Agam 03 Ang 03 Sthanang Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002905/1

Page #1
A sacitra sthAnAMga sUtra pravarttaka amara muni G D Allustrated STHANANGA SUTRA 1 Pravartak Amar Muni For Private & Personal Lice Only

Page #2
sthAna CH SIHANANGAISVIRA (1 DALAMA sthAnAMga sUtra apanI viziSTa saMkhyApradhAna zailI meM saMkalita sthAnAMgasUtra aneka dRSTiyoM se jJAna va sUcanA kA mahattvapUrNa bhaNDAra hai| isameM tattva-jJAna, AcAra-darzana ke sAtha hI jyotiSa, bhUmaNDala, gaNita, nItizAstra, manovijJAna, puruSa kI mana:sthitiyoM kA dRSTAnta pradhAna citraNa Adi vividha viSayoM para sUtra zailI meM varNana hai| zAstra kI vizAlatA ke kAraNa prathama bhAga meM sthAna 1 se 4 ke tIsare sthAna taka kI sAmagrI hai| zeSa dasaveM sthAna taka dUsare bhAga meM hai| sUtra zailI meM hone ke kAraNa Agama kA Azaya spaSTa karane ke lie sthAna-sthAna para saMkSipta vivecana bhI kiyA hai| jisameM saMskRta TIkA tathA anya aneka prAcIna granthoM kA upayoga kiyA hai| vidvAna sampAdaka zrI amara munijI ne vivecana meM kAphI jJAnavardhaka sAmagrI saMkalita kI hai| SHRI STHAANANGA SUTRA With its unique numerical style of compilation Shri Sthaananga Sutra is an important compendium of knowledge and information. In erudite aphoristic style it envelopes a variety of subjects including metaphysics, philosophy, code of conduct astrology, cosmology, mathematics, ethics, psychology, and vivid analogical presentation of human psyche. All these subjects are edifying as well as useful in life. As this is a voluminous work this first part contains Sthaans 1 to third lesson of Sthaan 4. The remaining Sthaans up to the tenth are included in the second part. As its style is aphoristic, brief elaborations have been included where needed. For this many ancient works including the Sanskrit commentary (Tika) have been used. Shri Amar Muni ji M. , the scholarly editor, has compiled ample useful information in elaborations. For Private & Personal use only

Page #3
phra gaNadhara zrI sudharmA svAmi praNIta tRtIya aMga sacitra zrI sthAnAMgasUtra (prathama bhAga ) mUla pATha-1 - hindI-aMgrejI anuvAda, kvicana evaM raMgIna citroM sahita * pradhAna sampAdaka * uttara bhAratIya pravartaka jainadharma divAkara zrI amara muni jI mahArAja * saha-sampAdaka zrIcanda surAnA 'sarasa' padma prakAzana padma dhAma, narelA maNDI, dillI- 110040 phra

Page #4
************** phaphaphaphaphapha uttara bhAratIya pravarttaka gurudeva bhaNDArI zrI padmacandra jI ma. sA. dvArA samprerita sacitra AgamamAlA kA pandrahavA~ puSpa # sacitra zrI sthAnAMgasUtra ( bhAga 1 ) # pradhAna sampAdaka u. bhA. pravarttaka zrI amara muni jI # saha-sampAdaka zrIcanda surAnA 'sarasa' # aMgrejI anuvAda zrI surendra botharA, jayapura # saMzodhana rAjakumAra jI jaina, dillI # citrAMkana DaoN. triloka zarmA # prakAzaka evaM prApti - sthAna padma prakAzana padma dhAma, narelA maNDI, dillI- 110040 # mudraNa-vyavasthA saMjaya surAnA zrI divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA- 282002 dUrabhASa : (0562) 2151165 # prathama AvRtti vi. saM. 2061 caitra IsvI san 2004, # mUlya chaha sau rupayA mAtra ( 600 /- rupaye) # sarvAdhikAra padma prakAzana phaphaphaphaphaphaphaphaphapha phra

Page #5
445 44 45 46 45 44 45 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 THE THIRD ANGA WRITTEN BY GANADHAR SHRI SUDHARMA SWAMI ILLUSTRATED SHRI STHAANANGA SUTRA (FIRST PART) Original Text with Hindi and English Translations, Elaboration and Multicolored Illustrations * EDITOR-IN-CHIEF * Uttar Bharatiya Pravartak Jain Dharma Diwakar Shri Amar Muni ji Maharaj *ASSOCIATE-EDITORS * Srichand Surana 'Saras' PADMA PRAKASHAN PADMA DHAM, NARELA MANDI, DELHI-110 040 44 445 446 447 444 445 446 44444444444444444444

Page #6
$ $$$$$ $$$$$$$$$$$4444444444444444 THE FIFTEENTH NUMBER OF THE ILLUSTRATED AGAM SERIES INSPIRED BY UTTAR BHARATIYA PRAVARTAK GURUDEV BHANDARI SHRI PADMACHANDRA JI M. S. * ILLUSTRATED SHRI STHAANANGA SUTRA (PART 1) * Editor-in-Chief U. B. Pravartak Shri Amar Muni ji Associate-Editors Srichand Surana 'Saras' English Translator Shri Surendra Bothara, Jaipur Copy Editing Raj Kumar Jain, Delhi Illustrator Dr. Shri Trilok Sharma Publisher and Distributor Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 Printer Sanjay Surana Shri Diwakar Prakashan A-7, Awagarh House, M. G. Road, Agra-282 002 Phone : (0562) 2151165 First Edition 2061 V. Chaitra March 2004 A. D. Price Six Hundred Rupees only (Rs. 600/-) Copyright : Padma Prakashan %%%% %%%% %%%% %% % %%% %%$ $$

Page #7
ApazrI kA praziSyAnuziSya vinamra sevaka amara muni (pravarttaka) International jaina dharma divAkara jainAgama ratnAkara AcArya samrATa pUjya zrI AtmArAma jI mahArAja 9 kI 8) amara smRti 9 meM 8 savinaya sAdara bheMTa D

Page #8
zruta-sevA ko preraNA strota saralamanA saMskRta-prAkRta vizArada paMDita ziromaNi pUjyazrI hemacandrajI mahArAja paMjAba pravartaka upAdhyAya pravara zramaNa zrI phUlacandra jI mahArAja KARO rASTrasaMta uttara bhAratIya pravartaka ananta upakArI gurudeva bhaNDArI zrI padma candra jI mahArAja zramaNa saMghIya variSTha salAhakAra Atma kula kamala divAkara camatkArI bhole bAbA zrI ratana muni jI mahArAja

Page #9
zruta sevA meM sahayoga dAtA pUjya pitAzrI bhagata jI zrI triloka canda jI jaina (kasUra vAle) pUjyanIya mAtAjI dharmamUrti zrImatI vidyAvatI jI jaina gurubhakta zrI mahendra kumAra jI jaina evaM dharmazIlA zrImatI cAMda rAnI jaina Apane pUjya pitAjI kI puNya smRti meM isa Agama prakAzana meM udAra sahayoga pradAna kiyA hai|

Page #10
zruta sevA meM sahayoga dAtA zrI dharmavIra jI jaina evaM zrImatI dhaneSa kAMtA jaina zrI azoka jaina evaM zrImatI sImA jaina (suputra zrI dharmavIra jI jaina) zrI anUpa jaina evaM zrImatI ramA jaina (suputra zrI mahendra kumAra jI jaina) Jan Eduralobin

Page #11
$$$$$ $$$$ $$$ $ 555555 5 55 $$ $$ $$$$ $$ $ $$! zruta sevA meM samarpita eka Adarza parivAra dhana sampatti milanA pUrva puNyoM kA phala hai| bahutoM ke pAsa apAra lakSmI hotI hai, kintu lakSmI kA sadupayoga karanA, use dharma evaM puNya kAryoM meM kharca karanA, yaha kisI-kisI bhAgyazAlI ko milatA hai| jinameM dharma ke saMskAra dRr3ha hote haiM, satsaMga kA prabhAva jinake mana meM ramA hotA hai, unhIM meM isa prakAra kI preraNA aura bhAvanA jagatI hai| ve svayaM tyAga, tapa va saMtoSa kA AcaraNa karate haiM, parantu sevA aura dharma prabhAvanA ke kSetra meM khule hAthoM dAna karate haiN| dhiyAnA nivAsI zrI trilokacanda jI jaina 'bhakta' jI kA parivAra eka aisA hI Adarza parivAra hai| ___ 'bhakta' jI ke nAma se prasiddha zrI trilokacanda jI jaina ke nAma se ludhiyAnA ke AbAlavRddha sabhI suparicita haiN| triloka canda jI jaina samAja ke pratiSThita suzrAvaka the| ve dharmavIra, dAnavIra aura ananya zramaNopAsaka the| dharma zraddhA unakI raga raga meM ramI thii| sAdhu santoM ke prati bhakti, dAna kI bhAvanA aura samAja-sevA ke kAryoM meM udAra hRdaya se dAna denA unakI vizeSatA thii| parama zraddheya AcArya samrATa zrI AtmArAma jI ma. sA. kI unhoMne avismaraNIya sevA kI thii| mahAmanA 'bhakta jI kI eka vizeSatA thI ki ve mauna rahakara apane dharma kAryoM meM tallIna rahate the| tathA sevA, dAna karake bhI kabhI yaza-kIrti kI kAmanA nahIM krte| kintu kastUrI kI sugaMdha jaise havA ke sAtha apane Apa phailatI hai, usI prakAra unake sadguNoM kI sugaMdha pUre samAja meM vyApta thii| jana mAnasa meM unake lie sahaja hI zraddhA, pyAra aura sammAna kA bhAva maujUda thaa| zrI bhakta jI kA putra pautra parivAra unhIM ke dvArA sRjita patha para gatimAna hai| ve dAna-- sevA aura gurubhakti ke kSetra meM usI prakAra tana-mana-dhana se samarpita haiN| unake cAra suputra haiM (1) zrI RSabhadAsa jI (2) zrI dharmavIra jo, (3) zrI mahendra kumAra jI aura (4) zrI satIza kumAra jii| ye sabhI apane pUjya pitAzrI dvArA pradatta susaMskAroM ko prANavanta karate hue unake sevA mizana ko Age bar3hA rahe haiN| prastuta sAgama zrI sthAnAMgasUtra (prathama bhAga) kA prakAzana zrI triloka canda jI jaina ke suputroM dvArA apane pRjya pitA zrI jI kI puNya smRti meM karAyA jA rahA hai| isa prakAzana meM ja)) )))))) )))))) )))))) ))) ))))) )

Page #12
555555555555555555555555555555555555g OM jinavANI ke prati agAdha zraddhA rakhane vAlI zrI bhaktajI kI dharmapatnI dharmazIlA mAtezvarI vidyAvatI jI jaina kI mukhya preraNA rahI hai| Apa apane suputroM ko dAna- dayA dharma hetu sadaiva fa prerita karatI rahatI haiN| unhIM kI chatra chAyA meM yaha parivAra dina pratidina dharma kSetra meM OM abhivRddhi kara rahA hai| prastuta prakAzana meM zrI dharmavIra jI evaM zrI mahendra kumAra jI kA pUrNa artha saujanya prApta ma huA hai| Apa donoM hI bhAI udAramanA evaM dharmaniSTha haiN| zrI dharmavIra jI kI dharmapatnI zrImatI dhanezakAMtA jI evaM zrI mahendra kumAra jI kI dharmapatnI zrImatI cA~darAnI jI bhI dharmazIlA aura nArI ratna haiN| zrI dharmavIra jI ke suputra zrI azoka jaina evaM putravadhU zrImatI sImA jaina tathA zrI mahendra kumAra jI ke supatra zrI ma anUpa jaina evaM putra vadhU zrImatI ramA jaina bhI dhArmika kAryoM evaM zruta sevA meM sadaiva agraNI rahatI haiN| evaM apane mAtA-pitA ke dharma kAryoM meM sadaiva sahayogI rahate haiN| ___zrI bhakta jI kA parivAra san 1938 se hI haujarI vyavasAya se jur3A huA hai| inake utpAdana minI kiMga niTa viyara (TaoNpa geyara) nAma se bhArata bhara meM vizruta aura pracalita hai| ukta baMdhudvaya dvArA prApta udAra artha saujanya se zrI sthAnAMga sUtra ke prathama bhAga kA prakAzana kiyA jA rahA hai| isa udAra zruta-sevA ke lie hama zrI padma prakAzana kI ora se , hai isa parivAra kA hArdika abhinandana karate haiM aura zAsaneza prabhu se yahI prArthanA hai ki yaha / ke parivAra isI prakAra dharma kAryoM meM unnati karatA huA jinazAsana kI prabhAvanA karatA rhe| zubha kAmanAoM ke sAtha Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fhhh9 mahendra kumAra jaina adhyakSa padma prakAzana, padmadhAma, narelA OM

Page #13
prakAzakIya zruta-sevA ke mahAna kArya meM hama nirantara asIma utsAha ke sAtha Agama-bhaktipUrvaka Age bar3ha rahe haiM aura zAsanadeva tathA sva. gurudeva uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. kA AzIrvAda hamArA patha prazasta kara rahA hai| uttara bhAratIya pravartaka zrI amara muni jI ma. jaise dRr3ha adhyavasAyI, saMkalpabalI, gurubhakta aura Agama jJAtA saMta vartamAna samaya meM bahuta kama mileNge| dekhA jAtA hai, adhikatara vidvAnoM meM apanI racita-nirmita kRti ke prakAzana kI utkaMThA rahatI hai aura use hI ve sabase adhika mahattva dete haiM tathA hara jagaha sabase Age apane nAma ko hI pratiSThApita karane ko utsuka rahate haiN| pracAra va khyAti kI pratispardhA ke isa yuga meM pravartaka zrI amara muni jI ma. eka alaga kisma ke saMta haiN| inheM na apane nAma ke pracAra kI bhUkha hai, na hI apanI racanAoM ko prakAzita karane kI utsuktaa| pravartakazrI jI ke pravacanoM va bhajanoM kI 2-3 pustakeM sampAdita ho prakAzana ke lie taiyAra rakhI haiM, kintu pravartakazrI jI kA mAnanA hai, pahale mujhe jinavANI kA prakAzana karanA hai, isI meM samUce saMsAra kA lAbha kalyANa nihita hai| ataH zruta-sevA meM hI mujhe pUrI niSThA va zakti kA sadupayoga karanA hai| unhIM kI isa vismayakAraka preraka zruta-bhakti kA yaha pariNAma hai ki hama aba taka dhIre-dhIre sacitra AgamoM kI 15 pustakoM meM 17 AgamoM kA prakAzana karane meM saphala hue haiM aura hama nirantara isI zruta-sevA meM saMlagna rahakara apanI zakti va dhana kA sadupayoga karane ke lie kRtasaMkalpa haiN| hameM prasannatA hai, sacitra AgamamAlA kI isa zrRMkhalA meM isa varSa hama zrI sthAnAMgasUtra jaise vizAlakAya Agama ko do bhAgoM meM prakAzita kara pAThakoM ke hAthoM meM pahuMcA rahe haiN| isa zruta-sevA kArya meM artha saujanya dAtA mahendra jaina, ludhiyAnA; hamAre sahayogI vidvAn zrIcanda jI surAnA 'sarasa', AgarA; suzrAvaka zrI rAjakumAra jI jaina, dehalI tathA zrI surendrakumAra jI botharA, jayapura kA sahayoga mila rahA hai| sAtha hI dillI, paMjAba, hariyANA ke aneka zraddhAlu gurubhaktoM ne jinezvara deva kI pavitra vANI ke prakAzana meM apane dhana kA sadupayoga karake apanI zAstrabhakti tathA gurubhakti kA paricaya diyA hai, de rahe haiN| hama una sabake prati hRdaya se AbhAra prakaTa karate haiN| zrI mahendra jI jaina ne apane svargIya pUjya pitA zrI trilokacanda jI jaina 'bhagata jI' kI smRti meM prakAzita karavAne meM udAra sahayoga pradAna kiyA hai| zrI bhagata jI sAdhu-santoM kI sevA, dAna aura sAmAyika Adi dharmadhyAna meM sadA hI Age rahate the| hama zrI mahendra jI ko vizeSa rUpa meM dhanyavAda dene ke sAtha hI bhaviSya meM unake sahayoga kI kAmanA rakhate haiN| mahendrakumAra jaina adhyakSa padma prakAzana (5) Wan ))))))))))))))5555555555555555

Page #14
34141414 415 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 455 456 4545 45454 455 456 455 456 457 45 PUBLISHER'S NOTE 555555555555555555555 55 55$$$$$$$$$$$$ $$ $$ 55555555s. We are steadily progressing in the great mission of promoting the scriptures with boundless enthusiasm and devotion for Agams. The blessings of the Protective Deity and late Gurudev Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra Ji M. acts as a beacon on our path. In modern times assiduous, unwaveringly resolute, devout and saintly ascetic scholars of Agams like Uttar Bharatiya Pravartak Shri Amar Muni ji M. are rare to find. It is common that most of the scholars are eager to get their work published and that is what they consider to be of prime importance. They crave to put their name at the fore front always. In this age of competitive publicity and fame Pravartak Shri Amar Muni ji M. is a sage with a difference. He neither has the hunger for publicity nor the eagerness to get his works published. Two-three compilations of his discourses and Bhajans are lying ready for publication but Pravartak Shri ji believes that his primary mission is to get Jinavani (Sermon of the Jina) published because that embodies the uplift and beatitude of the whole world. Thus, he says that, he has to devote all his faith and energy to the mission of service to the Shrut (Sermon of the Jina). As a result of his astonishingly inspiring devotion for the Shrut we have, in due course, published seventeen Agams in fifteen volumes of this Illustrated Agam Series and we are committed to put our energy and wealth to a noble cause by remaining ever involved in this mission of service to the Shrut. We are pleased to bring a voluminous Agam like Shri Sthaananga Sutra this year to our readers in two volumes. We are getting regular assistance of our donor Shri Mahendra Jain, Ludhiana; and contributing scholars like Shri Srichand ji Surana 'Saras', Agra, Shri Raj Kumar ji Jain, Delhi and Shri Surendra Kumar ji Bothara, Jaipur. Many devout guru-devotees from Delhi, Punjab and Haryana have displayed their devotion for the Guru and scriptures through their financial contributions towards publication of the pious sermon of the Jina; and the process continues. We express our sincere gratitude for them all. Shri Mahendra Jain has contributed liberally towards this publication in memory of his father late Shri Trilok Chand ji Jain "Bhagat ji". We express our hearty thanks to him and hope that he will continue his co-operation in future. -Mahendra Kumar Jain PRESIDENT Padma Prakashan (6) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling %%%

Page #15
Wu $ $$ $ $$ $ $$ $$ $$$ $$$ $$ $ prastAvanA prasiddha Agama bhASyakAra AcArya saMghadAsagaNi ne likhA hai-"tIrthaMkaroM aura kevalajJAniyoM ke jJAna meM kisI prakAra kA bheda nahIM hotaa| jaisA kevalajJAna aura jaisA dharma-tattva-nirUpaNa bhagavAna RSabhadeva ne kiyA, vaisA hI zramaNa bhagavAna mahAvIra ne kiyA hai| artha (bhAva) rUpa meM sabhI tIrthaMkaroM kA upadeza eka hI samAna hotA hai, kintu jo bheda hotA hai, vaha sUtra-racanAkAra gaNadharoM va sthaviroM kI zailI ke kAraNa hI hotA hai| gaNadhara kevala dvAdazAMgI kI racanA karate haiN| aMga bAhya AgamoM kI racanA karane vAle sthavira hote haiN| ataH aMga bAhya AgamoM kI prAmANikatA aMga AgamoM ke AdhAra para hI mAnI jAtI hai|" prastuta zrI sthAnAMgasUtra gyAraha aMgasUtroM meM tIsarA aMgasUtra hai| nandIsUtra Adi meM sthAnAMga kA jo varNana evaM viSaya-vastu kA jaisA nirUpaNa hai, usa anusAra to Aja isakA svarUpa kAphI parivartita ho cukA hai| isake aneka kAraNoM meM se mukhya kAraNa haiM bhagavAna mahAvIra ke pazcAt pUrva bhArata meM jahA~ zramaNoM kA vihAra hotA thA vahA~ eka ke bAda eka aneka lambe duSkAloM kA pdd'naa| duSkAloM ke kAraNa zramaNoM ko zuddha bhikSA kI upalabdhi durlabha ho gaI, isa kAraNa aneka bahuzruta zramaNa saMthArA Adi karake deha tyAga kara gye| aneka dvAdazAMgadhara zramaNa anyatra vihAra kara gye| parISahoM ke kAraNa kAla prabhAva se smaraNa zakti kI durbalatA, ziSya paramparA kA viccheda aura Agama kA jJAna dene vAle bahuzrutoM kA abhAva Adi aneka kAraNoM se zrutajJAna kI bahuta-sI amUlya jJAna nidhi kSINa hotI calI gii| jo zrutajJAnI zramaNa bace the, unakA vihAra dUra-dUra pradezoM meM hone ke kAraNa unameM vAcanA kA bheda, una pradezoM kI bhASA ke uccAraNa Adi meM antara ke kAraNa thor3A-bahuta zabdoM kA uccAraNa bheda aura laukika rIti-rivAjoM, lokAcAroM Adi kI bhinnatA ke kAraNa artha-paramparA meM bhI yatkiMcit bhinnatA AnA svAbhAvika thaa| isa kAraNa vilupta hote zrutajJAna ko surakSita rakhane ke lie AgamajJa sthavira zramaNoM ne samaya-samaya para sAdhu-sammelana bulAkara paraspara Agama pAThoM kA milAna karane ke lie sammelana (vAcanAe~) kiye aura zrutajJAna ko yathAzakti, yathAmati surakSita rakhane kA bharasaka prayatna kiyaa| AgamoM kI pA~ca vAcanAe~ bhagavAna mahAvIra nirvANa se 160 varSa bAda (vi. pUrva 310 yA IsA pUrva 316) ke lagabhaga dazapUrvadhara Arya sthUlabhadra ke netRtva meM pATaliputra meM prathama Agama vAcanA huii| Agama saMkalana kI dUsarI vAcanA vIra nirvANa ke 300 varSa pazcAt samrAT khAravela ke prayatnoM se kumAragiri parvata (ur3IsA) para Arya susthita aura supratibuddha ke sAnnidhya meM tathA tIsarI vAcanA 827 se 840 varSa ke madhya mathurA meM Arya skandila ke netRtva meM sampanna huii| usI samaya dakSiNa-pazcima bhArata meM vicarane vAle zramaNoM kA eka vizAla sammelana vallabhI (saurASTra) meM Arya nAgArjuna ke netRtva (7) 155 )))) ))) ) )))))))) ))

Page #16
meM huaa| ina cAroM sammelanoM meM jo zruta-saMkalanA huI vaha bhI kevala smRti ke AdhAra para calatA AyA zAstra jJAna thaa| taba taka AgamoM ko lipibaddha karane kA koI sArthaka prayAsa nahIM huA thaa| pahalIja vAcanA pATaliputra bihAra meM, dUsarI ur3IsA meM, tIsarI uttara bhArata aura cauthI pazcima bhArata meM huii| isa kAraNa inameM bhASA kA dhvanyAtmaka antara rahanA aura smRti-doSa ke kAraNa pAThAntara Adi rahanA * svAbhAvika hI thaa| Aja Agama-pAThoM meM jo pAThAntara tathA bhASA meM ta, da, ya, dha, ha Adi uccAraNoM kA bheda (jaise-koha-kodha, aha-adha, iI-iti) milatA hai, isakA bhI yahI kAraNa pratIta hotA hai| __ isake pazcAt vIra nirvANa kI dazavIM zatAbdI (980 se 993 IsvI san 454-467) ke madhya punaH vallabhI meM AcArya devarddhigaNi kSamAzramaNa ke netRtva meM zramaNa sammelana huaa| aba taka smRti ke AdhAra para cale Aye Agama pAThoM kA lipikaraNa prathama bAra huaa| taba se Agama pATha hAtha se likhI pustakoM meM pustakArUr3ha huA mAnA jAtA hai| ___ kAla ke itane lambe duHssaha jhaMjhAvAtoM ke pazcAt jo AgamajJAna bacA thA, vaha AcArya devarddhigaNi ke samaya jisa rUpa meM pustakArUr3ha kiyA gayA, vahI Agama pATha Aja hamAre samakSa vidyamAna hai| isa kAraNa pratyeka aMga ke mUla svarUpa evaM usake parimANa Adi meM kAphI antara par3a gyaa| yaha sahaja hI anumAna kiyA jA sakatA hai| sthAnAMgasUtra kA Aja jo rUpa upalabdha hai, vaha bhagavAna mahAvIra ke pazcAt eka hajAra varSa ke samaya meM jisa rUpa meM vidyamAna rahA, vahI rUpa Aja upalabdha hai| ataH yaha mAnA jAtA hai ki isa avadhi meM jo-jo aitihAsika ghaTanAe~ huIM unakA saMkalana bhI isa sUtra meM hotA gyaa| yahI kAraNa hai ki isameM bhagavAna mahAvIra ke 500-600 varSa bAda hue ninhavoM Adi kA ullekha bhI vidyamAna hai| kintu ina sabake bAvajUda yaha paramparAgata sudRr3ha dhAraNA hai ki AgamoM ke mUla tAttvika viSayoM meM kahIM koI parivartana yA parivardhana nahIM huA hai aura pATha saMkalana karane vAle AgamajJa muniyoM ne jaisA pATha smRti meM cala rahA thA, use binA kucha ghaTAye-bar3hAye eka jagaha surakSita sthApita kara diyaa| isalie unakI prAmANikatA meM kahIM bhI sandeha yA zaMkA kI koI guMjAiza nahIM hai| astu sthAnAMga kI nirUpaNa zailI hamAre mAnya 32 AgamoM meM sthAnAMga tathA samavAyAMgasUtra kI nirUpaNa zailI anya sUtroM se bilkula / hI bhinna aura navIna prakAra kI hai| sthAnAMgasUtra meM eka se lekara dasa taka kI saMkhyA vAle viSayoM kA // vargIkaraNa/saMkalana hai| isalie isake dasa sthAna haiN| anya sUtroM meM adhyayana, zataka, pada Adi ke rUpa meM unakA vibhAga hai, to isameM adhyayana ke sthAna para 'sthAna' zabda prayukta huA hai| sthAnAMga meM saikar3oM prakAra ke viSaya haiN| darzana se sambandhita gahana viSaya hai to tattvajJAna aura itihAsa ke bhI vividha tathya isameM saMkalita haiN| dharma, nIti, Ayurveda, itihAsa, jJAna-manovijJAna, Wan karmazAstra, prANi vijJAna, pudgala, vanaspati vijJAna, jyotiSka aura pRthvI, nadI, parvata, samudra Adi ke ullekha bhI saMkhyA va gaNanA pradhAna dRSTi se yahA~ saMkalita haiN| Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 5555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting . (8)

Page #17
55555555555555555554)))))))))))))) aisA pratIta hotA hai ki smaraNa rakhane meM saMkhyA pradhAna-zailI adhika upayogI lagI ho, isa kAraNa sthAnAMga tathA samavAyAMga kI racanA saMkhyA pradhAna zailI meM kI gaI ho| yaha zailI smaraNa rakhane meM sarala aura viSayoM kI vividhatA ke kAraNa adhika rucikara rahI hai| prAcInakAla meM saMkhyA pradhAna zailI meM tattva kathana karane kI eka paripATI pracalita thii| bauddha Agama tripiTikoM ke aMguttara nikAya aura puggala paJjatti kI saMkalanA bhI isI zailI meM hai tathA mahAbhArata, gItA Adi meM bhI saMkhyApradhAna zailI meM aneka viSayoM kA nirUpaNa huA hai| sthAnAMgasUtra meM varNita bahuta se viSaya bauddhoM ke aMguttaranikAya meM prAyaH milatI-julatI zailI meM Ate haiN| prasiddha vidvAn pro. dalasukhabhAI mAlavaNiyA ne atyanta parizrama karake yaha anuzIlana kiyA hai ki sthAnAMga ke saikar3oM sandarbha bauddha granthoM meM bahuta hI samAna rUpa meM vidyamAna haiN| isase patA calatA hai ki prAcInakAla meM saMkhyA pradhAna zailI meM grantha racanA kI zailI pracalita thI aura vaha bahuta lokapriya thii| sthAnAMgasUtra ke bahuta se sandarbha anya AgamoM ke sAtha bhI prAyaH samAna rUpa meM milate haiN| jaise bhagavatIsUtra meM Ayubandha ke chaha prakAra-jAtinAma nidhattAyu, gatinAma nidhattAyu (zataka 6, u. 8) cAra jAti AzIviSa (bhagavatI, zataka 8, u. 2) aadi| kevalI samudghAta, karmabandha, zarIra Adi kA varNana prajJApanAsUtra meM vistAra se upalabdha hai| nadI, parvata, samudra Adi se sambandhita varNana jambUdvIpa prajJapti meM AtA hai| svara maNDala va vacanavibhakti kA pUrA prakaraNa anuyogadvAra meM jyoM kA tyoM milatA hai| isake atirikta praznavyAkaraNa, dazAzrutaskaMdha, uttarAdhyayana, jIvAbhigamasUtra Adi ke aneka prakaraNa va sandarbha sthAnAMgasUtra meM upalabdha haiN| isakA kAraNa yahI pratIta hotA hai ki sthAnAMgasUtra eka saMgraha sUtra hai| isameM saMkhyA ke anusAra anya AgamoM meM Aye aneka prakaraNa saMgrahIta hue haiN| AcArya zrI devendra muni jI ma. ne sthAnAMgasUtra kI vistRta prastAvanA meM isakI sandarbha sahita tulanAtmaka carcA kI hai| isa prakAra sthAnAMgasUtra ke vihaMgAvalokana se yaha spaSTa hotA hai ki yaha Agama eka bRhad saMkalana hai| isa saMkalana se sthAnAMgasUtra kI mahattA kama nahIM huI, balki isakI upayogitA aura rocakatA meM vRddhi huI hai aura yaha sAdhAraNa buddhi pAThaka se lekara gambhIra vidvAnoM taka ke lie upayogI siddha hotA hai| vyAkhyA va anuvAda sthAnAMgasUtra meM viSayoM kI vividhatA to hai, parantu itanI jaTilatA yA gahanatA nahIM hai ki jise samajhane ke lie vistRta vyAkhyA va bhASya kI jarUrata ho, adhikAMza viSaya prAyaH spaSTa va sahaja, sugama haiN| yahI kAraNa rahA hogA ki anya AgamoM kI taraha isa para kisI AcArya ne niryakti athavA bhASya nahIM likhA hai| AcArya abhayadeva sUri ne vikrama saMvat 1120 meM isa para eka vistRta saMskRta TIkA kA nirmANa kiyA hai| isameM dArzanika va AcAra sambandhI viSayoM kA spaSTIkaraNa bhI kiyA hai tathA anya aneka granthoM ke sandarbha uddhRta kara use adhika spaSTa rUpa se samajhAyA hai tathA vizada rUpa meM samajhAne ke lie bIca-bIca meM prAcIna va aitihAsika dRSTAntoM va udAharaNoM kA bhI ullekha kiyA hai| vartamAna (9)

Page #18
samaya meM yahI saMskRta TIkA adhika prasiddha hai| hamane jahA~-jahA~ isakA upayoga kiyA hai, vahA~ sandarbha meM vRtti zabda se usakA saMketa diyA hai| isake alAvA AcArya zrI ghAsIlAla jI ma. ne isa para apanI zailI meM bhI saMskRta TIkA likhI hai, kintu yaha hameM upalabdha nahIM huii| hamAre sAmane anuvAda va vivecana karane ke lie mUla AdhAra rahA hai Agama ratnAkara AcAryasamrATa zrI AtmArAma jI ma. sA. kRta vistRta hindI ttiikaa| AcAryazrI AgamoM va unakI TIkA-bhASya Adi granthoM ke vizeSa gambhIra jJAtA the| hindI TIkA meM apane vyApaka AgamajJAna kA upayoga karake sthAnAMga ke saMkSipta saMketa sUtroM para itanA sundara aura prAmANika prakAza DAlA hai ki par3hate hue rocakatA bhI banI ma rahatI hai aura AgamakAra kA mUla Azaya bhI bahuta spaSTatA ke sAtha samajha meM A jAtA hai| AcAryazrI ne AgamajJAna ke sAtha apane anya granthoM ke vistRta jJAna kA bhI isameM upayoga kiyA hai, isa kAraNa yaha hindI TIkA sthAnAMga kA hArda samajhane ke lie bahuta hI upayogI siddha hotI hai| vivecana meM hamane yaH isI kA AdhAra liyA hai aura usakA sandarbha bhI hindI TIkA ke rUpa meM sthAna-sthAna para ullekhita 4 kiyA hai| mUla pATha tathA sUtra saMkhyA ke lie hamane zramaNa saMgha ke yuvAcArya zrI madhukara muni jI ma. ke pradhAna // sampAdakatva meM prakAzita sthAnAMgasUtra kA AdhAra liyA hai| jaisA ki maiMne pahale ullekha kiyA hai, bhinna-bhinna samayoM va sthAnoM para Agama vAcanA hone ke kAraNa AgamoM kI sUtra saMkhyA meM antara AtA __rahA hai| bhinna-bhinna pradezoM meM vAcanA hone ke kAraNa sthAnIya bhASA va uccAraNa kA prabhAva bhI usa para 5 par3A hai| ataH ya, ta, dha, ha Adi uccAraNa meM antara AyA hai| dUsarI bAta, AgamoM ke samAna pATha va ke eka hI pATha kI bAra-bAra AvRtti hone ke kAraNa pATha saMkSipta karane kI zailI pracalita thii| 'jAva', 'tahA', 'eva' Adi vAkyoM se pAThoM kI AvRtti saMkSipta hotI thI, pahale Aye pUre pATha ko duharAne kA fa saMketa bhI ho jAtA hai| isase yAda rakhane meM bhI suvidhA rahatI tathA hAtha se likhane meM bhI samaya, zrama aura kAgaja kI bacata ho jAtI thI, kyoMki prAcInakAla meM zAstra likhane ke lie tAr3apatra Adi bahuta OM durlabha the| Aja jabaki kAgaja aura chapAI ke sAdhana sarva sulabha haiM, taba isa zailI meM parivartana AnA svAbhAvika hai| saMkSipta pAThoM ko pUrA kA pUrA vistAra ke sAtha dene kI zailI pracalita hai| isase lAbha yaha hai ki AgamakAra jo kahanA cAhate haiM, vaha pUrA viSaya pAThaka vahIM samajha letA hai usake lie use bAra-bAra purAne pATha (zataka, adhyayana) Adi palaTane kI jarUrata nahIM rhtii| isase AgamakAra kA fa bhAva grahaNa karane meM saralatA rahatI hai| kintu cU~ki purAnI adhikAMza pratiyoM meM saMkSipta pATha hI milatA hai, isalie naI sampAdana zailI meM usa vistRta pATha ko mUla ke sAtha nahIM jor3akara donoM tarapha koSThaka Wan [ ] lagAkara alaga darzAyA jAtA hai| isase pAThaka samajha sakatA hai ki yaha vistRta pATha hai| isase grantha kA kalevara to avazya bar3hatA hai, parantu subodhatA bhI bar3ha jAtI hai| yuvAcArya zrI madhukara muni jI ma. tathA AcArya zrI mahAprajJa jI ne isI zailI ko apanAyA hai| jabaki AcArya zrI abhayadeva sUri jI kI vRtti meM tathA AcAryasamrAT zrI AtmArAma jI ma. kI hindI TIkA meM prAcIna zailI kA anusaraNa kara (10)

Page #19
// 5 // // // // // // // // // // // // // // // // // saMkSipta pATha hI rakhA gayA hai| hamane pAThakoM va anusaMdhAnakartAoM kI suvidhA ke lie yuvAcArya zrI madhukara muni jI kA vistRta pATha hI yahA~ diyA hai aura usI ke anusAra vistRta pATha koSThaka meM darzAkara yaha bhI sUcita kiyA hai ki yaha kucha prAcIna pratiyoM meM nahIM hai| ___ hamane mUla pATha kA zabdazaH anuvAda nahIM dekara bhAvAnuvAda dene kA prayatna kiyA hai| bhAvAnuvAda kI bhASA sarala aura spaSTa rakhane ke uddezya se kahIM-kahIM mUla zabda ke sAtha hI usakA pracalita artha va saMkSipta vyAkhyA bhI vahIM para de dI hai, jisase AgamapAThI jijJAsu hindI anuvAda par3hatA huA usakA pUrA bhAva bhI samajhatA rahe, bhASA meM pravAha tathA rocakatA banI rahe aura use bAra-bAra una zabdoM kA artha samajhane ke lie TIkA yA zabda koSa nahIM TaTolanA pdd'e| vivecana karane meM bhI hamane upalabdha sabhI saMskaraNoM kA upayoga karate hue bhI apanI svataMtra zailI apanAI hai| aneka sthAnoM para jina viSayoM kA vivecana Avazyaka pratIta huA aura anya vyAkhyAkAroM ne usa viSaya kA paryApta spaSTIkaraNa nahIM kiyA hai, to vahA~ hamane usa viSaya se sambandhita anya AgamoM ko dekhakara vivecana meM usakA Avazyaka varNana kiyA hai| __ ho sakatA hai, isa kAraNa kahIM-kahIM vivecana vistRta bhI ho gayA hai, parantu vaha pAThakoM ke lie suvidhAjanaka aura jJAnavardhaka hogaa| unheM anya Agama kholakara par3hane kI apekSA nahIM lgegii| aneka sthAnoM para saMskRta TIkAkAra ne viSaya ko spaSTa karane vAle padAharaNa va dRSTAntoM kA bhI ullekha kiyA hai, kintu vistAra bhaya se hamane una dRSTAnta kA ullekha chor3a diyA hai| yaha zAstra kucha adhika vistRta vivecana kI apekSA rakhatA hai, parantu hama ise mAtra do bhAgoM meM hI prakAzita karanA cAhate haiM, kyoMki abhI anya AgamoM kA prakAzana bhI karanA hai, isa kAraNa vivecana Adi kA vistAra bahuta hI kama kiyA aura jahA~ Avazyaka pratIta huA vahIM saMkSepa meM vivecana karake hindI TIkA va sambandhita zAstra dekhane kA saMketa kara diyA hai| isameM 4-5 pariziSTa jor3anA bhI mujhe upayogI laga rahA thaa| jaise zabdAnukramaNikA, mUlasUtra ke kathana ko adhika spaSTa karane vAle udAharaNa va dRSTAnta jinakA vRttikAra ne ullekha kiyA hai| eka hI viSaya, saMkhyA krama se bhinna-bhinna sthAnoM meM bAra-bAra AyA hai, jaise jambUdvIpa ke nadI, parvata, kUTa Adi kA varNana prAyaH sabhI sthAnoM meM AyA hai, prAyazcitta ke prakAra, pratimAoM kA varNana Adi ina sabakI tulanAtmaka tAlikA aadi| kintu pustaka kI pRSTha saMkhyA bar3hatI dekhakara unako sthagita hI rakhanA par3A hai| ___ isake sampAdana meM zrIcanda jI surAnA 'sarasa' ne athaka parizrama kiyA hai tathA aMgrejI anuvAda meM zrI surendra jI botharA ne bhI isa bAta kA dhyAna rakhA hai ki AgamakAra kA bhAva aMgrejI meM yathArtha rUpa meM vyakta ho| yaha grantha mUlataH abhidhAna grantha hai| ataH usakA vahI svarUpa banAye rakhane ke lie pratyeka mUla zabda va anya mahattvapUrNa zabdoM ke sAtha hI koSThaka meM usakA upayukta aMgrejI artha dekara usakA maulika svarUpa samajhAne kA prayatna kiyA hai| suzrAvaka zrI rAjakumAra jI jaina (dehalI) ne aMgrejI anuvAda kA punaH nirIkSaNa karane meM sevAbhAva se hameM pUrNa sahayoga diyA hai| sabhI dhanyavAda ke pAtra haiN| (11)

Page #20
845555))))))))))))5555555555555555558 ma sva. pUjya gurudeva uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. sA. kA jo AzIrvAda mujhe - ___ milA thA, vaha Aja bhI merA sambala banA huA hai aura unhIM kI preraNA aura protsAhana kA bala mujhe OM isa zruta-sevA ke mahAn puNya kArya meM Age se Age bar3hA rahA hai| ataH isa prasaMga para pUjya gurudeva kAma ma smaraNa honA svAbhAvika hai| jaba bhI koI nayA Agama sampAdita prakAzita hotA to use dekhakara unheM / bahuta adhika prasannatA hotI thI, sabase pahale ve use par3hate the aura yahI AzIrvAda dete-"jinavANI kI sevA karate rho| ghara-ghara meM mahAvIra ke upadeza pahu~cA do yahI merI tamannA hai|" isa Agama prakAzana meM suzrAvaka zrI mahendra jI jaina, ludhiyAnA ne apane pUjya pitAjI zrI trilokacanda jI 'bhagata jI' kI puNya smRti meM sahayoga pradAna kiyA hai| ataH ve vizeSa dhanyavAda ke pAtra haiN| AgamoM kA citroM sahita aMgrejI anuvAda kA kArya bahuta hI zramapUrNa tathA maha~gA hai, parantu aneka gurubhakta zrAvakoM tathA jinavANI ke upAsaka dAnavIroM ke sahayoga se yaha kArya Age bar3ha rahA hai aura bar3hatA hI jaayegaa| isI dRr3ha vizvAsa ke sAtha !'' -pravartaka amara muni (12) Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting g

Page #21
puumi**tmi***************************5 1. zrI sthAnAMgasUtra - AcArya zrI abhayadeva sUri kRta vRtti sahita sampAdaka - muni zrI jambUvijaya jI ma. [prathama - dvitIya bhAga, vi. saM. 2059] prakAzaka - AtmAnanda jaina sabhA, bhAvanagara 2. zrI sthAnAMgasUtra 3. sthAnAMgasUtra 4. ThANaM sampAdana meM sahAyaka sAhitya (mUla saMskRta chAyA mUlArtha evaM hindI vivecana ) hindI vyAkhyAkAra - jainAgama ratnAkara AcArya zrI AtmArAma jI ma. [prathama - dvitIya bhAga, vi. saM. 2032] prakAzaka- AcArya zrI AtmArAma jaina prakAzana samiti, ludhiyAnA fafafafa pradhAna sampAdaka - yuvAcArya zrI mizrImala jI ma. 'madhukara' vivecaka - paM. hIrAlAla jI zAstrI 5. sthAnAMga - samavAyAMga [ tRtIya saMskaraNa, vi. saM. 2057] prakAzaka - zrI Agama prakAzana samiti, byAvara sampAdaka, vivecaka - muni nathamala (AcArya zrI mahAprajJa) [vi. saM. 2033] prakAzaka - jaina vizva bhAratI lAr3a noTa - prastuta vivecana meM sandarbha ke rUpa meM uddhRta granthoM ke isa prakAra saMketa diye gaye haiM vRtti - AcArya zrI abhayadeva sUri kRta saMskRta vRtti hindI TIkA - AcArya zrI AtmArAma jI ma. kRta hindI vyAkhyA saMpAdaka - paM. dalasukhabhAI mAlavaNiyA [IsvI san 1955] prakAzaka - gujarAta vidyApITha, ahamadAbAda, ThANaM - AcArya zrI mahAprajJa jI kRta vivecana evaM TippaNa sabhI vidvAn sampAdakoM tathA prakAzana saMsthAoM ke prati hArdika kRtajJatA sampAdana hetu TIkA grantha upalabdha karAne meM AcArya zrI devendra muni zodha saMsthAna, udayapura tathA prAkRta bhAratI akAdamI, jayapura kA sahayoga nirantara prApta hotA rahA hai, hArdika sAdhuvAda ! (13)

Page #22
41451451 455 456 4141414 455 456 454 455 456 457 455 454 455 456 45 44 445 446 447 46 45 46 45 46 FROM THE EDITOR'S PEN 41 41 41 41 41 455 456 4545454545 554 455 456 45 44 45 46 45 44 45 46 455 456 454545454 455 456 457 456 457 451 455 456 457 455 456 457 454 Acharya Sanghadas Gani, the famous commentator (Bhashya) of Agams, has stated-- "There is no difference between the knowledge of Tirthankars and omniscients. The Keval-jnana of and exposition of religious fundamentals by Bhagavan Mahavir was same as that of Bhagavan Risabhadeva. In essence (artha) the sermons of all Tirthankars remain same. The apparent variations are due to the variations in the styles of textual forms given by the Ganadhars and Sthavirs. Ganadhars are the authors of only the Dvadashangi (the twelve limbed corpus of Jain canon). The authors of Angabahya Agams (scriptures other than the Angas) are Sthavirs. Therefore the Angabahya Agams derive their authenticity from the Anga Agams." This Shri Sthaananga Sutra is the third among the eleven Anga Sutras. When we look at the description and list of contents of Sthaananga as mentioned in Nandi Sutra and other works, we find that the available text has undergone a considerable change. Of the many reasons for this change the most important one is that the post-Mahavir area of movement of Shramans in eastern India underwent difficult times of a series of droughts of extended duration. These hard times made the availability of acceptable alms for ascetics extremely difficult. As a consequence many profound scholarly ascetics took the ultimate vow and abandoned their earthly bodies. Many scholars of Dvadashangi migrated to other areas. Under the influence of afflictions and regressive times the general level of memory got reduced, the disciple lineages disintegrated and the Shrut scholars who could impart knowledge of Agams became scarce, all these and many other reasons caused a steady decline in the invaluable wealth of Shrut-jnana. The still extant scholarly ascetics lived in remote areas with no means of communication and interaction. This caused textual variations. The influence of tonal variations of local languages was natural in pronunciation of many words as was the influence of local customs and rituals on the interpretation of many terms and concepts. For this reason Agam-conventions were organized from time to time by ascetics for the purpose of protecting the dwindling Shrut-jnana through 46 47 46 455 456 457 455 456 457 458 454 455 456 457 454 455 456 457 455 41 41 45 4 @ 41 41 41 41 455 456 457 454 455 456 457 4 46 47 46 45 4 4 45 (14) 41 41 41 41 41 41 41 55 456 457 455 456 455 456 45414141414141414141455 457 4554545454545454

Page #23
f16455545454545454545454545454545454545454545454545454545454545454 comparative study and compilation of the available Agamic texts. These were popularly called Vaachana (recitation). All efforts were made for protecting and safe keeping of the available Shrut-jnana. THE FIVE AGAM VAACHANAS The first Agam vaachana was held in Pataliputra under Dashapurvadhar Arya Sthulabhadra around 160 ANM (after nirvana of Mahavir) or 310 BV (366 BC). The second Agam vaachana was held at behest of King Kharvel at Kumaragiri hills (Orissa) under the auspices of Arya Susthit and Supratibuddha around 300 ANM (169 BV or 226 BC). The third Vaachana was held in Mathura under Arya Skandil sometime between 827 to 840 ANM (358 to 371 V or 301 to 314 AD). Around the same time a large convention of ascetics roaming south eastern India was held in Vallabhi (Saurashtra) under the leadership of Arya Nagarjun. The compilation of Shrut (scriptures in oral tradition) in all these four conventions still remained the oral tradition of the scriptural knowledge carried through memory. No effective steps were taken till then for writing the Agams. Thus the first Vaachana was held in Bihar or eastern India, the second in southern India, the third in northern and the fourth in western India. Therefore phonetic variations in the language, variant readings in text due to memory lapses and other faults were natural. This appears to be the reason for the variant readings in the texts available today as well as the variations in the use of consonants like ta, da, ya, dha and ha (for example koha and kodha, aha and adha, i-ee and iti). After that in the tenth century after Mahavir's Nirvana (980-993 ANM or 511-524 V or 454-467 AD) another ascetic convention was held in Vallabhi under the leadership of Acharya Devardhigani Kshamashraman. The Agam readings carried on through oral tradition were written for the first time here. It is believed that the Agam texts came into the present manuscript and book form since then. Whatever Agamic knowledge was left after the ravages of time and was compiled during the period of Acharya Devardhigani is what is available to us as Agam text. Therefore it is not hard to surmise the scale of changes that must have taken place in the original content and volume of each Anga. (15) 455 456 454545454 455 456 457 4546454 455 456 457 455 456 457 455 456 454 455 456 457 455 456 457 4554

