool-beej)-vegetables that grow when the root-bulb piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter DAMAON SPORTHORTHOSTEPTEP + 10OSAROSAROJ4A ka * 43090KHin

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is planted (potatoes). Khandhabiyani (skandh-beej)-vegetables that grow when the branch is planted (rose, ashvatha, thuhar, kaith etc.). Porbiyani (parv-beej)-vegetables that grow when the knot is planted (sugar-cane etc.). Kanagam-full of holes. Angariyam-withered or discoloured. Sammissam-peeling off or cracked. Vigadumiyam-- chewed by jackals. Vettaggagam-tip of a reed. Lasunachoyagam-- integument of garlic. Amadagam-green or raw leafy vegetable that is uncooked or half-cooked. Putipinnagam-rotten bran; according to the commentary (Churni) of Dashavaikalika by Jinadas 'puti' means ball of mustard paste. Pinyak-bran. "Takkalimatthayena' (aphorism 45)-top of kandali; kandali, coconut and dates have life only at the tip or head. Once that is separated these become achit or lifeless. || END OF LESSON EIGHT || AcArAMga sUtra (bhAga 2) ( 114 ) For Private Personal Use Only Acharanga Sutra (Part 2) B-c.. C

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| navamo uddesao navam uddezaka LESSON NINE AdhAkarmika AhAra Adi grahaNa-niSedha 60. iha khalu pAINaM vA paDINaM vA dAhiNaM vA udINaM vA saMtegaiyA saDDhA bhavaMti gAhAvai vA jAva kammakarI vaa| tesiM ca NaM evaM vuttapuvvaM bhavai-je ime bhavaMti samaNA bhagavaMto sIlamaMtA vayamaMtA guNamaMtA saMjayA saMvuDA baMbhacArI uvarayA mehuNAo dhammAo No khalu eyaMsi kappai AhAkammie asaNe vA pANe vA khAime vA sAime vA bhottae vA pAyae vaa| se jaM puNa imaM amhaM appaNo aTThAe NiTThiyaM, taM jahA-asaNaM vA 4, savvameyaM samaNANaM NisirAmo, aviyAiM vayaM pacchA vi appaNo sayaTThAe asaNaM vA 4 ceissaamo| eyappagAraM NigghosaM soccA Nisamma tahappagAraM asaNaM vA 4 aphAsuyaM aNesaNijjaM jAva lAbhe saMte No pddigaahejjaa| 60. yahA~ (saMsAra meM) pUrva meM, pazcima meM, dakSiNa meM yA uttara dizA meM kaI sadgRhastha tathA unake parivAra Adi unakI naukara-naukarAniyA~ rahate haiM, ve bahuta zraddhAvAn hote haiM aura paraspara milane para isa prakAra bAteM karate haiM-"ye pUjya zramaNa bhagavAna zIlavAna, * vrataniSTha, guNavAna, saMyamI, AsravoM kA nirodha karane vAle brahmacArI evaM maithuna-karma se sarvathA nivRta haiN| inako AdhAkarmika azana, pAna, khAdya aura svAdya, lenA, khAnA tathA pInA nahIM kalpatA hai| ataH hamane apane lie azanAdi jo AhAra banAyA hai, vaha saba hama ina zramaNoM ko de deMge aura hama apane lie bAda meM anya azana-pAnAdi AhAra banA leNge|" unake isa prakAra ke vArtAlApa ko sunakara athavA (dUsaroM se) jAnakara, sAdhu yA sAdhvI isa prakAra ke azanAdi caturvidha AhAra ko aprAsuka aura aneSaNIya samajhakara milane para bhI grahaNa na kre| CENSURE OF ADHAKARMIK FOOD 60. In this world there live many good citizens, their families and servants in east, west, south and north. They are devout and when they come together they converse like this-"These revered Shramans are righteous, pious, virtuous, disciplined, hermetic (with respect to inflow of karmas), completely restrained and absolutely celibate. They can neither take, eat nor drink any Aadhakarmik (food specifically prepared for them) food (staple piNDaiSaNA : prathama adhyayana ( 115 ) Pindesana : Frist Chapter RT! !

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food, liquids, general food and savoury food). Therefore, we will offer them whatever food we have prepared for ourselves and later cook some more for us." Hearing such conversation or knowing about it from others the bhikshu or bhikshuni should refrain from taking any such food, even if offered, considering it to be faulty and unacceptable. 61. se bhikkhU vA 2 jAva samANe vA vasamANe vA gAmANugAmaM vA dUijjamANe, se jaM puNa jANejjA gAmaM vA jAva rAyahANiM vA imaMsi khalu gAmaMsi vA jAva rAyahANiMsi vA saMtegaiyassa bhikkhussa puresaMthuyA vA pacchAsaMthuyA vA parivasaMti, taM jahA - gAhAvai vA jAva kammakarI vA / tahappagArAI kulAI No puvvameva bhattAe vA pANAe vA Nikkhamejja vA pavisejja vA / kevalI bUyA - AyANameyaM / purA pehAe tassa paro aTThAe asaNaM vA 4 uvakarejja, vA uvakkhaDejja vA / aha bhikkhUNaM puvvovaiTThA 4 jaM No tahappagArAI kulAI puvvAmeva bhattAe vA pANAe vA pavisejja vA Nikkhamejja vA / settamAyAe egaMtamavakkamejjA, egaMtamavakkamittA aNAvAyamasaMloe ciTThejjA, se tattha kANaM aNupavisejjA 2 tatthiyarayerehiM kulehiM sAmudANiyaM esiyaM vesiyaM piMDavAyaM esittA AhAraM AhArejjA / 61. koI bhikSu yA bhikSuNI zArIrika asvasthatA tathA vRddhAvasthA ke kAraNa eka hI sthAna para sthiravAsa rahate hoM yA grAmAnugrAma vicaraNa karane vAle hoM, kisI grAma meM yAvat rAjadhAnI meM bhikSAcaryA ke lie jaba gRhasthoM ke yahA~ jAne lageM, tava yadi ve yaha jAneM ki isa gA~va meM yAvat rAjadhAnI meM kisI bhikSu ke pUrva-paricita ( mAtA-pitA Adi sambandhIjana) yA pazcAt - paricita sAsa-sasura Adi gRhastha naukara - naukarAniyA~ Adi zraddhAlujana rahate haiM to isa prakAra ke gharoM meM bhikSAkAla se pUrva AhAra- pAnI ke lie Ae jAe nahIM / kevalI bhagavAna kahate haiM - yaha karmoM ke Ane kA kAraNa hai| kyoMki samaya se pUrva apane ghara meM una zramaNoM ko AyA dekhakara vaha gRhastha unake lie AhAra banAne ke sabhI sAdhana juTAegA, athavA AhAra taiyAra karegA / ataH bhikSuoM ke lie tIrthaMkaroM dvArA pUrvopadiSTa yaha upadeza hai ki vaha isa prakAra ke paricita kuloM meM bhikSAkAla se pUrva AhAra- pAnI ke lie Ae jAe nahIM / kintu vaha svajanAdi yA paricita gharoM ko jAnakara aise ekAnta sthAna meM calA jAe, jahA~ koI AtA-jAtA aura dekhatA na ho, aise ekAnta meM khar3A ho jAe / bhikSA kA samaya AcArAMga sUtra (bhAga 2) ( 116 ) Acharanga Sutra (Part 2)

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hone para aise svajanAdi vAle grAma meM yadi praveza kare to svajanAdi se atirikta anyAnya gharoM se sAmudAnika rUpa se eSaNIya nirdoSa AhAra prApta karake usakA upabhoga kare / 61. If a bhikshu or bhikshuni, staying at one place or itinerant, while going to houses of laymen in order to seek alms in a village or a city, comes to know that some householder relatives (parents and relatives and those of spouse), servants and other such devotees of some ascetic live in that village or city, he should refrain from going to such houses to seek alms before the prescribed time of alms-seeking. The omniscient has termed that as a cause of bondage of karmas. come, This is because when the layman finds that ascetics have he will make all necessary arrangements and prepare food for them. Therefore, the message of omniscients for the ascetics is that they should not enter or leave the houses of such acquainted families to seek alms before the prescribed time of alms-seeking. However, once he knows about such houses he should retire to a solitary place where nobody frequents or sees him. When he enters such village with known people at the alms-seeking hour, he should avoid such known houses and collect faultless and acceptable food, offered to him due to his garb by other families and eat it. 62. aha siyA se paro kAleNa aNupaviTThassa AhAkammiyaM asaNaM vA 4 uvakarejja vA uvakkhaDejja vA / taM cegaio tusiNIo uvehejjA, AhaDameyaM paccAikkhissAmi / mAiTThANaM saMphAse / go evaM karejjA / se puvvAmeva AloejjA Auso ti vA bhaiNI ti vA No khalu me kappai AhAkammiyaM asaNaM vA 4 bhottae vA pAyae vA, mA uvakarehiM, mA uvakkhaDehiM / se sevaM vadaMtassa paro AhAkammiyaM asaNaM vA 4 uvakkhaDettA AhaTTu dalaejjA / tahappagAraM asaNaM vA 4 aphAsuyaM lAbhe saMte No paDigAhejjA / piNDaiSaNA : prathama adhyayana ( 117 ) Pindesana: Frist Chapter

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62. yadi kabhI bhikSA ke samaya sAdhu ko Ate hue dekha vaha gRhastha usake lie AdhAkarmika AhAra banAne ke sAdhana juTAne lage yA AhAra banAne lage aura use dekhakara bhI vaha sAdhu isa abhiprAya se cupacApa dekhatA rahe ki "jaba yaha AhAra lekara AegA, tabhI use lene se pratirodha kara duuNgaa|" to vaha mAyA sthAna kA sparza karatA hai| sAdhu aisA na kre| vaha pahale se hI (AhAra taiyAra karate dekhakara) unase kahe-"AyuSman gRhastha (bhAI) yA bahana ! isa prakAra kA AdhAkarmika AhAra khAnA yA pInA mujhe nahIM kalpatA hai ataH mere lie na to isake sAdhana ekatrita karo aura na ise bnaao| ___usa sAdhu dvArA aisA kahane para bhI yadi vaha gRhastha AdhAkarmika AhAra banAkara lAe aura sAdhu ko dene lage to vaha sAdhu usa AhAra ko aprAsuka jAnakara grahaNa na kre| ___62. In case that layman sees the ascetic coming and proceeds to make arrangements for cooking or starts cooking adhakarmik food and even on seeing all this if the ascetic remains silent with the intention that he will object from accepting the food only when it is brought to him, he is resorting to deceit. An ascetic should not do so. He should tell in advance (while the layman proceeds to cook)--"Long lived brother or sister ! I am not allowed to accept such adhakarmic food, therefore, please neither make arrangements for nor cook such food for me." Even after this warning if that layman prepares, brings and offers such adhakarmik food, the ascetic should not take it considering it to be unacceptable. vivecana-sUtra 60 se 62 taka AdhAkarma doSa kA prasaMga hai| AdhAkarma kA artha hai-kisI khAsa sAdhu ke lie bhojana Adi pkaanaa| 16 prakAra ke udgama doSoM meM yaha pahalA doSa hai| sAdhu ko yaha doSa cAra prakAra se lagatA hai-(1) pratisevana-bAra-bAra AdhAkarmI AhAra kA sevana karanA, (2) pratizravaNa-AdhAkarmI AhAra ke lie nimaMtraNa svIkAra karanA, (3) saMvasanaAdhAkarmI AhAra kA sevana karane vAle sAdhuoM ke sAtha rahanA, aura (4) anumodana-AdhAkarmI AhAra kA upabhoga karane vAloM kI prazaMsA evaM anumodanA krnaa| sUtra 61 meM AhAra kA samaya hone se pahale apane pArivArika yA paricita vyaktiyoM ke gharoM meM AhAra ke lie jAne kA niSedha hai, usake pIche bhI yahI dRSTi hai ki ve sneha bhAva yA AcArAMga sUtra (bhAga 2) ( 118 ) Acharanga Sutra (Part 2) *

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zraddhA-bhakti ke vaza sAdhu ke lie sadoSa AhAra taiyAra kara deNge| kyoMki sAmAnya rUpa meM parivAra vAloM ke gharoM para bhikSA ke lie jAne kA niSedha nahIM hai| vyavahArasUtra, uddezaka 1 meM sthaviroM kI AjJA lekara sambandhiyoM ke ghara bhikSA ke lie jAne kI anumati dI hai| (AcArya zrI AtmArAma jI ma. kRta hindI TIkA, pR. 899) Elaboration--The fault called adhakarma is discussed in aphorisms 60 to 62. Adhakarma means to prepare food for some particular ascetic. Of the sixteen faults of origin, this is the first. An ascetic indulges in this fault four ways--(1) pratisevan--to eat adhakarmi food again and again, (2) pratishravan-to accept invitation for adhakarmi food, (3) samvasan-to live with ascetics who eat adhakarmi food, and (4) anumodan-to praise or approve of ascetics who eat adhakarmi food. In aphorism 61 the censure of going to known houses to seek alms before the conventional time for alms-seeking is with the view that the devotees will prepare faulty food for the ascetic out of affection or devotion. Otherwise, going to houses of relatives to seek alms is not normally proscribed. According to Vyavahar Sutra, going to houses of relatives to seek alms after getting permission from senior ascetics is allowed. (Tika by Acharya Shri Atmaramji M., p. 899) svAdiSTa AhAra kA varjana (grAsaiSaNA doSa) 63. se bhikkhU vA 2 se jaM puNa jANejjA, maMsaM vA macchaM vA bhajjijjamANaM pehaae| tellapUyaM vA AesAe uvakkhaDijjamANaM pehAe No khaddhaM khaddhaM uvasaMkamittu obhAsijjA NaNNattha gilaannaae| 64. se bhikkhU vA 2 aNNayaraM bhoyaNajAyaM paDigAhettA subbhiM subbhiM bhoccA dubbhiM hai. dubbhiM pritttthveti| mAyaTThANaM sNphaase| No evaM krejjaa| subbhiM vA dubbhiM vA savvaM bhuMje Na chdddde| 65. se bhikkhU vA 2 aNNayaraM vA pANagajAyaM paDigAhettA purpha puSpaM AviittA . kasAyaM kasAyaM prihveti| mAiTThANaM sNphaase| No evaM krijjaa| purpha pupphe ti vA kasAyaM kasAe ti vA savvameNaM bhuMjejjA, Na kiMci vi priddvejjaa| piNDaiSaNA : prathama adhyayana ( 119 ) Pindesana: Frist Chapter ABORY 11-HOOHd

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63. sAdhu yA sAdhvI gRhastha ke ghara meM praveza karane para yaha jAne ki vahA~ kisI atithi ke lie mA~sa yA matsya bhUnA jA rahA hai tathA tela ke pue banAe jA rahe haiN| ukta padArthoM ko dekhakara sAdhu zIghratA se vahA~ jAkara ukta AhAra kI yAcanA na kre| yadi kisI rugNa sAdhu ke lie atyAvazyaka ho to AhAra kI yAcanA kara sakatA hai| 64. sAdhu aura sAdhvI gRhastha ke ghara para AhAra ke lie jAkara vahA~ se bhojana lekara jo sAdhu sugandhita va svAdiSTa ( acchA-acchA ) AhAra svayaM khA letA hai aura durgandhita yA rUkSa AhAra ko pheMka detA hai, vaha mAyA-sthAna kA sparza karatA hai| use aisA nahIM karanA cAhie | sugandhita yA durgandhita jaisA bhI AhAra bhikSA meM prApta ho, sAdhu usakA samabhAvapUrvaka upabhoga kare, usameM se kiMcit bhI pheMke nahIM / 65. gRhastha ke ghara para pAnI ke lie jAne para jo sAdhu-sAdhvI vahA~ se pAnI grahaNa karake varNa- gandhayukta (madhura) pAnI ko pI jAte haiM aura kasailA- kasailA pAnI pheMka dete haiM, ve mAyA-sthAna kA sparza karate haiN| sAdhu ko aisA nahIM karanA cAhie / varNa- gandhayukta acchA yA kasailA jaisA bhI jala prApta huA ho, use samabhAvapUrvaka grahaNa karanA cAhie, usameM se jarA-sA bhI bAhara nahIM pheMkanA caahie| CENSURE OF TASTY FOOD 63. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if meat or fish is being roasted or cookies are being fried for some guest. Seeing this the ascetic should not rush to seek such food. Only in case of exigency for some ailing ascetic can he seek such food. 64. If a bhikshu or bhikshuni entering the house of a layman and taking alms, eats the flavoured and tasty portions and throws away the bad-flavoured and drab portions, he is committing deceit. He should not do so. He should eat with equanimity whatever fragrant or stinking food he gets as alms and not throw even the smallest portion. 65. If a bhikshu or bhikshuni entering the house of a layman and taking water or drink, drinks the colourful and flavoured (and tasty) liquids and throws away the bitter or astringent liquids, he is committing deceit. He should not do so. He should AcArAMga sUtra (bhAga 2) ( 120 ) Acharanga Sutra (Part 2) For Private Personal Use Only ch

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4.. . . . . .. . . drink with equanimity whatever flavoured and good or bitter drinks he gets as alms and not throw even the smallest portion. adhika AhAra kA upayoga 66. se bhikkhU vA 2 bahupariyAvaNNaM bhoyaNajAyaM paDigAhettA sAhammiyA tattha vasaMti saMbhoiyA samaNuNNA aparihAriyA aduurgyaa| tesiM aNAloiyA aNAmaMtiyA prihvei| mAyaTThANaM sNphaase| No evaM krijjaa| se ttamAyAe tattha gacchijjA 2 gacchittA se puvvAmeva AloejjA-AusaMto samaNA ! ime me asaNe vA 4 bahupariyAvaNNe, taM bhuMja ha NaM; se sevaM vadaMtaM paro vaijjA-AusaMto samaNA ! AhArameyaM asaNaM vA 4 jAvaiyaM 2 sarai tAvaiyaM 2 bhokkhAmo vA pAhAmo vaa| savvameyaM parisaDai savvameyaM bhokkhAmo vA pAhAmo vaa| 66. sAdhu-sAdhvI bhikSA ke nimitta gRhastha ke ghara meM jAkara usake yahA~ se bahuta-sA nAnA prakAra kA bhojana le Ae~ (aura utanA AhAra usase khAyA na jAe to) vahA~ jo anya sAdharmika, sAMbhogika, samanojJa tathA aparihArika sAdhu jo upAzraya ke najadIka hoM, unheM pUche binA nimaMtrita kiye binA yadi usa AhAra ko paraTha detA hai, vaha sAdhu-sAdhvI mAyA-sthAna kA sparza karatA hai| aisA nahIM karanA caahie| sarvaprathama vaha sAdhu usa AhAra ko lekara una sAdharmika, samanojJa sAdhuoM ke pAsa jaae| vahA~ jAkara isa prakAra kahe-"AyuSman zramaNo ! yaha cAroM prakAra kA AhAra hamArI AvazyakatA se bahuta adhika hai, ataH Apa isakA upabhoga kreN|" isa prakAra kahane para koI bhikSu yoM kahe ki-"AyuSman zramaNa ! isa AhAra meM se jitanA hama khA-pI sakeMge, khA-pI leMge, agara hama yaha sArA kA sArA upabhoga kara sakeM to sArA khA-pI leNge|" EXCESSIVE FOOD 66. If a bhikshu or bhikshuni entering the house of a layman brings back large varieties (and quantity) of food and (when unable to eat that much) throws away (the extra quantity) without asking or inviting other sadharmik (co-religionist), sambhogik (affiliated). samanoina (conformist), apariharik (who has not renounced services by other ascetics) ascetics who live near the upashraya, he is committing deceit. He should not do so. piNDaiSaNA : prathama adhyayana ( 121 ) Pindesana : Frist Chapter

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-------- N EPARANANDALODARUE DAY s First of all that ascetic should carry that food to those . co-religionist and affiliated ascetics and tell-"Long lived Shramans ! This food is much more than my requirement, therefore please take it." On hearing this they may say----"Long lived Shraman ! We will certainly eat as much as we can out of it; or if possible we will eat it all." vivecanasUtra 63 meM telapuoM ke sAtha 'mA~sa' va 'matsya' zabda kA prayoga huA hai usa sambandha meM hamane 'mA~sa' zabda para uddezaka 10 meM vistAra se carcA kI hai| vRttikAra ne yahA~ matsya va mA~sa zabda kA pracalita artha hI liyA hai aura use apavAda mArga meM grAhya mAnA hai| kintu AcArya zrI AtmArAma jI ma. ne isa para samIkSA karate hue likhA hai ki-AcArAMga para bAlAvabodha ke lekhaka upAdhyAya zrI pArzvacandasUri ne vRttikAra ke mata kI AlocanA kI hai| unakA kahanA haisUtrakAra ke samaya meM kucha vanaspatiyoM ke artha meM ina zabdoM kA prayoga hotA rahA hogA, kintu Aja ukta zabdoM kA usa artha meM prayoga nahIM hotA hai| ataH isase ukta zabdoM kA vartamAna meM pracalita artha karanA ucita nahIM hai| gaharAI se vicAra karane para upAdhyAya jI kA yaha mata samIcIna lagatA hai kyoMki prastuta sUtra meM bImAra ke lie ukta AhAra lAne kA ullekha hai aura tela ke pue va matsya mA~sa bImAra ke lie pathyakAraka ho nahIM sakate aura na hI yaha pUrNa ahiMsaka sAdhu kI vRtti ke anukUla hI lagatA hai| sUtrakAra ke samaya meM ina zabdoM kA prayoga vanaspati ke artha meM hI hotA thaa| (hindI TIkA, pR. 901) ___Elaboration-In aphorism 63 the terms 'mansa' (meat) and 'matsya' (fish) have been used. We have discussed in detail about 'mansa' in lesson 10. The commentator (Vritti) has interpreted mansa conventionally and taken it to be acceptable in conditions of emergency. However, refuting this interpretation Acharya Shri Atmaramji M. writes--Upadhyaya Shri Parshvachandra Suri has criticized this view of the commentator (Vritti) in his Balavabodh (a type of commentary) on Acharanga Sutra. He maintains that during the time of writing of this work these terms could have been used for some specific vegetables, but today these words are nowhere used to convey the same meaning. Therefore it is not proper to interpret these words to convey their current meaning. On giving a serious thought the view of Parshvachandra Suri appears to be correct because in this aphorism such food is prescribed for an ailing ascetic. Meat, fish and oily cookies can hardly be defined as food for the sick. Moreover, it does not also AcArAMga sUtra (bhAga 2) ( 122 ) Acharanga Sutra (Part 2) OVOVACA OS . FA *

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conform to the attitude of an ascetic following the ahimsa way of life. Thus it is evident that these words were used for some vegetables during the time of writing of this work. (Hindi Tika, p. 901) dUsaroM ke nimitta kA AhAra 67. se bhikkhU vA 2 se jaM puNa jANejjA asaNaM vA 4 paraM samuddissa bahiyA NIhaDaM jaM parehiM asamaNunnAyaM aNisiTuM aphAsuyaM jAva No pddigaahejjaa| jaM parehiM samaNuNNAyaM samaNusiTuM phAsuyaM jAva lAbhe saMte pddigaahejjaa| evaM khalu tassa bhikkhussa vA bhikSuNIe vA saamggiyN| ||nnvmo uddesao sammatto // 67. sAdhu yA sAdhvI gRhastha ke ghara meM AhAra ke lie jAne para yadi yaha jAne ki dUsaroM ke nimitta se banAyA gayA azanAdi caturvidha AhAra dene ke lie ghara se nikAlA gayA hai, parantu abhI taka gRhapati ne usa AhAra ko le jAne kI unheM anumati nahIM dI hai aura na hI unhoMne usa AhAra ko le jAne yA dene ke lie unake svAdhIna kiyA hai, aisI paristhiti meM yadi koI vaha AhAra sAdhu ko lene kI vinatI kare to use aprAsuka evaM aneSaNIya jAnakara svIkAra na kre| __yadi gRhasvAmI Adi ne una logoM ko ukta AhAra le jAne kI bhalIbhA~ti anumati de dI hai tathA unhoMne vaha AhAra acchI taraha se unake svAdhIna kara diyA hai aura kaha diyA hai-tuma jise cAho de sakate ho, (aisI sthiti meM vaha) sAdhu ko lene ke lie vinatI kare to usa AhAra ko prAsuka aura eSaNIya jAnakara grahaNa kara leveN| yaha usa bhikSu yA bhikSuNI kI (jJAna, darzanAdi kI) samagratA hai| // navama uddezaka samApta // FOOD MEANT FOR OTHERS 67. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if the food prepared for others has been brought out from the house but the host has not yet given permission to them to take it away, neither has he handed over the food to them to take away or distribute. If it is 9 piNDaiSaNA : prathama adhyayana ( 123 ) Pindesana : Frist Chapter

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so and the host offers that food to the ascetic, he should refrain from taking any such food considering it to be faulty and unacceptable. However, if the host has given proper permission to them to take it away and handed over the food to them to take away or distribute saying that they can distribute as they like; and the host offers that food to the ascetic, he may take such food considering it to be faultless and acceptable. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. || END OF LESSON NINE || AcArAMga sUtra (bhAga 2) ( 124 ) 999 20 19 19 29 19 99 Acharanga Sutra (Part 2)

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dasamo uddesao dasama uddezaka AhAra-vitaraNa viveka 68. se egaio sAhAraNaM vA piMDavAyaM paDigAhittA te sAhammie aNApucchittA jassa jassa icchai tassa tassa khaddhaM khaddhaM dalai / mAiTThANaM saMphAse / No evaM karejjA / LESSON TEN se tamAyAe tattha gacchijjA, gacchittA puvvAmeva evaM vaijjA AusaMto samaNA ! saMti mama puresaMthuyA vA pacchAsaMthuyA vA, taM jahA - ( 1 ) Ayarie vA (2) uvajjhAe vA (3) pavattI vA (4) there vA (5) gaNI vA (6) gaNahare vA (7) gaNAvaccheie vA, aviyAiM eesiM khaddhaM khaddhaM dAhAmi / se NevaM vayaMtaM paro vaijjA - kAmaM khalu Auso ! ahApajjattaM nisirAhi / jAvaiyaM 2 paro vayai tAvaiyaM 2 nnisirejjaa| savvameyaM paro vayai savvameyaM NisirejjA / 68. yadi koI bhikSu gRhastha ke ghara se bahuta-se sAdhuoM ke lie sAdhAraNa arthAt sammilita AhAra lekara sthAna para AtA hai aura una apane sAdharmika sAdhuoM se pUche binA hI jise-jise icchA hotI hai, use use bahuta-bahuta de detA hai; to aisA karane se vaha mAyAsthAna -kapaTa kA sevana karatA hai / sAdhu ko aisA nahIM karanA cAhie / kintu AhAra prApta hone para usa prApta AhAra ko lekara gurujanAdi ke pAsa jAnA cAhie aura pahale isa prakAra kahe - " AyuSman zramaNo ! yahA~ kucha mere pUrva-paricita (jinase dIkSA aMgIkAra kI hai) tathA kucha pazcAt paricita ( jinase zrutAbhyAsa kiyA hai) haiM, jaise ki - ( 1 ) AcArya, (2) upAdhyAya, (3) pravarttaka, (4) sthavira, (5) gaNI, (6) gaNadhara ( gaccha pramukha ), aura (7) gaNAvacchedaka Adi upasthita haiM; agara ApakI AjJA ho to ina upasthita zramaNoM ko AhAra de dU~ / " usa bhikSu ke aisA kahane para yadi gurujanAdi kaheM - " AyuSman zramaNa ! icchAnusAra unheM yathA paryApta AhAra de do|" to AcArya kI AjJAnusAra vaha sAdhu sabako jitanA-jitanA ve kaheM, utanA utanA AhAra unheM de deN| yadi ve kaheM ki "sArA AhAra de do", to sArA kA sArA de deN| PRUDENCE OF FOOD DISTRIBUTION 68. A bhikshu or bhikshuni collects food jointly for many ascetics from the house of a layman and brings it to his place of stay. Then if he distributes among his co-religionist ascetics piNDaiSaNA : prathama adhyayana ( 125 ) Pindesana: Frist Chapter

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A ROWhab4.04.CACu.GAS.14.CO ACANON CA CCCCCCOC O NUTRISAR-RAPAPERION : .... without asking them and giving more to some according to his sweet will, he is committing deceit. He should not do so. Instead, on getting the food he should first of all take it to the senior ascetics and say--"Long lived Shramans ! Present here are some of my old and new acquaintances, such as-(1) acharya, (2) upadhyaya, (3) pravartak, (4) sthavir, (5) gani, (6) ganadhar, (7) ganavachhedak etc. If you allow me, I will distribute food among these ascetics present here." If the seniors say--"Long lived Shraman ! Give them according to their need and desire." Then following the instructions by the acharya, that ascetic should distribute the food to them as per their demands. If they say that give them all the food, he should do so. NA.. ; kapaTAcaraNa kA niSedha 69. se egaio maNunnaM bhoyaNajAyaM paDigAhittA paMteNa bhoyaNeNa palicchAeti mAmeyaM dAiyaM saMtaM daTu NaM sayamAie taM (jahA-) Ayarie vA jAva gaNAvaccheie vaa| No khalu me kassai kiMci vi dAyavvaM siyaa| mAiTTANaM sNphaase| No evaM krijjaa| se tamAyAe tattha gacchijjA, 2 (tA) puvvAmeva uttANae hatthe paDiggahaM kaTu-imaM khalu imaM khalu tti aaloejjaa| No kiMci vi vinnigRhejjaa| se egaio annayaraM bhoyaNajAyaM paDigAhittA bhaddayaM bhaddayaM bhoccA vivaNNaM virsmaahri| mAiTThANaM sNphaase| No evaM krijjaa| 69. bhikSA meM sarasa svAdiSTa AhAra prApta hone para yadi koI bhikSu use nIrasa tuccha AhAra se Dhakakara chipA detA hai tAki dikhAne para AcArya, upAdhyAya yAvat gaNAvacchedaka Adi mere isa AhAra ko svayaM na le leN| mujhe isameM se kisI ko kucha bhI nahIM denA hai| aisA karane vAlA sAdhu mAyAsthAna kA sevana karatA hai| aisA chala-kapaTa nahIM karanA caahie| ___apitu jaisA bhI AhAra prApta huA ho vaha sAdhu usa AhAra ko lekara AcArya Adi ke pAsa jAe aura vahA~ jAte hI sabase pahale jholI kholakara pAtra ko hAtha meM Upara uThAkara "isa pAtra meM yaha hai, isameM yaha hai", (isa prakAra eka-eka padArtha) unheM batA de| thor3A-sA AhAra bhI chipAkara nahIM rakhanA caahie| AcArAMga sUtra (bhAga 2) ( 126 ) Acharanga Sutra (Part 2)

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. ..:..:.in gRhastha ke ghara se prApta bhojana ko yadi koI bhikSu mArga meM hI sarasa-sarasa AhAra ko svayaM khA leve aura bace hue tuccha evaM nIrasa AhAra ko AcAryAdi ke pAsa le jAye to aisA vaha karane vAlA mAyAsthAna kA sevana karatA hai| ataH sAdhu ko aisA nahIM karanA caahie| CENSURE OF DECEITFUL CONDUCT 69. On getting rich and tasty food if some ascetic conceals it by covering it with ordinary and tasteless food thinking that the acharya or other seniors could choose it for themselves. I do not intend to give anything out of this. An ascetic who does so is committing deceit. He should not do so. Instead, he should bring whatever food he gets to the acharya (etc.). First of all he should open his bag, take out the bowls (one by one) and say-"This bowl contains this thing, and this contains this." Not even the smallest portion should be concealed. If on the way back, an ascetic consumes the rich and tasty things from the alms collected from the house of a layman and brings to the acharya (etc.) only the remaining simple and tasteless food, he is committing deceit. He should not do so. vivecana-ina tInoM sUtroM meM svAda-lolupatA aura mAyA se bacane kA nirdeza hai(1.) AhAra-vitaraNa ke samaya pakSapAta na kare, (2) sarasa AhAra ko nIrasa AhAra se dabAkara na rakhe, (3) bhikSA meM prApta sarasa AhAra ko upAzraya meM lAe binA bIca meM hI na khaaye| sAdhu kA Adarza hai, bhikSA meM jo kucha prApta huA ho vaha sabameM samAna bA~Takara khaaye| Agama meM kahA hai-asaMvibhAgI na hu tassa mukkhaM-saMvibhAga nahIM karane vAlA mukti se vaMcita rahatA hai| Elaboration--These three aphorisms contain directions to save oneself from voraciousness and deceit--(1) He should be impartial while distributing food. (2) He should not conceal tasty food by covering it with tasteless food. (3) Out of the collected alms he should not consume tasty food on his way back to upashraya. The ideal of an ascetic is to eat only after equitable distribution of collected alms. In Agams it is said that one who does not share is deprived of liberation. piNDaiSaNA : prathama adhyayana ( 127 ) Pindesana: Frist Chapter -- OGANDR. (O romantonAORYAAVARAYAOAVIORVASIMHOTO KONKAOPANHOHORITY la HAMR) RSS A DOS

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vizeSa zabdoM ke artha- puresaMthuyA - pUrva-paricita - jina pUjyajanoM se dIkSA grahaNa kI hai, ve diikssaacaary| pacchAsaMthuA-pazcAt - paricita - jinase zAstroM kA adhyayana kiyA hai| pavattI - sAdhuoM ko vaiyAvRtya Adi meM yathAyogya pravRtta karane vAlA pravarttaka / there - sthavira, jo saMyama Adi meM viSAda pAne vAle sAdhuoM ko sthira karatA hai| gaNI - gaccha kA adhipati / gaNadhare - guru ke Adeza se sAdhugaNa ko lekara pRthak vicaraNa karane vAlA AcAryakalpa muni / gaNAvaccheie-gaNAvacchedakagaccha ke kAryoM / hitoM kA cintaka / aviyAI - ityAdi / khaddhaM khaddhaM adhika-adhika / palicchAetiAcchAdita kara (Dhaka) detA hai / sayamAie - svayaM khAU~gA / dAie diyA gayA hai| uttAe hatthe - khulI hathelI meM | viNijjA - chipAe / Technical Terms: Puresanthuya--old acquaintances like the seniors who initiated. Pacchasanthua-new or later acquaintances like the teachers who have taught scriptures. Pavatti (pravartak)-the senior ascetic who inspires and guides juniors in proper following of asceticconduct. There ( sthavir ) -- the senior ascetic who re-establishes the ascetics disturbed by the hardships of ascetic-conduct. Gani-the head of a specific group (gachh) of ascetics. Ganadhare-the senior ascetic, of the level of acharya, who moves about independently with his group but with the order of his guru. Ganavachheiye (ganavachhedak)-the senior ascetic who takes care of the activities and interest of a group (gachh). Aviyaim-etcetera. Khaddham-khaddham-more and more. Palichhayeti-covers or conceals. Samaiye - will eat myself. Daiyehas been given. Uttanaye hatthe-in open palm. Viniguhejjaconceals. bahu-ujjhitadharmI AhAra grahaNa kA niSedha 70. se bhikkhU vA 2 se jaM puNa jANejjA aMtarucchrayaM vA ucchugaMDiyaM vA ucchucoyagaM vA ucchumeragaM vA ucchusAlagaM vA ucchuDAlagaM vA siMbaliM vA siMbalithAlagaM vA, assiM khalu paDiggahiyaMsi appe bhoyaNajAe bahuujjhiyadhammie, tahappagAraM aMtarucchrayaM vA jAva siMbalithAlagaM vA aphAsuyaM jAva No paDigAhejjA / 70. gRhastha ke ghara meM AhAra ke lie gayA huA bhikSu yaha jAne ki vahA~ (acitta kiye hue) chile hue Ikha ke parva kA madhya bhAga yA parva - sahita ikSukhaNDa (gaMDerI) hai, pere hue Ikha ke chilake haiM, chilA huA agra bhAga tathA Ikha kI bar3I zAkhAe~ haiM, choTI DAliyA~ haiM, mU~ga Adi kI phalI tathA caule kI phaliyA~ pakI huI haiM, ( ye saba acitta kI haiM ataH ) AcArAMga sUtra (bhAga 2) ( 128 ) Acharanga Sutra (Part 2) For Private Personal Use Only .

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parantu inameM khAne yogya bhAga bahuta thor3A aura pheMkane yogya bhAga bahuta adhika hai, isa prakAra ke adhika pheMkane yogya AhAra ko akalpanIya aura aneSaNIya jAnakara milane para bhI lenA nahIM cAhie | CENSURE OF FOOD WITH EXCESSIVE SCRAP 70. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if he is offered pith of peeled sugar-cane, sugar-cane slices, fibrous portion of ' sugar-cane left after squeezing juice out, peeled top of a sugar-cane stalk, smaller or larger sugar-cane, pea-pods, seed-pods, that are ripe (and modified) but with a smaller eatable portion and a larger portion of scrap. If it is so, he should refrain from taking any such food considering it to be contaminated and unacceptable. 71. se bhikkhU vA 2 se jaM puNa jANejjA bahuaTThiyaM vA maMsaM vA macchaM vA bahukaMTagaM, assiM khalu paDiggAhiyaMsi appe bhoyaNajAe bahuujjhiyadhammie, tahappagAraM bahuaTThiyaM vA maMsaM macchaM vA bahukaMTagaM lAbhe saMte No paDigAhijjA / 71. sAdhu yA sAdhvI gRhastha ke ghara jAne para dekheM ki isa gUdedAra (mA~sa) pake phala meM guThaliyA~ (asthi) bahuta haiM yA isa anannAsa ( maccha) meM bahuta kA~Te haiM, yaha lene para isa AhAra meM khAne yogya bhAga kama hai, pheMkane yogya bhAga adhika hai, to isa prakAra ke bahuta guThaliyoM tathA bahuta kA~ToM vAle gUdedAra phala ke prApta hone para use akalpanIya samajhakara nahIM lenA caahie| 71. A bhikshu or bhikshuni while entering the house of a layman in order to seek alms should find if he is offered fruits with less pulp and more stone or kernel, or a pine-apple with more thorns and on taking it he gets a small eatable portion and a large disposable portion. If it is so, he should refrain from taking any such food considering it to be contaminated and unacceptable. 72. se bhikkhU vA 2 jAva siyA NaM paro bahuaTThieNa maMseNa uvaNimaMtejjAAusaMto samaNA ! abhikaMkhasi bahuaTThiyaM maMsaM paDigAhettae ? eyappagAraM NigghosaM soccA Nisamma se puvvAmeva AloejjA Auso ti vA bhaiNI ti vA No khalu me piNDaiSaNA : prathama adhyayana ( 129 ) Pindesana: Frist Chapter For Private Personal Use Only

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ANUARLALIACOARDANCE PALok4OVAROKAJAGAR.G45-6 ANGRAHARIRAMP JATYANCERNATROYA kappai bahuaTThiyaM maMsaM pddigaahette| abhikaMkhasi me dAuM, jAvaiyaM tAvaiyaM poggalaM dalayAhi, mA atttthiyaaii| se sevaM vadaMtassa paro abhihaTu aMtopaDiggahagaMsi bahuaTTiyaM maMsaM pariyAbhAettA NihaTu dlejjaa| tahappagAraM paDiggahaM parahatthaMsi vA parapAyaMsi vA aphAsuyaM aNesaNijjaM lAbhe saMte jAva No pddigaahejjaa| ___ se ya Ahacca paDigAhie siyA, taM No hi tti vaejjA, no aNahitti vejjaa| se tamAdAya egaMtamavakkamejjA, 2 (tA) ahe ArAmaMsi vA ahe uvassayaMsi vA appaMDe jAva saMtANae maMsagaM macchagaM bhoccA aTTiyAiM kaMTae gahAe se tamAyAe egaMtamavakkamejjA, 2 (ttA) ahe jhAmathaMDillaMsi vA jAva pamajjiya pamajjiya pritttthvejjaa| 72. gRhastha ke ghara para AhAra ke lie praveza karane para bhikSu yA bhikSuNI ko gRhastha yadi bahuta-sI guThaliyoM evaM bIja vAle phaloM ke lie AMmatraNa kare-"AyuSman zramaNa ! kyA Apa bahuta-sI guThaliyoM evaM bIja vAle phala lenA cAhate haiM ?" isa prakAra kA kathana sunakara bhikSu vicAra karake gRhastha se kaha de-"AyuSman gRhastha (bhAI) yA bahana ! aisA bahuta-se bIja-guThalI se yukta phala lenA mujhe nahIM kalpatA hai| yadi tuma mujhe denA cAhate/cAhatI ho to isa phala kA jitanA gUdA (khAne yogya bhAga) hai, utanA mujhe de do, zeSa kA~Te va guThaliyA~ nhiiN|" ___ sAdhu dvArA isa prakAra kahane para bhI vaha gRhastha yadi apane bhAjana meM se ukta phala dene lage to bhikSu jaba usI gRhastha ke hAtha yA pAtra meM rakhA ho tabhI usa prakAra ke phala ko aprAsuka aura aneSaNIya kahakara lene se manA kara de| itane para bhI vaha gRhastha Agraha karake sAdhu ke pAtra meM DAla de to phira na to hA~-hU~ kahe na dhikkAra kahe aura na hI anyathA (bhalA-burA) kahe, kintu usa AhAra ko lekara ekAnta meM calA jaae| vahA~ jAkara jIva-jantu, makar3I ke jAle Adi se rahita kisI niravadya sthAna udyAna meM yA upAzraya meM baiThakara ukta phala ke khAne yogya sAre bhAga kA upabhoga kare aura pheMkane yogya vIja, guThaliyoM evaM kA~ToM ko lekara vaha ekAnta sthala meM calA jAe, vahA~ dagdha bhUmi para yA kisI prAsuka bhUmi para pratilekhana evaM pramArjana karake unheM paraTha (DAla) de| 72. When a bhikshu or bhikshuni, on entering the house of a layman in order to seek alms, is offered fruits with many seeds and stones with a request--"Long lived Shraman ! Would you like to take fruits with many seeds and stones ?" He should AcArAMga sUtra (bhAga 2) ( 130 ) Acharanga Sutra (Part 2)

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The contemplate and reply--"Long lived brother or sister ! I am not see allowed to accept fruits with many seeds or stones. If you are keen on offering me please give me only the pulp (eatable portion) and not the kernel and thorns." In spite of this, if that layman intends to give that fruit, the ascetic should inform that it is not suitable and acceptable and refuse to take it while the fruit is still in the hands or pot of the layman. Even then if the layman insists and puts the fruit in the ascetic's bowl, he should neither say all right nor insult or reprimand him. He should retire to a solitary place with that food. Finding a place free of creatures, cobwebs etc. in a garden or an upashraya, he should eat all the eatable portion of that fruit. Collecting the discards he should go to a solitary place and throw these after inspecting and cleaning a spot made free of living organism by ash or otherwise. vivecana-jisa AhAra ke paka jAne para yA agni se zastra-pariNata ho jAne para bhI jisameM khAne yogya bhAga thor3A rahatA hai aura pheMkane yogya bhAga bahuta adhika rahatA hai, use bahu-ujjhitadharmI AhAra kahA gayA hai| aisA AhAra prAsuka hone para bhI aneSaNIya aura agrAhya hotA hai| isa prakAra bahu-ujjhitadharmI AhAra meM yahA~ cAra prakAra ke padArtha batAe haiM-(1) Ikha ke Tukar3e aura usake vividha avayava, (2) mUMga, moMTha, chole Adi kI harI phaliyA~, (3) aise phala jinameM bIja aura guThaliyA~ bahuta hoM, jaise-tarabUja, kakar3I, sItAphala, papItA, nIMbU, bela, anAra Adi, (4) aise phala jisameM kA~Te adhika hoM, jaise-anannAsa aadi| isa sUtra meM Aye bahu-aTThiyaM maMsaM Adi zabdoM para AcArya zrI AtmArAma jI ma. ne bahuta hI taTastha samIkSA kI hai| yahA~ unakI TIkA kA sAra unhIM kI bhASA meM prastuta hai| Elaboration-Even after ripening, cooking or being modified otherwise, the food that still contains smaller eatable portion and larger disposable portion is called bahu-ujjhitdharmi food. Although free of faults, such food is unacceptable and should not be taken. Here four types of such things have been mentioned-(1) sugar-cane, its pieces and parts; (2) green pods of various pulses and beans; (3) multiseeded fruits, such as water-melon, cucumber, custard apple, papaya, lemon, bel, pomegranate etc., and (4) thorny fruits like pine-apple. piNDaiSaNA : prathama adhyayana ( 131 ) Pindesana : Frist Chapter TRANSORTACINAONACLE -C79O O .9.0100GOTO 5. zaza

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Acharya Shri Atmaramji M. has written an impartial commentary on some terms appearing in this aphorism, such as bahu-atthiya and mansa. We give the gist of that in his own language. asthi-mA~sa zabda para AcArya zrI AtmArAma jI ma. kA cintana prastuta sUtra meM prayukta 'bahu-aTThiyaM maMsaM' aura 'macchaM vA bahu kaMTayaM' pATha kucha vivAdAspada hai| kucha vicAraka isakA prasiddha zAbdika artha grahaNa karake jaina sAdhuoM ko bhI mAMsabhakSaka kahane kA sAhasa karate haiN| vRttikAra AcArya zIlAMka ne isakA nirAkaraNa karane kA vizeSa prayatna nahIM kiyaa| ve svayaM likhate haiM ki bAhya lepa ke lie apavAda meM mA~sa Adi kA upayoga kiyA jA sakatA hai| __ parantu vRttikAra ke pazcAt AcArAMgasUtra para bAlabodha vyAkhyA likhane vAle upAdhyAya pArzvacandrasUri vRttikAra ke vicAroM kA virodha karate haiN| unhoMne likhA hai ki Agama meM apavAda evaM utsarga kA koI bheda nahIM hai aura jo kaMTaka Adi ko ekAnta sthAna meM paraThane kA vidhAna kiyA hai, usase yaha spaSTa hotA hai ki asthi evaM kaMTaka Adi phaloM meM se nikalane vAle vIja (guThalI) yA kA~Te Adi hI ho sakate haiN| prajJApanAsUtra meM bIja (guThalI) ke lie asthi zabda kA prayoga kiyA gayA hai| yathA-'egaTThiyA bahuTThiyA' eka asthi (bIja) vAle harar3a Adi aura bahuta asthi (bIja) vAle anAra, amarUda aadi| isase spaSTa hotA hai ki ukta zabdoM kA vanaspati artha * meM prayoga hotA thA ataH vRttikAra kA kathana saMgata nahIM jhuNctaa| jaba hama prastuta prakaraNa kA gaharAI se adhyayana karate haiM to spaSTa ho jAtA hai ki vRttikAra kA kathana prasaMga se bAhara jA rahA hai| ukta sUtra meM gRhastha ke ghara meM praviSTa sAdhu kA AhAra ke * sambandha meM gRhastha ke sAtha hone vAle saMvAda kA varNana kiyA gayA hai na ki auSadha ke sambandha meN| yadi vRttikAra ke kathanAnusAra yaha mAna leM ki bAhya lepa ke lie sAdhu mA~sa grahaNa kara sakatA hai to yaha prazna uThe binA nahIM rahegA ki bAhya lepa ke lie kacce mA~sa kI AvazyakatA par3egI na hai ki pakva mA~sa kI; aura kacce mA~sa ke lie kisI ke ghara na jAkara kasAI kI dukAna para jAnA hotA hai aura yahA~ kasAI kI dukAna kA varNana na hokara gRhastha ke ghara kA varNana hai| isase spaSTa hai ki vRttikAra kA apavAda meM mA~sa grahaNa karane kA kathana Agama ke anukUla pratIta nahIM hotaa| kyoMki prastuta pATha meM isakA kahIM bhI saMketa nahIM kiyA gayA hai ki roga ko upazAnta karane ke * lie mA~sa ko bA~dhanA caahie| ataH vRttikAra kA kathana prastuta sUtra se viparIta hone ke kAraNa mAnya nahIM ho sktaa| prastuta sUtra ke pUrva bhAga meM vanaspati kA spaSTa nirdeza hai aura uttara bhAga meM 'mA~sa' zabda kA la ullekha hai| isa taraha pUrva evaM uttara bhAga kA paraspara virodha dRSTigocara hotA hai| eka hI prakaraNa o meM vanaspati evaM mA~sa kA sambandha ghaTita nahIM ho sakatA aura asthi evaM mA~sa zabda kA Agama evaM vaidyaka granthoM meM guThalI evaM gUdA artha meM prayoga milatA hai| AcArAMgasUtra meM jahA~ dhovana * AcArAMga sUtra (bhAga 2) ( 132 ) Acharanga Sutra (Part 2) -- - KHANA

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(prAsuka) pAnI kA varNana kiyA gayA hai, vahA~ asthi zabda kA prayoga kiyA gayA hai| usameM batAyA gayA hai ki yadi koI gRhastha Amra Adi ke dhovana ko sAdhu ke sAmane chAnakara evaM asthi (guThalI) nikAlakara de to aisA dhovana pAnI sAdhu ko grahaNa nahIM karanA caahie| yahA~ guThalI ke lie asthi zabda kA prayoga huA hai| (AcArAMgasUtra 2/1, 8 tathA 43) aura yaha bhI spaSTa hai ki Amra ke dhovana meM asthi (haDDI) ke hone kI koI sambhAvanA hI nahIM ho sktii| usameM guThalI kA honA hI ucita pratIta hotA hai aura Amra ke dhoe hue pAnI meM guThalI ke atirikta aura ho hI kyA sakatA hai| isase spaSTa hotA hai ki asthi zabda kA guThalI ke artha meM prayoga hotA rahA hai| prajJApanAsUtra ke prathama pada meM vanaspati ke prasaMga meM 'maMsakaDAhaM' zabda kA prayoga kiyA gayA hai| vRttikAra ne isakA artha 'samAMsaM sagiraM' arthAt phaloM kA gUdA kiyA hai aura vRkSoM kA varNana karate hue likhA hai ki kucha vRkSa eka asthi vAle phaloM ke hote haiM, jaise-Amra, jAmuna Adi ke vRkss| arthAt Amra, jAmuna Adi phaloM meM eka guThalI hotI hai| yaha to spaSTa hai ki phaloM meM guThalI hI hotI hai na ki hddddii| isase spaSTa hai ki Agama meM asthi zabda guThalI ke artha meM prayukta hotA rahA hai| jainAgamoM ke atirikta Ayurveda ke granthoM meM bhI asthi zabda kA guThalI ke artha meM aneka sthaloM para prayoga huA hai pathyAyA majjanisvAduH, snAyAvamlo vyvsthitH| vRnte tiktastvaci kaTurasthisthastuvaro rsH|| __-bhAvaprakAza nighaMTu, harItakyAdi. va., pR. 56 arthAt harar3a kI majjA svAdu hai, isakI nAr3iyoM meM khaTTApana hai, vRnta meM tikta rasa hai, tvacA meM kaTupana aura asthi--guThalI meM kasailA rasa hai| majjA panasajjA vRSyA, vAta pitta kphaaphaaH| -abhinava nighaMTu, pR. 160 arthAt kaTahara kI majjA vRSya hai, vAta, pitta aura kapha ko nAza karatI hai| muNDI bhikSurapi proktA, zrAvaNI ca tpodhnaa| zrAvaNAhvA muNDatikA, tathA shraavnnshiirsskaa|| mahAzrAvaNikA'nyA tu, sA smRtA bhuukdmbikaa| kadambapuSpikA ca syAdavyathAti tpsvinii|| ___ arthAt muNDI, bhikSu, zrAvaNI, tapodhanA zrAvaNAhvA, muNDatikA, zravaNazIrSakA, bhUtaghnI palaMkaSA, kadamvapuSpA, aruNA, muNDIrikA, kumbhalA, tapasvinI, pravrajitA aura parivrajikA ye muNDI ke nAma haiN| -bhAvaprakA . pR. 231-232 . piNDaiSaNA : prathama adhyayana Pindesana : Frist Chapter

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VIEWS OF ACHARYA SHRI ATMARAMJI M. ON THE TERMS ASTHI-MANSA The texts--'bahu-atthiya mansam' and 'maccham va bahu kantayam' in this aphorism are controversial. Some thinkers even go to the extant of calling Jain ascetic non-vegetarian on the basis of the popular word meanings of these terms. Shilankachary, the commentator (Vritti) has not made any special effort to refute this. He even writes that in case of emergency meat etc. could be used for external application. But Upadhyaya Parshvachandra Suri, the author of the Balavabodh (a style of commentary), written at a later period, opposes the views of the commentator (Vritti). He writes that the difference between conduct in normal and unusual conditions is not found in Agams. Moreover, the code of throwing asthi (bone) and kantak (thorn) at solitary place clearly indicates that it is about the stones and thorns of fruits only. In Prajnapana Sutra the term asthi has been used for seed (stone or kernel). For example-egatthiya and bahitthiya or one seeded, like harad (Terminalia chebula) and multi-seeded like pomegranate and guava. This clearly confirms that these terms were used in connection with vegetables. Therefore, the statement by the commentator (Vritti) does not appear to be logical. When we seriously study this topic in depth it becomes evident that the statement of the commentator (Vritti) is out of context. In the aphorism under reference is given the dialogue between a layman and an ascetic who has entered his house about food and not medicine. If we accept the view of the author of Vritti that an ascetic can accept meat for external application, we cannot avoid the question that for external application only raw meat is required not cooked meat. For raw meat one has to go to a butchers shop and here the description is of a layman's house not a butcher's shop. This also confirms that the view of the author of Vritti that under exceptional circumstances meat is acceptable does not appear to be in conformity with the Agams. Also, in this lesson there is no indication that meat should be applied 3TERIE (4777) (838) Acharanga Sutra (Part 2) * * *

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isis de l externally for treatment of some ailment. Therefore the statement of the author of Vritti, being out of context to the aphorism, cannot be accepted. In the first part of the aphorism there is clear mention of vegetables. The term 'mansa' appears only in the later part. This gives rise to a contradiction between the two parts of the same aphorism. In the same context the correlation between vegetable and meat cannot be established. Also, in Agam and Vaidyak (medicine) literature evidences of uses of the terms asthi (bone) and mansa (flesh) for kernels (stones) and pulp are available. In Acharanga Sutra, the term asthi has been used where washes (modified water) is described. There it is stated that if a laymen filters and takes out asthi (stone) from a mango wash before an ascetic and offers, the ascetic should not accept such wash. Here asthi has been used for kernel or stone (Acharanga Sutra 2/1, 8 and 43). This is also very clear that there are no chances of bone (asthi) in mango-wash. In mango-wash one can find kernel only, what else can be found in it. Thus it is clear that the term asthi was being used for kernel or bone of a fruit or vegetable. In the first chapter of Prajnapana Sutra a term 'manskadaham' has been used in context of vegetables. The commentator (Vritti) has interpreted it as-samansam sagiram-which means the pulp of fruits. While describing the plants he states that some trees have fruits with one asthi, such as-mango, rose-apple etc. This means that these fruits have single seed (kernel or stone). It is very clear that fruits have seeds (kernel or stone) and not bones. This once again confirms that the term asthi has been in use for seeds or stones of fruits. Besides Jain Agams, the term asthi has been used as fruit-stones in Ayurveda (medicine) works also. For example "The marrow of harad (terminalia chebula or citrina) is tasty, its veins are sour, its stalk has pungent taste, skin is bitter and bone is astringent." -Bhavaprakash Nighantu, Hareetakyadi. v., p. 56. piNDaiSaNA : prathama adhyayana ( 135 ) Pindesana: Frist Chapter

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HOM --- pRSTha "The marrow of katahar (jack-fruit) is an aphrodisiac, it pacifies the three humours namely vaat (air), pitta (bile) and cough." -Abhinav Nighantu, p. 160. "These are the names of Mundi-mundi, bhikshu, shravani, tapodhana, shravanahva, mundatika, shravanashirsha, bhutaghni, palankasha, kadambapushpa, aruna, mundirika, kumbhala, tapasvini, pravrajita and parivrajika." --Bhavaprakash, p. 231-232. bhAvaprakAza meM aura bhI isI prakAra vanaspatiyoM ke nAmoM kA ullekha hai, jaise ki artha (Ayurvedika) hayapucchikA mASaparNI vanaspati 296 vyAghrapuccha eraNDa 207 siMhatuNDa (machalI) DaMDA thohara 209 siMhAsya vRSa vAMsA 211 jIva vakApana (mahAniMba) 212 vatsa, kITa, indra kuTaja-koraDasaka 215 markaTI, vAyasI karaMjuA (mIcakA) markaTI kauMcavIja golomI zvetadUrbA-sapheda dUba 225 matsyAkSI gA~Tha dUva 225 indrAyaNa (tummA) 229-230 gAndhArI javAsA zikharI-mayUraka, markaTI apAmArga (puThakaMDA) bhikSu tAla-makhANA kumArI, kanyA ghIkuAra gopI, kopA, kanyA, gopavadhU, kRzodarI kAlAbAMsA bhaMgarA 236 vAyasI, kAkA kAkanAsA koATUNTI 238 eka vanaspati 238 216 mRgAkSI 231 232 233 bhaMga mako 237 kAkajaMghA AcArAMga sUtra (bhAga 2) ( 136 ) Acharanga Sutra (Part 2) OYEON O RT

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Ta..an.marrie 238 meMDhAsiMgI machocho jala-pippalI 241 246 gobhI 247 meSazRMgI matsyAkSI matsyAdanI go-jihvA tAmra-cUr3a vyAla, citraka mayUra dhenukA matsyapittA, matsya, zakalA 247 149 150 152 kakarauMdA cItA-vanaspati ajavaiNa dhaniyA kuTakI kavIlA cirAyatA haldI candra 160 rAmasevaka nizA 162 169 pamADa gajAkhyA mAtulAnI candra 171 174 bhaMga kAphUra 179 In Bhavaprakash there are mentions of many such vegetables, ___kyA yahA~ vyutpattilabhya artha grahaNa karanA ucita hogA? kadApi nhiiN| isI prakAra prastuta prakaraNoM meM bhI loka prasiddha artha kA grahaNa na karake prakaraNa saMgata aura zAstra sammata vanaspati vizepa artha hI upayukta ho sakatA hai| Word Botanical Meaning Page mashparni plant 296 erand (castor-oil plant) 207 danda thohar 209 hayapuchhika (horse-tail) vyaghrapuchha (tiger-tail) simhatund (belly of a lion) simhasya vrish (testicles of a lion) jiva (being) vatsa (son), keet (insect), indra (king of gods) vamsa 211 vakapan-dek 212 kutaj-koradasak 215 piNDaiSaNA : prathama adhyayana ( 137 ) Pindesana : Frist Chapter

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DONOSTIA OYUVAGASCAR karanjua (meechaka) 216 kaunchabeej (Mucuna prurita) 217 shvetadurva 225 markati (female monkey or spider), vayasi markati golomi matsyakshi (having eyes like fish) mrigakshi (having eyes like deer) gandhari shikhari-mayurak, markati bhikshu (beggar) gaanth doob 225 703P0009105P 20000degSSS indrayana (tumma) javasa (Alhagi pseudalhagi) apamarg (puthakanda) taal-makhana (Hygrophila auriculata) 229-230 231 232 233 gheekuar (aloe vera) 234 ! 235 236 237 238 07 238 kumari (unmarried girl), kanya (girl) gopi, kopa, kanya, gopavadhu, krishodari bhring (bird) vayasi, kaka kaknasa kakjangha meshashringi matsyakshi matsyadani go-jiuha (tongue of a cow) tamra-chud vyal (snake), chitrak mayur (pea-cock) dhenuka (cow) matsyapitta, matsya, shakala chandra ramsevak nisha gajakhya matulani chandra kalabansa bhangra (Eclipta prostrata) mako koatunti a plant mendhasingi machhochho jal-pippali gobhi kakaraunda chita-plant ajavain (celery) dhania kutaki (Picrorhiza kurroa) kabila chirayata haldi (turmuric)) pamad bhang (hemp) kafur 238 241 246 247 247 149 150 152 116 160 162 169 171 174 179 AcArAMga sUtra (bhAga 2) (836) Acharanga Sutra (Part 2)

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Q.9009 Sharma (The first column contains words which normally are names of some living thing or its organs. The second column gives the botanical names for which these biological sounding words are used. Some English equivalents have also been given to illustrate the point.) Would it be proper to interpret these terms according to their popular or common dictionary meaning ? Not at all. In the same way in the text under reference it is reasonable to accept the botanical meaning rather than the common meaning. vaidyaka ke suprasiddha suzrutasaMhitA tathA carakasaMhitA se bhI hamAre ukta kathana kA samarthana hotA hai, yathAcUta phale'paripakke kezara mAMsAsthi majjA na pRthak dRshynte| -suzruta saMhitA, adhyAya 3, zloka 32, pR. 642 artha-pake Amra phala meM kezara, mA~sa, asthi, majjA pratyakSa rUpa meM dIkhate haiM, parantu kacce Ama meM ye aMga sUkSma avasthA meM hone ke kAraNa bhinna-bhinna nahIM dIkhate, una sUkSma kezarAdi ko supakva Amra hI vyakta rUpa detA hai| prastuta pATha meM phaloM meM kezara, gudde, guThalI Adi ke lie mA~sa, asthi evaM majjA zabda kA prayoga kiyA gayA hai| mArjArI javAdi vanaspati kukkuTI zemala 67 tApasa, mArjAra tiMgoTI kukkura zliSTapUrNa, vikIrNa, zIrNa romaka (ye granthi parNa vanaspati ke nAma haiM) 68 zaTha, kuTila tagara pizuna kesara 190 jaTAyu, kauzikA, dhUrta guggula 183 gaurI gorocana 110 kukkuTa kukubha-kumhAra kA murgA; zveta tItara, tAmracUr3a-murgA, agni kA aMgArA, cANDAla, zUdaputra, suniSaNNAka vanaspati 754 02180200098ODACOARDAROROP42OP4900-00 55 600kgoooooootion 183 piNDaiSaNA : prathama adhyayana ( 139 ) Pindesana : Frist Chapter

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... . ... . . . 191 192 keza tapasvinI megha vArid daityA 193 sugandha vAlA gaMdhapUrNa mothA murA vanaspati kapUra kacarI priyaMgu auSadhi sambhAlU ke bIja 194 vadhU 194 194 .. 195 . . thunera 196 198 aMganA, priyA rAjaputrI, dvijA kukkura, zuka, mayUra brAhmaNI, devI, devaputrI jananI naTI, dhamanI bhallUka matsya 188 asavarga vanaspati papar3I nalI-sugandhita dravya AlU bukhArA poI nAmaka vanaspati 92 102 kapotikA NA 104 The famous ancient texts of Indian medicine also support our interpretation "In a ripe mango fruit keshar, mansa, asthi, majja can be clearly seen. But in an unripe fruit these are not visible separately as they are minute in size." -Sushruta Samhita, Ch. 3, verse 32, p. 642. In this verse words like hair, meat, bone, marrow have been used for fibre, pulp, kernel and core of seed. .590996 reda 10 marjari kukkuti tapas, marjar kukkur (dog) java like plants shemal tingoti shlishtapurna, vikirn, shirn romak (these are names of granthi parna plant) tagar kesar (saffron) . ALL.1 shath, kutil pishun 183 190 8 AcArAMga sUtra (bhAga 2) ( 140 ) Acharanga Sutra (Part 2) Saroorn arco- ROHORMOONLOOMORROAVAOMORE ANNARY .MARATHI

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jatayu (eagle), kaushika, dhurt (rascal) 183 110 gauri kukkut (cock) 754 191 192 193 194 guggul gorochan kukubh (a potter's hen), shvet titar, tamrachud-cock, spark of fire, chandal, shudputra, sunishannak plant fragrant valchhad motha mura plant kapur kachari priyangu medicine sambhalu's seeds thuner asavarg plant papadi nali (an aromatic plant) plum poi plant muli (radish) kesh (hair) tapasvini megh varid daitya (demon) vadhu (bride) angana, priya rajputri, dvijaa kukkur, shuk, mayur brahmani, devi, devputri janani (mother) nati, dhamni bhalluk (bear) matsya (fish) kapotika (female pigeon) 194 194 195 196 198 188 199 92 102 nxix ON: spoti 104 ina uparyukta nAmoM ko dekhate hue manuSya, pazu-pakSI Adi ke nAmoM se anekAneka vanaspatiyA~ * abhihita huI haiN| ataeva prastuta prakaraNa meM bhI zaTha kA artha dhUrta; kuTila kA vakra aura pizuna * kA cugalakhora artha karanA saMgata nahIM hai, kintu ina zabdoM ke vanaspati rUpa artha hI prasaMgocita haiN| ina pramANoM se yaha bhalIbhA~ti siddha ho jAtA hai ki phaloM ke gUde ko mA~sa aura guThalI hai ko asthi ke nAma se nirdiSTa karanA bhI usa yuga kI praNAlI rahI hai| Upara prAcIna vaidyaka * granthoM ke pramANoM se asthi aura mA~sa kA guThalI aura gudde ke artha meM prayukta honA pramANita kiyA gayA hai| vRkSa ke kaThina bhAga evaM phaloM ke bIja (guThalI) ke lie asthi zabda kA prayoga hama vaidyaka hai evaM jaina sAhitya meM aneka sthaloM para dekha cuke haiN| vaidyaka sAhitya meM kapAsa ke andara ke kaThina piNDaiSaNA : prathama adhyayana ( 141 ) Pindesana : Frist Chapter

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* bhAga ke lie bhI asthi zabda kA prayoga kiyA gayA hai| kSemakutUhala meM likhA hai-"kapAsa kA phala ati uSNa prakRti vAlA kaSAya evaM madhura rasa vAlA aura guru hotA hai| vaha vAta, kapha ko dUra karane vAlA tathA rucikara hotA hai| isameM se asthi (bIca kA kaThina bhAga) nikAlakara prayoga karane se vizeSa lAbhadAyaka hotA hai|" 'aja' zabda kA vartamAna meM sAmAnya vidvAn 'bakare' evaM 'viSNu' ke artha meM prayoga karate haiM, parantu yaha zabda isake atirikta anya aneka arthoM meM prayukta hotA rahA hai| jaise-suvarNamAkSika dhAtu, purAne dhAnya, jo aMkurita hone ke kAla ko atikrAnta kara cuke haiN| (zAligrAma auSadha zabdasAgara) isI taraha 'kapota' zabda kevala kabUtara kA vAcaka nahIM rahA hai, parantu suramA evaM sajjI yA khAra ke lie bhI kapota zabda kA prayoga hotA rahA hai| kyoMki ina padArthoM kA kapota jaisA raMga hone ke kAraNa inheM kapota zabda se abhivyakta karate the| ___ zyAmA, gopI, gopavadhU; ina zabdoM kA prayoga gopa-kanyA yA gvAloM kI strI ke lie hI prayoga na hokara kRSNa evaM sArivA vanaspati ke lie bhI prayoga hotA thaa| dhavalA-sArivA nAmaka vanaspati ko gopI aura gopa-kanyA kahA jAtA thaa| (bhAvaprakAza nighaMTu) ___ zveta aura kRSNa kApotikA zabdoM se pAThaka sapheda aura kAle mAdA kabUtara kA hI artha samajheMge, parantu vaidyaka granthoM meM inakA anya arthoM meM prayoga huA hai| kalpadruma koSa meM likhA hai ki jo svalpa AkAra aura lAla aMga vAlI hotI hai, vaha zveta kApotikA kahalAtI hai| zveta kApotikA vanaspati do pattoM vAlI aura kanda ke mUla meM utpanna hone vAlI, ISad (thor3I) rakta (lAla) tathA kRSNa piMgalA, hAtha bhara U~cI, gAya ke nAka jaisI aura phaNadhArI sarpa ke AkAra vAlI, kSArayukta, roMgaTe vAlI, komala sparza vAlI aura ganne jaisI mIThI hotI hai| (kalpadruma koSa, pR. 578) ___ isI prakAra ke svarUpa evaM rasa vAlI kRSNa kApotikA hotI hai| vaha (kRSNa kApotikA) kAle sA~pa jaisI vArAhI kanda ke mUla meM utpanna hotI hai| vaha eka patte vAlI mahAvIrya dAyinI aura bahuta kAle aMjana samUha jaisI kAlI hotI hai| usake patte madhya se utpanna praroha para lage hue gahare nIle mayUrapaMkha ke samAna hote haiM aura vaha bAraha pattoM ke chatra vAlI, rAkSasoM kI nAzaka, kanda-mUla se utpanna hone vAlI aura jarA-maraNa ko nivAraNa karane vAlI ye donoM kApotikAe~ hotI haiN| __isa taraha hama dekha cuke haiM ki jainAgamoM meM hI nahIM, apitu vaidyaka evaM anya granthoM meM bhI mA~sa, matsya evaM pazu-pakSI ke vAcaka zabdoM kA vanaspati artha meM prayoga huA hai| ataH prastuta sUtra meM prayukta mA~sa evaM matsya zabda vanaspati vAcaka haiM, na ki mA~sa aura machalI ke vAcaka haiN| isase spaSTa hotA hai ki ukta zabdoM ke AdhAra para jaina muniyoM ko mA~sa-machalI khAne vAlA kahanA nitAnta galata hai| (hindI TIkA, pR. 921-929) AcArAMga sUtra (bhAga 2) ( 142 ) _Acharanga Sutra (Part 2)

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aisA anumAna hai ki zIlAMka TIkA aura jinadAsa cUrNikAra kA mata apavAda mArga taka hI ghUmatA rahA hai| kintu AcArya haribhadra ne dazavakAlika meM Aye ina zabdoM kA artha karate samaya isakA bhI ullekha kiyA hai-anye tvabhidadhati vanaspati adhikAre tathAvidha phalAbhidhAne ete| (Tra. ER HER Icht, 4908) yahA~ vanaspati kA prasaMga hone se kucha ina zabdoM kA phala vizeSa artha bhI karate haiN| The above lists clearly indicate that various terms commonly used for human beings, animals and birds are also used to name plants. Therefore in the present context shath does not mean wicked and pishun does not mean back-biter; such words should be interpreted as plants or in their botanical or medicinal meaning. These facts prove that during that period it was conventional to use the term mansa for fruit pulp and asthi for kernel. The above said references from ancient works of medicine also confirm this fact. We have seen the use of the term asthi for the hard part of a tree or a fruit in Jain and medical literature. In medical literature asthi has also been used for the hard cotton seeds. In Kshemakutuhal it is mentioned--"The fruit of cotton-plant is very hot in nature, astringent and sweet in taste and heavy. It controls vaat and cough and is likable. To use it after removing asthi (seed) is more beneficial." The term "aj' is interpreted by modern scholars as 'goat' or 'Vishnu', but this word has been in use in its numerous other meanings besides these. For example--suvarnamakshik metal, old grains which have lost their capacity to sprout or grow. (Shaligram Aushadh Shabdasagar) In the same way 'kapot does not only mean a pigeon but also 'surma' (fine powder used as medicine for eyes) and 'sajji' or 'khaar' (a mineral salt). These materials are given the name pigeon because they are of a similar colour. Shyama, gopi and gopevadhu were not just used for females of cowherd-community but also for plants like krishna and sariva. Dhavala-sariva plant was called gopi and gopekanya. (Bhavaprakash Nighantu) piNDaiSaNA : prathama adhyayana ( 883 ) Pindesana : Frist Chapter

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VE N .. .. . . - A reader would normally take shvet and krishna kapotika to mean white and black female pigeon. But in vaidyak (medicine) literature they carry other meanings. Kalpadrum Kosh mentions that the smaller and reddish variety is called shvet kapotika. This plant has two leaves, bulbous root, slightly red with black and yellow hues, one foot high, with a shape similar to a cows nostrils and of the size of the hood of snake, salty, hairy, soft and sweet like sugar-cane. (Kalpadrum Kosh, p. 578) Krishna kapotika is also of a similar shape and taste. It is like a black snake and its bulbous root is of the shape of a wild boar. It has one leaf, black as a heap of soot and is a potent aphrodisiac. Its leaf sprouts from a stalk at the centre of the bulb. These two kapotikas are of deep blue colour like pea-cock feather, with twelve leaves spread like a hood, destroyer of demons, grown out of a bulbous root and panacea for old age and death. Thus we see that words like mansa, matsya and others normally used for animals and birds have been used for plants not only in Jain Agams but also in medicinal literature. Therefore, the words mansa and matsya appearing in this aphorism mean plants and not meat or fish. This affirms that it is wrong to call Jain ascetics as nonvegetarians. (Hindi Tika, p. 921-929) It appears that the interpretations of authors of Tika (Shilanka) and Churni (Jinadas) were limited only to exceptional situations. But Acharya Haribhadra, while interpreting these words mentions--as the context here is plants some people interpret these words as specific fruits. (Dashvaikalik Haribhadria Commentary, p. 176) agrAhya lavaNa-paribhoga-pariSThApana kI vidhi 73. se bhikkhU vA 2 jAva siyA se paro abhihaTu aMto paDiggahae bilaM vA loNaM vA ubbhiyaM vA loNaM, pariyAbhAettA NIhaTu dlejjaa| tahappagAraM paDiggahagaM / parahatthaMsi vA parapAyaMsi vA aphAsuyaM aNesaNijjaM jAva No pddigaahejjaa| TARIH ET (NTT) ( 288 ) Acharanga Sutra (Part 2)

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se ya Ahacca paDiggAhie siyA, taM ca NAidUragae jANejjA, se tamAyAe tattha gacchejjA, 2 (ttA) puvvAmeva AloejjA-Auso ti vA bhaiNI ti vA imaM kiM te jANayA diNNaM udAhu ajANayA ? se ya bhaNejjA-No khalu me jANayA diNNaM, ajaannyaa| kAmaM khalu Auso ! iyANiM NisirAmi, taM bhuMjaha va NaM pariyAbhAeha va nnN| taM parehiM samaNuNNAyaM samaNusalu tao saMjayAmeva bhuMjejja vA piejja vaa| ___jaM ca No saMcAeti bhottae vA pAyae vA, sAhammiyA tattha vasaMti saMbhoiyA samaNuNNA aparihAriyA adUragayA tesiM aNuppadAyavvaM siyaa| No jattha sAhammiyA siyA jaheva bahupariyAvaNNe kIrai taheva kAyavvaM siyaa| etaM khalu tassa bhikkhussa vA bhikkhuNIe vA saamggiyN| // dasamo uddesao sammatto // 73. sAdhu yA sAdhvI gRhastha ke ghara meM bhikSA ke lie jAne para yadi gRhastha apane ghara ke bhItara rakhe hue bartana meM se biDa-lavaNa yA udbhija-lavaNa ko vibhakta karake, usameM se kucha aMza nikAlakara, bAhara lAkara dene lage to vaise lavaNa ko jaba vaha gRhastha ke pAtra meM yA hAtha meM ho tabhI use aprAsuka (akalpanIya) samajhakara grahaNa nahIM kre| ___ kadAcit akasmAt usa acitta namaka ko grahaNa kara liyA ho, to mAlUma hone para vaha gRhastha yadi pAsa meM hI ho to, lavaNAdi ko lekara vahA~ jaae| vahA~ jAkara pahale use vaha namaka dikhalAe, kahe-"AyuSman gRhastha (bhAI) yA AyuSmatI bahana ! tumane mujhe yaha lavaNa jAnakara diyA hai yA anajAne meM?" yadi vaha kahe-"maiMne jAnabUjhakara nahIM diyA hai, kintu bhUla meM hI de diyA hai, kintu AyuSman, aba maiM Apako jAnabUjhakara de rahA/rahI huuN| Apa apanI icchAnusAra isakA upabhoga kareM yA paraspara bA~Ta leN|" gRhastha kI ora se isa prakAra kI AjJA milane para sAdhu apane sthAna para Akara use yatanApUrvaka khAe tathA piie| yadi svayaM use khAne-pIne meM samartha nahIM ho to vahA~ AsapAsa jo sAdharmika, sAMbhogika, samanojJa evaM apArihArika sAdhu rahate hoM, unheM (vahA~ jAkara) de deve| yadi AsapAsa koI sAdharmika Adi sAdhu na hoM to usa AvazyakatA se adhika AhAra ko jo paraThane kI vidhi batAI hai, usake anusAra ekAnta niravadya sthAna meM use paraTha (DAla) de| yahI (eSaNA vidhi kA viveka) usa bhikSu yA bhikSuNI kI sarvAMgINa samagratA hai| piNDaiSaNA : prathama adhyayana ( 145 ) Pindesana : Frist Chapter P ADMore nANTRA Abratra

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PROCEDURE OF USING OR REJECTING UNACCEPTABLE SALT 73. A bhikshu or bhikshuni on entering the house of a layman in order to seek alms should find if the host is offering bid-lavan or udbhij-lavan (types of salt) after taking it out from a pot placed inside the house, breaking it, picking a portion and bringing it out. If it is so, he should refuse to take any such salt while it is still in the pot or hand of the host, considering it to be faulty and unacceptable. However, if he has accepted it inadvertently and the host is in proximity, he should carry it back to the host. Arriving there he should first show that salt and ask--"Long lived brother or sister ! Have you given me this salt knowingly or otherwise ?" Now if the host says, "I have not given it knowingly but inadvertently. But, long lived one, now I am giving it to you intentionally. Please use it or share it with others as you please." After getting this permission from the donor the ascetic may return to his place of stay and consume it with due care. If he himself is not able to consume it, he should give it to other sadharmik (co-religionist), sambhogik (affiliated), samanojna (conformist), apariharik (who has not renounced services by other ascetics) ascetics living nearby. If there are no ascetics around he should discard it at some desolate place following the prescribed procedure. This (prudence of procedure of exploration) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana-isa sUtra kA abhiprAya spaSTa karate hue vRttikAra likhate haiM-bhikSu apane rogI sAdhu ke lie gRhastha se jAkara khAMDa yA bUre kI yAcanA karatA hai, parantu vaha gRhastha sapheda raMga dekhakara bhUla se khAMDa yA bUre ke badale namaka dene lagatA hai, usa samaya agara sAdhu ko yaha mAlUma ho jAe ki yaha namaka hai to na le, kadAcit bhUla se vaha namaka le liyA gayA hai aura bAda meM patA lagatA hai ki yaha to khAMDa nahIM, namaka hai, to vaha punaH dAtA ke pAsa jAkara yaha nirNaya kare ki Apane yaha vastu jAnakara dI hai yA anajAne? Age kI vidhi mUla sUtra meM spaSTa kara dI gaI hai| TERIT (HTTP) ( Pre ) Acharanga Sutra (Part 2) ! ! * * * * * *

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yahA~ 'aprAsuka' zabda kA artha sacitta yA doSa sahita se nahIM hokara akalpanIya artha meM prayukta huA hai| yadi gRhastha eka vastu ke badale bhUla meM dUsarI vastu de de to vaha jaba taka usakA nirNaya nahIM kare taba taka usake lie akalpanIya hai| nirNaya kara dubArA usakI AjJA milane para vaha kalpanIya ho jAtI hai| (hindI TIkA, pR. 937) // dazama uddezaka samApta // Elaboration--Explaining the underlying idea the commentator (Vritti) mentions-an ascetic goes to seek powdered sugar for some ailing ascetic from a layman. But the donor offers salt, mistaking it for sugar due to the white colour and texture. If the ascetic recognizes it as salt, he should at once refuse to take it. If he also accepts it unknowingly and realizes his mistake later, he should return to the donor and confirm if it was given intentionally. The procedure to be followed is clearly mentioned in the aphorism. Hear 'aprasuk' word has been used to convey unacceptable and not sachit (contaminated with living organisms) or having some fault. If a donor gives something mistaking it for something else it is unacceptable till the confusion is removed. Once the confusion is removed and permission is got, it becomes acceptable. (Hindi Tika, p. 937) || END OF LESSON TEN || piNDaiSaNA : prathama adhyayana ( 147 ) Pindesana : Frist Chapter

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-- 33 . . - . . -.. ikkArasamo uddesao ekAdaza uddezaka LESSON ELEVEN rugNa paricaryA meM mAyA kA varjana ____74. bhikkhAgA NAmege evamAhaMsu samANe vA vasamANe vA gAmANugAmaM vA dUijjamANe ra maNuNNaM bhoyaNajAyaM labhittA-se ya bhikkhu gilAi, se haMdai, se haMdaha NaM tassAharaha, se ya bhikkhU No bhuMjejjA tumaM ceva NaM bhujejjaasi| se 'egaiA bhokkhAmi' tti kaTu paliuMciya 2 AloejjA, taM jahA-ime piMDe, ime loe, ime tittae, ime kaDuyae, ime kasAe, ime aMbile, ime mahure, No khalu itto kiMci, gilANassa sayai ti| mAiTThANaM sNphaase| No evaM krejjaa| tahAThiyaM AloejjA jahAThiyaM gilANassa sayai ti, taM tittayaM tittae ti vA, kaDuyaM 2, kasAyaM 2, aMbilaM 2 mahuraM 2 / 74. kAraNavaza eka kSetra meM koI sAdhu sthiravAsI rahate hoN| vahA~ grAmAnugrAma vicaraNa karane vAle sAdhu Aye hoM aura unheM bhikSA meM manojJa bhojana prApta hone para (vahA~ sthita muniyoM se) kaheM-"amuka bhikSu jo glAna (rugNa) hai, usake lie tuma yaha manojJa AhAra le lo aura use le jAkara de do| yadi vaha rogI sAdhu na khAe to tuma khA lenaa|" usa bhikSu ne (rogI ke lie) vaha AhAra lekara socA-'yaha AhAra maiM akelA hI khaauuNgaa|' yoM vicArakara usa manojJa AhAra ko chipAkara rogI bhikSu ko dUsarA AhAra dikhalAkara kahatA hai-"bhikSuoM ne Apake lie yaha AhAra diyA hai| kintu yaha AhAra Apake lie pathya nahIM hai, kyoMki yaha rUkhA hai, tIkhA hai, kar3avA hai, kasailA hai, khaTTA hai yA adhika mIThA hai, ataH roga bar3hAne vAlA hai| isase Apako kucha bhI lAbha nahIM hogaa|" isa prakAra kapaTa vyavahAra karane vAlA bhikSu mAyAsthAna kA sevana karatA hai| bhikSu ko aisA kabhI nahIM karanA caahie| kintu jaisA jo AhAra ho, use vaisA hI batAnA cAhie arthAt tikta ko tikta yAvat mIThe ko mIThA btaae| rogI ko svAsthya lAbha ho, vaisA pathya AhAra dekara usakI sevA-zuzrUSA karanI caahie| PACTS SONGSCOOGLE CENSURE OF DECEIT WHILE NURSING 74. For some reason some ascetics stay permanently in some area and other itinerant ascetics arrive there. On getting good quality food as alms they offer (to the resident ascetics)--"Please take this good quality food and carry to give it to that particular Pari AcArAMga sUtra (bhAga 2) ( 148 ) Acharanga Sutra (Part 2) ..1-

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ascetic who is sick. If the sick ascetic does not consume it, you may eat." Taking that food the ascetic thinks-I will eat this food myself.' With this intention he conceals the rich food and showing other things to the sick ascetic says-"Bhikshus have given this food for you. But this is not suitable for you. It will aggravate your condition as it is dry, pungent, bitter, astringent, sour or very sweet. It is not beneficial for you at all." An ascetic indulging in such behaviour is deceitful. No ascetic should ever do that. He should convey only the truth about the food; in other words pungent should be shown as pungent and sweet should be shown as sweet. The sick should be given the food that helps him recover and he should be nursed with care. 75. bhikkhAgA NAmege evamAhaMsu samANe vA vasamANe vA gAmANugAmaM dUijjamANe (vA) maNuNNaM bhoyaNajAyaM labhittA-se ya bhikkhU gilAi, se haMdaha NaM tassa Aharaha, se ya bhikkhU No bhuMjejjA AharejjAsi NaM No khalu me aMtarAe AharissAmi / icceyAI AyayaNAI uvaaikmm| 75. yadi samAna samAcArI vAle sthiravAsI sAdhu ko athavA grAmAnugrAma vicaraNa karake Ane vAle sAdhuoM ko bhikSAcarI meM manojJa bhojana prApta hone para AgaMtuka sAdhuoM se yoM kaheM ki " jo bhikSu rogI hai, usake lie yaha manojJa (pathya) AhAra le jAo, agara vaha rogI bhikSu ise na khAe to yaha AhAra vApasa hamAre pAsa le AnA, kAraNa hamAre yahA~ bhI rogI sAdhu hai|" taba vaha AhAra lene vAlA sAdhu unase kahe ki "yadi mujhe Ane meM koI vighna upasthita na huA to yaha AhAra vApasa le AU~gA / " parantu rasa- lolupI vaha sAdhu AhAra rogI ko na dekara svayaM khA jAtA hai, to vaha mAyAsthAna kA sevana karatA hai / ataH ina pUrvokta karmoM ke karmabaMdhana ( kAraNoM) kA samyak parityAga karake satyatApUrvaka yathAtathya vyavahAra karanA caahie| 75. For some reason some ascetics stay permanently in some area and other itinerant ascetics arrive there. On getting good quality food as alms they offer (to the resident ascetics)--"Please take this good quality food and carry to give it to that particular ascetic who is sick. If the sick ascetic does not consume it, please bring it back because we also have some sick ascetic." The ascetic piNDaiSaNA : prathama adhyayana ( 149 ) Pindesana: Frist Chapter

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who takes the food says--"If nothing prevents me I will certainly bring it back." But the greedy ascetic eats that food instead of giving it to the sick. Such ascetic is deceitful. Therefore, one should sincerely avoid the said causes of bondage of karma and indulge in truthful behaviour stating the fact as it were. vivecana-prastuta donoM sUtroM meM rogI sAdhuoM kI AhAra sambandhI paricaryA para vizeSa dhyAna diyA gayA hai| kyoMki rugNa vyakti kI paricaryA meM, auSadha jitanI mahattvapUrNa hai, utanA hI mahattvapUrNa hai pthy-bhojn| pathya-bhojana nahIM milane se rogI sAdhu ke citta meM vikSepa va asamAdhi utpanna ho sakatI hai| ataH isa sAmAnya-sI pratIta hone vAlI bAta ko zAstrakAra ne bar3I gambhIratA se liyA hai aura usa viSaya meM sevA karane vAle muniyoM ko svAda-lolupa hokara unake sAtha kisI prakAra kA kapaTa vyavahAra nahIM karake sarala, sahaja vyavahAra karane kA nirdeza diyA hai| isa prakAra ke kapaTa vyavahAra se svayaM kI AtmA to kaluSita hotI hI hai| rogI kI citta samAdhi bhI bhaMga hotI hai aura antarAyakarma kA baMdha hotA hai| (hindI TIkA, pR. 943) Elaboration--In these two aphorisms special stress has been given to the care of the ailing ascetic with regard to his food. In the care of the sick, proper food is as important as medicine. If he does not get proper food the sick ascetic may get disturbed and angry. Therefore the author has given a serious thought to this seemingly ordinary matter. The ascetics who nurse the sick have been instructed to be sincere and avoid deceit inspired by their cravings for food. Any such deceitful behaviour tarnishes his own soul. As the sick is offended this also engenders antaraya karma bondage. (Hindi Tika, p. 943) sAta prakAra kI piNDaiSaNA ____76. aha bhikkhU jANijjA satta piMDesaNAo satta pANesaNAo (1) tattha khalu imA paDhamA piMDesaNA-asaMsaTe hatthe asaMsaDhe mtte| tahappagAreNa asaMsaTeNa hattheNa vA mattaeNa vA asaNaM vA 4 sayaM vA NaM jAejjA paro vA se dijjA, phAsuyaM pddigaahijjaa| paDhamA piNddesnnaa| (2) ahAvarA doccA piMDesaNA-saMsaDhe hatthe saMsaTTe matte, taheva doccA piNddesnnaa| 76. aba saMyamI bhikSu ko sAta piNDaiSaNAe~ aura sAta pAnaiSaNAe~ jAna lenI cAhieAcArAMga sUtra (bhAga 2) ( 150 ) Acharanga Sutra (Part 2) o

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(1) sAtoM meM se pahalI piNDaiSaNA isa prakAra hai- alipta hAtha aura alipta pAtra | hAtha aura bartana kisI prakAra kI sacitta vastu se lipta na ho to unase azana, pAnAdi caturvidha AhAra kI svayaM yAcanA kare athavA gRhastha de to use prAsuka jAnakara grahaNa kara le| yaha pahalI piNDaiSaNA hai| (2) dUsarI piNDaiSaNA isa prakAra hai - lipta hAtha aura lipta pAtra / yadi dAtA kA hAtha aura bartana donoM acitta vastu se lipta haiM taba unase azanAdi caturvidha AhAra kI svayaM yAcanA kare yA vaha gRhastha de to use prAsuka jAnakara grahaNa kara le| yaha dUsarI piNDeSaNA hai| (3) ahAvarA taccA piMDesaNA - iha khalu pAINaM vA 4 saMtegaiyA saDDhA bhavaMti gAhAvai vA jAva kammakarI vA / tesiM ca NaM aNNayaresu virUvarUvesu bhAyaNajAesu uvaNikkhittapuvve siyA, taM jahA - thAlaMsi vA piDharaMsi vA saragaMsi vA paragaMsi vA varagaMsi vaa| aha puNevaM jANejjA asaMsaTTe hatthe saMsaTTe matte, saMsaTTe vA hatthe asaMsaTTe matte se ya paDiggahadhArI siyA pANipaDiggahie vA, se puvvAmeva AloejjA - Auso ti vA bhagiNI ti vA eeNa tumaM asaMsaNa hattheNa saMsadveNa matteNa / saMsadveNa vA hattheNa asaMsaTTeNa matteNa assiM paDiggahagaMsi vA pANisi vA NihaTTu ovittu dalayAhi / tahappagAraM bhoyaNajAyaM sayaM vA jAejjA paro vA se dejjA / phAsuyaM esaNijjaM jAva lA saMte paDigAhejjA / taccA piMDesaNA / (3) tIsarI piNDaiSaNA isa prakAra hai - isa kSetra meM pUrva, pazcima Adi cAroM dizAoM meM kaI zraddhAlu vyakti rahate haiM, jaise ki ve gRhapati, gRhapatnI, yAvat unake naukara, naukarAniyA~ aadi| unake yahA~ aneka prakAra ke bartanoM meM pahale se bhojana rakhA huA hotA hai, jaise thAla meM, tapelI yA baTaloI (piThara) meM, saraka ( sarakaNDoM se bane sUpa Adi) meM, paraka (bA~sa se banI chabar3I yA TokarI ) meM, varaka (maNi Adi se jaTita bahumUlya pAtra ) meM | sAdhu yaha jAne ki gRhastha kA hAtha to lipta nahIM hai, bartana lipta hai athavA hAtha lipta hai, bartana alipta hai, taba vaha pAtradhArI ( sthavirakalpI) yA pANipAtra ( jinakalpI) sAdhu pahale hI use dekhakara kahe - " AyuSman gRhastha yA AyuSmatI bahana ! tuma mujhe asaMsRSTa hAtha se saMsRSTa bartana se athavA saMsRSTa hAtha se asaMsRSTa bartana se hamAre pAtra meM yA hAtha para vastu lAkara do / " usa prakAra ke bhojana ko yA to vaha sAdhu svayaM mA~ga le yA phira binA mA~ge hI gRhastha lAkara de to use prAsuka evaM eSaNIya samajhakara milane para le lenA cAhie / yaha tIsarI piNDaiSaNA hai| piNDaiSaNA: prathama adhyayana ( 151 ) For Private Personal Use Only Pindesana: Frist Chapter

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. . . RA AGHAT (4) ahAvarA cautthA piMDesaNA-se bhikkhU vA 2 se jaM puNa jANejjA pihuyaM vA jAva cAulapalaMbaM vA, assiM khalu paDiggahiyaMsi appe pacchAkamme appe pjjvjaae| tahappagAraM pihuyaM vA jAva cAulapalaMbaM vA sayaM vA NaM jAejjA jAva pddigaahejjaa| cautthA piNddesnnaa| (4) cauthI piNDaiSaNA isa prakAra hai-bhikSu yaha jAne ki gRhastha ke yahA~ tuSarahita cAvala Adi anna rakhA hai, yAvat bhuMje hue zAli Adi cAvala haiM, jinheM lene para pazcAt-karma doSa nahIM lagegA aura na hI tuSa Adi girAne par3ate haiM, isa prakAra ke dhAnya yAvat bhugna zAli Adi cAvala yA to sAdhu svayaM mA~ga le yA phira gRhastha binA mA~ge hI use de to prAsuka evaM eSaNIya samajhakara prApta hone para le lenA caahie| yaha cauthI piNDaiSaNA hai| (5) ahAvarA paMcamA piMDesaNA-se bhikkhU vA 2 jAva uggahiyameva bhoyaNajAyaM jANejjA, taM jahA-sarAvaMsi vA DiMDimaMsi vA kosagaMsi vaa| aha puNevaM jANejjA bahupariyAvaNNe pANIsu dgleve| tahappagAraM asaNaM vA 4 sayaM vA NaM jAejjA jAva pddigaahejjaa| paMcamA piNddesnnaa| (5) pA~cavIM piNDaiSaNA isa prakAra hai-bhikSu yaha jAne ki gRhastha ne sacitta jala se hAtha dhokara apane khAne ke lie kisI sakore meM, kA~se ke bartana meM yA miTTI ke kisI bartana meM bhojana rakhA hai, usake hAtha aura pAtra jo sacitta jala se dhoe the, aba kacce pAnI se lipta nahIM haiM (sUkha cuke haiN)| usa prakAra ke AhAra ko prAsuka jAnakara yA to sAdhu svayaM mA~ga le yA gRhastha svayaM dene lage to vaha grahaNa kara le| yaha pA~cavIM piNDaiSaNA hai| (6) ahAvarA chaTThA piMDesaNA-se bhikkhU vA 2 paggahiyameva bhoyaNajAyaM jANejjA jaM ca sayaTThAe paggahiyaM jaM ca paraTThAe paggahiyaM taM pAyapariyAvaNNaM taM pANipariyAvaNNaM phAsuyaM jAva paDigAhejjA chaTThA piNddesnnaa| (6) chaThI piNDaiSaNA isa prakAra hai-bhikSu yaha jAne ki gRhastha ne apane lie yA dUsare ke lie bartana meM se bhojana nikAlA hai, parantu dUsare ne abhI taka usa AhAra ko grahaNa nahIM kiyA hai, to usa prakAra kA bhojana cAhe gRhastha ke pAtra meM ho yA usake hAtha meM ho, use prAsuka aura eSaNIya jAnakara milane para grahaNa kara lenA caahie| yaha chaThI piNDaiSaNA hai| (7) ahAvarA sattamA piMDesaNA-se bhikkhU vA 2 jAva bahuujjhiyadhammiyaM bhoyaNajAyaM jANejjA jaM ca'nne bahave dupaya-cauppaya, samaNa-mAhaNa-atihi-kivaNavaNImagA NAvakaMkhaMti tahappagAraM ujjhiyadhammiyaM bhoyaNajAyaM sayaM vA NaM jAejjA paro vA se dejjA jAva pddigaahijjaa| sattamA piNddsnnaa| icceyAo satta piNddesnnaao| AcArAMga sUtra (bhAga 2) ( 152 ) Acharanga Sutra (Part 2) NAGARPAN 114 / - NOVONOVONOVAOYGONODVODYCONGO DVA sAra DN* * *

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***** FROPRE (7) sAtavIM piNDaiSaNA isa prakAra hai-gRhastha ke ghara meM bhikSA ke lie jAne para sAdhu , yA sAdhvI vahA~ bahu-ujjhitadharmika (jisakA adhikAMza bhAga pheMkane yogya ho, isa prakAra kA) bhojana jAne jise anya bahuta-se dvipada-catuSpada, zramaNa, brAhmaNa, atithi, daridra aura bhikhArI loga nahIM cAhate, usa prakAra ke ujjhitadharma vAle bhojana kI svayaM yAcanA kare athavA vaha gRhastha de de to use prAsuka evaM eSaNIya jAnakara milane para le leve| yaha sAtavIM piNDaiSaNA hai| isa prakAra ye sAta piNDaiSaNAe~ haiN| SEVEN TYPES OF PINDAISHANA 76. Now the disciplined bhikshu should know about the seven pindaishana (codes of accepting food) and seven panaishana (codes for accepting drinks) (1) The first of the seven codes of accepting food is--clean hands and bowl. If the hands and bowl of the donor are not soiled with anything, the ascetic may seek alms and, if offered, take it considering it to be acceptable. This is the first pindaishana. (2) The second code of accepting food is-soiled hands and bowl. If the hands and bowl of the donor are soiled with achit (uncontaminated) thing the ascetic may seek alms and, if offered, take it considering it to be acceptable. This is the second pindaishana. (3) The third code of accepting food is in all the four direction of this area live many devotees, such as male and female devotees, servants, maids etc. In their houses food is placed in various utensils, such as plate, pan, pot, winnowing basket, precious plates (studded with jewels) etc. The ascetic should find if the hands of the donor are clean and bowl is soiled or the hands are soiled and bowl is clean. Now the ascetic who carries a bowl (sthavir-kalpi) or whose hands are the only bowls (jinakalpi) should advance and say--"Long lived brother or sister ! Please bring food with your clean hands and soiled bowl or soiled hands and clean bowl and place it in my pot or on my piNDaiSaNA : prathama adhyayana ( 243 ) Pindesana : Frist Chapter AYAMA CO06016000 Y yyyyy

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hands." This way the ascetic may seek food or take it if brought and offered by the host, considering it to be faultless and acceptable. This is the third pindaishana. (4) The fourth code of accepting food is the ascetic should find if the donor has bran-free rice or other grains, roasted rice or other grains (etc.) which do not entail paschat-karma faults or discarding bran (etc.). If such things are available, the ascetic may seek these or take if brought and offered by the host, considering these to be faultless and acceptable. This is the fourth pindaishana. (5) The fifth code of accepting food is the ascetic should find if the host washed his hands with sachit (contaminated) water before serving food for himself in some pot made of metal or clay. He should also find that the hands or bowl washed with sachit water are now dry. If so the ascetic may seek food or take it if brought and offered by the host, considering it to be faultless and acceptable. This is the fifth pindaishana. (6) The sixth code of accepting food is the ascetic should find that the host has taken out food for himself or others in some pot but no one has eaten from it. If so the ascetic may seek food or take it irrespective of it being in a pot or his hands, considering it to be faultless and acceptable. This is the sixth pindaishana. (7) The seventh code of accepting food is the ascetic while entering the house of a layman in order to seek alms should find if the host has food having a larger disposable portion and which is not wanted by bipeds, quadruped, Shramans, Brahmins, guests, destitute or beggars. If so the ascetic may seek such food or take it if brought and offered by the host, considering it to be faultless and acceptable. This is the seventh pindaishana. Such are the seven codes of accepting food. AcArAMga sUtra (bhAga 2) ( 154 ) Acharanga Sutra (Part 2)

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sAta prakAra kI pAnaiSaNA 77. ahAvarAo satta pANesaNAo / tattha khalu imA paDhamA pANesaNA - asaMsaTTe hatthe asaMsaTTe matte / taM caiva bhANiyavvaM, NavaraM cautthAe NANattaM, se bhikkhU vA 2 jAva se jaM puNa pANagajAyaM jANejjA, taM jahA tilodagaM vA tusodagaM vA javodagaM vA AyAmaM vA sovIraM vA suddhaviyaDaM vA, assiM khalu paDiggahiyaMsi appe pacchAkamme, taheva jAva paDigAhijjA / icceyaMsi sattahaM piMDesaNANaM sattaNhaM pANesaNANaM aNNayaraM paDimaM paDivajjamANe no evaM vaijjA - micchA paDivaNNA khalu ee bhayaMtAro, ahamege samme paDivaNNe / je ee bhayaMtAro eyAo paDimAo paDivajjittANaM viharati jo ya ahamaMsi evaM paDimaM paDivajjittANaM viharAmi savve vi te u jiNANAe uvaTTiyA aNNoNNasamAhIe evaM ca NaM viharati / evaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM / // ikkArasamo uddesao sammatto // || paDhamaM ajjhayaNaM sammattaM // 77. sAta piNDaiSaNA ke pazcAt sAta pAnaiSaNAe~ haiM / ina sAta pAnaiSaNAoM meM se prathama pAnaiSaNA isa prakAra hai - asaMsRSTa hAtha aura asaMsRSTa pAtra / isI prakAra (piNDeSaNAoM kI taraha) zeSa saba pAnaiSaNAoM kA varNana samajha lenA caahie| itanA vizeSa samajhanA cAhie ki cauthI pAnaiSaNA meM vividhatA kA nirUpaNa hai - vaha bhikSu yA bhikSuNI gRhastha ke yahA~ praveza karane para jina pAnI ke prakAroM ke sambandha meM jAne, isa prakAra haiM- tila kA dhovana, tuSa kA dhovana, jau kA dhovana, cAvala Adi kA pAnI ( osAmaNa ), kAMjI kA pAnI yA zuddha uSNa jl| inameM se kisI bhI prakAra kA pAnI grahaNa karane para nizcaya hI pazcAt karma nahIM lagatA ho to usa prakAra ke pAnI ko prAsuka aura eSaNIya mAnakara grahaNa kara lenA cAhie / ina sAta piNDaiSaNAoM tathA sAta pAnaiSaNAoM meM se kisI eka pratimA ( pratijJA yA abhigraha) ko svIkAra karane vAlA isa prakAra na kahe ki ina saba sAdhu-bhadantoM ne mithyArUpa se pratimAe~ svIkAra kI haiM, ekamAtra maiMne hI pratimAoM ko samyak prakAra se svIkAra kiyA hai / ( apitu isa prakAra kahanA cAhie - ) jo ye sAdhu-bhagavanta ina pratimAoM piNDaiSaNA: prathama adhyayana ( 155 ) Pindesana: Frist Chapter AN

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... . . ... ... -VALUMARsvatISUAN- GA N D. COM ko svIkAra karake vicaraNa karane vAle haiM, jo maiM bhI isa pratimA ko svIkAra karake vicaraNa karane vAlA hU~, ye sabhI jinAjJA meM udyata haiM aura isa prakAra paraspara eka-dUsare kI samAdhipUrvaka vicaraNa karane vAle haiN| isa prakAra jo sAdhu-sAdhvI (gaurava-lAghavagranthi se dUra rahakara nirahaMkAratA evaM Atma-samAdhi ke sAtha AtmA ke prati samarpita hokara) piNDaiSaNA-pAnaiSaNA kA vidhivat pAlana karate haiM, unhIM meM bhikSubhAva kI yA jJAnAdi AcAra kI samagratA hai| ki MR.RROROPROPORDROP49094QOPARROREPARAPARAN SEVEN PANAISHANAS 77. After seven pindaishanas come seven panaishanas. Of these seven panaishanas the first is_clean hands and bowl. The remaining panaishanas also being same as the other pindaishanas. Only the fourth has this difference-On entering the house of a layman the types of drinks about which the ascetic should know are sesame-wash, bran-wash, barley-wash, rice-wash, kanji (sour gruel) or pure boiled water. If he is sure that any of these drinks does not entail paschatkarma (post-activity) fault he may take such drink considering it to be faultless and acceptable. An ascetic who takes a vow of following any one of these seven pindaishanas and panaishanas should not claim that all other ascetics have taken wrong vows and only he has taken the vows properly. (Instead he should say-) These revered persons, who follow these codes and I who also follows these codes, we all pursue the path shown by the Jina with mutual respect. This (following the codes of accepting food and drinks) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana-ina sUtroM meM vizeSa abhigrahadhArI muniyoM ke lie sAta piNDaiSaNA (AhAra grahaNa kI eSaNA) tathA sAta pAnaiSaNA (pAnI grahaNa kI eSaNA) kA varNana hai| ye abhigraha jinakalpI evaM AcArAMga sUtra (bhAga 2) ( 156 ) Acharanga Sutra (Part 2) PICARKHAGRA SECTRO MOUS 100 Goo ta

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CHEETIRE 28.97672 sthavirakalpI donoM taraha ke muniyoM ke lie haiN| sthavirakalpI sAtoM prakAra ke abhigraha le sakatA hai, jabaki jinakalpI ke lie pahalI, dUsarI chor3akara zeSa pA~ca piNDaiSaNA-pAnaiSaNA kA vidhAna hai| yahA~ bahu-ujjhiyadhammiyaM-AhAra se tAtparya yaha nahIM hai ki vaha khAne yogya nahIM hai, kintu aise nIrasa AhAra se hai jise pazu-pakSI yA zramaNa-bhikhArI Adi bhI khAnA nahIM cAhate hoM, athavA jo adhika mAtrA meM hone ke kAraNa jise lene para pazcAt-karma kI saMbhAvanA na ho| sayaM vA jAijjA pada se yaha sUcita kiyA hai ki aise AhAra kI muni svayaM bhI yAcanA kara sakatA hai aura gRhastha ko bhI cAhie vaha bhaktipUrvaka sAdhu ko AhAra grahaNa karane kI prArthanA kre| isa adhyayana ke upasaMhArarUpa meM sUtra bar3A mahattvapUrNa hai| isameM apanI vizeSa sAdhanA va tyAga kA ahaMkAra karane kA niSedha hai| sAdhanA kA uddezya Atma-zuddhi hai, ataH use apane ahaMkAra poSaNa yA dUsaroM kI niMdA asUyA kA mAdhyama nahIM banAnA caahie| sAdhu apane abhigraha Adi kA kisI prakAra garva nahIM kare tathA jo abhigrahadhArI nahIM haiM unheM kisI prakAra hIna nahIM smjhe| apitu donoM hI jinAjJA ke ArAdhaka haiM yaha smjhe| TIkAkAra ne vizeSa sandarbha dete hue kahA haieka vastra rakhane vAle muni ko do vastradhArI muni kI, do vastradhArI ko tIna vastradhArI yA bahuta vastradhArI muni kI tathA acelaka muni ko sacelaka muni kI niMdA-tiraskAra karake hIna nahIM batAnA caahie| __savve vi te jiNANAe-ve saba jinAjJA ke ArAdhaka haiN| sAdhanA kA mahattva bAhya pariveza meM nahIM, Abhyantara doSoM ke nivAraNa meM hai| // ekAdaza uddezaka samApta // // prathama adhyayana samApta // ::. . AH Elaboration--These aphorisms describe seven pindaishanas and seven panaishanas for ascetics who have taken some special resolves. These resolves are meant for both jinakalpi and sthavir-kalpi ascetics. A sthavir-kalpi can accept resolves covering all the seven codes whereas a jinakalpi can only go for five, leaving the first two. Here bahu-ujjhiyadhammiya does not mean food that is not consumable, but that which is so tasteless that even animals, birds and destitute do not want to consume or that which does not possibly __entail paschatharma (post-activity) fault due to abundance. piNDaiSaNA : prathama adhyayana ( 157 ) Pindesana : Frist Chapter PASSES

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The phrase sayam va jaijja informs that an ascetic may himself seek such food and a layman should also request the ascetic with due devotion to accept such food. The concluding aphorism of this chapter is very important. It discourages any pride for one's special practices or sacrifice. The goal of spiritual practices is purity of soul. Therefore, one should never make it an instrument of nurturing self-pride or criticism of others. An ascetic should never be proud of his special resolves or other practices. He should also not look down upon those who do not indulge in such practices. Instead, he should consider both to be the followers of the tenets of the Jina. The commentator (Tika) has mentioned as special reference that-an ascetic with single piece of cloth should not criticize or belittle one with two pieces of cloth; an ascetic with two pieces of cloth should not criticize or belittle one with three or more pieces of cloth; and an unclad ascetic should not criticize or belittle a clad one. Savve vi te jinanaye--They all are followers of the tenets of the Jina. The importance of spiritual practice lies not in outer appearance but in removal of inner faults. || END OF LESSON ELEVEN 11 || END OF FIRST CHAPTER || AcArAMga sUtra (bhAga 2) ( 846) Acharanga Sutra (Part 2) 1919 1910 08006 BYVONNON

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R A . ...... . | zayyaiSaNA : dvitIya adhyayana | Amukha + dvitIya adhyayana kA nAma 'zayyaiSaNA' hai| + jaina paramparA meM 'zayyA' zabda kucha viziSTa artha meM prayukta hai| yahA~ zayyA kA prasiddha artha bichaunA, gaddA yA seja hI nahIM hai, apitu sone-baiThane ke lie paTTA, caukI Adi sabhI upakaraNoM kA samAveza 'zayyA' meM ho jAtA hai| + 'eSaNA' kA artha hai-anvessnnaa| saMyamI-sAdhu ke yogya dravya zayyA ke anveSaNa, grahaNa aura paribhoga ke sambandha meM kalpya-akalpya kA cintana/viveka karanA zayyaiSaNA hai jisameM zayyA sambandhI eSaNA kA nirUpaNa ho, usa adhyayana kA nAma zayyaiSaNA adhyayana hai| jisa prakAra dharma sAdhanA ke lie zarIra paripAlanArtha AhAra-pAnI kI AvazyakatA hotI hai, vaise hI zarIra ko vizrAma dene, sardI-garmI rogAdi se usakI surakSA karake dharmakriyA ke yogya rakhane hetu zayyA kI AvazyakatA hotI hai| zayyaiSaNA adhyayana ke tIna uddezaka haiN| prathama uddezaka meM upAzraya se sambandhita udgamAdi doSoM tathA gRhasthAdi saMsakta upAzraya se hone vAlI hAniyoM kA viSaya hai| dvitIya uddezaka meM upAzraya sambandhI vibhinna doSoM kI sambhAvanA tathA usase sambandhita viveka evaM tyAga kA pratipAdana hai tathA tRtIya uddezaka meM saMyamI sAdhu ke sama-viSama sthAna meM samabhAva rakhane kA vidhAna hai| 9 zayyaiSaNA : dvitIya adhyayana ( 159 ) Shaiyyaishana : Second Chapter

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ww INTRODUCTION The name of the second chapter is 'Shaiyyaishana'. In the Jain tradition the term 'shaiyya' represents a special meaning. Here it does not simply mean bed, which is its dictionary meaning. It includes all the equipment used for sitting, reclining or sleeping, such as bed, board, divan, stool, chair etc. SHAIYYAISHANA: SECOND CHAPTER Eshana' means search or exploration. To ponder and evaluate about acceptable and unacceptable with regard to search, acquisition and use of equipment for sleep for a disciplined ascetic is. called shaiyyaishana. The chapter which contains codes about search, acquisition, and use of such equipment is the Shaiyyaishana chapter. As food and drinks are required to maintain the human body for spiritual pursuits, so is required bed to provide rest to the body and help protect it from heat, cold and sickness (etc.) and keep it fit for spiritual pursuits. This chapter has three lessons. The first lesson contains information about faults of origin related to the place of stay and harms caused by presence of householders and others. The second lesson contains various possibilities of faults related to the place of stay, upashraya, and the related prudence and censures. The third lesson contains procedures about pursuing equanimity at convenient and inconvenient places. AcArAMga sUtra (bhAga 2) ( 160 ) Acharanga Sutra (Part 2) Fox +0x + -- + Duan Fame

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paDhamo uddesao sejjA : bIyaM ajjhayaNaM zayyaiSaNA : dvitIya adhyayana SHAIYYAISHANA: SECOND CHAPTER THE SEARCH FOR BED prathama uddezaka jIva-janturahita upAzraya- eSaNA 78. se bhikkhU vA 2 abhikaMkhejjA uvassayaM esittae, aNupavisittA gAmaM vA NagaraM vA jAva rAyahANiM vA se jaM puNa uvassayaM jANejjA; saaMDaM sapANaM jAva sasaMtANayaM, tahappagAre uvassae No ThANaM vA sejjaM vA NisIhiyaM vA ceijjA / LESSON ONE se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, appaMDaM jAva appa saMtANagaM, tahappagAre uvassae paDilehittA pamajjittA tao saMjayAmeva ThANaM vA 3 ceijjA / 78. bhikSu bhikSuNI upAzraya kI eSaNA ke lie grAma yA nagara yAvat rAjadhAnI meM praveza karake yogya upAzraya kI gaveSaNA karate hue yadi jAne ki vaha upAzraya aNDoM se yAvat makar3I ke jAloM se yukta hai to vaise upAzraya meM sAdhu-sAdhvI sthAna - ( na - ( kAyotsarga), zayyA - (saMstAraka) aura niSIdhikA - ( svAdhyAya) na kare / vaha sAdhu-sAdhvI yaha jAne ki upAzraya aNDoM yAvat makar3I ke jAloM Adi se rahita hai to vaise upAzraya kA pratilekhana evaM pramArjana karake usameM kAyotsarga, saMstAraka evaM svAdhyAya kre| SEARCH FOR UPASHRAYA FREE OF CREATURES 78. On entering a village, town or city in search of an upashraya (a place of stay) and while exploring for it if a bhikshu or bhikshuni finds that the upashraya is infested with eggs, cobwebs etc., he should avoid its use for meditation (thanam), sleeping (sejjam) and studies (nisihiyam). zayyaiSaNA: dvitIya adhyayana ( 161 ) Shaiyyaishana: Second Chapter

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somebo However if the bhikshu or bhikshuni finds that the upashraya is not infested with eggs, cobwebs etc., he should inspect and clean the upashraya and use it for meditation (thanam), sleeping ( sejjam) and studies (nisihiyam). vivecana-'upAzraya' kA artha hai - gRhastha dvArA apane nija upayoga ke lie banAyA huA vaha sthAna jahA~ para sAdhu-sAdhvI gRhastha kI anumati lekara Thaharate hoN| use 'vasati' bhI kahate haiN| aisA sthAna nirdoSa tathA niravadya honA cAhie / jahA~ Thaharane se kisI jIva kI hiMsA nahIM ho tathA sAdhu ke kAyotsarga, svAdhyAya tathA uThane-baiThane meM kisI prakAra kI bAdhA nahIM AtI ho / sAdhu upAzraya kA cayana mukhyatayA tIna kAryoM ke lie karatA hai (1) ThANaM - kAyotsarga ke lie| (2) sejjaM - sone-baiThane Adi ke lie / (3) NisIhiyaM - svAdhyAya ke lie| prAcIna kAla meM svAdhyAya-bhUmi AvAsa sthAna se alaga ekAnta sthAna meM hotI thI, jahA~ logoM ke AvAgamana kA niSedha hotA thA, isIlie svAdhyAya - bhUmi ko niSedhikI- nisIhiyA - (sarva sAmAnya ke lie niSiddha sthAna ) kahA jAtA thA / Elaboration-Upashraya means-a house or facility constructed by a householder for his own use where ascetics stay after seeking permission from the owner. It is also called 'vasati'. Such place should be flawless and undefiled. A place where the stay by an ascetic does not put any being to harm or inconvenience and where there is no disturbance to the ascetic in his activities like meditation, studies and normal movement. An ascetic explores an upashraya mainly for three activities- (1) Thanam -- for kayotsarg (dissociation of mind from the body) or meditation. (2) Sejjam-for sitting, sleeping and other normal activities. (3) Nisihiyam-for studies. In ancient times the place for studies was different from the place of stay and in isolation and visitors were prohibited. That is why the place of study was called a prohibited area or nishedhiki or nisihiya. AcArAMga sUtra (bhAga 2) ( 162 ) Acharanga Sutra (Part 2) 10%

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upAzraya- eSaNA : auddezika niSedha 79. se jaM puNa uvassayaM jANejjA - assiMpaDiyAe egaM sAhammiyaM samuddissa pANAI 4 samAraMbha samuddissa kIyaM pAmiccaM acchijjaM aNisaTTaM abhihaDaM AhaTu cee / tahappagAre uvassae purisaMtarakaDe vA apurisaMtarakaDe vA jAva Asevie vA aNAsevie vA 2 No ThANaM vA 3 ceijjA / evaM bahave sAhammiyA egaM sAhammiNiM / bahave saahmminniio| 79. kadAcit sAdhu aisA upAzraya jAne, joki gRhastha dvArA kisI eka sAdharmika sAdhu ke uddezya se prANiyoM kA samArambha karake banAyA gayA hai| usI ke uddezya se kharIdA gayA hai, udhAra liyA gayA hai nirbala se chInA gayA hai, usake svAmI kI anumati ke vinA liyA gayA hai| to aisA upAzraya; cAhe vaha puruSAntarakRta ho yA apuruSAntarakRta ho, usake svAmI dvArA upayoga meM liyA gayA ho yA nahIM, usameM kAyotsarga Adi kriyAe~ nahIM karanI cAhie / isI prakAra jo bahuta-se sAdharmika sAdhuoM, eka sAdharmiNI sAdhvI, bahuta-sI sAdharmiNI sAdhviyoM Adi ke uddezya se banAyA gayA ho to usa upAzraya meM kAyotsargAdi kA niSedha samajhanA caahie| CENSURE OF THE INTENTIONALLY BUILT 79. If the bhikshu or bhikshuni finds an upashraya that has been constructed for some particular co-religionist ascetic and the process involves violence of beings; or has been purchased or borrowed or forcibly snatched from others or taken without the permission of its owner, then it should not be used for meditation and other mentioned activities irrespective of its having been used or not used by the owner. In the same way if it has been constructed for many coreligionist ascetics (male) or single female ascetic or many female ascetics, such upashraya should be considered prohibited for meditation etc. by ascetics. puruSAntarakRta upAzraya 80. [1] se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, bahave samaNa-mAhaNaatihi-kivaNa-vaNImae pagaNiya 2 samuddissa taM ceva bhANiyavvaM / zayyaiSaNA : dvitIya adhyayana ( 163 ) Shaiyyaishana: Second Chapter

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2] se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, bahave samaNa-mAhaNa-atihikivaNa-vaNImae samuddissa pANAiM 4 jAva ceei| tahappagAre uvassae apurisaMtarakaDe jAva aNAsevie No ThANaM vA 3 ceejjaa| aha puNevaM jANejjA purisaMtarakaDe jAva aasevie| paDilehittA pamajjittA tao saMjayAmeva ThANaM vA 3 ceejjaa| 80. [1] sAdhu-sAdhvI yadi aisA upAzraya jAne, jo bahuta-se zramaNoM, brAhmaNoM, atithiyoM, daridroM evaM bhikhAriyoM ko gina-ginakara unake uddezya se SaTkAya kA samArambha karake banAyA gayA hai, jo krIta Adi doSayukta hai, vaha yadi apuruSAntarakRta tathA anAsevita ho, to aise upAzraya meM kAyotsarga Adi nahIM karanA caahie| ___ [2] vaha sAdhu yA sAdhvI; jAne ki koI upAzraya bahuta-se zramaNoM, brAhmaNoM, atithiyoM, daridroM Adi ko khAsa uddezya karake banAyA gayA hai| kintu vaha upAzraya yadi apuruSAntarakRta tathA anAsevita ho to, usa upAzraya meM kAyotsarga Adi nahIM karanA caahie| kintu yadi aisA upAzraya puruSAntarakRta hai, usake svAmI dvArA adhikRta hai to usakA pratilekhana tathA pramArjana karake vahA~ kAyotsarga Adi kara sakatA hai| USED UPASHRAYA 80. [1] A bhikshu or bhikshuni should find if an upashraya has been constructed specifically for a large number of shramans, Brahmins, guests, destitute and beggars by sinful activities against six life-forms, and has other flaws like kreet (purchased specifically for someone). If it is so and it has not already been used by the owner then it should not be used for ascetic activities including meditation. [2] If the bhikshu or bhikshuni finds that an upashraya has been constructed specifically for a large number of shramans, Brahmins, guests, destitute and beggars, and if it has not already been used by the owner then it should not be used for ascetic activities including meditation. However, if it has already been used by the owner and his permission has been taken then it can be used after inspecting and cleaning by the ascetic for his ascetic activities including meditation. AcArAMga sUtra (bhAga 2) ( 164 ) Acharanga Sutra (Part 2)

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:.. . .W ALE BIO.60.640. GOO. G OO.G40. 81. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA assaMjae bhikkhupaDiyAe kaDie vA ukkaMbie vA chatte vA lete vA ghaTe vA maDhe vA saMmaDhe vA saMpadhUvie vaa| tahappagAre uvassae. apurisaMtarakaDe jAva aNAsevie No ThANaM vA 3 ceijjaa| aha puNevaM jANejjA purisaMtarakaDe jAva Asevie, paDilehittA pamajjittA tao saMjayAmeva jAva ceijjaa| 81. sAdhu-sAdhvI aisA upAzraya jAne, joki gRhastha ne sAdhuoM ke nimitta banAyA hai| kASThAdi lagAkara sa~vArA hai| bA~sa Adi se bA~dhA hai| ghAsa Adi se AcchAdita kiyA hai| gobara Adi se lIpA hai| sa~vArA hai, ghisA hai, cikanA kiyA hai, samatala banAyA hai| dhUpa Adi sugandhita dravyoM se suvAsita kiyA hai| aisA upAzraya yadi apuruSAntarakRta yAvat anAsevita ho to usameM kAyotsarga Adi nahIM karanA caahie| yadi vaha yaha jAna le ki vaha upAzraya puruSAntarakRta yAvat gRhastha dvArA Asevita ho cukA hai to usakA pratilekhana evaM pramArjana karake vahA~ sthAna Adi kriyAe~ kara sakatA hai| 81. A bhikshu or bhikshuni should find if an upashraya has been constructed specifically for ascetics. It has been decorated with things like wood. It has been constructed with bamboos. It has been thatched with hay or other such things. It has been plastered with cow-dung or other such things. It has been cleaned, ground, polished and leveled. It has been fumed with incense or other aromatic things. If such upashraya has not already been used by the owner then it should not be used for ascetic activities including meditation. However, if it has already been used by the owner or a householder then it can be used after inspecting and cleaning by the ascetic for his ascetic activities including meditation. vizeSa zabdoM ke artha-kaDie-caTAiyoM Adi ke dvArA cAroM ora se AcchAdita yA susNskRt| ukkaMbie-khambhoM para bA~soM ko tirache rakhakara banAyA huaa| chatte-ghAsa, darbha Adi se Upara kA bhAga AcchAdita kara denaa| lete-dIvAra Adi para gobara Adi se lIpanA, ye uttaraguNa (uttara parikarma) haiM, jo mUlaguNoM (mUla parikarma) ko naSTa kara dete haiN| ghaTTe-cUne, patthara Adi khuradare padArtha se ghisakara viSama sthAna ko sama bnaanaa| maDhe-komala bnaanaa| samaDhe-sApha kara denaa| saMpadhUvite-dhUpa Adi sugandha dravyoM se durgandha ko sugandhita krnaa| (nizItha cUrNi, u. 5, bRhatkalpa vRtti, pR. 169) OPANA zayyaiSaNA : dvitIya adhyayana ( 165 ) Shaiyyaishana : Second Chapter TIONERSTARTOONPORNERY

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5. aise siesis.sis. assississ Technical Terms: Kadiye-covered or decorated on all sides with reed or cane mattress. Ukkambiye-to fix bamboos horizontally on pillars. Chhatte-to thatch with hay or other such material. Lette-to plaster walls and floor with cow-dung or other material. These are secondary activities and they obliterate the original activities. Ghatthe-to make a rough surface plane by grinding with lime, stone and other such material. Matthe-to make smooth. Samatthe-to clean. Sampadhuvite-to make fragrant by burning incense or any other aromatic material. (Nishith Churni 5, Brihatkalpa Vritti, p. 169) 82. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, assaMjae bhikkhupaDiyAe khuDDiyAo duvAriyAo mahalliyAo kujjA jahA piNDesaNAe jAva saMthAragaM saMthArejjA bahiyA vA NiNNakkhu / tahappagAre uvassae apurisaMtakaDe jAva aNAsevie jo ThANaM vA 3 ceijjaa| aha puNevaM jANejjA - purisaMtarakaDe jAva Asevie, paDilehittA pamajjittA tato saMjayAmeva jAva ceijjA | 82. vaha sAdhu-sAdhvI aisA upAzraya jAne, gRhastha ne sAdhuoM ke lie jisake choTe dvAra ko bar3A kiyA ho, jaise piNDaiSaNA adhyayana meM batAyA gayA hai, yahA~ taka ki upAzraya ke andara aura bAhara kI hariyAlI ukhAr3akara, kATakara vahA~ saMstAraka bichAyA gayA ho, athavA koI padArtha usameM se bAhara nikAlA gayA ho, vaisA upAzraya yadi apuruSAntarakRta yAvat anAsevita ho to vahA~ kAyotsargAdi nahIM karanA caahie| yadi sAdhu yaha jAne ki pUrvokta prakAra kA upAzraya puruSAntarakRta hai, yAvat Asevita hai to usakA pratilekhana evaM pramArjana karake yatanApUrvaka upayoga kiyA jA sakatA hai| 82. A bhikshu or bhikshuni should find if an upashraya has been renovated by enlarging smaller doors (as mentioned in the Pindaishana chapter), or even the greenery inside or outside the house has been dug out or cut before making bed, or some other things have been removed from that place. If such upashraya has not already been used by the owner then it should not be used for ascetic activities including meditation. However, if it has already been used by the owner or a householder then it can be used after inspecting and cleaning by the ascetic for his ascetic activities including meditation. AcArAMga sUtra (bhAga 2) ( 166 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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aid AAD 1640-N-SHASANG, ROGA IACINOKIATDANCDA 83. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA assaMjae bhikkhUpaDiyAe 6. udakapasUtANi kaMdANi vA mUlANi vA pattANi vA puSpANi vA phalANi vA bIyANi vA 6. hariyANi vA ThANAo ThANaM sAharai bahiyA vA nninnnnkkhu| tahappagAre uvassae apurisaMtarakaDe jAva No ThANaM vA 3 ceejjaa| aha puNevaM jANejjA purisaMtarakaDe jAva ceejjaa| 83. sAdhu-sAdhvI aisA upAzraya jAne ki gRhastha, jahA~ para pAnI se utpanna hue kaMda, 1. mUla, pattoM, phUloM yA phaloM ko sAdhuoM ke nimitta se eka sthAna se dUsare sthAna para le jA ho rahA hai, bhItara se kaMda Adi padArthoM ko bAhara nikAla rahA hai, aisA upAzraya apuruSAntarakRta yAvat anAsevita ho to usameM kAyotsargAdi kriyAe~ nahIM karanA caahie| yadi vaha upAzraya puruSAntarakRta yAvat Asevita hai to usakA upayoga kara sakatA hai| 83. A bhikshu or bhikshuni should find if aquatic bulbous roots, stalks, leaves, flowers or fruits are being shifted from one place to another within the premises or being brought out from the upashraya by a householder. If such upashraya has not already been used by the owner then it should not be used for ascetic activities including meditation. However, if it has already been used by the owner or a householder then it can be used after inspecting and cleaning by the ascetic for his ascetic activities including meditation. ___84. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA assaMjae bhikkhupaDiyAe pIDhaM vA phalagaM vA NisseNiM vA udUkhalaM vA ThANAo ThANaM sAharai bahiyA vA nninnnnkkhu| tahappagAre uvassae apurisaMtarakaDe jAva No ThANaM vA 3 ceejjaa| aha puNevaM jANejjA purisaMtarakaDe jAva ceejjA / 84. vaha sAdhu-sAdhvI aisA upAzraya jAne ki sAdhuoM ko usameM ThaharAne kI dRSTi se gRhastha caukI, paTTe, nisainI yA Ukhala Adi sAmAna eka sthAna se dUsare sthAna para le jA rahA hai athavA koI padArtha bAhara nikAla rahA hai, vaisA upAzraya apuruSAntarakRta yAvat anAsevita ho to usameM kAyotsargAdi nahIM karanA caahie| yadi vaha upAzraya puruSAntarakRta yAvat Asevita hai, to vahA~ sthAnAdi kArya kiyA jA sakatA hai| 84. A bhikshu or bhikshuni should find if stools, platforms, ladders, mortars and other such things are being shifted from one zayyaiSaNA : dvitIya adhyayana ( 167 ) Shaiyyaishana : Second Chapter Shaiyyaishan . . . 12490400NRAJA HINA (6ODON ON

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place to another within the premises or being brought out from the upashraya by a householder in order to prepare it for the stay of ascetics. If such upashraya has not already been used by the owner then it should not be used for ascetic activities including meditation. However, if it has already been used by the owner or a householder then it can be used after inspecting and cleaning by the ascetic for his ascetic activities including meditation. _ vivecana-sUtra 81 se 84 taka meM sAdhuoM ke nimitta bane tathA apuruSAntarakRta Adi cAra prakAra ke upAzraya niSiddha batAye haiM (1) sAdhu ke lie saMskArita-susajjita kiyA gayA ho| (2) sAdhu ke lie usakI tor3a-phor3a tathA marammata kI jA rahI ho| (3) sAdhu ke lie usameM se kanda-mUla Adi sthAnAntara kiye yA nikAle jA rahe hoN| (4) caukI, paTTe Adi sAmagrI anyatra le jAyI jA rahI ho| bRhatkalpa bhASya 583-584 meM kahA hai-isa prakAra bhavana ko parikarmita-saMskArita karane tathA usakI marammata karAne, usameM par3e hue sacitta-acitta sAmAna ko sthAnAntara karane, nikAlane Adi meM mUlaguNa-uttaraguNa virAdhanA kI sambhAvanA rahatI hai| prastuta AcArAMga meM inhIM cAra prakAra ke upAzrayoM ke upayoga kA niSedha aura vidhAna donoM hI batAyA hai| yadi ve puruSAntarakRta hoM, sAdhu ke lie hI sthApita na kie gaye hoM, dAtA dvArA upayoga meM lie gaye hoM to muni unakA svAdhyAya Adi ke lie upayoga kara sakatA hai| ___ puruSAntarakRta Adi hone para ve upAzraya sAdhu ke lie auddezika, krIta yA ArambhakRta Adi doSoM se yukta nahIM rhte| gRhastha jaba kisI makAna ko apane lie banAtA hai yA apane kisI kArya ke lie usa para apanA adhikAra rakhatA hai, apane yA samUha ke prayojana ke lie sthApita karatA hai, svayaM usakA upayoga karatA hai, dUsare logoM ko upayoga karane ke lie detA hai, taba vaha makAna sAdhu ke uddezya se nirmita-saMskArita nahIM rahatA, anyArthakRta ho jAtA hai| dazavaikAlikasUtra 8/51 meM sAdhu ke lie para-kRta makAna meM rahane kA vidhAna hai| (vRtti patra 361) __mUlaguNa-doSa (AdhAkarmI) se dUSita makAna to puruSAntarakRta hone para bhI kalpanIya nahIM hotA, isalie anya vizeSaNa prayukta kie gaye haiM-"nIhaDe attaTThie paribhutte aasevite|" ___Elaboration-In aphorisms 81 to 84 four types of upashrayas, including those constructed for ascetics and unused, have been censured - 15 an DATESTORRORVA 1 6NAVA 144 PATRAPAR +SANA AcArAMga sUtra (bhAga 2) NSESAMANDAsadioHAYADYAN (168 ) Acharanga Sutra (Part 2) AMAMARRIOHORORMATIMONIOAMROdicinni

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< RN (1) Prepared and decorated for an ascetic. (2) Repaired or renovated for an ascetic. (3) Bulbous roots etc. are being shifted or taken away to make it suitable for an ascetic. (4) Stools and other such things are being shifted from there. It is mentioned in the Brihatkalpa Bhashya 583-584--There are chances of transgression of basic and secondary virtues during this process of preparing or renovating the house and shifting of live (vegetables etc.) and lifeless things within or without. Here, in Acharanga Sutra, the use of these four types of upashrayas has been censured as well as allowed. Such houses can be used for ascetic activities like meditation provided they are purushantarkrit (a thing which has been used by a member of the family of a donor), not specifically prepared for ascetics and have already been used by householders. Once they are purushantarkrit, such upashrayas become free of flaws like auddeshik, kreet and arambhkrit (intended for, purchased for or sinfully constructed for ascetics). When a householder constructs a house for his own use, possesses it for his own use, allots it for his own or public use, uses it himself or allows others to use it then that house no more remains intended for ascetics'. It becomes 'made for other use'. In Dashavaikalik Sutra 8/51 there is a permission for an ascetic to live in a house prepared for others. (Vritti leaf 361) A house having flaws of basic attributes is not usable even if it is purushantarkrit. That is why other adjectives are used--"nihade attatthiye paribhutte asevite." U~ce upAzraya meM nivAsa kA niSedha 85. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, taM jahA-khaMdhaMsi vA maMcaMsi vA mAlaMsi vA pAsAyaMsi vA hammiyatalaMsi vA aNNayaraMsi vA tahappagAraMsi aMtalikkhajAyaMsi NaNNattha AgADhAgADhehiM kAraNehiM ThANaM vA 3 ceijjaa| pretgrum : ferita Bezleri ( P&O) Shaiyyaishana : Second Chapter

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se ya Ahacca ceie siyA, No tattha sIodagaviyaDeNa vA usiNodagaviyaDeNa vA 4 hatthANi vA pAyANi vA acchINi vA daMtANi vA muhaM vA uccholejja vA padhoejja vA No tattha UsaTuM pakarejjA, taM jahA-uccAraM vA pAsavaNaM vA khelaM vA siMghANaM vA vaMtaM vA pittaM vA pUtiM vA soNiyaM vA aNNayaraM vA sriiraavyvN| kevalI buuyaa-aayaannmeyN|| ___ se tattha UsaTuM pakaremANe payalejja vA pavaDejja vA, se tattha payalamANe pavaDamANe vA hatthaM vA jAva sIsaM vA aNNayaraM vA kAyaMsi iMdiyajAlaM lUsejjA, pANANi vA abhihaNejja vA jAva vavarovejja vaa| aha bhikkhUNaM puvyovadiTThA 4 jaM tahappagAre uvassae aMtalikkhajAe No ThANaM vA 3 ceijjaa| 85. sAdhu-sAdhvI aisA upAzraya jAne, jo eka stambha para sthita hai, macAna para, dUsarI maMjila para, athavA mahala ke Upara sthita hai, athavA prAsAda ke tala (chata para) banA huA hai, athavA isI prakAra ke kisI U~ce sthAna para sthita hai, to kisI atyanta gAr3ha kAraNa ke OM binA vaise upAzraya meM svAdhyAya Adi kArya na kre| yadi kisI vizeSa anivArya kAraNa se aise sthAna para ThaharanA par3e, to vahA~ prAsuka zItala jala se yA uSNa jala se hAtha, paira, A~kha, dA~ta yA mu~ha na dhoe, vahA~ se mala-mUtrAdi kA utsarjana na kare, jaise ki uccAra, prasravaNa, mukha kA mala (kapha), nAka kA maila, vamana, pitta, mavAda, rakta tathA zarIra ke anya kisI bhI avayava kA mala vahA~ na girAye kyoMki kevalI bhagavAna ne ise karmabandha kA kAraNa batAyA hai| ___ jaise ki malotsarga Adi karatA huA vaha (sAdhu) vahA~ se phisala sakatA hai yA gira sakatA hai| Upara se phisalane yA girane para usake hAtha, paira, mastaka yA zarIra ke kisI bhI bhAga meM yA indriyoM para coTa laga sakatI hai, sthAvara evaM trasa prANI kA vinAza ho sakatA hai| ataH bhikSuoM ke lie tIrthaMkara bhagavAna ne pahale hI yaha upadeza diyA hai ki isa prakAra ke antarikSa-ucca sthAna meM sthita upAzraya meM sAdhu kAyotsarga Adi kArya na kare / CENSURE OF STAY IN LOFTY UPASHRAYA 85. A bhikshu or bhikshuni should find if an upashraya is located on a pillar, scaffold, second storey, top of a palace, roof of a building or other such higher place. He should not use such upashraya for his ascetic activities unless there is some strong reason to do so. AcArAMga sUtra (bhAga 2) ( 170 ) Acharanga Sutra (Part 2) + Argo

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If at all he has to stay at such place for some unavoidable reason, he should avoid washing hands, feet, eyes, teeth or mouth with cold or hot water and attending to natures call, such as discharging stool, urine, cough, nasal mucus, vomit, bile, pus, blood or any other such discharge of the body. This is because the omniscient has said that these cause bondage of karma. For instance-While indulging in these activities the ascetic may slip and fall. When he slips or falls from a high place his hand, foot, head or any other part of the body or any of the sense organs may get injured and immobile and mobile beings may get destroyed. Therefore, Tirthankars have advised the ascetics to avoid using upashrayas located at such lofty places for their ascetic activities including meditation. vivecana - prAcIna kAla meM bhramaNa prAyaH isa prakAra ke sthAnoM para Thaharate the, jo kaccA choTA-sA aura jIrNa-zIrNa hotA thA, jisameM kisI gRhastha parivAra kA nivAsa nahIM hotA thA / kacce aura choTe makAna kA pratilekhana-pramArjana bhI ho sakatA thA aura mala-mUtrAdi visarjana bhI samiti ke anukUla ho jAtA thaa| Upara kI maMjila meM yA bahuta U~ce makAna se mala-mUtrAdi pariSThAna kI bahuta hI kaThinAI hotI hai| rAta ke a~dhere meM nIce utarate samaya paira phisala jAne, sira yA anya aMgoM ke coTa laga jAne kA bhaya to nizcita rahatA hI hai| AcArya zrI AtmArAma jI ma. ne isa niSedha ke pIche yahI kAraNa batAyA hai ki Upara ke makAnoM meM car3hane-utarane ke lie yadi nisainI kA upayoga kiyA jAtA ho to vahA~ girane Adi aneka prakAra ke khatare rahate haiN| isalie unheM viSama sthAna kahA gayA hai| yadi Upara ke makAna meM jAne-Ane kA rAstA sugama ho, calane-phirane se miTTI Adi nahIM giratI ho tathA sAdhu ko apanI dainikacaryA meM kisI prakAra kI samiti - virAdhanA kI saMbhAvanA nahIM ho to Thaharane kA niSedha bhI nahIM hai / ( hindI TIkA, pRSTha 970) Elaboration-In the ancient times ascetics generally stayed in small huts or dilapidated dwellings where householders did not live. Such places could be properly inspected and cleaned. Natures call could also be attended to according to the codes. But it becomes difficult to properly throw away faeces if the dwelling is at a height or in high rise buildings. There are chances of slipping and getting hurt while coming down in the darkness of night. According to Acharya Shri Atmaramji M. this is the only reason for this censure, as during that zayyaiSaNA: dvitIya adhyayana ( 171 ) Shaiyyaishana: Second Chapter

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... . .. .. . . Janu.. .JAGa v -AL.bie..- . . ..... ... . . . ... . Sapana.kisani period crude ladders were used for climbing and the chances of falling or other such accidents were higher. That is why higher places were called difficult places. However, staying at such higher places is not proscribed if there is an easy passage, walls do not crumble due to movement, and there is no chance of going against the codes while attending to daily chores. (Acharanga Hindi Tika, p. 970) ___ vizeSa zabdoM ke artha-skandha-prAkAra yA eka khambhe para TikAyA huA upaashry| phaliho arglaa| maMco-binA dIvAra kA sthAna, vahI maNDapa hotA hai| mAlo-ghara ke Upara jo dUsarI Adi maMjila ho| pAsAdo-aneka kamaroM se suzobhita mhl| hammatalaM-sabase Upara kI attaarii| Technical Terms : Skandh-an upashraya on a pillar or scaffold. Faliho-door-chain or bolt. Mancho-a covered place without walls; pavilion. Malo-storeys in a building. Pasado-a palace with many rooms. Hammatalam-a loft; room at the top of a house. -and . .::. .. jA S AY. sAgArika upAzraya kA niSedha 86. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, saitthiyaM sakhuTuM sapasu- , bhttpaannN| tahappagAre sAgArie uvassae No ThANaM vA 3 ceijjaa| 87. AyANameyaM bhikkhussa gAhAvaikuleNa saddhiM sNvsmaannss| alasage vA visUiyA : vA chaDDI vA NaM uvvaahejjaa| aNNayare vA se dukkhe rogAyaMke smuppjjejjaa| assaMjae: kaluNapaDiyAe taM bhikkhussa gAyaM telleNa vA ghaeNa vA NavaNIeNa vA vasAe vA abbhaMgejja vA makkhejja vA, siNANeNa vA kakkeNa vA loddheNa vA vaNNeNa vA cuNNeNa vA paumeNa vA AghaMsijja vA paghaMsijja vA uvvalijja vA uvvaTTijja vA, sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholijja vA pakkhAlijja vA siNAvijja vA siMcijja vA dAruNA vA dArupariNAmaM kaTu agaNikAyaM ujjAlejja vA pajjAlijja / vA ujjAlittA, pajjAlittA kAyaM AyAvijja vA payAvijja vaa| aha bhikkhUNaM puvvovadiTThA esa paiNNA 4 jaM tahappagAre sAgArie uvassae No ThANaM vA 3 ceijjA / 86. jo upAzraya striyoM se, bAlakoM se, pazuoM Adi kSudra prANiyoM se tathA pazuoM yA : gRhasthoM ke khAne-pIne Adi padArthoM se bharA ho to aise upAzraya meM sAdhu-sAdhvI nahIM tthhreN| 87. gRhastha parivAra ke sAtha (eka hI makAna meM) sAdhu kA nivAsa karanA doSa kA kAraNa hai / vahA~ nivAsa karate hue sAdhu ko kadAcit hAtha, paira Adi kA stambhana (zUnyatA : AcArAMga sUtra (bhAga 2) ( 172 ) Acharanga Sutra (Part 2) . TA PROYNONEY ... B ASANORTIONACHAR TSCTRES901 BAR...H

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yA jar3atA ) ho jAye athavA sUjana A jAye, vizUcikA (atisAra) yA vamana roga ho jAye athavA anya koI, zUla, pIr3A, duHkha yA rogAtaMka paidA ho jAye, taba vaha gRhastha karuNAbhAva se prerita hokara usa bhikSu ke zarIra para tela, ghI, navanIta athavA vasA se mAliza karegA yA cupar3egA / phira use prAsuka zItala jala yA uSNa jala se snAna karAyegA athavA sugaMdhita dravya, lodha, varNaka, cUrNa yA padma se eka bAra ghisegA, bAra-bAra ghisegA, zarIra para lepa karegA athavA zarIra kA maila dUra karane ke lie ubaTana kregaa| prAsuka zItala jala se yA uSNa jala se eka bAra dhoegA yA bAra-bAra dhoegA, mala-malakara dhoegA athavA mastaka para pAnI chIMTegA, araNI kI lakar3I ko paraspara ragar3akara agni ujjvalita-prajvalita kregaa| agni ko sulagAkara aura adhika prajvalita karake sAdhu ke zarIra ko thor3A adhika tapAyegA / isa taraha gRhastha kuTumba ke sAtha eka ghara meM rahane se aneka doSa lagane kI saMbhAvanA dekhakara tIrthaMkara bhagavAna ne bhikSu ke lie pahale se hI aisA niyama batAyA hai, aise makAna meM nahIM ThaharanA cAhie aura kAyotsarga Adi bhI nahIM karanA cAhie / CENSURE OF LIVING IN INHABITED UPASHRAYA 86. A bhikshu or bhikshuni should not stay in an upashraya that is crowded with women, children, animals and small creatures or with food and other things meant for householders or animals. 87. Living in the same house with householder families is a source of faults for an ascetic. While living there an ascetic may suffer from paralysis of limbs or swollen limbs, diarrhea, vomiting or other ache, pain or ailment. In such condition, inspired by compassion, the householder will apply or rub oil, butter, cream or fat on the body of the ascetic. After this he will give a bath with pure and cold or hot water; rub and anoint the body, once or repeatedly, with aromatic pastes, herbs, pigments, powder or lotus; or remove the dirt of the body by rubbing with a paste. He will wash (the effected part) with pure and cold or hot water once or many times, lightly or vigorously. He will rub dry timber to produce fire and add fuel to it to give warmth to or foment the body of the ascetic. zayyaiSaNA : dvitIya adhyayana ( 173 ) Shaiyyaishana: Second Chapter

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15111A1P ..... ACINOLOGY Anticipating the possibilities of so many faults while living with a householder family the Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including meditation in inhabited houses. 88. AyANameyaM bhikkhussa sAgArie uvassae sNvsmaannss| iha khalu gAhAvaI vA jAva kammakarI vA aNNamaNNaM akkosaMti vA vahati vA ruMbhaMti vA uddaviMti vaa| aha bhikkhU NaM uccAvayaM maNaM NiyaMcchijjA ee khalu aNNamaNNaM akkosaMtu vA, mA vA akkosaMtu, jAva mA vA uddveNtu| aha bhikkhUNaM pubbovaiTThA 4 jaM tahappagAre sAgArie uvassae No ThANaM vA 3 ceijjaa| 88. gRhastha parivArayukta upAzraya meM nivAsa karanA sAdhu ke lie doSoM kA kAraNa hai kyoMki usameM gRhapati yAvat usakI naukara-naukarAniyA~ Adi rahatI haiN| kadAcit ve paraspara eka-dUsare ko kaThora vacana kaheM, mAreM-pITeM yA upadrava kareM to unheM aisA karate dekhakara sAdhu ke mana meM U~ce-nIce bhAva A sakate haiN| vaha soca sakatA hai ki ye paraspara mAreM-pITeM : yA upadrava Adi kareM athavA nahIM kreN| isIlie tIrthaMkaroM ne pahale se hI aisA niyama batAyA hai ki gRhasthayukta upAzraya meM sAdhu nahIM tthhre| __88. Living in the same house with householder families is a source of faults for an ascetic. This is because the head of the family and other members including servants live there. They may abuse each other, fight or turn violent. When the ascetic witnesses this, he may get mentally disturbed. He may think whether or not they should quarrel among themselves. Therefore Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including meditation in inhabited houses. 89. AyANameyaM bhikkhussa gAhAvaihiM saddhi sNvsmaannss| iha khalu gAhAvai appaNo saaTThAe agaNikAyaM ujjAlijja vA pajjAlijja vA vijjhAvijja vaa| aha bhikkhU uccAvayaM maNaM niyaMcchijjA ee khalu agaNikAyaM ujjAleMtu vA, mA vA ujjAleMtu, pajjAleMtu vA, mA vA pajjAleMtu, vijjhAveMtu vA, mA vA vijjhaaveNtu| aha ke bhikkhUNaM puvvovaiTThA 4 jaM tahappagAre uvassae No ThANaM vA 3 ceijjaa| 89. sAdhu kA gRhasthoM ke sAtha eka makAna meM nivAsa karanA karmabandha kA kAraNa hai kyoMki usameM rahatA huA gRhastha apane kAma ke lie agnikAya ko ujjvalita-prajvalita AcArAMga sUtra (bhAga 2) ( 174 ) Acharanga Sutra (Part 2) Popooto ONDONGODOCT O R PAN /

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JUNI sthAna striyoM ke nivAsa vAlA sthA For Private Personal Use Only

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| citra paricaya 4 Illustration No. 4 sthAna-eSaNA : upAzraya-viveka (1) jo makAna eka stambha para TikA ho, jisa para car3hane yA jAne-Ane kA mArga vizeSa ghumAvadAra ho| (2) jo kisI maMca para sthita ho, jahA~ car3hane-utarane meM girane kI yA jIva-virAdhanA kI saMbhAvanA ho| (sUtra 85) jisa sthAna para striyA~, bAlaka Adi rahate hoM, athavA pazu-pakSI ba~dhe rahate hoM, gRhastha bhojana Adi banAte hoN| (sUtra 86) (4) jisa sthAna para gRhastha kI putriyA~, putravadhue~ yA naukara-naukarAniyA~ snAna Adi karatI hoM, bhojana pakAtI hoM, zRMgAra prasAdhana karatI hoM yA paraspara jhagar3atI hoM, kalaha karatI hoN| (sUtra 88) isa prakAra ke strI, pazu sahita upAzraya meM bhikSu ko dhyAna, svAdhyAya, kAyotsarga, nivAsa Adi nahIM karanA caahie| -adhyayana 2, sUtra 85-88, pR. 174 EXPLORATION OF PLACE : PRUDENCE ABOUT UPASHRAYA (1) A house built on a pillar and with a curving passage or stair case ___of approach. (2) A house built on a high platform where there are chances of falling or causing harm to beings while ascending or descending. (aphorism 85) (3) A place where women and children live; domestic animals and birds are caged or tied. (aphorism 86) (4) A place where daughters, daughters-in-law or maids of the householder take bath, cook, do make-up or quarrel. (aphorism 88) An ascetic should not use for his meditation, studies, kayotsarga or stay such upashraya where women and animal are living. -Chapter 2, aphorism 85-88, p. 174

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karegA, prajvalita agni ko bujhAyegA / vahA~ Thahare hue sAdhu ke mana meM kadAcit U~ce-nIce pariNAma bhI A sakate haiM ki ye gRhastha agni ko ujjvalita kareM athavA ujjvalita na kareM tathA ye agni ko prajvalita kareM athavA prajvalita na kareM, agni ko bujhA deM yA na bujhaaeN| isIlie tIrthaMkaroM ne sAdhu ke lie aisA upadeza diyA hai ki vaha usa prakAra ke gRhastha-yukta sthAna meM nahIM tthhre| 89. Living in the same house with householder families is a source of faults for an ascetic. This is because the head of the family will burn and intensify fire for his use and also extinguish the burning fire. The ascetic staying there may have disturbing thoughts that whether or not the householder should burn or intensify a fire or extinguish a burning fire. Therefore Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including meditation in such inhabited houses. 90. AyANameyaM bhikkhussa gAhAvaihiM saddhiM saMvasamANassa / iha khalu gAhAvaissa kuMDale vA guNe vA maNI vA mottie vA hiraNNe vA suvaNNe vA kaDagANi vA tuDiyANi vA tisaragANi vA pAlaMbANi vA hAre vA addhahAre vA egAvalI vA muttAvalI vA kaNagAvalI vA rayaNAvalI vA taruNiyaM vA kumAriM alaMkiyavibhUsiyaM pehAe aha bhikkhU uccAvayaM maNaM niyaMcchijjA erisiyA, vA''sI NA vA, erisiyA iyA vA NaM bUyA, iti vA NaM maNaM saaijjaa| aha bhikkhUNaM puvvovadiTThA 4 jaM tahappagAre uvassae No ThANaM vA 3 ceijjA / 90. gRhasthoM ke sAtha eka makAna meM ThaharanA sAdhu ke lie karmabandha kA kAraNa kahA hai | jo bhikSu gRhastha ke sAtha ThaharatA hai usameM nimnalikhita kAraNoM se rAga-dveSa kI utpatti honA sambhava hai jaise ki usa makAna meM gRhastha ke kuNDala, karaghanI, maNi, muktA, cA~dI, sonA yA sone ke kar3e, bAjUbaMda, tIna lar3AhAra, phUlamAlA, aThAraha lar3I kA hAra, nau lar3I kA hAra, ekAvalI hAra, muktAvalI hAra yA kanakAvalI hAra, ratnAvalI hAra athavA vastrAbhUSaNa Adi se alaMkRta aura vibhUSita yuvatI yA taruNa kumArI kanyA ko dekhakara bhikSu apane mana meM U~ca-nIca saMkalpa-vikalpa kara sakatA hai ki ye isa prakAra ke AbhUSaNa Adi mere ghara meM bhI the evaM merI strI yA kanyA bhI isI prakAra kI thI yA aisI nahIM thI / vaha isa prakAra ke vacana bhI kaha sakatA hai athavA mana hI mana unakI kAmanA / anumodanA zayyaiSaNA: dvitIya adhyayana ( 175 ) Shaiyyaishana: Second Chapter

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sia.6.46GROG: ..... A -1- 4 kara sakatA hai| isIlie tIrthaMkaroM ne pahale se hI bhikSuoM ke lie aisA niyama Adi batAyA hai ki sAdhu aise gRhastha parivAra vAle sthAna meM Thahare nahIM tathA kAyotsargAdi kriyAe~ bhI na kre| 90. Living in the same house with householder families is a source of faults for an ascetic. This is because there are chances of such ascetic being filled with feelings of attachment and aversion for reasons such as--the ascetic may chance to look at a well dressed young woman embellished with beads, pearls, silver and gold ornaments like earrings, belt, bracelets, armlets, three string necklace, flower garland, eighteen string necklace, nine string necklace, single string necklace, pearl necklace, gold necklace or gem necklace. This may cause disturbing thoughts that I also had such ornaments in my house or my wife or daughter also looked like this or not. He may also silently appreciate or desire for these or express his thoughts aloud. Therefore Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including 1. meditation in inhabited houses. __91. AyANameyaM bhikkhussa gAhAvaihiM saddhiM sNvsmaannss| iha khalu gAhAvaiNIo vA gAhAvaidhUyAo vA gAhAvaisuNhAo vA gAhAvaidhAio vA gAhAvaidAsIo vA * gAhAvaikammakarIo vA, tAsiM ca NaM evaM vuttapuvvaM bhavai-je ime bhavaMti samaNA bhgvNto| jAva uvarayA mehuNAo dhammAo No khalu eesiM kappai mehuNadhammapariyAraNAe AuTTittae, jA ya khalu eehiM saddhiM mehuNadhammapariyAraNAe AuTTIvijjA puttaM khalu sA OM olabhijjA oyaMsi teyaMsi vaccaMssi jasaMssi saMparAyiyaM aaloydrisnnijj| __eyappagAraM NigghosaM soccA Nisamma tAsiM ca NaM aNNayarI saDDhI taM tavassiM bhikkhuM mehuNadhammapariyAraNAe aauttttvijjaa| aha bhikkhUNaM pubyovaiTThA 4 jaM tahappagAre sAgArie uvassae No ThANaM vA 3 ceijjaa| ___ eyaM khalu tassa bhikkhussa vA bhikSuNIe vA saamggiyN| // paDhamo uddesao sammatto // AcArAMga sUtra (bhAga 2) ( 176 ) Acharanga Sutra (Part 2)

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.. . . . . . . . .. . . .. .yeloviVigyayAVANAM.VOCATIOCACIOLOSE ... 91. gRhasthoM ke sAtha eka sthAna meM nivAsa karane se aneka prakAra ke doSa laga sakate haiN| vahA~ jaba vaha rahegA taba una gRhasthoM kI putriyA~, putravadhue~, usakI dhAyamAtAe~, dAsiyA~ yA naukarAniyA~ Adi jo rahatI haiM unameM kabhI paraspara aisA vArtAlApa bhI ho sakatA hai ki "ye jo zramaNa bhagavAna hote haiM, ve zIlavAn, guNavAna, saMyamI, zAnta, brahmacArI evaM maithuna dharma se sadA uparata hote haiN| ataH inake lie maithuna-sevana kalpanIya nahIM hai| parantu jo koI strI inake sAtha maithuna-krIr3A karatI hai usako ojasvI (vizAla sudRr3ha zarIra vAlA), tejasvI (zUravIra), varcasvI-dIptimAna, rUpavAn aura yazasvI tathA saMgrAma meM parAkramI camaka-damaka vAle evaM darzanIya putra kI prApti hotI hai|" unakI isa prakAra kI bAteM sunakara unameM se koI eka putra-prApti kI icchA rakhane vAlI strI usa tapasvI bhikSu ko maithuna-sevana ke lie prerita kara de, aisA bhI sambhava ho sakatA hai| isIlie tIrthaMkaroM ne sAdhuoM ke lie aisI pratijJA batAI hai ki sAdhu usa prakAra ke gRhasthoM se yukta upAzraya meM na Thahare, na kAyotsargAdi kriyAe~ kre|| ___ yaha zayyaiSaNA-viveka usa bhikSu yA bhikSuNI ke AcAra kI samagratA hai| 91. Living in the same house with householder families is a source of faults for an ascetic. The daughters, daughters-in-law, governess, female slaves and servants living there may sometimes talk that such ascetics are upright, virtuous, disciplined, composed and celibate. Therefore, sexual activity is prohibited for them. But if a woman can somehow have sex with an ascetic, she is sure to give birth to a brilliant, strong, brave, handsome, illustrious, valorous, scintillating and beautiful son. Listening to such exchanges it is possible that one of these women, desirous of getting a son, could proceed to seduce the ascetic to have sex with her. Therefore Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including meditation in inhabited houses. ___This prudence in searching for bed (stay) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana-sUtra 86 se 91 meM jahA~ gRhastha parivAra rahate hoM una bhavanoM meM sAdhu kA nivAsa niSiddha batAyA hai tathA vahA~ nivAsa karane se utpanna hone vAle khataroM se sAvadhAna kiyA gayA hai| zayyaiSaNA : dvitIya adhyayana ( 177 ) Shaiyyaishana : Second Chapter

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- . - ... saMyamI sAdhuoM ke lie brahmacarya-rakSA kI dRSTi se tIna prakAra ke nivAsa sthAna varjita haiM(1) strI-saMsakta sthAna, (2) pazu-saMsakta sthAna, aura (3) napuMsaka-saMsakta sthaan| ina chaha sUtroM meM kramazaH chaha prakAra ke nivAsa sthAnoM meM rahane kA niSedha kiyA hai-(1) striyoM se saMsakta, (2) pazuoM se saMsakta, (3) napuMsaka-saMsakta, (4) kSudra-duSTa prakRti ke manuSyoM se yA nanheM zizuoM se saMsakta, (5) hiMna evaM kSudra (kuttA, billI Adi) prANiyoM se saMsakta, evaM (6) sAgArika, parivrAjaka tathA anyatIrthika-gRhastha tathA usake parivAra se saMsakta upaashry| ___ pazuoM se saMsakta dharmasthAna meM rahane se aneka doSa laga sakate haiM, jaise-avivekI gRhastha yadi pazuoM ko bhUkhe-pyAse rakhatA hai, samaya para cArA-dAnA nahIM detA, pAnI nahIM pilAtA yA akasmAt Aga laga gaI, taba baMdhana meM baMdhe pazuoM kA ArtanAda sAdhu se dekhA nahIM jAyegA, gRhastha kI anupasthiti meM use karuNAvaza pazuoM ke lie yathAyogya karanA yA kahanA par3a sakatA hai| napuMsaka-saMsakta sthAna to brahmacarya kI hAni kI dRSTi se varjita hai hii| kSudra manuSyoM se saMsakta makAna meM rahane se ve chidrAnveSI, dveSI evaM pratikUla hokara sAdhu ko hairAna aura badanAma karate rheNge| zizuoM se yukta sthAna meM rahane se sAdhu ko una nanheM baccoM ko dekhakara moha utpanna ho sakatA hai| unakI mAtAe~ sAdhuoM ke pAsa unheM lAeMgI, chor3a deMgI, taba svAdhyAya, dhyAna Adi kriyAoM meM bAdhA utpanna hogii| siMha, sarpa, bAgha, kuttA, billI Adi prANiyoM se yukta sthAna meM rahane se sAdhu ke mana meM bhaya paidA hogA, kutUhala utpanna hogA, nidrA nahIM aayegii| striyoM se saMsakta sthAna meM rahane se brahmacarya-hAni kI saMbhAvanA hai| anyatIrthika sAdhuoM evaM bhikSAjIvI parivrAjakoM Adi ke sAtha rahane meM bhI saMyama meM aparipakva sAdhaka unakI bAtoM se bahaka bhI sakatA hai, saMzayagrasta ho sakatA hai| gRhastha aura usake parivAra se saMsakta makAna meM rahane para bhI aneka prakAra ke khatare hone kI OM saMbhAvanA hai| jaise-(1) bhikSu ko akasmAt duHsAdhya-roga ho jAne para gRhastha upacAra ke lie pRthvI, jala, agni, vAyu evaM vanaspatikAya tathA trasakAya kI hiMsA bhI kara sakatA hai; (2) gRhasthoM ke paraspara lar3AI-jhagar3oM se sAdhu ke citta meM saMkleza utpanna ho sakatA hai; (3) gRhastha apane lie khAnA pakAne ke sAtha-sAtha sAdhu ke lie bhI agni samArambha karake bhojana banA sakatA hai; (4) gRhastha ke ghara meM vividha AbhUSaNoM tathA sundara yuvatiyoM ko dekhakara apane pUrva gRhastha jIvana ke smaraNa se mohotpatti tathA kAmottejanA bhI ho sakatI hai; tathA (5) koI putrAbhilASiNI strI unake sAtha sahavAsa kI prArthanA bhI kara sakatI hai| AcArAMga sUtra (bhAga 2) ( 178 ) Acharanga Sutra (Part 2)

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YOYAYCYPROTOCOLOUR sUtra 89 meM Aye 'agaNikAyaM ujjAlijjA' Adi padoM kI vyAkhyA karate hue cUrNikAra kahate haiM-isa pATha kA tAtparya yaha hai ki koI zraddhAlu gRhastha snehavaza agni ko isalie ujjvalita karatA hai ki agni ke prajvalita hone para cora yA zvApada (siMha Adi hiMmna prANI) nahIM AyeMge; athavA agni ko acchI taraha bujhA do, tAki andhakAra dekhakara cora nahIM aayeNge| || 49TH CENTCh 14197 Elaboration--In the aphorisms 86-91 staying of ascetics in inhabited dwellings has been censured and warning has also been given about the dangers involved in such stay. With view to protect celibacy of disciplined ascetics three types of dwellings have been censured--(1) inhabited by women, (2) inhabited by animals, and (3) inhabited by eunuches. In the said aphorisms six types of dwellings have been censured-(1) inhabited by women, (2) inhabited by animals, (3) inhabited by eunuches, (4) inhabited by mean and wicked persons or infants, (5) inhabited by ferocious and violent creatures (dogs, cats etc.), and (6) inhabited by householders, parivrajaks and people of other faiths and their families. Places inhabited by animals may cause many flaws in conduct. A negligent householder may not feed domesticated animals and starve them or the dwelling may catch fire. In such condition the wailing of the confined or tethered animal may become intolerable for the ascetic. In absence of the owner the ascetic may have to resort to telling some one to do or doing himself the needful. A place inhabited by eunuches is censured for the simple reason that it is detrimental to celibacy. A place inhabited by mean and wicked people is censured because such people may find faults, criticize and turn against ascetics and annoy or slander them. Living in a dwelling where children live may inspire fondness and affection. Also when their mothers bring the infants near ascetics, the proximity may disturb their ascetic activities like meditation. Living at a place frequented by lions, snakes, tigers, dogs, cats and other such ferocious animals may invoke fear and curiosity in the ascetics and cause insomnia. prestuunt : ferita tezrenit ( pige ) Shaiyyaishana : Second Chapter P .