Page #24
44 41 41 41 41 41 41 41 41 41 41 41 41 414 415 4141414141414141414141414141414141 45 46 45 44 445 446 447 44 46 456 457 45454545454542 414 415 414 455 456 457 45454545455 456 457 4554 444 445 446 44 45 46 45 44 The available form of Sthaananga Sutra is what it had acquired after a millennium of Bhagavan Mahavir's nirvana. Therefore it is accepted that the historically important incidents of this intervening period also found place in this Sutra. That is the reason that we find mention of the nihnavas (mendacious seceders) from a period 500 to 600 years after Bhagavan Mahavir. However, in spite of that it is a firm and established traditional belief that there has been no change in the fundamental ontological and doctrinal subjects. The scholarly ascetics compiling the texts transferred into writing the original text exactly as it was carried by the oral tradition without any addition or subtraction from their side. Therefore there is no place for any doubt or incredulity in their authenticity. So be it. THE STYLE OF EXPOSITION IN STHAANANGA The style of exposition adopted in Sthaananga and Samavayanga Sutra is new and unique as compared with the remaining of the thirty two Agams recognized by our tradition. Sthaananga Sutra compiles different topics classified according to their relationship with numerals one to ten. Therefore it has ten Sthaans (sections or chapters). In other Agams the sections are called adhyayan, shatak, pad etc. but in Sthaananga sthaan has been used in place of adhyayan (chapter). Sthaananga encapsulates hundreds of topics. Alongside profound topics related to philosophy a wide range of information about metaphysics and history is also compiled in it. Information related to religion, ethics, history, psychology, theory of karma, biology, matter, botany, astrology, earth, rivers, mountains, seas and numerous other subjects are compiled here in its unique style of numerical placement. It appears that Sthaananga and Samvayanga were written in this numerical placement style considering the numeral based classification to be very convenient in memorizing the information. This style has been popular because it encapsulates larger number of subjects within the text, making it interesting and easy to remember. In ancient times there was a tradition of stating fundamentals in numeral based style. In Buddhist Tripitaks this style has been used in Anguttar Nikaya and Puggal Panjatti. In Mahabharat, Gita and many other works of Vedic tradition this style has been used for many topics. Many topics dealt 454 455 454 455 456 455 456 457 44 45 46 45 44 45 46 47 46 45 46 4 45454545454545454 455 456 457 451 ( 16 ) 4545454 455 456 457 456 457 45414141414141414141414141414141451454545454545454545

Page #25
445 44 45 46 47 454 455 456 455 456 457 455 456 457 451 454 4 55 456 457 455 456 457 455 456 457 454 455 45 with in Sthaananga Sutra are also available in the Buddhist Anguttar Nikaya in a similar style. After an in depth study, renowned scholar Pt. Dalsukh Bhai Malavania has found that hundreds of references from Sthaananga Sutra are available with great similarity in Buddhist works. This shows that in ancient times this numerical style of classification was popular and frequently used in writing scriptures. Many references from Sthaananga Sutra are also available in other Agams in almost same form. For example Bhagavati Sutra contains six kinds of Ayubandh (bondage of karma determining life span)-jatinaam nidhattayu, gatinaam nidhattayu (6/8); four jati asheevish (8/2) etc. Detailed description of Kevali samudghat, karmabandh, sharira etc. is available in Prajnapana Sutra. Information regarding rivers, mountains, seas etc. is available in Jambudveep Prajnapti. Descriptions of Svar mandal and vachan vibhakti are given in Anuyogadvar Sutra as it is. Besides this many passages and references from Prashna Vyakaran, Dashashrutskandh, Uttaradhyayan, Jivabhigam Sutra and other scriptures are available in Sthaananga Sutra. From this it appears that Sthaananga Sutra is a taxonomical anthology. It is an anthology of various topics from other Agams classified in numerical placement style. In the detailed preface of Sthaananga Sutra Acharya Shri Devendra Muni ji has presented its comparative study with valuable references. Thus an overview of Sthaananga Sutra reveals that this Agam is a voluminous anthology. Being an anthology does not reduce its importance. In fact it enhances its usefulness and appeal making it valuable for both ordinary reader as well as profound scholars. COMMENTARY AND TRANSLATION Although Sthaananga Sutra contains a wide variety of topics but it is free of complexities and abstruseness requiring detailed explanations or elaborations. Most of the subjects are simple and easy. This must have been the reason that unlike other Agams, Niryukti or Bhaashya was not written on it by any acharya. In 1120 V. (1163 AD) Acharya Abhayadev Suri for the first time wrote a detailed Sanskrit Tika on this. He has elaborated subjects like philosophy and ascetic conduct and (17)

Page #26
5555555555555555555555555 5555555555555 Wan explained these using references from many other works. For greater clarity he has also used old and historical examples and incidents at many places. In modern times this is the most famous Sanskrit Tika available. Wherever I have used this commentary we have indicated it by the term Vritti. Besides this Acharya Shri Ghasilal ji M. has also independently written a Sanskrit commentary but that was not available to me. For my translation and elaboration the main reference work before me has been the detailed Hindi Tika written by Acharya Samrat Shri Atmaram ji M. who was a great scholar of Agams, Tikas, Bhashyas and other Agamic literature. He has employed his profound knowledge of Agams in making his Hindi Tika absorbing to read and easily comprehensible by giving lucid but authentic explanations without clouding the basic idea of the original author of the Agam. Besides his knowledge of Agams, Acharya Shri has also used his wide knowledge of other scriptures making his Hindi Tika an extremely useful key for understanding the message of Sthaananga. I have based my elaborations mainly on this, indicating its reference as Hindi Tika. Wan consonants also creeped in. In writing also, similarity in text and Original Text and aphorism numbers have been taken on the basis of Sthaananga Sutra edited by Yuvacharya Shri Madhukar Muni ji M. of Shraman Sangh. As already mentioned, there has been variations in the number of aphorisms of Agams due to different recitations at different places and different times. As these recitations were done in different Wan states the pronunciation of local dialects also had its influence. Wan Wan Wan Therefore difference in pronunciation of ya, ta, dha, ha and other Wan repetition of the same text at many places gave rise to the style of abbreviating the text. 'Java', 'Taha', 'Evam' and other such phrases were used to shorten the text by indicating the text to be repeated. This helped in memorizing the text and at the same time saving the time, labour and paper used for copying. In ancient times availability of palm leaves for writing was scarce. 555555555555555555555555555555555 (18) 55555555555555555555 Wan Wan With the easy availability of paper and printing the change in style became inevitable, and instead of abbreviated text complete and even enlarged text is in vogue. This elaborate style has the advantage that Wan the reader gets the message of the author at the spot without the need Wan Wan Wan Wan Wan

Page #27
5555555555555555555555555 of often referring to earlier chapters or another reading. This makes the understanding of the text easy. However, as most of the ancient manuscripts contain abbreviated text a new style of editing has evolved. The expanded text is not mixed with the original text but given in brackets [] with the running original text. This indicates to the reader that this part is expanded text. Although this increases the volume of the book but it makes easy reading. Yuvacharya Shri Madhukar Muni ji M. and Acharya Shri Mahaprajna ji M. have adopted this style whereas Acharya Shri Abhayadev Suri in his Vritti and Acharya Shri Atmaram ji M. in his Hindi Tika have used the old style of abbreviated text. For the convenience of readers and research scholars we have used the expanded text given by Yuvacharya Shri Madhukar Muni ji M. retaining the brackets as well as informing that this particular text is not available in ancient manuscripts. Instead of its literal translation we have given free flowing translation of the original text. For ease in understanding and keeping the language easy, at many places we have given the popular meaning and brief explanation of the original word. Besides maintaining the flow and lucidity this facilitates the reader to grasp the meaning in a single reading without any need of interruption for consulting dictionary or reference books. While consulting all available editions for elaboration we have adopted our own style. At many places where detailed explanation was required and other commentators omitted providing it, we consulted other Agams related to that subject and included the needed information. It is possible that at places such explanations have become more elaborate, but this would be convenient and edifying for the readers. They will not feel the need to consult other Agams. At many places the Sanskrit commentator has referred to examples and incidents for further clarification of the topic. But for space restrictions we used restraint in including such examples. Although this scripture requires a more detailed elaboration but we wanted to restrict it to only two volumes because in our project we still have to publish many more Agams. For this reason we have kept the elaboration brief as far as possible and wherever needed indications have been provided for consulting Hindi Tika and other available works. (19) 55555555555555555555555555555

Page #28
- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 55555 52 055555555555555555555555555555555550 Wan I also wanted to include 4-5 useful appendices, for examplealphabetical list of words, examples and incidents mentioned in the Vritti for further clarification, comparative tables of subjects repeated at different numerical placement (such as rivers, mountains, peaks etc. Jambudveep; kinds of atonement, description of self restraints etc.). But this had to be kept in abeyance due increased number of pages. of Shri Srichand Surana 'Saras' (Agra) has put in great labour editing of this work. In the English translation Shri Surendra Bothara (Jaipur) has tried to ensure that the original idea of the author of the Agam is presented in its untainted form. This is basically a lexicon. Therefore, to maintain its form each main word and other important terms have been given in Roman script along with its appropriate meaning in parenthesis in an effort to convey the basic idea. Sushravak Shri Rajkumar ji Jain (Delhi) has provided his selfless contribution by copy editing the English translation. They all deserve thanks. - The blessings of my revered Gurudev, Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj, still remain my support. The strength of his inspiration and encouragement continues to push me ahead in this pious mission of service to the Shrut (the sermon of the Jina). It is natural that he surfaces in my memory on such occasions. He used to be very happy whenever a new Agam was edited and published. He was the first to read it and bless me with these words: "Continue your services to Jinavani. Spread Mahavir's message from house to house. This is my only wish." Sushravak Shri Mahendra ji Jain of Ludhiana has given special contribution towards publication of this Agam in auspicious memory of his father Late Shri Trilokchand ji Jain 'Bhagat ji'. My special thanks to him. in The project of publication of illustrated Agams with English translation is labourious as well as cost intensive. But with liberal contributions from many devotees and Agam lovers this mission is progressing and will continue to progress. With this unwavering belief.... (20) -Pravartak Amar Muni 1555555555555 25 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55595555555952 Wan Wan Wan 457 45 57 Wan Wan Wan Wan Wan 45 Wan Wan Wan Wan 47 Wan Wan Wan

Page #29
55**tmilllllltttpuu*********lll****mikpuupuupuu 1. Shri Sthaananga Sutra with Vritti by Acharya Shri Abhayadev Suri Editor: Muni Shri Jambuvijaya ji M. [First and Second Part, 2059 V.] Published by: Atmanand Jain Sabha, Bhavanagar BIBLIOGRAPHY 2. Shri Sthaananga Sutra (Original text, Sanskrit Chhaya, meaning and elaboration in Hindi) Hindi Commentator: Jainagam Ratnakar Acharya Shri Atmaram ji M. [First and Second Part, 2032 VJ Published by: Acharya Shri Atmaram Jain Prakashan Samiti, Ludhiana 3. Sthaananga Sutra Editor-in-Chief: Yuvacharya Shri Mishrimal ji M. 'Madhukar' Commentary: P. Hiralal ji Shastri [Third edition, 2057 V.] Published by: Shri Agam Prakashan Samiti, Beawar 4. Thanam Editor and commentator: Muni Nathmal (now Acharya Shri Mahaprajna) [2033 V.] Published by: Jain Vishva Bharati, Ladnu 5. Sthaananga-Samvayang Editor: Pt. Dalsukh Bhai Malavania [1955 AD] Published by: Gujarat Vidyapeeth, Ahmedabad Note-Abbreviations of the books referred in elaborations in this book: Vritti: Sanskrit Vritti by Acharya Shri Abhayadev Suri Hindi Tika: Hindi Tika by Acharya Shri Atmaram ji M. Thanam : Elaborations and foot notes by Acharya Shri Mahaprajna ji We convey our gratitude to all scholarly editors and publishers of these works. Commendations also for Acharya Shri Devendra Muni Shodh Samsthaan, Udaipur and Prakrit Bharati Academy, Jaipur for making available Commentaries used in editing this work. (21) ********************************5

Page #30
anukramaNikA CONTENTS 3-39 prathama sthAna adhyayana sAra astitva-pada 3 IntruuuN prakIrNaka-pada pudgala svarUpa-pada aSTAdaza pApa-pada aSTAdaza pApaviramaNa-pada avasarpiNI utsarpiNI-pada Wan 5555555555))))))))))))955555555555 First Sthaan Introduction Astitva-Pad (Segment of existence) Prakirnak-Pad (Segment of miscellaneous) Pudgal Svaroop-Pad (Segment of matter) Ashtadash Paap-Pad (Segment of eighteen demerits) Ashtadash Paap Viraman-Pad (Segment of abstaining from eighteen demerits) Avasarpini Utsarpini-Pad (Segment of descending and ascending cycles of time) Vargana-Pad (Segment of categories) Bhavya-Abhavyasiddhik-Pad (Segment of worthy-unworthy of liberation) Drishti-Pad (Segment of reception) Krishna-Shuklapakshik-Pad (Segment of bright and dark-side) Leshya-Pad (Segment of complexion of soul) Siddha-Pad (Segment of liberated souls) Pudgal-Pad Jambudveep-Pad (Segment of Jambu continent) 5555555555555559)))))55555555555555555555555 vargaNA pada (24 daNDaka kathana) bhavya-abhavyasiddhika-pada dRSTi-pada kRSNa-zuklapAkSika-pada lezyA-pada 8 siddha-pada pudgala-pada jambUdvIpa-pada 27 (22)

Page #31
******************************5 mahAvIra - nirvANa - pada deva - pada nakSatra - pada pudgala - pada dvitIya sthAna adhyayana sAra prathama uddezaka dvipadAvatAra - pada kriyA-pada garhA - pada pratyAkhyAna- pada vidyA-caraNa-pada Arambha-parigraha- aparityAga-pada Arambha-parigraha-parityAga-pada zravaNa- grahaNa-adhigama - pada samA (kAlacakra) - pada unmAda - pada daNDa- pada darzana - pada phra 38 38 38 39 40-170 40 43-84 43 45 53 53 54 54 56 57 59 59 60 60 (23) Mahavir Nirvan-Pad (Segment of Mahavir's Nirvana) Dev-Pad (Segment of gods) Nakshatra-Pad 38 38 Pudgal-Pad (Segment of matter) 39 Second Sthaan 40-170 Introduction 41 43-84 43 38 First Lesson Dvipadavatar-Pad (Segment of two categories) Kriya-Pad (Segment of activity) Garha-Pad (Segment of repentance) Pratyakhyan-Pad (Segment of abstainment) Vidya-Charan-Pad (Segment of 54 knowledge and conduct) Arambh-Parigraha-AparityagPad (Segment of non-abandoning of ill-intent and tendency to possess) 45 53 3389 53 54 Arambh-Parigraha-Parityag-Pad 56 (Segment of abandoning of sinful activity and tendency to possess) Shravan-Grahan-Adhigam-Pad (Segment of attainment through listening and accepting) Sama-Pad (Segment of time cycle) Unmaad-Pad 57 59 59 (Segment of madness) Dand-Pad (Segment of indulgence in ignoble action) Darshan-Pad (Segment of faith ) 60 60

Page #32
phaphaphaphapha 2555555 5 5 5 5 5 5 595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55559552 kevalajJAna - pada (kevalajJAna) nokevalajJAna- pada parokSa-jJAna- pada dharma-pada saMyama - pada (sarAga saMyama ) vItarAga saMyama - pada kevali - kSINakaSAya vItarAga saMyama - pada dravya-pada sthAvara jIva-nikAya-pada dravya-pada sthAvara jIva- nikAya-pada dravya-pada zarIra - pada vigraha - gati-pada jIva - nikAya - pada (sUkSma- bAdara, paryApta apAryapta, 74 pariNata- apariNata) kAya-pada dizA - pada ( zubha dizA) dvitIya uddezaka vedanA-pada phra 61 64 64 66 66 68 70 76 76 77 77 78 78 80 81 81 85-100 85 (24) Keval-Jnana-Pad (Segment of omniscience) Nokeval-Jnana-Pad (Segment of knowledge other than omniscience) Paroksha-Jnana-Pad (Segment of knowledge acquired through sense organs) Dharma-Pad 61 of beings) Dravya-Pad (Segment of entity) Sharira-Pad (Segment of body) 64 64 (Segment of religion) Samyam-Pad (Segment of ascetic discipline) Vitarag Samyam-Pad (Segment 68 of discipline with detachment) Segment of Kevali KsheenKashaya Vitarag-Samyam-Pad Jiva-Nikaya-Pad (Segment of categories of beings) 66 Dravya-Pad (Segment of entity) 76 Sthavar Jiva-Nikaya-Pad 76 (Segment of immobile categories of beings) Dravya-Pad (Segment of entity) 77 Sthavar Jiva-Nikaya-Pad (Segment of immobile category 77 66 pha 74 Wan 70 pha 000888 78 78 Vigraha-Gati-Pad (Segment of oblique movement) Kaya-Pad (Segment of bodied beings) Disha-Pad (Segment of direction) 81 Second Lesson 85-100 Vedana-Pad (Segment of suffering) 85 Wan phra 81 pha Wan Wan phra pha Wan phra Wan Wan Wan

Page #33
gati-Agati pada daNDaka-mArgaNA-pada adho'vadhijJAna-darzana-pada dezataH-sarvataH-zravaNAdi-pada zarIra-pada tRtIya uddezaka zabda-pada pudgala-pada indriya-viSaya-pada 101-146 101 102 106 AcAra-pada (pA~ca AcAra) pratimA-pada 107 107 Gati-Aagati-Pad 86 (Segment of birth from and to) Dandak-Margana-Pad (Segment 88 of sub-classes in dandaks) Adho-Avadhi-Jnana-Darshan-Pad 92 (Segment of adho-avadhi-jnanadarshan) Deshatah-Sarvatah-Shravanadi-Pad 96 (Segment of partial and complete listening etc.) Sharira-Pad (Segment of body) 99 Third Lesson 101-146 Shabd-Pad (Segment of sound) 101 Pudgal-Pad (Segment of matter) 102 Indriya-Vishaya-Pad (Segment 106 of subjects of sense organs) Achar-Pad (Segment of conduct) 107 Pratima-Pad 107 (Segment of special codes) Samayik-Pad 111 (Segment of samayik) Janma-Maran-Pad (Segment of birth and death) Garbhasth-Pad 112 (Seginent of embryonic state) Sthiti-Pad (Segment of state) 113 Ayu-Pad (Segment of life span) 113 Karma-Pad (Segment of karma) 114 Kshetra-Pad (Segment of area) 115 Varshdhar Parvat-Pad 117 (Segment of varshdhar mountain) Guha-Pad 120 Koot-Pad (Segment of peaks) 120 sAmAyika-pada 111 janma-maraNa-pada (janma aura mRtyu ke 111 / anusAra bhinna-bhinna zabdoM kA prayoga) garbhastha-pada (garbha meM rahe hue manuSya evaM 112 tiryaMca kI bhinna-bhinna gatividhiyoM kA kathana) sthiti-pada 113 Ayu-pada 113 karma-pada 114 kSetra-pada (jambUdvIpa kI bhaugolika sthiti) 115 varSadhara parvata-pada 117 120 guhA-pada kUTa-pada 120 (25)

Page #34
mahAdraha-pada 122 mahAnadI-pada 123 prapAtadraha-pada 124 mahAnadI-pada 126 kAlacakra-pada 127 zlAkA-puruSa-vaMza-pada 128 zlAkA-puruSa-pada 129 kAlAnubhAva-pada 130 candra-sUrya-pada 131 99555555555555555555555555))))))))))))))))) Mahadrah-Pad (Segment of great lakes) Mahanadi-Pad (Segment of great rivers) Prapatdrah-Pad (Segment of waterfall-lakes) Mahanadi-Pad (Segment of great rivers) Kaal-Chakra-Pad (Segment of time cycle) Shalaka-Purush-Vamsh-Pad 128 (Segment of lineage of epoch makers) Shalaka-Purush-Pad 129 (Segment of epoch makers) Kaalanubhava-Pad (Segment of time-experience) Chandra-Surya-Pad (Segment of moon and sun) Nakshatra-Pad (Segment of constellations) Nakshatra-Dev-Pad (Segment of gods of constellations) Mahagraha-Pad (Segment of great planets) Jambudveep-Vedika-Pad (Segment of plateau of Jambu continent) Lavan-Samudra-Pad (Segment of Lavan sea) Dhatakikhand-Pad (Segment of Dhatakikhand) Pushkaravar Dveep-Pad (Segment of Pushkaravar continent) Indra-Pad (Segment of overlords of gods) nakSatra-pada 131 nakSatra-deva-pada 132 mahAgraha-pada 133 jambUdvIpa-vedikA-pada 134 lavaNasamudra-pada 134 dhAtakISaNDa-pada 134 puSkaravaradvIpa-pada 141 indra-pada (10 asurakumAroM ke 20 indra) 143 / 143 (26)

Page #35
16 vANavyantara devoM ke 32 indra 143 vimAna-pada 145 146 deva-pada caturtha uddezaka jIvAjIva-pada 147-170 147 karma-pada (karmabandha aura karmaphala bhoga) 152 153 Atma-niryANa-pada (zarIra tyAga kI sUkSma gati) kSaya-upazama-pada 154 aupamika-kAla-pada pApa-pada 156 32 Indras of 16 Vanavyantar devs 143 (Interstitial gods) Viman-Pad 145 (Segment of celestial vehicles) Dev-Pad (Segment of gods) 146 Fourth Lesson 147-170 Jivajiva-Pad (Segment of the 147 living and the non-living) Karma-Pad (Segment of 152 karma : bondage and suffering) Atma-Niryan-Pad 153 (Segment of departure of soul) Kshaya-Upasham-Pad (Segment 154 of destruction and pacification) Aupamik-Kaal-Pad (Segment 155 of metaphoric time scale) Paap-Pad 156 (Segment of demerit or sin) Jiva-Pad (Segment of the being) 157 Maran-Pad (Segment of death) 158 Lok-Pad 161 (Segment of occupied space) Bodhi-Pad 162 (Segment of enlightenment) Moha-Pad 162 (Segment of attachment) Karma-Pad (Segment of karma) 162 Murchchha-Pad 164 (Segment of delusion) Aradhana-Pad 164 (Segment of spiritual practice) Tirthankar-Varna-Pad 165 (Segment of complexion of Tirthankars) Purvavastu-Pad 166 (Segment of sections of Purvas) jIva-pada maraNa-pada loka-pada 157 158 161 bodhi-pada 162 moha-pada 162 karma-pada mUrchA-pada 164 ArAdhanA-pada 164 tIrthakara-varNa-pada 165 pUrvavastu-pada 166 (27) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #36
phra Wan 555 nakSatra - pada samudra - pada deva--pada pApa karma pada -J pudgala - pada tRtIya sthAna adhyayana sAra prathama uddezaka indra- pada vikurvaNA-pada saMcita-pada paricAraNA- pada maithuna - prakAra-da yoga- pada karaNa-pada AyuSya-pada gupti- agupti - pada daNDa-pada ga- pada pratyAkhyAna - pada upakAra- pada puruSajAta-pada matsya-pada 166 166 167 168 169 171-318 171 173-214 173 173 175 175 177 177 178 179 181 182 182 183 183 184 186 Nakshatra-Pad (Segment of constellations) Samudra-Pad (Segment of seas ) Dev-Pad (Segment of gods) Paap-Karma-Pad (Segment of demeritorious karmas) Pudgal-Pad (Segment of matter) 169 Third Sthaan 171-318 Introduction 172 173-214 First Lesson Indra-Pad (Segment of overlords) 173 Vikriya-Pad (Self-mutation) Sanchit-Pad (Segment of collectivity) Pratyakhyan-Pad (Segment of abstainment ) Upakar-Pad (Segment of beneficence) 166 166 167 168 Paricharana-Pad (Segment of sexual gratification) Maithun-Prakar-Pad (Segment of types of copulation) Yoga-Pad (Segment of association) 177 Karan-Pad (Segment of means) 178 Ayushya-Pad 179 (Segment of life span) Gupti-Agupti-Pad (Segment of restraint and irrestraint) Dand-Pad (Segment of evil-tendency) Garha-Pad (Segment of reproach) 182 183 173 phra 175 Wan 5 Wan 5 5 5 175 177 181 182 183 Purushajaat-Pad (Segment of man) 184 Matsya-Pad (Segment of fish) 186 5 5 5 5 5 5 5 5 5 Wan 5 5 Wan 5 5 5 Wan phra (28) phaphaphaphaphaphaphaphaphapha 5 Wan Wan Wan

Page #37
%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya pakSi-pada parisarpa-pada strI-pada puruSa-pada napuMsaka-pada tiryagyonika-pada lezyA-pada 187 187 188 188 189 189 190 tArArUpa-calana-pada 192 deva-vikriyA-pada 192 andhakAra-udyota Adi-pada 193 duSpratikAra-pada 196 vyativrajana-pada Pakshi-Pad (Segment of birds) 187 Parisarp-Pad (Segment of reptiles) 187 Stree-Pad (Segment of females) 188 Purush-Pad (Segment of males) 188 Napunsak-Pad (Segment of neuters) 189 Tiryagyonik-Pad (Segment of animals) 189 Leshya-Pad 190 (Segment of soul-complexion) Tararup-Chalan-Pad 192 (Segment of form and fall of stars) Dev-Vikriya-Pad 192 (Segment of self-mutation of gods) Andhakar-Udyot Aadi-Pad 193 (Segment of darkness, light etc.) Dushpratikar-Pad 196 (Segment of difficult recompense) Vyativrajan-Pad 199 (Segment of crossing) Kaal-Chakra-Pad 200 (Segment of time cycle) Achchhinna Pudgal-Chalan-Pad 200 (Segment of movement of attached particle) Upadhi-Pad 201 (Segment of means of sustenance) Parigraha-Pad 202 (Segment of possession) Pranidhan-Pad 202 (Segment of concentration) Yoni-Pad (Segment of womb) 204 Trinavanaspati-Pad 206 (Segment of gramineous plants) Tirth-Pad (Segment of pilgrimage) 206 Kaal-Chakra-Pad 207 (Segment of time cycle) kAlacakra-pada 200 acchinna pudgala-calana-pada 200 upadhi-pada 201 parigraha-pada 202 praNidhAna-pada 202 204 yoni-pada tRNavanaspati-pada 206 tIrtha-pada kAlacakra-pada 206 207 - (29)

Page #38
E 5 %%% % %% %%%%%% %%%%%% % %%%% %% zalAkApuruSa-vaMza-pada 209 zalAkApuruSa-pada AyuSya-pada 210 yonisthiti-pada 211 212 naraka-pada sama-pada samudra-pada vimAna-pada 212 214 deva-pada 214 prajJapti-pada 214 B9555555555555555555555555555555))))))))) dvitIya uddezaka loka-pada deva-pariSada-pada 215-241 215 215 Shalaka-Purush-Vamsh-Pad 209 (Segment of lineage of epoch makers) Shalaka-Purush-Pad 209 (Segment of epoch makers) Ayushya-Pad (Segment of life span) Yonisthiti-Pad 210 (Segment of productive life) Narak-Pad (Segment of hell) 211 Sam-Pad (Segment of equality) 212 Samudra-Pad (Segment of seas) 212 Vimaan-Pad 214 (Segment of celestial vehicles) Dev-Pad 214 (Segment of divine beings) Prajnapti-Pad 214 (Segment of explanatory texts) Second Lesson 215-241 Lok-Pad (Segment of universe) 215 Dev-Parishad-Pad (Segment of divine assembly.) Yaam-Pad (Segment of division of a day) Vayah-Pad (Segment of age) 220 Bodhi-Pad (Segment of enlightenment) Moha-Pad (Segment of perversion) 221 Pravrajya-Pad 221 (Segment of ascetic-initiation) Nirgranth-Pad (Segment of accomplished ascetics) Shaiksh-Bhumi-Pad 224 (Segment of period of training) Therabhurr.i-Pad 226 (Segment of class of senior ascetic) / yAma-pada vayaH-pada bodhi-pada 221 moha-pada pravrajyA-pada nirgrantha-pada 223 zaikSabhUmi-pada dherabhUmi-pada 226 (30)

Page #39
puumitittmitmi*tmimimimimimimimittmit************5 sumana - durmanAdi - pada [ manovRtti ke anukUla 226 mAnava caritra kA vizleSaNa ] garhita-sthAna- pada prazasta-sthAna- pada jIva vargIkaraNa-pada loka-sthiti-pada dizA - pada trasa-sthAvara - pada acchedya-Adi-pada duHkha - pada tRtIya uddezaka AlocanA- pada (AlocanA nahIM karane va karane ke kAraNa) zrutadhara - pada upadhi-pada Atma-rakSaka-pada vikaTa - datti-pada visaMbhoga - pada anujJAdi-pada vacana-pada mana-pada 233 233 234 234 235 236 236 237 242-276 242 244 245 246 246 247 248 249 249 (31) Suman - Durmanadi-Pad (Segment of good tempered, bed tempered etc.) Garhit-Sthaan-Pad (Segment of condemned places) Prashast-Sthaan-Pad (Segment of glorious places) Jiva Vargikaran-Pad (Segment of classification of beings) Lokasthiti-Pad (Segment of structure of universe) Disha-Pad (Segment of directions) Tras-Sthavar-Pad (Segment of mobile and immobile) Achchhedyadi-Pad 226 233 233 phra 234 234 235 236 (Segment of impenetrability etc.) Duhkha-Pad (Segment of misery) 237 Third Lesson 242-276 236 Alochana-Pad (Segment of criticism) Shrutdhar - Pad (Segment of scholar of scriptures) Upadhi-Pad (Segment of means of spiritual sustenance) Atmarakshak-Pad (Segment of 246 242 244 spiritual protectors) Vikat-Datti-Pad (Segment of potable water) Visambhog-Pad (Segment of ostracizing) Anujradi-Pad (Segment of approval) Vachan-Pad (Segment of speech) 249 Manah-Pad (Segment of mind) 249 245 246 247 248

Page #40
vRSTi-pada (alpavRSTi evaM mahAvRSTi ___ ke kAraNa) 250 adhunopapanna-deva-Agamana-pada deva-manaHsthiti-pada vimAna-pada dRSTi-pada durgati-sugati-pada tapaHpAnaka-pada ))))))))))))))))))))))))55555555555 piNDaiSaNA-pada avamodarikA-pada Vrishti-Pad 250 (Segment of rain-cause of light and heavy rainfall) Adhunopapanna-Dev-Aagaman-Pad 251 (Segment of coming of newborn gods) Dev-Manahsthiti-Pad 255 (Segment of mental state of gods) Vimaan-Pad 257 (Segment of celestial vehicle) Drishti-Pad (Segment of perception/faith) Durgit-Sugati-Pad (Segment 259 of good and bad realms of birth) Tapahpaanak-Pad (Segment of 260 drink during austerities) Pindaishana-Pad (Segment of search for food) Avamodarika-Pad (Segment of curtailment) Nirgranth-Charya-Pad (Segment of ascetic praxis) Shalya-Pad (Segment of thorn) Bhikshu-Pratima-Pad (Segment of bhikshu-pratima) Karmabhumi-Pad (Segment of land of endeavour) Darshan-Pad (Segment of perception/faith) Vyavasaya-Pad (Segment of pursuit) Arth-Yoni-Pad 267 (Segment of acquisition of wealth) Pudgal-Pad (Segment of matter) 269 Narak-Pad (Segment of hell) 269 Mithyatva-Pad (Segment of misdeeds) 270 nirgrantha-caryA-pada 0555555555555555555555555555555555555555555555555 262 263 zalya-pada bhikSu-pratimA-pada 263 karmabhUmi-pada 265 darzana-pada vyavasAya-pada artha-yoni-pada 267 pudgala-pada naraka-pada mithyAtva-pada 269 269 270 )) Wan ) (32)

Page #41
dharma-pada upakrama-pada 272 273 273 vaiyAvRtyAdi-pada 273 trivarga-pada 274 274 zramaNa-upAsanA-phala caturtha uddezaka pratimA-pada 274 277-318 277 kAla-pada vacana-pada 278 279 prajJApanA-samyak-pada 279 Dharma-Pad (Segment of virtues) 272 Upakram-Pad (Segment of commencement) Vaiyavritya-Pad 273 (Segment of service) Trivarg-Pad (Segment of three classes) Fruits of ascetic practice 274 Forth Lesson 277-318 Pratima-Pad (Segment of 277 special ascetic codes) Kaal-Pad (Segment of time) 278 Vachan-Pad 279 (Segment of grammatical number, gender and tense) Prajnapana-Samyak-Pad 279 (Segment of explanation) Vishodhi-Pad (Segment of expiation) 280 Aradhana-Pad (Segment of 280 endeavour for liberation) Sanklesh-Asanklesh-Pad 282 (Segment of perturbed and unperturbed state of mind) Atikramadi-Pad 282 (Segment of violation etc.) Prayashchit-Pad 283 (Segment of atonement) Akarma-Bhumi-Pad 284 (Segment of land of no work) Varsh-Pad (Segment of varsh) 284 Varshdhar-Parvat-Pad 284 (Segment of Varshdhar mountain) Mahadrah-Pad 285 (Segment of great lakes) vizodhi-pada ArAdhanA-pada 280 280 saMkleza-asaMkleza-pada atikramAdi-pada prAyazcitta-pada akarmabhUmi-pada varSa-(kSetra)-pada varSadhara-parvata-pada 284 mahAdraha-pada 285 (33)

Page #42
phaphaphaphaphaphaphaphaphaphapha Wan titttt*************************SS nadI-pada dhAtakISaNDa - puSkaravara-pada bhUkampa - pada (bhUkampa ke mukhya kAraNa ) devasthiti-pada prAyazcitta-pada ayogyatA--pada mANDalika - parvata-pada mahatimahAlaya-pada kalpasthiti-pada zarIra - pada pratyanIka - pada mAtR-pitR - aMga-pada manoratha- pada pudgala - pratighAta - pada cakSuH- pada abhisamAgama-pada Rddhi-pada' gaurava-pada karaNa-pada dharma - svarUpa - pada (dharma ke tIna aMga) 285 Nadi-Pad (Segment of river) 287 287 289 290 292 293 293 293 295 296 299 299 301 301 302 303 305 305 305 (34) Dhatakikhand-Pushkarvar - Pad 287 (Segment of Dhatakikhand-Pushkarvar) Bhukamp-Pad (Segment of earthquake) Dev-Sthiti-Pad (Segment of life span of gods) Prayaschit-Pad (Segment of atonement) Ayogyata-Pad (Segment of disqualification) Mandalik-Parvat-Pad (Segment of circular mountains) Mahatimahalaya-Pad (Segment of the greatest) Kalpasthiti-Pad (Segment of praxis observation) Sharir-Pad (Segment of body) Pratyaneek-Pad 285 287 289 290 292 293 293 293 295 296 (Segment of non-conformist ) Matri-Pitri-Anga-Pad (Segment of anatomical inheritance from parents): Manorath-Pad (Segment of wish) 299 Pudgal-Pratighat-Pad (Segment 301 of slowing down of matter) Chakshu-Pad (Segment of vision) 301 Abhisamagam-Pad (Segment 299 302 of right knowledge) Riddhi-Pad (Segment of wealth) 303 Gaurav-Pad (Segment of conceit) 305 Karan-Pad (Segment of rituals) 305 Dharma-Swaroop-Pad 305 (Segment of form of religion) 2 59595 55 5 5 5 5 5 5 5 55 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 555555559555559555552 Wan Wan Wan tmilllillltmi **********tmimitmimimitimimimimimimipuumiyi phra .

Page #43
phrafa phrafa phra jJa-ajJa-pada anta-pada jina - pada lezyA - pada maraNa-pada azraddhAvAn parAbhava pada - vijaya-pada zraddhAvAn pRthvI valaya-pada vigrahagati-pada kSINa-moha-pada nakSatra-pada tIrthaMkara - pada graiveyaka-vimAna- pada pApakarma - pada pudgala - pada caturtha sthAna adhyayana sAra prathama uddezaka antakriyA-pada fafa 306 306 307 307 308 309 399 312 312 314 314 314 315 317 317 319-598 319 321-398 321 (35) Jna-Ajna-Pad (Segment of awareness and unawareness) Ant-Pad (Segment of of reincarnation-movement) comprehension) Jina-Pad (Segment of Jina) Leshya-Pad (Segment of complexion of soul) Maran-Pad (Segment of death) 308 Ashraddhavan-Parabhav-Pad 309 (Segment of defeat of non-believer) Shraddhavan-Vijaya-Pad (Segment of victory of the believer) Prithvi-Valaya-Pad (Segment of rings around earth) Vigraha-Gati-Pad (Segment 306 306 First Lesson Ant-Kriya-Pad (Segment of ant-kriya) 307 307 311 312 Ksheen-Moha-Pad (Segment of 314 destruction of moha karma) Nakshatra-Pad (Segment of constellations) Tirthankar-Pad 312 314 (Segment of Tirthankar) Graiveyak-Viman-Pad (Segment 315 of Graiveyak celestial vehicles) Paap-Karma-Pad (Segment of 317 demeritorious karmas) Pudgal-pad (Segment of matter) 317 Fourth Sthaan 319-598 Introduction 314 320 321-398 321

Page #44
35555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FB 340 348 5555$$$ 555555555 55555555555555$ $$$$$$$$$$ $55555$ $ unnata-praNata-pada (unnata-praNata ke 324 Unnat-Pranat-Pad 324 dasa vikalpa) (Segment of superior and inferior) Rju-vakra-pada (Rju-vakra ke dasa vikalpa) 330 / Riju-Vakra-Pad 330 (Segment of straight and crooked) bhikSu-bhASA-pada 335 Bhikshu-Bhasha-Pad 335 (Segment of ascetic speech) zuddha-azuddha vastra-pada 336 Shuddha-Ashuddha Vastra-Pad 336 (Segment of pure and impure cloth) suta-pada Sut-Pad (Segment of son) satya-asatya-pada (dasa vikalpa) 340 Satya-Asatya-Pad (Segment of truth and lie) zuci-azuci-pada (dasa vikalpa) 344 Shuchi-Ashuchi-Pad (Segment of clean and unclean) koraka-pada Korak-Pad (Segment of bud) bhikSAka-pada 349 Bhikshaak-Pad (Segment of alms eater) tRNa-vanaspati-pada 351 Trina-Vanaspati-Pad (Segment of gramineous plants) adhunopapanna-nairayika-pada 352 Adhunopapanna-Nairayik-Pad 352 (Segment of newborn infernal beings) saMghATI-pada 353 Sanghati-Pad (Segment of Sari) 353 dhyAnasvarUpa-pada Dhyana Svaroop-Pad (Segment of mental state) devasthiti-pada 361 Dev-Sthiti-Pad (Segment of status of gods) saMvAsa-pada Samvas-Pad (Segment of sexual gratification) kaSAya-pada Kashaya-Pad (Segment of passions) karma-prakRti-pada 366 Karma-Prakriti-Pad (Segment of karma-species) a555555$$$$$$$$$$$ $$$$$$$$$ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 353 362 - (36) Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting m

Page #45
pratimA-pada 367 astikAya-pada 368 Ama-pakva-pada 369 369 satya-mRSA-pada 370 praNidhAna-pada 370 ApAta-saMvAsa-pada 371 372 varNya-pada lokopacAra-vinaya-pada 373 svAdhyAya-pada 375 Pratima-Pad 367 (Segment of special codes) Astikaya-Pad (Segment of 368 agglomerative entity) Aam-Pakva-Pad (Segment of ripe mango) Satya-Mrisha-Pad (Segment of 370 truth and untruth) Pranidhan-Pad 370 (Segment of concentration) Aapaat-Samvas-Pad (Segment 371 of introduction and living together) Varjya-Pad (Segment of faults) 372 Lokopachar-Vinaya-Pad 373 (Segment of social modesty) Svadhyaya-Pad 375 (Segment of study) Lok-Paal-Pad 377 (Segment of guardian dieties) Pramaan-Pad (Segment of 380 standard of measurement) Mahattari-Pad (Segment of principal goddesses) Dev-Sthiti-Pad 381 (Segment of life span of gods) Samsar-Pad 382 (Segment of the world) Drishtivada-Pad 382 (Segment of Drishtivada) Prayashchit-Pad 383 (Segment of atonement) Kaal-Pad (Segment of time) 385 lokapAla-pada (deva vyavasthA darzana) 377 pramANa-pada 380 mahattari-pada 381 devasthiti-pada saMsAra-pada dRSTivAda-pada prAyazcitta-pada 383 kAla-pada 385 (37) ))))) e ma )) ))))))) )))) )) ) ))

Page #46
phrafa phra phra pudgala - pariNAma- pada cAturyAma pada durgati-sugati-pada karmAza-pada hAsyotpatti-pada aMtara- pada bhRtaka - pada pratisevi-pada agramahiSI-pada vikRti - pada gupta-agupta-pada avagAhanA-pada prajJapti - pada dvitIya uddezaka pratisaMlIna-apratisaMlIna-pada dIna- adIna-pada Arya-anArya - pada (17 pada) vRSabha - jAti-pada (vRSabha ke sAtha tulanAtmaka cAra pada) 385 386 387 388 388 389 389 390 390 395 396 398 398 399 - 486 399 400 406 413 (38) Pudgal-Parinam-Pad (Segment 385 of transformation of matter) Chaturyaam-Pad (Segment of four dimensional religion) Durgati-Sugati-Pad (Segment of good and bad realms of birth) Karmansh-Pad (Segment of fraction of karmas) Hasyotpatti-Pad (Segment of origin of laughter) Antar- Pad (Segment of difference) 389 Bhritak-Pad (Segment of servant) 389 Pratisevi-Pad (Segment of errant ) 390 Agramahishis-Pad 390 (Segment of chief queens) Vikriti-Pad (Segment of degeneration) Gupta-Agupta-Pad (Segment of concealed and open) Avagahana-Pad (Segment of occupation) Prajnapti-Pad (Segment of elaboration) Second Lesson (Segment of counter-engrossment) Deen-Adeen-Pad 386 (Segment of poor and non-poor) Arya-Anarya-Pad (Segment of noble and ignoble) (seventeen statement) Vrishabh-Jati-Pad (Segment of breed of bull) 387 388 388 395 396 398 399-486 Pratisamlinata-Apratisamlinata-Pad 399 398 400 406 413 pha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 5 5 5 5 5 5 5959595959595959595959595955555955555559595959555552 Wan Wan Wan Wan Wan Wan Wan Wan Wan

Page #47
955555555555555555 ;)))) ))) vRSabha-kula-pada (do pada) 415 vRSabha-bala-pada 417 hasti-pada (cAra pada) hasti-lakSaNa kI saMgrahaNI gAthAe~ 418 421 vikathA-pada kathA-pada 423 424 kRza-dRr3ha-pada 428 atizeSa-jJAna-darzana-bAdhaka-sAdhaka-pada 430 Vrishabh-Kula-Pad 415 (Segment of breed of bull) Vrishabh-Bal-Pad 417 (Segment of strength of bull) Hasti-Pad (Segment of elephant) 418 Collative verses of characteristic 421 of elephant Vikatha-Pad (Segment of gossip) 423 Katha-pad 424 (Segment of religious discourse) Krish-Dridha-Pad 428 (Segment of weak and strong) Atishesh-Jnana-Darshan- 430 Badhak-Sadhak-Pad (Segment of attainning and not attaining miraculous knowledge and perception/faith) Svadhyaya-Pad (Segment of study) 432 Lok-Sthiti-Pad 435 (Segment of structure of universe) Purush-Bhed-Pad 435 (Segment of types of man) Atma-Pad (Segment of the self) 435 Garha-Pad (Segment of reproach) 437 Nigraha-Pad (Segment of restraint) 438 Riju-Vakra-Marg-Pad (Segment 438 of straight and oblique path) Kshem-Aksem-Pad (Segment 439 of placid and disturbed) Vaam-Dakshin-Pad 441 (Segment of right and left) Nirgranth-Nirgranthi-Alaap-Pad 446 (Segment of talk between male and female ascetics) svAdhyAya-pada lokasthiti-pada 432 435 puruSa-bheda-pada 435 Atma-pada gardA-pada alamastu (nigraha) pada Rju-vakra-mArga-pada 435 437 438 438 kSema-akSema-pada 439 vAma-dakSiNa-pada 441 nirgrantha-nirgranthI-AlApa-pada 446 (39) 55555555551)))))))))))))))))) ))))

Page #48
tamaskAya-pada 446 446 doSa-pratiSevi-pada 449 jaya-parAjaya-pada 449 mAyA-pada mAna-pada lobha-pada saMsAra-pada AhAra-pada karmAvasthA-pada 451 452 453 454 454 455 saMkhyA-pada 459 459 461 kUTa-pada kAlacakra-pada 461 a555555555 5 5 $$$$$$$$$ $$ $$$$$ 555555555555555555555 Tamaskaya-Pad (Segment of darkness) Dosh-Pratisevi-Pad (Segment of the errant) Jaya-Parajaya-Pad (Segment of victory and defect) Maya-Pad (Segment of deceit) 451 Maan-Pad (Segment of conceit) 452 Lobh-Pad (Segment of greed) 453 Samsar-Pad (Segment of world) 454 Ahar-Pad (Segment of food) 454 Karmavastha-Pad (Segment of state of karma) Sankhya-Pad (Segment of number) Koot-Pad (Segment of peaks) 461 Kaal Chakra-Pad 461 (Segment of cycle of time) Mahavideh-Pad 462 (Segment of mahavideh) Shalaka Purush-Pad (Segment of epoch makers) Mandar-Parvat-Pad 465 (Segment of Mandar mountain) Dhatkikhand-Pushkarvar-Pad 465 (Segment of Dhatkikhand-Pushkarvar) Dvar-Pad (Segment of gateway) 466 Antar-Dveep-Pad (Segment of middle islands) Northern 28 middle islands 470 Mahapatal Kalash-Pad 471 (Segment of Mahapatal kalash) 555555555 55555 $ $$ $$ $$ $$$ $$$$ 55 5555 5555555555555555a mahAvideha-pada 462 zalAkA-puruSa-pada 464 464 mandara-parvata-pada 465 dhAtakISaNDa-puSkaravara-pada 465 466 dvAra-pada antadvIpa-pada (dakSiNadizAvartI 28 dvIpa) 467 467 470 uttaradizAvartI 28 antadvIpa mahApAtAla kalaza-pada 471 (40) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #49
AvAsa-parvata-pada 472 jyotiSa-pada dvAra-pada dhAtakISaNDa-puSkaravara-pada 473 474 474 nandIzvara dvIpa-pada 475 nandA puSkariNiyA~ ratikara parvata-pada 482 485 satya-pada AjIvika tapa-pada 485 saMyamAdi-pada 486 Avas-Parvat-Pad 472 (Segment of abode mountains) Jyotish-Pad (Segment of astrology) 473 Dvar-Pad (Segment of gateway) 474 Dhatkikhand-Pushkarvar-Pad 474 (Segment of Dhatkikhand-Pushkarvar) Nandishvar Dveep-Pad 475 (Segment of Nandishvar dveep) Nanda Pushkarinis 479 (Delightful lakes) Ratikar Parvat-Pad 482 (Segment of Ratikar mountain) Satya-Pad (Segment of truth) 485 Ajivik-Tap-Pad 485 (Segment of penance of ajiviks) Samyamadi-Pad 486 (Segment of discipline etc.) Third Lesson 487-598 Krodh-Pad (Segment of anger) 487 Bhaava-Pad (Segment of sentiments) 488 Rut-Rupa-Pad 489 (Segment of voice and appearance) Pritik-Apritik-Pad (Segment of 490 friendship and animosity) Upkar-Pad (Segment of Generosity) 493 Ashvaas-Pad (Segment of rest) 493 Udit-Astamit-Pad 495 (Segment of rise and fall) Yugma-Pad 495 (Segment of set of numbers) Shoor-Pad (Segment of brave) 497 Uchch-Neech-Pad 498 (Segment of high and low) tRtIya uddezaka krodha-pada bhAva-pada ruta-rUpa-pada 487-598 487 488 489 prItika-aprItika-pada 490 493 upakAra-pada AzvAsa-pada udita-astamita-pada 493 495 yugma-pada 495 zUra-pada ucca-nIca-pada 497 498 (41) Wan 155 )))) )))))) ) ))) )) ))

Page #50
phaphaphaphaphaphaphapha Wan phaphaphaphaphaphapha lezyA - pada yukta - ayukta - pada (cAra bhaMga ) yugya-pada (cAra bhaMga) sArathI - pada yukta-ayukta-azva - pada yukta-ayukta- gaja-pada patha - utpatha - pada rUpa-zIla - puSpa-pada jAti-pada kula- pada bala-pada rUpa-pada zruta-pada zIla - pada AcArya-phala- pada vaiyAvRtya-pada artha- mAna-pada gaNa-arthakara - pada AcArya-pada aMtevAsI - pada mahatkarma - alpakarma-nirgrantha- pada 498 499 502 505 506 509 511 512 513 515 517 518 - 520 520 521 521 522 523 525 527 528 (42) Leshya-Pad (Segment of complexion of soul) Yukta-Ayukta-Pad (Segment of with and without) Yugya - Pad (Segment of pairs) 502 Sarathi-Pad (Segment of charioteer) 505 Yukta-Ayukta-Ashva-Pad 506 (Segment of equipped and non-equipped horse) Yukta-Ayukta-Gaja-Pad (Segment of equipped and non-equiped elephant) Path-Utpath-Pad (Segment of right and wrong path) Rupa-Sheel-Pushpa-Pad (Segment of appearance, character and flower) Jati-Pad (Segment of caste) 513 Kula-Pad (Segment of lineage) 515 Bal-Pad (Segment of strength ) 517 Rupa-Pad (Segment of beauty) 518 Shrut-Pad (Segment of scriptures) 520 Sheel-Pad (Segment of character) 520 Acharya-Phal-Pad 521 (Segment of acharya and fruit) Vaiyavritya-Pad (Segment of service) Arth-Maan-Pad (Segment of money and pride) Gana-Arthakar-Pad 498 499 509 511 512 521 522 523 (Segment of worker for religious organization) 528 Acharya-Pad (Segment of preceptor) 525 Antevasi-Pad (Segment of disciple) 527 Mahatkarma-AlpakarmaNirgranth-Pad (Segment of ascetics with long and short duration of karmic bondage) tmilllktmimimimimimimimimittmilll************** phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan

Page #51
picuttitlll***********************mitti mahAkarma- alpakarma-zramaNopAsaka-pada mahAkarma- alpakarma - zramaNopAsikA-pada zramaNopAsaka prakAra- pada devagamana - bAdhaka-sAdhaka kAraNa-pada andhakAra - udyotAdi ke cAra kAraNa - pada duHkhazayyA -- pada sukhazayyA-pada avAcanIya - vAcanIya - pada bharaNa-poSaNa - puruSa - pada durgata-sugata- puruSa - pada tamaH - jyoti - pada parijJAta-aparijJAta-pada ihArtha- parArtha- pada hAni-vRddhi-pada 530 531 533 535 540 545 547 553 553 554 556 557 559 560 (43) Mahatkarma-AlpakarmaShramanopasak-Pad (Segment of ascetics with long and short duration of karmas) Mahatkarma-AlpakarmaShramanopasika-Pad (Segment of ascetics with long and short duration of karmas) Shramanopasak Prakar-Pad (Segment of types of shramanopasaks) Devagaman-Baadhak-Saadhak 535 Karan-Pad (Segment of reasons for coming and not coming of gods) Andhakar-Udyot Aadi-Pad (Segment of darkness, light etc.) Duhkhashayya-Pad (Segment of bed of misery) Sukhashayya-Pad (Segment of bed of happiness) Avaachaniya-Vaachaniya - Pad (Segment of qualification of preaching) Bharan-Poshan-Purush-Pad (Segment of livelihood of man) Durgat-Sugat-Purush-Pad (Segment of bad or good state) Tamah-Jyoti-Pad (Segment of darkness and light) Parijnat-Aparijnat-Pad (Segment of knowledgeable and unknowledgeable) Iharth-Pararth-Pad (Segment of this and the next birth) Haani-Vriddhi-Pad (Segment of loss and gain) 530 531 533 540 545 547 553 553 554 556 557 559 *******************ttt********** 560 .

Page #52
phra 255555 5 5 5 5 5 595555959595959555 5 55955 5 55 55 5 5 555 5555952 AkIrNa- khaluMka- pada jAti-pada kula- pada bala - pada rUpa-pada siMha - zRgAla- pada sama-pada dvizarIra-pada sattva-pada pratimA-pada zarIra-pada spRSTa-pada tulya- pradeza - pada no supazya-pada indriyArtha-pada aloka- agamana-pada jJAta-pada hetu - pada saMkhyAna - pada andhakAra- udyota-pada pariziSTa 562 564 566 569 570 571 572 573 574 574 577 578 579 580 580 581 582 584 598 598 599-608 (44) Aakirna-Khalunk-Pad (Segment of tame and stubborn) Jati-Pad 566 (Segment of maternal lineage) Kula-Pad (Segment of beauty ) Bal-Pad (Segment of strength) 569 Rupa-Pad (Segment of beauty) 570 Simha-Shrigaal-Pad 571 (Segment of lion and jackal) Sam-Pad (Segment of similarity) 572 Dvisharira-Pad 573 562 (Segment of two bodies) Sattva-Pad (Segment of courage) 574 Pratima-Pad (Segment of 574 564 special codes and resolutions) Sharira-Pad (Segment of body) 577 Sprisht-Pad 578 (Segment of pervasion) Tulya-Pradesh-Pad (Segment of equal space-points ) No Supashya-Pad (Segment of not ordinarily visible) Indriyarth-Pad (Segment of function of sense organs) Alok-Agaman-Pad (Segment of mathematics) Andhakar-Udyot-Pad (Segment of darkness and light) Appendix 579 580 580 (Segment of absence of movement in unoccupied space) Jnata-Pad (Segment of example) 582 Hetu-Pad (Segment of cause) Samkhyan-Pad 584 581 598 Wan 599-608 598 Wan pha Wan phaphaphaphaphapha Wan Wan Wan phra phra Wan Wan 5

Page #53
OM namo samaNassa bhagavao mahAvIrassa Om Namo Samanassa Bhagavao Mahavirassa paMcamagaNahara-sirisuhammasAmiviraiyaM taiyaM aMgaM ThANaM paMcamagaNadhara-zrIsudharmAsvAmiviracitatRtIyaaMga sthAnAMga The third Anga Agam by the fifth Ganadhar, Shri Sudharma Swami: THANAM 15555555555555555555555555555)

Page #54
Ling $$$ %%%%% $ % %%%%%% %% %%%% % %% %%% %% % % %% %% % Xin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Shi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ri %%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%

Page #55
phra paMcamagaNadhara - zrIsudharmAsvAmiviracita tRtIya aMga sthAnAMgasUtra adhyayana sAra gyAraha aMga AgamoM meM tIsare Agama kA nAma 'sthAnAMga' hai| 'sthAna' kA artha hai - parimANa, saMkhyA yA kendra vizeSa / isa Agama kI pratipAdana zailI saMkhyA - pradhAna hai| isameM eka se lekara 'dasa' taka ke viSayoM kA gaNanAtmaka zailI meM pratipAdana hai| isake dasa sthAna haiN| jaise anya sUtroM ke eka-eka vibhAga ko 'adhyayana' kahA jAtA hai vaise hI isake pratyeka adhyayana ko 'sthAna' kahA hai| isake prathama adhyayana meM 'eka' se sambandhita viSayoM kA vargIkaraNa kiyA gayA hai| prathama sthAna jainadarzana meM pratyeka viSaya kA kathana 'naya dRSTi' se arthAt apekSA sahita anekAnta dRSTi se kiyA jAtA hai| nirapekSa vacana ekAnta hotA hai, sApekSa vacana anekAntamaya hai| jainadarzana meM mukhyataH do naya mAnya haiM - dravyArthikanaya aura paryAyArthikanaya / dravyArthikanaya ke do mukhya bheda haiM- saMgrahanaya aura vyavahAranaya / saMgrahanaya meM abheda dRSTi mukhya rahatI hai / vyavahAranaya meM bheda ke AdhAra para kathana kiyA jAtA hai| jaba kisI vastu kI ekatA yA nityatA Adi dharmoM (guNoM) kA kathana kiyA jAtA hai taba usameM rahe hue anekatA yA anityatA Adi pratipakSI dharmoM kI upekSA kara dI jAtI hai / abheda dRSTi se pratipAdana karanA saMgrahanaya hai / jaba anekatA yA anityatA Adi dharmoM kA pratipAdana kiyA jAtA hai taba vahA~ vyavahAranaya yA paryAyArthikanaya kI dRSTi mukhya rahatI hai| isa prathama adhyayana meM sabhI pratipAdana saMgrahanaya kI dRSTi se kiyA gayA hai| jabaki Age dUsaretIsare adhyayana va anya adhyayanoM meM 'vyavahAranaya' athavA paryAyArthikanaya kI mukhyatA milatI hai| donoM hI dRSTiyA~ paraspara sApekSa haiN| inameM koI virodha nahIM, apitu apekSA bheda rahA huA hai| isa prathama adhyayana meM sampUrNa varNana dravya, kSetra, kAla aura bhAva kI apekSA se huA hai| jaise 'AtmA eka hai' yaha pahalA sUtra dravya dRSTi se kahA gayA hai| kyoMki sabhI AtmAe~ ananta zakti - sampanna haiM / jJAna- upayogamaya hai, isalie dravya kI apekSA eka samAna hone se eka hI hai; aisA kahA jA sakatA hai| isI prakAra jambUdvIpa eka hai, yaha sUtra kSetra kI dRSTi se hai / 'samaya eka hai', eka samaya meM eka hI kArya hotA hai, ina sUtroM kA kathana kAla kI apekSA hai tathA 'zabda eka hai' yaha sUtravacana bhAva kI apekSA se hai / bhAva kA artha paryAya hai aura zabda pudgala kI eka paryAya - avasthA hai| isa prakAra prastuta prathama adhyayana meM dravya, kSetra, kAla aura bhAva- ina cAroM dRSTiyoM se pratipAdana kiyA gayA hai| prathama sthAna isa sUtra meM eka zrutaskandha hai tathA usake dasa adhyayana | prathama adhyayana 'sthAna' meM 256 sUtra haiN| ina sUtroM kA vargIkaraNa pada zailI meM kiyA gayA hai, jaise astitvavAda pd| jina sUtroM meM astitva sambandhI varNana hai una sabako 'astitva pada' meM samAviSTa kiyA hai| isI prakAra Age bhI jAna lenA caahie| (3) nittmitt***************************puut First Sthaan

Page #56
55555555555555555555555555 * 5 5 5 55 5 5 5 5 55 5 5955 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5595555 55 5 5 5 52 Wan The third Anga Agam by the fifth Ganadhar, Shri Sudharma Swami STHAANANGA SUTRA INTRODUCTION Of the eleven Anga Agams (The primary canons or the main corpus of the Jain canonical texts. This consists of twelve treatises, eleven of which are extant according to the Shvetambar tradition) the third Agam is Sthaananga. Sthaan means a specific quantity, number or locus. The Agam has been written in an unusual number-oriented style. It compiles topics following a system of numerical placement from one to ten, thus having ten sthaans (numerical places). In other Sutras a specific section is called a chapter, here it is called sthaan (numerical place). Topics associated with the numeral one are compiled in the first chapter. FIRST STHAAN sthAnAMgasUtra ( 1 ) (4) Every topic in Jain philosophy is discussed from Naya Drishti (the context of standpoints) or with Anekant Drishti (from relative viewpoint or in relative terms). A non-relative statement is absolute and a relative one is non-absolute. In Jain philosophy generally two standpoints are accepted-Dravyarthik naya (existent material aspect) and Paryayarthik naya (transformational aspects). There are two main divisions of Dravyarthik naya (existent material aspect)-5 Samgraha naya (generalized viewpoint) and Vyavahara naya (particularized viewpoint). Samgraha naya is predominantly an encompassing perspective whereas Vyavahara naya (particularized viewpoint) is predominantly a discerning perspective. When the general attributes of singularity, permanence (etc.) of a thing are described, its other specific attributes like plurality, impermanence 57 (etc.) are ignored. This encompassing perspective is Samgraha naya (generalized viewpoint). However, when these other attributes including plurality and impermanence are discussed, it is the Vyavahara naya (particularized viewpoint) or Paryayarthik naya (transformational aspect) that is predominantly applied. Everything in this first chapter has been discussed from the generalized viewpoint (Samgraha naya). In the following chapters, 45 55555555555555555555555555 Sthaananga Sutra (1) 455 555555555555555555555555! Wan Wan Wan Wan Wan 47 555 57 45

Page #57
65555555555555555555555555555 including the second and third, mainly particularized viewpoint (Vyavahara naya) or transformational aspects (Paryayarthik naya) have been employed. Both these viewpoints are relative. They are not contradictory but have a variation of perspective. All the descriptions in this chapter are with reference to dravya (physical or related to matter), kshetra (spatial or related to area), kaal (temporal or related to time) and bhaava (modal or related to mode or state) aspects. For example the first aphorism 'Soul is one' is with reference to physical aspect on the basis that all souls have unlimited potency. Knowledge can be placed in the numerical classification of 'one' on the basis that it is uniform from physical standpoint since it has the attribute of application. In the same way the statement Jambudveep is one' is with reference to the spatial aspect. The statements 'Samaya (the smallest unit of time) is one' and 'Only one act can be performed in one Samaya' are with reference to the temporal aspect. 'Word or sound is one', this aphorism is with reference to the modal aspect because sound is a mode of matter (bhaava means paryaya or mode). This way the discussion in the first chapter includes all these four standpoints of dravya, kshetra, kaal and bhaava (physical, spatial, temporal and modal aspects) This Sutra (book) has one shrutskandh (section) having ten sthaans (chapters). There are 256 aphorisms in the first sthaan (chapter). These aphorisms have been classified subject-wise with the affix 'pad' (another term for place or location; for convenience we will use the term 'segment'). An example is Astitvavad-pad (segment of existence). The aphorisms that contain description related to astitva (existence) have been included in the Astitvavad-pad. This style is followed throughout. prathama sthAna (5) 1555555555555555555555555555555 First Sthaan

Page #58
B)))))))))))555555555555555555555 prathama sthAna FIRST STHAAN (Place Number One) B)))))))))))5555555555555555555555555555))) 1. suyaM me AusaM ! teNaM bhagavayA evamakkhAyaM1. AyuSman ! maiMne sunA hai-"una bhagavAna ne aisA kahA hai-" 1. Long lived one! I have heard--"That Bhagavan has said thus--" vivecana-bhagavAna mahAvIra ke pA~caveM gaNadhara zrI sudharmAsvAmI apane pradhAna ziSya jambU aNagAra ko sambodhita karate hue kahate haiM-"AyuSman ! maiMne svayaM sunA hai ki una bhagavAna mahAvIra ne tIsare aMga, ke sthAnAMgasUtra kA bhAva isa prakAra se pratipAdana kiyA hai|" ___Elaboration-Sudharma Swami, the fifth Ganadhar (principal disciple) of Bhagavan Mahavir, says to his chief disciple ascetic Jambu"Long lived one ! I have heard myself that Bhagavan Mahavir has propagated the text and meaning of Sthaananga Sutra, the third Anga as follows-" ke astitva-pada ASTITVA-PAD (SEGMENT OF EXISTENCE) 2. ege aayaa| 2. AtmA eka hai| 2. Atma (soul) is one. vivecana-'ege AyA' sUtra kA pratipAdana AtmA ke caitanya svabhAva ko mukhya mAnakara kiyA gayA hai| Wan cetanA kI dRSTi se saMsAra kI samasta AtmAe~ samAna haiN| pratyeka AtmA ko duHkha apriya tathA sukha priya haiN| yaha svabhAva kI samAnatA hai| isI prakAra pratyeka AtmA cetanA kI dRSTi se samAna hai| isa samAnatA ko ke mukhya mAnakara 'AtmA eka hai' yaha kathana hai| ____ anya AgamoM meM 'AtmA ananta hai' aisA bhI kahA gayA hai-aNaMtANi ya davvANi kAlo poggala jNtvo| (uttarA. 28/8) kAla, pudgala aura jIva dravya saMkhyA meM ananta haiN| kyoMki pratyeka AtmA asaMkhyAtapradezI hai, saba AtmAe~ svatantra haiM aura sabakA karma tathA karmaphala OM pRthak-pRthak hai| isalie AtmAe~ ananta haiM, yaha kathana bhI yukti-saMgata hai| kathana kI isa zailI meM saMgrahanaya tathA vyavahAranaya kI dRSTi kA antara dhyAna meM rakhanA caahie| upaniSadoM meM 'AtmA kI ekatA' kA pratipAdana hai-eko devaH sarvabhUteSu gUr3haH-(zvetAzvatara. 6/11) / kintu upaniSada kA 'advaitavAda' saMkhyA kI dRSTi hai| usake anusAra samasta jIvoM meM eka hI AtmA OM (paramAtmA) kA pratibimba jhalakatA hai| jabaki jaina dRSTi se pratyeka AtmA svataMtra hai, kintu sabameM cetanA ke 5555555)))))))))))))))))))))))))))))))495555 sthAnAMgasUtra (1) (6) Sthaananga Sutra (1) Wan

Page #59
Atma jyoti sabameM samAna hai| 1959 AXYB4 Ta siddha AtmA yugaliyA jyotiSkadeva B vaimAnikadeva tiryaMca mAnava Atmajyoti naraka vanaspati

Page #60
citra paricaya 1 Illustration No. 1 Atma-jyoti saba meM samAna hai 'AtmA yA jIva' kA svarUpa jyotirmaya hai| jJAna-cetanA kI dRSTi se saba AtmAe~ samAna haiN| siddha AtmAoM meM, vaimAnika, jyotiSka Adi devoM meM, yugaliyoM meM, sAdhu, gRhastha, rAjA aura daridra meM, choTe-bar3e pazu-pakSI, kITa, pataMga tathA bhinna-bhinna prakAra kI vanaspatiyA~-phala, phUla, kanda-mUla, vRkSoM meM aura nArakoM tathA paramAdhArmika devoM meM, cAroM hI gatiyoM ke jIvoM meM jJAna-cetanA kI dRSTi se AtmA meM koI bhinnatA yA antara nahIM hai| ataH dravya svarUpa meM AtmA eka hai| jo unameM AcAra Adi kI bhinnatA dikhAI detI hai, vaha kevala paryAya (zarIra) kI dRSTi se hai| citra ke madhya meM jyotirmaya cetanA dikhAI hai, jo sabhI jIvoM meM vidyamAna hai| -sthAna 1, sUtra 1 SPIRITUAL FLAME IS SAME IN EVERYONE Soul or being is represented in the form of flame. In terms of knowledge and sentience all souls are same. In terms of its attribute of sentience there is no difference in souls irrespective of their belonging to any of the beings of any of the four genuses-Siddhas; Vaimanik, Jyotishk and other gods; twins, ascetic, householder, king and beggar; large or small animal, insects and moths; different types of plants and trees including fruits, flowers and roots; infernal beings and Paramadharmik gods. Thus as entity soul is one The visible differences like that of behaviour and conduct is merely from the angle of paryaya or mode (body). In the illustration, at the center is soul in the form of a flame and that exists in every being. -Sthaan 1, Sutra 1

Page #61
95555555555555555555555555555555555 samAna hai| ataH jainadarzana meM 'ekAtmakatA' svabhAva kI samAnatA kI apekSA se hai, na ki saMkhyA kI dRSTi se| ahiMsA evaM samatAvAdI cintana kA vistAra isI sUtra ke AdhAra para huA hai| Elaboration--The aphorism 'Ege aayaa' has been stated with the belief that the defining quality of soul is its sentient (chaitanya) nature. From the angle of sentience all souls in this universe are similar. Every soul detests pain and loves pleasure. This is similarity of nature. In the same way from the angle of sentience all souls are same. Considering this similarity to be the main criteria it has been stated that soul is one. We also find the statement that 'souls are infinite' (there are endless souls) in other Agams (Jain canonical literature). Also that the substances like time, matter and soul are also infinite in number. A soul consists of innumerable space-points (pradesh); all the souls are independent; and the bondage and fruition of karmas is different for all. Thus the statement that 'there are endless number of souls' is also logically correct. In this style of statement the difference between Samgraha naya (generalized viewpoint) and Vyavahara naya (particularized viewpoint) should be kept in mind. In Upanishads also the singularity of soul is propounded but this non-duality of Upanishads is from the numerical viewpoint. Here one single soul is reflected in all beings. Whereas according to the Jain view every single soul is independent but the attribute of sentience (chetana) is same in all souls. Therefore in Jain philosophy the singularity of soul means similarity of intrinsic nature and not the numerical singularity. The elaborate doctrines and concepts of ahimsa and equanimity have evolved from this aphorism. 3. ege dNdde| 3. daNDa eka hai| 3. Dand (punishment or abuse) is one. vivecana-jisa kriyA yA pravRtti vizeSa se AtmA daNDita arthAt AtmA ke jJAna-cAritra Adi guNa sArahIna ho jAte haiM, usa kriyA ko athavA kaSAyAtmaka pravRtti ko daNDa kahate haiN| daNDa do prakAra kA haidravyadaNDa aura bhaavdnndd| lAThI-beMta, talavAra Adi se mAranA dravyadaNDa hai| mana, vacana aura kAya kI duSpravRtti bhAvadaNDa hai| pratyeka kArya ke tIna rUpa hote haiM-utpatti, pravRtti aura nissptti| daNDa kI utpatti-karaNa aura niSpatti-kArya eka hI hai, AtmA kI kaSAyAtmaka prinnti| mana jaba rAga-dveSayukta pravRtti karatA hai to prathama sthAna (7) First Sthaan

Page #62
85555555555555555555555555558 a$$$$$$ $$$$$$$$ $$$$$ $$ ))))))555555555555555555555555555555555558 OM manodaNDa, vacana dUSita hone para vacanadaNDa aura kAya dUSita hone se vaha kAyadaNDa ho jAtA hai| kaSAyabhAva va rAga-dveSa kI vidyamAnatA sabhI meM rahatI hai, isa dRSTi se yahA~ 'daNDa' ko eka kahA hai| Elaboration The specific action or attitude through which soul is punished or gets abused is called dand. In other words the damaging action or attitude, instigated by passions, through which the basic qualities of soul, namely knowledge and conduct, are rendered worthless is called dand (punishment or abuse). There are two kinds of dand"dravya dand (physical punishment) and bhaava dand (mental or Hi emotional abuse). To hit with staff, stick, sword (etc.) is physical 41 punishment. Indulgence in ignoble action through mind, speech and body is mental or emotional abuse. Every action has three stages-origin, indulgence and conclusion. 4 In case of dand (punishment or abuse) all the three have just one root$1 the passion-driven attitude of soul or coming of soul under influence of si passions. When mental activity is infested with attachment and aversion it is the manifestation of manodand (mental or emotional abuse), when vocal activity is so influenced it is the manifestation of vachan dand (vocal abuse) and when physical activity is so affected it is the manifestation of 41 kaaya dand (physical abuse). In every case passions, attachment and aversion are present. It is with this view that dand is said to be one. 4. egA kiriyaa| 4. kriyA eka hai| ___4. Kriya (action) is one. vivecana-mana, vacana aura kAya kI pravRtti yA vyApAra ko kriyA kahate haiN| vaha azubha aura zubha donoM prakAra kI hotI hai| kriyA ke aneka bhedoM kA kathana Age isI sUtra meM AyA hai, kintu una sabhI bhedoM meM pravRttirUpa kriyA samAna hai, ataH kriyA eka kahI hai| $i Elaboration--The indulgence or involvement of mind, speech and body in some activity is called kriya (activity). It is of two types noble and ignoble. The mention of numerous kinds of kriya follows in this very text. However, the act of indulgence is common to all those kinds of actions. " It is in this context that kriya (action) is said to be one. 5. ege loe| 6. ege aloe| 7. ege dhmme| 8. ege ahmme| 9. ege bNdhe| 10. ege mokkhe| 11. ege punnnne| 12. ege paave| 13. ege aasve| 14. ege sNvre| 15. egA veynnaa| 16. egA nnijjraa| $$$$$$ 5 5 $ $$$$$$$$ $$$$$$$$$$ sthAnAMgasUtra (1) (8) Sthaananga Sutra (1) $ Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 55555555555555555559

Page #63
daNDa kA svarUpa Sn2 hels MARWA bhAva daNDa vacana daNDa kAya daNDa apayAdAyavikuvaNA mukha kI mudrAe~ zarIra kI AkRti va raMga parivartana aloka aMkura se vRkSa bananA www.iated

Page #64
* kA citra paricaya 2 | Illustration No. 2 daNDa kA svarUpa 1. ege daNDe dasaroM ko pIDA paha~cAnA yA apane Atma-gaNoM ko kSINa karanA, isa kriyA kA nAma daNDa hai| svarUpa kI dRSTi se daNDita karane kI kriyA daNDa eka hI hai| kintu vyavahAra meM usake vividha bheda bhI ho jAte haiN| jaise dravya daNDa hai-lAThI, talavAra, bandUka aadi| bhAva daNDa hai-mana ke malina vicaar| mu~ha se kaTu va pApakArI bhASA kI cinagAriyA~ nikAlanA vacana daNDa hai| kisI jIva kA ghAta karanA, coTa mAranA yA apane pA~va Adi se jIvoM ko kucalanA yaha kAya daNDa hai| citra meM daNDa ke vibhinna prakAra batAye haiN| -sthAna 1, sUtra 3 tathA sthAna 3, sUtra 24 2. aparyAdAya vikurvaNA bAharI pudgaloM ko lie binA apanI antaHsthita ceSTA yA mudrA Adi se athavA zarIra ke svabhAvAnusAra jo-jo vividha vikriyAe~ hotI haiM, jaise-mukha kI bhinna-bhinna mudrAe~ banAnA, sA~pa kA phanoM kA vibhinna rUpa meM ubhAranA yA giragiTa dvArA zarIra ke nAnA raMga rUpa badalanA athavA bIja kA kramazaH vRddhi hote-hote aMkura, paudhoM kA vRkSa rUpa meM pariNata honA Adi yaha sabhI aparyAdAya vikurvaNA ke udAharaNa haiN| -sthAna 1, sUtra4-6 3. aloka zUnya AkAza kI dRSTi se aloka bhI eka hai, asIma hai| usake madhya meM sthita SaDdravyAtmaka rUpa vAlA 14 rAjU pramANa loka eka hai| -sthAna 1, sUtra 5-6 DAND (PUNISHMENT OR ABUSE) 1. Ege dande The act of inflicting pain on others or harming one's own spiritual qualities is called dand. In terms of basic form it is just one. However, in context of its application it has numerous categories. For example Dravya dand (physical punishment) is to hit with stick, sword and gun (etc.). Bhaava dand (mental punishment) is ignoble thoughts. Vachan dand (vocal punishment) is bitter and sinful speech. To kill, beat or crush beings is Kaya dand (bodily punishment). The illustration shows different kinds of dand. --Sthaan 1, Sutra 3 and Sthaan 3, Sutra 24 2. Aparyadaaya vikurvana The variety of transformations taking place without acquiring any outside matter and only with some effort or naturally are called non-acquisitive transmutation. For example--different facial expressions, raising of hood by a snake, changing of the colour of body in various hues by chameleon, gradual sprouting of a seed and growing of plant into a tree. -Sthaan 1, Sutra 4-6 3. Alok In terms of empty space Alok (unoccupied space) is also one, endless. At its center is located one Lok (occupied space) having six entities and a spread of 14 Rajju (a linear __measure). -Sthaan 1, Sutra 5-6

Page #65
55555555555))))))))))))))))))))) ))) 5. loka eka hai| 6. aloka eka hai| 7. dharmAstikAya eka hai| 8. adharmAstikAya eka hai| 9. bandha eka hai| 10. mokSa eka hai| 11. puNya eka hai| 12. pApa eka hai| 13. Asrava eka hai| 14. saMvara eka hai| 15. vedanA (karmaphala kA vedana) eka hai| 16. nirjarA eka hai| 5. Lok (occupied space) is one. 6. Alok (unoccupied space) is one. 7. Dharmastikaya (motion entity) is one. 8. Adharmastikaya (inertia entity) is one. 9. Bandh (karmic bondage) is one. 10. Moksha (liberation) is one. 11. Punya (merit) is one. 12. Paap (demerit) is one. 13. Asrava (karmic inflow) is one. 14. Samvar (blocking of inflow of karmas) is one. 15. Vedana (suffering karmic fruition) is one. 16. Nirjara (shedding of karmas) is one. vivecana-AkAza dravya ke do bheda haiM-loka aura alok| jisa AkAza meM dharmAstikAya, adharmAstikAya Adi chahoM dravya milate haiM, vaha loka hai, jahA~ AkAza dravya mAtra hai vaha aloka hai| jIva aura pudgaloM kI gati meM sahAyaka dravya ko dharmAstikAya aura unakI sthiti meM sahAyaka dravya ko adharmAstikAya kahate haiN| yoga evaM kaSAya ke nimitta se AtmA ke sAtha karma-pudgaloM kA ba~dhanA bandha hai aura tapa Adi dvArA AtmA se samasta karmoM kA kSaya honA mokSa hai| sukha kA vedana karAne vAle sAtAvedanIya karma ko puNya aura duHkha kA vedana karAne vAle asAtAvedanIya Adi azubha karmoM ko pApa kahate haiN| AtmA meM karma-paramANuoM ke Agamana dvAra ko athavA bandha ke kAraNa ko Asrava aura usake nirodha ko saMvara kahate haiN| svAbhAvika rUpa se, yA tapa Adi prayatna dvArA udaya meM Aye karmoM ke vipAka (phala) ko anubhava karanA vedanA hai| karmoM kA phala dekara AtmA se pRthak honA nirjarA hai| dravyAstikAya kI apekSA loka, aloka, dharmAstikAya aura adharmAstikAya eka-eka hI dravya haiM tathA bandha, mokSAdi zeSa tattva bandhana Adi kI samAnatA se eka-eka rUpa hI haiN| ataH unheM eka-eka kahA gayA hai| vistAra kI dRSTi se puNya, pApa, Asrava, saMvara Adi ke aneka bheda bhI sUtra meM batAye haiN| ___Elaboration-The ontological category or entity aakash (space) is divided into two sections-lok (occupied space or the known universe) and alok (unoccupied space or the space beyond the known universe). The section of space where all the six fundamental entities including Dharmastikaya and Adharmastikaya exist is called lok (occupied space). The section where just space entity exists is called alok (unoccupied space or the space beyond the known universe). The fundamental entity associated with the movement of soul and matter is called Dharmastikaya and that associated with the rest or inertia of these is called Adharmastikaya. The fusion of karma-particles with soul caused by yoga (association of soul with mental, vocal and physical activities) prathama sthAna (9) First Sthaan

Page #66
B555555555555555555555555555555555 ))))5555 )))5555)) and. kashaya (passions) is called bandh (bondage). Shedding of all these karmas through spiritual practices like tap (austerities) is called moksha (liberation). $i Experiencing joy due to fruition of sata-vedaniya karma (the karma i that causes feelings of pleasure) is called punya (merit) and experiencing sorrow due to fruition of asata-vedaniya karma (the karma that causes feelings of pain or grief) is called paap (demerit). The passage through 4 which the karma particles enter soul, in other words the cause of bondage, is called asrava (influx or inflow of karmas). The closing of this passage or eliminating this cause is called samvar (blocking of inflow of karmas). To experience the consequences of fruition (vipaak) of karmas, natural or initiated (through spiritual efforts including austerities), is called vedana (suffering karmic fruition). The separation of karmas from soul after dispensing fruits is called nirjara (shedding of karmas). 4 With reference to dravyastikaya (physical existence) each one of the 4 entities Lok, Alok, Dharmastikaya and Adharmastikaya is singular or one. The same is true of the fundamentals including bandh and moksha in context of their individual actions (bondage, liberation etc.). That is why all these have been included in Place Number One. When their i attributes are elaborated punya, paap, asrava, samvar and other fundamentals have been placed at numerous different place numbers in this book. prakIrNaka-pada PRAKIRNAR-PAD (SEGMENT OF MISCELLANEOUS) 17. ege jIve pADikkaeNaM sriirennN| 17. pratyekazarIra meM jIva eka hai| 17. In every body there is one soul. vivecana-bhagavatIsUtra (20/17) meM jIva ke 23 paryAyavAcI nAma haiN| unameM jIva aura AtmA donoM nAma haiN| 'jIva' kA artha hai, zarIra va AyuSya rUpa jIvana ko dhAraNa karane vaalaa| 'AtmA' kA artha hai, caitanya guNoM meM ramaNa karane vaalaa| sUtra 2 meM caitanya tattva kI apekSA se ege AyA kahA hai, yahA~ deha OM sthita AtmA ko jIva batAyA hai| zarIradhArI saMsArI jIya do prakAra ke hote haiM-pratyekazarIrI aura saadhaarnnshriirii| jisa eka zarIra kA svAmI eka hI jIva hotA hai, use pratyekazarIra jIva kahate haiN| jaise-deva-nAraka, manuSya aadi| jisa eka zarIra ke svAmI aneka jIva hote haiM, unheM sAdhAraNazarIrI Wan jIva kahate haiN| jaise-jamIkanda, AlU, adarakha aadi| isa sUtra meM pratyekazarIrI jIvoM kA kathana hai| ))))))))))))) Wan )) | sthAnAMgasUtra (1) (10) Sthaananga Sutra (1) Ma Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan Nan Nan Nan Nan Nan Nan %%%%%%%ELLELEA

Page #67
5 )) )))))))) )))))))) )) ) ) )) ) )) ) BFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhhhhhhhhhhhh FFFFF Wan Elaboration-In Bhagavati Sutra (20/17) we find twenty three Wan synonyms for jiva (soul). They include jiva as well as atma (soul). Jiva means that which has a life defined by body and life-span. Atma means that which functions with attributes of sentience (chaitanya). In aphorism 2 the statement 'soul is one' is in context of this attribute of sentience. Here jiva is depicted as soul residing in a body. Worldly souls with body are of two kinds-pratyek shariri and sadharan shariri. A body whose master is a single soul is called pratyek shariri being, for example-divine beings, infernal beings, human beings etc. A body whose masters are numerous souls is called sadharan shariri being, for example-sweet potato, potato, ginger etc. This aphorism refers to pratyek shariri jiva (individually embodied soul). 18. egA jIvANaM apariAittA vigubbnnaa| 18. jIvoM kI aparyAdAya-vikurvaNA (bAhya pudgaloM ko grahaNa kiye binA hone vAlI svAbhAvika ma vikriyA) eka hai| ___18. Aparyadaaya-vikurvana (non-acquisitive transmutation) of beings Wan is one. vivecana-eka zarIra se nAnA prakAra kI vikriyA karane ko vikurvaNA kahate haiN| jaise deva apane-apane vaikriyaka zarIra se gaja, azva, manuSya Adi nAnA prakAra ke rUpa banA sakatA hai| yaha bAharI pudgaloM ko grahaNa karake kI jAne vAlI vikriyA paryAdAya-vikurvaNA kahalAtI hai| jo vikurvaNA bAharI pudgaloM ko grahaNa kiye binA hI bhavadhAraNIya (janmajAta-svAbhAvika) zarIra se apane choTe-bar3e Adi AkAra rUpa meM hotI hai, use aparyAdAya-vikurvaNA kahate haiN| yaha sabhI jIvoM meM yathAsambhava pAyI jAtI hai| Elaboration--The process of transformation of a body in various ways f is called vikurvana (transmutation). For example a divine being may attain a variety of forms, such as elephant, horse and man, through his transmutable body. This transmutation is done by accepting alien matter particles and thus is called paryadaaya-vikurvana (acquisitive transmutation). The transmutation in the form of growth, which occurs naturally in bhava-dharaniya (incarnation sustaining or natural) body without accepting alien matter particles is called aparyadaayavikurvana (non-acquisitive transmutation). Almost every being undergoes this process. 19. ege mnne| 20. egA vii| 21. ege kaay-vaayaame| 19. mana eka hai| 20. vacana eka hai| 21. kAya-vyAyAma eka hai| )) )) )) )) )) )))) ))) prathama sthAna (11) First Sthaan Wan )) 1599 9 99999999

Page #68
%% %%%%% %%%%% %%%%%%% % 8555555555$$$$$$$$$$555555555555555 19. Man (mind) is one. 20. Vachan (speech) is one. 21. Kaya-vyaayaam 41 (physical activity) is one. vivecana-vyAyAma kA artha hai prvRtti| yadyapi sabhI jIvoM ke mana, vacana aura kAya kI pravRtti vibhinna prakAra kI hotI hai| isa apekSA se manoyoga aura vacanayoga cAra-cAra prakAra kA tathA kAyayoga sAta prakAra kA Age batAyA hai, kintu yahA~ sAmAnya kI vivakSA se ekatva kA kathana hai| ___Elaboration-Vyaayaam (exercise) here means activity or indulgence. All beings have different kinds of mental, vocal and physical activities. In this context mental and vocal activities of four kinds each and physical activities of seven kinds have been mentioned in the following text. However, the mention of singularity here is a generalized statement. 22. egA uppaa| 23. egA viytii| 24. egA viyccaa| 25. egA gtii| 26. egA aagtii| 27. ege cynne| 28. ege uvvaae| 22. utpAda (utpatti) eka hai| 23. vigati (vinAza) eka hai| 24. vigatArcA (mRta zarIra) eka Wan hai| 25. sAmAnya rUpa meM gati eka hai| 26. Agati eka hai| 27. cyavana eka hai| 28. upapAta eka hai| 22. Utpatti or utpaad (birth or creation) is one. 23. Vigati (death or destruction) is one. 24. Vigatarcha (abandoned body) is one. 25. Gati (incarnation or birth) is one. 26. Aagati (present incarnation) is one. 27. Chyavan (descent) is one. 28. Upapat (instantaneous birth) is one. ma vivecana-vigatArcA-jIva eka samaya meM eka hI zarIra kA tyAga karatA hai| athavA sabhI mRta zarIra (mRtaka rUpa meM) eka samAna haiN| gati arthAt gmn| jIva aura pudgala donoM meM hI gati hotI hai, kintu yahA~ jIva ke eka bhava ko chor3akara AgAmI bhava meM jAne ko gati kahA hai| pUrva bhava ko chor3akara vartamAna ke bhava meM AnA Agati hai| Upara se cyuta hokara nIce AnA cyavana hai| vaimAnika aura jyotiSka deva AyuSya pUrNa kara Upara se nIce Akara utpanna hote haiM, unakA maraNa 'cyavana' kahalAtA hai| devoM aura OM nArakoM kA janma upapAta kahalAtA hai| Elaboration-Vigatarcha means abandoned or dead body. In this context singularity means a soul abandons only one body at a time. This also means that, defined as a body devoid of soul, all dead bodies are same. The common meaning of gati is movement. Both soul and matter have movement but here the term has been used to indicate the movement of soul from one incarnation to another. The incarnation from previous birth to the present birth is aagati. The descent from a higher dimension to a lower one is called chyavan. On conclusion of their lifespan the Vaimanik Devas (vehicle dwelling gods) and the Jyotishk Devas (stellar gods) reincarnate in lower dimensions; therefore, their death is %% 855555555555555555555555555555)))))))))))))) %% % %%% %% % %%%% Wei Bu Bu Bu Bu Bu Bu sthAnAMgasUtra (1) (12) Sthaananga Sutra (1) 35555555555555555555 5558 ,

Page #69
called chyavan (descent). The instantaneous birth of divine and infernal beings is called upapat. 29. egA tkkaa| 30. egA snnnnaa| 31. egA mnnnnaa| 32. egA vinnnnuu| 29. tarka eka hai| 30. saMjJA eka hai| 31. manana eka hai| 32. vijJatA yA vijJAna eka hai| 29. Turk (logic) is one. 30. Sanjna (recognition) is one. 31. Manan (contemplation) is one. 32. Vijnata (sagacity or learning) is one. vivecana-ina sUtroM meM matijJAna ke cAra bhedoM kA nirUpaNa hai| matijJAna ke avagraha, IhA, avAya aura dhAraNA ye cAra bheda haiN| 'IhA' ke pazcAt aura 'avAya' se pahale hone vAle UhApoha yA vicAra-vimarza ko tarka kahate haiN| saMjJA ke do artha haiM-pratyabhijJAna (pahacAna) aura anubhuuti| prastuta meM saMjJA kA artha pratyabhijJAna hai| smRti ke pazcAt 'yaha vahI hai' isa prakAra se utpanna hone vAlA nizcayAtmaka jJAna pratyabhijJAna hai| vastu ke sUkSma dharmoM kA paryAlocana karanA manana hai| abhayadevasUri ne heyopAdeya ke nizcaya ko 'vijJAna' kahA hai| 'viNNU' kA saMskRtarUpAntara vijJatA yA vidvattA bhI hotA hai| ukta sabhI jJAna jAnane kI apekSA sAmAnya rUpa se eka hI hai| Elaboration-These aphorisms define the four divisions of mati-jnana (sensory knowledge). Sensory knowledge has been divided into four levels--avagraha (acquire cursory knowledge), iha (study), avaya (conclude) and dhaarana (absorb). Following the process of study (iha) and preceding the act of conclusion (avaya) the acquired information undergoes the process of inquiry or analysis. This is called turk (reasoning or logic). Sanjna has two meanings--pratyabhijnana (recognition) and anubhuti (experience). Here it means recognition. The conclusive recognition with the help of memory-indeed, it is that'-is pratyabhijnana. To study subtle attributes of a thing is manan (contemplation). According to Abhayadev Suri the conclusion arrived through discernment about good and bad is called vijnana (specialized knowledge or sagacity). Another transliteration of the Prakrit term vinnu is vijnata or vidvata (scholarship or learning). The singularity of these levels of knowledge is in context of the general process of acquisition of knowledge. 33. egA veynnaa| 34. ege cheynne| 35. ege bheynne| 33. vedanA (pIr3A rUpa anubhUti) eka hai| 34. chedana (udIraNAkaraNa ke dvArA karmoM kI dIrgha sthiti ko kama karanA, karmoM kA sthitighAta) eka hai| 35. bhedana (karmoM kA rasaghAta) eka hai| 33. Vedana (experience of pain) is one. 34. Chhedan (to slash; to shorten the duration of karmic bondage by precipitating fruition; prathama sthAna (13) First Sthaan

Page #70
5555555555555555555555555555555555 Wan 5555555555555555555555 )))))))95555558 ___sthitighaat of karmas) is one. 35. Bhedan (to pierce; to reduce the i qualitative intensity of karmas; rasaghaat of karmas) is one. 36. ege maraNe aNtimsaariiriyaannN| 37. ege saMsuddhe ahAbhUe ptte| 36. antimazarIrI jIvoM kA maraNa eka hai| 37. saMzuddha yathAbhUta pAtra eka hai| 36. Death of antim shariri (terminal-bodied) beings is one. 37. Samshuddha (pure) yathabhuta (following conduct conforming perfect purity) paatra (vessel) is one. OM vivecana-pratyeka prANI ke do prakAra ke zarIra hote haiM-sthUla aura sUkSma / mRtyu ke pazcAt sthUla zarIra chUTa jAtA hai, kintu sUkSma zarIra (tejas va karma-zarIra) nahIM chuutttaa| jaba taka sUkSma zarIra rahatA hai janmaOM maraNa kA cakra calatA hI rahatA hai| jaba viziSTa sAdhanA dvArA sUkSma tejas va karma-zarIra ko chor3a diyA # jAtA hai taba vaha AtmA antimazarIrI hotA hai| isake pazcAt janma nahIM hone se maraNa bhI nahIM hotaa| OM kaSAyamukta hone se vizuddha tathA yathAkhyAtacAritra sampanna AtmA hI eka uttama pAtra hai| Elaboration-Every being has two kinds of bodies-sthula (gross) and sukshma (subtle). After death the gross body is abandoned by soul but the subtle body (taijas and karman shariras or fiery and karmic bodies) is not. As long as the subtle body remains, the cycle of life and death 4. continues. When the subtle taijas and karman shariras (fiery and karmic bodies) are abandoned as a consequence of special spiritual practices the soul is called antim shariri (terminal-bodied). Following this there is no rebirth and thus no death. A soul that has attained purity on being devoid of passions and is possessed of yathakhyata-charitra (conduct conforming to perfect purity) 5 is truly worthy. 38. ege dukkhe jIvANaM egbhuue| 39. egA ahammapaDimA, jaM se AyA prikilesti| OM 40. egA dhammapaDimA, jaM se AyA pjjvjaae| 38. jIvoM kA duHkha eka aura ekabhUta hai| 39. adharmapratimA eka hai; jisase AtmA parikleza U kaSTa ko prApta hotA hai| 40. dharmapratimA eka hai, jisase AtmA paryava-jAta zuddha hotA hai| 38. Duhkha (sorrow) of beings is one and ekabhuta (unified). 39. Adharma pratima (intent of wrong action or irreligiousness) is one and it causes torment to soul. 40. Dharma pratima (intent of right action or religiosity) is one and it causes purification of soul. vivecana-apanA kRta-karmaphala bhogane kI apekSA sabhI jIvoM kA duHkha eka samAna hai| vaha ekabhUta hai Wan arthAt lohe ke gole meM praviSTa agni ke samAna ekameka hai, Atma-pradezoM meM vyApta hai| adharma aura dharma ))))))))) ))))))))))))))))))) | sthAnAMgasUtra (1) (14) Sthaananga Sutra (1) R)))

Page #71
kA prabhAva sabhI jIvoM ke mana para samAna rUpa se par3atA hai| use eka kahA gayA hai arthAt sabhI jIvoM ke parikleza yA kaSTa kA kAraNa eka adharma pratijJA (adharma kA prabhAva) hai, tathA dharma pratijJA (sAdhanA) bhI eka hI hai jisase AtmA zuddha svarUpa kI prApti karatA hai| Elaboration--Sorrow or misery, when defined as suffering the consequences of one's own deeds, is same for all beings. This phenomenon is unified with soul and spread all over, encompassing every single space-point of soul exactly as heat is unified with iron in a hot iron ball encompassing every single atom. The effect of good and bad intent and action is same on all beings. It is classified as singular because the cause of all misery of all beings is the intent of wrong action. Same is true of intent of right action as it uniformly leads every being towards spiritual purity. 41. ege maNe devAsuramaNuyANaM taMsi taMsi smyNsi| 42. egA vaI devAsuramaNuyANaM taMsi taMsi smyNsi| 43. ege kAya-vAyAme devAsuramaNuyANaM taMsi taMsi smyNsi| 44. ege uTThANa-kammabala-vIriya-purisakAra-parakkame devAsuramaNuyANaM taMsi taMsi smyNsi| 41. deva-(vaimAnika evaM jyotiSka), asura-(bhavanapati evaM vyantara) aura manuSya jisa samaya cintana karate haiM usa samaya unakA eka mana hotA hai| 42. deva, asura aura manuSya jaba bolate haiM, usa samaya unake eka hI vacana hotA hai| 43. deva, asura aura manuSya jisa samaya kAyayoga kI pravRtti karate haiM, usa samaya unake eka kAya vyAyAma (vyApAra) hotA hai| 44. deva, asura aura manuSyoM ke eka samaya meM eka hI utthAna, karma, bala, vIrya, puruSakAra aura parAkrama hotA hai| - 41. At the time when devas (vehicle based and stellar gods), asuras (abode dwelling and interstitial gods) and human beings contemplate, there mental activity is one. 42. At the time when devas, asuras and human beings speak, there vocal activity is one. 43. At the time when vehicle based and stellar gods, abode dwelling and interstitial gods and human beings indulge in physical activity, there bodily action is one. 44. At one time devas (vehicle based and stellar gods), asuras (abode dwelling and interstitial gods) and human beings have only one utthan, karma, bal, virya, purushakar and parakram. vivecana-jIvoM ke eka samaya meM eka hI manoyoga, eka hI vacanayoga aura eka hI kAyayoga hotA hai| Agama meM manoyoga ke cAra bheda kahe haiM-satyamanoyoga, mRSAmanoyoga, satya-mRSAmanoyoga aura anubhaya (vyavahAra) mnoyog| inameM se eka jIva ke eka samaya meM eka hI manoyoga kA honA sambhava hai| isI prakAra vacanayoga ke cAra bhedoM meM se eka samaya meM eka jIva ke eka hI vacanayoga honA sambhava hai| kAyayoga ke sAta bheda batAye gaye haiM-inameM se eka samaya meM eka hI kAyayoga kA honA sambhava hai| prathama sthAna (15) First Sthaan 9999 6 ) ))) ))))))