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SECAS > $0. * * * Living in dwelling with women is against the code of celibacy. Mendicants belonging to other faiths, like parivrajaks may create doubts in the mind of an immature ascetic and cause him to drift away from his faith. Living in a dwelling where a householder and his family lives is also fraught with many dangers. For example--(1) the ascetic may suddenly fall ill and the householder may resort to violence of six lifeforms as part of the treatment; (2) the family squabbles and quarrels may disturb the composure of the ascetic; (3) while cooking for himself the householder may cook food specifically for the ascetic; (4) seeing of a variety of ornaments and beautiful young women may trigger the past memories and the ascetic may get attracted and sexually excited; and (5) a woman may beseech him for intercourse in order to get a son. Elaborating the phrase "aganikayam ujjalijja' 89 commentator (Churni) states-it means that a devout householder lights fire to discourage thieves and ferocious animals from approaching; or extinguishes fire completely to create darkness to misguide thieves and keep them away. || END OF LESSON ONE || AcArAMga sUtra (bhAga 2) (860) Acharanga Sutra (Part 2)

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bIo uddesao dvitIya uddezaka LESSON TWO gRhastha-saMsakta upAzraya meM doSotpatti ___92. gAhAvaI nAmege suisamAyArA bhavaMti, bhikkhU ya asiNANae moyasamAyAre se & taggaMdhe duggaMdhe paDikUle paDilome yAvi bhavai, jaM puvvakammaM taM pacchAkammaM, jaM pacchAkamma taM purekammaM, te bhikkhupaDiyAe vaTTamANA karejja vA No vA krejjaa| aha bhikkhUNaM pucovadiTThA 4 jaM tahappagAre uvassae ThANaM vA 3 ceijjaa| 92. koI gRhastha zaucAcAra vAle (zuddhAzuddhi kA adhika vicAra rakhane vAle) hote haiM aura bhikSuoM ke snAna na karane ke kAraNa tathA mokAcArI (vizeSa sAdhanAkAla meM moka pratimA dhAraNa karane vAle) hone ke kAraNa unake zarIra aura vastroM se AtI durgandha usa gRhastha ko pratikUla aura apriya bhI laga sakatI hai| isa kAraNa ve gRhastha jo (snAnAdi) kArya pahale karate the, aba bhikSuoM kI upasthiti ke kAraNa bAda meM kareMge aura jo kArya bAda meM karate the, ve pahale karane lageMge athavA bhikSuoM ke kAraNa ve bhojanAdi kriyAe~ asamaya meM kareMge yA nahIM bhI kreNge| athavA ve sAdhu bhI ukta gRhastha ke lihAja se pratilekhanAdi kriyAe~ samaya para nahIM kara sakeMge, bAda meM kareMge yA sarvathA nahIM bhI kreNge| . isalie tIrthaMkarAdi ne bhikSuoM ke lie pahale se hI yaha pratijJA batAI hai ki isa prakAra ke upAzraya meM nahIM ThaharanA caahie| FAULTS AT INHABITED UPASHRAYA 92. Some householders are sticklers for cleanliness. The stench coming out of the body and clothes of the ascetics, who normally do not bathe themselves or are doing urine therapy (under some special circumstance) may be offensive or repulsive to them. For this reason they would attend to their routine chores earlier or later than the scheduled time due to the 29 presence of ascetics. They would also eat or do other things untimely or not at all. Also, the ascetics would attend to their normal ascetic activities like inspection untimely or later or not at all due to the presence of the householder. Therefore Tirthankars have framed this code for ascetics that they should zayyaiSaNA : dvitIya adhyayana ( 181 ) Shaiyyaishana : Second Chapter RARASH R E -ORLord orCOMEDYEAGOOTEORGPORGIVEPOTERATORS

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2013 neither stay nor do their ascetic activities including meditation in inhabited houses. 93. AyANameyaM bhikkhussa gAhAvaihiM saddhiM sNvsmaannss| iha khalu gAhAvaissa appaNo sayaTThAe virUvarUve bhoyaNajAe uvakkhaDie siyA, aha pacchA bhikkhUpaDiyAe asaNaM vA 4 uvakkhaDejja vA uvakarejja vA, taM ca bhikkhU abhikaMjjA bhuttae vA pAyae vA viyaTTittae vaa| aha bhikkhUNaM puvyovadiTThA 4 jaM No tahappagAre uvassae ThANaM vA 3 ceijjA / 93. gRhasthoM ke sAtha nivAsa karate hue sAdhu ke lie yaha bhI eka karmabandha kA kAraNa ho sakatA, jaise ki gRhastha apane lie aneka prakAra ke bhojana taiyAra karatA hai, usake pazcAt vaha sAdhuoM ke lie azanAdi caturvidha AhAra taiyAra karane meM lagegA, usakI sAmagrI juttaayegaa| usa AhAra ko dekhakara sAdhu bhI khAne yA pIne kI icchA yA usa AhAra meM Asakta hokara vahIM rahanA caahegaa| isalie bhikSuoM ke lie tIrthaMkaroM ne pahale se yaha upadeza diyA hai ki bhikSu isa prakAra ke upAzraya meM sthAnAdi kArya nahIM kre| 93. While staying with householders another cause of bondage of karmas may be a householder prepares a variety of food for himself; after that he will start making food for ascetics and collect necessary material. Seeing that food the ascetic could think of staying there with a desire or craving to eat. Therefore, Tirthankars have framed this code for ascetics that they should *** neither stay nor do their ascetic activities including meditation in inhabited houses. 94. AyANameyaM bhikkhussa gAhAvaiNA saddhiM sNvsmaannss| iha khalu gAhAvaissa appaNo sayaTThAe virUvarUvAiM dAruyAiM bhiNNapuvvAiM bhavaMti, aha pacchA bhikkhupaDiyAe / virUvarUvAiM dAruyAiM bhiMdejja vA kiNejja vA pAmiccejja vA dAruNA vA dArupariNAma kaTu agaNikAyaM ujjAlejja vA pajjAlejja vA, tattha bhikkhU abhikaMjjjA AyAvettae vA payAvettae vA viyaTTittae vaa| aha bhikkhUNaM puvyovadiTThA 4 jaM tahappagAre uvassae No ThANaM vA 3 ceijjaa| 94. gRhasthoM ke sAtha Thaharane para sAdhu ko yaha bhI karmabandha kA kAraNa ho sakatA hai; usa makAna meM rahane vAlA gRhastha apane svayaM ke lie pahale hI aneka prakAra ke kASThaIMdhana ekatrita karake rakhatA hai, phira vaha sAdhu ke lie bhI vibhinna prakAra ke IMdhana AcArAMga sUtra (bhAga 2) (182 ) Acharanga Sutra (Part 2) ----- roorsMORE 12..

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... . . . . . .. .. ... .. . . . .. A.. ... . ... kATegA, kharIdegA yA kisI se udhAra legA aura kASTha (araNi) se kASTha kA gharSaNa karake agnikAya ko ujjvalita evaM prajvalita kregaa| aura sambhava hai, vaha sAdhu bhI gRhastha kI taraha sardI bhagAne ke lie agni kA Atapa lenA cAhegA tathA usameM Asakta hokara vahIM rahanA caahegaa| isIlie tIrthaMkara bhagavAna ne pahale se hI bhikSu ke lie yaha pratijJA batAI hai ki vaha isa prakAra ke upAzraya meM nahIM tthhre| 94. While staying with householders another cause of bondage of karmas may be the householder living in that house keeps a lot of wood (fuel) stored for his own use; he will also cut, buy or borrow a variety of fuel for the ascetic as well and produce fire by rubbing pieces of this wood and inflame it by adding fuel. There are chances that the ascetic would use this fire to warm himself just as the householder does and drawn by the warmth he could like to stay there itself. Therefore Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including meditation in inhabited houses. 95. se bhikkhU vA 2 uccAra-pAsavaNeNaM ubbAhijjamANe rAo vA viyAle vA : gAhAvaikulassa duvArabAhaM avaMguNejjA, teNo ya tassaMdhicArI aNupavisejjA, tassa bhikkhussa No kappai evaM vaittae-ayaM teNo pavisai vA, Na vA pavisai, uvalliyai vA No vA uvalliyai, Avayai vA No vA Avayai, vayai vA No vA vayai, teNa haDaM, . aNNeNa haDaM, tassa haDaM, aNNassa haDaM, ayaM teNe, ayaM uvacarae, ayaM haMtA, ayaM : itthmkaasii| taM tavassiM bhikkhuM ateNaM teNamiti sNki| aha bhikkhUNaM puvyovadiTThA 4 jAva No ceijjaa| 95. gRhasthayukta makAna meM Thaharane para bhikSu ko rAta meM yA vikAla meM mala-mUtrAdi kI bAdhA hone para yadi gRhastha ke ghara kA dvAra kholA aura usI samaya koI cora yA usakA sAthI ghara meM praviSTa ho gayA to usa samaya sAdhu ko mauna rakhanA pdd'egaa| use aisA kahanA nahIM kalpatA ki yaha cora ghara meM praveza kara rahA hai yA praveza nahIM kara rahA hai, yaha chipa rahA hai yA nahIM chipa rahA hai, nIce kUda rahA hai yA nahIM kUda rahA hai, bola rahA hai yA nahIM bola rahA hai, isane kucha curAyA hai yA kisI dUsare ne curAyA hai, usakA dhana curAyA hai athavA dUsare kA dhana curAyA hai; yahI cora hai aura yaha usakA upacAraka (sAthI) hai, yaha mArane vAlA hai, isI ne yahA~ yaha kArya kiyA hai| aura yadi bhikSu kucha bhI nahIM kahatA hai zayyaiSaNA : dvitIya adhyayana ( 183 ) Shaiyyaishana : Second Chapter

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* (mauna rahatA hai) to usa tapasvI sAdhu para (gRhastha ko) cora hone kI zaMkA ho jAyegI jo OM vAstava meM cora nahIM hai| isIlie tIrthaMkara bhagavAna ne pahale se hI sAdhu ke lie yaha pratijJA * dhatAI hai ki vaha gRhastha-saMsakta upAzraya meM nahIM tthhre| 95. While staying in an inhabited house it may so happen that during the night or other odd hours the householder opens the gate to attend to nature's call. At that time if a thief or his companion enters, the ascetic will have to remain silent. It is against his code to say--a thief is entering the house or not entering, he is hiding or not hiding, he is jumping down or not, he is speaking or not, he has stolen or some other person has stolen, he has stolen things belonging to the householder or someone else, this is the thief and this is his companion, he is the killer or he has committed this crime. And if the ascetic remains silent the householder will have suspicion of the austere ascetic being a thief when in fact he is not. Therefore Tirthankars have framed this code for ascetics that they should neither stay nor do their ascetic activities including meditation in inhabited houses. ___ vivecana-sUtra 92 meM Aye 'mokasamAyAre' zabda kA abhiprAya hai bhikSu AvazyakatA hone para apane svamUtra kA ghAva Adi dhone ke lie tathA auSadha rUpa meM upayoga kara sakatA hai| isase yaha spaSTa hotA hai ki prAcIna kAla meM bhI 'svamUtra cikitsA' aura 'gaumUtra cikitsA' kI jAtI thii| : Ajakala to 'svamUtra cikitsA' para kAphI anusaMdhAna va prayoga ho rahe haiM tathA aneka dussAdhya rogoM kA upacAra 'svamUtra cikitsA' dvArA kiyA jA rahA hai| prAcIna kAla meM RSiyoM va zramaNoM ko bhI isa cikitsA paddhati kA jJAna thA yaha isase sUcita hotA hai| ina sUtroM meM 'uvassae' zabda AyA hai| yahA~ para isakA artha upAzraya ke artha meM nahIM kintu ra gRhastha ke makAna ke artha meM huA hai| AcArya zrI AtmArAma jI ma. ke kathanAnusAra yahA~ 'upAzraya' zabda kA prayoga gRhastha kI bhojanazAlA ke nikaTavartI sthAna meM huA lagatA hai tathA agale sUtra 95 ke anusAra yaha sthAna gRhastha kA antaragRha bhI ho sakatA hai| zayana-kakSa ke pAsa * kA sthAna bhI ho sakatA hai| jahA~ se bhikSu ko bAhara jAne-Ane meM asuvidhA bhI ho sakatI hai tathA gRha-dvAra khulA rahane para ghara meM cora Adi ke ghusa jAne kA bhaya bhI rahatA hai| isa prakAra gRhastha ke nivAsayukta ghara meM rahane para bhikSu ko aneka prakAra ke doSa, asuvidhAe~, upadrava tathA * avizvAsa Adi kA kAraNa bana sakatA hai| AcArAMga sUtra (bhAga 2) ( 184 ) Acharanga Sutra (Part 2) vodiomaamTOSRANI STATEMENTS

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___ 'ateNaM teNamiti' zabda kI vyAkhyA karate hue cUrNikAra ne likhA hai-sAdhu gRhastha ko cora ke viSaya meM kahatA hai, parantu khojane para cora kA patA nahIM cale to gRhastha sAdhu para hI avizvAsa karane lagatA hai-zAyada yahI coroM kA upacaraka-guptacara hogA, isI ne coroM ko bheda batAyA hogaa| yadi sAdhu coroM kA patA batAtA hai to coroM ko bhaya ho sakatA hai, mauna rahane para gRhastha ko apratIti-avizvAsa ho sakatA hai| Elaboration--The term 'mokasamayare' 92 conveys that if needed an ascetic could use his own urine to wash his wounds or as medicine. This indicates that in ancient times too 'auto-urine therapy' or 'cowurine therapy were prevalent. In modern times a lot of research is being done on 'auto-urine therapy and many incurable diseases are being cured with its help. This confirms that sages and Shramans of that period were also aware of this therapy. The term 'uvassaye' has been frequently used in these aphorisms. Here it does not mean upashraya but the residence of a householder. According to Acharya Shri Atmaramji M. here upashraya appears to have been used for a place near the cooking or eating area of a householder. In context of aphorism 95, it could be some inner room of the house. It could also be a place near the bedroom from where it is inconvenient for the ascetic to move around freely. There is a fear of a thief entering the house if the gate is left open. Thus living in an inhabited house may be a source of numerous faults, inconvenience, disturbance and suspicion for an ascetic. Explaining the phrase 'atenam tenamiti' the commentator (Churni) states-an ascetic tells the householder about a thief but if the thief is not found after searching, the householder starts suspecting the ascetic, thinking that the ascetic is an accessory to the theft as he alone must have provided information to the thief. If the ascetic gives indication about the hiding place of thieves it harms the thieves and if he does not, he himself invites suspicion and displeasure of the householder. zayyaiSaNA : dvitIya adhyayana Shaiyyaishana : Second Chapter IVO

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sadoSa-nirdoSa sthAna kA viveka __ 96. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, taM jahA-taNapuMjesu vA / / palAlapuMjesu vA saaMDe jAva ssNtaanne| tahappagAre uvassae No ThANaM vA sejjaM vA .. NisIhiyaM vA ceijjaa| ___ se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA taNapuMjesu vA palAlapuMjesu vA appaMDe jAva ceijjaa| ___ 96. sAdhu-sAdhvI upAzraya ke viSaya meM yaha jAne ki yadi usameM ghAsa ke Dhera yA puAla ke Dhera lage hoM, aNDe, bIja, hariyAlI, osa, sacitta jala, kIr3I nagara, kAI, lIlaNa-phUlaNa, gIlI miTTI yA makar3I ke jAle lage hoM to isa prakAra ke upAzraya meM sAdhu dhyAna, zayana va svAdhyAya Adi kriyAe~ nahIM kre| __yadi vaha jAne ki vahA~ rakhe hue ghAsa ke Dhera yA puAla ke Dhera, aNDoM, bIjoM yAvat makar3I ke jAloM se rahita hai to usa upAzraya meM kAyotsargAdi kriyAe~ kara sakatA hai| PRUDENCE ABOUT FAULTY AND FAULTLESS PLACE 96. A bhikshu or bhikshuni should find if an upashraya has heaps of grass and hay, eggs, seeds, green plants, dew, sachit water, anthill, moss, fungus, damp sand or cobwebs. If it is so the ascetic should avoid its use for his stay, sleep, meditation or other ascetic activities. If he finds that it is free of heaps of grass and hay, eggs, seeds, green plants, dew, sachit water, anthill, moss, fungus, damp sand or cobwebs, the ascetic may use it for his stay, sleep, meditation or other ascetic activities. navavidha zayyA-viveka 97. se AgaMtAresu vA ArAmAgAresu vA gAhAvaikulesa vA pariyAvasahesu vA abhikkhaNaM 2 sAhammiehiM ovayamANehiM no uvijjaa| 97. dharmazAlAoM meM, udyAna meM bane vizrAmagRhoM meM, gRhastha ke gharoM meM yA tApasoM ke maThoM Adi meM jahA~ anya mata ke sAdhu bAra-bAra Ate-jAte hoM, vahA~ nirgrantha sAdhuoM ko mAsakalpa Adi nahIM karanA caahie| AcArAMga sUtra (bhAga 2) ( 186 ) Acharanga Sutra (Part 2) : .... PREMACHAR -40AATAPr-OTOCHOOTO SATARAMORYTOYOTION NPORNAGAMAC . . " .

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.. ... . . .... ... . . NALRA1/.. M yca NINE TYPES OF PRUDENCE OF STAY 97. An ascetic should not use upashrayas, garden-houses, residences of householders, hermitage or other such abodes where mendicants of other faiths frequent, for his month-long or other specific period stay. __ 98. se AgaMtAresu vA 4 je bhayaMtAro uDubaddhiyaM vA vAsAvAsiyaM vA kappaM uvAiNittA tattheva bhujjo saMvasaMti ayamAuso kAlAtikkaMtakiriyA vi bhvti| 98. he AyuSman ! jina dharmazAlA Adi sthAna para sAdhu bhagavantoM ne Rtubaddha mAsakalpa yA varSAvAsa kalpa kiyA hai, unhIM sthAnoM meM agara ve binA kAraNa punaH punaH nivAsa karate haiM, to ve kAlAtikrAnta kriyA doSa ke bhAgI hote haiN| 98. If a bhikshu or bhikshuni uses time and again for his stay without special reason an upashraya or other such places of stay already used by other ascetics as their seasonal month long-stay or monsoon-stay, O long lived one ! He is guilty of the fault of transgressing the periodic code (Kalatikranta kriya). 99. se AgaMtAresu vA 4 je bhayaMtAro uDubaddhiyaM vA vAsAvAsiyaM vA kappaM uvAiNAvittA taM duguNAti duguNeNa apariharittA tattheva bhujjo sNvsNti| ayamAuso uvaTThANakiriyA yAvi bhvti| 99. he AyuSman ! jina sAdhu bhagavantoM ne dharmazAlA Adi meM, Rtubaddhakalpa yA varSAvAsakalpa vyatIta kiye haiM, anya sthAna para usase dugunA-dugunA kAla bitAye binA punaH unhIM sthAnoM para Akara nivAsa karate haiM to unakI vaha zayyA upasthAna kriyA doSa se yukta hotI hai| 99. If the ascetics return to stay at upashrayas or other such places of stay where they made seasonal month long-stay or monsoon-stay without spending double the time at other place, O long lived one! They are guilty of the fault of transgressing the re-stay code (Upasthana kriya). 100. iha khalu pAINaM vA 4 saMtegatiyA saDDhA bhavaMti, taM jahA-gAhAvai vA jAva kammakarIo vA, tesiM ca NaM AyAragoyare No suNisaMte bhavai, taM saddahamANehiM zayyaiSaNA : dvitIya adhyayana Shaiyyaishana : Second Chapter ( 187)

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pattiyamANehiM royamANehiM bahave samaNa - mAhaNa - atihi - kivaNa - vaNImae samuddissa tattha 2 agArIhiM agArAI cetiiyAI bhavaMti taM jahA AesaNANi vA AyataNANi vA devakulANi vA sahANi vA pavANi vA paNiyagihANi vA paNiyasAlAo vA jANagihANi vA jANasAlAo vA suhAkammaMtANi vA dabbhakammaMtANi vA vabbhakammaMtANi vA vavvakammaMtANi vA iMgAlakammaMtANi vA kaTTakammaMtANi vA susANakammaMtANi vA girikammaMtANi vA kaMdarakammaMtANi vA saMtikammaMtANi vA selovaTThANakammaMtANi vA bhavaNagihANi vA / je bhayaMtAro tahappagArAI AesaNANi vA jAva bhavaNagihANi vA tehiM uvayamANehiM uvayaMti ayamAuso ! abhikkaMtakiriyA yA vi bhavati / 100. AyuSman ! isa saMsAra meM pUrva Adi dizAoM meM kaI zraddhAlu hote haiM, jaise ki gRhasvAmI yAvat dAsa-dAsiyA~, unhoMne nirgrantha sAdhuoM kA AcAra-vyavahAra to bhalI prakAra nahIM sunA hai, kintu ( unhoMne yaha suna rakhA hai ki sAdhu-mahAtmAoM ko nivAsa ke lie sthAna Adi kA dAna dene se svargAdi phala milatA hai / ) isa kathana para zraddhA, pratIti evaM abhiruci rakhate hue una gRhasthoM ne bahuta-se zAkyAdi zramaNoM, brAhmaNoM, atithi-daridroM aura bhikhAriyoM Adi ke uddezya se apane - apane gA~va yA nagaroM meM bar3e-bar3e makAna banavA diye haiN| jaise ki luhAra kI zAlAe~, devAlaya kI pArzvavartI dharmazAlAe~, sabhAe~, prapAe~ (pyAU), dukAneM, mAlagodAma, yAnagRha, rathAdi banAne ke kArakhAne, cUne ke kArakhAne, darbha, carma evaM valkala ke kArakhAne, koyale ke kArakhAne, kASTha-karmazAlA, zmazAna bhUmi meM bane hue ghara, parvata para bane hue makAna, parvata kI guphA meM nirmita AvAsagRha, zAnti gRha, pASANa maNDapa yA bhUmigRha Adi / usa prakAra ke luhArazAlA se lekara bhUmigRha Adi taka ke gRhastha nirmita AvAsa sthAnoM meM, yadi zAkyAdi zramaNa, brAhmaNa Adi pahale Thahara cuke haiM, una sthAnoM para bAda meM nirgrantha Akara Thaharate haiM, to vaha sthAna abhikrAnta kriyAyukta hotA hai arthAt zramaNa nirgrantha ko usa sthAna para ThaharanA kalpatA hai| 100. In this world there live many devout citizens, their families and servants in the east, west, south and north. Although they have not heard about the proper code of conduct of Nirgranth ascetics, however (they have heard that giving a place of stay for sages and monks in charity begets fruits like passage to heaven). Having faith, awareness and interest in this statement these householders have constructed large buildings for the use of Buddhists, Shramans, Brahmins, destitute and AcArAMga sUtra (bhAga 2) ( 188 ) For Private. Personal Use Only Acharanga Sutra (Part 2)

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... . beggars in their villages or towns. For example--smithy; hostels adjacent to temples; assembly halls; water-huts; shops; warehouses; . garages; chariot-workshops; lime-factories; processing houses for grass, leather and bark; coal-factory; carpentry; dwellings on cremation ground, hills, caves; resthouses; stone-houses and cellars. If such smithy and other said dwellings have already been used for stay by Buddhists, Brahmins etc. and then Nirgranth ascetics come and stay, O long lived one ! That place is said to be already used' (Abhikranta kriya). This means it is proper for an ascetic to stay there. 101. iha khalu pAINaM vA jAva 4 taM royamANehiM bahave samaNa-mAhaNa-atihikivaNa-vaNImae samuddissa tattha tattha agArIhiM agArAiM ceiyAiM bhavaMti, taM jahAAesaNANi vA jAva gihANi vA, je bhayaMtAro tahappagArAiM AesaNANi vA jAva bhavaNagihANi vA tehiM aNovayamANehiM uvayaMti-ayamAuso ! aNabhikkaMtakiriyA yA vi bhvti| 101. AyuSman ! isa saMsAra meM pUrvAdi dizAoM meM aneka aise zraddhAlu hote haiM, jinheM nirgrantha sAdhuoM ke AcAra-vicAra kA jJAna nahIM hotA, kintu (dAna kA phala svargAdi kI prApti hotI hai, isa prakAra kI) zraddhA, pratIti aura abhiruci se prerita hokara bahuta-se zramaNa, brAhmaNa Adi ko uddezya karake vizAla makAna banavAte haiM, jaise ki lohakArazAlA - yAvat bhUmigRha aadi| aisI lohakArazAlA yAvat bhUmigRha Adi sthAnoM ko gRhasthoM ne tathA parivrAjaka, zAkyAdi zramaNa Adi ne apane kAma meM nahIM lie haiM, (arthAt banane ke bAda se aba taka khAlI par3e rahe haiM), to aise makAnoM meM agara nirgrantha zramaNa Akara pahale-pahala Thaharate haiM, unheM anabhikrAnta kriyA lagatI hai (vaha sthAna akalpanIya hai)| ___101. In this world there live many devout citizens, their families and servants in the east, west, south and north. Although they have not heard about the proper code of conduct of Nirgranth ascetics, however (they have heard that giving a place of stay for sages and monks in charity begets fruits like passage to heaven). Having faith, awareness and interest in this statement these householders have constructed large buildings for the use of Buddhists, Shramans, Brahmins, destitute and zayyaiSaNA : dvitIya adhyayana ( 189 ) Shaiyyaishana : Second Chapter :

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.. ...................... . ..:' . -CANO R a hai - beggars in their villages or towns. For example-smithy; hostels adjacent to temples; assembly halls; water-huts; shops; warehouses; garages; chariot-workshops; lime-factories; processing houses for grass, leather and bark; coal-factory; carpentry; dwellings on cremation ground, hills, caves; resthouses; stone-houses and cellars. If such smithy and other said dwellings have not already been used for stay by householders Buddhists. Brahmins etc. and Nirgranth ascetics come and stay 5 there for the first time, O long lived one ! They are guilty of transgression of the code of already-used-place (Anabhikranta kriya). This means it is not proper for an ascetic to stay there. 102. iha khalu pAINaM vA, 4 saMtegaiyA saDDhA bhavaMti, taM jahA-gAhAvai vA jAva kammakarIo vA tesiM ca NaM evaM vuttapuvvaM bhavai-je ime bhavaMti samaNA bhagavaMto sIlamaMtA / jAya uvarayA mehuNAo dhammAo, No khalu eesiM bhayaMtArANaM kappai AhAkammie uvassae vtthe| se jANimANi amhaM appaNo sayaTThAe ceiyAiM bhavaMti, taM jahA- ' AesaNANi vA jAva gihANi vA savvANi tANi samaNANaM nnisiraamo| aviyAI vayaM pacchA appaNo sayaTThAe ceissAmo, taM jahA-AesaNANi vA jAva gihANi vaa| eyappagAraM NigghosaM soccA Nisamma je bhayaMtAro tahappagArAiM AesaNANi vA jAva gihANi vA uvAgacchaMti, iyarAiyarehiM pAhuDehiM vaTuMti, ayamAuso ! vajjakiriyA yAvi bhvi| 102. saMsAra meM pUrvAdi dizAoM meM kaI zraddhAlu gRhastha hote haiM jaise ki-gRhapati yAvat unakI naukarAniyA~, unheM pahale se hI yaha jJAta hotA hai, phalataH ve bAtacIta karate hue paraspara kahate haiM-ye zramaNa bhagavanta zIlavAn yAvat maithuna-sevana se uparata hote haiM, ina bhagavantoM ko AdhAkarmadoSa se dUSita upAzraya meM nivAsa karanA kalpatA nahIM hai| ataH hamane apane kAma ke lie jo ye lohakArazAlA yAvat bhUmigRha Adi banavAe haiM, ve saba sthAna hama ina zramaNoM ko de dete haiM tathA hama apane lie bAda meM dUsare lohakArazAlA Adi makAna banA leNge| una gRhasthoM kA isa prakAra kA vArtAlApa sunakara tathA samajhakara bhI jo nirgrantha zramaNa gRhasthoM dvArA diye gaye ukta lohakArazAlA Adi makAnoM meM Akara Thaharate haiM, vahA~ Thaharakara ve anyAnya choTe-bar3e bheMTa diye hue sthAnoM kA upayoga karate haiM, to AyuSman ziSya ! unakI vaha zayyA varNya kriyAyukta ho jAtI hai| AcArAMga sUtra (bhAga 2) ( 190 ) Acharanga Sutra (Part 2) i . 4 . . ... .. . . . .. ... .. 1 1 .

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. . . .. NO.-. .. . . . . ." . . 102. In this world there live many devout citizens, their families and servants in the east, west, south and north who are familiar with code of monks. As they are already aware of this they discuss among themselves--these Shramans are virtuous and celibate; they are not allowed to stay at upashrayas with aadhakarma fault (anything specifically meant or prepared for ascetics). Therefore we will give smithy and other said dwellings constructed for our use to these Shramans; we will construct more for our own use later. Those Shramans who come and stay in the said smithy and other dwellings even after hearing and understanding this, and staying there use other small and large donated places, O long lived one ! They are guilty of transgression of the code of prohibited places (Varjya kriya). 103. iha khalu pAINaM vA 4 saMtegaiyA saDDhA bhavaMti, tesiM ca NaM AyAragoyare jAva taM royamANehiM bahave samaNa-mAhaNa jAva pagaNiya 2 samuddissa tattha 2 agArIhiM agArAiM ceiyAiM bhavaMti, taM jahA-AesaNANi vA jAva gihANi vA, je bhayaMtAro tahappagArAI AesaNANi vA jAva gihANi vA uvAgacchaMti, 2 iyarAiyarehiM pAhuDehiM ayamAuso ! mahAvajjakiriyA yAvi bhvti| 103. saMsAra meM bahuta-se zraddhAlujana rahate haiM jo zramaNoM ke AcAra-vyavahAra se to aparicita hote haiM, lekina zraddhA, pratIti aura ruci se prerita hokara bahuta-se zramaNa, brAhmaNa yAvat bhikSAcaroM ko gina-ginakara tathA unake uddezya se yatra-tatra lohakArazAlA yAvat bhUmigRha Adi vizAla bhavana banavAte haiN| jo nirgrantha sAdhu usa prakAra ke bhavanoM meM Akara rahate haiM, vahA~ rahakara ve anyAnya choTe-bar3e upahAra rUpa meM bheMTa diye gaye sthAna meM Akara nivAsa karate haiM to ve mahAvaya' kriyA doSa ke bhAgI hote haiN| ____103. In this world there live many devout citizens. Although they have not heard about the proper code of conduct of Nirgranth ascetics, however, inspired by faith, awareness and interest these householders construct smithy and other said types of large buildings at different places specifically for the use of Buddhists, Shramans, Brahmins, destitute and beggars after assessing their numbers. The Nirgranth ascetics who come and zayyaiSaNA : dvitIya adhyayana ( 191 ) Shaiyyaishana : Second Chapter : OPEN Mact:33. G2012DHODA

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N- MANO: HEALGA6453 ..AC dAY stay there and also use for stay other such large and small gifted places, O long lived one ! They are guilty of transgression of the code of strictly prohibited places (Mahavarjya kriya). 104. iha khalu pAINaM vA 4 saMtegaiyA jAva taM saddahamANehiM jAva royamANehiM bahave samaNajAyaM samuddissa tattha tattha agArIhi agArAiM ceiyAiM bhavaMti, taM jahAAesaNANi vA jAva gihANi vA, je bhayaMtAro tahappagArAiM AesaNANi vA jAva gihANi vA uvAgacchaMti, 2 iyarAiyarehiM pAhuDehiM ayamAuso ! sAvajjakiriyA yAvi bhvti| 104. isa saMsAra meM kaI zraddhAlu vyakti rahate haiM ve zramaNoM ke prati zraddhA, pratIti aura ruci rakhate haiN| sabhI prakAra ke zramaNoM ke uddezya se lohakArazAlA yAvat bhUmigRha Adi banavAte haiN| sabhI zramaNoM ke uddezya se banAye gaye una makAnoM meM jo nirgrantha zramaNa Akara Thaharate haiM tathA gRhasthoM dvArA upahAra rUpa meM pradatta anyAnya gRhoM kA upayoga karate haiM, ve sAvadha kriyA ke bhAgI hote haiN| 104. In this world there live many devout citizens who are not properly aware of the code of conduct of ascetics but still have faith, awareness and interest in them. They construct smithy and other said types of large buildings at different places for one specific type of Shramans. The Nirgranth ascetics who come and stay at dwellings made for all types of Shramans and also use for stay other such gifted places, O long lived one! They are guilty of transgression of the code of prohibition of places made for this purpose (Savadya kriya). 105. iha khalu pAINaM vA 4 jAva taM royamANehiM egaM samaNajAyaM samuddissa tattha tattha agArIhiM agArAiM ceiyAiM bhavaMti, taM jahA-AesaNANi vA jAva gihANi vA mahayA puDhavikAyasamAraMbheNaM jAva mahayA tasakAyasamAraMbheNaM mahayA saMraMbheNaM mahayA samAraMbheNaM mahayA AraMbheNaM mahayA virUvarUvehiM pAvakammakiccehi, taM jahA-chAvaNao levaNao saMthAra-duvAra-pihaNao, sIodagae vA paridvaviyapuvve bhvi| agaNikAe vA ujjAliyapuvve bhvi| je bhayaMtAro tahappagArAiM AesaNANi vA jAva gihANi vA uvAgacchaMti iyarAiyarehiM pAhuDehiM dupakkhaM te kammaM sevaMti, ayamAuso ! mahAsAvajjakiriyA yAvi bhvi| AcArAMga sUtra (bhAga 2) ( 192 ) Acharanga Sutra (Part 2)

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105. isa saMsAra meM gRhapati Adi kaI vyakti hote haiM jo sAdhuoM ke AcAra-vyavahAra :: ke sambandha meM to acchI prakAra nahIM jAnate, kintu unake prati zraddhA, pratIti aura ruci rakhate haiM, unhoMne kisI eka hI nirgrantha zramaNa varga ke uddezya se lohakArazAlA yAvat bhUmigRha Adi makAna yatra-tatra banavAye haiN| una makAnoM kA nirmANa pRthvIkAya ke mahAn : samArambha yAvat trasakAya ke mahAn saMrambha-samArambha aura Arambha se tathA nAnA prakAra ke mahAn pApakarmajanaka kRtyoM se huA hai| jaise ki-sAdhuoM ke lie makAna para chata Adi DAlI gaI hai, use lIpI-potI gayI hai, saMstAraka ke sthAna ko sama barAbara banAyA hai, daravAje banavAye haiM, ina kAryoM meM pahale hI sacitta zItala pAnI DAlA gayA hai, (zItanivAraNArtha-) agni bhI pahale prajvalita kI gayI hai| jo nirgrantha zramaNa usa prakAra ke Arambha-samArambha se nirmita makAnoM meM Akara rahate haiM, bheMTasvarUpa diye gaye choTe-bar3e gRhoM meM Thaharate haiM, ve dvipakSa-(dravya se sAdhurUpa aura bhAva se gRhastharUpa) karma kA sevana karate haiN| AyuSman ! (una zramaNoM ke lie) yaha zayyA mahAsAvadha kriyA doSa se yukta hotI hai| 105. In this world there live many devout citizens who have faith, awareness and interest in Shramans. They construct smithy and other said types of large buildings at different places specifically for the use of all types of Shramans. These dwellings have been constructed sinfully with intense sinful intent and grave sinful action against six life-forms and by indulging in a variety of other sinful deeds. For example--for the benefit of ascetics a roof has been laid, plastered and polished; the ground has been leveled for making bed; doors have been made; water has already been poured; fire has already been burnt (for warmth); and other such things have already been done. The Nirgranth ascetics who come and stay at such sinfully constructed dwellings and also use for stay other such gifted places, in fact, live in contradictions (physically as an ascetic and mentally as a householder). O long lived one ! They are guilty of grave transgression of the code of prohibition of places made for this purpose ( Mahasavadya kriya). 106. iha khalu pAINaM vA 4 jAva taM royamANehiM appaNA sayaTThAe tattha 2 agArIhiM agArAiM ceiyAiM bhavaMti, taM jahA-AesaNANi vA jAva gihANi vA mahayA zayyaiSaNA : dvitIya adhyayana ( 193 ) Shaiyyaishana : Second Chapter

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puDhavikAyasamAraMbheNaM jAva agaNikAye vA ujjAliyapuvve bhavai / je bhayaMtAro tahappagArAI AesaNANi vA jAva gihANi vA uvAgacchaMti iyarAiyarehiM pAhuDehiM egapakkhaM te kammaM sevaMti / ayamAuso ! appasAvajjakiriyA yAvi bhavati / eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM / // bIo uddesao sammatto // 106. isa saMsAra meM aneka gRhapati Adi zraddhAlu vyakti rahate haiM / ve sAdhuoM ke prati zraddhA, pratIti aura ruci rakhate haiN| unhoMne apane prayojana ke lie yatra-tatra makAna banavAe haiM, jaise ki lohakArazAlA yAvat bhUmigRha aadi| unake nirmANa meM pRthvIkAya yAvat sakAya kA mahAn saMrambha, samArambha evaM Arambha huA hai| ve aneka prakAra ke pApajanaka kRtyoM se bane haiM / vahA~ pahale sacitta pAnI DAlA gayA hai, agni bhI prajvalita kI gaI hai| jo pUjya nirgrantha ( - gRhastha dvArA apane lie nirmita) una lohakArazAlA yAvat bhUmigRha Adi vAsa sthAnoM meM Akara nivAsa karate haiM tathA anya prazasta upahArarUpa diye gaye padArthoM kA upayoga karate haiM ve ekapakSa ( bhAva se sAdhurUpa) kA sevana karate haiM / he AyuSman ! una zramaNoM ke lie yaha zayyA alpasAvadya kriyA nirdoSa rUpa hotI hai / yaha (zayyaiSaNA-viveka) hI usa bhikSu yA bhikSuNI ke lie ( jJAnAdi AcArayukta bhikSubhAva kI) samagratA hai / 106. In this world there live many devout citizens who have faith awareness and interest in Shramans. They construct smithy and other said types of large buildings at different places for their own use. These dwellings have been constructed sinfully with intense sinful intent and grave sinful action against six life-forms and by indulging in a variety of other sinful deeds. Water has already been poured; fire has already been burnt (for warmth); and other such things have already been done there. The Nirgranth ascetics who come and stay at such dwellings (constructed for a householder for his own use) and also use for stay other such piously gifted places, do not live in contradictions (physically as an ascetic and mentally also as an ascetic). O long lived one! They are not guilty of transgression of the code of prohibition of places made on purpose (alpasavadya kriya). AcArAMga sUtra (bhAga 2) ( 194 ) Achgranga Sutra (Part 2) For Private Personal Use Only

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This (prudence in searching for bed or place of stay) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. vivecana-sUtra 97 se lekara 106 taka nau prakAra kI zayyAoM kA pratipAdana kiyA gayA hai| zayyA kA artha hai Thaharane kA sthaan| bRhatkalpabhASya meM bhI zayyAvidhidvAra meM inhIM nau prakAra kI zayyAoM kA vistAra se nirUpaNa kiyA gayA hai| ____ kAlAtikkaMtovaTThANa-abhikaMta-aNabhikatA yA vajjA ya mahAvajjA sAvajja maha'ppakiriyA y|| arthAt zayyA nau prakAra kI hotI hai, jaise ki-(1) kAlAtikra ) upasthAnA, (3) abhikrAntA, (4) anabhikrAntA, (5) vA, (6) mahAvA, (7) sAvadyA, (8) mahAsAvadyA, aura (9) alpsaavdhaa| ___ ina zayyAoM ke lakSaNa tathA bhAva isa prakAra haiM (1) kAlAtikrAntA kriyA-jahA~ sAdhu Rtubaddha (mAsakalpa-zeSa kAla) aura varSA kAla (caumAse) meM rahe hoM, ye donoM kAla pUrNa hone para bhI jahA~ ThaharA jaaye| sa (2) upasthAnA kriyA-RtubaddhavAsa aura varSAvAsa kA jo kAla niyata hai, usase dugunA kAla anyatra dUsare sthAna para bitAye binA hI yadi punaH usI upAzraya meM Akara sAdhu Thaharate haiM to vaha upasthAnA kriyA kahalAtI hai| udAharaNa ke lie eka mAsakalpa Thaharakara do mAsa bAhara bitAnA tathA eka varSAvAsa karake do varSAvAsa anyatra bitAnA yaha vidhi hai, isakA ullaMghana karane para upasthAnA kriyA lagatI hai| (3) abhikrAntA kriyA-jo zayyA (dharmazAlA) Adi sabake lie sarvadA khulI hai usameM pahale se anyatIrthika gRhastha Adi Thahare hue haiM, bAda meM nirgrantha sAdhu bhI Akara Thahara jAte haiM to vaha abhikrAntA kriyA kahalAtI hai| (4) anabhikrAntA kriyA-vaisI hI sArvajanika-sArvakAlika zayyA meM anya parivrAjaka gRhastha abhI taka Thahare nahIM haiM, usameM yadi sarvaprathama nirgrantha sAdhu Akara Thahara jAte haiM, to vaha anabhikrAntA kriyA kahalAtI hai| ' (5) vA kriyA-vaha zayyA kahalAtI hai, jo gRhastha ne apane lie banavAyI thI, kintu bAda meM use sAdhuoM ko rahane ke lie de dI aura svayaM ne apane lie dUsarA sthAna banavA liyaa| vaha sAdhu ke lie vA-tyAjya hai aura vahA~ ThaharanA vA kriyA kahalAtI hai| (6) mahAvA kriyA-jo sthAna bahuta-se zramaNoM, bhikSAcaroM, brAhmaNoM Adi ke uddezya se gRhastha naye sire se Arambha karake banavAtA hai, vaha mahAvA zayyA kahalAtI hai| vaha akalpanIya hai| zayyaiSaNA : dvitIya adhyayana ( 195 ) Shaiyyaishana : Second Chapter

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(7) sAvadyA kriyA-jo zayyA pA~coM hI prakAra ke zramaNoM (nirgrantha, zAkya, tApasa, gairika aura AjIvaka) ke lie gRhastha ne vanAI hai, vaha sAvadyA zayyA kahalAtI hai| yahA~ ThaharanA sAvadyA kriyA kahalAtA hai| (8) mahAsAvadyA kriyA-jise gRhastha kevala nirgrantha zramaNoM ke nimitta hI banavAtA hai, vaha mahAsAvadyA zayyA kahalAtI hai| vahA~ ThaharanA mahAsAvadyA kriyA hai| (9) alpasAvadyA kriyA-jo bhavana Adi pUrvokta kAlAtikrAntAdi sabhI doSoM se rahita hai, gRhastha ne kevala apane hI lie banAye haiM aura vicaraNa karate hue sAdhu anAyAsa hI usameM Akara Thahara jAte haiM, ise alpasAvadyA kriyA kahate haiN| 'alpa' zabda yahA~ abhAva kA vAcaka hai| ataeva aisI zayyA sAvadyA kriyArahita arthAt nirdoSa hai| (bRhatkalpabhASya malayagiri vRtti, gA. 593-599) ___ ina nau prakAra kI zayyAoM meM se sAta zayyAe~ doSayukta hone se sAdhuoM ke lie varjanIya haiM, doSa sahita haiN| AcArya zrI AtmArAma jI ma. ne abhikrAntA aura alpasAvadyA kriyA vAle makAnoM ko sAdhu ke lie grAhya batAyA hai| abhikrAntA aura anabhikrAntA zayyA ko vRttikAra kramazaH alpadoSA aura akalpanIyA batAte haiN| anabhikrAntA meM bhI ve AvAsagRha jaba taka puruSAntarakRta, paribhukta evaM Asevita nahIM hote haiM tabhI taka akalpanIya haiN| pA~ca prakAra ke zramaNa ye hote haiM-'niggaMtha-sakka-tAvasa-gerua-AjIva paMcahA samaNA'(1) nirgrantha, (2) zAkya (bauddha), (3) tApasa, (4) gairika, aura (5) aajiivk| ___ jahA~ gRhastha kevala apane nimitta apane hI prayojana ke lie makAnoM kA nirmANa karAtA hai, usameM Arambhajanita kriyA usa gRhastha ko lagatI hai, kyoMki sAdhu kA uddezya sammilita nahIM hotaa| sAdhu to vahA~ vihAra karatA huA anAyAsa-sahaja rUpa meM hI Akara Thahara jAtA hai| usake lie vaha alpakriyA zayyA nirdoSa hai, kalpanIya hai| Elaboration-In aphorisms 97 to 106 nine types of beds have been defined. Bed here means place of stay. In the chapter about places of stay in Brihatkalpa Bhashya also the same nine types of places of stay have been discussed in detail. Beds are of nine types, viz.--(1) Kalatikranta, (2) Upasthana, (3) Abhikranta, (4) Anabhikranta, (5) Varjya, (6) Mahavarjya, (7) Savadva. (8) Mahasavadya, and (9) Alpasavadya. The attributes and meanings of these are as follows (1) Kalatikranta kriya-When an ascetic has lived at a place for a seasonal stay (a month or other specific period) or a monsoon-stay AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) * *TARO

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and prolongs his stay even after completion of that period, it is called kalatikranta kriya (extended stay). (2) Upasthana kriya-When an ascetics returns and stays at an upashraya where he spent a seasonal or monsoon-stay without spending double the time at other places, it is called upasthana kriya (re-stay). For example if he has stayed at a place for one month he should spend two months at other places before coming back to the same place. If he has spent one monsoon-stay at a place he should spend two monsoon-stays at other places before coming back to the same place. If he is not following this code he is guilty of transgressing the code of upasthana. (3) Abhikranta kriya-If a dwelling is always open for all and has already been used for stay by mendicants of other faith or householders and then only Nirgranth ascetics come and stay, it is known as abhikranta kriya (staying at already used place). (4) Anabhikranta kriya-If a dwelling is always open for all and has not yet been used for stay by mendicants of other faith or householders and Nirgranth ascetics are first to come and stay it is known as anabhikranta kriya (staying at unused place). (5) Varjya kriya-It is a place constructed by a householder for his own use but later given to ascetics for their stay and a new place constructed for his own use. As it is to be avoided by an ascetic it is called varjya (prohibited). Using such place for stay is called varjya kriya (staying at prohibited place). (6) Mahavarjya kriya-A dwelling specifically constructed by a householder for the use of Buddhists, Shramans, Brahmins, destitute and beggars is strictly prohibited for Nirgranth ascetics. Staying there is called mahavarjya kriya (staying at strictly prohibited place). (7) Savadya kriya-A dwelling intentionally made by a householder for all five types of Shramans (Nirgranth, Shakya, Tapas, zayyaiSaNA: dvitIya adhyayana ( 197 ) Shaiyyaishana: Second Chapter +

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Gairik and Ajivak) is called savadya dwelling. Staying here is called savadya kriya. (8) Mahasavadya kriya-A dwelling intentionally made by a householder only for Nirgranth Shramans is called mahasavadya dwelling. Staying here is called mahasavadya kriya. (9) Alpasavadya kriya--The dwellings which are free of kalatikranta and other said flaws and the householder has constructed them for his own use are called alpasavadya. If the itinerant ascetics come there and stay as routine it is called alpasavadya kriya. Here the prefix 'alpa' is used to indicate absence. Therefore such dwelling is free of savadya kriya or flawless. (Malayagiri Vritti of Brihatkalpa Bhashya, verses 593-599) Out of these nine types of dwellings seven have flaws and therefore prohibited for ascetics. Acharya Shri Atmaramji M. finds abhikranta and alpasavadya dwellings acceptable for ascetics. The commentator (Vritti) defines abhikranta and anabhikranta as 'having minute flaws' and improper respectively. Even the anabhikranta category is proscribed only as long as the place remains unused. Five types of Shramans are-(1) Nirgranth or Jain, (2) Shakya or Buddhist, (3) Tapas, (4) Gairik, and (5) Ajivak. When a householder constructs dwellings for himself and his own use, he himself is responsible for the sinful deeds involved. This is because this does not involve the purpose of use by ascetics as they come and stay there simply by chance. Therefore for ascetics alpasavadya kriya is faultless and acceptable. vizeSa zabdoM ke artha-uDubaddhiyaM-RtubaddhakAla-zeSakAla, yAnI cAturmAsa chor3akara ATha maas| vAsAvAsiyaM-varSAvAsa sambandhI kAla-cAturmAsa kAla yA cAturmAsa klp| uvAiNittA-vyatIta krke| apariharitA-parihAra na karake, yAnI anyatra na bitaakr| AesaNANi-luhAra, sunAra Adi kI shaalaaeN| AyataNANi-devAlayoM ke pAsa banI huI dharmazAlAe~ yA kmre| pnniygihaannidukaaneN| paNiyasAlAo-vikraya vastuoM ko rakhane ke godaam| kmmNtaanni-kaarkhaane| selovtttthaannpaassaann-mnnddp| bhavaNagihANi-bhUmigRha yA tlghr| ODGOVO 3116RIT E (HTTP) ( 886 ) Acharanga Sutra (Part 2)

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7. sUtra 105 meM Aye 'dupakkhaM te kammaM sevaMti'-pada kI vRttikAra ne isa prakAra vyAkhyA kI hai"dravya se ve sAdhuvezadhArI haiM, kintu sAdhu jIvana meM AdhAkarma-doSayukta upAzraya-sevana ke kAraNa bhAva se gRhastha ho cuke haiN| isa prakAra dravya se sAdhu ke aura bhAva se gRhastha ke karmoM kA sevana karane ke kAraNa ve 'dvipakSakarma' kA sevana karate haiN| saMtegatiyA saDDhA-kucha eka zraddhAlu hote haiM-vRttikAra ne isakA bhadra prakRti vAle zrAvaka artha kiyA hai| kintu AcArya zrI AtmArAma jI ma. ke kathanAnusAra aisA zraddhAlu bhakta jo sAdhvAcAra se paricita nahIM hai, kintu unake prati zraddhAbhAva rakhatA hai, unake lie yahA~ 'saDDhA' zabda prayukta huA hai| sUtra 109 meM ullikhita sthAnoM kI sUcI se yaha bhI patA calatA hai ki usa yuga meM bhinna-bhinna prakAra ke udyogoM ke lie unake anukUla alaga-alaga sthAna banAye jAte the| susANa kammaMtANi Adi padoM se yaha bhI sUcita hotA hai ki zmazAna, jaMgala evaM giri-kandarAoM meM bhI sthAna bane hote the jinameM vAnaprastha, saMnyAsI Adi Akara nivAsa karate the| aise zAnta ekAnta sthAnoM meM nirgrantha zramaNa bhI Akara Thahara jAte the| // dvitIya uddezaka samApta // . Technical Terms : Udubaddhiyam (ritubaddha)-seasonal period or remaining period; this means eight months of an year other than the monsoon period. Vasavasiyam (varshavas)-the four month monsoon period or monsoon-stay. Uvainitta-after spending. Apariharitta-not spending at other place. Ayesanani-workshops such as smithy and gold-smithy. Ayatanani-hostels or tenements made near temples. Paniyagihani-shops. Paniyasalao-warehouses. Kammantani, factories. Selovatthan-stone pavilion. Bhavanagihani--cellar or basement. The commentator (Vritti) has defined the phrase 'dupakkham te kammam sevanti' (105) as--Physically or in appearance they are ascetics but as they use an upashraya proscribed due to aadhakarmi fault (intentionally made for them), mentally they have become householders. Thus they live in contradictions (dupakkham kammam or dvipaksh karma) because physically they act as ascetics and mentally as a householder. Q9 KOKSAPANAYAGOTATODATOZ * zayyaiSaNA : dvitIya adhyayana ( 199 ) Shaiyyaishana : Second Chapter PDGOATopto *ine NO

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YOYOK VALA. Mox Santegatiya saddha-There are some devotees; according to the commentator (Vritti) 'saddha' means a noble householder. But according to Acharya Shri Atmaramji M. it means a devotee who is ignorant about the ascetic praxis but is devoted to ascetics. The list of dwelling places given in aphorism 109 informs us that during that period different types of work places were constructed to suit different industries. Susan kammatani and other such phrases inform that dwellings were also made at places like cremation ground, jungle, mountains, caves etc. where hermits and sages frequented and stayed. Nirgranth Shramans (Jain ascetics) also used such peaceful and solitary places. || END OF LESSON TWO 11 AcArAMga sUtra (bhAga 2) ( poo) Acharanga Sutra (Part 2)

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CMNELC..1.. ..AURAN,Viv.A4...ANAVANATHAVANCHAMAC... | taio uddesao tRtIya uddezaka LESSON THREE sadoSa upAzraya : gRhastha kA kapaTa vyavahAra __ 107. se ya No sulabhe phAsue uMche ahesaNijje, No ya khalu suddhe imehiM pAhuDehiM, taM jahA-chAvaNato levaNato saMthAra-duvAra pihANato pinnddvaaesnnaao| ___ se ya bhikkhU cariyArae ThANarae NisIhiyArae sejjA-saMthAra-piNDavAesaNArae, saMti bhikkhuNo evamakkhAiNo ujjukaDA NiyAgapaDivaNNA amAyaM kuvyamANA viyaahiyaa| ___ saMtegaiyA pAhuDiyA ukkhittapuvvA bhavai, evaM NikkhittapuvvA bhavai, paribhAiyapuvvA bhavai, paribhuttapuvvA bhavai, pariTThaviyapuvvA bhvi| evaM viyAgaremANe samiyA viyAgarei ? haMtA bhvi| 107. prAsuka, uMcha aura eSaNIya upAzraya sulabha nahIM hai| kyoMki ina sAvadha kriyAoM ke kAraNa zuddha upAzraya milanA durlabha hai| jaise ki kahIM sAdhu ke nimitta upAzraya kA chappara chAne se yA chata DAlane se, kahIM use lIpane-potane se, kahIM saMstAraka bhUmi sama karane se, kahIM use banda karane ke lie dvAra lagAne se, kahIM zayyAtara-gRhastha dvArA sAdhu ke lie AhAra banAkara dene se eSaNA doSa lagAne ke kaarnn| (upAzraya sulabha nahIM hai) kyoMki kaI sAdhu vihAracaryA vAle haiM, kaI kAyotsarga karane vAle haiM, kaI ekAnta svAdhyAya karane vAle haiM, kaI sAdhu (vRddha, rogI, azakta Adi ke lie) zayyA-saMstAraka evaM piNDapAta (AhAra-pAnI) kI gaveSaNA karane vAle haiN| ukta kriyAoM ke lie anukUla sthAna milanA sulabha nahIM hai| isa prakAra kitane hI sarala evaM niSkapaTa sAdhu saMyama yA mokSa kA patha svIkAra kiye hue mAyA na karate hue gRhasthoM ko upAzraya ke guNa-doSa batalA dete haiN| kaI gRhastha pahale se sAdhu ko dene ke lie upAzraya banavAkara rakha lete haiM, phira kapaTapUrvaka kahate haiM-"yaha makAna hamane parivrAjakoM ke lie rakha chor3A hai (ukkhittapuvvA) yA yaha makAna hamane pahale se apane lie banAkara rakha chor3A hai (nikkhittapuvvA) athavA pahale se yaha makAna bhAI-bhatIjoM ko dene ke lie rakhA hai (pribhaaiypuvvaa)| dUsaroM ne bhI pahale isa makAna kA upayoga kara liyA hai (paribhuttapuvvA), nApasanda hone ke kAraNa bahuta pahale se hamane isa makAna ko khAlI chor3a rakhA hai (pariTThaviyapuvvA), ataH pUrNatayA nirdoSa zayyaiSaNA : dvitIya adhyayana Shaiyyaishana : Second Chapter 5 PAvacy ( 201 )

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hone ke kAraNa Apa isa makAna kA upayoga kara sakate haiN|" vivekI sAdhu isa prakAra gRhastha ke kapaTa ko samyaktayA jAnakara doSayukta pratIta hone para usa upAzraya meM na tthhre| (ziSya pUchatA hai-) "gRhasthoM ke pUchane para jo sAdhu niSkapaTabhAva se upAzraya ke guNa-doSa ko batalA detA hai, kyA vaha samyak kahatA hai ?" (217621R UTK -) "SI, JE TRECE 5279 gaat I" UPASHRAYA WITH FLAWS : DECEPTION BY HOUSEHOLDER 107. It is not easy to get fault-free (free of primary and secondary faults) and acceptable upashraya. It is difficult to get an acceptable upashraya because these contemptible activities are involved--for the use of an ascetic at some place the upashraya is thatched; at some place it is plastered or polished; at some place the floor is leveled for spreading bed; at some place a door is fixed to secure the upashraya; at some place food is cooked by the householder specifically for the ascetic (which is a fault related to food collection). Many ascetics are itinerant, many practice kayotsarg (dissociation of mind from the body; a type of meditation), many pursue studies in isolation, and many are involved in exploration of bed and food (for aged, ailing and emaciated ascetics). It is not easy to find a place suitable for these activities. Thus many unassuming and guileless ascetics following the path of discipline or liberation frankly tell householders about the ascetic norms related to upashraya. Some householders first construct an upashraya with an intention to provide it to ascetics, but later mislead by saying"We made this house for parivrajaks, or for our own use, or for our relatives. Others have lived in this house in the past or we have kept this house unoccupied since long because we did not like it. Therefore this has no flaws related to the ascetic use and you may use this house for your stay." Being completely aware of AcArAMga sUtra (bhAga 2) ( Pop ) Acharanga Sutra (Part 2) ROG RO Y ALLAC

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* * * * * the householder's deception and finding about the faults involved, a prudent ascetic should not stay in such upashraya. __(The disciple asks-) "Is the statement of an ascetic who, being asked by a householder frankly explains the ascetic norms about upashraya, proper." (The preceptor says-) "Yes, it is proper." vivecana-isa sUtra kI pUrva pRSThabhUmi ko spaSTa karate hue cUrNi, vRtti meM isa prakAra kA ullekha hai-koI muni kisI gA~va meM Aye aura bhikSA ke lie gaye, taba gRhastha kahatA hai, yahA~ AhAra-pAnI kI sulabhatA hai| Apa yahA~ kyoM nahIM Thaharate? sAdhu kahatA hai isa vasati meM AhAra to sulabha hai, parantu Thaharane ke lie sthAna sulabha nahIM hai| Age muni kA uttara mUla pATha meM prastuta hai| zuddha-nirdoSa bhavana Adi ke lie sarvaprathama tIna bAteM apekSita haiM-(1) prAsuka-AdhAkarmAdi doSa se rahita, (2) uMcha-chAdanAdi uttaraguNa-doSa se rahita, aura (3) eSaNIya-mUlottaraguNa vishuddh| ina tInoM ke atirikta vaha sthAna sAdhu kI kAyotsarga, svAdhyAya Adi Avazyaka kriyAoM ke lie upayukta bhI honA caahie| isIlie nirdoSa evaM upayukta sthAna kA milanA durlabha batAyA hai| ____ 'piNDavAesaNAo' kA tAtparya vRttikAra isa prakAra batAte haiM-gRhastha se AjJA lekara sAdhu usake upAzraya meM nivAsa kare, taba vaha zayyAtara gRhastha sAdhu ke lie bhaktivaza AhAra Adi banavAkara muni se lene kA Agraha kare aura muni grahaNa kare to zayyAtarapiNDa-grahaNa nAmaka doSa lagatA hai, aura zayyAtara ke nahIM lene para muni ke prati usake mana meM roSa, doSa, avajJA Adi kA bhAva AnA sambhava hai| ataH aisA municaryA kA jAnakAra zayyAdAtA milanA bhI durlabha hai| (vRtti patrAMka 368) ___Elaboration-The commentaries (both Churni and Vritti) explaining the background of this aphorism state-Some ascetic comes to a village and goes to a house to seek alms. The householder tells him that the village has ample facilities for ascetic-alms; why does he not stay there? The ascetic informs that although food is available, a place of stay is not. The aphorism is in reply to this doubt. For a faultless place of stay the three primary requirements are(1) Prasuk-it should be free of aadhakarmik (made intentionally for ascetics) and other such faults; (2) Unchh-it should be free of secondary faults like thatching; and (3) Eshaniya-it should be free zayyaiSaNA : dvitIya adhyayana ( 203 ) Shaiyyaishana : Second Chapter X6deg060/60 * .*

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*3-i+ of all primary and secondary faults. Besides these, that place should also be suitable for meditation, studies and other such essential ascetic activities. That is why finding a fault free and suitable place of stay is considered difficult. __ The commentator (Vritti), explaining 'pindavayesanao', statesWhen an ascetic stays at an upashraya after seeking permission from a householder, out of devotion for the ascetic the householder may prepare food and request the ascetic to accept it. If the ascetic takes that food he is guilty of the fault of accepting food from the host. If he does not accept, the host may get angry and misbehave with or ignore the ascetic. Thus getting a host who is aware of the ascetic praxis is also difficult. (Vritti leaf 368) upAzraya grahaNa meM viveka kaise rakheM ? 108. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA-khuDDiyAo khuDDaduvAriyAo NiyayAo saMNiruddhAo bhavaMti, tahappagAre uvassae rAo vA viyAle vA NikkhamamANe vA pavisamANe vA purAhattheNa pacchApAeNa tao saMjayAmeva Nikhamejja vA pavisejja vaa| kevalI bUyA aayaannmeyN| je tattha samaNANa vA mAhaNANa vA chattae vA mattae vA iMDae vA laTThiyA vA bhisiyA vA NAliyA vA cele vA cilimilI vA cammae vA cammakosae vA cammaccheyaNae vA dubaddhe duNikkhitte aNikaMpe calAcale, bhikkhU ya rAo vA viyAle vA NikkhamamANe vA pavisamANe vA payalejja vA pavaDejja vA, se tattha payalamANe vA pavaDamANe vA hatthaM vA pAyaM vA jAva iMdiyajAlaM vA lUsejja vA pANANi vA 4 abhihaNejja vA jAva vavarovejja vaa| ___ aha bhikkhUNaM puvvovaiTThA 4 jaM tahappagAre uvassae purAhattheNa pacchApAeNa tao saMjayAmeva Nikkhamejja vA pavisejja vaa| 108. sAdhu yA sAdhvI ko yadi aisA upAzraya mile jo choTA hai yA choTe daravAjoM vAlA hai tathA nIcA hai, jisake dvAra banda rahate haiM tathA caraka Adi parivrAjakoM se rukA huA hai| kisI kAraNavaza sAdhu ko isa prakAra ke upAzraya meM ThaharanA par3e to vaha rAtri meM yA vikAla meM bhItara se bAhara nikalatA huA yA bAhara se bhItara praveza karatA huA pahale hAtha se (yA rajoharaNa se) TaTolakara dekhe, phira paira se nikale yA praveza kre| kevalI bhagavAna kahate haiM-(anyathA) yaha karmabandha kA kAraNa hotA hai| AcArAMga sUtra (bhAga 2) ( 204 ) Acharanga Sutra (Part 2) DR .

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SoDAROSARODARODA9049ODANE " gaiya SOONOn Syoobyobo . kyoMki vahA~ para zAkya Adi zramaNoM ke yA brAhmaNoM ke jo chatra, pAtra, daNDa, lATI, yoga Asana, nAlikA (eka prakAra kI lambI lAThI yA ghaTikA), vastra, cilamilI (pardA yA maccharadAnI), mRgacarma, carmakoza (camar3e kI thailI) yA carma-chedanaka (camar3e kA paTTA) hai, ve acchI taraha se ba~dhe hue yA rakhe hue nahIM haiM, asthira (hilane vAle) haiM, kucha adhika caMcala haiM, unako AghAta pahu~cane kI saMbhAvanA rahatI hai| rAtri meM yA vikAla meM andara se bAhara yA bAhara se andara nikalatA yA praveza karatA huA sAdhu yadi phisala par3e yA gira par3e (to unake upakaraNa TUTa jAyeMge) athavA usa sAdhu ko phisalane yA gira par3ane se usake hAtha, paira, sira yA anya indriyoM ke coTa laga sakatI hai yA ve TUTa sakate haiM, athavA prANiyoM ko AghAta lagegA, ve daba jAyeMge yAvat unakA vinAza bhI ho sakatA hai| isalie tIrthaMkaroM ne sAdhuoM ke lie yaha upadeza diyA hai ki isa prakAra ke upAzraya meM rAta ko yA vikAla meM pahale hAtha se TaTolakara phira paira rakhanA cAhie tathA yatanApUrvaka bhItara se bAhara yA bAhara se bhItara gamanAgamana karanA caahie| HOW TO BE PRUDENT ABOUT ACCEPTING AN UPASHRAYA 108. If a bhikshu or bhikshuni gets an upashraya that is small or has small entrance or is low or its gate remains closed and is occupied by charak and other parivrajaks, and the ascetic has to stay there for some reason then while going out or entering that dwelling, during the night or some other odd hour, he should first explore with his hands (or ascetic-broom) and then only put his foot forward. The omniscient says--otherwise) it causes bondage of karmas. This is because there are chances of causing damage to a variety of equipment belonging to Shakya and other Shramans or Brahmins, lying there in unpacked, disorderly, loose and unstable condition. The equipment being-umbrella, pot, stick, staff, mattress, pipe (used as staff), robe, curtain or mosquito-net, hide, leather bag or leather belt. During the night or other odd hour, while entering or going out if an ascetic slips and falls he may damage these things or damage or break his own limbs or other parts of the body or harm, crush or kill other creatures. Therefore for ascetics the Tirthankars have advised that while going out or entering such dwelling, during the night or zayyaiSaNA : dvitIya adhyayana ( 205 ) Shaiyyaishana : Second Chapter 11 Aap The

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are some other odd hour, he should first explore with his hands and then only put his foot forward. He should be careful while going out or coming in. upAzraya kI yAcanA vidhi 109. se AgaMtAresu vA 4 aNuvIyI uvassayaM jaaejjaa| je tattha Isare je tattha samAhiTThAe te uvassayaM aNuNNavijjA-kAmaM khalu Auso ! ahAlaMdaM ahApariNNAyaM vsissaamo| __jAva AusaMto, jAva AusaMtassa uvassae, jAva sAhammiyAI, ettAva tA uvassayaM gihissAmo, teNa paraM vihrissaamo| 109. sAdhu dharmazAlAoM Adi Thaharane ke sthAna ko jAnakara vicAra kare ki isakA svAmI kauna hai tathA yaha kisake adhikAra meM hai ? phira upAzraya (sthAna) kI yAcanA karese "AyuSman ! yadi Apa AjJA deM to ApakI icchAnusAra jitane kAla taka aura jitanA bhAga Apa Thaharane ke lie denA cAheM, utane kAla taka, utane bhAga meM hama Thahara jaayeNge|" / ___(muni ke kahane para) gRhastha yadi pUche ki "Apa kitane samaya taka yahA~ raheMge?" taba muni uttara de-"AyuSman sadgRhastha ! zeSa kAla meM eka mAsa taka aura varSAkAla meM cAra mAsa taka eka jagaha raha sakate haiM; kintu Apa jitane samaya taka tathA upAzraya ke jitane bhAga meM Thaharane kI AjJA deMge, utane samaya aura sthAna taka rahakara phira hama vihAra kara jaayeNge| tathA jo bhI sAdharmika sAdhu yahA~ AyeMge, ve bhI ApakI AjJA ke anusAra utane samaya aura utane bhAga meM rahakara phira vihAra kara jaayeNge|" PROCEDURE OF SEEKING UPASHRAYA ____109. Finding an upashraya or any other place of stay the ascetic should inquire that who is the owner or manager of the place ? After this he should beg for it--"Long lived one! If you permit me I would like to stay in a portion allotted by you for a period allowed by you." ___If the householder asks (on the request of the ascetic)-"How long will you stay here ?" The ascetic should reply--"O long lived noble householder ! We are allowed to stay at one place for four months during the monsoon season and only for a month during AcArAMga sUtra (bhAga 2) ( 206 ) Acharanga Sutra (Part 2)

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the remaining period of the year. However, we will stay in the portion you provide for the period you specify and then depart from there. Any other co-religionist ascetics who happen to come here will also stay in a portion you provide for a period you specify and then depart from there." zayyAtara AhAra-niSedha 110. se bhikkhU vA 2 jassuvassae saMvasejjA tassa puvvAmeva NAmagottaM jANejjA tao pacchA tassa gihe NimaMtemANassa vA aNitemANassa vA asaNaM vA 4 aphAsuyaM jAva No pddigaahejjaa| 110. sAdhu-sAdhvI jisa gRhastha ke sthAna meM ThahareM, usakA nAma aura gotra pahale se jAna leN| vaha sAdhu ko ghara para AhAra ke lie nimaMtrita kare yA na kare, taba bhI usake pazcAt usake ghara kA azanAdi caturvidha AhAra aprAsuka aneSaNIya jAnakara grahaNa na kre| CENSURE OF FOOD PROVIDED BY THE HOST 110. The bhikshu or bhikshuni should find in advance the name and clan of the householder at whose place he stays. After that he should not accept any food coming from his house considering it to be faulty and unacceptable, irrespective of whether or not he is invited. vivecana-sAdhu ko sthAna dene vAle ko jaina paribhASA meM 'zayyAtara' kahA jAtA hai| zayyA arthAt sthAna kA dAna karake saMsAra se tirane vAlA 'zayyAtara' kahalAtA hai| zayyAtara ke ghara kA AhAra-pAnI lene kA niSedha hai| isake pIche kAraNa yaha batAyA gayA hai ki prAyaH sAdhu-saMnyAsI jisake ghara para Thaharate haiM usako unake bhojana Adi kI sArI vyavasthA karanI par3atI hai| isase usa gRhastha para sAdhu eka bhArarUpa bana sakate haiN| jisase bahuta se vyakti apanA sthAna Adi unako dene se manA bhI kara dete haiN| gRhastha para sAdhu kisI prakAra kA bhAra na bane aura sAdhuoM ke lie use kisI prakAra kA AraMbha nahIM karanA par3e, yahI dRSTi isa niSedha ke pIche hai| (hindI TIkA, pR. 1026) Elaboration In Jain terminology the host who provides a place of stay to an ascetic is called 'shayyatar'. One who swims (tar) across the ocean of mundane existence by donating a place of stay (shayya) is 'shayyatar'. Accepting food coming from the house of the shayyatar is * zayyaiSaNA : dvitIya adhyayana ( 207 ) Shaiyyaishana : Second Chapter

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J .... ANUAy. ... . .. ....... . .. . . ME:. ..VE -- prohibited. The reason given for this is that generally a person at whose house mendicants stay has to make all necessary arrangements including food. This may make these mendicants a burden on the householder and many people could start refusing to provide a place of stay to visiting mendicants for this reason. This censure is designed to avoid ascetics becoming a burden on householders and causing them to indulge in any sinful activity. (Hindi Tika, p. 1026) - 1971 235 : ATha niSiddha upAzraya 111. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA sAgAriyaM sAgaNiyaM saudayaM, No paNNassa NikkhamaNa-pavesAe No paNNassa vAyaNa jAva ciMtAe, tahappagAre uvassae No ThANaM vA 3 ceijjaa| 111. sAdhu-sAdhvI ko yadi aisA upAzraya mile, jo gRhasthoM se saMsakta ho, agni se yukta ho, sacitta jala se yukta ho, to usameM prajJAvAna sAdhu-sAdhvI kA nirgamana-praveza karanA ucita nahIM hai| aisA upAzraya vAcanA, (pRcchA, parivartanA, anuprekSA aura dharmAnuyoga-) cintana ke lie bhI upayukta nahIM hai| aise upAzraya meM kAyotsarga (zayana-Asana tathA svAdhyAya) Adi kArya bhI nahIM karanA caahie| OPATOPAROPAROSCOPROPROPATOPARDPROPRIPAROPA90999 98550 EIGHT PROHIBITED UPASHRAYAS 111. A bhikshu or bhikshuni should find if the available upashraya is occupied by householders, has fire in it and has sachit water in it. If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (inquiry, revision, analysis, religious discussion) and contemplation as well. Even meditation (rest and study) and other ascetic activities should not be done there. 112. se bhikkhU vA 2 jaM puNa uvassayaM jANejjA gAhAvaikulassa majjhaMmajjheNaM gaMtuM patthae paDibaddhaM vA, No paNNassa NikkhamaNa jAva ciMtAe, tahappagAre uvassae No ThANaM vA 3 ceijjA / 112. sAdhu yA sAdhvI aisA upAzraya jAne, jahA~ gRhastha ke ghara bIca meM se hokara jAnA par3atA ho, athavA jo upAzraya gRhastha ke ghara se pratibaddha (saTA huA ho athavA jisameM Ane AcArAMga sUtra (bhAga 2) ( 208 ) Acharanga Sutra (Part 2) VOL GOOGCDPOHTOMORROWore MIYALTLA

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ke aneka mArga) hoM, vahA~ prajJAvAna sAdhu ko AnA-jAnA nahIM cAhie aura aisA upAzraya vAcanAdi ke lie bhI upayukta nahIM hai| aise upAzraya meM sAdhu ko nahIM ThaharanA caahie| 112. A bhikshu or bhikshuni should find if the available upashraya is accessible only through the residence of the householder or is connected with such residence (or has many entrances). If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (etc.). An ascetic should not stay in such upashraya. 113. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA iha khalu gAhAvai vA jAva kammakarIo vA aNNamaNNaM akkosaMti vA jAva uddaveMti vA, No paNNassa jAva ciNtaae| se evaM NaccA tahappagAre uvassae No ThANaM vA 3 ceijjaa| 113. sAdhu-sAdhvI yadi aisA upAzraya jAne jahA~ gRha-svAmI, usakI patnI yAvat dAsa-dAsiyA~ Adi paraspara eka-dUsare ko kosatI hoM-jhir3akatI hoM, mAratI-pITatI yAvat upadrava karatI hoM prajJAvAna sAdhu isa prakAra ke upAzraya meM nirgamana-praveza tathA vAcanAdi nahIM kre| 113. A bhikshu or bhikshuni should find if the owner, his wife, servants etc. of the available upashraya (habitually) abuse or beat each other or create disturbance. If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is renkunsuitable for his discourse (etc.) as well. 114. se bhikkhU vA se jaM puNa uvassayaM jANejjA iha khalu gAhAvai vA jAva kammakarIo vA aNNamaNNassa gAyaM telleNa vA ghaeNa vA NavaNIeNa vA vasAe vA abbhaMge ti vA makkhe ti vA, No paNNassa jAva ciMtAe, tahappagAre uvassae No ThANaM vA 3 ceijjA / 114. sAdhu-sAdhvI aisA upAzraya jAne, jahA~ gRhastha yAvat usakI naukarAniyA~ eka-dUsare ke zarIra para tela, ghI, navanIta yA vasA se mardana karatI hoM, cupar3atI hoM, to prajJAvAna sAdhu kA vahA~ jAnA-AnA evaM vAcanAdi karanA ucita nahIM hai| 114. A bhikshu or bhikshuni should find if in the available S upashraya its owner, his wife, servants etc. (habitually) rub or zayyaiSaNA : dvitIya adhyayana ( 209 ) Shaiyyaishana : Second Chapter XNXX

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HR.645 date Hasiassissicolasiassassic. apply oil, butter or fat on each other's body. If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (etc.) as well. 115. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, iha khalu gAhAvai vA jAva kammakarIo vA aNNamaNNassa gAyaM siNANeNa vA kakkeNa vA loddheNa vA vaNNeNa vA cuNNeNa vA paumeNa vA AghasaMti vA paghaMsaMti vA uvvaleMti vA uvvaTeMti vA, No paNNassa NikkhamaNa pavese jAva No ThANaM vA 3 ceijjaa| 115. sAdhu yA sAdhvI aise upAzraya ko jAne jahA~ gRha-svAmI yAvat usakI naukarAniyA~ paraspara eka-dUsare ke zarIra ko snAna ke pAnI se, karka se, lodha se, varNadravya se, cUrNa se, padma se malatI hoM, ragar3atI hoM, maila utAratI hoM tathA ubaTana karatI hoM; vahA~ sAdhu AnA-jAnA evaM vAcanAdi kArya nahIM kre| 115. A bhikshu or bhikshuni should find if in the available upashraya its owner, his wife, servants etc. (habitually) massage, rub, brush and anoint each other's body with water, aromatic pastes, herbs, pigments, powder or lotus, to remove dirt. If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (etc.) as well. 116. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA, iha khalu gAhAvai vA jAva kammakarIo vA aNNamaNNassa gAyaM sItodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholeMti vA pahoveMti vA siMcaMti vA siNAyaMti vA, No paNNassa jAva No ThANaM vA 2 ceijjA / 116. bhikSu yA bhikSuNI aisA upAzraya jAne ki jahA~ gRha-svAmI yAvat naukarAniyA~ paraspara eka-dUsare ke zarIra para zItala jala se yA uSNa jala se chIMTe mAratI hoM, dhotI hoM, sIMcatI hoM yA snAna karAtI hoM, aisA sthAna prAjJa sAdhu ko AvAgamana tathA svAdhyAya ke lie upayukta nahIM hai| ____116. A bhikshu or bhikshuni should find if in the available upashraya its owner, his wife, servants etc. (habitually) sprinkle or pour cold or hot water on each other's body and wash or bathe each other's body with cold or hot water. If it is so, it is not AcArAMga sUtra (bhAga 2) ( 210 ) Acharanga Sutra (Part 2)

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The proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (etc.) as well. 117. iha khalu gAhAvai vA jAva kammakarIo vA NigiNA ThiyA NigiNA uvallINA mehuNadhammaM viNNaveMti rahassiyaM vA maMtaM maMteti, No paNNassa jAva No ThANaM vA 3 ceijjA / 117. sAdhu yA sAdhvI aisA upAzraya jAne, jisameM gRha-svAminI, yAvat naukarAniyA~ Adi nagna khar3I rahatI hoM yA nagna baiThI rahatI hoM aura nagna hokara gupta rUpa se maithuna sambandhI paraspara vArtAlApa karatI hoM athavA kisI rahasyamaya akArya ke sambandha meM gupta maMtraNA karatI hoM, to vahA~ prAjJa sAdhu ko AvAgamana tathA vAcanAdi svAdhyAya nahIM karanA caahie| 117. A bhikshu or bhikshuni should find if in the available upashraya its owner's wife, maids etc. (habitually) stand or sit naked and furtively discuss erotic topics or some secret conspiracy. If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (etc.) as well. 118. se bhikkhU vA 2 se jaM puNa uvassayaM jANejjA AiNNaM salekkhaM, No paNNassa jAva No ThANaM vA 2 ceijjaa| 118. sAdhu-sAdhvI yadi aisA upAzraya jAne, jo strI-puruSoM Adi ke citroM se susajjita (AkIrNa) hai, to aise upAzraya meM prAjJa sAdhu ko AvAgamana, kAyotsargAdi tathA paMcavidha svAdhyAya nahIM karanA caahie| 118. A bhikshu or bhikshuni should find if the available upashraya is decorated with paintings on various themes including male and female figure. If it is so, it is not proper for a wise ascetic to enter and leave that house. Such house is unsuitable for his discourse (etc.) as well. vivecana-ina ATha sUtroM meM nimnalikhita ATha prakAra ke upAzrayoM meM Thaharane kA niSedha kiyA gayA hai (1) jo upAzraya, gRhastha, agni aura jala se yukta ho| GPAVKORM 'zayyaiSaNA : dvitIya adhyayana ( 211 ) Shaiyyaishana : Second Chapter

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(2) jisameM gRhastha ke ghara ke bIcoMbIca hokara jAnA par3atA ho, yA jo gRhastha ke zayana-kakSa Adi se bilakula lagA ho athavA jisake aneka dvAra hoN| (3) jahA~ gRhastha tathA usase sambandhita puruSa-striyA~ paraspara eka-dUsare se lar3atI, upadrava Adi karatI hoN| (4) jahA~ gRhastha puruSa-striyA~ eka-dUsare ke tela Adi kI mAliza karatI hoM, cupar3atI hoN| (5) jahA~ puruSa-striyA~ eka-dUsare ke zarIra para sugaMdhita, cUrNa Adi malatI, jisake ubaTana Adi karatI hoN| (6) jahA~ par3ausa meM puruSa-strI paraspara eka-dUsare ko nahalAte-dhulAte hoN| (7) jahA~ par3ausa meM puruSa-striyA~ naMgI khar3I-baiThI rahatI hoM, viSayavardhaka vArtAlApa karatI hoN| (8) jisakI dIvAroM para striyoM ke citra hoN| Elaboration--In these eight aphorisms stay by ascetics in eight types of upashrayas has been censured, (1) Which has fire and water in it. (2) Which is accessible from within the residence of a householder, or is adjacent to the bed room of a householder or has numerous entrances. (3) Where the owner and his relatives quarrel or create disturbance. (4) Where male and female members of the household rub or apply each other's body with oil and other such things. (5) Where male and female members of the household rub or apply water, aromatic pastes etc. on each other's body. (6) Where male and female members of the household bathe each other. (7) Where male and female members of the household sit naked and discuss erotic subjects. (8) Where there are erotic paintings or pictures of women on the walls. AcArAMga sUtra (bhAga 2) ( 212 ) Acharanga Sutra (Part 2) PAN* * * *

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saMstAraka sambandhI pA~ca vikalpa 119. (1) se bhikkhU vA 2 abhikaMkhejjA saMthAragaM esittae / se jaM puNa saMthAragaM jANejjA saaMDaM jAva sasaMtANagaM, tahappagAraM saMthAragaM lAbhe saMte No paDigAhejjA / (2) se bhikkhU vA 2 se jaM puNa saMthAragaM jANejjA appaMDaM jAva saMtANagaM garuyaM, tahappagAraM saMthAragaM lAbhe saMte No paDigAhejjA / (3) se bhikkhU vA 2 se jaM puNa saMthAragaM jANejjA appaMDaM jAva saMtANagaM lahuyaM appasi hAriyaM tahappagAraM saMthAragaM lAbhe saMte No paDigAhejjA / (4) se bhikkhU vA 2 se jaM puNa saMthAragaM jANejjA appaMDaM jAva saMtANagaM lahuyaM pasihAriyaM, No ahAbaddhaM, tahappagAraM lAbhe saMte No paDigAhejjA / (5) se bhikkhU vA 2 se jaM puNa saMthAragaM jANejjA appaDaM jAva saMtANagaM lahuyaM paDihAriyaM ahAbaddhaM, tahappagAraM saMthAragaM jAva lAbhe saMte paDigAhejjA / 119. (1) sAdhu yA sAdhvI saMstAraka yA phalaka Adi grahaNa karanA cAheM to vaha saMstAraka ke sambandha meM jAne ki yadi vaha aNDoM se yAvat makar3I ke jAloM se yukta hai to aisA saMstAraka milane para bhI grahaNa nahIM karanA caahie| (2) sAdhu yA sAdhvI jAne ki saMstAraka aNDoM yAvat makar3I ke jAloM se to rahita hai, kintu bhArI hai, vaisA saMstAraka bhI milane para grahaNa nahIM kre| (3) sAdhu yA sAdhvI jAne ki vaha saMstAraka aNDoM yAvat makar3I ke jAloM se rahita hai, halakA bhI hai, kintu aprAtihArika hai, (dAtA jise vApasa lenA na cAhatA ho ) to aisA saMstAraka bhI milane para grahaNa nahIM kare / (4) sAdhu yA sAdhvI jAne ki vaha saMstAraka aNDoM yAvat makar3I ke jAloM se rahita hai, halkA bhI hai, prAtihArika (dAtA jise vApasa lenA svIkAra karatA hai) kintu ThIka se ba~dhA huA nahIM hai, to aisA saMstAraka bhI milane para grahaNa na kare / (5) sAdhu yA sAdhvI jAne ki vaha saMstAraka aNDoM yAvat makar3I ke jAloM se rahita hai, halakA hai, prAtihArika hai aura sudRr3ha ba~dhA huA bhI hai, to aisA saMstAraka milane para grahaNa kre| FIVE TYPES OF BED 119. (1) When a bhikshu or bhikshuni wants to have a bed or plank (etc.), he should find if that bed is infested with eggs and zayyaiSaNA: dvitIya adhyayana 213 ) Shaiyyaishana: Second Chapter For Private Personal Use Only

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2MP . . . other things including cobwebs. If it is so, he should not accept it when given. (2) When a bhikshu or bhikshuni finds that the bed is free of eggs and other things including cobwebs but it is heavy, he should not accept it when given. (3) When a bhikshu or bhikshuni finds that the bed is free of eggs and other things including cobwebs and is light weight also but it is non-returnable (the donor does not intend to take it back), he should not accept it when given. (4) When a bhikshu or bhikshuni finds that the bed is free of eggs and other things including cobwebs, is light weight and is returnable also but it is not properly tied, he should not accept it when given. (5) When a bhikshu or bhikshuni finds that the bed is free of eggs and other things including cobwebs, is light weight, is returnable and it is properly tied also, then he should accept it when given. __vivecana-isa sUtra meM saMstAraka grahaNa sambandhI pA~ca vikalpa batAye haiN| cUrNikAra ne isakA vivecana isa prakAra kiyA hai (1) pahalA, saaNDa-jIva-jantu sahita saMstAraka, (2) dvitIya, saMstAraka jIva-janturahita hai, kintu bhArI hai, (3) tIsarA, saMstAraka jIva-jantu se rahita hai, halkA hai, kintu aprAtihArikagRhastha ko vApasa lauTAne yogya nahIM ho, (4) cauthA saMstAraka aNDe se rahita, halkA aura prAtihArika bhI hai lekina ThIka se ba~dhA nahIM hai, ukta cAroM prakAra ke saMstAraka grahaNa na kre| (5) pA~cavA~ saMstAraka jIva-jantu se rahita, vajana meM halkA, prAtihArika aura sudRr3ha rUpa se ba~dhA huA hai, vaha saMstAraka grahaNa yogya hai| Elaboration--This aphorism defines five conditions about accepting bed (etc.). The commentator (Churni) has elaborated it as follows (1) A bed infested with insects; (2) a bed free of insects but is heavy; (3) a bed free of insects and is light weight also but nonreturnable; (4) a bed free of insects, light weight and returnable also AcArAMga sUtra (bhAga 2) (214 ) Acharanga Sutra (Part 2) Pr.. . 3-24 - - . !'. . M - . !

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but not properly tied; these four types of beds are not to be accepted. (5) The fifth type is a bed free of insects, light weight, returnable and properly tied also; this type of bed is acceptable. vizeSa zabdoM kA artha--lahuyaM ke do artha haiM-AkAra meM choTA aura vajana meM hlkaa| saMstAraka se tAtparya hai ve upakaraNa jo sAdhu ke sone, baiThane, leTane Adi ke kAma meM Ate haiN| prAkRta zabda koSa meM saMstAraka ke aneka artha batAye haiM, jaise-zayyA, darbha, ghAsa, kuza, parAla Adi kA bichaunA, pATa, caukI, phalaka, patthara kI zilA yA IMTa-cUne se banI huI zayyA; sAdhu kA nivAsa sthaan| (pAiya sadda mahaNNavo, pR. 841) ____Technical Terms : Lahuyam-small, in size and/or weight. Sanstarak means the equipment used by an ascetic for sleeping, sitting, reclining etc. In the Prakrit dictionary many meanings of this word are mentioned--bed made of grass, hay, straw or other such fibrous things; table, stool, plank, a bed made of rock or brick and mortar; place where ascetics stay. (Paia Sadda Mahannavo, p. 841) saMstAraka eSaNA kI cAra pratimAe~ __ 120. icceyAiM AyataNAI uvAikamma aha bhikkhU jANejjA imAhiM cauhiM paDimAhiM saMthAragaM esittae (1) tattha khalu imA paDhamA paDimA-se bhikkhU vA 2 uddisiya 2 saMthAragaM jAejjA, taM jahA-ikkaDaM vA kaDhiNaM vA jaMtuyaM vA paragaM vA moragaM vA taNagaM vA soragaM vA kusaM vA kuccagaM vA pippalagaM vA valagaM vA palAlagaM vaa| se puvvAmeva AloejjA-Auso tti vA bhagiNI ti vA dAhisi me itto aNNayaraM saMthAragaM ? tahappagAraM saMthAragaM sayaM vA NaM jAejjA paro vA se dejjA, phAsuyaM esaNijjaM jAva lAbhe saMte pddigaahejjaa| paDhamA pddimaa| __(2) ahAvarA doccA paDimA-se bhikkhU vA 2 pehAe saMthAragaM jAejjA, taM jahAgAhAvaI vA jAva kammakariM vaa| se puvvAmeva AloejjA-Auso ti vA bhagiNI ti vA dAhisi me etto aNNayaraM saMthAragaM ? tahappagAraM saMthAragaM sayaM vA NaM jAejjA jAva pddigaahejjaa| doccA pddimaa| ___ (3) ahAvarA taccA paDimA-se bhikkhU vA 2 jassuvassae saMvasejjA je tattha ahAsamaNNAgae, taM jahA-ikkaDei vA jAva palAlei vA, tassa lAbhe saMvasejjA, tassa alAbhe ukkuDue vA Nesajjie vA vihrejjaa| taccA pddimaa| zayyaiSaNA : dvitIya adhyayana ( 215 ) Shaiyyaishana : Second Chapter PRICORIGORIGORIGORIGDEPREDITORGARH

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NirainRiRMinximaARAHIMIRRINKINAMANARASOI ONOola. cacanonmohanlalNSAIRAINSAALANAKINDI R-JRA BANANDAKONDAGA (4) ahAvarA cautthA paDimA se bhikkhU vA 2 ahAsaMthaDameva saMthAragaM jaaejjaa| taM jahA-puDhavisilaM vA kaTThasilaM vA ahA saMthaDameva, tassa lAbhe saMvasejjA, tassa alAbhe ukkuDue vA Nesajjie vA vihrejjaa| cautthA pddimaa| 121. icceyANaM cauNhaM paDimANaM aNNayaraM paDimaM paDivajjamANe jAva aNNoNNasamAhIe evaM ca NaM vihrNti| 120. ina (saMstAraka sambandhI) AyatanoM-doSoM kA parihAra karate hue sAdhu ko ina cAra pratimAoM se saMstAraka kI eSaNA karanI cAhie (1) pahalI pratimA-sAdhu yA sAdhvI apanI Avazyaka vastuoM kA nAmollekha karake saMstAraka kI yAcanA kare, jaise-ikkaDa nAmaka tRNa, kaDhiNaka nAmaka tRNa, jaMtuka nAmaka tRNa, paraka (muMDaka) nAmaka ghAsa, moraMga nAmaka ghAsa (yA mora kI pA~khoM se banA huA), sabhI prakAra kA tRNa, kuza, dUba Adi kUrcaka, varvaka nAmaka tRNa yA cAvaloM kI parAla aadi| sAdhu kisI bhI prakAra kI ghAsa yA usase banA huA saMstAraka dekhakara gRhastha se usakA nAma lekara kahe-"AyuSman sadgRhastha ! kyA tuma mujhe ina saMstAraka meM se amuka saMstAraka doge?" isa prakAra prAsuka evaM nirdoSa saMstAraka kI svayaM bhI yAcanA kare athavA gRhastha hI binA yAcanA kie de to sAdhu use grahaNa kara le| yaha prathama pratimA hai| (2) dUsarI pratimA sAdhu yA sAdhvI gRha ke sthAna meM rakhe hue saMstAraka ko dekhakara usakI yAcanA kare ki "he AyuSman gRhastha ! kyA tuma mujhe ina saMstArakoM meM se kisI eka saMstAraka ko doge?" isa prakAra nirdoSa evaM prAsuka saMstAraka kI svayaM yAcanA kare athavA dAtA binA yAcanA kiye hI de to prAsuka evaM eSaNIya jAnakara use grahaNa kre| yaha dvitIya pratimA hai| (3) tIsarI pratimA-vaha sAdhu yA sAdhvI jisa upAzraya meM rahanA cAhatA hai, yadi usI upAzraya meM ikkaDa yAvat parAla Adi ke saMstAraka vidyamAna hoM to gRha-svAmI kI AjJA lekara usa saMstAraka ko grahaNa kara le| yadi upAzraya meM saMstAraka vidyamAna na ho to vaha utkaTuka Asana, padmAsana Adi AsanoM meM baiThakara rAtri vyatIta kre| (parantu bAhara se lAkara tRNa Adi na bichAe) yaha tIsarI pratimA hai| (4) cauthI pratimA-sAdhu yA sAdhvI jisa upAzraya meM Thahare hoM, usa upAzraya meM pahale se hI saMstAraka bichA huA ho, jaise ki patthara kI zilA yA lakar3I kA takhta Adi bichA huA rakhA ho to usa saMstAraka kI gRha-svAmI se AjJA lekara usa para zayana Adi kara sakatA hai| yadi vahA~ koI bhI saMstAraka nahIM mile to vaha utkaTuka Asana tathA padmAsana Adi AsanoM se baiThakara rAtri vyatIta kre| yaha cauthI pratimA hai| AcArAMga sUtra (bhAga 2) ( 216 ) Acharanga Sutra (Part 2)

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sissie is sis 121. ina cAroM pratimAoM meM se kisI eka pratimA ko dhAraNa karane vAlA sAdhu anya pratimAdhArI sAdhuoM kI nindA yA avahelanA na kare / kintu aisA vicAra kare ki ye jo sAdhu ina cAra pratimAoM meM se kisI eka ko svIkAra karake vicaraNa karate haiM, aura maiM jisa (eka) pratimA ko svIkAra karake vicaraNa karatA hU~; ye saba jinAjJA ke ArAdhaka haiN| isa prakAra pArasparika samAdhipUrvaka vicaraNa kare / FOUR CODES OF EXPLORING FOR BED 120. Avoiding these faults (regarding bed) an ascetic should seek bed according to the following four pratimas or codes (1) First Pratima-A bhikshu or bhikshuni should beg for a bed specifying the name of the desired type; for example-a bed made of ikkad, kadhinak, jantuk, parak or mundak, morang, kurchak, varvak or any other type of grass, reed, straw, fibre or feathers. Seeing any type of straw or a bed made of straw an ascetic should tell the householder specifying its name-" "Long lived noble householder! Out of these beds would you please give me that particular bed ?" In this manner he should beg for a faultless and acceptable bed or accept it even if it is offered without begging. This is the first code. (2) Second Pratima-Seeing a bed lying in the house, a bhikshu or bhikshuni should beg thus-"O long lived householder! Would you please give me any one of these beds ?" In this manner he should beg for a faultless and acceptable bed or accept it even when it is given without begging. This is the second code. (3) Third Pratima-If beds of dry grass and other said types of material are available in the upashraya an ascetic wants to stay, he should take a bed after seeking permission from the owner. If beds are not available in the upashraya he should spend the night sitting in utkatuk, lotus or any other yogic posture (refraining from bringing straw for outside and making bed). This is the third code. zayyaiSaNA : dvitIya adhyayana ( 217 ) For Private Personal Use Only Shaiyyaishana: Second Chapter

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___ (4) Fourth Pratima-If a bed is already made, for example that of rock wooden plank (etc.), in the upashraya an ascetic wants to stay, he may use it after seeking permission from the owner. If there is no bed available there, he should spend the night sitting in utkatuk, lotus or any other yogic posture. This is the fourth code. ___121. An ascetic observing any one of these codes should not criticize or belittle other ascetics who follow other codes. Instead he should think that the ascetics who observe any one of these four codes and he, himself who also observes one of these codes are all followers of the order of the Jina. This way all ascetics should lead their life with mutual respect. vivecana-vRttikAra ne saMstAraka sambandhI ina cAra pratijJAoM ke alaga-alaga nAma va artha kiye haiM-(1) uddiSTA-tRNa phalaka Adi meM se jisa kisI eka saMstAraka kA nAmollekha kiyA hai, vahI milane para grahaNa karU~gA, dUsarI nhiiN| (2) prekSyA-jisakA pahale nAmollekha kiyA thA, vahI yadi upAzraya meM delU~gA, taba grahaNa karU~gA, dUsarA nhiiN| (3) vidyamAnA-yadi uddiSTa aura dRSTa saMstAraka zayyAtara ke ghara yA upAzraya meM milegA to grahaNa karU~gA, anya sthAna se lAkara usa para zayana nahIM kruuNgaa| (4) yathAsaMstRtarUpA-yadi upAzraya meM sahaja rUpa se rakhA yA bichA huA pATa patthara kI zilA Adi saMstAraka milegA to grahaNa karU~gA, anyathA nhiiN| (vRtti patrAMka 372) 29 Elaboration--The commentator (Vritti) has given different names and meanings to these four resolutions--(1) Uddishta (desired)--I will accept a bed only if I get a predetermined type of bed out of the types mentioned here and no other. (2) Prekshya (seen)--I will accept the bed only if I see the said predetermined type of bed in the upashraya and no other. (3) Vidyamana (existing)--I will accept the bed only if I find the predetermined and available bed lying in the upashraya or residence of the householder who offered stay and not bring one from outside for use. (4) Yathasanstritarupa (generally available)--If I find an ordinarily lying plank, rock or other type of bed then only I will accept it otherwise not. (Vritti leaf 372) AcArAMga sUtra (bhAga 2) ( 218 ) Acharanga Sutra (Part 2)

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saMstAraka vApasa karane sambandhI viveka 122. (1) se bhikkhU vA 2 abhikaMkhejjA saMthAragaM paccappiNittae / se jaM puNa saMthAragaM jANejjA saaMDaM jAva sasaMtANagaM, tahappagAraM saMthAragaM No paccappiNejjA / (2) se bhikkhU vA 2 abhikaMkhejjA saMthAragaM paccapiNittae / se jaM puNa saMthAragaM jANejjA - appaMDaM jAva saMtANagaM, tahappagAraM saMthAragaM paDilehiya 2 pamajjiya 2 AyAviya 2 vihuNiya 2 tato saMjayAmeva paccaSpiNejjA / 122. (1) sAdhu-sAdhvI yadi (pratihArika) saMstAraka gRhastha ko vApasa denA cAhe, usa samaya yadi vaha saMstAraka aNDoM yAvat makar3I ke jAloM se yukta ho, to usa prakAra kA saMstAraka gRhastha ko vApasa nahIM lauTAe / (2) sAdhu-sAdhvI yadi gRhastha ko saMstAraka vApasa sauMpanA cAhe, yadi vaha saMstAraka aNDoM yAvat makar3I ke jAloM se rahita ho to usakA pratilekhana pramArjana karake, use dhUpa dekara yatanApUrvaka jhAr3akara dAtA gRhastha ko sauMpa deve / PRUDENCE ABOUT RETURNING THE BED 122. (1) When a bhikshu or bhikshuni wants to return the bed to the householder he should find if it is infested with eggs, living beings and cobwebs. If it is so, he should not return it. (2) When a bhikshu or bhikshuni wants to return the bed to the householder he should find if it is infested with eggs, living beings and cobwebs. If it is not so, he should inspect it, clean it, place it in sun for sometime, blow it clean and then return it to the donor. uccAra-prasravaNa- pratilekhanA viveka 123. se bhikkhU vA 2 samANe vA vasamANe vA gAmANugAmaM dUijjamANe vA puvvAmeva paNNassa uccAra- pAsavaNabhUmiM paDilehejjA kevalI bUyA AyANameyaM / apaDilehiyAe uccAra- pAsavaNabhUmIe, bhikkhU vA 2 rAo vA viyAle vA uccArapAsavaNaM pariTThavemANe payalejja vA pavaDejja vA, se tattha payalamANe vA pavaDamANe vAhatthaM vA pAyaM vA jAva lUsejjA pANANi vA 4 jAva vavaroejjA / aha bhikkhUNaM puvvovadiTThA 4 jaM puvvAmeva paNNassa uccAra- pAsavaNabhUmiM paDilehejjA / zayyaiSaNA dvitIya adhyayana ( 219 ) Shaiyyaishana: Second Chapter For Private Personal Use Only

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-- --. .... ... . ..............AL P ANJAN A RDANANDINIONSORANJANOUNTDOS 123. jo sAdhu yA sAdhvI kisI kAraNavaza sthiravAsa kara rahA ho yA upAzraya meM mAsakalpAdi se sthita ho athavA grAmAnugrAma vihAra karate hue upAzraya meM Akara ThaharA ho, vaha buddhimAn sAdhu ki jahA~ ThaharanA ho vahA~ pahale hI usake AsapAsa meM uccAra-prasravaNa-visarjana kI bhUmi ko acchI prakAra dekhabhAla kara le| kevalI bhagavAna ne apratilekhita uccAra-prasravaNa bhUmi kA upayoga karanA karmabandha kA hetu batAyA hai| kyoMki apratilekhita bhUmi meM koI bhI sAdhu yA sAdhvI rAtri meM yA vikAla meM mala-mUtrAdi paraThatA huA phisala sakatA hai yA gira sakatA hai| phisalane yA girane para usake hAtha, paira, sira yA zarIra ke kisI avayava ko coTa laga sakatI hai athavA usake girane se vahA~ sthita anya prANiyoM ko AghAta bhI laga sakatA hai, ve daba sakate haiM yA ve mara sakate haiN| ___ isa sambhAvanA ke kAraNa tIrthaMkarAdi jJAnI puruSoM ne pahale hI bhikSuoM ke lie yaha upadeza diyA hai ki sAdhu ko upAzraya meM Thaharane se pahale mala-mUtra-pariSThApana karane hetu nirdoSa bhUmi kI pratilekhanA kara lenI caahie| INSPECTION OF PLACE OF DEFECATION ____123. The bhikshu or bhikshuni who permanently stays at a place for some reason or one who spends a specific period at a upashraya or stays at a place during his wanderings from one village to another, should first look for and inspect a nearby place for defecation and waste disposal. The omniscient has said that use of unexamined place for defecation is a cause of bondage of karma. This is because while defecation or waste disposal during the night or odd hours that ascetic may stumble and fall. When he slips or falls his hand, foot, head or any other part of the body may get injured and immobile and mobile beings existing there may be harmed, crushed or destroyed. Due to this possibility Tirthankars and other sages have advised the ascetics to inspect and find a proper and fault-free place for defecation and waste disposal. vivecana-Thaharane ke sthAna para uccAra-prasravaNa bhUmi kI pratilekhanA karanA sAdhu kI samAcArI kA mahattvapUrNa aMga hai, isakI upekSA karane se aneka prakAra ke doSa lagane kI saMbhAvanA hai| aisI bhUmi ko sthaNDila bhUmi kahA jAtA hai| uttarAdhyayanasUtra meM sthaNDila bhUmi ke viSaya meM dasa bAteM AcArAMga sUtra (bhAga 2) ( 220 ) Acharanga Sutra (Part 2)

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dekhane kI sUcanA dI gaI hai, jaise-(1) jahA~ janatA kA AvAgamana na ho, kisI kI dRSTi na par3atI ho| (2) jisa sthAna kA upayoga karane para anya kisI ko kaSTa yA nukasAna na ho| (3) jo sthAna sama ho| (4) jahA~ ghAsa yA patte na hoN| (5) cIMTI, kuMthu Adi jIva-jantu na hoN| (6) vaha sthAna bahuta hI choTA na ho| (7) jisake nIce kI bhUmi acitta ho| (8) apane nivAsa sthAna-gA~va se dUra na ho| (9) jahA~ cUhe Adi ke bila na hoN| (10) jahA~ prANI yA bIja phaile hue na hoN| (uttarAdhyayanasUtra, a. 24, gA. 16-18) Elaboration--To inspect the place for defecation and waste disposal is an important part of the ascetic praxis. Ignoring it gives rise to chances of committing many faults. This place is called sthandil land. In Uttaradhyayan Sutra ten points are mentioned for choosing a sthandil land--(1) Where people do not frequent and look at. (2) Use of that place does not cause any harm to anyone. (3) It is a level land. (4) Where there is no grass or leaves. (5) It is free of insects like ant and worms. (6) It is not very narrow. (7) The ground is not sachit (infested with beings). (8) It is not far from the place or village of stay. (9) It should not have rat holes, etc. (10) Where seeds or insects are not spread around. (Uttaradhyayan Sutra 24/16-18) zayyA-zayanAdi sambandhI pA~ca viveka sUtra __ 124. (1) se bhikkhU vA 2 abhikaMkhejjA sejjAsaMthAragabhUmiM paDilehittae, NaNNattha AyarieNa vA uvajjhAeNa vA jAva gaNAvaccheieNaM vA bAleNa vA vuDDheNa vA seheNa vA gilANeNa vA AeseNa vA aMteNa vA majjheNa vA sameNa vA visameNa vA pavAeNa vA NivAeNa vA paDilehiya 2 pamajjiya 2 tao saMjayAmeva bahuphAsuyaM sejjAsaMthAragaM sNthrejjaa| __(2) se bhikkhU vA 2 bahuphAsuyaM sejjAsaMthAragaM saMtharittA abhikaMkhejjA bahuphAsue sejjAsaMthArae duruhitte| se bhikkhU vA 2 bahuphAsue sejjAsaMthArae durUhamANe puvvAmeva sasIsovariyaM kAyaM pAe ya pamajjiya 2 tato saMjayAmeva bahuphAsue sejjAsaMthArae durUhejjA, durUhittA tao saMjayAmeva bahuphAsue sejjAsaMthArae sejjaa| (3) se bhikkhU vA 2 bahuphAsue sejjAsaMthArae sayamANe No aNNamaNNassa hattheNa hatthaM pAeNa pAyaM kAeNa kAyaM aasaaejjaa| se aNAsAyamANe tao saMjayAmeva bahuphAsue sejjAsaMthArae sejjaa| zayyaiSaNA : dvitIya adhyayana ( 221 ) Shaiyyaishana : Second Chapter * * * * * RY

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124. (1) sAdhu-sAdhvI jaba zayyA - saMstAraka bhUmi kI pratilekhanA karanI cAhe, to AcArya, upAdhyAya (pravarttaka, sthavira, gaNI, gaNadhara ), gaNAvacchedaka, bAlaka, vRddha, zaikSa ( nava-dIkSita), glAna evaM atithi sAdhu ke dvArA grahaNa kI huI bhUmi ko chor3akara upAzraya ke andara, madhya sthAna meM yA sama aura viSama sthAna meM athavA havAdAra aura havArahita sthAna meM bhUmi kI pratilekhanA pramArjanA karake apane lie prAsuka zayyA - saMstAraka ko yatanA ke sAtha bichAe / (2) sAdhu-sAdhvI prAsuka zayyA - saMstAraka para ArUr3ha hokara zayana karanA cAhe taba pahale mastaka sahita zarIra ke UparI bhAga se lekara pairoM taka bhalIbhA~ti pramArjanA karake phira usa prAsuka zayyA-saMstAraka para ArUr3ha hoM / usa zayyA saMstAraka para ArUr3ha hokara zayana kre| (3) sAdhu-sAdhvI prAsuka zayyA - saMstAraka para zayana karate hue paraspara eka-dUsare ko, apane hAtha se dUsare ke hAtha kI, apane paira se dUsare ke paira kI aura apane zarIra se dUsare ke zarIra kI AzAtanA (sparza) nahIM kre| eka-dUsare kI AzAtanA na karate hue yatanApUrvaka zayyA - saMstAraka para zayana kre| PRUDENCE OF GOING TO BED 124. (1) When a bhikshu or bhikshuni wants to inspect the place for his bed, he should find a place other than that occupied by the acharya, upadhyaya (pravartak, sthavir, gani, ganadhar), ganavachhedak, child, aged, newly initiated, sick and guest ascetics. Finding such place within the upashraya at the end or in the middle, with even or uneven surface, airy or without ventilation, he should inspect and clean the ground and carefully spread a clean bed for himself. (2) When a bhikshu or bhikshuni wants to enter the bed and sleep, he should first properly clean his body starting from head and ending at feet. Only after this he should enter the bed and go to sleep. (3) While in bed a bhikshu or bhikshuni should not disturb (touch) each other; (this includes ) not touching hands with hands, legs with legs and body with body. Without disturbing each other he should sleep carefully in the bed. AcArAMga sUtra (bhAga 2) ( 222 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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125. se bhikkhU vA 2 UsasamANe vA NIsasamANe vA kAsamANe vA chIyamANe vA jaMbhAyamANe vA uDDoe vA vAtaNisagge vA karemANe puvAmeva AsayaM vA posayaM vA pANiNA paripihettA tato saMjayAmeva Usasejja vA jAva vAyaNisaggaM vA krejjaa| 125. sAdhu yA sAdhvI (zayyA-saMstAraka para sote-baiThate samaya) ucchvAsa yA niHzvAsa lete hue, khA~sate hue, chIMkate hue yA ubAsI lete hue, DakAra lete hue athavA apAnavAyu chor3ate hue pahale hI mu~ha yA gudA sthAna ko hAtha se acchI taraha DhA~kakara yatanA se ucchvAsa Adi le yAvat pAnavAyu chodd'e| 125. A bhikshu or bhikshuni (while sleeping or sitting in bed) should properly cover mouth or anus with hands before breathing, coughing, sneezing, yawning, belching or breaking wind and then only attend to such demand of the body. _ vivecana-ina sUtroM meM bar3oM kI azAtanA TAlane, hiMsA se bacane tathA vyAvahArika sabhyatA kA dhyAna rakhane kI sUcanA dI hai (1) sUtra meM batAye anusAra AcAryAdi viziSTa 11 zreNIgata sAdhuoM ke lie zayyA-saMstAraka bhUmi chor3akara zeSa bace hue sthAna para zayyA-saMstAraka bichaae| (2) zayyA-saMstAraka para jAte samaya bhI sira se paira taka pramArjanA kre| (3) yAtanApUrvaka zayyA-saMstAraka para soe| (4) zayana karate hue apane hAtha, paira aura zarIra dUsare ke hAtha, paira aura zarIra se Apasa meM TakarAe~ nhiiN| vRttikAra kA kathana hai-eka sAdhu ko dUsare sAdhu se eka hAtha dUra sonA caahie| (vRtti patrAMka 373) (5) zayyA para uThate, baiThate yA sote samaya zvAsocchvAsa, khA~sI, chIMka, ubAsI, DakAra, apAnavAyu Adi karane se pUrva hAtha se usa sthAna ko Dhakakara rkhe| Elaboration--In these aphorisms directions have been given to avoid disrespect to elders and any type of violence as well as to stick to social etiquette (1) As indicated in the aphorism ascetics should leave enough area for the senior ascetics including the acharya. He should spread his bed in the remaining area only. __ (2) He should clean his body before entering bed. zayyaiSaNA : dvitIya adhyayana ( 223 ) Shaiyyaishana : Second Chapter

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PRASTAYO140"tomariteria24nxpotomaraDAY-NEPAL.TAGGEEDEDHODIACACHECH.COP (3) He should sleep carefully in the bed. (4) While sleeping he should avoid touching hands, feet and body of other ascetics with his own hands, feet and body. The commentator (Vritti) informs that an ascetic should sleep at least one cubit away from another ascetic. (5) While sleeping or sitting in bed and breathing, coughing, sneezing, yawning, belching or breaking wind, he should properly cover the involved part of the body with hands. ___ vizeSa zabdoM ke artha-AeseNa-pAhunA, abhyAgata atithi, saadhu| AsAejjA-saMghaTTA kare, sparza kare yA ttkraae| jaMbhAyamANe-ubAsI-jamhAI lete hue| uDDoe-DakAra lete smy| vAtaNisagge-adhovAyu chor3ate smy| aasyN-aasy-mukh| posyN-mldvaar-gudaa| (pAiya sadda mahaNNavo) _Technical Terms : Ayesena-guest; ascetic. Asayejja-to touch; to si collide. Jambhayamane-while yawing. Uddoye-while belching. Vatanisagge-while breaking wind. Asyayam-mouth. Posayamanus. (Paia Sadda Mahannavo) sama-viSama zayyA meM samabhAva 126. se bhikkhU vA 2 samA vegayA sejjA bhavejjA, visamA vegayA sejjA bhavejjA, pavAyA vegayA sejjA bhavejjA, NivAyA vegayA sejjA bhavejjA, sasarakkhA vegayA sejjA bhavejjA, appasasarakkhA vegayA sejjA bhavejjA, sadaMsamasagA vegayA sejjA bhavejjA, appadaMsamasagA vegayA sejjA bhavejjA, saparisADA vegayA sejjA bhavejjA, aparisADA vegayA sejjA bhavejjA, sauvasaggA vegayA sejjA bhavejjA, NiruvasaggA vegayA sejjA bhavejjA, tahappagArAiM sejjAhiM saMvijjamANAhiM paggahiyatarAgaM vihAraM vihrejjaa| No kiMci vi gilaaejjaa| eyaM khalu tassa bhikkhussa vA bhikSuNIe vA sAmaggiyaM sadA jejjaasi| -tti bemi| // taio uddesao sampatto // // bIyaM ajjhayaNaM sammattaM // a AcArAMga sUtra (bhAga 2) ( 224 ) Acharanga Sutra (Part 2)

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zayyA saMstAraka-viveka Asana tathA pATa Adi dhyAna ke Asana PPORT gu514X. PRBE muTERE ( zayyArUr3ha hone para yatanA kA zayana-vidhi

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citra paricaya 5 Illustration No. 5 Rakes an aise .ses ke s zayyA-sambandhI-viveka (1) yogya saMstAraka-bhikSu apane sone, baiThane Adi kAmoM ke lie isa prakAra ke zuddha saMstAraka (Asana) le sakatA hai, jaise-lakar3I kI banI caukI, (pATa) paTiyA, takhata, sUkhA puAla yA ghAsa kI caTAI yA patthara kI zilA, patthara-cUne kI banI caukI aadi| (pahalI pratimA, sUtra 116) (2) dhyAna ke Asana-yadi kahIM jIvarahita nirdoSa saMstAraka upalabdha nahIM ho to bhikSu upAzraya meM khar3A rahakara, padmAsana Adi vidhi se baiThakara dhyAna, svAdhyAya karatA huA rAtri vyatIta kare, parantu sadoSa pATa Adi kA upayoga nahIM kre| (tIsarI pratimA, sUtra 120) / (3) zayyA-viveka-bhikSu zayana ke lie apanI zayyA para ArUr3ha hokara sarvaprathama kAussagga kare, phira pramArjanI se sampUrNa zarIra kI pratilekhanA kre| (sUtra 124) (4) yadi khA~sI, chIMka, ubAsI Ave to hAtha se yatanA kare tathA sote samaya paraspara eka-dUsare se TakarAe nahIM itanI dUrI rakhakara yatanApUrvaka zayana kre| -adhyayana 2, sUtra 125, pR. 223 PRUDENCE OF GOING TO BED (1) Suitable bed-An ascetic can use the following faultless things for sitting, sleeping (etc.)-wooden stool, plank or bed; hay or grass mattress; rock or a platform made of stone and mortar. (First Avagraha Pratima, aphorism 116) (2) Meditational postures-If uncontaminated and faultless bed is not available at some place the ascetic should spend the night standing or sitting in the lotus pose doing meditation or studies. He should never use a faulty bed (etc.). (Third Avagraha Pratima, aphorism 120) (3) Prudence of sleeping-When an ascetic enters his bed to sleep first of all he should perform kayotsarg (dissociation of mind from the body) and then wipe his body with the specified piece of cloth (pramarjani). (aphorism 124) (4) If he has to cough, sneeze or yawn he should cover his mouth with his hand. While sleeping the ascetics should keep a safe distance from each other to avoid touching. ---Chapter 2, aphorism 125, p. 223 aksesisekes sks ke ke sies oks. siksake als.ke.ske.sis.ske.sekes wir.ske.ske.sistar DN * * * * *

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* 126. sAdhu-sAdhvI ko kabhI sama zayyA mile, kabhI viSama mile, kabhI havAdAra tathA kabhI banda havA vAlA sthAna prApta ho, kabhI dhUla se bharA upAzraya mile, kabhI dhUla se rahita sthAna mile, DA~sa-maccharoM se yukta yA DA~sa-maccharoM se rahita upAzraya mile, isI taraha kabhI jIrNa-zIrNa, TUTA-phUTA, girA huA sthAna mile, yA kabhI nayA sudRr3ha sthAna mile, kadAcit upasargayukta zayyA mile, kadAcit upasargarahita zayyA mile| isa prakAra kI zayyA prApta hone para jaisI bhI sama-viSama Adi zayyA mile usameM samabhAvapUrvaka rahanA caahie| mana meM jarA bhI kheda yA glAni kA anubhava nahIM karanA caahie| yaha zayyaiSaNA-viveka usa bhikSu yA bhikSuNI kA sampUrNa bhikSubhAva hai, vaha saba prakAra se samAhita hokara vicaraNa karane kA prayatna karatA hai| ___ --aisA maiM kahatA huuN| // tRtIya uddezaka samApta // // dvitIya adhyayana samApta // EQUANIMITY IN COMFORT AND DISCOMFORT ____126. A bhikshu or bhikshuni may sometimes get either a comfortable or an uncomfortable bed, an airy or a stuffy place, a clean or a dusty upashraya, a mosquito free or mosquito filled upashraya; in the same way he may sometimes get an old, dilapidated and ruined place or a new and well built place; or he may get a bed with or without nuisance. No matter whatever comfortable or uncomfortable bed or place he gets, he should live there with equanimity. He should not have even a trace of annoyance or dislike in his mind. This prudence in search for place of stay is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. He endeavours to remain composed in all respects. -So I say. // END OF LESSON THREE || II END OF SECOND CHAPTER 11 zayyaiSaNA : dvitIya adhyayana (225 ) Shaiyyaishana : Second Chapter

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IryA : tRtIya adhyayana Amukha tRtIya adhyayana kA nAma 'IryA' hai| + IryA' kA artha kevala gamana karanA nahIM hai apitu sAdhu jaba eka sthAna se dUsare sthAna para kisI vizeSa uddezya se kalpa-niyamAnusAra saMyamabhAvapUrvaka yatanA evaM viveka ke sAtha gamanAdi caryA/kriyAe~ karatA hai to use 'IryA' kahA jAtA hai| + sthAna, gamana, niSadyA aura zayana ina cAroM artha meM yahA~ 'IryA' zabda kA vyavahAra huA hai| + kisa dravya ke sahAre se, kisa kSetra meM, kahA~ aura kisa samaya meM kaba, kaise evaM kisa bhAva se gamana karanA yaha saba IryA adhyayana meM pratipAdita hai| + dharma aura saMyama ke lie AdhArabhUta zarIra kI surakSA ke lie piNDa-AhAra aura zayyA sthAna kI bhA~ti IryA kI bhI nitAnta AvazyakatA hotI hai| pichale do adhyayanoM meM kramazaH piNDa-vizuddhi evaM zayyA-vizuddhi kA varNana kiyA gayA hai, vaise hI isa adhyayana meM 'IryA-vizuddhi' kA varNana kiyA gayA hai, jisameM (1) Alambana, (2) kAla, (3) mArga, (4) yatanA-ina cAroM kA vicAra kiyA jAtA hai| yahI IryA adhyayana kA uddezya hai| saMgha, gaccha tathA gaNa Adi kI sevA ke lie gamana karanA Alambana-IryA hai| gamana karane yogya samaya meM gati karanA kAla-IryA hai, sumArga para gamana karanA mArga-IryA hai| yatanApUrvaka gamana karanA yatanA-IryA hai| + IryA adhyayana ke tIna uddezaka haiN| prathama uddezaka meM varSA kAla meM eka sthAna meM nivAsa tathA Rtubaddha kAla meM vihAra ke guNa-doSoM kA nirUpaNa hai| + dvitIya uddezaka meM naukArohaNa-yatanA, thor3e pAnI meM calane kI yatanA tathA IryA se sambandhita anya varNana hai| + tRtIya uddezaka meM mArga meM gamana ke samaya ahiMsA, satya Adi kI rakSA karane ke viSaya meM mArgadarzana hai| S AcArAMga sUtra (bhAga 2) HP.COM ( 226 ) Acharanga Sutra (Part 2) TRANSMITARKOREAShrammarATE zraIRRINISOng29193E MS "

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VAN ATOA TAUROROONONNONCONCUS IRYA : THIRD CHAPTER INTRODUCTION The name of the third chapter is 'Irya'. Irya' does not just mean the simple act of going. When for some specific purpose an ascetic indulges in various acts of movement including going from one place to another adhering to the codes of conduct with discipline and prudence, it is called 'irya'. Here irya' is used in four contexts--area, movement, alms collection and place of stay. Using what material, in which area, where and at what hour, when, how and with what attitude movement should be made, all this is included in this chapter. To protect the body for religious pursuits and ascetic-discipline irya is also as essential as food and place of stay. In the two preceding chapters purity of food and purity of place of stay have been discussed. In the same way purity in movement is discussed in this chapter. This includes (1) alamban (purpose), (2) kaal (time), (3) marg (path), and (4) yatana (precaution or care). That is the purpose of this chapter titled Irya. To move about to serve the religious organization, such as sangh, gachha and gana is alamban-irya. To move at time suitable for movement is kaal-irya. To move on the right path is marg-irya. Moving with care is yatna-irya. This Irya chapter has three lessons. The first lesson details the attributes and faults of monsoon-stay and movement during the rest of the year. The second lesson contains details about care to be taken while moving in shallow water or riding a boat and also some other discussions about irya. The third lesson contains directions about protecting the vows like ahimsa and truth while moving around. IryA : tRtIya adhyayana ( pple ) Irya : Third Chapter

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****** 22 on top tom tom tom tog tog tog tog tog sul chondo chalcho Chorach iriyA : iyaM ajjhayaNaM IrSyA : tRtIya adhyayana IRYA : THIRD CHAPTER THE MOVEMENT paDhamo uddesao varSAvAsa yogya sthAna kI eSaNA 127. abbhuvagae khalu vAsAvAse abhipavuTTe, bahave pANA abhisaMbhUyA, bahave bIyA aNubhiNNA, aMtarA se maggA bahupANA bahubIyA jAva sasaMtANagA, aNabhikkaMtA paMthA, No vinnAyA maggA, sevaM naccA No gAmANugAmaM dUijjejjA, tao saMjayAmeva vAsAvAsaM uvalliejjA / prathama uddezaka 127. varSAkAla prArambha hone para varSA ho jAne se bahuta-se prANI utpanna ho jAte haiM, bahuta-se bIja aMkurita ho jAte haiM, bhUmi ghAsa Adi se harI ho jAtI hai| mArga meM bahuta-se prANiyoM va bahuta-se bIjoM kI utpatti ho jAtI hai ( hariyAlI ho jAtI hai, bahuta sthAnoM meM pAnI bhara jAtA hai, sthAna-sthAna para pA~ca varNa kI lIlaNa - phUlaNa Adi ho jAtI hai, kIcar3a yA pAnI se miTTI gIlI ho jAtI hai), kaI jagaha makar3I ke jAle ho jAte haiN| varSA ke kAraNa mArga avaruddha ho jAte haiM, mArga para calA nahIM jA sakatA tathA mArga evaM unmArga kA patA nahIM cltaa| aisI sthiti meM sAdhu ko eka grAma se dUsare grAma vihAra nahIM karanA cAhie kintu varSAkAla meM eka sthAna para hI sthira rahakara varSAvAsa karanA cAhie / EXPLORATION OF PLACE SUITABLE FOR MONSOON-STAY 127. As it starts raining with the onset of monsoon season numerous beings are generated, seeds sprout, and the land turns green with grass and other vegetation. On the road too numerous beings are born and seeds sprout (the land turns green, water is collected at many places, fungus and moss of five colours are generated, sand turns to mire) and many places are covered with cobwebs. Paths are blocked due to rain, it becomes AcArAMga sUtra (bhAga 2) LESSON ONE ( 228 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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difficult to walk and it is hard even to find a path. In such conditions an ascetic should not move from one village to another. Instead, he should spend the monsoon season staying at one place (village). 128. se bhikkhU vA 2 se jaM puNa jANejjA gAmaM vA jAva rAyahANiM vA, imaMsi khalu gAmaMsi vA jAva rAyahANiMsi vA No mahai vihArabhUmi, No mahai viyArabhUmi, No sulabhe pIDha - phalaga - sejjA - saMthArae, No sulabhe phAsue uche ahesaNijje, jattha bahave samaNa-mAhaNa-atihi-kivaNa-vaNImagA uvAgayA uvAgamissaMti ca, accAiNNA vittI, No paNNassa NikkhamaNa jAva ciMtAe / sevaM NaccA tahappagAraM gAmaM vA nagaraM vA jAva rAyahANiM vA No vAsAvAsaM uvalliejjA / 128. sAdhu-sAdhvI jahA~ varSAvAsa karanA cAheM usa grAma, nagara yAvat rAjadhAnI ke viSaya meM bhalIbhA~ti jAna lenA cAhie ki jisa grAma, nagara yAvat rAjadhAnI meM ekAnta meM svAdhyAya karane ke lie vizAla bhUmi na ho, mala-mUtra visarjana ke yogya nirdoSa bhUmi na ho, pITha (caukI), phalaka (paTTe), zayyA evaM saMstAraka kI prApti sulabha na ho aura na hI prAsuka, nirdoSa evaM eSaNIya AhAra- pAnI hI sulabha ho, jahA~ para bahuta-se zramaNa, brAhmaNa, atithi, daridra na hI bhikhArI loga hoM, kucha A gaye hoM, dUsare Ane vAle hoM, jisa kAraNa mArgoM para janatA kI bhIr3a ho, sAdhu-sAdhvI ko bhikSA Adi Avazyaka kAryoM se apane sthAna se nikalanA aura praveza karanA bhI kaThina ho, svAdhyAya Adi kriyAe~ bhI nirupadrava na ho sakatI hoM, aise grAma, nagara Adi meM sAdhu-sAdhvI varSAvAsa vyatIta na kre| 128. A bhikshu or bhikshuni should find about the village, city or capital where he wants to spend a monsoon-stay if that village or city or capital does not have large area for studies in solitude; fault-free land for disposing excreta; easy availability of stool, plank, place of stay and bed; availability of pure, fault-free, and acceptable food. He should also find whether already there are_numerous Shramans, Brahmins, guests, destitute and beggars; many more have come; and many are likely to come and because of this the roads are crowded, it is difficult for ascetics to come out of or return to their place of stay for alms collection and other necessary work; and even studies and essential activities cannot be performed without disturbance. If it is so, the bhikshu IryA: tRtIya adhyayana ( 229 ) Irya: Third Chapter

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or bhikshuni should not spend monsoon-stay in such village, city or capital. vivecana - prAcIna paramparA ke anusAra varSa meM tIna cAturmAsa hote haiM - hemanta Rtu, grISma Rtu aura varSA Rtu| inameM varSA Rtu kA cAturmAsa ASAr3hI pUrNimA - zrAvaNa kRSNA pratipadA se prArambha hokara kArtika pUrNimA taka hotA hai| varSA Rtu prArambha hone para grAmAnugrAma vihAra nahIM karanA caahie| AcArya zrI AtmArAma jI ma. ke anusAra yadi ASAr3hI pUrNimA se pahale varSA prArambha hone se hariyAlI Adi ho jAye to sAdhu ko usI samaya eka sthAna para sthita ho jAnA caahie| isameM mukhya rUpa meM jIva virAdhanA se bacane kI dRSTi hai, sAtha hI varSA va kIcar3a Adi ke kAraNa zarIra virAdhanA bhI hotI hai| isa kAraNa varSAvAsa meM eka sthAna para rahane kA vidhAna kiyA gayA hai| Elaboration-According to the ancient tradition an year is divided into three quarters or seasons-winter, summer and monsoon. The monsoon season starts after Ashadh Purnima (the full-moon night or the last day of the month of Ashadh), i.e., on the first day of the dark half of the month of Shravan and ends on Kartik Purnima. When the monsoon season starts ascetics should stop wandering from one village to another. According to Acharya Shri Atmaramji M. if it rains before Ashadh Purnima and the area turns green, ascetics should at once commence their monsoon-stay. This is mainly with the view of avoiding harm to beings. There are also chances of harm to one's own body due to rain and slime. That is the reason for staying at one place during monsoon season. 129. se bhikkhU vA 2 se jaM puNa jANejjA gAmaM vA jAva rAyahANiM vA, imaMsi khalu gAmaMsi vA jAva rAyahANiMsi vA mahai vihArabhUmi, mahai viyArabhUmi, sulabhe jattha pIDha-phalaga-sejjA-saMthArae, sulabhe phAsue uMche ahesaNijje, No jattha bahave samaNa jAva uvAgamissaMti ya appAinnA vittI jAva rAyahANiM vA tao saMjayAmeva vAsAvAsaM uvalliejjA / 129. sAdhu-sAdhvI usa grAma yAvat rAjadhAnI ke sambandha meM jAne ki isa grAma Adi meM svAdhyAya-yogya vizAla bhUmi mala-mUtra - visarjana ke lie upayukta sthaNDila bhUmi, pITha, phalaka, zayyA evaM saMstAraka kI prApti sulabha hai aura prAsuka, nirdoSa evaM eSaNIya AhAra- pAnI kI prApti bhI sulabha hai| yahA~ bahuta-se zramaNa, brAhmaNa Adi nahIM Aye haiM tathA nahI AyeMge, mArgoM para janatA kI bhIr3a bhI adhika nahIM hogii| jisa kAraNa bhikSA Adi AcArAMga sUtra (bhAga 2) ( 230 ) Acharanga Sutra (Part 2) X

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AamerimeHOTOS kAryoM ke lie apane sthAna se jAnA-AnA kaThina nahIM hogA yaha saba jAnakara aise grAma yAvat rAjadhAnI meM saMyamI sAdhu varSAvAsa vyatIta kre| ____129. A bhikshu or bhikshuni should find if that village or city or capital has large area for studies in solitude; fault-free land for disposing excreta; easy availability of stool, plank, place of stay and bed; and even pure, fault-free and acceptable food available; whether there are not many Shramans, Brahmins, guests, destitute and beggars; neither more have come nor more to come; and because of this the roads are not crowded, it is not difficult for ascetics to come out of or return to their place of stay for alms collection and other necessary work; and even studies and essential activities can be performed without disturbance. If it is so, the bhikshu or bhikshuni should spend monsoon-stay in such village, city or capital. 130. aha puNevaM jANejjA cattAri mAsA vAsANaM vItikaMtA, hemaMtANa ya paMca-dasa-rAyakappe parivusite, aMtarA se maggA bahupANA jAva saMtANagA, No jattha bahave samaNa jAva uvAgamissaMti ya sevaM NaccA No gAmANugAmaM duuijjejjaa| 130. sAdhu-sAdhvI yaha bhI jAne ki varSAkAla ke cAra mAsa vyatIta ho jAne para vihAra kara denA caahie| (yaha muni kA utsarga mArga hai) kintu kArtika mAsa meM punaH varSA ho jAne se mArga AvAgamana ke yogya nahIM ho, mArga meM aneka prANI, aNDe, hariyAlI Adi ho tathA anya zramaNa, brAhmaNa, parivrAjaka Adi bhI usa mArga se nahIM jA rahe hoM to, usa sthAna para hemanta Rtu (mArgazIrSa mAsa) kI pA~ca-dasa rAtri aura adhika bhI rahanA kalpatA hai| aise kIcar3a vAle mArga se vihAra nahIM karanA caahie| ____130. The bhikshu or bhikshuni should also know that he should leave the place when the four month period of the monsoon season comes to an end. (This is the ideal ascetic way) but if it rains again in the Kartik month and there are many beings, eggs, vegetation etc. on the path and other Shramans, Brahmins and Parivrajaks are also not using that path, then he/she is allowed to extend the stay for five or ten days. Moving on such marshy path should be avoided. IryA : tRtIya adhyayana ( 231 ) Irya : Third Chapter . ..