Page #72
85555555555555555555555555555555558 Ling %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%Bu Bu Ri utthAna, karma, bala Adi zabdoM ke artha isa prakAra haiM-utthAna-uThane Adi kI cessttaa| karma-gamana OM Adi kriyaa| bala-zArIrika shkti| vIrya-mAnasika saamrthy| purusskaar-purussaarth| parAkrama-kArya sampanna + karane meM sakSama prayatna / yaha sabhI eka jIva ke eka samaya meM eka hI hotA hai| Elaboration--At one time every being has only one mental activity, one vocal activity and one physical activity. In Agams there is a mention of four kinds of manoyoga (mental activity)---satyamanoyoga (mental activity associated with truth), mrishamanoyoga (mental activity i associated with falsity), satya-mrishamanoyoga (mixed mental activity) and anubhaya manoyoga (practical or conventional mental activity). Of these only one mental activity is possible at one time for one being. In the same way out of the four vocal activities only one is possible at one time for one being. There are said to be seven kinds of physical activities. Of these only one is possible at one time for one being. The meanings of the terms utthan to parakram are as follows:--- utthan-effort to rise; harma-action, such as movement; bal-physical strength; virya-mental capacity; purushakar-intent to act; and parakram--effort capable of accomplishing an act. Of each of these only one category is possible at one time for one being. 45. ege nnaanne| 46. ege dNsnne| 47. ege critte| 48. ege sme| 49. ege pese| 50. ege prmaannuu| 51. egA siddhii| 52. ege siddhe| 53. ege prinnivvaanne| 54. ege prinnibyue| 45. jJAna eka hai| 46. darzana eka hai| 47. cAritra eka hai| 48. samaya eka hai| 49. pradeza eka hai| 50. paramANu eka hai| 51. siddhi eka hai| 52. siddha eka hai| 53. parinirvANaM eka hai| U 54. parinirvRtta eka hai| 45. Jnana (right knowledge) is one. 46. Darshan (right faith) is one. 47. Chaaritra (right conduct) is one. 48. Samaya (ultimate unit of time) is one. 49. Pradesh (space-point) is one. 50. Paramanu (ultimate particle) Wan is one. 51. Siddhi (state of perfection) is one. 52. Siddha. (liberated soul) is one. 53. Parinirvana (liberation) is one. 54. Parinirvritta (liberated) 41 is one. vivecana-vastu ke svarUpa ko samyak rUpa meM jAnanA jJAna, usa para zraddhAna karanA darzana aura yathArtha AcaraNa karanA cAritra hai| ina tInoM kI ekatA hI mokSamArga hai, ataH inako eka-eka hI kahA gayA hai| kAla ke sabase choTe avibhAjya aMza ko samaya, AkAza ke sabase choTe aMza ko pradeza aura pudgala OM ke avibhAgI aMza ko paramANu kahate haiN| ataeva ye bhI svarUpa kI dRSTi se eka-eka hI haiN| Wan 555555555555555555555555555 sthAnAMgasUtra (1) (16) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #73
Wan 5555555555555555555555555555555555 __ Atma-siddhi sabakI eka sadRza hai ataH siddha bhI eka haiN| samasta vikArI bhAvoM ke abhAva ko parinirvANa mokSa kahate haiM tathA zArIrika aura mAnasika asvasthatA kA abhAva hone para parama zAnti prApta karane vAle ko parinirvRtta arthAt mukta kahA jAtA hai| Elaboration--The right and perfect knowledge of the true form of a thing is jnana, to have faith in it is darshan and to rightly act upon it is chaaritra. The union of these three is the path of moksha (liberation) that is why each of the three is classified as one. The smallest indivisible fraction of time is Samaya, the smallest indivisible fraction of space is pradesh (space-point) and the smallest indivisible fraction of matter is paramanu (ultimate particle). Thus with reference to form each of these is one (singular). Atma siddhi (the state of perfection of soul) is similar for all. Therefore, Siddha (liberated or perfected scul) is one. The absence of all pervert or malignant sentiments is called parinirvana or moksha (liberation). One who attains ultimate bliss on rising above all physical and mental ailments and distortions is called pariniruritta or mukta (liberated). pudgala svarUpa-pada PUDGAL SVAROOP-PAD (SEGMENT OF MATTER) 55. ege sdde| 56. ege ruuve| 57. ege gNdhe| 58. ege rse| 59. ege phaase| 60. ege subbhisdde| 61. ege dunbhisdde| 62. ege suruuve| 63. ege duruve| 64. ege diihe| 65. ege hsse| 66. ege vaTTe / 67. ege tNse| 68. ege curNse| 69. ege pihule| 70. ege primNddle| 71. ege kinnhe| '72. ege nniile| 73. ege lohie| 74. ege haalidde| 75. ege sukkille| 76. ege sunbhigNdhe| 77. ege dunbhigNdhe| 78. ege titte| 79. ege kddue| 80. ege ksaae| 81. ege aNbile| 82. ege mhure| 83. ege kakkhaDe jaav| 84. ege mue| 85. ege grue| 86. ege lhue| 87. ege siite| 88. ege usinne| 89. ege giddhe| 90. ege lukkhe| ___55. zabda eka hai| 56. rUpa eka hai| 57. gandha eka hai| 58. rasa eka hai| 59. sparza eka hai| 60. zubha zabda eka hai| 61. azubha zabda eka hai| 62. zubha rUpa eka hai| 63. azubha rUpa eka hai| 64. dIrgha saMsthAna eka hai| 65. hrasva saMsthAna eka hai| 66. vRtta (gola) saMsthAna eka hai| 67. trikoNa saMsthAna eka hai| 68. catuSkoNa saMsthAna eka hai| 69. vistIrNa saMsthAna eka hai| 70. parimaNDala saMsthAna eka hai| 71. kRSNa varNa eka hai| 72. nIla varNa eka hai| 73. lohita (rakta) varNa eka hai| 74. hAridravarNa eka hai| 75. zukla varNa eka hai| 76. zubha gandha eka hai| 77. azubha gandha eka hai| 78. tikta rasa eka hai| 79. kaTuka rasa eka hai| 80. kaSAya (kasailA) rasa eka hai| 81. Amla (khaTTA) rasa eka hai| 82. madhura rasa prathama sthAna (17) First Sthaan ka)))) ))) ))))))5555555

Page #74
55555555555555555555555555555555555555555555555453 * eka hai| 83. karkaza sparza eka hai| 84. mRdu sparza eka hai| 85. guru sparza eka hai| 86. laghu sparza eka hai| Wan 87. zIta sparza eka hai| 88. uSNa sparza eka hai| 89. snigdha sparza eka hai| 90. rUkSa sparza eka hai| 55. Shabd (sound) is one. 56. Rupa (appearance) is one. 57. Gandh si (smell) is one. 58. Rasa (taste) is one. 59. Sparsh (touch) is one. 60. Shubh shabd (pleasant sound) is one. 61. Ashubh shabd (unpleasant sound) is one. 62. Shubh rupa (pleasant appearance) is one. 63. Ashubh rupa (unpleasant appearance) is one. 64. Deergh samsthan (large structure) is Wan one. 65. Hrasva samsthan (small structure) is one. 66. Vritta samsthan 4 (spherical structure) is one. 67. Trikone samsthan (triangular structure) is one. 68. Chatushkone samsthan (quadrangular structure) is one. 69. Visteern samsthan (expansive structure) is one. 70. Parimandal samsthan (circular structure) is one. 71. Krishna varn (black appearance) is one. 72. Neel varn (blue appearance) is one. 73. Lohit varn (red appearance) is one. 74. Haaridra varn (yellow appearance) is one. 75. Shukla varn (white appearance) is one. 76. Shubh gandh (pleasant smell) is one. 77. Ashubh gandh (unpleasant smell) is one. 78. Tikt rasa (bitter taste) is one. 79. Katuk rasa (pungent taste) is one. 80. Kashaya rasa (astringent taste) is one. 81. Amla rasa (sour taste) is one. 82. Madhur rasa (sweet taste) is one. 83. Karkash sparsh (hard touch) is one. 84. Mridu sparsh (soft touch) is one. 85. Guru sparsh (heavy touch) is one. 86. Laghu sparsh (light touch) is one. 87. Sheet sparsh (cold touch) is 45 one. 88. Ushna sparsh (hot touch) is one. 89. Snigdha sparsh (smooth touch) is one. 90. Ruksha sparsh (coarse touch) is one. vivecana-pichale sUtroM (45-54) meM AtmA ke guNoM kA kathana thA, aba ina sUtroM (55 se 90) meM OM pudgalAstikAya ke lakSaNa, kArya, saMsthAna (AkAra) aura paryAyoM kA nirUpaNa kiyA gayA hai| zabda , + pudgala kA kArya hai| rUpa, rasa, gandha aura sparza ye pudgala ke lakSaNa haiN| dIrgha, hrasva, vRtta Adi pudgala ke AkAra-saMsthAna haiN| kRSNa, nIla Adi varNa (rUpa) ke pA~ca bheda haiN| gandha ke do bheda haiM-zubha aura ashubh| rasa ke tikta. kaTaka Adi pA~ca bheda haiM aura karkaza, mRdu Adi ATha bheda sparza ke haiN| isa prakAra pudagala svarUpa-pada meM pudgala dravya kA varNana kiyA gayA hai| Elaboration Preceding aphorisms 45 to 54 contained the qualities of soul. Now these, the aphorisms 55 to 90, describe the attributes, action, structure and modes of the matter entity. Sound represents action of matter. Appearance, taste, smell and touch are the attributes of matter. Large, small, spherical and other terms define the structure of matter. There are five kinds of appearance including black and blue. Smell is of two kinds-good or pleasant and bad or unpleasant. There are five kinds Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (18) Sthaananga Sutra (1)

Page #75
Wan 5555555555555) )))))))))) of taste including bitter and pungent and eight kinds of touch including hard and soft. This way the matter entity has been described here in the segment of matter. aSTAdaza pApa-pada ASHTADASH PAAP-PAD (SEGMENT OF EIGHTEEN DEMERITS) 91. ege pANAivAe jaav| 92. [ege musaavaae| 93. ege adinnnnaadaanne| 94. ege mehunne|] 95. ege prigghe| 96. ege kohe jaav| 97. [ ege maanne| 98. egA maayaa| 99. ege lobhe|] 100. ege peje| 101. ege dose jaav| 102. [ege klhe| 103. ege abbhkkhaanne| 104. ege pesunnnne|] 105. ege prprivaae| 106. egA artirtii| 107. ege maayaamose| 108. ege micchaadsnnslle| 91. prANAtipAta (hiMsA) eka hai| 92. [mRSAvAda (asatyabhASaNa) eka hai| 93. adattAdAna (corI) eka hai| 94. maithuna (kuzIla) eka hai|] 95. parigraha eka hai| 96. krodha (kaSAya) eka hai| 97. [mAna eka hai| 98. mAyA eka hai| 99. lobha eka hai|] 100. preyas (rAga) eka hai| 101. dveSa eka hai| 102. [kalaha eka hai| 103. abhyAkhyAna (jhUThA Aropa lagAnA) eka hai| 104. paizunya (cugalI karanA) eka hai|] 105. para-parivAda (dUsaroM kI nindA) eka hai| 106. arati-rati eka hai| 107. mAyAmRSA eka hai| 108. mithyAdarzanazalya eka hai| 91. Pranatipat (harming or destruction of life) is one. 92. (Mrishavad (falsity) is one. 93. Adattadan (taking without being given; act of stealing) is one. 94. Maithun (indulgence in sexual activities) is one.) 95. Parigraha (act of possession of things). 96. Krodh (anger) is one. 97. [Maan (conceit) is one. 98. Maya (deceit) is one. 99. Lobha (greed) is one.] 100. Preyas or raag (attachment inspired by love) is one. 101. Dvesh (aversion inspired by suppressed anger and conceit) is one. 102. [Kalah (dispute) is one. 103. Abhyakhyan (blaming falsely) is one. 104. Paishunya (inculpating someone) is one.) 105. Paraparivad (slandering) is one. 106. Rati-arati (inclination towards indiscipline and that against discipline). 107. Mayamrisha (betraying or telling a lie deceptively) is one. 108. Mithyadarshan shalya (the thorn of wrong belief or unrighteousness) is one. vivecana-yadyapi mRSA aura mAyA ko pRthak-pRthak pApa mAnA gayA hai, kintu satrahaveM pApa kA nAma 'mAyAmRSA' hai, usakA abhiprAya hai mAyA-yukta asatya bhASaNa krnaa| abhayadevasUri ne isakA artha batAyA hai-veSAntarakaraNena lokapratAraNaM-veSa badalakara dUsaroM ko tthgnaa| mAnasika udvega rUpa manovikAra arati aura mohAsakta AnandarUpa cittavRtti rati hai| (aSTAdaza pApa kA vistRta varNana AcArya zrI AtmArAma jI ma. kRta hindI TIkA, bhAga 1, pRSTha 57-58 dekheM) prathama sthAna (19) First Sthaan 9 9 5 )))))))))))))))))) ))))

Page #76
8599996555555555555555555558 Elaboration-Although mrisha (falsity) and maya (deceit) are believed to be different vices, here the seventeenth demerit has been named as mayamrisha, which means a deceitful lie. Abhayadev Suri has interpreted this term as 'to resort to disguise in order to cheat someone'. Perversions in the form of mental agitation are included in arati or neglect of discipline. The attitude of fondness for mundane pleasures leading to inclination towards indiscipline is included in rati. (for detailed 4 description of eighteen demerits refer to the Hindi commentary by Acharya Shri Atmamarm ji M.) 55555555555555555555555555555555555555555555555558 aSTAdaza pApaviramaNa-pada ASHTADASH PAAPVIRAMAN-PAD (SEGMENT OF ABSTAINING FROM EIGHTEEN DEMERITS) __ 109. ege pANAivAya-veramaNe jaav| 110. [ege musvaay-vermnne| 111. ege adinnnnaadaann-vermnne| 112. ege mehunn-vermnne|] 113. ege priggh-vermnne| 114. ege koh-vivege| 115. [ ege mANa-vivege jaav| 116. ege maayaa-vivege| 117. ege lobhvivege|118. ege pej-vivege| 119. ege dos-vivege| 120. ege klh-vivege| 121. ege hai abbhkkhaann-vivege| 122. ege pesunnnne-vivege| 123. ege prprivaay-vivege| 124. ege 5 artirti-vivege| 125. ege maayaamos-vivege|] 126. ege micchaadNsnn-sll-vivege| __ 109. prANAtipAta-viramaNa eka hai| 110. [mRSAvAda-viramaNa eka hai| 111. adattAdAna-5 viramaNa eka hai| 112. maithuna-viramaNa eka hai|] 113. parigraha-viramaNa eka hai| 114. krodha-viveka eka hai| 115. [mAna-viveka eka hai| 116. mAyA-viveka eka hai| 117. lobha-viveka eka hai| U 118. preyas (rAga)-viveka eka hai| 119. dveSa-viveka eka hai| 120. kalaha-viveka eka hai| 121. abhyAkhyAna-viveka eka hai| 122. paizunya-viveka eka hai| 123. para-parivAda viveka eka hai| 124. arati-rati-viveka eka hai| 125. mAyAmRSA-viveka eka hai|] 126. mithyAdarzanazalya-viveka // a555555555 555Ting Ting Ting Ting Ting Ting Ting Ting 555555555555555555555 $ 5555555. eka hai| 109. Pranatipat viraman (to abstain from harming or destroying life) is one. 110. [Mrishavad viraman (to abstain from falsity) is one. 111. Adattadan viraman (to abstain from taking without being given; to abstain from acts of stealing) is one. 112. Maithun viraman (to abstain from indulgence in sexual activities) is one.] 113. Parigraha viraman (to abstain from acts of possession of things) is one. 114. Krodh vivek 1. [ ] isa prakAra koSThaka meM jo Agama pATha hai, vaha kucha prAcIna pratiyoM meM nahIM milatA hai, kintu Agama prakAzana samiti, byAvara kI prati meM hai| 1. Text within these brackets is not in some ancient texts but it is included in the Agam Prakashan Samiti, Beawar edition. sthAnAMgasUtra (1) (20) Sthaananga Sutra (1)

Page #77
Wan 5555555555555555)) )) ))) ))) )) ))))) ) (prudence with regard to anger) is one. 115. [Maan vivek (prudence with regard to conceit) is one. 116. Maya vivek (prudence with regard to deceit) is one. 117. Lobha vivek (prudence with regard to greed) is one. 118. Preyas or raag vivek (prudence with regard to attachment is one. 119. Dvesh vivek (prudence with regard to aversion inspired by suppressed anger and conceit) is one. 120. Kalah vivek (prudence with regard to dispute) is one. 121. Abhyakhyan vivek (prudence with regard to blaming falsely) is one. 122. Paishunya vivek (prudence with regard to inculpating someone) is one. 123. Paraparivad vivek (prudence with regard to slandering) is one. 124. Arati-rati vivek (prudence with regard to inclination towards indiscipline and against discipline) is one. 125. Mayamrisha vivek (prudence with regard to betraying or telling a lie deceptively) is one.) 126. Mithyadarshan shalya vivek (prudence with regard to the thorn of wrong belief or unrighteousness) is one. vivecana-prANAtipAta Adi pApa-sthAnoM ke sevana meM tathA viramaNa/tyAga meM bhAvoM kI taratamatA rahatI hai, usa apekSA inake aneka bheda hote haiM, kintu pAparUpa kArya kI samAnatA kI apekSA unheM eka kahA gayA hai| 'viramaNa' aura 'viveka' zabda yadyapi samAnArthaka haiM, phira bhI inake prayoga meM kucha antara hai| viramaNa kA artha hai pravRtti kA tyaag| viveka kA artha hai pRthkkrnn| viramaNa ke pAlana meM viveka apekSita hai tathA vivekapUrvaka hI viramaNa kiyA jAtA hai| ataH donoM eka-dUsare se sambaddha bhI haiN| Elaboration-There is variation in the intensity of feelings in indulgence in and abstaining from each of the said demerits including the act of killing. Thus in that context there may be many kinds of each of these demerits. But as they all are acts of sin they are classified here as one. Viraman and vivek appear to have been used as synonyms but there is a subtle difference in there use. Viraman means abstainment from indulgence in a specific act. Vivek means discernment with regard to a specific act. Discerning attitude is required for observing abstainment; in fact abstainment comes into effect only with discerning attitude. Thus the two terms are complementary as well. avasarpiNI utsarpiNI-pada AVASARPINI UTSARPINI-PAD (SEGMENT OF DESCENDING AND ASCENDING CYCLES OF TIME) 127. egA osppinnii| 128. egA susama-susamA jaav| 129.[egA susmaa| 130. egA susm-duusmaa| 131. egA duusm-susmaa|132. egA duusmaa|] 133. egA duusm-duusmaa| 134. egA ussppinnii|135. egA dussama-dussamA jaav| 136.[egA dussmaa| 137. egA dussm-susmaa| 138. egA susm-dussmaa| 139. egA susmaa|] 140. egA susm-susmaa| prathama sthAna (21) First Sthaan 555555555555555555555555555555555555

Page #78
- 5 5 5 5 5 5 5 5 259595955 5 5 5 5 5 555 5555555 5 5 5 5 5 5 5 5 5 5 5 5555555 5 5 5 55 2 Wan Wan 5 127. avasarpiNI eka hai / 128. suSama- suSamA eka hai| 129. [ suSama eka hai| 130. suSama- phra duSamA eka hai / 131. duSama- suSamA eka hai| 132. duSamA eka hai| ] 133. duSama-duSamA eka hai| 134. utsarpiNI eka hai / 135. duSama- duSamA eka hai| [136. duSamA eka hai| 137. duSama- 5 suSamA eka hai| 138. suSama - duSamA eka hai| 139. suSamA eka hai| ] 140. suSama - suSamA eka hai| Wan 127. Avasarpini ( regressive half-cycle of time) is one. 128. Sukham- 5 sukhama (epoch of extreme happiness) is one. 129. [Sukham ( epoch of 5 happiness) is one. 130. Sukham-dukhama (epoch of more happiness than sorrow) is one. 131. Dukham-sukhama (epoch of more sorrow than happiness) is one. 132. Dukhama (epoch of sorrow) is one.] 133. Dukhamdukhama (epoch of extreme sorrow) is one. $2 vivecana-kAla anAdi - ananta hai aura satata pravartamAna hai / utAra-car3hAva kI apekSA se use kAlacakra kahA jAtA hai| usake do pramukha bheda haiM-avasarpiNI aura utsarpiNI / avasarpiNI kAla meM manuSyoM Adi kI bala, buddhi, deha-mAna, Ayu-pramANa Adi kI tathA pudgaloM meM uttama varNa, gandha Adi kI kramazaH hAni hotI hai aura utsarpiNI kAla meM unakI kramazaH vRddhi hotI hai / ratha cakra kI bhA~ti inameM se pratyeka ke chaha-chaha bheda hote haiM, jo chaha AroM ke nAma se prasiddha haiM / avasarpiNI kAla kA prathama ArA atisukhamaya hai, jo cAra koTA - koTi sAgaropama pramANa hai| dUsarA ArA tIna koTA-koTi sAgaropama pramANa hai| sukhamaya hai| tIsarA sukha-duHkhamaya hai, cauthA duHkha-sukhamaya hai, pA~cavA~ ( ikkIsa hajAra varSa pramANa) duHkhamaya hai aura chaThA atiduHkhamaya hai| utsarpiNI; avasarpiNI kAla kA ulTA krama hotA hai| isa kAlacakra ke ukta AroM kA parivartana bharata aura airavata kSetra meM hI hotA hai, anyatra nahIM hotaa| (spaSTatA ke lie dekheM saMlagna citra / ) 134. Utsarpini ( progressive half-cycle of time ) is one. 135. Dukhamdukhama (epoch of extreme sorrow) is one.] 136. Dukhama (epoch of sorrow) is one. 137. Dukham-sukhama (epoch of more sorrow than happiness) is one. 138. Sukham-dukhama (epoch of more happiness than sorrow) is one. 139. Sukhama ( epoch of happiness) is one. ] 140. Sukham- 5 sukhama (epoch of extreme happiness) is one. phra Elaboration-Time is eternal as well as beginningless and endless. In context of progressive and regressive living conditions it is called cycle sthAnAMgasUtra ( 1 ) phra 5 of time. It has two main divisions -- Avasarpini ( regressive half-cycle of 5 5 time) and Utsarpini ( progressive half-cycle of time ). During the regressive 5 half-cycle there is a gradual decline in strength, wisdom, size of the body, phra life-span and other qualities of living beings including humans. The same Wan is true in case of properties of matter, such as good appearance, smell etc. During the progressive half-cycle there is gradual improvement in the (22) Sthaananga Sutra (1) 5 phra phra pha 5 Wan 5 Wan

Page #79
85555555555555555555555)))))))))))) 955555 E said qualities of living beings and matter. Like the spokes in the wheel of a chariot there are six divisions of each of these half-cycles popularly known as aras (spokes). The first ara of the regressive half-cycle is epoch of extreme happiness and is of four kota-koti Sagaropam (a metaphoric unit of time) long. The second ara is of happiness and is three kota-koti Sagaropam (a metaphoric unit of time) long. The third one is of more happiness than sorrow, fourth is of more sorrow than happiness, fourth is of sorrow (twenty one thousand years long) and the sixth is of extreme sorrow and is of twenty one thousand years. In the progressive half-cycle the said order is exactly reverse. These $ progressive changes in the time-cycle are effective only in the Bharat and Airavat areas (as postulated in Jain cosmology) and nowhere else. (for clarity see illustration) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55555558 vargaNA pada (24 daNDaka kathana) VARGANA-PAD (SEGMENT OF CATEGORIES) 141. egA NeraiyANaM vggnnaa| 142. egA asurakumArANaM vaggaNA jaav| 143. [egA NAgakumArANaM vggnnaa| 144. egA suvaNNakumArANaM vggnnaa| 145. egA vijjukumArANaM OM vggnnaa| 146. egA aggikumArANaM vggnnaa| 147. egA dIvakumArANaM vggnnaa| 148. egA udahikumArANaM vggnnaa| 149. egA disAkumArANaM vggnnaa| 150. egA vAyukumArANaM vggnnaa| 151. egA thaNiyakumArANaM vggnnaa| 152. egA puDhavikAiyANaM vggnnaa| 153. egA + AukAiyANaM vggnnaa| 154. egA teukAiyANaM vggnnaa| 155. egA vAukAiyANaM vggnnaa| OM 156. egA vaNassakAiyANaM vggnnaa| 157. egA beiMdiyANaM vggnnaa| 158. egA teiMdiyANaM vggnnaa| 159. egA cauriMdiyANaM vggnnaa| 160. egA paMciMdiyatirikkhajoNiyANaM vggnnaa| ma 161. egA maNussANaM vggnnaa| 162. egA vANamaMtarANaM vggnnaa| 163. egA joisiyANaM vggnnaa|] 164. egA vemANiyANaM vggnnaa| 141. nArakIya jIvoM kI vargaNA (daNDaka samudAya) eka hai| 142. asurakumAra devoM kI vargaNA eka hai| 143. [nAgakumAroM kI vargaNA eka hai| 144. suparNakumAroM kI vargaNA eka hai| 145. vidyutakumAroM OM kI vargaNA eka hai| 146. agnikumAroM kI vargaNA eka hai| 147. dvIpakumAroM kI vargaNA eka hai| ma 148. udadhikumAroM kI vargaNA eka hai| 149. dikkumAroM kI vargaNA eka hai| 150. vAyukumAroM kI vargaNA eka hai| 151. stanita (megha) kumAroM kI vargaNA eka hai| 152. pRthvIkAyika jIvoM kI vargaNA ke eka hai| 153. apkAyika jIvoM kI vargaNA eka hai| 154. tejaskAyika jIvoM kI vargaNA eka hai| + 155. vAyukAyika jIvoM kI vargaNA eka hai| 156. vanaspatikAyika jIvoM kI vargaNA eka hai| 157. dvIndriya jIvoM kI vargaNA eka hai| 158. trIndriya jIvoM kI vargaNA eka hai| 159. caturindriya OM jIvoM kI vargaNA eka hai| 160. paMcendriyatiryagyonika jIvoM kI vargaNA eka hai| 161. manuSyoM kI vargaNA // prathama sthAna (23) First Sthaan

Page #80
8 maUmaU)) )))))))))))) )) )) )) )) )))) ))) ))) Wan eka hai| 162. vANavyantara devoM kI vargaNA eka hai| 163. jyotiSka devoM kI vargaNA eka hai|] 164. vaimAnika devoM kI vargaNA eka hai| 141. There is one vargana (category; also called dandak or place of i suffering) of nairayiks (infernal beings). 142. There is one category of Asur-kumar gods. 143. [There is one category of Naag-kumar gods. 144. There is one category of Suparn-kumar gods. 145. There is one E category of Vidyut-kumar gods. 146. There is one category of Agni-kumar gods. 147. There is one category of Dveep-kumar gods. 148. There is one category of Udadhi-kumar gods. 149. There is one category of Disha (Dik)-kumar gods. 150. There is one category of Pavan (Vayu)-kumar gods. 151. There is one category of Stanit (Megh)-kumar gods. 152. There is one category of Prithvikayiks (earth-bodied beings). 153. There is one ___category of Apkayiks (water-bodied beings). 154. There is one category of Tejas-kayiks (fire-bodied beings). 155. There is one category of Vayukayiks (air-bodied beings). 156. There is one category of Vanaspatikayiks (plant-bodied beings). 157. There is one category of Dvindriya (two-sensed beings). 158. There is one category of Trindriya 4 (three-sensed beings). 159. There is one category of Chaturindriya (four-sensed beings). 160. There is one category of Panchendriyatiryagyonik (five-sensed animal beings). 161. There is one category of human beings. 162. There is one category of Vanavyantar Devas (interstitial gods). 163. There is one category of Jyotishk Devas (stellar gods).) 164. There is one category of Vaimanik Devas (vehicular gods). Wan vivecana-saMsAra ke sabhI jIvoM ko caubIsa vargoM meM vibhakta kiyA gayA hai| una caubIsa vargoM kI pRthak-pRthak vargaNA batAkara yahA~ unakA ullekha hai| vargaNA, samudAya, daNDaka sabhI samAna artha ke OM sUcaka haiN| pracalita bhASA meM inheM caubIsa daNDaka kahA jAtA hai| ukta caubIsa daNDakoM meM nArakI jIvoM kA fa + eka daNDaka, bhavanavAsI devoM ke dasa daNDaka, sthAvarakAyika ekendriya jIvoM ke pA~ca daNDaka, dvIndriyAdi tiryaMcoM ke cAra daNDaka, manuSyoM kA eka daNDaka, vyantaradevoM kA eka daNDaka, jyotiSka devoM kA eka fa daNDaka aura vaimAnika devoM kA eka dnnddk| pratyeka daNDaka kI eka-eka vargaNA hotI hai| (24 daNDakoM ke paricaya citra anuyogadvArasUtra, bhAga 2 meM citra 10-11 para dekheM) Elaboration-All the living beings in the world have been divided into 4 twenty four categories. Each of these twenty four divisions have been mentioned as a separate vargana or category. The terms vargana, samudaya and dandak carry same meaning here. These divisions are popularly known as twenty four dandaks (places of suffering). Of the said twenty four dandaks one dandak is of infernal beings, ten dandaks of )))) ))) )))) ))) )))) | sthAnAMgasUtra (1) (24) Sthaananga Sutra (1) B5)

Page #81
) 45 15 abode dwelling gods, five dandaks of one sensed immobile beings, four 4. dandaks of two to five sensed beings including animals, one dandak of human beings, one dandak of interstitial gods, one dandak of stellar gods, and one dandak of celestial vehicle based gods. Each dandak forms one vargana (category). (for detailed and illustrated description of twenty four dandaks refer to Illustrated Anuyogadvar Sutra, illustration No. 10 and 11) )))) )) ))) )) ) ))))))))))55555555555555555555555) bhavya-abhavyasiddhika-pada BHAVYA-ABHAVYASIDDHIK-PAD (SEGMENT OF WORTHY-UNWORTHY OF LIBERATION) 165. egA bhavasiddhiyANaM vggnnaa| 166. egA abhavasiddhiyANaM vggnnaa| 167. egA OM bhavasiddhiyANaM NeraiyANaM vggnnaa| 168. egA abhavasiddhiyANaM NeraiyANaM vggnnaa| 169. evaM jAva egA bhavasiddhiyANaM vemANiyANaM vaggaNA, egA abhavasiddhiyANaM vemANiyANaM vggnnaa| Wan 165. bhavasiddhika jIvoM kI vargaNA eka hai| 166. abhavasiddhika jIvoM kI vargaNA eka hai| 167. bhavasiddhika nArakIya jIvoM kI vargaNA eka hai| 168. abhavasiddhika nArakIya jIvoM kI vargaNA OM eka hai| 169. isI prakAra bhavasiddhika-abhavasiddhika (asurakumAroM se lekara) vaimAnika devoM taka ke + sabhI daNDakoM kI vargaNA eka-eka hai| 5 165. There is one category of bhavasiddhik jivas (beings worthy of 11 liberation). 166. There is one category of abhavasiddhik jivas (beings unworthy of liberation). 167. There is one category of bhavasiddhik naarakiya jivas (infernal beings worthy of liberation). 168. There is one category of abhavasiddhik naarakiya jivas (infernal beings unworthy of 4 liberation). 169. In the same way there is one category each of bhavasiddhik (worthy of liberation) and abhavasiddhik (unworthy of liberation) beings belonging to all the remaining aforesaid categories from Asura Kumar gods to Vaimanik gods. ma vivecana-saMsArI jIva do prakAra ke haiM-bhavasiddhika (bhavya) aura abhavasiddhika (abhvy)| jina jIvoM meM karmakSaya kara mukti prApta karane kI yogyatA hotI hai, ve bhavasiddhika aura jinameM yaha yogyatA nahIM OM hotI hai, ve abhavasiddhika kahalAte haiN| yaha bhavyapana aura abhavyapana kisI karma ke nimitta se nahIM, kintu ma svabhAva se hI hotA hai, ataeva isameM kabhI parivartana nahIM ho sktaa| bhavya jIva kabhI abhavya nahIM banatA E aura abhavya jIva kabhI bhavya nahIM ho sktaa| jIva aura pudgala kI taraha bhavasiddhika-abhavasiddhika kA bheda bhI anAdikAlIna hai| Elaboration-Worldly beings are of two kinds-bhavasiddhik (bhavya) and abhavasiddhik (abhavya). Beings having the capability of attaining liberation through shedding of karmas are called bhavasiddhik (worthy of getting liberated). Those who do not have this capability are 855555555))))))))))))))))))))))))) prathama sthAna (25) First Sthaan ja Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%% %

Page #82
845555 )))555555555555555 Wan 555555555555555555555)))))))))55555555555555 45 abhavasiddhik (unworthy of getting liberated). This worthiness and 41 unworthiness is inherent and not caused by some karma. Therefore, this 41 quality is unalterable. A worthy being can never become unworthy and vice versa. Like distinction of soul and matter the distinction of worthy of liberation and unworthy of liberation is eternal dRSTi-pada DRISHTI-PAD (SEGMENT OF PERCEPTION) 170. egA sammaddiTThiyANaM vggnnaa| 171. egA micchaddiTThiyANaM vggnnaa| 172. egA sammAmicchaddiviyANaM vggnnaa| 173. egA sammaddiviyANaM NeraiyANaM vggnnaa| 174. egA ma micchadiSTiyANaM NeraiyANaM vggnnaa| 175. egA sammAmicchaddiTThiyANaM NeraiyANaM vggnnaa| 176. evaM jAva thaNiyakumArANaM vggnnaa| 177. egA micchiddiTThiyANaM puDhavikkAiyANaM vggnnaa| 178. evaM jAva vnnssikaaiyaannN| ma 179. egA sammaddiTThiyANaM beiMdiyANaM vggnnaa| 180. egA micchaddiTThiyANaM beiMdiyANaM vggnnaa| 181. egA sammaddiTThiyANaM teiMdiyANaM vggnnaa| 182. egA micchaddiTThiyANaM teiMdiyANaM vggnnaa| OM 183. egA sammaddiTThiyANaM cauriMdiyANaM vggnnaa| 184. egA micchaddiTThiyANaM cauridiyANaM vggnnaa| 185. sesA jahA raiyA jAva egA sammAmicchaddiTThiyANaM vemANiyANaM vggnnaa| 170. samyAdRSTi jIvoM kI vargaNA eka hai| 171. mithyAdRSTi jIvoM kI vargaNA eka hai| OM 172. samyagmithyAdRSTi jIvoM kI vargaNA eka hai| 173. samyagdRSTi nArakIya jIvoM kI vargaNA eka hai| + 174. mithyAdRSTi nArakIya jIvoM kI vargaNA eka hai| 175. samyagmithyAdRSTi nArakIya jIvoM kI vargaNA eka hai| 176. isa prakAra asurakumAra se lekara stanitakumAra taka ke samyagdRSTi, mithyAdRSTi aura Wan samyagmithyAdRSTi devoM kI vargaNA eka-eka hai| 177. pRthvIkAyika mithyAdRSTi jIvoM kI vargaNA eka hai| ke 178. isI prakAra apkAyika jIvoM se lekara vanaspatikAyika taka ke jIvoM kI vargaNA eka-eka hai| ma 179. samyagdRSTi dvIndriya jIvoM kI vargaNA eka hai| 180. mithyAdRSTi dvIndriya jIvoM kI vargaNA ke eka hai| 181. samyagdRSTi trIndriya jIvoM kI vargaNA eka hai| 182. mithyAdRSTi trIndriya jIvoM kI vargaNA OM eka hai| 183. samyagdRSTi caturindriya jIvoM kI vargaNA eka hai| 184. mithyAdRSTi caturindriya jIvoM kI OM vargaNA eka hai| 185. samyagdRSTi, mithyAdRSTi aura samyagmithyA dRSTi zeSa daNDakoM (paMcendriya tiryagyonika, - manuSya, vANavyantara, jyotiSka aura vaimAnika) kI vargaNA eka-eka hai| 170. There is one category of samyagdrishti jivas (beings with right perception/faith). 171. There is one category of mithyadrishti jivas (beings with wrong perception/faith), 172. There is one category of samyagmithyadrishti jivas (beings with right-wrong or mixed perception/faith). 178. There is one category of samyagdrishti naarakiya .jivas (infernal beings with right perception/faith). 174. There is one Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$ sthAnAMgasUtra (1) (26) Sthaananga Sutra (1)

Page #83
5 4 4 455 456 457 455 456 457 455 455 456 457 45544 4 4 4 4 555555555555555555555555555555555555 45 category of mithyadrishti naarakiya jivas (infernal beings with wrong 45 4 perception/faith). 175. There is one category of samyagmithyadrishti naarakiya jivas (infernal beings with right-wrong or mixed perception/faith). 176. In the same way there is one category each of samyagdrishti, mithyadrishti and samyagmithyadrishti devas (gods with right perception/faith, wrong perception/faith and right-wrong or mixed perception/faith) from Asur Kumar to Stanit Kumar classes. 177. There is one category of prithvikayik mithyadrishti jivas (earth bodied beings with wrong perception/faith). 178. In the same way there is one category each of ap-kayik to vanaspatikayik jivas (water-bodied to plant-bodied beings). 179. There is one category of samyagdrishti dvindriya jivas (two sensed beings with right perception/faith). 180. There is one category of mithyadrishti dvindriya jivas (two sensed beings with wrong perception/faith). 181. There is one category of samyagdrishti trindriya jivas (three sensed beings with right perception/faith). 182. There is one category of mithyadrishti trindriya jivas (three sensed beings with wrong perception/faith). 183. There is one category of samyagdrishti chaturindriya jivas (four sensed beings with right perception/faith). 184. There is one category of mithyadrishti chaturindriya jivas (four sensed beings with wrong perception/faith). 185. There is one category each of samyagdrishti, mithyadrishti and samyagmithyadrishti jivas (beings with right perception/faith, wrong perception/faith and right-wrong or mixed perception/faith) of the remaining dandaks (five sensed animals, human beings, interstitial gods, stellar gods and celestial vehicle dwelling gods). 2007-2713125- KRISHNA-SHUKLAPAKSHIK-PAD (SEGMENT OF BRIGHT AND DARK-SIDED) 9CE. Tam augyferrari a l 940. g pekny forerunni qul 966. s. OM kaNhapakkhiyANaM NeraiyANaM vggnnaa| 189. egA sukkapakkhiyANaM NeraiyANaM vggnnaa| 190. evaM // | cauvIsadaMDao bhaanniyvyo| 186. kRSNapAkSika jIvoM kI vargaNA eka hai| 187. zuklapAkSika jIvoM kI vargaNA eka hai| 188. kRSNapAkSika nArakIya jIyoM kI vargaNA eka hai| 189. zuklapAkSika nArakIya jIvoM kI vargaNA ke eka hai| 190. isI prakAra zeSa sabhI kRSNapAkSika aura zuklapAkSika jIvoM kI vargaNA eka-eka hai, TAT 061 ailesi EUR 186. There is one category of krishnapakshik jivas (dark-sided 5 beings). 187. There is one category of shuklapakshik jivas (bright-sided 45 46 45 455 456 457 455 456 457 451 455 456 457 454 455 456 457 455 456 457 455 4 $ $$$$$ 46 44 F$ hhh prathama sthAna (27) First Sthaan 555 4 2454545454545454 455 456 457 4541414141414141414141414141414141414141414141414

Page #84
55555555555555555555555555555555555558 i beings). 188. There is one category of krishnapakshik naarakiya jivas (dark-sided infernal beings). 189. There is one category of shuklapakshik naarakiya jivas (dark-sided infernal beings). 190. In the same way there is one category each of krishnapakshik and shuklapakshik jivas (dark sided and bright-sided beings) of all the remaining aforesaid categories. OM vivecana-bhavasiddhika jIvoM meM mokSa jAne kI yogyatA to hotI hai, parantu aisA nahIM hai ki sabhI bhavasiddhika jIva mokSa ko prApta kreNge| isa dRSTi ko spaSTa karane ke lie zuklapakSa va kRSNapakSa kA vargIkaraNa / kiyA gayA hai| jina bhavasiddhika jIvoM meM mukta hone kI kAlAvadhi nizcita ho gaI hai ve zuklapAkSika Wan kahalAte haiM tathA jinakI mokSa gamana kI koI sImA nizcita nahIM hai unakA bhaviSya andhakAramaya hone se unheM kRSNapAkSika kahA jAtA hai| arthAt jina jIvoM kA apArdha-kucha kama ardha pudgala parAvartana kAla OM saMsAra meM paribhramaNa zeSa rahatA hai, ve zuklapAkSika haiM, isase adhika kAla sImA vAle kRSNapAkSika haiN| Wan [pudgala parAvartana ke sambandha meM vizeSa varNana anuyogadvAra, bhAga 2, pariziSTa 1, pRSTha 481 para dekheM] Elaboration The bhavasiddhik beings have the ability to get liberated but all such beings will not get liberated. To remove this \ ambiguity such beings have been further classified into shuklapakshik and krishnapakshik beings. The beings with a defined period after which they will certainly get liberated are called shuklapakshik (bright-sided). As the future of those who have no such defined period is dark, they are y called krishnapakshik (dark-sided). In other words, the beings with a 4 span of cycles of rebirth slightly less than ardhapudgala paravartan kaal are called shuklapakshik. Beings with the said span of more than this period are krishnapakshik. (for detailed description about pudgal paravartan refer to Illustrated Anuyogadvar Sutra, part-2, appendix 1, p. 481). lezyA-pada LESHYA-PAD (SEGMENT OF COMPLEXION OF SOUL) 191. egA kaNhalessANaM vggnnaa| 192. egA NIlalesANaM vggnnaa| evaM jaav| 193. [egA kAulesANaM vggnnaa| 194. egA teulesANaM vggnnaa| 195. egA pamhalesANaM vggnnaa|] 196. egA sukkalesANaM vggnnaa| 197. egA kaNhalesANaM NeraiyANaM vggnnaa| 198. [egA NIlalesANaM NeraiyANaM vaggaNA jaav|] 199. egA kAulesANaM NeraiyANaM vggnnaa| ma 200. evaM-jassa jai lesAo-bhavaNavai-vANamaMtara-puDhavi-Au-vaNassaikAiyANaM ca cattAri lesAo, teu-vAu-beiMdiya-teiMdiya-cariMdiyANaM tiNNi lesAo, 5 paMciMdiyatirikkhajoNiyANaM maNussANaM challessAo, jotisiyANaM egA teulesA, vemANiyANaM tiNNi uvrimlesaao| sthAnAMgasUtra (1) (28) Sthaananga Sutra (1) 855555)))))))))) )) )) ) ) )) ))) ))) )))

Page #85
555555555555555555555555555555555555 191. kRSNalezyA vAle jIvoM kI vargaNA eka hai| 192. nIlalezyA vAle jIvoM kI vargaNA eka hai| 193. [kApotalezyA vAle jIvoM kI vargaNA eka hai| 194. tejolezyA vAle jIvoM kI vargaNA eka hai| 195. padmalezyA vAle jIvoM kI vargaNA eka hai|] 196. zuklalezyA vAle jIvoM kI vargaNA eka hai| 197. kRSNalezyA vAle nArakIya jIvoM kI vargaNA eka hai| 198. [nIlalezyA vAle nAraka jIvoM kI vargaNA eka hai|] 199. kApotalezyA vAle nAraka jIvoM kI vargaNA eka hai| 200. isI prakAra jina daNDakoM meM jitanI lezyAe~ hotI haiM, unake anupAta se unakI eka-eka vargaNA hai| bhavanapati, vANavyantara, pRthvI, ap (jala) aura vanaspatikAyika jIvoM meM prArambha kI cAra lezyAe~ hotI haiN| agni, vAyu, dvIndriya, trIndriya aura caturindriya jIvoM meM Adi kI tIna lezyAe~ hotI haiN| paMcendriya tiryagyonika aura manuSyoM ke chahoM lezyAe~ hotI haiN| jyotiSka devoM ke eka tejolezyA hotI hai| vaimAnika devoM ke antima tIna lezyAe~ hotI haiN| 191. There is one category of beings with krishna leshya (black complexion of soul). 192. There is one category of beings with neel leshya (blue complexion of soul). 193. [There is one category of beings with kapot leshya (pigeon complexion of soul). 194. There is one category of beings with tejo leshya (fiery complexion of soul). 195. There is one category of beings with padma leshya (yellow complexion of soul).) 196. There is one category of beings with shukla leshya (white complexion of soul). 197. There is one category of infernal beings with krishna leshya (black complexion of soul). 198. [There is one category of infernal beings with neel leshya (blue complexion of soul).) 199. There is one category of infernal beings with kapot leshya (pigeon complexion of soul). 200. In the same way there is one category each for each leshya (complexion of soul) of beings of all the dandaks (places of suffering) depending on dandak-specific number of leshyas. Abode dwelling and interstitial gods, earth-bodied, water-bodied and plant-bodied beings have first four leshyas. Fire-bodied, air-bodies, two sensed, three sensed and four sensed beings have first three leshyas. Five sensed animals and human beings have all the six leshyas. Stellar gods have only tejo leshya. Celestial vehicle dwelling gods have last three leshyas 201. egA kaNhalesANaM bhavasiddhiyANaM vggnnaa| 202. egA kaNhalesANaM abhavasiddhiyANaM vggnnaa| 203. evaM chasu vi lesAsu do do payANi bhANiya vaanni| 204. egA kaNhalesANaM bhavasiddhiyANaM NeraiyANaM vggnnaa| 205. egA kaNhalesANaM abhavasiddhiyANaM NeraiyANaM vggnnaa| 206. evaM-jassa jati lesAo tassa tatiyAo bhANiyavAo jAva vemaanniyaannN| prathama sthAna (29) First Sthaan 9 5955555555555555555555

Page #86
Wan 55555555555555)))))))))55555555555555555555558 201. kRSNalezyA vAle bhavasiddhika jIvoM kI vargaNA eka hai| 202. kRSNalezyA vAle abhavasiddhika jIvoM kI vargaNA eka hai| 203. isI prakAra chahoM (kRSNa, nIla, kApota, taijasa, padma OM aura zukla) lezyA vAle bhavasiddhika-abhavasiddhika jIvoM kI vargaNA eka-eka hai| 204. kRSNalezyA vAle bhavasiddhika nArakIya jIvoM kI vargaNA eka hai| 205. kRSNalezyA vAle abhavasiddhika nArakIya jIvoM kI vargaNA eka hai| 206. isI prakAra jisakI jitanI lezyAe~ hotI haiM, usake anusAra bhavasiddhika aura abhavasiddhika vaimAnika paryanta sabhI daNDakoM kI vargaNA eka-eka hai| 201. There is one category of bhavasiddhik jivas with krishna leshya (beings worthy of liberation having black complexion of soul). 202. There is one category of abhavasiddhik jivas with krishna leshya (beings unworthy of liberation having black complexion of soul). 203. In the same 45 way there is one category each of bhavasiddhik and abhavasiddhik jivas with all the six leshyas (black, blue, pigeon, fiery, yellow and white). 204. There is one category of bhavasiddhik naarakiya jivas with krishna leshya (infernal beings worthy of liberation having black complexion of soul). 205. There is one category of abhavasiddhik naarakiya jivas with krishna leshya (infernal beings unworthy of liberation having black complexion of soul). 206. In the same way there is one category each for each leshya (complexion of soul) of beings of all the dandaks (places of suffering) up to bhavasiddhik and abhavasiddhik Vaimanik gods Wan depending on dandak-specific number of leshyas. 207. egA kaNhalesANaM sammaddiTThiyANaM vggnnaa| 208. egA kaNhalesANaM micchaddiTThiyANaM vggnnaa| 209. egA kaNhalesANaM sammAmicchaddiTThiyANaM vggnnaa| 210. evaM-chasu vi lesAsu jAva , OM vemANiyANaM 'jesiM jai ditttthiio'| 207. kRSNalezyA vAle samyagdRSTi jIvoM kI vargaNA eka hai| 208. kRSNalezyA vAle mithyAdRSTi OM jIvoM kI vargaNA eka hai| 209. kRSNalezyA vAle samyagmithyAdRSTi jIvoM kI vargaNA eka hai| 210. Wan isI prakAra kRSNa Adi chahoM lezyA vAle vaimAnika paryanta sabhI daNDakoM meM jisake jitanI dRSTiyA~ hotI haiM, usake anusAra usakI vargaNA eka-eka hai| 207. There is one category of samyagdrishti jivas with krishna leshya 45 (beings with right perception having black complexion of soul). 208. There is one category of mithyadrishti jivas with krishna leshya (beings with wrong perception having black complexion of soul). 209. There is one category of samyagmithyadrishti jivas with krishna leshya (beings with right-wrong or mixed perception having black complexion of soul). 210. In the same way there is one category each for each of the said perceptions for beings of all the dandaks (places of uTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (30) Sthaananga Sutra (1)

Page #87
55555555555555555555555555555) suffering) up to Vaimanik gods depending on dandak-specific number of leshyas. 211. egA kaNhalesANaM kaNhapakkhiyANaM vggnnaa| 212. egA kaNhalesANaM sukkapakkhiyANaM vggnnaa| 213. jAva vemaanniyaannN| jassa jati lesAo ee aTTha, cuviisdNddyaa| 211. kRSNalezyA vAle kRSNapAkSika jIvoM kI vargaNA eka hai| 212. kRSNalezyA vAle zuklapAkSika jIvoM kI vargaNA eka hai| 213. isI prakAra jinameM jitanI lezyAe~ hotI haiM, usake anusAra kRSNapAkSika aura zuklapAkSika jIvoM kI vargaNA eka-eka hai| Upara batalAye gaye ye caubIsa daNDakoM kI vargaNA ke ATha prakaraNa haiN| 211. There is one category of krishnapakshik jivas with krishna leshya (dark-sided beings having black complexion of soul). 212. There is one category of shuklapakshik jivas with krishna leshya (bright-sided beings having black complexion of soul). 213. In the same way there is one category each for every leshya present in krishnapakshik and shuklapakshik beings. Thus there are eight groups or categories of the aforesaid twenty four dandaks (places of suffering). vivecana-lezyA pada meM lezyAoM se sambandhita vargaNA kA kathana hai| 'lezyA' jainadarzana kA vizeSa pAribhASika zabda hai| AcAryoM ne aneka prakAra se isakI vyAkhyAe~ kI haiN| AcArya abhayadevasUri ne kahA hai-"jisa yoga pariNati ke dvArA jIva karma se lipta hotA hai, vaha lezyA hai|" lezyA ke do bheda haiM-bhAva lezyA aura dravya leshyaa| kaSAya janita bhAvoM kI pravRtti bhAva lezyA hai tathA zarIra ke kRSNa-nIla Adi varNoM ko dravya lezyA kahA gayA hai| donoM hI lezyA ke kRSNa lezyA Adi chaha bheda haiN| uttarAdhyayanasUtra meM inakA vistRta vivecana hamane kiyA hai| Adhunika vijJAna bhI isa viSaya meM kAphI khoja kara rahA hai| tejovalaya, AbhAmaNDala (ArA) Adi ko lezyA ke rUpa meM mAnA jA sakatA hai| chaha lezyAoM meM se kRSNa, nIla aura kApota ye tIna azubha lezyAe~ haiM tathA teja, padma aura zukla ye tIna zubha lezyAe~ haiN| prastuta lezyApada meM jina-jina jIvoM kI jo-jo lezyA samAna hotI haiM, unauna jIvoM kI samAnatA kI dRSTi se eka vargaNA kahI gaI hai| Elaboration-The segment of leshya deals with leshya-related categorization. Leshya is a unique Jain technical term. Preceptors have defined it many ways. Acharya Abhayadev Suri defines this term as"The association through which a being attracts bondage of karmas is called leshya." There are two categories of leshya-bhaava leshya (spiritual complexion) and dravya leshya (physical complexion). The attitude inspired by thoughts or feelings triggered by passions is bhaava leshya. The black, blue and other hues of the complexion of a body are called dravya leshya. Each of these leshyas are of aforesaid six kinds prathama sthAna (31) First Sthaan

Page #88
055555555555555555-5555555 5 5-55 -5 5 55555555558 4 black to white. We have discussed this in greater detail in Illustrated 41 Uttaradhyayan Sutra. Modern science has also taken up this topic for elaborate research. Orb and aura can also be considered as types of leshya. Of the six leshyas black, blue and pigeon coloured are said to be inauspicious or bad and fiery, yellow and white are said to be auspicious or good. In this segment of leshyas the categorization has been done on the basis of beings with a common leshya. $ $$$$$ $ $$$$$$$$$$$$$$$ siddha-pada SIDDHA-PAD (SEGMENT OF LIBERATED SOULS) 214. egA titthasiddhANaM vaggaNA evaM jaav| 215. [egA atitthasiddhANaM vggnnaa| 216. egA titthagarasiddhANaM vggnnaa| 217. egA atitthagarasiddhANaM vggnnaa| 218. egA. sayaMbuddhasiddhANaM vggnnaa| 219. egA patteyabuddhasiddhANaM vggnnaa| 220. egA buddhabohiyasiddhANaM vggnnaa| 221. egA itthIliMgasiddhANaM vggnnaa| 222. egA purisaliMgasiddhANaM vggnnaa| 223. egA NapuMsakaliMgasiddhANaM vggnnaa| 224. egA saliMgasiddhANaM vggnnaa| 225. egA OM aNNaliMgasiddhANaM vggnnaa| 226. egA gihiliMgasiddhANaM vggnnaa|] 227. egA ekkasiddhANaM vggnnaa| 228. egA aNikkasiddhANaM vggnnaa| 229. egA apaDhamasamayasiddhANaM vaggaNA, evaM OM jAva aNaMtasamayasiddhANaM vggnnaa| 214. tIrthasiddhoM kI vargaNA eka hai| 215. [atIrthasiddhoM kI vargaNA eka hai| 216. tIrthaMkarasiddhoM / kI vargaNA eka hai| 217. atIrthaMkarasiddhoM kI vargaNA eka hai| 218. svayaMbuddhasiddhoM kI vargaNA eka hai| ma 219. pratyekabuddhasiddhoM kI vargaNA eka hai| 220. buddhabodhitasiddhoM kI vargaNA eka hai| OM 221. strIliMgasiddhoM kI vargaNA eka hai| 222. puruSaliMgasiddhoM kI vargaNA eka hai| ma 223. napuMsakaliMgasiddhoM kI vargaNA eka hai| 224. svaliMgasiddhoM kI vargaNA eka hai| 5 225. anyaliMgasiddhoM kI vargaNA eka hai| 226. gRhiligaMsiddhoM kI vargaNA eka hai|] 227. eka (eka) OM siddhoM kI vargaNA eka hai| 228. anekasiddhoM kI vargaNA eka hai| 229. aprathamasamaya (dUsare samaya meM hue) siddhoM kI vargaNA eka hai| isI prakAra tIsare, cauthe yAvat anantasamayasiddhoM kI vargaNA eka hai| 214. There is one category of Tirth Siddhas. 215. (There is one category of Atirth Siddhas. 216. There is one category of Tirthankar Siddhas. 217. There is one category of Atirthankar Siddhas. 218. There is one category of Svayam-buddha Siddhas. 219. There is one category of Pratyek-buddha Siddhas. 220. There is one category of Buddha-bodhit Siddhas. 221. There is one category of Streeling Siddhas. 222. There is one category of Purushling Siddhas. 223. There is one category of Napunsakling Siddhas. 224. There is one category of Svaling Siddhas. $$$$$$$$$ $$$$$$ $ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (32) Sthaananga Sutra (1) Yin %%%%%%%%%%Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

Page #89
9555555555555555555555555555558 )) ) ) )) )) )) 225. There is one category of Anyaling Siddhas. 226. There is one category of Grihiling Siddhas.] 227. There is one category of Ek Siddhas. 228. There is one category of Anek Siddhas. 229. There is one category of Apratham-samaya Siddhas (those who have become Siddhas in the second Samaya from the beginning of the cycle of time). In the same way there is one category each of third-Samaya Siddhas, fourth-Samaya Siddhas and so on up to infinite-Samaya Siddhas.' vivecana-eka sthAnaka ke 52veM satra meM 'siddha eka hai' aisA kahA gayA hai aura ukta sUtroM meM unake pandraha prakAra kahe gaye haiM, ise paraspara virodhI kathana nahIM samajhanA caahie| kyoMki sampUrNa Atmika vikAsa kI dRSTi se siddhoM meM koI bheda nahIM hai| isa abheda kI dRSTi se siddha eka hai| siddha hone se pUrva manuSya bhava ke nAnA sambandhoM, sthitiyoM va avasthAoM ke AdhAra para yahA~ siddhoM ke 15 bheda batAye gaye haiN| inakA svarUpa isa prakAra hai(1) tIrthasiddha-jo tIrtha kI sthApanA ke pazcAt tIrtha meM dIkSita hokara siddha hote haiM, jaise-gaNadhara aadi| (2) atIrthasiddha-jo tIrtha kI sthApanA ke pahale siddha ho jAte haiM, jaise-marudevI maataa| (3) tIrthaMkarasiddha-jo tIrthaMkara hokara ke siddha hote haiM, jaise-RSabhadeva aadi| (4) atIrthaMkarasiddha-jo sAmAnyakevalI ke rUpa meM siddha hote haiM, jaise gautama aadi| (5) svayaMbuddhasiddha-jo svayaMbodhi prApta kara siddha hote haiM, jaise-mahAvIra svaamii| (6) pratyekabuddhasiddha-jo kisI bAhya nimitta se prabuddha hokara siddha hote haiM, jaise-namirAja RSi aadi| (7) buddhabodhitasiddha-jo AcArya Adi ke dvArA bodhi prApta kara siddha hote haiM, jaise-jambUsvAmI aadi| (8) strIliMgasiddha-jo strIliMga se siddha hote haiM, jaise-marudevI mAtA, mRgAvatI aadi| (9) puruSaliMgasiddha-jo puruSa liMga se siddha hote haiM, jaise-bharata aadi| (10) napuMsakaliMgasiddha-jo kRtrima napuMsakaliMga se siddha hote haiM, jaise-gaaNgey| (11) svaliMgasiddha-jo nirgrantha veSa se siddha hote haiM, jaise-sudhrmaa| (12) anyaliMgasiddha-jo nirgrantha veSa ke atirikta anya veSa se siddha hote haiM, jaise-vlklciirii| (13) gRhiliMgasiddha-jo gRhastha ke veSa se siddha hote haiM, jaise-mrudevii| (14) ekasiddha-jo eka samaya meM eka hI siddha hote haiM, jaise-mahAvIra aadi| (15) anekasiddha-jo eka samaya meM do se lekara utkRSTataH eka sau ATha taka eka sAtha siddha hote haiM, jaise-Rssbhdev| ))) ))) )) ))) )))) ) ) prathama sthAna (33) First Sthaan ja

Page #90
444 445 446 44 45 46 45 444 445 446 447 441 45 46 45 44 45 46 4545454545454545 4 545 46 45 44 444 445 446 4472 456 454545454545454545454545454545454545 Elaboration In aphorism 52 of Place Number One it is mentioned that 151 Siddha is one. In the preceding aphorisms fifteen kinds of Siddhas have been mentioned. These statements are not contradictory. This is because in context of supreme spiritual perfection there is no qualititive division among Siddhas, thus all Siddhas fall in one category only. However, as 45 human beings prior to attaining the status of Siddha there are variations in social and individual conditions and states. Based on these there are said to be fifteen categories as follows (1) Tirth Siddha-Those who become Siddha after the establishment of the religious organisation (Dharma-tirth) are called Tirth Siddha; for example Bhagavan Rishabhadeva's chief disciple Rishabhasen. (2) Atirth Siddha-Those who become Siddha before th establishment of the religious organisation are called Atirth Siddha; for example Bhagavan Rishabhadeva's mother Vamadevi. (3) Tirthankar Siddha-Those who become Siddha after attain the status of Tirthankar are called Tirthankar Siddha; for example Bhagavan Rishabhadeva. (4) Atirthankar Siddha--Those who become Siddha as normal $ kevalis; for example Gautam Ganadhar. (5) Svayam-buddha Siddha-Those who become Siddha after getting enlightened through their own efforts are called Svayam-buddha Siddha; for example Bhagavan Mahavir. (6) Pratyek-buddha Siddha-Those who get enlightened after getting inspired by some outside factor are called Pratyek-buddha Siddha; for example Nami Rajarishi. (7) Buddha-bodhit Siddha-Those who get enlightened with the help of a discourse of an acharya or other accomplished ascetic and i consequently become Siddha are called Buddha-bodhit Siddha; for 41 example Jambu Swami. (8) Streeling Siddha-When a soul in a female body becomes Siddha $ it is called Streeling Siddha; for example mother Marudevi and Mrigavati. (9) Purushling Siddha-When a soul in a male body becomes Siddha it is called Purushling Siddha; for example Emperor Bharat. 4 (10) Napunsakling Siddha--When a soul in a genderless body becomes Siddha it is called Napunsakling Siddha; for example Gangeya. 14574 455 456 457 45 46 45 44 45 46 47 46 457 455 41 41 41 41 45 44444444444444444444444 445 44 45 46 45 44 45 FAITEET () ( 34) Sthaananga Sutra (1) 454545454545454545454545454545454545454545454545454545454545454545454

Page #91
(11) Svaling Siddha-Those who become Siddha as Jain ascetics are called Svaling Siddha; for example Sudharma. (12) Anyaling Siddha-Those who become Siddha not as Jain ascetics are called Anyaling Siddha; for example Valkalchiri. (13) Grihiling Siddha-Those who become Siddha as householders are called Grihiling Siddha; for example Marudevi. (14) Ek Siddha-Those who become Siddha one at a time are called Ek Siddha; for example Bhagavan Mahavir. (15) Anek Siddha-Those who become Siddha with others at the same time (2 to 108 in number) are called Anek Siddha; for example Bhagavan Rishabhadeva. pudgala-pada PUDGAL-PAD 230. egA paramANupoggalANaM vaggaNA, evaM jAva egA aNaMtapaesiyANaM khaMdhANaM vggnnaa| 231. egA egapaesogADhANaM poggalANaM vaggaNA jAva egA asaMkhejjapaesogADhANaM poggalANaM vggnnaa| 232. egA egasamayaThitiyANaM poggalANaM vaggaNA jAva egA asaMkhejjasamayaThitiyANaM poggalANaM vggnnaa| 233. egA egaguNakAlagANaM poggalANaM vaggaNA jAva egA asaMkhejjaguNakAlagANaM poggalANaM vaggaNA, egA aNaMtaguNakAlagANaM poggalANaM vggnnaa| 234. evaM vaNNA gaMdhA rasA phAsA bhANiyabvA jAva egA aNaMtaguNalukkhANaM poggalANaM vggnnaa| 230. (ekapradezI) paramANu pudgaloM kI vargaNA eka hai, isI prakAra dvipradezI, tripradezI yAvat anantapradezI skandhoM kI vargaNA eka-eka hai| 231. ekapradezAvagAr3ha (ekapradeza para sthita) pudgaloM kI vargaNA eka hai, isI prakAra do, tIna yAvat asaMkhyapradezAvagAr3ha pudgaloM kI vargaNA eka-eka hai| 232. eka samaya kI sthiti vAle pudgaloM kI vargaNA eka hai| isI prakAra do, tIna yAvat asaMkhya samaya kI sthiti vAle pudgaloM kI vargaNA eka-eka hai| 233. eka guNa vAle pudgaloM kI vargaNA eka hai| isI prakAra tIna yAvat asaMkhya guNa vAle pudgaloM kI vargaNA eka-eka hai| ananta guNa vAle pudgaloM kI vargaNA eka hai| 234. isI prakAra sabhI varNa, gandha, rasa aura sparzoM ke eka guNa vAle yAvat anantaguNa rUkSa sparza vAle pudgaloM kI vargaNA eka-eka hai| 230. There is one category of (ek pradeshi) paramanu pudgalas (ultimate particles of matter with single space-point). In the same way there is one category each of aggregates (skandh) of ultimate particles with two, three and so on up to infinite space-points. 231. There is one category of one pradeshavagadh pudgalas (particles of matter occupying one space-point). In the same way there is one category each of particles of matter occupying two, three and so on up to infinite space-points. prathama sthAna (35) First Sthaan 5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya

Page #92
Wan 555555555555555555555555555555555555555558 232. There is one category of one samayasthiti pudgalas (particles of matter existing for one Samaya). In the same way there is one category 41 each of particles of matter existing for two, three and so on up to innumerable Samayas. 233. There is one category of ekagunakrishna pudgalas (particles having one unit intensity of black appearance). In the same way there is one category each of particles of matter having two, three and so on up to innumerable units of intensity of black fi appearance. Also there is one category of infinite units of intensity of black appearance. 234. In the same way there is one category each of particles of matter having one to infinite units of intensity of all kinds of (varna) appearance, gandh (smell), rasa (taste) and sparsh (touch) up to Wan ruksha sparsh (coarse touch). 235. egA jahaNNapaesiyANaM khaMdhANaM vggnnaa| 236. egA ukkassapaesiyANaM khaMdhANaM vggnnaa| + 237. egA ajahaNNukkassapaesiyANaM khaMdhANaM vggnnaa| 238. evaM egA jahaNNogAhaNagANaM khaMdhANaM hai vggnnaa| 239. egA ukkosogAhaNagANaM khaMdhANaM vggnnaa| 240. egA ajahaNNukkosogAhaNagANaM + khaMdhANaM vggnnaa| 241. egA jahaNNaThitiyANaM khaMdhANaM vggnnaa| 242. egA ukkassaThitiyANaM khaMdhANaM vggnnaa| 243. egA ajahaNNukkosaThitiyANaM khaMdhANaM vggnnaa| 244. egA jahaNNaguNa-kAlagANaM ma khaMdhANaM vggnnaa| 245. egA ukkassaguNakAlagANaM khaMdhANaM vggnnaa| 246. egA OM ajahaNNukkassaguNakAlagANaM khaMdhANaM vggnnaa| 247. evaM-vaNNa-gaMdha-rasa-phAsANaM vaggaNA bhANiyavyA jAva egA ajahaNNukkassaguNalukkhANaM poggalANaM [khaMdhANaM ] vggnnaa| OM 235. jaghanyapradezI skandhoM kI vargaNA eka hai| 236. utkRSTapradezI skandhoM kI vargaNA eka hai| 237. ajaghanyotkRSTa (na jaghanya, na utkRSTa, kintu madhyama pradezI) skandhoM kI vargaNA eka hai| OM 238. jaghanya avagAhanA vAle skandhoM kI vargaNA eka hai| 239. utkRSTa avagAhanA vAle skandhoM kI + vargaNA eka hai| 240. madhyama (na jaghanya, na utkRSTa) avagAhanA vAle skandhoM kI vargaNA eka hai| + 241. jaghanya sthiti vAle skandhoM kI vargaNA eka hai| 242. utkRSTa sthiti vAle skandhoM kI vargaNA eka hai| 243. madhyama sthiti vAle skandhoM kI vargaNA eka hai| 244. jaghanya guNa kAle skandhoM kI ma vargaNA eka hai| 245. utkRSTa guNa kAle skandhoM kI vargaNA eka hai| 246. madhyama guNa kAle skandhoM kI vargaNA eka hai| 247. isI prakAra zeSa sabhI varNa, gandha, rasa aura sparzoM ke jaghanya guNa, utkRSTa guNa OM aura ajaghanyotkRSTa guNa vAle pudgaloM (skandhoM) kI vargaNA eka-eka hai| 235. There is one category of jaghanya pradeshi skandhs (aggregates with minimum number of space-points). 236. There is one category of utkrisht pradeshi skandhs (aggregates with maximum number of space5 points). 237. There is one category of ajaghanyotkrisht pradeshi skandhs (aggregates with medium number of space-points). 238. There is one a55555555555555555555 $$ $$ 555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFF | sthAnAMgasUtra (1) (36) Sthaananga Sutra (1)

Page #93
555555555555555%%%%%5555555555555 category of jaghanya avagahana skandhs (aggregates with minimum space-occupation). 239. There is one category of utkrisht avagahana skandhs (aggregates with maximum space-occupation). 240. There is one category of ajaghanyotkrisht avagahana skandhs (aggregates with mean or average space-occupation). 241. There is one category of jaghanya sthiti skandhs (aggregates with minimum period of existence). 242. There is one category of utkrisht sthiti skandhs (aggregates with maximum period of existence). 243. There is one category of ajaghanyotkrisht sthiti skandhs (aggregates with medium period of existence). 244. There is one category of jaghanya gunakrishna skandhs (aggregates with minimum units of intensity of black appearance). 245. There is one category of utkrisht gunakrishna skandhs (aggregates with maximum units of intensity of black appearance). 246. There is one category of ajaghanyotkrisht gunakrishna skandhs (aggregates with average units of intensity of black appearance). 247. In the same way there is one category each of (aggregates of) particles of matter having minimum, maximum and average units of intensity of all kinds of (varna) appearance, gandh (smell), rasa (taste) and sparsh (touch) up to ajaghanyotkrisht ruksha sparsh (average coarse touch). jambUdvIpa-pada JAMBUDVEEP-PAD (SEGMENT OF JAMBU CONTINENT) ___ 248. ege jaMbuddIve dIve savvadIvasamuddANaM jAva [ sababhaMtarAe savvakhuDDAe, baTTe tellApUyasaMThANa-saMThie, vaTTe rahacakkavAlasaMThANasaMTie, baTTe pukkharakaNNiyAsaMThANasaMThie, baTTe paDipuNNacaMdasaMThANasaMThie, egaM joyaNasayasahassaM AyAmavikkhaMbheNaM, tiNNi joyaNasayasahassAI solasa sahassAI doNNi ya sattAvIse joyaNasae tiNNi ya kose aTThAvIsaM ca dhaNusayaM terasa aMgulAI. ] addhaMgulagaM ca kiMcivisesAhie prikkhevennN| 248. saba dvIpoM aura saba samudroM meM sabase madhya meM jambUdvIpa nAma kA eka dvIpa hai, [vaha sabase choTA hai| vaha tela meM tale hue pUA ke saMsthAna (AkAra) jaisA, ratha ke cakra-saMsthAna jaisA, kamalakarNikA ke saMsthAna jaisA hai tathA paripUrNa candra ke saMsthAna jaisA vRtta (golAkAra) hai| vaha eka lAkha yojana lambAI-caur3AI vAlA hai| usakI paridhi (gherA) tIna lAkha, solaha hajAra, do sau sattAIsa yojana, tIna kosa, aTThAIsa, dhanuSa, teraha aMgula aura] Adhe aMgula se kucha adhika hai| 248. At the center of all continents and all oceans there is a continent named Jambu continent, which is smallest of all. [It has a round shape or structure like that of a pua (a discoid shaped doughnut) fried in oil, like that of a chariot-wheel, kamal-karnika (pericarp of a lotus) and full prathama sthAna (37) First Sthaan h5555555555555555555555555555555555

Page #94
phaphaphaphaphaphaphaphapha phra Wan moon. Its length and breadth is one hundred thousand Yojans (a unit of distance equivalent to four Kos or eight miles) each.] Its circumference is slightly more than three hundred sixteen thousand two hundred twenty5 seven (3,16,227) Yojans, three Kos ( six miles), twenty eight Dhanush (a linear measure equivalent to four cubits), thirteen and a half Angul (a linear measurement equal to the width of a finger). Wan mahAvIra - nirvANa - pada MAHAVIR - NIRVANA PAD (SEGMENT OF MAHAVIR'S NIRVANA) 249. ege samaNe bhagavaM mahAvIre imIse osappiNIe cauvvIsAe titthagarANaM caramatitthayare siddhe buddhe mutte jAva [ aMtagaDe pariNivyuDe. ] savyadukkhappahINe / 249. isa avasarpiNI kAla ke caubIsa tIrthaMkaroM meM carama tIrthaMkara zramaNa bhagavAna mahAvIra akele hI siddha, buddha, mukta, antakRt (saMsAra kA anta karane vAle), parinirvRtta evaM sarva duHkhoM se rahita hue| 249. Shraman Bhagavan Mahavir, the last among the twenty four Tirthankars of the current regressive half-cycle of time, became Siddha 5 (perfect ), Buddha (enlightened) and Mukta ( liberated) [terminating his 5 cycles of rebirth], accomplishing everything and freeing himself of all sorrows alone. Wan deva - pada DEV-PAD (SEGMENT OF GODS OR DIVINE BEINGS) 250. aNuttarovavAiyA NaM devA 'egaM syaNiM' uDDuM uccatteNaM paNNattA / 250. anuttaropapAtika devoM kI U~cAI eka hAtha kI hotI hai| 250. The height of Anuttaropapatik devas (the gods of the 5 Anuttaropapatik dimension) is one haath (cubit). nakSatra - pada NAKSHATRA-PAD 251. addANakkhatte egatAre 253. sAtiNakkhatte egatAre paNNatte / 251. ArdrA nakSatra kA tArA eka hai| 252. citrA nakSatra kA tArA eka hai| 253. svAti nakSatra kA tArA eka hai| ( anya nakSatroM ke tAroM kA varNana Age yathAsthAna kiyA gayA hai / ) paNNatte / 252. cittANakkhatte egatAre paNNatte / 251. There is one star in Ardra nakshatra (Alpha Orionis; the sixth 5 lunar asterism ) . 252. There is one star in Chitra nakshatra (Spica Virginis; the fourteenth lunar asterism). 253. There is one star in Swati nakshatra (Arcturus; the fifteenth lunar asterism). (Description of other stars has been given at appropriate place later in the book.) sthAnAMgasUtra (1) phra (38) Sthaananga Sutra (1) Wan Wan .

Page #95
i i pudgala - pada PUDGAL-PAD (SEGMENT OF MATTER) PIPIELE LE LE LE LE LE LE LE LELELELELELELELELE 254. egapadesogADhA poggalA anaMtA paNNattA / 255. evaM egasamayaThitiyA poggalA / aNaMtA paNNattA / 256. egaguNakAlagA poggalA aNaMtA paNNattA jAva egaguNalukkhA poggalA aNatA paNNattA / 254. eka pradezAvagAr3ha (eka pradeza meM sthita ) pudgala ananta haiM / 255. eka samaya kI sthiti vAle pudgala ananta haiM / 256. eka guNa kAle pudgala ananta haiN| isI prakAra zeSa varNa, gandha, rasa aura sparzo ke guNa vAle pudgala ananta - ananta kahe gaye haiM / ( isa viSaya kA vistRta vivecana hindI TIkA, pRSTha 91 para dekheM) prathama sthAna // prathama sthAna samApta // 254. There are infinite one-pradeshavagadh-pudgala (kinds of matter particles occupying one space-point). 255. There are infinite one-samayasthiti-pudgala (kinds of matter particles existing for one Samaya). 256. There are infinite one-gunakrishna-pudgala (kinds of matter particles having one unit of intensity of black appearance). In the came way there are infinite kinds of matter particles having one unit each of intensity of all kinds of (varna) appearance, gandh ( smell ), rasa (taste) and _sparsh (touch up to ajaghanyotkrisht ruksha sparsh (average coarse touch). 5 (for detailed discussion on this topic refer to Tika by Acharya Shri Atmamarm ji M., p. 91 ) Wan END OF PLACE NUMBER ONE phra (39) First Sthaan 29559 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595959595955 5952 phaphaphaphaphaphaphaphaphapha Wan Wan phra Wan Wan

Page #96
dvitIya sthAna adhyayana sAra - prathama sthAna meM cetana-acetana sabhI padArthoM kA saMgrahanaya kI apekSA se ekatva kA pratipAdana kiyA gayA hai| usameM 'advaita' pradhAna dRSTi thI kintu prastuta dvitIya sthAna meM vyavahAranaya kI apekSA se bheda // vivakSA se pratyeka dravya, vastu yA padArtha ke do-do bheda karake dvaitavAdI dRSTi se pratipAdana kiyA gayA hai hai| isa sthAna kA prathama sUtra, isa sampUrNa adhyayana kA sAra rUpa hai-'jadatthi NaM loge taM sabaM dupaoAraM'-isa loka meM jo kucha hai, vaha saba do-do padoM meM avatarita hotA hai arthAt unakA samAveza do vikalpoM meM ho jAtA hai| jagat kA pratyeka tattva pratipakSa sahita hai| isa vAkya ke anusAra isa sthAna ke cAroM uddezoM meM sampUrNa loka kI sabhI vastuoM kA do-do padoM meM varNana kiyA gayA hai| pahale sthAna meM koI uddezaka nahIM thaa| isa sthAna meM cAra uddezaka haiN| 0 isake prathama uddezaka meM sarvaprathama dravya ke do bheda batAye haiM-jIva aura ajiiv| phira jIva tattva ke do do pratipakSI bhedoM kA nirUpaNa hai| ajIva tattva ke dharmAstikAya-adharmAstikAya Adi do-do yugaloM ke kA varNana hai| tadanantara bandha-mokSa, puNya-pApa, saMvara-nirjarA Adi kA varNana karane ke pazcAt jIvana aura ajIva ke nimitta se hone vAlI 25 kriyAoM kA nirUpaNa hai| gardA aura pratyAkhyAna ke do-do bhedoM kA kathana kara mokSa ke do sAdhana batAye gaye haiN| tatpazcAt batAyA gayA hai ki kevali-prarUpita ke dharma kA zravaNa, bodhi kI prApti, zuddha saMyama-pAlana aura matijJAnAdi pA~coM samyagjJAnoM kI prApti jAne (jJAna) aura tyAge (caritra) binA nahIM ho sakatI, kintu do sthAnoM ko jAnakara unake tyAgane para hI hotI hai| dvitIya uddezaka meM caubIsa daNDakavartI jIvoM ke vartamAna bhava meM evaM anya bhavoM meM karmoM ke bandhana aura unake phala kA vedana batAkara sabhI daNDaka vAle jIvoM kI gati-Agati kA varNana hai| tRtIya uddezaka meM do prakAra ke zabda aura unakI utpatti, pudgaloM kA sammilana, bhedana, parizATana, patana, vidhvaMsa Adi ke dvArA pudgala ke do-do prakAra batAye gaye haiN| tatpazcAt AcAra aura usake bheda-prabheda meM bAraha pratimAoM kA do-do rUpa meM kathana kiyA gayA hai| kAyasthiti aura bhavasthiti kA varNana kara do prakAra kI Ayu, do prakAra ke karma, nirupakrama aura sopakrama Ayu bhogane vAle jIvoM kA varNana hai| tadanantara kSetra, parvata, guhA, kUTa, mahAdraha, mahAnadI Adi ke do-do padoM dvArA jambUdvIpastha kI bhaugolika sthiti kA vistRta varNana kiyA gayA hai| anta meM bhavanavAsI, vyantara, jyotiSka aura kalpavAsI devoM ke do-do indroM kA nirUpaNa evaM vimAnavAsI devoM ke sambandha meM kathana hai| caturtha uddezaka meM samaya, AvalikA se lekara utsarpiNI-avasarpiNI paryanta kAla ke sabhI bhedoM ko, tathA grAma, nagara se lekara rAjadhAnI taka ke sabhI jana-nivAsoM ko, sabhI prakAra ke udyAna-vanAdi ko, sabhI prakAra ke kUpa-nadI Adi jalAzayoM ko, phira naraka, nArakAvAsa, vimAna-vimAnavAsa Adi sabhI lokasthita padArthoM ko jIva aura ajIva rUpa batAyA gayA hai| u555555555555555555555555555555555 55 55 55 555555 5 55 59 sthAnAMgasUtra (1) (40) Sthaananga Sutra (1)

Page #97
5555555555555555555555555555555555555 / tatpazcAt do prakAra ke bandha, do sthAnoM se pApakarma kA bandha, do prakAra kI vedanA se pApakarma kI udIraNA, do prakAra se vedanA kA vedana aura do prakAra se karma-nirjarA kA varNana hai| 0 aupamikakAlapada ke dvArA palyopama, sAgaropama kAla kA aura krodha, mAnAdi pApoM ke AtmapratiSThita aura parapratiSThita hone kA varNana kara jIva ke do-do bhedoM kA nirUpaNa kiyA gayA hai| / anta meM trasa aura sthAvara-kAyarUpa se karmoM kA saMcaya nirUpaNa kara pudgala ke dvipradezI, dvipradezAvagar3ha, dvisamayasthitika tathA do-do rUpa rasa, gandha, sparza guNayukta pudgaloM kA varNana karake loka meM jIvAtmaka evaM ajIvAtmaka svarUpa kA kathana hai| SECOND STHAAN INTRODUCTION : a Place Number One defined the singularity of all sentient and non sentient things from the Samgraha Naya (generalized viewpoint). There the emphasis was on the non-dualistic angle. But in this second Sthaan, shifting emphasis on dualistic angle, all entities, things or substances have been classified into two classes from the Vyavahara naya (particularized viewpoint). The first aphorism of this chapter defines the theme of the chapter--'Whatever there is in this Lok (occupied space) falls in two categories.' In other words everything in this universe can be summed up in two alternatives. Every phenomenon in this universe has its antithesis. Following this sentence all things in this universe have been described with two divisions in all the four lessons of this chapter. In the first Sthaan there were no lessons. In this Sthaan there are four lessons. The first lesson starts by stating two kinds of dravya (entity)--jiva (soul or living being) and ajiva (matter). Then there is mention of attributes of jiva (soul or living being) in pairs of opposites, kinds of ajiva (matter or non-living) in pairs and pairs related to the state of soul-bandh (bondage) and moksha (liberation), punya (merit) and paap (demerit), samvar (stopping inflow of karmas) and nirjara (shedding of karmas) etc. This is followed by twenty five activities connected with jiva and ajiva. Then two means of liberation have been mentioned after stating two kinds each of censure and abstainment. In conclusion it is mentioned that listening to the religion propagated by the omniscient, attaining of enlightenment, observing pure conduct ritIya sthAna ( 41 ) Second Sthaan

Page #98
14141414141414141414141414 15155 446 447 446 447 4456456554545454545 n 456 457 411 414 415 414 415 416 417 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 51 and acquiring of five kinds of right knowledge including mati-jnana (sensory knowledge) is not possible without knowing (knowledge) and then abandoning (ascetic conduct). All this can only be accomplished 455 by first knowing the two sthaans (all the pairs mentioned here) and then abandoning them. Second lesson contains description of gati (incarnation) and agati (present incarnation) of beings of all the twenty four dandaks (places of suffering) along with the details of their karmic bondage and resultant sufferings during the present and other births. In the third lesson are mentioned two kinds of sound and their origin besides details about two kinds of pudgala (matter) divided on the basis of the processes of combination, disintegration, decay, fall and destruction of matter-particles. Thereafter information about conduct and its categories and sub-categories is compiled. This includes two divisions each of twelve pratimas (special codes and resolutions). After this two kinds of life-span inclusive of duration of body and specific birth is described. Other information compiled in pairs includekarmas, beings with long and short life-span, description of Jambu continent (its areas, mountains, caves, peaks, oceans, rivers and other geographical features), and description of divine beings (two super lords each of abode dwelling, interstitial, stellar and kalp-dwelling gods as also details about celestial vehicle based gods). The fourth lesson contains information about Samaya, Avalika, Utsarpini-Avasarpini and all the other divisions of time; village, city, capital and all other areas of human habitations, and other areas including gardens, forests, wells, rivers etc. This is followed by hell and dwellings in hell, celestial vehicles and dwellings thereof and all other things stationed in the occupied space in their sentient and nonsentient forms. After this comes description of two kinds each of bondage, bondage from places of suffering, fruition of kermas through suffering, suffering of pain and shedding of karmas. In the segment of conceptual time are listed units like Palyopam and Sagaropam. Then comes the two divisions of beings on the basis of selfinstigated and other-instigated sins including anger and conceit. Stated in the end is the living and non-living form of the occupied space with reference to acquisition of karma particles having a dimension and occupation of two space-points for two Samayas and having two attributes each of appearance, taste, smell etc. 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 45454545454545454545454545454545454545454545454 455 456 45 457 454 455 451 451 454 455 454 455 456 FerIE (8) (42) Sthaananga Sutra (1) 444454545454141414141414141414141414141414141414141414141414141414141

Page #99
nimimimimimimimimimimimimittmimimimimimimimimimimimimimimimimimillli prathama uddezaka FIRST LESSON dvipadAvatAra - pada DVIPADAVATAR-PAD (SEGMENT OF TWO CATEGORIES ) 1. jadatthi NaM loge taM savvaM dupaoAraM, taM jahA - jIvacceva ajIvacceva / tasacceva, thAvaracceva / sajoNiyacceva, ajoNiyacceva / sAuyacceva, aNaAuyacceva / saiMdiyacceva, aniMdiyacceva / saveyagA ceya, aveyagA ceva / sapoggalA ceva, apoggalA ceva / saMsArasamAvaNNagA ceva, asaMsArasamAvaNNagA ceva / sAsayA ceva, asAsayA ceva / AgAse ceva, NoAgAse ceva / dhamme ceva, adhamme ceva / baMdhe ceva, mokkhe ceva / puNNe ceva, pAve ceva / Asave ceva, saMvare caiva / veyaNA ceva, NijjarA ceva / dvitIya sthAna SECOND STHAAN (Place Number Two) 1. loka meM jo kucha haiM, vaha saba do-do padoM meM avatarita ( samAviSTa) hotA hai / yathA-jIva aura ajIva / trasa aura sthAvara / sayonika aura ayonika / Ayusahita aura Ayurahita / indriyasahita aura indriyarahita / vedasahita aura vedrhit| pudgalasahita aura pudgalarahita / saMsArasamApanna aura asNsaarsmaapnn| zAzvata aura azAzvata / AkAza aura noAkAza / dharma aura adharma / bandha aura mokSa | puNya aura pApa / Asrava aura sNvr| vedanA aura nirjarA / 1. Whatever there is in this Lok ( occupied space) falls in two categories, for example-jiva (living or soul) and ajiva (non-living or matter). Tras (mobile) and sthavar (immobile). Sayonik (with a place of birth) and ayonik (without a place of birth). Sa-ayu (with a defined life-span) and anayu (without a defined life-span). Sa-indriya (with sense organs) and anindriya (without sense organs). Sa-veda (with sexual desire) and aveda (without sexual desire). Sa - pudgala ( with matter) and apudgala (without matter). Samsarasamapanna (entrapped in cycles of rebirth) and asamsarasamapanna (liberated from cycles of rebirth). Shashvat (permanent or eternal) and ashashvat (transitory ). Aakash (space) and noaakash (other than space). Dharma (entity of motion) and adharma (entity of inertia ). Bandh (bondage) and moksha ( liberation). Punya (merit) and paap (demerit ). Asrava ( inflow) and samvar (blockage of inflow). Vedana (suffering caused by karmas) and nirjara (shedding of karmas). vivecana - saMsAra ke sabhI padArtha do rAzi samUhoM meM vibhakta haiM- jIva aura ajIva / tIsarI koI rAzi nahIM hai| bhArata ke vedAntAnuyAyI aneka dArzanika kevala jIva dravya ko hI mAnate the - ekamevAdvitIyaM brahma dvitIya sthAna (43) 555 55 555 55555555 5 555 55 5 5 5 5 5 5555555 Second Sthaan

Page #100
)))) ))) ))) )) )) )) kavala eka brahma hai, to cArvAka jaise dArzanika kevala pA~ca bhUtoM ke atirikta anya kisI tattva ko nahIM Wan mAnate the| jainadarzana jIva aura ajIva donoM tattvoM kA astitva mAnatA hai| yaha sampUrNa loka inhIM do tattvoM kA vistAra hai| mukhya zabdoM kA artha isa prakAra hai trasa-jo uddezyapUrvaka eka sthAna se dUsare sthAna para gati kare, dvIndriya se lekara paMcendriya taka ke jIva, ye asaMkhyAta haiN| sthAvara-jo eka sthAna para sthira haiN| pRthvI, jala, agni, vAyu aura vanaspatikAyika jiiv| OM ye ananta haiN| sayonika-yoni arthAt utpatti yA janma lene kA sthaan| yoni sahita sabhI saMsArI jIva syonik| ke ayonika-jinakI utpatti na hotI ho| deha mukta jiiv| / savedaka-kAmavAsanA kI anubhUti vaale| avedaka-kAmavAsanA se mukta dazama guNasthAna se Age OM ke jiiv| sapudgala-jo karma, mana, vANI aura zarIra sahita hai| saMsArI jiiv| saMsArasamApanaka-saMsAra meM janma-maraNa karane vAle jiiv| asaMsArasamApanaka-saMsAra cakra se mukt| zAzvata-karmamukta; siddha; aatmaa| azAzvata-jo janma-maraNAdi dazAoM meM bhramaNa karate haiN| AkAza-sabhI dravyoM kA AdhArabhUta drvy| AkAza dravya anAdi ananta hai| noAkAza-AkAza OM dravya ke atirikta arUpI ajIva drvy| ____dharma-jIva aura pudgala kI gati meM sahAyaka drvy| adharma-jIva aura pudgala kI sthiti meM Wan sahAyaka drvy| Elaboration-All substances in this universe are divided into two groups-living and non-living. No third group exists. Philosophers from 45 the Vedanta school believe in just one entity, the living (there is only one Brahma). Philosophers from another school, Charvak, accept no entity 5 other than the five bhoots (matter entities-earth, water, fire, air andsky). 41 Jain philosophy accepts existence of both living and non-living entities. This whole universe is growth and expansion of these two entities. 41 TECHNICAL TERMS Tras (mobile)--that which is capable of willfully moving from one 15 place to another; this includes all two to five sensed beings, 451 innumerable. Sthavar (immobile)--that which is stationed at one place; this includes earth-bodied, .water-bodied, fire-bodied, air-bodied and plant-bodied beings, which are infinite. Sayonik (with a place of birth)-yoni means place of birth; those having a place of birth are sayonik. Ayonik (without a place of birth), those who are not born or the liberated ones. ) Wan ))))))))))))))))))))))))5555555555555555555555558 ))) 555555555555555) sthAnAMgasUtra (1) (44) Sthaananga Sutra (1) Wan

Page #101
Saveda (with sexual desire ) - those who are endowed with sexuality; they are of three kinds. Aveda (without sexual desire ) -- those who have 5 transcended sexuality; beings beyond tenth Gunasthaan (level spiritual ascendance or level of purity of soul). Sa-pudgala (with matter)-beings with bondage of karmas and endowed with mind, speech and body; worldly beings. fa Samsarasamapanna (entrapped in cycles of rebirth) -- those who take birth in this world and die. Asamsarasamapanna (liberated cycles of rebirth)-those who are free of the cycles of rebirth. of Aakash (space)-the entity that supports every other entity or substance; it is without a beginning or an end. Noaakash (other than space)-other non-sentient and formless entities. Dharma (entity of motion)-that which helps movement of soul and body. Adharma (entity of inertia)-that which helps in the state of rest of soul and of body. from kriyA- pada KRIYA-PAD (SEGMENT OF ACTIVITY) 2. do kiriyAo paNNattAo, taM jahA - jIvakiriyA ceva, ajIvakiriyA ceva / 3. jIvakiriyA duvihA paNNattA, taM jahA sammattakiriyA ceva, micchattakiriyA ceva / 4. ajIvakiriyA duvihA paNNattA, taM jahA - iriyAvahiyA ceva, saMparAiyA ceva / dvitIya sthAna (45) Wan Shashvat (permanent or eternal)-free from karmic bondage; Siddha; soul entity. Ashashvat (transitory ) - those who are caught in the f chain of birth and death. 25 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5555955 5 5 5 5 5 55 5 5 55 59955 5952 2. kriyA do prakAra kI hai - jIvakriyA ( jIva kI pravRtti) aura ajIvakriyA (pudgala vargaNAoM kI karmarUpa meM pariNati ) / 3. jIvakriyA do prakAra kI hai - samyaktvakriyA (samyagdarzana bar3hAne vAlI kriyA) aura mithyAtvakriyA (mithyAdarzana bar3hAne vAlI athavA mithyAtvI kI kriyA) / 4. ajIva kriyA do prakAra pha Wan Wan Wan Wan 5. do kiriyAo paNNattAo, taM jahA - kAiyA ceva, AhigaraNiyA ceva / 6. kAiyA kiriyA 5 duvihA paNNattA, taM jahA - aNuvaraya - kAyakiriyA ceva, dupauttaka - kAyakiriyA ceva / 7. AhigaraNiyA kiriyA duvihA paNNattA, NivvattaNAhikaraNiyA ceva / Wan pha 8. do kiriyAo paNNattAo, taM jahA - pAosiyA ceva, pAriyAvaNiyA ceva / 9. pAosiyA kiriyA duvihA paNNattA, taM jahA - jIvapA osiyA ceva, ajIvapAosiyA ceva / 10. pAriyAvaNiyA phra kiriyA duvihA paNNattA, taM jahA - sahatthapAriyAvaNiyA ceva, parahatthapAriyAvaNiyA ceva / Wan taM jahA - saMjoyaNAhikaraNiyA ceva, 5 Second Sthaan Wan ******************tttttttti*****E Wan .

Page #102
5555555555555555555555555555555555 Wan kI hai-airyApathikI (apramatta chadmastha sAdhu athavA sayogI kevalI ke dvArA gamanAgamana meM hone vAlI ! kriyA) aura sAmparAyikI (yoga evaM kaSAyapUrvaka jIva ko karma baMdhAne vAlI kriyaa)| Wan 5. kriyA do prakAra kI hai-kAyikI (zArIrika kriyA) aura AdhikaraNikI kriyA (adhikaraNa zastra Adi kI prvRttiruup)| 6. kAyikI kriyA do prakAra kI kahI hai-anuparatakAyakriyA (pratyAkhyAnarahita vyakti kI zArIrika pravRtti) aura duSprayukta kAyakriyA (indriya aura mana ke viSayoM meM Wan Asakta pramattamuni kI zArIrika prvRtti)| 7. AdhikaraNikI kriyA do prakAra kI hai saMyojanAdhikaraNikI (pUrvanirmita bhAgoM ko punaH jor3akara zastra-nirmANa karane kI kriyA) aura # nirvartanAdhikaraNikI kriyA (naye sire se zastra-nirmANa karane kI kriyaa)| 8. kriyA do prakAra kI hai-prAdoSikI (prAdveSikI-krodha, dveSa evaM mAtsaryabhAvayukta kriyA) aura OM pAritApanikI (dUsaroM ko santApa va tAr3anA dene vAlI kriyaa)| 9. prAdoSikI kriyA do prakAra kI haima jIvaprAdoSikI (jIva ke prati hone vAlA dveSa evaM mAtsarya bhAva) aura ajIvaprAdoSikI (ajIva ke prati hone vAlA dveSa bhaav)| 10. pAritApanikI kriyA do prakAra kI hai-svahastapAritApanikI (apane hAtha se ke apane ko yA dUsare ko pIr3A rUpa paritApa denA) aura parahastapAritApanikI (dUsare vyakti ke hAtha se hai svayaM ko yA anya ko pIr3A phuNcaanaa)| 2. Kriya (activity) is of two kinds-jivakriya (activity of soul or living being) and ajivakriya (transformation of matter particles into karmas). + 3. Jivakriya is of two kinds-samyaktva kriya (activity that enhances right perception/faith) and mithyatva kriya (activity that enhances false perception/faith). 4. Ajivakriya is of two kinds-airyapathiki [careful movement of apramatt chhadmasth sadhu (accomplished ascetic who is short of omniscience due to residual karmic bondage) or sayogi kevali (an omniscient with non-vitiating karmas)] and samparayiki (activity inspired by association and passions and leading to karmic bondage). 5. Kriya is of two kinds-kaayiki kriya (bodily or physical activity) and aadhikaraniki kriya (activity involving tools or weapons). 6. Kaayiki $ kriya is of two kinds-anuparat-kaaya-kriya (physical activity of a person who has not resolved to abstain from sinful activities) and dushprayukata-kaaya-kriya (physical activity of a pervert ascetic with sensual and mental cravings). 7. Aadhikaraniki kriya is of two kindssamyojan-aadhikaranik-kriya (the act of assembling weapon with already made components) and nirvartan-aadhikaranik-kriya (act of making weapons from scratch). 8. Kriya is of two kinds-pradveshiki kriya (hostile action inspired by feelings of anger, aversion and malice) and paaritapaniki kriya (punitive # action of inflicting punishment and pain on others). 9. Pradveshiki kriya 9999999)))))))555555555555555 | sthAnAMgasUtra (1) (46) Sthaananga Sutra (1)

Page #103
(hostile action) is of two kinds-jiva-pradveshiki-kriya (hostility towards living being) and ajiva-pradveshiki-kriya (hostility towards non-livi things). 10. Paaritapaniki kriya (punitive action) is of two kinds svahast-paaritapaniki-kriya (inflicting pain on self and others with one's own hands) and parahast-paaritapaniki-kriya (causing other person to inflict pain on self and others). 11. do kiriyAo paNNattAo, taM jahA-pANAtivAyakiriyA ceva, apaccakkhANakiriyA cev| 12. pANAtivAyakiriyA duvihA paNNattA, taM jahA-sahatthapANAtivAyakiriyA ceva, parahatthapANAtivAyakiriyA cev| 13. apaccakkhANakiriyA duvihA paNNattA, taM jahAjIvaapaccakkhANakiriyA ceva, ajIvaapaccakkhANakiriyA cev| 14. do kiriyAo paNNattAo, taM jahA-AraMbhiyA ceva, pAriggahiyA cev| 15. AraMbhiyA // kiriyA duvihA paNNattA, taM jahA-jIvaAraMbhiyA ceva, ajIvaAraMbhiyA cev| 16. pAriggahiyA kiriyA duvihA paNNattA, taM jahA-jIvapAriggahiyA ceva, ajIvapAriggahiyA cev| 11. kriyA do prakAra kI hai-prANAtipAta kriyA (jIva-ghAta meM hone vAlI kriyA) aura apratyAkhyAna kriyA (avirati-apratyAkhyAna se hone vAlI kriyaa)| 12. prANAtipAta kriyA do prakAra kI hai-svahastaprANAtipAta kriyA (apane hAtha se apanA yA dUsare ke prANoM kA nAza karanA) aura parahastaprANAtipAta kriyA (dUsare ke hAtha se apane yA dUsare prANoM kA nAza krnaa)| 13. apratyAkhyAna Wan kriyA do prakAra kI hai-jIva-apratyAkhyAna kriyA (jIvoM se sambandhita hiMsAdi kI avirati yA Asakti) aura ajIva-apratyAkhyAna kriyA (dhana yA madya mA~sa Adi ajIva-padArthoM kA sevn)| 14. kriyA do prakAra kI hai-ArambhikI kriyA (hiMsA sambandhI pravRtti) aura pArigrahikI kriyA (parigraha ke saMgraha yA saMrakSaNa sambandhI kriyaa)| 15. ArambhikI kriyA do prakAra kI hai-jIvaArambhikI kriyA (jIvoM kI hiMsA se sambandhita kriyA) aura ajIva-ArambhikI kriyA (jIva, zarIra athavA jIva kI AkRti Adi ke upamardana kI tathA anya acetana vastuoM ke Arambha-samArambha kI kriyaa)| 16. pArigrahikI kriyA do prakAra kI hai-jIva-pArigrahikI kriyA (dAsI-dAsa Adi sacetana parigraha sambandhI kriyA) aura ajIva-pArigrahikI kriyA (hiraNya-suvarNAdi acetana parigraha se sambandhita kriyaa|) 11. Kriya is of two kinds-pranatipat kriya (act of harming or destroying life) and apratyakhyan kriya (indisciplined action in absence of resolve of abstainment). 12. Pranatipat kriya is of two kinds-svahastpranatipat kriya (destroying life of self and others with one's own hands) and parahast-pranatipat kriya (causing other person to destroy life of self and others). 13. Apratyakhyan kriya is of two kinds-jiva-apratyakhyan kriya (indisciplined action, such as violence, directed at living beings) and ))))))555555555555555555555 )))))))))))) 4 dvitIya sthAna (47) Second Sthaan 155 ))) ))) ))5555555555558