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SA N NUALLPAECTAY HONCAVORIYANAPATRAPADDADRAPRATYA 131. aha puNevaM jANejjA cattAri mAsA vAsANaM vItiktA, hemaMtANa ya paMca-dasa-rAyakappe parivusite aMtarA se maggA appaMDA jAva saMtANagA, bahave jattha samaNa jAva uvAgamissaMti y| sevaM NaccA tao saMjayAmeva gAmANugAmaM duuijjejjaa| 131. yadi sAdhu-sAdhvI yaha jAne ki cAturmAsa vyatIta hone para hemanta Rtu ke 15 dina bhI vyatIta ho gaye haiN| aba mArga hariyAlI, aNDA Adi se rahita AvAgamana ke yogya ho gayA hai| anya aneka zAkyAdi bhikSu bhI Ane lage haiM, to yaha jAnakara muni vahA~ se yatanApUrvaka grAmAnugrAma vihAra kara sakatA hai| 131. When the bhikshu or bhikshuni finds that after the end of the monsoon season a fortnight of the winter season has also passed; the path is now free of vegetation, eggs etc. and suitable for movement; and numerous Buddhist and other mendicants have also started moving around; he can resume his careful itinerant way. vivecana-muni varSAvAsa ke cAra mAsa taka eka sthAna para sthira rahatA hai| cAturmAsa samApta hone para kArtika pUrNimA ke pazcAt mArgazIrSa kRSNA pratipadA ko vihAra kara denA cAhie yaha sAmAnya niyama hai| kintu yadi kArtika mAsa meM varSA ho jAne para kIcar3a hone se rAstA calane yogya na ho to adhika se adhika pA~ca-dasa rAtri vahA~ aura raha sakatA hai| cUrNikAra tathA AcArya zrI AtmArAma jI ma. ke matAnusAra 15 ahorAtri taka usI sthAna para raha sakatA hai| (hindI TIkA, pR. 1065) Elaboration-Ascetics stay at one place during the four months of monsoon season. At the end of the four month period on the Kartik Purnima he should leave the place on the first day of the dark fortnight of the month of Margsheersh. That is the normal rule. However, if it rains even in the Kartik month and the roads are not passable due to slime, he may extend his stay for a maximum period of five to ten days. According to the commentator (Churni) and Acharya Shri Atmaramji M. he may extend his stay there up to a fortnight. (Hindi Tika p. 1065) vihAracaryA meM yatanA kI vidhi 132. se bhikkhU vA 2 gAmANugAmaM dUijjamANe purao jugamAyaM pehamANe ThUNa tase pANe uddhaTu pAyaM rIejjA, sAhaTu pAyaM rIejjA, vitiricchaM vA kaTu pAyaM AcArAMga sUtra (bhAga 2) ( 232 ) Acharanga Sutra (Part 2)

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rIejjA, sati parakkame saMjayAmeva parakkamejjA, No ujjuyaM gacchejjA, tao saMjayAmeva gAmANugAmaM duuijjejjaa| 132. grAmAnugrAma vihAra karate hue sAdhu-sAdhvI apane sanmukha yugamAtra (-gAr3I ke jue ke barAbara cAra hAtha pramANa) bhUmi ko dekhatA huA cale aura mArga meM trasa prANiyoM ko dekhe to agalA pA~va uThAkara cle| yadi donoM ora jIva hoM to pairoM ko sikor3akara cale athavA pairoM ko tirache-Ter3he rakhakara cale (yaha vidhi anya mArga ke abhAva meM batAI gaI hai)| yadi dUsarA koI jIvarahita mArga ho to usI mArga se yatanApUrvaka jAye, kintu jIva-jantuoM se yukta sarala (-sIdhe) mArga para na cle| isa prakAra yatanApUrvaka grAmAnugrAma vicaraNa karanA caahie| PRECAUTIONS DURING MOVEMENT 132. While moving from one village to another a bhikshu or bhikshuni should walk keeping about six feet of ground in his vision. If he sees mobile beings on the ground he should lift his toes and walk on heels. If there are beings on both sides he should walk on sides of his feet or bringing both feet nearer (this method is to be used in absence of an alternative path). However, if there is an alternative path free of beings, he should always take that path with due care and not the path that is straight but infested with beings. Thus he should move about from one village to another with due care. 133. se bhikkhU vA 2 gAmANugANaM dUijjamANe, antarA se pANANi vA bIyANi vA hariyANi vA udae vA maTTiyA vA aviddhatthA, sati parakkame jAva No ujjuyaM gacchejjA, tao saMjayAmeva gAmANugAmaM duuijjejjaa| __ 133. grAmAnugrAma vicaraNa karate hue sAdhu-sAdhvI yaha jAne ki mArga meM trasa prANI haiM, bIja bikhare haiM, hariyAlI hai, sacitta pAnI hai yA sacitta miTTI hai, jo abhI taka acitta nahIM huI hai, aisI sthiti meM yadi dUsarA nirdoSa mArga ho to usI mArga se yatanApUrvaka jAe, kintu jIvAdi yukta sarala mArga se nahIM jaaye| yadi anya mArga nahIM ho to yatanApUrvaka usa mArga se cle| ____133. While moving from one village to another a bhikshu or bhikshuni should find if there are mobile beings, scattered seeds, 6 IryA : tRtIya adhyayana ( 233 ) Irya : Third Chapter

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vegetation, water and sand yet to be uncontaminated on the path. If it is so and an alternative path free of beings is available he should always take that alternative path with due care and not the path that is straight but infested with beings. However, if no alternative path is available he may take the available one with due care. mArga meM dasyu Adi ke upadrava 134. se bhikkhU vA 2 gAmANugAmaM dUijjamANe, aMtarA se virUvarUvANi paccaMtigANi dassugAyataNANi milakkhUNi aNAriyANi dussannappANi duppannavaNijjANi akAlapaDibohINi akAlaparibhoINi, sai lADhe vihArAe saMtharamANehiM jaNavaehiM No vihArabattiyAe pavajjejjA gamaNAe / kevalI bUyA - AyANameyaM / te NaM bAlA 'ayaM teNe, ayaM uvacarae, ayaM tato Agae' tti kaTTu taM bhikkhuM akkosejja vA jAva uvaddavejja vA, vatthaM paDiggahaM kaMbalaM pAdapuMchaNaM acchiMdejja vA bhiMdejja vA avaharejja vA pariTThavejja vA / jaha bhikkhUNaM puvvovadiTThA 4 jaM tahappagArANi virUvarUvANi paccaMtiyANi jAva vihAravattiyAe No pavajjejjA gamaNAe / tao saMjayAmeva gAmANugAmaM dUijjejjA / 134. vicaraNa karate hue sAdhu-sAdhvI ko mArga meM yadi vibhinna dezoM kI sImA para rahane vAle dasyuoM (coroM) ke, mlecchoM ke yA anAryoM ke sthAna Ate hoM, jinheM bar3I kaThinAI se samajhAyA jA sakatA hai, jinheM kaThinAI se dharmabodha dekara anArya karmoM se haTAyA jA sakatA hai, aise akAla (kusamaya) meM jAgane vAle, kusamaya meM khAne-pIne vAle manuSya rahate ho, to anya mArga se vihAra ho sakatA ho athavA anya Arya kSetra vidyamAna hoM to sAdhu una mlecchAdi ke sthAnoM meM vihAra karane kA mana meM vicAra na kare / kevalI bhagavAna kahate haiM - vahA~ jAnA karmabandha kA kAraNa hai| (kyoMki) ve ajJAnI mleccha loga sAdhu ko dekhakara - " yaha cora hai, yaha guptacara hai, yaha hamAre zatru ke gA~va se AyA hai" ityAdi zabda kahakara usa bhikSu ko kaThora vacana kaheMge, rassoM se bA~dheMge, aneka upadrava kareMge aura ve duSTa puruSa usake vastra, pAtra, kambala, pAda-poMchana Adi upakaraNoM ko tor3a-phor3a deMge, apaharaNa kara leMge yA unheM kahIM dUra pheMka deMge aisA honA sambhava hai| isIlie bhikSuoM ke lie tIrthaMkara Adi jJAnI puruSoM ne pahale se hI upadeza kiyA hai ki bhikSu una dasyu tathA anArya Adi logoM ke sthAnoM meM vihAra karane AcArAMga sUtra (bhAga 2) ( 234 ) Acharanga Sutra (Part 2)

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... .... GOOD kA vicAra mana meM na kre| arthAt aise sthAnoM ko chor3akara saMyamI sAdhu anyatra grAmAnugrAma vihAra kre| BANDITS AND OTHER PROBLEMS 134. An itinerant bhikshu or bhikshuni should find if on his way there are domains of bandits, rustics or uncivilized people who are averse to learning, difficult to persuade to abandon uncivilized ways by preaching religion; who remain awake during odd hours and eat at odd hours. If it is so he should not even think of taking that path if another is available or there are areas where civilized people live. The omniscient has said that going there is the cause of bondage of karmas. (This is because) When those ignorant uncivilized people see ascetics they will utter harsh words-"He is a thief, he is a spy, he comes from a hostile village", they will also tie him with ropes and torture him. It is also possible that they will tear, break, destroy, snatch or throw away his belongings including dress, pots, blanket and ascetic-broom. Therefore, for ascetics Tirthankars and other sages have said that the ascetics should not think of moving around in areas where bandits and uncivilized people live. In other words they should avoid such areas during there wanderings. 135. se bhikkhU vA 2 gAmANugAmaM dUijjamANe, aMtarA se arAyANi vA juvarAyANi vA dorajjANi vA verajjANi vA viruddharajjANi vA, sati lADhe vihArAe saMtharamANehiM jaNavaehiM No vihAravattiyAe pavajjejjA gmnnaae| kevalI bUyA aayaannmeyN| te NaM bAlA ayaM teNe taM ceva jAva gmnnaae| tato saMjayAmeva gAmANugAma duuijjejjaa| 135. grAmAnugrAma vihAra karate hue sAdhu yA sAdhvI jAne ki bIca mArga meM yaha pradeza arAjaka hai yA isa gaNarAjya meM azAnti hai yA yahA~ kevala yuvarAja kA zAsana hai athavA do rAjAoM kA zAsana calatA hai athavA rAjA tathA prajA meM paraspara virodha hai, aisI sthiti IryA : tRtIya adhyayana ( 235 ) Irya : Third Chapter

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. meM vihAra ke yogya anya janapadoM ke hote una sthAnoM meM vihAra karane kA vicAra nahIM kre| . kevalI bhagavAna ne kahA hai-aise pradezoM meM jAnA karmabandha kA kAraNa hai| (kyoMki) ve ajJAnIjana sAdhu ke prati zaMkA kara sakate haiM ki "yaha cora hai" Adi sUtra 134 ke anusAra smjheN| ataH sAdhu ko ina pradezoM meM vihAra nahIM karanA caahie| 135. An itinerant bhikshu or bhikshuni should find if on his way there is an anarchy or a disturbed republic or a state ruled by a minor prince or a state ruled by two kings or a kingdom with a dispute between ruler and the ruled. If it is so he should not even think of taking that path if other suitable areas are available. The omniscient has said that going there is the cause of bondage of karmas. (This is because) When those ignorant uncivilized people see ascetics they will utter harsh words--"He is a thief".... (same as aphorism 134)..... they should avoid such areas during there wanderings. iscla vihArapatha meM vikaTa aTavI 136. se bhikkhU vA 2 gAmANugAmaM dUijjejjA, aMtarA se vihaM siyA, se jaM puNa , vihaM jANejjA egAheNa vA duyAheNa vA tiyAheNa vA cauyAheNa vA paMcAheNa vA pAuNijjA vA No vA paaunnijjaa| tahappagAraM vihaM aNegAhagamaNijjaM sati lADhe jAva / gmnnaae| kevalI buuyaa-aayaannmeyN| aMtarA se vAse siyA pANesu vA paNaesu vA bIyesu vA hariesu vA udaesu vA maTTiyAe vA aviddhtthaae| aha bhikkhUNaM puvvovadiTThA 4 jaM , tahappagAraM vihaM aNegAhagamaNijjaM jAva No gmnnaae| tao saMjayAmeva gAmANugAmaM / duuijjejjaa| 136. sAdhu-sAdhvI grAmAnugrAma vihAra karate hue jAne ki Age lambA aTavI mArga Ane vAlA hai| vaha aTavI mArga eka dina, do dina, tIna dina, cAra dina yA pA~ca dinoM meM pAra kiyA jA sakatA hai athavA pAra karanA ati kaThina hai| to anya mArga hone para usake bhayaMkara aTavI mArga se vihAra karake nahIM jaaye| kevalI bhagavAna ne ise karmabandha kA kAraNa batAyA hai, kyoMki) mArga meM varSA ho jAne para dvIndriya Adi jIvoM kI utpatti ho / sakatI hai, lIlana-phUlana, bIja, hariyAlI sacitta pAnI aura miTTI Adi ke kAraNa saMyama , AcAsaMga sUtra (bhAga 2) ( 236 ) Acharanga Sutra (Part 2)

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mana viveka - ONY - . .. IPED ARRIALAntarna ma AR SRO RBha bra

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__ citra paricaya 6 Illustration No. 6 / IryAgamana-viveka (1) gamana kI vidhi-grAmAnugrAma vihAra karate yA bhikSA ke lie jAte hue mArga meM apane zarIra pramANa (yugamAtra) bhUmi ko dekhate hue maMda maMda gati se cle| (2) yadi mArga meM kIcar3a, patthara yA hariyAlI va trasa prANI Adi A jAyeM tathA dUsarA yogya mArga na ho to ati sAvadhAnI ke sAtha agalA eka pA~va jamAkara pichalA pA~va uThAte hue jIva virAdhanA se bacakara dhIre-dhIre gamana kre| (sUtra 132) (3) viSama mArga chor3a de-vihAra karate hue mArga meM yadi aisA bhayAnaka lambA, aTavI mArga AtA ho __ jise pAra karane meM kaI dina laga sakate hoM, jahA~ mArga meM nadI, nAle Adi vanaspati Ane kii| saMbhAvanA ho tathA usa mArga meM cora, luTere, dasyu Adi chipe rahate hoM to aise viSama mArga se vihAra nahIM karanA caahie| -adhyayana 3, sUtra 136, pR. 236 PRUDENCE OF MOVEMENT (1) Procedure of movement-While wandering from one village to another or going to seek alms an ascetic should watch an area equal to the dimensions of his body and walk carefully and slowly. (2) If there is slime, stones, vegetation or mobile beings on the path and there is no alternate path, the ascetic should walk very slowly, step by step and taking extra care to avoid harming beings. (aphorism 132) (3) Avoid dangerous path-An ascetic should avoid a dangerous path while going from one village to another, such as-a long, dangerous and desolate path that could take days to cross; where there are rivers, canals or other water-bodies or vegetation on the way; which are frequented by thieves, bandits, dacoits (etc.). -Chapter 3, aphorism 136, p. 236 salese.ske.ske.ske.skessssssssesse.ske.ske.ske.ske.ske.ske.ske.ske.sis.sis.siks.ke.ols.siks.ke.saksesakssaks ke sakelar D * * * *

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kI virAdhanA honA sambhava hai| isIlie bhikSuoM ke lie tIrthaMkarAdi ne pahale se hI upadeza kiyA hai ki muni anya mArga ke rahate isa prakAra ke bhayaMkara aTavI mArga se vihAra karake jAne kA vicAra na kre| anya nirApada mArga se grAmAnugrAma vihAra kre| DESOLATE AREAS ON THE WAY 136. An itinerant bhikshu or bhikshuni should find if on his way there is a difficult desolate terrain ahead, which can be crossed only in one two, three, four or five days and that too with great hardships. If it is so he should not take that path if other path is available. The omniscient has said that going there is the cause of bondage of karmas. (This is because) if it rains twosensed beings may be created; ascetic-discipline may be violated due to presence of fungus and moss, seeds, vegetation, contaminated water and sand etc. on the path. Therefore Tirthankars (etc.) have said that ascetics should not think of taking such desolate path when an alternative path is available. They should follow the safe alternative path. vivecana-vihAra kI vidhi-vihAra yA gamanAgamana karane kI sAmAnya vidhi yaha hai ki sAdhu-sAdhvI apane zarIra ke sAmane kI lagabhaga cAra hAtha (gAr3I ke jue ke barAbara) bhUmi ke dekhate hue dina meM hI cle| jahA~ taka ho sake vaha aise mArga se gamana kare, jo sApha, sama aura jIva-jantu, kIcar3a, hariyAlI, pAnI, gaDDhe Adi se rahita ho| vihAra karate hue mArga meM Ane vAle ina pA~ca prakAra ke vighnoM se bhI bacane kA dhyAna rakhanA cAhie (1) yadi vaha mArga trasa jIvoM se saMkula ho| (2) mArga meM trasa prANI, bIja, harita, udaka aura sacitta miTTI Adi ho| (3) usa mArga meM aneka dezoM ke sImAvartI dasyuoM, mlecchoM, anAryoM, durbodhya evaM adhArmika logoM ke sthAna par3ate hoN| (4) mArga meM arAjaka yA virodhI zAsaka vAle deza Adi Ate hoN| (5) yAtrA-patha aneka dinoM meM pAra kiyA jA sake, aisA lambA vikaTa aTavI mArga ho| __ anajAne yA acAnaka prathama donoM prakAra ke mArga A jAyeM to una para yatanApUrvaka calakara pAra karanA caahie| antima tIna vighnoM vAle mArgoM ko chor3akara dUsare vighnarahita mArga se vihAra karanA caahie| __ vRttikAra ne yatanA cAra prakAra kI batAI hai-(1) dravya-yatanA--jIva-jantuoM ko dekhakara calanA, (2) kSetra-yatanA-yuga mAtra bhUmi ko dekhakara clnaa| (3) kAla-yatanA-amuka kAla meM IryA : tRtIya adhyayana (237 ) Irya : Third Chapter .. + 14 Co-51

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( varSA kAla ko chor3akara) calanA, (4) bhAva-yatanA - saMyama aura sAdhanA ke bhAva se upayogapUrvaka calanA / ( vRtti patrAMka 377) cUrNikAra jinadAsamahattara ne 'jugamAyAe' kA artha zarIra pramANa bhI kiyA hai| aise kurAjya vAle mArga se jAne para kyA kaSTa hote haiM isa para vRttikAra ne eka udAharaNa diyA hai - zrAvastI kA rAjakumAra ekalavihArI banakara aise aTavI mArga se vihAra kara rahA thA / mArga meM rAjapuruSoM ne use vairAjya kA guptacara samajhakara pakar3a liyA / anArya puruSoM ne use bA~dha liyA aura zarIra meM tIkSNa noMka vAle ghAsa-darbha kA praveza karAkara asahya pIr3A pahu~cAI | ( uttarAdhyayana sUtra 2 kI TIkA ke anusAra) movement Elaboration-Procedure of (wandering) - The general procedure of wandering is that an ascetic should move out only during the day time keeping about six feet of ground in his vision. As far as possible he should take to a clean and level path free of beings, slime, vegetation, water, pits (etc.). He should also take care to avoid paths with following five types of obstacles (1) Path crowded with mobile beings. (2) Path having beings, seeds vegetation, water, pits (etc.) on the way. (3) Path that passes through domains of bandits, rustics, imbeciles and irreligious people. ( 4 ) Path that passes through anarchist or hostile states. (5) Desolate and difficult terrain that takes long time to pass through. If first two types of obstacles are seen all of a sudden and unknowingly then he should walk carefully to cross over. The last three should be avoided by taking to an alternative and safe path. The commentator (Vritti) has enumerated four types of care (precautions) (1) Dravya Yatana or physical-care-to walk avoiding creatures and animals. ( 2 ) Kshetra Yatana or area-care-to walk keeping in view six feet area ahead. (3) Kaal Yatana or timecare to move about during specific time or period (such as not wandering during monsoon). (4) Bhava Yatana or mental-care-to move cautiously with a disciplined spiritual attitude (Vritti leaf 377). Jinadas Mahattar, the commentator (Churni), has also interpreted 'jugamayaye' as body length. AcArAMga sUtra (bhAga 2) ( 238 ) Acharanga Sutra (Part 2)

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....... RAKHANAKAMA ND fo . .. The commentator (Vritti) has given an example of troubles faced while wandering through a disturbed area--The prince of Shravasti was once wandering alone through such desolate area. The police of the state took him to be a spy and arrested. Rustics tied him and tortured him by stinging with darbh-grass having sharp and pointed tip. (Uttaradhyayan Sutra Tika, Ch. 2) vizeSa zabdoM ke artha-uddhaTu-paira ko utthaakr| sAhaTu-paira ko sikor3akara, Age ke bhAga ko uThAkara er3I se cle| vitiricchaM kaTu-paira ko tirachA karake cale yA dUsarA mArga ho to usI mArga se jaae| duppaNNavaNijjANi-duHkha se dharmabodha diyA jA sake aura anArya-AcAra chur3AyA jA sake, aise logoM ke sthaan| akAlapaDibohINi-kusamaya meM jAgane vAle logoM ke sthaan| arAyANi-jahA~ kA rAjA mara gayA hai yA koI rAjA nahIM hai| yuvarAyANi-jaba taka rAjyAbhiSeka na kiyA jAe, taba taka vaha yuvarAja kahalAtA hai| verajjANi-zatru rAjA ne Akara jisa rAjya ko har3apa liyA hai, vaha vaira-rAjya hai| viruddharajjANi-jahA~ kA rAjA dharma aura sAdhuoM Adi kA virodhI hai| vihaM-kaI dinoM meM pAra kiyA jA sake, aisA aTavI maarg| (cUrNi) Technical Terms : Uddhattu--lifting toes. Sahattu--to walk on heel bringing feet together. Vitirichham kattu-to walk with slanted legs or to take alternative path if available. Duppannavanijjani-places of people difficult to be made civilized by preaching religion. Akalapadibohini-places of people who are awake at odd hours. Arayani-place without a king. Yuvarayani-place with a minor ruler; an uncrowned ruler is called yuvaraj. Verajjani--a kingdom conquered by a hostile king. Viruddharajjani--a state where the king is against religion and ascetics. Viham-a desolate terrain which takes many days to cross. (Churni) naukArohaNa-vidhi 137. se bhikkhU vA 2 gAmANugAmaM dUijjejjA, aMtarA se nAvAsaMtArime udae siyA, se jaM puNa nAvaM jANejjA-asaMjae bhikkhupaDiyAe kiNejja vA, pAmiccejja vA, nAvAe vA nAvapariNAmaM kaTu, thalAo yA nAvaM jalaMsi ogAhejjA, jalAo vA nAvaM thalaMsi ukkasejjA puNNaM vA NAvaM ussiMcejjA, saNNaM vA nAvaM uppIlAvejjA, tahappagAraM nAvaM uDDhagAmiNiM vA ahegAmiNiM vA tiriyagAmiNiM vA paraM joyaNamerAe addhajoyaNamerAe vA appatare vA bhujjatare vA No durUhejjA gmnnaae| IryA : tRtIya adhyayana ( 239 ) Irya : Third Chapter Ref DiryORMONEYOSH OSMRIT017 100%ANACM

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137. sAdhu-sAdhvI grAmAnugrAma vihAra karate hue yadi usa mArga meM naukA dvArA pAra yogya jala ho (to vaha naukA dvArA usa nadI Adi ko pAra kare), parantu isa bAta kA dhyAna rakhe ki vaha naukA gRhastha sAdhu ke nimitta mUlya dekara letA ho yA udhAra le rahA ho athavA apanI naukA se usakI naukA kI adalA-badalI kara rahA ho yA naukA ko sthala se jala meM athavA jala se sthala meM khIMcakara lAtA ho, jala se bharI huI naukA ko khAlI karatA ho athavA kIcar3a meM pha~sI huI naukA ko bAhara nikAlakara sAdhu ke lie taiyAra karake sAdhu ko usa para car3hane kI prArthanA kare, to isa prakAra kI UrdhvagAminI, adhogAminI yA tiryakgAminI naukA joki utkRSTa eka yojana-pramANa kSetra meM yA arddha-yojana-pramANa kSetra meM calane vAlI ho, eka bAra yA bAra-bAra gamana karane ke lie thor3e yA bahuta samaya ke lie sAdhu usa naukA se nadI ko pAra na kre| . 4 24 PROCEDURE OF RIDING A BOAT ____137. If an itinerant bhikshu or bhikshuni comes across a water-body that could be crossed in a boat (he should use a boat). But (before that) he should find if a householder buys or borrows the boat or gets in exchange of his own boat or draws a boat from land into water or from water to land or empties a water filled boat or pulls out a boat from marsh, prepares it specifically for the ascetic and requests the ascetic to board. If it is so, the ascetic should not use, once or many times for a short or a long period, such boat that plies one yojan or half yojan upstream, downstream or across for crossing a water-body. 138. se bhikkhU vA 2 puvvAmeva tiricchasaMpAimaM nAvaM jANejjA, jANittA se . ttamAyAe egaMtamavakkamejjA, 2 (ttA) bhaMDagaM paDilehejjA, 2 (ttA) egao bhoyaNabhaMDagara karejjA, 2 (ttA) sasIsovariyaM kAyaM pAe pamajjejjA, 2 sAgAraM bhattaM paccakkhAejjA, 2 (ttA) egaM pAyaM jale kiccA egaM pAyaM thale kiccA tao saMjayAmeva nAvaM duruuhejjaa| 138. Avazyaka hone para naukA meM baiThanA par3e to sAdhu-sAdhvI tiryakgAminI naukA se jAne kI taiyArI kre| pahale gRhastha se AjJA lekara ekAnta sthAna meM jAye, bhaNDopakaraNa kA pratilekhana kare, tatpazcAt sabhI upakaraNoM ko ikaTThe karake bA~dha le| phira sira se paira taka pUre zarIra kI pratilekhanA kre| pazcAt AgAra sahita bhakta-pAna kA pratyAkhyAna kre| phira eka paira jala meM aura eka paira sthala meM rakhakara yatanApUrvaka usa naukA para cddh'e| AcArAMga sUtra (bhAga 2) ( 240 ) Acharanga Sutra (Part 2)

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138. If it is necessary to board a boat he should be inclined to use a boat going across. He should first seek permission from the householder and retire to a lonely place inspect his equipment and pack them together. After this he should inspect his own body from head to toe and take a vow of limited fasting. Then he should carefully board the boat keeping one foot in water and the other on land. 139. se bhikkhU vA 2 nAvaM durUhamANe No nAvAo puraA durUhejjA, No nAvAo maggao durUhejjA, No nAvAo majjhao durUhejjA, No bAhAo pagijjhiya 2 aMguliyA uddisiya 2 oNamiya 2 uNNamiya 2 NijjhAejjA / 139. sAdhu-sAdhvI naukA para car3hate hue na to naukA ke agale bhAga meM baiThe, na pichale bhAga meM baiThe aura na hI madhya bhAga meM naukA ke bAjuoM ko pakar3a-pakar3akara yA a~gulI dvArA batA-batAkara yA use U~cI yA nIcI karake jala ko nahIM dekhe | 139. While boarding a boat a bhikshu or bhikshuni should choose neither the stern nor the prow or the middle of the boat. He should refrain from looking down at the water by holding the sides of the boat or raising, lowering or pointing with fingers. 140. se NaM paro nAvAgao nAvAgayaM vaejjA AusaMto samaNA ! evaM tA tumaM nAva ukkasAhi vA vokkasAhi vA khivAhi vA rajjUe vA gahAya AkasAhi / No se taM pariNNaM parijANejjA, tusiNIo uvehejjA / 140. naukA meM ArUr3ha sAdhu se yadi nAvika kahe ki "AyuSman zramaNa ! tuma isa naukA ko Upara kI ora khIMco, naukA ko nIce kI ora khIMco yA rassI ko pakar3akara naukA ko acchI taraha se bA~dha do athavA rassI se ise jora se kasa do|" nAvika ke dvArA kahe gaye ina vacanoM ko sAdhu svIkAra na kare, kintu mauna dhAraNa kara baiThA rahe / 140. If the boatman tells to an ascetic riding the boat-"Long lived Shraman! Please pull the boat upwards or downwards or hold the rope and tie the boat fast or draw the rope tight." The ascetic should not comply with this request from the boatman and silently ignore it. IryA: tRtIya adhyayana ( 241 ) For Private Personal Use Only Irya: Third Chapter

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141. se NaM paro NAvAgao nAvAgayaM vaejjA - AusaMto samaNA ! No saMcAe si tumaM nAvaM ukkasittae vA vokkasittae vA khivittae vA rajjue vA gahAya Akasittae / . Ahara evaM nAvAe rajjuyaM, sayaM cevaM NaM vayaM nAvaM ukkasissAmo vA jAva rajjUe vA gahAya AkasissAmA / No se taM pariNNaM parijANejjA, tusiNIo uvehejjA / 141. naukArUr3ha sAdhu ko yadi nAvika aisA kahe ki "AyuSman zramaNa ! yadi tuma naukA ko Upara yA nIce kI ora khIMca nahIM sakate, rassI pakar3akara naukA ko bA~dha nahIM sakate yA jora se kasa nahIM sakate, to nAva para rakhI huI rassI ko lAkara hameM de do| hama svayaM naukA ko Upara yA nIce kI ora khIMca leMge, phira rassI se ise jora se kasa deNge|" sAdhu nAvika ke isa prakAra ke vacanoM ko bhI svIkAra na kare, upekSAbhAva se cupacApa baiThA rahe / 141. If the boatman tells to an ascetic riding the boat-"Long lived Shraman! If you cannot pull the boat upwards or downwards or hold the rope and tie the boat fast or draw the rope tight, please hand over the rope lying on the boat to me. I will pull the boat upwards or downwards and tie it fast with rope on my own." The ascetic should not comply even with this request from the boatman and silently ignore it. 142. se NaM paro nAvAgao nAvAgayaM vaejjA AusaMto samaNA ! evaM tA tumaM nAvaM AlitteNa vA piTTeNa vA vaMseNa vA valaeNa vA avallaeNa vA vAhehi / No se taM pariNaM jAva uvehejjA / 142. naukA meM ArUr3ha sAdhu se nAvika yaha kahe ki " AyuSman zramaNa ! jarA isa naukA ko tuma DAMDa ( cappU) se, pITha se, bar3e bA~sa se, ballI se aura abaluka (bA~sa vizeSa ) se Age kara do - claao|" nAvika ke isa prakAra ke vacanoM ko muni svIkAra na kare, mauna hokara baiThA rahe / 142. If the boatman tells to an ascetic riding the boat--"Long lived Shraman! Please push the boat forward with an oar, rudder, bamboo, pole or scull." The ascetic should not comply with this request from the boatman and silently ignore it. 143. se NaM paro nAvAgao nAvAgayaM vaejjA - AusaMto samaNA ! evaM tA tumaM nAvAe udayaM hattheNa vA pAeNa vA matteNa vA paDiggahaeNa vA nAvA ussiMcaNaeNa vA ussiMcAhi / No se taM pariNNaM parijANejjA / AcArAMga sUtra (bhAga 2) 242 ) Acharanga Sutra (Part 2)

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SYgostcoatia tA. AN.. . ra 143. naukA meM baiThe hue sAdhu se nAvika yadi kahe ki "AyuSman zramaNa ! isa naukA meM bhare hue jala ko tuma hAtha se, paira se, bhAjana se, pAtra se, naukA se ulIcakara bAhara nikAla do|' sAdhu nAvika ke isa kathana ko sunakara mauna dhAraNa kara baiThA rhe| 143. If the boatman tells to an ascetic riding the boat--"Long lived Shraman ! Please bail out the water filled in the boat with your hands, feet, a bowl or a pot." The ascetic should not comply with this request from the boatman and silently ignore it. 144. se NaM paro nAvAgao nAvAgayaM vaejjA-AusaMto samaNA ! eyaM tA tumaM nAvAe uttiMga hattheNa vA pAeNa vA bAhuNA vA UruNA vA udareNa vA sIseNa vA kAeNa vA nAvA ussiMcaNaeNa vA celeNa vA maTTiyAe vA kusapattaeNa vA kuviMdeNa vA pihehi| No se taM pariNaM prijaannejjaa| 144. naukA meM baiThe sAdhu se nAvika kahe ki "AyuSman zramaNa ! nAva ke isa chidra ko apane hAtha se, paira se, bhujA se, jaMghA se, peTa se, sira se yA zarIra se athavA naukA ke jala nikAlane vAle upakaraNoM se, vastra se, miTTI se, kuzapAtra se, kuruviMda nAmaka ghAsa vizeSa se banda kara do, roka do|" nAvika ke isa kathana ko bhI sAdhu svIkAra na karake mauna rhe| 144. If the boatman tells to an ascetic riding the boat--"Long lived Shraman ! Please block or plug the hole with your hand, foot, arm, thigh, belly, head or body; or with bailing implements, cloth, clay, kush-grass or kuruvind-grass." The ascetic should not comply with this request from the boatman and silently ignore it. 145. se bhikkhU vA 2 nAvAe uttiMgeNa udayaM AsavamANaM pehAe, uvarUvari nAvaM kajjalAvemANaM pehAe, No paraM uvasaMkamittu evaM bUyA-AusaMto gAhAvai ! eyA te nAvAe udayaM uttiMgeNa Asavai, uvarUvariM vA nAvA kjjlaavei| etappagAraM maNaM vA 1. vAyaM vA No purao kaTu vihrejjaa| appussue abahilesse egattigaeNaM appANaM viyosejja smaahiie| tao saMjayAmeva nAvAsaMtArime udae AhAriyaM riiejjaa| eyaM khalu sayA jijjaasi| -tti bemi| // paDhamo uddesao sammatto // . IryA : tRtIya adhyayana ( 243 ) Irya : Third Chapter 2.-: /

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ravorivarmodyortoYOPANORATOGALOKHOPRIORAIryHurANAVARDHANNELHIROINtwittantanAN 145. (naukA meM baiThe) sAdhu-sAdhvI naukA meM chidra se pAnI bharatA huA dekhakara nAvika ke pAsa jAkara isa prakAra na kahe ki "AyuSman gRhapate ! tumhArI isa naukA meM chidra dvArA pAnI A rahA hai, naukA jala se paripUrNa ho rahI hai|" isa prakAra apane mana evaM vacana ko usa ora nahIM lagAtA huA sthira rhe| vaha zarIra evaM upakaraNAdi para mUrchA na rakhe tathA apanI lezyA ko saMyamabAhya pravRtti meM na lagAye, apanI AtmA ko ekatvabhAva meM lIna rakhe tathA jJAna-darzana-cAritrarUpa samAdhi meM sthita rahakara apane zarIra-upakaraNa Adi se mamatva haTA le| isa prakAra naukA dvArA pAra karane yogya jala ko pAra karane ke bAda tIrthaMkaroM dvArA batAI gaI vidhi anusAra usakA pAlana karatA huA vicaraNa kre| -aisA maiM kahatA huuN| 145. If a bhikshu or bhikshuni riding a boat happens to see water rushing in from a hole in the boat he should not approach the boatman and say--"Long lived householder ! Water is leaking in from the hole in your boat or the boat is getting filled with water." He should not divert his mind or speech thus but remain still. He should have no attachment for his body and equipment. He should not divert his energy towards activities outside his code of discipline. He should focus his attention to oneness with soul, remain composed in his discipline of right knowledge-perception-conduct and abandon his fondness for body and equipment. After crossing the water-body aboard a boat this way he should resume his wandering following the procedure laid down by Tirthankars. -~-So I say. vivecana-ina sUtroM meM naukArohaNa kI batAI gaI vidhi vizeSa dhyAna dene yogya hai (1) jahA~ para itanA jala ho ki pairoM se calakara vaha mArga pAra nahIM kiyA jA sakatA ho to sAdhu jalayAna meM baiThakara usa mArga ko pAra kara sakatA hai| (2) UrdhvagAminI aura adhogAminI naukA se zAstrakAra kA kyA abhiprAya hai yaha mUla sUtra meM spaSTa nahIM hai, parantu AcArya zrI AtmArAma jI ma. ke anumAna se UrdhvagAminI naukA kA artha AcArAMga sUtra (bhAga 2) ( 244 ) Acharanga Sutra (Part 2) o

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4.it/ ...... ......... AAAAAAAAAAAJAKHANELOP ..... S A NSAANOJANAPANCHANJANGHATOPATWATCAMEDIA . .. jala ke Upara AkAza meM calane vAlA eka prakAra kA havAI jahAja aura adhogAminI kA artha __ jala ke nIce calane vAlI panaDubbI jaisI naukA se ho sakatA hai| sAdhu ko kevala tiryakragAminI naukA arthAt jala para sIdhI calane vAlI naukA meM baiThane kI AjJA hai| (3) naukA meM baiThA huA sAdhu naukA sambandhI sabhI vyavahAra se nirlipta rahakara kevala apane jJAna-darzana-cAritra meM hI vicaraNa kre| naukA ke saMcAlana sambandhI kriyAoM se svayaM ko alipta rkhe| (4) naukA-yAtrA ke madhya yadi kisI prakAra kI durghaTanA hotI dekhe to bhikSu usa samaya ghabarAye nahIM, apane zarIra evaM upakaraNoM kI mUrchA mamatA nahIM rakhe, kintu AhAra-pAnI kA tyAgakara samAdhimaraNa ke lie taiyAra rhe| AtmA ko ekatvabhAva meM lIna rakhatA huA jIvana-maraNa ke bhaya se mukta rhe| bRhatkalpasUtra kI vRtti tathA nizIthacUrNi meM naukArohaNa sambandhI varNana kAphI vistAra ke sAtha AyA hai| ataH adhika jAnakArI ke lie una granthoM ko dekhanA caahie| Elaboration--Attention should be paid to the procedure of boat ride detailed in these aphorisms (1) If there is a water-body on the way that is impossible to cross on foot an ascetic can cross it aboard a boat. ___(2) The purpose of using the terms urdhvagamini (plying up) and adhogamini (plying down) is not clear in the text; therefore, we translate these terms as upstream and downstream. However, according to Acharya Shri Atmaramji M. urdhvagamini nauka could mean a type of aeroplane flying over water. And adhogamini nauka could mean a boat moving under water; something like modern submarine. An ascetic is allowed to ride only a tiryakgamini nauka or an ordinary boat plying across the surface of water. (3) An ascetic riding a boat should remain apathetic to any activity on boat other than his contemplation over right knowledge-perceptionconduct. He should not bother himself about any act related to navigation of the boat. (4) If during his boat ride the ascetic witnesses any accident he should not get disturbed. He should be free of any attachment for his IryA : tRtIya adhyayana ( 245 ) Irya : Third Chapter TRACRED

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Qo body and equipment and be prepared to take resolve to abandon food and embrace meditative death. Focussing on his oneness with soul, he should be free of the fear of life and death. In the Vritti of Brihatkalpa sutra and the Churni of Nishith one finds detailed description of boat ride. For more information refer to these. __vizeSa zabdoM ke artha-appussuo-jise jIne-marane kA harSa-zoka nahIM hai| abahilesse-kRSNAdi tIna lezyAe~ bAhya haiM athavA upakaraNa meM Asakta bAhya lezyA vAlA hai| egattigao-merA zAzvata AtmA akelA hai, isa bhAvanA se otaprota athavA upakaraNoM kA tyAga karake ekIbhUta rhe| vosajja-upakaraNa, zarIra Adi kA vyutsarga karake baitthe| // prathama uddezaka samApta // G: Technical Terms : Appussuo-one who is free of the pleasure or sorrow of life and death. Abahilesse-one who has outer leshyas namely black, blue, grey or attachment for equipment. Three leshyas (the colour-code indicator of state of soul) including black are outer leshyas. Egattigao-my eternal soul is solitary; one should be filled with this feeling; in other words one should focus on his oneness with soul and be free of his attachment for equipment. Vosajja-he should sit abandoning attachment for body and equipment. || END OF LESSON ONE 11 AcArAMga sUtra (bhAga 2) ( 246 ) Acharanga Sutra (Part 2) ONAM raaraa OMGHARE C ta

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tat....AALAiki....4AAAAAAAMIRMA FREE: ... ... ! N C ES bIo uddesao dvitIya uddezaka LESSON TWO naukArohaNa meM upasarga Ane para : jala-taraNa 146. se NaM paro NAvAgao NAvAgayaM vaijjA-AusaMto samaNA ! eyaM tA tumaM chattagaM vA jAva cammacheyaNagaM vA geNhAhi, eyANi tA tuma virUvarUvANi satthajAyANi dhArehi, eyaM tA tumaM dAragaM vA dArigaM vA pjjehi| No se taM pariNaM parijANejjA, tusiNIo uvehejjaa| 146. naukArUr3ha muni se naukA meM baiThe hue gRhastha Adi yadi kaheM ki "AyuSmAn zramaNa ! tuma hamAre chatra, bhAjana, bartana, daNDa, lAThI, yogAsana, nalikA, vastra, yavanikA, mRgacarma, camar3e kI thailI athavA carma-chedanaka zastra ko to pakar3akara rakho; ina vividha prakAra ke zastroM ko sa~bhAlakara rakhanA athavA hamAre ina bAlaka yA bAlikAoM ko pAnI pilA do (yA khilaao-pilaao)|" sAdhu unake vacanoM ko sunakara svIkAra na kare, mauna dhAraNa karake baiThA rhe| Amiri IN FACE OF AFFLICTIONS 146. If householders or others in a boat tell to the ascetic"Long lived Shraman ! Please hold our umbrella, bowl, pot, stick, staff, mattress, pipe, dress, curtain, piece of leather, leather bag or chisel and take proper care; or feed water to these children." The ascetic should not comply with this request and silently ignore it. 147. se NaM paro NAvAgae NAvAgayaM vaijjA-AusaMto ! esa NaM samaNe NAvAe bhaMDabhArie bhavai, se NaM bAhAe gahAya NAvAo udagaMsi pkkhivejjaa| etappagAraM nigghosaM soccA Nisamma se ya cIvaradhArI siyA khippAmeva cIvarANi uvveDhejja vA NivveDhejja vA, upphesaM vA krejjaa| 147. (sAdhu kA aisA udAsIna vyavahAra dekhakara) yadi naukArUr3ha vyakti naukA para baiThe anya yAtriyoM se isa prakAra kahe-"AyuSman gRhastha ! yaha zramaNa bhANDa-pAtra kI taraha naukA para kevala bhArabhUta hai, (na to kucha sunatA hai, na koI kAma karatA hai) ataH isakI bA~heM pakar3akara naukA se bAhara jala meM pheMka do|'' isa prakAra ke vacana sunakara yadi vaha IryA : tRtIya adhyayana ( 247 ) Irya : Third Chapter Movi . GAYAvi AFONT-MOTE More ..... ta T ET... . ... TA.'

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___ muni vastradhArI hai to zIghra hI vastroM ko phailAkara apane zarIra para acchI taraha bA~dhakara lapeTa le tathA kucha vastra apane sira ke cAroM ora lapeTa le| ____147. (At this display of apathy by the ascetic) If the person tells his fellow passengers-"Long lived householder ! This Shraman is a burden on the boat just like pots and utensils (he neither listens nor does any work). Therefore, hold him by his arms and throw him out of the boat into the water. Hearing these words, if the ascetic is clad, he should spread his clothes and wrap them well around his body; he should also wrap some clothes around his head. 148. aha puNevaM jANejjA-abhiMkatakUrakammA khalu bAlA bAhAhiM gahAya NAvAo udagaMsi pkkhivejjaa| se puvvAmeva vaijjA-AusaMto gAhAvai ! mA metto bAhAe gahAya NAvAo. udagaMsi pakkhivaha, sayaM ceva NaM ahaM NAvAo udagaMsi ogaahissaami| se NevaM vayaMta paro sahasA balasA bAhAhiM gahAya NAvAo udagaMsi pakkhivejjA, taM No sumaNe siyA, No dummaNe siyA, No uccAvayaM maNaM NiyaMcchejjA, No tesiM bAlANaM ghAyae vahAe smudrujjaa| appussue jAva smaahiie| tao saMjayAmeva udagaMsi pvjjejjaa| 148. tathA vaha sAdhu yaha vicAra kare ki ye atyanta krUra karma karane vAle ajJAnI loga mujhe avazya hI bA~heM pakar3akara naukA se bAhara pAnI meM pheMkanA cAhate haiM, ataH pheMke jAne se pUrva hI una gRhasthoM ko sambodhita karake kahe-"AyuSman gRhastho ! Apa mujhe bA~heM pakar3akara jabardastI naukA se bAhara jala meM mata pheMko; maiM svayaM hI isa naukA ko chor3akara jala meM praveza kara jaauuNgaa|" sAdhu ke kahane para koI nAvika sahasA balapUrvaka sAdhu kI bhujAe~ pakar3akara use naukA se bAhara jala meM pheMka de to jala meM girA huA sAdhu mana meM kisI prakAra kA harSa tathA zoka na kare, vaha mana meM kisI prakAra kA U~cA-nIcA saMkalpa-vikalpa bhI na lAye aura na hI una ajJAnIjanoM ko mArane-pITane ke lie udyata ho tathA na hI vaha unase kisI prakAra kA pratizodha lene kA vicAra kre| kintu vaha muni jIvana-maraNa meM harSa-zoka se rahita hokara, apanI cittavRtti ko zarIrAdi bAhya vastuoM ke moha se haTAkara apane Apa ko AtmaikatvabhAva meM lIna karatA huA yatanApUrvaka jala meM praveza kara jaaye| 148. And the ascetic should think that these extremely cruel and ignorant people are certainly going to hold him by his arms AcArAMga sUtra (bhAga 2) ( 248 ) Acharanga Sutra (Part 2) ... WeCE RWACAVAT KOYATROYA PRAKAPOOT Oct

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--- and throw in the water. Therefore even before they proceed he should tell them--"Long lived householder ! Please do not forcibly throw me out of the boat, I will leave the boat and enter the water on my own." Even when the ascetic has said this, if someone suddenly holds him by arms and throws him into the water, the ascetic should neither be glad nor sorry, he should neither be dejected nor excited and he should not even prepare to retaliate physically. He should also not think of taking a revenge. Instead, he should become free of the pleasure or sorrow of life and death, divert his attention from body and other outer things, focus his attention to oneness with soul and enter the water with due care. 149. se bhikkhU vA 2 udagaMsi pavamANe No hattheNa hatthaM, pAeNa pAyaM, kAeNa kAyaM aasaadejjaa| se aNAsAdae aNAsAyamANe tato saMjayAmeva udagaMsi pvejjaa| __149. sAdhu yA sAdhvI jala meM DUbate samaya (apakAya ke jIvoM kI ghAta na ho, isa dRSTi se-) apane eka hAtha se dUsare hAtha kA, eka paira se dUsare paira kA tathA zarIra ke anya aMgopAMgoM kA bhI paraspara sparza na kre| vaha aMgoM kA paraspara sparza na karatA huA yatanApUrvaka jala meM bahatA huA calA jaaye| ____149. While submerging in water the bhikshu or bhikshuni should not touch one of his hands with another, one of his legs with another or any part of his body with another (with the view that water-bodied being may not come to any harm). Thus without bringing different parts of his body in contact with each other he should drift away in the water with due care. 150. se bhikkhU vA 2 udagaMsi pavamANe No ummugga-NimuggiyaM karejjA, mA meyaM udayaM kaNNesu vA acchIsu vA NakkaMsi vA muhaMsi vA pariyAvajjejjA tato saMjayAmeva udagaMsi pvejjaa| 150. sAdhu jala meM bahate samaya unmajjana-nimajjana-DubakI lagAnA aura bAhara nikalane kA prayAsa bhI na kre| aura na hI isa bAta kI cintA kare ki yaha pAnI mere / , . IryA : tRtIya adhyayana ( 249 ) Irya : Third Chapter O CToramtari-E- Obey -

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TAI . ... . ... .. . . .... ... ... ...... ...... .... . . .. R ..... . A NA . 1. kAnoM meM, A~khoM meM, nAka meM yA mu~ha meM A rahA hai| apitu yatanApUrvaka samabhAva ke sAtha jala meM bahatA jaae| ____150. While drifting in the water the ascetic should not even try to dive down or come up. He should also not worry that water is entering his ears, eyes, nose or mouth. He should continue to drift in the water with equanimity and due care. __ 151. se bhikkhU vA 2 udagaMsi pavamANe dubaliyaM pAuNejjA, khippAmeva uvahiM vigiMceja vA visohejja vA, No ceva NaM saaijejjaa| 151. jala meM bahate hue sAdhu yA sAdhvI yadi durbalatA kA anubhava kare to zIghra hI apanI upadhi (upakaraNoM) kA tyAga kara de| vaha upadhi evaM zarIrAdi para se mamatva chor3a . de, kisI prakAra kI Asakti na rkhe| ____151. While drifting in the water if the bhikshu or bhikshuni experiences weakness he should abandon his burden (equipment). He should have no fondness or attachment for his __body and equipment. __ 152. aha puNevaM jANejjA pArae siyA udagAo tIraM paaunnitte| tato saMjayAmeva udaulleNa vA sasaNiddheNa vA kAeNa dagatIrae cidvejjaa| 152. yadi vaha yaha jAne ki maiM upadhi sahita hI isa jala se pAra hokara kinAre pahu~ca / jaauuNgaa| to kinAre para pahuMcakara jaba taka zarIra se jala TapakatA rahe tathA zarIra gIlA rahe, taba taka vaha nadI ke kinAre para hI khar3A rhe| ___152. If he realizes that he will be able to cross the water-body even with his belongings (he should do so). Once he reaches the bank he should remain standing on the river bank as long as water drips and his body is wet. 153. se bhikkhU vA 2 udaullaM vA sasaNiddhaM vA kAyaM No Amajjejja vA pamajjejja vA saMlihejja vA Nillihejja vA uvvalejja vA uvvaTTejja vA AyAvejja vA payAvejja vaa| aha puNevaM jANejjA vigatodae me kAe chinnnnsinnehe| tahappagAraM kAyaM Amajjejja vA pamajjeja vA jAva payAveja vaa| tato saMjayAmeva gAmANugAmaM duuijjejjaa| AcArAMga sUtra (bhAga 2) ( 250 ) Acharanga Sutra (Part 2) bis[- m[ [:- mutsli - blo - - , [ tt [ , [ a, au au l m -. mu -. mutsli l m kh mu au au m>> s mhaau au mu l m m- b- m ts tsh-s mm ts m k m ch m* | DANCE

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citra paricaya 7 Illustration No. 7 naukArohaNa vidhi (1) bhikSu ko grAmAnugrAma vihAra karate samaya yadi mArga meM koI bar3I nadI A jAye jise nAva dvArA pAra karane ke sivAya anya koI rAstA na ho to bhikSu prathama naukA-svAmI kI svIkRti prApta kre| (2) phira apanA sabhI sAmAna kaMdhe va pITha para bA~dha leve| phira eka paira jala meM aura eka paira sthala meM rakhatA huA yatanApUrvaka naukA meM cddh'e| (sUtra 138) (3) naukA meM saMyata hokara nirlipta aura nirbhIka bhAva se baiTha jaaye| (sUtra 139) (4) naukA-yAtrA ke madhya yadi kisI kAraNavaza use utaranA par3e yA koI vipatti A jAye to saba upakaraNa apane zarIra se bA~dhakara, jIvana-maraNa kI cintA se mukta rahakara kAyotsarga karake jala meM praveza kara jaaye| athavA yAtrA nirvighna sampanna hone para kinAre para kucha dera gIlA zarIra va vastra Adi sukhAne ke lie kAyotsarga karake khar3A rhe| phira sUkhI nirdoSa bhUmi para akelA maunabhAvapUrvaka Age vihAra kre| -adhyayana sUtra 148-154 PROCEDURE OF BOARDING A BOAT (1) While wandering from one village to another if an ascetic comes across a large river and there is no other way to cross the river but in a boat, he should first of all seek permission from the owner of the boat. (2) After that he should tie his possessions on his shoulders and back. Then he should carefully go aboard the boat putting one feet in water and the other on land. (aphorism 138) (3) He should compose himself and sit in the boat without any fear or attachment. (aphorism 139) (4) During the boat ride if he has to abandon the boat for some reason or some disaster strikes, the ascetic should tie his possessions to his body and enter the water dissociating his mind from his body and freeing himself of any thoughts of life and death. When he reaches the bank he should stand there in kayotsarga to dry his body and clothes. Finally, he should resume his solitary wandering silently on dry and faultless land. - Chapter 3, aphorism 148-154

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NET retrovidyo C 13 en 153. vaha sAdhu jala Tapakate hue yA jala se bhIge hue zarIra ko eka bAra yA bAra-bAra hAtha se sparza nahIM kare, na use eka yA adhika bAra sahalAe, na use eka yA adhika bAra ghise, na usa para mAliza kare aura na hI ubaTana kI taraha zarIra se maila utaare| vaha zarIra aura upadhi ko dhUpa meM sukhAne kA prayatna bhI na kre| jaba vaha yaha jAna le ki aba merA zarIra pUrI taraha sUkha gayA hai, usa para jala kI bUMda yA jala kA lepa bhI nahIM rahA hai, tabhI apane hAtha se zarIra kA sparza kare, use sahalAe, use ragar3e, mardana kare yAvat dhUpa meM khar3A rahakara use thor3A yA adhika garma bhI kre| aura phira yatanApUrvaka grAmAnugrAma vicaraNa kre| ____153. The ascetic should not touch, wipe, rub, massage or knead his body with his hands, once or repeatedly, while it is still dripping or wet. He should not even try to dry his body and burden in sun. When he finds that his body is absolutely dry, there is not even a drop or trace of water on it, only then he may touch, wipe, rub, massage or knead his body with his hands and even warm his body in sun. After that he may resume his itinerant way taking due care. vivecana-ina ATha sUtroM meM naukArohaNa karane ke pazcAt Ane vAle saMkaTa kI tathA usase pAra hone kI vidhi kA varNana hai| yathA-(1) naukArUr3ha muni ko nAvika Adi sAdhu kI maryAdA viruddha kArya karane ke lie kaheM; (2) mauna rahane para ve use bhalA-burA kahakara pAnI meM pheMka dene kA vicAra kareM, taba muni unheM sAdhu kA AcAra smjhaaye| isa para ve na mAneM; (3) taba muni dharma-viruddha kAryoM ko svIkAra na karake cupacApa baiThA rahe; (4) jala meM pheMka dene kI bAta kAnoM 2. meM par3ate hI muni apane sAre zarIra para vastra lapeTane kA prayAsa kare; (5) yadi jabardastI use jala meM pheMka de to vaha jala-samAdhi lekara zIghra hI isa kaSTa se chuTakArA pAne kA na to harSa kare, na ha hI DUbane kA duHkha kare, na hI pheMkane vAloM ke prati mana meM durbhAvanA lAe, na kisI prakAra kA pratikAra yA mArane-pITane kA prayAsa kre| apitu samAdhipUrvaka jala meM praveza kara jaaye| ___ isa prasaMga meM AcArya zrI AtmArAma jI ma. ne yaha spaSTa kiyA hai ki nadI pAra karake kinAre para Ane ke pazcAt IryApathika pratikramaNa karane kA koI ullekha Agama meM nahIM hai, isase yaha spaSTa hotA hai ki Agama meM batAI vidhi ke anusAra nadI pAra karane meM koI doSa yA pApa nahIM hai| kintu Agama meM batAI vidhi ke anusAra pravRtti nahIM kI ho tathA mana-vacana-kAya meM thor3A-bahuta bhI pramAda-saMkleza-dveSa A gayA ho to usakI zuddhi ke lie pratikramaNa karane kI saryA : tRtIya adhyayana ( 251 ) Irya : Third Chapter

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Pragonnow AvazyakatA hai| isI sandarbha meM AcAryazrI likhate haiM-mAsa meM eka bAra se adhika mahAnadI pAra karane kA niSedha hai| eka vAra kA niSedha nahIM hai| (vRhatkalpasUtra, u. 4) yaha bhI vidhAna hai ki yadi koI sAdhvI jala meM gira gaI ho to sAdhu use pakar3akara nikAla sakatA hai| (sthAnAMgasUtra 5/21) Agama meM yaha bhI ullekha hai ki eka samaya meM samudra ke jala meM do evaM nadI ke jala meM tIna jIva siddha ho sakate haiN| (uttarA. 36/50-54) ina ullekhoM se spaSTa hai ki hiMsA-ahiMsA kA sambandha bhAvoM se hai| viveka, yatanA tathA Agama maryAdA ke anusAra AcaraNa karatA huA sAdhu doSa kA bhAgI nahIM hotaa| yadi usa vidhi meM koI skhalanA va pramAda ho jAtA hai to usake lie IryApathika pratikramaNa karake zuddhi kara lenA caahie| (hindI TIkA, pR. 1099) Elaboration--In the preceding eight aphorisms procedures of overcoming afflictions while riding a boat have been detailed. For example--(1) if the boatman or others ask the ascetic to go against the ascetic code; (2) and on ignoring they abuse him and plan to throw him out of the boat, then the ascetic should inform them about ascetic conduct. If they do not accept this; (3) he should ignore their request and sit silently; (4) as soon as he hears the talk about throwing him into the water he should wrap his clothes around his body; (5) if they forcibly throw him into water, he should neither be glad of soon getting rid of the affliction by entering water nor sorry for drowning, he should not even have ill feelings for the offenders or desire to retaliate physically or take revenge. Instead, he should enter the water with equanimity. In this context Acharya Shri Atmaramji M. clarifies that there is no mention of any iryapathik pratikraman (procedure of atonement after movement on a path) in the Agam. Therefore there is no fault or sin involved in crossing a river according to the procedure laid down in Agam. But if the procedure has not been followed strictly and there is even a trace of stupor, pain or anger in mind, speech and body than it becomes necessary to atone for it. Acharya Shri Atmaramji M. further states that it is prohibited to cross a river more than once in a month. It is allowed only once a month (Brihatkalpa Sutra, Ch. 4). There is also a rule that if a female ascetic falls into a river, a male ascetic can hold * AcArAMga sUtra (bhAga 2) ( 252 ) Acharanga Sutra (Part 2)

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her and help coming out (Sthananga Sutra 5/21). There is also a mention that at one time two beings can attain the status of Sidaha from a sea and three from a river (Uttaradhyayan Sutra 36150-54). It is evident from these references that violence and ahimsa are related to feelings. The ascetic who follows the ascetic conduct with prudence, care and code laid down in Agam avoids faults or sin. However, if there is some laxity or stupor in following the procedure he should do the necessary atonement (iryapathik pratikraman). (Hindi Tika, p. 1099) mArga calate bAteM __ 154. se bhikkhU vA 2 gAmANugAmaM dUijjamANe No parehiM saddhiM parijaviya 2 gAmANugAmaM duuijjejjaa| tato saMjayAmeva gAmANugAmaM duuijjejjaa| 154. grAmAnugrAma vihAra karate hue sAdhu-sAdhvI gRhasthoM ke sAtha vArtAlApa karate hue na cle| kintu IryAsamiti kA yathAvidhi pAlana karatA huA grAmAnugrAma vihAra kre|| Hot TALKING WHILE WALKING 154. An itinerant bhikshu or bhikshuni should not talk with householders while walking. He should properly follow the code of movement (iryasamiti) while going from one village to another. Murthy jaMghApramANa-jala meM tarane kI vidhi 155. se bhikkhU vA 2 gAmANugAmaM dUijjejjA, aMtarA se jaMghAsaMtArime udage siyA, se puvvAmeva sasIsovariyaM kAyaM pAe ya pamajjejjA, se egaM pAyaM jale kiccA egaM pAyaM thale kiccA tato saMjayAmeva jaMghAsaMtArime udage ahAriyaM riiejjaa| 155. sAdhu-sAdhvI grAmAnugrAma vihAra karate hue mArga meM jaMghApramANa (jaMghA se pAra karane yogya) jala (jalAzaya yA nadI) A jAye to use pAra karane ke lie vaha pahale sira se lekara paira taka pratilekhanA kre| pratilekhanA karake eka paira ko jala meM aura eka paira ko sthala meM rakhakara (arthAt eka paira U~cA uThAkara dUsarA paira rakhe) bhagavAna ke dvArA kathita IryAsamiti kI vidhi ke anusAra jaMghA se taraNIya jala ko pAra kre| IryA : tRtIya adhyayana (253 ) Irya : Third Chapter *

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anbars PROCEDURE OF CROSSING KNEE-DEEP WATER 155. When an itinerant bhikshu or bhikshuni comes to a knee-deep water-body, in order to cross it he/she should first inspect and clean his/her body from head to toe. After that he/she should put one foot in water and the other on land and cross the shallow water-body following the procedure laid down by Tirthankars. 156. se bhikkhU vA 2 jaMghAsaMtArime udage ahAriyaM rIyamANe No hattheNa hatthaM jAva aNAsAyamANe tato saMjayAmeva jaMghAsaMtArime udage ahAriyaM riiejjaa| 156. jaMghA se taraNIya jala-pravAha ko vidhi ke anusAra pAra karate hue sAdhu-sAdhvI hAtha se hAtha kA, paira se paira kA tathA zarIra ke vividha avayavoM kA paraspara sparza nahIM kre| isa prakAra vaha IryAsamiti kI vidhi ke anusAra yatanApUrvaka usa jaMghAtaraNIya jala ko pAra kre| 156. While following this procedure of crossing he/she should not touch one of his/her hands with the other, one of his/her legs with the other and different parts of his/her body with each other. This way he/she should cross the shallow water-body carefully following the procedure laid down by Tirthankars. 157. se bhikkhU vA 2 jaMghAsaMtArime udae ahAriyaM rIyamANe No sAyavaDiyAe No pridaahpddiyaae| mahaimahAlayaMsi udagaMsi kAyaM viosejjaa| tato saMjayAmeva jaMghAsaMtArimeva udae ahAriyaM riiejjaa| 157. sAdhu-sAdhvI jaMghApramANa jala meM vidhi ke anusAra calate hue zArIrika sukha-zAnti ke lie yA dAha upazAnta karane ke lie gahare aura vistRta jala meM praveza na kare aura jaba use yaha anubhava hone lage ki maiM upakaraNAdi sahita jala se pAra nahIM ho sakatA hU~ to vaha unako chor3a de, usake pazcAt vaha yatanApUrvaka Agama vidhi se usa jaMghApramANa jala ko pAra kre| 157. While following this procedure of crossing he/she should not enter deep or large water-body for physical pleasure or pacifying heat. If he/she feels that he/she cannot cross carrying his/her equipment he/she should abandon them. After that AcArAMga sUtra (bhAga 2) ( 254 ) Acharanga Sutra (Part 2) OTO

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he/she should cross the shallow water-body carefully following the procedure laid down by Tirthankars. 158. aha puNevaM jANejjA pArae siyA udagAo tIraM pAuNittae / tato saMjayAmeva udalleNa vA sasaNiddheNa vA kAeNa dagatIrae ciTThejjA / 158. yadi vaha jAne ki maiM upadhi sahita hI jala se pAra ho sakatA hU~ to vaha upakaraNa sahita pAra ho jAye / parantu kinAre para Ane ke bAda jaba taka usake zarIra se pAnI kI bU~deM TapakatI hoM, jaba taka usakA zarIra jarA-sA bhI gIlA ho taba taka vaha jala ke kinAre para hI khar3A rahe / 158. If he is confident that he can cross even carrying his equipment he may do so. Once he reaches the bank he should remain standing on the river bank as long as water drips and his body is wet. 159. se bhikkhU vA 2 udaullaM vA kAyaM sasaNiddhaM vA kAyaM No Amajjejja vA majjejja vA / aha puNevaM jANejjA vigatodae me kAe chiNNasiNehe / tahappagAraM kAyaM Amajjejja vA jAva payAvejja vA / tato saMjayAmeva gAmANugAmaM dUijjejjA / 159. sAdhu-sAdhvI jala se bhIge hue zarIra ko eka bAra yA bAra-bAra hAtha se sparza na kare, vaha bhIge hue zarIra ko sukhAne ke lie AtApanA bhI nahIM deve / jaba vaha yaha jAna le ki aba merA zarIra pUrI taraha sUkha gayA hai, usa para jala kI bU~da yA jala kA lepa nahIM rahA hai, tabhI apane hAtha se usa zarIra kA sparza kare, tatpazcAt vaha saMyamI sAdhu yatanApUrvaka grAmAnugrAma vicaraNa kare / 159. The ascetic should not touch his body once or repeatedly, while it is still wet. He should not even try to dry his body in sun. When he finds that his body is absolutely dry, there is not even a drop or trace of water on it, only then he may touch his body with his hands. After that he may resume his itinerant way taking due care. IryA: tRtIya adhyayana ( 255 ) For Private Personal Use Only Irya: Third Chapter

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vivecana-jisa nadI Adi kA pAnI pairoM se calakara pAra kiyA jA sakatA ho use Agama meM "jaMghA saMtArimaM'-jaMghA bala se saMstaraNIya kahA hai| jo pAnI vakSasthala yA peTa se Upara AtA ho, mastaka bhI DUba jAtA ho usa jala ko naukA se pAra karane kA vidhAna pUrva sUtroM meM diyA gayA hai| vRttikAra ke anusAra 'jaMghA saMtaraNIya' kA artha hai-ghuTanoM se nIce bhAga taka kA paanii| kyoMki tabhI vaha eka paira Upara uThAkara eka paira pAnI meM rakhakara cala sakatA hai| nadI pAra karate samaya yadi upakaraNa sAtha meM lekara calanA kaThina pratIta hotA ho to vaha upakaraNoM ko vahIM chor3a de| sAra rUpa meM ina sUtroM meM chaha vidhiyA~ batAI haiM-(1) pahale apane zarIra kA pramArjana kre| phira eka paira jala meM aura eka paira sthala meM rakhakara sAvadhAnI se cle| (2) usa samaya zarIra ke aMgopAMgoM kA paraspara sparza na kre| (3) zarIra kI garmI zAnta karane yA sukhasAtA ke uddezya se gahare jala meM praveza na kre| (4) upakaraNa sahita pAra karane kI kSamatA na ho to upakaraNoM kA tyAga kara de, kSamatA ho to upakaraNa sahita pAra kara jaay| (5) zarIra para jaba taka pAnI kI eka bUMda bhI rahe, taba taka vaha nadI ke kinAre hI khar3A rhe| (6) jaba zarIra para se pAnI bilakula sUkha jAye, taba IryApathima-pratikramaNa karake Age vihAra kre| (vRtti patrAMka 380) Elaboration--The water-body that can be crossed walking is called jangha santariman' (crossed with the help of legs). The water-body that is navel deep, chin deep or head deep should be crossed in a boat following the procedure given in preceding aphorisms. According to the commentator (Vritti) jangha santaraniya' means knee-deep water. Because only then it can be crossed keeping one foot in water and the other on land. If the ascetic finds it difficult to cross carrying his equipment, he should abandon the same. In brief, six procedures have been detailed in these aphorisms-(1) First he should clean his body and then walk carefully putting one foot in water and the other on land. (2) While doing so he should avoid touching parts of his body. (3) He should not enter deeper water for pleasure or pacifying heat. (4) Only if it is possible to cross with the load of equipment he may do so otherwise not. (5) As long as there is even a trace of water on his body he should remain standing on the bank. (6) When the body is absolutely dry he should proceed after due atonement (iryapathik pratikraman). (Vi leaf 380) AcArAMga sUtra (bhAga 2) (256 ) Acharanga Sutra (Part 2) ould . Oth

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viSama-mArgAdi se gamana kA niSedha 160. se bhikkhU vA 2 gAmANugAmaM dUijjamANe No maTTiyAgaehiM pAehiM hariyANi chiMdiya 2 vikujjiya 2 viphAliya 2 ummaggeNa hariyavahAe gacchejjA 'jaseyaM pAehiM maTTiyaM khippAmeva hariyANi avhrNtu'| mAiTTANaM sNphaase| No evaM krejjaa| se puvvAmeva appahariyaM maggaM paDilehejjA, 2 tato saMjayAmeva gAmANugAmaM duuijjejjaa| 160. sAdhu-sAdhvI vihAra karate hue gIlI miTTI evaM kIcar3a se bhare hue pairoM se harI ghAsa Adi kA chedana karake tathA hare pattoM ko ekatrita kara mor3a-tor3akara yA dabAkara evaM masalatA huA miTTI na utAre aura na haritakAya kI hiMsA karane ke lie unmArga meM gamana kare ki pairoM para lagI huI yaha kIcar3a aura gIlI miTTI hariyAlI ke sparza se apane Apa haTa jAyegI, aisA karane vAlA sAdhu mAyAsthAna kA sparza karatA hai| sAdhu ko isa prakAra nahIM karanA caahie| kintu pahale hI hariyAlIrahita mArga ko dekhakara usI mArga se vihAra karanA caahie| CENSURE OF TAKING A DIFFICULT PATH ____160. An itinerant bhikshu or bhikshuni should not clean the slime or mud sticking to his feet by cutting or trampling or crushing green grass or leaves. Neither should he take a wrong path and harm vegetation thinking that the slime and mud sticking to his feet will be removed automatically. An ascetic doing so is resorting to deception. He should not do so. He should select in advance a path having no vegetation. After that he may resume his itinerant way taking due care. 161. se bhikkhU vA 2 gAmANugAma dUijjamANe aMtarA se vappANi vA phalihANi vA pAgArANi vA toraNANi vA aggalANi vA aggalapAsagANi vA gaDDAo vA darIo vA sai parakkame saMjayAmeva parakkamejjA, No ujjuyaM gcchejaa| kevalI buuyaaaayaannmeyN| ___ se tattha parakkamamANe payalejja vA pavaDejja vA, se tattha payalamANe vA pavaDamANe vA rukkhANi vA gucchANi vA gummANi vA layAo vA vallIo vA taNANi vA gahaNANi vA hariyANi vA avalaMbiya 2 uttarejjA, je tattha pADipahiyA uvAgacchaMti te pANI jAejjA, 2 tato saMjayAmeva avalaMbiya 2 uttrejjaa| tato saMjayAmeva gAmANugAma duuijjejjaa| meM IryA : tRtIya adhyayana ( 257 ) Irya : Third Chapter

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NE 161. vihAra karate hue sAdhu-sAdhvI ke mArga meM yadi kheta kI kyAriyA~, koTa kI khAiyA~ yA nagara ke cAroM ora nahareM hoM, kile hoM yA nagara ke mukhya dvAra toraNa hoM, argalAe~ hoM, argalApAzaka hoM, gaDDhe, guphAe~ yA bhUgarbha-mArga hoM to anya mArga hote hue usI anya mArga se gamana karanA cAhie lekina aise sIdhe kintu viSama mArga se gamana na kre| kevalI bhagavAna ne kahA hai-aisA mArga doSayukta hone se karmabandha kA kAraNa hai| kyoMki aise viSama mArga se jAne se sAdhu-sAdhvI kA pA~va phisala sakatA hai vaha sAdhu gira sakatA hai| phisalane yA gira par3ane se zarIra ke kisI aMga-upAMga ko coTa A sakatI hai, vahA~ jo bhI vRkSa, guccha (pattoM kA samUha yA phaloM kA gucchA), jhAr3iyA~, latAe~, beleM, tRNa athavA gahana-(vRkSoM ke koTara yA vRkSalatAoM ke jhuNDa) Adi hote haiM unakA tathA haritakAya kA sahArA le-lekara cale yA utare athavA vahA~ para jo pathika A rahe hoM, unakA hAtha (hAtha kA sahArA) mA~gakara unake hAtha kA sahArA milane para use pakar3akara calanA par3a sakatA hai| ina saba doSoM ke kAraNa sAdhu aise mArga ko chor3akara anya nirdoSa mArga se gamana kre| ____161. An itinerant bhikshu or bhikshuni should find if there are furrows, moats, canals, forts, city-gates, bolts, bolt-holes, ditches, caves or subterranean path. If it is so he should not take such direct but difficult path when an alternative path is available. The omniscient has said that such faulty path is cause of bondage of karmas. This is because while walking on such path bhikshu or bhikshuni may slip or stumble and fall. On stumbling he may hurt some part of his body. He may have to hold to or lean on trees, bunch of leaves, bushes, creepers, grass or hollow of tree to help him move. He may have to seek and hold hands of travellers passing that way to help him move. For these reasons an ascetic should select alternative and safe path. 162. se bhikkhU vA 2 gAmANugAmaM dUijjamANe aMtarA se javasANi vA sagaDANi vA rahANi vA sacakkANi vA paracakkANi vA seNaM vA virUvaSavaM saMNiruddhaM pehAe sai parakkame saMjayAmeva No ujjuyaM gcchejjaa| AcArAMga sUtra (bhAga 2) ( 258 ) Acharanga Sutra (Part 2)

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IMG........ NAI . .. N irERHEURTIRLITY 162. sAdhu-sAdhvI vihAra karate hue jAne, mArga meM yadi jau, gehU~ Adi dhAnyoM ke Dhera 6. hoM, bailagAr3iyA~ yA ratha par3e hoM, svadeza-zAsaka yA paradeza-zAsaka kI senA ke nAnA prakAra ke par3Ava par3e hoM, to unheM dekhakara yadi koI dUsarA (nirApada) mArga ho to usI mArga se yatanApUrvaka jAe, kintu usa sIdhe doSayukta mArga se na jaaye| ___162. An itinerant bhikshu or bhikshuni should find if there are heaps of grains such as barley and wheat, bullock-carts or chariots or variety of camps of friendly or hostile armies. If it is so he should not take such direct but difficult path when an alternative path is available. 163. se NaM se paro seNAgao vaijjA AusaMto ! esa NaM samaNe seNAe abhicAriyaM karei, se NaM bAhAe gahAya aagsh| se NaM paro bAhAhiM gahAya AgasejjA, taM No sumaNe siyA jAva smaahiie| tato saMjayAmeva gAmANugAmaM duuijjejjaa| 163. kyoMki senA ke par3Ava vAle mArga se jAne para sambhava hai, sAdhu ko dekhakara koI sainika kisI dUsare sainika se kahe-"AyuSman ! yaha zramaNa hamArI senA kA gupta bheda le rahA hai, ataH isakI bAheM pakar3akara khIMco athavA use ghsiitto|" taba vaha sainika sAdhu ko bAheM pakar3akara khIMcane yA ghasITane lage, usa samaya sAdhu apane mana meM na prasanna ho na hI ruSTa; balki samabhAva evaM samAdhipUrvaka kaSTa saha lenA cAhie aura yatanApUrvaka vicaraNa na karate rahanA caahie| _____163. This is because it is possible that on seeing an ascetic one soldier may tell to another-"Long lived one ! This Shraman is spying upon our army. Hold him by his arms and drag him here." In case it so happens that he is held by arms and dragged, the ascetic should neither be happy nor dejected. He should tolerate the affliction with equanimity and resume his itinerant way taking due care. 164. se bhikkhU vA 2 gAmANugAmaM dUijjamANe, aMtarA se pADivahiyA uvAgacchejjA, te NaM pADivahiyA evaM vaejjA-AusaMto samaNA ! kevaie esa gAme vA jAva rAyahANI vA, kevaiyA ettha AsA, hatthI, gAmapiMDolagA, maNussA parivasaMti ? se bahubhatte bahuudae bahujaNe bahujavase ? se appabhatte appudae appajaNe appajavase ? ra eyappagArANi pasiNANi puTTho No AikkhejjA, eyappagArANi pasiNANi No pucchejjaa| . IryA : tRtIya adhyayana ( 259 ) Irya : Third Chapter *1- COPEGORIPersoadesorrGPotorologerouTO OTPSARE AD

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konoringubatsugumentokonsarutantonomidenakanakanakainaiganainonaikonbaironmeinomeritsutohaikannaiiii inorido300-92203042-940 Cata eyaM khalu tassa bhikkhussa vA bhikSuNIe vA sAmaggiyaM jaM svvdvehiN| -tti bemi| // bIo uddesao sammatto // 164. sAdhu yA sAdhvI ko vihAra karate hue mArga meM sAmane se pathika Ate hue mileM aura ve sAdhu se pUche ki "AyuSman zramaNa ! yaha gA~va kitanA bar3A yA kaisA hai ? yAvat yaha rAjadhAnI kaisI hai ? yahA~ para kitane ghor3e, hAthI tathA bhikhArI haiM tathA kitane manuSya nivAsa karate haiM ? kyA isa gA~va meM yAvat rAjadhAnI meM AhAra, pAnI, manuSya evaM dhAnya vipula mAtrA meM hai yA alpa hI hai?' isa taraha ke prazna pUche jAne para sAdhu unakA uttara na de tathA una prAtipathikoM se bhI isa prakAra kI bAteM na kre| apitu mauna bhAvapUrvaka vihAra karatA rhe| yahI usa bhikSu yA bhikSuNI kI sAdhutA kI sarvAMgapUrNatA hai| -aisA maiM kahatA huuN| 164. If an itinerant bhikshu or bhikshuni is approached by travellers on the way and asked--"Long lived Shraman ! How large and of what type is this village or city ? How many horses, elephants and beggars are there and what is its population ? Is there plenty of food, water, people and grains in this village or city ? Is there scarce food, water, people and grains in this village or city ?" When asked such questions the ascetic should neither answer such questions nor otherwise talk with those travellers on such topics. Instead he should continue his wandering silently. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. -So I say. vivecana-ina sUtroM meM sAdhu ke vihAra meM Ane vAle viSama mArga se sAvadhAna karane ke lie sUcanAe~ dI gaI haiN| yadi anya nirApada mArga mila jAye to vaise saMkaTAspada mArga se jAne kA niSedha bhI kiyA hai| sUtra 161 meM vRttikAra ne isa prakAra kA vikalpa bhI diyA hai ki yadi kisI kAraNavaza aise viSama mArga se jAnA par3e aura Ubar3a-khAbar3a mArga meM pA~va phisalatA ho to sthavirakalpI zramaNa vRkSa, latA Adi kA sahArA lekara mArga pAra kara sakatA hai tathA jinakalpI muni sAmane Ate pathika AcArAMga sUtra (bhAga 2) (260 ) Acharanga Sutra (Part 2)

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ke hAtha kA sahArA mA~gakara usake sahAre patha pAra kara sakate haiN| jaisA ki kahA hai-"jiNakappito pADipahiya hatthaM jAittu uttarati, therA rukkhAdINi vaa|" (cUrNi.) kintu AcArya zrI AtmArAma jI ma. ne aise doSayukta mArga se jAne kA spaSTa niSedha mAnate hue vanaspati kA sahArA tathA pathika ke hAtha kA sahArA nahIM lene kI vidhi mAnya kI hai| (hindI TIkA, pR. 1108) Elaboration--These aphorisms contain information to warn an ascetic about difficult path during his wanderings. If he can find an alternative and safe path he is advised not to proceed on the difficult path. The commentator (Vritti) has interpreted aphorism 161 giving alternatives that if it becomes inevitable to take a difficult path and an ascetic stumbles he may hold a tree or a creeper to help him cross the path if he is a sthavir-kalpi. In case he is a Jinakalpi ascetic he may seek help from a passing traveller and hold his hand to cross over. But Acharya Shri Atmaramji M. maintains that taking such difficult path is clearly proscribed and ascetics are not allowed to take any help whatsoever. (Hindia Tika, p. 1108) vizeSa zabdoM kA artha-vappANi-unnata bhU-bhAga yA kheta kI kyaariyaaN| phalihANi-khAiyA~ yA nagara ke cAroM ora banI huI nhreN| pAgArANi-durga yA kile| toraNANi-nagara ke mukhya dvaar| darIo-guphAe~ yA bhU-garbha maarg| gucchANi-pattoM kA samUha yA phaloM ke gucche| gummaanni-jhaadd'iyaaN| gahaNANi-vRkSa-latAoM ke jhuNDa yA vRkSoM ke kottr| pADipahiyA-sAmane se Ane vAle pthik| abhicAriyaM-guptacara kA kArya, jaasuusii| Agasaha-khIMco yA ghsiitto| (-pAiya sadda mahaNNavo) // dvitIya uddezaka samApta // ___Technical Terms : Vappani-raised land or furrows in a farm. Falihani-moats or canals dug around a city. Pagarani-forts. Toranani-city gates. Dario-caves or subterranean paths. Guchhani-bunch of flowers or fruits. Gummani-bushes. Gahanani--dense thickets or hollow of tree. Padipahiya-a passerby approaching from the front. Abhichariyam--the act of spying. Agasaha-pull or drag. (Paia Sadda Mahannavo) || END OF LESSON TWO II IryA : tRtIya adhyayana ( 261 ) Irya: Third Chapter

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* DIG 7 za taio uddesao A 14 tRtIya uddezaka mArga meM vapra Adi avalokana kA niSedha 165. se bhikkhU vA 2 gAmANugAmaM dUijjamANe aMtarA se vappANi vA phalihANi vA jAva darIo vA kUDAgArANi vA pAsAyANi vA nUmagihANi vA rukkhagihANi vA pavvayagihANi vA rukkhaM vA ceiyakaDaM thUbhaM vA ceiyakaDaM AesaNANi vA jAva bhavaNagihANi vA No bAhAo pagijjhiya 2 aMguliyAe uddisiya 2 oNamiya 2 uNNamiya 2 nnijjhaaejjaa| tao saMjayAmeva gAmANugAmaM dUijjejjA / dhin 165. bhikSu yA bhikSuNI vihAra karate hue mArga meM kheta ke kyAre, gaDDhe, guphAe~ yA bhU-garbha tathA kUTAgAra (parvata para bane ghara), prAsAda, bhUmigRha, vRkSoM ko kATa-chA~Takara banAe hue gRha, parvatIya guphA, vRkSa ke nIce banA huA vyantarAdi caitya- sthala, caityamaya stUpa, lohakAra Adi kI zAlA, Ayatana - devAlaya evaM bhavanagRha AyeM to inako apanI bA~heM Upara uThAkara, a~guliyoM se nirdeza karake, zarIra ko U~cA - nIcA karake tAka - tAkakara na dekhe, kintu yatanApUrvaka apane vihAra meM pravRtta rhe| LESSON THREE CENSURE OF LOOKING AROUND 165. While walking on the way if a bhikshu or bhikshuni comes across furrows in a farm, ditches, caves, subterranean or mountain dwellings, mansions, cellars, tree-houses, cavern, temple under a tree, stupa like temple, smithy or other workshops, temple and other abodes, he should not look upon or peep at them raising his arms, pointing with fingers or bowing up and down. Instead he should continue his itinerant way taking due care. 166. se bhikkhU vA 2 gAmANugAmaM dUijjamANe aMtarA se kacchANi vA daviyANi vANUmANi vA valayANi vA gahaNANi vA gahaNaviduggANi vA vaNANi vA vaNaviduggANi vA pavvayANi vA pavvayaviduggANi vA agaDANi vA talAgANi vA dahANi vA nadIo vA vAvIo vA pokkharaNIo vA dIhiyAo vA guMjAliyAo vA sarANi vA sarapaMtiyANi vA; sarasarapaMtiyANi vA No bAhAo pagijjhiya 2 jAva NijjhAejjA / kevalI buuyaa-aayaannmeyN| AcArAMga sUtra (bhAga 2) ( 262 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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MIRTI .. ... . . . . . . . . . .. KONKANAward 946590000000944ONAKOTA je tattha migA vA pakkhI vA sarIsivA vA sIhA vA jalacarA vA thalacarA vA khacarA vA sattA te uttasejja vA, vittasejja vA, vADaM vA saraNaM vA kaMkhejjA, vAre ti me ayaM smnne| aha bhikkhUNaM puvvovadiTThA 4 jaM No bAhAo pagijjhiya 2 jAva nnijjhaaejjaa| tao saMjayAmeva Ayariya-uvajjhAehiM saddhiM gAmANugAmaM duuijjejjaa| 166. sAdhu-sAdhviyoM ke mArga meM vihAra karate hue yadi kaccha (-nadI ke nikaTavartI nIce pradeza jahA~ kharabUje Adi ke kheta hoM) ghAsa saMgraha karane ke lie chor3I gaI rAjakIya bhUmi, bhUmigRha, nadI Adi se veSTita bhUbhAga, nirjala pradeza kA araNya, gahana durgama vana, gahana durgama parvata, parvata para bhI durgama sthAna, kUpa, tAlAba, draha (jhIleM), nadiyA~, bAvar3iyA~, puSkariNiyA~, dIrghikAe~ (lambI bAvar3iyA~), gahare aura Ter3he-mer3he jalAzaya, binA khode tAlAba, sarovara, sarovara kI paMktiyA~ aura bahuta-se mile hue tAlAba hoM to inako bhI apanI bhujAe~ U~cI uThAkara, a~guliyoM se saMketa karake tathA zarIra ko U~cA-nIcA karake tAka-tAkakara na dekhe| kevalI bhagavAna ne yaha karmabandha kA kAraNa batAyA hai| (kyoMki) aisA karane se jo ina sthAnoM meM mRga, pazu, pakSI, sA~pa, siMha, jalacara, sthalacara, khecara, jIva rahate haiM, ve sAdhu kI ina ceSTAoM ko dekhakara trAsa pAyeMge, kisI bAr3a Adi kI zaraNa meM chupa jAnA caaheNge| vahA~ rahane vAloM ko sAdhu ke viSaya meM zaMkA hogI ki yaha sAdhu hameM haTA rahA hai, isalie tIrthaMkarAdi jJAniyoM ne bhikSuoM ke lie pahale hI upadeza diyA hai ki bA~heM U~cI uThAkara yAvat zarIra ko U~cA-nIcA karake sAdhu na dekhe| apitu AcArya aura upAdhyAya ke sAtha grAmAnugrAma vihAra karatA huA saMyama kA pAlana kre| ___166. While walking on the way if a bhikshu or bhikshuni comes across furrows near a river, barns, houses, river islands, arid forest, dense forest, difficult mountains, formidable heights on mountains, well, pond, lake, rivers, pools, streams, long pools, deep and oblong water tanks and other types of water-bodies, he should not look or peep at them raising his arms, pointing with fingers or bowing up and down. The omniscient has said that that is a cause of bondage of karmas. This is because by doing so various beings, such as deer, animals, birds, snakes, lions and other reptiles, animals and IryA : tRtIya adhyayana (263 ) Irya : Third Chapter AVhOVA r OAVAON

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birds dwelling there will be disturbed and would seek hiding places. Also, others living there will become apprehensive that this ascetic is trying to displace them. Therefore Tirthankars and other sages have said that an ascetic should not look around raising his hands (as mentioned). Instead, in the company of acharya and upadhyaya, he should continue his itinerant way taking due care. vivecana-ina do sUtroM meM sAdhu kI vihAracaryA meM saMyama ke viSaya meM nirdeza kiyA gayA hai| sAdhu-jIvana meM pratyeka pravRtti ke pIche prekSA-saMyama, indriya-saMyama evaM aMgopAMga-saMyama kI bAta ko barAbara duharAyA gayA hai| sAdhu ko vihAra karate samaya apanI A~khoM para, a~guliyoM para, hAtha-pairoM para evaM sAre zarIra para saMyama rakhane kI preraNA dI hai, sAdhu kA dhyAna kevala apane vihAra yA mArga kI ora honA caahie| vRttikAra kahate haiM-cakSu Adi ke asaMyama se sAdhu ke sambandha meM vahA~ ke nivAsI logoM ko zaMkA-kuzaMkA paidA ho sakatI hai ki yaha cora hai, guptacara hai| yaha sAdhu-veza meM aMjitendriya hai| isake atirikta vahA~ rahane vAle pazu-pakSI DareMge, aneka trasta hokara idhara-udhara bhAgeMge, zaraNa ddhuuNdeNge| bhAgate hue pazu-pakSiyoM ko koI zikArI pakar3akara mAra bhI sakatA hai| Elaboration - These two aphorisms contain instructions about discipline during wanderings. With every activity of ascetic life, emphasis has been given to disciplines of mind, senses and body. Ascetics have been advised to exercise complete control over their eyes, fingers, limbs and other parts of the body while wandering. His attention should be focussed on his wandering or the path. The commentator (Vritti) says-Indiscipline of eyes and other parts of the body may give rise to doubts in the minds of the local people that this is a thief or a spy or an impostor. Besides this, animals and other creatures living there will be disturbed and run for another shelter. During this displacement they might be trapped or killed by hunters. vizeSa zabdoM ke artha-kUDAgArANi-rahasyamaya gupta sthAna athavA parvata ke kUTa (zikhara) para bane hue gRh| daviyANi-aTavI meM ghAsa ke saMgraha ke lie bane hue mkaan| nnuumaanni-bhuumigRh| 5 vaNayANi-nadI Adi se veSTita bhuubhaag| gahaNANi-nirjala pradeza, rn| gahaNaviduggANi-rana meM senA ke chipane ke sthAna ke kAraNa durgm| vaNaviduggANi-nAnA jAti ke vRkSoM ke kAraNa durgama sthl| pavvayaduggANi-aneka parvatoM ke kAraNa durgama prdesh| guMjAliyAo-lambI, gambhIra tathA Ter3hI-mer3hI * jala kI vaapikaaeN| AcArAMga sUtra (bhAga 2) ( 264 ) Acharanga Sutra (Part 2) * How ya * *

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sis sisse assis Technical Terms: Kudagarani-a secret place or dwellings made on hilltop. Daviyani-barns made for stocking grass. Numani-cellars. Vanayani-an area surrounded by river; river island. Gahanani-arid area. Gahanaviduggani-desolate areas in desert used as hiding place for armies. Vanaviduggani-an area made difficult by dense growth of trees. Pavvayaduggani-difficult hilly terrain. Gunjaliyao-long, deep and curving water ways. AcAryAdi ke sAtha vihAra meM vinaya - vidhi 167. se bhikkhU vA 2 Ayariya-uvajjhAehiM saddhiM gAmANugAmaM dUijjamANe No Ayariya- uvajjhAyarasa hattheNa hatthaM jAva aNAsAyamANe tao saMjayAmeva Ayariya-uvajjhAehiM saddhiM jAva dUijjejjA / 167. AcArya aura upAdhyAya ke sAtha vihAra karate hue sAdhu-sAdhvI unake hAtha kA, paira se paira kA tathA apane zarIra se unake zarIra kA sparza na kare / unakI AzAtanA na karatA huA IryAsamitipUrvaka unake sAtha vihAra kare / CODE OF MODESTY WITH SENIORS 167. While wandering with acharya ( leader of a group of ascetics) and upadhyaya (senior ascetic responsible for teaching texts) a bhikshu or bhikshuni should not touch their hands with his hands, legs with his legs and bodies with his body. Taking care to avoid insulting them he should walk with them observing the discipline of movement (iryasamiti). 168. se bhikkhU vA 2 Ayariya uvajjhAehiM saddhiM dUijmANe aMtarA se pADivahiyA uvAgacchejjA, te NaM pADivahiyA evaM vaejjA AusaMto samaNA ! ke tubbhe, kao vA eha, kahiM vA gacchihiha ? je tattha Ayarie vA uvajjhAe vA se bhAsejja vA viyAgarejja vA Ayariya-uvajjhAyassa bhAsamANassa vA viyAgaremANassa vA No aMtarA - bhAsaM karejjA, tato saMjayAmeva AhArAiNiyAe dUijjejjA / 168. AcArya aura upAdhyAya ke sAtha vihAra karate hue sAdhu ko mArga meM yadi Ate hue pathika mileM aura ve pUcheM ki "AyuSman zramaNa ! Apa kauna haiM, kahA~ se Aye haiM aura kahA~ jAyeMge ?" IrSyA : tRtIya adhyayana ( 265 ) Irya: Third Chapter

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taba jo AcArya yA upAdhyAya sAtha meM haiM, ve unheM sAmAnya yA vizeSa rUpa se uttara deNge| AcArya yA upAdhyAya unake praznoM kA uttara de rahe hoM, taba vaha sAdhu unake bIca meM na bole| kintu IryAsamiti kA dhyAna rakhatA huA ratnAdhika krama - dIkSA se choTe-bar3e ke kramAnusAra ratnAdhikoM ke sAtha vicaraNa kare / s 168. While wandering with acharya and upadhyaya, when a bhikshu or bhikshuni is approached by a traveller and asked"Long lived Shraman! Who are you, where from do you come and where will you go?" Then the accompanying acharya and upadhyaya will provide a general or specific answer. When they are doing so, the ascetic should not intervene. Instead he should walk with them observing the discipline of movement as well as protocol of seniority (based on seniority of initiation). vihAra - vidhi 169. se bhikkhU vA 2 AhArAiNiyaM gAmANugAmaM dUijjamANe No rAiNiyassa hattheNa hatthaM jAva aNAsAyamANe / tato saMjayAmeva AhArAiNiyaM gAmANugAmaM ijjejjA | 169. yadi kabhI ratnAdhika sAdhuoM ke sAtha grAmAnugrAma vihAra karatA huA muni apane hAtha se ratnAdhika sAdhu ke hAtha ko, zarIra se unake zarIra kA sparza na kre| unakI AzAtanA na karatA huA sAdhu ratnAdhikoM ke kramapUrvaka unake sAtha vihAra kre| PROCEDURE OF WANDERING 169. While wandering with senior ascetics a bhikshu or bhikshuni should not touch their hands with his hands, legs with his legs and body with his body. Taking care to avoid insulting them he should wander with them observing the discipline of movement as well as protocol. 170. se bhikkhU vA 2 AhArAiNiyaM dUijjamANe aMtarA se pADivahiyA uvAgacchejjA, teNaM pADivahiyA evaM vaijjA AusaMto samaNA ! ke tubbhe ? sUtra (bhAga 2) ( 266 ) Acharanga Sutra (Part 2) AcArAMga For Private Personal Use Only

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je tattha savvarAiNie se bhAsejja vA viyAgarejja vaa| rAiNiyassa bhAsamANassa vA viyAgaremANassa vA No aMtarA bhAsaM bhaasejjaa| tato saMjayAmeva ahArAiNiyAe gAmANugAmaM duuijjejjaa| 170. ralAdhika sAdhuoM ke sAtha vihAra karane vAle sAdhu ko mArga meM Ate hue yadi kucha pathika mileM aura ve pUche ki-"AyuSman zramaNa ! Apa kauna haiM, kahA~ se Aye haiM aura kahA~ jAyeMge?" taba jo una sAdhuoM meM sabase bar3e sAdhu haiM, ve unako uttara deNge| jaba ratnAdhika uttara dete hoM, taba anya sAdhu bIca meM na bole| kintu ratnAdhika kA dhyAna rakhatA huA unake sAtha vihAra kre| ____170. While wandering with senior ascetics, when a bhikshu or bhikshuni is approached by a traveller and asked--"Long lived Shraman ! Who are you, where from do you come and where will you go?" Then the senior most ascetic will provide the answer. When they are doing so, the ascetic should not intervene. Instead he should walk with them observing the discipline of movement as well as protocol. hiMsAjanaka praznoM meM mauna evaM bhASA-viveka ___ 171. se bhikkhU vA 2 dUijjamANe aMtarA se pADipahiyA uvAgacchejjA, te NaM pADipahiyA evaM vaejjA-AusaMto samaNA ! aviyAI etto paDipahe pAsaha maNussaM vA goNaM vA mahisaM vA pasuM vA pakkhiM vA sarIsavaM vA jalayaraM vA, se taM me Aikkhaha, dNseh| taM No AikkhejjA, No dNsejjaa| No tassa taM parijANejjA, tusiNIe uvehejjaa| jANaM vA No jANaM ti vdejjaa| tato saMjayAmeva gAmANugAmaM duuijjejjaa| 171. grAmAnugrAma vihAra karate samaya saMyamI sAdhu-sAdhvI ke mArga meM kucha pathika A jAe~ aura ve yoM pUche-"AyuSman zramaNa ! kyA Apane isa mArga meM kisI manuSya ko, mRga ko, bhaiMse ko, pazu yA pakSI ko, sarpa ko yA kisI jalacara jIva ko jAte hue dekhA hai? yadi dekhA ho to hameM batalAo ki ve kisa ora gaye haiM, hameM dikhaao|" taba sAdhu na to unheM kucha batalAe na hI unakI bAta ko svIkAra kare, apitu upekSApUrvaka mauna rhe| athavA jAnatA huA bhI yaha na kahe ki maiM nahIM jaantaa| phira yatanApUrvaka vihAra kre| IryA : tRtIya adhyayana ( 267 ) Irya : Third Chapter

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IGNORE QUESTIONS LEADING TO VIOLENCE 171. While wandering from one village to another, when a bhikshu or bhikshuni is approached by a traveller and asked"Long lived Shraman ! Have you seen some man, deer, buffalo, other animal, bird, snake or other reptile moving on this path? If yes, please tell us where it has gone. Please show us." At this the ascetic should neither tell them anything nor respond to their request. Instead he should ignore them silently. Even if he knows he should not say so but resume his wandering with due care. te 172. se bhikkhU vA 2 gAmANugAmaM dUijmANe aMtarA se pADipahiyA uvAgacchejjA te NaM pADipahiyA evaM vaejjA - AusaMto samaNA ! aviyAI itto paDipahe pAsaha udagapasUyANi kaMdANi vA mUlANi vA tayANi vA pattANi vA pupphANi vA phalANi vA bIyANi vA hariyANi vA udagaM vA saMNihiyaM agaNiM vA saMNikkhittaM, se Aikkhaha jAva duijjejjA / 172. grAmAnugrAma vicaraNa karate hue sAdhu-sAdhvI ko mArga meM Ate hue kucha pathika mila jAyeM aura ve isa prakAra pUcheM - " AyuSman zramaNa ! kyA Apane isa mArga meM jala meM paidA hone vAle kanda yA mUla athavA chAla, patte, phUla, phala, bIja, harita athavA saMgraha kiyA huA peya jala yA nikaTavartI jala kA sthAna athavA aprajvalita rakhI huI agni dekhI hai ? agara dekhI ho to hameM batAo, dikhAo, kahA~ hai ?" isake uttara meM sAdhu unheM kucha na dikhAe, apitu mauna rahe / yatanApUrvaka vihAra karatA rhe| 172. While wandering from one village to another, when a bhikshu or bhikshuni is approached by a traveller and asked"Long lived Shraman ! Have you seen aquatic bulbous roots, stalks or bark, leaves, flowers, fruits, seeds, other plants, stored drinking water, other nearby source of water or non-kindled fire on the path ? If yes, please tell us and show where it is." At this the ascetic should not show them anything but remain silent. He should resume his wandering with due care. AcArAMga sUtra (bhAga 2) ( 268 ) Acharanga Sutra (Part 2)

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pical 173. se bhikkhU vA gAmANugAmaM dUijjamANA, aMtarA se pADipahiyA uvAgacchejjA, te NaM pADipahiyA evaM vaijjA AusaMto samaNA ! aviyAiM etto pasihe pAsaha javasANi vA jAva se NaM vA virUvarUvaM saMNiviTTaM, se Aikkhaha jAva dUijjejjA / 173. vihAra karate hue sAdhu-sAdhvI ko mArga meM Ate hue pathika Akara pUche ki " AyuSman zramaNa ! kyA Apane isa mArga meM jau, gehU~ Adi dhAnyoM kA Dhera, zAsakoM ke sainya ke par3Ava Adi dekhe haiM ? dekhe hoM to hameM batAo / " isa para sAdhu mauna dhAraNa karake rahe yAvat grAmAnugrAma vihAra karatA rhe| 173. While wandering from one village to another, when a bhikshu or bhikshuni is approached by a traveller and asked"Long lived Shraman! Have you seen heaps of wheat, barley and other grains and army camps etc. on this path? If yes, please tell us." At this the ascetic should ignore them silently and resume his wandering with due care. 174. se bhikkhU vA 2 gAmANugAmaM dUijjamANe aMtarA se pADipahiyA jAva AusaMto samaNA ! kevatie etto gAme vA jAva rAyahANiM ? se Aikkhaha jAva dUijjejjA / 174. vihAra karate hue sAdhu-sAdhvI ko prAtipathika mila jAyeM aura ve pUcheM ki "yaha gA~va kaisA hai yA kitanA bar3A hai yAvat rAjadhAnI kaisI hai ?" Adi prazna pUcheM to unakI bAta kA uttara na de| mauna dhAraNa karake rahe / saMyamapUrvaka grAmAnugrAma vihAra kare / 174. While wandering from one village to another, when a bhikshu or bhikshuni is approached by a traveller and asked"Long lived Shraman! How large and what type of village or city is this?" Or other such questions. At this the ascetic should ignore them silently and resume his wandering. 175. se bhikkhU vA 2 gAmANugAmaM dUijjejjA aMtarA se ghADipahiyA jAva AusaMto samaNA ! kevaie etto gAmassa vA nagarassa vA jAva rAyahANIe vA magge ? se Aikkhaha taheva jAva dUijjejjA / 175. vicaraNa karate sAdhu-sAdhvI ko mArga meM Ate hue kucha pathika mila jAyeM aura ve pUcheM - " AyuSman zramaNa ! yahA~ se grAma yAvat rAjadhAnI kitanI dUra hai tathA yahA~ se grAma IryA: tRtIya adhyayana ( 269 ) Irya: Third Chapter For Private Personal Use Only

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yAvat rAjadhAnI kA mArga aba kitanA zeSa rahA hai ?" sAdhu ina praznoM ke uttara meM bhI mauna dhAraNa karake rhe| 175. While wandering from one village to another, when a bhikshu or bhikshuni is approached by a traveller and asked"Long lived Shraman ! How far is the village or city from this place ? or how much distance remains to be covered to reach the village or city ?" At this the ascetic should ignore them silently and resume his wandering. vivecana-satra 171-172 ina do satroM meM mArga meM milane vAle prAtipathikoM (yAtriyoM) dvArA pazu-pakSiyoM aura vanaspati, jala evaM agni ke viSaya meM pUche gae praznoM kA uttara dene kA niSedha kiyA gayA hai| kyoMki bahuta sambhava hai ki manuSya evaM pazu-pakSI Adi ke viSaya meM prazna karane vAlA yA to zikArI ho yA vadhika, baheliyA, kasAI yA luTerA Adi meM se koI ho sakatA hai| sAdhu dvArA batAne para vaha usI dizA meM jAkara usa jIva ko pakar3a sakatA hai yA usakI hatyA kara sakatA hai; aura isa. hatyA meM ahiMsA-mahAvratI sAdhu nimitta bana sakatA hai| dUsare sUtroM meM aise asaMyamI, bhUkhe-pyAse, zIta-pIr3ita, logoM dvArA pUche jAne vAle prazna haiM, jo sAdhu ke batA dene para una jIvoM kI virAdhanA va Arambha-samArambha kara sakate haiN| ataH donoM prakAra ke praznoM meM aisA na kahe ki maiM jAnatA hU~-"jANaM vA no jANaM ti vejjaa|" kintu jAnatA huA bhI mauna dhAraNa karake rhe| aisI sthiti meM jinakalpika muni to mauna rahakara apane prANoM ko nyauchAvara karane meM tanika bhI nahIM hicakate, lekina sthavirakalpI muni ke sambandha meM do vicAradhArAe~ vikalpa rUpa meM pracalita haiN| __ pahalI yaha ki sAdhu ko aisI bhASA kA prayoga nahIM karanA cAhie jisase aneka prANiyoM kI hiMsA hotI ho aura sAtha hI satya mahAvrata dhAraka sAdhu ko kisI bhI paristhiti meM asatya bhASaNa nahIM karanA caahie| ataH jAnatA huA bhI vaha aisA nahIM kahe ki "maiM jAnatA huuN|" aisA mauna dhAraNa karane para hI sambhava hai| isa mata kA samarthana AcArya zrI AtmArAma jI ma. karate haiM tathA isake pakSa meM unhoMne upAdhyAya zrI pArzvacandra jI ma. kRta bAlAvabodha ko uddhRta kiyA hai| __dUsarA pakSa hai vRttikAra kaa| unhoMne jIvadayA kI bhAvanA ko adhika mahattva dete hue kahA hai"yadi aisI vikaTa paristhiti ho to sAdhu jAnatA huA bhI yaha kahe ki "maiM nahIM jaantaa|" sva. AcArya zrI javAharalAla jI ma. ne apane prasiddha grantha 'saddharma maNDana' meM vRttikAra ke kathana kA samarthana kiyA hai ki yahA~ sAdhu kI bhAvanA asatya bolane kI nahIM hai apitu jIvoM kI rakSA karane kI hai| ____ AcArya zrI AtmArAma jI ma. spaSTa rUpa meM likhate haiM-"jAnate hue yaha bhI nahIM kahanA cAhie ki maiM jAnatA hU~ aura jhUTha bhI nahIM bolanA cAhie ataH mauna hI rahanA caahie|" (hindI TIkA, pR. 1128) AcArAMga sUtra (bhAga 2) (270 ) Acharanga Sutra (Part 2)

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Q . . . . . ATA . GOPRON A 101 shaatN SUAL OYAYCYA. 2 -TOYOTA Elaboration--In aphorisms 171 and 172 it is advised that ascetics should not reply to any questions regarding animals and birds or plants, water and fire. This is because in all probabilities the person who is asking such questions is a hunter, butcher, bird-catcher or bandit. If the ascetic provides him information he may go in that direction, he may trap or kill the being. In such violent act the ascetic, who observes the great vow of ahimsa, also becomes instrumental. In the other aphorisms are questions generally asked by people who are indisciplined, hungry or oppressed by cold. They may also cause harm or destruction of beings. Therefore to both type of questions he should not say that he knows the answer. He should remain silent irrespective of being aware or not aware of the information sought. In such predicament a Jinakalpi ascetic remains silent even at the cost of his life. However, in case of a Sthavir-kalpi ascetic two opinions prevail. First is that an ascetic should refrain from using words that may lead to harm to beings. But at the same time the ascetic observing the great vow of truth should also never utter a lie. Thus, even when he knows he should not say that he knows. This can be done only if he remains silent. Acharya Shri Atmaramji M. conforms to this view and in his support he quotes from the Balavabodh by Upadhyaya Shri Parshva Chandraji M. The second opinion is by the author of Vritti. Giving greater importance to the feeling of clemency for all beings he says--"Under such critical conditions even if an ascetic knows, he should say that he does not know." Late Acharya Shri Jawaharlalji M. has supported this view of the commentator (Vritti) in his famous work 'Saddharma Mandan' stating that here the intention of the ascetic is not to tell a lie but to save beings. Acharya Shri Atmaramji M. clearly mentions that even when he knows he should not say that he knows and he should also not tell a lie. So he should remain silent. (Hindi Tika, p. 1128) IryA : tRtIya adhyayana ( plog ) Irya : Third Chapter 4 * SO 9 AUVA

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MAHARAMADHANANALERKatarinARENAKAMANANALHAARAKHAND . .. HTTACTRESPGopalamla hiMna pazuoM se bhayabhIta na hoM 176. se bhikkhU vA 2 gAmANugAma dUijjamANe aMtarA se goNaM viyAlaM paDipahe . pehAe jAva cittAcellaDayaM viyAlaM paDipahe pehAe No tesiM bhIo ummaggeNaM gacchejjA, No maggAo ummaggaM saMkamajjA, No gahaNaM vA vaNaM vA duggaM vA aNupavisejjA, No / rukkhaMsi durUhejjA, No mahaimahAlayaMsi udayasi kAyaM viosejjA, No vADaM vA saraNaM vA seNaM vA satthaM vA kaMkhejjA, appussue jAva smaahiie| tato saMjayAmeva gAmANugAmaM duuijjejjaa| 176. sAdhu-sAdhvI ko vihAra karate hue mArga meM unmatta sA~Da, sA~pa yAvat cIte aadi| hiMsaka pazuoM ko sAmane Ate dekhakara unase bhayabhIta nahIM honA cAhie tathA unase Darakara unmArga se nahIM jAnA cAhie aura na hI eka mArga ko chor3akara dUsare mArga para jAnA cAhie tathA na to gahana vana evaM viSama sthAna meM praveza karanA cAhie, na hI vRkSa para car3hanA cAhie aura na hI gahare aura vistRta jala meM praveza karanA caahie| (tathA surakSA ke lie) kisI bAr3a kI zaraNa, senA kA Azraya bhI nahIM DhU~r3hanA cAhie apitu zarIra ke prati rAga-dveSarahita hokara kAyA kA vyutsarga kara samAdhibhAva meM sthira rahanA caahie| NO FEAR OF FIERCE ANIMALS ___176. While wandering from one village to another, when a bhikshu or bhikshuni is faced with approaching mad bull, snake, leopard and other fierce animals he should not be frightened. Out of fear he should not take to a wrong path, not leave one path and take to another, not enter into deep forest or other intractable place, not climb a tree or enter a deep and large water-body. He should also not seek shelter behind a fence or with an army for his security. Instead, he should be free of any attachment for his body, dissociate his mind from his body and remain firm in his meditation. : dasyuoM se nirbhaya rahe 177. se bhikkhU vA 2 gAmANugAmaM dUijjejjA, aMtarA se vihaM siyA, se jaM puNa vihaM jANejjA, imaMsi khalu vihaMsi bahave AmosagA uvakaraNapaDiyAe saMpaDiyApi gacchejjA, No tehiM bhIo ummaggaM ceva gacchejjA jAva smaahiie| tato saMjayAmeva gAmANugAmaM duuijjejjaa| AcArAMga sUtra (bhAga 2) ( 272 ) Acharanga Sutra (Part 2)

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| citra paricaya 8 Illustration No. 8 bhASA-saMyama evaM nirbhayatA (1) hiMsaka praznoM kA uttara na de-aTavI Adi meM vihAra karate hue sAdhuoM ko mArga meM siMha, bAgha, ___hAthI, gAya, hiraNa, kharagoza, siyAra tathA anya pazu-pakSI idhara se udhara jAte hue dikhAI deM; aura (2) unake pIche Ate hue hiMsaka, luTere, zikArI vyakti yadi sAdhu se pUche ki "zramaNa ! tumane idhara kisI siMha, gAya Adi ko jAte dekhA hai ? dekhA ho to hameM batAo ve kidhara gaye?" aise samaya meM sAdhu unheM koI uttara nahIM deve| nirbhaya hokara maunapUrvaka rhe| (sUtra 171) (3) nirbhaya rahe-aTavI Adi meM vihAra karate samaya yadi cora, luTere ikaTThe hokara sAdhu ko dekhakara pUche-"tumhAre pAsa yaha kyA hai ? tumhArA jo bhI sAmAna hai hameM de do| nahIM to hama luutteNge|" aisI sthiti meM sAdhu apanA sAmAna eka tarapha rakha de aura cupacApa khar3A rhe| kisI prakAra kI dInatA Adi nahIM dikhaae| (4) avasara jAnakara unheM dharma upadeza de sakate haiN| athavA cora, luTeroM dvArA luTane para nagara meM jAkara kisI se zikAyata na kre| -adhyayana 3, sUtra 176, 178 DISCIPLINE OF SPEECH AND FEARLESSNESS (1) Avoid answers that lead to violence-While passing through a jungle (etc.) an ascetic may happen to see lion, tiger, elephant, cow, deer, rabbit, jackal and other animals moving about. (2) If some chasing bandits or hunters ask the ascetic, "Shraman! Did you see some lion, cow etc. passing this way? If yes, tell me which direction they have taken ?" The ascetic should not answer such question. He should remain silent boldly. (aphorism 171) (3) Be courageous-While passing through a jungle if thieves or bandits gather and ask, "What is this you have ? Give all your belongings otherwise we will snatch them from you ?" In such situation the ascetic should place his belongings on one side and stand silent. He should not feel afraid or humiliated. (4) If he gets an opportunity he may give them a sermon. He should also avoid making a complaint against the thieves when he reaches a city. - Chapter 3, aphorism 176, 178

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EGE. . - OP OCENCE-O R 177. grAmAnugrAma vihAra karate hue sAdhu-sAdhvI ko mArga meM aneka dinoM meM pAra karane yogya vikaTa aTavI A jAye to usa aTavI-mArga ke viSaya meM sAdhu pahale yaha jAna le ki isa aTavI-mArga meM aneka cora ikaTThe hokara sAdhu ke upakaraNa chInane kI dRSTi se A jAte haiN| usa aTavI-mArga meM ve cora ikaTThe hokara A jAe~ to sAdhu unase bhayabhIta hokara unmArga meM na jAe, vaha kisI bAr3a Adi kA Azraya na khoje tathA nirbhaya aura zarIra ke prati anAsakta hokara zarIra aura upakaraNoM kA vyutsarga karake samAdhibhAva meM sthira rahatA huA yatanApUrvaka vicaraNa kre| NO FEAR OF BANDITS ___177. While wandering from one village to another, when a bhikshu or bhikshuni approaches the edge of some desolate area that can be crossed in many days, he should know in advance that in such areas many bandits come to snatch away asceticequipment. If it so happens that a group of bandits approach the ascetic; out of fear, he should not take to a wrong path and should also not seek shelter behind a fence (etc.). Instead he should be free of any attachment for his body and equipment, dissociate his mind from his body and remain firm in his meditation. 178. se bhikkhU vA 2 gAmANugAmaM dUijjejjA, aMtarA se AmosagA saMpiDiyA gacchejjA, te NaM AmosagA evaM vaejjA AusaMto samaNA ! Ahara evaM vatthaM vA 4, dehi, NikkhivAhi, taM No dejjA, NikkhivejjA, No vaMdiya 2 jAejjA, No aMjaliM kaTu jAejjA, No kaluNapaDiyAe jAejjA, dhammiyAe jAyaNAe jAejjA, tusiNIyabhAveNa vA uvehijjaa| 178. grAmAnugrAma vihAra karate hue sAdhu ke pAsa yadi mArga meM cora Adi milakara 2 Aye aura kaheM ki "AyuSman zramaNa ! ye vastra, pAtra, kaMbala aura pAda-proMchana Adi lAo hameM de do yA yahA~ para rakha do|" isa prakAra kahane para sAdhu ve (upakaraNa) unheM na de apitu bhUmi para rakha de, phira una upakaraNoM ko vApasa lene ke lie unakI stuti (prazaMsA) karake, hAtha jor3akara yA dIna-vacana kahakara yAcanA na kre| yadi vApasa lenA ho to unheM dharma kA mArga batAkara mA~ge athavA mauna dhAraNa karake rhe| ___178. While wandering from one village to another, when a 3 bhikshu or bhikshuni is approached by bandits and askedOM IryA : tRtIya adhyayana ( 273 ) Irya : Third Chapter

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"Long lived Shraman ! Give these clothes, pots, blankets and ascetic-brooms to us or put these on the ground." At this the ascetic should not give his equipment to the bandits. Instead, he should place them on the ground. He should refrain from praising, joining his palms and requesting the bandits to get back his equipment. If he wants to get them back he should first show them the religious path, otherwise remain silent. 179. te NaM AmosagA sayaM karaNijjaM ti kaTu akkoseMti vA jAva uddaveMti vA vatthaM vA 4 acchiMdejja vA jAva paridvavejja vA, taM No gAmasaMsAriyaM kujjA, No rAyasaMsAriyaM kujjA, No paraM uvasaMkamittu bUyA-AusaMto gAhAvai ! ee khalu AmosagA uvakaraNa-vaDiyAe sayaM karaNijjaM ti kaTu akkosaMti vA jAva parihaveMti OM vaa| eyappagAraM maNaM vA vaI vA No purao kaTu vihrejjaa| appussue jAva smaahiie| tato saMjayAmeva gAmANugAmaM duuijjejjaa| eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM sadA jejjaasi| -tti bemi| // taio uddesao sammatto // // taiyaM ajjhayaNaM sammattaM // 179. taba ve cora yadi apanA kAma jo karanA cAhate hoM, usa anusAra sAdhu ko apazabda kaheM, mAreM-pITeM athavA usakA vadha karane kA prayatna kareM aura usake vastrAdi ko phAr3a DAleM, tor3a-phor3akara dUra pheMka deM, to bhI vaha bhikSu grAma meM jAkara logoM se usa bAta kI zikAyata na kare, na hI rAjA ke Age phariyAda kare, na hI kisI gRhastha ke pAsa jAkara kahe ki "AyuSman gRhastha ! ina coroM ne hamAre upakaraNa chInane ke lie hameM mArA-pITA hai, hamAre upakaraNAdi naSTa karake dUra pheMka diye haiN|" aise vicAroM ko sAdhu mana meM bhI na lAe aura na vacana se bhI vyakta kre| kintu rAga-dveSarahita hokara samAdhibhAva meM vicaraNa kre| yahI usa sAdhu-sAdhvI ke bhikSu jIvana kI samagratA-sarvAMgapUrNatA hai| -aisA maiM kahatA huuN| 179. If the bandits, as is normal for them, abuse and manhandle the ascetic or try to kill him or tear apart his dress AcArAMga sUtra (bhAga 2) ( 274 ) Acharanga Sutra (Part 2)

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up STORY 12 G and throw it away, the ascetic should not go into the village and report to the villagers. He should neither lodge a complaint to the king nor go and tell some householder--"Long lived householder ! Those bandits have beaten me and deprived me of my belongings or damaged my equipment and thrown them away." An ascetic should neither have such thoughts nor utter them. Being free of attachment he should compose himself and move about. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. -So I say. vivecana-ina chaha sUtroM meM vihAra mArga meM hone vAle upadravoM kI carcA kI gaI hai| prAcIna kAla meM yAtAyAta ke sAdhana sulabha na hone se anuyAyI logoM ko sAdhu ke vihAra kI kucha bhI jAnakArI nahIM mila pAtI thii| vihAra bar3e kaSTaprada hote the| rAste meM hiMsra pazuoM kA tathA cora-DAkuoM kA bar3A bhaya banA rahatA thA, bar3I bhayAnaka lambI-lambI aTaviyA~ hotI thIM, aisI vikaTa paristhiti meM sAdhu kI nirbhayatA aura anAsakti kI pUrI kasauTI ho jAtI thii| ___ mArga meM cora usake vastrAdi chIna le yA use mAre-pITe to bhI na to coroM ke prati pratizodha kI bhAvanA rakhe, na unase dInatApUrvaka vApasa dene kI yAcanA kare aura na kahIM usakI phariyAda kare, apitu zAnti se, samAdhipUrvaka usa upasarga ko sahana kre| bRhatkalpasUtra ke bhASya tathA nizItha cUrNikAra Adi ke ullekhoM se jJAta hotA hai ki usa yuga meM zramaNoM ko isa prakAra ke upadravoM kA kAphI sAmanA karanA par3atA thaa| kabhI boTika cora (mleccha) kisI AcArya yA gaccha kA vadha kara DAlate, saMyamiyoM kA apaharaNa kara le jAte tathA unakI sAmagrI naSTa kara DAlate-(nizItha cUrNi, pIThikA 289) isa prakAra ke prasaMga upasthita hone para apane AcArya kI rakSA ke lie koI vayovRddha sAdhugaNa kA netA bana jAtA aura gaNa kA AcArya sAmAnya bhikSu kA veza dhAraNa kara letA-(bRhatkalpabhASya 1/3005-6 tathA nizIthabhASya, pIThikA 321) kabhI aisA bhI hotA ki AkrAntika cora curAye hue vastra ko dina meM hI sAdhuoM ko vApasa kara jAte kintu anAkrAntika cora rAtri ke samaya upAzraya ke bAhara pranavaNa bhUmi meM DAlakara bhAga jaate| (bRhatkalpabhASya 1/3011) // tRtIya uddezaka samApta // // tRtIya adhyayana samApta // .... ava 9480948445 - * IryA : tRtIya adhyayana ( 275 ) HAMARTHoCrorever Irya : Third Chapter Dosto

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Elaboration These six aphorisms detail the disturbances faced on the path. In ancient times the followers or devotees generally remained unaware of the itinerary of an ascetic due to paucity of means of transportation and communication. The wanderings of ascetics were extremely rigorous and painful. There was a continued fear of ferocious animals and bandits on the way. There were large desolate and fearsome areas to cross. Such difficult conditions were perfect tests for an ascetic's courage and detachment. If on the way the bandits deprive him of his belongings or beat him, he should be free of any feeling of revenge. He should neither beg his things back nor lodge a complaint. He should tolerate this affliction peacefully and remain composed. YOUR PRIORYOUAY TAYO. 14044~ Brihatkalpasutra Bhashya, Nishith Churni and other texts inform that Shramans had to face such afflictions frequently. Uncivilized thieves sometimes killed some acharya or his disciples, kidnapped ascetics and destroyed their belongings (Nishith Churni, leaf 289). Faced with such predicament some aging ascetic would become the leader and the acharya would dress as ordinary ascetic (Brihatkalpa Bhashya 1/3005-6 and Nishith Bhashya Churni, leaf 321). It also happened that some thieves would return the dresses sometimes during the day and others throw the dresses at the place where ascetics defecate and disappear (Brihatkalpa Bhashya 1/3011). AcArAMga sUtra (bhAga 2) | END OF LESSON THREE || Il END OF THIRD CHAPTER || ( 276 ) For Private Personal Use Only Acharanga Sutra (Part 2) W

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bhASAjAta : caturtha adhyayana Amukha + isa caturtha adhyayana kA nAma 'bhASAjAta' hai| + bhASAjAta kA artha hai-bhASA ke prakAra, bhASA kI pravRttiyA~, bhASA-prayoga Adi kA vrnnn| isa adhyayana meM bhASA sambandhI samagra varNana hone se isakA bhASAjAta nAma hai tathA bhASAsamiti ke viveka se sambandhita viSaya hone se 'bhASeSaNA' bhI kahA gayA hai| + isake do uddezaka haiN| yadyapi donoM kA uddezya hai-bhikSu ko vacana-zuddhi kA viveka btaanaa| kisa prakAra kI bhASA bole, kisa prakAra kI nahIM bole isakA samyak viveka karanA 'bhASeSaNA' hai| prathama uddezaka meM 16 prakAra kI vacana-vibhakti batAkara bhASA-prayoga ke sambandha meM vidhi-niSedha batAyA gayA hai| dUsare uddezaka meM bhASA kI utpatti ke sandarbha meM krodhAdi samutpanna bhASA ko chor3akara nirdoSa ke vacana bolane kA vidhAna hai| . .. . . * . .. . . . 4 bhASAjAta : caturtha adhyayana ( 277 ) Bhashajata : Fourth Chapter

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BHASHAJATA: FOURTH CHAPTER The title of this fourth chapter is Bhashajat. Bhashajat means-types of language, styles of language, uses of language and other information about language. As this chapter contains all information about language it is named Bhashajat. As the subject dealt in this chapter relates to prudence about language it is also called Bhashaishana. INTRODUCTION It has two lessons. The basic theme of both the lessons is to tell ascetics about the prudence of purity of language. What type of language should he use, what should he avoid, proper judgment of this is called Bhashaishana. In the first lesson are given the codes of proper use of language by explaining sixteen grammatical classifications. AcArAMga sUtra (bhAga 2) * The second lesson refers to the origin of language in context of the mental states like anger and details the code of desired and censured use. ( 278 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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ENNAPAAMRAAAAAAAAA A AAA1NMENitinRINAMAMD. 3) bhAsajjAyA : caThatthaM ajjhayaNaM bhASAjAta : caturtha adhyayana BHASHAJATA : FOURTH CHAPTER PROPER LANGUAGE paDhamo uddesao prathama uddezaka LESSON ONE '' +AHANA bhASA-sambandhI viveka 180. se bhikkhU vA 2 imAiM vaya-AyArAI soccA Nisamma imAiM aNAyArAI aNAyariyapuvvAiM jANejjA-je kohA vA vAyaM viuMjaMti, je mANA vA vAyaM viuMjaMti, je mAyAe vA vAyaM viuMjaMti, je lobhA vA vAyaM viuMjaMti, jANao vA pharusaM vayaMti, a ajANao vA pharusaM vyNti| savvaM ceyaM sAvajjaM vajjijjA vivegmaayaae| dhuvaM ceyaM jANejjA, adhuvaM ceyaM jaannejjaa| asaNaM vA 4 labhiya, No labhiya, bhuMjiya, No bhuMjiya aduvA Agao, aduvA No Agao, aduvA ei, aduvA No ei, aduvA ehii, aduvA No ehii, ettha vi Agae, ettha vi No Agae, ettha vi eti, ettha vi No eti, ettha vi ehiti, ettha vi No ehiti| 180. sAdhu yA sAdhvI-vacana sambandhI ina AcAroM ko sunakara, hRdayaMgama karake, bhASA-sambandhI anAcAroM (jo pUrva muniyoM dvArA Acarita nahIM haiM) ko jAnane kA prayatna kre| jo krodha se vANI kA prayoga karate haiM, isI prakAra abhimAnapUrvaka evaM chala-kapaTa sahita bhASA bolate haiM athavA lobha ke vazIbhUta hokara vacana bolate haiM, jAnabUjhakara (kisI ke doSoM ko jAnate hue) kaThora vacana bolate haiM athavA anajAne meM kaThora vacana bola dete haiM-isa prakAra kI saba bhASAe~ sAvadha haiM, jo sAdhu ke lie varjanIya haiN| sAdhu isa prakAra kI sAvadya evaM anAcaraNIya bhASAoM kA vivekapUrvaka tyAga kre| __vaha sAdhu yA sAdhvI dhruva (bhaviSya ke viSaya meM nizcayAtmaka) bhASA ko jAnakara usakA tyAga kara de| adhruva (anizcayAtmaka) bhASA ko bhI jAnakara usako chodd'e| (koI - sAdhu AhAra ke lie gayA ho to aisA na kahe-) "vaha azanAdi AhAra lekara hI AyegA, yA AhAra lie binA hI aayegaa| vaha AhAra karake hI AyegA yA AhAra binA kiye hI A jaayegaa| vaha avazya AyA thA yA nahIM AyA thaa| vaha AtA hai athavA nahIM AtA hai| bhASAjAta : caturtha adhyayana (279 ) Bhashajata : Fourth Chapter ra

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vaha bhaviSya meM avazya AyegA athavA nahIM AyegA / vaha yahA~ bhI AyA thA athavA vaha yahA~ nahIM AyA thaa| vaha yahA~ avazya AtA hai athavA kabhI nahIM AtA / vaha yahA~ avazya AyegA yA kabhI nahIM AyegA / " ( isa prakAra kI ekAnta nizcayAtmaka bhASA kA vyavahAra sAdhu-sAdhvI ko nahIM karanA cAhie / ) PRUDENCE OF LANGUAGE 180. A bhikshu or bhikshuni should try to know about misconduct related to speech (that which has been avoided by past seers) by listening and understanding these codes of conduct. The language used under influence of anger, that used under influence of pride, that used under influence of deceit, that used under influence of greed and harsh language uttered with or without awareness (of faults of others) are all sinful and so proscribed for ascetics. Ascetics should consciously or prudently avoid such sinful and reprehensible speech. That bhikshu or bhikshuni should consciously avoid language conveying certainty (about future) as well as uncertainty. (If an ascetic has gone to collect alms, it should not be said about him that--) "He will certainly return with food or without food. He will certainly come after eating or without eating. I am sure he came or did not come. I am sure he comes or does not come. He is sure to come or not come." He also came here or did not come here. He comes here for sure or never comes. He will certainly come here or will never come. (Ascetics should not use such language conveying absolute certainty.) vivecana - prastuta sUtra meM mukhyatayA chaha prakAra kI sAvadya bhASA kA prayoga sAdhu ke lie niSiddha hai - ( 9 ) krodha se, (2) abhimAna se, (3) mAyA-kapaTa se, (4) lobha se, (5) kisI ke doSa jAnate yA anajAna meM hI kaThoratApUrvaka, aura (6) bhUta, bhaviSya, vartamAna kAla sambandhI nizcayAtmaka bhASA / jisa viSaya meM vastu tattva kA pUrNa nizcaya na ho, usa viSaya meM nizcayAtmaka vacana nahIM bolanA cAhie / Elaboration-This aphorism contains censure of six types of sinful speech for ascetics - - ( 1 ) inspired by anger, ( 2 ) inspired by conceit, AcArAMga sUtra (bhAga 2) ( 280 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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(3) inspired by deceit, (4) inspired by greed, (5) harsh language with or without awareness of fault of others, and (6) language conveying absolute certainty about past, present and future. One should never use language conveying absolute certainty about things one is not certain about. SoDaSa vacana evaM saMyata bhASA-prayoga 181. aNuvIyi NiTThAbhAsI samiyAe saMjae bhAsaM bhAsejjA, taM jahA egavayaNaM 1, duvayaNaM 2, bahuvayaNaM 3, itthIvayaNaM 4, purisavayaNaM 5, NapuMsagavayaNa 6, ajjhatthavayaNaM 7, uvaNIyavayaNaM 8, avaNIyavayaNaM 9, uvaNIya-avaNIyavayaNaM 10, avaNIya-uvaNIyavayaNaM 11, tIyavayaNaM 12, paDuppaNNavayaNaM 13, aNAgayavayaNaM 14, paccakkhavayaNaM 15, parokkhavayaNaM 16 / se egavayaNaM vadissAmIti egavayaNaM vadejjA, jAva parokkhavayaNaM vadissAmIti parokkhavayaNaM vdejjaa| itthI vesa, puriso vesa, NapuMsagaM vesa, evaM vA ceyaM, aNNaM vA ceyaM, aNuvIyi NiTThAbhAsI samiyAe saMjae bhAsaM bhaasejjaa| 181. bhASAsamiti se yukta saMyamI sAdhu-sAdhvI viveka tathA saMyamapUrvaka bhASA kA prayoga kre| jaise ki (ye 16 prakAra ke vacana haiM-) (1) ekavacana, (2) dvivacana, (3) bahuvacana, (4) strIliMga-vacana, (5) pulliMga vacana, (6) napuMsaka vacana, (7) adhyAtma vacana, (8) upanIta-(prazaMsAtmaka) vacana; (9) apanIta-(nindAtmaka) vacana, (10) upanItA'panIta-(prazaMsApUrvaka nindA) vacana, (11) apanItopanIta-(nindApUrvaka prazaMsA) vacana, (12) atIta kAla sambandhI vacana, (13) vartamAna kAla sambandhI vacana, (14) anAgata kAla sambandhI vacana, (15) pratyakSa vacana aura (16) parokSa vcn| yadi use 'ekavacana' bolanA ho to vaha ekavacana hI bole, yAvat parokSa vacana paryanta jisa kisI vacana ko bolanA ho, to usI vacana kA prayoga kre| yaha strI hai, yaha puruSa hai, yaha napuMsaka hai, yaha vahI hai yA yaha koI anya hai, isa prakAra jaba vicAra karake nizcaya kara leve tabhI bhASA-sambandhI doSoM ko TAlakara saMyata bhASA meM bole| sa PRON 88.. bhASAjAta : caturtha adhyayana ( 281 ) Bhashajata : Fourth Chapter pritSHEORY

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.. .. ..... .... . .A A INA RENESCO. GNONY A SIXTEEN TYPES OF SPEECH AND PROPER LANGUAGE ____181. Disciplined ascetics exercising control over their speech should use speech with prudence and discipline. The sixteen types of speech are--(1) singular, (2) dual, (3) plural, (4) feminine gender, (5) masculine gender, (6) neuter gender, (7) spiritual words, (8) words of praise, (9) words of criticism, (10) words of praise with criticism, (11) words of criticism with praise, (12) past tense, (13) present tense, (14) future tense, (15) direct speech (first person), and (16) indirect speech (second and third person). When it is required to utter singular he should utter singular only. In the same way he should also do for all the said types of speech up to indirect speech. Also before uttering that this is a woman, man or eunuch, or that particular thing or person or other; he should deliberate and ensure and then only speak in disciplined language avoiding related faults. vivecana-sAdhu jisa kisI prakAra kA kathana karanA cAhatA ho, pahale usa viSaya meM acchI prakAra chAnabIna kara le ki maiM jisa vacana kA prayoga karanA cAhatA hU~, vaha vAstava meM yathArtha hai yA nahIM? dUsarI bAta, use bhASA zAstra, vyAkaraNa Adi kA bhalIbhA~ti bodha honA cAhie tAki apane bhAvoM ko spaSTa aura zuddha rUpa meM abhivyakta kara ske| isa sUtra meM batAye hue 8 prakAra ke vacana niSiddha haiM-(1) aspaSTa vacana, (2) saMdigdha vacana, (3) kevala anumAna para AdhArita vacana, (4) kevala sunI-sunAI bAta ke AdhAra para, (5) pratyakSa dekhI huI parantu chAnabIna na kI huI sandehayukta bAta, (6) spaSTa ho parantu prANaghAtaka, marmasparzI, AdhAta janaka ho to vaha bhI na bole, (7) dvayarthaka vacana (dohare artha vAlI bAta), tathA (8) apekSArahita tathA ekAnta kthn| adhyAtma vacana kI vyAkhyA karate hue AcArya zrI AtmArAma jI ma. ne likhA hai-jo vacana bolane kA vicAra ho, parantu usako chipAne ke lie anya vacana bolane kA vicAra karake bolate hue akasmAt mukha se vahI vacana nikala jAnA adhyAtma vacana hai| jaise-koI vyApArI ruI kharIdane ke lie dUsare gA~va meM gayA aura nizcaya kiyA ki maiM kisI ke sAmane ruI kA nAma nahIM lU~gA parantu jaba use pyAsa lagI to kue~ para jAkara pAnI pilAne vAle ko kahA-"mujhe jaldI ruI pilAo, arthAt hRdaya meM chipI bAta mu~ha para akasmAt A gii| ise adhyAtma vacana kahA jAtA hai| (vivecana, pR. 1144) Elaboration-An ascetic should properly inquire if the information on the subject he wants to speak about is correct or not and the part of AcArAMga sUtra (bhAga 2) ( 282 ) Acharanga Sutra (Part 2)