Page #104
355555)))))))))))))))) 5555555 055555555 ))))))))))555555555 Wan 55555555555555555555555555555555541559 Wan ajiva-apratyakhyan kriya (indisciplined action connected with the nonWan living, such as consuming money, meat, alcohol etc.). 14. Kriya is of two kinds-arambhiki kriya (act of violence) and 4 paarigrahiki kriya (act of possession and hoarding). 15. Arambhiki kriya is of two kinds-jiva-arambhiki kriya (act of violence involving living beings) and ajiva-arambhiki kriya (act of violence involving the nonliving; this also includes intent of harming material replicas of living things). 16. Paarigrahiki kriya is of two kinds-jiva-paarigrahiki kriya (act of possession related to living things like slaves, cattle etc.) and ajiva-paarigrahiki kriya (act of possession of non-living things like gold, silver etc.). 17. do kiriyAo paNNattAo, taM jahA-mAyAvattiyA ceva, micchAdasaNavattiyA cev| ma 18. mAyAvattiyA kiriyA duvihA paNNattA, taM jahA-AyabhAvavaMkaNatA ceva, parabhAvavaMkaNatA cev| 19. micchAdasaNavattiyA kiriyA duvihA paNNattA, taM jahA-UNAiriyamicchAdasaNavattiyA ceva, ma tavvairittamicchAdaMsaNavattiyA cev| 20. do kiriyAo paNNattAo, taM jahA-diTThiyA ceva, puTThiyA cev| 21. diTThiyA kiriyA duvihA paNNattA, taM jahA-jIvadiTThiyA ceva, ajIvadiTThiyA cev| 22. puTThiyA kiriyA duvihA paNNattA, taM jahA-jIvapuTThiyA ceva, ajIvapuTiyA cev| 17. kriyA do prakAra kI hai-mAyApratyayA kriyA (mAyA sevana se hone vAlI kriyA) aura mithyAdarzanapratyayA kriyA (mithyAdarzana se hone vAlI kriyaa|) 18. mAyApratyayA kriyA do prakAra kI haiOM AtmabhAva-vaMcanA kriyA (apane aprazasta bhAvoM ko chupAkara prazasta dikhAne kI pravRtti) aura parabhAvaOM vaMcanA kriyA (kUTalekha Adi ke dvArA dUsaroM ko Thagane kI kriyA) 19. mithyAdarzanapratyayA kriyA do prakAra kI hai-UnAtirikta mithyAdarzanapratyayA kriyA (vastu kA jaisA yathArtha svarUpa hai usase hIna yA adhika kahanA, jaise-zarIravyApI AtmA ko aMguSTha-pramANa khnaa| athavA sarva lokavyApI kahanA aadi)| tadvyatirikta mithyAdarzanapratyayA kriyA (vidyamAna vastu ke astitva ko asvIkAra karanA, jaiseAtmA hai hI nahIM aadi)| 20. kriyA do prakAra kI hai-dRSTijA kriyA (rAga ke vazIbhUta hokara dekhanA) aura spRSTijA kriyA (rAgapUrvaka sparza karanA aadi)| 21. dRSTijA kriyA do prakAra kI hai-jIvadRSTijA kriyA (sajIva vastuoM OM ko rAgAtmaka dRSTi se dekhanA) aura ajIvadRSTijA kriyA (ajIva vastuoM ko dekhane vAlI rAgAtmaka 5 prvRtti)| 22. spRSTijA kriyA do prakAra kI hai-jIvaspRSTijA kriyA (moha yA vikAra kI bhAvanA se kisI jIva ko chUnA) aura ajIvaspRSTijA kriyA (nirjIva padArtha ko vikAra bhAva se chuunaa)| + 17. Kriya is of two kinds-maya-pratyaya kriya (activity involved in indulgence in deceit) and mithyadarshan-pratyaya kriya (activity B555555555))))))))))))) sthAnAMgasUtra (1) (48) Sthaananga Sutra (1)

Page #105
5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra Wan 5 involved in indulgence in false perception / faith ). 18. Maya-pratyaya kriya 5 5 (indulgence in deceit ) is of two kinds-atma-bhaava-vanchana kriya 5 (indulgence in deceit by expressing noble thoughts concealing ill feelings) and para-bhaava-vanchana kriya (indulgence in deceit using false documents and other such means). 19. Mithyadarshan-pratyaya kriya is of two kinds-unatirikta mithyadarshan-pratyaya kriya (indulgence in false perception/faith by conveying misinformation, like knowing that soul is confined to the body but calling it to be as small as thumb or as large as the universe) and tadvayatirikta mithyadarshan-pratyaya kriya phra (indulgence in false perception/faith by negating the existence of an existing thing, like saying that soul does not exist). Wan phra Wan Wan 5 20. Kriya is of two kinds-drishtija kriya (act of looking at a thing with attachment) and sprishtija kriya (act of touching a thing with 5 attachment). 21. Drishtija kriya is of two kinds-jiva- drishtija kriya (act phra of looking at a living thing with attachment) and ajiva-drishtija kriya (act of looking at a non-living thing with attachment). 22. Sprishtija kriya is of two kinds-jiva-sprishtija kriya (act of touching a living thing with attachment) and ajiva-sprishtija kriya (act of touching a non-living 5 thing with attachment). Wan 5 23. do kiriyAo paNNattAo, taM jahA - pADucciyA ceva, sAmaMtovaNivAiyA ceva / 5 24. pADucciyA kiriyA duvihA paNNattA, taM jahA - jIvapADucciyA ceva, ajIvapADucciyA ceva / 25. sAmaMtovaNivAiyA kiriyA duvihA paNNattA, taM jahA - jIvasAmaMtovaNivAiyA ceva, ajIvasAmaMtovaNivAiyA ceva / 155 Wan 26. do kiriyAo paNNattAo, taM jahA- sAhatthiyA ceva, NesatthiyA ceva / 27. sAhatthiyA kiriyA duvihA paNNattA, taM jahA - jIvasAhatthiyA ceva, ajIvasAhatthiyA ceva / 28. NesatthiyA 5 kiriyA duvihA paNNattA, taM jahA - jIvaNesatthiyA ceva, ajIvaNesatthiyA ceva / Wan (49) 23. kriyA do prakAra kI hai - prAtItyikI kriyA (bAharI vastu ke nimitta yA usake samparka se hone vAlI kaSAyAtmaka pravRtti) aura sAmantopanipAtikI kriyA (apanI vastuoM ke viSaya meM dUsaroM ke dvArA kI gaI 5 prazaMsA sunakara hone vAlI kaSAyapUrNa pravRtti) / 24. prAtItyikI kriyA do prakAra kI hai - jIvaprAtItyikI kriyA ( jIva ke nimitta se hone vAlI kriyA) aura ajIvaprAtItyikI kriyA (ajIva ke nimitta se hone vAlI kriyA) / 25. sAmantopanipAtikI kriyA do prakAra kI hai - jIvasAmantopanipAtikI kriyA ( apanI sajIva vastuoM ke viSaya meM logoM dvArA kI gaI prazaMsAdi sunakara hone vAlI kriyA) aura ajIvasAmantopanipAtikI kriyA (apanI ajIva vastuoM ke viSaya meM prazaMsAdi ke sunane para hone vAlI kriyaa)| dvitIya sthAna Wan Wan 5 Second Sthaan Wan phra phra

Page #106
26. kriyA do prakAra kI hai-svahastikI kriyA (apane hAtha se hone vAlI hiMsArUpa kriyA) aura naisRSTikI kriyA (kisI vastu ke rakhane/pheMkane se hone vAlI hiMsAtmaka kriyA athavA dUsaroM ke dvArA OM karAI jAne vAlI kriyaa)| 27. svahastikI kriyA do prakAra kI hai-jIva-svahastikI kriyA (apane fa ke hAthoM se kisI jIva ko mArane kI kriyA) aura ajIva-svahastikI kriyA (apane hAtha se nirjIva + zastrAdi ke dvArA kisI jIva ko mArane kI kriyaa)| 28. naisRSTikI kriyA do prakAra kI hai-jIvaOM naisRSTikI kriyA (jIvoM ko rakhane/pheMkane se hone vAlI kriyA) aura ajIva-naisRSTikI kriyA (ajIva ko, patthara, dhanuSa vANa Adi pheMkane se hone vAlI kriyaa)| 23. Kriya is of two kinds-praatityiki kriya (passionate indulgence inspired by an external thing or contact with it) and samantopanipatiki kriya (passionate indulgence inspired by the praise of one's own possession by others). 24. Praatityiki kriya is of two kinds-jiva-praatityiki kriya (passionate indulgence inspired by an external living thing or contact with it) and ajiva-praatityiki kriya (passionate indulgence inspired by an external non-living thing or contact with it). 25. Samantopanipatiki kriya 4 is of two kinds-jiva-samantopanipatiki kriya (passionate indulgence inspired by the praise of one's own living possession by others) and ajivasamantopanipatiki kriya (passionate indulgence inspired by the praise by one's own non-living possession others of). 26. Kriya is of two kinds-svahastiki kriya (violent activity performed by self) and naishrishtiki kriya (violent activity involved in placing or throwing a thing; also violent activity performed through others). 27. Svahastiki kriya is of two kinds--jiva-svahastiki kriya (harming or 5 killing a living being with one's own hands) and ajiva-svahastiki kriya (harming or killing a living being with one's own hands using an instrument or weapon that is non-living). 28. Naishrishtiki kriya is of two kinds-jiva-naishrishtiki kriya (violent activity involved in placing or throwing a thing) and ajiva-naishrishtiki kriya (violent activity involved in placing or throwing a non-living thing like stone, arrow etc.). 55 29. do kiriyAo paNNattAo, taM jahA-ANavaNiyA ceva, veyAraNiyA cev| 30. ANavaNiyA kiriyA duvihA paNNattA, taM jahA-jIvaANavaNiyA ceva, ajIvaANavaNiyA cev| 31. veyAraNiyA kiriyA duvihA paNNattA, taM jahA-jIvaveyAraNiyA ceva, ajIvaveyAraNiyA cev|| Wan 29. kriyA do prakAra kI hai-AjJApanI kriyA (sAvadha kArya kI AjJA dene se hone vAlI kriyA) ke aura vaidAriNI kriyA (kisI vastu ke vidAraNa chedana-bhedana se hone vAlI kriyaa)| 30. AjJApanI kriyA - OM do prakAra kI hai-jIva-AjJApanI kriyA (jIva ke viSaya meM AjJA denA) aura ajIva-AjJApanI // Wan kriyA (ajIva ke viSaya meM AjJA dene, athavA hiMsAjanaka vastu ma~gavAne se hone vAlI kriyaa)| sthAnAMgasUtra (1) (50) Sthaananga Sutra (1)

Page #107
31. vaidAriNI kriyA prakAra kI hai-jIva-vaidAriNI kriyA (jIva ke vidAraNa se hone vAlI kriyA) aura 5 ajIva-vaidAriNI kriyA (krodha, dveSavaza ajIva ke vidAraNa se hone vAlI kriyaa)| (vRttikAra ne vidAraNa ke tIna artha kiye haiM-vidAraNa-phor3anA, vicAraNa-dvayarthaka bhASA bolanA tathA vitAraNa-kapaTa // aacrnn)| 29. Kriya is of two kinds-ajnapani kriya (act of giving command or preaching to indulge in violence) and vaidarini kriya (act of piercing or tearing something). 30. Ajnapani kriya is of two kinds-jiva-ajnapani kriya (giving command to indulge in violence against a living being) and ajiva-ajnapani kriya (giving command to indulge in violence associated with the non-living or to order to fetch some instrument of violence). 31. Vaidarini kriya is of two kinds-jiva-vaidarini kriya (act of piercing or tearing a living being) and ajiva-vaidarini kriya (act of piercing or tearing something non-living under the influence of anger or aversion). (the commentator (Vritti) has given three meanings of the term veyaran-vidaran = to pierce; vicharan = to speak ambiguous or confusing language; vitaran = to deceive] 32. do kiriyAo paNNattAo, taM jahA-aNAbhogavattiyA ceva, aNavakaMkhavattiyA cev| 33. aNAbhogavattiyA kiriyA duvihA paNNattA, taM jahA-aNAuttaAiyaNatA ceva, aNAuttapamajjaNatA cev| 34. aNavakaMkhaNavattiyA kiriyA davihA paNNattA, taM AyasarIraaNavakaMkhavattiyA ceva, parasarIraaNavakaMkhavattiyA cev| 35. do kiriyAo paNNattAo, taM jahA-pejjavattiyA ceva, dosavattiyA cev| 36. pejjavattiyA kiriyA duvihA paNNattA, taM jahA-mAyAvattiyA ceva, lobhavattiyA ceva / 37. dosavattiyA kiriyA duvihA paNNattA, taM jahA-kohe ceva, mANe cev| 32. kriyA do prakAra kI hai-anAbhogapratyayA kriyA (ajJAna, pramAda se hone vAlI kriyA) aura anavakAMkSApratyayA kriyA (asAvadhAnIpUrvaka kI jAne vAlI hiMsaka kriyaa)| 33. anAbhogapratyayA kriyA do prakAra kI hai-anAyukta AdAnatA kriyA (asAvadhAnIpUrvaka vastra Adi lenA) aura anAyukta pramArjanatA kriyA (asAvadhAnI se vastra, pAtra Adi kA pramArjana krnaa)| 34. anavakAMkSApratyayA kriyA do prakAra kI hai hai-AtmazarIra-anavakAMkSApratyayA kriyA (asAvadhAnIpUrvaka apane zarIra se hone vAlI kriyA) aura parazarIra anavakAMkSApratyayA kriyA (dUsaroM ke zarIra kI paravAha na kara unheM hatyA Adi ke lie prerita krnaa)| kI hai-preyaHpratyayA kriyA (rAga bhAva se anuprerita kriyA) aura dveSapratyayA // kriyaa| (dveSa ke nimitta se hone vAlI kriyaa)| 36. preyaHpratyayA kriyA do prakAra kI hai-mAyApratyayA kriyA (mAyA se prerita rAgAtmaka kriyA) aura lobhapratyayA kriyA (lobha ke nimitta se hone vAlI kriyaa)| 37. dveSapratyayA kriyA do prakAra kI hai-krodhapratyayA kriyA (krodha ke vaza hokara kI jAne vAlI dveSapUrNa kriyA) aura mAnapratyayA kriyA (mAna ke nimitta se hone vAlI kriyaa)| B555555Wan 555555555555555555555555555555555555555558 dvitIya sthAna (51) Second Sthaan

Page #108
65555)))))))))))))))55555555558 )))) )))) ))))) ))) 32. Kriya is of two kinds-anabhoga-pratyaya kriya (action out of 15 ignorance or stupor) and anavakanksha-pratyaya kriya (careless violent i act). 33. Anabhoga-pratyaya kriya is of two kinds-anayukta aadanata kriya (to be careless in taking clothes, bowls and other things) and anayukta pramarjanata kriya (to be careless in cleaning clothes, bowls and other things). 34. Anavakanksha-pratyaya kriya is of two kindsatmasharira anavakanksha-pratyaya kriya (careless violent act with disregard for one's own body) and parasharira anavakanksha-pratyaya kriya (careless violent act with disregard for others; also to provoke others to indulge in violence with disregard for their body). 4i 35. Kriya is of two kinds--preyah-pratyaya kriya (action inspired by attachment) and dvesh-pratyaya kriya (action inspired by aversion). 36. Preyah-pratyaya kriya is of two kinds-maya-pratyaya kri F inspired by deceit) and lobh-pratyaya kriya (action inspired by greed). 37. Dvesh-pratyaya kriya is of two kinds-krodh-pratyaya kriya (action inspired by anger) and maan-pratyaya kriya (action inspired by conceit). OM vivecana-prastuta kriyApada meM kriyAoM kA vistRta vargIkaraNa hai| pravRtti, ceSTA yA halana-calana rUpa ke Wan parispandana ko kriyA kahate haiN| kriyA jIva meM bhI hotI hai aura ajIva meM bhii| isalie kriyA ke mukhya do bheda kiye haiM-jIva kriyA aura ajIva kriyaa| ma jIva kI kriyA-pravRtti ke tIna srota haiM, mana, vacana evaM kaayaa| phira pravRtti ke preraka-rAga-dveSa evaM prayojana uddezya ke AdhAra para inake aneka bheda ho jAte haiN| prastuta sUtra meM vibhinna dRSTiyoM se kriyAoM ke ke bheda saMgrahIta haiN| kriyAoM ke tIna prakAra ke vargIkaraNa milate haiN| sUtrakRtAMga (2/2/2) meM kriyA ke 13 5 bheda milate haiN| prastuta sUtra meM mukhya-gauNa rUpa meM kriyAoM ke bahattara bheda batAye haiN| tattvArthasUtra (6/6) meM 25 kriyAoM ke nAma milate haiN| isake atirikta prajJApanA (pada 22) tathA bhagavatIsUtra meM bhI vividha // ma kriyAoM kA vivaraNa prApta hotA hai| Elaboration-This kriya-pad (segment of activity) contains detailed 4 classification of actions. Kriya includes indulgence, physical activity, movement, vibration etc. As the living and non-living both have activity, the first and broad classification of action is activity associated with the living and that associated with the non-living. There are three sources of activity in a being-mind, speech and body. After this comes the role of inspiring factors like attachment, aversion, purpose etc. All these call for a variety of categories of action. This book compiles numerous categories of kriyas from a variety of angles. The three important classifications of kriya are : 13 types mentioned in ))) ))))) )))) ))) )))))) Wan sthAnAMgasUtra (1) (52) Wan ) Sthaananga Sutra (1)

Page #109
))1555555555555558 Sutrakritanga (2/2/2); 72 types mentioned in this Sthananga Sutra, and 25 types mentioned in Tattvarth Sutra (6/6). Besides these some descriptions of kriya are also available in Prajnapana Sutra (22) and Bhagavati Sutra. garhA-pada GARHA-PAD (SEGMENT OF REPENTANCE) 38. duvihA garihA paNNattA, taM jahA-maNasA vege garahati, vayasA vege grhti| ahavA, garahA duvihA paNNattA, taM jahA-dIhaM vege addhaM garahati, rahassaM vege addhaM grhti| 38. gardA (bhUla se hue azubha AcaraNa ke prati pazcAttApa athavA glAni kA bhAva) do prakAra kI hai-kucha loga mana se gardA (apane pApa kI nindA) karate haiM (kintu vacana se nahIM) aura kucha loga vacana se gardA karate haiM (kintu mana se nhiiN)| (athavA isa sUtra kA yaha Azaya bhI nikalatA hai ki koI na kevala mana se apitu vacana se bhI gardA karate haiM aura koI na kevala vacana se kintu mana se bhI gardA karate hai haiN|) gardA do prakAra kI hai-kucha loga dIrghakAla (jIvana paryanta yA jIvanabhara ke pApoM kI) taka gardA karate haiM aura kucha loga alpakAla taka (kucha kAla taka kiye gaye pApoM kI) gardA karate haiN| 38. Garha (remorse and repentance for bad conduct committed out of ignorance) is of two kinds-some people repent mentally (not verbally) and some verbally (not mentally). Another interpretation is that some people repent not just mentally but verbally also and some do so not just verbally but mentally as well. Also garha (remorse and repentance for bad 45 conduct committed out of ignorance) is of two kinds-some people repent for a long period (for sins committed throughout one's lifetime) and some for a short period (for sins committed during a specific short period). vivecana-TIkAkAra ne mana se gardA ke sambandha meM prasannacandra rAjarSi kA tathA kevala vacana se gardA ke ke sandarbha meM aMgAramardaka AcArya kA dRSTAnta uddhRta kiyA hai| ___Elaboration-The commentator (Tika) has quoted the example of Prasannachandra Rajarshi in connection with mental repentance and that of Angaramardak in connection with verbal repentance. pratyAkhyAna-pada PRATYAKHYAN-PAD (SEGMENT OF ABSTAINMENT) __39. duvihe paccakkhANe paNNatte, taM jahA-maNasA vege paccakkhAti, vayasA vege pcckkhaati| ahavA, paccakkhANe duvihe paNNatte, taM jahA-dIhaM vege addhaM paccakkhAti, rahassaM vege addhaM // pcckkhaati| 39. pratyAkhyAna (azubha kArya kA tyAga) do prakAra kA hai-kucha loga mana se pratyAkhyAna karate haiM aura kucha loga vacana se pratyAkhyAna karate haiN| athavA pratyAkhyAna do prakAra kA hai-kucha loga dIrghakAlajIvanabhara ke lie pratyAkhyAna karate haiM aura kucha loga alpakAla ke lie pratyAkhyAna karate haiN| )) 35555555945) dvitIya sthAna (53) Second Sthaan 155555555555))))))) ) )) ))

Page #110
)))) L 39. Pratyakhyan (resolve to abstain from bad or sinful deed) is of two kinds--some people abstain mentally and some verbally. Also pratyakhyan (resolve to abstain from bad or sinful deed) is of two kinds some people abstain for a long period (for sins committed throughout one's lifetime) and some for a short period (for sins Si committed during a specific short period). vivecana-pratyAkhyAna kevala bhaviSya meM hone vAlI azubha kriyAoM kA hI hotA hai| paMcamahAvrata dhAraNa ma tathA antima ArAdhanA rUpa saMthArA dIrghakAlika pratyAkhyAna hai| sAmAyika, pauSadhavrata Adi alpakAlika pratyAkhyAna hai| Elaboration-Resolve to abstain is only about future. Taking the five great vows or the ultimate vow (santhara) are long term resolves. Practices like Samayik (Jain system of periodic meditation performed in slots of 48 minutes) and Paushadh (partial ascetic vow under which a householder lives like an initiated ascetic for a specific period) are short term resolves. ))) ))) )))) ))) )) ) vidyA-caraNa-pada VIDYA-CHARAN-PAD (SEGMENT OF KNOWLEDGE AND CONDUCT) OM 40. dohiM ThANehiM saMpaNNe aNagAre aNAdIyaM aNavadaggaM dIhamaddhaM cAuraMtasaMsArakaMtAraM vItivaejjA, taM jahA-vijjAe ceva caraNeNa cev| Wan 40. vidyA (jJAna evaM darzana) aura caraNa (cAritra) ina donoM sthAnoM se sampanna anagAra (sAdhu) anAdi-ananta tathA dIrgha mArga vAle evaM cAra gatiyoM vAle saMsArarUpI gahana vana ko pAra karatA hai, Wan arthAt jJAnayukta kriyA se mukta hotA hai| 40. An anagar (ascetic) endowed with two sthaans (placements - vidya (knowledge and perception/faith) and charan (conduct) crosses the long path, without a beginning or an end, through the dense forest that is this world with cycles of rebirth in four gatis (genuses). In other words, liberation is accomplished through action performed with right 5 knowledge. Arambha-parigraha-aparityAga-pada ARAMBH-PARIGRAHA-APARITYAG-PAD (SEGMENT OF NON-ABANDONING OF ILL-INTENT AND TENDENCY TO POSSESS) 41. do ThANAI apariyANettA AyA No kevalipaNNattaM dhammaM labheja savaNayAe, taM jahAWan AraMbhe ceva, pariggahe ceva (1) / 42. do ThANAI apariyANettA AyA No kevalaM bodhiM bujjhejjA, taM jahA-AraMbhe ceva, pariggahe ceva (2) / 43. do ThANAI apariyANettA AyA No kevalaM muMDe bhavittA )) ))) )))) )) ) sthAnAMgasUtra (1) (54) Sthaananga Sutra (1) B)) B)) ) ))))))))))))))))))))))

Page #111
phaphaphaphaphaphaphaphaphapha Wan Jin phra agArAo aNagAriyaM pavvaijjA, taM jahA- AraMbhe ceva, pariggahe ceva ( 3 ) / 44. do ThANAI apariyANettA AyA No kevalaM baMbhaceravAsamAvasejjA, taM jahA- AraMbhe ceva, pariggahe ceva ( 4 ) / 45. do ThANAI apariyANettA AyA No kevaleNaM saMjameNaM saMjamejjA, taM jahA- AraMbhe ceva, Jin pariggahe ceva ( 5 ) / 46. do ThANAI apariyANettA AyA No kevaleNaM saMvareNaM saMvarejjA, taM jahA5 AraMbhe ceva, pariggahe ceva ( 6 ) / 47. do ThANAI apariyANettA AyA No kra 5 kevalamAbhiNibohiyaNANaM uppADejjA, taM jahA- AraMbhe ceva, pariggahe ceva ( 7 ) / 48. do ThANAI F 5 apariyANettA AyA No kevalaM suyaNANaM uppADejjA, taM jahA- AraMbhe ceva, pariggahe ceva ( 8 ) / 49. do ThANAI apariyANettA AyA No kevalaM ohiNANaM uppADejjA, taM jahA- AraMbhe ceva, 5 pariggahe ceva ( 9 ) / 50. do ThANAI apariyANettA AyA No kevalaM maNapajjavaNANaM uppADejjA, taM jahA- AraMbhe ceva, pariggahe ceva (10) / 51. do ThANAI apariyANettA AyA No kevalaM kevalaNANaM uppADejjA, taM jahA- AraMbhe ceva, pariggahe ceva ( 11 ) | 41. Arambha aura parigraha-do sthAnoM ko jAne aura unakA tyAga kiye binA AtmA kevala - bhASita dharma ko nahIM suna pAtA ( 1 ) / 42. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA vizuddha bodhi - ( samyak darzana) kA anubhava nahIM kara pAtA (2) / 43. Arambha aura parigraha - do sthAnoM ko jAne aura chor3e binA AtmA muNDita hokara ghara se ( mamatA - moha chor3akara) anagAritA (sAdhutva) ko nahIM pAtA ( 3 ) / 44. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA sampUrNa brahmacaryavAsa ko prApta nahIM hotA ( 4 ) / 45. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA sampUrNa saMyama (paMcamahAvrata rUpa dharma) ko grahaNa nahIM kara pAtA (5) / 46. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA sampUrNa saMvara dvArA saMvRtta nahIM hotA (6) / 47. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA vizuddha Abhinibodhika jJAna (nirmala matijJAna) ko prApta nahIM kara pAtA (7) / 48. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA vizuddha zrutajJAna ko prApta nahIM kara pAtA (8) / 49. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA vizuddha avadhijJAna ko prApta nahIM kara pAtA ( 9 ) / 50. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA vizuddha manaHparyavajJAna ko prApta nahIM kara pAtA (10) / 51. Arambha aura parigraha-do sthAnoM ko jAne aura chor3e binA AtmA vizuddha kevalajJAna ko prApta nahIM kara pAtA (11) / 41. Without knowing and abandoning two sthaans (attitudes) a soul is not able to listen to the Sermon of the Omniscient (1), they are-arambh (ill-intent; occupation that causes harm to beings) and parigraha (attachment for possessions). In the same way, without knowing and abandoning arambh and parigraha a soul is not able to-42. experience pure enlightenment (right knowledge ) ( 2 ). 43. tonsure his head and dvitIya sthAna (55) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Second Sthaan phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

Page #112
)))))55558 ))))))))) )) 8554)))))))))))5555555555555555555555 1 renounce his household (discarding attachment for his family) to become Wan a homeless ascetic (anagar) (3). 44. observe complete celibacy (4). 45. embrace complete ascetic-discipline (in the form of five great vows) (5). 46. accomplish complete samvar (stopping of the inflow of karmas) (6). 47. acquire pure abhinibodhik-jnana or mati-jnana (sensory 5 knowledge or to know the apparent form of things appearing before the soul by means of five sense organs and the mind) (7). 48. acquire pure shrut-jnana (scriptural knowledge) (8). 49. acquire pure avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance) (9). 50. acquire pure manahparyav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy) (10). 51. acquire pure keval-jnana (omniscience) (11). Arambha-parigraha-parityAga pada ARAMBH-PARIGRAHA-PARITYAG-PAD (SEGMENT OF | ABANDONING OF SINFUL ACTIVITY AND TENDENCY TO POSSESS) 52. do ThANAiM pariyANettA AyA kevalipaNNattaM dhammaM labheja savaNayAe, taM jahA-AraMbhe ceva, pariggahe cev| 53. do ThANAI pariyANettA AyA kevalaM bodhiM bujjhejjA, taM jahA-AraMbhe ceva, pariggahe cev| 54. do ThANAiM pariyANettA AyA kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaijjA, ma taM jahA-AraMbhe ceva, pariggahe cev| 55. do ThANAI pariyANettA AyA kevalaM baMbhaceravAsamAvasejjA, taM jahA-AraMbhe ceva, pariggahe cev| 56. do ThANAiM pariyANettA AyA kevaleNaM saMjameNaM saMjamejjA, ma taM jahA-AraMbhe ceva, pariggahe cev| 57. do ThANAI pariyANettA AyA kevaleNaM saMvareNaM saMvarejA, taM jahA-AraMbhe ceva, pariggahe cev| 58. do ThANAI pariyANettA AyA kevalamAbhiNibohiyaNANaM uppADejjA, taM jahA-AraMbhe ceva, pariggahe cev| 59. do ThANAiM pariyANettA AyA kevalaM suyaNANaM uppADejjA, taM jahA-AraMbhe ceva, pariggahe cev| 60. do ThANAI pariyANettA AyA kevalaM ohiNANaM uppADejjA, taM jahA-AraMbhe ceva, pariggahe cev| 61. do ThANAI pariyANettA AyA kevalaM OM maNapajjavaNANaM uppADejjA, taM jahA-AraMbhe ceva, pariggahe cev| 62. do ThANAiM pariyANettA AyA . kevalaM kevalaNANaM uppADejjA, taM jahA-AraMbhe ceva, pariggahe cev| U 52. Arambha aura parigraha-ina do sthAnoM ko jAnakara aura unakA tyAgakara AtmA kevali-bhASita dharma ko suna pAtA hai (1) / 53. Arambha aura parigraha-ina do sthAnoM ko jAnakara aura tyAgakara AtmA isI prakAra vizuddhabodhi ko prApta karatA hai (2) / 54. Arambha aura parigraha-ina do sthAnoM ko jAnakara hai aura tyAgakara AtmA muNDita hokara gRhavAsa kA tyAgakara sampUrNa anagAra avasthA ko pAtA hai (3) / 5 55. Arambha aura parigraha-ina do sthAnoM ko jAnakara aura tyAgakara AtmA sampUrNa brahmacaryavAsa dhAraNa karatA hai (4) / 56. Arambha aura parigraha-ina do sthAnoM ko jAnakara aura tyAgakara AtmA sampUrNa ))) ))))))) B)1954)) sthAnAMgasUtra (1) (56) Sthaananga Sutra (1) | w555555555555FFFFFF$$$$$$$$ $$ $$$$$$$$

Page #113
F phra Wan saMyama dvArA saMvRtta hotA hai (5) / 57. Arambha aura parigraha-ina do sthAnoM ko jAnakara aura tyAgakara 5 AtmA sampUrNa saMvara dvArA saMvRtta hotA hai ( 6 ) / 58. Arambha aura parigraha- ina do sthAnoM ko jAnakara Wan aura tyAgakara AtmA vizuddha Abhinibodhika jJAna ko prApta karatA hai (7) / 59. Arambha aura parigrahaina do sthAnoM ko jAnakara aura tyAgakara AtmA vizuddha zrutajJAna ko prApta karatA hai (8) / 60. Arambha 5 aura parigraha- ina do sthAnoM ko jAnakara aura tyAgakara vizuddha avadhijJAna ko prApta karatA hai (9) / 61. Arambha aura parigraha- ina do sthAnoM ko jAnakara aura tyAgakara AtmA vizuddha manaHparyavajJAna ko prApta karatA hai (10) / 62. Arambha aura parigraha- ina do sthAnoM ko jAnakara aura tyAgakara hI AtmA 5 vizuddha kevalajJAna ko prApta karatA hai (11) / is phra 52. By knowing and abandoning two sthaans a soul is able to listen to the Sermon of the Omniscient (1), they are--arambh (ill-intent; activity 5 that causes harm to beings) and parigraha (tendency to possess). In the same way by knowing and abandoning arambh and parigraha a soul able to-53. experience pious enlightenment (right knowledge) (2). 54. tonsure his head and renounce his household to become a homeless ascetic (anagar) (3). 55. observe complete celibacy ( 4 ). 56. embrace 5 complete ascetic-discipline (in the form of five great vows) (5). Wan 57. accomplish complete samvar (stopping of the inflow of karmas) (6). 58. acquire pure abhinibodhik jnana or mati-jnana (sensory knowledge or to know the apparent form of things appearing before the soul by means of five sense organs and the mind) (7) 59. acquire pure shrut-jnana 5 (scriptural knowledge) (8). 60. acquire pure avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance) (9). 61. acquire pure manahparyav jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy) (10). 62. acquire pure keval-jnana F (omniscience) (11). dvitIya sthAna zravaNa- grahaNa - adhigamapatha SHRAVAN GRAHAN ADHIGAM-PAD Wan Wan (SEGMENT OF ATTAINMENT THROUGH LISTENING AND ACCEPTING) 63. dohiM ThANehiM AyA kevalipaNNattaM dhammaM labhejja savaNayAe, taM jahA- soccacceva, phra abhisameccacceva / 64. dohiM ThANehiM AyA kevalaM bodhiM bujjhejjA, taM jahA- soccacceva, abhisameccacceva / 65. dohiM ThANehiM AyA kevalaM muMDe bhavittA agArAo aNagAriyaM pavvajjA, pha taM jahA- soccacceva, abhisameccacceva / 66. dohiM ThANehiM AyA kevalaM baMbhaceravAsamAvasejjA, taM jahA- soccacceva, abhisameccacceva / 67. dohiM ThANehiM AyA kevalaM saMjameNaM saMjamejjA, taM jahA- soccacceva, abhisameccacceva / 68. dohiM ThANehiM AyA kevalaM saMvareNaM saMvarejjA, fafa phra (57) 5 95 95 95 5 5 5 5 5 5 5 5 5 96 97 95 55555955 5 55 5 5 5 5 55 5 5 5 5 5 55 Second Sthaan phra

Page #114
Wan 555555555555555555555555555555 55555555555555555555555555555555 OM taM jahA-soccacceva, abhismeccccev| 69. dohiM ThANehiM AyA kevalamAbhiNibohiyaNANaM uppADejA, taM jahA-soccacceva, abhismeccccev| 70. dohiM ThANehiM AyA kevalaM suyaNANaM ke uppADejjA, taM jahA-soccacceva, abhismeccccev| 71. dohiM ThANehiM AyA kevalaM ohiNANaM uppADejA, taM jahA-soccacceva, abhismeccccev| 72. dohiM ThANehiM AyA kevalaM maNapajjavaNANaM OM uppADejjA, taM jahA-soccacceva, abhismeccccev| 73. dohiM ThANehiM AyA kevalaM kevalaNANaM uppADejjA, taM jahA-soccacceva, abhismeccccev| 63. gurujanoM Adi ke mukha se zAstra vacana sunakara tathA use bhalI prakAra grahaNa (dhAraNa) karake ina do sthAnoM (kAraNoM) se AtmA kevali-bhASita dharma ko prApta karatA hai (1) / 64. isI prakAra sunakara Wan aura grahaNa kara vizuddhabodhi ko prApta karatA hai (2) / 65. sunane aura grahaNa karane se AtmA muNDita hokara aura ghara kA tyAgakara sampUrNa anagAritA ko pAtA hai (3) / 66. sunakara aura grahaNa kara AtmA sampUrNa brahmacaryavAsa ko prApta karatA hai (4) / 67. sunakara aura grahaNa kara AtmA sampUrNa saMyama se yukta U hotA hai (5) / 68. sunakara aura grahaNa kara AtmA sampUrNa saMvara se saMvRtta hotA hai (6) / 69. ma sunakara aura grahaNa kara AtmA vizuddha Abhinibodhika (matijJAna) jJAna ko prApta karatA hai (7) / 70. sunakara aura grahaNa kara AtmA vizuddha zrutajJAna ko prApta karatA hai (8) / 71. sunakara aura grahaNa kara OM AtmA vizuddha avadhijJAna prApta karatA hai (9) / 72. sunakara aura grahaNa kara AtmA vizuddha manaH + paryavajJAna ko prApta karatA hai (10) / 73. dharma ko sunakara evaM grahaNa karake hI AtmA vizuddha kevalajJAna ko prApta karatA hai (11) / f. 63. By following two sthaans a soul is able to listen to the Sermon of the Omniscient (1), they are-listening to the scriptural discourse of preceptors and sincerely accepting and following the same. In the same way by listening to the scriptural discourse of preceptors and sincerely accepting and following the same a mundane soul is able to41 64. experience pious enlightenment (right knowledge) (2). 65. tonsure his 5 head and renounce his household to become a homeless ascetic (anagar) (3). 66. observe complete celibacy (4). 67. embrace complete ascetic-. discipline (in the form of five great vows) (5). 68. accomplish complete samvar (stopping of inflow of karmas) (6). 6. acquire pure abhinibodhikjnana or mati-jnana (sensory knowledge or to know the apparent form of things appearing before the soul by means of five sense organs and the mind) (7). 70. acquire pure shrut-jnana (scriptural knowledge) (8). 71. acquire pure avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance) (9). 72. acquire pure manahparyav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy) (10). 73. acquire pure keval-jnana (omniscience) (11). 155555555 955555555 sthAnAMgasUtra (1) (58) Sthaananga Sutra (1)

Page #115
mukti ke do mArga saMsAra aTavI mAnava dava zruta-cAritra sampanna anagAra naraka tiryaMca VE- saMsAra aTavI - dharma-zravaNa zrAvaka-dharma dharmAcaraNa sAdhudharma dhama-dezanA wwdainlibrary.org

Page #116
citra paricaya 3 / Illustration No. 3 mukti ke do mArga 1. yaha saMsAra eka aisA bhayAnaka jaMgala hai, jisakA koI Adi-anta aura chora nahIM hai-- (1) devagati, (2) manuSyagati, (3) tiryaMcagati, aura (4) nrkgti| isa prakAra cAra gati rUpa isake cAra vizAla kone haiN| munijana jJAna arthAt vidyA (zAstra) tathA cAritra arthAt saMyamarUpI ratha kA sahArA lekara isa apAra bhava aTavI ko pAra kara ananta sukhamaya siddhagati ko prApta kara lete haiN| citra meM zruta ratha meM zAstra tathA cAritra ratha meM saMyamopakaraNa batAye haiN| -sthAna 2, sUtra 40 2. mokSa-prApti kA mukhya sAdhana dharma hai| dharma-prApti ke do mArga haiM-(1) dharma-zravaNasadguruoM ke mukha dvArA kAnoM se dharmazAstra kA zravaNa karanA, tathA (2) dharma-grahaNa-gurujanoM se saMyama vrata va tapa rUpa cAritra dharma ko grahaNa kara kaThora saMyama patha para calanA mukti kA dUsarA mArga hai| citra meM dharma kA zravaNa tathA grahaNa batAyA hai| -sthAna 2, sUtra 63 TWO PATHS OF LIBERATION 1. This mundane existence is like a terrible forest that has neither a beginning nor an end. It has four prominent sections in the form of four genuses-(1) Divine birth, (2) Human birth, (3) Animal birth, and (4) Infernal birth. Ascetics or sages cross this jungle of rebirths and attain blissful Siddha state with the help of the chariots of shrut (knowledge of scriptures) and charitra (ascetic-discipline). The illustration shows scriptures in the chariot of Shrut and ascetic equipment in the chariot of conduct. --Sthaan 2, Sutra 40 2. Dharma is the primary means of liberation. There are two ways of learning religion--(1) Dharma-shravan or to listen to the discourse on scriptures by a learned guru, and (2) Dharmagrahan-to accept the code of conduct comprising of discipline, vows and austerities from a guru and take to the path of strict ascetic discipline. The illustration shows the two. Sthaan

Page #117
))) )) ))) ))) ))) ) Wan 855 ) ))) )))))))))))))))))) meM samA (kAlacakra)-pada SAMA-PAD (SEGMENT OF TIME CYCLE) 74. do samAo paNNattAo, taM jahA-osappiNI samA ceva, ussappiNI samA cev| Wan 74. samA (kAla maryAdA) do prakAra kI hotI hai-avasarpiNI samA (avasarpiNI kAla kA samaya) aura utsarpiNI samA (utsarpiNI kAla kA smy)| 4i 74. Sama (time cycle) is of two kinds--avasarpini-sama (the period of + regressive half-cycle of time) and utsarpini-sama (the period of % progressive half-cycle of time). vivecana-avasarpiNI samA-isameM vastuoM ke rUpa, rasa, gandha Adi kA evaM jIvoM kI Ayu, bala, - buddhi Adi kA krama se hrAsa hotA hai| utsarpiNI samA-isameM vastuoM ke rUpa, rasa, gandha Adi kA evaM Wan jIvoM kI Ayu, bala, buddhi, sukha Adi kA krama se vikAsa hotA hai| (pratyeka samaya meM chaha-chaha Are hote haiN| 12 AroM kA eka kAlacakra bIsa koTA-koTi sAgaropama kA hotA hai| dekheM-saMlagna citra) 4. Elaboration-Avasarpini-sama-During the regressive half-cycle there is a gradual decline in strength, wisdom, size of the body, life-span and other qualities of living beings including humans. Utsarpini-samaDuring the progressive half-cycle there is gradual improvement in the said qualities of living beings and matter. Like the spokes in the wheel of i a chariot there are six divisions of each of these half-cycles popularly known as aras (spokes). One complete cycle of time is twenty Kota-koti Sagaropam (a metaphoric unit of time) long. (see illustration) unmAda-pada UNMAAD-PAD (SEGMENT OF MADNESS) 75. duvihe ummAe paNNatte, taM jahA-jakkhAese neva, mohaNijjassa ceva kammassa udennN| tattha NaM je se jakkhAese, se NaM suhaveyatarAe ceva, suhavimoyatarAe cev| tattha NaM je se mohaNijjassa kammassa udaeNaM, se NaM duhaveyatarAe ceva, duhavimoyatarAe cev| Wan 75. unmAda arthAt buddhibhrama yA buddhi kI viparItatA do kAraNoM se hotI hai-yakSAveza se (yakSa ke zarIra meM praviSTa hone se) aura mohanIyakarma ke udaya se| jo yakSAveza-janita unmAda hai, vaha // mohanIyakarma-janita unmAda kI apekSA sukha (saralatA) se bhogA jAne vAlA aura sukha (saralatA) se chUTa + sakane vAlA hotA hai| kintu jo mohanIyakarma-janita unmAda hai, vaha yakSAveza-janita unmAda kI apekSA OM duHkha (kaThinAI) se bhogA jAne vAlA aura duHkha se chUTane vAlA hotA hai| 75. Unmaad (madness or delusion or perversion) is for two reasons5 yakshavesh (under the influence of evil spirit) and fruition of mohaniya karma (deluding karma). Madness caused by evil spirit is easier to suffer 41 and get rid of as compared to that caused by mohaniya karma. But the 51 | dvitIya sthAna (59). Second Sthaan

Page #118
55555555555555555555555 55 45 delusion caused by fruition of deluding karma is difficult to suffer and get rid of as compared to that caused by evil spirit. OM daNDa-pada DAND-PAD (SEGMENT OF INDULGENCE IN IGNOBLE ACTION) 76. do daMDA paNNattA, taM jahA-aTThADe ceva, aNadvAdaDe cev| 77. NeraiyANaM do daMDA U paNNatA, taM jahA-aTThAdaMDe y| 78. evaM cauvIsAdaMDao jAva vemaanniyaannN| 76. daNDa (pApa karma rUpa pravRtti) do prakAra kA hai-arthadaNDa (prayojana sahita) aura anarthadaNDa (binA pryojn)| 77. nArakiyoM meM donoM prakAra ke daNDa kahe gaye haiM-arthadaNDa aura anrthdnndd| 78, isI prakAra vaimAnika taka ke sabhI daNDakoM meM do-do daNDa jAnanA caahie| 76. Dand (indulgence in ignoble action) is of two kinds-arth-dand indulgence in ignoble action with a purpose) and anarth-dand (indulgence in ignoble action without any purpose). 77.Dand (indulgence in ignoble action) related to naarakiyas (infernal beings) is of two kinds--arth-dand (indulgence in ignoble action with a purpose) and anarth-dand (indulgence in ignoble action without any purpose). 78. In the same way all the dandaks (places of suffering) up to Vaimaniks (celestial vehicle dwelling gods) have two dands each. ke darzana-pada DARSHAN-PAD (SEGMENT OF FAITH) 79. duvihe daMsaNe paNNatte, taM jahA-sammaiMsaNe ceba, micchAdasaNe cev| 80. sammaiMsaNe duvihe paNNatte, taM jahA-NisaggasammaiMsaNe ceva, abhigamasammaiMsaNe cev| 81. NisaggasammaiMsaNe duvihe paNNatte, taM jahA-paDivAi ceva, apaDivAi cev| 82. abhigamasammaiMsaNe duvihe paNNatte, taM jahAma paDivAi ceva, apaDivAi cev| 83. micchAiMsaNe duvihe paNNatte, taM jahA-abhiggahiya micchAdasaNe OM ceva, aNabhiggahiya micchAdasaNe cev| 84. abhiggahiya micchAdasaNe duvihe paNNatte, taM jahA sapajjavasite ceva, apajjavasite cev| 85. aNabhiggahiya micchAdasaNe duvihe paNNatte, taM jahAOM sapajjavasite ceva, apajjavasite cev| 79. darzana (tattva viSayaka zraddhA yA ruci) do prakAra kA hai-samyagdarzana aura mithyaadrshn| OM 80. samyagdarzana (vastu ke prati yathArtha zraddhA) do prakAra kA hai-nisargasamyagdarzana (AtmA kI sahaja // nirmalatA hone para kisI bAhya nimitta ke binA svataH utpanna hone vAlA) aura abhigamasamyagdarzana (zAstra + sunakara athavA guru-upadeza Adi ke nimitta se utpanna hone vaalaa)| 81. nisargasamyagdarzana do prakAra kA OM hai-pratipAtI-(prApta hokara punaH naSTa ho jAne vAlA aupazamika aura kSAyopazamika samyagdarzana) aura 5 5 apratipAti (naSTa nahIM hone vAlA kssaayiksmyktv)| 82. abhigamasamyagdarzana do prakAra kA hai-pratipAtI aura aprtipaatii| 83. mithyAdarzana do prakAra kA hai-Abhigrahika (isa bhava meM grahaNa kiyA gayA mithyAtva OM athavA kisI viparIta siddhAnta ke aagrhvsh| yaha kevala saMjJI paMcendriya jIvoM meM hotA hai) aura Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$ $$$ $$$$ $$ $$$$ $$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (60) Sthaananga Sutra (1)

Page #119
5555555555555555555555555555555555555 ))) ))) )))) )) 55 55555555 5 FFFFhhhhhhhhhhhhh )))) ))) OM anAbhigrahika (guNa-doSa kI parIkSA kiye binA athavA pUrvabhavoM se Ane vAlA sahaja mithyaatv| yaha kisI OM bhI jIva meM ho sakatA hai)| 84. Abhigrahika mithyAdarzana do prakAra kA hai-saparyavasita (anta sahita) aura : + aparyavasita (annt)| 85. anAbhigrahika mithyAdarzana do prakAra kA hai-saparyavasita aura apryvsit| 79. Darshan is of two kinds--samyagdarshan (realistic or right faith) and mithyadarshan (unrealistic or wrong faith). 80. Samyagdarshan is of two kinds--nisarg-samyagdarshan (spontaneously evoked right faith due to natural purity of soul and not by any outside cause) and abhigam4 samyagdarshan (right faith acquired as a consequence of studying scriptures or listening to a teacher or other such cause). 81. Nisargsamyagdarshan is of two kinds-pratipati (that which can be lost after acquiring, such as aupashamik and kshayopashamik samyaktva or righteousness gained through pacification and extinction-cumfi pacification of karmas) and apratipati (that which cannot be lost, such as i kshayik samyaktva or righteousness gained through extinction of fi karmas). 82. Abhigam-samyagdarshan is of two kinds--pratipati and apratipati. 83. Mithyadarshan (wrong faith) is of two kinds aabhigrahik mithyadarshan (wrong faith acquired during this birth due # to influence of some wrong doctrine; this is applicable only to sentient fi five sensed beings) and anaabhigrahik mithyadarshan (wrong faith naturally acquired without any qualitative concern or inherited from past births; this is applicable to all beings). 84. Aabhigrahik mithyadarshan is of two kinds-saparyavasit (having an end) and aparyavasit (endless). 85. Anaabhigrahik mithyadarshan is of two Fikinds-saparyavasit (having an end) and aparyavasit (endless). vivecana-vizeSa jJAtavya hai ki bhavya jIvoM kA donoM prakAra kA mithyAdarzana sAnta hotA hai, kyoMki / vaha samyaktva kI prApti hone para chUTa jAtA hai| kintu abhavya jIvoM kA mithyAtva ananta hai, kyoMki vaha ke kabhI nahIM chUTatA hai| Elaboration-It should also be known that in case of bhavya jivas (souls worthy of being liberated) wrong faith of both kinds is with an end because on attaining righteousness it is completely erased. But in case of abhavya jivas (souls unworthy of being liberated) wrong faith is endless because it is never completely erased. kevalajJAna-pada kiMvalajJAna) KEVAL-JNANA-PAD (SEGMENT OF OMNISCIENCE) 86. duvihe gANe paNNatte, taM jahA-paccakkhe ceva, parokkhe cev| 87. paccakkhe NANe duvihe 5 paNNatte, taM jahA-kevalaNANe ceva, NokevalaNANe cev| 88. kevalaNANe duvihe paNNatte, taM jahA )))) ))) )))) )) Wan )) nAgAgAgAgAgAgAga | dvitIya sthAna (61) Second Sthaan i