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nir-1-AAAASC .. .. .. .. ... ... . . EDERSTA HAPATRA speech he intends to use is correct or not. Another thing is that he should have complete knowledge of the language, grammar and other related subjects in order to be able to express his ideas with clarity and accuracy. Of the types of speech mentioned in this aphorism, eight are proscribed-(1) garbled speech, (2) doubtful statement, (3) statement based on assumption, (4) statement based on hearsay, (5) statement about apparent but doubtful and not investigated topic, (6) clear and correct but causing death or physical and sentimental pain, (7) speech having double meaning, and (8) absolute and dogmatic statement. Defining adhyatma vachan (spiritual statement or inner voice) Acharya Shri Atmaramji M. writes that while talking about other things, to utter involuntarily about matters originally intended to be kept concealed is called adhyatma vachan. An example--A merchant went to a village to buy cotton but to keep his mission secret he resolved not to talk about cotton with anyone. When he got thirsty he went to a well and involuntarily asked the attendant--"Please serve me cotton at once." (Tika by Acharya Shri Atmaramji M.) vizeSa zabdoM ke artha-niTThAbhAsI-nizcita karane ke bAda kathana karane vAlA, spaSTa bhaassii| aNuvIyi-pahale buddhi se nirIkSaNa-parIkSaNa karake-chAnabIna karake phira bolane vaalaa| ajjhatthavayaNa-AdhyAtmika kathana, jo zAstrIya pramANa, anubhava, yukti yA pratyakSa se nizcita ho, athavA antaHkaraNa prerita vcn| uvaNIyavayaNaM-prazaMsAtmaka vacana, jaise-yaha rUpavAna hai| avaNIyavayaNaM-aprazaMsAtmaka vacana, jaise-yaha rUpahIna hai| uvaNIya-avaNIyavayaNaM-kisI kA koI guNa prazaMsA-yogya hai, koI avaguNa nindA-yogya hai, usake viSaya meM kathana karanA, jaise-yaha vyakti rUpavAna hai kintu caritrahIna hai| avaNIya-uvaNIyavayaNaM-kisI ke nindA ke sAtha prazaMsAtmaka vacana bolanA, jaise-yaha puruSa kurUpa hai, kintu sadAcArI hai| Technical Terms : Nitthabhasi--one who speaks after ascertaining; a frank person. Anuvviyi--one who inquires and examines before speaking. Ajhatthvayana-~-spiritual statement; that which is authenticated by scriptural texts, experience, logic or apparent reality; inner voice. Uvaniyavayanam-~-words of praise, e.g., she is beautiful. Avaniyavayanam-words of criticism, e.g., he is ugly. Uvaniya 10. (1909ERARY PROIN NIRALA bhASAjAta : caturtha adhyayana ( 283 ) Bhashajata : Fourth Chapter

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avaniyavayanam-words of praise with criticism, e.g., he is handsome but corrupt. Avaniya-uvaniyavayanam--words of criticism with praise, e.g., he is ugly but honest. cAra prakAra kI bhASA : vihita-avihita 182. icceyAiM AyayANAI uvaaikmm| aha bhikkhU jANejjA cattAri bhAsajjAyAI, taM jahA - saccamegaM paDhamaM bhAsajAyaM, bIyaM mosaM, taiyaM saccAmosaM, jaM Neva saccaM Neva mosaM Neva saccAmosaM NAma taM cautthaM bhAsajjAyaM / se bemi- je ya aIyA je ya paDuppaNNA je aNAgayA arahaMtA bhagavaMto savve te eyANi ceva cattAri bhAsajjAyAiM bhAsiMsu vA bhAsaMti vA bhAsissaMti vA, paNNaviMsu vA 3 savvAiM ca NaM eyANi acittANi vaNNamaMtANi gaMdhamaMtANi rasamaMtANi phAsamaMtANi cayovacaiyAiM viSpariNAmadhammAiM bhavaMtI tti akkhAyAI / 182. bhASA - sambandhI ina doSa sthAnoM kA tyAga karake (bhASA kA prayoga karanA caahie)| sAdhu ko bhASA ke cAra bheda bhI jAna lenA caahie| ve isa prakAra haiM - ( 1 ) satya bhASA, (2) mRSA bhASA, (3) satyAmRSA, aura (4) asatyAmRSA - jo na satya hai, na asatya hai aura nahI satyAmRSA (vyavahArabhASA) hai| maiM yaha jo kucha kahatA hU~ use - bhUtakAla meM jitane bhI tIrthaMkara bhagavAna ho cuke haiM, vartamAna meM jo bhI tIrthaMkara bhagavAna haiM aura bhaviSya meM jo bhI tIrthaMkara bhagavAna hoMge, una sabane inhIM cAra prakAra kI bhASAoM kA kathana kiyA hai, kathana karate haiM aura kathana kareMge; athavA unhoMne yahI prarUpaNa kiyA hai, karate haiM aura kreNge| tathA ye saba bhASA ke pudgala acitta haiM, varNa, gandha, rasa aura sparza vAle haiM, tathA caya- upacaya ( vRddhi - hrAsa athavA milane - bichur3ane ) vAle evaM vividha prakAra ke pariNAmoM ko dhAraNa karane vAle haiN| FOUR TYPES OF SPEECH 182. A bhikshu or bhikshuni should avoid these faults related to speech. A bhikshu or bhikshuni should also know about the four kinds of speech. They are--(1) true, (2) untrue (3) true-untrue, AcArAMga sUtra (bhAga 2) ( 284 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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and (4) neither true nor untrue or true-untrue (normal language in use). I so pronounce that all the omniscients of the past have stated, spoken, propagated and elaborated; all the omniscients of the present state, speak, propagate and elaborate; and all the omniscients of the future will state, speak, propagate and elaborate these four kinds of speech. Also, all the speechparticles are insentient, have properties of colour, smell, taste and touch, and undergo growth and decay or integration and disintegration causing a variety of effects. 183. se bhikkhU vA 2 se jaM puNa jANejjA - puvvaM bhAsA abhAsA, bhAsijjamANI bhAsA bhAsA, bhAsAsamayavIikaMtaM ca NaM bhAsiyA bhAsA abhAsA / 183. sAdhu-sAdhvI ko bhASA ke viSaya meM yaha bhI jAnanA cAhie ki ( bhASAvargaNA ke ekatrita pudgala) bolane se pUrva abhASA hai, bolate samaya bhASA bhASA kahalAtI hai tathA bolane ke pazcAt bolI huI bhASA abhASA ho jAtI hai| 183. A bhikshu or bhikshuni should also know about speech (the combination of the speech-particles) that before utterance it is non-speech (or pre-speech), during utterance it is speech and after utterance it is non-speech (post-speech). 184. se bhikkhU vA 2 se jaM puNa jANijjA - jA ya bhAsA saccA 1, jA ya bhAsA mosA 2, jAya bhAsA saccAmosA 3, jA ya bhAsA asaccA'mosA 4, tahappagAraM bhAsaM sAvajjaM sakiriyaM kakkasaM kaDuyaM NiTTharaM pharusaM aNhayakariM cheyaNakariM bheyaNakariM pariyAvaNakariM uddavaNakariM bhUtovaghAiyaM abhikaMkha No bhAsejjA / 184. sAdhu-sAdhvI ko bhASA ke ina bhedoM ko jAnanA cAhie - ( 1 ) jo bhASA satya hai, (2) jo bhASA mRSA hai, (3) jo bhASA satyAmRSA hai, (4) athavA jo bhASA asatyAmRSA ( vyavahArabhASA) hai| ina cAroM bhASAoM meM se jo mRSA - asatya aura mizrabhASA hai, usakA vyavahAra sAdhu-sAdhvI ke lie sarvathA varjanIya hai| kevala satya aura asatyAmRSA ( vyavahArabhASA ) kA prayoga hI usake lie AcaraNIya hai / usameM bhI yadi satyabhASA - kabhI sAvadya, anarthadaNDa kriyAyukta, karkaza, kaTuka, niSThura, karmoM kI AnavakAriNI tathA chedana, bhASAjAta : caturtha adhyayana ( 285 ) Bhashajata: Fourth Chapter For Private Personal Use Only

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... .. . .. . ..! .. 4. AMROYAYORYORYiostor 5 --- hai. bhedana, paritApakAriNI, upadravakAriNI evaM jIvoM kA ghAta karane vAlI ho to vivekazIla sAdhu-sAdhvI ko mana se vicAra karake aisI satya bhASA kA bhI prayoga nahIM karanA caahie| ___184. A bhikshu or bhikshuni should also know about the four kinds of speech. They are (1) true, (2) untrue, (3) true-untrue, and (4) neither true nor untrue or true-untrue (normal language in use). Out of these four, the two namely untrue and trueuntrue are completely proscribed for ascetics. It is proper for him only to use speech that is true and normal or popular language. However, if the true is at times sinful, inspiring sinful action, rough, harsh, rude, bitter, causing inflow of karmas, shrill, splitting, hurting, disturbing and provocative to beings, a prudent bhikshu or bhikshuni should ponder over it and avoid the use of such truth. 185. se bhikkhU vA 2 se jaM puNa jANejjA-jA ya bhAsA saccA, suhumA jA ya bhAsA asaccAmosA tahappagAraM bhAsaM asAvajaM akiriyaM jAva abhUovaghAiyaM abhikaMkha bhaasejjaa| 185. sAdhu-sAdhvI ko yaha bhI jAnanA cAhie ki jo bhASA sUkSma (gambhIratApUrvaka kuzAgra buddhi se vicAra karane para) satya ho, tathA jo asatyAmRSA bhASA ho, sAtha hI aisI donoM bhASAe~ asAvadya, akriya yAvat jIvoM ke lie ghAtaka na hoM to saMyamazIla sAdhu ko mana se pahale paryAlocana karake inhIM donoM bhASAoM kA prayoga karanA caahie| ___185. A bhikshu or bhikshuni should also know (by serious contemplation with his sharp wit) if the speech is true or normal language and at the same time it is not sinful (etc. up to...), violent to beings. If it is so, a disciplined ascetic should first ponder over it and use only these two types of speech. AROPRO900900908698699PREPAREncote 4olo sAvadha bhASA kA niSedha 186. se bhikkhU vA 2 pumaM AmaMtemANe AmaMtie vA apaDisuNemANaM No evaM vaijjA-hole ti vA, gole ti vA, vasule ti vA, kupakkhe ti vA, ghaDadAse ti vA, sANe ti vA, teNe ti vA, cArie ti vA, mAyI ti vA, musAvAi ti vA, eyAiM tuma te jaNagA vaa| eyappagAraM bhAsaM sAvajjaM sakiriyaM jAva abhikaMkha No bhaasejjaa| AcArAMga sUtra (bhAga 2) ( 286 ) Acharanga Sutra (Part 2)

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Barl . . hai 186. saMyamazIla sAdhu yA sAdhvI kisI puruSa ko AmaMtrita (sambodhita) karate hue, usake na sunane para (khIjakara) use isa prakAra na kahe-"are hola (mUrkha) ! re gole ! he vRSala (zUdra) ! he kupakSa (dAsa yA nindyakulIna) ! are ghaTadAsa (dAsIputra) ! yA o kutte ! o cora ! are guptacara ! are kapaTI ! aise hI tuma ho, aise hI tumhAre mAtA-pitA haiN|" vivekazIla sAdhu isa prakAra kI sAvadha, sakriya yAvat jIvopaghAtinI bhASA na bole| CENSURE OF SINFUL SPEECH 186. When he does not get a response on calling someone, a bhikshu or bhikshuni should not, out of irritation, say--You fool! You slave ! You wretch ! You low-born ! You son-of-a-maid, You dog ! You thief ! You spy ! You cheat ! So are you and so are your parents." A disciplined ascetic should avoid such sinful (etc. up to violent to beings) speech. 187. se bhikkhU vA 2 pumaM AmaMtemANe AmaMtie vA apaDisuNemANe evaM vaijjAamuge ti vA, Auso ti vA, AusaMtAro ti vA, sAvage ti vA, uvAsage ti vA, dhammie ti vA, dhammappie ti vaa| eyappagAraM bhAsaM asAvajjaM jAva abhUtovaghAiyaM abhikaMkha bhaasejjaa| 187. saMyamazIla sAdhu yA sAdhvI kisI puruSa ko Amantrita kara rahe ho, aura yadi vaha AmaMtraNa na sune to use isa prakAra sambodhita kare-"he amuka bhAI ! he AyuSman ! he AyuSmAno ! o zrAvaka ! he upAsaka ! he dhArmika ! he dharmapriya !" isa prakAra kI niravadya yAvat pAparahita bhASA vicArapUrvaka bolanA caahie| ___187. When he does not get a response on calling someone, a bhikshu or bhikshuni should say--"O mister.... ! O long lived one ! O long lived ones ! O layman ! O devotee ! O religious one! O devout one !" A disciplined ascetic should thoughtfully use such speech that is not sinful (etc. up to violent to beings). 188. se bhikkhU vA 2 itthiM AmaMtemANe AmaMtie ya appaDisuNemANI No evaM vaijjA-holI ti vA, golI ti vA, itthigameNaM nneyvvN| 188. sAdhu yA sAdhvI kisI mahilA ko bulA rahe hoM, AvAja dene para bhI yadi vaha nahIM sune to use aise nIca sambodhanoM se sambodhita nahIM kare-"arI holI (mUrkhe) ! arI bhASAjAta : caturtha adhyayana (. 287 ) Bhashajata : Fourth Chapter 9

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3.-.. . . MY... ..... . ." . golI ! (jitane sambodhana puruSa ke lie diye gaye haiM, unheM strIliMga vacana meM samajhanA cAhie, jaise-arI vRSalI zUdre ! he kupakSe ! he ghaTadAsI ! ai kuttI ! arI coraTI ! he guptacarI ! arI mAyAvinI ! arI jhUThI ! aisI hI tU hai aura aise hI tere mAtA-pitA haiM !)" vicArazIla sAdhu-sAdhvI isa prakAra kI sAvadya yAvat jIvopaghAtinI bhASA nahIM bole| 188. When he does not get a response on calling some female, a bhikshu or bhikshuni should not, out of irritation, say-"You hussy ! You wench !. . . (repeat the aforesaid list of abusive terms adapted for females)." A disciplined ascetic should avoid such sinful (etc. up to violent to beings) speech. 189. se bhikkhU vA 2 itthiM AmaMtemANe AmaMtie ya apaDisuNemANIM evaM vadejjA-Auso ti vA, bhagiNI ti vA, bhoI ti vA, bhagavai ti vA, sAvige ti vA, uvAsie ti vA, dhammie ti vA, dhammappie ti vaa| eyappagAraM bhAsaM asAvajjaM jAva abhikaMkha bhaasejjaa| 189. bhikSu dvArA mahilA ko Amantrita karane para bhI yadi vaha na sune to use isa prakAra sambodhita kare-"AyuSmatI ! bahana (bhaginI) ! bhavatI, bhagavati ! zrAvike ! upAsike ! dhArmike ! dharmapriye !'' isa prakAra kI niravadya yAvat komala madhura bhASA vicArapUrvaka bole| ____189. When he does not get a response on calling some female, a bhikshu or bhikshuni should say--"O lady.... ! O long lived ___one ! O long lived ones ! O lay-woman ! O devotee ! O religious one ! O devout one !" A disciplined ascetic should thoughtfully use such speech that is not sinful (etc. up to violent to beings). vivecana-'puvvaM bhAsA abhAsA'' ityAdi pATha kI vyAkhyA vRttikAra ne isa prakAra kI haibhASAvargaNA ke pudgala vAk yoga se, mukha se nikalane se pUrva bhASA nahIM kahalAte, balki abhASA rUpa hI hote haiM, bhASAvargaNA ke pudgala jaba vAk yoga se nikala rahe hoM, tabhI vaha bhASA kahalAtI hai| bolane kA samaya bIta jAne para zabdoM kA pradhvaMza ho jAne se bolI gaI bhASA abhASA ho jAtI hai| isakA artha hai-jo bhASA bolI nahIM gaI hai yA bolI jAne para bhI naSTa ho cukI, vaha bhASA kI saMjJA prApta nahIM karegI, vartamAna meM prayukta bhASA hI 'bhASA saMjJA' prApta karatI hai| (vRtti patrAMka 387) Nasooooo OM AcArAMga sUtra (bhAga 2) ( 288 ) Acharanga Sutra (Part 2) RYOPYoptooHTODCYOG AND reet

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ED.GSOCCANCist..GOO.GLAVATAR AAPaani i .viodicarer bAraha doSoM se yukta satya bhASA bhI tyAjya hai (1) sUtra 184 meM yaha spaSTa kiyA hai ki 'satya' kahI jAne vAlI bhASA meM bhI yadi nimna doSa hoM to vaha asatya aura avAcya ho jAtI hai| bAraha doSa ye haiM-(1) sAvadyA (pApasahita), (2) sakriyA (anarthadaNDa pravRttirUpa kriyA se yukta), (3) karkazA (klezakAriNI), (4) niSThurA (nirdayatApUrNa, DA~Ta-phaTakArayukta), (5) paruSA (kaThora, sneharahita, marmodghATinI, (6) kaTukA (kar3avI, citta meM udvega paidA karane vAlI), (7) Asavajanaka, (8) chedakAriNI (prIticheda karane vAlI), (9) bhedakAriNI (phaTa DAlane vAlI. svajanoM meM bheda paidA karane vAlI), (10) paritApakarI, (11) upadravakarI (kalaha, daMge yA upadrava phailAne vAlI, bhayabhIta karane vAlI), (12) bhUtopaghAtinI (hiMsA ko bar3hAvA dene vaalii)| sUtra 186 se 189 dvArA zAstrakAra ne strI-puruSoM ke sambodhana meM niSiddha aura vihita bhASA-prayoga kA viveka batAyA hai| hole-gole Adi zabda prAcIna samaya meM niSThura vacana ke rUpa meM prayukta hote the| isa prakAra ke zabda sunane vAle kA hRdaya duHkhI va kSubdha ho jAtA thaa| ataH dazavaikAlika 7/14 tathA sUtrakRtAMga 1/9/27 meM bhI isa prakAra ke sambodhanoM kA niSedha hai| prAcIna cUrNiyoM ke anusAra aisA lagatA hai ki ye sambodhana puruSa ke lie jahA~ niSThura vacana the, vahA~ strI ke lie 'hole', 'gole' tathA 'vasule'-madhura va priya AmaMtraNa bhI mAne jAte the| gola deza meM ye AmaMtraNa prasiddha the| AcArya jinadAsa mahattara ke anusAra 'hale' AmaMtraNa kA prayoga varadA-taTa meM, aura 'halA' kA prayoga lATa deza (madhya aura dakSiNa gujarAta) meM hotA thaa| 'bhaTTe' zabda kA prayoga lATa deza meM naNada ke lie kiyA jAtA thaa| (dazavai. cUirNi. pR. 250) ____ saMbhavataH ye nimna varga meM 'praNaya-AmantraNa' hoM, isalie bhI inakA prayoga niSiddha mAnA gayA hai| uddezya yaha hai ki kisI bhI vyakti ko halkA, niSThura tathA apriya vacana nahIM bole| ___Elaboration-Puvvam bhasa abhasa'....-The commentator (Vritti) elaborates this phrase as--The speech-particles are not called speech before they are transmitted from the mouth with an intention to speak. They are in a random particle form. The speech-particles are called speech only when they are intentionally transmitted in an organized form. After the moment of uttering the sound or words fade or disintegrate. Therefore the uttered speech does not remain speech any more. This means that the speech that has not yet been uttered or that which has faded after the utterance cannot be called speech. Only that which is presently being uttered can be called speech. (Vritti beaf 387) Speech having the said twelve faults is also proscribed. Aphorism 184 clarifies that if what is called truth also has the following faults it becomes untruth and is not to be uttered. The twelve faults are (1) sinful, (2) inspiring sinful action, (3) rough (causing anguish), (4) harsh (cruel and reprimanding), (5) rude (blunt, impolite, bhASAjAta : caturtha adhyayana ( 289 ) Bhashajata : Fourth Chapter 8

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puur Mords P-202900ROPARDAR betraying), (6) bitter (sour, irritating), (7). causing inflow of karmas, (8) shrill (piercing), (9) splitting (causing dissension and discord among friends), (10) hurting, (11) disturbing (causing quarrel, riot or disturbance; frightening), (12) provocative (encouraging violence). In aphorisms 186 to 189 the author has talked about prudence in addressing man and woman giving the censured and accepted terms. In the ancient times terms like 'hole' and 'gole' were considered impolite. It was disconcerting and irritating to hear such terms of address. There is a censure of such terms of address in Dashavaikalika Sutra 7/14 and Sutrakritanga Sutra 1/9/27 as well. According to the ancient commentaries (Churni) such terms of address were impolite for men but for women they were considered as sweet and endearing, such as "holay', 'golay' and 'vasulay'. In the area called "Gole' these were quite popular. According to Acharya Jinadas Mahattar 'halay' was popular on the banks of Varada river, and 'hala' in the Laat country (central and southern Gujarat today). The term bhatte' was used for husband's sister in the Laat country. (Dashavaikalika Churni, p. 250) It is probable that, as these terms of address were used to convey invitation to love among the lower castes, there use was censured for ascetius. All including, the basic message is that derogatory, rude and impolite words should not be told to any one. 190. se bhikkhU vA 2 No evaM vadejjA-"Nabhodeve ti vA, gajjadeve ti vA, vijjudeve ti vA, pavuTTadeve ti vA, nivuTTadeve ti vA, paDau vA vAsaM mA vA paDau, Nippajjau vA sassaM mA vA Nippajjau, vibhAu vA rayaNI mA vA vibhAu, udeu vA sUrie mA vA udeu, so vA rAyA jayau vA mA jyu|" No eyappagAraM bhAsaM bhAsejjA pnn| 190. saMyamI sAdhu yA sAdhvI isa prakAra kI bhASA na bole, jaise ki "nabhodeva hai, garja (megha) deva hai, vidyutadeva hai, pravRSTa-barasatA rahane vAlA deva hai yA nivRSTa-nirantara barasane vAlA deva hai, varSA barase yA na barase, dhAnya utpanna hoM yA na ho, rAtri (vyatikrAnta) ho yA na ho, sUrya udaya ho yA na ho, vaha rAjA jIte yA na jiite|" prajJAvAna sAdhu isa prakAra kI bhASA na bole| ___190. A disciplined bhikshu or bhikshuni should avoid such language as--"This is Nabhodeva (Sky god) ! Garjadeva AcArAMga sUtra (bhAga 2) ( 290 ) Acharanga Sutra (Part 2) Vocopy AORVob aroo C

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(Thunder god) ! Vidyutadeva (Lightening god) ! Pravrishtadeva (Rain god) ! Nivrishtadeva (god that causes downpour) ! May it rain or may it not rain ! May the crops grow or may the crops not grow ! May the night wane or may the night not wane ! May the sun rise or may the sun not rise ! May the king conquer or may the king not conquer !" A wise ascetic should avoid such speech. 191. se bhikkhU vA 2 aMtalikkhe ti vA, gujjhANucarie ti vA, sammucchie vA, Nivaie vA paoe vaejja vA vuTTabalAhage tti vaa| eyaM khalu bhikkhussa vA bhikSuNIe vA sAmaggiyaM jaM savvaTThehiM samiehiM sahie sayA jaejjAsi __ -tti bemi| // paDhamo uddesao sammatto // 191. kahane kA prasaMga upasthita hone para prajJAvAna sAdhu yA sAdhvI AkAza ko antarikSa (AkAza) kahe yA devatAoM ke gamanAgamana karane kA mArga guhyAnucarita khe| yaha payodhara (megha) jhuka rahA hai, jala dene vAlA hai, saMmUrchima jala barasAtA hai yA yaha megha barasatA hai yA bAdala barasa cukA hai, isa prakAra kI nirdoSa bhASA bole| ___ usa sAdhu aura sAdhvI kI sAdhutA kI yahI samagratA hai ki vaha jJAna-darzana-cAritrarUpa tathA pA~ca samitiyoM se yukta hokara sadA bhASAsamiti meM prayatnazIla rhe| ___-aisA maiM kahatA hai| // prathama uddezaka samApta // ___191. When an occasion arises a wise bhikshu or bhikshuni should call sky as space (sky) or the esoteric path of commuting used by gods. He should use faultless language such as--the clouds are gathering, it is going to rain, it causes rain spontaneously or this cloud causes rain, or this cloud has caused rain. This is the totality (of conduct including that related to knowledge) for the bhikshu or bhikshuni. Equipped with the five self-regulations he endeavours to follow the code of speech. -So I say. || END OF LESSON ONE || bhASAjAta : caturtha adhyayana ( 291 ) Bhashajata : Fourth Chapter Paracetamorcery AIRMIRSION - KAR 11: 45 -Olorersscr: Hoon

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pre bIo uddesao 35. Asis. 63 64 64 68 sdes dvitIya uddezaka sAvadya-niravadya bhASA-viveka 192. se bhikkhU vA 2 jahA vegaiyAI ruvAI pAsejjA tahA vi tAiM No evaM ijjA - gaMDI gaMDI ti vA, kuTThI kuTThI ti vA, jAva mahumehuNI ti vA, hatthacchiNNaM hatthacchiNeti vA, evaM pAyacchiNNe ti vA, kaNNacchiNNe ti vA, nakkacchiNNe ti vA, uTThacchiNNeti vA / je yAva'nne tahappagArA eyappagArAhiM bhAsAhiM buiyA 2 kuppaMti mANavA te yAvi tahappagArAhiM bhAsAhiM abhikaMkha No bhAsejjA / LESSON TWO 192. saMyamazIla sAdhu-sAdhvI yadyapi aneka rUpoM ko dekhate haiM tathApi unheM dekhakara ve isa prakAra kI bhASA na boleN| jaise ki gaNDI / (kaNThamAlA) gaNDamAlA roga se grasta yA jisakA paira sUja gayA ho, usako gaNDI, kuSTha roga se pIr3ita ko kor3hI, yAvat madhumeha se pIr3ita rogI ko madhumehI kahakara nahIM pukaare| jisakA hAtha kaTA huA ho use hAthakaTA, paira kaTe ko la~gar3A, nAka kaTe hue ko nakaTA, kAna kaTe ko kanakaTA aura oTha kaTe hue ko oThakaTA nahIM kahanA caahie| ye tathA anya jitane bhI isa prakAra ke (vikalAMga) hoM, unheM isa prakAra AghAtajanaka zabda bolane para unake mana ko AghAta pahu~catA hai, kupita bhI ho sakate haiN| ataH vivekazIla muni isa prakAra kI bhASA kA prayoga na kare / PRUDENCE OF SINFUL AND BENIGN SPEECH 192. Disciplined bhikshu or bhikshuni when sees a variety of forms he should avoid the use of such language He should not address a man with swollen leg as plump-legged, a man suffering from leprosy as leper, or one suffering from diabetes as diabetic. He should not call a person with amputated hand as cripple, one with amputated leg as lame, a person with cut nose, ears, lips as nose-less, ear-less, lip-less, respectively. These or any other type of disabled may get hurt or angry if such impolite words are used. Therefore a prudent ascetic should avoid use of such language. 193. se bhikkhU vA 2 jahA vegaiyAI ruvAI pAsejjA tahA vi tAI evaM vaijjA, taM jahA-oyaMsI oyaMsI ti vA, teyaMsI teyaMsI ti vA, jasaMsI jasaMsI ti vA, vaccaMsI AcArAMga sUtra (bhAga 2) ( 292 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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vaccaMsI ti vA, abhirUvaM abhirUve ti vA, paDirUvaM paDirUve ti vA, pAsAiyaM pAsAie ti vA, darisaNijjaM darisaNIe ti vA / je yAva'nne tahappagArA eyappagArAhiM bhAsAhiM buiyA 2 No kuppaMti mANavA te yAvi tahappagArA eyappagArAhiM bhAsAhiM abhikaMkha bhAsejjA / 193. sAdhu-sAdhvI vibhinna rUpoM ko dekhate haiM unameM yadi koI guNa ho to usa guNa se unako sambodhita karanA caahie| jaise ki - ojasvI ko ojasvI, tejasyukta ko tejasvI, varcasvI - dIptimAna ko varcasvI / jisakI yazaH kIrti phailI huI ho use yazasvI, jo rUpavAna ho use abhirUpa, pratirUpa ko pratirUpa, prAsAda - ( prasannatA) guNa se yukta ko prAsAdIya, dekhane yogya ko darzanIya kahakara sambodhita kiyA jA sakatA hai| isa prakAra kI niravadya, nirdoSa bhASAoM se sambodhita karane para ve kupita nahIM hote / ataH sAdhu-sAdhvI isa prakAra kI niravadya - saumya bhASAoM kA vicAra karake nirdoSa bhASA bole / 193. When a disciplined bhikshu or bhikshuni sees a variety of forms he should address according to the existing attributes or virtues. For example-A person who is strong should be called strong, one having valour should be called valorous and one who has influence should be called influential. One who has fame all around should be called famous, one who has charming personality should be called handsome, one who is a likeness of someone should be called so, one who is filled with joy should be called joyous, one who is attractive to look at should be called attractive. The use of such benign and correct terms of address does not make them angry. Therefore a prudent ascetic should thoughtfully use such benign and correct language. 194. bhikkhU vA 2 jahA vegaiyAI ruvAI pAsejjA, taM jahA- vappANi vA jAva gihANi vA tahAvi tAiM No evaM vaijjA, taM jahA - sukaDe ti vA, suThukaDe ti vA, sAhukaDe ti vA, kallANaM ti vA, karaNijje ti vA / eyappagAraM bhAsaM sAvajjaM jAva No bhAsejjA / 194. sAdhu-sAdhvI yadyapi aneka prakAra ke dRzya dekhate haiM, jaise ki unnata sthAna yA khetoM kI kyAriyA~, khAiyA~ yA nagara ke cAroM ora banI nahareM yAvat bhavana Adi; inake viSaya meM aisA nahIM kaheM; jaise ki yaha acchA banA hai, khUba acchA taiyAra kiyA gayA hai, bhASAjAta : caturtha adhyayana ( 293 ) Bhashajata: Fourth Chapter For Private Personal Use Only

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sundara banA hai, yaha kalyANakArI hai, yaha karane yogya hai; isa prakAra kI sAvadha (sAvadya kArya kA anumodana karane vAlI) yAvat jIvopaghAtakArI bhASA nahIM bole| 194. When a disciplined bhikshu or bhikshuni sees a variety of forms (scenes) such as raised places, furrows, trenches, moats around a town, buildings etc., he should not say about these that it is well made, it is very well made, it is made beautiful, it is beneficial, it is worth making. He should not utter such sinful and violent (approving sinful activities that involve violence to beings) language. 195. se bhikkhU vA 2 vegaiyAiM rUvAiM pAsejjA, taM jahA-vappANi vA jAva gihANi vA tahA vi tAI evaM vaijjA, taM jahA-AraMbhakaDe ti vA, sAvajjakaDe ti vA, payattakaDe ti vaa| pAsAiyaM pAsAie ti vA, darisaNIyaM darisaNIe ti vA, abhirUvaM abhirUve ti vA, paDirUvaM paDirUve ti vaa| eyappagAraM bhAsaM asAvajjaM jAva bhaasejjaa| 195. sAdhu-sAdhvI khetoM kI kyAriyA~ yAvat bhavanagRha; Adi ko dekhane para (kahane kA prayojana ho to) isa prakAra kaheM jaise-ki yaha Arambha karake banAyA hai| sAvadyakRta hai . yA yaha prayatna-sAdhya hai| prasAdaguNa se yukta ko prAsAdIya, dekhane yogya ko, darzanIya, abhirUpa (rUpa sampanna) ko abhirUpa, pratirUpa ko kheN| isa prakAra vicArapUrvaka asAvadya yAvat jIvopaghAta se rahita bhASA kA prayoga karanA caahie| 195. On seeing (if an occasion to speak about them arises) aforesaid things, from furrows to buildings, a bhikshu or bhikshuni should say--This has been made intentionally, sinfully and with an effort. If it is palatial building it should be called so, if it is worth looking at it should be called attractive, if it is beautiful it should be called so, and if it resembles something it should be called so. He should thoughtfully utter such sinless and benign language. 196. se bhikkhu vA 2 asaNaM vA 4 uvakkhaDiyaM pehAe tahA vi taM No evaM ra vaijjA, taM jahA-sukaDe ti vA, suTukaDe ti vA, sAhukaDe ti vA, kallANe ti vA, karaNijje ti vaa| eyappagAraM bhAsaM sAvajjaM jAva No bhaasejjaa| * AcArAMga sUtra (bhAga 2) ( 294 ) Acharanga Sutra (Part 2) SAVO VON OMKOROVIDEOS VAVACANAS Todac to/

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196. sAdhu-sAdhvI upaskRta - taiyAra hue azanAdi caturvidha AhAra ko dekhakara bhI isa prakAra na kahe ki yaha AhArAdi padArtha acchA banA hai yA sundara banA hai, acchI taraha taiyAra kiyA gayA hai yA kalyANakArI hai aura avazya karane yogya hai / isa prakAra kI sAvadya yAvat jIvopaghAtakArI bhASA nahIM bole / 196. When a disciplined bhikshu or bhikshuni sees a variety of eatables including the four types of food (staple food, liquids, general food and savoury food) should not say-It is well made, it is very well made, it is made beautiful, it is beneficial, it is worth making. He should not utter such sinful and violent (approving sinful activities that involve violence to beings) language. 197. se bhikkhU vA 2 asaNaM vA 4 uvakkhaDiyaM pehAe evaM vaijjA, taM jahA - ArambhakaDe ti vA, sAvajjakaDe ti vA, payattakaDe ti vA, bhaddayaM bhaddeti vA, UsaDhaM UsaDhe ti vA, rasiyaM rasie ti vA, maNuNNaM maNuNNe ti vA, eyappagAraM bhAsaM asAvajjaM jAva bhAsejjA / 197. saMyamI sAdhu-sAdhvI masAloM Adi se taiyAra kiye hue susaMskRta AhAra ko dekhakara (AvazyakatA hone para) isa prakAra kaha sakate haiM ki yaha AhArAdi padArtha bahuta Arambha se banAyA hai, sAvadyakRta hai, atIva prayatnapUrvaka banA hai, bhadra arthAt varNa, gaMdha, rasa Adi se yukta hai, utkRSTa hai sarasa hai, manojJa hai; isa prakAra kI niravadya yAvat hiMsArahita bhASA kA prayoga karanA cAhie / 197. On seeing (if an occasion to speak about them arises) aforesaid well prepared food, a bhikshu or bhikshuni should say this has been made intentionally, sinfully and with an effort. If it looks good it should be called so, if it has good aroma it should be called excellent, if it has good flavour it should be called savoury, and if it appears desirable it should be called so. He should thoughtfully utter such sinless and benign language. 198. se bhikkhU vA 2 maNussaM vA goNaM vA mahisaM vA migaM vA pasuM vA pakkhiM vA sarIsivaM vA jalacaraM vA se ttaM parivUDhakAyaM pehAe No evaM vaijjA - thulle ti vA, meile ti vA, vaTTeti vA, vajjhe ti vA, pAime ti vA / eyappagAraM bhAsaM sAvajjaM jAva Na bhAsejjA / bhASAjAta : caturtha adhyayana 295) For Private Personal Use Only Bhashajata: Fourth Chapter

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NE ................. A i d s015.36.645.olol ... . ..... . . . . ... . . . ..... . .... . ..-- ...-- - --+- +- - - 00) 0 : pa. 198. sAdhu-sAdhvI kisI manuSya, vRSabha-sAMDa, bhaiMse, mRga yA pazu-pakSI, sarpa yA jalacara Adi kisI paripuSTa zarIra vAle prANI ko dekhakara aisA nahIM kahe ki yaha sthUla hai, isake zarIra meM bahuta meda-carbI hai| yaha golamaTola hai, yaha vadha karane yA vahana karane yogya hai, yaha pakAne yogya hai| isa prakAra kI pApakAriNI hiMsAjanaka bhASA kA prayoga nahIM kre| 198. When a disciplined bhikshu or bhikshuni sees a healthy man, bull, buffalo, deer, or animals and birds or reptiles or aquatic animals should not say--it is fat, it has plenty of flesh or fat, it is plump, it is fit to be killed, used as burden carrier or cooked. He should not utter such sinful and violent language. 199. se bhikkhU vA 2 maNussaM vA jAva jalayaraM vA se taM parivUDhakAyaM pehAe evaM vaijjA-parivUDhakAe ti vA, uvaciyakAe ti vA, thirasaMghayaNe ti vA, cittamaMsasoNie ti vA, bahupaDipuNNaiMdie ti vaa| eyappagAraM bhAsaM asAvajjaM jAva bhaasejjaa| ___ 119. saMyamazIla sAdhu-sAdhvI manuSya, baila yAvat kisI bhI vizAlakAya paripuSTa zarIra vAle prANI ko dekhakara aise kaha sakatA hai ki yaha puSTa zarIra vAlA hai, upacitakAya hai, isake saMhanana dRr3ha hai, isake zarIra meM rakta-mA~sa saMcita hai, isakI sabhI indriyA~ paripUrNa haiN| isa prakAra kI niravadya yAvat hiMsAdi doSoM se rahita bhASA bole| ___199. On seeing (if an occasion to speak about them arises) aforesaid healthy man, bull etc., a bhikshu or bhikshuni should say--it has a healthy body, it has a perfect body, it has a strong constitution, its body is made of flesh and blood, it is complete in all respects. He should thoughtfully utter such sinless and benign language. ____200. se bhikkhU vA 2 virUvarUvAo gAo pehAe No evaM vaijjA, taM jahAgAo dojjhA ti vA dammA ti vA gorahatti vA, vAhimA ti vA, rahajoggA ti vaa| eyappagAraM bhAsaM sAvajjaM jAva No bhaasejjaa| 200. saMyamI sAdhu-sAdhvI vividha jAti kI gAyoM tathA go jAti ke pazuoM ko dekhakara aisA nahIM kahe ki ye gAyeM dohane yogya haiM athavA inako dohane kA samaya ho rahA hai tathA yaha baila damana karane yogya hai, yaha vRSabha choTA (tIna varSa kA yuvaka) hai yA yaha AcArAMga sUtra (bhAga 2) ( 296 ) Acharanga Sutra (Part 2) VAON . 14 3 - ... 20/ PRODAROPROPRASH o NOPPORTANSWER MOVIEHORE TOAMIRKESTORYKOTANTRAORTIOPMESTIONSHTOTRACTET

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kaSTI SHREE

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citra paricaya 9 bhASA samiti (1) pIr3AkArI bhASA niSedha - bhikSu kahIM kisI kuSTI, aMdha, apAhija, rogI, vikalAMga Adi puruSa ko dekhakara unakI vikalAMgatA kA ullekha karake nahIM pukAre kyoMki usase unake hRdaya ko pIr3A pahu~catI hai| (sUtra 192) Illustration No. 9 (2) hiMsAnumodinI bhASA na bole - kisI manuSya ko sundara hRSTa-puSTa dekhakara use moTA hai, aisA na bole / dudhArU gAyoM Adi ko dekhakara duhane yogya haiN| bhaiMse ko hRSTa-puSTa dekhakara vahana karane yogya; kachuA, zUkara Adi ko mA~sala dekhakara vadha karane yogya; mora Adi ko nAcate dekhakara kalA sikhAne yogya; sundara vRkSoM ko kATane yogya; moTI lakar3I ko pharnIcara banAne yogya hai| isa prakAra kisI bhI prANI yA vastu ke lie hiMsA kA anumodana karane vAlI sAvadya bhASA kA prayoga nahIM karanA caahie| SELF-REGULATION OF SPEECH (1) Censure of hurtful language - When an ascetic sees a leper, blind, disabled, sick or other such person he should not address him mentioning his disability because this hurts him. (aphorism 192) - adhyayana 4, sUtra 194, 199 (2) Avoid speech that condones violence-Seeing a healthy person an ascetic should not call him fat. Seeing milk bearing cows he should not say that they are ready for milking. In the same way a healthy buffalo should not be called as good for carrying burden; large pig or tortoise should not be called as good for slaying; dancing peacocks should not be called as models to teach dancing; beautiful trees should not be called as good for cutting; thick log of wood should not be called as good for making furniture. Thus an ascetic should avoid using such sinful language inspiring violence directed at some living being or an object. -- Chapter 4, aphorism 194, 199

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vAhana kA bojhA Dhone yogya hai, yaha hala ratha Adi meM jotane yogya hai, isa prakAra kI sAvadya yAvat jIva-hiMsAkAriNI bhASA nahIM bole / 200. When a disciplined bhikshu or bhikshuni sees a variety of domestic cattle he should not say-these are ready to be milked, it is time to milk them or that bull is fit to be punished, this bull is young and is fit to be made a beast of burden or yoked to a plough or cart. He should not utter such sinful and violent language. 201. se bhikkhU vA 2 virUvarUvAo gAo pehAe evaM vaijjA, taM jahA - juvaMgave ti vA, dheti vA, rasavatI ti vA, mahavvae ti vA, saMvahaNe ti vA / eyappagAraM bhAsaM asAvajjaM jAva abhikaMkha bhAsejjA / 201. kintu AvazyakatA hone para vaha sAdhu yA sAdhvI gAyoM tathA go jAti ke pazuoM ko dekhakara isa prakAra kaha sakatA hai ki yaha vRSabha javAna hai, yaha gAya praur3ha hai, dudhArU hai, yaha baila bar3A ho gayA hai, yaha bhAra Dhone yogya hai| isa prakAra kI niravadya yAvat jIva - hiMsArahita bhASA kA prayoga kiyA jA sakatA hai| 201. On seeing (if an occasion to speak about them arises) aforesaid healthy man, bull etc., a bhikshu or bhikshuni should say this bull is young, this cow is mature and bears milk, this ox has matured and can carry burden. He should thoughtfully utter such sinless and benign language. 202. se bhikkhU vA 2 taheva gaMtumujjANAI pavvayAI vaNANi vA rukkhA mahalle pehAe No evaM vaijjA, taM jahA- pAsAyajoggA ti vA, toraNajoggA ti vA, gihajoggA ti vA, phalihajoggA ti vA, aggalajoggA ti vA, nAvAjoggA ti vA, udagadoNijoggA ti vA, pIDha-caMgabera-maMgala-kuliya- jaMtalaTThI- NAbhi-gaMDI - AsaNajoggA ti vA, sayaNa - jANauvassayajoggA ti vA / eyappagAraM sAvajjaM jAva No bhAsejjA / 202. saMyamI sAdhu-sAdhvI kabhI bagIcoM meM, parvatoM para yA vanoM meM jAye to vahA~ bar3emoTe vRkSoM ko dekhakara unake sambandha meM aisA nahIM kahe ki yaha vRkSa kATakara makAna Adi meM lagAne yogya hai, yaha toraNa ( nagara kA mukhya dvAra) banAne yogya hai, yaha ghara banAne yogya hai, isakA phalaka ( takhta) bana sakatA hai, isakI argalA bana sakatI hai yA nAva bana sakatI bhASAjAta : caturtha adhyayana ( 297 ) Bhashajata: Fourth Chapter

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hai, isakI pAnI kI bar3I kuNDI athavA choTI naukA acchI bana sakatI hai athavA yaha vRkSa caukI (pITha), kASTamayI pAtrI (bartana), hala, kulika (kulhAr3I), yaMtrayaSTI (kolhU ) cakra kI nAbhi, kASThamaya aharana ( sunAra kA upakaraNa ) kASTha kA Asana Adi banAyA jA sakatA hai athavA kASTha zayyA ( palaMga ) ratha Adi yAna, upAzraya Adi ke nirmANa meM kAma Ane yogya hai / isa prakAra kI pApa sahita yAvat jIva-hiMsA anumodanI bhASA kA prayoga nahIM kare / 202. When a disciplined bhikshu or bhikshuni sometimes goes into gardens, mountains or jungles, and sees large trees he should not say this tree is good for falling and using in a building, this is good for making city gate, this is good for making a house or this can be used to make a plank, bolt, boat, a large tub or a small boat or this is good for stool, pot, plough, axe, axis of oil press, chisel handle, platform etc. or its wood can be used in making a bed, chariot, ascetic-hostel etc. He should not utter such sinful and violent language. 203. se bhikkhU vA 2 taheva gaMtumujjANAiM pavvayANi vaNANi ya rukkhA mahalla pehAe evaM vaijjA, taM jahA - jAtimaMtA ti bA, dIhavaTTA ti vA, mahAlayA ti vA, payAyasAlA ti vA, viDimasAlA ti vA, pAsAdiyA ti vA jAva paDirUvAtti vA eppagAra bhAsaM asAvajjaM jAva abhikaMkha bhAsejjA / 203. saMyamI sAdhu-sAdhvI udyAnoM, parvatoM yA vanoM meM jAne para, yadi prayojana ho to vahA~ vizAla vRkSoM ko dekhakara isa prakAra kI bhASA bola sakatA hai ki ye vRkSa uttama jAti ke haiM, dIrgha (lambe ) haiM, vRtta (gola) haiM, ye mahAlaya vistAra vAle haiM, inakI zAkhAe~ phaTa gaI haiM, inakI prazAkhAe~ dUra taka (U~cI) phailI huI haiM, ye vRkSa mana ko prasannatA dene vAle haiM, darzanIya haiM, abhirUpa haiM, pratirUpa - sundara haiN| isa prakAra kI niravadya yAvat jIvopaghAtarahita bhASA kA prayoga kiyA jA sakatA hai| 203. On seeing (if an occasion to speak about them arises) aforesaid large trees, bhikshu or bhikshuni should say these are good species of trees, they are tall, round, large and thick, they have split branches, they have well developed and high branches, these trees are pleasing, enchanting, beautiful and AcArAMga sUtra (bhAga 2) ( 298 ) Acharanga Sutra (Part 2)

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attractive. He should thoughtfully utter such sinless and benign language. 204. se bhikkhU vA 2 bahusaMbhUyA vaNaphalA pehAe tahA vi te No evaM vaejjA, taM jahA-pakkAi vA, pAyakhajjAi vA, velotiyAi vA, TAlAi vA, vehiyAi vaa| eyappagAraM bhAsaM sAvajjaM jAva No bhaasejjaa| 204. sAdhu-sAdhvI bahuta parimANa meM utpanna hue vana-phaloM ko dekhakara isa prakAra kI bhASA nahIM bole ki ye phala paka gaye haiM, ye phala ghAsa Adi meM pakAkara khAne yogya haiM, ye paka jAne se tor3ane yogya haiM, ye phala abhI bahuta komala haiM, kyoMki inameM abhI guThalI nahIM par3I hai, ye phala khAne ke lie Tukar3e karane yogya haiN| isa prakAra kI sAvadya yAvat jIva-hiMsA anumodinI bhASA nahIM bolanI caahie| 204. When a disciplined bhikshu or bhikshuni sees a plentiful crop of wild fruits he should not say--these fruits are ripe, these are to be ripened in hay for eating, as they are ripe they are to be plucked, or these fruits are soft and without kernel, these are ready to be cut for eating. He should not utter such sinful and violent language. 205. se bhikkhU vA 2 bahusaMbhUyA vaNaphalA pehAe evaM vaejjA, taM jahA-asaMthaDA ti vA, bahuNivyaTTimaphalA ti vA, bahusaMbhUyA ti vA, bhUyarUvA ti vaa| eyappagAraM bhAsaM asAvajjaM jAva bhaasejjaa| 205. AvazyakatA par3ane para sAdhu-sAdhvI pracura mAtrA meM lage vana-phaloM ko dekhakara isa prakAra kI bhASA bola sakate haiM ki ye phala vAle vRkSa phaloM ke bhAra se namra ho rahe haiN| inake phala prAyaH paka cuke haiM, ye vRkSa eka sAtha bahuta se phala dene vAle haiM athavA ye bhUtarUpa-komala kacce phala haiN| isa prakAra kI doSarahita yAvat jIvopaghAtarahita bhASA kA prayoga karanA caahie| 205. On seeing (if an occasion to speak about them arises) aforesaid wild fruits, bhikshu or bhikshuni should say--these fruit bearing trees are loaded with fruits. The fruits on these trees are almost ripe, these trees produce plenty of fruits or the fruits are soft and not ripe. He should thoughtfully utter such sinless and benign language. bhASAjAta : caturtha adhyayana ( 299 ) Bhashajata : Fourth Chapter

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206. se bhikkhU vA 2 bahusaMbhUyAo osahio pehAe tahA vi tAo No evaM vaejjA, taM jahA-pakkA ti vA, NIliyA ti vA, chavIyA ti vA, lAimA ti vA, bhajjimA ti vA, bahukhajjA ti vaa| eyappagAraM bhAsaM sAvajjaM jAva No bhaasejjaa| ___206. sAdhu-sAdhvI pracura parimANa meM paidA huI auSadhiyoM-gehU~, cAvala Adi ke lahalahAte paudhoM ko dekhakara yoM na kahe ki ye paka gaI haiM yA ye abhI nIlI-kaccI yA harI haiM, ye chavi-zobhA vAlI haiM, ye aba kATane yogya haiM, ye bhUnane yA seMkane yogya haiM, ye bhalIbhA~ti khAne yogya haiM yA cibar3A banAkara khAne yogya haiN| isa prakAra kI sAvadya yAvat jIvahiMsAnumodinI bhASA kA prayoga nahIM kre| 206. When a disciplined bhikshu or bhikshuni sees a plentiful crop of herbs, wheat, rice etc. he should not say-these crops are ripe, these are still greenish and not ripe, these crops have a fresh glow, they are ready to be harvested and roasted, they are ready to be eaten raw or after cooking. He should not utter such sinful and violent language. 207. se bhikkhU vA 2 bahusaMbhUyAo osahIo pehAe tahA vi evaM vaejjA, taM jahA-rUDhA ti vA bahusaMbhUyAi vA, thirA ti vA, UsaDhA ti vA, gabbhiyA ti vA, pasUyA ti vA, sasArA ti vaa| eyappagAraM asAvajjaM jAva bhaasejjaa| 207. sAdhu yA sAdhvI ko yadi bolanA Avazyaka ho to auSadhiyoM Adi ko dekhakara isa prakAra bola sakate haiM ki inameM bIja aMkurita ho cuke haiM, ye aba jama gaI haiM, suvikasita yA rasa niSpanna ho cukI haiM yA ye Upara uTha gaI haiM, ye (garbha meM) bhuTToM; siroM yA bAliyoM se rahita haiM, aba ye bhuTToM Adi se yukta haiM yA dhAnya meM dAne par3a gaye haiN| isa prakAra kI niravadya yAvat jIva-hiMsArahita bhASA vicArapUrvaka bola sakate haiN| 207. On seeing (if an occasion to speak about them arises) aforesaid crops, bhikshu or bhikshuni should say--these crops bear seeds now, they are firm, mature and grown; these are without ears and pods, now they have ears and pods or even seeds. He should thoughtfully utter such sinless and benign language. vivecana-sAdhu saMyamI evaM ahiMsAvratI hotA hai unheM sAMsArika logoM kI taraha aisI bhASA nahIM bolanI cAhie, jisase dUsare vyakti hiMsAdi pApa meM pravRtta hoM yA kinhIM jIvoM ko pIr3A, bhaya evaM AcArAMga sUtra (bhAga 2) ( 300 ) Acharanga Sutra (Part 2)

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mRtyu kA duHkha prApta ho| kisI jIva kI hiMsA kA anumodana yA preraNA dene vAlI ho| kisI bhI viSaya meM bolane se pahale usake pariNAma ko taulanA caahie| kisI jIva kI virAdhanA usake bolane se hotI hai to vaisI bhASA sAdhu ko nahIM bolanI caahie| ina solaha sUtroM (192-207) meM sAvadya tathA jIva-hiMsAnumodinI bhASA bolane kA niSedha aura niravadya tathA kisI ko apriya nahIM lage aisI bhASA bolane kA vidhAna hai| Elaboration-An ascetic is a disciplined person and observes the vow of ahimsa. Unlike common man he is supposed to avoid use of a language that may inspire others to indulge in violence and sin or cause pain, terror or death to beings. It is not proper for him to use language that inspires or supports violence. Before uttering about anything the consequences should be considered. If there is a chance of a being getting harmed due to his speech then the ascetic should never use such language. In these sixteen aphorisms (192-207) there is censure of language that supports violence and advice to use language that is benign and not offending to anyone. vizeSa zabdoM ke artha 'gaMDI' ke do artha batAye gaye haiM-gaNDa (kaNTha) mAlA ke roga se grasta athavA jisake paira aura piNDaliyoM meM zUnyatA A gaI ho| teyNsii-shauryvaan| vccNsii-diiptimaan| pAsAdiyaM-prasannatA utpanna karane vaalaa| uvakkhaDiyaM-masAle Adi dekara saMskArayukta pakAyA huA bhojn| bhii-prdhaan-mukhy| UsaDhaM-utkRSTa yA varNa, gandhAdi se yukt| pameile-gAr3hI carbI (meda) vaalaa| vajjha-vadhya yA bahane yogy| gorahagA-hala meM jotane yogy| vAhimA-hala, dhurA Adi vahana karane meM smrth| udagadoNijoggA-jala kA kuNDa banAne yogy| caMgabera-kASThamayI pAtrI yA brtn| nnNgl-hl| kuliyaM-kheta meM ghAsa kATane kA choTA kASTha kA upkrnn| jaMtalaTTI-kolhU yA kolhU kA ltttt| NAbhi-gAr3I ke pahie kA madhya bhaag| gaMDI-gaMDika aharana yA kaasstthphlk| viDimasAlA-jinameM prazAkhAe~ phUTa gaI haiN| pAyakhajjAI-parAla Adi meM kRtrima DhaMga se pakAkara khAne yogy| veloiyAI-atyanta pakane se tor3a lene yogy| TAlAiM-komala phala, jinameM guThalI na AI ho| vehiyAiM-do Tukar3e karane yogya, vedhy| nIliyAo-harI, kaccI yA apkv| chavIyAphaliyA~, chiimiyaaN| lAimA-lAI yA muDI Adi banAne yogya athavA kATane yogy| bhajjimApU~jane-seMkane yogy| bahukhajjA (pahukhajjA)-civaDA banAkara khAne yogy| (vRtti-patrAMka 390 tathA pAiya-saha-mahaNNavo) Technical Terms : Gandi-tumors in neck; also numbness in legs. Teyansi-valorous. Vachchansi-radiant. Pasadiyam-that which invokes joy. Uvakkhadiyam--food that is properly cooked with condiments and other things. Bhaddam-chief; main. UsadhambhASAjAta : caturtha adhyayana ( 301 ) Bhashajata : Fourth Chapter

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Y E ANAL:46NEWS-SAMAND 18 excellent; having good taste and flavour. Pameile-fat or tallow. Vajjha--fit to be slaughtered or bear load. Gorahaga--fit to be yoked to a plough. Vahima--fit to draw plough or oil press. Udagadonijogga-good for making a water tub. Changaber-wooden pot. Nangal--plough. Kuliyam--a small wooden tool to cut or mow grass. Jantalatthi-oil press or its log. Nabhi-hub of a wheel. Gandi--wooden plank. Vidimsala--having branches. Payakhajjaimto ripen a plucked fruit by placing in hay or other such process. Veloiyaim-being over ripe fit to be plucked. Talaim-soft fruit in which kernel have not yet formed. Vehiyaim-fit to be broken or cut to pieces. Niliyao-green, raw or unripe. Chhaviya--pods of seeds. Laima-good to be cut or sliced. Bhajjima-good to be roasted. Bahukhajja-grains fit to be eaten after flattening or making wafers. (Vritti leaf 390 and Paia-Sadda-Mahannavo) oroPost ajitive . M TOTA 040Xix. zabdAdi viSayaka bhASA-viveka 208. se bhikkhU vA 2 jahA vegAiyAiM saddAiM suNejjA tahA vi tAI- No evaM vaejjA, taM jahA-susadde ti vA, dusadde ti vaa| eyappagAraM bhAsaM sAvajjaM jAva No bhaasejjaa| 208. sAdhu yA sAdhvI vibhinna prakAra ke zabdoM ko sune aura sunakara unake viSaya meM isa prakAra na kahe-suzabda acche mAMgalika zabda ko duHzabda tathA duHzabda ko suzabda na khe| PRUDENCE RELATED TO WORDS AND SOUNDS ___208. A bhikshu or bhikshuni on hearing various types of words and sounds should ensure that-good words or sounds are not called bad and bad words or sounds are not called good. He should not utter such sinful and violent language. 209. tahA vi tAI evaM vaejjA, taM jahA-susaraM susadde ti vA, dusadaM dusadde ti vaa| eyappagAraM asAvajjaM jAva bhaasejjaa| __ evaM rUvAiM kiNhe ti vA 5, gaMdhAiM subbhigaMdhe ti vA 2, rasAiM tittANi vA 5, phAsAI kakkhaDANi vA 8 / AcArAMga sUtra (bhAga 2) ( 302 ) Acharanga Sutra (Part 2) -AIRMAN RDASTEPORN --14th DOTOHO OHO - YYY4T OTACATI

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.. . . . . 209. sAdhu-sAdhvI kaI zabdoM ko sunate haiM, unake sambandha meM AvazyakatA hone para bolanA ho to suzabda ko 'yaha suzabda hai' aura duHzabda ko 'yaha duHzabda hai' isa prakAra kI niravadya yAvat jIva-hiMsArahita bhASA bole| isI prakAra rUpAdi ke viSaya meM-kRSNa ko kRSNa yAvat zveta ko zveta khe| gandhAdi ke viSaya meM sugandha ko sugandha aura durgandha ko durgandha, rasAdi ke viSaya meM bhI (taTastha bhAvapUrvaka) tikta ko tikta yAvat madhura ko madhura kahe, sparzAdi ke viSaya meM karkaza yAvat uSNa ko uSNa kahanA caahie| 209. On hearing (if an occasion to speak about them arises) aforesaid words and sounds--good words or sounds should be called good and bad words or sounds should be called bad. They should thoughtfully utter such sinless and benign language. The same rule applies to form-black should be called black and white should be called white; smell--fragrance should be called fragrance and stench should be called stench; taste--bitter should be called bitter and sweet should be called sweet; and touch-rough should be called rough and smooth should be called smooth. vivecana-zabda, rUpa, rasa, gandha aura sparza, ina paMcendriya viSayoM ke sambandha meM kyA aura kaisI bhASA bolanI cAhie yaha viveka ina do sUtroM meM batAyA gayA hai| ___sthAnAMgasUtra meM pA~coM indriyoM ke 23 viSaya aura 240 vikAra batAe gaye haiM, ve isa prakAra haiM 1. zrotrendriya ke 3 viSaya-(1) jIva zabda, (2) ajIva zabda, (3) mizra zabda tathA 12 vikAra-tIna prakAra ke zabda, zubha aura azubha (342=6), ina para rAga aura dveSa (64 2 = 12) / 2. cakSurindriya ke 5 viSaya-(1) kAlA, (2) nIlA, (3) lAla, (4) pIlA, (5) sapheda varNa tathA 60 vikAra-kAlA Adi 5 viSayoM ke sacitta, acitta, mizra ye tIna-tIna prkaar| ina 15 ke zubha aura azubha do-do prakAra, aura ina 30 para rAga aura dveSa, yoM kula milAkara sATha hue| 3. ghrANendriya ke do viSaya-(1) sugandha, aura (2) durgandha tathA 12 vikAra-do viSayoM ke sacitta, acitta, mizra ye tIna-tIna prakAra, phira 6 para rAga-dveSa hone se 12 hue| 4. rasanendriya ke 5 viSaya-(1) tikta, (2) kaTu, (3) kaSailA, (4) khaTTA, aura (5) madhura rasa tathA 60 vikAra-cakSurindriya kI taraha usake pA~coM viSayoM ko smjheN| 5. sparzendriya ke ATha viSaya-(1) karkaza (khurdarA), (2) mRdu, (3) laghu, (4) guru, (5) snigdha, (6) rUkSa, (7) zIta, aura (8) uSNa sparza, tathA 96 vikAra-8 viSaya, sacitta, acitta, mizra tIna-tIna prakAra ke hone se 24 / inake zubha-azubha do-do bheda hone se 48 para rAga bhASAjAta : caturtha adhyayana ( 303 ) Bhashajata : Fourth Chapter ROO

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BITT El camo Ha fimicht-97 + 0 +92 +60 +9& = 780-54 prakAra samajhanA caahie| cUrNikAra tathA vRttikAra kA kathana hai-sAdhu ko paMcendriya ke viSayoM meM jo jaisA hai, vaisA taTastha bhAvapUrvaka kahanA cAhie, bolate samaya rAga yA dveSa se mana evaM vANI ko dUSita nahIM hone denA caahie| Elaboration--These two aphorisms give codes about language to be used about the experiences of the five sense organs, namely sound, form, taste, smell and touch. In Sthananga Sutra are listed 23 subjects and 240 variations related to five sense organs 1. Three subjects of the organ of hearing-(1) living sound, (2) nonliving sound, and (3) mixed sound. These three have a total of twelve variations. First, good and bad in each of the three making them six, and then attachment and aversion of these six making them twelve. 2. Five subjects of the organ of seeing--(1) black, (2) blue, (3) red, (4) yellow, and (5) white colours. These five have a total of sixty variations. First, with life, without life and mixed in each of the five making them fifteen, then good and bad in each of these fifteen making them thirty, and finally attachment and aversion of these thirty making them sixty. 3. Two subjects of the organ of smell--(1) fragrance, and (2) stench. These two have a total of twelve variations. First, with life, without life and mixed in each of the two making them six, and then attachment and aversion of these six making them twelve. 4. Five subjects of the organ of taste(1) pungent, (2) bitter, (3) astringent, (4) sour, and (5) sweet. These five have a total of sixty variations exactly as in the case of the organ of seeing. 5. Eight subjects of organ of touch--(1) rough, (2) soft, (3) minute, (4) gross, (5) smooth, (6) dry, (7) cold, and (8) hot. These eight have a total of ninety six variations. First, with life, without life and mixed in each of the eight making them twenty four, then good and bad in each of these twenty four making them forty eight, and finally attachment and aversion of these forty eight making them ninety six. The total variations being 12 + 60 + 12 + 60 +96 = 240. AcArAMga sUtra (bhAga 2) ( 307 ) Acharanga Sutra (Part 2)

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The commentators, Churni and Vritti, say that with regard to the subjects of five sense organs an ascetic should say impartially what really is. While speaking he should not allow his mind and speech to be prejudiced by attachment and aversion. 244242 bhASaNa- viveka 210. se bhikkhU vA 2 vaMtA kohaM ca mANaM ca mAyaM ca lobhaM ca aNuvIyi NiTThAbhAsI nisammabhAsI aturiyabhAsI vivegabhAsI samiyAe saMjae bhAsaM bhAsejjA / eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savvaTThehiM sahiehiM sadA jajjA -tti bemi / // bIo uddesao sammatto // // cautthaM ajjhayaNaM sammattaM // 210. sAdhu yA sAdhvI krodha, mAna, mAyA aura lobha kA parityAga karane vAle samagra vicArapUrvaka nirNaya hone para bolane vAle aura suna-samajhakara dhIre-dhIre tathA vivekapUrvaka bolane vAle ho, aura bhASAsamiti se yukta saMyata bhASA kA vyavahAra kare / yahI vAstava meM sAdhu-sAdhvI ke AcAra kI samagratA jisameM vaha sabhI jJAnAdi arthoM se yukta hokara sadA prayatnazIla rahe / - aisA maiM kahatA hU~ / PRUDENCE IN SPEAKING 210. A bhikshu or bhikshuni should be free of anger, conceit, deceit and greed. He should speak only on arriving at a conclusion after due deliberation. He should speak slowly and sagaciously after listening and understanding. And his speech and language should be self-regulated and disciplined. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni which he should pursue with all sincerity. _So I say. vivecana- isa sUtra meM samagra bhASA adhyayana kA niSkarSa dete hue zAstrakAra ne bhASA prayoga ke viSaya meM ATha viveka sUtra batAye haiM bhASAjAta : caturtha adhyayana ( 305 ) Bhashajata: Fourth Chapter

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LAapkoACODAMODARODARORTODACODAXOUTOPATOPATOPATODAYPRODAIORATOPomorroyAYOJAPANORNORNOVATER (1) krodha, mAna, mAyA aura lobha kA parityAga karake bole| (2) prAsaMgika viSaya aura vyakti ke anurUpa vicAra va cintana karake bole| (3) pahale usa viSaya kA pUrA nizcayAtmaka jJAna kara le, saMzayAtmaka bAta nahIM khe| (4) kisI bhI jIva ko apriya, apamAnajanaka zabda na bole| (5) jaldI-jaldI yA aspaSTa zabdoM meM na bole| (6) vivekapUrvaka bole| (7) bhASAsamiti kA dhyAna rakhakara bole| (8) saMyata-parimita zabdoM meM bole| (vRtti patrAMka 391) Elaboration--This aphorism gives the essence of this chapter on speech and includes eight points of prudence while speaking 1. Be free of anger, conceit, deceit and greed. 2. Premeditate and deliberate in context of the subject and person. 3.. Acquire complete and authentic knowledge of the subject and avoid ambiguity. 4. Avoid speaking words that are offending, insulting and harmful ____to any being. 5. Avoid speaking fast and incoherently. 6. Speak with prudence. 7. Observe code of self-regulating related to speech. 8. Speak with discipline or in a few words. (Vritti leaf 391) vizeSa zabdoM ke artha-'vivegabhAsI' kA artha cUrNikAra karate haiM-vivicyate yena karma taM bhASeta-jisa bhASA-prayoga se karma AtmA se pRthak ho, vaisI doSarahita bhASA bole| // dvitIya uddesaka samApta // // caturtha adhyayana samApta // Technical Terms : Vivegabhasi--according to the commentary (Churni) this means one who uses a faultless language that causes separation of karmas from soul. || END OF LESSON TWO || || END OF FOURTH CHAPTER || AcArAMga sUtra (bhAga 2) ( 306 ) Acharanga Sutra (Part 2)

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OMOM vastraiSaNA : paMcama adhyayana Amukha AhAra- pAnI jIvana-nirvAha kA mukhya AdhAra hai| prathama adhyayana meM ukta viSaya kA varNana kiyA hai| dvitIya adhyayana meM zayyA - sthAna, tRtIya adhyayana meM IrSyA - gamanAgamana - viveka tathA caturtha adhyayana meM bhASA - viveka kA kathana karane ke pazcAt isa paMcama adhyayana meM vastra - eSaNA ke sambandha meM cintana hai / ataH isa paMcama adhyayana kA nAma 'vastraiSaNA ' hai / sAdhaka jaba taka vastrarahita ( acelaka ) sAdhanA kI bhUmikA para nahIM pahu~ca jAtA, taba taka vaha lajjA -nivAraNa tathA saMyama ke nirvAha ke lie vastra grahaNa karatA hai| kintu vaha jo bhI vastra grahaNa yA dhAraNa karatA hai, usa para mamatA - mUrcchA nahIM kare / + cUrNikAra ke matAnusAra guptAMga ke AcchAdana hetu zIta, daMza, mazaka Adi se paritrANa ke lie vastra rakhane kA pratipAdana kiyA gayA hai| ataH jisa sAdhu ko vastra dhAraNa kI icchA ho, use vividha eSaNA ( gaveSaNA, grahaNaiSaNA, paribhogaiSaNA ) kA dhyAna rakhanA Avazyaka hai| anyathA vastra kA grahaNa evaM dhAraNa bhI aneka doSoM se lipta ho sakatA hai| vastra do prakAra ke hote haiM - bhAva - vastra aura dravya vastra / bhAva - vastra brahmacarya ke aThAraha hajAra guNoM ko dhAraNa karanA athavA dizAe~ yA AkAza bhAva - vastra haiN| bhAva -vastra kI yAcanA nahIM hotii| dravya - vastra tIna prakAra ke hote haiM - ( 1 ) ekendriya niSpanna (kapAsa, arkatUla, tirIr3a vRkSa kI chAla, alasI, sana (paTasana) Adi se nirmita), (2) vikalendriya niSpanna (cInAMzuka, rezamI vastra (silka) Adi), aura (3) paMcendriya niSpanna ( UnI vastra, kambala Adi / isa adhyayana meM dravya vastroM ke viSaya meM batAyA hai - vastra kisa prakAra ke, kaise, kitane-kitane pramANa meM, kitane mUlya taka ke, kisa vidhi se niSpanna; grahaNa evaM dhAraNa kiye jaayeN| isakI trividha eSaNA vidhi 'vastraiSaNA adhyayana' meM varNita hai| isa adhyayana ke do uddezaka haiN| prathama uddezaka meM vastra-grahaNa vidhi kA pratipAdana hai, jabaki dvitIya uddezaka meM vastra dhAraNa vidhi kA pratipAdana hai| vastraiSaNA : paMcama adhyayana ( 307 ) Vastraishana: Fifth Chapter

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VASTRAISHANA: FIFTH CHAPTER INTRODUCTION Food and water are the basic necessities to sustain life. The first chapter discusses that subject. The second chapter contains details about place of stay, the third about movement and the fourth about language. After this the subject discussed in this fifth chapter is exploration for dress. Therefore this chapter is titled Vastraishana' or 'Search for Clothes'. A seeker uses clothes to protect his modesty and practice discipline as long he does not reach the spiritual level of unclad practices. However, no matter what dress he wears he should avoid attachment and fondness for it. In the opinion of the commentator (Churni) keeping clothes is allowed for covering private parts and protecting the body from afflictions like cold and stings of insects. Therefore the ascetic who is desirous of wearing dress has to be aware of the codes of acquisition (exploration, acquisition and consumption). If that is not done the acquisition and wearing of dress may cause him to commit numerous faults. Clothes are of two types-bhava vastra (mental clothes) and dravya vastra (physical clothes). Bhava vastra includes acquiring the eighteen thousand attributes of brahmacharya (celibacy). In other words the sky and the cardinal directions are the bhava vastra. Bhava vastra is not sought as alms. Dravya vastra are of three types (1) Ekendriya nishpanna (produced from one sensed beings such as cotton, arktool or fibres of swallow-wort, bark of tirid tree, alsi or linseed fibres, jute etc.), AcArAMga sUtra (bhAga 2) ( 308 ) Acharanga Sutra (Part 2)

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Vikalendriya nishpanna (produced from more than one sensed beings such as silk etc.), and (3) Panchendriya nishpanna (produced from five sensed beings such as wool etc.). This chapter informs about physical clothes--what type of clothes in what quantity and of what price and origin should be taken and worn. Various procedures of exploring and acquiring are mentioned in the chapter Vastraishana. This chapter has two lessons. First lesson gives the procedure of accepting clothes and the second gives that of wearing. vastraiSaNA : paMcama adhyayana (308) Vastraishana : Fifth Chapter

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paDhamo uddesao vatthesaNA : paMcamaM ajjhayaNaM vastraiSaNA : paMcama adhyayana VASTRAISHANA: FIFTH CHAPTER SEARCH FOR CLOTHES prathama uddezaka grAhya vastroM kA prakAra va parimANa 211. se bhikkhU vA 2 abhikaMkhejjA vatthaM esittae / se jaM puNa vatthaM jANejjA, taM jahA - jaMgiyaM vA bhaMgiyaM vA sANiyaM vA pottagaM vA khomiyaM vA tUlakaDaM vA / tahappagAraM vatthaM je NiggaMthe taruNe jugavaM balavaM appAyaMke thirasaMghayaNe se egaM vatthaM dhArejjA, No biiyaM / * Plea jA NiggaMthI sA cattAri saMghADIo dhArejjA egaM duhatthavitthAraM, do tihatthavitthArAo, egaM cauhatthavitthAraM / tahappagArehiM vatthehiM asaMdhijjamANehiM aha pacchA egamegaM saMsIvejjA / LESSON ONE 211. saMyamI sAdhu-sAdhvI vastra kI gaveSaNA karanA cAhate hoM, to vastroM ke sambandha meM jAnanA cAhie, jaise - ( 1 ) jAMgamika, (2) bhAMgika, (3) sAnika, (4) potraka, (5) kSaumika, aura (6) tUlakRta / ye chaha prakAra ke tathA isI prakAra ke anya vastra ko bhI muni grahaNa kara sakatA hai| jo sAdhu taruNa hai; tIsare yA cauthe Are kA janma huA hai, balavAna, rogarahita aura sthira (dRr3ha zarIra ) vAlA hai, vaha eka hI vastra dhAraNa kare, dUsarA nhiiN| parantu sAdhvI cAra saMghATikA- cAdara dhAraNa kara sakatI hai - usameM eka do hAtha pramANa caur3I, do tIna hAtha pramANa aura eka cAra hAtha pramANa lambI-caur3I honI caahie| isa prakAra ke vastra na milane para vaha vastra ko dUsare ke sAtha sI le / THE TYPE AND QUANTITY OF ACCEPTABLE CLOTHES 211. When a disciplined bhikshu or bhikshuni wants to explore for clothes he should first know this about clothes - (1) Jangamik, (2) Bhangik, (3) Sanik, (4) Potrak, (5) Kshaumik, and (6) Toolkrit. AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) ( 310 ) For Private Personal Use Only

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to-t+ An ascetic can accept these six types and other such types of clothes. A male ascetic who is young, born in the third or fourth phase of the time cycle, strong, free of ailments and of sturdy constitution, should wear only one cloth, not any more. But a female ascetic can wear four pieces of cloth out of which one should be two cubits long, two three cubits long and one four cubits long. If exact lengths are not available she could stitch two pieces together. vivecana-prastuta sUtra ke alAvA sthAnAMga, bRhatkalpa Adi sUtroM meM bhI sAdhu dvArA grahaNIya vastra ke prakAroM kA varNana milatA hai| sthAnAMgasUtra meM jina pA~ca prakAra ke vastroM kA ullekha hai, unameM kSaumika aura tUlakRta kA nAmollekha nahIM hai, inake badale 'tirIdupaTTa' kA ullekha hai| ina chaha prakAra ke vastroM kI vyAkhyA isa prakAra hai 1. jAMgamika-(jAMgika) jaMgama (trasa) jIvoM se niSpanna / vaha do prakAra kA hai-vikalendriyajanya (laTa kITa Adi) aura pNcendriyjny| vikalendriyajanya vastra pA~ca prakAra kA hai-(1) paTTaja, (2) suvarNaja (maTakA), (3) malayaja, (4) aMzaka, aura (5) ciinaaNshuk| ye saba kIToM (zahatUta ke kIr3e vagairaha) ke mu~ha se nikale tAra (lAra) se banate haiN| __paMcendriya prANI se niSpanna vastra aneka prakAra ke hote haiM, jaise-(1) aurNika-(bher3a, bakarI Adi kI Una se banA huA), (2) auSTrika-(U~Ta ke bAloM se banA huA), (3) mRgaromajazazaka yA mUSaka ke roma yA bAlamRga ke roe~ se banA huA, (4) kiTTa-(azva Adi ke roe~ se banA huA), aura (5) kutapa-(carma-niSpanna yA bAla-mRga, cUhe Adi ke roe~ se banA huaa)| (vizeSAvazyaka bhASya, gAthA 878 vRtti mUSikalomaniSpanna-kautavam) 2. bhAMgika-bhAMgika use kahate haiM jo alasI se niSpanna hai athavA vaMzakarIla ke madhya bhAga ko kUTakara banAyA jAtA hai| mUla sarvAstivAda ke vinayavastu, pR. 92 meM bhI 'bhAMgeya' vastra kA ullekha hai| yaha vastra bhAMga vRkSa ke tantuoM se banAyA jAtA thaa| abhI bhI kumAU~ (u. pra.) meM isakA pracAra hai, vahA~ 'bhAgelA' nAma se jAnate haiN| (DaoN. motIcanda; bhAratIya vidyA 1/1/41) 3. sAnika (sAnaja)-paTasana (pATa), lodha kI chAla, tirIr3a vRkSa kI chAla ke tantu se banA huA vastra sAnaja hotA hai| 4. potraka-tAr3a Adi ke patroM ke samUha se niSpanna vastra potraka kahalAtA hai| 5. khomiyaM (kSaumika)-kapAsa (ruI) se banA huA vastra khomiya kahalAtA hai| 6. tUlakaDa (tUlakRta)-Aka Adi kI ruI se banA huA vastra tUlakaDa kahA jAtA hai| vastraiSaNA : paMcama adhyayana ( 311 ) Vastraishana : Fifth Chapter

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Gai Jin Jin Xing Jin Jin Jin Tao Tao Tao Chu Liao Tao Yue You You Liao You TOTAAYOGoatoPat aayiyat vartamAna samaya meM sAdhu-sAdhvI prAyaH sUtI aura UnI vastra hI dhAraNa karate haiM / kintu taruNa sAdhu ke lie eka hI vastra dhAraNa karane kI prAcIna paramparA Aja to samApta jaisI hI dIkhatI hai| maNiyoM ke lie jo cAra cAdara dhAraNa karane kA vidhAna hai, unameM se do hAtha vAlI cAdara upAzraya meM or3he tIna hAtha vAlI bhikSA kAla meM tathA sthaMDila bhUmi ke lie jAte samaya or3he tathA cAra hAtha vAlI cAdara dharmasabhA Adi meM baiThate samaya or3he / (bRhatkalpa bhASya, gA. 3661, 3663 vRtti nizItha 6 / 10, 12 kI cUrNi meM) prAkRta koSa ke anusAra 'jugavaM' kA artha hai - samaya ke upadrava se rahita / AcArya zrI AtmArAma jI ma. ke anusAra tIsare cauthe Are meM janme hue puruSa | bauddha zramaNoM ke lie chaha prakAra ke vastra vihita haiM - kauzeya, kaMbala, kArpAsika, kSauma (alasI kI chAla se banA ), zANaja (sana se banA ) tathA bhaMgaja ( bhaMga kI chAla se banA ) vastra / brAhmaNoM (dvijoM) ke lie nimnokta chaha prakAra ke vastra anumata haiM - kRSNa mRgacarma, ruru (mRga vizeSa ) carma, chAga - carma, sana kA vastra, kSupA (alasI) evaM meSa (bher3a) ke loma se banA vastra / bhaMgiya zabda kA artha rezamI vastra bhI hotA hai| eka rezamI vastra aisA bhI AtA hai jisake lie kIr3oM ko mAranA nahIM par3atA use Tasara rezama kahate haiN| Ajakala rezamI vastra ke sambandha meM jo vistRta jAnakArI mila rahI hai usase patA calatA hai ki usa rezama ko taiyAra karane meM kIr3oM Adi kI bhayaMkara hiMsA hotI hai, ataH aisA ghora hiMsAjanya vastra ahiMsaka sAdhu ke lie dhAraNIya hai yA nahIM yaha cintana kA viSaya hai| Agama meM vastra ke chaha prakAra batAye haiN| isakA artha yaha nahIM hai ki muni ye chaha prakAra ke vastra dhAraNa kre| yahA~ kevala vastra kI jAnakArI mAtra denA hI apekSita lagatA hai / vastra sambandhI carcA se prAcIna kAla kI unnata zilpakalA kA bhI patA calatA hai ki Ajakala ke vikasita yaMtroM ke abhAva meM bhI usa samaya meM kitane kalApUrNa, bArIka vastroM kA nirmANa kiyA jAtA thA / Elaboration-Besides this Sutra, the details about the types of clothes acceptable to an ascetic are also available in Sthananga, Vrihatkalpa and other Sutras. The five types mentioned in Sthananga Sutra does not include Kshaumik and Toolakrit. In place of these is mentioned Tiridupatta. The details about the six mentioned here are as follows-- (1) Jangamik-That which is of the jangam (mobile beings ) origin. It is of two kinds of vikalendriya (two to four sensed beings) origin and of panchendriya (five sensed beings) origin. AcArAMga sUtra (bhAga 2) ( 312 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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IAL vasama-eSaNA razamIvastra 3UCV bhAgika vastra Harina sAnaja vastra 5. HD Coad Joke HOMAN kSaumika-kapAsa vastra tUla kRta vastra NIANS mmine

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citra paricaya 10 vastra - eSaNA : vastroM ke prakAra jo sAdhu-sAdhvI apane lie vastra grahaNa karanA cAhe vaha jAne ki vastra chaha prakAra ke hote haiM(1) jAMgika (jAMgamika) - sa jIvoM se nisspnn| (a) vikalendriya trasa jIva niSpanna vastra-zahatUta ke kIr3oM Adi kI lAra se bane vividha prakAra ke rezamI vastra, athavA (ba) paMcendriya jIvoM ke bAla, . roma Adi se bane vastra / Illustration No. 10 (2) bhAMgika vastra - alasI se niSpanna tathA vaMzakarIla ke madhya bhAga ko kUTakara banAye hue vastra / (3) sAnaja - paTasana, vRkSa kI chAla Adi se bane vastra / (4) pautraka - tAr3a Adi ke pattoM se bane vastra | (5) kSaumika - kapAsa Adi se bane vastra / (6) tUlakRta - Aka Adi kI ruI se bane vastra | sAMdhu alpa mUlya vAle sUtI aura UnI vastra maryAdA anusAra dhAraNa kara sakatA hai| - adhyayana 5, sUtra 211 SEEKING CLOTH: TYPES OF CLOTH An ascetic who wants to get clothes for himself should know that clothes are of six kinds- (1) Jangik (jangamik) - of animal origin. (a) Vikalendriya (two to four sensed beings) origin-different types of silk from silkworms, or (b) Panchendriya origin-made of fur or skin of animals and birds. (2) Bhangik-of linseed origin or made by pounding the pith of vanshahareel plant (the shoot of a bamboo plant). (3) Sanaj - made of fibres produced from the bark of plants like jute. (4) Potrak-made of a bunch of large leaves like those of palm. (5) Kshaumik-made of cotton. (6) Toolkrit-made of fibres of swallow-wort and other such fibres. An ascetic can use low cost cotton or woollen clothes within his prescribed limit. -Chapter 5, aphorism 211 For Private Personal Use Only

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The vikalendriya origin clothes are of five types--(1) pattaj, (2) suvarnaj (mataka), (3) malayaja, (4) anshak, and (5) chinanshuk. ** All these are produced by saliva of worms (mulberry-worms or other such worms), in other words they are types of silk produced by different species of silk-worms. The panchendriya origin clothes are of many varieties, such as(1) aurnik (made of sheep or goat wool), (2) aushtrik (made of camel wool), (3) mrigaromaj (made of fur of rabbit, rat like animals or young deer), (4) kitt (made of horse hair), (5) kutap (made of leather or fur of young deer or rat like animals). (Visheshavashyak Bhashya, verse 878 mentions that kutap means made of fur of rat like animals) 2. Bhangik-That which is of linseed origin or is made by pounding the pith of vanshakareel plant (the shoot of a bamboo plant). In the Vinayavastu chapter of Mool Sarvastivad, p. 92 also there is a mention of bhangeya cloth which was made of fibres of bhang plant (hemp). Even today this cloth is in use in the Kumaon region of Uttar Pradesh. It is called bhagela there. (Dr. Motichand; Bharatiya Vidya 1/1/41) 3. Sanik or sanaj--That which is made of fibres produced from the bark of jute, lodh (Symplocos Racemosa) and tirid plants. 4. Potrak--That which is made of a bunch of large leaves like those of palm. 5. Kshaumik--That which is made of cotton. 6. Toolkrit--That which is made of fibres of swallow-wort and other such fibres. In modern times ascetics use only cotton and woolen clothes. The ancient tradition of a young ascetic wearing only one cloth is almost extinct now. The code of using four clothes for a female ascetic includes that she should use the two cubits cloth in the place of stay, the three cubits cloth when she goes to collect alms or to relieve herself, and the four cubits cloth when she sits in a religious assembly or other such occasion. (Vrihatkalpa Bhashya Vritti, verses 3661, 3663; Nishith Churni 6/10, 12) aqunt : day 378447 (383) Vastraishana : Fifth Chapter TO

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. According to the Prakrit dictionary 'jugavam' means free of the disturbances of time. Acharya Shri Atmaramji M. has interpreted it as people born in the third and fourth phase of the time cycle. Six kinds of clothes have been prescribed for Buddhist monks kausheya, kambal, karpasik, kshauma (made of linseed bark), shanaj (made of jute) and bhangaj (made of bark of hemp). The six kinds of clothes allowed for Brahmins are-black deer skin, ruru deer skin, goat skin, jute cloth, kshupa (linseed cloth) and sheep wool cloth. Bhangiya cloth also means silk. There is a type of silk for which silk-worms are not killed, it is called tusser silk. The detailed information gathered recently about silk reveals that the process of making silk involves cruelly destroying a large number of worms. Thus it is a matter worth investigating and contemplating if cloth produced by such extremely violent process should be used by nonviolent ascetics or not. In Agam six types of clothes have been mentioned. This does not mean that ascetics should use only these six types of clothes. It appears that the purpose of this mention is just to give information about clothes. This discussion about clothes also informs about the ancient but advanced craft of making cloth. Even in absence of the modern advanced machines and technology how fine and artistic cloth was made in that period. 20 vastra-grahaNa kI kSetra-sImA 212. se bhikkhU vA 2 paraM addhajoyaNamerAe vatthapaDiyAe no abhisaMdhArejjA MAYN 1: a gmnnaae| A & 212. vastra kI yAcanA karane ke lie sAdhu-sAdhvI Adhe yojana se Age jAne kA vicAra nahIM kre| AREA RANGE FOR ACCEPTING CLOTHES 212. To beg for cloth, a bhikshu or bhikshuni should not go beyond half a yojan. STARIN E (4777) ( 388 ) Acharanga Sutra (Part 2) X SD GOON Dodowe ! ! YA STROO

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CREAccuWACHANDATATUTODAISALMANDARDINARINESS auddezika Adi doSayukta vastraiSaNA kA niSedha 213. se bhikkhU vA 2 se jaM puNa vatthaM jANejjA assiMpaDiyAe egaM sAhammiyaM samuddissa paannaaii| jahA piMDesaNAe bhaanniyvyN| evaM bahave sAhammiyA, egaM sAhammiNiM, bahave sAhammiNIo, bahave samaNa-mAhaNa taheva purisaMtarakaDaM jahA piNddesnnaae| __213. sAdhu-sAdhvI ko vastra ke viSaya meM yaha jAnanA cAhie ki tyAgI nirgrantha sAdhu ko dene kI pratijJA (saMkalpa) se koI bhAvuka gRhastha kisI eka sAdharmika sAdhu yA sAdhvI kA uddezya kara, yA aneka sAdhu-sAdhviyoM ke lie prANa, bhUta, jIva aura sattvoM kA samArambha karake (taiyAra karAyA huA) vastra puruSAntarakRta ho yA na ho, usa vastra ko aprAsuka aura aneSaNIya samajhakara milane para bhI grahaNa na kre| ___ jaise piNDaiSaNA adhyayana meM eka sAdharmikagata AhAra-viSayaka varNana kiyA gayA hai usI prakAra yahA~ vastra-viSayaka varNana kahanA caahie| CENSURE OF FAULTY CLOTHES 213. A bhikshu or bhikshuni should find about clothes if some devout householder has brought clothes prepared by a process involving violence to prani (beings), bhoot (organisms), jiva (souls), and sattva (entities), specifically with the purpose of giving it to some co-religionist ascetic or ascetics. If it is so, considering it to be faulty and unacceptable, he should not take it, when offered, irrespective of its being purushantarakrit or not. The details about food prepared for co-religionist mentioned in the chapter Pindaishana should be repeated here adapting it for clothes. vivecanaisa sUtra meM sAdhu-sAdhvI ke uddezya se banAyA gayA AdhAkarma doSayukta vastra grahaNa kA sarvathA niSedha hai cAhe vaha puruSAntarakRta ho yA na ho| yadi vaha vastra zAkya Adi zramaNa-brAhmaNoM ke lie banAyA gayA ho, to puruSAntarakRta hone para dAtA dvArA kAma meM lene ke bAda sAdhu-sAdhvI usa vastra ko grahaNa kara sakate haiN| ___ vastra grahaNa karane yA na karane kI sampUrNa vidhi piMDaiSaNA adhyayana ke anusAra hI samajhanA caahie| .i...la. Mai vastraiSaNA : paMcama adhyayana ( 315 ) Vastraishana : Fifth Chapter -AVAORMACY " KRISRO

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Elaboration In this aphorism there is a complete censure of clothes prepared specifically for ascetics or involving aadhakarma fault whether it is purushantarkrit or not. If such cloth is made for Buddhist, Brahmin and other such monks it can be taken by ascetics if it has been used by the donor or is purushantarakrit. The complete procedure of accepting or rejecting clothes should be taken to be same as that mentioned in the chapter Pindaishana regarding food. 214. se bhikkhU vA 2 se jaM puNa vatthaM jANejjA assaMjae bhikkhUpaDiyAe kIyaM vA dhoyaM vA rattaM vA ghaTuM vA maTuM vA saMmaTuM vA saMpadhUviye vA, tahappagAraM vatthaM hai apurisaMtarakaDaM jAva No pddigaahejjaa| aha puNevaM jANejjA purisaMtarakaDaM jAva * pddigaahejjaa| 214. sAdhu-sAdhvI ko vastra ke viSaya meM yaha jAnanA cAhie ki kisI gRhastha ne sAdhu ko dene ke nimitta use kharIdA hai, dhoyA hai, ra~gA hai, ghisakara sApha kiyA hai, cikanA yA mulAyama banAyA hai, saMskArita kiyA hai, dhUpa, itra Adi se suvAsita kiyA hai, yadi aisA vastra abhI puruSAntarakRta nahIM huA hai, to aise apuruSAntarakRta yAvat anAsevita vastra ko ra grahaNa nahIM kre| yadi jAne ki vaha vastra puruSAntarakRta yAvat Asevita ho gayA hai to prAsuka va eSaNIya samajhakara use grahaNa kara sakatA hai| 214. A bhikshu or bhikshuni should find about clothes if some householder has bought it, washed it, dyed it, rubbed it to clean or make it smooth or soft, processed it, or made it fragrant with incense or perfume for the purpose of giving it to ascetics. If it is so and such cloth is not purushantarakrit he should not take such unused cloth. If he finds that it is purushantarakrit he may take it considering it to be faultless and acceptable. vivecana-isa sUtra meM uttaraguNa meM lagane vAle doSoM se bacane kA Adeza hai| sAdhu ke lie kharIdA huA, dhoyA huA, ra~gA huA Adi saMskArita vastra grahaNa karane kA niSedha hai| parantu yadi vaha vastra puruSAntarakRta ho gayA ho to grahaNa kiyA jA sakatA hai| pichale sUtrAnusAra sAdhu ke uddezya se nirmita vastra to kisI bhI sthiti meM grAhya nahIM hai| kintu ra yadi vastra sAdhu ke lie kharIdakara anya kriyAe~ kI gaI hoM to vaha puruSAntarakRta hone para grAhya mAnA gayA hai| (vivecana-AcArya zrI AtmArAma jI ma., pR. 1184) AcArAMga sUtra (bhAga 2) (316 ) Acharanga Sutra (Part 2) iya ..

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D "rattaM' ke viSaya meM samAdhAna-bhagavAna mahAvIra ke zAsana ke sAdhu-sAdhvI raMgIna vastra grahaNa nahIM karate, kintu bhagavAna ajitanAtha (dvitIya tIrthaMkara) se bhagavAna pArzvanAtha (23veM tIrthaMkara) taka ke zAsana ke sAdhu-sAdhvI pA~coM raMgoM ke vastra dhAraNa kara sakate the| yaha pATha tInoM kAla ke sAdhuoM kI dRSTi se lagatA hai| 'ratta' kA eka artha yaha bhI sambhava hai ki turanta ur3ane vAle raMga, itra yA candana / ke cUrNa yA kesara Adi kisI padArtha se sugandhita karate samaya jaldI chUTa jAne vAle raMga se svAbhAvika rUpa se ra~gA huA vstr| (arthAgama prathama khaNDa, AcA. dvi. zruta., pR. 130) Elaboration--This aphorism advises to avoid the subsidiary faults. Taking cloth that is processed (bought, washed, dyed etc.) specifically for ascetics is proscribed. However, if that is already used it can be taken. According to the preceding aphorism any cloth made specifically for ascetics is not to be taken under any condition. However, if it has been bought for ascetics and then other processes have been performed it is believed to be acceptable if it is purushantarakrit. (Hindi Tika by Acharya Shri Atmaramji M., p. 1184) Clarification about 'rattam'-The ascetics of the religious order of Bhagavan Mahavir do not use coloured clothes but those of the religious orders of the second (Bhagavan Ajit Nath) to the twenty third (Bhagavan Parshva Nath) Tirthankars could wear clothes of five colours. This reading of the text appears to be for ascetics of all the three periods. Another meaning of ratta could be 'vanishing colour'. A cloth naturally coloured by vanishing colour of a perfume, sandalwood powder, saffron or other such material. (Arthagama first part, Acharanga second part, p. 130) 215. se bhikkhU vA 2 se jAiM puNa vatthAiM jANejjA virUvarUvAiM bhahaddhaNamullAiM, taM jahA-AINagANi vA sahiNANi vA sahiNakallANANi vA AyANi vA kAyANi vA khomiyANi vA dugullANi vA paTTANi vA malayANi vA pannuNNANi vA aMsuyANi vA cINaMsuyANi vA desarAgANi vA amilANi vA gajjalANi vA phAliyANi vA koyavANi vA kaMbalagANi vA pAvArANi vA, aNNayarANi vA tahappagArAiM vatthAI mahaddhaNamollAI lAbhe saMte No pddigaahejjaa| 215. saMyamazIla sAdhu-sAdhvI mahAdhana se prApta hone vAle aise mUlyavAna nAnA prakAra ke vastroM ke sambandha meM jAne, jaise ki-Ajinaka-(cUhe Adi ke carma se bane hue)| vastraiSaNA : paMcama adhyayana ( 317 ) Vastraishana : Fifth Chapter . ... ... *

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G ANPANCHATATARA MEHATANEMAMALN4-9406940:40Ridae zlakSNa-(sahiNa) varNa aura chavi Adi ke kAraNa bahuta sUkSma yA mulaaym| zlakSNakalyANasUkSma aura maMgalamaya cinhoM se aNkit| Ajaka-kisI deza kI sUkSma roe~ vAlI bakarI ke roma se nisspnn| kAyaka-indrenIlavarNa kapAsa se nirmit| kSaumika dukUla-gaur3a deza meM utpanna viziSTa kapAsa se bane hue vstr| paTTarezama ke vstr| malayaja-(candana) ke sUta se bane yA malaya deza meM bane vstr| valkala-tantuoM se nirmita vstr| aMzaka-bArIka vstr| cInAMzukacIna deza ke bane atyanta sUkSma evaM komala vstr| dezarAga-eka pradeza se ra~ge hue| amilaroma deza meM nirmit| garjala-pahanate samaya bijalI ke samAna kar3akar3a zabda karane vAle vstr| sphaTika-sphaTika ke samAna svaccha pArasI kaMbala yA moTA kNbl| anya isI prakAra ke bahumUlya vastra bhI prApta hone para vicArazIla sAdhu unheM grahaNa nahIM kre| ____ 215. A disciplined bhikshu or bhikshuni should know about various highly expensive clothes such as Ajinak (made of fur of rat like animals). Shlakshna (sahin)-fine and soft in terms of texture and design. Shlakshnakalyan-with fine print of auspicious signs. Ajak-made of fine fibres of animals of some goat species. Kayak-made from cotton of deep blue colour. Kshaumik dukul--made of special cotton found in the Gaud country. Pattaresham-a type of silk. Malayaj-made of sandalwood fibre or silk from Malaya country (modern Mysore and adjoining area). Valkal-made of fibres from bark of a plant. Anshak-fine cloth. Chinanshuk-very fine fabric from China. Desharaag--partially coloured cloth. Amil-fabrics from Rome. Garjal--clothes that produce chattering sound while wearing. Sfatik-snow white Persian blankets or heavy blankets. An ascetic should not accept these and other such expensive clothes even when offered. 216. se bhikkhU vA 2 se jaM puNa AINapAuraNANi vatthANi jANejjA, taM jahAuddANi vA pesANi vA pesalANi vA kiNhamigAINagANi vA NIlamigAINagANi vA goramigAINagANi vA kaNagANi vA kaNagakaMtANi vA kaNagapaTTANi vA kaNagakhaiyANi OM vA kaNagaphusiyANi vA vagghANi vA vivagghANi vA AbharaNANi vA AbharaNavicittANi vA aNNayarANi vA tahappagArAI AINapAuraNANi vatthANi lAbhe saMte No pddigaahejjaa| AcArAMga sUtra (bhAga 2) ( 318 ) Acharanga Sutra (Part 2) t us

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C 18. O MHINARAYANANDPARODAMODATOPARODeoriyorrovivoroPANORARODDES 216. sAdhu-sAdhvI carma yA roma se niSpanna vastra ke sambandha meM jAne, jaise ki audrasindhu dezaja matsya ke carma aura sUkSma romoM se bane vstr| peSa-sindhu deza ke sUkSma carma vAle jAnavaroM se bne| peSaleza-usI ke carma para sthita sUkSma romoM se bane hue, kRSNa, nIla aura gauravarNa ke mRgoM ke camar3oM se nirmita vastra, svarNarasa meM lipaTe vastra, sone kI kAnti vAle vastra, sone ke rasa paTTiyA~ diye hue vastra, sone ke puSpa-gucchoM se aMkita, sone ke tAroM se jaTita, aura svarNa candrikAoM se sparzita, vyAghra carma, cIte kA carma, AbharaNoM se maNDita, AbharaNoM se citrita ye tathA anya isI prakAra ke carma-niSpanna prAvaraNa-vastra prApta hone para bhI grahaNa nahIM kre| 216. A disciplined bhikshu or bhikshuni should know about various clothes produced from skin or fur such as-Audraclothes made of skin and fine fur of a fish found in the Sindhu country. Pesh-clothes made of fine skin of animals found in Sindhu country. Peshlesh-clothes made of leather of black, blue and white deer, clothes made of gold covered fabric, clothes with golden glow, clothes with golden strips, clothes decorated with bunches of golden flowers, clothes made of golden brocade, clothes adorned with golden stars, tiger skin, leopard skin, gem studded clothes, clothes with ornamental designs and other such clothes made of skins. An ascetic should not accept such clothes even when offered. vivecana-ina sUtroM meM usa yuga meM pracalita aneka prakAra ke bahumUlya evaM carma-nirmita vastroM ke grahaNa kA niSedha kiyA gayA hai| isake nimnalikhita kAraNa ho sakate haiM (1) ye aneka prakAra ke prANiyoM ke Arambha-samArambha se taiyAra hote the| (2) bahumUlya hone se coroM yA dhana-lobhI vyaktiyoM dvArA inake curAye jAne yA lUTe-chIne jAne kA bhaya banA rahatA hai| (3) sAdhuoM ke dvArA aise vastroM kI adhika mA~ga hone para aise vastroM ke lie una-una / pazuoM kI hiMsA kI jAyegI, paMcendriya vadha kiyA jaayegaa| (4) sAdhuoM ko ina bahumUlya vastroM para moha, mUrchA paidA ho sakatI hai| saMcita karake rakhane kI vRtti bar3ha sakatI hai| vastraiSaNA : paMcama adhyayana ( 319 ) Vastraishana : Fifth Chapter

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(5) sAdhuoM kA jIvana sukumAra vibhUSA - pradhAna bana jAyegA / (6) itane bahumUlya vastra sAdhAraNa gRhastha ke yahA~ mila nahIM skte| ataH sAdhu viziSTa dhanADhya gRhastha se bhaagegaa| vaha yadi bhaktibhAva vAlA nahIM hogA, to sAdhuoM ko aise kImatI vastra nahIM degA aura sAdhu unheM parezAna bhI kreNge| (7) bhaktimAna dhanADhya gRhastha mola lAkara yA vizeSa rUpa se bunakaroM se banavAkara degA | (8) camar3e ke vastra ghRNAjanaka, apavitra aura amaMgala hone se inakA upayoga sAdhuoM ke lie ucita evaM zobhAspada nahIM / zrI abhayadevasUri ne mahAmUlya kI paribhASA isa prakAra kI hai - 'pATaliputra ke sikke se jisakA mUlya aThAraha mudrA ( sikkA - rupayA) se lekara eka lAkha mudrA ( rupayA) taka ho vaha mahAmUlya vastra hotA hai| ( sthAnAMgasUtra vRtti, patra 32) vinayapiTaka (mahAvagga ) 8/8/12, pR. 298 meM zivi deza meM bane 'siveyyaka vastra' kA ullekha hai, jo eka lAkha mudrA meM milatA thA / Elaboration-In these aphorisms taking clothes that are very expensive and made of skin has been censured. Following may be the reasons for this (1) These were produced by harming and killing various types of animal. (2) Being expensive there always was a fear of theft or snatching by thieves and greedy people. (3) If there was a demand of such clothes by ascetics more animals and five sensed beings would be killed. (4) Ascetics could develop fondness and craving for such expensive clothes as also the tendency to hoard these. (5) The life-style of ascetics would become adornment oriented and permissive. (6) Such expensive clothes are not available with ordinary citizens. Therefore ascetics will have to approach affluent people. If they are not devoted they will not offer expensive clothes and consequently the ascetics will pester them. AcArAMga sUtra (bhAga 2) ( 320 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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(7) Devout and affluent people will specially purchase or get such clothes made for ascetics. (8) As leather clothes are abhorrent, impure and inauspicious it is not proper and becoming of ascetics to use them. Shri Abhayadev Suri has defined very expensive as--a cloth with a price range between eighteen to a hundred thousand gold coins of Patliputra is called very expensive. (Sthananga Vritti, leaf 32) ___In Vinayapitik (Mahavagga) 8/8/12, p. 298 is a mention of siveyyak cloth made in Shivi country that was available for one hundred thousand gold coins. vizeSa zabdoM ke artha-'AiNagANi' Adi zabdoM ke artha-AcArAMgacUrNi, nizIthacUrNi Adi meM ina padoM ke bhinna-bhinna artha diye gaye haiN| AiNagANi-ajina-carma se nirmit| AyANi-tosali deza meM atyanta sardI par3ane para bakariyoM ke khuroM meM sevAla jaisI vastu laga jAtI hai, use ukhAr3akara usase banAye jAne vAle vstr| kAyANi-kaue kI jA~gha kI maNi jisa tAlAba meM par3a jAtI hai, usakI maNi jaisI prabhA hotI hai, una kAkamaNi raMjita vastroM ko kAkavastra kahate haiN| khomiyANi-kSoma kahate haiM pauMDa-puSyamaya vastra ko, athavA jaise vaTa-vRkSa se zAkhAe~ nikalatI haiM, vaise hI pauMDa-vRkSoM se lambe-lambe reze nikalate haiM, unase bane hue vstr| 'poMDamayA khommA, aNNe bhaNNaMti rukkhehitoM niggocchaMti, jahA vaDehiMto pAdagA shaa|'-pusspoN ke reze se banA yA vRkSoM se nikalane vAle rasa se banA huA vstr| 'kSaumika' kA artha vRttikAra ne sAmAnya kapAsa se banA huA vastra kiyA hai, lekina yahA~ maha~ge vastroM kI sUcI meM use diyA hai, isakA rahasya yaha hai ki jo sUtI vastra ho, lekina bahuta hI bArIka ho, usa para sone-cA~dI Adi ke kinArI goTe lage hue hoM to vaha bahumUlya ho jaayegaa| (nizIthacUrNi, u. 7) ___ dugullANi-dukUla eka vRkSa kA nAma hai, usakI chAla lekara Ukhala meM kUTI jAtI hai, jaba vaha bhusse jaisI ho jAtI hai taba use pAnI meM bhigokara reze banAkara vastra nirmANa kiyA jAtA hai| paTTANi-tirIr3a vRkSa kI chAla ke tantu paTTasadRza hote haiM, unase nirmita vastra tirIr3apaTTa vastra athavA rezama ke kIr3oM ke mu~ha se nikalane vAle tAroM se bane vstr| anuyogadvAra sUtra 37 kI TIkA ke anusAra-kisI jaMgala meM saMcita kiye hue mA~sa ke cAroM ora ekatrita kIr3oM se 'paTTa' vastra banAye jAte the| malayANi-malaya deza (maisUra Adi) meM candana ke pattoM ko sar3AyA jAtA hai, phira unake rezoM se banAye vstr| pattuNNANi-valkala se bane hue bArIka vastra 'patroNa' kA ullekha mahAbhArata 2/78/54 meM bhI hai| desarAgA-jisa deza meM ra~gane kI jo vidhi hai, usa deza meM ra~ge hue vstr| gajjalANi-jinake pahanane para vidyutgarjana-sA kar3akar3a zabda hotA hai, ve garjala vstr| kaNago-sone ko pighalAkara usase sUta ra~gA jAtA hai aura vastra banAye jAte haiN| kaNagakaMtANijinake sone kI kinArI ho, aise vstr| vivagghANi-cIte kA cmdd'aa| (pAia-sadda mahaNNavo) vastraiSaNA : paMcama adhyayana ( 321 ) Vastraishana : Fifth Chapter

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S A ARVAVAVADNOTATONOMATONYOYAYOYAYOYAYAYAYCAN kautapa Adi ke grahaNa kA niSedha hai| kautapa, kaMbala (phArasa deza ke bane galIce) tathA va prAvAraka maha~ge hone ke atirikta ye bIca-bIca meM chUche, chidra vAle yA pole hote haiM, jinameM jIva ghusa jAte haiM, jinake marane kI AzaMkA rahatI hai tathA pratilekhana bhI ThIka se nahIM ho sakatA, ina saba doSoM ke kAraNa ye vastra agrAhya mAne gaye haiN| susi dosAya Na gRnnhiiyaat| atera-pameraria (HARTI .97. f., 9. 202) Technical Terms : In Acharanga Churni, Nishith Churni and many other texts terms like ainagani have been interpreted differently. Ainagani (ajin)-made from leather or skin. Ayani--In Tosil country during extreme winter a special type of weed sticks to the hoofs of goats. Clothes made by picking and processing these weeds. Kayaniwhen the bead from the thigh of a raven drops into a pond the water takes the hue of its colour. Cloth coloured with this water. Khomiyani-clothes made of Paund flowers; Paund tree produces fibrous roots hanging from its branches, cloth made of these fibres; cloth made of fibres from flowers or gum oozing out of trees. The commentator (Vritti) has interpreted Kshaumik as ordinary cotton cloth but here it is listed with expensive clothes. The reason for this is that even the cotton that is very fine and has gold work becomes expensive. (Nishith Churni, Ch. 7) Duggalani--Dukool is a tree. Its bark is pounded and when it becomes powdery it is submerged in water. Cloth is made with fibres drawn from it. Pattani-The fibres of bark of tirid plant are flat like strips. Cloth made of these fibres. Silk from mulberry worms is also called pattani. According to the Tika of Anuyogadvar Sutra pattacloth was made from worms collected around flesh heaped in jungle. Malayani-In Malaya country (modern Mysore and adjoining area) sandal wood leaves were fermented and fibres produced from it. Cloth made of these fibres. Pattunnani (patrorna)-mention of fine cloth made of valkal (bark) is also found in Mahabharat 2/78/54. Desaraga-clothes dyed by process popular in a particular area. Gajjalani-clothes that produce chattering sound like that of static electricity. Kango-cloth made of cotton yarn coloured with suspension of gold particles. Kanagakantani-clothes with golden borders. Vivagghani-leopard skin. (Paia Sadda Mahannavo) AcArAMga sUtra (bhAga 2) ( 372 ) Acharanga Sutra (Part 2)

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Use of kautap (etc.) is prohibited. Besides being expensive Kautap, kambal (Persian carpet) and pravarak are loosely woven and are easily infested with insects. These things are prohibited because they are difficult to clean and insects can get killed. (Acharanga Churni, p. 202) vastraiSaNA kI cAra pratimAe~ 217. icceyAI AyataNAI uvAikamma aha bhikkhU jANejjA cauhiM paDimAhiM vatthaM esittae [1] tattha khalu imA paDhamA paDimA - se bhikkhU vA 2 uddisiya 2 vatthaM jAejjA, taM jahA - jaMgiyaM vA jAva tUlakaDaM vA / tahappagAraM vatthaM sayaM vA NaM jAejjA paro vA se dejjA, phAsUyaM esaNijjaM lAbhe saMte jAva paDigAhejjA / [2] ahAvarA doccA paDimA - se bhikkhU vA 2 pehAe 2 vatthaM jAejjA, taM jahAgAhAvai vA jAva kammakarI vA se puvvAmeva AloejjA - Auso ti vA bhaiNI tivA dAhisi me to aNNayaraM vatthaM ? tahappagAraM vatthaM sayaM vA NaM jAejjA, paro vA se jjA, phAyaM esaNijjaM lAbhe saMte jAva paDigAhejjA / doccA paDimA / [3] ahAvarA taccA paDimA se bhikkhU vA 2 sejaM puNa vatthaM jANejjA, taM jahA - aMtarijjagaM vA uttarijjagaM vA, tahappagAraM vatthaM sayaM vA NaM jAejjA jAva paDigAhejjA / taccA paDimA / [4] ahAvarA cautthA paDimA - se bhikkhU vA 2 ujjhiyadhammiyaM vatthaM jAejjA jaM ca'nne bahave samaNa-mAhaNa-atihi-kivaNa - vaNImagA NAvakaMkhaMti, tahappagAraM ujjhiyadhammiyaM vatthaM sayaM vA NaM jAejjA paro vA se dejjA, phAsuyaM jAva paDigAhejjA / utthA paDimA / icceyANaM cauNhaM paDimANaM jahA piMDesaNAe / 217. saMyamI sAdhu-sAdhvI vastraiSaNA sambandhI ina ( pUrvokta) doSoM ko chor3akara cAra pratimAoM - abhigraha - vizeSoM se vastraiSaNA kare [1] pahalI pratimA - sAdhu yA sAdhvI mana meM pahale saMkalpa kiye hue vastra kI yAcanA kare, jaise ki - jAMgamika yAvat tUla-nirmita vastroM meM se eka prakAra ke vastra grahaNa kA mana meM nizcaya kare, usa prakAra ke vastra kI svayaM yAcanA kare athavA gRhastha svayaM de to prAsuka aura eSaNIya hone para grahaNa kare | vastraiSaNA : paMcama adhyayana ( 323 ) Vastraishana: Fifth Chapter

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8 [2] dUsarI pratimA-vaha sAdhu yA sAdhvI vastra ko pahale gRhastha ke pAsa dekhakara phira gRha-svAmI yAvat naukarAnI Adi se usakI yAcanA kare-"AyuSman gRhastha bhAI athavA bahana ! kyA tuma ina vastroM meM se kisI eka vastra ko mujhe doge/dogI?' yaha dUsarI pratimA huii| SARoRARODE _[3] tIsarI pratimA sAdhu yA sAdhvI (gRhastha ke dvArA upayoga meM liyA huA) purAne vastra ke sambandha meM jAne, jaise ki-andara pahanane ke yogya yA Upara pahanane ke yogya cAdara Adi antarIya vstr| usa prakAra ke vastra kI svayaM yAcanA kare yA gRhastha use svayaM de to grahaNa kre| yaha tIsarI pratimA huii| ___ [4] cauthI pratimA-jisa vastra ko bahuta se anya zAkyAdi bhikSu yAvat bhikhArI loga bhI lenA na cAheM aise ujjhita-dhArmika (pheMkane yogya) vastra kI sAdhu yA sAdhvI svayaM yAcanA kare athavA vaha gRhastha svayaM hI sAdhu ko de to usa vastu ko prAsuka aura eSaNIya jAnakara grahaNa kara le| jaise piNDaiSaNA adhyayana meM varNana kiyA gayA hai, vaise hI ina cAroM pratimAoM ke viSaya meM yahA~ samajha lenA caahie| FOUR PRATIMAS FOR ACQUIRING CLOTHES 217. Besides avoiding the said faults related to acquisition of clothes, an ascetic should also observe four prutimas (regulations or special resolves) while exploring for clothes___ [1] First Pratima-A bhikshu or bhikshuni should first seek the cloth he has resolved for. For instance he should resolve in advance to seek one of the said types of cloth, such as jangamik (etc. up to toolkrit). He should then specifically ask for that type of cloth or take it, if offered by a householder on his own, considering it to be faultless and acceptable. _[2] Second Pratima-A bhikshu or bhikshuni should first find if the householder has that cloth and then beg for it from the host (etc. up to maid)--"Long lived householder (brother or sister ! Would you please give one of these clothes to me ?" This is the second pratima. AcArAMga sUtra (bhAga 2) ( 324 ) Acharanga Sutra (Part 2)

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ck.pl 9-8098092098. GROYAS Xia [3] Third Pratima-A bhikshu or bhikshuni should find about the old clothes (used clothes) such as under or upper or other garments the householder has. He should then specifically seek for that type of cloth or take it, if offered by a householder on his own, considering it to be faultless and acceptable. This is the third pratima. ___ [4] Fourth Pratima-A bhikshu or bhikshuni should seek a cloth worth discarding or which is rejected by many other Buddhist monks (etc. up to destitute) or take it, if offered by a householder on his own, considering it to be faultless and acceptable. The details about these four pratimas should be taken as those mentioned in the chapter Pindaishana. vivecana-piNDaiSaNA adhyayana meM jaise piNDaiSaNA kI cAra pratijJAe~ batAI gaI haiM, vaise hI yahA~ vastraiSaNA se sambandhita cAra pratijJAe~ batAI gaI haiN| unake nAma isa prakAra haiM (1) uddiSTA-apane mana meM pahale hI saMkalpa kiye hue vastra kI yAcanA krnaa| (2) prekSitA-kisI gRhastha ke yahA~ vastra dekhakara usa vastra kI yAcanA krnaa| (3) paribhuktA-gRhastha dvArA pahane hue antarIya (bhItara pahane hue) uttarIya (Upara pahane hue, or3he hue) vastra kI yAcanA krnaa| (4) ujjhitadharmikA-jo vastra gRhastha ke kAma Ane yogya nahIM rahA ho, aise pheMkane yogya vastra kI yAcanA krnaa| bRhatkalpasUtra vRtti, pR. 180 tathA nizIthacUrNi, u. 5, pR. 568 meM bhI ina cAra pratimAoM kA varNana hai| Elaboration--In the Pindaishana chapter are mentioned four resolutions regarding exploration of food. In the same way are given four resolutions regarding exploration for clothes here. Their names are as follows, (1) Uddishta-To seek a cloth about which a resolve has been made in advance. (2) Prekshita-To beg for a cloth already seen with a householder. , vastraiSaNA : paMcama adhyayana (325 ) Vastraishana : Fifth Chapter

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(3) Paribhukta-To seek old clothes (used clothes) such as under or upper or other garments the householder has. (4) Ujjhitadharmika--To beg for a cloth worth discarding being of no use to the householder. These four pratimas are also mentioned in Vrihatkalpasutra Vritti, p. 180 and Nishith Churni, Ch. 5, p. 568. pazcAtkarma Adi anaiSaNIya vastra-grahaNa kA niSedha 218. siyA NaM eyAe esaNAe esamANaM paro vaijjA-AusaMto samaNA ! ejjAhi tumaM mAseNa vA dasarAeNa vA paMcarAeNa vA sute vA sutatare vA, to te vayaM aNNayaraM vatthaM daahaamo| eyappagAraM NigyosaM soccA nisamma se puvvAmeva AloejjA-Auso ! ti vA, bhagiNI ! ti vA, No khalu me kappai eyappagAra saMgAraM paDisuNettae, abhikaMkhasi me dAuM idANimeva dlyaahi| 218. vastra kI gaveSaNA karane vAle sAdhu ko yadi koI gRhastha kahe ki "AyuSman zramaNa ! isa samaya to tuma cale jAo, eka mAsa yA dasa yA pA~ca dina ke bAda athavA kala yA parasoM AnA, taba hama tumheM eka vastra deNge|" isa prakAra kA kathana sunakara vaha sAdhu vicAra kara pahale hI kaha de-"AyuSman gRhastha athavA bahana ! mujhe isa prakAra kA pratijJApUrvaka vacana svIkAranA nahIM kalpatA, yadi tuma mujhe vastra denA cAhate ho to abhI de do|" TA 1ex Rool CENSURE OF CLOTHES INVOLVING VARIOUS FAULTS 218. If some householder tells to an ascetic exploring for clothes--"Long lived Shraman ! Please go now and come after a month, ten or five days, tomorrow or the day after when I will give you a cloth." On hearing these words the ascetic should thoughtfully reply--"Long lived householder or sister ! It is not proper for me to accept such promise. If you want to give please give the cloth now." 219. se NevaM vayaMtaM paro vaijjA-AusaMto samaNA ! aNugacchAhi, to te vayaM aNNayaraM vatthaM daahaamo| se puvAmeva AloejjA--Auso ! ti vA, bhaiNI ! ti vA, No khalu me kappati eyappagAre saMgAravayaNe paDisuNettae, abhikaMkhasi me dAuM iyANimeva dlyaahi| 209.2014 SHNAK MEENEPercotic AcArAMga sUtra (bhAga 2) ( 326 ) Acharanga Sutra (Part 2)

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219. sAdhu ke isa prakAra kahane para bhI yadi vaha gRhastha yoM kahe ki-"AyuSman zramaNa ! abhI to tuma jaao| thor3I dera bAda AnA, hama tumheM eka vastra de deNge|" isa para vaha muni usa gRhastha se kahe-"AyuSman gRhastha athavA bahana ! mere lie isa prakAra kA saMketapUrvaka vacana (saMgAra vacana-vAyadA) svIkAra karanA nahIM kalpatA hai| yadi mujhe denA cAhate ho to isI samaya de do|" 219. Even after this if the householder tells--"Long lived Shraman ! Please go now and come after sometime when I will give you a cloth." On hearing these words the ascetic should thoughtfully reply--"Long lived householder or sister ! It is not proper for me to accept such promise. If you want to give please give the cloth now." 220. se sevaM vayaMtaM paro NeyA vaejjA-Auso ! ti vA, bhagiNI ! ti vA, AhareyaM vatthaM samaNassa dAhAmo, aviyAI vayaM pacchA vi appaNo sayaTThAe pANAiM 4 samAraMbha samuddissa jAva ceissaamo| eyappagAraM nigghosaM soccA nisamma tahappagAraM vatthaM aphAsuyaM jAva No pddigaahejjaa| 220. sAdhu ke isa prakAra kahane para yadi vaha gRha-svAmI (netA) gRhastha ghara ke kisI sadasya (bahana Adi) ko bulAkara yoM kahe ki "AyuSman yA bahana ! vaha vastra lAo, hama use zramaNa ko deNge| hama to apane lie bAda meM bhI prANiyoM Adi kA samArambha karake banavA leNge|" gRhastha ke isa prakAra ke zabda sunakara pazcAtkarma lagane kA anumAna karake vastra ko aprAsuka evaM aneSaNIya jAnakara bhikSu grahaNa nahIM kre| 220. At these words from the ascetic if the householder tells to some member of the family (sister etc.)--"Long lived brother or sister ! Please fetch that cloth, I will give it to the ascetic. For my use I will once again get another cloth made by causing harm to beings." On hearing these words the ascetic should think of the involved faults like pashchatkarma (consequent faults) and refuse to take it considering it to be faulty and unacceptable. 221. siyA NaM paro NeyA vaejjA-Auso ! ti vA, bhaiNI ! ti vA, Ahara evaM vatthaM siNANeNa vA jAva AghaMsittA vA paghaMsittA vA samaNassa NaM daahaamo| eyappagAraM : + vastraiSaNA : paMcama adhyayana (327 ) Vastraishana : Fifth Chapter

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nigyosaM soccA nisamma se puvvAmeva AloejjA-Auso ! ti vA, bhaiNI ! ti vA, mA eyaM tumaM vatthaM siNANeNa vA jAva paghaMsAhi vA, abhikaMkhasi me dAuM emeva dlyaahi| se sevaM vadaMtassa paro siNANeNa vA jAva paghaMsittA dlejjaa| tahappagAraM vatthaM aphAsuyaM jAva No pddigaahejjaa| 221. kadAcit gRha-svAmI ghara ke kisI vyakti se isa prakAra kahe ki "AyuSman ! vaha vastra lAo, to hama use jala se dhokara, candana Adi dravya se, cUrNa se yA padma Adi sugandhita padArthoM se ghisakara zramaNa ko deveN|" unakA aisA vArtAlApa sunakara sAdhu pahale se hI kaha de-"AyuSman gRhastha ! isa vastra ko mata dhoo tathA dravyoM se AgharSaNa yA pragharSaNa mata kro| yadi mujhe vaha vastra denA cAhate ho to aise hI de do|" sAdhu ke dvArA niSedha karane para bhI vaha gRhastha dhone Adi kI kriyA karake usa vastra ko dene lage to sAdhu aprAsuka evaM aneSaNIya jAnakara usa vastra ko grahaNa na kre| 221. If the householder tells to some member of the family (sister etc.)"Long lived brother or sister ! Please fetch that cloth, I will wash it with water, rub sandal-wood or other fragrant powder on it or apply lotus or other perfumes on it and give it to the ascetic." On hearing these words the ascetic should at once tell--"Long lived householder ! Please do not wash the cloth or rub and apply perfumes on it. If you want to give please give the cloth as it is." Even after this warning by the ascetic if the householder proceeds to wash (etc.) before offering it the ascetic should refuse to take it considering it to be faulty and unacceptable. ___ 222. se NaM paro NeyA vaejjA-Auso ! ti vA, bhaiNI ! ti vA, Ahara evaM vatthaM sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholettA vA paholettA vA samaNassa NaM daahaamo| eyappagAraM nigdhosaM, taheva, navaraM mA eyaM tumaM vatthaM sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholehi vA paholehi vaa| abhikaMkhasi me dAuM sesaM taheva jAva No pddigaahejjaa| 222. yadi gRhapati ghara ke kisI sadasya se kahe ki "AyuSman ! usa vastra ko lAo, hama use prAsuka zItala jala se yA uSNa jala se eka bAra yA kaI bAra dhokara zramaNa ko deN|" isa prakAra kI bAta sunakara vaha zramaNa pahale hI dAtA se kahe-"AyuSman AcArAMga sUtra (bhAga 2) ( 328 ) Acharanga Sutra (Part 2) "

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.RAKHANALAAI CONOON.CAC-O10.00.. . . ........... ...... . M.OHOU 4 Rr.. MIR MA 0: 14 SinCFEER More gRhastha ! isa vastra ko tuma prAsuka zItala jala yA uSNa jala se mata dhoo| yadi mujhe denA cAhate ho to aise hI de do|" sAdhu ke manA karane para bhI yadi vaha jala se dhokara dene lage to aprAsuka evaM aneSaNIya jAnakara grahaNa na kre| 222. If the householder tells to some member of the family (sister etc.)--"Long lived brother or sister ! Please fetch that cloth, I will wash it with uncontaminated cold or hot water once or many times and give it to the ascetic." On hearing these words the ascetic shou.d at once tell--"Long lived householder ! Please do not wash the cloth with uncontaminated cold or hot water. If you want to give please give the cloth as it is." Even after this warning by the ascetic if the householder proceeds to wash before offering it, the ascetic should refuse to take it considering it to be faulty and unacceptable. 223. se NaM paro NeyA vaejjA-Auso ! ti vA, bhaiNI ! ti vA, Ahara eyaM / , vatthaM kaMdANi vA jAva hariyANi tA visodhettA samaNassa NaM daahaamo| eyappagAraM NigyosaM soccA nisamma jAva bhaiNI ! ti vA, mA eyANi tumaM kaMdANi vA jAva visohehi, No khalu me kappai eyappagAre vatthe pddigaahitte| se sevaM vadaMtassa paro kaMdANi vA jAva visohettA dlejjaa| tahappagAraM vatthaM aphAsuyaM jAva No pddigaahejjaa| 223. yadi vaha gRha-svAmI ghara ke kisI sadasya se kahe ki "AyuSman ! usa vastra ko lAo, hama usa vastra meM kanda yAvat harI (vanaspati) (ba~dhI huI ho to) nikAlakara sAdhu ko deNge|" aisA sunakara pahale hI dAtA se kaha de-"AyuSman gRhastha ! aisA mata kro| isa prakAra kA vastra grahaNa karanA mujhe nahIM kalpatA hai|" ___sAdhu ke dvArA niSedha karane para bhI vaha gRhastha kaMda yAvat harI vastu ko nikAlakara dene lage to usa vastra ko aprAsuka evaM aneSaNIya samajhakara grahaNa na kre| 223. If the householder tells to some member of the family (sister etc.)"Long lived brother or sister ! Please fetch that cloth, I will take out the bulbous roots (etc. up to green or vegetables bundled in it) and give it to the ascetic." On hearing these words the ascetic should at once tell--"Long lived 2. vastraiSaNA : paMcama adhyayana ( 329 ) Vastraishana : Fifth Chapter A .NICTLAMA raat 'd

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. . . . . . .. ... . . . ... . ..... C ATENEFTTAMATA . . : householder ! Please do not do that. I am not allowed to accept such cloth. Even after this warning by the ascetic if the householder proceeds to remove vegetables from that cloth before offering it, the ascetic should refuse to take it considering it to be faulty and unacceptable. S RAN I vastra-grahaNa-pUrva pratilekhanA vidhAna 224. siyA se paro NettA vatthaM nisirejjA, se puvvAmeva AloejjA-Auso ! ti vA, bhaiNI ! ti vA, tumaM ceva NaM saMtayaM vatthaM aMtoaMteNa pddilehijjissaami| kevalI buuyaa-aayaannmeyN| vatthaMteNa baddhe siyA kuMDale vA guNe vA hiraNNe vA suvaNNe vA maNI vA jAva rayaNAvalI vA pANe vA bIe vA harie vaa| aha bhikkhUNaM puvvovadiTThA 4 jaM puvvAmeva vatthaM aMtoaMteNa philehejjaa| 224. yadi gRha-svAmI (ghara se vastra lAkara) sAdhu ko de, to vaha pahale hI usase kaha de-"AyuSman gRhastha yA bahana ! tumhAre isa vastra ko maiM andara-bAhara cAroM ora se kholakara dekhUgA, kyoMki kevalI bhagavAna ne kahA hai-'vastra ko pratilekhanA kiye binA lenA karmabandhana kA kAraNa hai|' kadAcit usa vastra ke kinAre para kucha ba~dhA ho, koI kuNDala ba~dhA ho yA dhAgA, cA~dI, sonA, maNiratna yAvat ratnoM kI mAlA ba~dhI ho yA koI prANI, bIja yA harI vanaspati ba~dhI ho| isIlie bhikSuoM ke lie tIrthaMkara Adi Apta-puruSoM ne upadeza/nirdeza kiyA hai ki vastra-grahaNa se pahale hI usa vastra kI andara-bAhara cAroM ora se pratilekhanA karake grahaNa karanA caahie|" / ' 1 KC 7. .. . PROCEDURE OF INSPECTING CLOTHES BEFORE TAKING 224. If the donor (brings the cloth from his house) and offers it, the ascetic should at once tell--"Long lived brother or sister ! I will unfold this cloth and inspect it properly from all sides because the Omniscient has said that 'to take a cloth without inspection is a cause of bondage of karmas.' There is a chance that something is tied at the end of the cloth, may be an earring, thread, silver, gold, gems or gem-string or even some living being, seeds or green vegetable. Therefore Tirthankars and other -1.1 nant AcArAMga sUtra (bhAga 2) ( 330 ) Acharanga Sutra (Part 2) .. . bEO HI) 'pA * * * * *

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FINA N CCICCC0ASH.CACCHAMPACORPORESHREPARESite PAPERecJASNETROPICCCC 299.94ka. OPARO9080940 sasiakinkin OROYAN sages have given instructions that ascetics should properly inspect clothes from all sides before accepting it.". vivecana-vastra grahaNa karane se pUrva vastra ko pahale andara-bAhara sabhI konoM se acchI taraha dekhabhAla karane ke pIche bar3I dIrghadRSTi chipI hai| vRttikAra una sabhI bAtoM kI ora saMketa karate haiM-(1) vastra ke palle meM koI kImatI cIja ba~dhI ho, sAdhu ko use rakhane se parigraha doSa lgegaa| (2) gRhastha kI vaha vastu guma ho jAne se sAdhu para zaMkA ho sakatI hai| (3) vastra bIca meM se phaTA ho to sAdhu ko vastra grahaNa karane kA koI lAbha nahIM hogaa| (4) gRhastha ne sAdhu ke lie vastra ko vividha dravyoM se suvAsita kara rakhA ho yA usameM bIca meM phUla-pattI Adi yA cA~dI-sone ke belabUTe kiye hoN| (5) usa vastra meM dImaka, khaTamala, , cIMTI Adi koI jIva lagA ho, bIja ba~dhe hoM yA harI vanaspati ba~dhI ho| (6) kisI ne dveSavaza usa vastra para viSa lagA diyA ho, jise pahanate hI prANa viyoga kI sambhAvanA ho| (7) usa vastra kI apekSita lambAI-caur3AI na ho| ityAdi kAraNoM se sAdhu apanI nizrAya meM vastra lene se pUrva gRhastha se kahatA hai-"tumaM ceva NaM saMtiyaM vatthaM aMtoaMteNa pddilehissaami|"-arthaat maiM pratilekhana karatA hU~ taba taka yaha vastra tumhArA hI hai| (vRtti patrAMka 395) Elaboration There is a far reaching purpose behind inspecting a cloth from all sides and every corner before taking it. The commentator (Vritti) explains all those points-(1) A valuable may have been tied with the end of the cloth. The ascetic will commit the fault of parigraha or having possessions. (2) When the householder loses that thing he may put blame on the ascetic. (3) If the cloth is torn in the middle it would be of no use to the ascetic. (4) The householder could have applied perfumes or embellished it with floral prints or gold-silver work specially for the ascetic. (5) The cloth could be infested with insects like termites, bedbug, louse, ant etc. or seeds and green vegetables could have been packed in it. (6) Someone could have applied poison due to animosity and there is chance of getting killed if worn. (7) The cloth may not be of desired dimension. For such reasons an ascetic tells to a householder before taking a cloth-This cloth scill belongs to you as long as I am inspecting it. (Vritti leaf 395) grAhya-agrAhya vastra-viveka 225. se bhikkhU vA 2 se jaM puNa vatthaM jANejjA-saaMDaM jAva sasaMtANaM tahappagAraM vatthaM aphAsuyaM jAva No pddigaahejjaa| vastraiSaNA : paMcama adhyayana ( 331 ) Vastraishana : Fifth Chapter

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AN 225. sAdhu-sAdhvI jAne yadi koI vastra aNDoM se yAvat makar3I ke jAloM se yukta hai 7. to usa vastra ko aprAsuka evaM aneSaNIya mAnakara grahaNa na kre| ACCEPTABLE AND UNACCEPTABLE CLOTHES 225. A bhikshu or bhikshuni should find if a cloth is infested with insect-eggs (etc. up to cobwebs). If it is so the ascetic should refuse to take it considering it to be faulty and unacceptable. 226. se bhikkhU vA 2 se jaM puNa vatthaM jANejjA-appaMDaM jAva appa saMtANagaM aNalaM athiraM adhuvaM adhAraNijjaM roijjaMtaM Na ruccai, tahappagAraM vatthaM aphAsuyaM jAva No pddigaahejjaa| 226. sAdhu-sAdhvI yadi jAne ki yaha vastra aNDoM se yAvat makar3I ke jAloM se to rahita hai, kintu upayogalAyaka nahIM hai| asthira-(TikAU nahIM) hai yA jIrNa hai, adhruva(dAtA thor3e samaya ke lie de rahA hai) dhAraNa karane ke yogya nahIM hai, sundara vastra hone para bhI dAtA athavA sAdhu kI usameM ruci na ho, to usa prakAra ke vastra ko bhI grahaNa na kre| ___226. If a bhikshu or bhikshuni finds that a cloth is not infested with insect-eggs (etc. up to cobwebs) but is useless because of being not lasting, worn-out, given for a short period, not suitable to wear and good but not to the liking of the donor or the ascetic. In such case the ascetic should refuse to take it considering it to be faulty and unacceptable. 227. se bhikkhU vA 2 se jaM puNa vatthaM jANejjA-appaMDaM jAva appa saMtANayaM alaM thiraM dhuvaM dhaarnnijj| roijjataM ruccai, tahappagAraM vatthaM phAsuyaM jAva pddigaahejjaa| 227. sAdhu-sAdhvI jAne, jo vastra aNDoM se yAvat makar3I ke jAloM se rahita hai, sAtha hI abhISTa kArya karane meM samartha, sthira, dhruva, dhAraNa karane yogya hai dAtA kI dene meM ruci hai, sAdhu ke lie bhI kalpanIya ho to usa prakAra ke vastra ko prAsuka aura eSaNIya samajhakara grahaNa kara sakatA hai| 227. If a bhikshu or bhikshuni finds that a cloth is not to infested with insect-eggs (etc. up to cobwebs) and is also useful, lasting, not worn-out, being given for good, suitable to wear, good and to the liking of both the donor and the ascetic. In such case AcArAMga sUtra (bhAga 2) ( 332 ) Acharanga Sutra (Part 2)

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the ascetic should take it considering it to be faultless and acceptable. vizeSa zabdoM ke artha- 'aNalaM' - jo vastra abhISTa ( pahanane, or3hane Adi) kArya ke lie aparyApta-asamartha ho, yAnI jisakI lambAI-caur3AI kama ho / athiraM - jo majabUta aura TikAU na ho, jIrNa ho, jaldI hI phaTa jAne vAlA ho / adhuvaM - jo prAtihArika ( pADihAriya ) - thor3e samaya ke upayoga ke lie diyA jA rahA ho| adhAraNijjaM - jo aprazasta ho, khaMjana Adi ke ( dhabbe ) jisa para lage hoM, ataH jo vastra lakSaNahIna ho / ( vRtti patrAMka 396) Technical Terms: Analam-cloth which is not sufficient for the desired use (covering the body). In other words, which is short in dimensions. Athiram - that which is not strong and lasting, worn-out and about to get torn. Adhuvam-given for limited use or short period. Adharanijja--unsuitable to wear; not good; having spots; of bad quality. (Vritti leaf 396) vastra- prakSAlana niSedha 228. se bhikkhU vA 2 'No Navae me vatthe' tti kaTTu No bahudesieNa siNANeNa vA jAva paghaMsejja vA / 228. 'mere pAsa nayA vastra nahIM hai' aisA socakara sAdhu yA sAdhvI purAne vastra ko thor3e yA bahuta sugandhita dravya se AgharSita - pragharSita na kare, sundara banAne kA prayAsa na kare / CENSURE OF WASHING CLOTHES 228. 'I do not have new clothe' thinking thus a bhikshu or bhikshuni should not rub or apply perfumes or aromatic substances in small or large quantity to an old cloth; he should not try to make it beautiful. 229. se bhikkhU vA 2 ' No Navae me vatthe' tti kaTTu No bahudesieNa sIodagaviyaDeNa vA usINodagaviyaDeNa vA jAva padhoejja vA / 229. 'mere pAsa nUtana vastra nahIM hai' isa vicAra se sAdhu yA sAdhvI usa purAne malina vastra ko bahuta bAra thor3e-bahuta zItala yA uSNa prAsuka jala se eka bAra yA bAra-bAra na dhoe| vastraiSaNA: paMcama adhyayana ( 333 ) Vastraishana: Fifth Chapter

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229. 'I do not have new cloth' thinking thus a bhikshu or bhikshuni should not wash his old and dirty cloth with cold or hot, little or much uncontaminated water once or many times. 230. se bhikkhU vA 2 ' dubbhigaMdhe me vatthe' tti kaTTu No bahudesieNa siNANeNa vA tava sIodagaviyaDeNa vA usiNodagaviyaDeNa vA AlAvao / 230. 'merA vastra durgandhamaya hai' yoM socakara vibhUSA kI dRSTi se use sugandhita dravya Adi se AgharSita-pragharSita na kare, na hI zItala yA uSNa prAsuka jala se use dhoe| yaha AlApaka bhI pUrvavat samajhanA caahie| 230. 'My cloth has bad smell' thinking thus and to make it attractive a bhikshu or bhikshuni should neither rub or apply perfumes or fragrant substances nor wash his cloth with cold or hot water as mentioned above. vastra sukhAne kA vidhi-niSedha 231. se bhikkhU vA 2 abhikaMkhijjA vatthaM AyAvittae vA payAvittae vA, tahappagAraM vatthaM No aNaMtarahiyAe puDhavIe No sasaNiddhAe jAva saMtANae AyAvejja vA payAvejja vA / 231. sAdhu-sAdhvI vastra ko dhUpa meM sukhAnA cAhe to vaha sacitta pRthvI para, gIlI pRthvI para, jisameM ghuna yA dImaka lagI ho aisI lakar3I para, prANI, aNDe, bIja makar3I ke jAle Adi jIva vAle sthAna meM na sukhAe / PROCEDURE OF DRYING CLOTHES 231. If a bhikshu or bhikshuni wants to dry clothes in sun he should avoid spreading them on sachit (infested with living organisms) ground, wet ground, wood infested with worms or termites, a place filled with insects, their eggs, seeds, cobwebs or other such infested places. 232. se bhikkhU vA 2 abhikaMkhejjA vatthaM AyAvettae vA payAvettae vA, tahappagAraM vatthaM thUNaMsi vA gihelugaMsi vA usuyAlaMsi vA kAmajalaMsi vA aNNayare vA tahappagAre aMtalikkhajAte dubvaddhe duNNikkhitte aNikaMpe calAcale No AyAvejja No yAvajja vA / AcArAMga sUtra (bhAga 2) ( 334 ) Acharanga Sutra (Part 2)

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232. sAdhu-sAdhvI apane vastroM ko dhUpa meM sukhAnA cAhe to vaha ThUMTha para, daravAje kI dehalI para, Ukhala para, snAna karane kI caukI para isa prakAra ke anya antarikSa - bhUmi se U~ce sthAna para joki bhalIbhA~ti ba~dhA huA nahIM hai, ThIka taraha se bhUmi para gAr3A huA yA rakhA huA nahIM hai, nizcala nahIM hai, havA se idhara-udhara cala-vicala ho rahA hai, vahA~ apane vastra ko nahIM sukhAe / 232. If a bhikshu or bhikshuni wants to dry clothes in sun he should avoid spreading them on tree-stump, door-sill, ookhal (wooden pot used for pounding grains), bathing stool or other such raised place that is not properly tied, fixed in or placed on ground, is unstable and swaying due to wind. 233. se bhikkhU vA 2 abhikaMkhejjA vatthaM AyAvettae vA payAvettae vA, tahappagAraM vatthaM kuliyaMsi vA bhittiMsi vA silaMsi vA leluMsi vA aNNayare vA tahappagAre aMtalikkhajAe jAva No AyAvejja vA payAvejja vA / 233. isI prakAra sAdhu-sAdhvI yadi vastra ko dhUpa meM sukhAnA cAhe to ghara kI patalI dIvAra para nadI ke taTa para, zilA para ror3e-patthara para yA usI prakAra ke kisI anya antarikSa sthAna para joki caMcala Adi hai, usa para vastra na sukhAe / 233. If a bhikshu or bhikshuni wants to dry clothes in sun he should avoid spreading them on a thin wall in the house, riverbank, rock, heap of pebbles or other such high but unsecured place. 234. se bhikkhU vA 2 abhikaMkhejjA vatthaM AyAvettae vA payAvettae vA, tahappagAraM vatthaM khaMdhaMsi vA maMcaMsi vA mAlaMsi vA pAsAyaMsi vA hammiyatalaMsi vA aNNayare vA tahappagAre aMtalikkhajAe jAva No AyAvejja vA payAvejja vA / 234. sAdhu-sAdhvI vastra ko stambha para, maMca para, Upara kI maMjila para mahala para bhavana ke bhUmigRha meM athavA isI prakAra ke U~ce sthAnoM para joki ThIka se ba~dhe na hoM, hilate hoM vahA~ vastra na sukhAe / 234. If a bhikshu or bhikshuni wants to dry clothes in sun he should avoid spreading them on a pillar, platform or scaffold, upper story of a house, roof of a palace, cellar or other such high but unsecured place. vastraiSaNA : paMcama adhyayana ( 335 ) For Private Personal Use Only Vastraishana: Fifth Chapter