Page #120
phra phaphaphaphaphaphapha Wan bhavatthakevalaNANe ceva, siddhakevalaNANe ceva / 89. bhavatthakevalaNANe duvihe paNNatte, taM jahAsajogi bhavatthakevalaNANe ceva, ajogibhavatthakevalaNANaM ceva / 90. sajogi bhavatthakevalaNANe duvi paNNatte, taM jahA - paDhamasamayasajogi bhavatthakevalaNANe ceva, apaDhamasamayasajogi bhavatthakevalaNANe ceva / ahavA - carimasamayasajogibhavatthakevalaNANe ceva, acarimasamayasajogibhavatthakevalaNANe ceva / 91. [ ajogibhavatthakevalaNANe duvihe paNNatte, taM jahA- paDhamasamaya - ajogi bhavatthakevalaNANe ceva, apaDhamasamaya- ajogi bhavatthakevalaNANe ceva / ahavA - carimasamaya - ajogibhavatthakevalaNANe ceva, acarimasamaya - ajogibhavatthakevalaNANe ceva / ] 92 siddhakevalaNANe duvihe paNNatte, taM jahAaNaMtarasiddhakevalaNANe ceva paraMparasiddhakevalaNANe ceva / 93. aNaMtarasiddhakevalaNANe duvi paNNatte, taM jahA -ekkANaMtarasiddhakevalaNANe ceva, aNekkANaMtarasiddhakevalaNANe ceva / 94. paraMparasiddhakevalaNANe duvihe paNNatte, taM jahA -ekkaparaMparasiddhakevalaNANe ceva, aNekkaparaMparasiddhakevalaNANe ceva / phra cu cu Wan 86. jJAna do prakAra kA hai - pratyakSa - ( indriyAdi kI sahAyatA ke binA AtmA dvArA padArthoM ko jAnane vAlA jJAna) tathA parokSa (indriyAdi kI sahAyatA se padArthoM ko jAnane vAlA jJAna) / 87. pratyakSa jJAna do prakAra kA hai - kevalajJAna aura nokevalajJAna ( kevalajJAna se bhinna) / 88. kevalajJAna do prakAra kA hai- 5 bhavastha kevalajJAna (cAra ghAti karmoM kA kSaya hone para manuSya bhava meM sthita kevaliyoM kA) aura siddha kevalajJAna (muktAtmAoM kA ) / 89. bhavastha kevalajJAna do prakAra kA hai - sayogibhavastha kevalajJAna 5 (terahaveM guNasthAnavartI kevaliyoM kA) aura ayogibhavastha kevalajJAna (caudahaveM guNasthAnavartI kevaliyoM kA) / 90. sayogibhavastha kevalajJAna do prakAra kA hai- prathama samayasayogibhavastha kevalajJAna (kevalajJAna 5 utpanna hone ke pahale samaya kA jJAna) aura aprathama samayasayogibhavastha kevalajJAna (kevalajJAna hue aneka samaya ho jAne para) / athavA carama samaya sayogibhavastha kevalajJAna (jisa jJAna ko terahavA~ guNasthAna pAra karane meM mAtra eka samaya zeSa raha gayA ho, vaha aura acarama samaya bhavastha kevalajJAna jisa guNasthAna ko 5 pAra karane meM aneka samaya zeSa ho vaha / 91. ayogibhavastha kevalajJAna do prakAra kA hai- prathama samaya phra ayogabhavastha kevalajJAna aura aprathama samaya ayogibhavastha kevalajJAna / 92. siddha kevalajJAna do prakAra phra kA hai-anantarasiddha kevalajJAna (prathama samaya ke mukta siddhoM kA jJAna ) aura paramparasiddha kevalajJAna (jinheM siddha hue eka samaya se adhika kAla ho cukA hai aise siddha jIvoM kA jJAna ) / 93. anantarasiddha pha kevalajJAna do prakAra kA hai - eka anantarasiddha kA kevalajJAna aura aneka anantarasiddhoM kA kevljnyaan| 5 94. paramparasiddha kevalajJAna bhI do prakAra kA hai- eka paramparasiddha kA kevalajJAna aura aneka paramparasiddhoM kA kevalajJAna / cu Wan Wan sthAnAMgasUtra (1) 86. Jnana (knowledge) is of two kinds - pratyaksh (directly acquired by soul without the help of sense organs or mind) and paroksha (acquired through the sense organs). 87. Pratyaksh jnana (directly 5 Wan 5 Wan (62) Wan ktimitttttttti*****lll***tmilll***tmititttt55 Sthaananga Sutra ( 1 ) Wan

Page #121
456446 447 46 45 46 47 46 45 446 457 454 455 456 457 454 455 456 457 4545454545454545454545 acquired knowledge) is of two kinds-Keval-jnana (omniscience) and nokeval-jnana (other than omniscience). 88. Keval-jnana (omniscience) is of two kinds--bhavasth Keval-inana (omniscience of the Kevalis when their four vitiating karmas are destroyed) and Siddha Keval-jnana (omniscience of the liberated souls). 89. Bhavasth Keval-jnana (omniscience of the Kevalis) is of two kinds-sayogi bhavasth Kevaljnana (omniscience of the Kevalis at the thirteenth Gunasthaan or level of purity) and ayogi bhavasth Keval-jnana (omniscience of the Kevalis at the fourteenth Gunasthaan or level of purity). 90. Sayogi bhavasth Keval-jnana (omniscience of the Kevalis at the thirteenth Gunasthaan or level of purity) is of two kinds-pratham Samaya sayogi bhavasth Kevaljnana (omniscience of the Kevalis at the thirteenth Gunasthaan during the first Samaya of attainment) and apratham Samaya sayogi bhavasth Keval-jnana (omniscience of the Kevalis at the thirteenth Gunasthaan anytime after the first Samaya of attainment). Also charam Samaya sayogi bhavasth Keval-jnana (omniscience of the Kevalis at the thirteenth Gunasthaan during the ultimate Samaya before crossing the thirteenth Gunasthaan) and acharam Samaya sayogi bhavasth Kevaljnana (omniscience of the Kevalis at the thirteenth Gunasthaan anytime prior to the ultimate Samaya before crossing the thirteenth Gunasthaan). 91. Ayogi bhavasth Keval-jnana (omniscience of the Kevalis at the fourteenth Gunasthaan or level of purity) is of two kindspratham Samaya ayogi bhavasth Keval-jnana and apratham Samaya ayogi bhavasth Keval-jnana. 92. Siddha Keval-inana (omniscien liberated souls) is of two kinds-anantar Siddha Keval-jnana (omniscience of the liberated souls during the first moment of liberation) and parampar Siddha Keval-jnana (omniscience of the liberated souls any time after the first moment of liberation). 93. Anantar Siddha Kevaljnana (omniscience of the liberated souls during the first moment of liberation) is of two kinds-ek-anantar Siddha Keval-jnana (omniscience of single liberated soul during the first moment of liberation) and anek. anantar Siddha Keval-jnana (omniscience of numerous liberated souls during the first moment of liberation). 94. Parampar Siddha Kevaljnana (omniscience of the liberated souls any time after the fist moment of liberation) is of two kinds-ek-parampar Siddha Keval-jnana and anek-parampar Siddha Keval-jnana. | dvitIya sthAna ( 63 ) * Second Sthaan 555555555555555555555555555555555555

Page #122
Wan phra nokevalajJAna- pada NOKEVAL-JNANA-PAD (SEGMENT OF KNOWLEDGE OTHER THAN OMNISCIENCE) 95. NokevalaNANe duvihe paNNatte, taM jahA - ohiNANe ceva, maNapajjavaNANe ceva / phra 96. ohiNANe duvihe paNNatte, taM jahA-bhavapaccaie ceva, khaovasamie ceva / 97. donhaM bhavapaccaie paNNatte, taM jahA- devANaM ceva, NeraiyANaM ceva / 98. donhaM khaovasamie paNNatte, 5 taM jahA - maNussANaM ceva, paMciMdiyatirikkhajoNiyANaM ceva / 99. maNapajjavaNANe duvihe paNNatte, taM jahA - ujjumatI caiva, viulamatI ceva / 95. nokevalajJAna do prakAra kA hai - avadhijJAna aura manaH paryavajJAna / 96. avadhijJAna do prakAra 5 kA hai - bhavapratyayika (janma ke sAtha utpanna hone vAlA) aura kSAyopazamika (jJAnAvaraNakarma ke kSayopazama 5 se, tapasyA Adi guNoM ke nimitta se utpanna hone vAlA) / 97. bhavapratyayika avadhijJAna do gati ke phra jIvoM ko hotA hai-devatAoM ko aura nArakiyoM ko / 98. kSAyopazamika avadhijJAna do gati meM hotA phra hai - manuSyoM ko aura paMcendriyatiryagyonikoM ko / 99. manaH paryavajJAna do prakAra kA hai - Rjumati manaH paryavajJAna (mAnasika cintana ke pudgaloM ko sAmAnya rUpa se jAnane vAlA) tathA vipulamati manaH paryavajJAna (mAnasika cintana ke pudgaloM kI vividha paryAyoM ko vizeSa rUpa se jAnane vAlA) / parokSa - jJAna- pada PAROKSHA-JNANA-PAD 5 95. Nokeval-jnana (knowledge other than omniscience) is of two kinds-avadhi-jnana (extrasensory perception of the physical dimension; 5 something akin to clairvoyance) and manahparyava-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy). 96. Avadhi-jnana is of two kindsbhava pratyayik (acquired at birth) and kshayopashamik (acquired due to extinction-cum-pacification of knowledge obscuring karmas caused by virtues including austerities). 97. Bhava pratyayik avadhi-jnana manifests in beings of two genuses-devas (divine beings) and naarakiya (infernal beings). 98. Kshayopashamik avadhi-jnana manifests in beings of two genuses-manushya (human beings) and panchendriya tiryaks (five sensed animals). 99. Manahparyava-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings) is of two kinds--rijumati (limited knowledge of thought forms) and vipulmati (extensive knowledge of various modes of thought forms). (SEGMENT OF KNOWLEDGE ACQUIRED THROUGH SENSE ORGANS) sthAnAMgasUtra (1) phra Wan phra Wan (64) Wan Wan 100. parokkhe NANe duvihe paNNatte, taM jahA-AbhiNibohiyaNANe ceva, suyaNANe ceva / 101. AbhiNibohiyaNANe duvihe paNNatte, taM jahA - suyaNissie ceva, asuyaNissie ceva / 5 5 Sthaananga Sutra (1) Wan cu Wan Wan 5 Wan Wan Wan Wan 5 phra Wan - 5 5 5 55 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555955 5952 Wan

Page #123
102. suyaNissie duvihe paNNatte, taM jahA-atthoggahe ceva, vaMjaNoggahe cev| 103. asuyaNissie duvihe paNNatte, taM jahA-atthoggahe ceva, vaMjaNoggahe cev| 104. suyaNANe duvihe paNNatte, taM jahA-aMgapaviDhe ceva, aMgabAhire caiv| 105. aMgabAhire duvihe paNNatte, taM jahA-Avassae ceva, Avassayavatiritte cev| 106. Avassayavatiritte duvihe paNNatte, taM jahA-kAlie ceva, ukkAlie cev| 100. parokSa jJAna do prakAra kA hai-Abhinibodhika jJAna aura zruta jnyaan| 101. Abhinibodhika jJAna do prakAra kA hai- zrutanizrita (zruta jJAna se sambandhita) aura azrutanizrita (binA zAstra par3he sahaja buddhi se prApta jnyaan)| 102. zrutanizrita jJAna do prakAra kA hai-arthAvagraha (sAmAnya jnyaan| yaha sabhI indriyoM se hotA hai) aura vyaMjanAvagraha (kiMcit mAtra jnyaan| yaha cakSu indriya aura mana ko nahIM hotaa)| 103. azrutanizrita jJAna do prakAra kA hai-arthAvagraha aura vyNjnaavgrh| 104. zruta jJAna do prakAra kA hai-aMgapraviSTa (dvAdazAMga) aura aNgbaahy| 105. aMgabAhya zruta jJAna do prakAra kA hai-Avazyaka aura aavshykvytirikt| 106. Avazyakavyatirikta do prakAra kA hai-kAlika zruta (dina aura rAta ke prathama aura antima prahara meM par3hA jAne vAlA) aura utkAlikazruta (akAla ke sivAya sabhI praharoM meM par3hA jAne vaalaa)| (jJAna kA vistRta varNana sacitra nandIsUtra, pRSTha 161 se 375 para dekheM) ____100. Paroksha-jnana (knowledge acquired through sense organs) is of two kinds-abhinibodhik-jnana (sensory knowledge or that acquired by means of five sense organs and the mind) and shrut-jnana (scriptural knowledge). 101. Abhinibodhik-nana (sensory knowledge) is of two kinds-shrut-nishrit (acquired through scriptures) and ashrut-nishrit (acquired directly and not with the help of scriptures). 102. Shrutnishrit-jnana is of two kinds--arthavagraha (actual knowledge gathered through all sense organs and mind) and vyanjanavagraha (sense organ specific scanty knowledge; this is acquired through sense organs other than eyes and mind). 103. Ashrut-nishrit-jnana is of two kindsarthavagraha and vyanjanavagraha. 104. Shrut-jnana (scriptural knowledge) is of two kinds-Angapravisht (the twelve Angas) and Angabahya (other than twelve Angas). 105. Angabahya shrut-jnana is of two kinds--Avashyak (essentials) and Avashyak vyatirikt (other than essentials). 106. Avashyak vyatirikt is of two kinds-kaalik (to be studied at a specific time; during the first and last quarters of day and night) and utkaalik (to be studied anytime other than the prohibited times. (for detailed discussion about Jnana refer to Illustrated Nandi Sutra, pp 161 to 375) dvitIya sthAna (65) Second Sthaan

Page #124
B) )))))) )))))) )))))))) ))))) ))))) ))) )) )) )))) )))) )) OM dharma-pada DHARMA-PAD (SEGMENT OF RELIGION) 107. duvihe dhamme paNNatte, taM jahA-suyadhamme ceva, carittadhamme cev| 108. suyadhamme duvihe OM paNNatte, taM jahA-suttasuyadhamme ceva, atthasuyadhamme cev| 109. carittadhamme duvihe paNNatte, taM jahA-agAracarittadhamme ceva, aNagAracarittadhamme cev| ma 107. dharma do prakAra kA hai-zrutadharma-(dvAdazAMgazruta kA svAdhyAya karanA) aura cAritradharma (samyaktva, vrata, samiti Adi kA AcaraNa krnaa)| 108. zrutadharma do prakAra kA hai-sUtra zrutadharmaWan (sUtroM ke mUla pATha kA adhyayana karanA) aura artha zrutadharma-(sUtroM ke artha kA adhyayana krnaa)| ma 109. cAritradharma do prakAra kA hai| agAracAritradharma (zrAvakoM kA aNuvrata Adi) aura anagAracAritradharma-(sAdhuoM kA paMca mahAvrata Adi dhrm)| 107. Dharma (religion) is of two kinds-Shrut dharma (to study the twelve Angas) and charitra dharma (to observe Jain conduct inclusive of righteousness, vows, self-regulation etc.). 108. Shrut dharma is of two kinds-Sutra Shrut dharma (to study the text of scriptures) and arth Shrut dharma (to study the meaning of scriptures). 109. Charitra dharma is of two kinds-agaar charitra dharma (the conduct of laity inclusive of five minor vows) and anagaar charitra dharma (the conduct of ascetics inclusive of five great vows). saMyama-pada (sarAga saMyama) SAMYAM-PAD (SEGMENT OF ASCETIC DISCIPLINE) 110. duvihe saMjame paNNatte, taM jahA-sarAgasaMjame ceva, vItarAgasaMjame cev| 111. sarAgasaMjame duvihe paNNatte, taM jahA-suhumasaMparAyasarAgasaMjame ceva, bAdarasaMparAyasarAgasaMjame cev| 112. suhumasaMparAyasarAgasaMjame duvihe paNNatte, taM jahApaDhamasamayasuhumasaMparAyasarAgasaMjame va, apaDhamasamayasuhumasaMparAyasarAgasaMjame cev| ahavAcarimasamayasuhumasaMparAyasarAgasaMjame ceva, acarimasamayasuhumasaMparAyasarAgasaMjame cev| ahavAsuhumasaMparAyasarAgasaMjame duvihe paNNatte, taM jahA-saMkilesamANae ceva, visujjhamANae cev| 113. bAdarasaMparAyasarAgasaMjame duvihe paNNatte, taM jahA-paDhamasamayabAdarasaMparAyasarAgasaMjame ceva, apaDhamasamayasuhumasaMparAyasarAgasaMjame cev| ahavA-carimasamayabAdarasaMparAyasarAgasaMjame ceva, acarimasamayabAdarasaMparAyasarAgasaMjame cev| ahavA-bAdarasaMparAyasarAgasaMjame duvihe paNNatte, taM jahA-paDivAtie ceva, apaDivAtie cev|| 110. saMyama do prakAra kA hai-sarAgasaMyama aura viitraagsNym| 111. sarAgasaMyama do prakAra kA hai hai-sUkSmasamparAya sarAgasaMyama aura bAdarasamparAya sraagsNym| 112. sUkSmasamparAya sarAgasaMyama do prakAra kA hai-prathamasamaya-sUkSmasamparAya sarAgasaMyama aura aprathamasamaya-sUkSmasamparAya sraagsNym| )))) 55555555555555555555555555555555555555555555555555 )) ))) ))) Wan ) Wan 55555)))))) sthAnAMgasUtra (1) (66) Sthaananga Sutra (1)

Page #125
Wan )))) ))))))) ))))))) ))))))) ))) ))) athavA-caramasamaya sUkSmasamparAya sarAgasaMyama aura acaramasamaya sUkSmasamparAya sraagsNym| athavAsUkSmasamparAya sarAgasaMyama do prakAra kA hai-saMklizyamAna sUkSmasamparAya sarAgasaMyama (gyArahaveM guNasthAna se girakara dazaveM guNasthAnavartI sAdhu kA saMyama saMklizyamAna hotA hai) aura vizuddhayamAna sUkSmasamparAya sarAgasaMyama (dazaveM guNasthAna se Upara car3hane vAle kA saMyama vizuddhyamAna hotA hai)| 113. bAdarasamparAya sarAgasaMyama do prakAra kA hai-prathamasamaya-bAdarasamparAya sarAgasaMyama aura aprathamasamaya-bAdarasamparAya sraagsNym| athavA caramasamaya-bAdarasamparAya sarAgasaMyama aura acaramasamaya-bAdarasamparAya sarAgasaMyama athavA-bAdarasamparAya sarAgasaMyama do prakAra kA hai-pratipAtI bAdarasamparAya sarAgasaMyama (navama guNasthAna se nIce girane vAle kA saMyama) aura apratipAtI bAdarasamparAya sarAgasaMyama (navama guNasthAna se Upara car3hane vAle kA sNym)| 110. Samyam (ascetic discipline) is of two kinds-saraag samyam (discipline with attachment) and vitaraag samyam (discipline with detachment). 111. Saraag samyam (discipline with attachment) is of two kinds--sukshma samparaya saraag samyam (discipline with attachment and subtle passions) and baadar samparaya saraag samyam (discipline with attachment and gross passions). 112. Sukshma samparaya saraag samyam (discipline with attachment and subtle passions) is of two kinds-pratham Samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions during the first Samaya of attaining the level) and apratham samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions any time after the first Samaya (moment) of attaining the level). Also charam Samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions during the ultimate Samaya before crossing the tenth Gunasthaan) and acharam samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions any time prior to the ultimate Samaya before crossing the tenth Gunasthaan). Also sukshma samparaya saraag samyam (discipline with attachment and subtle passions) is of two kinds-samklishyamaan sukshma samparaya saraag samyam (discipline with attachment and .subtle passions heading towards impurity; this is the discipline of an ascetic falling from eleventh Gunasthaan to tenth Gunasthaan) and vishuddhyaman sukshma samparaya saraag samyam (discipline with attachment and subtle passions heading towards purity; this is the discipline of an ascetic rising from tenth Gunasthaan to higher levels of purity). 113. Badar samparaya saraag samyam (discipline with attachment and gross passions) is of two kinds-pratham Samaya badar dvitIya sthAna (67) Second Sthaan 55555555555555) ) ))))) ))

Page #126
255555 5 5 5 5 5 5 5 5 5 5 5 55 555 5 55 55 5 5 5555955555 5 5 5 5 pha phra gross samparaya saraag samyam (discipline with attachment and gross passions during the first Samaya of attaining the level) and apratham Samaya badar samparaya saraag samyam (discipline with attachment and gross passions any time after the first Samaya of attaining the level). Also charam Samaya badar samparaya saraag samyam (discipline with attachment and gross passions during the ultimate Samaya before crossing the tenth Gunasthaan) and acharam Samaya Wan badar samparaya saraag samyam (discipline with attachment and passions any time prior to the ultimate Samaya before crossing the tenth Gunasthaan). Also badar samparaya saraag samyam (discipline with attachment and gross passions) is of two kinds-pratipati badar samparaya saraag samyam (fading discipline with attachment and gross 5 passions; this is the discipline of an ascetic falling from ninth Wan Gunasthaan) and apratipati badar samparaya saraag samyam (nonfading discipline with attachment and gross passions; this is the discipline of an ascetic rising from ninth Gunasthaan to higher levels of purity). k phra phra vItarAga saMyama- pada VITARAG SAMYAM-PAD (SEGMENT OF DISCIPLINE WITH DETACHMENT) sthAnAMgasUtra (1) phra phra phra 114. vIyarAgasaMjame duvihe paNNatte, taM jahA - uvasaMtakasAyavIyarAgasaMjame ceva, khINakasAyavIyarAgasaMjame ceva / 115. uvasaMtakasAyavIyarAgasaMjame duvihe paNNatte, taM jahA- 5 paDhamasamayauvasaMtakasAyavIyarAgasaMjame ceva, apaDhamasamayauvasaMtakasAyavIyarAgasaMjame ceva / ahavAcarimasamayauvasaMtakasAyavIyarAgasaMjame ceva, acarimapaDhamasamayauvasaMtakasAyavIyarAgasaMjame ceva / 5 116. khINakasAyavIyarAgasaMjame duvihe paNNatte, taM jahA - chaumatthakhINakasAyavIyarAgasaMjame ceva, kevalikhINakasAyavIyarAgasaMjame ceva / 117. chaumatthakhINakasAyavIyarAgasaMjame duvihe paNNatte, taM jahA-sayaMbuddha chaumatthakhINakasAyavIyarAgasaMjame ceva, buddhabohiyachaumatthakhINakasAyavIyarAgasaMjame 5 ceva / 118. sayaMbuddha chaumatthakhINakasAyavIyarAgasaMjame duvihe paNNatte, taM jahA - paDhamasamayasayaMbuddha chaumatthakhINakasAyavIyarAgasaMjame ceva, apaDhamasamayasayaMbuddha chaumatthakhINakasAyavIyarAgasaMjame ceva / ahavA - carimasamayasayaMbuddha chaumatthakhINakasAyavIyarAgasaMjame ceva, acarimasamayasayaMbuddha chaumatthakhINakasAyavIyarAgasaMjame ceva / 119. buddhabohiya chaumatthakhINakasAyavIyarAgasaMjame duvihe 5 paNNatte, taM jahA - paDhamasamayabuddhabohiyachaumatthakhINakasAyavIyarAgasaMjame ceva, apaDhamasamayabuddhabohiyachaumatthakhINakasAyavItarAgasaMjame ceva / ahavA - carimasamayabuddhabohiyachaumatthakhINakasAyavIyarAgasaMjame ceva, acarimasamayabuddhabohiyachaumatthakhINakasAyavIyarAgasaMjame ceva / (68) Wan Wan cu Wan Wan Sthaananga Sutra (1) phra Wan phra phra Wan Wan 5

Page #127
bhae ka ) ))) ) )))) 114. vItarAga saMyama do prakAra kA hai-upazAntakaSAya vItarAgasaMyama aura kSINakaSAya viitraagsNym| 115. upazAntakaSAya vItarAgasaMyama do prakAra kA hai-prathamasamaya upazAntakaSAya vItarAgasaMyama aura aprathamasamaya upazAntakaSAya viitraagsNym| athavA caramasamaya upazAntakaSAya vItarAgasaMyama aura acaramasamaya upazAntakaSAya viitraagsNym| 116. kSINakaSAya vItarAgasaMyama do prakAra kA hai-chadmasthakSINakaSAya vItarAgasaMyama aura kevalikSINakaSAya viitraagsNym| 117. chadmasthakSINakaSAya vItarAgasaMyama do prakAra kA hai-svayaMbuddha chadmasthakSINakaSAya vItarAgasaMyama aura buddhabodhita chadmasthakSINakaSAya viitraagsNym| 118. svayaMbuddha chadmasthakSINakaSAya vItarAgasaMyama do prakAra kA hai-prathamasamaya svayaMbuddha chadmasthakSINakaSAya vItarAgasaMyama aura aprathamasamaya svayaMbuddha chadmasthakSINakaSAya viitraagsNym| athavA-caramasamaya svayaMbuddha chadmasthakSINakaSAya vItarAgasaMyama aura acaramasamaya svayaMbuddha chadmasthakSINakaSAya viitraagsNym| 119. buddhabodhita chadmasthakSINakaSAya vItarAgasaMyama do prakAra kA hai-prathamasamaya buddhabodhita chadmasthakSINakaSAya vItarAgasaMyama aura aprathamasamaya buddhabodhita chadmasthakSINakaSAya vItarAgasaMyama athavA caramasamaya buddhabodhita chadmasthakSINakaSAya vItarAgasaMyama aura acaramasamaya buddhabodhita chadmasthakSINakaSAya viitraagsNym| 114. Vitarag samyam (discipline with detachment) is of two kindsupashant-kashaya Vitarag samyam (discipline with detachment and pacified passions) and ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions). 115. Upashant-kashaya Vitarag samyam is of two kinds--pratham Samaya upashant-kashaya Vitarag samyam (discipline with detachment and pacified passions during the first Samaya of attaining the level of eleventh Gunasthaan) and apratham Samaya upashant-kashaya Vitarag samyam (discipline with detachment and pacified passions any time after the first Samaya of attaining the level). Also charam Samaya upashant-kashaya Vitarag samyam (discipline with detachment and pacified passions during the ultimate Samaya before crossing the level) and acharam Samaya upashant-kashaya Vitarag samyam (discipline with detachment and pacified passions any time prior to the ultimate Samaya before crossing the level). 116. Ksheen-kashaya Vitarag samyam is of two kindschhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at pre-omniscience level) and Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at omniscience level). 117. Chhadmasth ksheen-kashaya Vitarag samyam is of two kinds-svayam-buddha chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at self acquired pre-omniscience level) and Buddhabodhit chhadmasth ksheenkashaya Vitarag samyam (discipline with detachment and extinct dvitIya sthAna (69) Second Sthaan 95555555555555)))))))))))))))))

Page #128
04545454545454545454 455 456 454 455 456 456 457 41 41 41 41 41 41 41 41 41 41 41 556 45 46 47 464 45454545454545454545454545454545454545454545454545454545454545454545 passions at pre-omniscience level acquired through preaching). 118. Svayam-buddha chhadmasth ksheen-kashaya Vitarag samyam is of two kinds--pratham Samaya svayam-buddha chhadmasth ksheenkashaya Vitarag samyam (discipline with detachment and extinct passions at self acquired pre-omniscience level during the first Samaya of attaining the level) and 'apratham Samaya svayam-buddha chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at self acquired pre-omniscience level any time after the first Samaya of attaining the level). Also charam Samaya svayam-buddha chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at self acquired preomniscience level during the ultimate Samaya before crossing the level) and acharam Samaya svayam-buddha chhadmasth ksheen-kashaya ! Vitarag samyam (discipline with detachment and extinct passions at self acquired pre-omniscience level any time prior to the ultimate Samaya before crossing the level). 119. Buddhabodhit chhadmasth ksheenkashaya Vitarag samyam is of two kinds--pratham Samaya Buddhabodhit chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at preaching-inspired preomniscience level during the first Samaya of attaining the level) and apratham Samaya Buddhabodhit chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at preachinginspired pre-omniscience level any time after the first Samaya of attaining the level). Also charam Samaya Buddhabodhit chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at preaching-inspired pre-omniscience level during the ultimate Samaya before crossing the level) and acharam Samaya Buddhabodhit chhadmasth ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at preaching-inspired pre-omniscience level any time prior to the ultimate Samaya before crossing the level). translucha174 farm 1494-96 KEVALI KSHEEN-KASHAYA VITARAG-SAMYAM-PAD (SEGMENT OF KEVALI KSHEEN-KASHAYA VITARA-SAMYAM) 990. aferditores rutierri per quotet, A JET- sajogikevalikhINakasAyavIyarAgasaMjame ceva, ajogikevalikhINakasAyavIyarAgasaMjame cev| Wan 121. sajogikevalikhINakasAyavIyarAgasaMjame duvihe paNNatte, taM jahA-paDhamasamaya meM sajogikevalikhINakasAyavIyarAgasaMjame ceva, apaDhamasamaya sajogikevalikhINakasAyavIyarAgasaMjame 445545454545454545454545454545454545454545454545454545454545 04455 456 454 455 456 964 455 456 457 454 455 456 457 455 456 457 PITINE (B) ( 70 ) Sthaananga Sutra (1) 4141414141414141414141414141414141414141414141414141414 415 416 4140

Page #129
phaphaphaphaphaphaphapha ceva / ahavA - carimasamaya sajogikevalikhINakasAyavIyarAgasaMjame ceva, acarimasamaya sajogikevalikhINakasAyavIyarAgasaMjame ceva / 122. ajogikevalikhINakasAyavIyarAgasaMjame duvi paNNatte, taM jahA - paDhamasamaya sajogikevalikhINakasAyavIyarAgasaMjame ceva, apaDhamasamaya sajogikevalikhINakasAyavIyarAgasaMjame ceva / ahavA - carimasamaya - ajogikevalikhINakasAyavIyarAga - saMjame ceva, acarimasamaya ajogikevilakhINakasAyavIyarAgasaMjame ceva / 120. kevali - kSINakaSAya vItarAgasaMyama do prakAra kA hai-sayogikevali - kSINakaSAya vItarAgasaMyama aura ayogikevali-kSINakaSAya vItarAga saMyama / 121. sayogikevali - kSINakaSAya vItarAgasaMyama do prakAra kA hai - prathamasamaya sayogikevali - kSINakaSAya vItarAgasaMyama aura aprathamasamaya sayogikevali - kSINakaSAya vItarAgasaMyama / athavA caramasamaya sayogikevali-kSINakaSAya vItarAgasaMyama aura acaramasamaya sayogikevali - kSINakaSAya vItarAgasaMyama / 122. ayogikevalidva-kSINakaSAya vItarAgasaMyama do prakAra kA hai-prathamasamaya ayogikevali - kSINakaSAya vItarAgasaMyama aura aprathamasamaya ayogikevali - kSINakaSAya vItarAgasaMyama / athavA caramasamaya ayogikevali-kSINakaSAya vItarAgasaMyama aura acaramasamaya ayogikevali-kSINakaSAya vItarAgasaMyama / 120. Kevali ksheen-kashaya Vitarag samyam is of two kinds-sayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at karma-associated omniscience level) and ayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at omniscience level devoid of karmic association). 121. Sayogi Kevali ksheen-kashaya Vitarag samyam is of two kinds-pratham Samaya sayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at karma-associated omniscience level during the first Samaya of attaining the level) and apratham Samaya sayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at karma-associated omniscience level any time after the first Samaya of attaining the level). Also charam Samaya sayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at karma-associated omniscience level during the ultimate Samaya before crossing the level) and acharam Samaya sayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at karma-associated omniscience level any time prior to the ultimate Samaya before crossing the level). 122. Ayogi Kevali ksheen-kashaya Vitarag samyam is of two kinds -- pratham Samaya ayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at omniscience level devoid of karmic association during the first Samaya of attaining the dvitIya sthAna (71) phaphaphaphaphaphaphaphaphapha Second Sthaan

Page #130
Wan Wan phaphaphaphaphaphaphaphapha level) and apratham Samaya ayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at omniscience level devoid of karmic association any time after the first Samaya of attaining the level). Also charam Samaya ayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at omniscience level devoid of karmic association during the ultimate Samaya before crossing the level) and acharam Samaya ayogi Kevali ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at omniscience level devoid of karmic association any time prior to the ultimate Samaya before crossing the level). vivecana - ahiMsAdi paMca mahAvratoM ko dhAraNa karanA, mana, vacana, kAya ko vaza meM rakhanA tathA pA~coM indriyoM ke viSayoM ko jItane kI sAdhanA ko saMyama kahA gayA hai| usake mukhya rUpa se do bheda kahe haiM(1) sarAgasaMyama, aura ( 2 ) vItarAgasaMyama / dasaveM guNasthAna taka rAga kaSAya vidyamAna rahatA hai, ataH vahA~ taka ke saMyama ko sarAgasaMyama aura usase Upara ke guNasthAnoM meM rAga kA udaya yA sattA kA abhAva ho jAne se vItarAgasaMyama hotA hai| rAga bhI do prakAra kA hotA hai - sUkSma aura bAdara (sthUla) / dazaveM guNasthAna meM sUkSmarAga rahatA hai, ataH vahA~ taka sUkSmasamparAyasaMyama (jisameM kevala lobha kaSAya kA aMza zeSa rahatA ho) aura chaThe guNasthAna se navama guNasthAna taka ke saMyama ko bAdarasamparAyasaMyama kahate haiM 5 (isameM saMjvalana kaSAya kA udaya sthUla rUpa se rahatA hai| pUrvavartI saMyama se yaha vizuddhatara hotA hai)| navama guNasthAna ke antima samaya meM bAdara rAga kA abhAva hone para dazama guNasthAna meM praveza karane vAle jIvoM ke prathama samaya ke saMyama ko prathamasamaya sUkSmasamparAya sarAgasaMyama kahate haiM aura usake sivAya zeSa 5 samayavartI jIvoM ke saMyama ko aprathamasamaya sUkSmasamparAya sarAgasaMyama kahA jAtA hai| isI prakAra 5 Wan Wan dazama pha Wan Wan guNasthAna ke antima samaya ke saMyama ko carama aura usase pUrvavartI saMyama ko acarama sUkSmasamparAya sarAgasaMyama kahA hai| Age sabhI sUtroM meM pratipAdita prathama aura aprathama tathA carama aura acarama kA bhI pha isI prakAra artha samajhanA caahie| Wan upazama zreNI car3hane vAle jIva ke saMyama ko vizuddhayamAna aura upazama zreNI karake nIce girane vAle 5 ke saMyama ko saMklizyamAna kahA gayA hai| kaSAyoM kA kSaya karake bArahaveM guNasthAna meM praveza karane ke prathama samaya meM aura zeSa samayoM tathA phra carama samaya aura usase pUrvavartI acarama samaya vAle vItarAga chadmastha jIvoM ke vItarAga saMyama hotA hai| isa saMyama vAlA jIva avazya hI mokSa jAtA hai| Wan Elaboration-Samyam or ascetic-discipline includes accepting five great vows; having control over mind, speech and body; and endeavour towards rising above sensual indulgences. It has two main categories5 (1) saraag samyam or discipline with attachment, and ( 2 ) vitaraag 5 samyam or discipline with detachment. Up to the tenth Gunasthaan (level Wan 5 Sthaananga Sutra (1) sthAnAMgasUtra ( 1 ) 5 (72) 555555555555mimimimimimimimimimimimimimimimimimimimi Wan Wan .

Page #131
4444 445 446 44 45 46 45 44 445 44 445 446 44 45 46 45 44 455 456 457 455 456 45 of purity of soul) attachment and passions exist, therefore the discipline up to this level is called discipline with attachment. Beyond this level there is an absence of fruition or influence of attachment and thus here the discipline is with detachment. Attachment is also of two kindssukshma or subtle and baadar or gross. At the tenth Gunasthaan only subtle attachment exists, therefore it is the level of sukshma samparaya samyam or discipline with subtle passions (where only a minute fraction of greed remains). The discipline from sixth to ninth Gunasthaan is called badar samparaya samyam or discipline with gross passions (there is gross fruition of inflamed passions but the discipline is still sublime as compared to that at preceding levels). During the last moment of the ninth Gunasthaan gross attachment becomes extinct and the souls cross into the tenth Gunasthaan. At this first Samaya of crossing the level it is called pratham Samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions during the first Samaya of attaining the level) and after that it is apratham Samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions any time after the first Samaya of attaining the level). In the same way the discipline during the last moment before crossing the tenth Gunasthaan is called charam Samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions during the ultimate Samaya before crossing the tenth Gunasthaan) and before that it is called acharam samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions any time prior to the ultimate Samaya before crossing the tenth Gunasthaan). The terms pratham, apratham, charam and acharam are to be interpreted in the same way according to the specific level they are used for. Passions are subjugated two ways--upasham (pacification) and kshaya (extinction). If a being dies in the state of upashant-kashaya Vitarag samyam (discipline with detachment and pacified passions) he is reincarnated among the gods of Anuttar Vimaan (gods of a specific celestial vehicle). The detached chhadmasth beings who reach the twelfth Gunasthaan are in the state of detached discipline during the moment of attaining the level and after as well as those during the ultimate moment of further transcending and before. A being with this kind of discipline is sure to get liberated. dvitIya sthAna (73) Second Sthaan F45454545454545454545454 455 456 457 455414141414141414141414141414141414

Page #132
The samyam (ascetic-discipline) of a being gradually rising the levels of pacification of karmas is called vishuddhyaman or heading towards purity and that of a being falling from the higher levels of pacification of karmas is called samklishyamaan.. jIva-nikAya-pada (sUkSma-bAdara, paryApta-aparyApta, pariNata-apariNata) JIVA-NIKAYA-PAD (SEGMENT OF CATEGORIES OF BEINGS) 123. duvihA puDhavikAiyA paNNattA, taM jahA-suhumA ceva, bAyarA cev| 124. duvihA AukAiyA paNNattA, taM jahA-suhumA ceva, bAyarA cev| 125. duvihA teukAiyA paNNattA, taM jahA-suhumA ceva, bAyarA cev| 126. duvihA vAukAiyA paNNattA, taM jahA-suhumA ceva, bAyarA cev| 127. duvihA vaNassaikAiyA paNNattA, taM jahA-suhumA ceva, bAyarA cev| 128. duvihA puDhavikAiyA paNNattA, taM jahA-pajjattagA ceva, apajjattagA cev| OM 129. duvihA AukAiyA paNNattA, taM jahA-pajjattagA ceva, apajjattagA cev| 130. duvihA teukAiyA paNNattA, taM jahA-pajjattagA ceva, apajjattagA cev| 131. duvihA vAukAiyA paNNattA, taM jahA-pajjattagA ceva, apajjattagA cev| 132. duvihA vaNassaikAiyA paNNattA, taM jahApajjattagA ceva, apajjattagA cev| 133. duvihA puDhavikAiyA paNNattA, taM jahA-pariNayA ceva, apariNayA cev| 134. duvihA hai AukAiyA paNNattA, taM jahA-pariNayA ceva, apariNayA cev| 135. duvihA teukAiyA paNNattA, taM jahA-pariNayA ceva, apariNayA cev| 136. duvihA vAukAiyA paNNattA, taM jahA-pariNayA ceva, apariNayA cev|137. duvihA vaNassaikAiyA paNNattA, taM jahA-pariNayA ceva, apariNayA cev|| 123. pRthvIkAyika jIva do prakAra ke haiM-sUkSma, aura baadr| 124. apkAyika jIva do prakAra ka ke haiM-sUkSma aura baadr| 125. tejaskAyika jIva do prakAra ke haiM-sUkSma aura baadr| 126. vAyukAyika jIva do prakAra ke haiM-sUkSma aura baadr| 127. vanaspatikAyika jIva do prakAra ke haiMsUkSma aura baadr| 128. (anya apekSA se) pRthvIkAyika jIva do prakAra ke haiM-paryAptaka aura apryaaptk| 129. apkAyika jIva do prakAra ke haiM-paryAptaka aura apryaaptk| 130. tejaskAyika jIva do prakAra ke haiM-paryAptaka aura apryaaptk| 131. vAyukAyika jIva do prakAra ke haiM-paryAptaka aura apryaaptk| 132. vanaspatikAyika jIva do prakAra ke haiM-paryAptaka aura apryaaptk| 133. (anya vivakSA se) pRthvIkAyika jIvoM ke do prakAra haiM-pariNata (bAhya zastrAdi kAraNoM se , jo nirjIva ho gayA hai) aura apariNata (jo jyoM kA tyoM sajIva hai)| 134. apkAyika jIvoM ke do ma prakAra haiM-pariNata aura aprinnt| 135. tejaskAyika jIvoM ke do prakAra haiM-pariNata aura aprinnt| U 9555555555555555555555555555555555555555555 sthAnAMgasUtra (1) (74) Sthaananga Sutra (1)

Page #133
136. vAyukAyika jIvoM ke do prakAra hai- pariNata aura apariNata / 137. vanaspatikAyika jIvoM ke do prakAra haiM- pariNata aura apariNata / 123. Prithvikayik jiva (earth-bodied beings) are of two kinds-- sukshma (minute) and baadar (gross). 124. Apkayik jiva (water-bodied beings) are of two kinds-sukshma and baadar. 125. Tejaskayik jiva (fire-bodied beings) are of two kinds-sukshma and baadar. 126. Vayukayik jiva (air-bodied beings) are of two kinds-sukshma and baadar. 127. Vanaspatikayik jiva (plant-bodied beings) are of two kinds-- sukshma and baadar. (in other context) 128. Prithvikayik jiva (earth-bodied beings) are of two kinds-paryaptak (fully developed) and aparyaptak (underdeveloped). 129. Apkayik jiva (water-bodied beings) are of two kinds-paryaptak and aparyaptak. 130. Tejaskayik jiva (fire-bodied beings) are of two kinds-paryaptak and aparyaptak. 131. Vayukayik jiva (air-bodied beings) are of two kinds-paryaptak and aparyaptak. 132. Vanaspatikayik jiva (plant-bodied beings) are of two kinds paryaptak and aparyaptak. phra phra 133. Prithvikayik jiva (earth-bodied beings) are of two kinds-parinat (transformed or turned lifeless by means of a weapon) and aparinat (nontransformed or live). 134. Apkayik jiva (water-bodied beings) are of two kinds-parinat and aparinat. 135. Tejaskayik jiva (fire-bodied beings) are of two kinds-parinat and aparinat. 136. Vayukayik jiva (air-bodied beings) are of two kinds-parinat and aparinat. 137. Vanaspatikayik jiva (plant-bodied beings) are of two kinds-parinat and aparinat. vivecana - ina pandraha sUtroM meM pA~ca sthAvaroM ke sUkSma aura bAdara, paryAptaka- aparyAptaka, pariNataapariNata, gati prApta sthiti prApta tathA anantarAvagAr3ha - paramparAvagAr3ha-isa prakAra do-do bheda batAye haiM / yahA~ para sUkSma aura bAdara kA artha apekSA bheda se choTA yA bar3A batAnA nahIM hai, kintu karmazAstra kI dRSTi se jinake sUkSma nAmakarma kA udaya ho, unheM sUkSma aura jinake bAdara nAmakarma kA udaya ho, unheM bAdara jAnanA caahie| bAdara jIva, pRthvI, jala, vanaspati Adi ke AdhAra se loka ke eka bhAga meM rahate haiM, kintu sUkSma jIva binA kisI AdhAra ke hI samUce loka meM vyApta haiN| pratyeka jIva agale navIna bhava meM utpanna hone ke sAtha apane zarIra ke yogya pudgaloM ko grahaNa karatA hai, jisase usake zarIra, indriya, zvAsocchvAsa, bhASA Adi kA nirmANa hotA hai| una pudgaloM ko grahaNa karane kI zakti antarmuhUrtta meM prApta ho jAtI hai| aisI zakti se sampanna jIvoM ko paryAptaka aura jaba taka usa zakti kI pUrNa prApti nahIM hotI hai, taba taka unheM aparyAptaka kahA jAtA hai| ina sUtroM meM varNita pariNata aura apariNata kA abhiprAya nirjIva tathA sajIva se hai| dvitIya sthAna (75) Second Sthaan

Page #134
45 46 45 4 46 44 46 $1! 4 455 456 457 454 455 456 456 457 455 456 457 455 456 45 4 5555555555555555555555555555555555555 Elaboration These fifteen aphorisms list two classes each of five 41 immobile beings in three different contexts-minute and gross, fully 4 developed and underdeveloped, and transformed or turned lifeless by means of a weapon and non-transformed or live. Here the terms sukshma (minute) and baadar (gross) do not convey comparative physical size. In context of the karma theory the beings with fruition of Sukshma Naam Karma are classified as sukshma (minute) and those with fruition of Baadar Naam Karma are classified as baadar (gross). Naam Karma being the karma responsible for negating the attribute of formlessness of soul and determining the destinies and body types. Gross beings exist only in certain parts of the Lok (occupied space) in their respective media, such as earth, water, fire etc. But the sukshma (minute) beings are spread all over the Lok (occupied space) freely. Si On rebirth every soul acquires matter particles suitable for building various functioning parts of its body, such as body with sense organs and functions like breathing and speaking. The power to acquire these 4 particles is developed in Antarmuhurt (less than 48 minutes). Beings fully endowed with such power are called paryaptak (fully developed). As long as they do not have such power they are called aparyaptak (underdeveloped). Here parinat simply means lifeless and aparinat means with life. 456 457 41 414 415 41 45 46 4 47 46 45 4 454545454545454545454 455 456 457 454 455 456 457 455 456 457 45454545454 455 45 46 94-96 DRAVYA-PAD (SEGMENT OF ENTITY) 936. graet call yourel, a 6-yRoretta, 379fopen zal 138. dravya do prakAra ke haiM-pariNata (bAhya kAraNoM se vartamAna paryAya ko chor3akara anya rUpAntara ko prApta avasthA), aura apariNata (apane svAbhAvika rUpa se avsthit)| 138. Dravya (entities) are of two kinds--parinat (transformed from 41 original state or mode to another) and c.parinat (non-transformed or existing in original state). PTATT ufa-FT4-6 STHAVAR JIVA-NIKAYA-PAD (SEGMENT OF IMMOBILE CATEGORY OF BEINGS) 139. duvihA puDhavikAiyA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev| 140. duvihA AukAiyA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev|) 141. duvihA teukAiyA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev| RICITE (8) ( 76 ) Sthaananga Sutra (1) 44 45 46 45 44 45 46 45 46 47 46 $$$$$$$$$$$$$$$$$$$$$$$$$414141414141414141414141564

Page #135
95555555555555555555)) ) )) 142. duvihA vAukAiyA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev| 143. duvihA vaNassaikAiyA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev| 139. pRthvIkAyika jIva do prakAra ke haiM-gatisamApanaka-(eka bhava se dUsare bhava meM jAte samaya antarAla gati meM vartamAna) aura agatisamApanaka-(vartamAna bhava meM avsthit)| 140. isI prakAra apkAyika jiiv| 141. tejaskAyika jiiv| 142. vAyukAyika jiiv| 143. aura vanaspatikAyika jIva bhI do prakAra ke haiM-gatisamApannaka aura agtismaapnnk| ___139. Prithvikayik jiva (earth-bodied beings) are of two kindsgatisamapannak (in transitional state while moving from one birth to the next) and agatisamapannak (in original or present birth). In the same way... 140. Apkayik jiva (water-bodied beings), 141. Tejaskayik jiva (fire-bodied beings), 142. Vayukayik jiva (air-bodied beings), 143. and Vanaspatikayik jiva (plant-bodied beings) are of also two kinds-gatisamapannak and agatisamapannak. dravya-pada DRAVYA-PAD (SEGMENT OF ENTITY) 144. duvihA davvA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA cev| 144. dravya do prakAra ke haiM-gatisamApannaka-(gamana meM pravRtta) aura agtismaapnnk-(avsthit)| 144. Dravya (entities) are of two kinds-gatisamapannak (mobile) and agatisamapannak (stationary). sthAvara jIva-nikAya-pada STHAVAR JIVA-NIKAYA-PAD (SEGMENT OF IMMOBILE CATEGORY OF BEINGS) 145. duvihA puDhavikAiyA paNNattA, taM jahA-aNaMtarogADhA ceva, paraMparogADhA cev| 146. duvihA AukAiyA paNNattA, taM jahA-aNaMtarogADhA ceva, paraMparogADhA cev| 147. duvihA teukAiyA paNNattA, taM jahA-aNaMtarogADhA ceva, paraMparogADhA cev| 148. duvihA vAukAiyA paNNattA, taM jahA-aNaMtarogADhA ceva, paraMparogADhA cev| 149. duvihA vaNassaikAiyA paNNattA, taM jahA-aNaMtarogADhA ceva, paraMparogADhA cev| 145. pRthvIkAyika jIva do prakAra ke haiM-anantarAvagAr3ha (jinako kisI AkAza-pradeza para Thahare hue eka samaya huA ho) aura paramparAvagAr3ha (jo do yA adhika samayoM se kisI AkAza-pradeza meM sthita hai)| 146. apkAyika jiiv| 147. tejaskAyika jiiv| 148. vAyukAyika jiiv| 149. aura vanaspatikAyika jIva bhI do prakAra ke haiM-anantarAvagAr3ha aura prmpraavgaaddh'| 145. Prithvikayik jiva (earth-bodied beings) are of two kindsanantaravagadh (having spent just one Samaya since occupying some space | dvitIya sthAna (77) Second Sthaan Wan 55555555555555)))))) ))) ))))) ))))