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PASSANNARIANTERNORMANEERNMETHEA REAGIRYANAKSHAYA R TS . OMGOAV 235. se tamAdAe egaMtamavakkamejjA, 2 (ttA) ahe jhAmathaMDillaM vA jAva aNNayaraMsi vA tahappagAraMsi thaMDillaMsi paDilehiya 2 pamajjiya 2 tato saMjayAmeva vatthaM AyAvejja vA payAvejja vaa| eyaM khalu tassa bhikkhussa vA 2 sAmaggiyaM sadA jejjaasi| ___-tti bemi| // paDhamo uddesao sammatto // 235. sAdhu usa vastra ko lekara ekAnta meM jAe; vahA~ dekhe ki jo bhUmi agni se jalI ho yAvat vahA~ anya koI usa prakAra kI niravadya acitta bhUmi ho, usa nirdoSa sthaMDila bhUmi kI bhalIbhA~ti pratilekhanA evaM pramArjana karake yatanApUrvaka usa vastra ko thor3A yA adhika dhUpa meM sukhaae| yahI usa sAdhu yA sAdhvI kA sampUrNa AcAra hai, jisameM sabhI arthoM evaM jJAnAdi AcAra se sahita hokara vaha sadA prayatnazIla rhe| -aisA maiM kahatA huuN| // prathama uddezaka samApta // 235. The ascetic should take that cloth to an isolated place and find a burnt (where the ground is uncontaminated with ash) or otherwise faultless and uncontaminated spot. There he should first inspect and clean that suitable spot properly and spread the cloth carefully to dry a little or much. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni and so he should pursue. -So I say. 50 . KOPAROBATOPARODAYO 8. || END OF LESSON ONE || AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2)

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Wahhhh *: 0040.Goob.ladiesinshaninai | bIo uddesao dvitIya uddezaka LESSON TWO vastra dhAraNa kI sAmAnya vidhi 236. se bhikkhU vA 2 ahesaNijjAI vatthAI jAejjA, ahApariggahiyAiM vatthAI dhArejjA, No dhoejjA, No raejjA, No dhota-rattAiM vatthAiM dhArejjA, apaliuMcamANe gAmaMtaresu, omcelie| eyaM khalu vatthadhArissa saamggiyN| ___ 236. sAdhu-sAdhvI eSaNIya aura nirdoSa vastroM kI yAcanA kare, milane para vastroM ko dhAraNa kare, parantu vibhUSA ke lie unheM na to dhoe, na hI ra~ge tathA na dhoe hue va raMge hue vastroM ko phne| una sAdhAraNa-se vastroM ko dhAraNa karake grAmAntara meM samatApUrvaka vicaraNa kre| vastradhArI zramaNa kA yaha samagra AcAra sarvasva hai| NORMAL PROCEDURE OF WEARING CLOTHES 236. A bhikshu or bhikshuni should beg for acceptable and faultless clothes and wear them when he gets. But in order to beautify he should neither wash or dye these clothes nor wear washed and dyed clothes. Wearing those simple clothes he should equanimously move about in villages. This is the whole duty of a clad ascetic. vivecana-vastra dhAraNa karane ke viSaya meM isa sUtra meM tIna bAteM kahI haiM(1) sAde evaM sAdhAraNa alpa mUlya vAle eSaNIya vastra kI yAcanA kre| (2) unheM ra~ga-dhokara yA ujjvala evaM camakIle-bhar3akIle banAkara na phne| (3) grAma, nagara Adi meM vicaraNa karate samaya bhI unhIM sAdhAraNa-se vastroM meM rhe| ___No dhoejjA No raejjA' pada para vivecana karate hue AcArya zrI AtmArAma jI ma. ne likhA hai-"yaha niSedha sAja-sajjA, vibhUSA, zRMgAra tathA chaila chabIlA banane kI dRSTi se hai| acchA dikhane kI dRSTi se vastroM ko vizeSa ujjvala karanA niSiddha hai| kintu yadi vastra para kisI prakAra kI gaMdagI lagI ho yA loka meM ghRNA utpanna hotI ho taba to sAdhu vivekapUrvaka sApha karatA hai to zAstra kA niSedha nahIM hai| kintu vibhUSA yA sajAvaTa kI bhAvanA se vastra dhone kA niSedha hai|" vRttikAra zIlAMkAcArya kA mata hai-yaha sUtra jinakalpika ke uddezya se ullikhita samajhanA cAhie, vastradhArI vizeSaNa hone se sthavirakalpI ke bhI anurUpa hai| vastraiSaNA : paMcama adhyayana ( 337 ) Vastraishana : Fifth Chapter

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*. * . Elaboration --Three points have been made in this aphorisme regarding wearing dress (1) Beg for plane, simple and low priced acceptable clothes. (2) Avoid making them attractive and eye-catching by washing or dyeing before wearing. (3) Wear the same ordinary clothes while moving about in villages or cities. Elaborating the phrase 'no dhoejja no rayejja' Acharya Shri Atmaramji M. writes--"This censure is with the view to avoid decoration, embellishment, beautification and glamour seeking. To make the clothes extra white to make them attractive is also proscribed. However, if the cloth is dirty or repulsive and the ascetic cleans it with prudence, the act is not censured in the scriptures. To wash a cloth for the purpose of becoming attractive and glamorous is censured." In the opinion of Shilankacharya, the commentator (Vritti), this statement is basically meant for Jinakalpi ascetics but as the adjective used is dressed, it also includes Sthavir-kalpi ascetics. BeppAYOPAYONNOVADAKOPAROP490948094900-8000000000000000000000000000 PROPX samasta vastroM sahita vihArAdi vidhi-niSedha 237. se bhikkhU vA 2 gAhAvaikulaM piNDavAyapaDiyAe pavisiukAme savvaM cIvaramAyAe gAhAvaikulaM nikkhamejja vA pavisejja vaa| evaM bahiyA viyArabhUmiM vA vihArabhUmiM vA gAmANugAmaM vA duuijjejjaa| ___ aha puNevaM jANejjA tivyadesiyaM vA vAsaM vAsamANaM pehAe, jahA piNDesaNAe, NavaraM savvaM ciivrmaayaae| 237. sAdhu-sAdhvI jaba AhAra-pAnI ke lie gRhastha ke ghara meM jAnA cAhe to apane samasta vastra sAtha meM lekara upAzraya se nikale aura gRhastha ke ghara meM bhikSA ke lie praveza kre| isI prakAra bastI se bAhara svAdhyAya bhUmi yA zaucArtha sthaMDila bhUmi meM jAte samaya evaM grAmAnugrAma vihAra karate samaya apane sabhI vastroM ko sAtha lekara vicaraNa kre| ___ yadi vaha jAne ki dUra-dUra taka varSA ho rahI hai yAvat ur3ane vAle basa prANI ekatrita hokara gira rahe haiM, to yaha saba dekhakara sAdhu vaisA hI AcaraNa kare jaisA ki piNDaiSaNA AcArAMga sUtra (bhAga 2) ( 338 ) Acharanga Sutra (Part 2) RSPDAYIOM OS

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STHA N ICA D AVACANDUTODAROVANORATODriotiovitODAROVAROVANTOSS adhyayana meM batAyA gayA hai| antara itanA hI hai ki yahA~ kevala sabhI vastroM ko sAtha lekara jAne kA vidhi-niSedha hai| MOVING ABOUT WITH ALL CLOTHES 237. When a bhikshu or bhikshuni wants to go to the house of a householder he should come out of the upashraya with all his clothes and enter the householders place with all his clothes. In the same way while going away from the habitation to the place of study or to relieve himself and also when going from on village to another he should carry all his clothes. If he finds that it is raining in a wide area or airborne insects are falling in clusters, he should follow the instructions mentioned in the Pindaishana chapter. The only difference being that here it is with regard to carrying clothes. vivecana-isa sUtra ke prathama aMza meM-(1) bhikSA, (2) svAdhyAya, (3) zauca, evaM (4) grAmAnugrAma vihAra ke lie jAte-Ate sabhI vastra sAtha meM lekara jAne kA vidhAna hai, jabaki dvitIya aMza meM atyanta varSA ho rahI ho, koharA tejI se par3a rahA ho, A~dhI yA tUphAna ke kAraNa teja havA cala rahI ho, tirache ur3ane vAle trasa prANI gira rahe hoM to usa samaya vastra sAtha meM lekara jAne kA hI nahIM, upAzraya se bAhara nikalane yA bhikSA Adi sthaloM meM praveza karane kA bhI niSedha hai| 'tivvadesiyaM' se sambandhita apavAda ke sambandha meM cUrNikAra kA mata-'tivvadesitagAdisu Na kappati' tIvra varSA, A~dhI, koharA, tUphAna Adi meM sAdhu ko saba kapar3e lekara vihArAdi karanA to dUra rahA, sthAna se bAhara nikalanA bhI nahIM kalpatA tathA vastra sAtha lekara jAne ke vidhAna ke pIche dRSTi yaha hai ki koI pIche se vastra curA le; dveSavaza pheMka de yA unameM zastrAdi chupAkara zramaNa para doSAropaNa kara de| adhika upadhi kA niSedha tathA svalpa mUlya vAle vastra rakhane kA kathana bhI isI meM dhvanita hotA hai| sampUrNa vastra sAtha meM lekara jAne ke saMdarbha meM tatkAlIna bauddha sAhitya kA eka ullekha yahA~ paThanIya hai| eka bhikSu andhavana meM cIvara chor3akara gA~va meM bhikSA ke lie gyaa| cora pIche se cIvara ko curAkara le gyaa| bhikSu maile cIvara vAlA ho gyaa| taba tathAgata ke samakSa yaha prasaMga AyA to tathAgata ne kahA-eka hI bace cIvara se gA~va meM nahIM jAnA caahie| (vinayapiTaka mahAvagga 8 / 6 / 1, pR. 287-288) Elaboration--The first part of this aphorism contains the rule of carrying all clothes while going for (1) alms, (2) studies, (3) relieving oneself, and (4) from one village to another. The second part contains censure of not only carrying clothes but also of going out of the vastraiSaNA : paMcama adhyayana ( 338 ) Vastraishana : Fifth Chapter obs + 1; . ' SENA ta KORBA BAMODrick Yorld

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upashraya or entering other places while it is raining heavily, there is dense fog, there is storm or flying insects are falling. The opinion of the commentator (Churni) regarding heavy rains etc. is-it is not allowed even to go out what to say of carrying clothes while there is heavy rain or storm etc. However, the provision of carrying clothes is with the view that if left unguarded someone may steal or throw away the clothes or conceal weapons or other things in order to put blame on the ascetic. The censure of keeping more possessions and expensive clothes is also for these reasons only. In the Buddhist literature there is an incident related to carrying along all clothes. A monk left one of his clothes in the forest while he went into the village to seek alms. Some thieves stole the cloth. Now the monk just had the dress he was wearing and it became sloppy. When this matter was referred to the Buddha he said-one should not go to the village if he is left with just one dress. (Vinaypitak Mahavagga 8/6/1, p. 287-288) prAtihArika vastra-grahaNa pratyarpaNa vidhi 238. se egaio muhuttagaM 2 pADihAriyaM vatthaM jAejjA jAva egAheNa vA duyAheNa vA tiyAheNa vA cauyAheNa vA paMcAheNa vA vippavasiya 2 uvAgacchejjA, tahappagAraM vatthaM No appaNA geNhejjA, No aNNamaNNassa dejjA, No pAmiccaM kujjA, No vattheNa vatthaM pariNAmaM karejjA, No paraM uvasaMkamittA evaM vaejjA-AusaMto samaNA ! abhikaMkhasi vatthaM dhArittae vA pariharittae vA ? thiraM vA NaM saMtaM No palichiMdiya 2 pariTThavejjA, tahappagAraM vatthaM sasaMdhiyaM tassa ceva nisirejjA, No NaM saaijjejjaa| ___ se egaio eyappagAraM nigghosaM soccA nisamma 'je bhayaMtAro tahappagArANi vatthANi sasaMdhiyANi muhuttagaM 2 jAva egAheNa vA 5 vippavasiya 2 uvAgacchaMti, tahappagArANi vatthANi No appaNA giNhaMti, No aNNamaNNassa dalayaMti, taM ceva jAva No sAijaMti, bahuvayaNeNa bhaanniyvvN| se haMtA ahamavi muhattaM pADihAriyaM vatthaM jAittA jAva egAheNa vA 5 vippavasiya 2 uvAgacchissAmi, aviyAI eyaM mameva siyA, mAiTThANaM saMphAse, No evaM krejjaa| 238. koI eka sAdhu muhUrttabhara athavA kucha kAla ke lie kisI dUsare sAdhu se prAtihArika vastra kI yAcanA karake le jaaye| kisI dUsare grAma Adi meM eka dina, do dina, tIna dina, cAra dina athavA pA~ca dina taka nivAsa karake vApasa AtA hai| isa bIca vaha AcArAMga sUtra (bhAga 2) (340 ) Acharanga Sutra (Part 2)

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RECORDARSS And vastra upahata-(kharAba yA vinaSTa) ho gayA ho, taba lauTAne para vastra kA svAmI use vApasa grahaNa nahIM kare, lekara dUsare sAdhu ko nahIM deve; kisI ko udhAra bhI nahIM deve aura na hI adalA-badalI kare tathA anya kisI ke pAsa jAkara aisA bhI nahIM kahe ki "AyuSman zramaNa ! Apa isa vastra ko le lo|" usa dRr3ha vastra ke Tukar3e-Tukar3e karake pariSThApana bhI nahIM kare-pheMke bhI nhiiN| kintu usa upahata vastra ko vastra kA svAmI usI upahata karane vAle sAdhu ko de; parantu svayaM usakA upabhoga nahIM kre| koI sAdhu isa prakAra kA samAcAra jAnakara ki amuka sAdhu amuka sAdhu se kucha samaya ke lie vastra mA~gakara le gayA thA, parantu vaha vastra kharAba ho jAne para usane liyA nahIM, apitu usI ko vApasa de diyA aisA sunakara koI vicAra kare ki maiM bhI muhurta Adi kA uddezya kara prAtihArika vastra kI yAcanA karake eka dina yAvat pA~ca dina taka kisI grAmAdi meM nivAsa kara phira vahA~ jAU~gA to vaha vastra upayoga ho jAne se merA hI ho jaayegaa| isa prakAra ke vicAra se yadi sAdhu kisI se prAtihArika vastra grahaNa kare to use mAyAsthAna kA sparza hotA hai| ataH sAdhu aisA na kre| bahuta se sAdhuoM ke sambandha meM bhI isI taraha samajhanA caahie| BORROWING AND RETURNING DRESS 238. An ascetic borrows a cloth from some other ascetic for a short or long period but returns only after spending one, two, three, four or five days. During this period the cloth turns sloppy or damaged. In such case, when returned, the owner should not take it back, and not take and give it to another ascetic, loan it or exchange it. He should also not go to another ascetic and say--"Long lived Shraman ! Please take this cloth." Neither should he cut it to pieces and throw. Instead, he should give it to the ascetic who borrowed it. In no case he should use it himself. Some ascetic gave a cloth to some other ascetic for sometime and when returned did not take it back finding it to be damaged; instead, he gave it to the borrower for good. On getting this information if some ascetic thinks that he should also borrow a cloth for sometime and go to some village for one, two or five * vastraiSaNA : paMcama adhyayana ( 341 ) Vastraishana : Fifth Chapter / TER Hamar

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10 days. When he returns the cloth, it will become his because of having been used. If some ascetic borrows a cloth with this intent he is committing deceit. Therefore an ascetic should not do so. This holds true for many ascetics as well. __239. se bhikkhU vA 2 No vaNNamaMtAI vatthAI vivaNNAI karejjA, vivaNNAiM No vaNNamaMtAI karejjA, aNNaM vA vatthaM labhissAmi ti kaTu No aNNamaNNassa dejjA, No pAmiccaM kujjA, No vattheNa vatthapariNAmaM karejjA, No paraM uvasaMkamittu evaM vaejjAAusaMto samaNA ! abhikaMkhasi vatthaM dhArittae vA pariharittae vA ? thiraM vA NaM saMtaM No palichiMdiya 2 parivejjA, jahA meyaM vatthaM pAvagaM paro mnnnni| paraM ca NaM adattahArI paDipahe pehAe tassa vatthassa NiyANAya No tesiM bhIo, ummaggeNaM gacchejjA jAva appussue jAva tato saMjayAmeva gAmANugAmaM duuijjejjaa| 239. saMyamazIla sAdhu-sAdhvI varNa vAle sundara vastroM ko vivarNa (asundara) na kare, tathA vivarNa (asundara) vastroM ko sundara varNayukta na kre| tathA mujhe dUsarA nayA (sundara) vastra mila jAyegA, yaha vicAra kara apanA purAnA vastra kisI dUsare sAdhu ko na de aura na kisI se udhAra vastra le, aura na hI vastra kI paraspara adalA-badalI kre| tathA anya dUsare sAdhu ke pAsa jAkara aisA na kahe-"AyuSman zramaNa ! tuma mere vastra ko grahaNa kara lo mere isa vastra ko dUsare gRhastha acchA (manojJa) nahIM smjhte|" usa sudRr3ha vastra ko Tukar3e-Tukar3e karake pheMke bhI nhiiN| ___mArga meM yadi cora mila jAye to unheM dekhakara usa vastra kI rakSA ke lie bhayabhIta hokara sAdhu unmArga se na jAye kintu harSa-zokarahita hokara deha aura vastrAdi kA vyutsarga karake samAdhibhAva meM sthira rhe| isa prakAra saMyamapUrvaka grAmAnugrAma vicaraNa kre| 239. A disciplined bhikshu or bhikshuni should not discolour coloured and good looking clothes, neither should he colour and beautify discoloured clothes. He should also not give his used clothes to other ascetic in hope of getting new one. He should neither borrow nor exchange clothes from other ascetics. He should also not go to another ascetic and say--"Long lived Shraman ! Please take this cloth as householders do not like it." He should also not cut it to pieces and throw. AcArAMga sUtra (bhAga 2) ( 342 ) Acharanga Sutra (Part 2) FOTAON 7 "D " *" * * * * *

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If he comes across bandits on the way he should not escape taking another path in order to save his clothes. Instead he should stand still in meditation getting free of any feelings of joy and remorse and dissociating himself from his body, clothes etc. This way he should move about from one village to another with discipline. 240. se bhikkhU vA 2 gAmANugAmaM dUijmANe aMtarA se vihaM siyA, se jaM puNa vihaM jANejjA - imaMsi khalu vihaMsi bahave AmosagA vatthapaDiyAe saMpaDiyA gacchejjA, No tesiM bhIo ummaggeNa gacchejjA jAva gAmANugAmaM dUijjejjA / 240. grAmAnugrAma vihAra karate hue sAdhu-sAdhvI ko mArga meM aTavI vAlA lambA mArga A jAye aura aTavI pAra karate samaya mArga meM bahuta se cora vastra chInane ke lie ikaTThe hokara A jAyeM to sAdhu unase DaratA huA unmArga se na jAe apitu deha aura vastrAdi ke prati anAsakta yAvat samAdhibhAva meM sthira hokara saMyamapUrvaka grAmAnugrAma vicaraNa kare / 240. While wandering from village to village if he comes to a desolate area and while crossing that area he faces groups of bandits ready to snatch his clothes, out of fear he should not escape taking another path. Instead he should stand still in meditation getting free of any feelings of joy and remorse and dissociating himself from his body, clothes etc. This way he should move about from one village to another with discipline. 241. se bhikkhU vA 2 gAmANugAmaM dUijjamANe aMtarA se AmosagA saMpaDiyA gacchejjA, te NaM AmosagA evaM vaejjA AusaMto samaNA ! AhareyaM vatthaM, dehi, NikkhivAhi, jahA riyAe, NANattaM vatthapaDiyAe / eyaM khalu tassa bhikkhussa vA 2 sAmaggiyaM jaM sayA jajjAsi / - tti bemi / // bIo uddesao sammatto // || paMcamaM ajjhayaNaM sammattaM // 241. grAmAnugrAma vicaraNa karate hue sAdhu-sAdhvI ke mArga meM cora ikaTThe hokara vastra haraNa karane ke lie A jAe~ aura kaheM ki "AyuSman zramaNa ! yaha vastra lAo, vastraiSaNA : paMcama adhyayana ( 343 ) For Private Personal Use Only Vastraishana: Fifth Chapter

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* hamAre hAtha meM de do yA hamAre sAmane rakha do|" to sAdhu vastroM ko utArakara bhUmi para rakha de| kintu unake hAtha meM na de aura na hI dInatApUrvaka unakI yAcanA kre| yadi vastra lenA ho to unheM dharma upadeza dekara le| yaha saba varNana IryA adhyayana kI taraha samajhanA caahie| itanA vizeSa hai ki yahA~ vastra kA adhikAra hai| ___ yahI sAdhu-sAdhvI kA sampUrNa jJAnAdi AcAra hai jisameM sabhI arthoM meM jJAnAdi se sahita hokara sadA prayatnazIla rhe| --aisA maiM kahatA huuN| // dvitIya uddezaka samApta // // paMcama adhyayana samApta // 241. While wandering from village to village if a bhikshu or bhikshuni comes to a desolate area and while crossing that area he faces groups of bandits who ask-"Long lived Shraman ! Give or hand over these clothes to us or place them before us." The ascetic should remove and put the clothes on the ground. He should neither give them in their hands nor beg humbly for them. If at all he wants to get the clothes back he should resort to religious preaching. These details should be read as those in the Irya chapter, the only difference being that the subject here is clothes. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni and so he should pursue continuously. -So I say. || END OF LESSON TWO !! || END OF FIFTH CHAPTER 1! AcArAMga sUtra (bhAga 2) (344 ) Acharanga Sutra (Part 2)

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SEART MAidciid.GADCO CH | pAtraiSaNA : SaSTha adhyayana / Amukha + chaThe adhyayana kA nAma hai 'pAtraiSaNA' / + sthavirakalpI sAdhu ko nirdoSa AhAra-pAnI grahaNa karane ke lie pAtra kI AvazyakatA rahatI hai| kintu sAdhu ko kisa prakAra ke, kaise, kitane mUlya taka ke pAtra rakhane cAhie? pAtra-grahaNa meM udgamAdi eSaNA doSa nahIM lage aura na hI pAtroM kA upayoga karane meM rAgAdi ke kAraNa aMgAra, dhUma Adi doSa lage; ina saba viSayoM kA varNana prastuta pAtraiSaNA adhyayana meM kiyA gayA hai| + 'pAtra' ke do bheda haiM-dravyapAtra aura bhAvapAtra| bhAvapAtra to sAdhu svayaM haiN| saMyama-paripAlanA ke lie sAdhu dravyapAtra kI yAcanA karatA hai| + isa adhyayana ke do uddezaka haiM-prathama uddezaka meM pAtra-grahaNa vidhi kA tathA dvitIya uddezaka meM pAtra-dhAraNa vidhi kA vistRta kathana hai| * pAtraiSaNA : SaSTha adhyayana ( 345 ) Paatraishana : Sixth Chapter

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PAATRAISHANA : SIXTH CHAPTER INTRODUCTION The title of the sixth chapter is Paatraishana. A Sthavir-kalpi (an ascetic who still has mundane needs) requires pots to get faultless food and water. But what type, specification and price of pots may he have ? He should avoid faults related to exploring, like those of origin etc. and those related to use, like those of fire and smoke, caused by attachment (etc.). All these topics have been discussed in this chapter titled Paatraishana. There are two types of pot-dravya paatra (physical container and bhava paatra (mental container). The bhava paatra is the ascetic himself. For pursuing life of ascetic discipline he begs for dravya paatra. This chapter has two lessons--the first lesson deals with acquiring pots and the second deals with their use. AcArAMga sUtra (bhAga 2) ( 388 ) Acharanga Sutra (Part 2) GOOD SONGS GODOVODOVOD SHOES LAN

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pAesaNA : cha8 ajjhayaNaM pAtraiSaNA : SaSTha adhyayana PAATRAISHANA : SIXTH CHAPTER SEARCH FOR POTS | paDhamo uddesao prathama uddezaka LESSON ONE pAtra ke prakAra evaM maryAdA 243. se bhikkhU vA 2 abhikaMkhejjA pAyaM esittae, se jaM puNa pAyaM jANejjA, taM jahA-lAuyapAyaM vA dArupAyaM vA maTTiyApAyaM vA, tahappagAraM pAyaM je NiggaMthe taruNe jAva thirasaMghayaNe se egaM pAyaM dhArejjA, No biiyN| 243. saMyamI sAdhu-sAdhvI yadi pAtra kI eSaNA karanA cAheM to pAtroM ke sambandha meM jAneM, jaise ki-tumbe kA pAtra, lakar3I kA pAtra aura miTTI kA paatr| ina tInoM prakAra ke pAtroM ko vaha grahaNa kara sakatA hai| ukta pAtra grahaNa karane vAlA nirgrantha yadi taruNa, baliSTha, svastha aura sthirasaMhanana vAlA hai, to vaha tIno meM se koI eka hI pAtra rakhe, dUsarA nhiiN| TYPES AND LIMITATIONS OF POTS 243. When a disciplined bhikshu or bhikshuni wants to explore for pots he should first know this about pots-gourd-pot, wooden pot and earthen pot. He can accept these three types of pots. An ascetic who is young, strong, healthy and of sturdy constitution, should have only one pot, not more. ____ vivecana-ukta sUtroM meM sAdhu ko AhAra ke lie tIna prakAra ke pAtra rakhane kA vidhAna kiyA hai, kinta satra ke uttarArdha meM kahA hai-yadi sAdha taruNa va balavAna ho to eka hI pAtra rakheM. dUsarA nhiiN| vRttikAra ne spaSTa kiyA hai-"yaha vidhAna jinakalpika zramaNa yA abhigrahadhArI muni ke lie ho sakatA hai| sthavirakalpI sAdhu ke lie tIna pAtra kA vidhAna hai|" (vRtti patrAMka 399) nirgrantha zramaNoM ke lie jahA~ bhagavAna mahAvIra ne lakar3I ke, tumbe ke aura miTTI ke pAtra rakhane kA vidhAna kiyA hai, vahA~ zAkya-zramaNoM ke lie tathAgata buddha ne lakar3I ke pAtra kA niSedha kara lohe kA aura miTTI kA pAtra rakhane kA vidhAna kiyA hai| pAtraiSaNA : SaSTha adhyayana ( 347 ) Paatraishana : Sixth Chapter GANESH k aes

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AG vinayapiTaka kI ghaTanA se jJAta hotA hai ki bauddha bhikSu pahale miTTI kA pAtra bhI rakhate the, kintu eka ghaTanA ke pazcAt buddha ne lakar3I ke pAtra kA niSedha kara diyA; vaha ghaTanA saMkSepa meM isa prakAra hai 0000000000000 eka bAra rAjagRha ke kisI zreSThI ne candana kA eka sundara, mUlyavAna pAtra banavAkara bA~sa ke sire para U~cA TA~gakara yaha ghoSaNA karavA dI ki " jo zramaNa, brAhmaNa, arhat RddhimAna ho, vaha isa pAtra ko utAra le / " usa samaya maudgalyAyana aura piMDola bhAradvAja pAtra - cIvara lekara rAjagRha meM bhikSArtha Aye / piNDola bhAradvAja ne AkAza meM ur3akara vaha pAtra utAra liyA aura rAjagRha ke tIna cakkara lgaaye| isa prakAra camatkAra se prabhAvita bahuta-se loga hallA karate hue tathAgata ke pAsa pahu~ce / tathAgata buddha ne pUrI ghaTanA sunI to unheM bahuta kheda huA / bhAradvAja ko bulAkara bhikSu saMgha ke sAmane phaTakArate hue kahA - " bhAradvAja ! yaha anucita hai, zramaNa ke ayogya hai| eka tuccha lakar3I ke bartana ke lie kaise tU gRhasthoM ko apanA Rddhi-prAtihArya dikhAyegA ? phira buddha ne bhikSu saMgha ko AjJA dI, usa pAtra ko tor3akara Tukar3e-Tukar3e kara bhikSuoM ko aMjana pIsane ke lie de do / " isI saMdarbha meM bhikSu saMgha ko sambodhita karate hue kahA - " - " bhikSu ko suvarNamaya, ropya, maNi, kAMsya, sphaTika, kA~ca, tA~bA, sIsA Adi kA pAtra nahIM rakhanA cAhie / bhikSuo ! lohe ke aura miTTI ke do pAtroM kI anujJA detA huuN| (vinayapiTaka, cullavagga, khuddaka vatthukhaMdha 5/1/10, pR. 422-423) Elaboration-This aphorism prescribes three type of pots for ascetics but in the last portion it says-if the ascetic is young and strong he should have only one pot, not more. The commentator (Vritti) has clarified that "this rule could be for a Jinakalpi Shraman or one with special resolves. For a Sthavir-kalpi there is a provision of three pots." (Vritti leaf 399) Whereas Bhagavan Mahavir has made provision of wooden, earthen and gourd pot for Shramans in the codes, the Buddha has made provision of iron and earthen pots denying wooden pot. From an incident mentioned in Vinayapitak it is revealed that earlier Buddhist monks used earthen pots also but after a particular incident it was proscribed. The incident in brief is as follows Once a merchant in Rajagriha got a beautiful and expensive pot made of sandal-wood. He hung that pot high to one end of a long and standing bamboo and made an announcement-"The Shraman, AcArAMga sUtra (bhAga 2) ( 348 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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Brahmin or other sage who has some special powers may get it down and take it." At that time two Buddhist monks, Maudgalyayan and Pindol Bharadvaj came to seek alms in Rajagriha. Pindol Bharadvaj flew in the sky, took the pot and went around Rajagriha three times. Impressed by this performance many people hailed the act and came to the Buddha. When the Buddha heard the story he was deeply hurt. He called Bharadvaj and reprimanded him before the assembly of monks--"Bharadvaj, this is wrong, this is not appropriate for a monk. How could you demonstrate your special powers to householders for a mere wooden pot?" The Buddha then ordered the religious organization to break the pot into pieces and give the pieces to monks to grind into powder. Addressing the monks in this context he said--"A monk should not keep a golden, silver, gem studded, bronze, crystal, glass, copper and lead pot. Monks, I allow you to keep only two, iron and earthen pots. (Vinayapitak, Chullavagga, Khuddak vatthukhandha 5/1/10, p. 422-423) 244. se bhikkhU vA 2 paraM addhajoyaNamerAe pAyapaDiyAe No abhisaMdhArejjA gmnnaae| 244. vaha sAdhu (jahA~ ThaharA ho, vahA~ se) pAtra lene ke lie arddha-yojana paryanta maryAdA ke uparAnta jAne kA saMkalpa na kre| 244. A bhikshu or bhikshuni should not think of going beyond half a yojan (four miles from the place of stay). eSaNA doSayukta pAtra-grahaNa niSedha 245. se bhikkhU vA 2 se jaM puNa pAyaM jANejjA assiMpaDiyAe egaM sAhammiyaM samuddissa pANAI 4 jahA piMDesaNAe cattAri aalaavgaa| paMcamo; bahave samaNa-mAhaNa pagaNiya 2 thev| 245. sAdhu-sAdhvI ko pAtra ke sambandha meM yadi patA cale ki kisI gRhastha ne nirgrantha sAdhu ko dene ke vicAra se, kisI eka sAdharmika sAdhu ko uddezya kara prANI, bhUta Adi ko samArambha karake pAtra banavAyA hai, to vaha pAtra sAdhu grahaNa nahIM kre| pAtraiSaNA : SaSTha adhyayana ( 349 ) Paatraishana : Sixth Chapter PRON dS CoVASVACHIEFoly COM "

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.. .. . . . ... -. . JANAND 41. . 4N jaise yaha sUtra eka sAdharmika sAdhu ke viSaya meM hai, vaise hI aneka sAdharmika sAdhuoM, eka sAdharmiNI sAdhvI evaM aneka sAdharmiNI sAdhviyoM ke sambandha meM bhI zeSa tIna AlApaka samajha lene caahie| piNDaiSaNA adhyayana (sUtra 8) meM jaise cAroM AlApakoM kA varNana hai, vaisA hI yahA~ samajha lenA caahie| pA~cavA~ AlApaka jaise bahuta-se zAkyAdi zramaNa, brAhmaNa Adi ko gina-ginakara dene ke sambandha meM hai, vaise hI yahA~ bhI samajha lenA caahie| CENSURE OF POTS WITH FAULTS 245. A bhikshu or bhikshuni should find if some devout householder has got pots made by a process involving violence to prani (beings), bhoot (organisms), jiva (souls) and sattva (entities), specifically with the purpose of giving it to some coreligionist ascetic. If it is so, he should not take it. As this aphorism is for one male ascetic so it should be taken, as three aphorisms, for many co-religionist male ascetics, one female ascetic and many female ascetics. The four codes mentioned in Pindaishana chapter should be repeated here. The fifth code regarding giving to many Buddhist monks, Brahmins etc. after counting, should also be repeated here as in the said chapter. 246. se bhikkhU vA 2 assaMjae bhikkhupaDiyAe bahave samaNa-mAhaNa vtthesnnaa''laavo| __246. yadi sAdhu-sAdhvI yaha jAne ki gRhastha ne bhikSuoM ko dene kI bhAvanA se, bahuta-se zAkyAdi zramaNa, brAhmaNa Adi ke uddezya se pAtra banAyA hai aura vaha auddezika Adi doSayukta hai to usakA zeSa varNana bhI vastraiSaNA adhyayana (sUtra 214) ke samAna samajha lenA caahie| ___246. A bhikshu or bhikshuni should find if some devout householder has got pots made with an intention to give to many ascetics, Buddhist monks, Brahmins etc. and it involves faults like auddeshik (made specifically for ascetics) etc. .... .... the rest of the details should be read as in Vastraishana' chapter (aphorism 214). AcArAMga sUtra (bhAga 2) ( 350 ) ___Acharanga Sutra (Part 2) . reONTOMACAY OLVAOMAOS ORGOVAON taS DE *10/ sa * " " " *

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bahumUlya pAtra - grahaNa niSedha 247. se bhikkhU vA 2 se jAI puNa pAyA jANejjA virUvarUvAiM mahaddhaNamollAI, taM jahA - ayapAyANi vA taupAyANi vA taMbapAyANi vA sIsagapAyANi vA hiraNNapAyANi vA suvaNNapAyANi vA rIriyapAyANi vA hArapuDapAyANi vA maNi - kAya - kaMsapAyANi vA saMkha-siMgapAyANi vA daMtapAyANi vA celapAyANi vA selapAyANi vA cammapAyANi vA aNNayarANi vA tahappagArAiM virUvarUvAI mahaddhaNamollAiM pAyAiM aphAsuyAI jAva no paDigAhejjA / 247. sAdhu-sAdhvI yaha jAne ki gRhastha ke pAsa nAnA prakAra ke mUlyavAna pAtra haiM, jaise ki lohe ke bane pAtra, rA~ge kalaI kiyA huA pAtra, tA~be ke pAtra, . sIse ke pAtra, cA~dI ke pAtra, sone se bane pAtra, pItala ke pAtra, hArapuTa (triloha) dhAtu ke pAtra, maNi, kA~ca aura kA~se ke pAtra, zaMkha aura sIMga ke pAtra, dA~ta ke pAtra, vastra ke pAtra, patthara ke pAtra yA camar3e ke pAtra, dUsare bhI isI taraha ke aneka prakAra ke adhika mUlyavAna pAtroM ko aprAsuka aura aneSaNIya jAnakara grahaNa nahIM kre| CENSURE OF EXPENSIVE POTS 247. A disciplined bhikshu or bhikshuni should know about various highly expensive pots, such as-iron pots, pewter or tin plated pots, copper pots, lead pots, silver pots, gold pots, brass pots, pots of an alloy of three metals, pots made of gems, glass or bronze, pots made of shell, horn and ivory, pots made of cloth and pots made of stone or leather. An ascetic should not accept these and other such highly expensive pots considering them to be faulty and unacceptable. 248. se bhikkhU vA 2 se jAI puNa pAyA jANejjA virUvarUvAiM mahaddhaNabaMdhaNAI, taM jahA - ayabaMdhaNANi vA jAva cammabaMdhaNANi vA aNNayarAiM vA tahappagArAI mahaddhaNabaMdhaNAi aphAsuyAI jAva No paDigAhejjA / 248. sAdhu-sAdhvI una pAtroM ko bhI jAne, jo (lakar3I Adi ke kalpanIya hote hue bhI) vividha prakAra ke mUlyavAna bandhana lage hue haiM, jaise ki ve loha ke, svarNa ke yAvat carma-bandhana vAle haiM athavA anya isI prakAra ke bahuta mUlyavAna bandhana vAle haiM, to unheM aprAka aura aneSaNIya jAnakara grahaNa na kare / pAtraiSaNA: SaSTha adhyayana ( 351 ) For Private. Personal Use Only Paatraishana: Sixth Chapter

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248. A disciplined bhikshu or bhikshuni should also know about pots that are (acceptable like wooden etc. but-) adorned with various expensive straps or strings, such as those made of iron, gold, leather etc. An ascetic should not accept pots with these and other such highly expensive straps considering them to be faulty and unacceptable. vivecana-ina do sUtroM meM bahumUlya dhAtu yA mUlyavAna padArtha se bane, dIkhane meM sundara athavA jIvoM kI hiMsA se niSpanna pAtroM ko lene kA tathA yadi kASTha Adi ke pAtra para bhI sone, cA~dI Adi ke bandhana lage hoM to una pAtroM ko lene kA niSedha kiyA hai| vRttikAra ne isa niSedha ke pIche nimna kAraNoM kI saMbhAvanA vyakta kI hai (1) adhika mUlyavAna pAtra curAye jAne yA chIne jAne kA bhy| (2) saMgraha karake rakhane kI sNbhaavnaa| (3) kraya-vikraya yA adalA-badalI karane kI sNbhaavnaa| (4) ina bahumUlya pAtroM ko pAne ke lie dhanika janoM kI prazaMsA, cATukArI Adi bhI karanI par3a sakatI hai| (5) ina para Asakti yA mamatA-mUrchA aura sAmAnya pAtroM para ghRNA Ane kI saMbhAvanA rahatI hai| (6) ina pAtroM ko banAne tathA TUTane-phUTane para jor3ane meM bahuta Arambha hotA hai| (7) zaMkha, dA~ta, carma Adi ke pAtroM ke lie sambandhita paMcendriya jIva-hiMsA kI bhI saMbhAvanA rahatI hai| (8) sAdharmikoM ke sAtha pratispardhA, IrSyA evaM dUsaroM ko upabhoga ke lie na dene kI bhAvanA bhI rahatI hai| (vRtti patrAMka 399) nizIthasUtra meM batAyA hai ki isa prakAra ke pAtra banAne aura banAne kA anumodana karane vAle sAdhu-sAdhvI ko prAyazcitta AtA hai| (nizItha cUrNi 11/1) Elaboration In these two aphorisms there is censure of accepting beautiful pots made of expensive material and involving harm to beings as also ordinary pots of acceptable material like wood but adorned with straps of gold or silver. According to the commentator (Vritti) the possible reasons for this censure are - AcArAMga sUtra (bhAga 2) ( 352 ) Acharanga Sutra (Part 2)

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grAhya- - pAtra kASTa pAtra 000 niSiddha pAtra svarNa tAra ba~dhe pAtra 11 SUS pAtra eSaNA tumbe ke pAtra kA~ca Adi ke pAtra ODE miTTI ke pAtra 0 dhAtu Adi ke pAtra 008

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citra paricaya 99 pAtra- - eSaNA vidhi (1) grAhya pAtra - bhikSu AhAra- pAnI kI yAcanA ke lie pAtra grahaNa karatA hai| ve pAtra tIna prakAra ke ho sakate haiM - kASTa pAtra, tumbe ke pAtra tathA miTTI ke pAtra / (ye pAtra sAdhAraNa alpa mUlya vAle tathA TikAU hone caahie| (sUtra 243) Illustration No. 11 (2) agrAhya bahumUlya pAtra - jo pAtra ( bhANDa) bahuta mUlyavAna hoM, jina para sone-cA~dI ke tAra ba~dhe hoM, cAhe lakar3I ke hI kyoM na hoM athavA kA~ca, zaMkha, sIMga, hAthI dA~ta Adi ke pAtra jina para aneka prakAra kI kArIgarI kI gaI ho yA sAde hI hoM tathA sone, cA~dI, tA~bA, pItala Adi dhAtuoM ke pAtra isa prakAra ke pAtra bhikSu ke lie agrAhya haiN| - adhyayana 6, sUtra 246, 248 SEEKING POTS (1) Approved - An ascetic takes pots to beg for food and water. They can be of three kinds - made of wood, gourd or earthen pots. (These pots should be ordinary and low cost.) (aphorism 243) (2) Censured - An ascetic is not allowed to take pots that are very costly, such as wooden pots with gold and silver work; pots made of glass, conch shell, horn or ivory with or without artistic work; and pots made of metals like gold, silver, copper, brass etc. --Chapter 6, aphorism 246, 248 For Private Personal Use Only

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(1) Being expensive there always is a fear of theft or snatching. (2) Ascetics could develop fondness and craving for such expensive pots as also the tendency to hoard these. (3) Ascetics could develop a tendency to trade or exchange these. (4) Ascetics will have to approach affluent people and praise or pester them to get such pots. (5) There are chances that ascetics may develop fondness for such pots and aversion for simple or ordinary pots. (6) The process of making and repairing such pots involves harm to many beings. (7) In order to make pots of shell, ivory, leather etc. related animals could be killed. (8) Keeping such pots entails jealousy and envy with co-religionists and also a feeling of refusing to allow others the use of such pots. (Vritti leaf 399) In Nishith Sutra it is mentioned that the ascetics who make such pots or approve making of the same have to atone for the act. (Nishith Churni 11/1) vizeSa zabdoM ke artha-cammapAyANi-camar3e kI kuppI aadi| celapAyANi-kapar3e kA khalItA, DibbA yA thailInumA paatr| hArapuTa-motiyoM kI bela Adi se zobhita lauh-paatr| Technical Terms : Chammapayani-a pot or pouch made of leather. Chelapayani--a bag or bag-like pot made of cotton. Haarput-an iron pot with pearl studded floral patterns. pAtraiSaNA kI cAra pratimAe~ ___ 249. icceyAI AyataNAI uvAikamma aha bhikkhU jANejjA cauhi paDimAhiM pAyaM esattie (1) tattha khalu imA paDhamA paDimA-se bhikkhU vA 2 uddisiya 2 pAyaM jAejjA, taM jahA-lAuyapAyaM vA dArupAyaM vA maTTiyApAyaM vA, tahappagAraM pAyaM sayaM vA NaM jAejjA jAva pddigaahejjaa| paDhamA pddimaa| pAtraiSaNA : SaSTha adhyayana ( 353 ) - * Paatraishana : Sixth Chapter

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(2) ahAvarA doccA paDimA se bhikkhU vA 2 pehAe pAyaM jAejjA, taM jahAgAhAvaI vA jAva kammakarI vA, se puvvAmeva AloejjA, Auso ! ti vA, dAhisi me eto aNNayaraM pAyaM, taM jahA-lAuyapAyaM vA 3, tahappagAraM pAyaM sayaM vA NaM jAejjA jAva pddigaahejjaa| doccA pddimaa| __(3) ahAvarA taccA paDimA se bhikkhU vA 2 se jaM puNa pAyaM jANejjA-saMgaiyaM vA vejayaMtiyaM vA, tahappagAraM pAyaM sayaM vA NaM jAva pddigaahejjaa| taccA pddimaa| (4) ahAvarA cautthA paDimA se bhikkhU vA 2 ujjhiyadhammiyaM pAyaM jAejjA jaM ca'NNe bahave samaNa-mAhaNa jAva vaNImagA NAvakaMkhaMti, tahappagAraM pAyaM sayaM vA NaM jAejjA jAva pddigaahejjaa| cautthA pddimaa| icceiyANaM cauNhaM paDimANaM aNNayaraM paDimaM jahA pinnddesnnaae| 249. sAdhu ko doSoM ke AyatanoM (sthAnoM) kA parityAga karake pAtra grahaNa karanA caahie| sAdhu ko cAra pratimApUrvaka pAtraiSaNA karanI cAhie (1) pahalI pratimA-sAdhu-sAdhvI pAtra kA nAma lekara ke usakI yAcanA kare, jaise ki / tumbe kA pAtra, lakar3I kA pAtra yA miTTI kA pAtra; usa prakAra ke pAtra kI svayaM yAcanA kare yA gRhastha svayaM de rahA ho to prAsuka aura eSaNIya hone para use grahaNa kre| yaha pahalI pratimA hai| (2) dUsarI pratimA-vaha sAdhu-sAdhvI pAtroM ko dekhakara yAcanA kre| jaise ki gRhapati yAvat karmacAriNI se pAtra dekhakara pahale hI kahe-"AyuSman gRhastha ! kyA mujhe ina pAtroM meM se eka pAtra doge? jaise ki tumbA, kASTha yA miTTI kA paatr|" isa prakAra ke pAtra kI svayaM yAcanA kare yA gRhastha de to prAsuka evaM eSaNIya jAnakara grahaNa kre| yaha dUsarI pratimA hai| (3) tIsarI pratimA-sAdhu-sAdhvI aise pAtroM kI yAcanA kare, jisameM gRhastha ne bhojana kiyA ho yA aise do-tIna pAtra jinameM gRhastha ne khAdya padArtha rakhe hoM, vaha pAtra milane para grahaNa kre| yaha tIsarI pratimA hai| (4) cauthI pratimA-jo gRhastha ke lie pheMkane yogya ho athavA jisa pAtra ko zAkya bhikSu, brAhmaNa yAvat bhikhArI taka bhI lenA nahIM cAhate haiM, usa prakAra ke pAtra kI gRhastha se svayaM yAcanA kare athavA gRhastha de to grahaNa kre| yaha cauthI pratimA hai| jaise piNDaiSaNA adhyayana meM varNana hai, usI prakAra zeSa varNana jaane| AcArAMga sUtra (bhAga 2) ( 354 ) Acharanga Sutra (Part 2)

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. . FOUR PRATIMAS FOR ACQUIRING POTS 249. Besides avoiding the said faults related to acquisition of pots, an ascetic should also observe four pratimas (regulations or special resolves) while exploring for pots (1) First Pratima-A bhikshu or bhikshuni should seek the pot he has resolved for. For instance he should resolve in advance to seek one of the said types of pots, such as gourd-pot, wooden pot or earthen pot. He should then specifically beg for that type of pot or take it, if offered by a householder on his own, considering it to be faultless and acceptable. This is the first pratima. (2) Second PratimamA bhikshu or bhikshuni should first find if the householder has the pot (he wants) and then beg for it from the host (etc. up to maid)--"Long lived householder (brother or sister)! Would you please give one of these pots, such as gourd-pot, wooden pot or earthen pot to me?" He should then specifically beg for that type of pot or take it, if offered by a householder on his own, considering it to be faultless and acceptable. This is the second pratima. (3) Third Pratima--A bhikshu or bhikshuni should find about old pots (used pots, two or three) such as those in which the householder has eaten or kept some food. He should then specifically beg for that type of pot or take it, if offered by a householder on his own, considering it to be faultless and acceptable. This is the third pratima. (4) Fourth Pratima-A bhikshu or bhikshuni should seek a pot worth discarding or which is rejected by many other Buddhist monks (etc. up to destitute) or take it, if offered by a householder on his own, considering it to be faultless and acceptable. This is the fourth pratima. pAtraiSaNA : SaSTha adhyayana ( 344 ) Paatraishana : Sixth Chapter St. OMOV ! ! !

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ANIMAL The details about these four pratimas should be taken as those mentioned in the Pindaishana chapter. vivecana- 'saMgaiyaM' tathA 'vejayaMtiyaM' kI vyAkhyA - cUrNikAra ke matAnusAra - saMgaiyaM kA artha hai do yA tIna pAtroM kA gRhastha bArI-bArI se upayoga karatA hai, sAdhu ke dvArA yAcanA karane para unameM se eka detA hai to aise ( svAMgika) pAtra ke lene meM pravacana doSa nahIM hai / vejayaMtiyaM - jisa pAtra meM bhojana karake rAjA Adi ke utsava yA mRtyu- kRtya para khAdya ko bhUnakara yA vaise hI rakhakara chor3a diyA jAtA hai, vaha pAtra / (AcArAMga cUrNi mU. pA. Ti., pR. 215) vRttikAra ne 'saMgaiyaM' kA artha kiyA hai - dAtA dvArA usa pAtra meM prAyaH svayaM bhojana kiyA gayA ho, vaha svAMgika pAtra / 'vejayaMtiyaM' kA artha hai - do-tIna pAtroM meM bArI-bArI se bhojana kiyA jA rahA ho, vaha pAtra / ( AcArAMga vRtti, patrAMka 399) Elaboration-Meanings of sangaiyam and vejayantiyam- According to the commentator (Churni)-Sangaiyam-a householder generally uses two or three pots one after another. When an ascetic begs for a pot he gives one of these. There is no fault involved in taking such used pot. Vejayantiyam-the pot in which food is placed after roasting on the occasion of some royal festival or ceremony. (Acharanga Churni, p. 215) According to the commentator (Vritti)-Sangaiyam-a pot in which the donor often eats. Vejayantiyam-a pot out of two-three pots in which food is eaten one after another. (Acharanga Vritti, leaf 399) aneSaNIya pAtra grahaNa niSedha 250. se NaM eyAe esaNAe esamANaM pAsittA paro vaejjA AusaMto samaNA ! ejjAsi tumaM mAseNa vA jahA vatthesaNAe / 250. sAdhu ko isa pAtraiSaNA ke sAtha pAtra gaveSaNA karate dekhakara yadi koI gRhastha kahe ki "AyuSman zramaNa ! tuma abhI to jAo, eka mAsa pazcAt yAvat kala yA parasoM taka lauTakara AnA " zeSa sArA varNana vastraiSaNA adhyayana (sUtra 218 ) meM jisa prakAra hai, usI prakAra jAnanA / AcArAMga sUtra (bhAga 2) ( 356 ) AY XIV For Private Personal Use Only Acharanga Sutra (Part 2)

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CENSURE OF POTS INVOLVING VARIOUS FAULTS 250. If some householder tells to an ascetic exploring for pots-"Long lived Shraman! Please go now and come after a month, ten or five days, tomorrow or the day after ." the rest of the details should be read as in Vastraishana chapter (aphorism 218). 251. se NaM paro NeyA vaejjA - Auso bhaiNI ! AhareyaM pAyaM, telleNa vA ghaNa vA NavaNIeNa vA vasAe vA abbhaMgettA vA taheva siNANAdi taheva sItodagAdi kaMdAdi taheva / 251. koI gRhasvAmI pAtraiSaNA karane vAle sAdhu ko dekhakara apane parivAra ke kisI puruSa yA strI ko bulAkara kahe - " AyuSman yA bahana ! vaha pAtra lAo, hama usa para tela, ghI, navanIta yA vasA cupar3akara sAdhu ko deMge * isI prakAra snAnIya padArtha Adi se eka bAra-bAra ghisakara kaMdAdi usameM se nikAlakara sApha karake ityAdi sArA varNana vastraiSaNA adhyayana ( sUtra 218-224) ke anusAra samajha lenA caahie| bAra, vizeSa - 'vastra' ke badale yahA~ 'pAtra' zabda kahanA cAhie / 251. On seeing an ascetic searching for pots if a householder tells to some member of the family (sister etc.)-"Long lived brother or sister ! Please fetch that pot, I will apply oil, butteroil, butter or fat on it and give it to the ascetic.-I will wash it with uncontaminated cold or hot water once-I will take out the bulbous roots........ the rest of the details should be read as in Vastraishana chapter (aphorism 218-224) . The only change being pot for clothes. 252. se NaM paro yA baejjA AusaMto samaNA ! muhuttagaM 2 jAva acchAhi amhe asaNaM vA 4 uvakareMsu va uvakkhaDeMsu vA, to te vayaM Auso ! sapANaM sabhoyaNaM paDiggahagaM dAsAmo, tucchae paDiggahae diNNe samaNassa No suTTu No sAhu bhavati / se puvvAmeva aloejjA Auso ! ti vA, bhaiNI ! ti vA, No khalu me kappai AhAkammie asaNe vA 4 bhottae vA pAya vA, mA uvakarehi, mA uvakkhaDehi abhikaMkhasi me dAu emeva dalayAhi / pAtraiSaNA: SaSTha adhyayana ( 357 ) For Private Personal Use Only Paatraishana: Sixth Chapter

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se sevaM vadaMtassa paro asaNaM vA 4 uvakarittA uvakkhaDittA sapANaM sabhoyaNaM paDiggahagaM dalaejjA, tahappagAraM paDiggahagaM aphAsuyaM jAva No paDigAhejjA / 252. koI gRhasvAmI sAdhu se isa prakAra kahe - " AyuSman zramaNa ! Apa muhUrttaparyanta tthhrie| jaba taka hama azana Adi caturvidha AhAra juTA leMge yA taiyAra kara leMge, taba hama Apako pAnI aura bhojana se bharakara pAtra deMge, kyoMki sAdhu ko khAlI pAtra denA acchA aura ucita nahIM lgtaa|" aisA sunakara sAdhu usa gRhastha se kaha de - " AyuSman gRhastha yA AyuSmatI bahana ! mujhe AdhAkarmI caturvidha AhAra khAnA yA pInA nahIM kalpatA hai / isalie tuma AhAra kI sAmagrI mata juTAo, AhAra taiyAra mata kro| yadi mujhe pAtra denA cAhate ho to aise hI de do / " isa prakAra manA karane para bhI yadi gRhastha caturvidha AhAra kI sAmagrI juTAkara athavA AhAra taiyAra karake pAnI aura bhojana bharakara sAdhu ko vaha pAtra dene lage, to pAtra ko aprAka aura aneSaNIya samajhakara grahaNa nahIM kare / 252. When some householder says to the ascetic -- "Long lived Shraman! Please wait for sometime while I arrange for or prepare four types of food. After that I will give the pot filled with food and water because it is not good or proper to give an empty pot to an ascetic." On hearing these words the ascetic should at once tell-"Long lived householder or sister! I am not allowed to eat or drink aadhakarmi (specifically prepared for an ascetic) food. Please do not arrange for prepare food. If you want to give please give the pot as it is." Even after this warning by the ascetic if the householder proceeds to arrange for or prepare four types of food and offers a pot filled with food and water, the ascetic should refuse to take it considering it to be faulty and unacceptable. vivecana - vastraiSaNA kI bhA~ti yahA~ pAtraiSaNA meM bhI nimna chaha vikalpoM kI ora saMketa kiyA gayA hai - (1) gRhastha sAdhu ko thor3I dera bAda Akara pAtra le jAne kA kahe / (2) pAtra ko tela, ghI Adi snigdha padArtha lagAkara / (3) pAtra para snAnIya sugandhita padArtha ragar3akara yA malakara de / (4) ThaNDe yA garma prAsuka jala se dhokara deve / ( 5 ) pAtra meM rakhe kaMda Adi nikAlakara use sApha kara deve| (6) AhAra-pAnI taiyAra karavAkara pAtra meM unase bharakara sAdhu ko denA cAhe / " ina saba sthitiyoM meM pAtra aneSaNIya evaM agrAhya mAnA gayA hai| AcArAMga sUtra (bhAga 2) ( 358 ) Acharanga Sutra (Part 2)

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Elaboration-Like exploration for clothes six types of censure have also been mentioned regarding exploration for pots-(1) The householder tells the ascetic to come after sometime to take a pot. (2) He gives a pot after applying oil, butter or other such oily substance. (3) He gives after rubbing some fragrant substance. (4) He gives after washing it with cold or hot uncontaminated water. (5) He gives after taking out vegetables etc. from the pot. (6) Gets food cooked and wants to fill the pot before giving. In all these conditions the pot is considered to be faulty and unacceptable. pAtra - pratilekhana 253. siyA paro NeyA paDiggahagaM NisirejjA, se puvvAmeva AloejjA Auso ! ti vA, bhaiNI ! ti vA, tumaM ceva NaM saMtiyaM paDiggahagaM aMtoaMteNaM paDilehissAmi / kevalI bUyA - AyANameyaM, aMto paDiggahagaMsi pANANi vA bIyANi vA hariyANi vA, aha bhikkhUNaM puvvovadiTThA 4 jaM puvvAmeva paDiggahagaM aMtoaMteNa paDilehejjA / 253. koI gRhasvAmI pAtra ko pUrvokta kriyAe~ kiye binA hI lAkara sAdhu ko de to sAdhu pahale hI usase kaha de - " AyuSman gRhastha yA AyuSmatI bahana ! maiM tumhAre isa pAtra kI bhalIbhA~ti pratilekhanA karU~gA, kyoMki pratilekhanA kiye binA pAtra grahaNa karanA kevalI bhagavAna ne karmabandha kA kAraNa batAyA hai| ho sakatA hai usa pAtra meM jIva-jantu hoM, bIja hoM yA harI (vanaspati) Adi ho| jisase bhikSuoM ke lie tIrthaMkara Adi puruSoM ne pahale se hI aisA upadeza diyA hai ki sAdhu ko pAtra grahaNa karane se pUrva hI bhalIbhA~ti pratilekhana kara lenA caahie| INSPECTING THE POTS 253. If the donor, avoiding the said acts, brings the pot and offers to the ascetic, he should at once tell-"Long lived brother or sister! I will inspect this pot properly because the Omniscient has said that to take a pot without inspection is a cause of bondage of karmas." There is a chance that some living being, seeds or green vegetables are in the pot. Therefore Tirthankars and other sages have given instructions that ascetics should carefully inspect pots before accepting. pAtraiSaNA: SaSTha adhyayana ( 359 ) For Private Personal Use Only Paatraishana: Sixth Chapter

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. .. 254. saaMDAiM savve AlAvagA jahA vtthesnnaae| NANattaM telleNa vA ghaeNa vA NavaNIeNa vA vasAe vA siNANAdi jAva aNNayaraMsi vA tahappagAraMsi thaMDillaMsira paDilehiya 2 pamajjiya 2 tao saMjayAmeva Amajjejja vaa| eyaM khalu tassa bhikkhussa 2 vA sAmaggiyaM jaM savvaTehiM sahiehiM sadA jejjaasi| -tti bemi| // paDhamo uddesao sammatto // 254. prANiyoM ke aNDoM yAvat makar3I ke jAloM se yukta pAtra grahaNa nahIM kare.. ityAdi saba AlApaka vastraiSaNA (sUtra 226-236) ke samAna jAnanA caahie| itanI hI vizeSa bAta hai ki yadi vaha pAtra tela, ghI, navanIta Adi snigdha padArtha lagAkara yA snAnIya padArthoM se ragar3akara nayA va sundara banAyA huA hai to sAdhu sthaNDila bhUmi kA, pratilekhana-pramArjana karake phira yatanApUrvaka usa pAtra ko sApha kare yAvat dhUpa meM sukhAe yahA~ taka kA saba varNana vastraiSaNA adhyayana kI taraha hI samajha lenA caahie| usa sAdhu yA sAdhvI kA yaha samagra AcAra hai| isameM sadA prayatnazIla rhe| -aisA maiM kahatA huuN| ||prthm uddezaka samApta // 254. A bhikshu or bhikshuni should not accept if a pot is infested with insect-eggs (etc. up to cobwebs) ........ the rest of the .: details should be read as in Vastraishana chapter (aphorism 226-236). The only change being that if oily substance or fragrant things have been applied to the pot the ascetic should find and clean an uncontaminated spot, clean the pot carefully and dry it in sun. The rest of the details should be read as in Vastraishana chapter. This is the totality of conduct (including that related to knowledge) for that bhikshu or bhikshuni and so should he pursue. ___-So I say. || END OF LESSON ONE || * AcArAMga sUtra (bhAga 2) ( 360 ) Acharanga Sutra (Part 2) . .

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bIo uddesao dvitIya uddezaka pAtra - pratilekhana- pramArjana 255. se bhikkhU vA 2 gAhAvaikulaM piNDavAyapaDiyAe pavisamANe puvvAmeva pehAe paDiggahagaM, avahaTTu pANe, pamajjiya rayaM tato saMjayAmeva gAhAvaikulaM piMDavAyapaDiyAe Nikkhamejja vA pavisejja vA / kevalI bUyA - AyANameyaM / aMto paDiggahagaMsi pANe vA bIe vA rae vA pariyAvajjejjA, aha bhikkhUNaM puvvovadiTThA 4 jaM puvvAmeva pehAe paDiggahaM, avahaTTu pANe, pamajjiya rayaM tao saMjayAmeva gAhAvaikulaM piMDavAyapaDiyAe Nikkhamejja vA pavisejja vA / LESSON TWO 255. sAdhu-sAdhvI AhAra- pAnI ke lie gRhastha ke ghara meM jAne se pahale hI apane pAtra kA bhalIbhA~ti pratilekhana kre| yadi usameM koI prANI ho to se nikAla de aura raja ko poMchakara jhAr3a de / tatpazcAt sAdhu AhAra- pAnI ke lie upAzraya se bAhara nikale aura gRhastha ke ghara meM praveza kare / kevalI bhagavAna kahate haiM - pratilekhanA nahIM karanA karmabandha kA kAraNa hai, kyoMki pAtra ke andara dvIndriya Adi prANI, bIja yA raja Adi raha sakate haiM, pAtroM kI pratilekhanA kiye binA usameM rahe jIvoM kI virAdhanA ho sakatI hai / isIlie tIrthaMkara Adi puruSoM ne pahale se hI isa prakAra kA upadeza diyA hai ki AhAra- pAnI ke lie jAne se pUrva sAdhu pAtra kI samyak pratilekhanA karake koI prANI ho to use nikAlakara ekAnta meM chor3a de / raja Adi ko poMchakara jhAr3a de aura taba AhAra ke lie upAzraya se nikale aura gRhastha ke ghara meM praveza kare / INSPECTING AND CLEANING POTS 255. A bhikshu or bhikshuni should carefully inspect his pot before going to the house of a layman for alms. If there is some being within, it should be removed and any dirt should be wiped off. After this the ascetic should come out of the upashraya and enter the house. The Omniscient las said that not to inspect a pot is a cause of bondage of karmas. There is a chance that some two sensed living beings, seeds or green vegetables are in the pot and in absence of careful inspection they may come to harm. Therefore Tirthankars and other sages have given instructions pAtraiSaNA: SaSTha adhyayana ( 361 ) Paatraishana: Sixth Chapter For Private Personal Use Only

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15 NEOBYoyoy that ascetics should properly inspect pots before going out to collect alms. If he finds some being within, he should take it out and leave it at some safe place. He should wipe the pot clean of any dirt etc. and then only come out of the upashraya and enter the house of a layman. vivecana-isa sUtra meM bhikSA ke lie jAne se pUrva pAtra kI acchI taraha dekhabhAla karanA aura jhAr3a-poMcha lenA Avazyaka batAyA hai| aisA nahIM karane se Atma-virAdhanA aura jIva-virAdhanA donoM hI hone kI saMbhAvanA rahatI hai| vRttikAra ne batAyA hai ina doSoM ke atirikta anya aneka doSoM kI saMbhAvanA bhI rahatI hai| jaise (1) yadi pAtra phUTA ho, to vaha AhAra-pAnI lAne lAyaka nahIM rhegaa| liyA huA AhAra nikala jaayegaa| (2) kisI dharmadveSI vyakti ne dveSavaza pAtra meM koI zastra, viSa yA anya akalpya, agrAhya vastu cupake se rakha dI ho| (3) koI bicchU yA sA~pa Adi jaharIlA jIva pAtra meM ghusakara baiTha gayA ho to AhAra lete samaya akasmAt kATa legA athavA use dekhe-bhAle binA garma AhAra yA pAnI lene se vaha AhAra-pAnI bhI viSAkta ho jAyegA, jIva kI virAdhanA to hogI hii| (4) pAtra meM koI khaTTI cIja lagI raha gaI to dUdha Adi padArtha lete hI phaTa jaayegaa| ataH gRhastha ke yahA~ praveza karate samaya aura bhojana karanA prArambha karane se pUrva pAtra-pratilekhanApramArjanA karanA sabhI dRSTiyoM se lAbhaprada hai| (vRtti patrAMka 400) Elaboration--This aphorism informs that it is essential to carefully inspect and clean a pot before setting out to collect alms. Not doing so is harmful to the self as well as other beings. The commentator (Vritti) informs that there are chances of many other faults besides these. For example (1) If the pot is broken it is of no use for carrying food or water. The collected food would trickle or fall out. ___(2) Some antagonist could have furtively placed some weapon, poison or other unwanted unacceptable thing out of animosity. (3) Some poisonous creature like snake or scorpion may have crept in and be hiding in the pot. While taking alms it might bite all of a 1 . a lo.old. b Sid. 199EHEROGRY AcArAMga sUtra (bhAga 2) ( 362 ) Acharanga Sutra (Part 2) fa WWDOTOPPEOPOHTORY

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.. .. . !.. sudden. Also when hot food or water is poured in such pot, such creature would be killed besides the eatable becoming toxic. (4) If some sour thing is sticking inside the pot it would spoil things like milk. Therefore it is good from every angle to inspect and clean a pot before entering the house of a layman for collecting alms as well as eating. (Vritti leaf 400) sacitta saMsRSTa pAtra ko sukhAne kI vidhi 256. se bhikkhU vA 2 gAhAvai jAva samANe siyA se paro AhaTu aNto| paDiggahagaMsi sIodagaM paribhAettA NIhaTu, dalaejjA, tahappagAraM paDiggahagaM parahatthaMsi vA parapAyaMsi vA aphAsuyaM jAva No pddigaahejjaa| __se ya Ahacca paDiggAhie siyA, khippAmeva udagaMsi sAharejjA, sapaDiggahamAyAe va NaM pariTThavejjA, sasaNiddhAe va NaM bhUmIe niymjjaa| ___256. sAdhu-sAdhvI gRhastha ke ghara para pAnI lAne ke lie gaye hoM aura gRhastha ghara ke bhItara sacitta jala ko kisI anya bartana meM nikAlakara sAdhu ko dene lage, to sAdhu usa prakAra ke hastagata evaM para-pAtragata zItala jala ko aprAsuka aura aneSaNIya jAnakara grahaNa na kre| kadAcit asAvadhAnI se vaha jala sAdhu ne apane pAtra meM le liyA ho to zIghra hI usa jala ko dAtA ke pAtra meM vApasa kara de| yadi gRhastha usa pAnI ko vApasa lenA nahIM cAhe to phira usa jalayukta pAtra ko lekara kisI snigdha (gIlI) bhUmi meM yA anya kisI yogya sthAna meM vidhipUrvaka jala kA pariSThApana kara de| usa jala se bhIge pAtra ko ekAnta sthAna meM rakha de| PROCEDURE OF DRYING A POT 256. When a bhikshu or bhikshuni goes to the house of a layman to seek water and inside the room, the householder fills another pot with sachit water before coming out and offering to the ascetic, he should not accept such water carried by hand in other pot considering it to be faulty and unacceptable. In case the ascetic has inadvertently taken that water in his pot he should at once pour it back in the donor's pot. If the donor pAtraiSaNA : SaSTha adhyayana ( 363 ) Paatraishana : Sixth Chapter

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refuses to take the water back, the ascetic should carry the pot containing water to a place with wet ground or other suitable place and discard the water following the prescribed procedure. He should place the wet pot at a secluded place. 257. se bhikkhU vA 3 udaullaM vA sasaNiddhaM vA paDiggahaM No AmajjejjA vA jAva payAvejja vaa| aha puNevaM jANejjA vigadodae me paDiggahae chiNNa-siNehe, tahappagAraM paDiggahaM tato saMjayAmeva Amajjejja vA jAva payAvejja vaa| 257. sAdhu-sAdhvI pAtra ko taba taka na to poMche aura na hI dhUpa meM sukhAe jaba taka OM vaha jala se Ardra (pAnI kI bUMdeM Tapakate hue) va snigdha (-bhIgA-gIlA ho)| jaba vaha yaha jAna le ki merA pAtra aba vigata jala (jalarahita) aura sneharahita-sUkha gayA hai taba vaha usa prakAra ke pAtra ko yatanApUrvaka poMcha sakatA hai aura dhUpa meM sukhA sakatA hai| ___257. A bhikshu or bhikshuni should neither wipe nor dry in sun the pot as long as it is damp or dripping wet. When he knows that it is neither dripping nor wet, he may carefully wipe it or dry it in sun. ___vivecana-ina sUtroM meM sacitta jala kA prasaMga AyA hai, jabaki isa pAtraiSaNA meM pAtra-grahaNa kA viSaya cala rahA hai| cUrNikAra kA kathana hai-"jisa pAtra meM sacitta jala rakhA ho gRhastha vaha sacitta jala nikAlakara, sacitta jala se bhIgA pAtra sAdhu ko deve to vaha pAtra grahaNa na kre|" kintu vRttikAra ke Azaya ko dhyAna meM rakhakara AcArya zrI AtmArAma jI ma. isa sUtra ko sacitta jala se sambandhita hI mAnate haiN| gRhastha sAdhu dvArA jala kI yAcanA karane para use cAra kAraNa se sacitta jala de sakatA hai-(1) ajJAna yA asAvadhAnI ke kAraNa, (2) sAdhu se dveSabhAva rakhatA huA use badanAma karane kI nIyata se, (3) sAdhu para anukampA lAkara, athavA (4) vimarzatA-kisI anya vicAra ke kAraNa vaha sAdhu ko sacitta jala detA ho to sAdhu sabhI paristhiti meM sAvadhAna rahakara sacitta jala grahaNa nahIM kre| (hindI TIkA, pR. 123-140) Elaboration-These aphorisms discuss sachit (contaminated with living organisms) water whereas the topic of the chapter Paatraishana is seeking pots. The commentator (Churni) says--"If a householder gives a pot after taking out sachit water stored in it, the ascetic should not take such pot that is wet with sachit water." But keeping the view of the commentator (Vritti) in mind, Acharya Shri Atmaramji M. believes these aphorisms to be related to sachit water. When an 2AcArAMga sUtra (bhAga 2) (364 ) Acharanga Sutra (Part 2) VAROVATOPANOTASO2490PARODARODARODARODRODR.DR.R.S H

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ascetic wants water a householder may give sachit water for four possible reasons- - ( 1 ) Unknowingly or inadvertently, ( 2 ) Due to antagonism and with an intention to put the ascetic to infamy, (3) With a feeling of compassion for the ascetic, or (4) With some other idea. In all such cases the ascetic should be careful not to accept sachit water. (Hindi Tika, p. 123-140) vihAra - samaya pAtra viSayaka vidhi - niSedha 258. se bhikkhU vA 2 gAhAvaikulaM pavisittukAme sapaDiggahamAyAe gAhAvaikulaM piNDavAyapaDiyAe pavisejja vA Nikkhamejja vA, evaM bahiyA viyArabhUmiM vA vihArabhUmiM vA gAmANugAmaM dUijjejjA, tivvaMdesiyAdi jahA biiyAe vatthesaNAe NavaraM ettha Diggaho / eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savvaTThehiM sahiehiM sadA jajjAsi / -tti bemi / 258. sAdhu yA sAdhvI jaba gRhastha ke ghara AhArAdi lene ke lie jAye to apane pAtra sAtha lekara vahA~ praveza kare / isI prakAra bastI se bAhara svAdhyAya bhUmi yA zaucArtha sthaNDila bhUmi ko jAe athavA grAmAnugrAma vihAra karate samaya bhI pAtra apane sAtha meM rkhe| // bIo uddesao sammatto // // chaThThe ajjhayaNaM sammattaM // yadi dUra-dUra taka tIvra varSA ho rahI ho ityAdi paristhitiyoM meM jaise vastraiSaNA ke dvitIya uddezaka ke anusAra samajhanA cAhie / vizeSa itanA hI hai ki vahA~ sabhI vastroM ko sAtha meM lekara jAne kA niSedha hai, jabaki yahA~ apane saba pAtra lekara jAne kA niSedha hai| yahI sAdhu-sAdhvI kA samagra AcAra hai jisake paripAlana ke lie pratyeka sAdhu-sAdhvI ko jJAnAdi sabhI arthoM se prayatnazIla rahanA caahie| - aisA maiM kahatA hU~ / pAtraiSaNA: SaSTha adhyayana // dvitIya uddezaka samApta // // SaSThama adhyayana samApta // ( 365 ) For Private Personal Use Only Paatraishana: Sixth Chapter

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PORT WHILE MOVING ABOUT.... 258. When a bhikshu or bhikshuni goes to the house of a laymen he should enter the house with his pots. In the same way he should always carry his pots with him while going away from habitation for studies or nature's call or going from one village to another. If there is a wide spread rain and other such conditions the rules mentioned in the Vastriashana chapter should be followed. The only difference being that there carrying all his clothes is censured and here carrying all his pots is censured. This is the totality of conduct (including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue. -So I say. || END OF LESSON TWO || || END OF SIXTH CHAPTER || AcArAMga sUtra (bhAga 2) ( 38 ) Acharanga Sutra (Part 2) SONG NATO 6 MOOTTO ACT AVIONGO MAN

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avagraha pratimA : saptama adhyayana Amukha + saptama adhyayana kA nAma 'avagraha pratimA' hai| + 'avagraha' kA artha hai grahaNa krnaa| + avagraha (uggaha) zabda ke prasaMgAnusAra aneka artha hote haiN| jaise-indriyoM dvArA hone vAlA sAmAnya jJAna, avadhAraNA-nizcaya, pAtra, sAdhviyoM kA upakaraNa vizeSa, grahaNa karane yogya vastu tathA Azraya, AvAsa aadi| sthAna vizeSa meM Thaharane kI AjJA, anujJA prApta krnaa| + chaThe adhyayana meM pAtraiSaNA kA varNana hai| sAdhu pAtra Adi sabhI upakaraNa gRhastha kI AjJA se hI grahaNa karatA hai, kyoMki usane sampUrNa adattAdAna-corI kA tyAga kiyA hai| isa adhyayana meM sthAna Adi ke avagraha kA viSaya mukhya hai| vRttikAra ne batAyA hai-avagraha dravya, kSetra, kAla aura bhAva ke bheda se cAra prakAra kA hai tathA devendra avagraha Adi pA~ca prakAra kA abhigraha hai, jisakA kathana isI adhyayana ke antima sUtra meM hai| isa adhyayana meM 'avagraha' zabda mukhyatayA cAra arthoM meM prayukta huA hai(1) anujJApUrvaka grahaNa karanA, (2) grahaNa karane yogya vastu, (3) jisake adhIna jo-jo vastu hai, AvazyakatA hone para usa vastu ko upayoga karane kI AjJA mA~ganA; tathA (4) sthAna yA AvAsagRha athavA maryAdita bhuubhaag| (vRtti patrAMka 402) * isa adhyayana ke do uddezaka haiN| prathama adhyayana meM sthAna ke viSaya meM tathA dUsare uddezaka meM jisa sthAna para zramaNa ThaharatA hai, vahA~ kisa prakAra kA viveka rakhanA-isa viSaya kA varNana hai| avagraha pratimA : saptama adhyayana (367 ) Avagraha Pratima: Seventh Chapter

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AVAGRAHA PRATIMA: SEVENTH CHAPTER INTRODUCTION The name of the seventh chapter is Avagraha Pratima. Avagraha mean to take or accept. The term avagraha or uggaha has many different meanings in different context. Some are--general information received through sense organs; concept or decision; pot; a specific equipment meant for female ascetics; acceptable thing, house, place of stay etc.; to get permission to stay at a particular place. Exploring for pots is discussed in the sixth chapter. An ascetic takes pots and all other equipment with the permission of a householder because he has taken the vow of not stealing or not taking anything without being given. The main topic discussed in this chapter is accepting a place etc. The commentator (Vritti) informs that avagraha is of four types based on matter, area, time and attitude. Also there are five types of resolution including Devendra Avagraha mentioned in the last aphorism of this chapter. In this chapter the term avagraha has been used mainly to convey four meanings1. To take with permission, 2. An acceptable thing, 3. To seek permission from the owners or guardians of various things to use those things when needed, and 4. A place, a place of stay or a limited area of land. (Vritti leaf 402) This chapter has two lessons. The first is about place and the second about the discipline to be observed by an ascetic while living at a place. BERITE (HTTP) ( BEC ) Acharanga Sutra (Part 2)

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ogahapaDimA : sattamaM ajjhayaNaM avagraha pratimA : saptama adhyayana AVAGRAHA PRATIMA : SEVENTH CHAPTER REGULATION OF POSSESSIONS | paDhamo uddesao prathama uddezaka LESSON ONE , avagraha-grahaNa kI anivAryatA __259. samaNe bhavissAmi aNagAre akiMcaNe aputte apasU paradattabhoI pAvaM kammaM No karissAmi ti samuTThAe savvaM bhaMte ! adiNNAdANaM pcckkhaami| se aNupavisittA gAma vA jAva rAyahANiM vA Neva sayaM adiNNaM geNhejjA, Neva'NNeNaM adiNNaM geNhAvejjA, Neva'NNaM adiNNaM geNhataM pi smnnujaannejjaa| jehiM vi saddhiM saMpavvaie tesiM'piyAiM chattayaM vA DaMDagaM vA mattayaM vA jAva cammaccheyaNagaM vA tesiM puvvAmeva uggahaM aNaNuNNaviya apaDilehiya apamajjiya No * giNhejja vA, pagiNhejja vaa| tesiM puvvAmeva uggahaM aNuNNaviya paDilehiya pamajjiya tao saMjayAmeva ogiNhejja vA pagiNhejja vaa| 259. zramaNa-dIkSA lete samaya dIkSArthI pratijJA karatA hai-"aba maiM zramaNa bana jaauuNgaa| anagAra (ghararahita), akiMcana (parigraharahita), aputra (putrAdi parivAra-sambandhoM se mukta), apazu (dvipada-catuSpada Adi pazuoM ke svAmitva se mukta) tathA paradattabhojI (dUsare ke dvArA diye hue AhArAdi kA sevana karane vAlA) hokara maiM hiMsA Adi sabhI pApakarmoM kA AcaraNa nahIM kruuNgaa| isa prakAra saMyama-pAlana ke lie samudyata hokara he bhaMte ! maiM Aja samasta prakAra ke adattAdAna kA pratyAkhyAna karatA huuN|" isa prakAra kI (adattAdAna kI) pratijJA grahaNa karake vaha sAdhu grAma nagara yAvat rAjadhAnI meM praveza karake svayaM adatta-binA diye hue padArtha ko grahaNa nahIM kare, na hI dUsaroM se grahaNa karAe aura na hI adatta grahaNa karane vAle kI anumodanA kre| __vaha muni jina sAdhuoM ke sAtha yA jinake pAsa dIkSita huA hai yA jinake sAtha vicaraNa kara rahA hai, unake bhI chatra, daNDa, mAtraka (bhAjana) yAvat carmacchedanaka Adi jo OM 5. avagraha pratimA : saptama adhyayana ( 369 ) Avagraha Pratima : Seventh Chapter 1

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upakaraNa haiM unako unase avagraha-anujJA lie binA tathA pratilekhana-pramArjana kiye binA grahaNa na kre| apitu pahale unase avagraha lekara, tatpazcAt usakA pratilekhana-pramArjana karake phira usa vastu ko grahaNa kre| ESSENTIALITY OF ACCEPTING THINGS 259. When a person gets initiated as a Shraman he takes a vow-"Now I will become a Shraman. I will become an anagar (own no house), akinchan (own no possessions), aputra (own no son and family and relations), apashu (own no cattle and other bipeds or quadrupeds) and paradattabhoji (eat what others give) and will not indulge in any sinful activity including violence. Prepared thus to observe ascetic discipline, O Bhante ! I renounce (adattadaan) to accept anything which is not given to me." Taking this vow (of adattadaan) that ascetic, on entering a village or city, should not accept anything not given to him; neither should he cause others to do so nor approve others doing so. ___That ascetic should also not take umbrella, stick, pots, nailcutters and other such equipment belonging to other ascetics with whom he got initiated or moves about without seeking their permission, inspecting and cleaning. Before taking he should first take permission from them and then inspect and clean that thing. vivecana-isa sUtra meM sAdhu kI tIna vizeSatAe~ batAI haiM-(1) vaha aparigrahI hotA hai| (2) paradattabhojI-bhikSA mA~gakara bhojana lAtA hai, tathA (3) binA diye koI vastu grahaNa nahIM krtaa| isalie vaha kahIM bhI jAe, kahIM bhI kisI bhI sAdhu ke sAtha rahe, jaba kisI AhAra, pAnI, auSadha, makAna, vastra pAtrAdi upakaraNa anya vastu kI AvazyakatA ho, sarvaprathama usa vastu ke svAmI yA adhikArI se avagraha-anujJA lenA Avazyaka hai| yadi kisI sAdharmika sAdhu ke pAsa se koI vastu lenI ho to pahale usakI AjJA leveM, phira usa vastu ko grahaNa kreN| yahA~ chatra kA sAmAnya artha hai-varSA ke samaya sira para liyA jAne vAlA Una kA kmbl| tathA sthavirakalpI muni vizeSa kAraNa upasthita hone para chatra bhI rakha sakatA hai| jaise kisI pradeza AcArAMga sUtra (bhAga 2) ( 370 ) Acharanga Sutra (Part 2)

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storskool se meM adhika varSA hotI hai to vahA~ apkAya kI hiMsA se bacane ke lie chatra - chAtA bhI rakha sakatA hai| (vRtti. patrAMka 402; cUrNi., pR. 219) AcArya zrI AtmArAma jI ma. ke anusAra chatra kA arthachAtA yA UnI kambala donoM hI hote haiN| ( hindI TIkA, pRSTha 1244) carma chedanI nAkhUna kATane ke lie kAma AtI hai| yaha pADihArika - vApasa lauTAne kI zarta ke sAtha grahaNa kI jAtI hai| zramaNa ko dhAtu kI vastu tathA carma chedanI Adi ko rAta meM apanI nizrAya meM nahIM rakhanA cAhie / kIcar3a Adi meM calate samaya yA vRddha avasthA ke kAraNa daNDa rakhane kI bhI anumati hai / (cUrNi ) 'ogiNhejja pagiNhejja' donoM zabdoM ke artha meM cUrNikAra antara karate haiM - eka bAra grahaNa karanA avagrahaNa hai, bAra-bAra grahaNa karanA pragrahaNa hai / Elaboration-This aphorism informs about three attributes of ascetics--(1) He is without any possessions. (2) He begs alms to eat. (3) He does not take anything without being given. Therefore wherever he goes and with whichever ascetic he lives, whatever thing he requires including food, water, medicine, place of stay, cloth, pots and other equipment, first of all it is essential that he seeks permission from the owner or the guardian of that particular thing. Even if he wants to take a thing from a co-religionist ascetic he should first take permission. Here chhatra generally means the woollen blanket used to cover head when it rains. However, a sthavir-kalpi ascetic may also use an umbrella under special circumstances. For example-if there are excessive rains in certain area he may keep an umbrella with him in order to avoid harm to water-bodied beings (Vritti leaf 219). According to Acharya Shri Atmaramji M. chhatra means both an umbrella and a woollen blanket (Hindi Tika, p. 1244). Charmachhedani is used to cut nails and it is borrowed with a condition to return. An ascetic cannot keep a charmachhedani or other metal things overnight with him. Keeping a staff is also allowed while walking on slimy ground or in old age. (Churni) The commentator (Churni) specifies the difference between the meanings of oginhejj and paginhejja. To take once is oginhejj and to take again and again is paginhejja. avagraha pratimA : saptama adhyayana ( 371 ) Avagraha Pratima: Seventh Chapter For Private Personal Use Only

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+ * avagraha- yAcanA ke aneka rUpa 260. se AgaMtAresu vA 4 aNuvIi uggahaM jAejjA, je tattha Isare ? je tattha samAhiTThAe te uggahaM aNuNNavijjA - kAmaM khalu Auso ! ahAlaMdaM ahApariNNAyaM vasAmo, jAva Auso; jAva AusaMtassa uggahe, jAva sAhammiyA, ettAva tAvaM uggahaM ogihissAmo, teNa paraM viharissAmo 260. saMyamazIla sAdhu dharmazAlA tathA gRhastha ke ghara Adi meM jAkara pahale sAdhuoM ke AvAsa yogya sthAna ko bhalIbhA~ti dekhakara phira avagraha - vahA~ Thaharane kI AjJA mA~ge / usa sthAna kA jo svAmI ho yA jo vahA~ kA adhiSThAtA - niyukta adhikArI ho, usase avagraha kI anujJA mA~gate hue kahe - " AyuSman ! ApakI icchAnusAra jitane kAla taka rahane kI tathA jitane kSetra meM nivAsa karane kI tuma AjJA doge, utane kAla taka, utane kSetra meM hama nivAsa kareMge / yahA~ jitane bhI anya sAdharmika sAdhu AyeMge, unake lie bhI jitane kSetra - kAla kI tumhArI AjJA hogI ve bhI utane hI kAla taka utane hI kSetra meM ThahareMge, usake pazcAt ve aura hama vihAra kara jAyeMge / " VARIOUS FORMS OF BEGGING 260. Going into an upashraya, house etc. a bhikshu or bhikshuni should carefully inspect a place suitable for ascetics and then seek permission to stay there. Seeking permission to stay from the owner or manager of that place he should say-- "Long lived one! We will only stay for the specific period in the specific area permitted by you. Other co-religionist ascetics coming here will also stay only for the specific period in the specific area permitted by you. After that period we all will leave this place." saMbhogI sAdhu ke sAtha vyavahAra vidhi 261. se kiM puNa tatthoggahaMsi evoggahiyaMsi ? je tattha sAhammiyA saMbhoiyA samaNuNNA uvAgacchejjA je teNa sayamesittae asaNe vA 4 teNa te sAhammiyA saMbhoiyA samaNuNNA uvaNimaMtejjA, No ceva NaM parapaDiyAe ogijjhiya 2 uvaNimaMtejjA / 261. isa prakAra avagrahapUrvaka grahaNa kara lene ke pazcAt vahA~ (pUrva sthita sAdhu ke pAsa) koI sAdharmika, sAMbhogika evaM samanojJa (dekheM - sacitra AcArAMga sUtra, bhAga 1, sUtra AcArAMga sUtra (bhAga 2) ( 372 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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PHOTO 200) sAdhu atithi ke rUpa meM A jAe to vaha sAdhu svayaM apane dvArA gaveSaNA karake lAye hue azanAdi caturvidha AhAra Adi ke lie una sAdharmika, sAMbhogika evaM samanojJa sAdhuoM ko nimaMtrita kareM, kintu anya sAdhu dvArA lAye hue yA anya rugNAdi sAdhu ke nimitta lAye hue AhArAdi ko lekara unheM nimaMtrita nahIM kre| DEALING WITH CONFORMIST ASCETIC 261. After occupying the place with due permission if some other co-religionist, sambhogik (conformist in indulgences) and samanojna (conformist in conduct; refer to Illustrated Acharanga Sutra, part I, aphorism 200) ascetics come there as guests, the ascetic already staying there should invite those guest ascetics to share the food etc. brought after due exploration by his ownself. But he should not invite them to share food etc. brought by some other ascetic or that brought specifically for other sick (or disabled) ascetic. asaMbhogI sAdhu ke sAtha vyavahAra vidhi ___ 262. se AgaMtAresu vA jAva se kiM puNa tatthoggahaMsi evoggahiyaMsi ? je tattha sAhammiyA annasaMbhoiyA samaguNNA uvAgacchejjA je teNa sayamesittae pIDhe vA phalae vA .. sijjA-saMthArae vA teNa te sAhammie annasaMbhoie samaNuNNe uvaNimaMtejjA, No ceva NaM . parapaDiyAe ogiNhiya 2 uvnnimNtejjaa| 262. dharmazAlA Adi ke lie anujJA prApta karake Thahare bhikSu ke pAsa yadi vahA~ kucha uttama AcAra vAle asAMbhogika, sAdharmika evaM samanojJa sAdhu atithi rUpa meM A jAyeM to vahA~ ThaharA huA sAdhu jo svayaM gaveSaNA karake apane lie lAe hue pITha (caukI), phalaka, zayyA-saMstAraka Adi ho, unheM atithi sAdhuoM ko una vastuoM ke lie AmaMtrita kare, 5. kintu jo dUsare ke dvArA athavA rugNAdi anya sAdhu ke lie lAye hue pITha, phalaka yA zayyA-saMstAraka hoM, unako lene ke lie AmaMtrita nahIM kre| DEALING WITH NON-CONFORMIST ASCETIC 262. After occupying the place with due permission if some other co-religionist, asambhogik and samanojna ascetics come there as guests, the ascetic already staying there should invite avagraha pratimA : saptama adhyayana ( 373 ) Avagraha Pratima : Seventh Chapter *- 1 FG

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those guest ascetics to share the stool, plank, bed etc. brought after due exploration by his ownself. But he should not invite them to share the stool, plank, bed etc. brought by some other ascetic or that brought specifically for other sick (or disabled) ascetic. 263. se AgaMtAresu vA jAva se kiM puNa tatthoggahaMsi evoggahiyaMsi ? je tattha gAhAvaINa vA gAhAvaiputtANa vA sUI vA pippalae vA kaNNasohaNae vA NahacchedaNae vA taM appaNo egassa aTThAe pADihAriyaM jAittA No aNNamaNNassa dijja vA aNupadijja vA, sayaM karaNijjaM ti kaTTu se ttamAyAe tattha gacchejjA, 2 puvvAmeva uttAe hatthe kaTTu bhUmIe vA ThavettA imaM khalu tti AloejjA, No ceva NaM sayaM pANiNA parapANisi paccaSpiNejjA / 263. usa dharmazAlA Adi meM ThaharA huA sAdhu gRhastha yA gRhastha putra Adi ke pAsa se suI, kaiMcI, kAna kuredanI, naharanI Adi vastuoM kI AvazyakatA hone para apane svayaM ke lie prAtihArika rUpa mA~gakara ke lAyA ho to vaha dUsare sAdhu ko na de | athavA vaha dUsare sAdhu ko ve cIjeM na sauMpe kintu una vastuoM kA upayoga karake una prAtihArika upakaraNoM ko lekara gRhastha ke yahA~ jAye aura lambA hAtha karake una cIjoM ko bhUmi para rakhakara gRhastha se kahe - yaha tumhArA amuka padArtha hai, yaha amuka hai, ise sa~bhAla lo, dekha lo| parantu una suI Adi vastuoM ko sAdhu apane hAtha se gRhastha ke hAtha para rakhakara nahIM deve| 263. When an ascetic staying at a dharmashala (etc.) borrows for his specific needs a needle, scissors, ear-cleaner, nail-cutter etc. he should not give it to another ascetic. Instead, he should go to the householder and extending his hand place those things on the ground and tell to the householder-here is this thing and that thing; please check it and take it back. But an ascetic should not place these things with his own hands in the hands of the householder. vivecana - sAdharmika, sAMbhogika aura samanojJa meM antara - eka dharma, eka deva ko mAnane vAle aura prAyaH eka samAna veza vAle sAdharmika sAdhu kahalAte haiM; sAMbhogika kA artha hai, jinake AcAra, vicAra aura samAcArI eka samAna hoM; aura samanojJa kA artha hai jo AcAra-vicAra meM zithila na ho| AcArAMga sUtra (bhAga 2) ( 374 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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Forways .. . ..... ... .. .. ... ... .. .. ... N AI MAPorteroKOPARODXOPRODAMODARODAMODAROSAROBARODARODARAJES zAstrIya vidhAna ke anusAra jo sAdharmika hote haiM tathA sAMbhogika aura samanojJa bhI hote haiM, unake sAtha AhArAdi yA vandana, vyavahArAdi kA lena-dena hotA hai, kintu asAMbhogika ke sAtha kevala zayanIya upakaraNoM Adi kA lena-dena khulA hotA hai| ___ uttama AcAra vAle anya asAMbhogika ko bhI apane lAye hue pATa-caukI, zayyA-saMstAraka nimaMtrita karanA caahie| isa viSaya para AcArya zrI AtmArAma jI ma. ne bhagavAna pArzvanAtha ke ziSya kezIkumAra zramaNa tathA bhagavAna mahAvIra ke ziSya gautama svAmI kA udAharaNa dete hue likhA hai, yadyapi unameM paraspara AhAra Adi kA sAMbhogika vyavahAra nahIM thA aura samAcArI bhI samAna nahIM thI phira bhI gautama svAmI jaba kezI svAmI ke sthAna para pahu~ce to dIkSA-paryAya meM jyeSTha hote hue bhI kezI svAmI ne gautama svAmI kA svAgata kiyA aura nirdoSa zayyA saMstAraka palAla Adi Asana lene kI prArthanA kii| isase yaha spaSTa hotA hai ki uttama caritra vAle asAMbhogI sAdhu kA bhI zayyA Adi se sammAna karanA caahie| (hindI TIkA, pR. 125) Elaboration-Difference between sadharmik, sambhogik and samanojna--The ascetics who believe in same religion, same deity and with almost similar garb are called sadharmik; sambhogik means having same belief, conduct and indulgences; and samanojna means conformists who are not lax in conduct and belief. According to the codes prescribed in scriptures the exchange of food and formal greetings etc. with sadharmik, sambhogik and samanojna ascetics is allowed. However with asambhogik (not having same indulgences) ascetics exchange of only bed and other such equipment is allowed. If there is some asambhogik ascetic adhering to different but good conduct, he should also be offered bed and other equipment brought by the host ascetic himself. In this context Acharya Shri Atmaramji M. has given the example of Keshikumar Shraman, the disciple of Bhagavan Parshvanath and Gautam Swami, the disciple of Bhagavan Mahavir. He adds that although these two were not following the same code of indulgence and praxis still when Gautam Swami came to the place of stay of Keshi Swami, the latter, in spite of being senior, greeted Gautam Swami and requested him to accept faultless bed, seat etc. This confirms that an asambhogik ascetic with good conduct should also be offered bed etc. with due respect. (Hindi Tika, p. 12:0) avagraha pratimA : saptama adhyayana ( 375 ) Avagraha Pratima : Seventi: Chapter NDILINMUNMAMEOPATHROOMAMC0015 - 5 OTIONORMEDYB hAla"YOOHORT

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. . ..... . . . .. l C i . .. . avagraha-varjita sthAna 264. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA aNaMtarahiyAe puDhavIe sasaNiddhAe puDhavIe jAva saMtANae, tahappagAraM uggahaM No ogiNhejjA vA 2 / 264. saMyamI sAdhu-sAdhvI yadi Thaharane kA aisA sthAna jAne, jo sacitta, snigdha pRthvI yAvat jIva-jantu Adi se yukta ho, to isa prakAra ke sthAna kI AjJA lekara usameM nahIM ThaharanA caahie| PROHIBITED PLACES 264. A disciplined bhikshu or bhikshuni should find if a place is sachit, damp (etc. up to infested with animals and creatures), if it is so he should not seek permission and stay there. 265. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA thUNaMsi vA 4 jAva tahappagAre aMtalikkhajAye dubbaddhe jAva No uggahaM ogiNhejja vaa| 265. sAdhu-sAdhvI yadi aise sthAna ko jAne, jo bhUmi se bahuta U~cA ho, staMbha Adi para TikAyA huA evaM ThIka taraha se ba~dhA huA yA viSama ho, asthira aura cala-vicala ho, to aise sthAna meM bhI Thaharane kI AjJA nahIM lenI caahie| 265. A disciplined bhikshu or bhikshuni should find if a place is very high from the ground level, resting on some pillar or some other such thing, not properly secured or difficult to approach, or unstable and swaying. If it is so he should not seek permission and stay there. ____266. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA kuliyaMsi vA 4 jAva No ogiNhejja vA 2 / 266. jo upAzraya kaccI patalI dIvAra para sthita ho yA nadI ke taTa para kisI U~ce va viSama sthAna para nirmita ho, aise sthAna ko bhI Thaharane ke lie grahaNa nahIM karanA caahie| ____ 266. A disciplined bhikshu or bhikshuni should find if a place is located on a slim and weak wall or at a high and unapproachable spot on river-bank. If it is so he should not seek permission and stay there. AcArAMga sUtra (bhAga 2) (376 ) Acharanga Sutra (Part 2) 42

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... ...... ... . 267. se bhikkhU vA 2 khadhaMsi vA 6, aNNayare vA tahappagAre jAva No uggahaM ogiNhejja vA 2 / 267. sAdhu-sAdhvI aise upAzraya ko jAne jo stambha, macAna, Upara kI maMjila, prAsAda para yA talaghara meM sthita ho yA usa prakAra ke kisI ucca sthAna para ho to aise cala-vicala sthAna kI anujJA grahaNa na kre| 267. A disciplined bhikshu or bhikshuni should find if a place is located on a pillar, scaffold, upper storey, palace or cellar. If it is so he should not seek permission and stay at such unstable and unsecured place. 268. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA sAgAriyaM sAgaNiyaM saudayaM saitthiM sakhuDDa sapasubhattapANaM No paNNassa Nikkhama-pavesa jAva dhammANuogaciMtAe, sevaM NaccA tahappagAre uvassae sAgArie jAva sakhuDDa-pasu-bhattapANe no uggahaM ogiNhejja vA GMRAPADASARDAROK 268. sAdhu-sAdhvI aise avagraha ko jAne, jo gRhasthoM se saMsakta ho, agni aura jala se yukta ho, jisameM striyA~, choTe bAlaka athavA kSudra-(napuMsaka) rahate hoM, jo pazuoM se yukta ho, unake yogya khAdya-sAmagrI se bharA ho, buddhimAna sAdhu ko aise AvAsa sthAna para nahIM ThaharanA cAhie tathA jisa upAzraya meM jAne-Ane kA mArga vAcanA yAvat dharmAnuyoga-cintana ke yogya nahIM vahA~ bhI nahIM ThaharanA caahie| 268. A disciplined bhikshu or bhikshuni should find if a place is crowded with householders, has water and fire in it, where women, children or eunuches live, which has animals and also filled with food for them. A wise ascetic should not stay at such place. He should also avoid a place with an approach that is not suitable for discourse, meditation and other such ascetic activities ___ 269. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA gAhAcaikulassa majjhamajheNaM . gaMtuM paMthe paDibaddhaM vA, No paNNassa jAva, se evaM NaccA tahappagAre uvassae No uggahaM ogihijjA vA 2 / avagraha pratimA : saptama adhyayana ( 377 ) Avagraha Pratima : Seventh Chapter ... SEPFOR AR ArC.T ALIMEJETACTNACAN Irry

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meM . GHODA 269. sAdhu-sAdhvI aise AvAsa sthAna ko jAne ki usameM jAne kA mArga gRhastha ke ghara ke bIcoMbIca se hai yA gRhastha ke ghara se bilkula saTA huA hai to prajJAvAn sAdhu ko aise sthAna meM nikalanA aura praveza karanA tathA vAcanA yAvat dharmAnuyoga-cintana karanA ucita nahIM hai| aise upAzraya kA grahaNa nahIM karanA caahie| 269. A disciplined bhikshu or bhikshuni should find if a place has access through a householder's residence or adjacent to it. For a wise ascetic it is not proper to enter or come out or meditate or do other ascetic activities at such place. He should avoid accepting such place. 270. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA iha khalu gAhAvaI vA jAva kammakarIo vA annamannaM akkosaMti vA taheva tellAdi siNANAdi sIodagaviyaDAdi NigiNA ThitA jahA sejjAe AlAvagA, NavaraM ugghvttvyyaa| 270. sAdhu-sAdhvI aise AvAsa sthAna ko jAne, jisameM gRhastha-gRha-svAmI yAvat usakI naukarAniyA~ paraspara eka-dUsare para Akroza karatI hoM, lar3atI-jhagar3atI hoM tathA paraspara eka-dUsare ke zarIra para tela, ghI Adi lagAtI hoM, isI prakAra snAnAdi, zItala sacitta yA uSNa jala se gAtrasiMcana Adi karatI hoM yA nagna dazA meM baiThatI hoM ityAdi varNana zayyA'dhyayana ke (sUtra 113-117) AlApakoM kI taraha yahA~ samajha lenA caahie| vahA~ vaha varNana zayyA ke viSaya meM hai, yahA~ AvAsa ke viSaya meM hai| arthAt isa prakAra ke kisI bhI sthAna kA avagraha grahaNa nahIM karanA caahie| 270. A bhikshu or bhikshuni should find if the owner, his wife, servants etc. of the available upashraya (habitually) abuse or beat each other or create disturbance; rub or apply oil, butter etc. on each other's body; sprinkle or pour cold or hot water on each other's body and wash or bathe each other's body with cold or hot water and stand or sit naked. Detailed description of these should be taken from aphorisms 113-117 of Shaiyyaishana chapter. There the description is about bed and here it is about place of stay. If it is so, a wise ascetic should not stay at any such place. AcArAMga sUtra (bhAga 2) ( 378 ) Acharanga Sutra (Part 2)

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__ 271. se bhikkhU vA 2 se jaM puNa uggahaM jANejjA AiNNaM salekkhaM No paNNassa Nikkhama-pavesAu(e) jAva ciMtAe, tahappagAre uvassae No uggahaM ogiNhejja vA 2 / eyaM khalu tassa bhikkhussa vA bhikSuNIe vA sAmaggiyaM jaM savaDhehiM sadA jejjaasi| -tti bemi| // paDhamo uddesao sammatto // 271. sAdhu-sAdhvI aise AvAsa-sthAna ko jAne jisameM azlIla citra Adi aMkita yA utkIrNa hoM, aisA upAzraya bhI prajJAvAn sAdhu ke yogya nahIM hai| aise upAzraya kA avagraha eka yA adhika bAra grahaNa nahIM karanA caahie| yaha saba varNana vastraiSaNA-zayyaiSaNA (sUtra 118) adhyayana kI taraha jAnanA caahie| yahI vAstava meM sAdhu-sAdhvI kA samagra AcAra hai, jise jJAnAdi se yukta evaM samitiyoM se samita hokara pAlana karane ke lie sadA prayatnazIla rahanA caahie| -aisA maiM kahatA huuN| // prathama uddezaka samApta // 271. A bhikshu or bhikshuni should find if the available upashraya is decorated with painted or engraved erotic paintings etc. If it is so, a wise ascetic should not stay once or repeatedly at such place. Such a place is not considered suitable for his stay. Detailed description of these should be taken from aphorism 118 of Shaiyyaishana chapter. This is the totality of conduct (including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue. -So I say. || END OF LESSON ONE | avagraha pratimA : saptama adhyayana ( 379 ) Avagraha Pratima : Seventh Chapter

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bIo uddesao dvitIya uddezaka LESSON TWO avagrahIta sthAna ke sambandha meM viveka __272. se AgaMtAresu vA 4 aNuvII uggahaM jaaejjaa| je tattha Isare je samAdhiTThAe te uggahaM aNuNNavittA(jjA)-kAmaM khalu Auso ! ahAlaMdaM ahAparinnAyaM vasAmo, jAva Auso, jAva AusaMtassa uggahe, jAva sAhammiyA etAva uggahaM ogihissAmo teNa paraM vihrissaamo| 272. sAdhu-sAdhvI dharmazAlA Adi sthAnoM meM jAkara, sthAna ko dekhabhAlakara avagraha kI yAcanA kre| sthAna kI anujJA mA~gane ke lie usa sthAna ke svAmI yA adhiSThAtA (niyukta adhikArI) se kahe ki "AyuSman gRhastha ! hama yahA~ Thaharane kI AjJA cAhate haiN| Apa jitane samaya taka aura jitane kSetra meM nivAsa karane kI hameM anujJA deMge, utane samaya taka aura utane hI kSetra meM hama tthhreNge| hamAre jitane bhI sAdharmika sAdhu yahA~ AyeMge, ve bhI isI niyama kA anusaraNa kreNge| Apake dvArA niyata avadhi ke pazcAt ve aura hama yahA~ se vihAra kara jaayeNge|" PRUDENCE ABOUT AN ACCEPTED PLACE 272. Going into an upashraya, house etc. a bhikshu or bhikshuni should carefully inspect a place suitable for ascetics and then seek permission to stay there. Seeking permission to stay from the owner or manager of that place he should say, "Long lived one ! We will only stay for the specific period in the specific area permitted by you. Other co-religionist ascetics coming here will also stay only for the specific period in the specific area permitted by you. After that period we all will leave this place." 273. se kiM puNa tattha uggahaMsi evoggahiyaMsi ? je tattha samaNANa vA mAhaNANa vA daMDae vA chattae vA jAva cammachedaNae vA taM No aMtohito bAhiM nINejjA, bahiyAo vA No aMto pavesijjA, suttaM vA Na paDibohejjA, No tesiM kiMci vi appattiyaM paDiNIyaM krejjaa| AcArAMga sUtra (bhAga 2) ( 380 ) Acharanga Sutra (Part 2)

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273. ukta sthAna ke avagraha kI anujJA prApta ho jAne para sAdhu yaha dhyAna rakhe ki vahA~ (Thahare hue) zAkyAdi zramaNa brAhmaNoM ke daNDa, chatra yAvat carmacchedanaka Adi upakaraNa par3e hoM to unheM vaha bhItara se bAhara na nikAle aura na hI bAhara se andara rakhe tathA kisI soe hue zramaNa yA brAhmaNa ko na jgaae| unake sAtha kiMcit mAtra bhI aprItijanaka yA pratikUla vyavahAra na kare, jisase unake hRdaya ko AghAta phuNce| 273. After getting permission to stay at the place the ascetic should take care not to put out or bring in staff, umbrella, nailcutter and other equipment belonging to Buddhist monks, Brahmins etc. (staying there) if lying there. He should also not awake any Shraman or Brahmin sleeping there. He should not in any way behave unpleasantly with them so as to hurt their feelings. Amra Adi grahaNa vidhi 274. se bhikkhU vA 2 abhikaMjjjA aMbavaNaM uvaagcchitte| je tattha Isare je tattha samAhiTThAe te uggahaM aNujANAvejjA-kAmaM khalu jAva vihrissaamo| se kiM puNa tattha uggahaMsi evoggahiyaMsi ? aha bhikkhU icchejjA aMbaM bhottae vA se jaM puNa aMbaM jANejjA saaMDaM jAva sa saMtANagaM tahappagAraM aMbaM aphAsuyaM jAva No pddigaahejjaa| 274. koI sAdhu-sAdhvI Ama ke vana (bagIce) meM ThaharanA cAhe to usa Amravana kA jo svAmI yA adhiSThAtA (niyukta adhikArI) ho, unase avagraha kI anujJA prApta karate hue kahe ki "AyuSman ! maiM yahA~ ThaharanA cAhatA huuN| ApakI icchA ho utane samaya va utane niyata kSetra meM hama isa Amravana meM ThahareMge, isI bIca hamAre samAgata sAdharmika bhI : AyeMge to isI niyama kA anusaraNa kreNge| avadhi pUrNa hone ke pazcAt hama loga yahA~ se vihAra kara jaayeNge|" usa Amravana meM avagrahAnujJA grahaNa karake Thaharane para yadi sAdhu Ama khAnA yA usakA rasa pInA cAhatA hai, to vahA~ ke Ama yadi aMDoM yAvat makar3I ke jAloM se yukta hoM to - usa prakAra ke AmraphaloM ko aprAsuka evaM aneSaNIya jAnakara grahaNa na kre| # avagraha pratimA : saptama adhyayana ( 381 ) Avagraha Pratima : Seventh Chapter SSPAVACA-SOroomers SES

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DILDRUILDCARTOOTROPRODROPROPERTREATOPATOPAROSAROPARDAROSAROPARDAROPARODARODARIES Sarahattpad TAKING THINGS LIKE MANGO 274. If a bhikshu or bhikshuni wants to stay in a mango orchard he should seek permission to stay there from the owner or manager of that place saying--"Long lived one! We will only stay for the specific period in the specific area in the orchard permitted by you. Other co-religionist ascetics coming here will also stay only for the specific period in the specific area permitted by you. After that period we all will leave this place." After seeking permission and staying there if the ascetic wants to eat mangoes or drink mango-juice he should find if the mangoes there are infested with eggs (etc. up to cobwebs). If so he should not eat considering them to be faulty and unacceptable. 275. se bhikkhU vA 2 se jaM puNa aMbaM jANejjA appaMDaM jAva appa saMtANagaM atiricchachiNNaM avvocchiNNaM aphAsuyaM jAva No pddigaahejjaa| 275. sAdhu-sAdhvI usa Amravana ke AmoM ko aNDoM Adi se rahita jAne kintu ve tirache kaTe hue nahIM haiM, na hI khaNDita haiM to unheM aprAsuka evaM aneSaNIya mAnakara grahaNa na kre| 275. If the ascetic finds that the mangoes are not infested with eggs (etc. up to cobwebs) but are neither sliced nor cut into pieces, he should not take considering them to be faulty and unacceptable. 276. se bhikkhU vA 2 se jaM puNa aMbaM jANejjA appaMDaM jAva saMtANagaM tiricchachiNNaM vocchiNNaM phAsuyaM jAva pddigaahejjaa| 276. sAdhu-sAdhvI yadi jAne ki Ama aNDoM Adi se rahita haiM aura tirache kaTe hue haiM aura aneka khaNDa kiye hue haiM, to unheM prApta hone para prAsuka aura eSaNIya jAnakara grahaNa kre| 276. If the ascetic finds that the mangoes are not infested with eggs (etc. up to cobwebs) and are also sliced and cut into pieces, he may take them considering them to be faultless and acceptable. AcArAMga sUtra (bhAga 2) ( 382 ) Acharanga Sutra (Part 2)

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277. se bhikkhU vA 2 abhikaMkhejjA aMbabhittagaM vA aMbapesiyaM vA aMbacoyagaM vA aMbasAlagaM vA aMbadAlagaM vA bhottae vA pAyae vA, se jaM puNa jANejjA aMbabhittagaM vA jAva aMbadAlagaM vA saaMDaM jAva sa saMtANagaM aphAsuyaM jAva No paDigAhejjA / 277. sAdhu-sAdhvI Ama kA AdhA bhAga, Ama kI pezI ( phAr3I - cauthAI bhAga ), Ama kI chAla yA Ama kI girI, Ama kA rasa yA Ama ke bArIka Tukar3e khAnA-pInA cAhe, kintu vaha aNDoM yAvat makar3I ke jAloM se yukta ho to unheM aprAsuka evaM aneSaNIya mAnakara grahaNa na kare / 277. If the ascetic wants to eat one half, a quarter, skin, kernel or small pieces of a mango or suck the mango he should find if these are infested with eggs (etc. up to cobwebs). If so he should not eat considering them to be faulty and unacceptable. 278. se bhikkhU vA 2 se jaM puNa jANejjA aMbabhittagaM vA ( jAva) appaMDaM jAva atiricchacchiNNaM aphAsuyaM jAva no paDigAhejjA / 278. yadi Ama kA AdhA bhAga ( phA~ka ) yAvat Ama ke choTe bArIka Tukar3e aNDoM yAvat makar3I ke jAloM se to rahita haiM, kintu ve tirache kaTe hue nahIM haiM aura na hI khaNDa-khaNDa kiye hue haiM to unheM bhI aprAsuka evaM aneSaNIya jAnakara grahaNa na kare / 278. If the ascetic finds that the said parts of a mango are not infested with eggs (etc. up to cobwebs) but are neither sliced nor cut into pieces, he should not take considering them to be faulty and unacceptable. 279. se jaM puNa jANejjA aMbabhittagaM vA ( jAva aMbadAlagaM vA ) appaMDaM jAva saMtANagaM tiricchacchiNNaM vocchiNNaM phAsuyaM jAva paDigAhejjA / 279. yadi sAdhu-sAdhvI yaha jAne ki Ama kI AdhI phA~ka Adi choTe bArIka Tukar3e aNDoM yAvat makar3I ke jAloM se rahita haiM, tirache kaTe hue bhI haiM aura khaNDa-khaNDa kiye hue haiM to use prAsuka evaM eSaNIya mAnakara prApta hone para grahaNa kara sakatA hai| 279. If the ascetic finds that the said parts of a mango are not infested with eggs (etc. up to cobwebs) and are also sliced and cut into pieces, he may take them considering them to be faultless and acceptable. avagraha pratimA : saptama adhyayana ( 383 ) For Private Personal Use Only Avagraha Pratima: Seventh Chapter

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ikSuvana meM avagraha yAcanA 280. se bhikkhU vA 2 abhikaMkhejjA ucchuvaNaM uvAgacchittae / je tattha Isare jAva uggahiyaMsi aha bhikkhU icchejjA ucchu bhottae vA pAyae vA se jaM ucchraM jANejjA saaMDaM jAva No paDigAhejjA atiricchacchiNNaM taheva tiricchacchiNNe vi taheva / 280. vaha sAdhu-sAdhvI yadi ikSuvana meM ThaharanA cAheM to jo vana ke svAmI yA usake dvArA niyukta adhikArI ho, unase pUrvokta vidhipUrvaka kSetra - kAla kI sImA kholakara avagraha kI AjJA prApta karake vahA~ nivAsa kre| yadi vahA~ rahate hue sAdhu Ikha khAnA yA usakA rasa pInA cAhe to pahale yaha jAne ki ve Ikha aNDoM yAvat makar3I ke jAloM se yukta to nahIM hai ? yadi hoM to sAdhu unheM aprAsuka aneSaNIya jAnakara grahaNa nahIM kre| yadi ve aNDoM yAvat makar3I ke jAloM se yukta nahIM haiM, kintu tirache kaTe hue yA Tukar3e-Tukar3e kiye hue nahIM haiM, taba bhI aprAsuka jAnakara grahaNa na kre| yadi sAdhu yaha jAna jAya ki ve Ikha aNDoM yAvat makar3I ke jAloM se rahita haiM, tirache kaTe hue tathA Tukar3e-Tukar3e kiye hue haiM to unheM prAsuka evaM eSaNIya jAnakara le sakatA hai| yaha samUcA varNana Amravana meM Thaharane tathA Amraphala grahaNa karane kI taraha samajhanA caahie| STAYING IN A SUGAR-CANE FARM 280. If a bhikshu or bhikshuni wants to stay in a sugar-cane farm he should seek permission to stay there from the owner or manager of that place duly specifying the period and area. While staying there if the ascetic wants to sugar-cane or drink sugarcane-juice he should find if the sugar-cane there are infested with eggs (etc. up to cobwebs). If so he should not take considering them to be faulty and unacceptable. If they are not infested with eggs (etc. up to cobwebs) but are neither sliced nor cut into pieces, he should not take considering them to be faulty and unacceptable. If the ascetic finds that the sugar-cane are not infested with eggs (etc. up to cobwebs) and are also sliced and cut into pieces, he may take them considering them to be faultless and acceptable. Details should be taken as mentioned with reference to mangoes. AcArAMga sUtra (bhAga 2) ( 384 ) Acharanga Sutra (Part 2) ICC J

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DARODRODepasasaxiexhar 281. se bhikkhU vA 2 abhikaMkhejjA aMtarucchyaM vA ucchaMgaMDiyaM vA ucchcoyagaM vA ucchusAlagaM vA bhottae vA pAyae vaa| se jaM puNa jANejjA aMtarucchuyaM vA jAva DAlagaM vA saaMDaM jAva No pddigaahejjaa| 281. sAdhu-sAdhvI Ikha ke parva kA madhya bhAga, Ikha kI ga~DerI, Ikha kA chilakA yA Ikha kA andara kA garbha, Ikha kI chAla yA rasa, Ikha ke choTe-choTe bArIka Tukar3e khAnA yA pInA cAhe to pahale vaha jAna le ki vaha Ikha ke parva kA madhya bhAga yAvat Ikha ke choTe-choTe bArIka Tukar3e aNDoM yAvat makar3I ke jAloM se yukta haiM to aprAsuka evaM aneSaNIya jAnakara grahaNa na kre| 281. If the ascetic wants to eat the middle portion, slices, skin, pith or small pieces of sugar-cane or suck the sugar-cane he a should find if these are infested with eggs (etc. up to cobwebs). If so he should not eat considering them to be faulty and unacceptable. 282. se bhikkhU vA 2 se jaM puNa jANejjA aMtarucchuyaM vA jAva DAlagaM vA appaMDaM jAva no paDigAhejjA, atiricchacchiNNaM tiricchacchiNNaM thev| 282. yadi yaha jAne ki vaha Ikha ke parva kA madhya bhAga yAvat Ikha ke choTe-choTe komala Tukar3e aNDoM Adi se rahita haiM, kintu tirache kaTe hue nahIM haiM, to unheM aneSaNIya jAnakara grahaNa na kre| yadi vaha yaha jAne ki ve ikSu-avayava aNDoM Adi se rahita haiM, tirache kaTe hue bhI haiM, to unheM prAsuka evaM eSaNIya jAnakara grahaNa kara sakatA hai| 282. If the ascetic finds that the said parts of a sugar-cane are not infested with eggs (etc. up to cobwebs) but are neither sliced nor cut into pieces, he should not take considering them to be faulty and unacceptable. If he finds that the said parts of a sugar-cane are not infested with eggs (etc. up to cobwebs) and are also sliced and cut into pieces, he may take them considering them to be faultless and acceptable. Ramisar.wise.ske.siske.ske.ssaksske.sistakes sks. Kesake als.ke.ske.ske.ke.ske.sile.sakse.ske.siksake.ske.sale.ke.ske.siriat lahasuna-avagraha vidhi 283. se bhikkhU vA 2 abhikaMkhejjA lhusaNavaNaM uvAgacchittae, taheva tiNNi vi AlAvagA, navaraM lhsunnN| avagraha pratimA : saptama adhyayana " ( 385 ) Avagraha Pratima : Seventh Chapter

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se bhikkhU vA 2 abhikaMkhejjA lhasuNaM vA lhasuNakaMdaM vA lhasuNacoyaNaM vA lhasuNaNAlagaM vA bhottae vA pAyae vaa| se jaM puNa jANejjA lhasuNaM vA jAva lhasuNabIjaM vA saaMDaM jAva No pddigaahejjaa| evaM atiricchacchiNNe vi tiricchacchiNNe jAva pddigaahejjaa| 283. yadi sAdhu-sAdhvI (kisI kAraNavaza) lahasuna ke vana para ThaharanA cAheM to pUrvokta vidhi se usake svAmI yA niyukta adhikArI se kSetra-kAla kI sImA kholakara avagrahAnujJA grahaNa karake rhe| kisI kAraNavaza lahasuna khAnA cAhe to pUrva sUtra ke anusAra aNDoM Adi se yukta tathA tirache kaTe hue hoM to sUtra meM varNita vidhipUrvaka grahaNa kre| isake tInoM AlApaka pUrva sUtravat samajha lene caahie| ___ yadi sAdhu yA sAdhvI (kisI kAraNavaza) lahasuna, lahasuna kA kaMda, lahasuna kI chAla yA chilakA yA rasa athavA lahasuna ke garbha kA AvaraNa (lahasuna kA bIja) khAnA-pInA cAhe yaha sampUrNa varNana Amra va ikSu ke AlApaka kI taraha smjhnaa| pUrvavat prAsuka evaM eSaNIya milane para grahaNa kara sakatA hai| PROCEDURE ACCEPTING GARLIC 283. If a bhikshu or bhikshuni (for some reason) wants to stay in a garlic farm he should seek permission to stay there from the owner or manager of that place duly specifying the period and area. If he wants to eat (for some reason) garlic he should follow the procedure mentioned above and eat if they are not infested with eggs (etc. up to cobwebs) and are also sliced and cut into pieces. The three rules should be taken as mentioned earlier. ___If the ascetic wants to eat (for some reason) garlic or its pulp, peel, stalk or seed or suck its juice he should follow the procedure mentioned in context of mango. If he finds it to be faultless and acceptable as mentioned earlier he may take. vivecana-sUtra 274-283 meM gRhastha ke Amravana, ikSuvana tathA lahasunavana meM Thaharane para vahA~ sthita Ama, Ikha yA lahasuna ke grahaNa va tyAga ke sambandha meM jo varNana hai vaha sApekSa dRSTi se kiyA gayA hai| isa sambandha meM cUrNikAra likhate haiM____ Amra Adi vastu khAne kI icchA hone para sAdhu ko grAhya-agrAhya kA viveka rakhanA jarUrI hai| yadi ve phala sAdhu kI maryAdA ke anusAra aNDoM Adi se yukta na hoM, tirache aura khaNDa-khaNDa kiye hue hoM, to grahaNa kara sakatA hai isake viparIta nhiiN| nizIthasUtra, uddezaka 15 meM sacitta AcArAMga sUtra (bhAga 2) (386 ) Acharanga Sutra (Part 2) KIMARYXNXXMRAHMAXIMADHYADR I ME Pos

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Ama va sacitta ikSu grahaNa karane para cAturmAsika prAyazcitta kA vidhAna hai| lahasuna ke prakaraNa meM cUrNikAra tathA vRttikAra rogAdi kI sthiti meM grAhya tathA vaise agrAhya batAte haiM / ( cUrNi mUla pATha, muni jambUvijaya jI, pR. 223-224) Elaboration-The details mentioned in aphorisms 274-283 regarding staying in mango orchard, sugar-cane or garlic farm and eating these things or not are from a relative viewpoint. The commentator (Churni) writes in this context It is necessary for an ascetic to discern between acceptable and not acceptable when he wants to eat things like mango. If according to the ascetic code they are not contaminated and are sliced he can eat otherwise not. In chapter 15 of Nishith Sutra there is a procedure of doing the Chaturmasik atonement if one eats sachit mango or sugarcane. As regards garlic the commentators (Churni and Vritti) say that it is allowed only in ailing condition otherwise not. (Churni Text, Muni Jambuvijayaji, p. 223-224) avagraha-grahaNa meM sapta- pratimA 284. se bhikkhU vA 2 AgaMtAresu vA 4 jAvoggahiyaMsi je tattha gAhAvaINa vA gAhAvaiputtANa vA icceyAiM AyataNAI uvAikamma aha bhikkhU jANejjA imAhiM sattahiM paDimAhiM uggahaM ogiNhittae (1) tattha khalu imA paDhamA paDhimA - se AgaMtAresu vA 4 aNuvIyi uggahaM jAejjA jAva viharissAmo / paDhamA paDimA / (2) ahAvarA doccA paDimA jassa NaM bhikkhussa evaM bhavai 'ahaM ca khalu aNNesiM bhikkhUNaM aTThAe uggahaM ogihissAmi, aNNesiM bhikkhUNaM uggahe uggahie uvallissAmi / ' doccA paDimA / (3) ahAvarA taccA paDimA jassa NaM bhikkhussa evaM bhavai - ' ahaM ca khalu aNNesiM bhikkhUNaM aTThA uggahaM ogihissAmi, aNNesiM ca uggahe uggahie No uvallissAmi / ' taccA paDimA / (4) ahAvarA cautthA paDimA jassa NaM bhikkhussa evaM bhavai - ' ahaM ca khalu aNNesiM bhikkhUNaM aTThAe uggahaM No ogihissAmi, aNNesiM ca uggahe uggahie uvallissAmi / ' cautthA paDimA | avagraha pratimA : saptama adhyayana 387 ) Avagraha Pratima: Seventh Chapter

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3. GHC Em /A - . -. ... (5) ahAvarA paMcamA paDimA-jassa NaM bhikkhussa evaM bhavai-'ahaM ca khalu appaNo aTThAe uggahaM ogihissAmi, No doNhaM, No tiNhaM, No cauNhaM, No pNcnnddN|' paMcamA pddimaa| (6) ahAvarA chaTThA paDimA-se bhikkhU vA 2 jasseva uggahe uvalliejjA, je tattha ahAsamaNNAgae taM jahA-ikkaDe vA jAva palAle vA, tassa lAbhe saMvasejjA, tassa alAbhe ukkuDue vA Nesajjio vA vihrejjaa| chaTThA pddimaa| (7) ahAvarA sattamA paDimA-se bhikkhU vA 2 ahAsaMthaDameva, uggahaM jAejjA, taM jahA-puDhavisilaM vA kaTThasilaM vA ahAsaMthaDameva, tassa lAbhe saMvasejjA, tassa alAbhe ukkuDuo vA Nesajjio vA vihrejjaa| sattamA pddimaa| ___ iccetAsiM sattaNhaM paDimANaM aNNatari jahA piNddesnnaae| 284. sAdhu-sAdhvI dharmazAlA Adi sthAnoM meM pahale batAI gaI vidhipUrvaka avagraha kI anujJA grahaNa karake rhe| vahA~ koI aprItijanaka pratikUla kArya na kare tathA avagRhIta sthAnoM meM gRhastha tathA gRhastha-putra Adi ke saMsarga se sambandhita pahale kahe gaye sthAna-sambandhI doSoM kA parityAga karake nivAsa kre| ___ Age kahI jAne vAlI ina sAta pratimAoM ke mAdhyama se bhikSu avagraha grahaNa kare (1) pahalI pratimA-dharmazAlA Adi sthAnoM kI paristhiti kA samyak vicAra karake jitane kSetra va jitane kAla ke lie vahA~ ke svAmI kI AjJA ho, utane kAla taka vahA~ tthhruuNgaa| yaha pahalI pratimA hai| (2) dUsarI pratimA-jisa bhikSu ko isa prakAra kA abhigraha hotA hai ki maiM anya bhikSuoM ke lie avagraha kI yAcanA karU~gA aura unhIM bhikSuoM ke dvArA yAcita upAzraya meM nivAsa kruuNgaa| yaha dUsarI pratimA hai| (3) tIsarI pratimA-dUsare bhikSuoM ke lie avagraha kI yAcanA karU~gA, parantu dUsare bhikSuoM ke dvArA yAcanA kiye hue sthAnoM meM nahIM tthhruuNgaa| yaha tIsarI pratimA hai| (4) cauthI pratimA-kisI bhikSu ko aisI pratijJA hotI hai ki maiM dUsare bhikSuoM ke lie avagraha kI yAcanA nahIM karU~gA, kintu dUsare sAdhuoM dvArA yAcanA kiye hue sthAna meM nivAsa kruuNgaa| yaha cauthI pratimA hai| (5) pA~cavIM pratimA-koI bhikSu aisI pratijJA dhAraNa karatA hai ki maiM kevala apane lie hI avagraha kI yAcanA karU~gA, kintu anya do, tIna, cAra aura pA~ca sAdhuoM ke lie yAcanA nahIM kruuNgaa| yaha pA~cavIM pratimA hai| AcArAMga sUtra (bhAga 2) ( 388 ) Post zaza E OTaary Acharanga Sutra (Part 2)

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(6) chaThI pratimA-koI sAdhu yaha pratijJA dhAraNa karatA hai maiM jisa sthAna kI yAcanA karU~gA usa avagRhIta sthAna meM pahale se hI rakhA huA zayyA-saMstAraka Adi mila jAye, jaise ki ikkaDa nAmaka tRNa vizeSa yAvat parAla Adi; to una para Asana-sthAna kruuNgaa| vaisA sahaja prApta zayyA-saMstAraka na mile to utkaTuka athavA niSadyA-Asana dvArA rAtri vyatIta kruuNgaa| yaha chaThI pratimA hai| (7) sAtavI pratimA-jisa sthAna kI avagraha-anujJA lI ho, yadi usI sthAna para pRthvIzilA, kASThazilA tathA parAla Adi bichA huA prApta ho to vahA~ rahU~gA, vaisI sahaja saMstRta pRthvIzilA Adi na mile to utkaTuka yA niSadyA-AsanapUrvaka baiThakara rAtri vyatIta kruuNgaa| yaha sAtavI pratimA hai| ___ina sAta pratimAoM meM se jo sAdhu kisI eka pratimA ko svIkAra karatA hai, vaha isa prakAra na kahe-maiM ugrAcArI hU~, dUsare zithilAcArI haiN| abhimAna evaM garva chor3akara samabhAvapUrvaka rhe| ityAdi samasta varNana piNDaiSaNA adhyayana (sUtra 77) ke anusAra jAna lenA caahie| * * se The SEVEN REGULATIONS REGARDING PLACE OF STAY 284. A bhikshu or bhikshuni should live at places like dharmashala after taking permission according to the said procedure. He should not indulge in any unpleasant or objectionable activity. Also he should avoid earlier mentioned place related faults with regard to interaction with householders and their sons at the place of stay. The ascetic should accept a place of stay observing the following pratimas (regulations), ___ (1) First Pratima-Properly considering the conditions of dharmashala and other places of stay I shall stay there in the particular area for the particular period allowed by the owner. This is the first pratima. ___ (2) Second Pratima-I will stay in the upashraya begged by the ascetics who have resolved to beg for place of stay for other ascetics. This is the second pratima. avagraha pratimA : saptama adhyayana ( 389 ) Avagraha Pratima : Seventh Chapter *

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(3) Third Pratima--I will beg for a place of stay for other ascetics, but not stay at places begged by other ascetics. This is the third pratima. (4) Fourth Pratima-Some ascetic resolves that he will not beg for place of stay for other ascetics but will stay at places begged by other ascetics. This is the fourth pratima. (5) Fifth Pratima--Some ascetic resolves that he will beg for a place of stay only for himself but not for other two, three, four or five ascetics. This is the fifth pratima. (6) Sixth Pratima-Some ascetic resolves that he will accept for sitting a bed or mattress etc., for example ikkad or paral or other such hay, if there is some already available at the place of stay he has begged for. If that is not available he will spend the night sitting in utkatuk or nishadya posture. This is the sixth pratima. (7) Seventh Pratima-Some ascetic resolves that he will accept for use a rock, block of wood, or a bed made of paral or other such hay already spread at the place of stay he has taken permission to stay. If that is not available he will spend the night sitting in utkatuk (cow milking) or nishadya (sitting) posture. This is the seventh pratima. An ascetic who takes any one of these seven pratimas should not say--I am a resolute observer of conduct, others are lax. Renouncing pride and conceit he should live with equanimity. Other details should be taken as those in Pindaishana chapter (aphorism 77). vivecana-cUrNikAra evaM vRttikAra ke anusAra ina sAtoM pratimAoM kA svarUpa kramazaH isa Tohl - (9) Huferhit 1747 Hitch are sit on the (2) dUsarI pratimA gaccha meM rahane vAle sAMbhogika sAdhuoM kI tathA utkRSTa vihArI asAMbhogika sAdhuoM kI hotI hai| 3ERI ET (1972) ( 590 ) Acharanga Sutra (Part 2) MGOGYNON ( * * 20 . ! ! OX *

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E D ITORIODREMONOPAROSAROPRODARODARODAROSAROPARDAROSAROSS aronmrontiamroTAI.KI. (3) tIsarI pratimA AcArya ke pAsa rahakara adhyayana karanA cAhane vAle AhAlaMdika sAdhuoM aura AcAryoM kI hotI hai| (4) cauthI pratimA gaccha meM rahakara abhyudyatavihArI tathA jinakalpI banane ke lie abhyAsa yA pUrva taiyArI karane vAloM kI hotI hai| (5) pA~cavIM, chaThI tathA sAtavIM pratimA kevala jinakalpika muniyoM kI yA pratimAdhAraka sAdhuoM kI hotI hai| ___ AcArya zrI AtmArAma jI ma. ne likhA hai-ye bheda vRttikAra ne batAye haiN| mUla Agama pATha meM kisI kalpa kA ullekha nahIM hai| sAmAnya rUpa meM pratyeka sAdhu apanI zakti ke anusAra abhigraha grahaNa kara sakatA hai| (hindI TIkA, pRSTha 1270) Elaboration According to the commentators (Churni and Vritti) these seven pratimas are related to (1) First pratima is common to all sambhogik ascetics. (2) Second pratima is observed by sambhogik ascetic within the particular group (gachha) or higher level of asambhogik ascetics. (3) Third pratima is observed by acharyas and ascetics living with them for study. (4) Fourth pratima is observed by ascetics living within the group but preparing to be Jinakalpi. (5) Fifth, sixth and seventh pratimas are exclusively observed by Jinakalpi ascetics or those who are strictly adhering to all pratimas. Acharya Shri Atmaramji M. writes that these classifications have been mentioned by the commentator (Vritti). The original text of the Agam has no mention of these. Generally speaking every ascetic can accept resolutions according to his capability or strength. (Hindi Tika, p. 1270) paMcavidha avagraha 285. suyaM me AusaMteNaM bhagavayA evamakkhAyaM-iha khalu therehiM bhagavaMtehiM paMcavihe uggahe paNNatte, taM jahA-deviMdoggahe 1, rAoggahe 2, gAhAvaiuggahe 3, sAgAriyauggahe 4, sAdhammiyauggahe 5 / : avagraha pratimA : saptama adhyayana ( 391 ) Avagraha Pratima : Seventh Chapter LE...

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ackOGR 5 SON . eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA saamggiyN| -tti bemi| // bIo uddesao sammatto // // sattamaM ajjhayaNaM sammattaM // // paDhamaM cUlA sammattaM // 285. "he AyuSman ziSya ! maiMne sunA hai, bhagavAna se isa prakAra kahA hai ki isa jina pravacana meM sthavira bhagavantoM ke pA~ca prakAra kA avagraha hotA hai-(1) devendra-avagraha, (2) rAjAvagraha, (3) gRhapati-avagraha, (4) sAgArika-avagraha, aura (5) saadhrmikavgrh|" yahI usa bhikSu yA bhikSuNI kA samagra AcAra hai| jisake lie sadA prayatnazIla rahanA caahie| -aisA maiM kahatA huuN| FIVE TYPES OF PLACES OF STAY 285. "O long lived disciple ! I have heard that Bhagavan has said--In this discourse of the Jina the sthavir bhagavants (a term of reverential address) have five types of places of stay (with reference to donors)--(1) Devendra avagraha, (2) Raja avagraha, (3) Grihapati avagraha, (4) Sagarik avagraha, and (5) Sadharmik avagraha. This is the totality of conduct (including that related to _knowledge) for that bhikshu or bhikshuni. And so should he .. pursue carefully. -So I say. vivecana-prastuta sUtra meM pA~ca prakAra ke avagraha avagrahadAtAoM kI dRSTi se batAye gaye haiN| devendra avagraha kA artha hai-dakSiNa bharata kSetra meM vicarane vAle muniyoM ko jahA~ jaMgala Adi sthAna para anya koI vyakti avagraha-anujJA dene vAlA na ho, vahA~ prathama devaloka ke adhipati saudharmendra kI AjJA grahaNa karanI caahie| kahIM tRNa Adi lete samaya yA kahIM baiThate samaya AcArAMga sUtra (bhAga 2) ( 392 ) Acharanga Sutra (Part 2) . 104 .. . . . . . . . .. N

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saudharmendra kI AjJA lene kI paripATI Aja bhI hai| rAjA kA artha kisI samaya cakravartI samrAT se thaa| jisa kSetra kA jo adhikArI ho usakI AjJA lenA gRhapati avgrh| gRha-svAmI kI AjJA : lenA sAgArika avgrh| tathA sAdharmika avagraha kA artha hai jisa sthAna para pahale se sAdhu Thahare , hoM to vahA~ unakI AjJA lekara ThaharanA yA koI bhI vastu lete samaya unakI AjJA lenaa| isa prakAra sAdhu kahIM bhI koI bhI vastu binA AjJA ke grahaNa nahIM kare-yahI mahAjJAnI sthaviroM ne sAdhu kA kalpa batAyA hai| (bhagavatIsUtra, za. 16, u. 2 kI vRtti AcArya abhayadeva sUri) // dvitIya uddezaka samApta // // sAtavA~ adhyayana samApta // // prathama cUlA samApta // Elaboration--This aphorism states five types of places of stay with reference to donors. Devendra avagraha--the ascetics moving around in southern India where there was no one to give permission to stay in jungles or other such places, an ascetic would seek permission from Saudharmendra, the king of the first abode of gods. This tradition continues even today when taking hay or sitting somewhere. Raja (king) at one time meant a Chakravarti or an emperor. To seek permission from the manager or guardian of a place is Grihapati avagraha. To seek permission from the owner of a house is Sagarik avagraha. And Sadharmik avagraha means to seek permission for stay or taking a thing from ascetics who are already staying at a place. Thus an ascetic should not take anything anywhere without permission. This is the code for ascetics as told by great sages. (Vritti of Bhagavati Sutra by Acharya Abhaya Dev Suri 16/2) 11 END OF LESSON TWO II || END OF SEVENTH CHAPTER || || END OF FIRST CHULA II avagraha pratimA : saptama adhyayana ( 393 ) Aragraha Pratima : Seventh Chapter . . . . .

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CA NCER. sapta saptikA : dvitIya cUlA 1-1N sthAna-saptikA : aSTama adhyayana Amukha 900% H + AThaveM adhyayana kA nAma 'sthAna-saptikA' hai| + jahA~ ThaharA jAe, use sthAna kahate haiN| dravyasthAna hai-grAma, nagara yAvat rAjadhAnI Adi meM Thaharane yogya sthaan| aupazamika bhAva Adi yA svabhAva meM sthira honA bhAvasthAna hai| isa adhyayana meM dravyasthAna kA viSaya hai| sAdhu jIvana meM rahane tathA dhArmika kriyAe~ karane ke lie sthAna kI AvazyakatA hotI hai| sAtaveM adhyayana meM avagraha yAcanA kI vidhi batAI hai| avagrahapUrvaka yAcita sthAna meM hI kAyotsarga, svAdhyAya, AhAra, uccAra-prasravaNAdi visarjana ke lie kisa prakAra kA sthAna, _ kitanI kaisI bhUmi ho? ina sabakA viveka anivArya hai| + dvitIya zayyA adhyayana meM sthAna isa zabda kA prayoga-kAyotsarga artha meM huA hai| isI kAraNa sthAna (kAyotsarga) sambandhI cAra pratimAe~ isa adhyayana ke uttarArddha meM dI gaI haiN| ataH dravyasthAna evaM kAyotsarga rUpa bhAvasthAna ke sAta viveka sUtroM kA varNana isa adhyayana meM hai| + ina sAta adhyayanoM meM sAtoM hI saptikAe~ kramazaH eka se eka bar3hakara haiM, sAtoM hI uddezakarahita haiN| prathama saptikA sthAna-sambandhI hai| MARPARDARDRODDR4olmQA20540PANCHA * AcArAMga sUtra (bhAga 2) ( 394 ) Acharanga Sutra (Part 2) *

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SAPTA SAPTIKA : SECOND CHULA STHANA SAPTIKA : EIGHTH CHAPTER INTRODUCTION The name of the eighth chapter is Sthana Saptika. * A place of stay or dwelling is called sthana. Physical dwellings or dravya sthan are places suitable for stay of ascetics in a village, city, capital city etc. To be steadfast in the Aupashamik attitude (feelings that help suppression of karmas) and other such spiritual practices including dwelling in the self are mental dwellings or bhaava sthan. This chapter deals with the physical dwellings. A place to live in and pursue religious activities is required for ascetic life. The procedure of seeking a place of stay has been discussed in the seventh chapter. It is essential to have prudence about what dimension and type of area and surface is required for meditation, studies, eating and discarding various type of excretion at the acquired place. In the second chapter, Shayya, the term sthana has been used to convey kayotsarg (dissociation from the body). That is why the four pratimas (regulations) related to sthan (kayotsarga) have been mentioned in the later part of this chapter. Thus seven points of prudence about dravya sthan or place of stay and bhaava sthan (attitude) or kayotsarga have been detailed in this chapter In this group of seven chapters there are no lessons. The seven septets excel each other in their respective order. The first septet is about dwellings. 02. ,6026613.61 sthAna-saptikA : aSTama adhyayana ( 384 ) Sthana Saptika: Eighth Chapter DO 600 Motos

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ThANa sattikkayaM : aTThamaM ajjhayaNaM sthAna- saptikA : aSTama adhyayana : prathama saptikA STHANA SAPTIKA: EIGHTH CHAPTER : SEPTET ONE PLACE SEPTET upayukta yukta-sthAna grahaNa -niSedha kI vidhi 286. se bhikkhU vA 2 abhikaMkhejjA ThANaM ThAittae / se aNupavisejjA gAmaM vA nagaraM vA jAva rAyahANiM vA / se jaM puNa ThANaM jANejjA saaMDaM jAva makkaDAsaMtANayaM taM tahappagAraM ThANaM aphAsuyaM aNesaNijjaM lAbhe saMte No paDigAhejjA / evaM sijjAgameNa neyavvaM jAva udayapasUyAiM ti / 286. sAdhu-sAdhvI yadi kisI sthAna meM ThaharanA cAheM to vaha pahale grAma, nagara yAvat rAjadhAnI meM phuNce| vahA~ pahu~cakara sthAna ko jAne ki yaha sthAna aNDoM yAvat makar3I ke jAloM se yukta hai ? to usa prakAra ke sthAna ko aprAsuka evaM aneSaNIya jAnakara milane para bhI grahaNa na kare / isI prakAra isase Age kA yahA~ se udakaprasUta kaMdAdi taka kA sthAnaiSaNA sambandhI varNana zayyaiSaNA adhyayana ( 11 AlApaka sUtra 78-83 ) meM nirUpita varNana ke samAna jAna lenA caahie| PROCEDURE OF ACCEPTING AND REJECTING 286. When a bhikshu or bhikshuni wants to stay at a place he should first go to a village, city, capital city etc. Arriving there he should find if the place is infested with eggs, cobwebs etc. If it is so he should not take that dwelling, even if offered, considering it to be faulty and unacceptable. Further details about exploring of dwellings up to aquatic bulbous roots should be taken as mentioned in Shaiyyaishana chapter (aphorisms 78-83). AcArAMga sUtra (bhAga 2) ( 396 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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cAra sthAna pratimA ___ 287. icceyAiM AyataNAI uvAikamma aha bhikkhU icchejjA cauhi paDimAhiM ThANaM ThAittae* (1) tatthimA paDhamA paDimA-acittaM khalu uvasajjijjA, avalaMbijjA, kAeNa * vipari kammAi, saviyAraM ThANaM tthaaissaami| paDhamA pddimaa| (2) ahAvarA doccA paDimA acittaM khalu uvasajjijjA, avalaMbijjA, No kAeNa vipparikammAi, No saviyAraM ThANaM ThAissAmi ti| doccA pddimaa| ___ (3) ahAvarA taccA paDimA-acittaM khalu uvasajjijjA, avalaMbijjA, No kAeNa vipparikammAi, No saviyAraM ThANaM ThAissAmi tti| taccA pddimaa| (4) ahAvarA cautthA paDimA acittaM khalu uvasajjijjA, No avalaMbijjA, No kAeNa vipparikammAi, No saviyAraM ThANaM ThAissAmi, vosaTTakAe vosaTTakesamaMsu-loma-Nahe saMNiruddhaM vA ThANaM ThAissAmi tti| cautthA pddimaa| icceyAsiM cauNhaM paDimANaM jAva paggahiyatarAyaM viharijjA, Neva kiMci vi vijjaa| eyaM khalu tassa bhikkhussa vA bhikSuNIe vA jAva jijjaasi| -tti bemi| // paDhamaM sattikkayaM sammattaM // // aTThamaM ajjhayaNaM sammattaM // ___287. ina pahale batAye gaye tathA Age kahe jAne vAle karmopAdAnarUpa doSa sthAnoM ko 0 chor3akara sAdhu ina cAra pratimAoM kA Azraya lekara kisI sthAna meM Thaharane kI icchA kare (1) prathama pratimA-maiM apane kAyotsarga ke samaya acitta sthAna meM nivAsa karU~gA, acitta dIvAra Adi kA zarIra se sahArA lU~gA tathA hAtha-paira Adi sikor3ane-phailAne ke lie parispandana Adi karU~gA tathA vahIM (maryAdita bhUmi meM hI) thor3A-sA savicAra-paira Adi se vicaraNa kruuNgaa| yaha pahalI pratimA huii| (2) dUsarI pratimA-maiM kAyotsarga ke samaya acitta sthAna meM rahU~gA aura acitta dIvAra Adi kA zarIra se sahArA lU~gA tathA hAtha-paira Adi sikor3ane-phailAne ke lie parispandana Adi karU~gA; kintu maryAdita bhUmi meM paira Adi se thor3A-sA bhI bhramaNa nahIM kruuNgaa| OM sthAna-saptikA : aSTama adhyayana ( 397 ) Sthana Saptika : Eighth Chapter

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(3) tRtIya pratimA - maiM kAyotsarga ke samaya acitta sthAna meM rahU~gA, acitta dIvAra Adi kA zarIra se sahArA lU~gA, kintu hAtha-paira Adi kA saMkocana-prasAraNa evaM pairoM se maryAdita bhUmi meM jarA-sA bhI bhramaNa nahIM karU~gA / (4) cauthI pratimA - maiM kAyotsarga ke samaya acitta sthAna meM sthita rahU~gA / usa samaya na to zarIra se dIvAra Adi kA sahArA lU~gA, na hAtha-paira Adi kA saMkocana-prasAraNa karU~gA aura na hI pairoM se maryAdita bhUmi meM jarA-sA bhI bhramaNa kruuNgaa| maiM kAyotsarga pUrNa hone taka apane zarIra ke prati mamatva kA vyutsarga karatA huuN| keza, dAr3hI, mU~cha, roma aura nakha Adi ke prati bhI mamatva - visarjana karatA hU~ aura kAyotsarga dvArA samyak prakAra se kAyA kA nirodha karake isa sthAna meM sthita rahU~gA / sAdhu ina cAra pratimAoM meM se kisI eka pratimA ko grahaNa karake vicaraNa kare | parantu pratimA dhAraNa na karane vAle anya muni kI nindA yA avahelanA na kre| yahI usa bhikSu yA bhikSuNI kA AcAra - sarvasva hai; jisameM sabhI jJAnAdi AcAroM se yukta evaM samita hokara sadA prayatnazIla rahanA cAhie / - aisA maiM kahatA hU~ / FOUR STHANA PRATIMAS 287. Avoiding the aforesaid occasions to commit faults engendering bondage of karmas and those mentioned hereafter, an ascetic should think of staying at a place observing these four pratimas (self-regulations). (1) First Pratima - During my kayotsarga (dissociation of mind from the body; a type of meditation) I will live at an achit (free of living organisms) place and lean my body only on an achit wall (etc.). There alone I will do the activities of stretching or folding my limbs as well as a little careful walking (in limited area). This is the first pratima. (2) Second Pratima-During my kayotsarga I will live at an achit place and lean my body only on an achit wall (etc.) There alone I will do the activities of stretching or folding my limbs but will not walk even a little in the limited area. This is the second pratima. AcArAMga sUtra (bhAga 2) ( 398 ) Acharanga Sutra (Part 2)

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(3) Third Pratima-During my kayotsarga I will live at an achit place and lean my body only on an achit wall (etc.) But I will completely avoid the activities of stretching or folding my limbs and careful walking in the limited area. This is the third pratima. (4) Fourth Pratima - During my kayotsarga I will live at an achit place. But I will avoid leaning my body on a wall (etc.) or stretching or folding my limbs or even a little careful walking in the limited area. I completely renounce any attachment for my body as long as my meditation is not concluded. I also renounce my fondness for hair, beard, moustache, body-hair, nails etc. I will remain motionless at this place absolutely disciplining my body through kayotsarga. This is the fourth pratima. An ascetic may move about accepting any one of these selfregulations. But he should neither ignore nor criticize other ascetics who do not observe these pratimas. This is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue. -So I say. vivecana - sthAna sambandhI cAra pratijJAe~ - sAdhu ke lie sthAna meM sthita hone para svecchA se grahaNa karane vAlI cAra pratijJAe~ saMkSepa meM isa prakAra haiM (1) acitta sthAnopAzrayA, (2) acittAvalambanA, (3) hastapAdAdi parikramaNA, tathA (4) stoka pAdaviharaNA / prathama pratimA meM ukta cAroM hI kriyAe~ hotI haiM, phira uttarottara eka-eka antima kriyA kama hotI jAtI hai| cUrNikAra evaM vRttikAra ke anusAra ina cAroM kI vyAkhyA isa prakAra hai (1) prathama pratimA- prathama abhigraha meM sAdhaka acitta bhUmi para khar3A hokara kAyotsarga karatA hai| AvazyakatA hone para acitta (sthAna) kA Azraya letA hai, dIvAra, khambhe Adi acitta vastuoM kA pITha evaM chAtI se sahArA letA hai| hAtha lambA rakhane se thaka jAne para Agala Adi kA sahArA letA sthAna- saptikA : aSTama adhyayana ( 399 ) Sthana Saptika: Eighth Chapter For Private Personal Use Only

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hai| apane sthAna kI maryAdita bhUmi meM hI kAya-parikramaNa-parispandana karatA hai, yAnI hAtha, paira Adi kA saMkocana-prasAraNAdi karatA hai aura thor3A-sA pairoM se caMkramaNa bhI karatA hai| saviyAraM kA artha hai-caMkramaNa, arthAt pairoM se thor3A-thor3A vicaraNa-viharaNa krnaa| tAtparya yaha hai ki pairoM se utanA hI caMkramaNa karatA hai, jisase mala-mUtra visarjana sukhapUrvaka ho ske| (AcArAMga cUrNi mU. pA. Ti., pR. 228 -"saviyAraM caMkramaNamityarthaH uccAra pAsavaNAdi suhaM bhavati te jaannejjaa|") dUsarI pratimA meM kAyotsarga meM sthita sAdhaka sahAre ke atirikta Alambana evaM parispaMdana: hAtha-pA~va ke AkuJcana-prasAraNAdi kriyA karatA hai, kintu pairoM Adi se caMkramaNa nahIM krtaa| tIsarI pratimA meM kAyotsarga meM sthita hokara Avazyaka hone para kevala dIvAra Adi kA Alambana hI letA hai, hAtha-paira Adi kA parispandana aura parikramaNa (caMkramaNa) nahIM krtaa| __ cauthI pratimA meM to ina tInoM kA parityAga kara detA hai| caturtha pratimA kA dhAraka isa prakAra parimita kAla taka apanI kAyA kA vyUtsarga kara detA hai tathA zarIra va apane keza, dAr3hI-mUMcha, roma-nakha Adi para se bhI mamatva visarjana kara detA hai| zarIrAdi ke prati mamatva evaM Asaktirahita hokara vaha kAyotsarga karatA hai, isa prakAra kI pratijJA karake sumeru kI taraha niSkampa rahatA hai| yadi koI macchara Adi kATatA hai athavA koI usake keza Adi ko ukhAr3a le taba bhI vaha apane kAyotsarga se vicalita nahIM hotaa| cUrNikAra 'saMNiruddhagAmaTThANaM ThAissAmi' pATha mAnakara vyAkhyA karate haiM-sanniruddha kaise hotA hai ? samasta pravRttiyoM kA tyAga karake, idhara-udhara tirachA nirIkSaNa chor3akara eka hI pudgala para dRSTi TikAe hue animiSa (apalaka) netra hokara rahanA sanniruddha honA kahalAtA hai| isameM sAdhaka . ko apane keza, roma, nakha, mUMcha Adi ukhAr3ane para bhI caMcalatA nahIM hotii| vaha Atma-cintana meM lIna rahatA hai| // prathama saptikA samApta // // AThavA~ adhyayana samApta // Elaboration--The four resolutions related to stay-In brief the four resolutions to be taken voluntarily by an ascetic while staying at a place are as follows (1) Achit Sthanopaashraya, (2) Achittavalamban, (3) Hastapadadi Parikramana, and (4) Stok Padaviharana. All the four actions exist in the first pratima. After that one action stops progressively in reverse order. According to the commentators (Churni and Vritti) these four are defined as follows-- . . * AcArAMga sUtra (bhAga 2) ( 400) Acharanga Sutra (Part 2)

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. 4.16 (1) First Pratima--In the first resolution the seeker performs kayotsarga standing on the ground. If needed he leans on an achit thing like wall, pillar etc. using his back or chest. If he stands with raised hands he holds some fixed chain (etc.) when he gets tired. He does other bodily activities like stretching or folding his limbs as well as a little careful movement with legs or walking only within the predetermined limited area. Saviyaram means moving about or walking a little. The allusion is that he walks only just to facilitate bowl movement. (Acharanga Churni, p. 228) (2) Second Pratima,In the second resolution the seeker, besides leaning, performs activities of stretching or folding his limbs but does not walk. (3) Third Pratima-In the third resolution the seeker only leans his body on a wall (etc.) when necessary but avoids even the activities of stretching or folding his limbs. (4) Fourth Pratima-In the fourth resolution the seeker stops all these three activities. This way the seeker who accepts the fourth pratima completely dissociates his mind from his body and abandons any fondness for hair, beard, moustache, body-hair, nails etc. He performs kayotsarga by getting absolutely free of any fondness and attachment for his body (etc.). Resolving thus he stands motionless like a mountain. He is not disturbed from his kayotsarga even if some insect stings or someone plucks his hair. The commentator (Churni) accepts the reading 'Sanniruddhagamatthanam thaissami' and elaborates--How one becomes sanniruddha (absolutely blocked or still)? To stare without blinking and abandoning all indulgences, stopping all movements of the eye and focussing on just one molecule, is called becoming sanniruddha. In this state the seeker is not disturbed even if his hair or nails are plucked. He remains absorbed in his contemplation of the self. || END OF SEPTET ONE || || END OF EIGHTH CHAPTER || * FTT-HFACHT : 3784 3782147 ( 808) Sthana Saptika : Eighth Chapter

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Tee nauveM adhyayana kA nAma 'niSIdhikA' hai| 'niSIdhikA' zabda bhI zAstrIya pAribhASika zabda hai / yoM to niSIdhikA kA sAmAnya rUpa se artha hotA hai - baiThane kI jagaha / prAkRta zabda koSa meM niSIdhikA ke nizIthikA, naiSedhikI Adi rUpAntara tathA zmazAna bhUmi, zava - pariSThApana bhUmi, baiThane kI jagaha, pApakriyA ke tyAga kI pravRtti, svAdhyAya bhUmi, adhyayana sthAna Adi artha milate haiM / ( pAia - sadda - mahaNNavo, pR. 414 ) prastuta prasaMga meM niSadhikA yA nizIthikA donoM kA prayoga svAdhyAya bhUmi artha meM hI abhISTa hai| svAdhyAya ke lie aisA hI sthAna abhISTa hotA hai, jahA~ janatA kI bhIr3a, kalaha, kolAhala, karkaza svara, rudana Adi azAntikAraka bAtoM va gandagI, mala-mUtra, kUr3A DAlane Adi niSiddha vyApAroM kA niSedha ho / jahA~ cintA, zoka, ArttadhyAna, raudradhyAna, mohotpAdaka rAgaraMga Adi kuvicAroM kA prabhAva na ho / digambara AmnAya meM pracalita 'nasIyA' nAma isI 'nisIhiyA' zabda kA apabhraSTa rUpa hai| niSIdhikA : navama adhyayana Amukha AcArAMga sUtra (bhAga 2) vaha niSIdhikA ('svAdhyAya bhUmi' ) kaisI ho ? vahA~ svAdhyAya karane hetu kaise baiThA jAe ? kahA~ baiThA jAe ? kauna-sI kriyAe~ vahA~ na kI jAe~ ? kauna-sI kI jAe~ ? ityAdi svAdhyAya bhUmi se sambandhita kriyAoM kA nirUpaNa hone ke kAraNa isa adhyayana kA nAma 'niSIdhikA' yA 'nizIthikA' rakhA gayA hai| ( 402 ) Acharanga Sutra (Part 2)

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NOSA NISHIDHIKA : NINTH CHAPTER INTRODUCTION The name of the ninth chapter is Nishidhika (Nisihiya). * Nishidhika is also a technical term. The general meaning of nishidhika is 'sitting place'. The Prakrit dictionary mentions nishithika and naishedhiki as alternative readings of nishidhika. The meanings include-cremation ground; ground where dead body is placed; sitting place; the attitude of abandoning sinful activities; place for study and self-study etc. (Paia Sadda Mahannavo, p. 414) Here nishidhika and nishithika both have been used to convey place of self-study. For self-study only such place is required where crowd, squabble, noise, harsh sounds, wailing and other such disturbances are prohibited as also acts of throwing dirt, excreta, and rubbish. A place which is free of any bad influences of activities producing or stimulating worry, sorrow, gloom, anger, fondness. The term 'nasiyan', popularly used in Digambar sect is a colloquial form of nisihiya only. + Of what type should that nishidhika be? How should one sit there to study ? Where to sit ? What should not be done there? What should be done there ? As answers to all these points have been discussed in this chapter it is titled Nishidhika or Nishithika. niSIdhikA : navama adhyayana ( 803) Nishidhika : Ninth Chapter APOSCOORGOD DAS! CD

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NisIhiyA satikkayaM : navamaM ajjhayaNaM niSIdhikA : navama adhyayana : dvitIya saptikA NISHIDHIKA : NINTH CHAPTER : SEPTET TWO STUDY-PLACE SEPTET niSIdhikA-viveka ___ 288. se bhikkhU vA 2 abhikaMkhejjA NisIhiyaM phAsuyaM gmnnaae| se puNa NisIhiyaM jANejjA saaMDaM sapANaM jAva mkkddaasNtaannyN| tahappagAraM NisIhiyaM aphAsuyaM aNesaNijjaM lAbhe saMte No ceissaami| 289. se bhikkhU vA 2 abhikaMkhejjA NisIhiyaM gamaNAe, se puNa nisIhiyaM jANejjA appapANaM appabIyaM jAva mkkddaasNtaannyN| tahappagAraM NisIhiyaM phAsuyaM esaNijjaM lAbhe saMte ceissaami| evaM sejjAgameNa NeyavvaM jAva udayapasUyANi tti| 288. jo sAdhu-sAdhvI prAsuka-nirdoSa svAdhyAya bhUmi meM jAnA cAhe, vaha yadi aisI svAdhyAya bhUmi ko jAne, jo aNDoM, jIva-jantuoM yAvat makar3I ke jAloM se yukta ho to usa prakAra kI niSIdhikA ko aprAsuka evaM aneSaNIya samajhakara milane para kahe ki "maiM yahA~ nahIM tthhruuNgaa|" 289. sAdhu-sAdhvI yadi aisI svAdhyAya bhUmi ko jAne, jo aNDoM, prANiyoM, bIjoM yAvat makar3I ke jAloM se yukta nahIM ho, to usa prakAra kI niSIdhikA ko prAsuka evaM eSaNIya samajhakara prApta hone para kahe ki "maiM yahA~ tthhruuNgaa|" niSIdhikA ke sambandha meM yahA~ se lekara udaka-prasUta kaMdAdi taka kA samagra varNana zayyA (dvitIya) adhyayana (sUtra 78-83) ke anusAra jAna lenA caahie| PRUDENCE OF NISHIDHIKA 288. When a bhikshu or bhikshuni wants to go to a faultless place for study he should find if that place is infested with eggs, living beings, cobwebs etc. If he is offered such place he should - AcArAMga sUtra (bhAga 2) ( 404 ) Acharanga Sutra (Part 2) MOSM OR R ECTOMORROPOROMEOVACY

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MAJHAANTRAPAKAMASKMAINAXINDAINAKALAMJHANALA . consider it to be faulty and unacceptable and tell--"I will not stay here." P:PHOO .G 289. When a bhikshu or bhikshuni wants to go to a faultless place for study he should find if that place is not infested with eggs, living beings, cobwebs etc. If he is offered such place or nishidhika he should consider it to be faultless and acceptable and tell_"I will stay here." All further details about nishidhika up to aquatic bulbous routs should be taken as mentioned in aphorisms 78-83 of the second chapter, Shayyaishana. vivecana-ina donoM sUtroM meM niSIdhikA se sambandhita niSedha evaM vidhAna kiyA gayA hai| zayyA adhyayana (dvitIya) ke sUtra 78-83 ke samasta sUtroM kA varNana samuccaya rUpa meM kara diyA gyaa| isIlie yahA~ kahA hai-"evaM sejjAgameNa NeyavvaM jAva udypsuuyaanni|" isa viSaya ke sabhI vidhi-niSedha zayyA adhyayana ke anusAra samajhanA cAhie, vizeSa itanA hI hai ki yahA~ zayyA ke sthAna para niSIdhikA samajha lenA caahie| Elaboration--These two aphorisms contain procedures of accepting and rejecting nishidhika (place for study). Mention of aphorisms 78-83 of the second chapter, Shayyaishana, has been made for brevity. That is why it is mentioned here that all rules about accepting and rejecting nishidhika should be taken as mentioned in Shayyaishana chapter, the only difference being that read nishidhika instead of shayya. niSIdhikA meM akaraNIya kArya 290. je tattha duvaggA vA tivaggA vA cauvaggA vA paMcavaggA vA abhisaMdhAriMti NisIhiyaM gmnnaae| te No aNNamaNNassa kAyaM AliMgijja vA, viliMgijja vA cuMbijja vA, daMtehiM vA nahehiM vA acchiMdijja vaa| eyaM khalu tassa bhikkhussa vA bhikSuNIe vA jAva jejjaa| -tti bemi| // bIaM sattikkayaM sammattaM // // navamaM ajjhayaNaM sammattaM // niSIdhikA : navama adhyayana ( 405 ) Nishidhika : Ninth Chapter ByCORNO ka R

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Ji Xu shailesh deshdh 290. yadi svAdhyAya bhUmi meM do-do, tIna-tIna, cAra-cAra yA pA~ca-pA~ca ke samUha meM ekatrita hokara sAdhu jAnA cAhate hoM to ve vahA~ jAkara eka-dUsare ke zarIra kA paraspara AliMgana (sparza) na kareM, na hI vividha prakAra se eka-dUsare se cipaTeM, na ve paraspara cumbana kareM, na hI dA~toM aura nakhoM se eka-dUsare kA chedana kreN| yahI (niSIdhikA ke upayoga kA viveka hI ) usa bhikSu yA bhikSuNI ke jIvana kA AcAra sarvasva hai| isI ko apane lie zreyaskara mAne / - aisA maiM kahatA hU~ / PROHIBITIONS AT NISHIDHIKA 290. If the ascetics want to go to a nishidhika in groups of two, three, four or five then after arriving there they should not indulge in embracing (touching), hugging various ways, kissing or use teeth or nails to wound each other. // dvitIya saptikA samApta // // nauvA~ adhyayana samApta // This (prudence in use of nishidhika) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue. -So I say. AcArAMga sUtra (bhAga 2) || END OF SEPTET TWO || || END OF NINTH CHAPTER || 406 ) For Private Personal Use Only Acharanga Sutra (Part 2) 42010

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uccAra-prasavaNa- saptikA : dazama adhyayana Amukha dasaveM adhyayana kA nAma ' uccAra - prasravaNa- saptikA' hai| 'uccAra' kA zAbdika artha hai - zarIra se jo prabala vega ke sAtha cyuta hotA - nikalatA hai| ma yA viSThA kA nAma uccAra hai| prasravaNa kA zabdArtha hai - prakarSa rUpa se jo zarIra se bahatA hai, jharatA hai| pravaNa - (pezAba) mUtra yA laghu-zaMkA ko kahate haiM / uccAra aura prasravaNa ye donoM zArIrika kriyAe~ haiM, inakA visarjana karanA anivArya hai| agara hAjata hone para inakA visarjana na kiyA jAye to aneka prakAra kI bhayaMkara vyAdhiyA~ utpanna hone kI sambhAvanA rahatI hai| mala aura mUtra donoM durgandhayukta vastue~ haiM, inheM jahA~-tahA~ DAlane se janatA ke svAsthya ko hAni pahu~cegI, jIva-jantuoM kI virAdhanA hogI, logoM ko sAdhuoM ke prati ghRNA hogii| isalie mala-mUtra visarjana yA pariSThApana kahA~, kaise aura kisa vidhi se kiyA jAe, kaise na kiyA jAe ? ina saba bAtoM kA samyak viveka sAdhu ko honA cAhie / isIlie jJAnI evaM anubhavI adhyAtma puruSoM ne isa adhyayana kI yojanA kI hai / uccAra-prasravaNa kA kahA~ aura kaise visarjana yA pariSThAnapana karanA caahie| jisase mahAvratoM evaM samitiyoM meM aticAra - doSa nahIM lage, usakA vidhi niSedha - sAta mukhya sUtroM dvArA batAne ke kAraNa isa adhyayana kA nAma uccAra-prasravaNa - saptikA rakhA gayA hai| ( AcArAMga niyukti, gA. 321-322) uccAra-prasravaNa- saptikA : dazama adhyayana ( 407 ) Uchchar Prasravan Saptika : Tenth Chapter For Private Personal Use Only

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UCHCHAR-PRASRAVAN SAPTIKA : TENTH CHAPTER INTRODUCTION The name of the tenth chapter is 'Uchchar-Prasravan Saptika'. The dictionary meaning of uchchar is that 'which is forced out of the body forcefully'. Thus defecation is called uchchar. Prasravan means that 'which flows out of the body in volume'. Thus urination is called prasravan. Defecation and urination are normal activities of the body, excretion of these is essential. If not excreted on nature's call it may cause numerous grave ailments. * Stool and urine both stink. Throwing them carelessly anywhere may cause health problems for the population, living beings may come to harm and people may start despising ascetics. Therefore an ascetic should be prudent about where and how to and how not to discard defecation and urine. Keeping this in view the wise and ** experienced sages have composed this chapter. How to discard defecation and urine so as to avoid faults of transgressing the vows and self-regulations has been mentioned in seven points here. Therefore this chapter is titled Defecationurination Septet. (Acharanga Niryukti, verse 321-322) AcArAMga sUtra (bhAga 2) ( XOC) Acharanga Sutra (Part 2)

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PAL A MAA C40..10.40.0CROADC uccAra-pasAvaNa sattikkayaM : dasamaM ajjhayaNa uccAra-pravaNa saptikA : dazama adhyayana : tRtIya saptikA UCHCHAR-PRASRAVAN SAPTIKA : TENTH CHAPTER : SEPTET THREE DEFECATION-URINATION SEPTET uccAra-prasavaNa-viveka __291. se bhikkhU vA 2 uccAra-pAsavaNakiriyAe ubbAhijjamANe sayassapAdapuMchaNassa asaie tao pacchA sAhammiyaM jaaijjaa| 291. sAdhu-sAdhvI ko mala-mUtra kI prabala bAdhA hone para apane mAtraka pAtra meM usase nivRtti kreN| yadi apanA pAdapuJchanaka (mAtraka) upalabdha na ho to sAdharmika sAdhu se usakI yAcanA kare (aura mala-mUtra visarjana kriyA se nivRtta ho)| PRUDENCE OF DEFECATION-URINATION 291. When a bhikshu or bhikshuni has great bodily urge to defecate or urinate he should relieve himself in his stool-pot. If his own duster (or pot) is not available he should beg for it from another co-religionist ascetic (and relieve himself). vivecanaprastuta sUtra meM mala-mUtra kI hAjata ho jAne para use rokane ke niSedha kA saMketa kiyA hai| hAjata hote hI vaha turanta apanA mAtraka-pAtra lekara kriyA se nivRtta ho jAe, yadi vaha samaya para nahIM mile to yathAzIghra sAdharmika sAdhu se mA~ge aura ukta kriyA se zIghra nivRtta ho jaae| vRttikAra isa sUtra kA Azaya spaSTa karate haiM-mala-mUtra ke Avega ko rokanA nahIM caahie| mala ke Avega ko rokane se vyakti jIvana se bhI hAtha dho baiThatA hai aura mUtra bAdhA rokane se cakSu pIr3A ho jAtI hai| jaisA ki dazavai., a. 5, u. 1, gA. 11 kI jinadAsacUrNi, pR. 175 para kahA hai-muttanirodhe cakkhubAdhAo bhavati, vaccanirohe ya jIviyamavi ruNdhejjaa| tamhA vaccamuttanirodho na kaayvyo|' AcArAMga cUrNi mU. pA. Ti., pR. 231 meM batAyA hai-'khuDDAgasanniruddhe -pavaDaNAdi dosAzaMkAoM ko rokane se prapatanAdi doSa-gira jAne Adi kA khatarA hotA hai| Elaboration-This aphorism censures avoiding or stopping the urge to defecate or urinate. When an ascetic has the urge he should at once relieve himself using his pot. If his own pot is not at hand he should uccAra-prastravaNa-saptikA: dazama adhyayana ( 409 ) Uchchar-Prasravan Saptika : Tenth Chapter . .... . . .... . MARA .. . . .. . .." RAMNERALERTAL

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immediately beg a pot from other ascetic and relieve himself as soon as possible. The commentator (Vritti) further clarifies this aphorismThe urge to defecate or urinate should never be curbed. If one curbs the urge to defecate he may even die and curbing the urge to urinate may cause ailments of the eye (as mentioned in the Churni of Dashavaikalika Sutra by Jinadas 5/1/11, p. 175 ). Acharanga Churni also mentions that by curbing nature's call there are chances of one's toppling down (p. 231). sthaNDila- viveka 292. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA saaMDaM sapANaM jAva makkaDAsaMtANayaM tahappagAraMsi thaMDilaMsi no uccAra- pAsavaNaM vosirejjA / 292. sAdhu-sAdhvI aisI sthaNDila bhUmi ko jAne, joki aNDoM yAvat makar3I ke jAloM se yukta hai, to usa prakAra kI sthaNDila bhUmi para mala-mUtra Adi kA visarjana nahIM kare / PRUDENCE OF STHANDIL 292. A bhikshu or bhikshuni should find if a sthandil ground (place for discarding excreta) is infested with eggs, cobwebs etc. If it is so he should not discard excreta at such sthandil ground. 293. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA appapANaM appabIyaM jAva makkaDAsaMtANayaM tahappagAraMsi thaMDilaMsi uccAra- pAsavaNaM vosirejjA / 293. aisI sthaNDila bhUmi jo prANI, bIja yAvat makar3I ke jAloM se rahita hai, to usa prakAra kI sthaNDila bhUmi para mala-mUtra Adi kA visarjana kare / 293. A bhikshu or bhikshuni should find if a sthandil ground (place for discarding excreta) is not infested with eggs, cobwebs etc. If it is so he should discard excreta at such sthandil ground. 294. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA assiMpaDiyAe egaM sAhammiyaM samuddissa, vA assiMpaDiyAe bahave sAhammiyA samuddissa, assiMpaDiyAe evaM sAhammiNiM samuddissa, vA assiMpaDiyAe bahave sAhammiNIo samuddissa, assiMpaDiyAe bahave AcArAMga sUtra (bhAga 2) ( 410 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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samaNa-mAhaNa jAva vaNImage pagaNiya 2 samuhissa, pANAI 4 jAva uddesiyaM ceei| tahappagAraM thaMDilaM purisaMtaragaDaM vA apurisaMtaragaDaM vA jAva vA bahiyA NIhaDaM vA aNIhaDaM vA aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa|| __294. sAdhu-sAdhvI yaha jAne ki kisI bhAvuka gRhastha ne niSparigrahI nirgrantha sAdhuoM ko dene kI bhAvanA se eka sAdharmika sAdhu ke uddezya se yA bahuta-se sAdharmika sAdhuoM ke uddezya se sthaNDila banAyA hai athavA eka sAdharmiNI sAdhvI ke uddezya se yA bahuta-sI sAdharmiNI sAdhviyoM ke uddezya se Arambha-samArambha karake sthaNDila banAyA hai athavA bahuta-se zramaNa, brAhmaNa, atithi, daridra yA bhikhAriyoM ko gina-ginakara unake uddezya se prANI, bhUta, jIva aura satvoM kA samArambha karake sthaNDila banAyA hai to isa prakAra kA sthaNDila puruSAntarakRta ho yA apuruSAntarakRta athavA anya kisI prakAra ke doSa se yukta sthaNDila ho to vahA~ para mala-mUtra kA visarjana nahIM kre| 294. A bhikshu or bhikshuni should find if some devout layman has prepared a sthandil ground for offering to some detached Nirgranth ascetics, one co-religionist bhikshu, many coreligionist bhikshus, one co-religionist bhikshuni, many coreligionist bhikshunis, or many Shramans, Brahmins, guests, destitute and beggars after counting their numbers and the process involves violence of things that breathe, exist, live or have any essence or potential of life. He should not use a sthandil having these or other faults for discarding excreta irrespective of its being already used or not. ___295. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA bahave samaNa-mAhaNa-kivaNavaNImaga-atihI samuddissa pANAI bhUya-jIva-sattAI jAva uddesiyaM ceei, tahappagAraM thaMDilaM purisaMtarakaDaM jAva bahiyA aNIhaDaM, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi no uccAra-pAsavaNaM vosirejjaa| ____ aha puNevaM jANejjA purisaMtarakaDaM jAva bahiyA nniihddN| aNNayaraMsi vA tahappagAraMsi thaMDilaMsi uccAra-pAsavaNaM vosirejjaa| 295. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jo kisI bhAvuka gRhastha ne bahuta-se zAkyAdi zramaNa, brAhmaNa, daridra, bhikhArI yA atithiyoM ke uddezya se prANI, bhUta, jIva 1) uccAra-prasravaNa-saptikA : dazama adhyayana ( 411 ) Uchchar-Prasravan Saptika : Tenth Chapter

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------ --- - --- - aura sattva kA samArambha karake auddezika doSayukta banAyA hai, to usa prakAra kA apuruSAntarakRta yAvat kAma meM nahIM liyA gayA ho to usa aparibhukta sthaNDila meM yA anya :. usa prakAra ke kisI eSaNAdi doSa se yukta sthaNDila meM mala-mUtra kA visarjana nahIM kre| ___yadi vaha yaha jAna le ki pUrvokta sthaNDila puruSAntarakRta yAvat anya logoM dvArA upabhukta hai aura usa prakAra ke anya doSoM se rahita hai to sAdhu-sAdhvI usa para mala-mUtra visarjana kara sakate haiN| 295. A bhikshu or bhikshuni should find if some devout layman has prepared a sthandil ground for offering to many Shramans, Brahmins, guests, destitute and beggars after counting their numbers and the process involves violence of things that breathe, exist, live or have any essence or potential of life. He should not use a sthandil having these or other faults for discarding excreta if it has not already been used. If he comes to know that the said sthandil has already been used by others and is free of any other related faults he may use it for discarding excreta. uccAra-prasravaNa visarjana ke niSiddha sthAna __296. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA assiMpaDiyAe kayaM vA kAriyaM vA pAmicciyaM vA channaM vA ghaTuM vA maTuM vA littaM vA samaTuM vA saMpadhUvitaM vA, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| 296. sAdhu-sAdhvI yadi isa prakAra kA sthaNDila jAne, joki nirgrantha-niSparigrahI sAdhuoM ko dene kI bhAvanA se kisI gRhastha ne banAyA hai athavA banavAyA hai yA udhAra liyA hai, usa para chappara chAyA hai yA chata DAlI hai, use ghisakara sama kiyA hai, komala yA cikanA banA diyA hai, use lIpA-potA hai, sa~vArA hai, dhUpa Adi se sugandhita kiyA hai athavA anya bhI isa prakAra ke Arambha-samArambha karake use taiyAra kiyA hai to usa prakAra ke sthaNDila para vaha mala-mUtra visarjana nahIM kre| PROHIBITED PLACES FOR DISPOSAL 296. A bhikshu or bhikshuni should find if a sthandil has been made or got made or borrowed by a householder specifically AcArAMga sUtra (bhAga 2) ( 412 ) Acharanga Sutra (Part 2)

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. M. . .. . for Nirgranth and detached ascetics; it has been thatched with hay or other such things; it has been cleaned, ground, polished and leveled; it has been plastered; it has been decorated and fumed with incense; or other such sinful activities were involved in preparing it. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 297. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA iha khalu gAhAvai vA gAhAvaiputtA vA kaMdANi vA mUlANi vA jAva hariyANi vA aMtAo vA bAhiM NIharaMti, bahiAo vA aMto sAharaMti, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| 297. sAdhu-sAdhvI yadi aise sthaNDila ko jAne ki gRhapati yA usake putra Adi kanda, mUla yAvat harI andara se bAhara le jA rahe haiM yA bAhara se bhItara le jA rahe haiM athavA usa prakAra kI kinhIM sacitta vastuoM ko idhara-udhara kara rahe haiM, to usa prakAra ke sthaNDila meM sAdhu-sAdhvI mala-mUtra Adi visarjana na kre| 297. A bhikshu or bhikshuni should find if aquatic bulbous roots, green vegetables (etc.) are being brought out from or taken in the sthandil; being shifted from one place to another within . the sthandil by a householder, his son (etc.). If it is so, such sthandil should not be used by an ascetic for excreta disposal. 298. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA khadhaMsi vA pIDhasi vA maMcaMsi vA mAlaMsi vA aTTasi vA pAsAyaMsi vA, aNNayaraMsi vA thaMDilaMsi No uccArapAsavaNaM vosirejjaa| 298. sAdhu-sAdhvI aise sthaNDila ko jAne, joki skandha (dIvAra yA per3a ke skandha) para caukI (pITha) para, macAna para, Upara kI maMjila para, aTArI para yA mahala para yA anya kisI viSama yA U~ce sthAna para banA huA hai, to usa prakAra ke sthaNDila para vaha mala-mUtra visarjana nahIM kre| 298. A bhikshu or bhikshuni should find if a sthandil is located on a pillar, platform, scaffold, second storey, top of a palace, roof of a building or other such higher place. If it is so, uccAra-prastravaNa-saptikA : dazama adhyayana ( 413 ) Uchchar-Prasravan Saptika : Tenth Chapter of ...-11 . . CTETRONMFORTAOMICMAN.ONAONTACHMROAVAC CAMAYOOOd-sando-bo-ORGUROOTAOTOCHOST .

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such sthandil should not be used by an ascetic for excreta disposal. 299. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA aNaMtarahiyAe puDhavIe, sasaNiddhAe puDhavIe, sasarakkhAe puDhavIe, maTTiyAmakkaDAe, cittamaMtAe silAe, cittamaMtAe leluyAe, kolAvAsaMsi vA, dAruyaMsi vA jIvapaiTThiyaMsi jAva makkaDAsaMtANayaMsi, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra- pAsavaNaM vosirejjA / 299. sAdhu-sAdhvI aise sthaNDila ko jAne, joki sacitta pRthvI para, snigdha ( gIlI ) pRthvI para; sacitta raja se lipta yA saMsRSTa pRthvI para, sacitta miTTI se banAI huI jagaha para, sacitta zilA para, sacitta patthara ke Tukar3oM para, ghuna lage hue kASTha para yA dImaka Adi dvIndriyAdi jIvoM se adhiSThita kASTha para yA makar3I ke jAloM se yukta sthAna para ho| aise sthaNDila para mala-mUtra kA visarjana nahIM kare / 299. A bhikshu or bhikshuni should find if a sthandil is located on a sachit (contaminated with living organism) land; damp ground; land covered with sachit sand; a place constructed with sachit sand; sachit rock; sachit stones or pebbles; wood infested with termite or other such insects or cobwebs. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 300. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA iha khalu gAhAvaI vA gAhAvaI puttA vA kaMdANi vA jAva bIyANi vA parisADeMsu vA parisADeMti vA parisADissaMti vA, aNNayaraMsi vA tahappagAraMsi ( thaMDilaMsi ) No uccAra- pAsavaNaM vosirejjA / 300. sAdhu-sAdhvI yadi aise sthaNDila ke sambandha meM jAne ki yahA~ para gRhastha yA gRhastha ke putroM ne kaMda, mUla yAvat bIja Adi idhara-udhara pheMke haiM yA pheMka rahe haiM athavA pheMkeMge, to aise athavA isI prakAra ke anya kisI doSayukta sthaNDila meM mala-mUtrAdi kA visarjana nahIM kare | 300. A bhikshu or bhikshuni should find if a householder, his sons (etc.) have thrown, are throwing or will throw bulbous roots, stalks, seeds etc. at a sthandil or it has other such faults. AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) ( 414 )

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If it is so, such sthandil should not be used by an ascetic for excreta disposal. ___301. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA iha khalu gAhAvai vA gAhAvaiputtA vA sAlINi vA bIhINi vA muggANi vA mAsANi vA kulatthANi vA javANi vA javajavANi vA pairiMsu vA pairaMti vA pairissaMti vA, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| __301. sAdhu-sAdhvI yadi aise sthaNDila ke sambandha meM jAne ki yahA~ para gRhastha yA gRhastha ke putroM ne zAlI, vrIhi (dhAna), mUMga, ur3ada, tila, kulattha, jau jvAra Adi boe hue haiM, bo rahe haiM yA boe~ge, aise athavA anya isI prakAra ke bIja boe hue sthaNDila meM mala-mUtrAdi kA visarjana nahIM kre| 301. A bhikshu or bhikshuni should find if a householder, his sons (etc.) have sown, are sowing or will sow rice, paddy, green gram, udad (a type of pulse), sesame, kulattha, barley, jvar (millet), or other such seeds. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 302. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA AmoyANi vA ghAsANi vA bhiluyANi vA vijjalayANi vA khANuyANi vA kaDayANi vA pagaDANi vA darINi vA paduggANi vA samANi vA visamANi vA, aNNayaraMsi vA tahappagAraMsi (thaMDilaMsi) No uccAra-pAsavaNaM vosirejjaa| __302. sAdhu-sAdhvI yadi aise kisI sthaNDila ko jAne, jahA~ kacare (kUr3e-karkaTa) ke Dhera hoM, bhUmi phaTI huI yA polI ho, bhUmi para rekhAe~ (darAreM) par3I huI hoM, kIcar3a ho, dUMTha athavA khIle gAr3e hue hoM, kile kI dIvAra yA prAkAra Adi ho, sama-viSama sthAna ho, aise athavA anya isI prakAra ke Ubar3a-khAbar3a sthaNDila para mala-mUtra Adi visarjana nahIM kre| 302. A bhikshu or bhikshuni should find if in a sthandil there are heaps of trash; the ground is parched or hollow; there are cracks in the ground; the ground is filled with slime; there are stumps or spikes jutting out of the ground; there are parapet walls of a fort; the ground is not level; or there are other such obstacles. If it is so, such sthandil should not be used by an ascetic for excreta disposal. SAROVAROS40000 09QCPNO.GO uccAra-prastravaNa-sasikA : dazama adhyayana ( 415 ) Uchchar.Prasravan Saptika : Tenth Chapter

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303. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA mANusaraMdhaNANi vA mahisakaraNANi vA vasabhakaraNANi vA assakaraNANi vA kukkuDakaraNANi vA makkaDakaraNANi vA lAvayakaraNANi vA vaTTayakaraNANi vA tittirakaraNANi vA kavoyakaraNANi vA kapiMjalakaraNANi vA aNNayaraMsi vA tahappagAraMsi ( thaMDilaMsi ) No uccAra- pAsavaNaM vosirejjA / 303. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jahA~ manuSyoM ke bhojana pakAne ke cUlhe Adi sAmAna rakhe hoM tathA bhaiMsa, baila, ghor3A, murgA yA kuttA, lAvaka pakSI, battakha, tItara, kabUtara, kapiMjala ( pakSI - vizeSa) Adi ke Azraya sthAna hoM, aise tathA anya isI prakAra ke kisI pazu-pakSI ke Azraya sthAna hoM, to isa prakAra ke sthaNDila meM mala-mUtra kA visarjana nahIM kare | 303. A bhikshu or bhikshuni should find if in a sthandil stoves for cooking food for humans are lying or other such things are lying; there are resting places for buffalo, ox, horse, cock, dog, lavak bird, duck, partridge, pigeon, kapinjal (a type of cuckoo ) bird or other such bird and animal. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 304. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA vehANasaTThANesu vA giddhapaTThaTThANesu vA tarupavaDaNaTThANesu vA merupavaDaNaTThANesu vA visabhakkhaNaTThANesu vA agaNiphaMDaya (pakkhaMdaNa ? )TThANesu vA aNNayaraMsi vA tahappagAraMsi ( thaMDilaMsi ) No uccAra- pAsavaNaM vosirejjA / 304. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jahA~ phA~sI para laTakAne ke sthAna hoM, gRpRSThamaraNa - gIdha ke sAmane par3akara marane ke sthAna hoM, vRkSa para se girakara marane ke sthAna hoM, parvata se jhaMpApAta karake marane ke sthAna hoM, viSa bhakSaNa karane ke sthAna hoM yA daur3akara Aga meM girane ke sthAna hoM, aise aura anya isI prakAra ke mRtyudaNDa dene yA Atma-hatyA karane ke vAle sthaNDila hoM to vaise sthaNDiloM meM mala-mUtra kA tyAga nahIM kre| 304. A bhikshu or bhikshuni should find if a sthandil has spots for persons being hanged; spots for dying by falling like a vulture (from great heights); spots for dying by falling from a tree; spots from where one can fall due to vertigo and die; spots AcArAMga sUtra (bhAga 2) ( 416 ) Acharanga Sutra (Part 2)

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* go convenient to take poison; spots where one can run and jump into a fire; or other such spots which could be used for execution or suicide. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 305. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA ArAmANi vA ujjANANi vA vaNANi vA vaNasaMDANi vA devakulANi vA sabhANi vA pavANi vA aNNayaraMsi vA tahappagAraMsi (thaMDilaMsi) No uccAra-pAsavaNaM vosirejjaa| 305. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jaise ki bagIcA (upavana), udyAna, vana, vanakhaNDa, devakula, sabhA yA pyAU ho athavA anya isI prakAra kA koI pavitra yA ramaNIya sthAna ho, to usa prakAra ke sthaNDila meM vaha mala-mUtra kA visarjana nahIM kre| 305. A bhikshu or bhikshuni should find if a sthandil is at places like large or small garden, woods, plantations, temple, assembly hall, water hut or other such pious or beautiful place. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 306. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA aTTAlayANi vA cariyANi vA dArANi vA gopurANi vA, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| 306. sAdhu-sAdhvI aise kisI sthaNDila ko jAne, jaise-koTa kI aTArI hoM, kile aura nagara ke bIca ke mArga hoM dvAra hoM, nagara ke mukhya dvAra hoM, aise tathA anya isI prakAra ke sArvajanika AvAgamana ke sthala hoM, to aise sthaNDila meM mala-mUtra kA visarjana nahIM kre| 306. A bhikshu or bhikshuni should find if a sthandil is at places like a loft on a parapet wall, path between fort and city, gates, city gates or other such public places. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 307. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA tigANi vA caukkANi vA caccarANi vA caumuhANi vA, aNNayaraMsi vA tahappagAraMsi (thaMDilaMsi) No uccAra-pAsavaNaM vosirejjaa| uccAra-prasravaNa-saptikA : dazama adhyayana ( 417 ) Uchchar-Prasravan Saptika: Tenth Chapter

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YODARA 0940 307. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jahA~ tirAhe (tIna mArga milate) hoM, cauka hoM, cauhaTTe yA caurAhe (cAra mArga milate) hoM, caturmukha (cAroM ora dvAra vAle baMgalA Adi) sthAna hoM, aise tathA anya isI prakAra ke sArvajanika janapatha hoM, aise sthaNDila meM mala-mUtra kA visarjana nahIM kre| 307. A bhikshu or bhikshuni should find if a sthandil is at places like a junction of three roads, city-squares, crossings, chaturmukh (places having four gates or paths) or other such public roads. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 308. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA iMgAladAhesu vA khAradAhesu vA maDayadAhesu vA maDayathUbhiyAsu vA maDayaceiesu vA, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| ___308. sAdhu-sAdhvI aise sthaNDila ko jAne, jahA~ lakar3iyA~ jalAkara koyale banAye jAte hoM; jahA~ kASThAdi jalAkara rAkha banAne ke sthAna hoM, murde jalAne ke sthAna hoM, mRtaka ke stUpa hoM, mRtaka ke caitya hoM, aisA tathA isI prakAra kA koI sthaNDila ho, to vahA~ para mala-mUtra kA visarjana na kre| 308. A bhikshu or bhikshuni should find if a sthandil is at places where wood is burnt to produce charcoal, wood (etc.) are burnt to ash; dead bodies are cremated, memorials to the dead exist, temples in memory of the dead exist or other such places. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 309. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA, naiAyataNesu vA paMkAyataNesu vA oghAyataNesu vA seyaNapahaMsi vA, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccArapAsavaNaM vosirejjaa| 309. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, joki nadI taTa para bane tIrtha-sthAna (ghATa) hoM, nadI ke pAsa kIcar3a vAlA sthAna ho, pavitra jala-pravAha vAle sthAna hoM, jala-siMcana karane ke mArga hoM, aise tathA isI prakAra ke jo sthaNDila hoM, una para mala-mUtra kA visarjana nahIM kre| AcArAMga sUtra (bhAga 2) ( 418 ) Acharanga Sutra (Part 2)

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309. A bhikshu or bhikshuni should find if a sthandil is at places like pilgrimage on a river bank, swamps near a river, pious en streams, irrigation canals or other such places. If it is so, such sthandil should not be used by an ascetic for excreta disposal. __ 310. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA naviyAsu vA maTTiyakhANiyAsu vA naviyAsu goppalehiyAsu gavANIsu vA khANIsu vA, aNNayaraMsi vA tahappagAraMsi vA thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| 310. sAdhu-sAdhvI aise sthaNDila ko jAne, joki miTTI kI naI khAne hoM, naI gocara bhUmi ho, sAmAnya gAyoM ke cArAgAha hoM, khAneM hoM athavA anya usI prakAra kA koI sthaNDila ho to usameM uccAra-prasravaNa kA visarjana nahIM kre| 310. A bhikshu or bhikshuni should find if a sthandil is at places like a fresh excavation of sand, a new grazing land, ordinary grazing land for cows, mines or other such places. If it is so, such sthandil should not be used by an ascetic for excreta disposal. ____311. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA DAgavaccaMsi vA sAgavaccaMsi vA mUlagavaccaMsi vA hatthukaravaccaMsi vA, aNNayaraMsi vA tahappagAraMsi thaMDilaMsi No uccAra-pAsavaNaM vosirejjaa| 311. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jahA~ DAla-pradhAna-(jisa sabjI ke paudhoM meM DAliyA~ adhika) hoM, zAka ke kheta hoM, patra-pradhAna zAka ke kheta hoM, mUlI, gAjara Adi ke kheta hoM, hastaMkurakapittha-(vanaspati vizeSa) ke kSetra hoM unameM tathA anya usI prakAra ke sthaNDila meM mala-mUtra kA visarjana nahIM kre| 311. A bhikshu or bhikshuni should find if a sthandil is at farms of plants having numerous branches, vegetables, leafy vegetables, radish, carrot, hastankurakapittha (a vegetable) or other such places. If it is so, such sthandil should not be used by an ascetic for excreta disposal. 312. se bhikkhU vA 2 se jaM puNa thaMDilaM jANejjA asaNavaNaMsi vA saNavaNaMsi vA dhAyaivaNaMsi vA keyaivaNaMsi vA aMbavaNaMsi vA asogavaNaMsi vA nAgavaNaMsi vA uccAra-prastravaNa-saptikA : dazama adhyayana ( 419 ) Uchchar-Prasravan Saptika : Tenth Chapter SpardPDATPORNO COMCHOTI

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punnAgavaNaMsi vA aNNayaresu vA tahappagAresu pattovaesu vA pupphovaesu vA phalovaesu vA bIovaesu vA hariovaesu vA No uccAra-pAsaNaM vosirejjaa| 312. sAdhu-sAdhvI yadi aise sthaNDila ko jAne, jahA~ bIjaka vRkSa kA vana hai, paTasana kA vana hai, dhAtakI (A~valA) vRkSa kA vana hai, kevar3e kA upavana hai, Amravana hai, azokavana hai, nAgavana hai, yA punnAgavRkSoM kA vana hai, aise tathA anya usa prakAra ke sthaNDila, jo patroM, puSpoM, phaloM, bIjoM yA hariyAlI se yukta haiM, unameM mala-mUtra kA visarjana na kre| 312. A bhikshu or bhikshuni should find if a sthandil is at places like woods or plantations of Bijak trees, jute plants, amla (Emblica officinalis) trees, kevada (screw pine) shrubs, mango trees, Ashoka trees, naag (rose chestnut) plants, putrag trees or other such places that abound in leaves, flowers, fruits, seeds or vegetation. If it is so, such sthandil should not be used by an ascetic for excreta disposal. vihita sthAna __ 313. se bhikkhU vA 2 sayapAyayaM vA parapAyayaM gahAya se ttamAyAe egaMtamavakkame, aNAvAyaMsi asaMloyaMsi appapANaMsi jAva makkaDAsaMtANayaMsi ahArAmaMsi vA uvassayaMsi tao saMjayAmeva uccAra-pAsavaNaM vosirejjaa| uccAra-pAsavaNaM vosirittA se ttamAyAe egaMtamavakkame, aNAvAhaMsi jAva makkaDAsaMtANayaMsi ahArAmaMsi vA jhAmathaMDillaMsi vA aNNayaraMsi vA tahappagAraMsi thaMDilaMsi acittaMsi tao saMjayAmeva uccAra-pAsavaNaM vosirejjaa| eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savvade'hiM jAva jejjaasi| -tti bemi| // taiyaM sattikkayaM sammattaM // // dasamaM ajjhaMyaNaM sammattaM // 313. saMyamazIla sAdhu-sAdhvI sva-pAtraka (sva-bhAjana) athavA para-pAtraka lekara ekAnta sthAna meM calA jAye, jahA~ para na koI AtA-jAtA ho aura na koI dekhatA ho yA jahA~ koI roka-Toka na ho tathA jahA~ dvIndriya Adi jIva-jantu yAvat makar3I ke jAle bhI na hoM, aise bagIce yA upAzraya meM acitta bhUmi para baiThakara yatanApUrvaka mala-mUtra kA visarjana kre| AcArAMga sUtra (bhAga 2) ( 420 ) Acharanga Sutra (Part 2)

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... ' -TRICK usake pazcAt vaha usa (bhare hue mAtraka) ko lekara ekAnta sthAna meM jAe, jahA~ koI na dekhatA ho aura na hI AtA-jAtA ho, jahA~ para kisI jIva-jantu kI virAdhanA kI sambhAvanA na ho, yAvat makar3I ke jAle na hoM, aise bagIce meM yA dagdha bhUmi vAle sthaNDila meM yA usa prakAra ke kisI acitta nirdoSa pUrvokta niSiddha sthaNDiloM ke atirikta sthaNDila meM sAdhu yatanApUrvaka mala-mUtra kA pariSThApana (visarjana) kara de| ___yahI usa bhikSu yA bhikSuNI kA AcAra sarvasva hai, jisake AcaraNa ke lie jJAnAdi sahita evaM pA~ca samitiyoM se samita hokara sadaiva-satata prayatnazIla rahanA caahie| ___-aisA maiM kahatA huuN| PROPER PLACE 313. A disciplined bhikshu or bhikshuni should take his own or a borrowed pot and go to a solitary place where no one frequents or looks, where entering is not prohibited, which is not infested with two-sensed beings (insects etc.), cobwebs etc. Going to such garden or upashraya, he should squat at some achit spot and carefully relieve himself. After that he should carry that filled pot to a solitary place where no one frequents or looks, which is not infested with beings (insects etc.), cobwebs etc. Going to such garden or burnt place (made uncontaminated with ash) or some other faultless place other than those prohibited earlier, he should carefully discard excreta. This (prudence in use of nishidhika) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue. -So I say. ____ vivecana-mala-mUtra-visarjana-sUtra 292-313 ina bAIsa sUtroM meM mala-mUtra visarjana ke lie niSiddha aura vihita sthaNDila bhUmi kA nirdeza kiyA gayA hai| inameM se tIna sUtra 293, 295 tathA 313 vidhAnAtmaka haiM, zeSa sabhI niSedhAtmaka haiN| niSedhAtmaka sthaNDila sUtroM kA sAra saMkSepa meM isa prakAra hai (1) jo aNDoM yAvat makar3I ke jAloM se yukta ho| (2) jo sthaNDila eka yA aneka sAdharmika sAdhu yA sAdharmiNI sAdhvI Adi ke uddezya se nirmita ho, sAtha hI apuruSAntarakRta yAvat anIhRta ho| uccAra-prasravaNa-saptikA : dazama adhyayana ( 421 ) Uchchar-Prasravan Saptika : Tenth Chapter "- :.., ...* T - 1 1 . .' SEO

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(3) jo bahuta-se zAkyAdi zramaNa brAhmaNa yAvat atithiyoM ke uddezya se nirmita ho, sAtha hI apuruSAntarakRta yAvat anIhRta ho| (4) jo niSparigrahI sAdhuoM ke nimitta banAyA, banavAyA, udhAra liyA yA saMskArita parikarmita kiyA gayA ho| (5) jahA~ gRhastha kaMda, mUla Adi ko bAhara-bhItara le jAtA ho| (6) jo caukI macAna Adi kisI viSama evaM ucca sthAna para banA ho| (7) jo sacitta pRthvI, jIvayukta kASTha Adi para banA ho| (8) jahA~ gRhastha dvArA kaMda, mUla Adi asta-vyasta pheMke hue hoN| (9) zAlI, jau, ur3ada Adi dhAnya jahA~ boyA jAtA ho| (10) jahA~ kUr3e ke Dhera hoM, bhUmi phaTI huI ho, kIcar3a ho, Ikha ke DaNDe, dUMTha, khIle Adi par3e hoM, gahare yA bar3e-bar3e gaDDhe Adi viSama sthAna hoN| (11) jahA~ rasoI banAne ke cUlhe Adi rakhe hoM tathA jahA~ bhaiMsa, baila Adi pazu-pakSIgaNa kA Azraya sthAna ho| (12) jahA~ mRtyu-daNDa dene ke yA mRtaka ke sthAna hoN| (13) jahA~ upavana, udyAna, vana, devAlaya, sabhA, prapA Adi sthAna hoN| (14) jahA~ sarvasAdhAraNa janatA ke gamanAgamana ke mArga, dvAra Adi hoN| (15) jahA~ tirAhA, caurAhA Adi ho| (16) jahA~ koyale rAkha (kSAra) banAne yA murde jalAne Adi ke sthAna hoM, mRtaka ke stUpa va caitya hoN| (17) jahA~ nadI taTa, tIrtha-sthAna ho, jalAzaya yA siMcAI kI nahara Adi ho| (18) jahA~ naI miTTI kI khAna, cArAgAha Adi hoN| (19) jahA~ sAga-bhAjI, mUlI Adi ke kheta hoN| (20) jahA~ vividha vRkSoM ke vana hoN| tIna vidhAnAtmaka sthaNDila sUtra kA sAra isa prakAra hai(1) jo sthaNDila prANI, bIja yAvat makar3I ke jAloM Adi se rahita hoN| (sUtra 293) (2) jo zramaNAdi ke uddezya se banAyA gayA na ho tathA puruSAntarakRta yAvat Asevita ho| (sUtra 295) AcArAMga sUtra (bhAga 2) ( 422 ) Acharanga Sutra (Part 2) Mirrly-NIRMONTRI mti

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i nfkrt.v.1. .. SAPANACEBST (3) ekAnta sthAna meM, jahA~ logoM kA AvAgamana evaM avalokana na ho, jahA~ koI roka-Toka na ho, dvIndriyAdi jIva-jantu yAvat makar3I ke jAle na hoM, aise bagIce, upAzraya Adi meM dagdha bhUmi Adi para jIva-jantu kI virAdhanA na ho, isa prakAra se yatanApUrvaka mala-mUtra kA visarjana kre| (sUtra 313) ___ niSiddha sthaNDiloM meM mala-mUtra visarjana se nimna hAniyA~ ho sakatI hai (1) jIva-jantuoM kI virAdhanA hotI hai, ve daba jAte haiM, kucala jAte haiM, pIr3A pAte haiN| (2) sAdhu ko eSaNAdi doSa lagatA hai, jaise-auddezika, krIta, pAmitya, sthApita aadi| (3) U~ce evaM viSama sthAnoM se gira jAne evaM coTa lagane tathA ayatanA kI sambhAvanA rahatI (4) kUr3e ke Dhera para malotsarga karane se jIvotpatti hone kI sambhAvanA hai| (5) phaTI huI, Ubar3a-khAbar3a yA kIcar3a va gaDDhe vAlI bhUmi para paraThate samaya paira phisalane se Atma-virAdhanA kI bhI sambhAvanA hai| (6) pazu-pakSiyoM ke Azraya sthAnoM meM tathA udyAna, devAlaya Adi ramaNIya evaM pavitra sthAnoM meM mala-mUtrotsarga karane se logoM ke mana meM sAdhuoM ke prati glAni paidA hotI hai| (7) sArvajanika AvAgamana ke mArga, dvAra yA sthAnoM para mala-mUtra visarjana karane se logoM ko kaSTa hotA hai, svAsthya bigar3atA hai, sAdhuoM ke prati ghRNA utpanna hotI hai| (8) koyale, rAkha Adi banAne tathA mRtakoM ko jalAne Adi sthAnoM meM mala-mUtra visarjana karane se agnikAya kI virAdhanA hotI hai| koyalA, rAkha Adi vAlI bhUmi para jIva-jantu na dikhAI dene se anya jIva-virAdhanA bhI sambhava hai| (9) mRtaka stUpa, mRtaka caitya Adi para vRkSAdi ke nIce tathA vanoM meM mala-mUtra visarjana se deva-doSa kI AzaMkA hai| (10) jalAzayoM, nadI taTa yA nahara ke mArga meM malotsarga se apkAya kI virAdhanA hotI hai, loka dRSTi meM pavitra mAne jAne vAle sthAnoM meM mala-mUtra visarjana se ghRNA va pravacana-nindA hotI hai| (11) zAka-bhAjI ke khetoM meM mala-mUtra visarjana se vanaspatikAya-virAdhanA hotI hai| ina saba doSoM se bacakara niravadya, nirdoSa sthaNDila meM paMca samiti se vidhipUrvaka mala-mUtra visarjana karane kA viveka batAyA hai| (AcArAMga vRtti patrAMka 408-410 tathA AcArAMga cUrNi mU. pA. Ti. 231-239) Elaboration Directions for prohibited and proper places for relieving oneself and discarding excreta have been given in twenty uccAra-prasravaNa-saptikA : dazama adhyayana ( 423 ) Uchchar-Pragravan Saptika : Tenth Chapter NE. TAMMERNATHOREONErrore PROPER DECOM I NIRMIRROMOTOMOONEYOTORY

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two aphorisms 292-313. Of these three aphorisms, 293, 295 and 313 are for sanction and all the other for prohibition. The essence of these censures is as follows (1) which are infested with eggs, cobwebs etc. (2) which are specifically made for one or many co-religionist ascetics and have not already been in use. (3) which are specifically made for many Buddhist monks, Brahmins, guests etc. and have not already been in use. (4) which have been made, got made, borrowed or repaired specifically for detached ascetics. (5) where a householder brings in bulbous roots, vegetables etc. or removes from. (6) which are constructed at scaffold, platform or other difficult and lofty place. (7) which are made on sachit ground, wood infested with insects (etc.). (8) where a householder has thrown vegetables (etc.). (9) where rice, barley, pulses and other grains are sown. (10) which have heaps of trash; parched ground; slimy ground; sugar-canes, stumps or spikes lying; pits and hollows or otherwise difficult ground. (11) where stoves for cooking food for humans are lying or there are resting places of buffalo, ox or other such bird and animal. (12) which are used for execution or for placing dead bodies. (13) which have large or small garden, woods, temple, assembly hall, water hut etc. (14) which are public places like roads and city gates frequented by common people. (15) which are near a junction of three roads, crossings etc. AcArAMga sUtra (bhAga 2) ( 424 ) For Private Personal Use Only Acharanga Sutra (Part 2) + 4x

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* (16) where wood is burnt to produce ash or dead bodies are cremated, and temples and memorials to the dead are built. (17) which are near pilgrimage, river bank, water bodies, irrigation canals or other such places. (18) where a fresh excavation of sand, grazing land etc. exist. (19) which are vegetable farms like those of radish (etc.). (20) which are woods or plantations of various species of trees. The essence of the three aphorisms of permission are(1) those which are free of beings, seeds, cobwebs etc. (aphorism 293) (2) those which are not specifically made for ascetics (etc.) and are already in use. (aphorism 295) (3) a solitary place where no one frequents or looks, where entering is not prohibited, which is not infested with two-sensed beings (insects etc.), cobwebs etc. Going to such garden or upashraya he should squat at some achit spot and carefully relieve himself. (aphorism 313) Using prohibited areas for relieving oneself may cause following harms (1) Insects and other living beings come to harm. They get buried, crushed and suffer pain. (2) An ascetic gets involved in faults of exploration and acquisition, such as auddeshik, kreet, pamitya, sthapit etc. (things made, bought, borrowed, established, specifically for ascetics). (3) There are chances of being careless and getting hurt by falling from difficult or lofty places. (4) Defecating on a heap of trash has chances of producing living organisms. (5) There are chances of slipping and hurting oneself while using parched, uneven, slimy or pitted ground. (6) People start despising ascetics if they use places meant for birds and animals gardens, temples and other public and pious places for disposing excreta. uccAra-prastravaNa-saptikA: dazama adhyayana ( 874 ) Uchchar-Prasravan Saptika : Tenth Chapter

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(7) If the ascetics defecate at public places like roads and city gates they cause health hazards, people get distressed and start hating ascetics. (8) There are chances of harming fire-bodied beings if one uses places like cremation grounds or where coal or ash is made from wood. There are also chances of harming other living organisms as it is difficult to see such beings in ground covered with ash or coal. (9) There are chances of inviting displeasure of deities if one uses memorials and temples of the dead, under trees or in jungle. (10) Use of water-bodies, river banks or canals involves harming water-bodied beings. As such places are considered auspicious, such act invites wrath of masses and infamy. (11) Using farms of vegetables (etc.) causes harm to plant-bodied beings. It has been advised to have prudence of avoiding all these faults and carefully observing five self-regulations while attending to nature's call. (Acharanga Vritti leafs 408-410 and Acharanga Churni foot notes 231-239) vizeSa zabdoM kI vyAkhyA-vRttikAra evaM cUrNikAra kI dRSTi se maTTiyAkaDAe-miTTI Adi ke bartana pakAne kA karma kiyA jAtA ho, usa pr| AmoyAni-kacare ke puNj| ghasANi-polI bhUmi, phaTI huI bhuumi| bhiluyANi-darArayukta bhuumi| vijjalANi-kIcar3a vAlI jgh| kaDavANi-Ikha ke ddnndde| pagattANi-bar3e-bar3e gahare gddddhe| paduggANi-koTa kI durgamya diivaar| mANusaraMdhANi-cUlhe Adi para bhojana pakAyA jAtA ho aadi| mahisakaraNANi Adi-jahA~ bhaiMsa Adi ke uddezya se kucha banAyA jAtA hai yA sthApita kiyA jAtA hai athavA karaNa kA artha hai aashry| (AcA. cUrNi mU. pA. Ti., pR. 233) ___AsakaraNa-azva-zikSA dene kA sthAna-azvakaraNa hai, aadi| vehANasaTTaNesu-manuSyoM ko phA~sI Adi para laTakAne ke sthAnoM meN| giddhapaiTThaNesu-jahA~ Atma-hatyA karane vAle giddha Adi ke bhakSaNArtha rudhirAdi se lipaTe hue zarIra ko unake sAmane DAla dete haiN| tarupagaDaNaTThaNesu-jahA~ maraNAbhilASI loga anazana karake taruvat par3e rahate haiN| athavA pIpala, bar3a Adi vRkSoM se jo marane kA nizcaya karake apane Apako Upara se girAtA hai use taruprapatana sthAna kahate haiN| merupavaDaNa?Nesu-meru kA artha hai prvt| parvata se girane ke sthAnoM meN| (nizItha cUrNi u. 12) ujjANa kA artha hai-'udyaan'| nizItha cUrNi meM 'ujjANa' aura 'nijANa' (jahA~ zastra yA zAstra rakhe jAte hoM) donoM prakAra ke sthaloM meM, balki udyAnagRha, udyAnazAlA, niryANagRha aura niryANazAlA - AcArAMga sUtra (bhAga 2) ( 426 ) Acharanga Sutra (Part 2)

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__ meM bhI uccAra-prasravaNa-visarjana kA daNDa-prAyazcitta batAyA hai| nagara ke samIpa RSiyoM ke Thaharane ke ka sthAna ko udyAna aura nagara se nirgamana kA jo sthAna ho, use niryANa kahate haiN| cariyANi-prAkAra ke andara 8 hAtha caur3I jgh| (nizItha cUrNi, u. 8, pR. 431, 434; AcA. cU. 234) ___NadiAyataNesu-nadyAyatana-tIrtha-sthAna, jahA~ loga puNyArtha snAnAdi karate haiN| paMkAyataNesujahA~ paMkila pradeza meM loga dharma-puNya kI icchA se loTane Adi kI kriyA karate haiN| oghAyataNesujo jala-pravAha yA tAlAba ke jala meM praveza kA sthAna pUjya mAnA jAtA hai, unmeN| vaccaM-patte, phUla, phala Adi vRkSa se girane para jahA~ sar3Aye yA sukhAye jAte haiM, usa sthAna ko 'varca' kahate haiM; isalie DAgavaccaMsi, sAgavaccaMsi Adi padoM kA artha hotA hai-DAla-pradhAna yA patra-pradhAna sAga ko sukhAne yA sar3Ane ke sthAna meN| nizItha sUtra meM aneka vRkSoM ke varcas vAle sthAna meM mala-mUtra pariSThApana kA prAyazcitta vihita hai| ___ aNAvAhasi ke do artha milate haiM-(1) anApAta, aura (2) anaabaadh| anApAta kA artha haijahA~ logoM kA AvAgamana na ho| anAbAdha kA artha hai-jahA~ kisI prakAra kI roka-Toka na ho, sarakArI pratibandha na ho| iMgAladAhesu-kASTha jalAkara jahA~ koyale banAye jAte hoM, una pr| khAraDAhesu-jahA~ jaMgala aura khetoM meM ghAsa, pattI Adi jalAkara rAkha banAI jAtI hai| maDayaDAhesumRtaka ke zava kI jahA~ dahana kriyA kI jAtI hai, vaisI zmazAna bhUmi meN| maDagathUbhiyAsu-citA sthAna ke Upara jahA~ stUpa banAyA jAtA hai, una sthAnoM meN| maDayacetiesu-citA sthAna para jahA~ caitya-sthAna (smAraka) banAyA jAtA hai, tAtparya yaha hai ki mRtaka se sambandhita gRha, rAkha, stUpa, Azraya, layana (devakula), sthaNDila, varcas ityAdi para mala-mUtra visarjana niSiddha hai| // tRtIya saptikA samApta / / // dasavA~ adhyayana samApta // Technical Terms : Mattiyakadaye-place where earthen pots are fired. Amoyani-heaps of trash. Ghasani-hollow or parched land. Bhiluyani-land with cracks. Vijjalani-slimy land. Kadavanisugar-cane pieces. Pagattani-large and deep pits. Padugganidifficult to cross parapet wall of a fort. Manusarandhani-place used for cooking on a stove. Mahiskarcnani-resting place of buffalo (etc.) or a place constructed for such use. (Acharanga Churni foot notes, p. 233) Aasakaran-place where horses are trained. Vehanasatthanesu, places of execution. Giddhapaitthanesu--where people smear blood on their body and throw themselves as food for vultures in order to commit suicide. Taru-pagadanatthanesu--where persons lie like dead OM uccAra-prasravaNa-saptikA : dazama adhyayana ( 427 ) Uchchar-Prasravan Saptika : Tenth Chapter

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wood without any food intake in order to commit suicide, or throw themselves from a large tree like banyan tree with that intention. Merupavadanatthanesu-where persons fall from top of a hill with intention to commit suicide. (Nishith Churni, ch. 12) Ujjana-garden. In Nishith Churni there is a provision of punishment or atonement for using ujjana and nijjana (where scriptures are kept) and even a ujjanagriha, ujjanashala (garden-hut or garden house), nijjana griha and nijjanashala (room or house where scriptures are placed). Other meanings of ujjana and nijjana are a place of stay for ascetics near a city and a place from where ascetics depart from the city respectively. Chariyani-eight cubit wide area within a city-wall. (Nishith Churni, ch. 8, p. 431, 434; Acharanga Churni 234) Nadiayatanesu (nadyayatan)--pilgrimage where people take holy bath. Pankayatanesu-where people take a holy roll in mud. Oghayatanesu-a pond or lake where people take a holy dip. Vachcham-where leaves, flowers, fruits etc. fall from a tree and rot or dry. Thus the meaning of dagavachchamsi and sagavachchamsi (etc.) mean places where stalks and leaves of plants rot or dry. In Nishith Sutra places where leaves (etc.) of numerous trees fall are prohibited for discarding excreta and there is a provision of atonement. Two different meanings of anavahansi are found-(1) anapat, and (2) anabadha. Anapat-where people do not frequent. Anabadhaunguarded; not prohibited by government or otherwise. Ingaladahesu-where wood is burnt to make coal. Kharadahesu-in jungle or farms where grass, leaves etc. are burnt to make ash. Madayadahesu-where dead bodies are burnt or cremated. Madagathubhiyasu-where memorials are constructed over cremation ground. Madayachetiyesu-where a temple or place of worship is constructed over cremation ground. All these indicate that any place connected with the dead, such as abode, ash, memorial, resting place, temple etc. are prohibited for disposal of excreta. AcArAMga sUtra (bhAga 2) || END OF SEPTET THREE || || END OF TENTH CHAPTER || ( 428 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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CIRCT ATI , zabda-saptikA : ekAdaza adhyayana Amukha 9420940 + gyArahaveM adhyayana kA nAma 'zabda-saptikA' hai| karNendriya kA upayoga zabda-zravaNa ke lie hai| niyukti gAthA 323 meM batAyA hai ki bhikSu apanI saMyama-sAdhanA ko, jJAna-darzana-cAritra ko tejasvI evaM unnata banAne hetu kAnoM se zAstra-zravaNa kare, gurudeva ke prazasta hita-zikSApUrNa vacana sune, dIna-duHkhI vyaktiyoM kI pukAra sune, kisI ke dvArA kartavya-preraNA se kahe hue vacana sune, vItarAga prabhu ke, munivaroM ke prazasta stutiparaka zabda, stotra evaM bhaktikAvya sune, ahiMsAdi lakSaNa-pradhAna guNa varNana sune, yaha to abhISTa zabda-zravaNa hai| parantu apanI prazaMsA aura kIrti ke zabda sunakara harSa se uchala par3e aura nindA, gAlI Adi ke zabda suna roSa se ubala par3e; isI prakAra vAdya, saMgIta Adi ke karNapriya svara sunakara Asakti yA moha paidA ho aura karkaza, karNakaTu aura kaThora zabda sunakara dveSa, ghRNA yA aruci paidA ho, yaha abhISTa nahIM hai| + isa adhyayana meM karNa-sukhakara madhura zabda sunane kI icchA se gamana karane, preraNA yA utkaNThA kA niSedha kiyA gayA hai| + rAga aura dveSa donoM hI karmabandha ke kAraNa haiM, kintu rAga kA tyAga karanA bahuta kaThina hai| zabda-saptikA adhyayana meM kisI bhI manojJa dRSTa, priya, karNa sukhakara zabda ke prati mana meM (1) icchA, (2) lAlasA, (3) Asakti, (4) rAga, (5) gRddhi, (6) moha, aura (7) mUrchA, ina sAtoM se dUra rahane kA nirdeza hone se zabda saptikA nAma hai| zabda-saptikA : ekAdaza adhyayana ( 429 ) Shabda Saptika: Eleventh Chapter

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SHABDA SAPTIKA : ELEVENTH CHAPTER INTRODUCTION The title of eleventh chapter is Shabda Saptika. The sense-organ of hearing or ear is meant for hearing word or sound. Verse 323 of Niryukti mentions--In order to enhance his practice of discipline or the trio of knowledge, perception and conduct and make it refulgent, an ascetic, with the help of his ears, should listen the message of the scriptures; lofty words of beneficent teachings of his preceptor; call of the suffering and destitute; words inspiring him to pursue his duty; songs of obeisance of the Detached; panegyrics and devotional songs by learned sages; descriptions of virtues with attributes like ahimsa. All this is desired or commendable listening. But if he jumps with joy at words of his praise or fame and boils with anger at words of criticism or abuse; and if he gets fond of or attached to lilting sound of musical instruments or other such pleasant sound and is filled with hatred and dislike for piercing, unpleasant and harsh sound, it is neither desired nor commendable. In this chapter the inspiration, desire and craving to hear sweet and pleasant sounds has been proscribed. Attachment and aversion both cause bondage of karmas but it is very difficult to renounce attachment. This chapter titled Sound Septet contains advise to be away from (1) wish, (2) longing, (3) infatuation, (4) attachment, (5) covetousness, (6) fondness, and (7) obsession for any attractive, beautiful, lovely or pleasant sound or word. That is why it is called Sound Septet. Barin E (HTTP) ( 630 ) Acharanga Sutra (Part 2)

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REEN sahasattikkayaM : egArasama ajjhayaNa zabda-saptikA : ekAdaza adhyayana : caturtha saptikA SHABDA SAPTIKA : ELEVENTH CHAPTER : SEPTET FOUR SOUND SEPTET vAdyAdi zabda zravaNa-utkaNThA kA niSedha 314. se bhikkhU vA 2 muiMgasadANi vA naMdIsahANi vA jhallarIsaddANi vA aNNayarANi vA tahappagArAiM virUvarUvAiM vitatAI saddAI kaNNasoyapaDiyAe No abhisaMdhArijjA gmnnaae| ____314. sAdhu-sAdhvI mRdaMga ke zabda, naMdI nAmaka vAdya ke zabda yA jhalarI (jhAlara) ke zabda tathA isI prakAra ke anya vitata zabdoM ko kAnoM se sunane ke uddezya se kahIM bhI jAne kA mana meM saMkalpa nahIM kre| 4KitKakari NATOPAROSAROGRAPople.8.686A . . main, CENSURE OF MUSICAL INSTRUMENTS 314. A bhikshu or bhikshuni should never resolve to go to some place to hear sounds of mridanga, nandi, jhalari or other such vitata sounds (produced by percussion type musical instruments). 315. se bhikkhu vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-vINAsadANi vA vivaMcisaddANi vA baddhIsagasaddANi vA tUNayasadANi vA paNavasaddANi vA ra tuMbavINiyasaddANi vA DhakuNasadANi vA aNNayarAiM vA tahappagArAiM virUvarUvANi saddANi vitatAI kaNNasoyapaDiyAe No abhisaMdhArejjA gmnnaae| 315. sAdhu-sAdhvI kaI prakAra ke zabda sunate haiM, jaise ki vINA ke zabda, vipaMcI ke zabda, baddhIsaka ke zabda, tUnaka ke zabda, tumbavINA ke zabda, DhaMkuNa (vAdya-vizeSa) ke zabda yA isI prakAra ke vividha tata-zabda haiM, jinheM kAnoM se sunane ke lie kahIM jAne kA mana meM vicAra nahIM kre| 315. A bhikshu or bhikshuni hears various sounds such as those of Veena, Vipanchi, Baddhisak, Tunak, Dhol, Dhankun or zabda-saptikA : ekAdaza adhyayana ( 431 ) Shabda Saptika : Eleventh Chapter "4800 OVAO NON 70HROAT PAN PM * *

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other such tat sounds (produced by stringed musical instruments). He should never resolve to go to some place to hear these sounds. 316. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-tAlasaddANi vA kaMsatAlasadANi vA lattiyasaddANi vA gohiyasaddANi vA kirikirisadANi vA aNNayarANi vA tahappagArAiM virUvarUvAiM tAlasaddAI kaNNasoyapaDiyAe No abhisaMdhArejjA gmnnaae| 316. sAdhu-sAdhvI kaI prakAra ke zabda sunate haiM, jaise ki tAla ke zabda, kaMsatAla ke zabda, lattikA (kA~sI) ke zabda, godhikA (bhAMDa logoM dvArA kA~kha aura hAtha meM rakhakara / bajAe jAne vAle vAdya) zabda yA bA~sa kI char3I se bajane vAle zabda, isI prakAra ke anya aneka taraha ke tAla zabdoM ko sunane kI dRSTi se kahIM jAne kA mana meM vicAra na kre| ____316. A bhikshu or bhikshuni hears various sounds such as those of clapping, kansataal, lattika, godhika, kirikiri or other such taal sounds (produced by action of clapping with various instruments). He should never resolve to go to some place to hear these sounds. ___ 317. se bhikkhU vA 2 ahAvegaiyAiM saddAI suNei, taM jahA-saMkhasahANi vA veNusaddANi vA vaMsasaddANi vA kharamuhisadANi vA piripiriyasadANi vA aNNayarAiM vA tahappagArAI visvarUvAI saddAiM jhusirAI kaNNasoyapaDiyAe No abhisaMdhArejjA gmnnaae| 317. sAdhu-sAdhvI kaI prakAra ke zabda sunate haiM, jaise ki zaMkha ke zabda, veNu ke zabda, bA~sa ke zabda, kharamuhI ke zabda, pirapirI ke zabda yA isI prakAra ke anya nAnA zuSira (chidragata) zabda, kintu unheM kAnoM se sunane ke lie kisI sthAna meM jAne kA saMkalpa na kre| 317. A bhikshu or bhikshuni hears various sounds such as those of conch shell, venu, bamboo, kharmuhi, piripiri or other such shushir sounds (produced by wind instruments). He should never resolve to go to some place to hear these sounds, vivecana-zabdoM ke vividha bheda-ina cAroM sUtroM meM mukhyatayA cAra koTi ke vAdya zabda sunane kI utkaNThA kA niSedha hai-(1) vitata zabda, (2) tata zabda, (3) tAla zabda, aura (4) zuSira AcArAMga sUtra (bhAga 2) ( 432 ) Acharanga Sutra (Part 2)

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zabda-zravaNa-saMyama tAla zabda NROERS tata zabda ya zuSira zabda vitatta zabda Prama HONE GANJ mA. nA a .

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| citra paricaya 12 | Illustration No. 12 zabda-zravaNa saMyama zramaNa aneka prakAra ke zabda sunatA hai| jaise(1) vitata zabda-mRdaMga Adi ke| tata zabda-vINA Adi ke| tAla zabda-jhA~jha, tAla Adi ke, aura zuSira zabda-bA~surI, bigula Adi ke shbd| anya bhI aneka prakAra ke zabda sune jAte haiN| (sUtra 317) (2) isI prakAra vara-vadhU ke vivAha-maNDapa meM hone vAle gIta, nRtya, vAdya Adi ke zabda, vividha ha~sI-majAka ke vArtAlApa (sUtra 326); tathA alaMkRta choTI bAlikA ko ghor3e para biThAkara le jAte hue logoM ke gAne-bajAne, ha~sane ke vividha prakAra ke zabda, isa prakAra rAgavardhaka zabdoM ko sunane kI utsukatA se na to kahIM jAye aura na hI unameM Asakta hokara sune|| -adhyayana 11, sUtra 317-329 DISCIPLINE OF HEARING An ascetic hears many kinds of sound, such as(1) Vitat-produced by percussion type of musical instruments like mridang. Tat-produced by stringed musical instruments like veena. Taal-produced by clapping action like playing cymbal. Shushir--produced by wind instruments like flute, trumpet etc. He hears many other kinds of sound. (aphorism 317) (2) He may also hear numerous other sounds such as--sounds of songs, dances and music coming from a marriage pavilion; frivolous talks (aphorism 326); and sounds of laughter or singing coming from a procession where a well adorned little girl is being carried on a horse. An ascetic should neither fondly hear nor intentionally go to hear such enticing sounds. - Chapter 11, aphorism 317-329 M

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zabda / vAdya cAra prakAra ke hone se unase nikalane vAle zabdoM ke bhI cAra prakAra ho jAte haiN| jaise - ( 1 ) vitata - tArarahita bAjoM se hone vAlA zabda, jaise-mRdaMga, naMdI aura jhAlara Adi ke svr| (2) tata-tAra vAle bAje - vINA, sAraMgI, tunatunA, tAnapUrA, tambUrA Adi se hone vAle shbd| (3) tAla-tAlI bajane se hone vAlA yA kA~sI, jhA~jha, tAla Adi ke zabda / ( 4 ) zuSira - pola yA chidra meM se nikalane vAle bA~surI, turahI, kharamuhI, bigula Adi ke zabda | sthAnAMgasUtra meM zabda ke do bheda batAye haiM- jIva ke vAk prayatna se hone vAlA - ' bhASA zabda ' tathA vAk prayatna se bhinna shbd| inake bhI do bheda haiM- akSara sambaddha, no- akSara smbddh| no- akSara sambaddha ke do bheda - AMtodya ( bAje Adi kA) zabda, no- Atodya (bA~sa Adi ke phaTane se hone vAlA) shbd| Atodya ke do bheda - tata aura vitata / tata ke do bheda - tata ghana aura tata-zuSira, tathA vitata ke do bheda - vitata - ghana, vitata - zuSira / no- Atodha ke do bheda-bhUSaNa, no-bhUSaNa / no-bhUSaNa ke do bheda - tAla aura latikA ( lAta mArane se hone vAlA yA bA~sa kA zabda ) / prastuta meM Atodya ke sabhI prakAroM kA samAveza - tata, vitata, tAla aura zuSira ina cAroM meM kara diyA gayA hai / (sthAna. 2, u. 3) Elaboration-Various types of sound-These four aphorisms primarily censure hearing of sounds produced by four kinds of musical instruments--(1) Vitat sounds, (2) Tat sounds, ( 3 ) Taal sounds, and (4) Shushir sounds. As there are four classes of musical instruments the sounds produced by them are also of four kinds. ( 1 ) Vitatproduced by non-string or percussion type of musical instruments like mridang, tabla and other types of drums. (2) Tat-produced by veena, sarangi, sitar and other such stringed musical instruments. (3) Taalproduced by clapping action or clashing together a couple of instruments held in both hands, like a cymbal. (4) Shushir-produced by wind instruments, like flute, trumpet etc. Sthananga Sutra mentions two classes of sound-sounds produced by vocal cords of living beings and sounds other than that. These are further divided into two kinds; that related to words or language and other than that. The other sounds are again divided into two; atodya or instrumental and no-atodya or other natural sounds. Atodya or instrumental sounds are further divided into two; tat and vitat. Tat and vitat both have two kinds each ghan and sushir. No-atodya also have two kinds; bhushan and no-bhushan. And finally no - bhushan zabda - saptikA : ekAdaza adhyayana ( 433 ) Shabda Saptika: Eleventh Chapter For Private Personal Use Only

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also has two kinds; taal and latika (all these types are based on the process of sound production involved). All these kinds of atodya have been included in the four; tat, vitata, taal and shushir mentioned here. (Sthananga Sutra 2/3) vizeSa zabdoM ke artha-tuNayasabANi-tunatune ke shbd| paNavasaddANi-Dhola kI aavaaj| tumbabIviyasaddANi-tumbe ke sAtha saMyukta vINA ke zabda yA tambUre ke shbd| kaMsatAlasaddANi-kA~se kA shbd| lattiyasaddANi-kA~sA, kaMsikA ke shbd| kharamuhI kA artha nizItha cUrNi (u. 17) meM kiyA gayA hai-"kharamukhI kAhalA, tassa muhatthANe kharamuhAkAraM kaTThamayaM muhaM kjjti|" arthAt kharamukhI use kahate haiM, jisake mukha ke sthAna meM gardabhamukhAkAra kASThamaya mukha banAyA jAtA hai| Technical Terms : Tunayasaddani---sound produced by a vibrating string. Panavasaddani-sound of a drum. Tumbaviviyasaddanisound of string attached to a gourd (like sitar). Kansataalsaddani and lattiyasaddani--sound produced by various types of striking instruments made of bronze (like cymbal). Kharamuhi--the meaning given in Nishith Churni of this instrument is flute fixed with a wooden mouth piece or blowing end shaped like a donkey-head. vividha sthAnoM meM zabdendriya-saMyama kA upadeza 318. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-vappANi vA phalihANi vA jAva sarANi vA sarapaMtiyANi vA sarasarapaMtiyANi vA aNNayarAiM vA tahappagArAiM virUvarUvAiM saddAI kaNNasoyapaDiyAe No abhisaMdhArejjA gmnnaae| 318. sAdhu-sAdhvI kaI prakAra ke zabda sunate haiM, jaise ki kheta kI kyAriyoM meM tathA khAiyoM meM hone vAle zabda yAvat sarovaroM meM, samudroM meM, sarovara kI paMktiyoM yA sarovara ke bAda sarovara kI paMktiyoM ke zabda anya isI prakAra ke vividha zabda, kintu unheM zravaNa karane ke lie jAne kA mana meM saMkalpa na kre| ra DISCIPLINE AT VARIOUS PLACES 318. A bhikshu or bhikshuni hears various sounds such as those produced in rows in a farm, in trenches, in lakes, in seas, in rows of ponds or other such types of sounds. But he should never resolve to go to some place to hear these sounds. AcArAMga sUtra (bhAga 2) ( 434 ) Acharanga Sutra (Part 2) WORDYCEXSPANCPIMPANIPRICORIGPatoParGPTEPOTGPRITTEPOYEDEPEXGPREPAIGATGPREPARE POSexy D N "* "* "* * * * * *

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319. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-kacchANi vA nUmANi vA gahaNANi vA vaNANi vA vaNaduggANi vA pavvayANi vA pavvayaduggANi vA aNNayarAiM vA tahappagArAI virUvarUvAI saddAI kaNNasoyapaDiyAe No abhisaMdhArejjA gmnnaae| 319. sAdhu-sAdhvI vibhinna zabdoM ko sunate haiM, jaise ki nadI taTa ke jala-bahula pradezoM, (kacchoM) meM, bhUmigRhoM yA pracchanna sthAnoM meM, vRkSoM se saghana evaM gahana pradezoM meM, vanoM meM, vana ke durgama pradezoM meM, parvatoM para yA parvatIya durgoM meM tathA isI prakAra ke anya pradezoM meM, kintu una zabdoM ko zravaNa karane ke uddezya se jAne kA saMkalpa na kre| 319. A bhikshu or bhikshuni hears various sounds such as those produced in areas in proximity of river banks with plenty of water, buildings or other covered places, thick growth of trees or other such dense vegetation, forests, impenetrable areas in forests, mountains, forts on mountains or other such places. He should never resolve to go to some place to hear these sounds. ____320. se bhikkhU vA 2 ahAvegaiyAI saddAiM suNei, taM jahA-gAmANi vA nagarANi vA nigamANi vA rAyahANi vA Asama-paTTaNa-saNNivesANi vA aNNayarAiM vA tahappagArAiM saddAI No abhisaMdhArejjA gmnnaae| 320. isI prakAra gA~voM meM, nagaroM meM, nigamoM meM, rAjadhAnI meM, Azrama, pattana aura sannivezoM meM yA anya isI prakAra ke nAnA rUpoM meM hone vAle zabdoM ko sunane kI lAlasA se na jaae| 320. A bhikshu or bhikshuni hears various sounds such as those produced in villages, cities, markets, capitals, hermitages, ports, districts or other such places. But he should never resolve to go to some place to hear these sounds. 321. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-ArAmANi vA ujjANANi vA vaNANi vA vaNasaMDANi vA devakulANi vA sabhANi vA pavANi vA aNNayarAI vA tahappagArAI saddAiM No abhisaMdhArejjA gmnnaae| 321. tathA ArAmAgAroM meM, udyAnoM meM, vanoM meM, vanakhaNDoM meM, devakuloM meM, sabhAoM meM, pyAUoM meM yA anya isI prakAra ke vividha sthAnoM meM karNapriya zabdoM ko sunane kI utsukatA se jAne kA saMkalpa na kre| zabda-saptikA : ekAdaza adhyayana ( 435 ) Shabda Saptika : Eleventh Chapter

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24.:." a. NAM 321. A bhikshu or bhikshuni hears various sounds such as those produced in gardens, woodlands, portions of jungles, temples, assembly halls, water-huts or other such places. But he should never resolve to go to some place to hear these sounds. 322. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-aTTANi vA aTTAlayANi vA cariyANi vA dArANi vA gopurANi vA aNNayarANi vA tahappagArAI saddAI No abhisaMdhArejjA gmnnaae| __ 322. punazca aTAriyoM meM, prAkAra se sambaddha aTTAlayoM meM, nagara ke madhya meM sthita rAjamArgoM meM dvAroM yA nagara-dvAroM tathA isI prakAra ke anya sthAnoM meM zabdoM ko sunane hetu jAne kA saMkalpa na kre| 322. A bhikshu or bhikshuni hears various sounds such as those produced in lofts, buildings adjoining a parapet, roads within the city, gates, city gates or other such places. But he should never resolve to go to some place to hear these sounds. 323. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-tiyANi vA caukkANi vA caccarANi vA caumuhANi vA aNNayarAI vA tahappagArAI saddAI No abhisaMdhArejjA gmnnaae| 323. jaise ki tirAhoM para, caukoM meM, caurAhoM para caturmukha mArgoM meM tathA isI prakAra ke anya sthAnoM meM zabdoM ko zravaNa karane ke lie jAne kA saMkalpa na kre| __323. A bhikshu or bhikshuni hears various sounds such as those produced at junctions of three roads, squares, crossings, junctions of four roads or other such places. But he should never resolve to go to some place to hear these sounds. manoraMjana-sthaloM meM zabda-zravaNotsukatA kA niSedha 324. se bhikkhU vA 2 ahAvegaiyAiM saddAiM suNei, taM jahA-mahisakaraNaTThANANi vA vasabhakaraNaTThANANi vA assakaraNaTTANANi vA hatthikaraNaTThANANi vA jAva kaviMjalakaraNaTThANANi vA aNNayarAI vA tahappagArAI saddAI No abhisaMdhArejjA gmnnaae| AcArAMga sUtra (bhAga 2) ( 436 ) Acharanga Sutra (Part 2) . KATHA

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324. sAdhu yA sAdhvI kaI prakAra ke zabda zravaNa karate haiM, jaise ki bhaiMsoM ke sthAna, vRSabhazAlA, ghur3asAla, hastizAlA yAvat kapiMjala pakSI Adi ke rahane ke sthAnoM meM hone vAle zabdoM yA isI prakAra ke anya zabdoM ko, kintu unheM zravaNa karane kI icchA se kahIM jAne kA vicAra na kre| CENSURE OF ENTERTAINMENT CENTRES 324. A bhikshu or bhikshuni hears various sounds such as those produced in yards or stables for buffalos, bulls, horses, elephants; nests of kapinjal (a type of cuckoo) birds; or other such places. But he should never resolve to go to some place to hear these sounds. vivecana-ukta sAta sUtroM meM vibhinna sthAnoM meM una sthAnoM se sambandhita AvAjoM yA una sthAnoM meM hone vAle zravya, geya Adi svaroM ko zravaNa karane kI utsukatAvaza jAne kA niSedha kiyA gayA hai| kAna khule hote haiM taba anAyAsa zabda kAna meM par3a hI jAte haiM, kintu ina zabdoM ko mAtra zabda hI mAne, inameM manojJatA yA amanojJatA kA bhAva nahIM kre| unake prati rAga-dveSa kA bhAva utpanna na hone de| Elaboration-In above said seven aphorisms it has been prohibited to hear sounds at various places concerning those places. Going to such places with an intention to hear musical or pleasant sounds is also discouraged. As the ears are not shut, they hear the sounds involuntarily. But those sounds should be considered mere sounds. Never get attracted towards or repulsed by them. Never have a feeling of attachment or aversion for them. ___ 325. se bhikkhU vA 2 ahAvegaiyAI saddAiM suNei, taM jahA-mahisajuddhANi vA vasabhajuddhANi vA assajuddhANi vA jAva kaviMjalajuddhANi vA aNNayarAiM vA tahappagArAiM saddAiM No abhisaMdhArejjA gmnnaae| __ 325. sAdhu-sAdhvI ko kaI prakAra ke zabda sunane meM Ate haiM, jaise ki jahA~ bhaiMsoM ke yuddha, sA~DoM ke yuddha, azva-yuddha, hasti-yuddha yAvat kapiMjala-yuddha hote haiM tathA anya isI prakAra ke pazu-pakSiyoM ke lar3ane se yA lar3ane ke sthAnoM meM hone vAle shbd| unako sunane hetu jAne kA mana meM saMkalpa na kre| 325. A bhikshu or bhikshuni hears various sounds such as those produced where buffaloes are fighting, bulls, horses, zabda-saptikA : ekAdaza adhyayana ( 437 ) Shabda Saptika : Eleventh Chapter

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elephants, kapinjal (a type of cuckoo) birds, other such birds and animals are fighting or other such places. But he should never resolve to go to some place to hear these sounds. 326. se bhikkhU vA 2 ahAvegaiyAI saddAiM suNei, taM jahA-jUhiyaTThANANi vA hayajUhiyaTThANANi vA gayajUhiyaTThANANi vA aNNayarAiM vA tahappagArAiM saddAI No abhisaMdhArejjA gmnnaae| 326. sAdhu-sAdhvI ke kAnoM meM kaI prakAra ke zabda par3ate haiM, jaise ki vara-vadhU yugala Adi ke milane ke sthAnoM (vivAha-maNDapoM) meM yA jahA~ vara-vadhU varaNa kiyA jAtA hai aise sthAnoM meM, ghor3oM ke samUha jahA~ rahate hoM, hAthiyoM ke samUha jahA~ rahate hoM tathA isI prakAra ke anya kutUhala evaM manoraMjaka sthAnoM meN| aise zravya-geyAdi zabda sunane kI utsukatA se jAne kA saMkalpa na kre| 326. A bhikshu or bhikshuni hears various sounds such as those produced in places where brides and bride-grooms come together or marry (marriage pavilions), where herds of horses and elephants are gathered or other such places of attraction and entertainment. But he should never resolve to go to some place to hear these sounds. 327. se bhikkhU vA 2 jAva suNei, taM jahA-akkhAiyaTThANANi vA mANummANiyaTThANANi vA mahayAhaya-naha-gIva-vAiya-taMti-talatAla-tuDiya-paDuppavAiyaTThANANi vA aNNayarAiM vA tahappagArAI saddAiM No abhisaMdhArejjA gmnnaae| 327. kathA karane ke sthAnoM meM, tola-mApa karane ke sthAnoM meM yA ghur3a-daur3a, kuztI pratiyogitA Adi ke sthAnoM meM, mahotsava-sthaloM meM yA jahA~ bar3e-bar3e nRtya, nATya, gIta, vAdya, taMtrI, tala (kA~sI kA vAdya), tAla, truTita vAdiMtra, Dhola bajAne ke Ayojana hote haiM, aise sthAnoM meM tathA isI prakAra ke anya manoraMjana sthAnoM meM hone vAle zabda sunane ke lie jAne kA sAdhu-sAdhvI mana meM saMkalpa nahIM kre| 327. A bhikshu or bhikshuni hears various sounds such as those produced in places of discourses (story telling), weighing and measuring, horse racing, wrestling; festivals where important recitals of dances dramas, music and instruments like tantri, tal, taal, trutit, drums are conducted or other such places * AcArAMga sUtra (bhAga 2) ( 438 ) Acharanga Sutra (Part 2)

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5 * 9AROMANOROYAKOOT4 4.iNALIA 1 of entertainment. But he should never resolve to go to some place to hear these sounds, 328. se bhikkhU vA 2 jAva suNei, taM jahA-kalahANi vA DiMbANi vA DamarANi vA dorajjANi vA verajjANi vA viruddharajjANi vA aNNayarAiM vA tahappagArAiM saddAiM No abhisaMdhArejjA gmnnaae| 328. jahA~ paraspara kalaha hote hoM, zatru-senA kA bhaya ho, rASTra kA bhItarI yA bAharI viplava ho, do rAjyoM ke paraspara virodhI sthAna hoM, vaira ke sthAna hoM, virodhI rAjAoM ke rAjya hoM tathA isI prakAra ke anya virodhI vAtAvaraNa ke vArtAlApa ko sunane kI dRSTi se jAne kA sAdhu-sAdhvI mana meM saMkalpa nahIM kre| 328. A bhikshu or bhikshuni hears various sounds such as those produced in places where people are quarrelling, army of enemy state is stationed, there is internal or external uprising, there is a dispute between two states or antagonists, there is enemy territory or other such places where angry exchanges are taking place. But he should never resolve to go to some place to hear these sounds. 329. se bhikkhU vA 2 jAva saddAiM suNei, khuDDiyaM dAriyaM paribhuttaM maMDiyAlaMkiyaM nivujjhamANiM pehAe, egapurisaM vA vahAe NINijjamANaM pehAe, aNNayarAI vA abhisaMdhArejja gmnnaae| __ 329. isI prakAra jahA~ vastrAbhUSaNoM se maNDita aura alaMkRta tathA bahuta-se logoM se ghirI huI kisI choTI bAlikA ko ghor3e Adi para biThAkara le jAyA jA rahA ho athavA kisI aparAdhI vyakti ko vadha ke lie vadha-sthAna para le jAyA jA rahA ho tathA anya kisI aise vyakti kI zobhA yAtrA nikAlI jA rahI ho, usa samaya hone vAle (jaya, dhikkAra, tathA mAnApamAnasUcaka nAroM Adi) zabdoM ko sunane kI utsukatA se jAne kA sAdhu-sAdhvI mana meM saMkalpa na kare 329. A bhikshu or bhikshuni hears various sounds such as those produced in places where a well dressed young girl adorned with ornaments and riding a horse is taken out in a procession; a criminal is being taken for execution or other such person is taken out in procession (and hails or insults are shouted). But he should never resolve to go to some place to hear these sounds. zabda-saptikA : ekAdaza adhyayana ( 439 ) Shabda Saptika : Eleventh Chapter jatokGDHEPHERDICPOIGPAGPAGPRAGPare 00Psteorgetard *

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* ke 330. se bhikkhU vA 2 aNNayarAiM virUvarUvAiM mahAsavAI evaM jANejjA, taM jahA-bahusagaDANi vA bahurahANi vA bahumilakkhUNi vA bahupaccaMtANi vA aNNayarAiM vA tahappagArAiM virUvarUvAiM mahAsavAI kaNNasoyapaDiyAe No abhisaMdhArejja gmnnaae| 330. sAdhu-sAdhvI anya nAnA prakAra ke aise mahAnava sthAnoM ko (atyanta pApa utpanna hone ke sthAna) jAne, jaise ki jahA~ bahuta-se zakaTa, vahuta-se ratha, bahuta-se mleccha, bahuta-se sImA-prAntIya loga ekatrita hue hoM athavA usa prakAra ke nAnA mahApApa utpatti ke sthAna hoM, vahA~ kAnoM se zabda-zravaNa ke uddezya se jAne kA mana meM saMkalpa na kre| 330. A bhikshu or bhikshuni should find about numerous other such places where there are numerous chances of acquiring bondage of karmas, such as places where many demons, chariots, rustics and people of bordering states have gathered or other such places. But he should never resolve to go to some place to hear these sounds. 331. se bhikkhU vA 2 aNNayarAiM virUvarUvAiM mahussavAiM evaM jANejjA taM jahAitthINi vA purisANi vA therANi vA DaharANi vA majjhimANi vA AbharaNavibhUsiyANi vA gAyaMtANi vA vAyaMtANi vA NaccaMtANi vA hasaMtANi vA ramaMtANi vA mohaMtANi vA vipulaM asaNaM pANaM khAimaM sAimaM paribhujaMtANi vA paribhAyaMtANi vA vichaDDayamANANi vA viggovayamANANi vA aNNayarAiM vA tahappagArAiM virUvarUvAiM mahussavAI kaNNasoyapaDiyAe No abhisaMdhArejja gmnnaae| 331. sAdhu-sAdhvI nAnA prakAra ke mahotsavoM ko isa prakAra jAne ki jahA~ striyA~, puruSa, vRddha, bAlaka aura yuvaka AbhUSaNoM se vibhUSita hokara gIta gAte hoM, bAje bajAte hoM, nAcate hoM, ha~sate hoM, Apasa meM khelate hoM, rati-krIr3A karate hoM tathA vipula azana, pAna, khAdima aura svAdima padArthoM kA upabhoga karate hoM, paraspara bA~Tate hoM yA parosate hoM, tyAga karate hoM, paraspara tiraskAra karate hoM, unake zabdoM ko tathA isI prakAra ke anya bahuta-se mahotsavoM meM hone vAle zabdoM ko kAna se sunane kI utsukatAvaza jAne kA mana meM saMkalpa na kre| 331. A bhikshu or bhikshuni should find about numerous other such festive places where well dressed women, men, old, young and children adorned with ornaments sing, play musical instruments, dance, laugh, play around, indulge in erotic activities; and eat, distribute, serve and abandon large quantities of food or even insult each other. But he should never resolve to go to some place to hear these sounds. AcArAMga sUtra (bhAga 2) ( 440 ) Acharanga Sutra (Part 2) : .

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* vivecana-sUtra 324 se 331 taka ATha sUtroM meM manoraMjana-sthaloM meM hone vAle zabdoM ko utsukatApUrvaka sunane kA niSedha kiyA gayA hai| saMkSepa meM ina sabhI mukhya-mukhya manoraMjana evaM kutUhalavarddhaka sthaloM meM vividha karNapriya svaroM ke zravaNa kI utkaNThA se sAdhu ko dUra rahane kI AjJA dI hai| ___Elaboration-These eight aphorism, 324 to 331 censure eagerness to listen sounds produced at places of entertainment. An ascetic has been directed to avoid eagerness to listen to pleasant sounds in all such important places of entertainment and excitement. ___ vizeSa zabdoM ke artha-AcArAMga vRtti, cUrNi Adi meM tathA nizIthasUtra cUrNi Adi meM pratipAdita vizeSa zabdoM ke artha isa prakAra haiM-jUhiyaTThANANi-jahA~ vara aura vadhU Adi jor3oM ke milana yA pANigrahaNa kA jo sthAna (vedikA, vivAha-maNDapa Adi) haiM, ve sthaan| akkhAiyaTThANANi-kathA kahane ke sthAna yA kathaka dvArA pustaka vaacn| mANummANiyaTThANANimAna-vajana karane kA (miittr)| unmAna-gaja Adi se nApane ke sthAna arthAt jahA~ tola-mApa hotA ho, maNDI yA bAjAra athavA mAnonmAna kA artha hai-ghor3e Adi ke vega ityAdi kI parIkSA karanA athavA eka ke bala kA mApa dUsare ke bala se anumAnita kiyA jaae| mahayAhata-jora-jora se bAje ko pITanA athavA mhaakthaank| mahAsavAiM-jo bhArI AsavoM-pApakarmoM ke Agamana ke sthAna hoN| mahAsavAI kA artha vRttikAra ne kiyA hai-"mahAnyetAnyAzravasthAnAni pApopAdAnasthAnAni vrtnte|" arthAt ye mahAn Amrava sthAna-pApopAdAna ke sthAna haiN| bahUmilakkhUNi-jisa utsava meM bahuta-se avyakta bhASI, anArya bhASA-bhASI milate haiM, vaha bahumleccha utsv| (AcArAMga vRtti, patrAMka 412; AcArAMga cUrNi TI., pR. 245-247; nizIthacUrNi, pR. 348-350) Technical Terms : The meanings of technical terms as given in Acharanga Vritti, Churni (etc.) and Nishith Sutra Churni are as follows-Juhiyatthani--the place where a bride and bride-groom come together or are married. Akkhaiyatthani-place of discourse where scriptures or other books are read to an audience. Maanummaaniyatthani-maan means weight and unmaan is measure. A place where weight and measure is done, in other words a market place. It also means where speed of a horse is compared with that of another or strength of one is measured against another. Mahayahat-to beat a drum with force. It also means an epic. Mahasavaim-according to Vritti it means a place having an abundance of chances of indulging in sinful activities or acquiring bondage of karmas. Bahumilakkhuni--a function where one finds numerous people speaking some other unknown language. A function of many rustics or foreigners. (Acharanga Vritti, leaf 412; Acharanga Churni, p. 245-247; Nishith Churni, p. 348-350) zabda-saptikA : ekAdaza adhyayana ( 441 ) Shabda Saptika : Eleventh Chapter

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SHARinkuniaRAND 332. se bhikkhU vA 2 No ihaloiehiM saddehiM No paraloiehiM saddehiM, No suehiM saddehiM No asuehiM saddehiM, No diDhehiM saddehiM No adituhiM saddehiM, No iTehiM saddehiM, No kaMtehiM saddehiM sajjejjA, No rajjejjA, No gijjhijjA, No mujjhijjA, No ajjhovvjjijjaa| eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jejjaasi| -tti bemi| // cauttho sattikkao sammatto // // egArasamaM ajjhayaNaM sammattaM // ra 332. sAdhu-sAdhvI ihalaukika (manuSya jAti ke) evaM pAralaukika (mAnavetara jAti pakSI, deva, vAdya Adi) zabdoM meM, zruta (sune hue) yA azruta (binA sune) zabdoM meM, dekhe hue yA binA dekhe hue zabdoM meM, iSTa aura kAnta zabdoM meM na to Asakta ho, na rakta (rAgabhAva se lipta) ho, na gRddha ho, na mohita ho aura na hI mUchita ho| yahI (zabda zravaNa-viveka hI) usa sAdhu yA sAdhvI kA AcAra-sarvasva hai, jisameM sabhI arthoM-prayojanoM sahita samita hokara sadA prayatnazIla rhe| // caturtha saptikA samApta // // ekadAza adhyayana samApta // 332. A bhikshu or bhikshuni should not have infatuation, attachment, covetousness, fondness and obsession for various sounds including human sounds; other sounds like those of birds, gods, instruments etc.; heard or unheard sounds; seen or unseen words and attractive and pleasant sounds. ____This (prudence of hearing sound) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue. -So I say. // END OF SEPTET FOUR || || END OF ELEVENTH CHAPTER || OM AcArAMga sUtra (bhAga 2) ( 442 ) Acharanga Sutra (Part 2)

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rUpa-saptikA: dvAdaza adhyayana Amukha + bArahaveM adhyayana kA nAma 'rUpa-saptikA' hai| + cakSuindriya kA kAma hai rUpa dekhnaa| saMsAra meM aneka prakAra ke acche-bure, priya-apriya dikhAI dene vAle padArtha haiN| jo yathAprasaMga A~khoM se dikhAI dete haiM, parantu ina dRzyamAna padArthoM ko dekhakara sAdhu-sAdhvI ko manojJa rUpa para Asakti, moha, rAga, gRddhi, mUrchA utpanna nahIM honI cAhie aura na hI amanojJa rUpa dekhakara unake prati dveSa, ghRNA, aruci karanI caahie| anAyAsa hI koI dRzya yA rUpa dRSTigocara ho jAe to samabhAva rakhanA caahie| una rUpoM ko dekhane kI kAmanA, lAlasA, utkaNThA, utsukatA yA icchA se kahIM jAnA nahIM caahie| + rAga aura dveSa donoM hI karmabandhana ke kAraNa haiM, kintu rAga kA tyAga karanA atyanta kaThina hone se zAstrakAra ne rAga-tyAga para jora diyA hai| 'zabda-saptikA adhyayana kI bhA~ti isa adhyayana meM bhI kisI manojJa, priya, kAnta, manohara rUpa ke prati mana meM icchA, mUrchA, lAlasA, Asakti Adi se bacane kA nirdeza kiyA hai| rUpa-saptikA adhyayana meM kucha dRzyamAna vastuoM ke rUpoM ko ginAkara anta meM yaha nirdeza kara diyA hai ki jaise zabda-saptikA meM vAdya ko chor3akara zeSa sabhI sUtroM kA varNana hai, tadanusAra, isa rUpa-saptikA meM bhI varNana samajhanA caahie| isa adhyayana meM mAtra eka hI sUtra rUpa-saptikA : dvAdaza adhyayana ( 443 ) Rupa Saptika: Twelfth Chapter UNRE4

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RUPA SAPTIKA: TWELFTH CHAPTER The title of the twelfth chapter is Rupa Saptika. It is the work of 'the sense-organ of seeing' or eyes to see a form. In this world there are variety of things seen with eyes, on various occasions, that appear good or bad and pleasant or unpleasant. However, an ascetic should not have infatuation, attachment, covetousness, fondness and obsession for pleasant forms and neither should he have aversion, hatred and dislike for unpleasant forms. When he suddenly comes across some scene or form he should remain equanimous. He should not go somewhere with a wish, craving, eagerness, curiosity or desire to see such forms. INTRODUCTION Attachment and aversion both are causes of bondage of karmas. But as it is very difficult to renounce attachment, the author has given more stress here on renouncing attachment. As in the Sound Septet chapter, this chapter too gives directions to avoid desire, obsession, craving, infatuation etc. for pleasant, lovely, radiant and attractive forms. AcArAMga sUtra (bhAga 2) In this Form Septet chapter some visible things have been listed and in the end direction has been given that all the details should be taken as those mentioned in the Sound Septet leaving aside musical instruments. This chapter contains only one aphorism. ( 444 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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rUva sattikkayaM : bArasamaM ajjhayaNaM rUpa-saptikA : dvAdaza adhyayana : paMcama saptikA RUPTA SAPTIKA : TWELFTH CHAPTER : SEPTET FIVE FORM SEPTET rUpa-darzana utsukatA-niSedha __333. se bhikkhU vA 2 ahAvegaiyAI rUvAiM pAsai, taM jahA-gaMthimANi vA veDhimANi vA pUrimANi vA saMghAimANi vA kaTTakammANi vA potthakammANi vA cittakammANi vA maNikammANi vA daMtakammANi vA pattacchejjakammANi vA vivihANi vA veDhimAI aNNayarAI vA tahappagArAiM virUvarUvAiM cakkhudasaNavaDiyAe No abhisaMdhArejja gmnnaae| evaM neyavvaM jahA saddapaDimA savvA vAittavajjA rUvapaDimA vi| // bArasamaM ajjhayaNaM sammattaM // 333. sAdhu-sAdhvI aneka prakAra ke rUpoM ko dekhate haiM, jaise-gUMthe hue puSpoM ke svastika Adi ko, vastrAdi se veSTita yA niSpanna putalI Adi ko, jinake andara kucha padArtha bharane se puruSAkRti bana jAtI hoM, unheM, aneka vargoM ke saMghAta se nirmita colakAdi ko, kASTha se nirmita rathAdi padArthoM ko, pustakarma se nirmita pustakAdi ko, dIvAra Adi para citrita citrAdi ko, vividha maNikarma se nirmita svastikAdi ko, hAthI dA~ta Adi se nirmita dantaputtalikA Adi ko, patrachedana karma se nirmita vividha patra Adi ko athavA anya vividha prakAra ke veSTanoM se niSpanna hue padArthoM ko tathA isI prakAra ke anya nAnA padArthoM ke rUpoM ko| ina padArthoM va rUpoM ko dekhane kI icchA se sAdhu-sAdhvI usa ora jAne kA mana meM vicAra na kre| __isa prakAra jaise zabda-sambandhI pratimA kA (11veM adhyayana meM) varNana kiyA gayA hai, vaise hI yahA~ caturvidha AtodyavAdya ko chor3akara rUpa-pratimA ke viSaya meM bhI jAnanA caahie| CENSURE OF EAGERNESS FOR FORM 333. A bhikshu or bhikshuni sees various forms, such asswastikas made of stringed flowers; dolls made of or dressed in rUpa-saptikA : dvAdaza adhyayana ( 445 ) Rupa Saptika : Twelfth Chapter

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cloth and other things; stuffed human figures; dresses made of multicoloured things; things made of wood, such as a chariot; books; paintings and frescoes; shapes like swastika made of beads or gems; images and other things made of ivory; variety of leaves made by cutting sheets; various things made by wrappings and coatings; and other numerous forms made of a variety of things. He should never resolve to go to some place to see these forms. All other details about regulations in context of form should be taken as mentioned about regulations in context of sound (11th chapter) leaving aside the four types of instrumental sounds. vivecana - isa eka hI sUtra dvArA zAstrakAra ne katipaya padArthoM ke rUpoM kA tathA anya usa prakAra ke vibhinna rUpoM ko utsukatApUrvaka dekhane kA niSedha kiyA hai| isa sUtra meM sundara vastuoM ke svarUpa para vizeSa vivecana karate hue AcArya zrI AtmArAma jI ma. likhate haiM prastuta sUtra meM rUpa-saundarya ko dekhane kA niSedha kiyA gayA hai| isameM batAyA gayA hai ki cAra kAraNoM se vastu yA manuSya ke saundarya meM abhivRddhi hotI hai - ( 1 ) phUloM ko gU~thakara unase mAlA guladastA Adi banAne se puSpoM kA saundarya evaM unheM dhAraNa karane vAle vyakti kI sundaratA bhI bar3ha jAtI hai| (2) vastra Adi se AvRtta vyakti bhI sundara pratIta hotA hai / vividha prakAra kI pozAka bhI saundarya ko bar3hAne kA eka sAdhana hai / (3) vividha sA~coM meM DhAlane se AbhUSaNoM kA saundarya camaka uThatA hai aura unheM pahanakara strI-puruSa bhI vizeSa sundara pratIta hone lagate haiN| (4) vastroM kI silAI karane se unakI sundaratA bar3ha jAtI hai aura vividha phaizanoM se silAI kie hue vastra manuSya kI sundaratA ko aura adhika camakA dete haiN| isase yaha spaSTa ho gayA hai ki vividha saMskAroM se padArthoM saundarya meM abhivRddhi ho jAtI hai| sAdhAraNa-sI lakar3I evaM patthara para citrakArI karane se vaha asAdhAraNa pratIta hone lagatI hai| use dekhakara manuSya kA mana mohita ho uThatA hai| isI taraha hAthI dA~ta, kAgaja, maNi Adi para kiyA gayA vividha kArya evaM citrakalA Adi ke dvArA aneka vastuoM ko dekhane yogya banA diyA jAtA hai aura kalAkRtiyA~ usa samaya ke lie nahIM, balki jaba taka ve rahatI haiM manuSya ke mana ko AkarSita kie binA nahIM rahatI haiN| isase usa yuga kI zilpa kI eka jhA~kI milatI hai, jo usa samaya vikAsa ke zikhara para pahu~ca cukI thI / usa samaya mazInoM abhAva meM bhI mAnava vAstukalA evaM zilpakalA meM Aja se adhika unnati kara cukA thaa| AcArAMga sUtra (bhAga 2) ( 446 ) Acharanga Sutra (Part 2)

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kapa-darzana saMyanamA - darzanIya imArateM HTTPS vivAha dRzya NROERA yuddha Adi ke dRzya

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citra paricaya 13 Illustration No. 13 rUpa darzana-saMyama grAmAnugrAma vicaraNa karane vAle bhikSu ko aneka prakAra ke dRzya rUpa dikhAI par3ate haiN| jaise(1) dIvAroM para phUloM ke sundara svastika Adi bane hue| putalI Adi kI vividha AkRtiyA~, hAthI ke dA~ta va lakar3I Adi kI kRtiyA~ (khilaune)| (2) udyAna, devAlaya, parakoTe tathA aneka prakAra kI darzanIya imaarteN| (3) vara kI vivAha-yAtrA ke dRzya, nRty|| (4) yuddha-kSetra, mahiSa-sA~Da Adi ke yuddha tathA pahalavAnoM kI kuztI evaM pazu-pakSiyoM ke yuddha sthala aadi| A~khoM ke sAmane isa prakAra ke kutUhalavardhaka, AzcaryakArI dRzya Ane para bhI bhikSu unheM dekhane ke lie utsuka evaM Atura nahIM ho tathA apanI cakSu indriya ke viSayoM para pUrNa saMyama rkhe| yaha bhikSu kI rUpa pratimA hai| -adhyayana 12, sUtra 333 DISCIPLINE OF SEEING An itinerant ascetic comes across a variety of scenes. For example, (1) Walls with beautiful illustrations of flowers, swastika etc. A variety of puppets and toys made of ivory, wood etc. (2) Gardens, temples, parapet walls and other attractive buildings. (3) Marriage processions, dances etc. (4) Battle fields, bull-fights, wrestling, arenas where animal or bird fights take place. Even when such entertaining and exciting scenes are before his eyes, an ascetic should avoid eagerness to see them. He should exercise discipline over his desire for scenic enjoyment. This is the selfregulation related to form. - Chapter 12, aphorism 333

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__ ina saba kalAoM evaM sundara AkRtiyoM tathA darzanIya sthAnoM ko dekhane ke lie jAne kA niSedha karane kA tAtparya yaha hai ki sAdhu kA jIvana sAdhanA ke lie hai, AtmA ko karmavandhanoM se mukta karane ke lie hai| ataH yadi vaha ina sundara padArthoM ko dekhane ke lie idhara-udhara jAegA yA dRSTi daur3AegA to usase cakSu indriya kA poSaNa hogA, mana meM rAga-dveSa yA moha kI utpatti hogI aura svAdhyAya evaM dhyAna kI sAdhanA meM vighna pdd'egaa| cakSu indriya para vijaya prApta karanA sAdhanA kA mUla uddezya hai| ataH sAdhu ko vividha vastuoM evaM sthAnoM ke rUpa saundarya ko dekhane kA prayatna nahIM karanA caahie| (hindI TIkA, pR. 1321-1322) // dvAdaza adhyayana samApta // Elaboration--In just one aphorism here the author censures eagerness for seeing forms of some listed things and other similar things. Elaborating specially on forms of beautiful things Acharya Shri Atmaramji M. writes This aphorism censures seeing beautiful forms. It conveys that there are four things that enhance beauty of a material thing or human being-(1) Stringing flowers into a garland or bouquet enhances the beauty of flowers and also the person wearing them. (2) A person adorned with a dress looks beautiful. Different variety of dresses are means of enhancing beauty. (3) Casting ornaments in a variety of moulds adds to the glitter and beauty of ornaments. Embellished with such ornaments a person looks more beautiful. (4) Proper stitching of clothes enhances their beauty. Wearing dresses designed and stitched in different fashions amply beautifies a person. This indicates that beauty of various things is enhanced when they undergo different processes. A simple piece of wood or stone becomes extraordinary if painted. Anyone looking at it is attracted. In the same way things like ivory, paper, gemstones etc. turn into objects of beauty when they undergo processes like painting, carving etc. Such things of art become objects of attraction not just for the time being but for all times to come. These mentions give a glimpse of the excellence attained by the crafts of that period. Even in absence of machines, rUpa-saptikA : dvAdaza adhyayana ( 447 ) Rupa Saptika : Twelfth Chapter AROO QGANA PBYGODYBODYGODYGOVEOYOYou MOHNNY

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man of that era had reached a perfection in architecture and sculpture that is difficult to achieve even today. The purpose of prohibiting ascetics to go to see such arts, beautiful forms and picturesque places is that ascetic life is for spiritual practices and liberating soul from the bondage of karmas. If he goes and looks around to enjoy these beautiful things he will appease his eyes; will be infected by attachment, aversion and fondness; and his studies and meditation will be disturbed. To win over the sense-organ of seeing is one of the basic goals of spiritual practices. Therefore an ascetic should never hanker to see beautiful things and places. (Hindi Tika, p. 1321-1322) AcArAMga sUtra (bhAga 2) || END OF SEPTET FIVE || || END OF TWELFTH CHAPTER || ( 448 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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para-kriyA-saptikA : trayodaza adhyayana Amukha + isa adhyayana kA nAma 'para-kriyA-saptikA' hai| + 'para' kA artha yahA~ sAdhu se itara-gRhastha kiyA gayA hai| gRhastha ke dvArA kI jAne vAlI kriyA ko 'para-kriyA' kahA gayA hai| 'para' zabda kA chaha prakAra se kathana kiyA gayA hai-(1) tatpara, (2) anyatara para, (3) Adeza-para, (4) krama-para, (5) bahu-para aura (6) prdhaan-pr| (1) tatpara-eka paramANu dUsare paramANu se bhinna hone ke kAraNa use tatpara kahate haiM arthAt vaha paramANu tat-usa paramANu se para-bhinna hai| (2) anyatara-para-eka dravya do paramANu se yukta, dUsarA tIna paramANu se yukta hai aura isI taraha anya dravya anya aneka parimANa vAle paramANuoM se yukta haiM, isa taraha ve paraspara eka-dUsare se anyatara haiM, yahI anyatara-para kahalAtA hai| (3) Adeza-para-kisI vyakti ke Adeza para kArya karanA Adeza-para kahalAtA hai, kyoMki Adeza kA paripAlaka Adeza dene vAle se bhinna hai| jaise-naukara apane svAmI yA adhikArI ke Adeza para kArya karate haiN| (4) krama-para-jaise eka-pradezI dravya se, dvi-pradezI dravya krama-para hai| isI prakAra isase Age kI saMkhyA kI bhI kalpanA kI jA sakatI hai| saMkhyA ke krama se jo para hoM unheM krama-para kahate haiN| (5) bahu-para-eka paramANu se tIna yA adhika paramANu vAle dravya bahu-para haiM, kyoMki unakI bhinnatA eka se adhika paramANuoM meM hai| (6) pradhAna-para-pada kI pradhAnatA ke kAraNa jo apane sajAtIya padArthoM se bhinna hai, use pradhAna-para kahate haiN| jaise-manuSyoM meM tIrthaMkara bhagavAna pradhAna haiM, pazuoM meM siMha aura vRkSoM meM arjuna tathA azoka vRkSa pradhAna mAnA jAtA hai| isase yaha spaSTa ho gayA ki jo vyakti apane se bhinna hai, use para kahate haiN| ataH sAdhu bhinna gRhastha ke dvArA sAdhu ke lie kI jAne vAlI kriyA ko para-kriyA kahate haiN| (hindI TIkA, pR. 1323) + aisI para-kriyA vividha rUpoM meM gRhasthAdi se lenA sAdhu ke lie varjita hai| vRttikAra ne spaSTIkaraNa kiyA hai ki gaccha-nirgata jinakalpI yA pratimA-pratipanna sAdhu ke lie para-kriyA kA sarvathA niSedha hai, kintu gacchAntargata sthavirakalpI ke lie kAraNavaza yatanA karane kA nirdeza hai| (AcArAMga vRtti, patrAMka 415-416; AcArAMga niyukti, gA. 326) para-kriyA-saptikA : trayodaza adhyayana ( 449 ) Para-Kriya Saptika : Thirteenth Chapter

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| PARA-KRIYA SAPTIKA : THIRTEENTH CHAPTER INTRODUCTION The title of this chapter is Para-Kriya Saptika. Para here means 'other than ascetic' or householder. The action of a householder is called para-kriya. The para term has been used six ways--(1) tat-para, (2) anyatar-para, (3) adesh-para, (4) krampara, (5) bahu-para, and (6) pradhan-para. 1. Tat-para-Tat means 'that and para means 'other'. Thus a paramanu (ultimate particle) other than that under consideration is called tat-par. 2. Anyatar-para-anyatar means as compared to an other. One type of matter is made up of two ultimate particles, another is made up of three ultimate particles and so on. Therefore one type of matter is different as compared to other type. This comparative difference is called anyatar-para. 3. Adesh-para-adesh means order. Thus to work under order of someoneelse is called adesh-para. One who carries out an order is other than the one who gives it. For example a servant carries out the order of his master or officer. 4. Kram-para-kram means progression. A matter particle occupying two space points is second in order of progression to the one occupying one space point. Numbers in successive progression can thus be conceived. That which is other or different in progression of numbers is called kram-para. 5. Bahu-para-bahu means many. In types of matter having one ultimate particle and three or more ultimate particles there is a AcArAMga sUtra (bhAga 2) ( 840 ) Acharanga Sutra (Part 2)

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difference of more than one or many constituents. Such matter is called bahu-para. 6. Pradhan-para-pradhan means main or important. Things which are different than other things of same kind due to their importance or status are called pradhan-para. For example in human beings Tirthankar is considered most important; in animals lion is considered most important; and in trees Arjuna and Ashoka are considered most important. It is this evident that a person other than oneself is called para. Therefore an action performed by a householder (a person other than ascetic) for an ascetic is called para-kriya or action of the other. (Hindi Tika, p. 1323) Seeking such actions or services from householders in various ways is prohibited for an ascetic. There is a clarification in the Vritti that for Jinakalpi ascetics living out of a group or those observing special regulations such para-kriya is absolutely prohibited, whereas a sthavir-kalpi ascetic living within the group is directed to be careful if need for some such service arises. (Acharanga Vritti, leaf 415-416; Acharanga Niryukti, verse 326) -fan-HfACHT : TIGYT 3Tezret (848) Para-Kriya Saptika : Thirteenth Chapter

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. ..... ..... .... ..A M A ND parakiriyA sattikkayaM : terasamaM ajjhayaNaM para-kriyA-saptikA : trayodaza adhyayana : SaSTha saptikA PARA-KRIYA SAPTIKA : THIRTEENTH CHAPTER : SEPTET SIX ACTION OF THE OTHER SEPTET para-kriyA-svarUpa 334. parakiriyaM ajjhatthiyaM saMseiyaM No taM sAie No taM nniyme| 334. para arthAt gRhastha ke dvArA AdhyAtmikI arthAt muni ke zarIra para kI jAne vAlI kAya-vyApArarUpI kriyA-karmavandhana jananI hai, (ataH) muni use mana se bhI na cAhe, na usake lie vacana se kahe, na hI kAyA se use kraae| FORM OF PARA-KRIYA 334. An activity related to the body done by a householder on the body of an ascetic is a cause of bondage of karmas; therefore, an ascetic should avoid it with mind speech and body. ___vivecana-cUrNikAra evaM vRttikAra ke anusAra-'sva' arthAt sAdhu aura sAdhu ke nimitta gRhastha dvArA kI jAne vAlI kriyA-ceSTA, vyApAra yA karma, para-kriyA hai| vaha para-kriyA karma-saMzleSikIkarmabandha kA kAraNa taba hotI hai, jaba dUsare (gRhastha) dvArA kI jAte samaya muni mana se usameM ruci le, mana se cAhe yA kahakara karA le yA kAyika saMketa dvArA kraave| ataH sAdhu ise na to mana se cAhe, na vacana aura kAyA se kraae| Elaboration According to Churni and Vritti self means ascetic while actions including efforts, activities and deeds, performed by a householder for the ascetic are called para-kriya. Such para-kriya becomes cause of bondage of karmas when the ascetic gets involved in it by desiring for it, telling to do it, or making a gesture to get it done. Therefore an ascetic should avoid it with mind, speech and body. pAda-pari karma para-kriyA niSedha 335. (ka) se siyA paro pAyAiM Amajjijja vA pamajjijja vA, No taM sAie No taM nniyme| * AcArAMga sUtra (bhAga 2) ( 452 ) Acharanga Sutra (Part 2)

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(kha) se siyA paro pAyAiM saMbAhijja vA palimaddejja vA, No taM sAie No taM nniyme| (ga) se siyA paro pAyAiM phusijja vA raejja vA, No taM sAie No taM nniyme| (gha) se siyA paro pAyAiM telleNa vA ghaeNa vA vasAe vA makkhijja vA anbhiMgejja vA, No taM sAie No taM nniyme| (ca) se siyA paro pAyAI loddheNa vA kakkeNa vA cuNNeNa vA vaNNeNa vA ulloDhejja vA uvvalejja vA, No taM sAie No taM nniyme| (cha) se siyA paro pAyAiM sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholijja vA paholijja vA, No taM sAie No taM nniyme| (ja) se siyA paro pAyAiM aNNayareNa vilevaNajAyeNa AliMpejja vA viliMpejja vA, No taM sAie No taM nniyme| (jha) se siyA paro pAyAI aNNayareNa dhUvaNajAeNaM dhUvejja vA padhUvejja kA, No taM sAie No taM nniyme| (Ta) se siyA paro pAyAo khANuyaM vA kaMTayaM vA NIharijja vA visohijja vA, No taM sAie No taM nniyme| (Tha) se siyA paro pAyAo pUrva vA soNiyaM vA NIharejja vA visohejja vA, No taM sAie No taM nniyme| 335. (ka) kadAcit koI gRhastha muni ke caraNoM ko vastrAdi se thor3A-sA poMche athavA bAra-bAra acchI taraha poMchakara sApha kare, sAdhu usa para-kriyA ko mana se na cAhe aura vacana evaM kAyA se bhI na kraae| (kha) koI gRhastha muni ke caraNoM ko sammardana kare yA davAe tathA bAra-vAra mardana kare . yA dabAe, sAdhu usa para-kriyA ko mana se na cAhe aura vacana evaM kAyA se bhI na kraae| (ga) koI gRhastha sAdhu ke caraNoM ko phUMka mArane hetu sparza kare tathA ra~ge to sAdhu usa para-kriyA ko mana se na cAhe aura na vacana evaM kAyA se kraae| (gha) koI gRhastha sAdhu ke caraNoM ko tela, ghI yA carbI se cupar3e masale tathA mAliza - kare to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se kraae| : para-kriyA-saptikA : trayodaza adhyayana ( 453 ) Para-Kriya Saptika : Thirteenth Chapter -HATHORMONE

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JoRARIALWANWAROUNDALWANT SOURC (ca) koI gRhastha sAdhu ke caraNoM ko lodha, karka, cUrNa yA varNa se ubaTana kare athavA upalepa kare to sAdhu mana se bhI na cAhe aura na vacana evaM kAyA se use kraae| (cha) koI gRhastha sAdhu ke caraNoM ko prAsuka zItala jala se yA uSNa jala se prakSAlana kare athavA acchI taraha se dhoe to sAdhu use mana se na cAhe aura na vacana evaM kAyA se kraae| (ja) koI gRhastha sAdhu ke pairoM kA isI prakAra ke kinhIM vilepana dravyoM se eka bAra yA bAra-bAra Alepana-vilepana kare to sAdhu usameM mana se bhI ruci na le aura na hI vacana evaM kAyA se use kraae| (jha) koI gRhastha sAdhu ke caraNoM ko kisI prakAra ke viziSTa dhUpa se dhUpita aura pradhUpita kare to use mana se na cAhe aura na hI vacana evaM kAyA se use kraae| (Ta) koI gRhastha sAdhu ke pairoM meM lage hue chUTe yA kA~Te Adi ko nikAle yA use zuddha kare to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se use kraae| (Tha) koI gRhastha sAdhu ke pairoM meM lage rakta aura mavAda ko nikAle yA use nikAlakara zuddha kare to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| CENSURE OF FOOT PARA-KRIYA 335. (a) In case some householder wipes the feet of an ascetic once just a little or properly cleans by wiping many times, the ascetic should not get involved in that para-kriya by desiring for it, telling to do it or making a gesture to get it done. In other words he should avoid it with mind, speech and body. (b) In case some householder massages, gently or with pressure, the feet of an ascetic once or many times, the ascetic should avoid that para-kriya with mind, speech and body. (c) In case some householder touches in order to blow air on or paint the feet of an ascetic, the ascetic should avoid that parakriya with mind, speech and body. (d) In case some householder anoints, rubs or massages the feet of an ascetic with oil, butter or fat, the ascetic should avoid that para-kriya with mind, speech and body. / AcArAMga sUtra (bhAga 2) ( 454 ) Acharanga Sutra (Part 2)

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(e) In case some householder rubs or cleanses the feet of an ascetic with (fragrant powders like -- ) lodhra, karka, powder or dye, the ascetic should avoid that para-kriya with mind, speech and body. (f) In case some householder sprinkles or washes the feet of an ascetic with uncontaminated cold or hot water, the ascetic should avoid that para- kriya with mind, speech and body. (g) In case some householder anoints or rubs the feet of an ascetic with various ointments once or many times, the ascetic should avoid that para-kriya with mind, speech and body. (h) In case some householder perfumes or fumigates the feet of an ascetic with some special perfume or incense, the ascetic should avoid that para- kriya with mind, speech and body. (i) In case some householder extracts or removes splinters or thorns from the feet of an ascetic and cleans them, the ascetic should avoid that para-kriya with mind, speech and body. (j) In case some householder extracts or removes pus or blood from the feet of an ascetic and cleans them, the ascetic should avoid that para-kriya with mind, speech and body. kAya - parikarma para- kriyA-niSedha 336. (ka) se siyA paro kAyaM Amajjejja vA pamajjejja vA, No taM sAie No taM niyame / (kha) se siyA paro kArya saMbAdhejja vA palimaddejja vA No taM sAie No taM niyame / (ga) se siyA paro kArya telleNa vA ghaeNa vA vasAe vA makkhejja vA abbhaMgejja vA, No taM sAie No taM niyame / (gha) se siyA paro kAyaM lodveNa vA kakkeNa vA cuNNeNa vA vaNNeNa vA ullolejja vA uvvalejja vA No taM sAie No taM Niyame / (ca) se siyA paro kAyaM sItodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA padhovejja vA No taM sAie No taM Niyame / para- kriyA - saptikA : trayodaza adhyayana ( 455 ) Para-Kriya Saptika: Thirteenth Chapter

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live th (cha) se siyA paro kArya aNNayareNaM vilevaNajAeNaM AliMpejja vA viliMpejja vA, No taM sAie No taM niyame / " (ja) se siyA paro kArya aNNayareNa dhUvaNajAeNa dhUvejja vA padhUvejja vA No taM sAie No taM niyame / 336. (ka) koI gRhastha muni ke zarIra ko eka bAra yA bAra-bAra poMchakara sApha kare to sAdhu use mana se bhI na cAhe, na vacana evaM kAyA se kraae| (kha) koI gRhastha muni ke zarIra ko eka bAra yA bAra-bAra dabAe tathA vizeSa rUpa se mardana kare to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se kraae| (ga) koI gRhastha muni ke zarIra para tela, ghI Adi cupar3e, masale yA mAliza kare to sAdhu na to use mana se hI cAhe aura na vacana evaM kAyA se kraae| (gha) koI gRhastha muni ke zarIra para lodha, karka, cUrNa yA varNa kA ubaTana kare, lepana kare to sAdhu na to use mana se hI cAhe aura na vacana evaM kAyA se kraae| (ca) kadAcit koI gRhastha sAdhu ke zarIra ko prAsuka zItala jala se yA uSNa jala se prakSAlana kare yA acchI taraha dhoe to sAdhu na to use mana se cAhe aura na vacana evaM kAyA se kraae| (cha) koI gRhastha muni ke zarIra para kisI prakAra ke viziSTa vilepana kA eka bAra lepa kare yA bAra-bAra lepa kare to sAdhu na to use mana se cAhe aura na use vacana evaM kAyA se kraae| (ja) koI gRhastha muni ke zarIra ko kisI prakAra ke dhUpa se dhUpita kare yA pradhUpita kare to sAdhu na to use mana se cAhe aura na vacana evaM kAyA se karAe / CENSURE OF BODILY PARA-KRIYA 336. (a) In case some householder wipes the body of an ascetic once or many times, the ascetic should avoid that para-kriya with mind, speech and body. (b) In case some householder massages, gently or with pressure, the body of an ascetic once or many times, the ascetic should avoid that para-kriya with mind, speech and body. AcArAMga sUtra (bhAga 2) ( 456 ) Acharanga Sutra (Part 2) + Love &

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___(c) In case some householder anoints, rubs or massages the body of an ascetic with oil, butter or fat, the ascetic should avoid that para-kriya with mind, speech and body. (d) In case some householder rubs or cleanses the body of an ascetic with lodhra, karka, powder or dye, the ascetic should avoid that para-kriya with mind, speech and body. (e) In case some householder sprinkles or washes the body of an ascetic with uncontaminated cold or hot water, the ascetic should avoid that para-kriya with mind, speech and body. (f) In case some householder anoints or rubs the body of an ascetic with various ointments once or many times, the ascetic should avoid that para-kriya with mind, speech and body. (g) In case some householder perfumes or fumigates the body of an ascetic with some special perfume or incense, the ascetic should avoid that para-kriya with mind, speech and body. vraNa-parikarma rUpa parakriyA niSedha 337. (ka) se siyA paro kAryasi vaNaM Amajjejja vA pamajjeja vA, No taM sAie No taM nniyme| __(kha) se siyA paro kAryasi vaNaM saMbAhejja vA palimaddejja vA, No taM sAie No taM nniyme| (ga) se siyA paro kAyaMsi vaNaM telleNa vA ghaeNa vA vasAe vA makkhejja vA bhiliMgejja vA, No taM sAie No taM nniyme| (gha) se siyA paro kAyaMsi vaNaM loddheNa vA kakkeNa vA cuNNeNa vA vaNNeNa vA ulloDhejja vA uvvalejja vA, No taM sAie No taM nniyme| (ca) se siyA paro kAryasi vaNaM sIodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA paholejja vA, No taM sAie No taM nniyme| (cha) se siyA paro kAyaMsi vaNaM aNNayareNaM satthajAeNaM acchiMdejja vA vicchiMdejja vA, No taM sAie No taM nniyme| para-kriyA-saptikA : trayodaza adhyayana ( 457 ) Para-Kriya Saptika : Thirteenth Chapter

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toshiyangainaimenbanoBen :rontomintonosupakontororozisutorontokontoronguironbaironronbeironsuronguzisutorongukontoroidesu (ja) se siyA paro (kAryasi vaNaM) aNNayareNaM satthajAeNaM acchiMdittA vA vicchiMdittA vA pUrva vA soNiyaM vA NIharejja vA, No taM sAie No taM nniyme| 337. (ka) koI gRhastha sAdhu ke zarIra para hue vraNa (ghAva) ko eka bAra poMche yA / bAra-bAra acchI taraha se poMchakara sApha kare to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se use kraae| (kha) koI gRhastha sAdhu ke zarIra para hue vraNa ko dabAe yA acchI taraha mardana kare to * sAdhu mana se bhI na cAhe aura na vacana evaM kAyA se kraae| __(ga) koI gRhastha sAdhu ke zarIra hue vraNa ke Upara tela, ghI yA vasA cupar3e, masale, lagAe yA mardana kare to sAdhu mana se bhI na cAhe aura na vacana evaM kAyA se kraae| (gha) koI gRhastha sAdhu ke zarIra para hue vraNa ke lodha, karka, cUrNa yA varNa Adi vilepana dravyoM kA Alepana-vilepana kare to sAdhu mana se bhI na cAhe aura na vacana evaM kAyA se kraae| (ca) koI gRhastha sAdhu ke zarIra para hue vraNa ko prAsuka zItala yA uSNa jala se eka bAra yA bAra-bAra dhoe to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se kraae| (cha) koI gRhastha sAdhu ke zarIra para hue vraNa ko kisI prakAra ke zastra se thor3A-sA chedana kare yA vizeSa rUpa se chedana kare to sAdhu use mana se bhI na cAhe aura na hI use vacana evaM kAyA se kraae| (ja) koI gRhastha sAdhu ke zarIra para hue vraNa ko kisI vizeSa zastra se thor3A-sA yA vizeSa rUpa se chedana karake usameM se mavAda yA rakta nikAle yA use sApha kare to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| CENSURE OF PARA-KRIYA ON WOUNDS 337. (a) In case some householder wipes a wound on the body of an ascetic once or many times, the ascetic should avoid that para-kriya with mind, speech and body. (b) In case some householder massages, gently or with pressure 9 a wound on the body of an ascetic once or many times, the ascetic should avoid that para-kriya with mind, speech and body. AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) ACE* CANS * "*

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GDB2 (c) In case some householder anoints, rubs or massages a wound on the body of an ascetic with oil, butter or fat, the ascetic should avoid that para-kriya with mind, speech and body. (d) In case some householder rubs or cleanses a wound on the body of an ascetic with lodhra, karka, powder or dye, the ascetic should avoid that para-kriya with mind, speech and body. (e) In case some householder sprinkles or washes a wound on the body of an ascetic with uncontaminated cold or hot water, the ascetic should avoid that para-kriya with mind, speech and body. (f) In case some householder cuts or incises a wound on the body of an ascetic with some surgical instrument, the ascetic should avoid that para-kriya with mind, speech and body. (g) In case some householder cuts or incises a wound on the body of an ascetic with some surgical instruments and extracts or removes pus and blood from it, the ascetic should avoid that para-kriya with mind, speech and body. granthI arza- bhagaMdara Adi para para kriyA - niSedha 338. (ka) se siyA paro kAryasi gaMDaM vA araiyaM vA pulaiyaM vA bhagaMdalaM vA Amajjijja vA pamajjijja vA, No taM sAie No taM niyame / (kha) se siyA paro kAryasi gaMDaM vA araiyaM vA pulaiyaM vA bhagaMdalaM vA saMbAhejja vA palimaddejja vA, No taM sAie No taM niyame / (ga) se siyA paro kAryasi gaMDaM vA jAva bhagaMdalaM vA telleNa vA ghaeNa vA vasAe vA makkhejja vA bhiliMgejja vA, No taM sAie No taM niyame / (gha) se siyA paro kAryasi gaMDaM vA jAva bhagaMdalaM vA loddheNa vA kakkeNa vA cuNNeNa vA vaNNeNa vA ulloDhejja vA uvvalejja vA, No taM sAie No taM Niyame / (ca) se siyA paro kAyaMsi gaMDaM vA jAva bhagaMdalaM vA soodagaviyaDeNa vA usiNodagaviyaDeNa vA uccholejja vA paholejja vA No taM sAie No taM Niyame / para-kriyA - saptikA : trayodaza adhyayana ( 459 ) Para-Kriya Saptika: Thirteenth Chapter For Private Personal Use Only

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(cha) se siyA paro kAyaMsi gaMDaM vA araiyaM vA jAva bhagaMdalaM vA aNNayareNaM satthajAyeNaM acchiMdejja vA vicchiMdejja vA aNNayareNaM satthajAyeNaM acchiMdittA vA vicchiMdittA vA pUyaM vA soNiyaM vA NIharejja vA visohejja vA, No taM sAie No taM Niyame / 338. (ka) koI gRhastha sAdhu ke zarIra meM hue gaMDa (gA~Tha), arza (massA, bavAsIra), pulaka (phor3A) athavA bhagaMdara ko eka bAra yA bAra-bAra papolakara sApha kare to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| (kha) koI gRhastha sAdhu ke zarIra meM hue gaMDa, arza, pulaka athavA bhagaMdara ko dabAe yA parimardana kare to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| (ga) koI gRhastha sAdhu ke zarIra meM hue gaMDa, arza, pulaka athavA bhagaMdara para tela, ghI, vasA cupar3e, male yA mAliza kare to sAdhu use mana se na cAhe aura na hI vacana evaM kAyA se kraae| (gha) koI gRhastha sAdhu ke zarIra meM hue gaMDa, arza, pulaka athavA bhagaMdara para lodha, karka, cUrNa yA varNa kA thor3A yA adhika upalepana kare to sAdhu use mana se bhI na cAhe na hI vacana aura kAyA se kraae| (ca) yadi koI gRhastha muni ke zarIra meM hue gaMDa, arza, pulaka athavA bhagaMdara ko prAsuka, zItala aura uSNa jala se thor3A yA bahuta bAra dhoe to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| (cha) yadi koI gRhastha muni ke zarIra meM hue gaMDa, arza, pulaka athavA bhagaMdara ko kisI vizeSa zastra se thor3A-sA chedana kare yA vizeSa rUpa se chedana kare athavA kisI vizeSa zastra se thor3A-sA yA vizeSa rUpa se chedana karake mavAda yA rakta nikAle yA use sApha kare to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| CENSURE OF PARA-KRIYA ON BOIL AND FISTULA 338. (a) In case some householder wipes a tumor, piles, boil or fistula on the body of an ascetic once or many times, the ascetic should avoid that para-kriya with mind, speech and body. (b) In case some householder massages, gently or with pressure, a tumor, piles, boil, or fistula on the body of an ascetic AcArAMga sUtra (bhAga 2) ( 460 ) Acharanga Sutra (Part 2)

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. . . Re. .. . . once or many times, the ascetic should avoid that para-kriya with mind, speech and body. ___(c) In case some householder anoints, rubs or massages a $ tumor, piles, boil or fistula on the body of an ascetic with oil, butter or fat, the ascetic should avoid that para-kriya with mind, speech and body. (d) In case some householder rubs or cleanses a tumor, piles, boil or fistula on the body of an ascetic with lodhra, karka, powder or dye, the ascetic should avoid that para-kriya with mind, speech and body. (e) In case some householder sprinkles or washes a tumor, piles, boil or fistula on the body of an ascetic with uncontaminated cold or hot water, the ascetic should avoid that para-kriya with mind, speech and body. (f) In case some householder cuts or incises a tumor, piles, boil or fistula on the body of an ascetic with some surgical instruments, or cuts or incises and extracts or removes pus and blood from it, the ascetic should avoid that para-kriya with mind, speech and body. vizeSa zabdoM ke artha 'gaMDa' Adi zabdoM ke artha-prAkRta koza ke anusAra gaMDa zabda ke gAlagaMDa-mAlAroga, gA~Tha, granthI, phor3A, sphoTaka Adi artha hote haiN| 'araiyaM' (arai) ke ara, arza, massA, babAsIra Adi artha milate haiN| 'pulayaM' (pula) kA artha choTA phor3A yA pha~sI hotA hai| acchiMdaNaM-eka bAra yA thor3A-sA chedn| vicchiMdaNaM-bahuta bAra yA bAra-bAra athavA acchI taraha chedana krnaa| (pAia-sadda mahaNNavo) ___ 'Alepa' ke tIna artha nizItha cUrNi, pR. 215-217 para milate haiN| Alevo trividho vedaNapasamakArI, pAkakArI, putaadinniihrnnkaarii| arthAt Alepa tIna prakAra kA hai-(1) vedanA - zAnta karane vAlA, (2) phor3A pakAne vAlA, (3) mavAda nikAlane vaalaa| Technical Terms : Ganda-enlarged glands in neck, tumor, boil, sty etc. Araiyam-bleeding piles or haemorrhoids. Pulayam-small boil. Achchhindanam-incise or cut a little or once. Vichchhindanam para-kriyA-saptikA : trayodaza adhyayana ( 461 ) Para-Kriya Saptika : Thirteenth Chapter

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incise or cut many times or again and again or deeply. (Paia Sadda Mahannavo) Aalep-applying ointment; according to Nishith Churni (p. 215217) it is of three types--(1) for relieving pain, (2) for fomenting a boil, and (3) for expelling pus. aMga-parikarmarUpa para-kriyA-niSedha 339. (ka) se siyA paro kAryasi seyaM vA jallaM vA NIharijja vA visohijja vA, No taM sAie No taM nniyme| (kha) se siyA paro acchimalaM vA kaNNamalaM vA daMtamalaM vA nahamalaM vA NIharejja vA visohejja vA, No taM sAie No taM nniyme| (ga) se siyA paro dIhAI vAlAI dIhAI romAiM dIhAiM bhamuhAI dIhAiM kakkharomAiM dIhAiM vatthiromAiM kappejja vA saMThavejja vA, No taM sAie No taM nniyme| ___ (gha) se siyA paro sIsAo likkhaM vA jUyaM vA NIharejja vA visohejja vA, No taM sAie No taM nniyme| 339. (ka) koI gRhastha sAdhu ke zarIra se pasInA yA maila se yukta pasIne ko poMche yA sApha kare to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| (kha) koI gRhastha sAdhu ke A~kha kA maila, kAna kA maila, dA~ta kA maila yA nakha kA maila nikAle yA use sApha kare, to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| ___ (ga) koI gRhastha sAdhu ke sira ke lambe kezoM, lambe romoM, bhauMhoM evaM kA~kha ke lambe romoM, lambe guhya sthAna ke romoM ko kATe athavA sa~vAre to sAdhu use mana se bhI na cAhe aura na hI vacana evaM kAyA se kraae| (gha) koI gRhastha sAdhu ke sira se jUM yA lIkha nikAle yA sira sApha kare to sAdhu mana se bhI na cAhe aura na hI vacana evaM kAyA se aisA kraae| CENSURE OF PARA-KRIYA OF BEAUTIFICATION 339. (a) In case some householder wipes or cleans sweat or sweat smeared with dirt on the body of an ascetic, the ascetic should avoid that para-kriya with mind, speech and body. AcArAMga sUtra (bhAga 2) ( 462 ) Acharanga Sutra (Part 2) SPEPREPARAPOORDERERGADGPOTEORGRANGPRAGPD Rake. ofe.ske.sir fax.vid.sis ofessios.wike.sie.sis.sis.skie.kes orde ke ke ke.ske.ke.ske.ke.ske.ke.ske.saks.ske.ske.sleakerlan DR TOMAMANMag " " ar *

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(b) In case some householder extracts or cleans dirt from the eyes, ears, teeth or nails of an ascetic, the ascetic should avoid that para-kriya with mind, speech and body. (c) In case some householder cuts or dresses the long hair on an ascetic's head, body, eyebrows, armpits or private parts, the ascetic should avoid that para-kriya with mind, speech and body. (d) In case some householder removes or wipes of nit or lice from an ascetic's head, the ascetic should avoid that para-kriya with mind, speech and body. paricaryArUpa para-kriyA-niSedha 340. (ka) se siyA paro aMkaMsi vA paliyaMkaMsi vA tuyaTTAvittA pAyAI Amajjejja vA pamajjejja vA (No taM sAie No taM Niyame) evaM heTThimo gamo pAyAi bhaanniyvyo| (kha) se siyA paro aMkaMsi vA paliyaMkaMsi vA tuyaTTAvittA hAraM vA aDDhahAraM vA uratthaM vA geveyaM vA mauDaM vA pAlaMbaM vA suvaNNasuttaM vA AviMdhejja vA piNihejja vA, No taM sAie No taM nniyme| (ga) se siyA paro ArAmaMsi vA ujjANaMsi vA NIharittA vA visohittA vA pAyAI Amajjejja vA pamajjejja vA No taM sAie No taM Niyame evaM NeyavyA aNNamaNNakiriyA vi| 340. (ka) koI gRhastha sAdhu ko apanI goda meM yA pala~ga para liTAkara yA karavaTa badalavAkara usake caraNoM ko vastrAdi se eka bAra yA bAra-bAra bhalIbhA~ti poMchakara sApha kare; sAdhu ise mana se bhI na cAhe aura na vacana evaM kAyA se use kraae| isake bAda caraNoM se sambandhita nIce ke pUrvokta 9 sUtroM meM jo pATha kahA gayA hai, vaha saba pATha yahA~ bhI kahanA caahie| (kha) koI gRhastha sAdhu ko apanI goda meM yA pala~ga para liTAkara yA karavaTa badalavAkara usako hAra (aThAraha lar3I vAlA), ardhahAra (nau lar3I kA), vakSa-sthala para pahanane yogya AbhUSaNa, gale kA AbhUSaNa, mukuTa, lambI mAlA, suvarNa sUtra bA~dhe yA pahanAe to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se usase aisA kraae| para-kriyA-saptikA : trayodaza adhyayana ( 463 ) Para-Kriya Saptika : Thirteenth Chapter OPPOTEOMPHEORYAYSony

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(ga) koI gRhastha sAdhu ko ArAma yA udyAna meM le jAkara yA praveza karAkara usake caraNoM ko eka bAra poMche, bAra-bAra acchI taraha poMchakara sApha kare to sAdhu use mana se bhI na cAhe aura na vacana evaM kAyA se kraae| isI prakAra sAdhuoM kI anyonya kriyA-sAdhuoM kI pArasparika kriyAoM ke viSaya meM bhI ye saba sUtra pATha samajha lene caahie| CENSURE OF SERVICE PARA-KRIYA 340 (a) In case some householder wipes with cloth (etc.) the feet of an ascetic taking him in his lap or putting or turning him in a bed, the ascetic should avoid that para-kriya with mind, speech and body. Also read all the nine aphorisms detailed earlier changing the context. (b). In case some householder adorns an ascetic, taking him in his lap or putting or turning him in a bed, with haar (necklace with eighteen strings), ardha-haar (necklace with nine strings), ornaments for chest and neck, crown and golden chain, the ascetic should avoid that para-kriya with mind, speech and body. (c) In case some householder wipes with cloth (etc.) the feet of an ascetic taking him in a garden, the ascetic should avoid that para-kriya with mind, speech and body. Also read all the aforesaid aphorisms in context of all anyonya-kriya or reciprocal activities amongst ascetics. maMtra yA auSadha-cikitsA kA niSedha __341. (ka) se siyA paro suddhaNaM vA vaibaleNaM teicchaM AuTTe, se siyA paro asuddheNaM vaibaleNaM teicchaM AuTTe, se siyA paro gilANassa sacittAI kaMdANi vA mUlANi vA tayANi vA hariyANi vA khaNitu vA kaDDhettu vA kaDDhAvettu vA teicchaM AuTTejjA, No taM sAie No taM niyme| ___ kaDuveyaNA kaTu veyaNA pANa-bhUya-jIva-sattA vedaNaM vedeti| AcArAMga sUtra (bhAga 2) ( 464 ) Acharanga Sutra (Part 2)

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___ (kha) evaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savvaTehiM sahie OM samie sadA jae, seyamiNaM mnnnnejjaasi| -tti bemi| // SaSThaM sattikkayaM sammattaM // // terasamaM ajjhayaNaM sammattaM // 341. (ka) yadi koI gRhastha zuddha vAgbala (maMtra-bala) se sAdhu kI cikitsA karanA cAhe athavA vaha gRhastha azuddha maMtra-bala se sAdhu kI vyAdhi upazAnta karanA cAhe athavA vaha gRhastha kisI rogI sAdhu kI cikitsA sacitta kaMda, mUla, chAla yA harI ko khodakara yA khIMcakara, bAhara nikAlakara yA nikalavAkara cikitsA karanA cAhe to sAdhu use mana se bhI nahIM cAhe aura na hI vacana se kahakara yA kAyA se ceSTA karake kraae| ___ yadi sAdhu ke zarIra meM ugra vedanA ho to (yaha vicAra karake use samabhAva se sahana kare ki) samasta prANI, bhUta, jIva aura sattva apane kiye hue azubha karmoM ke anusAra kaTuka vedanA kA anubhava karate haiN| (kha) yaha para-kriyA se virati hI usa sAdhu yA sAdhvI kA samagra AcAra sarvasva hai, jisake lie samasta ihalaukika-pAralaukika prayojanoM se yukta tathA jJAnAdi sahita evaM samitiyoM se samanvita hokara sadA prayatnazIla rahe aura isI ko apane lie zreyaskara smjhe| ___ -aisA maiM kahatA huuN| CENSURE OF TREATMENT WITH MANTRA OR MEDICINE ____341. (a) In case some householder intends to cure an ascetic with the power of pure or impure mantra, or some sachit bulbous root, stalk, bark or plants by digging or pulling these out or getting these dug or pulled out, the ascetic should avoid that para-kriya with mind, speech and body. If the ascetic is suffering great pain (he should tolerate it with equanimity thinking that) all beings, organisms, souls and entities suffer grave pain according to their bad deeds. (b) This (renouncing para-kriya) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue with self-regulations believing these to be beneficial for him. -So I say. * para-kriyA-saptikA : trayodaza adhyayana ( 465 ) Para-Kriya Saptika : Thirteenth Chapter

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vivecana - isa sampUrNa adhyayana meM gRhastha dvArA sAdhu kI vividha prakAra se kI jAne vAlI zArIrika paricaryA, aMga mardana, aMga vilepana, vraNa cikitsA tathA anya prakAra kI sevA gRhastha se lene kA niSedha kiyA hai| isake pIche mukhya uddezya do haiM - eka sAdhu eka svAvalambI sAdhaka hai, vaha kisI anya para Azrita na rhe| apanA pratyeka kArya apane hAtha se hI kare, zrama karanA zramaNa kI sArthakatA hai| dUsarA uddezya hai - gRhastha dvArA sevA lene para zArIrika sukhazIlatA kI bhAvanA bar3hatI hai aura gRhastha sAdhu ke bhaktirAgavaza aneka prakAra kI sAvadya kriyAe~ karake bhI use sAtA pahu~cAnA cAhatA hai jisase sAdhu ke vratoM meM doSa lagane kI saMbhAvanA hai| isa samasta viSaya para AcArya zrI AtmArAma jI ma. ne bahuta hI spaSTa rUpa meM prakAza DAlA hai, jo unhIM kI bhASA meM yahA~ uddhRta hai prastuta adhyayana meM para- kriyA ke sambandha meM vistAra se varNana kiyA gayA hai| isa meM batAyA gayA hai ki yadi koI gRhastha sAdhu ke paira Adi kA pramArjana karake use garma yA ThaNDe pAnI se aura usa para tela, ghRta Adi snigdha padArthoM kI mAliza kare yA usake ghAva Adi ko sApha kare yA bavAsIra Adi kI vizeSa rUpa se zalya cikitsA Adi kare yA koI gRhastha sAdhu ko apanI goda meM yA palaMga para baiThAkara mAliza kara use AbhUSaNoM se susajjita kare yA usake sira ke bAla, roma, nakha evaM guptAMgoM para bar3he hue bAloM ko dekhakara unheM sApha kare, to sAdhu ukta kriyAoM ko na mana se cAhe aura na vANI evaM kAyA se unake karane kI preraNA de| vaha ukta kriyAoM ke lie spaSTa inakAra kara de| yaha sUtra vizeSa rUpa se jinakalpI muni se saMbaddha hai, jo roga Adi ke utpanna hone para bhI auSadha kA sevana nahIM karate / sthavirakalpI muni niravadya evaM nirdoSa auSadha le sakate haiN| jJAtAsUtra meM zailaka rAjaRSi ke cikitsA karavAne kA ullekha hai / parantu sAdhu ko binA kisI viziSTa kAraNa ke gRhastha se tela Adi kA mardana nahIM karavAnA cAhie aura isI dRSTi se sUtrakAra ne gRhastha ke dvArA caraNa sparza Adi kA niSedha kiyA hai| yaha niSedha bhakti kI dRSTi se nahIM, balki tela Adi kI mAliza karane kI apekSA se kiyA gayA hai| yadi koI gRhastha zraddhA evaM bhaktivaza sAdhu kA caraNa sparza kare to isake lie bhagavAna ne niSedha nahIM kiyA hai| upAsakadazAMgasUtra meM batAyA gayA hai ki jaba gautama Ananda zrAvaka ko darzana dene gae to Ananda ne unake caraNoM kA sparza kiyA thaa| isase spaSTa hotA hai ki yadi koI gRhastha vaiyAvRtya karane yA paira Adi prakSAlana karane ke lie pairoM kA sparza kare to sAdhu usake lie inakAra kara de| yaha vaiyAvRtya karavAne kA prakaraNa jinakalpI evaM sthavirakalpI sabhI muniyoM se sambandhita hai arthAt kisI bhI muni ko gRhastha se paira Adi kI mAliza nahIM karavAnI cAhie aura gRhastha se unakA prakSAlana bhI nahIM karavAnA caahie| isI taraha yadi koI gRhastha sAdhu ko apanI goda meM yA palaMga para baiThAkara use AbhUSaNa Adi se sajAe yA usake sira ke bAla, roma, nakha Adi ko sApha kare to sAdhu aisI kriyAe~ na krvaae| isa pATha se yaha spaSTa hotA hai ki yaha jinakalpI muni ke prakaraNa kA hai aura vaha kevala mukhavastrikA aura rajoharaNa lie hue hai| kyoMki isa pATha meM batAyA gayA hai ki koI gRhastha muni ke sira ke, kukSi ke tathA guptAMgoM ke bar3he hue bAla dekhakara unheM sApha karanA cAhe to sAdhu aisA na AcArAMga sUtra (bhAga 2) ( 466 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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karane de| yahA~ para mU~cha evaM dAr3hI ke bAloM kA ullekha nahIM kiyA gayA hai| isase spaSTa hotA hai ki mukhavastrikA ke kAraNa usake dAr3hI evaM mU~choM ke bAla dikhAI nahIM dete haiM aura cAdara evaM colapaTTaka nahIM hone ke kAraNa kukSi evaM guptAMgoM ke bAla parilakSita ho rahe haiN| isase yaha bhI siddha hotA hai ki sarvathA nagna rahane vAle jinakalpI muni bhI mukhavastrikA aura rajoharaNa rakhate the| isase yaha spaSTa hotA hai ki sAdhu ko gRhastha se uparokta kriyAe~ nahIM karavAnI caahie| kyoMki yaha karmabandha kA kAraNa hai, isalie sAdhu mana, vacana aura zarIra se inakA Asevana na kare / aura binA kisI vizeSa kAraNa ke paraspara meM bhI ukta kriyAe~ na kre| kyoMki dUsare sAdhu ke zarIra Adi kA sparza karane se mana meM vikAra bhAva jAgRta ho sakatA hai aura svAdhyAya kA mahattvapUrNa samaya yoM hI naSTa ho jAtA hai| ataH sAdhu ko paraspara meM mAliza Adi karane meM samaya nahIM lagAnA caahie| parantu vizeSa paristhiti meM sAdhu apane sAdharmika sAdhu kI mAliza Adi kara sakatA hai, usake ghAvoM ko bhI sApha kara sakatA hai| astu, yaha pATha utsarga mArga se saMbaddha hai aura utsarga mArga meM sAdhu ko paraspara meM ye kriyAe~ nahIM karanI caahie| ( hindI TIkA, pR. 1335-1336) sUtra 340 meM batAyA gayA hai ki yadi koI gRhastha zuddha yA azuddha maMtra se yA sacitta vastuoM se cikitsA kare to sAdhu usakI abhilASA na rakhe aura na usake lie vANI evaM zarIra se AjJA de| jisa maMtra Adi kI sAdhanA yA prayoga ke lie pazu-pakSI kI hiMsA Adi sAvadya kriyA karanI par3e use azuddha maMtra kahate haiM aura jisakI sAdhanA evaM prayoga ke lie sAvadha anuSThAna na karanA par3e use zuddha maMtra kahate haiM parantu sAdhu ubhaya prakAra kI maMtra cikitsA na kare aura na apane svAsthya lAbha ke lie sacitta auSadhiyoM kA hI upayoga kre| vaha pratyeka sthiti meM apanI Atma-zakti ko bar3hAne kA prayatna kare / vedanIya karma ke udaya se udita hue rogoM ko samabhAvapUrvaka sahana kre| vaha yaha soce ki 'pUrva meM ba~dhe hue azubha karma ke udaya se roga ne mujhe Akara ghera liyA hai| isa vedanA kA karttA maiM hI huuN| jaise maiMne ha~sate hue ina karmoM kA baMdha kiyA hai usI taraha ha~sate hue isakA vedana karU~gA / parantu inakI upazAnti ke lie kisI bhI prANI ko kaSTa nahIM dU~gA aura na taMtra-maMtra kA sahArA hI lU~gA / ' (hindI TIkA pR. 1339) // SaSTha saptikA samApta // // trayodaza adhyayana samApta // Elaboration-This chapter gives direction to avoid all and every service offered by a householder to an ascetic including cleaning of the body, massage, anointing and dressing wounds. One purpose for this is that an ascetic is an independent seeker therefore he should not become dependent on others. He should do all his work with his own hands. To do shram ( labour) is to justify his being called a shraman. The other purpose being-accepting services from householders increases desire for physical comforts. Devotion for ascetics inspires para- kriyA - saptikA : trayodaza adhyayana ( 467 ) Para-Kriya Saptika: Thirteenth Chapter For Private Personal Use Only

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INNAN VW LOWO XX, . NA .60 MB .PARADOS the householder to provide comforts to an ascetic even by indulging in various sinful activities. This has chances of blemishing asceticdiscipline or vows of an ascetic. Acharya Shri Atmaramji M. has elaborated this subject with great clarity. We quote his words, This chapter discusses in details the topic of para-kriya. It informs that if a householder wants to clean the feet or body of an ascetic, wash them with cold or hot water, massage them with greasy substances; cleans his wounds or gives surgical treatment to his ailments like fistula; takes the ascetic in his lap or puts him in bed to massage his body and adorn him with ornaments; cuts or dresses his nails or hair on his head, body and private parts; then the ascetic should not get involved in that para-kriya by desiring for it, telling to do it or making a gesture to get it done. He should emphatically forbid such activities These directions are particularly for a Jinakalpi ascetic who does not take medicine even when sick. The Sthavir-kalpi ascetics may take faultless and acceptable medicines. In Jnata Sutra there is a mention of Shailak Rajarshi taking treatment. However, an ascetic should not get oil massage (etc.) done by a householder without some special reason. Only for these reasons even touching of feet of an ascetic by a householder is censured. This censure is not in context of devotion but that of services like oil massage (etc.). Bhagavan has not censured touching of feet out of devotion. It is mentioned in the Upasakdashanga Sutra that when Gautam visited Anand Shravak, the later touched his feet. This indicates that if a householder wants to touch the feet of an ascetic to wash them or for hospitality, the ascetic should refuse. This topic of hospitality is for both Jinakalpi and Sthavir-kalpi ascetics. In other words no ascetic should get his feet etc. washed or massaged from a householder. In the same way an ascetic should forbid activities like adorning him with ornaments or dressing his hair, nails etc. after taking him in his lap or putting him in bed. The text indicates that this rule is for Jinakalpi ascetic who only carries ascetic-broom and a piece of cloth to cover his mouth. This is because it directs an ascetic to forbid a householder to cut or dress hair on his head, armpit and private parts. AcArAMga sUtra (bhAga 2) ( Y&G ) Acharanga Sutra (Part 2) 1 92. .9.1892. 9 .10.198 3

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est Beard and moustache are not included here. This indicates that beard and moustache were not visible due to the mouth-cover, whereas in absence of other clothes on the body the hair in armpits and private parts were visible. This also proves that even the Jinakalpi ascetics, who remained naked, carried mouth-cover and ascetic-broom. This clearly indicates that an ascetic should not get the aforesaid things done from a householder. As they cause bondage of karmas, an ascetic should avoid them with mind, speech and body. Also, without some pressing reason such activities should not be performed even mutually by ascetics. Touching body of another ascetic may cause perversions. Also, as the valuable time for studies is lost, an ascetic should not waste his time in activities like massage. However under special circumstances an ascetic may massage (etc.) the body of other co-religionist ascetic or clean his wounds. These teachings are related to the path of renunciation and the ascetics on that path should avoid these activities even mutually." (Hindi Tika, p. 1335, 1336) In aphorism 340 it is mentioned that if a householder wants to cure an ascetic with the help of mantras and sachit things he should avoid it with mind, speech and body. The mantras invoked or used with the help of violent rituals like killing or harming animals and birds are called impure mantras and those for which such rituals are not performed are called pure mantras. But an ascetic should avoid both these types of mantras as well as use of sachit medicines for his treatment. Under all circumstances he should try to improve his inner powers. He should tolerate with equanimity the ailments produced through fruition of vedaniya karmas (karma responsible for mundane experience of pain and pleasure). He should think that he has been inflicted by the disease due to the fruition of karmas acquired by him in the past. 'It is me who is responsible for this suffering. As I joyously acquired the karmas so will I suffer these. I will not resort to harming beings or seeking help of mantras to end my suffering'. (Hindi Tika, p. 1339) SYY || END OF SEPTET SIX 11 || END OF THIRTEENTH CHAPTER II 02-fchal-HfCFT : TUITGET 3782447 ( xE8 ) Para-Kriya Saptika : Thirteenth Chapter

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anyonyakriyA-saptikA : caturdaza adhyayana Amukha + caudahaveM adhyayana kA nAma 'anyonyakriyA-saptikA' hai| + sAdhuoM yA sAdhviyoM kI paraspara eka-dUsare se (trayodaza adhyayana meM varNita pAda, kAya, vraNAdi parikarma-sambandhI para-kriyA) paricaryA lenA anyonyakriyA kahalAtI hai| isa prakAra kI anyonyakriyA kA isa adhyayana meM niSedha hone ke kAraNa isakA nAma anyonyakriyA rakhA gayA hai| (vRtti, patrAMka 417; cUrNi, pR. 250) sAdhu jIvana meM utkRSTatA aura tejasvitA, svAvalambitA evaM svAzrayitA lAne ke lie 'sahAya-pratyAkhyAna' aura 'saMbhoga-pratyAkhyAna' atyanta Avazyaka hai| + bhagavAna ne uttarAdhyayanasUtra meM batAyA hai-sahAya-pratyAkhyAna se alpa-zabda, alpa-kalaha, alpa-prapaMca, alpa-kaSAya, alpAhaMkAra hokara sAdhaka saMyama aura saMvara-bahula bana jAtA hai| saMbhoga-pratyAkhyAna se adhika AlambanoM kA tyAga karake nirAlambI hokara mana-vacana-kAya ko Atma-sthita kara letA hai, svayaM ke lAbha meM saMtuSTa rahatA hai, para dvArA hone vAle lAbha kI icchA nahIM karatA, na para-lAbha ko tAkatA hai, isake lie na prArthanA karatA hai, na isakI abhilASA karatA hai| vaha dvitIya sukhazayyA ko prApta kara letA hai| + anyonyakriyA kI vRtti sAdhaka meM jitanI adhika hogI, utanA hI vaha parAvalambI, parAzrayI, paramukhApekSI aura dIna-hIna banatA jaayegaa| isalie isa adhyayana kI yojanA kI gaI hai| cUrNikAra evaM vRttikAra ke mata se isa adhyayana meM nirUpita 'anyonyakriyA' kA niSedha (jinakalpI muni aura jina) evaM pratimA-pratipanna sAdhuoM ke uddezya se kiyA gayA hai| "aNNamaNNakiriyA do sahitA aNNamaNassa pagaraMti, Na kappati evaM ceva evaM puNa paDimA paDivaNNANaM jiNANaM ca Na kppti| therANaM kiM pi kappeja kaarnnjaae| buddhyA vibhaasiyvyN|" vAstava meM, gacchanirgata sAdhuoM kA jIvana svabhAvataH niSpratikarma evaM anyonyakriyA-niSedha meM abhyasta hotA hai| gacchAntargata sthavirakalpI sAdhuoM ke lie yatanApUrvaka anyonyakriyA kAraNavaza upAdeya ho sakatI hai| AcArAMga sUtra (bhAga 2) ( 470 ) Acharanga Sutra (Part 2) PHOTotta

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11 ANYONYA-KRIYA SAPTIKA : FOURTEENTH CHAPTER INTRODUCTION The title of the fourteenth chapter is Anyonya-Kriya Saptika. The reciprocal services (the services regarding feet, body, wounds etc. mentioned in the thirteenth chapter) amongst ascetics are called anyonya-kriya. As there is censure of such services in this chapter it is titled Anyonya-Kriya. (Vritti, leaf 417; Churni, p. 250) It is essential to renounce assistance and indulgence in order to bring about excellence, refulgence, independence and selfdependence in ascetic life. Bhagavan has said in Uttaradhyayana Sutra-renouncing assistance helps an ascetic reduce talks, quarrels, deceit, passions, conceit and thereby enhance his discipline and blockage of inflow of karmas. Renouncing indulgence helps him abandon dependence, become independent and focus his mind, speech and body within his self. He is satisfied with the gains by his ownself and does not desire for gains through others. He neither expects gains from others nor requests or desires for them. He attains the second abode of bliss. The more is the tendency of reciprocal service in a seeker the more dependent, reliant, expectant, pitiable and lowly he will become. For this reason this chapter has been conceived. According to Churni and Vritti the censure of reciprocal service is directed at Jinakalpi, Jina and ascetics with special resolutions. In fact the life of ascetics who have left their group is naturally moulded according to the censure of service of other and reciprocal service. For the ascetics living within a group careful reciprocal service under special circumstances is allowed. Britanie Hat : Ergeet 3e4rt ( 898 ) Anyonya-Kriya : Fourteenth Chapter

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NAGAR NAGGOLICENIC TA .CHCCCC... AC. I N aNNamaNNakiriyA sattikkaH caudasama ajjhayaNa anyonyakriyA-saptikAH caturdaza adhyayana : saptama saptikA ANYONYA-KRIYA SAPTIKA : FOURTEENTH CHAPTER : SEPTET SEVEN | RECIPROCAL SERVICE SEPTET anyonyakriyA-niSedha ___ 342. se bhikkhU vA 2 aNNamaNNakiriyaM ajjhatthiyaM saMseiyaM No taM sAie No taM nniyme| 343. se aNNamaNNe pAe Amajjejja vA pamajjejja vA, No taM sAie No taM Niyame, sesaM taM cev| ___ 344. eyaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savvade'hiM jAva jejjaasi| -ti bemi| // caudasamaM ajjhayaNaM sammattaM // // bIaM cUlA sammattaM // 342. sAdhu-sAdhvI kI anyonyakriyA-paraspara pAda-pramArjanAdi samasta kriyA, joki paraspara meM sambandhita hai, karmasaMzleSajananI hai-(karmabaMdhana karane vAlI), isalie sAdhu yA sAdhvI isako mana se bhI na cAhe aura na vacana evaM kAyA se karane ke lie prerita kre| 343. sAdhu-sAdhvI (binA kAraNa) paraspara eka-dUsare ke caraNoM ko poMchakara eka bAra yA bAra-bAra acchI taraha sApha kare to mana se bhI aisA na cAhe, na vacana aura kAyA se karane kI preraNA kre| isa adhyayana kA zeSa varNana terahaveM adhyayana meM pratipAdita pAThoM ke samAna jAnanA caahie| 344. usa sAdhu yA sAdhvI kA samagra AcAra hai; jisake lie vaha samasta prayojanoM, jJAnAdi evaM paMcasamitiyoM se yukta hokara sadaiva aharniza usake pAlana meM prayatnazIla rhe| __ -aisA maiM kahatA huuN| AcArAMga sUtra (bhAga 2) ( 472 ) Acharanga Sutra (Part 2)

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. . ... ...... . ....MAR AKAR . . TRANPATAik ... .... .. . . .. CENSURE OF RECIPROCAL SERVICE 342. Reciprocal and inter-related service (all including wiping of feet) amongst ascetics is cause of bondage of karmas, therefore an ascetic should avoid that anyonya-kriya with mind, speech and body. 343. In case some ascetics wipe the feet of another ascetics once just a little or properly clean by wiping many times, they should avoid that anyonya-kriya with mind, speech and body. All other details should be read as the text mentioned in the thirteenth chapter. 244. This (renouncing anyonya-kriya) is the totality (of conduct including that related to knowledge) for that bhikshu or bhikshuni. And so should he pursue with self-regulations believing these to be beneficial for him. -So I say. vivecana-anyonyakriyA paraspara do sAdhuoM yA do sAdhviyoM ko lekara hotI hai| jahA~ do sAdha paraspara eka-dUsare kI paricaryA kareM yA do sAdhviyA~ paraspara eka-dUsare kI paricaryA kareM, vahIM anyonyakriyA hotI hai| isa prakAra kI anyonyakriyA gaccha-nirgata pratimA-pratipanna sAdhuoM aura jina (vItarAga) kevalI sAdhuoM ke lie akalpanIya yA anAcaraNIya hai| gacchagata-sthaviroM ko kAraNa hone para kalpanIya hai| phira bhI unheM isa viSaya meM yatanA karanI caahie| sthavirakalpI sAdhuoM ke lie vibhUSA kI dRSTi se athavA vRddhatva, azakti, rugNatA Adi kAraNoM ke abhAva meM, zauka se yA bar3appana-pradarzana kI dRSTi se caraNa-sammArjanAdi sabhI kA niyamataH niSedha hai, kAraNavaza apanI buddhi se yatanApUrvaka vicAra kara lenA caahie| nizItha (15) meM 'vibhUsAvaDiyAe' pATha hai, ataH sarvatra vibhUSA kI dRSTi se ina sabakA niSedha samajhanA caahie| (nizItha cUrNi 315) AcArya zrI AtmArAma jI ma. ne bhI yahI artha kiyA hai ki Agama meM guru sAdharmika Adi kI vaiyAvRtya karane kA batAyA hai| ataH yahA~ vaiyAvRtya kI bhAvanA se guru Adi kI sevA kA niSedha nahIM hai, kintu sAdhu paraspara eka-dUsare ko aisA na kahe ki tU mere paira dabA, maiM tere paira dabA duuNgaa| tU merI sevA kara, maiM terI sevA kara duuNgaa| ArAmatalabI, sukhazIlatA va pramAda nahIM bar3he tathA vibhUSA kI bhAvanA nahIM panape isI dRSTi se yaha saba vidhAna hai| (hindI TIkA, pR. 1342) // saptama saptikA samApta // // caudahavA~ adhyayana, samApta // // dvitIya cUlA sampUrNa // POANG . ALA __ anyonyakriyA saptaka : caturdaza adhyayana ( 473 ) Anyonya-Kriya : Fourteenth Chapter :

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S ie 2 PAAVA ACOLO Elaboration-Anyonya-kriya is between two bhikshus or two bhikshunis. Where two bhikshus serve each other or two bhikshunis serve each other it is called anyonya-kriya. This type of anyonya-kriya is censured and proscribed for the ascetics who have left their group and are observing special resolutions, the ascetics who are absolutely detached (vitaraga or Jina) and the ascetics who are omniscient. For those who are sthavir-kalpi and live within a group it is allowed under special circumstances. They should still be careful in this matter. For the Sthavir-kalpi ascetics such services for the purpose of beautification, inclination and showing off and in absence of reasons like dotage, weakness, sickness etc. are prohibited as a rule. If there is a need one should carefully consider availing such services. In Nishith (15) there is a mention 'vibhusavadiyae'; confirming that all the aforesaid services should be considered prohibited if they are for the purpose of beautification. (Nishith Churni 315) Acharya Shri Atmaramji M. has made the same interpretation that in Agam it has been advised to offer hospitality to guru, coreligionist etc. Therefore the service of guru (etc.) is not censured if it is done with the feeling of hospitality. But ascetics should not say to each other--you massage my feet and I will reciprocate; you serve me and I will reciprocate. These rules have been formulated with the purpose that the desire for comforts or pleasure, lethargy or stupor and beautification or display are checked. (Hindi Tika, p. 1342) || END OF SEPTET SEVEN II || END OF FOURTEENTH CHAPTER || || END OF SECOND CHULA || __ AcArAMga sUtra (bhAga 2) ( 898 ) Acharanga Sutra (Part 2)

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tRtIya cUlA bhAvanA: pandrahavA~ adhyayana Amukha pandrahaveM adhyayana kA nAma 'bhAvanA' hai| sAdhu jIvana ke lie mahattvapUrNa aura sazakta naukA hai bhAvanA / jJAna, darzana, cAritra, tapa Adi ke sAtha bhAvanA jur3a jAne se sAdhaka utsAha, zraddhA tathA saMvega ke sAtha sAdhanA ke rAjamArga para gati - pragati kara sakatA hai, anyathA vighna-bAdhAoM, parISahopasargoM yA kaSToM ke samaya jJAnAdi kI sAdhanA se ghabarAkara bhaya aura pralobhana ke utpatha para usake mur3a jAne kI sambhAvanA hai| bhAvanA ke mukhya do bheda haiM- dravya - bhAvanA aura bhaav-bhaavnaa| dravya - bhAvanA kA artha dikhAvaTIbanAvaTI bhAvanA, athavA jAI ke phUla Adi dravyoM se tila, tela Adi kI yA rAsAyanika dravyoM se bhAvanA denA dravya - bhAvanA hai| bhAva-bhAvanA prazasta aura aprazasta ke bheda se do prakAra kI hai| prANivadha; mRSAvAda Adi kI azubha yA krodhAdi kaSAyoM se kaluSita vicAradhArA azubha bhAvanA yA aprazasta bhAvanA hai| darzana, jJAna, cAritra, tapa, vairAgya Adi kI lInatA prazasta bhAvanA hai| tIrthaMkaroM ke paMca kalyANakoM, unake guNoM tathA unake pravacanoM - dvAdazAMga gaNipiTakoM, yuga-pradhAna AcAryoM tathA atizaya - sampanna evaM labdhimAna, caturdazapUrvadhara, kevalajJAna- avadhimanaHparyAyajJAnasampanna munivaroM ke darzana, upadeza zravaNa, guNotkIrtana, stavana Adi darzanabhAvanA ke rUpa haiN| inase darzana - vizuddhi hotI hai / jIva, ajIva, puNya, pApa, saMvara, nirjarA Adi tattvoM kA jJAna svayaM karanA, Agama kA svAdhyAya karanA, dUsaroM ko vAcanA denA, jinendra pravacana Adi kA anuzIlana karanA tathA jJAna-vRddhi ke lie prayatna karanA jJAna-bhAvanA hai| ahiMsAdi pA~ca mahAvrata, pA~ca samiti, tIna gupti, dazavidha zramaNadharma, Adi kI bhAvanA karanA cAritra - bhAvanA hai| bhAvanA: pandrahavA~ adhyayana ( 475 ) For Private Personal Use Only AcAra, niyamopaniyama Bhaavana: Fifteenth Chapter

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V AL . ... . . :.. .. . ... .. . .. . * + tapa ke lie dravya, kSetrAdi kA vicAra karanA tathA tapa karane kI bhAvanA karanA tapobhAvanA : + sAMsArika sukha ke prati virakti honA vairAgya-bhAvanA hai| + karmabandhajanaka madyAdi paMcavidha tathA aSTavidha pramAda kA AcaraNa na karanA apramAda-bhAvanA CR0 + Atma-svabhAva meM hI lIna honA ekAgra-bhAvanA hai| anityAdi 12 bhAvanAe~ bhI haiN| isa prakAra ___bhAvanAoM kA abhyAsa karanA 'bhAvanA' ke antargata hai| + bhAvanA adhyayana ke pUrvArddha meM darzana-bhAvanA ke sandarbha meM AcAra-pravacanakartA parama upakArI bhagavAna mahAvIra kA jIvana-vRtta diyA gayA hai| uttarArddha meM cAritra-bhAvanA ke sandarbha meM pA~ca mahAvrata evaM unake vizuddha paripAlana hetu 25 bhAvanAoM kA varNana hai| AirARH15. ... + 1.A.COM SPENSOOGocal AcArAMga sUtra (bhAga 2) ( 476 ) Acharanga Sutra (Part )

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42 29 THIRD CHULA | BHAAVANA : FIFTEENTH CHAPTER INTRODUCTION The title of the fifteenth chapter is Bhaavana. Bhaavana (stimulation) is a strong boat to move on the river-like ascetic life. When bhaavana is combined with pursuits of knowledge, perception, conduct and austerity (etc.) a seeker proceeds and progresses on the path of spiritual practices with enthusiasm, faith and intensity. Otherwise, in face of obstructions and afflictions, there are chances of his getting dejected and yielding to the maligning pull of fear and enticement. Two main divisions of bhaavana are physical bhaavana and mental bhaavana. Physical bhaavana means ostentatious bhaavana. In other words to express one's attitude of reverence by performing rituals with the help of jasmine flowers, sesame oil, and synthetic materials is called dravya bhaavana. Bhaava bhaavana or mental bhaavana is of two kinds-good or moral and bad or immoral. Attitudes of killing beings, falsity (etc.) and thoughts perverted by passions like anger act as bad or immoral bhaavana. To be absorbed in spiritual pursuits like right perception, right knowledge, right conduct, austerities and detachment is good or moral bhaavana. To behold, to listen to sermons of, to sing songs and panegyrics of virtues of Tirthankars, Ganipitak (twelve Angas), Yugapradhan acharyas (towering personalities of their era), Chaturdash Purvadhars (ascetics having knowledge of the fourteen subtle canons) with miraculous special powers and ascetics having Keval. 4789: 1218 at ouent ( 79 ) Bhaavana : Fifteenth Chapter

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i i * * - .i .... . . . i ..... .. . . . * . . -- Y a ...02) 92. .. . * jnana, Avadhi-jnana and Manah-paryava-jnana is known as darshan bhaavana (stimulation through right perception or faith). To acquire knowledge of fundamentals like being (life), non-being (matter), merit and non-merit, blocking the inflow of karmas and shedding karmas, to study Agam and to teach them to others; to ponder over the teachings of the Jina; and to try to enhance knowledge is called jnana bhaavana (stimulation through right knowledge). To contemplate about five mahavrats (great vows) including ahimsa, five samitis (self-regulations), three guptis (restraints), ten facets of ascetic discipline conduct, codes and sub-codes etc. and to mould one's attitude accordingly is called charitra bhaavana (stimulation through right conduct). To ponder over things and place and other parameters suitable for austerities and get inspired to indulge in them is called tapobhaavana (stimulation through right austerities). * To develop apathy for mundane pleasures is called vairagya bhaavana (stimulation through detachment). To refrain from consuming five kinds of intoxicating things including alcohol and to avoid eight types of stupor is called apramad bhaavana (stimulation through non-stupor). To remain absorbed in the self or soul is called ekagra bhaavana (stimulation through concentration). There are other categories of bhaavanas including anitya bhaavana or stimulation through understanding of ephemeral nature of things. To indulge in practices of such stimulations is discussed in this chapter titled Bhaavana, The first part of this chapter narrates the life of Bhagavan Mahavir, the propagator of the code of conduct and great benefactor, while discussing darshan bhaavana. The second part includes details about five great vows and twenty five bhaavanas that help in immaculate observation of the vows in context of charitra bhaavana. AcArAMga sUtra (bhAga 2) ( YUC) Acharanga Sutra (Part 2) SUPAOXONADONNONVONWOWON U TA ho

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bhAvaNA: paNNarasamaM ajjhayaNaM bhAvanA: pandrahavA~ adhyayana BHAAVANA: FIFTEENTH CHAPTER STIMULATION bhagavAna ke paMca kalyANaka nakSatra 345. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre paMcahatthuttare yAvi hotthA / taM jahA - hatthuttarAhiM cue caittA gabdhaM vakkaMte, hatthuttarAhiM gabbhAo gabdhaM sAharie, hatthuttarAhiM jAe, hatthuttarAhiM muMDe bhavittA agArAo aNagAriyaM pavvaie, hatthuttarAhiM kasi paDipuNe avvAghAe nirAvaraNe anaMte aNuttare kevalavara - NANa - daMsaNe samuppaNNe / sAiNA bhagavaM pariNivvu / 345. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke pA~ca kalyANaka uttarAphAlgunI nakSatra meM hue| jaise uttarAphAlgunI nakSatra meM devaloka se cyavana huA, cyavakara ve garbha meM utpanna hue| uttarAphAlgunI nakSatra meM garbha se garbhAntara meM saMharaNa kiye gae / uttarAphAlgunI nakSatra meM bhagavAna kA janma huA / uttarAphAlgunI nakSatra meM hI muNDita hokara AgAra (gRha) tyAgakara anagAra- dharma meM pravrajita hue / uttarAphAlgunI nakSatra meM bhagavAna ko sampUrNa, pratipUrNa, nirvyAghAta, nirAvaraNa, ananta aura anuttara pravara (zreSTha) kevalajJAna, kevaladarzana samutpanna huA / svAti nakSatra meM bhagavAna parinirvANa (mokSa) ko prApta hue / THE FIVE AUSPICIOUS EVENTS 345. During that period at that time the five auspicious events in the life of Bhagavan Mahavir occurred when the moon was in the twelfth (Uttaraphalguni) lunar mansion. These events are: The soul that was to be Bhagavan Mahavir left the dimension of gods and descended into the womb when the moon was in Uttaraphalguni lunar mansion. The embryo was transplanted when the moon was in Uttaraphalguni lunar mansion. Bhagavan Mahavir was born when the moon was in Uttaraphalguni lunar mansion. He renounced normal mundane bhAvanA: pandrahavA~ adhyayana ( 479 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only

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life, pulled out his hair and became a homeless ascetic when the moon was in Uttaraphalguni lunar mansion. Bhagavan attained infinite, supreme, unobstructed, unclouded, complete and perfect 'ultimate knowledge' or Keval-jnana and ultimate perception' or Keval-darshan when the moon was in Uttaraphalguni lunar mansion. He attained nirvana or state of liberation when the moon was in the fifteenth or Swati lunar mansion. vivecana-zramaNa bhagavAna mahAvIra ke garbhAgamana se parinirvANa taka ke nakSatroM kA nirUpaNa prastuta sUtra meM kiyA hai| isa sambandha meM AcAryoM ke do mata haiM-kucha AcArya garbha-saMharaNa ko kalyANaka nahIM mAnate, tadanusAra paMca-kalyANaka isa prakAra banate haiM-(1) garbha, (2) janma, (3) dIkSA, (4) kevalajJAna, aura (5) prinirvaann| kintu kucha AcArya garbha-saMharaNa kriyA ko kalyANaka meM mAnakara prabhu ke 6 kalyANaka kI mAnyatA rakhate haiN| __ prastuta sUtra meM 'usa kAla aura usa samaya' zabda kA prayoga sUcita karatA hai usa kAla-cauthe Are ke antima samaya meM tathA usa samaya jisa samaya bhagavAna garbha meM aaye| __paMca hatthuttare-hasta (nakSatra) se uttara hastottara hai, arthAt uttarAphAlgunI nksstr| nakSatroM kI gaNanA karane se hasta nakSatra jisake uttara meM (bAda meM) AtA hai, vaha nakSatra hastottara kahalAtA hai| 'samaNe bhagavaM mahAvIre'-bhagavAna mahAvIra ke ye tIna vizeSaNa mananIya haiN| 'samaNa' ke tIna rUpa hote haiM-zramaNa, zamana aura smn-'sumns'|' zramaNa kA artha kramazaH kSINakAya, Atma-sAdhanA ke lie svayaM zrama karane vAlA aura tapasyA se khinna tapasvI zramaNa kahalAtA hai| kaSAyoM ko zamana karane ke kAraNa zamana, tathA sabako Atmaupamya dRSTi se dekhane ke kAraNa samana aura rAga-dveSarahita madhyastha vRttiyukta hone se sumanas yA samanas kahalAtA hai| jisakA citta sadA kalyANakArI cintana meM lagA rahatA ho, vaha bhI samanas yA sumanas kahalAtA hai| bhagavAna kA artha hai-jisameM samagra aizvarya, rUpa, dharma, yaza, zrI aura prayatna ye 6 bhaga hoN| AcArya zrI AtmArAma jI ma. ne bhaga ke 14 artha kiye haiN| 1. (ka) dazavaikAlika niyukti, gA. 154-156 'samaNa' zabda kI vyAkhyA (kha) anuyoga dvAra 129-131 (ga) "saha manasA zobhanena, nidAna-pariNAma-lakSaNa-pAparahitena cetasA vartate iti sumnsH|" -sthAnAMga 4/4/363 TIkA (gha) "zrAmyate tapasA khidyata iti kRtvA shrmnnH|" -sUtrakRtAMga 1/16/1 TIkA (Ga) "zrAmyantIti zramaNAH tpsyntiityrthH|" -dazavai. hAri. TIkA, patra 68 AcArAMga sUtra (bhAga 2) ( 480 ) Acharanga Sutra (Part 2)

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mahAvIra-yaza aura guNoM meM mahAn vIra hone se bhagavAna mahAvIra khlaae| kaSAyAdi zatruoM ko jItane ke kAraNa bhagavAna mahAvikrAnta khlaaye| bhaya-bhairava tathA acelakatA Adi kaThora tathA ghora parISahoM ko dRr3hatApUrvaka sahane ke kAraNa devoM ne unakA nAma mahAvIra rkhaa|' Elaboration--This aphorism lists the lunar mansions at the moments of the important events in Bhagavan Mahavir's life since his conception till his nirvana. There are two opinions amongst acharyas in this regard. Some acharyas do not accept transplantation of embryo as an auspicious event. Thus according to this school the five auspicious events are--(1) conception, (2) birth, (3) initiation, (4) attaining omniscience, and (5) liberation. But some acharyas accept transplantation of embryo as an auspicious event and believe in six auspicious events. ___The use of the phrase during that period at that time' indicatesduring that period' or the fourth phase of the time cycle and 'that time' or the moment when Bhagavan descended into the womb. Panch hatthuttare-uttara means following The lunar mansion (nakshatra) that follows the lunar mansion named Hasta is called Hastottara. In the counting of lunar mansions Uttaraphalguni comes after Hasta. Samane Bhagavan Mahavire-these three adjectives popularly used for Bhagavan Mahavir require elaboration. The Prakrit word samana has three versions in Sanskrit--shraman, shaman and saman or sumanas. Shraman means emaciated; one who labours himself for spiritual practices and gets emaciated due to austere practices is called shraman. One who disciplines passions is called shaman (to suppress). One who considers all others like himself and has an impartial attitude 1. (ka) 'mahaMto yasoguNehiM vIrotti mhaaviiro|' -dazavai. jinadAsa cUrNi pR. 132 (kha) zUravIra vikrAnto iti kaSAyAdi zatru jayAnmahAvikrAnto mhaaviirH| -dazavai. hAri. TIkA pa. 137 (ga) "sahasammuie samaNe bhImaM bhayabheravaM urAlaM acelayaM parIsahe sahatti kaTu devehiM se nAma kayaM samaNe bhagavaM mhaaviire|" -AcA. 2/3/400 patra 389 (sUtra 743) (kha) tulanArtha dekheM-Ava. cUrNi pR. 245 bhAvanA : pandrahavA~ adhyayana ( 481 ) Bhaavana : Fifteenth Chapter

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... ..... .. .. ........ .... .. .... . . . HOROQY 3.0 free of attachment and aversion is called samanas. One who always thinks of noble altruism is also called samanas or sumanas. Bhagavan means one who has the six excellent attributes namely grandeur, beauty, religion, fame, glory and endeavour. Acharya Shri Atmaramji M. has given fourteen meanings of this word. Mahavir-he was called Mahavir because he was extremely brave (accomplished) in context of fame and virtues. As he had won over enemies like passions he was called Mahavikrant. As he endured grave and extreme afflictions including fear and nudity, gods gave him the name Mahavir. 346. samaNe bhagavaM mahAvIre imAe osappiNIe susama-susamAe samAe vIikaMtAe, susamAe samAe vIikaMtAe, susama-dusamAe samAe vIikaMtAe, dusama-susamAe samAe bahuvIikaMtAe, paNNattarIe vAsehiM mAsehiM ya addha navamasesehiM, je se gimhANaM cautthe mAse aTThame pakkhe AsADhasuddhe tassa NaM AsADhasuddhassa chaThThIpakkheNaM hatthuttarAhiM NakkhatteNaM jogamuvAgaeNaM, mahAvijayasiddhattha-pupphuttaravarapuMDarIya-disA-sovatthiyavaddhamANAo mahAvimANAo vIsaM sAgarovamAiM AuyaM pAlaittA AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM cue, caittA iha khalu jaMbuddIve NaM dIve bhArahe vAse dAhiNaDDhabharahe dAhiNamAhaNakuMDapurasaMNivesaMsi usabhadattassa mAhaNassa koDAlasagottassa devANaMdAe mAhaNIe jAlaMdharAyaNasagottAe sIhabbhavabhUeNaM appANeNaM kucchiMsi gabbhaM vkNte| samaNe bhagavaM mahAvIre tiNNANovagae yAvi hottA, caissAmi tti jANai, cue mi tti jANai, cayamANe Na jANai, suhume NaM se kAle pnnnntte| 346. isa avasarpiNI kAla ke suSama-suSama nAmaka Araka, suSama Araka aura suSama-duSama Araka ke vyatIta hone para tathA duSama-suSama nAmaka Araka ke adhikAMza vyatIta ho jAne para aura jaba kevala 75 varSa aura sAr3he ATha mAha zeSa raha gaye the, taba zramaNa bhagavAna mahAvIra ne grISma Rtu ke cauthe mAsa, AThaveM pakSa, ASAr3ha zuklA chaTha kI rAtri ko; uttarAphAlgunI nakSatra ke sAtha candramA kA yoga hone para mahAvijayasiddhArtha, puSpottaravara puNDarIka, diksvastika, varddhamAna mahAvimAna se bIsa sAgaropama kI Ayu pUrNa karake, devAyu, devabhava aura devasthiti ko samApta karake vahA~ se cyavana kiyaa| cyavana karake isa jambUdvIpa meM bhAratavarSa ke dakSiNArddha bharata ke dakSiNa-brAhmaNakuNDapura sanniveza meM kuDAlagotrIya RSabhadatta brAhmaNa kI jAlaMdhara gotrIyA devAnandA nAma kI brAhmaNI kI kukSi meM siMha kI taraha garbha meM avatarita hue| AcArAMga sUtra (bhAga 2) ( 482 ) Acharanga Sutra (Part 2) OM * p.. . doose AM........." 1.MAM

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zramaNa bhagavAna mahAvIra (usa samaya) tIna jJAna (matijJAna, zrutajJAna aura avadhijJAna) se yukta the| ve yaha jAnate the ki maiM svarga se cyavakara manuSyaloka meM jaauuNgaa| maiM vahA~ se cyavakara garbha meM AyA hU~, parantu ve cyavana-samaya ko nahIM jAnate the, kyoMki vaha kAla atyanta sUkSma hotA hai| 346. When Susham-Susham, Susham and Susham-Dusham phases of the time cycle had already elapsed and a major part of the Dusham-Susham phase had also elapsed, its end being only seventy five years and eight and a half months away, during the fourth month and the eighth fortnight of the summer season on the sixth night of the bright half of the month of Ashadh when the moon was in the Uttaraphalguni lunar mansion the soul that was to be Shraman Bhagavan Mahavir descended from the Mahavijaya Pushpottar Pravar Pundareek Disha Sauvastika Vardhaman Mahaviman (name of a specific dimension of gods) after completing the twenty Sagaropam (a superlative count of time) age specific to the particular birth in the particular state. Like a lion his soul descended in the womb of Devananda Brahmini, daughter of the Jalandhar clan and wife of Brahmin Rishabhadatta of the Kondal clan, a resident of Brahman Kundagram. At the time of descent Bhagavan Mahavir was endowed with three levels of knowledge (sensory perception, literal or scriptural knowledge and extra-sensory perception of physical dimension). Just before the samaya (moment) of descent he was aware that he was going to descend. The moment after descent he new that he had descended. But he was not aware of the act of descent as that period of time is extremely small. vivecana-jainazAstroM meM kAla-cakra kA varNana AtA hai| pratyeka kAla-cakra bIsa koTAkoTi sAgaropama kA hotA hai| isake do vibhAga haiM-avasarpiNI aura utsrpinnii| avasarpiNI kAla-cakrArdha meM 10 koTAkoTi sAgaropama taka samasta padArthoM ke varNAdi evaM sukha kA kramazaH hrAsa hotA jAtA hai / ataH vaha hrAsakAla-avasarpiNI kAla mAnA jAtA hai| isI taraha utsarpiNI kAla-cakrArdha meM bhAvanA : pandrahavA~ adhyayana ( 483 ) Bhaavana : Fifteenth Chapter

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10 koTAkoTi sAgaropama taka samasta padArthoM ke varNAdi evaM sukha kI kramazaH vRddhi hotI jAtI hai| ataH yaha utkrAnti kAla-utsarpiNI kAla mAnA jAtA hai| __ pratyeka arddha-kAla meM 6-6 Araka (Are) hote haiN| avasarpiNI kAla ke 6 Araka isa prakAra haiM-(1) suSama-suSama, cAra koTAkoTi sAgaropama, (2) suSama tIna koTAkoTi, (3) suSama-duSama do koTAkoTi, (4) duSama-suSama 42 hajAra varSa kama eka koTAkoTi, (5) duSama 21 hajAra varSa, aura (6) duSama-duSama 21 hajAra varSa parimita kAla kA hotA hai| avasarpiNI kAla kA chaThA ArA samApta hote hI utsarpiNI kAla kA prArambha ho jAtA hai| isake 6 Are isa prakAra haiM(1) duSama-duSama, (2) duSama, (3) duSama-suSama, (4) suSama-duSama, (5) suSama, aura (6) sussmsussm| prastuta meM avasarpiNI kAla ke kramazaH 3 Are samApta hone para caturtha Are kA prAyaH bhAga samApta ho cukA thA, usameM kevala 75 varSa, 8 mahIne aura 15 dina zeSa raha gaye the, tabhI bhagavAna mahAvIra garbha meM avatarita hue the| Elaboration-Jain scriptures provide a detailed description of progressive cycles of time. Every cycle is of 20 kotakoti sagaropam (a superlative conceptual measure of time) duration. One cycle is divided into two parts--Avasarpini descending cycle of time and Utsarpini ascending cycle of time. During the descending cycle of time the qualities of things and happiness of beings gradually decline for 10 kotakoti sagaropam; that is why this period of degeneration or regression is called avasarpini or descending cycle. In the same way during the ascending cycle of time the qualities of things and happiness of beings gradually improve for 10 kotakoti sagaropam; that is why this period of improvement or progress is called utsarpini or ascending cycle. Each ascending and descending cycle of time is divided into six Ara (spoke) or epoches or phases. The six phases of the descending cycle are--(1) Susham-Susham of four kotakoti sagaropam, (2) Susham of three kotakoti sagaropam, (3) Susham-Dusham of two kotakoti sagaropam, (4) Dusham-Susham of fourteen thousand years less in one kotakoti sagaropam, (5) Dusham of twenty one thousand years, and (6) Dusham-Dusham of twenty one thousand years. When the descending cycle ends the ascending cycle begins. The six phases of this cycle are--(1) Dusham-Dusham, (2) Dusham, (3) DushamAcArAMga sUtra (bhAga 2) ( 484 ) Acharanga Sutra (Part 2)

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* * * Susham, (4) Susham-Dusham, (5) Susham, and (6) Susham-Susham. When first three phases of the current descending time cycle had already elapsed and a major part of the fourth phase had also elapsed, its end being only 75 years, 8 months and 15 days away, Bhagavan Mahavir had descended into the womb. __347. tao NaM samaNe bhagavaM mahAvIre hiyANukaMpaeNaM deveNaM 'jIyameyaM' ti kaTu je se vAsANaM tacce mAse paMcame pakkhe Asoyabahule tassa NaM Asoyabahulassa terasIpakkheNaM hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM bAsIhiM rAidiehiM vIikaMtehiM tesIimassa rAiMdiyassa pariyAe vaTTamANe dAhiNamAhaNakuMDapura-saMnivesAo uttarakhattiyakuMDapurasaMnivesaMsi nAyANaM khattiyANaM siddhatthassa khattiyassa kAsavagottassa tisalAe khattiyANIe vAsiTThasagottAe asubhANaM poggalANaM avahAraM karittA subhANaM poggalANaM pakkhevaM karettA kucchiMsi gabbhaM saahrti| je vi ya tisalAe khattiyANIe kucchiMsi gabbhe taM pi ya dAhiNamAhaNakuMDapurasaMnivesaMsi usabhadattassa mAhaNassa koDAlasagottassa devANaMdAe mAhaNIe jAlaMdharAyaNasagottAe kucchiMsi saahrti| ____samaNe bhagavaM mahAvIre tiNNANovagae yAvi hotthA, sAharijjissAmi ti jANai, sAharie mi tti jANai, sAharijjamANe vi jANai samaNAuso ! 347. (devAnandA brAhmaNI ke garbha meM Ane ke bAda) zramaNa bhagavAna mahAvIra ke hita aura anukampA se prerita hokara deva ne 'yaha jIta AcAra hai', aisA kahakara varSAkAla ke tIsare mAsa, pA~caveM pakSa arthAt Azvina kRSNA trayodazI ke dina uttarAphAlgunI nakSatra ke sAtha candramA kA yoga hone para, 82 rAtri dina ke vyatIta hone aura 83veM dina kI rAta ko, dakSiNa brAhmaNa kuNDapura sanniveza se uttara kSatriya kuNDapura sanniveza meM (Akara vahA~ devAnandA brAhmaNI kI kukSi se garbha ko lekara) jJAtavaMzIya kSatriyoM meM prasiddha kAzyapagotrIya siddhArtha rAjA kI vAziSThagotrIya patnI trizalA (kSatriyANI) mahArAnI ke azubha pudgaloM ko haTAkara, unake sthAna para zubha pudgaloM kA prakSepaNa karake usakI kukSi meM usa garbha ko sthApita kiyA aura trizalA kSatriyANI kI kukSi meM jo garbha thA, use lekara dakSiNa brAhmaNa kuNDapura sanniveza meM koDAla gotrIya RSabhadatta brAhmaNa kI jAlandhara gotrIyA devAnandA brAhmaNI kI kukSi meM sthApita kiyaa| ___"AyuSman zramaNo ! zramaNa bhagavAna mahAvIra garbhAvAsa meM tIna jJAna (mati-zruta-avadhi) se yukta the| 'maiM isa sthAna se saMharaNa kiyA jAU~gA', yaha ve jAnate the, 'maiM saMhata kiyA jA cukA hU~', yaha bhI ve jAnate the aura yaha bhI ve jAnate the ki 'merA saMharaNa ho rahA hai|" 9 bhAvanA : pandrahavA~ adhyayana ( 485 ) Bhaavana : Fifteenth Chapter

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2.01.09. 1 0 215.947047.5*9.715,015.04.15. 347. Driven by compassion and inspired by the wish to benefit Bhagavan Mahavir the god (Harinaigameshi) uttered, "This is the eternal tradition." During the third month and fifth fortnight of the monsoon season when 82 days had elapsed since the descent and the eighty third was running; on the thirteenth day of the dark half of the month of Ashuin at midnight when the moon entered the Hastottara lunar mansion, from the southern Brahmin Kundapur district the god (collecting the embryo from the womb of Devananda Brahmini) came to the northern Kshatriya Kundapur district near queen Trishala (Kshatriyani) of the Vashishta clan, the wife of king Siddhartha of the Kashyap clan and famous among the Kshatriyas of the Jnata clan. He sterilized the atmosphere by replacing the contaminated molecules with clean ones and transplanted the embryo in the womb of Queen Trishala. He then took the embryo originally in the womb of Trishala Kshatriyani and going to the southern Brahmin Kundapur district transplanted it in the womb of Devananda Brahmini of the Jalandhar clan, the wife of Brahmin Rishabhadatta of the Kondal clan. "Long lived Shramans ! When in womb Bhagavan Mahavir was endowed with three levels of knowledge (sensory perception, literal or scriptural knowledge and extra-sensory perception of physical dimension). He was aware that he was going to be shifted. He was aware that he has been shifted. He was also aware that he was being shifted." vivecana-garbhApaharaNa kI ghaTanA : zaMkA-samAdhAna-tIrthaMkaroM ke garbha kA apaharaNa nahIM hotA, isa dRSTi se digambara paramparA isa ghaTanA ko mAnya nahIM karatI, kintu zvetAmbara paramparA ise eka AzcaryabhUta ghaTanA mAnatI hai| AcArAMgasUtra meM hI nahIM, sthAnAMga, samavAyAMga, Avazyaka niyukti evaM kalpasUtra prabhRti meM spaSTa varNana hai ki zramaNa bhagavAna mahAvIra 82 rAtri vyatIta ho jAne para eka garbha se dUsare garbha meM le jAye gye| bhagavatIsUtra meM bhagavAna mahAvIra ne gaNadhara gautama svAmI se devAnandA brAhmaNI ke sambandha meM spaSTa ullekha kiyA hai-"gautama ! devAnandA AcArAMga sUtra (bhAga 2) ( 88 ) Acharanga Sutra (Part 2) 4: 14

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brAhmaNI merI mAtA hai|" "goyamA ! devANaMdA mAhaNI mama ammgaa|" (ka) bhagavatI zataka 5, u. 1 33, pR. 259; (kha) samavAyAMga 83, patra 83/2; (ga) sthAnAMga, sthA. 5, patra 307; (gha) Avazyaka niyukti, pR. 80-83 / / pichale sUtra meM batAyA hai, bhagavAna mahAvIra devaloka se cyavana hone se pahale aura cyavana hone ke bAda ke samaya ko jAnate the, parantu cyavana ke samaya ko nahIM jAnate the, kyoMki vaha kAla atyanta sUkSma hotA hai| isa sUtra meM batAyA hai sAharaNa hone se pahale, sAharaNa hote samaya aura sAharaNa hone ke bAda bhI tInoM kriyAe~ ve jAna rahe the| isa sambandha meM TIkAkAroM kA kathana hai, cyavana svataH hotA hai, vaha eka samaya meM hI ho jAtA hai, ataH avadhijJAnI usa samaya ko nahIM jAna skte| kintu sAharaNa parakRta kriyA hai, usameM asaMkhyAta samaya lagate haiN| ataH avadhijJAnI usa kAla ko jAna sakate haiN| ___Elaboration-The incident of embryo transplant : an explanationWith the view that there is no precedence that the embryo of a Tirthankar is transplanted, the Digambar tradition does not accept this incident. However the Shvetambar tradition accepts it as a miraculous incident. Besides Acharanga Sutra, Sthananga, Samvayanga, Avashyak Niryukti, Kalpasutra etc. also clearly mention that after 82 days the embryo of Bhagavan Mahavir was transplanted from one womb to another. In Bhagavati Sutra Bhagavan Mahavir explicitly told Ganadhar Gautam Swami--"Gautam ! Devananda Brahmini is my mother." (a) Bhagavati 5133, p. 259; (b) Samvayanga 83, leaf 83/2; (c) Sthananga 5, leaf 307; (d) Avashyak Niryukti, p. 80-83. In the preceding aphorism it is said that Bhagavan Mahavir was aware of the moment immediately preceding and after his descent but was not aware of the moment of descent because that time is extremely small. This aphorism informs that he was aware of all the three phase of the act-to be shifted, being shifted and shifted. In this regard the commentators say that descent is automatic and happens in just one samaya (the smallest indivisible unit of time); therefore even avadhijnanis (one who possesses extra-sensory perception of the physical dimension) are not aware of it. But shifting is done by others and it takes infinite samayas; therefore avadhi-jnanis can be aware of it. bhAvanA : pandrahavA~ adhyayana ( 806 ) Bhaavana : Fifteenth Chapter

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bhagavAna mahAvIra kA janma 348. teNaM kAleNaM teNaM samaeNaM tisalA khattiyANI aha aNNayA kayAi navaNhaM mAsANaM bahupaDipuNNANaM addhaTThamANa rAiMdiyANaM vIikaMtANaM je se gimhANaM paDhame mAse docce pakkhe cetta suddhe tassa NaM cetta suddhassa terasIpakkheNaM hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM samaNaM bhagavaM mahAvIraM aroyA psuuyaa| 348. usa kAla aura usa samaya meM trizalA kSatriyANI ne anya kisI samaya nau mAsa sAr3he sAta ahorAtra pUrNa vyatIta hone para grISma Rtu ke prathama mAsa ke dvitIya pakSa meM arthAt caitra zuklA trayodazI ke dina uttarAphAlgunI nakSatra ke sAtha candramA kA yoga hone para sukhapUrvaka Arogyayukta (zramaNa bhagavAna mahAvIra ko) janma diyaa| BIRTH OF BHAGAVAN MAHAVIR 348. At that time during that period during the first month and the second fortnight of the summer season on the thirteenth day of the bright half of the month of Chaitra sometime after the moon entered its twelfth mansion called Uttaraphalguni Trishala Kshatriyani gave birth conveniently to a healthy son (Shraman Bhagavan Mahavir). * 349. jaM NaM rAiM tisalA khattiyANI samaNaM bhagavaM mahAvIraM aroyA aroyaM pasUyA taM NaM rAiM bhavaNai-vANamaMtara-joisiya-vimANavAsidevehiM ya devIhiM ya ovayaMtehiM ya uppayaMtehiM ya saMpayaMtehiM ya ege mahaM divye devujjoe devasaMnivAe devakahakkahae uppiMjalagabhUe yAvi hotthaa| 349. jisa rAtri ko trizalA kSatriyANI ne sukhapUrvaka (zramaNa bhagavAna mahAvIra ko) janma diyA, usa rAtri meM bhavanapati, vANavyantara, jyotiSI aura vaimAnika devoM aura deviyoM ke svarga se Ane aura meruparvata para jAne-yoM Upara-nIce AvAgamana se eka mahAn divya devodyota ho gyaa| devoM ke ekatra hone se loka meM eka halacala maca gaI, devoM ke paraspara OM hAsa-parihAsa (kahakahoM) ke kAraNa sarvatra kalakala nAda vyApta ho gyaa| 349. The night Trishala Kshatriyani gave birth to Shraman Bhagavan Mahavir numerous Bhavanpati, Vanavyantar, Jyotishi and Vaimanik (the names of the four dimensions of gods) gods and goddesses descended from heavens and ascended * AcArAMga sUtra (bhAga 2) ( 488 ) Acharanga Sutra (Part 2)

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to the Meru mountain. The collective radiance of their upward and downward movement filled the skies with a divine glow. There was commotion in the world and their laughter reverberated all around. ___ 350 jaM NaM rayaNiM tisalA khattiyANI samaNaM bhagavaM mahAvIraM aroyA aroyaM pasUA taM NaM rayaNiM bahave devA ya devIo ya egaM mahaM amayavAsaM ca gaMdhavAsaM ca cuNNavAsaM ca pupphavAsaM ca hiraNNavAsaM ca rayaNavAsaM ca vaasiNsu| ___ 350. jisa rAtri trizalA kSatriyANI ne zramaNa bhagavAna mahAvIra ko sukhapUrvaka janma diyA, usa rAtri meM bahuta-se devoM aura deviyoM ne eka bar3I bhArI amRta kI, sugandhita padArthoM kI aura suvAsita cUrNa, puSpa, cA~dI sone aura ratnoM kI vRSTi kii| 350. The night Trishala Kshatriyani gave birth to Shraman Bhagavan Mahavir numerous gods and goddesses caused a divine downpour of ambrosia, perfumes, fragrant powders, flowers, silver, gold and gems. __ 351. jaM NaM rayaNiM tisalA khattiyANI samaNaM bhagavaM mahAvIraM aroyA aroyaM pasUyA taM NaM rayaNiM bhavaNavai-vANamaMtara-joisiya-vimANavAsiNo devA ya devIo ya samaNassa bhagavao mahAvIrassa kotugabhUikammAiM titthagarAbhiseyaM ca kriNsu| 351. jisa rAtri meM trizalA kSatriyANI ne zramaNa bhagavAna mahAvIra ko sukhapUrvaka janma diyA, usa rAtri meM bhavanapati, vANavyantara, jyotiSka aura vaimAnika devoM aura deviyoM ne zramaNa bhagavAna mahAvIra kA kautukamaMgala (najara doSa se bacAne ke lie kAjala kI biMdI) Adi zucikarma tathA tIrthaMkarAbhiSeka kiyaa| 351. The night Trishala Kshatriyani gave birth to Shraman Bhagavan Mahavir numerous Bhavanpati, Vanavyantar, Jyotishi and Vaimanik (the names of the four dimensions of gods) gods and goddesses performed kautukamangal (making auspicious marks of lamp-black or vermilion), shuchikarma (post-birth cleansing of the newborn), and Tirthankarabhishek (anointing ceremony or divine bath of Tirthankar). bhAvanA : pandrahavA~ adhyayana ( 489 ) Bhaavana : Fifteenth Chapter . . . : . .

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vivecana-bhagavAna mahAvIra ke janma ke samaya kevala kSatriyakuNDapura hI nahIM, parantu kSaNabhara ke lie sAre jagat meM prakAza phaila gyaa| nArakIya jIva bhI kSaNabhara ke lie anirvacanIya Ananda va ullAsa kA anubhava karane lagate haiN| janma se pUrva trizalA mahArAnI ke svapnoM kA tathA garbha-paripAlana, garbha kA saMcAlana banda ho jAne se ArtadhyAna, bhagavAna mahAvIra dvArA mAtRbhakti sUcaka pratijJA, jRmbhaka devoM dvArA nidhAnoM kA siddhArtha rAjA ke bhavana meM saMgraha, hiraNyAdi meM vRddhi ke kAraNa mAtA-pitA dvArA varddhamAna nAma rakhane kA vicAra, siddhArtha dvArA harSavaza pAritoSika, prItibhoja Adi vistRta varNana kalpasUtra, pRSTha 36-85 meM dekhanA caahie| Elaboration For a moment not only Kshatriya Kundapur but also the whole world was awash with a divine glow at the time of the birth of Bhagavan Mahavir. Even the hell-beings experienced an unprecedented happiness and joy for a moment. ____Refer to Illustrated Kalpasutra (p. 36-85) for the details about the post-conception divine dreams of queen Trishala, the pregnancy care, the stillness in the womb and the consequent resolve of Bhagavan Mahavir indicative of his devotion for his mother, storing of wealth in king Siddhartha's palace by Jrimbhak gods, increase in wealth and consequent idea of naming the newborn as Vardhaman, charities and feast by joyous Siddhartha etc. bhagavAna kA nAmakaraNa 352. jao NaM pabhii bhagavaM mahAvIre tisalAe khattiyANIe kucchiMsi gabbhaM Ahue : tao NaM pabhii taM kulaM vipuleNaM hiraNNeNaM suvaNNeNaM dhaNeNaM dhaNNeNaM mANikkeNaM mottieNaM saMkhasila-ppavAleNaM aIva aIva privddddhi|| ___ tao NaM samaNassa bhagavao mahAvIrassa ammApiyaro eyamadvaM jANittA : NivvattadasAhasi vokkaMtaMsi sucibhUyaMsi vipulaM asaNa-pANa-khAima-sAimaM uvkkhddaaveNti| vipulaM asaNa-pANa-khAima-sAimaM uvakkhaDAvettA mitta-NAi-sayaNa-saMbaMdhivaggaM uvanimaMtettA bahave samaNa-mAhaNa-kivaNa-vaNImaga-bhicchuDaga-paMDaragAINa vicchaDDeti, viggoveMti, vissANeti, dAyAresu NaM dANaM pjjaabhaaeNti| vicchuDDhittA, viggovittA, vissANittA dAyAresu NaM dANaM pajjAbhAittA mitta-NAi-sayaNa-saMbaMdhivaggaM bhuNjaaveNti| mitta-NAi-sayaNasaMbaMdhivaggaM bhuMjAvittA, mittaNAi-sayaNa-saMbaMdhivaggeNa imeyArUvaM NAmadhejjaM kAratiAcArAMga sUtra (bhAga 2) ( 490 ) Acharanga Sutra (Part 2)

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.. .. AyA jao NaM pabhii ime kumAre tisalAe khattiyANIe kucchiMsi gabbhe AhUe tao NaM pabhii imaM kulaM vipuleNaM hiraNNeNaM suvaNNeNaM dhaNeNaM dhaNNeNaM mANikkeNaM mottieNaM ., saMkha-sila-ppavAleNaM atIva-atIva parivaDDhati, to hou NaM kumAre vddhmaanne| 352. jaba se bhagavAna mahAvIra trizalA kSatriyANI kI kukSi meM garbharUpa meM Aye, tabhI se usa kula meM pracura mAtrA meM cA~dI, sonA, dhana, dhAnya, mANikya, motI, zaMkha, zilA aura pravAla (mUMgA) Adi kI atyanta abhivRddhi hone lgii| zramaNa bhagavAna mahAvIra ke mAtA-pitA ne bhagavAna mahAvIra ke janma ke dasa dina vyatIta ho jAne ke bAda gyArahaveM dina azuci-nivAraNa karake zucIbhUta hokara pracura mAtrA meM azana, pAna, khAdya aura svAdya padArtha bnvaaye| caturvidha AhAra taiyAra ho jAne para unhoMne apane mitra, jJAti, svajana aura sambandhI-varga ko AmaMtrita kiyaa| isake pazcAt unhoMne bahuta se zAkya Adi zramaNoM, brAhmaNoM, daridroM, bhikSAcaroM, bhikSAbhojI, zarIra para bhasma ramAkara bhikSA mA~gane vAloM Adi ko bhI bhojana karAyA, unake lie bhojana surakSita rakhAyA, kaI logoM ko bhojana diyA, yAcakoM meM dAna baaNttaa| isa prakAra zAkyAdi bhikSAjIviyoM ko bhojanAdi kA vitaraNa karavAkara apane mitra, jJAti, svajana, sambandhI-jana Adi ko bhojana kraayaa| unheM bhojana karAne ke pazcAt unake samakSa nAmakaraNa ke sambandha meM isa prakAra kahA-"jisa dina se yaha bAlaka trizalAdevI kI kukSi meM garbharUpa se AyA, usI dina se hamAre kula meM pracura mAtrA meM cA~dI, sonA, dhana, dhAnya, mANika, motI, zaMkha, zilA, pravAla Adi padArthoM kI atIva abhivRddhi ho rahI hai| ataH isa kumAra kA guNa sampanna nAma-'varddhamAna' ho|" NAMING CEREMONY 352. Since Shraman Bhagavan Mahavir descended into the womb of Trishala Kshatriyani his clan saw a continuous upsurge in its wealth; this included silver, gold, wealth, grains, rubies, pearls, conch-shells, rocks, coral etc. Ten days after the birth of Shraman Bhagavan Mahavir, on the eleventh day, the parents of Bhagavan Mahavir performed the post child-birth purification rituals and arranged for staple food, liquids, general food and savoury food in large quantity. They invited friends, relatives, family members and kin-folk. They offered, allotted and distributed food to many people bhAvanA : pandrahavA~ adhyayana ( 491 ) Bhaavana : Fifteenth Chapter

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_including Buddhists and other Shramans, Brahmins, destitute, beggars, those who live on alms, those who rub ash on their body before begging etc. They gave charity to beggars. After this distribution they offered food to the invited friends, relatives, family members and kin-folk. After this the king addressed the gathering regarding the naming of the child--"Since this child was conceived by Trishala Devi our family saw a continuous upsurge in its wealth; this included silver, gold, wealth, grains, rubies, pearls, conch-shells, rocks, coral etc. Therefore I name this boy as Vardhaman (ever increasing)-a name justifying his virtues." bhagavAna kA saMvarddhana ____353: tao NaM samaNe bhagavaM mahAvIre paMcadhAiparivuDe, taM jahA-khIradhAie, majjaNa dhAie, maMDAvaNadhAie, khellAvaNadhAie, aMkadhAie, aMkAo aMkaM sAharijjamANe ramme OM maNikoTTimatale girikaMdarasamallINe va caMpayapAyave ahANupuvvIe sNvddddhi| 353. janma ke bAda zramaNa bhagavAna mahAvIra kA lAlana-pAlana pA~ca dhAya mAtAoM dvArA hone lgaa| jaise ki-(1) kSIradhAtrI-(dUdha pilAne vAlI dhAya), (2) majjanadhAtrI-(snAna 2 karAne vAlI dhAya), (3) maMDanadhAtrI-(vastrAbhUSaNa pahanAne vAlI dhAya), (4) krIr3AdhAtrI 0 (krIr3A karAne vAlI dhAya), aura (5) aMkadhAtrI-(goda meM khilAne vAlI dhaay)| isa prakAra / eka goda se dUsarI goda meM liye jAte hue evaM maNimaNDita ramaNIya A~gana meM (khelate hue), parvata kI guphA meM sthita campaka vRkSa kI bhA~ti vighna-bAdhAoM se rahita kumAra varddhamAna kramazaH sukhapUrvaka bar3hane lge| GROWTH OF BHAGAVAN 353. After his birth Shraman Bhagavan Mahavir was being looked after by five nurse-maids-(1) Kshir Dhatri or milknurse-maid (one who took charge of feeding), (2) Maijan Dhatri or bath-nurse-maid (one who took charge of giving a bath), (3) Mandan Dhatri or dress-nurse-maid (one who took charge of putting on dress and ornaments), (4) Krida Dhatri or play-nursea maid (one who took charge of playing with the baby), (5) Anka AcArAMga sUtra (bhAga 2) ( 492 ) ___Acharanga Sutra (Part 2)

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Dhatri or lap-nurse-maid (one who took charge of keeping the baby in her lap. Thus climbing into the lap of one or the other (of these maids and playing) on a beautiful gem inlaid floor prince Vardhaman grew happily as a Champa tree grows undisturbed by the blowing winds in a mountain cave. yauvana evaM pANigrahaNa 354. tao NaM samaNe bhagavaM mahAvIre viNNAyapariNayae viNiyattabAlabhAve appussuyAiM urAlAiM mANussagAiM paMcalakkhaNAiM kAmabhogAiM sadda-pharisa-rasa-rUva-gaMdhAI pariyAremANe evaM cAe vihri| ___354. usake pazcAt zramaNa bhagavAna mahAvIra jJAna-vijJAna se yukta hokara bAlyAvasthA ko pAra kara yuvAvasthA ko prApta hue| ve manuSya-sambandhI udAra zabda, rUpa, rasa, gandha aura sparza se yukta pA~ca prakAra ke kAmabhogoM kA udAsInabhAva se upabhoga karate hue tyAgabhAvapUrvaka vicaraNa karane lge| YOUTH AND MARRIAGE 354. In due course Shraman Bhagavan Mahavir acquired normal and special knowledge and from childhood emerged into youth. He commenced leading a detached life indulging with indifference in the five essential human activities related to (sense organs of) sound, form, taste, smell and touch. 355. samaNe bhagavaM mahAvIre kAsavagotteNaM, tassa NaM ime tinni nAmadhejjA evamAhijjaMti, taM jahA-ammApiusaMtie vaddhamANe, sahasammui samaNe, bhImaM bhayabheravaM urAlaM acelayaM parIsahe sahati tti kaTu devehiM se NAmaM kayaM samaNe bhagavaM mhaaviire|| 355. kAzyapagotrIya zramaNa bhagavAna mahAvIra ke ye tIna nAma isa prakAra kahe gaye haiM(1) mAtA-pitA kA diyA huA nAma-varddhamAna, (2) svAbhAvika samabhAva meM sthita hone ke kAraNa zramaNa, aura (3) kisI prakAra kA bhayaMkara bhaya-bhairava utpanna hone para bhI avicala rahane tathA acelaka rahakara vibhinna parISahoM ko samabhAvapUrvaka sahane ke kAraNa devoM ne unakA nAma rakhA-'zramaNa bhagavAna mhaaviir'| ____355. Shraman Bhagavan Mahavir belonged to the Kashyap gotra (clan). It is said that he was known by three names. His bhAvanA : pandrahavA~ adhyayana ( 493 ) Bhaavana : Fifteenth Chapter ARTANOTATOVATOPAROSAROPAROSARODRODR.DR.B.Devel *

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parents gave him the name Vardhaman. His unique natural wisdom and attitude of equanimity inspired people to call him Shraman. Due to his unwavering determination, even in presence of fearful predicaments, his peaceful and compassionate tolerance, as a nude ascetic, for pain and afflictions the gods gave him the epithet 'Shraman Bhagavan Mahavir'. 356. samaNassa NaM bhagavao mahAvIrassa pitA kaasvgottennN| tassa NaM tiNNi NAmadhejjA evamAhijjaMti, taM jahA-siddhatthe ti vA sejjaMse ti vA jasaMse ti vaa| ___ samaNassa NaM bhagavao mahAvIrassa ammA vaasitttthsgottaa| tIse NaM tiNNi NAmadhejjA evamAhijjati, taM jahA-tisalA i vA videhadiNNA i vA piyakAriNI ti vaa| samaNassa NaM bhagavao mahAvIrassa pittiyae supAse kaasvgottennN| samaNassa NaM bhagavao mahAvIrassa jeDhe bhAyA NaMdivaddhaNe kaasvgottennN| samaNassa NaM bhagavao mahAvIrassa jeTThA bhaiNI sudaMsaNA kaasvgottennN| samaNassa NaM bhagavao mahAvIrassa bhajjA jasoyA gotteNaM koddinnnnaa| samaNassa NaM bhagavao mahAvIrassa dhUA kaasvgottennN| tIse NaM do nAmadhejjA evamAhijjaMti, taM jahA-aNojjA ti vA piyadaMsaNA ti vaa| ___ samaNassa NaM bhagavao mahAvIrassa NattuI kosiygottennN| tIse NaM do NAmadhejjA evamAhijjaMti, taM jahA-sesavatI ti vA jasavatI ti vaa| 356. zramaNa bhagavAna mahAvIra ke kAzyapagotrIya pitA ke tIna nAma isa prakAra kahe jAte the-(1) siddhArtha, (2) zreyAMsa, aura (3) yshsvii| zramaNa bhagavAna mahAvIra kI vAziSTha gotrIyA mAtA ke tIna nAma isa prakAra kahe jAte the-(1) trizalA, (2) videhadattA, aura (3) priykaarinnii| zramaNa bhagavAna mahAvIra ke cAcA kAzyapa gotrIya 'supArzva' the| zramaNa bhagavAna mahAvIra ke jyeSTha bhrAtA nandIvarddhana the| zramaNa bhagavAna mahAvIra kI bar3I bahana sudarzanA bhI kAzyapa gotrIya thii| * AcArAMga sUtra (bhAga 2) ( 494 ) Acharanga Sutra (Part 2)

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-:. :: .. . MOR zramaNa bhagavAna mahAvIra kI patnI 'yazodA' thI, jo kauNDinya gotra kI thii| zramaNa bhagavAna mahAvIra kI putrI kAzyapa gotra kI thii| usake do nAma isa prakAra thekA (1) anojjA (anavadyA), aura (2) priydrshnaa| zramaNa bhagavAna mahAvIra kI dauhitrI kauzika gotra kI thii| usake do nAma isa prakAra the-(1) zeSavatI, tathA (2) yazomatI yA yshsvtii| 356. Shraman Bhagavan Mahavir's father belonged to the Kashyap clan. His three names were-(1) Siddhartha, (2) Shreyansa, and (3) Yashasvi. Shraman Bhagavan Mahavir's mother belonged to the Vashishtha clan. Her three names were--(1) Trishala, (2) Videhadinna, and (3) Priyakarini. ___Shraman Bhagavan Mahavir's uncle (father's younger brother) was Suparshva of the Kashyap clan. Shraman Bhagavan Mahavir's elder brother was Nandivardhan of the Kashyap clan. Shraman Bhagavan Mahavir's sister was Sudarshana of the Kashyap clan. Shraman Bhagavan Mahavir's wife was Yashoda of the Kaundinya clan. Shraman Bhagavan Mahavir's daughter was also of the Kashyap clan. She had two names--(1) Anojja (Anavadya), and (2) Priyadarshana. Shraman Bhagavan Mahavir's grand daughter was of the Kaushik clan. She had two names--(1) Sheshayati, and (2) Yashomati or Yashasvati. vivecana prastuta sUtra meM bhagavAna mahAvIra ke pitA, mAtA, cAcA, bhAI, bahana, patnI, putrI aura dauhitrI le nAma aura gotra kA paricaya diyA gayA hai| bhagavAna mahAvIra ke pitA kA nAma zreyAMsa kyoM par3A? isa sambandha meM cUrNikAra kahate haiM-"zreyAMsi zrayanti asminniti shreyaaNsH|" __ arthAt jisameM zreyoM-kalyANoM kA Azraya sthAna ho, vaha zreyAMsa hai| mAtA kA eka nAma bhAvanA : pandrahavA~ adhyayana ( 495 ) Bhaavana : Fifteenth Chapter . . .

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'videhadinnA' isalie par3A ki ve videharAja dvArA pradatta thiiN| bhagavAna kI bhaginI sudarzanA unase bar3I thI yA choTI thI ? yaha cintanIya hai / isa sambandha meM kalpasUtrakAra mauna hai| AcArAMga meM prastuta pATha meM kisI prati meM 'kaNiTThA' pATha thA, use kATakara kisI saMzodhaka ne 'jeTThA' saMzodhana kiyA hai| AcArAMga mUla pATha saTippaNa ( muni jambUvijaya jI sampAdita), pR. 264 tathA vizeSAvazyaka bhASya meM mahAvIra kI putrI ke nAma 'jyeSThA, sudarzanA evaM anavadyAMgI' batAe haiM, jabaki yahA~ bhagavAna mahAvIra kI bahana kA nAma 'sudarzanA' evaM putrI kA nAma 'anavadyA' va 'priyadarzanA' batAyA gayA hai| ataH bhaginI evaM putrI ke nAmoM meM kucha bhrAnti-sI mAlUma hotI hai| yadyapi 'aNojjA' kA saMskRta rUpAntara 'anavadyA' hotA hai, kintu cUrNikAra ne 'anojA' rUpAntara karake artha kiyA hai - "nAsya ojaM aNojjA / " arthAt jisameM oja (bala) na ho vaha 'anojA' hai (cUrNi, pR. 265) arthAt jo bahuta hI komalAMgI, nAjuka ho| Elaboration-This aphorism gives names and clan names of Bhagavan Mahavir's parents, uncle, brother, sister, wife daughter and grand-daughter. Why Bhagavan Mahavir's father was called Shreyansa? In answer the Churni mentions that which is abode of various feelings of altruism (shreya or kalyan) is called Shreyansa. His mother was called Videhdinna because she was given into marriage by the king of Videh. Whether his sister was younger or elder to him is a matter of research. Kalpasutra does not give any indication in this regard. In a particular copy of this reading of Acharanga originally kanittha (younger) was used but the editor changed it to jettha (elder). In the original text of Acharanga (with foot notes) edited by Muni Jambuvijayaji (p. 264) and Visheshavashyaka bhashya the names of Mahavir's daughter are mentioned as Jyeshtha, Sudarshana and Anavadyangi. But here the name of Bhagavan Mahavir's sister is given as Sudarshana and the name of his daughter is given as Anavadya and Priyadarshana. Thus there appears to be a confusion in the names of his sister and daughter. Although the Sanskrit rendering of Anojja is generally Anavadya, the Churni renders it as Anoja and interprets it as that which is not strong (Churni, p. 265 ). This means tender or delicate. 357. samaNassa NaM bhagavao mahAvIrassa ammApiyaro pAsAvaccijjA samaNovAsagA yAvi hotthA / te NaM bahUiM vAsAiM samaNovAsagapariyAgaM pAlayittA chaNhaM jIvaNikAyANaM sArakkhaNaNimittaM AloittA niMdittA garahittA paDikkamittA ahArihaM uttaraguNaM AcArAMga sUtra (bhAga 2) ( 496 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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pAyacchittAiM paDivajjittA kusasaMthAraM durUhittA bhattaM paccakkhAyaMti, bhattaM paccakkhAittA apacchimAe mAraNaMtiyAe sarIrasaMlehaNAe jhUsiyasarIrA kAlamAseNaM kAlaM kiccA taM sarIra vippajahittA accue kappe devattAe uvvnnaa| ___ tao NaM AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM cue (tA) caittA mahAvidehe vAse carimeNaM ussAseNaM sinjhissaMti, bujjhissaMti, muccissaMti, pariNivyAissaMti, savvadukkhANaM aMtaM krissNti| 357. zramaNa bhagavAna mahAvIra ke mAtA-pitA pArzvanAtha bhagavAna ke anuyAyI zrAvaka dharma kA pAlana karane vAle zramaNopAsaka the| unhoMne bahuta varSoM taka zrAvaka-dharma kA pAlana kiyaa| (antima samaya meM) SaDjIvanikAya ke saMrakSaNa ke nimitta AlocanA, Atma-nindA (pazcAttApa), Atma-gardA evaM lage doSoM kA pratikramaNa karake, mUla aura uttara guNoM ke yathAyogya prAyazcitta svIkAra karake, kuza ke saMstAraka para ArUr3ha hokara bhaktapratyAkhyAna nAmaka anazana (saMthArA) svIkAra kiyaa| cAroM prakAra ke AhAra-pAnI kA tyAga karake antima mAraNAntika saMlekhanA se zarIra ko kRza kara diyaa| phira kAladharma kA avasara Ane para AyuSyapUrNa karake usa zarIra ko chor3akara acyutakalpa nAmaka (bArahaveM) devaloka meM devarUpa meM utpanna hue| vahA~ se deva-sambandhI Ayu, bhava (janma) aura sthiti kA kSaya hone para vahA~ se cyavakara mahAvideha kSetra meM (manuSya zarIra dhAraNa karake) carama zvAsocchvAsa dvArA siddha, buddha, mukta evaM parinivRtta hoMge aura ve saba duHkhoM kA anta kreNge| 357. The parents of Shraman Bhagavan Mahavir were devotees of Bhagavan Parshvanath and shramanopasaks (those who worship Shramans) following the shravak dharma (conduct of a lay Jain). They observed the shravak conduct for many years. (When their end approached) they resolved to observe the ultimate vow of Bhaktapratyakhyan (a kind of fasting) after performing perquisites including self-criticism directed at care of six life-forms; repenting, self-reproach, critical review of faults committed, accepting suitable atonement for drawbacks in basic and auxiliary virtues; and lying or sitting on a bed made of hay. Observing the ultimate vow they abandoned all the four types of foods and drinks and emaciated their bodies. At the time of bhAvanA : pandrahavA~ adhyayana ( 497 ) Bhaavana : Fifteenth Chapter

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R ... . .. .SATA A .-: .. .......- . . . . . . destined death when their life-span came to an end their souls left the mortal bodies and reincarnated as gods in the Achyutakalpa or the twelfth dimension of gods. At the end of their divine life-span, genus and state they will reincarnate in Mahavideh area (as human beings) and will attain ultimate purity (siddha state), wisdom (buddha), liberation (mukta) and salvation (parinivritta) by ending all their sorrows when they breath their last. PAQoYANCHAR ANATAKAkhAO00940 REPRODAMADORE.RAMERIES dIkSA grahaNa kA saMkalpa 358. teNaM kAleNaM teNaM samaeNaM samaNa bhagavaM mahAvIre nAe nAyaputte nAyakulaviNivvae videhe videhadiNNe videhajacce videhsuumaale|| tIsaM vAsAI videhaMsitti kaTU agAramajjhe vasittA ammApiUhiM kAlagaehiM devalogamaNuppattehiM samattapainne ceccA hiraNNaM, ceccA suvaNNaM, ceccA balaM, ceccA vAhaNaM, ceccA dhaNa-kaNaga-rayaNa-saMtasArasAvaijjaM, vicchaDDittA viggovittA, vissANittA, dAyAresu NaM dAyaM pajjAbhAittA, saMvaccharaM dalaittA, je se hemaMtANaM paDhame mAse, paDhame ka pakkhe maggasirabahule, tassa NaM maggasirabahulassa dasamIpakkheNaM hatthuttarAhiM NakkhatteNaM jogamuvAgaeNaM abhinikkhamaNAbhippAe yAvi hotthaa| 358. usa kAla usa samaya meM zramaNa bhagavAna mahAvIra, joki jJAtaputra ke nAma se prasiddha ho cuke the, jJAtakula (ke uttaradAyitva) se vinivRtta (mukta) the, athavA jJAtakula meM candramA ke samAna the, (videha) dehAsaktirahita the, videha janoM dvArA arcanIya-pUjanIya the, videhadattA (trizalA mAtA) ke putra the, viziSTa zarIra-vajraRSabha-nArAca-saMhanana evaM samacaturana saMsthAna se yukta hote hue bhI zarIra se sukumAra the| bhagavAna ne tIsa varSa taka videhabhAvapUrvaka gRha meM nivAsa kiyA phira mAtA-pitA ko AyuSya pUrNa karake devaloka ko prApta jAne para apanI (garbhakAla meM) lI huI pratijJA ke pUrNa ho jAne para hiraNya, svarNa, senA (bala), vAhana (savArI), dhana, dhAnya, ratna Adi sArabhUta, satvayukta padArthoM kA tyAga karake, yAcakoM ko yatheSTa dAna dekara, apane dvArA dAnazAlA para niyukta janoM ke samakSa sArA dhana khulA karake, use dAna rUpa meM dene kA vicAra pragaTa karake, apane sambandhiyoM meM sampUrNa padArthoM kA yathA yogya (dAya) ba~TavArA karake, saMvatsara (varSI) dAna dekara (nizcinta ho cuke taba) hemanta Rtu ke prathama mAsa evaM AcArAMga sUtra (bhAga 2) ( 498 ) Acharanga Sutra (Part 2) SOCCOD DAN

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prathama mArgazIrSa kRSNa pakSa meM, mArgazIrSa kRSNA dazamI ke dina uttarAphAlgunI nakSatra ke sAtha candramA kA yoga hone para bhagavAna ne abhiniSkramaNa (dIkSA-grahaNa) karane kA abhiprAya fabeti van RESOLVE OF INITIATION 358. At that time during that period Shraman Bhagavan Mahavir, who had become famous as Jnataputra (son of the Jnata clan), was free of (any responsibilities of) the Jnata clan or was like a moon in the Jnata clan. He was free of any attachment for his body. He was revered by the people of Videh. He was the son of Videhadatta (mother Trishala). He had a delicate body in spite of being endowed with the strongest body constitution and structure (Vajrarishabha-narach samhanan and samachaturasra samsathan). He lived in his house with complete detachment for his body for thirty years. When his parents left for their heavenly abode and his vow (taken when he was still in the womb) was fulfilled he renounced all his gold, army, means of commuting, wealth, grains, gems and all valuable and material things. He gave ample charity to beggars and provided all his wealth to the managers of charities expressing his desire to give it all for charity. He divided equitably and distributed all his possessions amongst his relatives. After concluding his year-long charity, during the first month and the first fortnight of the winter season on the tenth day of the dark half of the month of Margashirsh when the moon entered the Uttaraphalguni lunar mansion Shraman Bhagavan Mahavir decided to renounce the world (get initiated). sAMvatsarika dAna __359. saMvacchareNa hohii abhinikkhamaNaM tu jinnvriNdss| to atthasaMpayANaM pavattai puvvsuuraao||1|| bhAvanA : pandrahavA~ adhyayana (499 Bhaavana : Fifteenth Chapter

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360. egA hiraNNakoDI aTTheva aNUNayA sayasahassA / sUrodayamAdIyaM dijjai jA pAyarAsu ti // 2 // 361. tiNNeva ya koDisayA aTThAsIi ca huMti koDIo / asIiM ca sayasahassA eyaM saMvacchare diNNaM // 3 // 359. zrI jinavarendra tIrthaMkara bhagavAna kA abhiniSkramaNa eka varSa pUrNa hote hI hogA, ataH ve dIkSA lene se eka varSa pahale hI varSIdAna denA prArambha kara dete haiN| pratidina sUryodaya se unake dvArA artha kA sampradAna (dAna) prArambha ho jAtA hai // 1 // 360. pratidina sUryodaya se lekara eka prahara paryanta, jaba taka ki ve prAtarAza (nAztA) nahIM kara lete, taba taka eka karor3a ATha lAkha se anyUna ( kama nahIM) svarNa - mudrAoM kA dAna diyA jAtA hai // 2 // 361 . isa prakAra eka varSa meM kula 3 araba 88 karor3a 80 lAkha svarNa mudrAoM kA dAna bhagavAna ne diyA // 3 // YEAR LONG CHARITY 359. He will renounce the world after one year, knowing this the Jinvarendra (Tirthankar) commences his year-long charity (a year in advance). Every morning at dawn he starts giving his wealth in charity. (1) 360. Beginning at dawn and for one prahar (three hours) till he does not take his breakfast a sum comprising a million and eight hundred thousand gold coins is given in charity every day. (2) 361. Thus in one year he donated a total of three billion eight hundred eighty million gold coins. ( 3 ) lokAMtika devoM dvArA udbodhana 362. vesamaNakuMDaladharA devA logaMtiyA mahiDDhIyA / bohiMti yatitthakaraM paNNarasasu kammabhUmIsu // 4 // AcArAMga sUtra (bhAga 2) ( 500 ) Acharanga Sutra (Part 2) 4 -- R

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363. baMbhammi ya kappammi boddhavvA kaNharAiNo mjjhe| logaMtiyA vimANA aTThasu vatthA asaMkhejjA // 5 // 364. ete devanikAyA bhagavaM bohiMti jiNavaraM viirN| savvajagajjIvahiyaM arahaM ! titthaM pavattehi // 6 // 362. kuNDaladhArI vaizramaNa deva aura mahAna RddhidhArI lokAntika deva 15 karma-bhUmiyoM meM (hone vAle) tIrthaMkara bhagavAna ko pratibodhita karate haiM (yaha unakA jItAcAra hai)||4|| 363. brahmakalpa (paMcama devaloka) meM ATha kRSNarAjiyoM ke madhya meM ATha prakAra ke lokAntika vimAna asaMkhyAta yojana vistAra vAle samajhane caahie||5|| 364. ye saba devanikAya (Akara) bhagavAna vIra jinezvara ko bodhita (vinamra vijJapti) karate haiM-"he arhan deva ! sarvajagat ke jIvoM ke lie hitakara dharmatIrtha kA pravartana kreN"||6|| DISCOURSE OF LOKANTIK GODS 362. The Vaishraman gods wearing earrings and Lokantik gods having miraculous powers give formal advise to Tirthankars (the souls who are to become Tirthankars in the 15 karma-bhumis or lands of endeavour) (this is their traditional duty). (4) 363. In the Brahmakalpa (the fifth dimension of gods) between the eight Krishnarajis (black areas in space) there are eight Lokantik abodes of gods of innumerable yojan spread. (5) 364. They all come from there divine abodes and humbly request Vir Jineshvar--"O Arhan Dev ! Please establish the religious ford (Tirth) for benefit of all beings of all worlds." (6) ___ vivecana-tatvArthasUtra 4/25 ke anusAra bhI 'brahmalokAlayA lokAntikAH' lokAntika devoM kA brahmaloka meM nivAsa hai, anya kalpoM meM nhiiN| brahmaloka ko gherakara ATha dizAoM meM ATha prakAra ke lokAntika deva rahate haiN| tatvArthasUtra meM 8 lokAntika devoM ke nAma isa prakAra ginAe haiM(1) 'sArasvatA'ditya-3 vanhyaruNa-4 gardatoya-5 tuSitA'-6 vyAbAdha-7 maruto'riSTAzca 8 / ' yadi vanhi aura aruNa ko alaga-alaga mAneM to inakI saMkhyA 9 ho jAtI hai| 8 kRSNarAjiyA~ haiM, do-do kRSNarAjiyoM ke madhya bhAga meM ye deva nivAsa karate haiN| madhya meM ariSTa rahate haiN| isa prakAra bhAvanA : pandrahavA~ adhyayana ( 501 ) Bhaavana : Fifteenth Chapter 9

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ye 9 bheda hote haiN| tattvArtha bhASyakAra ne 8 bheda hI batAye haiN| lokAntavartI ye 8 bheda hI hote haiM, jinheM AcArya zrI AtmArAma jI ma ne batAye haiM, nauvA~ bheda riSTa vimAna prastAravartI hone se hotA hai| isalie kahIM 8 aura kahIM 9 bheda batAye haiN| anya AgamoM meM 9 bheda hI batAe gaye haiM / yahA~ jo 8 bheda batAe haiM, ve bhI isI apekSA se samajhanA caahie| AcArya zrI AtmArAma jI ma. ne nava kRSNa rAjiyoM kA ullekha karake batAyA hai ki inake madhya meM rahane vAle nava lokAntika deva haiN| kucha AcAryoM kA mata hai ki loka ke anta meM rahane ke kAraNa inheM lokAntika kahA jAtA hai| ye eka bhava karake loka-saMsAra kA anta karake mokSa jAte haiM, isalie bhI inheM lokAntika deva kahA jAtA hai| bhagavAna svayaM tIna jJAna ke dhAraka hote haiM aura apanA dIkSAkAla svayaM jAnate haiM, kintu phira bhI ye deva kevala apanI paramparA kA pAlana karane hetu unake dIkSAbhiprAya ko jAnakara sevA meM upasthita hokara prArthanA karate haiM- "bujjhAhi bhagavaM loganAhA ! pavattehi dhammatitthaM hiya-suha nisseyakaraM / " ( kalpasUtra ) "bhagavan ! lokanAtha ! pratibuddha ho, jagat ke hita-sukha - niHzreyas ke lie dharma-tIrthanA pravartana kro| " Elaboration-According to Tattvartha Sutra ( 4 / 25 ) also the Lokantik gods reside in Brahmalok and not in other dimensions of gods. Eight kinds of Lokantik gods live around Brahmalok in all eight cardinal directions. The names of the eight Lokantik gods listed in Tattvartha Sutra are - ( 1 ) Sarasvat, (2) Aditya, ( 3 ) Vanhyaruna, (4) Gardatoya, (5) Tushita, (6) Avyabadh, (7) Marut, and (8) Arishta. If Vanhi and Aruna (of Vanhyaruna) are considered separate the total will become nine. There are eight Krishna Rajis (in a formation of concentric circles). These gods reside between every two rajis. In the middle reside the Arisht gods. This way there kinds become nine. In the Bhashya of Tattvartha Sutra only eight kinds are mentioned. According to Acharya Shri Atmaramji M. the Lokantvarti (residing at the end of an area) kinds are only eight, the ninth or Arishta dwell in the middle. Thus we find eight kinds of these gods at some place and nine at another. In other Agams nine kinds are mentioned. The eight kinds mentioned here should be taken in light of aforesaid explanation. Acharya Shri Atmaramji M. has mentioned nine Krishna rajis and nine Lokantik gods residing in between them. Some acharyas are of the opinion that they live at the end of the Lok (the world of the living) AcArAMga sUtra (bhAga 2) ( 502 ) Acharanga Sutra (Part 2) ka

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* therefore they are called Lokantik gods. Another interpretation of the term is that after reincarnating just once they end their cycles of rebirth in the Lok and get liberated, thus they are called Lokantik gods. Bhagavan himself is endowed with three types of knowledge and is aware of his time of initiation. But still, knowing about his intention of initiation, these gods come to perform their traditional duty and request-"Bhagavan ! Lord of the Lok ! Get enlightened and establish the religious ford for the benefit, happiness and well being of the world." (Kalpasutra) abhiniSkramaNa mahotsava ke lie devoM kA Agamana ___ 365. tao NaM samaNassa bhagavao mahAvIrassa abhinikkhamaNAbhippAyaM jANittA bhavaNavai-vANamaMtara-joisiya-vimANavAsiNo devA ya devIo ya saehiM 2 rUvehiM, saehiM 2 NevatthehiM, saehiM 2 ciMdhehiM, savviDDhIe savvajuie savvabalasamudaeNaM sayAI 2 jANavimANAI duruuhti| sayAiM 2 jANavimANAiM durUhittA ahAbAyarAiM poggalAI prisaauNti| ahAbAyarAiM poggalAI parisADettA ahAsuhumAiM poggalAiM priyaaiNti| ahAsuhumAiM poggalAI pariyAittA uDDhaM uppyNti| uDDhaM uppaittA tAe ukkiTThAe sigghAe cavalAe turiyAe divvAe devagatIe aheNaM ovayamANA 2 tirieNaM , asaMkhejjAiM dIva samuddAI vItikkamamANA 2 jeNeva jaMbuddIve teNeva uvAgacchaMti, teNeva uvAgacchittA jeNeva uttarakhattiyakuMDapurasaMnivese teNeva uvAgacchaMti teNeva uvAgacchittA , jeNeva uttarakhattiyakuMDapurasaMNivesassa uttarapurathime disAbhAge teNeva jhatti vegeNa oviyaa| 365. usake pazcAt zramaNa bhagavAna mahAvIra ke abhiniSkramaNa ke abhiprAya ko jAnakara bhavanapati, vANavyantara, jyotiSka aura vaimAnika deva evaM deviyA~ apane-apane rUpa meM, apane-apane vastroM meM aura apane-apane cinhoM se yukta hokara tathA apanI-apanI samasta Rddhi, dyuti aura samasta bala-samudAya sahita apane-apane yAna-vimAnoM para car3hate haiN| phira saba apane-apane yAna-vimAnoM meM baiThakara jo bAdara (sthUla) pudgala haiM, unheM pRthak karate haiN| bAdara pudgaloM ko pRthak karake sUkSma pudgaloM ko cAroM ora se grahaNa karake ve U~ce ur3ate ra haiN| U~ce ur3akara apanI usa utkRSTa, zIghra, capala, tvarita aura divya devagati se nIce utarate-utarate kramazaH tiryak loka meM sthita asaMkhyAta dvIpa-samudroM ko lA~ghate hue jahA~ / jambUdvIpa nAmaka dvIpa hai, vahA~ Ate haiN| vahA~ Akara jahA~ uttarakSatriyakuNDapura sanniveza hai, . bhAvanA : pandrahavA~ adhyayana Bhaavana : Fifteenth Chapter

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usake nikaTa A jAte haiM / vahA~ Akara uttara kSatriyakuNDapura sanniveza ke IzAnakoNa dizA bhAga meM zIghratA se utara jAte haiN| ARRIVAL OF GODS FOR RENUNCIATION CELEBRATIONS 365. After that, knowing about Shraman Bhagavan Mahavir's intention of renunciation, the gods and goddesses of four divine dimensions, namely Bhavanpati, Vanavyantar, Jyotishka and Vaimanik, ride their respective vehicles in their true forms adorned with their specific dresses and symbols and with all their powers, radiance and retinue. Aboard their celestial vehicles they discard their gross particles and collect subtle particles from all around and rise high in the skies. Attaining a certain height they descend with their highest, fast, sharp and quick divine speed and gradually crossing innumerable continents and seas in the transverse inhabited space arrive at the continent called Jambudveep. There they come near the north Kshatriyakunda district and quickly land in the north-eastern direction of the district. 366. tao NaM sakke deviMde devarAyA saNiyaM 2 jANavimANaM Thavei / saNiyaM 2 (jANa) vimANaM ThavettA saNiyaM 2 jANavimANAo paccoruhai, saNiyaM 2 jANavimANAo paccoruhittA egaMtamavakkamai / egaMtamavakkamittA mahayA veubvieNaM samugdhAeNaM smohnni| mahayA veuvvieNaM samugghAeNaM samohaNittA egaM mahaM nANAmaNi - kaNagarayaNabhatticittaM subhaM cArukaMtarUvaM devacchaMdayaM viuvvNti| tassa NaM devacchaMdayassa bahumajjhadesabhAge egaM mahaM sapAdapIThaM sIhAsaNaM NANAmaNi-kaNaga rayaNabhatticittaM subhaM cArukaMtarUvaM viuvvai, 2 (ttA) jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, 2 (ttA) samaNaM bhagavaM mahIvAraM tikhutto AyAhiNapayAhiNaM krei| samaNaM bhagavaM mahAvIraM tikhutto AyAhiNapayAhiNaM karettA, samaNaM bhagavaM mahAvIraM vaMdai, NamaMsai / vaMdittA NamaMsittA samaNaM bhagavaM mahAvIraM gahAya, jeNeva devacchaMdae teNeva uvAgacchai / teNeva uvAgacchittA saNiyaM 2 puratyAbhimuhaM sIhAsaNe NisIyAvei / AcArAMga sUtra (bhAga 2) ( 504 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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saNiyaM 2 puratthAbhimuhaM NisIyavettA, sayapAgasahassapAgehiM tellehiM abbhaMge / abbhaMgettA gaMdhakAsAehiM ullole / ullolettA suddhodaeNaM majjAvei, 2 (ttA) jassa ya mullaM sayasahasseNaM tipaDolatittieNaM sAhieNa sIeNa gosIsarattacaMdaNeNaM aNuliMpai, 2 (ttA ) IsiM NissAsavAtavojjhaM varaNagara-paTTaNuggayaM kusalaNarapasaMsiyaM assalAlApelayaM cheyAyariya-kaNagakhaiyaMtakammaM haMsalakkhaNaM paTTajuyalaM NiyaMsAvei, 2 (ttA) hAraM addhahAraM uratthaM egAvaliM pAlaMbasutta paTTa - mauDa - rayaNamAlAI AviMdhAvei / AviMdhAvettA gaMthima-veDhima-pUrima-saMghAimeNaM malleNaM kapparukkhamiva samAlaMkarei / samAlaMkarettA doccaM si mahayA veuvviyasamugghAeNaM samohaNati, 2 (ttA ) egaM mahaM caMdappabhaM siviyaM sahassavAhiNiyaM viuvvati / taM jahA - IhAmiya-usabha-turaga-paramakara-vihaga- vANara-kuMjara ruru-sarabha-camara-saddUla-sIha-vaNalaya-cittalayavijjAharamihuNajugalajaMtajogajuttaM accIsahassa mAliNIyaM suNirUviyaM misamiseMtarUvagasahassakaliyaM isiM bhisamANaM bhibbhisamANaM cakkhulloyaNalessaM muttAhalamuttajAlaMtaroviyaM tavaNIyapavaralaMbUsaga - palaMbaMmuttadAmaM hAraddhahArabhUsaNasamo NayaM ahiyapecchaNijjaM paumalayabhatticittaM asogalayabhatticittaM kuMdalayabhatticittaM NANAlayabhattiviraiyaM subhaM cArukaMtarUvaM NANAmaNipaMcavaNNa-ghaMTApaDAyaparimaMDiyaggasiharaM subhaM cArukaMtarUvaM pAsAiyaM darisaNIjjaM surUvaM / 366. tatpazcAt devoM ke indra devarAja zakra dhIre-dhIre apane vimAna ko vahA~ ThaharAtA hai / phira dhIre-dhIre vimAna se utaratA hai| vimAna se utarate hI devendra sIdhA eka ora ekAnta meM calA jAtA hai / vahA~ jAkara eka mahAn vaikriya samudghAta ( jar3a pudgaloM ko icchita AkAra dene kI eka vizeSa kriyA / vistAra ke lie dekheM sacitra kalpasUtra, sUtra 26) karatA hai| mahAn vaikriya samudghAta karake aneka maNi-svarNa-ratna Adi se jaTita - citrita, zubha, sundara, manohara, kamanIya rUpa vAle eka bahuta bar3e devacchaMdaka ( jinendra bhagavAna ke lie baiThane kA sthAna) kA vikriyA dvArA nirmANa karatA hai / usa devacchaMdaka ke madhya bhAga meM pAdapITha sahita eka vizAla siMhAsana kI vikriyA karatA hai, jo nAnA maNi-svarNa - ratna Adi kI racanA se citra-vicitra, zubha, sundara aura ramya rUpa vAlA thaa| usa bhavya siMhAsana kA nirmANa karake jahA~ zramaNa bhagavAna mahAvIra the, vahA~ vaha AtA hai, Akara usane bhagavAna kI tIna bAra AdakSiNa pradakSiNA kI, phira vandana - namaskAra karake zramaNa bhagavAna mahAvIra ko lekara vaha devacchaMdaka ke pAsa AtA hai| tatpazcAt bhagavAna ko dhIre-dhIre usa devacchaMdaka meM sthita siMhAsana para biThAtA hai| unakA mukha pUrva dizA kI ora rahatA hai| bhAvanA: pandrahavA~ adhyayana ( 505 ) For Private Personal Use Only Bhaavana: Fifteenth Chapter

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.. .. yaha saba karane ke bAda indra ne bhagavAna ke zarIra para zatapAka, sahasrapAka tailoM se mAliza kI, tatpazcAt sugandhita dravyoM se unake zarIra para ubaTana karake zuddha--svaccha jala se bhagavAna ko snAna kraayaa| snAna karAne ke bAda unake zarIra para eka lAkha ke mUlya vAle tIna paTa ko lapeTakara sAdhe hue sarasa gozIrSa rakta candana kA lepana kiyaa| phira bhagavAna ko nAka se nikalane vAlI halkI-sI zvAsa-vAyu se ur3ane vAlA, viziSTa nagara ke vyAvasAyika pattana meM banA huA, kuzala manuSyoM dvArA prazaMsita, azva ke mu~ha kI lAra ke samAna sapheda aura manohara catura zilpAcAryoM (kArIgaroM) dvArA sone ke tAra se vibhUSita aura haMsa ke samAna zveta vastrayugala phnaayaa| phira unheM hAra, arddha-hAra, vakSasthala kA sundara AbhUSaNa, ekAvalI, laTakatI huI mAlAe~, kaTisUtra, mukuTa aura ratnoM kI mAlAe~ phnaaiiN| tatpazcAt bhagavAna ko granthima, veSTima, pUrima aura saMghAtima-ina cAroM prakAra kI puSpamAlAoM se kalpavRkSa kI bhA~ti susajjita-alaMkRta kiyaa| ___ alaMkRta karane ke bAda indra ne dubArA punaH vaikriyasamudghAta kiyA aura usase tatkAla candraprabhA nAma kI eka vizAla sahasravAhinI zivikA kA nirmANa kiyaa| vaha zivikA IhAmRga, vRSabha, azva, nara, magara, pakSigaNa, bandara, hAthI, ruru, sarabha, camarI gAya, zArdUlasiMha Adi jIvoM tathA vanalatAoM se citrita thii| usa para aneka vidyAdharoM ke jor3e yantrayoga se aMkita the| isake atirikta vaha zivikA (pAlakhI) sahana kiraNoM se suzobhita sUrya-jyoti ke samAna dedIpyamAna thI, usakA camacamAtA huA rUpa varNanIya thaa| sahana rUpoM meM bhI usakA Akalana nahIM kiyA jA sakatA thA, usakA teja netroM ko cakAcauMdha kara dene vAlA thaa| usa zivikA meM motI aura muktAjAla piroye hue the| sone ke bane hue zreSTha kandukAkAra (gola) AbhUSaNa se yukta laTakatI huI motiyoM kI mAlA usa para zobhAyamAna ho rahI thii| hAra, arddha-hAra Adi AbhUSaNoM se suzobhita thii| atyanta darzanIya thI, usa para padmalatA, azokalatA, kundalatA Adi tathA anya aneka prakAra kI vanalatAe~ citrita thiiN| zubha, manohara, kamanIya rUpa vAlI paMcaraMgI aneka maNiyoM, ghaNTA evaM patAkAoM se usakA agrazikhara parimaNDita thaa| isa prakAra vaha zivikA apane Apa meM zubha, sundara aura kamanIya rUpa vAlI, mana ko prasanna karane vAlI, darzanIya aura ati sundara thii| 366. After that, Shakra, the king of gods, stops his celestial vehicle there and slowly gets down. As soon as he reaches the ground he goes into a solitary corner and performs comprehensive Vaikriya Samudghat (a process of transforming material particles into desired form. For details refer to Illustrated Kalpa Sutra, para 26). With the help of this process AcArAMga sUtra (bhAga 2) ( 506 ) Acharanga Sutra (Part 2)

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he creates a gem studded and gold painted, beautiful, enchanting, attractive and large divine arena. With the same process he creates a gem studded and gold painted, beautiful, enchanting, attractive and large throne at the centre of this arena. After this he comes near Shraman Bhagavan Mahavir, starting from the south goes around him three times (clockwise), and after paying homage and salutations brings Shraman Bhagavan Mahavir near the divine arena. He than gently seats Bhagavan on the throne in the divine arenaBhagavan facing eastward. After doing all this the king of gods did massage on Bhagavan's body with Shatapak and Shahasra (medicated and perfumed) oils; rubbed his body with fragrant powders and pastes and bathed him with clean and pure water. He then wrapped three pieces of cloth, costing a hundred thousand coins, around Bhagavan's body and applied a paste of red Goshirsh sandal-wood. He made Bhagavan wear a two piece dress made of a cloth as white and soft as froth from a horse's mouth or a swan, so thin as could be blown by exhalation from Bhagavan's nostrils, made in the commercial area of a particular city (famous for its fine textiles), praised by experts and ornamented with golden wires by expert artisans. After that he was adorned with Haar, Ardhahaar, beautiful ornaments on the chest, single line necklaces, long necklaces, girdle on his waist, a crown and gem necklaces. Finally he was adorned like a Kalpavriksha with four types of flower garlands namely granthim, veshtim, purim and sanghatim. After embellishing Bhagavan, Indra once again performed Vaikriya Samudghat and created a huge Sahasravahini (carried by one thousand persons) palanquin named Chandraprabha. That palanquin was decorated with illustrations of wolf, bull, bhAvanA: pandrahavA~ adhyayana ( 507 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only

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horse, human figures, crocodile, birds, monkey, elephant, ruru, sarabh, yak, lion and other animals as well as wild creepers. Mechanical puppets of Vidyadhars were also fixed on it. Besides all this, that palanquin had a glow like thousands of sun rays, so much so that its radiance was difficult to describe in words. Its form could not even be fully evaluated even thousand ways. It had a blinding shine. Strings and nets of pearls also adorned that palanquin. Strings of pearls with golden balls added to its beauty. Haar, Ardhahaar and other ornaments were also enriching its beauty. It was very attractive and illustrations of various wild creepers like lotus, Ashoka, Kund etc. were painted on it. Its spire was covered with fine and beautiful multicoloured beads, bells and flags. Thus that palanquin was fine, beautiful, attractive, pleasing, enchanting and very charming. __vizeSa zabdoM kI vyAkhyA-devacchaMdaka-jinadeva kA virAjamAna hone kA sthaan| jANavimANaMsavArI yA yAtrA vAlA vimaan| 'veuvieNaM samugghAeNaM samohaNati-vaikriya samudghAta karatA hai| samudghAta eka prakAra kI viziSTa zakti hai, jisake dvArA Atma-pradezoM kA saMkoca-vistAra kiyA jAtA hai| vaikriya zarIra jise milA ho athavA vaikriyalabdhi jise prApta ho, vaha jIva vaikriya karate samaya apane Atma-pradezoM ko zarIra se bAhara nikAlakara viSkambha aura moTAI meM zarIra-parimANa aura lambAI meM saMkhyeya yojana-parimANa daNDa nikAlatA hai aura pUrvabaddha vaikriya zarIra nAmakarma ke pudgaloM kI nirjarA karatA hai| vaikriya samudghAta vaikriya prArambha karane para hotA hai| jassa jatabalaM sahasseNaM-jisakA yaMtra bala (zarIra ko zItala karane kI niyaMtraNa zakti) sahana gunI adhika ho| isake badale pAThAntara milatA hai-'jassa ya mullaM saya-sahasseNa' isakA artha hotA hai-jisakA mUlya eka lAkha svarNa-mudrA ho| 'tipaDolatittieNaM sAhieNaM'-tIna paTa lapeTakara siddha kiyA/banAyA huaa| assalAlApelayaM-azva kI lAra ke samAna zveta yA koml| pAlaMba-sutapaTTa-mauDarayaNamAlAiM-lambA gale kA AbhUSaNa, rezamI dhAge se banA huA paTTa-pahanane kA vastra, mukuTa aura ratnoM kI maalaaeN| gaMthima-veDhima-pUrima saMghAtimeNaM malleNaM-DthI huI, lapeTakara (veSTana se) banAI huI, saMghAta rUpa (ikaTThI karake) banI huI mAlA se| iihaamig-bhedd'iyaa| sarabhazikArI jAti kA eka pazu, siMha, aSTApada yA vaanr-vishess| muttAhalamutta-jAlataroyiyaM-usakA sirA (kinArA) motI aura motiyoM kI jAlI se suzobhita thaa| tavaNIya-pavara-laMbUsa-palaMbaMta muttadAma-sone ke bane hue kandukAkAra AbhUSaNoM se yukta motiyoM kI mAlAe~ usameM laTaka rahI thiiN| (pAia sadda mahaNNavo tathA AcArAMgacUrNi mU. pA. Ti. 268-269) AcArAMga sUtra (bhAga 2) ( 508 ) Acharanga Sutra (Part 2) |

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Technical Terms : Devachchhandak-place where the Jina sits; divine arena. Janavimanam-a celestial vehicle. Veuvviyenam samugghayenam samohanit-performs Vaikriya Samudghat (selfcontrolled transformation or mutation). Samudghat is a special capacity to expand and contract sections of soul. A being endowed with Vaikriya (mutable or plastic like a fluid) body or Vaikriya power (power of self-mutation) can bring out the soul-sections from his body and form cylindrical shape having a width equal to the dimension of his body and length up to countable yojans with the help of this process. Attaining this form he sheds the particles responsible for the pre-acquired or existing body and name. Vaikriya Samudghat is done with the help of this process. Jassa jatabalam sahassenam-one whose power to cool his body is a thousand times more. Available alternative reading is 'jassa ya mullam saya-sahassena' which means-costing a hundred thousand gold coins. Tipadolatittiyenam-made by wrapping three layers. Assalalapelayam-white or soft like froth from a horse's mouth. Palamb-sutapatta-maudarayanmalaim-long necklace, cloth made of silk thread, a crown and gem-strings. Ganthim-vedhim-purimsanghatimenam mallenam-strung, wrapped, filled and interwoven garlands. Ihamig--wolf. Sarabh-a carnivorous animal; lion; octopus; a species of monkey. Muttahalamutta-jalataroyiyam--its edge was embellished with pearls and pearl strings. Tavaniya-pavar-lambuspalambant muttadamam-strings of pearls with golden balls were suspended. (Paia Sadda Mahannavo and Acharanga Churni text, footnote 268-269) zivikArohaNa __367. sIyA uvaNIyA jiNavarassa jr-mrnnvippmukkss| osattamalladAmA jl-thlydivvkusumehiN||7|| 3EUR9. JFT-A2U1 A Paghah RABATT PETIT ato ferg farfacht als T, WI va se aura sthala para utpanna hone vAle divya puSpoM aura deva vaikriyalabdhi se nirmita puSpamAlAoM se zobhita thii||7|| skakkukakkkkkkkkk bhAvanA : pandrahavA~ adhyayana Bhaavana : Fifteenth Chapter

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RIDING THE PALANQUIN 367. A palanquin, decorated with divine flowers growing in. water and on earth and created by gods endowed with power of transformation, was brought for Jineshvar Mahavir who was free of dotage and death. (7) 368. sibiyAe majjhayAre divvaM vrrynnruuvceciyN| sIhAsaNaM maharihaM sapAdapIThaM jinnvrss||8|| 368. usa zivikA ke madhya meM divya tathA jinavara ke lie zreSTha ratnoM kI rUparAzi se (susajjita) tathA pAdapITha se yukta mahAmUlyavAna siMhAsana nirmita thaa||8|| 368. In the middle of that palanquin, meant for the Jina, rested a divine throne and foot-rest, resplendent with the beauty and radiance of the finest quality of gems (embellishing it). (8) 369. AlaiyamAlamauDo bhAsuraboMdI vraabhrnndhaarii| khomayavatthaNiyattho jassa ya mollaM syshssN||9|| 369. usa samaya bhagavAna mahAvIra zreSTha AbhUSaNa dhAraNa kiye hue the| yathAsthAna divya mAlA aura mukuTa dhAraNa kiye hue the| eka lAkha rupayA mUlya vAle divya kSauma (kapAsa se nirmita) vastra pahane hue the, ina sabase bhagavAna kA zarIra dedIpyamAna ho rahA thaa||9|| ___369. At that time Bhagavan Mahavir was wearing splendid ornaments. The crown and the divine garland rested at appropriate places. He was wearing a divine cotton dress worth a hundred thousand gold coins. All these gave a scintillating appearance to the body of Bhagavan. (9) 370. chaTeNaM bhatteNaM ajjhavasANeNa saMdareNa jinno| lessAhi visujhaMto AruhaI uttamaM sIyaM / / 10 // 370. usa samaya prazasta adhyavasAya evaM zubha lezyAoM se vizuddha SaSTha bhakta pratyAkhyAna (bele kI) tapazcaryA se yukta bhagavAna uttama zivikA meM virAjamAna hue||10|| 370. At that time Bhagavan, with lofty spiritual thoughts made sublime by pure leshyas (the colour-code indicator of purity AcArAMga sUtra (bhAga 2) ( 510 ) Acharanga Sutra (Part 2)

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HARVINDER SINGH NE CL S al SH ATHI HAV PHTAS bhagavAna mahAvIra kA vI mahosavAlasa EMALEASE . 10 CPAN CRIC " New - . -

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| citra paricaya 14 Illustration No. 14 bhagavAna mahAvIra kA dIkSA mahotsava-julUsa bhagavAna mahAvIra kA dIkSA mahotsava karane ke lie devarAja zakra ne sahasra puruSavAhinI candraprabhA nAmaka divya zivikA kA nirmANa kiyaa| usake madhya meM zreSTha ratnoM se nirmita pAdapIThayukta eka mahAmUlyavAna siMhAsana thaa| zreSTha uttama vastra aura ati mUlyavAna AbhUSaNa dhAraNa kiye rAjakumAra vardhamAna usa zivikA ke madhya AsIna hue| unake mastaka para dedIpyamAna mukuTa thA, gale meM divya sugaMdhita mAlA suzobhita thii| zivikA sarvaprathama harSa ullAsa se bhare manuSyoM ne utthaaii| phira kramazaH pUrva dizA kI ora se vaimAnika deva, dakSiNa dizA kI ora se asuradeva, pazcima dizA kI ora se garur3adeva tathA uttara dizA kI ora se nAgakumAra deva uThakara calane lge| hajAroM deva-deviyA~, manuSya, strI-puruSa, bAlakoM kA samUha vividha prakAra ke vAdya bajAte, nAcate, gAte, jaya-jayakAra karate hue jJAtakhaMDa vana kI ora cle| -adhyayana 15, sUtra 366-378 INITIATION CEREMONY : THE PROCESSION Shakra, the king of gods, created a divine Sahasravahini (carried by one thousand persons) palanquin named Chandraprabha for the initiation ceremony of Bhagavan Mahavir. In the middle of the palanquin rested a very expensive throne and foot-rest embellished with the finest quality of gems. Wearing finest quality of clothes and splendid ornaments prince Vardhaman sat on the throne. A radiant crown and divine fragrant garlands rested on his head and neck respectively. Shakrendra and Ishanendra stood on his flanks and swung divine white chamars (whisks). First of all human beings lifted the palanquin with happiness and joy. After that it was carried by gods holding its eastern end, demons holding the southern end, Garuds holding the western end and Naagakumar gods holding the northern end. Thousands of gods and goddesses, men and women, and children accompanied it on its way to Jnatakhand garden playing various musical instruments, dancing, singing and hailing. -Chapter 15, aphorism 366-378

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of soul) and having observed a two day fast sat in that excellent palanquin. (10) 371. sIhAsaNe NiviTTho sakkIsANA ya dohiM paasehiN| vIyaMti cAmarAhiM mnni-rynnvicittdNddaahiN||11|| 371. jaba bhagavAna siMhAsana (zivikA) para ArUr3ha hue taba zakrendra aura IzAnendra usake donoM ora khar3e hokara maNi-ratnAdi se citra-vicitra hatthe-DaNDe vAle cAmara bhagavAna para jhulAne lge||11|| 371. When Bhagavan rode the palanquin, Shakrendra and Ishanendra stood on his flanks and started swinging chamars (whisks) having gem studded beautiful handles. (11) ..... . . . pravrajyArtha prasthAna 372. puvviM ukkhittA mANusehiM saahtttthromkuuvehi| pacchA vahati devA sura-asurA garula-NAgiMdA // 12 // 372. sabase pahale manuSyoM ne harSa evaM ullAsapUrvaka vaha zivikA uThAI, tatpazcAta sura, asura, garur3a aura nAgendra Adi deva use uThAkara le calane lge||12|| DEPARTURE FOR INITIATION 372. First of all human beings lifted the palanquin with happiness and joy. After that gods, demons and other gods including Garuds and Naagendras lifted and carried the palanquin. (12) 373. purato surA vahaMtI asurA puNa dAhiNammi paasmmi| avare vahati garulA NAgA puNa uttare pAse // 13 // 373. usa zivikA ko pUrva dizA kI ora se sura (vaimAnika deva) uThAkara calate haiM, ... asura dakSiNa dizA kI ora se, garur3a deva pazcima dizA kI ora se aura nAgakumAra deva uttara dizA kI ora se uThAte haiN||13|| 373. That palanquin is carried by gods holding its eastern * end, demons holding the southern end, Garuds holding .... bhAvanA : pandrahavA~ adhyayana ( 511 ) Bhaavana : Fifteenth Chapter

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R the western end and Naagakumar gods holding the northern end. (13) 374. vaNasaMDaM va kusumiyaM paumasaro vA jahA srykaale| sobhati kusumabhareNaM iya gagaNatalaM suragaNehiM // 14 // 374. usa samaya devoM ke Agamana se AkAzamaNDala vaisA hI suzobhita ho rahA thA, jaise khile hue puSpoM se vanakhaNDa (udyAna) yA zaratkAla meM kamaloM ke samUha se padma sarovara suzobhita hotA hai||14|| __374. At that time the skies were enriched with the presence of gods exactly as a garden is enriched by blossoming flowers or a pond is enriched by abundance of lotus flowers in winter. (14) 375. siddhatthavaNaM va jahA kaNiyAravaNaM va caMpagavaNaM vaa| sobhati kusumabhareNaM iya gagaNatalaM suragaNehiM // 15 // __ 375. usa samaya devoM ke Agamana se gagana-tala bhI vaisA hI suhAvanA laga rahA thA, jaise sarasoM, kacanAra yA kaNera yA campakavana phUloM ke jhuNDa se suhAvanA pratIta hotA hai||15|| 375. At that time with the presence of gods the expanse of sky appeared enchanting exactly as the fields of mustard and gardens of kachanar (Bauhinia variegata) and kaner (oleander) appear with abundance of flowers. (15) 376. varapaDaha-bheri-jhallari-saMkha sayasahassiehiM tuurehiN| gagaNayale dharaNiyale tUraNiNAo prmrmmo||16|| 376. usa samaya uttama Dhola, bherI, jhA~jha (jhAlara), zaMkha Adi lAkhoM vAdyoM kA svara-ninAda AkAza aura bhUmaNDala para parama ramaNIya pratIta ho rahA thaa||17|| 376. At that time the sky and earth became extremely endearing with the resonating sounds of millions of splendid musical instruments including drums, trumpets, cymbals and conch-shells. (16) itiksakakakake.ke.ske.siks.ke.ske.ske.ke.ske.ske.ske.ske.ske.sis.ske.ske.ske.ske.ske.ske.ske.ske.ke.ke.sakce.ke.sakolar AcArAMga sUtra (bhAga 2) ( 512 ) Acharanga Sutra (Part 2)

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KAHR 377. tata-vitataM ghaNa-jhusiraM AtojjaM cauvihaM bhuvihiiyN| vAeMti tattha devA bahUhiM aannttttgsehiN||17|| 377. vahIM para devagaNa vibhinna prakAra ke nRtyoM aura nATyoM ke sAtha aneka taraha ke tata, vitata, ghana aura zuSira, yoM cAra prakAra ke bAje bajA rahe the|||17|| 377. The gods were performing a variety of dances and dramas and playing four types of musical instruments namely tat, vitat, ghan and shushir (refer to Tenth Chapter). (17) ____378. teNaM kAleNaM teNaM samaeNaM je se hemaMtANaM paDhame mAse paDhame pakkhe maggasirabahule, tassa NaM maggasirabahulassa dasamIpakkheNaM, suvvaeNaM divaseNaM, vijaeNaM muhutteNaM, hatthuttaranakkhatteNaM jogovagaeNaM pAINagAmiNIe chAyAe, viiyAe porusIe, chadreNaM bhatteNaM apANaeNaM, egaM sADagamAyAe caMdappabhAe sibiyAe sahassavAhiNIyAe sadeva-maNuyA-'surAe parisAe samaNNijjamANe 2 uttarakhattiyakuMDapurasaMNivesassa majhamajheNaM niggacchati, 2 (tA) jeNeva NAyasaMDe ujjANe teNeva uvAgacchai, 2 (ttA) IsiM rayaNippamANaM acchoppeNaM bhUmibhAgeNaM saNiyaM 2 caMdappabhaM sibiyaM sahassavAhiNiM tthveti| saNiyaM 2 jAva ThavettA saNiyaM 2 caMdappabhAo sibiyAo sahassavAhiNIo paccoyarai, 2 (tA) saNiyaM 2 puratthAbhimuhe sIhAsaNe NisIyati, 2 (tA) AbharaNAlaMkAraM omuyti| tao NaM vesamaNe deve jannupAyapaDie samaNassa bhagavao mahAvIrassa haMsalakkhaNeNaM paDeNaM AbharaNAlaMkAraM pddicchi| ___ tao NaM samaNe bhagavaM mahAvIre dAhiNe dAhiNaM vAmeNa vAmaM paMcamuTThiyaM loyaM krei| tao NaM sakke deviMde devarAyA samaNassa bhagavao mahAvIrassa jannupAyapaDie vairAmaeNaM thAleNaM kesAiM paDicchai, 2 (ttA) 'aNujANesi bhaMte !' ti kaTu khIrodaM sAgaraM saahri| ___ tao NaM samaNe bhagavaM mahAvIre dAhiNeNa dAhiNaM vAmeNaM vAmaM paMcamuTThiyaM loyaM karettA siddhANaM NamokkAraM karei, 2 (tA) savvaM me akaraNijjaM pAvaM kammaM ti kaTu sAmAiyaM carittaM paDivajjai, sAmAiyaM caritaM paDivajjittA devaparisaM ca maNuyaparisaM ca AlekhAcittabhUyamiva tthvei| 378. usa kAla aura usa samaya meM, jaba hemanta Rtu kA prathama mAsa, prathama pakSa arthAt mArgazIrSa mAsa kA kRSNa pakSa thaa| usa mArgazIrSa kRSNa pakSa kI dazamI tithi ke bhAvanA : pandrahavA~ adhyayana ( 513 ) Bhaarana : Fifteenth Chapter

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suvrata divasa ke vijaya muhUrta meM, hastottara (uttarAphAlgunI) nakSatra ke sAtha candramA kA yoga hone para, pUrvagAminI chAyA hone para, dvitIya pauruSI (prahara) ke bItane para, nirjala SaSThabhakta pratyAkhyAna ke sAtha eka mAtra (devadUSya) vastra ko lekara bhagavAna mahAvIra candraprabhA nAma kI sahasravAhinI zivikA meM virAjamAna hue| yaha zivikA devoM, manuSyoM aura asuroM dvArA uThAI jA rahI thii| ataH unake sAtha ve kSatriyakuNDapura sanniveza ke bIcoMbIca-madhya bhAga meM se hote hue jahA~ jJAtakhaNDa nAmaka udyAna thA, vahA~ phuNce| vahA~ pahu~cakara choTI-sIhAtha-pramANa U~cI bhUmi para dhIre-dhIre usa sahasravAhinI candraprabhA zivikA ko rakha dete haiN| taba bhagavAna usameM se zanaiH-zanaiH nIce utarate haiM; aura pUrvAbhimukha hokara siMhAsana para baiTha jAte haiN| alaMkAroM ko utArate haiN| taba tatkAla hI vaizramaNadeva ghuTane Tekakara zramaNa bhagavAna mahAvIra ke caraNoM meM jhukatA hai aura bhaktipUrvaka unake una AbharaNAlaMkAroM ko haMsa ke samAna zveta vastra meM grahaNa kara letA hai| ___ usake pazcAt bhagavAna ne dAhine hAtha se dAhinI ora ke aura bA~e hAtha se bA~I ora ke kezoM kA paMcamuSThika loca kiyaa| taba devarAja devendra zakra zramaNa bhagavAna mahAvIra ke samakSa ghuTane Tekakara caraNoM meM jhukatA hai aura hIre ke (vajramaya) thAla meM una kezoM ko grahaNa karatA hai| aura "bhagavan ! ApakI anumati hai"; yoM anujJA prApta kara una kezoM ko kSIra samudra meM pravAhita kara detA hai| ___ idhara bhagavAna paMcamuSTika loca pUrNa karake siddhoM ko namaskAra karate haiM; aura "Aja se mere lie sabhI pApakarma akaraNIya haiM", yoM uccAraNa karake sAmAyika cAritra aMgIkAra karate haiN| usa samaya devoM aura manuSyoM donoM kI pariSad citralikhita-sI sthira ho gaI thii| 378. During that period and at that time it was the first month and first fortnight of the winter season. On the tenth day of the dark half of the month of Margashirsh the hour of the noon had passed and the shadow was on the eastern direction. On that day known as Suvrata and at that auspicious moment known as Vijaya, observing a two day fast and taking just one divine cloth Shraman Bhagavan Mahavir sat in the sahasravahini palanquin named Chandraprabha. This palanquin was carried by gods, humans and demons. Thus accompanied by all these and crossing the Kshatriya Kundapur AcArAMga sUtra (bhAga 2) ( 514 ) Acharanga Sutra (Part 2) YMYODAY RAMMAR ARU

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Ten cac dau do cac dau may MAU SAC CHO CA BAO BAC district he arrived at the Jnatakhand garden. Arriving there the palanquin was placed carefully on one cubit high ground. Slowly Bhagavan got down and sat on a throne facing east. He then took off his ornaments. The Vaishraman god at once knelt down and bowed at the feet of Shraman Bhagavan Mahavir and collected his ornaments in a piece of cloth as white as a swan. After that Bhagavan pulled out five fistful of his hair those on the right side of his head with his right hand and those on the left side with his left hand. At this time Shakrendra, the king of gods knelt down, bowed before Bhagavan Mahavir and collected his hair in a diamond studded plate. "With your permission, Bhagavan !" with these words after seeking permission he disposed the hair in the Ksheer Samudra (sea of milk or milky sea). On the conclusion of pulling out of his hair Bhagavan paid homage to the Siddhas (the liberated souls) and accepted the conduct of equanimity by uttering "Since this day all sinful deeds are prohibited for me." At this moment the assembly of human beings and gods became still like a statue. 379. divvo maNussaghoso turiyaNiNAo ya sakkavayaNeNaM / khippAmeva Nilukko jAhe paDivajjai caritaM // 18 // 379. jisa samaya bhagavAna cAritra grahaNa kara rahe the, usa samaya zakrendra ke Adeza se zIghra hI devoM ke divya svara, vAdya ke ninAda aura manuSyoM ke zabda sthagita kara diye gaye / ( saba mauna ho gaye ) // 18 // 379. When Bhagavan was accepting ascetic-conduct the divine music, sounds of musical instruments and the voices of human beings were stopped under orders of Shakrendra. (Every one became silent) bhAvanA: pandrahavA~ adhyayana (484) Bhaavana: Fifteenth Chapter

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380. paDivajjittu carittaM ahoNisaM svvpaannbhuuyhiyN| sAhaTulomapulayA payatA devA nisaameNti||19|| 380. bhagavAna cAritra aMgIkAra karake aharniza samasta prANiyoM aura bhUtoM ke hita meM saMlagna ho gye| sabhI devoM ne jaba yaha sunA to harSa se pulakita ho utthe| 380. After accepting the ascetic-conduct Bhagavan got involved in the well being of all beings and life-forms every moment. All the gods were exhilarated when they heard this. manaHparyavajJAna kI upalabdhi aura abhigraha-grahaNa 381. tao NaM samaNassa bhagavao mahAvIrassa sAmAiyaM khAovasamiyaM carittaM paDivannassa maNapajjavaNANe NAma NANe smuppnnnne| aDDhAijjehiM dIvehiM dohiM ya samuddehiM saNNINaM paMceMdiyANaM pajjattANaM viyattamaNasANaM maNogayAiM bhAvAiM jaanni| __ tao NaM samaNe bhagavaM mahAvIre pavvaie samANe mitta-NAi-sayaNa-saMbaMdhivaggaM pddivisjjeti| paDivisajjittA imaM eyArUvaM abhiggahaM abhigiNhati-"bArasa vAsAI vosaTTakAe ciyattadehe je keI uvasaggA samuppajjati, taM jahA-divvA vA mANusA vA tericchiyA vA, te savve uvasagge samuppaNNe samANe sammaM sahissAmi, khamissAmi, ahiyaasissaami| 381. zramaNa bhagavAna mahAvIra ko kSAyopazamika sAmAyika cAritra grahaNa karate hI manaHparyavajJAna nAmaka jJAna samutpanna huA; jisake dvArA ve aDhAI dvIpa aura do samudroM meM sthita paryApta saMjJI paJcendriya, vyakta mana vAle jIvoM ke manogata bhAvoM ko pratyakSa jAnane lge| zramaNa bhagavAna mahAvIra ne pravrajita hote hI apane mitra, jJAti, svajana-sambandhI varga ko vahA~ se visarjita kara diyaa| vidA karake isa prakAra kA abhigraha dhAraNa kiyA ki "maiM Aja se bAraha varSa taka apane zarIra kA vyutsarga karatA hU~-deha ke prati mamatvabhAva kA tyAga karatA huuN| isa avadhi meM deva-sambandhI, manuSya-sambandhI aura tiryaMca-sambandhI jo koI bhI upasarga utpanna hoMge, una sabhI upasargoM ko maiM samyak prakAra se tathA samabhAvapUrvaka sahana karU~gA, kSamAbhAva rakhUgA, zAnti se jheluuNgaa|" - one ATTAINING MANAH-PARYAVA-JNANA 381. As soon as Shraman Bhagavan Mahavir accepted the Kshayopashamik (leading to extinction-cum-pacification of karmas) equanimous conduct he was endowed with the AcArAMga sUtra (bhAga 2) ( 516 ) Acharanga Sutra (Part 2)

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knowledge called Manah-paryav-jnana with the help of which he gained direct awareness of the thoughts of all sentient five sensed beings existing in Adhai Dveep and two seas (a specific area of Jain cosmos). As soon as he got initiated, Shraman Bhagavan Mahavir dispersed all his friends, kinfolk, relatives and family members from there. Bidding them farewell he took this resolve--"Since this day I abandon all my fondness for my body for a period of twelve years. During this period I will endure all the afflictions caused by gods, human beings and animals properly and peacefully with equanimity and forgiveness." vivecana-prastuta sUtra meM mukhyayatA do bAtoM kA ullekha kiyA gayA hai-bhagavAna ko dIkSA lete hI manaHparyavajJAna kI upalabdhi aura 12 varSa taka apane zarIra ke prati mamatva visarjana kA abhigrh| dIkSA aMgIkAra karate hI bhagavAna ekAkI para-sahAya se mukta hokara sAmAyika sAdhanA kI dRSTi se apane Apako kasanA cAhate the, isalie unhoMne gRhastha pakSa ke sabhI svajanoM ko turanta vidA kara diyaa| svayaM ekAkI, niHspRha, pANipAtra evaM nirapekSa hokara vicaraNa karane hetu deha ke prati mamatva tyAgA aura Ane vAle upasargoM ko samabhAva se sahane kA saMkalpa kara liyaa| _ 'vosaTThakAe' evaM 'ciyattadehe' ye donoM samAnArthaka-se do padoM kA prayoga isa sUtra meM huA hai, parantu gaharAI se dekhA jAe to ina donoM ke artha meM antara hai| vosaTTakAe kA saMskRta rUpAntara hotA hai-vyutsRSTakAya--isake mukhya tIna artha kiye jAte haiM-(1) deha ko parityakta kara denA, (2) pariSkArarahita rakhanA, yA (3) kAyotsarga meM sthita rhnaa| pahalA artha yahA~ grAhya nahIM ho sakatA, kyoMki ciyattadehe (tyaktadehaH) kA bhI vahI artha hotA hai| ataH 'vosaTThakAe' ke pichale do artha hI yahA~ sArthaka pratIta hote haiN| zarIra ko pariSkAra karane kA artha hai-zarIra ko sApha karanA, nahalAnA-dhulAnA, tailAdi mardana karanA yA caMdanAdi lepa karanA, vastrAbhUSaNa se susajjita karanA yA sarasa-svAdiSTa AhAra Adi se zarIra ko puSTa karanA, auSadhi Adi lekara zarIra ko svastha rakhane kA upAya karanA aadi| isa prakAra zarIra kA parikarma-pariSkAra na karanA tathA kAyA kA mana se utsarga karake eka mAtra Atma-guNoM meM lIna rahanA hI kAyotsargasthita rahanA hai| _ 'ciyattadehe' kA jo artha kiyA gayA hai, usakA bhAvArtha hai-zarIra ke prati mamatva yA Asakti kA tyAga krnaa| isakA tAtparya yaha hai ki zarIra ko upasargAdi se bacAne, use puSTa va svastha rakhane kA kAraNa to mamatva hai yA 'merA zarIra' yaha jo dehAdhyAsa hai, usakA tyAga krnaa| zarIra kA moha va zarIra-sambandhI AkAMkSA kA tyAga kara denaa| ___ 'sammaM sahissAmi khamissAmi ahiyAsaissAmi' ina tInoM padoM ke artha meM antara hai| sahissAmi kA artha hai-sahana karU~gA; upasarga Ane para na hI nimittoM ko kolU~gA, na ArtadhyAna kruuNgaa| samyak prakAra se yA samabhAvapUrvaka sahana kara luuNgaa| khamissAmi kA artha hai-jo koI bhI mujha para upasarga karane AyegA, usake prati kSamAbhAva rluuNgaa| kisI prakAra dveSa yA vaira nahIM rduuNgaa| bhAvanA : pandrahavA~ adhyayana ( 517 ) Bhaavana : Fifteenth Chapter

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'ahiyAsaissAmi' kA artha hotA hai-zAnti se, dhairya se kaSToM ko khedarahita hokara shuuNgaa| [AyAro (27) 3/2/93-98] Elaboration--This aphorism mainly mentions two thingsBhagavan attained Manah-paryav-jnana as soon as he got initiated and he resolved to abandon fondness for his body for twelve years. On getting initiated he became solitary and self-dependent. With the view to practice equanimity he wanted to discipline himself. For this reason he immediately took leave of all his relatives as a householder. In order to move about alone, detached, without possessions and desires he resolved to abandon fondness for his body and to endure afflictions with equanimity. Vosatthakaye and chiyattadehe these two synonymous looking terms have been used in this aphorism. Pondering deeper we find that there are subtle differences in the meanings. The Sanskrit rendering of vosatthakaye is vyutsrishtakaya and it is interpreted three ways(1) to neglect the body, (2) to refrain from glamorizing the body, and (3) to remain in the state of dissociation of the mind from the body. The first interpretation is not applicable here because the second term chiyattadehe conveys the same meaning. Therefore the remaining two interpretations are applicable here. Glamorizing the body includes cleansing the body, bathing, massaging oil (etc.), applying sandal-wood paste (etc.), adorning the body with clothes and ornaments, nourishing the body with rich and tasty food (etc.) and keeping the body healthy with medicines (etc.). Not to glamorize the body this way and to remain absorbed in the virtues of the soul by dissociating one's mind from his body is to remain in the state of kayotsarga. The interpretation of the term chiyattadehe is--to abandon fondness or attachment for one's body. To avoid protecting the body from afflictions. The reason for making the body strong and healthy is the fondness for it or the awareness that this body belongs to me. To be free of this feeling is to abandon all fondness for and desires related to the body. The meanings of the three phrases 'sammam sahissami, khamissami and ahiyasaissami' have subtle differences. Sahissami Braki F (1972) ( 486 ) Acharanga Sutra (Part 2)

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means I will endure; in face of afflictions-I will neither curse the cause nor have tormenting thoughts. I will tolerate them fully with equanimity. Khamissami means--I will have a feeling of forgiveness for whoever causes me afflictions and have no aversion or animosity. Ahiyasaissami means-I will endure afflictions peacefully with patience and without a feeling of misery. [ Ayaro (I) 9/2/13-16] bhagavAna kA vihAra evaM upasarga 382. tao NaM samaNe bhagavaM mahAvIre imaM eyArUvaM abhiggahaM abhiginhittA vosaTTakAe cattadehe divase muhuttasese kummAragAmaM samaNupatte / tao NaM samaNe bhagavaM mahAvIre vosaTTakAe cattadehe aNuttareNaM AlaeNaM aNuttareNaM vihAreNaM, evaM saMjameNaM paggaheNaM saMvareNaM taveNaM baMbhaceravAseNaM khaMtIe muttIe tuTThIe samitIe guttIe ThANeNaM kammeNaM sucariyaphalaNivvANamuttimaggeNaM appANaM bhAvemANe viharai | 382. abhigraha dhAraNa karane ke pazcAt kAyA kA vyutsarga evaM kAyA ke prati mamatva kA tyAga kiye hue zramaNa bhagavAna mahAvIra dina kA eka muhUrtta zeSa rahate karmAra (kumAra) grAma pahu~ca gye| usake pazcAt zramaNa bhagavAna mahAvIra anuttara ( sarvazreSTha ) vasati ke sevana se, anupama vihAra se evaM anuttara saMyama, upakaraNa, saMvara, tapa, brahmacarya, kSamA, nirlobhatA, saMtuSTi (prasannatA), samiti, gupti, kAyotsargAdi tathA anupama kriyAnuSThAna se evaM sucarita ke phalasvarUpa nirvANa aura muktimArga - jJAna - darzana - cAritra - ke sevana se yukta hokara AtmA ko bhAvita karate hue vihAra karane lage / WANDERINGS AND AFFLICTIONS 382. After taking the resolution and dissociating himself from the body abandoning all fondness for it, Shraman Bhagavan Mahavir arrived at Karmar (Kurmar) village one muhurt (48 minutes) before sunset. After that Shraman Bhagavan Mahavir commenced his itinerant way inspiring his soul on the path of liberation and salvation or pursuit of knowledge, perception and conduct, by performing unique activities like using most ideal places of bhAvanA: pandrahavA~ adhyayana ( 519 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only

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1090 90-90 9000.0 stay and way of wandering and with unprecedented discipline, equipment, samvar (blocking the inflow of karmas), austerities, brahmacharya (exclusive indulgence with the self), forgiveness, freedom from greed, contentment ( happiness), self-regulation, self-restraint, kayotsarga etc. 383. evaM viharamANassa je kei uvasaggA samuppajjaMti divvA vA mANussA vA tericchiyA vA, te savve uvasagge samuppaNNe samANe aNAile avvahite addINamANase tivihamaNa - vayaNa - kAyagutte sammaM sahati khamati titikkhati ahiyAseti / 383 . isa prakAra vihAra karate hue zramaNa bhagavAna mahAvIra ko deva-sambandhI, manuSyasambandhI aura tiryaMca- sambandhI jo koI upasarga utpanna hote, una saba upasargoM ke Ane para unheM akaluSita, avyathita, dInatArahita evaM mana-vacana kAyA kI trividha prakAra kI guptiyoM se gupta hokara samyak prakAra se samabhAvapUrvaka sahana karate / upasarga dene vAle ko kSamA karate, sahiSNubhAva dhAraNa karate tathA zAnti aura dhairya se jhelate the / 383. Wandering thus Shraman Bhagavan Mahavir endured all afflictions caused by gods, humans or animals he faced, with perfection and equanimity, remaining unblemished and undisturbed, without dejection and exercising threefold restraint of mind, speech and body. He forgave the perpetrators of these afflictions and endured these with tolerance, serenity and patience. bhagavAna ko kevalajJAna kI prApti 384. tao NaM samaNassa bhagavao mahAvIrassa eeNaM vihAreNaM viharamANassa bArasa vAsA vIikkaMtA, terasamaMssa vA vAsassa pariyAe vaTTamANassa je se gimhANaM docce mAse utthe pakkhe sAhasuddhe tassa NaM vesAhasuddhassa dasamIpakkheNaM suvvaeNaM divaseNaM vijaeNaM muhutteNaM hatthuttarAhiM nakkhatteNaM jogamuvAgaeNaM pAINagAmiNIe chAyAe viyattAe porusI bhiyagAmassa nagarassa bahiyA naie ujjuvAliyAe uttare kUle sAmAgassa gAhAvaissa kaTTakaraNaMsi viyAvattassa ceiyassa uttarapuratthime disibhAge sAlarukkhassa adUrasAmaMte ukkuDuyassa godohiyAe AyAvaNAe AyAvemANassa chaTTeNaM bhatteNaM apANaeNaM uDDhaM jANuM ahosirassa dhammajjhANovagayassa jhANakoTTevagayassa sukkajjhANaMtariyAe vaTTamANassa AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2) ( 520 ) ka For Private Personal Use Only

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HARVINDER SINGH

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citra paricaya 15 Illustration No. 15 bhagavAna ko kevalajJAna-prApti zramaNa bhagavAna mahAvIra ko dIkSA lie bAraha varSa pUrNa ho gye| terahaveM varSa ke chaThe mahIne grISma ke vaizAkha zuklA dazamI ke dina vijaya muhUrta meM uttarAphAlgunI nakSatra meM dina kA aMtima prahara jaba sUrya pazcima dizA kI tarapha Dhala rahA thA taba jRmbhaka gA~va ke bAhara bahane vAlI RjubAlikA nadI ke taTa para zyAmAka gRhapati ke kheta meM, zAla-vRkSa ke nIce ukaDU Asana hokara godohAsana se baiThe sUrya kI AtApanA le rahe the| usa dina bhagavAna kA nirjala SaSThabhakta (belA) kA tapa thaa| tabhI ajJAna evaM duHkha se sampUrNa nivRtti dilAne vAlA anuttara zreSTha kevalajJAna, kevaladarzana utpanna huaa| bhagavAna arhata, jina, kevalI bne| -adhyayana 15, sUtra 384, 386 ATTAINING KEVAL-JNANA Twelve years passed since Shraman Bhagavan Mahavir got initiated. It was the sixth month of the thirteenth year. It was the tenth day of the bright half of the month of Vaishakha and the shadows had moved to the east during the last quarter of the day. On the auspicious moment called Vijaya when the moon entered the Uttaraphalguni lunar mansion outside of Jrimbhak village on the bank of Rijubaluka river in the farm belonging to citizen Shyamak near a Shaal tree he was meditating squatting in the Godohak posture enduring the heat of the sun. At the same time he was also observing the Chhatthabhakt penance (fasting for two days). At that time he acquired the supreme and perfect Keval-jnana and Keval-darshan that completely liberate one from ignorance and miseries. Bhagavan Mahavir became Arhat, Jina, all knowing and Kevali. - Chapter 15, aphorism 384, 386 agal.se.seks.ke.saks.ke.ske.skesakse.ke.ke.ske.ke.ke.skskskele.ke.ke.ske.ske.ke.ke.ske.ske.ske.ke.ke.skeletan

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Toto se od 90dega(r)(c){ddega<{AUGALAI NAU{ddegSSSSdeg>{{TMaEURdegc 316 1/72 012 012 46 $10 416 #13 613 01 OK NivvANe kasiNe paDipuNe avvAhae NirAvaraNe anaMte aNuttare kevalavaraNANa-daMsaNe samuppaNe / 384. usake pazcAt zramaNa bhagavAna mahAvIra ko isa prakAra se vicaraNa karate hue bAraha varSa vyatIta ho gaye / terahaveM varSa ke madhya meM grISma Rtu ke dUsare mAsa aura cauthe pakSa meM arthAt vaizAkha zuklA dazamI ke dina, suvrata nAmaka divasa meM, vijaya muhUrta meM uttarAphAlgunI nakSatra ke sAtha candramA kA yoga Ane para, pUrvagAminI chAyA hone para dina ke dUsare (pichale ) prahara meM jRmbhakagrAma nAmaka nagara ke bAhara RjubAlikA nadI ke uttara taTa para zyAmAka gRhapati ke kASThakaraNa nAmaka kSetra meM, vaiyAvRtya nAmaka caitya (udyAna) ke IzAnakoNa meM zAlavRkSa ke nikaTa, utkaTuka ( ukaDU) hokara godohAsana se sUrya kI AtApanA lete hue, nirjala SaSThabhakta (pratyAkhyAna ) tapa se yukta, Upara ghuTane aura nIcA sira jhukAkara dharmadhyAna meM yukta, dhyAnakoSTha meM praviSTa hue bhagavAna jaba zukladhyAnAntarikA meM arthAt lagAtAra zukladhyAna ke madhya meM pravartamAna the, tabhI unheM ajJAna evaM duHkha se pUrNa nivRtti dilAne vAlA, sampUrNa, pratipUrNa, avyAhata, nirAvaraNa ananta, anuttara zreSTha kevalajJAna - kevaladarzana utpanna huA / ATTAINING OMNISCIENCE 384. Twelve years passed since Shraman Bhagavan Mahavir commenced his itinerant way. It was the fourth fortnight of the second month of summer season during the middle of the thirteenth year of his practices. It was the tenth day of the bright half of the month of Vaishakha and the shadows had moved to the east during the last quarter of the day. On this auspicious day called Suvrat and auspicious moment called Vijaya when the moon entered the Uttaraphalguni lunar mansion outside of Jrimbhak village on the bank of Rijubaluka river in the Kastakaran area belonging to citizen Shyamak near a Shaal tree on the north-east of Vaiyavritya Chaitya (temple complex) Shraman Bhagavan Mahavir was meditating with ultimate concentration squatting in the Godohak posture enduring the heat of the sun. At the same time he was also observing the Chhatthabhakt penance (fasting for two days bhAvanA: pandrahavA~ adhyayana ( 521 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only

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95 96 900 without water). Sitting with his head bowed on his high knees, absorbed in sublime meditation in the ethereal chamber of meditation, when he was flowing in the continuous stream of Shukla Dhyan (the most sublime and pure meditation) he acquired the total, supreme, uninhibited, unveiled, infinite and perfect Keval-jnana (right knowledge) and Keval-darshan (right perception) that completely liberate one from ignorance and miseries. 385. se bhagavaM arahA jiNe jANae kevalI savvaNNU savvabhAvadarisI sadeva maNuyA - surassa logassa pajjAe jANai, taM jahA - AgaI gaI ThiI cayaNaM uvavAyaM bhuttaM pIyaM kaDaM paDiseviyaM AvikammaM rahokammaM laviyaM kahiyaM maNomANasiyaM savvaloe savvajIvANaM savvabhAvAiM jANamANe pAsamANe evaM cAe viharai / 385. ve bhagavAna aba arhat, jina, jJAyaka, kevalI, sarvajJa, sarvabhAvadarzI ho gye| aba ve devoM, manuSyoM aura asuroM sahita samasta loka ke paryAyoM ko jAnane lge| jaise ki jIvoM kI Agati, gati, sthiti, cyavana, upapAta, unake bhukta ( khAe hue ) aura pIta (pIe hue) sabhI padArthoM ko, tathA unake dvArA kRta (kiye hue), pratisevita, prakaTa evaM gupta bhI karmoM (kAmoM) ko, tathA unake dvArA bole hue, kahe hue tathA mana ke bhAvoM ko jAnate, dekhate the|' ve sampUrNa loka meM sthita saba jIvoM ke samasta bhAvoM ko tathA samasta paramANu pudgaloM ko jAnate-dekhate hue vicaraNa karane lage / 385. And then Bhagavan Mahavir became Arhat (the revered one), Jina (the conqueror), all knowing, and Kevali-sarvajnasarvadarshi or omniscient. Now he could observe and understand all forms of life in the world including gods, humans and demons. He could observe and understand all visible and invisible activities of all beings in the universe including their aagati (from where one comes), gati (movements into different states), sthiti (duration in a particular state), chyavan (descent), upapat (spontaneous birth); things they have bhukta (what one has eaten), peet (what one has drunk); all their acts done or got done and open or secret; all their thoughts spoken or unspoken. AcArAMga sUtra (bhAga 2) ( 522 ) Acharanga Sutra (Part 2) For Private Personal Use Only Fol

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Seeing and knowing every thought of every being and all ultimate particles and matter in this universe, Arhat Mahavir commenced his itinerant way. kaivalya mahotsava 386. jaM NaM divasaM samaNassa bhagavao mahAvIrassa NevvANe kasiNe jAva samuppanne taM NaM divasaM bhavaNavai-vANamaMtara-joisiya-vimANavAsidevehiM ya devIhiM ya ovayaMtehiM ya jAva uppiMjalagabhUe yAvi hotthaa| 386. jisa dina zramaNa bhagavAna mahAvIra ko ajJAna-duHkha-nivRttidAyaka sampUrNa yAvat anuttara kevalajJAna-kevaladarzana utpanna huA, usa dina bhavanapati, vANavyantara, jyotiSka evaM vimAnavAsI deva aura deviyoM ke Ane-jAne se eka mahAn divya devodyota huA, devoM kA melA-sA laga gayA, devoM kA kalakala nAda hone lagA, vahA~ kA sArA AkAza-maNDala halacala se vyApta ho gyaa| KAIVALYA CELEBRATIONS 386. The day Shraman Bhagavan Mahavir was endowed with the total, supreme (etc.) Keval-jnana and Keval-darshan that completely liberates one from ignorance and miseries, numerous Bhavanpati, Vanavyantar, Jyotishi and Vaimanik gods and goddesses descended from heavens. The collective radiance of their upward and downward movement filled the skies with a divine glow. There was a festival-like commotion and skies were filled with their laughter and activity. 387. tao NaM samaNe bhagavaM mahAvIre uppannaNANa-dasaNadhare appANaM ca logaM ca abhisamikkha puvvaM devANaM dhammamAikkhai tao pacchA maannusaannN| 387. tadanantara anuttara jJAna-darzana ke dhAraka zramaNa bhagavAna mahAvIra ne kevalajJAna dvArA apanI AtmA aura loka ko samyak prakAra se jAnakara pahale devoM ko, tatpazcAt manuSyoM ko dharmopadeza diyaa| 387. After that, endowed with perfect knowledge and perception, Shraman Bhagavan Mahavir, knowing his soul and the universe through his omniscience, gave his sermon first to the gods and then to the humans. bhAvanA : pandrahavA~ adhyayana ( 523 ) Bhaavana : Fifteenth Chapter .. ... .. .. . . PTA : 1

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vivecana - prastuta sUtra meM batAyA hai, bhagavAna ne pahale devoM ko tatpazcAt manuSyoM ko dharmopadeza diyA / sthAnAMgasUtra (90) meM batAyA hai bhagavAna kI prathama pravacana sabhA meM kevala deva hI upasthita the| usa samaya koI mAnava vahA~ upasthita nahIM thaa| devatA dharmadezanA sunakara tyAga, vrata niyama Adi svIkAra nahIM kara sake, isalie vrata svIkAra karane kI dRSTi se prathama pravacana niSphala rhaa| isalie ise Azcarya (accherA) mAnA hai| phira dUsare dina pAvApurI meM prathama samavasaraNa kI racanA huI jisameM manuSyoM ko upadeza diyA / ( hindI TIkA, pR. 1416) Elaboration-This aphorism informs that Bhagavan gave his sermon first to the gods and then to the humans. Sthananga Sutra informs that in the first discourse of Bhagavan only gods were present. At that time no human being was present there. On listening to the sermon the gods could not accept the codes of renouncing, vows etc. Thus from the angle of accepting vows the first discourse was a failure. That is the reason this incident is considered unusual or a miracle. After that, on the second day the first divine pavilion was created where he gave his sermon to human beings. (Hindi Tika, p. 1416) paMcamahAvrata evaM SaDjIva nikAya kI prarUpaNA 388. tao NaM samaNe bhagavaM mahAvIre uppannaNANa - daMsaNadhare goyamAINaM samaNANaM NiggaMthANaM paMca mahavvayAI sabhAvaNAI chajjIvaNikAyAI Aikkhai bhAsai parUvei, taM - puDhavIkAe jAva tasakAe / jahA - 388. tatpazcAt kevalajJAna - kevaladarzana ko dhAraNa karane vAle zramaNa bhagavAna mahAvIra ne gautama Adi zramaNa-nirgranthoM ko (lakSya karake) bhAvanA sahita paMca mahAvratoM aura pRthvIkA se lekara kAya taka SaDjIvanikAyoM ke svarUpa kA pravacana - prarUpaNa kiyaa| FIVE GREAT VOWS AND SIX LIFE-FORMS 388. After that, endowed with perfect knowledge and perception, Shraman Bhagavan Mahavir propagated and taught Gautam and other Shramans five great vows with bhaavanas and six life-forms from earth-bodied beings to mobilebodied beings. AcArAMga sUtra (bhAga 2) ( 524 ) For Private Personal Use Only Acharanga Sutra (Part 2) 100% Feng Wei

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tu . prathama mahAvrata 389. paDhamaM bhaMte ! mahavvayaM paccakkhAmi savvaM paannaaivaayN| se suhumaM vA bAyaraM vA tasaM vA thAvaraM vA Neva sayaM pANAivAyaM karejjA 3 jAvajjIvAe tivihaM tiviheNaM / maNasA vayasA kaaysaa| tassa bhaMte ! paDikkamAmi nindAmi garihAmi appANaM yosiraami| ___389. (prathama mahAvrata ke viSaya meM muni-pratijJA grahaNa karatA hai) "bhaMte ! maiM prathama mahAvrata meM sampUrNa prANAtipAta (hiMsA) kA pratyAkhyAna karatA huuN| maiM sUkSma-sthUla aura trasa-sthAvara samasta jIvoM kA na to svayaM prANAtipAta karU~gA, na dUsaroM se karAU~gA aura na prANAtipAta karane vAloM kA anumodana karU~gA; isa prakAra maiM yAvajjIvana tIna karaNa (karanA, karAnA, anumodanA) se evaM mana-vacana-kAyA-tIna yogoM se isa pApa se nivRtta hotA huuN| he bhagavan ! maiM una pUrvakRta pApoM kA pratikramaNa karatA hU~, (Atma-sAkSI se-) nindA karatA hU~ aura (guru sAkSI se-) gardA karatA hU~; apanI AtmA se pApa kA vyutsarga (pRthakkaraNa) karatA huuN|" FIRST GREAT VOW 389. (An ascetic resolves to accept the first great vow saying-) "Bhante ! I hereby completely abstain from causing any injury to any or all living beings. I will never cause injury to any minute or gross, mobile or immobile, living beings; neither will I induce others to do so, or approve of others doing so. I will observe this great vow through three means (mind, speech and body) and three methods (doing, inducing and approving). Bhante ! I critically review any such injury done in the past denounce it (considering soul as my witness), censure it (considering my guru as my witness) and earnestly desist from indulging in it (and expel this sin from my soul). vivecana-sthUla dRSTi se kevala hanana karanA hI hiMsA samajhA jAtA hai, isIlie sUkSma cintana ke sAtha zAstrakAra ne yahA~ 'prANAtipAta' zabda mUla pATha meM rakhA hai| 'prANAtipAta' kA artha hai prANoM kA atipAta-nAza krnaa| prANa kA artha kevala zvAsocchvAsa yA prANa-apAnAdi paMcaprANa hI nahIM hai, apitu pA~ca indriya, tIna mana-vacana-kAyabala, zvAsocchvAsa aura Ayubala, yoM dasa prANoM meM se kisI bhI eka yA adhika prANoM kA nAza karanA, unako pIr3A pahu~cAnA prANAtipAta ho jAtA hai| sthUla dRSTi vAle loga sthUla A~khoM se dikhAI dene vAle (trasa) calate-phirate jIvoM bhAvanA : pandrahavA~ adhyayana ( 525 ) Bhaavana : Fifteenth Chapter . ,

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ko hI jIva mAnate haiM, ekendriya jIvoM ko nahIM, isalie yahA~ mukhya cAra prakAra ke jIvoM-sUkSma, bAdara, sthAvara aura trasa kA ullekha kiyA hai| pRthvI, jala, agni, vAyu aura vanaspatikAya ke ekendriya jIvoM ko sthAvara kahate haiM aura dvIndriya se paMcendriya taka ke jIvoM ko trasa kahate haiN| sUkSma aura bAdara ye donoM vizeSaNa ekendriya jIvoM ke haiN| jAvajjIvAe-AjIvana karanA, karAnA aura anumodana karanA ye tIna karaNa aura mana, vacana evaM kAyA kA vyApAra ye tIna yoga kahalAte haiN| Elaboration-Pranatipat-Generally speaking only killing is considered himsa or violence. Therefore, after serious contemplation the author has used pranatipat in place of himsa in the original text. Pranatipat means 'to destroy prans. Pran does not only mean exhalation and inhalation or the five types of winds in the body (an Ayurvedic concept). It, in fact, means ten kinds of pran (life-face)-five sense organs, three capacities of mind, speech and body, breathing and life-span. Therefore causing injury to or destroying any of these ten prans is called pranatipat. Those having just the gross vision accept only the visible mobile beings as life-forms and not the one sensed beings. That is the reason for explicit mention of four types of beingsminute or gross, mobile or immobile. The one sensed life-forms with earth, water, fire, air and plant bodies are called sthavar or immobile. The beings with two to five senses are called tras or mobile beings. The adjectives minute and gross are specially for one sensed beings. Javajjivaye--to do, induce others to do and approve others doing, these are three methods (karan); and the activities of mind, speech and body are called three yogas. + pA~ca bhAvanAe~ 390. tassimAo paMca bhAvaNAo bhavaMti (1) tatthimA paDhamA bhAvaNA iriyAsamie se ggiMthe, No aNairiyAsamie tti| kevalI bUyA aNairiyAsamie se NiggaMthe pANAiM bhUyAiM jIvAiM sattAiM abhihaNejja vA vattejja vA pariyAvejja vA lesejja vA uddavejja vaa| iriyAsamie se NiggaMthe, No aNairiyAsamie tti paDhamA bhaavnnaa| AcArAMga sUtra (bhAga 2) ( 526 ) Acharanga Sutra (Part 2)

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390. usa prathama mahAvrata kI pA~ca bhAvanAe~ isa prakAra hotI haiM (1) usameM pahalI bhAvanA yaha hai - nirgrantha IryAsamiti se yukta hotA hai IryAsamiti se rahita nhiiN| kevalI bhagavAna kahate haiM - IryAsamiti se rahita nirgrantha prANI, bhUta, jIva aura sattva kA hanana karatA hai, dhUla Adi se DhakatA hai, dabA detA hai, paritApa detA hai, cipakA detA hai yA pIr3ita karatA hai| isalie nirgrantha IryAsamiti se yukta hokara rahe, IryAsamiti se rahita hokara nahIM / yaha prathama bhAvanA hai| FIVE BHAAVANAS 390. The five bhaavanas (attitudes) of that first vow are as follows (1) The first bhaavana is-A nirgranth observes irya samiti (the attitude of moving carefully) and is not without it. The Kevali says--a nirgranth without irya samiti destroys beings, organisms, souls and entities; he covers them with dust (etc.), crushes them, injures them, compresses them and hurts them. Therefore a nirgranth should live with irya samiti and not without it. This is the first bhaavana. (2) ahAvarA doccA bhAvaNA maNaM pariyANai se NiggaMthe / je ya maNe pAvae sAvajje sakirie aNhayakare cheyakare bheyakare ahikaraNie pAusie pAriyAvie pANAivAie bhUovaghAie tahappagAraM maNaM No padhArejjA gamaNAe / maNaM parijANai se NiggaMthe, je ya maNe apAvatti doccA bhAvaNA / (2) isake pazcAt dUsarI bhAvanA yaha hai - mana ko jo acchI prakAra jAnakara pApoM se virata karatA hai| jo mana pApayukta hai, sAvadya hai, kriyAoM se yukta hai, karmoM kA AmravakAraka hai, chedana-bhedanakArI hai, kleza-dveSakArI hai, paritApakArI hai| prANiyoM ke prANoM kA atipAta karane vAlA aura jIvoM kA upaghAta karane vAlA hai| sAdhu isa prakAra ke mana ( mAnasika vicAroM) ko dhAraNa ( grahaNa) na kre| jo mana ko bhalIbhA~ti jAnakara pApakArI vicAroM se dUra rakhatA hai, vahI nirgrantha hai| jisakA mana pApoM se rahita hai / ( vaha nirgrantha hai ) yaha dvitIya bhAvanA hai| (2) The second bhaavana is-A nirgranth knows his mind well and frees it of sins. A nirgranth should not have a mind bhAvanA: pandrahavA~ adhyayana ( 527 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only

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. . . . . . . . . . . . . .. . . . ... ... .... ..- a I ON . . .. - (thought) that is filled with sins, sinful thoughts, sinful actions; that has an inflow of karmas, that pierces and penetrates, that produces friction and aversion, that disturbs the prans (lifeforces) of beings and destroys beings. Only he is a nirgranth who knows his mind well and keeps it away from sinful thoughts. One whose mind is free of sins (is a nirgranth). This is the second bhaavana. (3) ahAvarA taccA bhAvaNA-vaiM parijANai se NiggaMthe, jA ya vaI pAviyA sAvajjA sakiriyA jAva bhUovaghAiyA tahappagAraM vaiM No uccaarejjaa| je vaiM parijANai se NiggaMthe jA ya vai apAviya tti taccA bhaavnnaa| (3) isake pazcAt tRtIya bhAvanA isa prakAra hai-jo sAdhaka vacana kA svarUpa bhalIbhA~ti jAnakara doSayukta vacanoM kA parityAga karatA hai, vaha nirgrantha hai| jo vacana pApakArI, sAvadha, kriyAoM se yukta, karmoM kA Anavajanaka, chedana-bhedanakartA, kleza-dveSakArI hai, paritApakArI hai, prANiyoM ke prANoM kA atipAta karane vAlA aura jIvoM kA upaghAta karane vAlA hai; sAdhu isa prakAra ke vacana kA uccAraNa na kre| jo vANI ke doSoM ko bhalIbhA~ti jAnakara sadoSa vANI kA parityAga karatA hai, vahI nirgrantha hai| usakI vANI pApadoSarahita ho, yaha tRtIya bhAvanA hai| (3) The third bhaavana is-A nirgranth knows well the form of sound or word and avoids faulty speech. A nirgranth should not use words (speech) that cause sin, are sinful, have sinful actions; that have an inflow of karmas, that pierce and penetrate, that produce friction and aversion, that disturb the prans (life-forces) of beings and destroy beings. Only he is a nirgranth who knows the faults of speech well and avoids faulty speech. One whose speech is free of faults (is a nirgranth). This is the third bhaavana. (4) ahAvarA cautthA bhAvaNA-AyANabhaMDamattaNikkhevaNAsamie se NiggaMthe, No annaadaannbhNddmttnnikkhevnnaasmie| kevalI bUyA-AyANabhaMDamattaNikkhevaNAasamie se NiggaMthe pANAiM bhUyAiM jIvAiM sattAiM abhihaNejja vA jAva uddavejja vaa| tamhA AyANabhaMDamattaNikkhevaNAsamie se NiggaMthe, No AyANabhaMDamattaNikkhevaNAasamie tti cautthA bhaavnnaa| AcArAMga sUtra (bhAga 2) ( 528 ) Acharanga Sutra (Part 2)

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... . 47.4. 4.40der (4) tadanantara cauthI bhAvanA isa prakAra hai-jo AdAna-bhANDamAtra nikSepaNAsamiti se / yakta hai. vaha nirgrantha hai| kevalI bhagavAna kahate haiM-jo nirgrantha AdAna-bhANDamAtra nikSepaNAsamiti se rahita hai, vaha prANiyoM, bhUtoM, jIvoM aura satvoM kA abhighAta karatA hai, unheM AcchAdita kara detA hai-dabA detA hai, paritApa detA hai, cipakA detA hai yA pIr3A pahu~cAtA hai| isalie jo AdAna-bhANDamAtra nikSepaNAsamiti se yukta hai, vahI nirgrantha hai, jo AdAna bhANDamAtra nikSepaNAsamiti se rahita hai, vaha nhiiN| yaha caturtha bhAvanA hai| ___ (4) The fourth bhaavana is-A nirgranth possesses an attitude of taking proper care while accepting and keeping ascetic equipment such as clothes and pots. The Kevali says-A nirgranth without such attitude destroys beings, organisms, souls and entities; he covers them with dust (etc.), crushes them, injures them, compresses them and hurts them. Only he is a nirgranth who possesses the attitude of taking proper care while accepting and keeping ascetic equipment such as clothes and pots; one who is devoid of it is not. This is the fourth bhaavana. (5) ahAvarA paMcamA bhAvaNA-AloiyapANa-bhoyaNabhoI se NiggaMthe, No * aNAloiyapANa bhoynnbhoii| kevalI bUyA-aNAloiyapANa-bhoyaNabhoI se NiggaMthe pANANi vA bhUyANi vA jIvANi vA sattANi vA abhihaNejja vA jAva uddavejja vaa| tamhA .. AloiyapANa-bhoyaNabhoI se NiggaMthe, No aNAloiyapANa-bhoyaNabhoI tti paMcamA bhaavnnaa| ettAva tAva mahavvae sammaM kAeNa phAsie pAlie tIrie kiTTie avaTThie ANAe ArAhie yAvi bhvi| paDhame bhaMte ! mahavvae pANAivAAo vermnnN| (5) isake pazcAt pA~cavIM bhAvanA yaha hai-jo sAdhaka Alokita (dekhabhAlakara) pAna-bhojana-bhojI hotA hai, vaha nirgrantha hotA hai, anAlokita-pAna-bhojana-bhojI nhiiN| kevalI bhagavAna kahate haiM-jo binA dekhebhAle hI AhAra-pAnI kA sevana karatA hai, vaha nirgrantha prANoM, bhUtoM, jIvoM aura sattvoM kA hanana karatA hai yAvat unheM pIr3A pahu~cAtA hai| ataH jo dekhabhAlakara AhAra-pAnI kA sevana karatA hai, vahI nirgrantha hai, binA dekhebhAle AhAra-pAnI karane vAlA nhiiN| yaha paMcama 'bhAvanA' hai| isa prakAra pA~ca bhAvanAoM se yukta prANAtipAta viramaNarUpa prathama mahAvrata kA bhalIbhA~ti kAyA se sparzanA (svIkAra) karane para, usakA pAlana karane para, saMpanna karane para, kIrtana karane para, avasthita karane para bhagavadAjJA ke anurUpa ArAdhana ho jAtA hai| __ he bhagavan ! yaha prANAtipAta viramaNarUpa prathama mahAvrata hai| * bhAvanA : pandrahavA~ adhyayana Bhaavana : Fifteenth Chapter ( 529

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(5) The fifth bhaavana is-A nirgranth is one who eats food only after careful inspection, one who eats unchecked food is not. The Kevali says-A nirgranth who eats unchecked food destroys beings, organisms, souls and entities; he covers them with dust (etc.), crushes them, injures them, compresses them and hurts them. Only he is a nirgranth who eats food after careful inspection; one who eats unchecked food is not. This is the fifth bhaavana. In this way the first great vow with its five bhaavanas is properly touched by the body (accepted), observed, accomplished, praised, established and practiced according to the precepts of Bhagavan. Bhante ! This is the first great vow called pranatipata viramana or abstaining from causing any injury to any being. ___ vivecana-prathama mahAvrata kI samyak ArAdhanA kaise ho sakatI hai ? isake lie pA~ca krama batAe haiM-(1) sparzanA, (2) pAlanA, (3) tIrNatA, (4) kIrtanA, aura (5) avsthittaa| samyak zraddhA pratItipUrvaka mahAvrata kA grahaNa karanA sparzanA hai, grahaNa ke bAda usakA yathAzakti pAlana karanA, usakI surakSA karanA pAlanA hai| jo mahAvrata svIkAra kara liyA hai, use jIvana paryanta pAra lagAnA, cAhe usameM kitanI hI vighna-bAdhAe~, rukAvaTeM AyeM, parantu kRta nizcaya se pIche nahIM haTanA, jIvana ke antima zvAsa taka usakA pAlana karanA tIrNa honA hai| tathA svIkRta mahAvrata kA mahattva samajhakara usakI prazaMsA karanA, dUsaroM ko usakI vizeSatA samajhAnA kIrtana karanA hai| kitane hI jhaMjhAvAta AyeM, bhaya yA pralobhana AyeM gRhIta mahAvrata meM DaTA rahe, vicalita na ho-yaha avasthitatA hai| cUrNikAra ne vivecana karate hue kahA hai-AtmA ko una prazasta bhAvoM se bhAvita karanA bhAvanA hai| jaise zilAjIta ke sAta loharasAyana kI bhAvanA dI jAtI hai, kodrava kI viSa ke sAtha bhAvanA dI jAtI hai, isI prakAra ye bhAvanAe~ haiN| ye cAritra bhAvanAe~ haiN| mahAvratoM ke guNoM meM vRddhi karane hetu ye bhAvanAe~ batAI gaI haiN| ina bhAvanAoM ke kAraNa prathama mahAvrata kI zuddha ArAdhanA sambhava hotI hai| (AcArAMga cUrNi mU. pA. Ti., pU. 278) __prathama mahAvrata kI pA~ca bhAvanAe~ prastuta meM saMkSepa meM isa prakAra haiM-(1) IryAsamiti se yukta honaa| IryA kA artha hai-gamana krnaa| samiti kA artha hai-samyak rIti se, viveka yA saavdhaaniipuurvk| calate samaya apane zarIra pramANa bhUmi ko dekhate hue jIva-hiMsA se bacate hue calanA IryAsamiti hai| (2) mana ko samyak dizA meM prayukta karanA, mana ko pavitra rkhnaa| (3) bhASAsamiti yA vacanagupti kA pAlana karanA, nirdoSa bhASA kA prayoga krnaa| (4) AdAnabhANDamAtra nikSepaNAsamiti kA pAlana krnaa| AdAna-bhANDamAtra nikSepaNA kA artha hai-vastrapAtra Adi upakaraNa lene aura rakhane meM sAvadhAnI yA viveka rkhnaa| (5) avalokana karake AhAra-pAnI krnaa| AcArAMga sUtra (bhAga 2) ( 530 ) Acharanga Sutra (Part 2) aapR09009-809480949

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ATADADA DACAUTATULATIO N YORACION ASYONOVO tattvArthasUtra meM ahiMsA mahAvrata kI pA~ca bhAvanAoM kA krama kucha bhinna hai-(1) vacanagupti, () angkat, (3) sufafafa, (8) Burchauffa, JIT (4) Brelon 97a-etual Elaboration-How the practice of the first great vow can be done properly ? Five steps are mentioned for this--(1) sparshana, (2) palana, (3) teernata, (4) kirtana, and (5) avasthitata. To accept a great vow with right faith and awareness is called sparshana. To correctly observe and secure it to the best of ones capacity is called palana. To follow the accepted vow throughout one's life in face of all obstacles and hurdles: not to break one's resolve and stick to it till the last moment is called teernata or accomplishment. To understand the importance of the accepted vow, praise it and explain it to others is called kirtana. To remain firmly established in the accepted vow and not to get disheartened in face of disturbance, fear or enticement is called avasthitata (establishing). The five bhaavanas of the first great vow in brief are as follows(1) To observe irya samiti. Irya means movement. Samiti means correctly, prudently or carefully. To keep in view an area equal to the height of ones body and avoid harming beings while moving is called irya samiti. (2) To steer mind into the right direction; to keep mind pure. (3) To observe self-regulations and restraints in speech; to use faultless language. (4) To take proper care while accepting and keeping ascetic equipment such as clothes and pots. (5) To eat after careful inspection. In Tattvartha Sutra the five bhaavanas of the great vow of ahimsa are mentioned in a different order---(1) Vachan gupti (restraint of language), (2) Mano gupti (restraint of thoughts), (3) Irya samiti (careful movement), (4) Adan nikshepana samiti (care about handling and depositing equipment), and (5) Alokit pan bhojan (inspection of food). ROSTRICT dvitIya mahAvrata aura usakI bhAvanAe~ 391. ahAvaraM doccaM mahavvayaM paccakkhAmi savvaM musAvAyaM vidos| se kohA vA lohA vA bhayA vA hAsA vA Neva sayaM musaM bhAsejjA, Neva'NNeNaM musaM bhAsAvejjA o aNNaMpi musaM bhAsaMtaM Na samaNumannijjA tivihaM tiviheNaM maNasA vayasA kaaysaa| tassa bhaMte ! paDikkamAmi jAva vosiraami| bhAvanA : pandrahavA~ adhyayana Bhaavana : Fifteenth Chapter AG

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. .. ... .. . .. .. .. ... .... . . ....... ... .. . . . . .... . . . .. 391. aba isake pazcAt bhagavan ! maiM dvitIya mahAvrata svIkAra karatA huuN| maiM saba . prakAra se mRSAvAda (asatya) aura sadoSa vacana kA sarvathA pratyAkhyAna karatA huuN| (isa satya mahAvrata ke pAlana ke lie) krodha se, lobha se, bhaya se yA hAsya se na to svayaM mRSA bhASA (asatya) bolU~gA, na hI anya vyakti se asatya bhASaNa karAU~gA aura jo vyakti asatya bolatA hai usakA anumodana bhI nahIM kruuNgaa| isa prakAra tIna karaNa se tathA mana-vacana-kAyA, ina tInoM yogoM se mRSAvAda kA sarvathA tyAga karake yaha pratijJA karatA hU~"he bhagavan ! mRSAvAda viramaNa rUpa dvitIya mahAvrata svIkAra karake maiM pUrvakRta mRSAvAda rUpa pApa kA pratikramaNa karatA hU~, AlocanA karatA hU~, Atma-nindA karatA hU~, gardI karatA hU~ aura apanI AtmA se mRSAvAda kA sarvathA vyutsarga karatA huuN|" SECOND GREAT VOW AND ITS BHAAVANAS 391. "Bhante ! After this I accept the second great vow. I completely abstain from falsity or lying and faulty language. (In order to observe this great vow) under the influence of anger, greed, fear or frivolity I will never tell a lie; neither will I induce others to do so, or approve of others doing so. I will observe this great vow through three means (mind, speech and body) and three methods (doing, inducing and approving). "Bhante ! I critically review any such lying done in the past, denounce it (considering soul as my witness), censure it (considering my * guru as my witness), and earnestly desist from indulging in it (and expel this sin from my soul)." 392. tassimAo paMca bhAvaNAo bhavaMti (1) tatthimA paDhamA bhAvaNA-aNuvIyibhAsI se NiggaMthe, No annnnuviiyibhaasii| - kevalI bUyA-aNaNuvIyibhAsI se NiggaMthe samAvajjejja mosaM vynnaae| aNuvIi bhAsI se niggaMthe, No aNaNuvIyi bhAsi tti paDhamA bhaavnnaa| __392. usa dvitIya mahAvrata kI ye pA~ca bhAvanAe~ haiM (1) una pA~coM meM se pahalI bhAvanA isa prakAra hai-jo samyak vicAra karake bolatA hai, vaha nirgrantha hai| binA vicAra kiye bolatA hai, vaha nirgrantha nhiiN| kevalI bhagavAna kahate haiMbinA vicAre bolane vAle nirgrantha ko mithyAbhASaNa kA doSa lagatA hai| ataH viSaya ke AcArAMga sUtra (bhAga 2) ( 532 ) Acharanga Sutra (Part 2) Or

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anurUpa cintana karake vivekapUrvaka bolane vAlA sAdhaka hI nirgrantha kahalA sakatA hai, binA vicAra kiye bolane vAlA nhiiN| yaha prathama bhAvanA hai| 392. The five bhaavanas (attitudes) of that second vow are as follows (1) The first bhaavana is--A nirgranth speaks after right contemplation and not without it. The Kevali says--a nirgranth speaking without right contemplation commits fault of telling a lie. Therefore a nirgranth is one who speaks prudently after right contemplation on the subject under reference and not the one who speaks without thinking. This is the first bhaavana. (2) ahAvarA doccA bhAvaNA-kohaM parijANai se niggaMthe, No kohaNe siyaa| kevalI bUyA-kohapatte kohI samAvaijjA mosaM vynnaae| kohaM parijANai se niggaMthe, No ya kohaNAe si ya tti doccA bhaavnnaa| (2) isake pazcAt dUsarI bhAvanA isa prakAra hai-krodha kA kaTu pariNAma jAnakara usakA parityAga kara detA hai, vaha nirgrantha hai| kevalI bhagavAna kahate haiM-krodha Ane para __krodhI vyakti Avezavaza asatya vacana kA prayoga kara detA hai| ataH jo sAdhaka krodha kA parityAga kara detA hai, vahI nirgrantha kahalA sakatA hai, krodhI nhiiN| yaha dvitIya bhAvanA hai| ___ (2) The second bhaavana is A nirgranth knows about the bitter consequences of anger and avoids it. The Kevali saysWhen angry, a person thoughtlessly tells a lie out of excitement. Only he is a nirgranth who is free of anger, not the one who is angry. This is the second bhaavana. (3) ahAvarA taccA bhAvaNA-lobhaM parijANai se NiggaMthe, No ya lobhaNae siyaa| kevalI bUyA-lobhapatte lobhI samAvaejjA mosaM vynnaae| lobhaM parijANai se NiggaMthe, No ya lobhaNAe si ya tti taccA bhaavnnaa| (3) tRtIya bhAvanA yaha hai-jo lobha kA duSpariNAma jAnakara usakA parityAga kara detA : hai, vaha nirgrantha hai, sAdhu lobhagrasta na ho| kevalI bhagavAna kA kathana hai ki lobhagrasta vyakti lobhAvezavaza asatya bola detA hai| ataH jo sAdhaka lobha kA parityAga kara detA hai, vahI nirgrantha hai, yaha tIsarI bhAvanA hai| bhAvanA : pandrahavA~ adhyayana Bhaavana : Fifteenth Chapter

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(3) The third bhaavana is-A nirgranth knows about the bitter consequences of greed and avoids it. The Kevali saysWhen greedy, a person thoughtlessly tells a lie under the influence of greed. Only he is a nirgranth who is free of greed, not the one who is greedy. This is the third bhaavana. sh (4) ahAvarA cautthA bhAvaNA - bhayaM parijANai se niggaMthe, No ya bhayabhIrue siyA / kevala bUyA-bhayapatte bhIru samAvaijjA mosaM vayaNAe / bhayaM parijANai se niggaMthe, No ya bhayabhIrue siyA, cautthA bhAvaNA / (4) cauthI bhAvanA yaha hai - jo sAdhaka bhaya ko jAnakara usakA parityAga kara detA hai, vaha nirgrantha hai| sAdhaka ko bhayabhIta nahIM honA cAhie / kevalI bhagavAna kA kathana haibhayagrasta bhIru vyakti bhayAviSTa hokara asatya bola detA hai| ataH jo sAdhaka bhaya kA parityAga karatA hai, vahI nirgrantha hai, yaha cauthI bhAvanA hai| (4) The fourth bhaavana is-A nirgranth knows about the bitter consequences of fear and avoids it. The Kevali says-When afraid, a person thoughtlessly tells a lie under the influence of fear. Only he is a nirgranth who is free of fear, not the one who is afraid. This is the fourth bhaavana. (5) ahAvarA paMcamA bhAvaNA -hAsaM parijANai se niggaMthe, No ya hAsaNae siyA / kevalI bUyA -hAsapatte hAsI samAvaejjA mosaM vayaNAe / hAsaM parijANai se NiggaMthe, jo ya hAsaNAe siyatti paMcamA bhAvaNA / etAvatA docce mahavvae sammaM kAraNaM phAsie jAva ANAe ArAhie yAvi bhavai / doccaM bhaMte ! mahavvayaM musAvAyAo veramaNaM / (5) pA~cavIM bhAvanA yaha hai - jo sAdhaka hAsya ke aniSTa pariNAmoM ko jAnakara usakA parityAga kara detA hai, vaha nirgrantha hai| ataeva nirgrantha ha~sI-majAka karane vAlA na ho| kevalI bhagavAna kA kathana hai- hAsyavaza vyakti asatya bhI bola detA hai| isalie jo muni hAsya kA tyAga kara detA hai, vaha nirgrantha hai, yaha pA~cavIM bhAvanA hai| isa prakAra mRSAvAda - viramaNarUpa dvitIya satya mahAvrata kA kAyA se samyak sparza (AcaraNa) karane, usakA pAlana karane, gRhIta mahAvrata ko bhalIbhA~ti pAra lagAne, usakA AcArAMga sUtra (bhAga 2) ( 534 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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... .. . AU.NAV..0200. 4-0tI kIrtana karane evaM usameM anta taka avasthita rahane para bhagavadAjJA ke anurUpa ArAdhana ho jAtA hai| he bhagavan ! yaha mRSAvAda viramaNa rUpa dvitIya mahAvrata hai| (5) The fifth bhaavana is-A nirgranth knows about the bitter consequences of frivolity and avoids it. The Kevali says--When frivolous, a person thoughtlessly tells a lie out of frivolity. Only he is a nirgranth who is free of frivolity, not the one who is frivolous. This is the fifth bhaavana. In this way the second great vow with its five bhaavanas is properly touched by the body (accepted), observed, accomplished, praised, established and practiced according to the precepts of Bhagavan. Bhante ! This is the second great vow called mrishavadaviraman or abstaining from falsity. vivecana-vRttikAra ne aNuvIibhAsI kA artha kiyA hai-jo kucha bolanA hai yA jisake sambandha meM kucha kahanA hai, pahale usake sandarbha meM usake anurUpa vicAra karake bolnaa| binA soca-vicAre yoM hI sahasA kucha bola dene yA kisI viSaya meM kucha kaha dene se aneka anarthoM kI sambhAvanA hai| bolane se pUrva usake iSTa-aniSTa, hAni-lAbha, hitAhita pariNAma kA bhalIbhA~ti vicAra karanA Avazyaka hai| cUrNikAra 'aNuvIyibhAsI' kA artha karate haiM-"puvvaM buddhIe paasittaa|" arthAt pahale apanI nirmala va taTastha buddhi se nirIkSaNa karake phira bolane vaalaa| tattvArthasUtrakAra , anuvIcIbhASaNa kA artha karate haiM-niravadya- nirdoSa bhaassnn| krodhAndha, lobhAndha aura bhayabhIta vyakti bhI Aveza meM Akara kucha kA kucha athavA lakSya se viparIta kaha detA hai| ataH aisA karane se asatya doSa kI sambhAvanA rahatI hai| ha~sI-majAka meM manuSya prAyaH asatya bola jAyA karatA hai| vaise bhI kisI kI ha~sI ur3AnA, kalaha, paritApa, asatya, kleza Adi aneka anarthoM kA kAraNa ho jAtA hai| cUrNikAra kahate haiM-krodha meM vyakti putra ko aputra kaha detA hai, lobhI bhI kArya-akArya kA anabhijJa hokara mithyA bola detA hai, bhayabhIta bhI bhayavaza acora ko cora kaha detA hai| (ka) AcArAMga vRtti, patrAMka 428, (kha) AcArAMga cUrNi mU. pA. Ti., pR. 283, (ga) tattvArtha sarvArthasiddhi, TIkA 7/4/ Elaboration--In Vritti the phrase anuviyibhasi is interpreted asOne who carefully ponders over the thing or the subject before speaking anything or on any subject. Speaking suddenly without thinking or commenting on something entails numerous grave bhAvanA : pandrahavA~ adhyayana ( 535 ) Bhaavana : Fifteenth Chapter

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degNEURdegAY=EURdegAEURdegAC/(r) 2--| Cac cac doi ta consequences. Before speaking, it is necessary to think about good or bad, favourable and unfavourable or advantageous or disadvantageous consequences. In Churni the interpretation is-One who first thinks with his pure and impartial mind and then speaks. In Tattvartha Sutra anuvichibhashan is interpreted as sin-free and faultless speech. A person blinded by anger, greed and fear also speaks incoherently or aimlessly in the agitated state of his mind. Therefore there are chances of his committing the fault of falsity. When frivolous, a man often resorts to lies. Otherwise also, making fun of someone may end up in a quarrel, hurting someone, telling lies, friction and other grave consequences. In Churni it is mentioned-In anger a person may fail to call his offspring, a son. A greedy person ignorant of right and wrong tells a lie. In fear a person calls an honest man a thief. (a) Acharanga Vritti, leaf 428; (b) Acharanga Churni Text foot note, p. 283; (c) Tattvartha Sarvarthasiddhi, Tika 7/4. tRtIya mahAvrata aura usakI bhAvanAe~ 393. ahAvaraM taccaM bhaMte ! mahavvayaM 'paccaikkhAmi savvaM adiNNAdANaM / se gAme vA nagare vA araNNe vA appaM vA bahuM vA aNuM vA thUlaM vA cittamaMtaM vA acittamaMtaM vA va sayaM adiNNaM gehejjA, Neva'NNehiM adiNNaM geNhAvejjA, aNNaM pi adiNNaM geNhataM Na samaNajANejjA jAvajjIvAe jAva vosirAmi / 393. he bhagavan ! isake pazcAt aba maiM tRtIya mahAvrata svIkAra karatA huuN| maiM saba prakAra se adattAdAna kA pratyAkhyAna (tyAga) karatA huuN| vaha isa prakAra hai - vaha ( grAhya padArtha) cAhe gA~va meM ho, nagara meM ho, araNya meM ho, svalpa ho yA bahuta, sUkSma ho yA sthUla ( choTA ho yA bar3A), sacetana ho yA acetana; use na to svayaM grahaNa karU~gA, na dUsare se grahaNa karAU~gA aura na hI adatta grahaNa karane vAle kA anumodana - samarthana karU~gA, yAvajjIvana taka, tIna karaNoM se tathA mana-vacana-kAya, tIna yogoM se yaha pratijJA karatA huuN| maiM pUrvakRta adattAdAna rUpa pApoM kA pratikramaNa karatA hU~, Atma-nindA karatA hU~, garhA karatA hU~ aura adattAdAna pApa kA vyutsarga karatA hU~ / THIRD GREAT VOW AND ITS BHAAVANAS 393. Bhante ! After this I accept the third great vow. I completely abstain from taking what is not given. Wherever I AcArAMga sUtra (bhAga 2) ( 536 ) Acharanga Sutra (Part 2) Lag

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. . am, in a village, city or forest; whether the object is less or more, minute or gross, living or non-living; I will not take what is not given; neither will I induce others to do so, or approve of others doing so. I will observe this great vow through three means (mind, speech and body) and three methods (doing, inducing and approving). Bhante ! I critically review any such act of taking what is not given that I have done in the past, denounce it (considering soul as my witness), censure it (considering my guru as my witness) and earnestly desist from indulging in it (and expel this sin from my soul). 394. tassimAo paMca bhAvaNAo bhavaMti (1) tatthimA paDhamA bhAvaNA-aNuvIyi miuggahajAI se niggaMthe, No aNaNuvIyi miuggahajAI se nniggNthe| kevalI bUyA-aNaNuvIyi miuggahajAI se NiggaMthe adiNNaM gennhejjaa| aNuvIyi miuggahajAI se niggaMthe, No aNaNuvIyi miuggahajAI tti paDhamA bhaavnnaa| 394. usa tIsare mahAvrata kI ye pA~ca bhAvanAe~ haiM (1) una pA~coM meM se prathama bhAvanA yaha hai-jo sAdhu pahale vicAra karake mita-avagraha kI yAcanA karatA hai, vaha nirgrantha hai, kintu binA vicAra kiye avagraha kI yAcanA karane vAlA nhiiN| kevalI bhagavAna kahate haiM-jo binA vicAra kiye mitAvagraha kI yAcanA karatA hai, vaha nirgrantha adatta grahaNa karatA hai| ataH tadanurUpa cintana karake parimita avagraha kI yAcanA karane vAlA sAdhu nirgrantha kahalAtA hai, na ki binA vicAra kiye maryAdita avagraha kI yAcanA karane vaalaa| isa prakAra yaha prathama bhAvanA hai| 394. The five bhaavanas (attitudes) of that third vow are as follows, __(1) The first bhaavana is-A nirgranth seeks limited alms after right contemplation and not without it. The Kevali says--A nirgranth seeking limited alms without right contemplation commits fault of taking what is not given. Therefore a nirgranth is one who seeks limited alms prudently after right bhAvanA : pandrahavA~ adhyayana ( 537 ) Bhaavana : Fifteenth Chapter

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contemplation and not the one who seeks without thinking. This is the first bhaavana. (2) ahAvarA doccA bhAvaNA-aNunnaviya pANa-bhoyaNabhoI se NiggaMthe. No aNaNunnaviya paann-bhoynnbhoii| kevalI bUyA-aNaNunaviya pANa-bhoyaNabhoI se NiggaMthe adiNNaM bhuNjejjaa| tamhA aNunaviya pANa-bhoyaNabhoI se NiggaMthe, No aNaNunaviya pANa-bhoyaNabhoI tti doccA bhaavnnaa| (2) dUsarI bhAvanA yaha hai-gurujanoM kI AjJA lekara AhAra-pAnI karane vAlA nirgrantha hotA hai, AjJA lie binA AhAra-pAnI Adi kA upabhoga karane vAlA nhiiN| kevalI bhagavAna kahate haiM jo nirgrantha guru Adi kI AjJA prApta kiye binA pAna-bhojanAdi kA upabhoga karatA hai, vaha adattAdAna kA bhogane vAlA hai| isalie jo sAdhu guru Adi kI AjJA prApta karake AhAra-pAnI kA upabhoga karatA hai, vaha nirgrantha kahalAtA hai, anujJA grahaNa kiye binA AhAra-pAnI Adi kA sevana karane vAlA nhiiN| yaha hai-dUsarI bhaavnaa| (2) The second bhaavana is--A nirgranth eats food after getting permission from senior ascetics not otherwise. The Kevali says-A nirgranth who eats or drinks without getting permission from his seniors consumes what is not given to him. Only he is a nirgranth who eats and drinks after getting permission from his seniors, not the one who eats or drinks without permission. This is the second bhaavana. (3) ahAvarA taccA bhAvaNA-NiggaMthe NaM uggahasi uggahiyaMsi ettAvatAva uggahaNasIlae siyaa| kevalI bUyA-niggaMthe NaM uggahasi uggahiyaMsi ettAvatAva aNuggahaNasIlo adiNNaM AgiNhejjA, niggaMthe NaM uggahaMsi uggahiyaMsi ettAvatAva uggahaNasIlae siyatti taccA bhaavnnaa| (3) tRtIya bhAvanA kA svarUpa isa prakAra hai-nirgrantha sAdhu ko kSetra aura kAla ke pramANapUrvaka avagraha kI yAcanA karanI caahie| kevalI bhagavAna kahate haiM-jo nirgrantha itane kSetra aura itane kAla kI maryAdApUrvaka avagraha kI yAcanA grahaNa nahIM karatA, vaha adatta kA grahaNa karatA hai| ataH nirgrantha sAdhu kSetra, kAla kI maryAdA kholakara avagraha kI AjJA grahaNa karane vAlA hotA hai, anyathA nhiiN| yaha tRtIya bhAvanA hai| AcArAMga sUtra (bhAga 2) ( 538 ) Acharanga Sutra (Part 2)

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(3) The third bhaavana is-A nirgranth seeks alms after fixing the limits of area and time. The Kevali says-A nirgranth who seeks alms without defining specific limits of area and time commits the fault of taking what is not given. Only he is a nirgranth who takes permission for seeking alms only after specifying the limits of area and time, not the one who does otherwise. This is the third bhaavana. ma (4) ahAvarA cautthA bhAvaNA-niggaMthe NaM uggahaMsi uggahiyaMsi abhikkhaNaM 2 uggahasIlae siyA / kevalI bUyA - NiggaMthe NaM uggahaMsi uggahiyaMsi abhikkhaNaM 2 aNuggahaNasIle adiNNaM giNhejjA / niggaMthe uggahaMsi uggahiyaMsi abhikkhaNaM 2 uggahasIlae siyatti cautthA bhAvaNA / (4) cauthI bhAvanA yaha hai - nirgrantha avagraha kI AjJA grahaNa karane ke pazcAt bAra-bAra avagraha AjJA - grahaNazIla honA caahie| kyoMki kevalI bhagavAna kahate haiM - jo nirgrantha avagraha kI anujJA grahaNa kara lene para bAra-bAra avagraha kI anujJA nahIM letA, vaha adattAdAna doSa kA bhAgI hotA hai| ataH nirgrantha ko eka bAra avagraha kI anujJA grahaNa kara lene para bhI punaH punaH avagrahAjJA grahaNazIla honA caahie| yaha cauthI bhAvanA hai| (4) The fourth bhaavana is-A nirgranth takes permission to go for alms-seeking once and many times (whenever needed). The Kevali says-A nirgranth who does not take permission every time after taking it once, commits the fault of taking what is not given. Therefore a nirgranth should take permission again and again (every time) before going for alms-seeking even after securing permission once. This is the fourth bhaavana. (5) ahAvarA paMcamA bhAvaNA - aNuvIya miuggahajAI se niggaMthe sAhammiesa, No aNuvIya miuggahajAI / kevalI bUyA - aNaNuvIi miuggahajAI se niggaMthe sAhammiesu adiNNaM oginnhejjaa| se aNuvIyi miuggahajAI se niggaMthe sAhammiesu, No aNuvIya miuggajAi tti paMcamA bhAvaNA / ettAvatAva tacce mahavvae sammaM jAva ANAe ArAhie yAvi bhava / taccaM bhaMte ! mahavvayaM / bhAvanA: pandrahavA~ adhyayana ( 539 ) For Private Personal Use Only Bhaavana: Fifteenth Chapter

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(5) pA~cavIM bhAvanA isa prakAra hai - jo sAdhu sAdharmikoM se bhI vicArapUrvaka maryAdita avagraha kI yAcanA karatA hai, vaha nirgrantha hai, binA vicAre avagraha kI yAcanA karane vAlA nahIM / kevalI bhagavAna kA kathana hai- binA vicAra kiye jo sAdharmikoM se avagraha kI yAcanA karatA hai, use sAdharmikoM kA adatta grahaNa karane kA doSa lagatA hai| ataH jo sAdhu sAdharmikoM se bhI vicArapUrvaka maryAdita avagraha kI yAcanA karatA hai, vahI nirgrantha kahalAtA hai, binA vicAre sAdharmikoM se avagraha yAcanA karane vAlA nahIM / isa prakAra kI paMcama bhAvanA hai| isa prakAra adattAdAna viramaNa rUpa tRtIya mahAvrata kA samyak prakAra se kAyA se sparza karane, usakA pAlana karane, gRhIta mahAvrata ko bhalIbhA~ti pAra lagAne, usakA kIrtana karane tathA usameM anta taka avasthita rahane para bhagavadAjJA ke anurUpa samyak ArAdhanA ho jAtI hai| bhagavan ! yaha adattAdAna viramaNa rUpa tRtIya mahAvrata hai / (5) The fifth bhaavana is -- A nirgranth seeks limited alms after right contemplation even from co-religionists and not without it. The Kevali says-A nirgranth seeking limited alms from co-religionists without right contemplation commits fault of taking from co-religionists what is not given. Therefore a nirgranth is one who seeks limited alms prudently after right contemplation from co-religionist and not the one who seeks without thinking from them. This is the fifth bhaavana. In this way the third great vow with its five bhaavanas is properly touched by the body (accepted), observed, accomplished, praised, established and practiced according to the precepts of Bhagavan. Bhante! This is the third great vow called adattadan viraman or abstaining from taking what is not given. vivecana-yahA~ varNita pA~ca bhAvanAoM ke krama meM tathA samavAyAMgasUtra ke krama meM lagabhaga samAna pATha hai| samavAyAMgasUtra meM isa mahAvrata kI paMca bhAvanAoM kA krama isa prakAra hai - ( 9 ) avagraha kI bAra-bAra yAcanA karanA, (2) avagraha kI sImA jAnanA, (3) svayaM avagraha kI bArabAra yAcanA karanA, (4) sAdharmikoM ke avagraha kA anujJA grahaNapUrvaka paribhoga karanA, aura ( 5 ) sarvasAdhAraNa AhAra-pAnI kA gurujanoM Adi kI anujJA grahaNa karake paribhoga krnaa| (samavAyAMga sama. 25) AcArAMga sUtra (bhAga 2) ( 540 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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Avazyaka cUrNi meM bhI prAyaH samAnatA hai, kintu tattvArthasUtra meM pA~ca bhAvanAoM kA krama bhanna rUpa meM milatA hai - (1) zUnyAgArAvAsa - parvata kI guphA aura vRkSa kA koTara Adi zUnyAgAra meM rahanA, (2) vimocitAvAsa - dUsaroM dvArA chor3e hue makAna Adi meM rahanA, (3) paroparodhakaraNadUsaroM ko Thaharane se nahIM rokanA, (4) bhaikSa-zuddhi - AcArazAstra meM batalAI huI vidhi ke anusAra bhikSA lenA, (5) sadharmAvisaMvAda - "yaha merA hai, yaha terA hai" isa prakAra sAdharmikoM se visaMvAda na karanA, . ye adattAdAna viramaNa vrata kI pA~ca bhAvanAe~ haiM / Elaboration These five bhaavanas have almost the same order as that mentioned in Samavayanga Sutra. The mention there goes like this--(1) To seek alms again and again, (2) To be aware of the limitations of alms, (3) To himself seek alms again and again, (4) To take alms from co-religionists with their permission, and (5) To eat or drink generally available foods (etc.) with permission of seniors. (Samvayanga 25 ) The mention in Avashyak Churni is also almost the same. But in Tattvartha Sutra there are some differences-The five bhaavanas of the vow of abstaining from taking what is not given are (1) To live in a cave, hollow of a tree or other such forlorn place. (2) To live in abandoned houses. (3) Not to stop others from occupying a place. (4) To take alms according the procedure prescribed in books of code of conduct. (5) Not to argue with a co-religionist regarding possessions claiming, "This is mine, that is yours." caturtha mahAvrata aura usakI bhAvanAe~ 395. ahAvaraM cautthaM mahavvayaM 'paccakkhAmi savvaM mehuNaM / se divyaM vA mANusaM vA tirikkhajoNiyaM vA Neva sayaM mehuNaM gacchejjA, taM ceva, adiNNAdANavattavyayA bhANiyavvA jAva vosirAmi' / 395. aba caturtha mahAvrata ke viSaya meM muni pratijJA grahaNa karatA hai - "he bhagavan ! maiM caturtha mahAvrata svIkAra karatA hU~, isake viSaya meM samasta prakAra ke maithuna viSaya sevana kA pratyAkhyAna karatA huuN| deva- sambandhI, manuSya-sambandhI aura tiryaMca - sambandhI maithuna kA svayaM sevana nahIM karU~gA, yAvat zeSa samasta varNana adattAdAna viramaNa mahAvrata viSayaka prakaraNa bhAvanA: pandrahavA~ adhyayana ( 541 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only C

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SANATRAJ 124 1240 **** XDADR ke anusAra 'AtmA se adattAdAna - pApa kA vyutsarga karatA hU~, taka ke pATha ke anusAra samajha lenA caahie| FOURTH GREAT VOW AND ITS BHAAVANAS 395. Bhante ! After this I accept the fourth great vow. I abstain completely from sexual intercourse. I will not indulge in sexual intercourse with any being-divine, human or animal; neither will I induce others to do so, or approve of others doing so. I will observe this great vow through three means (mind, speech and body) and three methods (doing, inducing and approving). Bhante! I critically review any such act of sexual intercourse that I have done in the past, denounce it (considering soul as my witness), censure it (considering my guru as my witness) and earnestly desist from indulging in it (and expel this sin from my soul). 396. tassimAo paMca bhAvaNAo bhavaMti - ( 1 ) tatthimA paDhamA bhAvaNA - No NiggaMthe abhikkhaNaM 2 itthINaM kahaM kahittae siyA / kevalI bUyA - niggaMthe NaM abhikkhaNaM 2 itthINaM kahaM kahemANe saMtibheyA saMtivibhaMgA saMtikevalipaNNattAo dhammAo bhaMsejjA / No niggaMthe abhikkhaNaM 2 itthINaM kahaM katti siyati paDhamA bhAvaNA / 396. usa caturtha mahAvrata kI ye pA~ca bhAvanAe~ haiM (1) una pA~coM bhAvanAoM meM pahalI bhAvanA yaha hai - nirgrantha bAra-bAra striyoM kI kAmajanaka kathA na kahe / kevalI bhagavAna kahate haiM - bAra-bAra striyoM kI kathA kahane vAlA nirgrantha zAntirUpa cAritra kA aura zAntirUpa brahmacarya kA bhaMga (citta bhrama ) karane vAlA hotA hai tathA zAntirUpa kevala-rUpita dharma se bhraSTa bhI ho jAtA hai| ataH nirgrantha ko bAra-bAra striyoM kI kathA nahIM karanI caahie| yaha prathama bhAvanA hai| 396. The five bhaavanas (attitudes) of that fourth vow are as follows-- (1) The first bhauvana is-A nirgranth should not indulge in erotic talks about women time and again. The Kevali says-A AcArAMga sUtra (bhAga 2) ( 542 ) Acharanga Sutra (Part 2) For Private Personal Use Only

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nirgranth indulging in erotic talks about women, time and again, disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. Therefore a nirgranth should abstain from indulging in erotic talks about women time and again. This is the first bhaavana. (2) ahAvarA doccA bhAvaNA-No NiggaMthe itthINaM maNoharAI 2 iMdiyAI Aloittae . NijjhAittae siyaa| kevalI bUyA-niggaMthe NaM itthINaM maNoharAI 2 iMdiyAiM AloemANe NijjhAemANe saMtibhedA saMtivibhaMgA jAva dhammAo bhaMsejjA, No NiggaMthe itthINaM maNoharAI 2 iMdiyAiM Aloittae NijjhAittae siya tti doccA bhaavnnaa| (2) isake pazcAt dUsarI bhAvanA yaha hai-nirgrantha kAmabhAvapUrvaka striyoM kI manohara evaM manorama indriyoM ko sAmAnya rUpa se yA vizeSa rUpa se nahIM dekhe| kevalI bhagavAna kahate haiMstriyoM kI manohara indriyoM ko rAgapUrvaka avalokana karane vAlA sAdhu zAntirUpa cAritra kA nAza tathA brahmacarya kA bhaMga karatA hai tathA kevalI-prarUpita dharma se bhraSTa ho jAtA hai| ataH nirgrantha ko striyoM kI manohara evaM manorama indriyoM kA kAmarAgapUrvaka avalokana nahIM karanA caahie| yaha dUsarI bhAvanA hai| ___(2) The second bhaavana is A nirgranth should not lustfully look at or think about beautiful and attractive female organs. The Kevali says--A nirgranth who lustfully looks at or thinks about beautiful and attractive female organs disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. Therefore a nirgranth should abstain from lustfully looking at or thinking about beautiful and attractive female organs. This is the second bhaavana. a (3) ahAvarA taccA bhAvaNA-No NiggaMthe itthINaM puvvarayAiM puvvakIliyAI sumarittae siyaa| kevalI bUyA-niggaMthe NaM itthINaM puvvarayAiM puvvakIliyAI saramANe ke saMtibheyA jAva vibhaMgA jAva bhNsejjaa| No NiggaMthe itthINaM puvvarayAI puvvakIliyAI sarittae siya ti taccA bhaavnnaa| (3) aba tIsarI bhAvanA kA svarUpa isa prakAra hai--nirgrantha pUrvAzrama meM zramaNa striyoM ke sAtha kI huI pUrva rati evaM pUrva kAma-krIr3A kA smaraNa nahIM kre| kevalI bhagavAna kahate haiMstriyoM ke sAtha meM kI huI pUrva rati evaM pUrvakRta kAma-krIr3A kA smaraNa karane vAlA sAdhu bhAvanA : pandrahavA~ adhyayana ( 543 ) Bhaavana : Fifteenth Chapter 4 ,

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zAntirUpa cAritra kA nAza karatA hai tathA brahmacarya kA bhaMga karane vAlA hotA hai tathA kevalI prarUpita dharma se bhraSTa ho jAtA hai| ataH nirgrantha sAdhu striyoM ke sAtha kI huI pUrva rati evaM pUrva kAma-krIr3A kA smaraNa na kre| yaha tIsarI bhAvanA hai| (3) The third bhaavana is--A nirgranth should not recall his indulgences in sexual activities and enjoyment with women during his pre-initiation life. The Kevali says-A nirgranth who recalls his past indulgences in sexual activities and enjoyment with women disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. Therefore a nirgranth should abstain from recalling his past indulgences in sexual activities and enjoyments with women. This is the third bhaavana. (4) ahAvarA cautthA bhAvaNA-nAimattapANa-bhoyaNabhoI se niggaMthe, No pnniiyrs-bhoynnbhoi| kevalI bUyA-atimattapANa-bhoyaNabhoI se niggaMthe paNIyarasabhoyaNabhoi ti saMtibheyA jAva bhNsejjaa| nAimattapANa-bhoyaNabhoI se niggaMthe, No paNIyarasa bhoyaNabhoi ti cautthA bhaavnnaa| (4) isake bAda cauthI bhAvanA kA svarUpa isa prakAra hai-nirgrantha pramANa se adhika OM atimAtrA meM AhAra-pAnI kA sevana nahIM kare aura na hI sarasa snigdha-svAdiSTa bhojana kre| kevalI bhagavAna kahate haiM-jo nirgrantha pramANa se adhika (atimAtrA meM) AhAra-pAnI kA sevana karatA hai tathA snigdha-sarasa-svAdiSTa bhojana karatA hai, vaha zAnti rUpa cAritra kA * nAza karane vAlA, brahmacarya ko bhaMga karane vAlA hotA hai tathA kevalI prarUpita dharma se bhraSTa * ho sakatA hai| isalie nirgrantha ko ati mAtrA meM AhAra-pAnI kA sevana yA sarasa snigdha bhojana nahIM karanA caahie| yaha cauthI bhAvanA hai| (4) The fourth bhaavana is--A nirgranth should neither eat too much nor nutritious, rich and tasty food. The Kevali says--A nirgranth who eats too much or nutritious, rich and tasty food disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. Therefore a nirgranth should abstain from eating too much or nutritious, rich and tasty food. This is the fourth bhaavana. 0 AcArAMga sUtra (bhAga 2) Acharanga Sutra (Part 2)

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NP 4 .CHA.SE.--.40-01-01-14 (5) ahAvarA paMcamA bhAvaNA-No NiggaMthe itthI-pasu-paMDagasaMsattAiM sayaNA-''saNAI ke sevittae siyaa| kevalI bUyA-niggaMthe NaM itthI-pasu-paMDagasaMsattAI sayaNA-''saNAI sevemANe saMtibheyA jAva bhNsejjaa| No NiggaMthe itthI-pasu-paMDagasaMsattAI sayaNA-''saNAI sevittae siya ti paMcamA bhaavnnaa| ettAvatAva cautthe mahavvae sammaM kAeNaM jAva ArAhie yAvi bhvi| cautthaM bhaMte ! mhvvyN| (5) paMcama bhAvanA kA svarUpa isa prakAra kahA gayA hai-nirgrantha zramaNa strI, pazu aura napuMsaka se yukta zayyA aura Asana Adi kA sevana na kre| kevalI bhagavAna kahate haiM-jo nirgrantha strI-pazu-napuMsaka saMsakta zayyA aura Asana Adi kA sevana karatA hai, vaha zAntirUpa cAritra ko naSTa kara detA hai, brahmacarya bhaMga kara detA hai aura kevalI-prarUpita dharma se bhraSTa ho jAtA hai| isalie nirgrantha ko strI-pazu-napuMsaka saMsakta zayyA aura Asana Adi kA sevana nahIM karanA caahie| yaha paMcama bhAvanA hai| isa prakAra maithuna viramaNa rUpa caturtha mahAvrata kA samyak prakAra se kAyA se sparza karane, usakA pAlana karane tathA anta taka usameM avasthita rahane para bhagavadAjJA ke anurUpa samyak ArAdhanA ho jAtI hai| bhagavan ! yaha maithuna viramaNa rUpa caturtha mahAvrata hai| (5) The fifth bhaavana is--A nirgranth should not share his seat or bed with women, animals or eunuchs. The Kevali says--A nirgranth who shares his seat or bed with women, animals or eunuchs disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. Therefore a nirgranth should abstain from sharing his seat or bed with women, animals or eunuchs. This is the fifth bhaavana. In this way the fourth great vow with its five bhaavanas is properly touched by the body (accepted), observed, accomplished, praised, established and practiced according to the precepts of Bhagavan. Bhante ! This is the fourth great vow called maithun-viraman or abstaining from sexual intercourse. bhAvanA : pandrahavA~ adhyayana ( 545 ) Bhaavana : Fifteenth Chapter

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ENAJAR K ARNidaimsinaladisaiadi.ki. Assisdis.sistandie.dictitsid.siasis.biccidaidoc.bisode 4 4 . A L - . A 4 . 75-4- -+ - .......... ...... . ... . ....... ... .. . . . .... ..... .. . ..- - -- KEN paMcama mahAvrata aura usakI bhAvanAe~ __ 397. ahAvaraM paMcamaM bhaMte ! mahavvayaM 'savvaM pariggahaM pcckkhaami| se appaM vA bahuM vA aNuM vA thUlaM vA cittamaMtaM vA acittamaMtaM vA Neva sayaM pariggahaM geNhejjA, Neva'NNeNaM pariggahaM geNhAvejjA, aNNaM vi pariggahaM geNhataM Na samaNujANejjA jAva vosiraami| 397. he bhagavan ! maiM pA~caveM mahAvrata ko svIkAra karatA huuN| paMcama mahAvrata meM saba prakAra ke parigraha kA tyAga karatA huuN| alpa yA bahuta, sUkSma yA sthUla, sacitta yA acitta kisI bhI prakAra ke parigraha ko maiM svayaM grahaNa nahIM karU~gA, dUsaroM se grahaNa nahIM karAU~gA aura parigraha grahaNa karane vAloM kA anumodana nahIM kruuNgaa| (isake Age kA) 'AtmA se bhUtakAla meM parigRhIta parigraha kA vyutsarga karatA hU~' taka kA sArA varNana pUrvavat samajha lenA caahie| FIFTH GREAT VOW AND ITS BHAAVANAS ___397. Bhante ! After this I accept the fifth great vow. I abstain completely from keeping any possessions. Whether the objects are less or more, minute or gross, living or non-living, I will not keep any possessions; neither will I induce others to do so or approve of others doing so. I will observe this great vow through three means (mind, speech and body) and three methods (doing, inducing and approving). Bhante ! I critically review any such act of keeping possessions that I have done in the past, denounce it (considering soul as my witness), censure it (considering my guru as my witness), and earnestly desist from indulging in it (and expel this sin from my soul). __398. tassimAo paMca bhAvaNAo bhavaMti (1) tatthimA paDhamA bhAvaNA-soyao NaM jIve maNunnAmaNuNNAiM saddAiM suNei, maNunAmaNuNNehiM saddehiM No sajjejjA No rajjejjA No gijjhejjA No mujhejjA No ra ajjhovvjjejjaa| kevalI bUyA-niggaMthe NaM maNunAmaNuNNehiM saddehiM sajjamANe rajjamANe jAva viNighAyamAvajjamANe saMtibhedA saMtivibhaMgA saMtikevalipaNNattAo dhammAo bhNsejjaa| AcArAMga sUtra (bhAga 2) ( 546 ) Acharanga Sutra (Part 2)

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na sakkA na souM saddA soyavisayamAgayA / rAga-dosA u je tattha te bhikkhU parivajjae // 1 // soyao jIvo maNunnAmaNuNNAI saddAI suNei, paDhamA bhAvaNA / 398. paMcama mahAvrata kI pA~ca bhAvanAe~ isa prakAra haiM (1) una pA~ca bhAvanAoM meM se prathama bhAvanA kA svarUpa - yaha jIva zrotra se manojJa tathA amanojJa zabdoM ko sunatA hai, parantu vaha unameM Asakta na ho, rAgabhAva na kare, gRddha na ho, mohita na ho, atyanta Asakti na kare tathA na hI rAga-dveSa kare / kevalI bhagavAna kahate haiMjo nirgrantha manojJa-amanojJa zabdoM meM Asakta hotA hai, rAgabhAva karatA hai, yAvat rAga-dveSa karatA hai vaha zAntirUpa cAritra kA nAza karatA hai, zAnti ko bhaMga karatA hai, zAntirUpa kevala prarUpita dharma se bhraSTa ho jAtA hai| aisA to nahIM hotA ki zrotra viSaya meM Aye hue zabda nahIM sune jaayeN| kiMtu una zravaNagata zabdoM para bhikSu na to rAga kare, na hI dveSa kare || 1 || ataH zrota se jIva priya aura apriya sabhI prakAra ke zabdoM ko sunakara unameM rAga-dveSa dvArA apane Atma-bhAva ko naSTa na kre| yaha prathama bhAvanA hai| 398. The five bhaavanas (attitudes) of that fifth vow are as follows even (1) The first bhaavana is-This being with its sense organ of hearing (ears) hears all types of pleasant and unpleasant sounds or words; however he should not have infatuation, attachment, covetousness, fondness, deep infatuation, and not attachment and aversion. The Kevali says-A nirgranth having infatuation, attachment ( etc. up to attachment and aversion), disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. It is impossible to avoid hearing sound that has become a subject of the sense organ of hearing (ears). However, a bhikshu should refrain from having attachment and aversion for the same. bhAvanA: pandrahavA~ adhyayana ( 547 ) For Private Personal Use Only Bhaavana: Fifteenth Chapter

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sak: Therefore a nirgranth should not disturb his indulgence in the self by hearing pleasant and unpleasant sounds and having attachment and aversion for the same. This is the first bhaavana. (2) ahAvarA doccA bhAvaNA-cakkhUo jIvo maNunAmaNuNNAI rUvAiM pAsai, * maNunAmaNuNNehiM rUvehiM sajjamANe rajjamANe jAva viNighAyamAvajjamANe saMtibhedA saMtivibhaMgA jAva bhNsejjaa| na sakkA rUvamadaTuM ckkhuuvisymaagyN| rAga-dosA u je tattha te bhikkhU privjje||2|| cakkhUo jIvo maNunAmaNuNNAI rUvAI pAsai tti doccA bhaavnnaa| (2) aba dvitIya bhAvanA kA svarUpa isa prakAra hai-cakSu se jIva priya-apriya sabhI prakAra ke rUpoM ko dekhatA hai, kintu sAdhu priya-apriya rUpoM meM na Asakta ho, yAvat na rAga-dveSa karake apane Atma-bhAva ko naSTa kre| kevalI bhagavAna kahate haiM-jo nirgrantha manojJa-amanojJa rUpoM ko dekhakara rAga-dveSa karake apane Atma-bhAva ko kho baiThatA hai, vaha zAntirUpa cAritra ko vinaSTa karatA hai, zAnti-bhaMga kara detA hai, tathA zAntirUpakevalI-prarUpati dharma se bhraSTa ho jAtA hai| netroM kA viSaya bane hue rUpa ko nahIM dekhanA to zakya nahIM hai, ve dIkha hI jAte haiM, kintu dekhane para mana meM jo rAga-dveSa utpanna hotA hai, bhikSu unameM rAga-dveSa kA bhAva utpanna na hone de||2|| isa prakAra cakSu ke dvArA manojJa-amanojJa rUpoM ko dekhakara unameM Asakta hokara Atma-bhAva kA vighAta na kre| yaha dUsarI bhAvanA hai| (2) The second bhaavana is--This being with its sense organ of seeing (eyes) sees all types of pleasant and unpleasant forms; however he should not have infatuation (etc. up to attachment and aversion). The Kevali says-A nirgranth having infatuation, attachment (etc. up to attachment and aversion), disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. AcArAMga sUtra (bhAga 2) ( 548 ) Acharanga Sutra (Part 2)

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ma. It is impossible to avoid seeing forms that have become subjects of the sense organ of seeing ( eyes). However, a bhikshu should refrain from having attachment and aversion for the same. Therefore a nirgranth should not disturb his indulgence in the self by seeing pleasant and unpleasant forms and having attachment and aversion for the same. This is the second bhaavana. (3) ahAvarA taccA bhAvaNA - ghANao jIvo maNunnAmaNuNNAI gaMdhAI agghAyai maNunnAmaNuNehiM gaMdhehiM sajjamANe rajjamANe jAva viNighAyamAvajjamANe saMtibhedA saMtivibhaMgA jAva bhaMsejjA / na sakkA na gaMdhamagghAuM NAsAvisayamAgayaM / rAga-dosA u je tattha te bhikkhU parivajjae // 3 // ghANao jIvo maNunnamaNNAI gaMdhAI agghAyati tti taccA bhAvaNA / (3) aba tIsarI bhAvanA kA svarUpa isa prakAra hai- nAsikA ke dvArA jIva priya aura apriya gandhoM ko sU~ghatA hai, kintu bhikSu manojJa yA amanojJa gandha pAkara na Asakta ho na anurakta, yAvat una para rAga-dveSa karake apane Atma-bhAva kA vighAta na kre| kevalI bhagavAna kahate haiM - jo nirgrantha manojJa yA amanojJa gaMdha pAkara Asakta hokara apane Atma-bhAva ko kho baiThatA hai, vaha zAntirUpa cAritra ko naSTa kara DAlatA hai, zAnti bhaMga karatA hai aura zAntirUpa kevalIbhASita dharma se bhraSTa ho jAtA hai| aisA bhI zakya nahIM ho sakatA ki nAsikA - pradeza ke sAnnidhya meM Aye hue gandha ke paramANu - pudgala sU~ghe na jAyeM, kintu unako sU~ghane para unameM jo rAga-dveSa samutpanna hotA hai, bhikSu unakA parityAga kare // 3 // ataH nAsikA se jIva manojJa - amanojJa sabhI prakAra ke gandhoM ko sU~ghatA hai, kintu prabuddha bhikSu una para Asakta nahIM hotA / yaha tIsarI bhAvanA hai| (3) The third bhaavana is-This being with its sense organ of smell (nose) smells all types of pleasant and unpleasant odours; however he should not have infatuation (etc. up to attachment and aversion). The Kevali says -- A nirgranth having infatuation, bhAvanA : pandrahavA~ adhyayana ( 549 ) Bhaavana: Fifteenth Chapter

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.. ... . IMA531604590.50.24TAC HA P ANATASKC 'ADING . ........ ......... HMM C HAa .. . ... ... . . A NDI dhunninvitechnder .. ...... ....... " .. . .. attachment (etc. up to attachment and aversion), disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. It is impossible to avoid smelling odours that have become subjects of the sense organ of smell (nose). However, a bhikshu should refrain from having attachment and aversion for the same. Therefore a nirgranth should not disturb his indulgence in the self by smelling pleasant and unpleasant odours and having attachment and aversion for the same. This is the third bhaavana. (4) ahAvarA cautthA bhAvaNA-jibbhAo jIvo maNunnAmaNuNNAiM rasAiM assAei, maNunnAmaNuNNehiM rasehiM No sajjejjA No rajjejjA jAva No viNigghAyamAvajjejjA kevalI bUyA-niggaMthe NaM maNunnAmaNuNNehiM rasehiM sajjamANe jAva viNigghAyamAvajjamANe saMtibhedA jAva bhNsejjaa| Na sakkA rasamaNAsAu jiihaavisymaagyN| roga-dosA u je tattha te bhikkhU privjje||4|| jIhAo jIvo maNunnAmaNuNNehiM rasAiM assAei tti cautthA bhaavnnaa| (4) cauthI bhAvanA kA svarUpa isa prakAra hai-jIva jihvA se manojJa-amanojJa rasoM kA AsvAdana karatA hai, kintu bhikSu ko cAhie ki vaha manojJa-amanojJa rasoM meM na Asakta ho na rAgabhAvoM se grasta ho aura na una para rAga-dveSa karake apane Atma-bhAva kA ghAta kre| kevalI bhagavAna kA kathana hai ki manojJa-amanojJa rasoM meM Asakti yA rAga-dveSa karake jIva apanI zAnti naSTa kara detA hai tathA kevalIbhASita dharma se bhraSTa ho jAtA hai| aisA to nahIM ho sakatA ki jihvA-pradeza meM Aye rasa pudgaloM kA vaha svAda nahIM le; kintu una rasoM ke prati bhikSu rAga-dveSa kA parityAga kre||4|| jihvA se jIva manojJa-amanojJa sabhI prakAra ke rasoM kA AsvAdana karatA hai, kintu unake prati rAga-dveSa karake apane Atma-bhAva kA vighAta nahIM karanA caahie| yaha cauthI bhAvanA hai| AcArAMga sUtra (bhAga 2) ( 550 ) Acharanga Sutra (Part 2) ROMONGOEM

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T r n ... .. . . .. . . A T ..... N (4) The fourth bhaavana is-This being with its sense organ of taste (tongue) tastes all types of pleasant and unpleasant flavours; however he should not have infatuation (etc. up to attachment and aversion). The Kevali says-A nirgranth having infatuation, attachment (etc. up to attachment and aversion), disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. It is impossible to avoid tasting flavours that have become subjects of the sense organ of tasting (tongue). However, a bhikshu should refrain from having attachment and aversion for the same. Therefore a nirgranth should not disturb his indulgence in the self by tasting pleasant and unpleasant flavours and having attachment and aversion for the same. This is the fourth bhaavana. (5) ahAvarA paMcamA bhAvaNA-phAsAo jIvo maNunAmaNuNNAI phAsAiM paDisaMvedeti, maNunnAmaNuNNehiM phAsehiM No sajjejA, jAva No vinnighaaymaavjjejjaa| kevalI bUyA niggaMthe NaM maNunAmaNuNNehiM phAsehiM sajjamANe jAva viNighAyamAvajjamANe saMtibheyA 5saMtivibhaMgA saMtikevalipaNNattAo dhammAo bhNsejjaa| na sakkA phAsamaveuM phaasvisymaagyN| rAga-dosA u je tattha te bhikkhU privjje||5|| phAsAo jIvo maNunAmaNuNNAiM phAsAiM paDisaMvedeti tti paMcamA bhaavnnaa| ettAvatAva paMcame mahavvae sammaM kAraNaM phAsie pAlie tIrie kiTTie avaTTie ANAe ArAhie yAvi bhvti| ___ paMcamaM bhaMte ! mahavvayaM pariggahAo vermnnN| (5) paMcama bhAvanA isa prakAra hai-sparzanendriya se jIva manojJa-amanojJa sparzoM kA anubhava karatA hai, kintu bhikSu una manojJa-amanojJa sparzoM meM na Asakta ho, na Arakta ho, aura na hI unameM rAga-dveSa karake apane Atma-bhAva kA nAza kre| kevalI bhagavAna kahate haiM-jo nirgrantha manojJa-amanojJa sparzoM ko pAkara Asakta ho jAtA hai vaha Atma-bhAva kA vidhAta kara baiThatA hai, vaha zAnti ko naSTa kara DAlatA hai tathA kevalI prarUpita zAntimaya dharma se bhraSTa ho jAtA hai| bhAvanA : pandrahavA~ adhyayana ( 551 ) Bhaavana : Fifteenth Chapter YO

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DOG G400000. sparzanendriya-viSaya meM Aye hue sparza kA saMvedana nahIM karanA kisI taraha sambhava nahIM hai, ataH bhikSu una manojJa - amanojJa sparzo ko pAkara unameM utpanna hone vAle rAga yA dveSabhAva kA tyAga kare, yahI abhISTa hai // 5 // sparzanendriya se jIva priya-apriya aneka prakAra ke sparzoM kA saMvedana karatA hai; kintu iSTAniSTa sparza ke prati rAga-dveSa karake apane Atma-bhAva kA vighAta nahIM karanA cAhie / yaha pA~cavIM bhAvanA hai| isa prakAra paMca bhAvanAoM ke sAtha svIkRta parigraha - viramaNa rUpa paMcama mahAvrata kA kAyA se samyak sparza karane, usakA pAlana karane, svIkRta mahAvratoM ko pAra lagAne, usakA kIrtana karane tathA anta taka usameM avasthita rahane para bhagavadAjJA ke anurUpa ArAdhaka ho jAtA hai| bhagavan ! yaha hai - parigraha viramaNa rUpa paMcama mahAvrata / (5) The fifth bhaavana is -- This being with its sense organ of touch (skin) touches all types of pleasant and unpleasant surfaces; however he should not have infatuation (etc. up to attachment and aversion). The Kevali says-A nirgranth having infatuation, attachment (etc. up to attachment and aversion), disturbs his serene conduct and serene celibacy, and falls from the serene code propagated by the Kevali. It is impossible to avoid touching surfaces that have become subjects of the sense organ of touch (skin). However, a bhikshu should refrain from having attachment and aversion for the same. Therefore a nirgranth should not disturb his indulgence in the self by touching pleasant and unpleasant surfaces and having attachment and aversion for the same. This is the fifth bhaavana. In this way the fifth great vow with its five bhaavanas is properly touched by the body (accepted), observed, accomplished, praised, established and practiced according to the precepts of Bhagavan. Bhante! This is the fifth great vow called parigraha-viraman or abstaining from keeping any possessions. AcArAMga sUtra (bhAga 2) ( 552 ) Acharanga Sutra (Part 2)

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upasaMhAra 399. icceehiM mahavvaehiM paNavIsAhi ya bhAvaNAhiM saMpanne aNagAre ahAsuyaM ahAkappaM ahAmaggaM sammaM kAraNa phAsittA pAlittA tIrittA kiTTittA ANAe ArAhitA yAvi bhavati / -tti bemi / // paNNarasamaM ajjhayaNaM sammattaM // 399. ina (pUrvokta) pA~ca mahAvratoM aura unakI paccIsa bhAvanAoM se sampanna anagAra yathAzruta, yathAkalpa aura yathAmArga inakA kAyA se samyak prakAra se sparza kara, pAlana kara, inheM pAra lagAkara, inake mahattva kA kIrtana karake bhagavAna kI AjJA ke anusAra inakA ArAdhaka bana jAtA hai| - aisA maiM kahatA hU~ / CONCLUSION 399. An ascetic possessing the aforesaid five great vows and their twenty five bhaavanas in accordance with the scriptures, codes and procedures and properly touching by his body (accepting), observing, accomplishing, praising and establishing, becomes a true seeker according to the precepts of Bhagavan. __So I say. niSkarSa - prastuta pandrahaveM adhyayana meM sarvaprathama prabhu mahAvIra kI pAvana jIvana gAthA saMkSepa meM dI gaI hai| pazcAt prabhu mahAvIra dvArA upadiSTa zramaNa dharma kA svarUpa batAne vAle pA~ca mahAvrata tathA unakI paccIsa bhAvanAoM kA varNana hai| pA~ca mahAvratoM kA varNana isI krama se dazavaikAlika, adhyayana meM tathA pA~ca mahAvratoM kI pA~ca-pA~ca kula paccIsa bhAvanAoM kA yaha vistRta vivecana praznavyAkaraNa saMvara dvAra meM bhI hai| yaha bhAvanAe~ pA~ca mahAvratoM kI vizuddhi tathA rakSA ke lie atyanta mahattvapUrNa haiN| yahI kAraNa hai ki AgamoM meM anya aneka sthAnoM para bhI ina bhAvanAoM kA ullekha kiyA gayA hai| jaisa-samavAyAMga sUtra, samavAya 25 meM sthAnAMgasUtra 9 meM brahmacarya kI navagupti prakaraNa meM, uttarAdhyayana, adhyayana 16 meM tathA AcArAMga cUrNi Avazyaka cUrNi evaM tattvArthasUtra, adhyAya 7 meM ina bhAvanAoM kA kucha nAma-bheda ke sAtha varNana milatA hai| vRttikAra zIlAMkAcArya ne bhAvanAoM kA jo krama nirdiSTa kiyA hai, vaha vartamAna meM hastalikhita pratiyoM meM upalabdha hai, kintu lagatA hai AcArAMga cUrNikAra ke samakSa kucha prAcIna pATha-paramparA rahI hai, aura vaha kucha vistRta bhI hai| cUrNikAra sammata pATha vartamAna meM AcArAMga kI pratiyoM meM nahIM milatA, kintu Avazyaka cUrNi meM usake samAna bahulAMza pATha milatA hai| bhAvanA: pandrahavA~ adhyayana 553 ) Bhaavana: Fifteenth Chapter For Private Personal Use Only

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sAra yahI hai ki zramaNa pA~ca mahAvratoM kA samyak, nirdoSa aura utkRSTa bhAvanAoM ke sAtha pAlana kre| isI meM usake zramaNa dharma kI kRtakRtyatA hai| 11 TERI BETA 17419 11 11 anu aml 4419711 Elaboration-Essence : The pious life story of Bhagavan Mahavir is given in brief at the beginning of this chapter. After that the frame work of the Shraman religion propagated by him has been presented in the form of five great vows and their bhaavanas (stimulants). The five great vows have been mentioned in the same order in the fourth chapter of Dashavaikalika Sutra. This detailed discussion about the twenty fives bhaavanas, five each of the five great vows, is also available in the Samvar Duar of Prashna Vyakaran Sutra. These bhaavanas are very important for faultless and continued observation of the five-great vows. That is the reason why these bhaavanas find mention at many places in Agams. For example in Samvayanga Sutra, chapter 25; Sthananga Sutra, chapter 9 (Navagupti Prakaran); Uttaradhyayan, chapter 16 and the seventh chapter of Acharanga Churni, Avashyak Churni and Tattvartha Sutra description of these bhaavanas is available with slight variations in nomenclature. The order of these bhaavanas given by Shilankacharya, the author of the Vritti, is found in the hand written manuscripts available today. However, it appears that the author of the Acharanga Churni had some older and more detailed texts available. The version of the text used by the author of the Churni is not available in the existing copies of Acharanga Sutra but in Avashyak Churni more detailed text, similar to it, is available. In short, a Shraman should observe the five great vows with right, faultless and lofty bhaavanas. Only that attitude makes him an accomplished follower of Shraman religion. || END OF FIFTEENTH CHAPTER || || END OF THIRD CHULA || AcArAMga sUtra (bhAga 2) ( 448) Acharanga Sutra (Part 2) WINX

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. . . Hi 05 AA . .. .. ........ . . .... ... . .. . .... . .. . .. . i.... . . ... 1 A . . . caturtha cUlA vimukti : solahavA~ adhyayana Amukha + solahaveM adhyayana kA nAma 'vimukti' hai| + vimukti kA sAmAnyatayA artha hotA hai-bandhanoM se vizeSa prakAra se mukti| ber3iyoM Adi se vimukta honA dravya-vimukti hai| kintu prastuta meM bandhana dravyarUpa nahIM, apitu bhAvarUpa hai| isI prakAra mukti bhI yahA~ dravyarUpa nahIM, karmakSayarUpa bhAva vimukti hI abhISTa hai| + bhAva-vimukti sAdhuoM kI bhUmikA ke anusAra do prakAra kI hai-(1) dezataH, aura (2) srvtH| dezataH vimukti-sAmAnya sAdhu se lekara bhavastha kevalI taka sAdhuoM kI hotI hai, aura sarvataH vimukti siddha bhagavAna kI hotI hai| + vimukti adhyayana meM pA~ca adhikAra bhAvanA ke rUpa meM pratipAdita haiM-(1) anityatva, (2) parvata, (3) rUpya, (4) bhujaMga, evaM (5) smudr| + pA~coM adhikAroM meM vividha upamAoM, rUpakoM evaM yuktiyoM dvArA rAga-dveSa, moha, mamatva evaM kaSAya Adi se vimukti kI sAdhanA para jora diyA gayA hai| inase vimukti hone para hI sAdhaka ko sadA ke lie janma-maraNAdi se rahita mukti prApta ho sakatI hai| * ... .. ...... 7. ke vimukti : solahavA~ adhyayana Vimukti: Sixteenth Chapter

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A SU, LAULU FOURTH CHULA VIMUKTI : SIXTEENTH CHAPTER INTRODUCTION The title of the sixteenth chapter is Vimukti. The general meaning of vimukti is to get liberated from bondage in some special way. To be free of shackles etc. is physical liberation. But here the bondage is not physical but mental. Therefore the liberation too is not physical here, but mental in context of shedding karmas. According to the spiritual level of an ascetic this liberation is of two types--(1) partial, and (2) complete. Partial liberation is with reference to ordinary ascetics up to the level of bhavastha kevali (a living omniscient). Complete liberation is with reference to the level of Siddha (the liberated soul). This chapter titled Liberation has five sections given in the form of bhaavanas--(1) Anityatva or transience, (2) Parvat or mountain, (3) Rupya or silver, (4) Bhujanga or serpent, and (5) Samudra or sea. In the five sections emphasis has been laid on pursuit of liberation from attachment-aversion, fondness, liking and passions (etc.) with the help of various similes, metaphors and logic. By getting liberated from these a seeker can attain the state of ultimate liberation that is beyond rebirth and death. 1. TARIFT (977) ( 448 ) Acharanga Sutra (Part 2)

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vimuttI : solasaM ajjhayaNaM vimukti : solahavA~ adhyayana VIMUKTI: SIXTEENTH CHAPTER LIBERATION anitya bhAvanA 400 aNiccamAvAsamurveti jaMtuNo, paloyae soccamiNaM aNuttaraM / viosire viSNu agArabaMdhaNaM, abhIru AraMbhapariggahaM ca // 1 // 400. prANI manuSyAdi jina yoniyoM meM janma lete haiM athavA jina zarIra Adi meM AtmAe~ AvAsa prApta karatI haiM, ve saba sthAna anitya haiN| sarvazreSTha jina pravacana meM kathita yaha vacana sunakara usa para antara kI gaharAI se paryAlocana kare tathA samasta bhayoM se mukta banA huA vivekI puruSa bandhanoM kA vyutsarga kara de evaM Arambha aura parigraha kA tyAga kara de // 1 // ANITYA BHAAVANA 400. All the places or yonis (genus into which living beings are born) where beings including humans live are transient or ephemeral. Hearing these words of Tirthankar one should meditate upon these profoundly. Getting free of all fears, that prudent person should renounce all mundane ties, sinful activities and possessions. (1) vivecana - manuSya Adi bhava meM nivAsa yA usa usa zarIra meM nivAsa anitya hai athavA sArA hI saMsAra anitya hai| tAtparya yaha hai ki cAroM gatiyoM meM jina-jina yoniyoM meM jIva utpanna hote haiM, ve saba anitya haiN| isa anuttara jinavANI ko sunakara vivekazIla puruSa usa para pUrNatayA paryAlocana kare ki bhagavAna kA kathana yathArtha hai / " abhIru Arambha - pariggahaM cae" - abhIru arthAt sAta prakAra ke bhayoM se mukta evaM parISahoM aura upasargoM se nahIM ghabarAne vAlA sAdhu / Arambha - sAvadya kArya, aura parigraha - bAhya Abhyantara parigraha athavA parigraha ke nimitta kiyA jAne vAlA Arambha chodd'e| Arambha aura parigraha kA tyAga vimukti : solahavA~ adhyayana ( 557 ) Vimukti: Sixteenth Chapter

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ANNATAARAAAAAA ahiMsA aura aparigraha mahAvrata kA sUcaka hai, agArabandhana - vyutsarga zeSa samasta mahAvratoM ko sUcita karatA hai / ( AcArAMga vRtti, patrAMka 429 ) Elaboration-The living or life in various forms or bodies as human and other beings is ephemeral; in other words this mundane world is transient. Every genus in all the four dimensions of the living is transient in nature. Hearing this unique statement of the Jina a wise person should profoundly contemplate on it and realize that the statement is absolutely true. "Abhiru arambha-pariggaham chaye"-Abhiru means an ascetic who is free of the seven types of fear and is not disturbed by afflictions and torments. Arambha means sinful acts. Parigraha means outer and inner possessions. An ascetic should abandon all possessions and sinful activities meant for their acquisition. Renouncing sinful activities and possessions points at the great vows of ahimsa and nonpossession: And renouncing mundane ties points at the remaining great vows. (Acharanga Vritti, leaf 429) parvata kI upamA tathA parISahopasarga sahana- preraNA 401. tahAgayaM bhikkhumaNaMtasaMjayaM, aNelisaM viSNu caraMtamesaNaM / tudaMti vAyAhiM abhiddavaM NarA, sarehiM saMgAmagayaM va kuMjaraM // 2 // 401. usa tathAbhUta (anityAdi bhAvanA se bhAvita) ananta - (ekendriyAdi jIvoM) ke prati yatanAvAn anupamasaMyamI vidvAn evaM AgamAnusAra AhArAdi kI eSaNA karane vAle bhikSu ko dekhakara katipaya mithyA dRSTi anArya manuSya usa para asabhya vacanoM se tathA patthara Adi prahAra se usI taraha vyathita kara dete haiM jisa taraha saMgrAma meM vIra yoddhA, zatru ke hAthI ko vANoM kI varSA se vyathita karate haiM // 2 // MOUNTAIN THE SYMBOL OF TOLERANCE 401. Seeing that inspired (with anitya and other bhaavanas), caring (for all beings) and extremely disciplined sage collecting alms according to the procedure laid down in Agam some ignorant rustics torment him by attacking with abusive words and stones just like warriors torment an enemy elephant with a barrage of arrows in a battle. (2) AcArAMga sUtra (bhAga 2) ( 558 ) Acharanga Sutra (Part 2) CH

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Hy karmamala zuddhi kampa 1)

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| citra paricaya 16 / Illustration No. 16 parISaha meM akampa (1) parvata kI taraha akampa-jisa bhikSu kA mana bhAvanAoM se acchI prakAra bhAvita hokara samabhAvoM meM sthira rahatA hai vaha anArya asabhya janoM dvArA kahe gaye kaThora vacanoM tathA vividha prakAra kI pIr3AoM meM usI prakAra sthira va akampita rahatA hai jaise vAyu ke prabala vega se parvata kabhI kampAyamAna nahIM hotaa| -adhyayana 16, sUtra 399-400 karmamala-zuddhi (2) tapa agni hai : rajata kI taraha zuddha AtmA-jo bhikSu kSamA Adi uttama dharmoM meM pravRtta rahatA hai| tRSNA se mukta aura dharmadhyAna meM samAhita rahatA hai usake tapa, prajJA aura yaza kA teja agnizikhA ke teja kI bhA~ti nirantara bar3hatA hI jAtA hai aura jisa prakAra agni meM tapakara vividha rasAyanoM dvArA cA~dI kA mala dUra hone para vaha malarahita hokara zuddha ho jAtI hai usI prakAra karmamaloM se mukta hokara sarvakarma vimukta AtmA vizuddha-nirmala ho jAtA hai| -adhyayana 16, sUtra 402, 405 UNMOVED BY AFFLICTIONS (1) As a mountain remains unmoved by tremendous force of winds, likewise an ascetic who, highly inspired by these bhaavanas, is stable in equanimity remains serene and unmoved enduring angry words and various afflictions caused by rustic and uncivilized people. -Chapter 16, aphorism 399-400 CLEANSING THE DIRT OF KARMAS (2) Austerities are fire : Soul pure as silver-An ascetic following the pious codes like forgiveness, free of desires and absorbed in pious meditation continues to increase his austerity, wisdom and glory like the glow of a flame. As silver becomes pure by burning in fire and removing its impurities, likewise removing the dirt of karmas a soul gets liberated of all karmas and becomes pure and sublime. -Chapter 16, aphorism 402, 405

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402. tahappagArehiM jaNehiM hIlie, sasaddaphAsA pharusA udiiriyaa| titikkhae nANi aduTTaceyasA, giri vva vAraNa Na sNpveye||3|| ___402. asaMskArI evaM asabhya janoM dvArA kahe gaye Akrozayukta zabdoM tathA zItoSNAdi sparzoM se pIr3ita jJAnavAna bhikSu prazAnta citta se unheM sahana kre| jisa prakAra vAyu ke prabala vega se bhI parvata kampAyamAna nahIM hotA, ThIka usI prakAra saMyamazIla muni bhI ina parISahopasargoM se vicalita nahIM hotA hai||3|| 402. A wise ascetic should peacefully endure these angry words and hot and cold blows by rustic and uncivilized people. As a mountain is not shaken even by tremendous force of winds, a disciplined ascetic is not shaken by such afflictions and torments. (3) vivecana-'tahAgayaM bhikkhu vRtti evaM cUrNikAra ne tathAgata zabda kI vyAkhyA isa prakAra kI hai-"anityatvAdi bhAvanA se bhAvita gRhabandhana se mukta, Arambha-parigrahatyAgI tathA anantaekendriyAdi prANiyoM para samyak prakAra se saMyamazIla, advitIya jinAgama rahasyavettA vidvAn evaM eSaNA se yukta vizuddha AhArAdi se jIvana nirvAha karane vAlA bhikssu|" ___cUrNikAra ke anusAra-tathAgata kA artha hai jisa mArga se, jisa gati se, tIrthaMkara, gaNadhara Adi gaye haiM, usI prakAra jo gamana karatA hai, vaha tathAgata kahalAtA hai| ananta cAritra-paryAyoM se yukta ananta saMyata haiN| __vRttikAra evaM cUrNikAra ke anusAra-tahappagArehiM jaNehiM hIlite' kI vyAkhyA hai-jaise asaMskArI, mana ke kAle, daridra anAryaprAyaH tathA prakAra ke bAla janoM ke dvArA nindA yA vyathita hone para evaM parISaha diye jAne para bhI bhikSu parvata kI bhA~ti avicala rahatA hai| ___Elaboration-Tahagayam bhikkhu. ...-the word tathagat has been interpreted in the Vritti and Churni as-an ascetic inspired by anitya and other bhaavanas, free of mundane ties, sinful activities and possessions, perfectly disciplined and careful with regard to all beings, a great scholar of Agams, who lives on pure and acceptable alms. According to Churni tathagat means one who follows the path taken by Tirthankar, Ganadhar etc. A person endowed with infinite variations of right conduct and absolute discipline. vimukti : solahavA~ adhyayana ( 559 ) Vimukti : Sixteenth Chapter

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NAT A MANN .... ..... ........... Pahi.. . 04COMHd According to Churni the interpretation of the phrase "Tahappagarehim janehim hilitay' is-even in face of criticism, abuse and afflictions by lowly, uncivilized, perverse, destitute, rustic and other ignorant persons an ascetic remains unmoved like a mountain. rajata-zuddhi kA dRSTAnta tathA karmamala-zuddhi kI preraNA 403. uvehamANe kusalehiM saMvase, akaMtadukkhA tasa-thAvarA duhii| ____ alUsae savvasahe mahAmuNI, tahA hi se sussamaNe smaahie||4|| 403. parISaha evaM upasargoM ko sahana karatA huA athavA mAdhyasthabhAvanA kA avalambana karatA huA vaha muni ahiMsAdi prayoga meM kuzala-gItArtha muniyoM ke sAtha rhe| trasa evaM sthAvara sabhI prANiyoM ko duHkha apriya lagatA hai| ataH unheM duHkhI dekhakara, kisI prakAra kA paritApa na detA huA pRthvI kI bhA~ti saba prakAra ke parISahopasargoM ko sahana karane vAlA mahAmuni tIna loka ke svabhAva kA jJAtA hotA hai| isI kAraNa use suzramaNa zreSTha zramaNa kahA gayA hai||4|| SILVER THE SYMBOL OF PURITY ___403. Enduring afflictions and torments and having equanimous attitude that ascetic should live with wise sages accomplished in observing ahimsa (etc.). All beings, mobile or immobile dislike pain. Therefore, seeing their pain the great ascetic who does not cause any pain to any being and endures all afflictions like the earth becomes aware of the nature of all the three worlds. This is why he is called the best amongst ascetics. (4) 404. viU nae dhammapayaM aNuttaraM, viNIyataNhassa muNissa jhaayo| samAhiyassa'ggisihA va teyasA, tavo ya paNNA ya jaso ya vaDDhai // 5 // __ 404. kSamA-mArdava Adi daza prakAra anuttara (zreSTha) zramaNa dharmapada meM pravRtti karane vAlA vidvAn evaM vinIta muni tRSNA se rahita hokara, dharmadhyAna meM saMlagna aura samAhitacAritra-pAlana meM sAvadhAna rahatA hai| aise muni ke tapa, prajJA aura yaza agnizikhA ke teja kI bhA~ti nirantara bar3hate rahate haiN| 404. A scholarly and humble ascetic following the Shraman religion (climbing the ten steps including forgiveness, sympathy AcArAMga sUtra (bhAga 2) ( 560 ) Acharanga Sutra (Part 2)

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. . . . etc.) becomes free of desires and involves and absorbs himself in meditation (remains alert in observing the codes of conduct). The austerity, wisdom and glory of such ascetics continue to increase like the glow of a flame. (5) 405. disodisiM'NaMtajiNeNa tAiNA, mahavvayA khemapayA pveiyaa| mahAguru nissayarA udIriyA, tameva teU tidisaM pgaasgaa||6|| __ 405. SaTkAya ke rakSaka, ananta jJAnAdi se sampanna rAga-dveSa vijetA, jinendra bhagavAna ne sabhI ekendriyAdi bhAvadizAoM meM rahane vAle jIvoM ke lie kSema (rakSaNa) sthAna-mahAvratoM kA pratipAdana kiyA hai| anAdikAla se ba~dhe karma-bandhanoM ko dUra karane meM samartha mahAn guru ne ina mahAvratoM kA nirUpaNa kiyA hai| jisa prakAra teja (sUrya prakAza) tInoM dizAoM 6 (Urdhva, adho evaM tiryak) ke andhakAra ko naSTa karake prakAza kara detA hai, usI prakAra mahAvrata rUpa teja bhI andhakAra rUpa karmasamUha ko naSTa karake prakAza karane vAlA bana jAtA hai||6|| 405. The Jinendra, protector of six life-forms, endowed with infinite knowledge (etc.), conqueror of attachment and aversion, has propagated the five great vows for the well-being of all lifeforms (at different levels of evolution of faculties including one sensed beings). The great guru, capable of destroying the bondage of all karmas, has formulated these great vows. As light (sunlight) illuminates all the three directions dispelling darkness, in the same way the light of great vows illuminates the soul by dispelling the darkness of accumulated karmas. (6) ___ 406. siehiM bhikkhU asie parivvae, asajjamitthIsu caejja puuynnN| aNissio logamiNaM tahA paraM, Na mijjati kAmaguNehiM pNddie||7|| ___406. bhikSu karma yA rAgAdi bandhanakAraka gRhapAza se ba~dhe hue gRhasthoM yA anyatIrthikoM ke sAtha abaddha-saMsargarahita hokara saMyama meM vicaraNa kare tathA striyoM ke saMga kA tyAga karake pUjA-satkAra Adi kI lAlasA chodd'e| sAtha hI vaha ihaloka tathA paraloka meM anizrita-nispRha hokara rhe| kAmabhogoM ke kaTu vipAka ko dekhane vAlA paNDita muni * manojJa-zabdAdi kAma-guNoM ko svIkAra na kre||7|| OM vimukti : solahavA~ adhyayana ( 561 ) Vimukti : Sixteenth Chapter

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aribarta HD 406. Avoiding the company of householders and followers of other religious schools, a bhikshu should pursue the path of ascetic discipline. He should renounce the company of women as well as desire for his worship and reverence by others. He should remain free of any aspirations for this and the other world. Aware of the bitter fruits of carnal indulgences, the wise ascetic should have apathy for pleasant sounds and other attributes of carnality. (7) 407. tahA vimukkassa pariNNacAriNo, dhiimao dukkhakhamassa bhikkhuNo / visujjhatI jaMsi malaM purakeDaM, samIriyaM rUppamalaM va joiNA // 8 // 407. sarvasaMgavimukta, parijJA - ( jJAnapUrvaka) AcaraNa karane vAle, dhRtimAna - duHkhoM ko samyak prakAra se sahana karane meM samartha, bhikSu ke pUrvakRta karmamala usI prakAra vizuddha(kSaya) ho jAte haiM, jisa prakAra agni dvArA cA~dI kA maila alaga ho jAtA hai // 8 // 407. The past-acquired dirt of karmas of a bhikshu who is free of all company, has sagacious conduct, and has capacity to correctly endure all misery, is cleansed in the same way as impurities of silver are removed by fire. (8) vivecana - ina pA~ca gAthAoM meM zAstrakAra ne karmamala se vimukta hone kI dizA meM sAdhu ko kyA-kyA karanA cAhie isakI preraNA rajatamala-zuddhi Adi dRSTAntoM ke dvArA dI hai| sAdhu ke pA~ca karttavyoM kA nirdeza isa prakAra kiyA gayA hai (1) pRthvI kI taraha saba kucha sahane vAlA muni trasa -sthAvara jIvoM kI hiMsA se dUra rahe | (2) kSamAdi dasa dharmoM kA pAlana karane vAle tRSNA mukta evaM dharmadhyAnI muni kI tapasyA, prajJA evaM kIrti agnizikhA ke teja kI taraha bar3hatI hai, vahI karmamukti dilAne meM samartha hai| (3) mahAvratarUpI sUrya karmasamUha rUpa andhakAra ko naSTa karake AtmA ko triloka prakAzaka banA dete haiN| (4) karmoM ke pAza meM ba~dhe logoM - gRhasthoM ke saMsarga se tathA strIjana evaM iha-para-loka sambandhI kAmanAoM se bhikSu dUra rhe| (5) sarvasaMgamukta, parijJAcArI - vivekI, dhRtimAna, duHkha -sahiSNu bhikSu ke karmamala usI taraha sApha ho jAte haiM, jisa taraha agni se cA~dI kA maila sApha ho jAtA hai| AcArAMga sUtra (bhAga 2) ( 562 ) Acharanga Sutra (Part 2)

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ACCORI- Elaboration--In these five verses the author has mentioned what an ascetic should do to cleanse his soul of the dirt of karmas with examples like process of purifying silver. The five duties of an ascetic are listed in the following manner--- (1) An ascetic who endures all afflictions like the earth should avoid harming mobile and immobile beings. __ (2) The austerity, wisdom and glory of an ascetic following the ten steps of religion including forgiveness, freedom from desires and absorption in meditation continues to increase like the glow of a flame. (3) The sun of great vows dispels the darkness of the accumulated karmas and makes the soul a source of light for all the three worlds. (4) An ascetic should remain away from the householders caught in the trap of karmas, desire for women and attraction for this and the other world. (5) The dirt of karmas of a bhikshu who is free of all company, is prudent, and can endure misery, is cleansed just like silver is purified by fire. vizeSa zabdoM ke artha-'uvehamANeuna bAla janoM ke prati yA una kaThora zabda-sparzoM ke prati sAdhu upekSA karatA rhe| aMkatadukkhA-sabhI prANiyoM ko duHkha apriya hai, basa aura sthAvara donoM prakAra ke saMsAravartI prANI duHkhI haiM, yaha jAnakara samasta jIvoM kI hiMsA na kre| ___ aNaMta jiNeNa-cUrNikAra ke anusAra-manuSya, tiryaMca Adi rUpa ananta saMsAra hai, vaha jisane jIta liyA, vaha anantajita hotA hai| ___ 'mahAguru nissayarA udIriyA'-cUrNikAra ke anusAra-mahAvrata bar3I kaThinatA se grahaNa kiye jAte haiM tathA gurutama-bhArI hone ke kAraNa ye mahAguru kahalAte haiN| nissayarA kA artha hai-NissA kareMti khavaMti-tIkSNa karake kSaya karate haiN| jaise sUrya tInoM dizAoM ke andhakAra ko miTAkara / prakAza kara detA hai, vaise hI mahAvrata trijagat ke karmarUpa andhakAra ko miTAkara Atma-jJAna kA prakAza kara detA hai| ___'asajjamitthIsu caejja pUyaNaM'-striyoM meM asakta rahe aura pUjA-satkAra kI AkAMkSA chodd'e| prathama meM mUlaguNa kI tathA dUsare meM uttaraguNa kI surakSA kA pratipAdana hai| . vimukti : solahavA~ adhyayana ( 563 ) Vimukti: Sixteenth Chapter CARPOSES! NERALAMOROR ' OMMMMMMAD .. . .

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daan naay SPAROS GO DAO HUUHUONO, Tu 'visujjhatI samIriyaM ruppamalaM va joiNA' - jaise cA~dI kA maila - kiTTa - agni meM tapAne se sApha ho jAtA hai vaise hI aise bhikSu dvArA asaMyamavaza pUrvakRta karmamala bhI tapasyA kI agni se vizuddha (sApha) ho jAtA hai| ( AcArAMga cUrNi mU. pA. Ti., pRSTha 295-296) 4 bxo bad the pl Technical Terms: Uvehamane. ........an ascetic should ignore those ignorant people or those harsh words or blows. Akantadukkha-every being dislikes misery; suffering is the fate of all beings, mobile and immobile; knowing this, one should not harm any being. Anant jinena-according to Churni the world of beings including humans and animals, is endless. One who has conquered this is called anant-jit or conqueror of the infinite. Mahaguru nissayara udiriya-The Churni explains this as-It is very difficult to accept the great vows; thus being very stringent (heavy or guru) they are called mahaguru. Nissayara means to destroy with sharpness. Thus the meaning of the phrase is the great vows destroy the darkness of bondage of karmas in the spiritual dimension in three worlds and spread the light of knowledge of soul; like the sun does in the physical dimension. Asajjamitthisu chayejja puyanam-should remain aloof from women and abandon the desire for worship and reverence by others. The first is for protection of the basic virtue and the second for that of auxiliary one. Visujjhati samiriyam ruppamalam va joina-the impurities of silver are removed by heating it in fire. In the same way the dirt of karmas acquired by an ascetic due to indiscipline in the past is cleansed with the help of the fire of austerity. (Acharanga Churni Text foot notes, p. 295-296) bhujaMga- dRSTAnta dvArA baMdhana-mukti kI preraNA 408. se hu pariNNAsamayammi vaTTai, NirAsase uvaraya- mehuNe care / bhujaMgame juNNatayaM jahA cae, vimuccatI se duhasejja mAhaNe // 9 // AcArAMga sUtra (bhAga 2) ( 564 ) For Private Personal Use Only Acharanga Sutra (Part 2)

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408. jisa prakAra sarpa apanI jIrNa tvacA - - kA~culI ko tyAgakara usase mukta ho jAtA hai vaise hI jo mahAvratadhArI mAhana - bhikSu parijJA - parijJAna ke samaya - siddhAnta meM pravRtta rahatA hai| vaha ihaloka-paraloka sambandhI AzaMsA se rahita hai, maithuna - sevana se uparata (virata ) hai tathA saMyama meM vicaraNa karatA hai, vaha narakAdi duHkhazayyA yA karmabandhanoM se mukta ho jAtA hai // 1 // SHEDDING SKIN LIKE A SERPENT 408. As a serpent sheds its old skin and gets free of it, likewise the great ascetic who has accepted the great vows and pursues the study of fundamentals, is free of desires, has renounced carnality and observes discipline. He sheds the bonds of karma and is free of the miseries of hell ( etc.). (9) vivecana - prastuta sUtra meM sarpa kA dRSTAnta dekara samajhAyA gayA hai ki sarpa jaise apanI purAnI kA~culI chor3akara usase mukta ho jAtA hai, vaise hI jo muni jJAna - siddhAnta - parAyaNa, nirapekSa, maithuna parata evaM saMyamAcArI hai, vaha pApakarma ke phalasvarUpa prApta hone vAlI naraka - tiryaMca Adi rUpa duHkhazayyA se mukta ho jAtA hai| Elaboration-Giving the example of a serpent this aphorism explains that as a serpent sheds its old skin and gets free of it, likewise an ascetic who pursues the study of fundamentals; is free of desires and carnality and observes discipline is free of the bed of miseries that is a birth as hell-beings, animals (etc.). mahAsamudra kA dRSTAnta : karma anta karane kI preraNA 409. jamAhu ohaM salilaM apAragaM, mahAsamuhaM va bhuyAhiM duttaraM / ahe ya NaM parijANAhi paMDie, se hu muNI aMtakaDe tti vuccatI // 10 // 409. tIrthaMkara Adi ne kahA hai- apAra salila-pravAha vAle samudra ko bhujAoM se pAra karanA dustara hai, vaise hI saMsArarUpI mahAsamudra ko bhI pAra karanA dustara hai| ataH isa saMsAra samudra ke svarUpa ko (jJa-parijJA se ) jAnakara ( pratyAkhyAna - parijJA se ) usakA parityAga kara de| isa prakAra kA tyAga karane vAlA paNDita muni karmoM kA anta karane vAlA hotA hai // 10 // vimukti : solahavA~ adhyayana ( 565 ) For Private Personal Use Only Vimukti: Sixteenth Chapter

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CROSSING THE OCEAN 409. Tirthankars (etc.) have said-Just as it is very difficult to cross the endless water-body that is ocean with bare hands; in the same way it is difficult to cross this ocean-like world. Therefore one should know the form of the ocean that is this mundane world and renounce it. A wise ascetic who thus renounces, ends the bondage of karmas. (10) 410. jahA ya baddhaM iha mANavehiM yA, jahA ya tesiM tu vimokkha aahie| ahA tahA baMdhavimokkha je viU, se hu muNI aMtakaDe tti vuccii||11|| 410. mAnavoM ne isa saMsAra meM mithyAtva Adi kA sevana karake jisa prakAra se karma bA~dhe haiM, usI prakAra samyagdarzana Adi dvArA una karmoM se mukta ho sakate haiN| isa prakAra bandha aura vimokSa kA svarUpa yathA-tathya rUpa se jAnane vAlA vidvAn muni avazya hI saMsAra kA yA karmoM kA anta karane vAlA kahA gayA hai||11|| ___410. As the human beings earn the bondage of karmas through mithyatva (false perception or false belief) (etc.), so they can get liberated of that bondage of karmas through samyagdarshan (right perception or right belief) (etc.). It is said that an ascetic who knows the true form of bondage and liberation certainly ends this world (the cycle of rebirth) or the bondage of karmas. (11) 411. imammi loe parae ya dosu vi, Na vijjai baMdhaNaM jassa kiMci vi| se hU NirAlaMbaNamappaiTThie, kalaMkalIbhAvapavaMca vimuccti||13|| -tti bemi| // solasaM ajjhayaNaM sammattaM // // AyAraMgasuttaM : bIo suyakkhaMdho sammatto // 411. isa loka, paraloka tathA donoM lokoM meM jisakA kiMcit mAtra bhI rAgAdi bandhana nahIM hai tathA jo sAdhaka nirAlamba-ihalaukika-pAralaukika spRhAoM se apratibaddha hai, vaha AcArAMga sUtra (bhAga 2) ( 566 ) Acharanga Sutra (Part 2) danierSARA

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animashmirationalistial Elect TSETTE insisirmwajmudr t.... S kaMculI yukta . kaMculI mukta bhujaMga . RANSISTAN bhava-samudra ANTERTAINEES nahere. 4w - - SPIRATRA Mara 14 HTTE 46 - i VM NAR HOIC CANA

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citra paricaya 17 .. bhujaMga kI taraha saMga - mukta (1) jisa prakAra bhujaMga (sarpa) apanI jIrNa tvacA (kA~culI) kA tyAga karake usase mukta hokara svataMtra vicaratA hai, vApasa use svIkAra nahIM karatA; usI prakAra ihaloka - paraloka sambandhI AzaMsA kA tyAgakara bhikSu naraka evaM tiryaMca gati sambandhI duHkha zayyA (duHkhoM) se mukta hokara vicaratA hai| Illustration No. 17 bhava-samudra se pAragAmI (2) jisa prakAra athAha jala vAle samudra ko bhujAoM se pAra karanA kaThina hai; vaise hI isa saMsArarUpI mahAsamudra ko pAra karanA bar3A duSkara hai| jo muni isa saMsAra kA svarUpa pahacAnakara usakA (tRSNA kA) tyAga kara detA hai, vaha bhava samudra ke pAra pahu~ca jAtA hai| - adhyayana 16, sUtra 409-410 - adhyayana 16, sUtra 408 FREE OF ATTACHMENTS LIKE A SERPENT (1) As a serpent abandons its old skin and not taking it back moves free, likewise an ascetic abandons desires for this world and the other, gets liberated from the bed of miseries of births in hell or as an animal and moves free. -Chapter 16, aphorism 408 For Private Personal Use Only CROSSING THE OCEAN OF REBIRTHS (2) As it is difficult to cross an ocean bare handed, likewise it is extremely difficult to cross this ocean of mundane existence. An ascetic who becomes aware of the true form of this mundane world and renounces any desire for it crosses the ocean of _rebirths. -Chapter 16, aphorism 409-410

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PIC0040GSMPA (CADOS . . ..... .. . . . ... .... . . sAdhu nizcaya hI saMsAra meM garbhAdi ke paryaTana ke prapaMca (kalaMkalIbhAva) se vimukta ho jAtA hai| -aisA maiM kahatA huuN| // solahavA~ adhyayana samApta // // caturtha cUlA samApta // // AcArAMga sUtra : dvitIya zrutaskandha (AcAra cUlA) samApta // ____411. The ascetic who does not have even a trace of the bondage of attachment (etc.) in this world and the other, and the aspirant who is completely detached from any desire related to this world or the other; certainly gets liberated from the worldly entanglements of rebirth (etc.). -So I say. || END OF SIXTEENTH CHAPTER II 11 END OF FOURTH CHULA II || END OF ACHARANGA SUTRA: PART TWO 11 vimukti : solahavA~ adhyayana ( 567 ) Vimukti: Sixteenth Chapter DS SANNE SEE

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anadhyAya kAla (sva. AcAryapravara zrI AtmArAma jI ma. dvArA sampAdita nandIsUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAya kAla meM svAdhyAya varjita hai| ___manusmRti Adi smRtiyoM meM bhI anadhyAya kAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama bhI sarvajJokta, devAdhiSThita tathA svaravidyA saMyukta hone ke kAraNa, inakA bhI AgamoM meM anadhyAya kAla varNita kiyA gayA hai| jaisa dasavidhe aMtalikhite asajjhAe paNNatte, taM jahA-ukkAvAte, disidAghe, gajjite, vijute, nigghApte, juvate, jakkhAlitte, dhUmitA, mahitA, ryugghaate| ___ dasavihe orAlite asajjhAtite, taM jahA-aTThI, maMsaM, soNite, asutisAmaMte, susANasAmaMte, caMdovarAte, sUrovarAte, paDane, rAyavuggahe, uvassayassa aMto orAlie sriirge| -sthAnAMgasUtra, sthAna 10 no kappati niggaMthANa vA, niggaMthINa vA cauhi mahApADivaehiM sajjhAyaM karittae, taM jahAAsADhapADivae, iMdamahapADivae, kattiapADivae sugimhpaaddive| no kappai niggaMthANa vA niggaMthINa vA, cauhiM saMjhAhiM sajjhAyaM karettae, taM jahA-paDimAte, pacchimAte, majjhaNhe, addddhrtte| kappai niggaMthANaM vA niggaMthINa vA, cAukkAlaM sajjhAyaM karettae, taM jahA-puvvaNhe avarohe, paose, pccuuse| -sthAnAMgasUtra, sthAna 4, uddeza 2 ___ sthAnAMga sUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sandhyA, isa prakAra battIsa anadhyAya mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai| jaiseAkAza-sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM karanA caahie| 68.54545450.00 teriarkinkixixsexi 0 000000000000000000000930DRODAROPARODROPAROSAROBARODAROPANOJANOJANVAROVAROVAY ( 568 )

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2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga sI lagI hai, taba bhI svAdhyAya nahIM karanA caahie| 3. garjita - bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kare / 4. vidyuta - bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut prAyaH Rtu - svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. nirghAta - binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para yA bAdaloM sahita AkAza meM kar3akane para do prahara taka asvAdhyAya kAla hai| 6. yUpaka - zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA ke milane ko yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdI - kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 8. dhUmikA - kRSNa - kArtika se lekara mAgha taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| 9. mihikA zveta - zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAya kAla hai| 10. raja-udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUli chA jAtI hai| jaba taka yaha dhUli phailI rahatI hai, svAdhyAya nahIM karanA caahie| uparokta dasa kAraNa AkAza sambandhI asvAdhyAya ke haiN| audArika zarIra-sambandhI dasa anadhyAya 11-12-13. haDDI, mA~sa aura rudhira - paMcendriya tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai / vRttikAra 60 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| AsapAsa isI prakAra manuSya-sambandhI asthi mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA ( 569 ) For Private Personal Use Only

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asvAdhyAya tIna dina taka / bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci - mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai| 15. zmazAna - zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candra-grahaNa-candra-grahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya nahIM karanA caahie| 17. sUrya grahaNa - sUrya grahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAya kAla mAnA gayA hai| 18. patana - kisI bar3e mAnya rAjA athavA rASTra- puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA adhikArI sattArUr3ha na ho, taba taka zanaiH-zanaiH svAdhyAya karanA caahie| 19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura usake pazcAt bhI eka dina rAtri svAdhyAya nahIM kre| 20. audArika zarIra - upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| asvAdhyAya ke uparokta 10 kAraNa audArika zarIra-sambandhI kahe gaye haiN| 21-28. cAra mahotsava aura cAra mahApratipadA - ASAr3ha - - pUrNimA, kArtika pUrNimA aura caitra - pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pratipadA ko mahApratipadA kahate haiN| inameM svAdhyAya karane kA nidheSa hai| - 29-32. prAtaH, sAyaM, madhyAhna aura ardha- rAtri - prAtaH sUrya ugane se eka ghar3I pahale tathA eka ghar3I piiche| sUryAsta hone se eka ghar3I pahale tathA eka ghar3I pIche / madhyAhna arthAt dopahara meM eka ghar3I Age aura eka ghar3I pIche evaM ardha- rAtri meM bhI eka ghar3I Age tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| ( 570 ) Azvina - pUrNimA, pazcAt Ane vAlI For Private Personal Use Only

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5.loc . . . CANCANOUNOMEDIAN -- hamAre mahatvapUrNa prakAzana sacitra Agama hindI-aMgrejI anuvAda 500.00 500.00 500.00 500.00 50000 1000.00 1000.00 500.00 200.00 'CATION uttarAdhyayana sUtra (sacitra) dazavaikAlika sUtra (sacitra) naMdI sUtra (sacitra) kalpa sUtra (sacitra) antakRddazA sUtra (sacitra) jJAtA sUtra (bhAga 1, 2) (sacitra) AcArAMga sUtra (bhAga 1, 2) (sacitra) anuyogadvAra sUtra sacitra (prakAzyamAna) tIrthaMkara caritra (sacitra) sacitra NamokAra mahAmaMtra (sacitra) bhaktAmara mahimA antakRddazA mahimA uttarAdhyayana mahimA amara dIpa (bhAga 1, 2) (RSibhASita para pravacana) padma-puSpa kI amara saurabha amara preraNA-pradIpa jainadharma : rUpa aura svarUpa ajAtazatru kUNika (kaoNmiksa) karakaNDU jAga gayA (kaoNmiksa) 100.00 40.00 50.00 50.00 40.00 50.00 100.00 50.00 151 17.00 17.00 padma prakAzana padmadhAma, narelA maNDI, dillI ( 571 ) ......

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