Page #136
))))) ))))))) ))) )) ) )))) ja)))))) 5555555555555555555555555555 point) and paramparavagadh (having spent two or more Samayas since 4 occupying some space-point). In the same way all 146. Apkayik jiva (water-45 bodied beings), 147. Tejaskayik jiva (fire-bodied beings), 148. Vayukayik jiva (air-bodied beings), 149. and Vanaspatikayik jiva (plant-bodied beings) are also of two kinds-anantaravagadh and paramparavagadh. vravya-pada DRAVYA-PAD (SEGMENT OF ENTITY) 150. duvihA davyA paNNattA, taM jahA-aNaMtarogADhA ceva, paraMparogADhA cev| 151. duvihe kAle paNNatte, taM jahA-osappiNIkAle ceva, ussappiNIkAle cev| 152. duvihe AgAse paNNatte, taM jahA-logAgAse ceva, alogAgAse cev| OM 150. dravya do prakAra ke haiM-anantarAvagAr3ha (jo AkAza-pradezoM para zRMkhalAbaddha sthita hai) aura ke + paramparAvagAr3ha (jo bIca-bIca meM antara pAkara sthita hai)| 151. kAla do prakAra kA hai-5 avasarpiNIkAla aura utsrpinniikaal| 152. AkAza do prakAra kA hai-lokAkAza aura alokaakaash| 150. Dravya (entities) are of two kinds-anantaravagadh (having occupied space-points in continuity without gap) and paramparavagadh (having occupied space-points in discontinuity or with gaps). 151. Kaal (time) is of two kinds--Avasarpini kaal (regressive half-cycle of time) and Utsarpini kaal (progressive half-cycle of time). 152. Akash (space) is of two kinds--lokakash (occupied space) and alokakash (unoccupied space). zarIra-pada SHARIRA-PAD (SEGMENT OF BODY) 153. NeraiyANaM do sarIragA paNNattA, taM jahA-abbhaMtarage ceva, bAhirage cev| abhaMtarae kammae, bAhirae veuvie| 154. devANaM do sarIragA paNNattA, taM jahA-abhaMtarage ceva, bAhirage OM cev| abhaMtarae kammae, bAhirae veubbie| 155. puDhavikAiyANaM do sarIragA paNNattA, taM jahA+ abhaMtarage ceva, bAhirage cev| abhaMtarage kammae, bAhirage orAlie jAva vnnssikaaiyaannN| ma 156. beiMdiyANaM do sarIragA paNNattA, taM jahA-abhaMtarage ceva, bAhirage cev| abhaMtarage kammae, aTThimaMsasoNitabaddhe bAhirage oraalie| 157. teiMdiyANaM do sarIrA paNNatA, taM jahAOM abhaMtarage ceva, bAhirage cev| abhaMtarage kammae, aTThimaMsasoNitabaddhe bAhirage oraalie| 158. cariMdiyANaM do sarIrA paNNattA, taM jahA-abhaMtarage ceva, bAhirage cev| abhaMtarage kammae, + aTThimaMsasoNitabaddhe bAhirage oraalie| 159. paMciMdiyatirikkhajoNiyANaM do sarIragA paNNattA, taM jahA-abbhaMtarage ceva, bAhirage cev| abhaMtarage kammae, aTThimaMsasoNiyohAruchirAbaddhe bAhirage oraalie| 160. maNussANaM do sarIragA paNNattA, taM jahA-abhaMtarage ceva, bAhirage cev| abbhaMtarage kammae, aTThimaMsasoNiyahAruchirA-baddhe bAhirage oraalie| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ;)))))))))))55555555))) 555555 sthAnAMgasUtra (1) (78) Sthaananga Sutra (1) Si $$$5$$$$$$$$$$ $$$$$$$$$$$$$$$$$$ FFFF

Page #137
153. nairayikoM ke do zarIra hote haiM - Abhyantara aura bAhya / Abhyantara kArmaNa zarIra (jo sarvakarmoM kA bIjabhUta) hai, aura bAhya bhava dhAraNIya vaikriya zarIra hai| 154. isI prakAra devoM ke do zarIra hote haiM - Abhyantara kArmaNa zarIra aura bAhya vaikriya zarIra / 155. pRthvIkAyika jIvoM ke do zarIra hote haiM- Abhyantara kArmaNa zarIra aura bAhya audArika zarIra / isI prakAra apkAyika, tejaskAyika, vAyukAyika aura vanaspatikAyika jIvoM ke do-do zarIra hote haiM - Abhyantara kArmaNa zarIra aura bAhya audArika zarIra / 156. dvIndriya jIvoM ke do zarIra hote haiM-Abhyantara kArmaNa zarIra aura bAhya asthi, mA~sa aura raktayukta audArika zarIra / 157. trIndriya jIvoM ke do zarIra hote haiMAbhyantara kArmaNa zarIra aura bAhya asthi, mA~sa aura raktamaya audArika zarIra / 158. isI prakAra caturindriya jIvoM ke do zarIra hote haiM - Abhyantara kArmaNa zarIra aura bAhya audArika zarIra / 159. paMcendriya tiryagyonika jIvoM ke do zarIra hote haiM- Abhyantara kArmaNa zarIra aura bAhya asthi, mA~sa, rudhira, snAyu evaM zirAyukta audArika zarIra / 160. manuSyoM ke do zarIra hote haiM- Abhyantara kArmaNa zarIra aura bAhya asthi, mA~sa, rudhira, snAyu evaM zirAyukta audArika zarIra / 153. The body of a Nairayik ( infernal being) is of two kinds-- abhyantar (inner) and bahya (outer). Inner is karman sharira (harmic body which is the aggregate of all karmas) and outer is bhavadharaniya vaikriya sharira (incarnation sustaining transmutable body). 154. The body of a dev (divine being) is of two kinds-abhyantar and bahya. Inner is karman sharira and outer is bhavadharaniya vaikriya sharira. 155. The body of a prithvikayik jiva (earth-bodied being ) is of two kinds-- abhyantar and bahya. Inner body is karman sharira (karmic body) and outer is audarik sharira (gross physical body). (Same is true for waterbodied, fire-bodied, air-bodied and plant-bodied beings). 156. The body of a dvindriya jiva (two sensed being) is of two kinds-abhyantar and bahya. Inner is karman sharira and outer is audarik sharira (gross physical body) with asthi (bones), maans (flesh) and rakt (blood). 157. The body of a trindriya jiva (three sensed being) is of two kindsabhyantar and bahya. Inner is karman sharira and outer is audarik sharira (gross physical body with bones, flesh and blood). 158. The body of a chaturindriya jiva (four sensed being) is of two kinds-abhyantar and bahya. Inner is karman sharira and outer is audarik sharira (gross physical body with bones, flesh and blood). 159. The body of a panchendriya tiryagyonik jiva (five sensed animal) is of two kindsabhyantar and bahya. Inner is karman sharira and outer is audarik sharira (gross physical body) with asthi (bones), maans (flesh ), rakt (blood), snayu ( ligaments) and shira ( veins). 160. The body of a manushya (human being) is of two kinds-abhyantar and bahya. Inner dvitIya sthAna phra phra (79) Second Sthaan

Page #138
25959595959 55 5 5 5 5 595959595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595959595952 phra is karman sharira and outer is audarik sharira (gross physical body with 5 bones, flesh, blood, ligaments and veins). vigraha - gati - pada VIGRAHA GATI PAD (SEGMENT OF OBLIQUE MOVEMENT) 161. viggahagaisamAvaNNagANaM NeraiyANaM do sarIragA paNNattA, taM jahA - teyae ceva, kammae ceva / NiraMtaraM jAva vemANiyANaM / phra vivecana - jIva jaba pUrva zarIra ko chor3akara navIna utpattisthAna kI ora jAtA hai taba usakI bIca kI gati do prakAra kI hotI hai - Rjugati aura vakragati / samazreNi (sIdhI zreNi) meM gamana karanA Rjugati hai (yaha eka samaya kI hotI hai)| jaba usa jIva kA utpattisthAna vizreNi meM hotA hai taba vaha vigrahagati samApannaka kahalAtA hai (vakra vigrahagati do samaya tIna samaya, cAra samaya aura pA~ca samaya kI bhI hotI hai - dekheM citra 4) / 161. vigrahagati meM vartamAna nAraka jIvoM ke do zarIra hote haiM - tejas zarIra aura kArmaNa zarIra / isI prakAra vigrahagati samApannaka vaimAnika devoM taka sabhI daNDakoM meM do-do zarIra jAnanA caahie| 161. The body of a vigraha-gati samapannak nairayik (infernal being having oblique movement during reincarnation) is of two kinds-taijas sharira (fiery body) and karman sharira (karmic body). In the same way 5 the bodies of each of the beings of all dandaks (places of suffering) up to Vaimanik devas (gods dwelling in celestial vehicles) are of the said two kinds each. pA~ca zarIroM meM kArmaNa evaM tejas zarIra Abhyantara tathA audArika, vaikriya evaM AhAraka bAhya zarIra hote | kArmaNa zarIra sabhI saMsArI jIvoM meM rahatA hai| Elaboration-At the time of reincarnation when a soul moves from the body to the new place of birth it has two kinds of movementriju gati (straight movement; it is of a duration of one Samaya) and 5 vakra or vigraha gati (oblique movement; it is of a duration of two, three, pha four or five Samayas). When this movement is oblique the being undergoing such movement is called vigraha-gati samapannak. existing Of the five kinds of bodies karman (karmic) and taijas (fiery) are inner bodies. The audarik (gross physical), vaikriya (transmutable) and aharak (telemigratory) are outer. Every being in this world has a karmic body. 162. raiyANaM dohiM ThANehiM sarIruppattI siyA, taM jahA- rAgeNa ceva, doseNa ceva jAva vemANiyANaM / 163. NeraiyANaM duTThANANivvaMttie sarIre paNNatte, taM jahA - rAgaNivyattie ceva, dosaNivvattie caiva jAva vemANiyANaM / sthAnAMgasUtra (1) (80) Wan Sthaananga Sutra (1) 55 5 5 5 5 5 5 5 5 5 5 5 5959 595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5959595952 phra

Page #139
vigraha gati kAlacakra (20 koDA koDI sAgaropama) .... do samaya : eka samaya - samaya 3 * cAra samaya suSama- suSama 4 koDAkoDI sAgaropama 4 koDAkoDI suSama- suSama sAgaropama 92 suSama 3. ko. sA. bb 2 3. ko.sA. suSama suSamaduSama 2.ko.sA. 10 9 3 utsarpiNI kAla 10 koDA koDI sAgaropama 8 2 G - 1. ko.sA. varSa nyUna 2.ko.sA. suSamduSama duSamasuSama 42 hajAra 1.ko. sI. varSa avasarpiNI kAla 10 koDA koDI sAgaropama samazreNI duSamasu loka kA koNa pradeza viSamazreNI ISILAK 00 4 www.jainElibrar

Page #140
8 citra paricaya 4 / Illustration No. 4 kAla cakra aura vigraha gati kAla cakra ke mukhya do bheda haiM-(I) avasarpiNI, aura (II) utsrpinnii| donoM hI 10-10 koDA-koDI sAgaropama ke haiN| avasarpiNI kAla meM jIvoM kI AyuSya, zarIra ke bala, buddhi, sukha Adi tathA pRthvI va padArthoM ke rUpa, rasa, gaMdha Adi kramazaH ghaTate jAte haiM tathA utsarpiNI meM isake viparIta kramazaH vRddhi hotI jAtI hai| avasarpiNI kAla ke chaha Are tathA utsarpiNI kAla ke bhI chaha Are yoM kula bAraha AroM kA eka kAla cakra, 20 koDA-koDI sAgaropama kA hai| avasarpiNI kAla ke cAra Are kramazaH ghaTate aura utsarpiNI kAla ke kramazaH bar3hate jAte haiN| citra meM pratyeka AroM ke nAma tathA unakI kAla avadhi darzAyI gaI hai| -sthAna 2, sUtra 74 vigraha gati jIva jaba apane pUrva zarIra ko chor3akara dUsarI gati meM utpanna hone ko jAtA hai, taba usake bIca kI gati vigraha gati hai| yadi vaha sIdhI samazreNI meM hotI hai to use Rju gati kahate haiN| yaha eka samaya kI hotI hai aura isameM kahIM ghumAva nahIM hotaa| viSama zreNI se Ane para jaba gati meM eka ghumAva lenA par3atA hai, taba vaha vakra gati do samaya kI hotI hai| jaba jIva trasanAr3I ke bAhara se AtA hai taba do ghumAva kI gati meM tIna samaya aura trasanAr3I ke bAhara se Akara vApasa bAhara jAkara utpanna hotA hai taba tIna ghumAva kI gati meM cAra samaya lagate haiN| trasa jIvoM kI utpatti trasanAr3I ke bAhara nahIM hotii| citra meM loka ke madhya meM trasanAr3I meM jIva kI vigraha gati kI sthiti darzAyI hai| -sthAna 2, sUtra 161 KAAL CHAKRA AND VIGRAHA GATI Time cycle is of two kinds-(I) Avasarpini (the period of regressive half-cycle of time), and (II) Utsarpini (the period of progressive half-cycle of time). Each is ten Kotakoti Sagaropam long. During the regressive half-cycle there is a gradual decline in strength, wisdom, size of the body, life-span and other qualities of living beings and form taste, smell and other properties of matter. During the progressive half-cycle there is gradual improvement in the said qualities. Like the spokes in a wheel there are six aras each in these half-cycles making a complete cycle of twelve aras twenty Kota-koti Sagaropam long. There is a gradual increase in the time span of four aras of progressive half-cycle and decrease in four aras of regressive half-cycle. The illustration shows names and duration of each of these aras. -Sthaan 2, Sutra 74 Vigraha Gati At the time of reincarnation when a soul moves from the existing body to the new place of birth its movement is called vigraha gati. If the movement is in a straight line it is called riju gati. It is of a duration of one Samaya and is absolutely straight. When taking an oblique path a turn is involved and that vakra gati (oblique movement) is of a duration of two Samayas. When a soul is coming into Tras Nadi from outside two turns are involved and the time taken is three Samayas. When a soul comes into Tras Nadi and is reborn only after going back, three turns are involved and the time taken is four Samayas. Mobile beings are never born out side Tras Nadi. The illustration shows the oblique movement of soul related to Tras Nadi located at the center of Lok. -Sthaan 2, Sutra 161 SOGRAVAORMAORMAORYAORMAODAMAORYAAVARTAORMAORTAORTAORMAORTAORMAONVADYARTHORVADIYAOINOWoroMORYAORTIONORMAAVAORVAOAVAORadio

Page #141
95955555555555555555555555555555 162. nArakoM ke do sthAnoM (kAraNoM) se zarIra kI utpatti hotI hai-rAga se aura dveSa se| isI prakAra vaimAnika devoM taka bhI sabhI daNDakoM meM jAnanA caahie| 163. nArakoM se lekara vaimAnikoM taka sabhI daNDakoM ke jIvoM ke zarIra kI niSpatti (pUrNatA) do kAraNoM se hotI hai-rAga se aura dveSa se| ___162. The bodies of nairayiks (infernal beings) are born due to two sthaans (causes)-raag (attachment) and dvesh (aversion). The same is true for beings of all dandaks (places of suffering) up to Vaimanik devas (gods dwelling in celestial vehicles). 163. The bodies of nairayiks (infernal beings) attain nishpatti (complete development) due to two sthaans (causes)-raag (attachment) and dvesh (aversion). The same is true for beings of all dandaks (places of suffering) up to Vaimanik devas (gods dwelling in celestial vehicles). kAya-pada KAYA-PAD (SEGMENT OF BODIED BEINGS) 164. do kAyA paNNattA, taM jahA-tasakAe ceva, thAvarakAe cev| 165. tasakAe duvihe paNNatte, taM jahA-bhavasiddhie ceva, abhavasiddhie cev| 166. thAvarakAe duvihe paNNatte, taM jahAbhavasiddhie ceva, abhavasiddhie cev| 164. kAya do prakAra ke haiM-trasakAya aura sthaavrkaay| 165. trasakAya do prakAra ke haiMbhavasiddhika (bhavya) aura abhavasiddhika (abhvy)| 166. sthAvarakAyika do prakAra ke haiM-bhavasiddhika aura abhvsiddhik| ____164. Kaya (bodied beings) are of two kinds-tras-kaya (mobile beings) and sthavar-kaya (immobile beings). 165. Tras-kaya (mobile beings) are of two kinds-bhavasiddhik (worthy of being liberated) and abhavasiddhik (unworthy of being liberated). 166. Sthavar-kaya (immobile beings) are of two kinds-bhavasiddhik (worthy of being liberated) and abhavasiddhik (unworthy of being liberated). dizA-pada (zubha dizA) DISHA-PAD (SEGMENT OF DIRECTION) 167. do disAo abhigijjha kappati NigaMthANa vA NigaMthINa vA pavvAvittae-pAINaM caiva udINaM cev| 168. do disAo abhiginjha kappati NiggaMthANa vA NiggaMthINa vA-muMDAvittae, sikkhAvittae, uvaTThAvittae saMbhuMjittae, saMvAsittae, sajjhAyamuddisittae, sajjhAyaM samuddisittae, sajjhAyamaNujANittae, Aloittae paDikkamittae, Nidittae, garahittae, viuTTittae, visohittae, akaraNayAe anbhudvittae ahArihaM pAyacchittaM tavokammaM paDibbajjittara-pAINaM cevaM, udINaM cev| 169. do disAo abhigijjha kappati NiggaMthANaM vA NiggaMthINaM vA apacchima mitIya sthAna (81) Second Sthaan

Page #142
) ))))555555 ) )) ))))))))) 5555555555555 OM mAraNaMtiyasaMlehaNA-jUsaNA-jUsiyANaM bhattapANapaDiyAikkhittANaM pAovagattANaM kAlaM aNavakaMkhamANANaM viharittae, taM jahA-pAINaM ceva, udINaM cev| ||prthm uddezaka samattaM // 167. nirgrantha aura nirgranthiyoM ko pUrva aura uttara ina do dizAoM kI tarapha mukha karake dIkSita karanA kalpatA (vihita) hai| 168. (isI prakAra) nirgrantha aura nirgranthiyoM ko pUrva aura uttara dizA meM mukha karake dIkSA denA, zikSA denA (adhyayana prArambha karanA), mahAvratoM meM sthApita karanA, bhojana-maNDalI meM sammilita karanA, eka sthAna para nivAsa karanA, svAdhyAya ke lie uddeza-(svAdhyAya kI preraNA) karanA, svAdhyAya ko samuddeza-(par3he hue pATha ko sthira rakhane kI preraNA) karanA, svAdhyAya kI anujJA-(par3he hue pATha ko smRti meM dhAraNa karane kA nirdeza) denA, AlocanA karanA, pratikramaNa karanA, aticAroM kI gardA karanA, lage hue doSoM kA chedana (prAyazcitta) karanA, doSoM kI zuddhi karanA, punaH doSa na karane kI pratijJA karanA, doSa ke anusAra yathAyogya prAyazcitta rUpa tapaHkarma svIkAra karanA kalpatA hai| 169. jo nirgrantha-nirgranthiyA~ apazcima-mAraNAntika (antima) saMlekhanA kI 5 ArAdhanA kara rahe haiM, jo bhakta pAna kA pratyAkhyAna kara cuke haiM, jo pAdopagama saMthArA svIkAra kara cuke haiM, maraNa kAla kI AkAMkSA nahIM rakhate hue prasannatApUrvaka vihara rahe haiM, unheM pUrva aura uttara ina do ke + dizAoM kI ora mukha karake rahanA caahie| 167. It is proper to initiate nirgranth (male ascetics) and nirgranthi (female ascetics) when they are facing two directions-east and north. 168. (In the same way) It is proper for nirgranth and nirgranthi to perform following acts when they face two directions-east and north-to tonsure, to teach (commence lessons), to make them accept great vows, to join them in group-meal and stay at one place; to inspire them to study, to $ understand lessons; to instruct them to memorize lessons; and help them 41 in self-criticism and critical review; to repent for transgressions in praxis, # to condone mistakes committed, to cleanse faults, to resolve not to repeat mistakes and to accept austerities suitable for condoning mistakes. 169. It is proper for nirgranths and nirgranthis to face two directionseast and north-while indulging in marunantik samlekhara (ultimate vow or fasting unto death), bhakt-paan pratyakhyan (absolute abstainment from intake of food and water), padopagam santhara (observing ultimate vow lying like a log of wood) and happily spending Hi their time without anticipating the moment of death. vivecana-koI bhI zubha kArya karate samaya pUrva dizA aura uttara dizA meM mukha karane kA vidhAna prAcInakAla se calA A rahA hai| isake pIche AdhyAtmika uddezya to yaha hai ki pUrva dizA se udita hone + vAlA sUrya jisa prakAra saMsAra ko prakAzita karatA hai, usI prakAra se dIkSA Adi kArya bhI mere lie ))))) Wan 555555555555555555)))))))))))))))) 9555555555555555555)) sthAnAMgasUtra (1) (82) Sthaananga Sutra (1)

Page #143
555555555555555555555555555555555555 uttarottara prakAza dete rheN| tathA uttara dizA meM mukha karane kA uddezya yaha hai ki bharatakSetra kI uttara dizA meM videhakSetra meM sImandhara svAmI Adi 20 tIrthaMkara viharamAna haiM, unakA smaraNa merA patha-pradarzaka rhe| jyotiSa granthoM kA kahanA hai ki pUrva aura uttara dizA kI ora mukha karake zubha kArya karane para grahanakSatra Adi kA zarIra aura mana para anukUla prabhAva par3atA hai aura dakSiNa yA pazcima dizA meM mukha karake kArya karane para pratikUla prabhAva par3atA hai| pUrva dizA prakAza va abhyudaya kI pratIka hai, uttara dizA dhairya va samRddhi kii| bhagavatIsUtra meM cAroM dizAoM ke cAra lokapAloM kA ullekha hai, pUrva dizA kA lokapAla soma, dakSiNa kA yama, pazcima kA varuNa tathA uttara dizA kA lokapAla vaizravaNa hai| soma aura vaizravaNa saumyadRSTi tathA dhArmikoM kI rakSA karane vAle haiN| ho sakatA hai isa dRSTi se bhI pUrva evaM uttara dizA zubha mAnI jAtI ho| sabhI tIrthaMkara sAdhanA kAla meM ukta do dizAoM ke abhimukha hokara sAdhanA karate haiM, tathA samavasaraNa meM pravacana bhI inhIM do dizAoM kI ora abhimukha hokara karate haiN| dIkSA ke samaya ziromuNDana karAkara sAdhanA patha para bar3hane vAle ko do prakAra kI zikSA dI jAtI hai-grahaNazikSA-sUtra aura artha ko grahaNa karane kI aura AsevanazikSA-pAtrAdi ke pratilekhAnAdi kI vidhi kA jnyaan| zAstroM meM sAdhuoM kI sAta maNDaliyoM kA ullekha milatA hai-(1) sUtra-maNDalI-sUtra pATha ke samaya eka sAtha baitthnaa| (2) artha-maNDalI-sUtra ke artha-pATha ke samaya eka sAtha baitthnaa| (3) bhojanamaNDatI-bhojana karate samaya eka sAtha baiThanA, (4) isI prakAra kAlapratilekhana-maNDalI, (5) pratikramaNamapulI, (6) svAdhyAya-maNDalI. aura (7) sNstaark-mnnddlii| ina sabhI kA nirdeza satra 168 meM kiyA gayA hai| jIvana ke antima samaya meM kaSAyoM ko kRza karate hue kAyA ko kRza karane kA nAma saMlekhanA hai| mAnasika nirmalatA ke lie kaSAyoM ko kRza karanA tathA zarIra meM vAta-pittAdi vikAroM kI zuddhi ke lie bhakta-pAna kA tyAga karanA, bhakta-pAna pratyAkhyAna samAdhimaraNa hai| zarIra kI samasta kriyAoM ko chor3akara kaTe hue vRkSa kI taraha zayyA para nizceSTa par3A rahanA pAdopagamana saMthArA hai| (abhayadevasUrikRta vRtti evaM TIkA, pR. 184) ||prthm uddezaka samApta // Elaboration To face east and north direction while performing some auspicious act is an age old custom. In spiritual context the idea behind the custom of facing east is that the specific act may enlighten one's life just as the sun rising in the east enlightens the world. In the Videh area, which is to the north of Bharat area, there live twenty Tirthankars including Simandhar Swami. The idea behind facing north is that remembrance of these omniscients may become one's guiding factor towards spiritual progress. According to astrology the planets and dvitIya sthAna (83) Second Sthaan

Page #144
15 455 456 45 454 455 456 457 455 456 457 458 4591545454545454545454545454545454545454545454545 45454545454545454545454545454545454545454545454545454545454545454545 constellations cast a favourable influence on body and mind when 4 auspicious tasks are performed facing east or north. Whereas the influence is unfavourable when we perform the task facing west or south. East represents light and progress; north represents patience and affluence. In Bhagavati Sutra the names of the four lok-paals (guardian angels) of the four cardinal directions are mentioned-Soma is the lok-paal of east, Yam is that of south, Varun is that of west and Vaishraman is that of north. Soma and Vaishraman cast soothing influence and are protectors of the religious. It is probable that this may be the reason for considering east and north to be auspicious directions. All Tirthankars do their spiritual practices facing these two directions. They also give their sermon in the Samavasaran facing these two directions. At the time of initiation the aspirant is given two instructionsgrahan shiksha or directions to listen to and understand the scriptures, and aasevan shiksha-directions for cleaning and looking after ascetic 5 equipment including the bowls. Mention of seven kinds of ascetic groups (mandali) is available in scriptures--(1) Sutra-mandali-to be in a group during recitation of scriptures. (2) Arth-mandali-to be in a group during recitation of the " meaning of scriptures. (3) Bhojan-mandali--to be in a group during 5 taking meals. (4) Kaal-pratilekhan-mandali--to be in a group during periodic cleansing. (5) Pratikraman-mandali--to be in a group during critical review. (6) Svadhyaya-mandali--to be in a group during studies. (7) Samstarak-mandali--to be in a group during making bed. Aphorism 168 lists all these. To emaciate the body while subduing passions during the last moments of life is called samlekhana. To weaken passions for achieving spiritual purity while abstaining from food and water intake for the 4 purpose of cleansing the body of its disorders during the last moments of life is called bhakt-paan-pratyakhyan samadhimaran. To stop all activities of the body and lie still on the bed like an uprooted tree is called paadopagaman santhara. (Vritti and Tika by Abhayadev Suri, p. 184) * END OF THE FIRST LESSON 45 455 456 457 455 456 457 455 456 457 454 455 456 457 46 4545454545454545454545454545454545454545454545454 455 456 4541 454 455 454 455 45 FETITE (?) (84) Sthaananga Sutra (1) 4 0545455555555555555555555555555555555558 2

Page #145
19555 555))))))))))))))))))))))))) dvitIya uddezaka SECOND LESSON vedanA-pada VEDANA-PAD (SEGMENT OF SUFFERING) 170. je devA uDDovavaNNagA kappovavaNNagA vimANovavaNNagA cArovavaNNagA cAridvitiyA gatiratiyA gatisamAvaNNagA, tesi NaM devANaM satA samitaM je pAve kamme kajjati, tatthagatAvi egatiyA veyaNaM vedeti, aNNatthagatAvi egatiyA veyaNaM vedeti| 170. Urdhva loka meM jo deva, saudharma Adi kalpoM meM utpanna hue haiM, nau graiveyaka tathA anuttara vimAnoM meM utpanna hue haiM, tathA jo cAra-gatizIla haiM-aDhAI dvIpavartI jyotizcakra kSetra meM utpanna haiM, jo cArasthitika haiM-arthAt aDhAI dvIpa se bAhara sthita jyotizcakra meM utpanna haiM, aura jo gatizIla aura satata gati vAle vimAnoM meM utpanna haiM, ina devoM ke sadA-sarvadA pApa karma kA jo bandha hotA hai usakA phala kaI deva usI bhava meM bhogA karate haiM aura kaI deva anya bhava-bhavAntara meM bhI phala bhoga karate haiN| 170. Gods born in Saudharm and other kalps (divine dimensions or abodes) of the Urdhva Lok (higher sector in space), gods born in nine Graiveyak sectors and Anuttar Vimaan sectors, moving (within the Adhai Dveep area) and stationary (outside the Adhai Dveep are born in Jyotish-chakra (sector of stellar gods) and gods born in constantly moving celestial vehicles, all these gods continuously attract bondage of demeritorious karmas. Many of these gods suffer the fruits of their karmic bondage during that very birth and many during other following births. 171. raiyANaM satA samiyaM je pAve kamme kajjati, tatthagatAvi egatiyA vedaNaM vedeti, aNNatthagatAvi egatiyA vedaNaM vedeti jAva pNciNdiytirikkhjonniyaannN| 171. nArakI tathA dvIndriya se lekara paMcendriyatiryagyonika taka daNDakoM ke jIvoM ke sadA-sarvadA jo pApa karma kA bandha hotA hai, vaha jIva usI bhava meM usakA phala bhoga lete haiM, kaI usakA anya gati meM jAkara bhI bhogate haiN| ____171. Beings of all dandaks (places of suffering) from nairayiks and two sensed beings to five sensed animals continuously attract bondage of demeritorious karmas. Many of these beings suffer the fruits of their karmic bondage during that very birth and many during other following births. dvitIya sthAna (85) Second Sthaan Wan 555555555555555555555555555555555

Page #146
95555555555555555555555555 172. maNussANaM satA samitaM je pAve kamme kajjati, ihagatAvi egatiyA vedaNaM vedeti, aNNatthagatAvi egatiyA vedaNaM vedeti| maNussavajjA sesA ekkgmaa| 172. manuSyoM ke sadA-sarvadA jo pApa karma kA bandha hotA hai, kitane hI manuSya isI bhava meM unakA phala bhoga lete haiM aura kitane hI yahA~ bhI bhogate haiM aura anya gati meM jAkara bhI bhogate haiN| manuSyoM ko chor3akara zeSa daNDakoM kA kathana eka samAna hai arthAt saMcita karma kA isa bhava meM vedana karate haiM aura janya bhava meM jAkara bhI vedana karate haiM kintu manuSya ke lie maNussavajjA aisA zabda-prayoga isalie kiyA hai ki vaha isI bhava meM sampUrNa karma kSaya karake mukta bhI ho sakatA hai| 172. Human beings continuously attract bondage of demeritorious karmas. Many of these beings suffer the fruits of their karmic bondage during that very birth and many during other following births. Except for human beings this statement is same for all other dandaks, that is they suffer the fruits of their karmic bondage during that very birth as well as during other following births. Human beings are exceptions because they can also shed all the acquired karmas during that very birth and get liberated. gati-Agati-pada GATI-AAGATI-PAD (SEGMENT OF BIRTH FROM AND TO) 173. NeraiyA dugatiyA duyAgatiyA paNNattA, taM jahA-Neraie Neraiesu uvavajjamANe maNussehiMto vA paMciMdiyatirikkhajoNiehiMto vA uvvjjejjaa| se ceva NaM se Neraie NeraiyattaM vippajahamANe maNussattAe vA paMciMdiyatirikkhajoNiyattAe vA gcchejjaa| 173. nairayika jIva do gati meM gamana aura do gati se Agamana vAlA hotA hai| yathA-naraka meM utpanna hone vAle jIva manuSyoM se athavA paMcendriyatiryagyonikoM meM se Akara utpanna hote haiN| isI prakAra nAraka jIva nAraka avasthA ko chor3akara manuSya athavA paMcendriyatiryagyonikoM meM (Akara) utpanna hotA hai| (anya kisI gati meM nahIM jAtA) A nairayik (infernal being) while reincarnating goes to (gati) two genuses and comes from (aagati) two genuses. It is like this-Coming from humans or five sensed animals they are born as infernal beings. Ending the infernal state they are born as humans or five sensed animals. (They do not go to any other genus.) 174. evaM asurakumArA vi, NavaraM-se ceva NaM se asurakumAre asurakumArattaM vippajahamANe maNussattAe vA tirikkhajoNiyattAe, vA gcchejjaa| evaM savva devaa| 174. asurakumAra bhavanapati deva bhI do gati (manuSya evaM tiryaMca) aura do Agati vAle hote haiN| asurakumAra deva asurakumAra-paryAya ko chor3atA huA manuSya-paryAya meM yA tiryagyoni meM jAtA hai| isI prakAra sarva devoM kI gati aura Agati jAnanA caahie| sthAnAMgasUtra (1) (86) Sthaananga Sutra (1)

Page #147
phaphaphaphaphaphaphaphaphaphaphaphaphaphapha 174. Asur Kumar and Bhavan - pati gods while reincarnating go to and come from two genuses (humans and five sensed animals). Ending the infernal state they are born as humans or five sensed animals. Same is true for all divine beings. vivecana - yahA~ vizeSa jJAtavya hai ki manuSya aura saMjJI paMcendriya tiryaMca hI marakara devoM meM utpanna hote haiM, kintu bhavanavAsI, vyantara aura jyotiSka tathA IzAnakalpa taka ke deva, deva bhava pUrNa kara manuSya aura paMcendriya tiryaMcoM ke sivAya ekendriya pRthvI, jala aura vanaspatikAya meM bhI utpanna hote haiN| Elaboration-It should be noted that only human beings and five sensed animals can reincarnate as divine beings. However, at the end of their divine life span gods of Bhavanvasi (abode dwelling), Vyantar (interstitial), Jyotishk (stellar) and others up to Ishan Kalp (divine dimension) can also take birth as one sensed beings of earth-bodied, water-bodied and plant-bodied classes. 175. puDhavikAiyA dugatiyA duyAgatiyA paNNattA, taM jahA - puDhavikAie puDhavikAie uvavajjamANe puDhavikAiehiMto vA No- puDhavikAiehiMto vA uvavajjejjA se ceva NaM se puDhavikAie puDhavikAiyattaM vippajahamANe puDhavikAiyattAe vA No puDhavikAiyattAe vA gacchejjA / 176. evaM jAva maNussA / 175. pRthvIkAyika jIvoM kI do gati aura do Agati hotI haiN| pRthvIkAya meM utpanna hone vAlA pRthvIkAyikoM se athavA anya yoniyoM se Akara utpanna hotA hai| pRthvIkAyika jIva pRthvIkAyika avasthA ko chor3atA huA pRthvIkAyika meM athavA anya apkAyikAdi meM jAtA hai / 176. isI prakAra akAya se lekara manuSya taka sabhI daNDaka vAle jIva apane-apane kAya se athavA anya kAyoM se Akara usa kAya meM utpanna hote haiM aura ve apanI-apanI avasthA chor3akara apane-apane usI kAya meM athavA anya kAyoM meM jAte haiM / 175. Prithvikayiks (earth-bodied beings) have two kinds of gatis (reincarnation to) and two aagatis (reincarnation from). A being taking birth as an earth-bodied being reincarnates from earth-bodied genus or any of the other genuses. A being leaving the state of an earth-bodied being reincarnates to earth-bodied genus or non-earth-bodied genuses. 176. In the same way beings of all dandaks (places of suffering) from the apkaya (water-bodied beings) class to human beings taking birth as beings of a specific genus reincarnate from their own specific genus or any of the other genuses and beings leaving a specific genus reincarnate to that specific genus or any of the other genuses. dvitIya sthAna (87) 55555555 Second Sthaan

Page #148
$$$$$$$$$$$$$$$$$$$$$$$$$$$$FFFFFFFF 55555555555 Wan )))))5555555555555555555555555555))))) vivecana-tejaskAyika, vAyukAya tathA sAtavIM naraka se nikalA huA jIva sIdhA manuSya gati meM nahIM jaataa| tathA asaMkhyAta varSa AyuSya vAle manuSya evaM tiryaMca bhI manuSya gati meM nahIM aate| Elaboration-It should be noted that a being leaving the genus of fire-bodied, air-bodied and infernal beings from seventh hell does not directly reincarnate as a human being. Also human beings and animals with a life span of innumerable years do not directly reincarnate as human beings. daNDaka-mArgaNA-pada DANDAK-MARGANA-PAD (SEGMENT OF SUB-CLASSES IN DANDAKS) 177. (1) duvihA NeraiyA paNNattA, taM jahA-bhavasiddhiyA ceva, abhavasiddhiyA ceva jAva vemaanniyaa| 178. (2) duvihA NeraiyA paNNattA, taM jahA-aNaMtarovavaNNagA ceva, paraMparovavaNNagA ceva jAva vemaanniyaa| 179. (3) duvihA NeraiyA paNNattA, taM jahA-gatisamAvaNNagA ceva, agatisamAvaNNagA ceva, apaDhamasamakhaovavaNNagA ceva jAva vemaanniyaa| 180. (4) duvihA NeraiyA paNNattA, taM jahA-paDhamasamaovavaNNagA ceva, apaDhamasamaovadaNNagA ceva jAva vemaanniyaa| 181. (5) duvihA NeraiyA paNNattA, taM jahA-AhAragA ceva, aNAhAragA cev| evaM jAva vemaanniyaa| 182. (6) duvihA NeraiyA paNNatA, taM jahA-ussAsagA ceva, No ussAsagA ceva jAva vemaanniyaa| 183. (7) duvihA NeraiyA paNNattA, taM jahA-saiMdiyA ceva, aNiMdiyA ceva jAva vemaanniyaa| 184. (8) duvihA NeraiyA paNNattA, taM jahA-pajjattagA ceva, apajjattagA ceva jAva vemaanniyaa| 185. (9) duvihA NeraiyA paNNattA, taM jahA-saNNI ceva, asaNNI cev| evaM paMceMdiyA sace vigaliMdiyavajjA jAva vaannmNtraa| 186. (10) duvihA NeraiyA paNNattA, taM jahA-bhAsagA ceva, abhAsagA cev| evamegiMdiyavajjA smbe| 187. (11) duvihA NeraiyA paNNattA, taM jahAsammaddiTThiyA ceva, micchaddiTThiyA cev| egidiyavajjA ske| 188. (12) duvihA peraiyA paNNattA, taM jahA-parittasaMsAriyA ceva, aNaMtasaMsAriyA cev| jAva vemaanniyaa| 189. (13) duvihA NeraiyA paNNattA, taM jahA-saMkhejjakAlasamayaTThitiyA ceva, asaMkhejjakAlasamayaTThitiyA cev| evaM-patraMdiyA egidiyavigaliMdiyavajjA jAva vaannmNtraa| 190. (14) duvihA raiyA paNNattA, taM jahAsulabhabodhiyA ceva, dulabhabodhiyA ceva jAva vemaanniyaa| 191. (15) duvihA NeraiyA paNNattA, taM jahA-kaNhapakkhiyA ceva, sukkapakkhiyA ceva jAva vemaanniyaa| 192. (16) duvihA NeraiyA paNNattA, taM jahA-carimA ceva, acarimA ceva jAva vemaanniyaa| 177. (1) nairayika se lekara vaimAnika devoM paryanta sabhI daNDakoM meM do-do taraha ke jIva pAye jAte haiM-bhavasiddhika-bhavya aura abhvsiddhik-abhvy| 178. (2) anantarotpanna-(prati samaya Tian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (88) Sthaananga Sutra (1) | baphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaba

Page #149
))) ))555555 ) )) )))) mAgamagAnAana nirantara utpanna hone vAle, jaise pA~ca sthAvara) aura paraMparotpanna (bIca-bIca meM antara se utpanna hone Wan vaale)| 179. (3) gati samApannaka-(eka zarIra ko chor3akara utpattisthAna ko jAne vAle) aura agati samApannaka (apane-apane bhava meM sthit)| 180. (4) prathama samayopapanna-(jahA~ utpanna hue pahalA samaya OM huA hai) aura aprathama samayopapanna-(jahA~ utpanna hue aneka samaya ho cuke haiN)| 181. (5) AhArakama (prati samaya AhAra grahaNa karane vAle), anAhAraka-(vigraha gati se bhavAntara meM jAte smy)|' 182. (6) ucchvAsaka-(zvAsocchvAsaparyApti se paryApta), noucchvAsaka-(jisakI ka zvAsocchvAsaparyApti pUrNa nahIM huI hai)| 183. (7) saindriya-indriyoM vAlA), noindriya-(jinakI indriyaparyApti abhI pUrNa nahIM huI hai)| 184. (8) pryaaptk-apryaaptk| 185. (9) saMjJI (vikalendriya jIvoM ko chor3akara paMcendriya daNDakoM meM vANavyantara paryanta manaHparyApti vAle) aura asNjnyii| OM 186. (10) bhASaka-(bhASAparyApti se paryApta), abhASaka-(jinakI bhASAparyApti abhI apUrNa hai) U ekendriya jIvoM ko chor3akara zeSa sabhI meM donoM bheda pAye jAte haiN| 187. (11) smygdRsstti-mithyaadRsstti| 188. (12) parittasaMsArI-(jinakA saMsAra bhramaNa sImita hai), aparittasaMsArI-(jinakA bhava bhramaNa / ananta hai)| 189. (13) saMkhyeya kAlasthitika-(saMkhyAta varSAyuSka vAle jaise ekendriya aura ma vikalendriya), asaMkhyeya kAlasthitika-ekendriya, vikalendriya evaM vANavyantara ko chodd'kr| 190. * (14) sulabhabodhika-(jinheM dharma kI prApti sulabha hai), durlbhbodhik| 191. (15) kRSNapAkSika5 abhavyAtmA (ananta kAla taka saMsAra bhramaNa karane vAle) zuklapAkSika-(bhavyAtmA mokssgaamii)| 192. OM (16) carama-(eka bhava lekara mokSa jAne vAle) aura acrm| nairayikoM se vaimAnika taka sabhI daNDakoM meM ukta bheda jAnanA caahie| ___177. (1) Nairayiks are of two kinds-bhavasiddhik (worthy of being liberated) and abhavasiddhik (unworthy of being liberated). The same is true for all dandaks (places of suffering) up to Vaimaniks (celestial vehicle dwelling gods). In the same way all beings from nairayiks to Vaimaniks are of two kinds--178. (2) Anantarotpanna (being born continuously without a gap) and paramparotpanna (being born with a gap of time). 179. (3) Gati samapannak (in process of reincarnating from one genus to another) and agati samapannak (living in their specific genus). f 180. (4) Pratham samayopapanna (having spent just one Samaya from s being born in a specific genus) and apratham samayopapanna (having spent more than one Samaya from being born in a specific genus). 181. (5) Aharak (having intake every moment) and anaharak (having no intake; this happens during the process of reincarnating from one place to another). 182. (6) Uchchhavasak (with fully developed capacity of breathing) and no-uchchhavasak (without fully developed capacity of breathing). 183. (7) Sa-indriya (with fully developed sense organs) and no Wan )))))5555555555555555;))))))) LC LC LE LE LL Pirir | dvitIya sthAna (89) Second Sthaan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha))))))58

Page #150
Wan 55555555555555555555555555555555555555555555 5 indriya (without fully developed sense organs). 184. (8) Paryaptak (fully 4 developed in all respects) and aparyaptak (underdeveloped in any 4 respect). 185. (9) Sanjni (with fully developed mental faculty; sentient; five-sensed beings up to interstitial gods) and asanjni (without fully + developed mental faculty). 186. (10) Bhaashak (with fully developed : faculty of speech) and abhaashak (without fully developed faculty of speech). 187. (11) Samyagdrishti (with right perception/faith) and 9 mithyadrishti (with wrong perception/faith), 188. (12) Paritta samsari 4 (having limited wanderings in cycles of rebirth) and aparitta samsari (having unlimited wanderings in cycles of rebirth). 189. (13) Samkhyeya kaal sthitik (with life span of countable years, such as one sensed to four sensed beings) and asamkhyeya kaal sthitik (with life span of innumerable years, all beings except one sensed beings, beings with two 4 to four sense organs and interstitial gods). 190. (14) Sulabh bodhik (for whom righteousness is easily attainable) and durlabh bodhik (to whom righteousness is difficult to get). 191. (15) Krishnapakshik (unworthy of being liberated) and shuklapakshik (worthy of being liberated). 192. (16) Charam (to be liberated after one reincarnation) and 5 acharam (all others). The above classification should be understood in 1 case of all the dandaks from infernal beings up to Vaimanik gods. vivecana-AhAra tIna prakAra ke hote haiM-(1) oja AhAra, (2) loma AhAra, aura ma (3) kvlaahaar| apane sthAna para utpatti ke samaya jIva jo AhAra grahaNa karatA hai, vaha oja AhAra hai| 5 zarIra ke roma kUpoM ke dvArA jo AhAra grahaNa kiyA jAtA hai, vaha loma AhAra hai| yaha sabhI jIvoM dvArA OM liyA jAtA hai| kavala (grAsa) ke dvArA grahaNa kiyA jAne vAlA kavalAhAra hai| ekendriya jIva tathA deva Wan aura nArakIya kavalAhAra nahIM lete| jo jIva ina tInoM meM se kisI bhI AhAra ko letA hai vaha AhAraka, tathA jo kisI bhI AhAra ko nahIM letA vaha anAhAraka hotA hai| siddha anAhAraka hote haiN| saMsArI jIvoM 3 meM ayogI kevalI tathA kevalisamudghAta ke samaya kevalI tIna samaya taka anAhAraka rahate haiN| jo vigrahagati se bhavAntara meM jAte hue eka mor3a yA do mor3a karate haiM, ve eka yA do samaya taka OM anAhAraka rahate haiN| jo jIva trasa nAr3I se marakara punaH trasaM nAr3I meM hI utpanna hote haiN| ve eka yA do samaya anAhAraka rahate haiM, kintu loka nAr3I meM praviSTa hue ekendriya jIvoM kI anAhAraka avasthA tIna samaya kI hI hotI hai| (vizeSa spaSTatA ke lie dekho saMlagna citra) sUtra 185 meM vizeSa-vikalendriya jIva kevala asaMjJI hote haiN| jyotiSka aura vaimAnika jIva kevala saMjJI hote haiN| vaimAnika bhavanapati aura vANavyantara jIva saMjJI hote haiM, kintu pUrva janma kI apekSA unheM donoM hI kahA hai| zeSa sabhI jIva donoM hote haiN| sUtra 186. ekendriya jIva abhASaka hote haiN| zeSa sabhI donoM hI hote haiN| sthAnAMgasUtra (1) (90) Sthaananga Sutra (1) | 8955 5 5555555555555555

Page #151
LE ILE IF Ir Ir IP III 3555555555555555555555555555555555555 # sUtra 187. ekendriya ko chor3akara zeSa sabhI jIvoM meM donoM bheda pAye jAte haiN| sUtra 189. ekendriya aura vikalendriya jIva saMkhyAta varSa vAle, jyotiSka evaM vaimAnika asaMkhyAta / varSAyuSka vAle hote haiN| zeSa donoM prakAra ke hote haiN| (AcArya zrI AtmArAma jI ma. kRta TIkA, pRSTha 194) Elaboration-Ahar means intake, aharak is one who does that and Fanaharak is one who does not. There are three kinds of ahar-(1) oj-ahar (energy intake), (2) loam-ahar (intake through body pores) and (3) kavalahar (intake of morsel). The initial intake at the time of conception of a being is called oj-ahar. Intake through body pores is called loamahar. These two intakes are applicable to all beings. The intake of food in morsels through mouth is called kaval-ahar. One sensed, divine and infernal beings do not do kaval-ahar. A being that undertakes any of these three kinds of intake is called aharak and one that does not do so y is anaharak. Siddhas are anaharak. Amongst the worldly beings Ayogi ! Kevali (omniscient when, in the instant before death, all his activities cease) and Kevali (omniscient) at the time of kevalisamudghat remain i anharak for three Samayas. Those who take one or two turns during the process of reincarnation i with oblique movement remain anaharak for one or two Samayas. Beings reincarnating from and to Tras Naadi (region of mobile beings) 4 remain anaharak for one or two Samayas. One sensed beings reincarnating in the Lok Naadi (occupied space beyond the region of mobile beings) remain anaharak for three Samayas. (For clarity refer to si illustration.) Aph. 185 : Vikalendriya (beings with two to four sense organs) are only asanjni (without fully developed mental faculty or non-sentient). Jyotishk and Vaimanik beings are only sanjni (with fully developed mental faculty or sentient). Although infernal beings, abode dwelling gods and interstitial gods are also only sanjni but as some of them reincarnate from non-sentient five sensed animals they are also called non-sentient. All the remaining beings are sentient and non-sentient both. Aph. 186: One sensed beings are abhaashak (without fully developed faculty of speech). All the remaining beings are both bhaashak (with fully developed faculty of speech) and abhaashak (without fully developed faculty of speech). 44 45 46 45 4454 455 456 457 454 455 456 457 455 456 457 455 456 457 454 455 456 457 454 455 456 457 455 456 457 455 456 457 451 451 451 41 41 41 41 41 42 | dvitIya sthAna ( 91 ) Second Sthaan 5Sui Nan Sheng Wan Nan Nan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #152
Wan )))))))))))))5555555555555555555555555555 Aph. 187 : Except one sensed beings all other beings are both Samyagdrishti (with right perception/faith) and mithyadrishti (with wrong perception/faith). Aph. 189 : One to four sensed beings are with life span of countable years. Jyotishk and Vaimanik beings are with life span of innumerable 1 years. Remaining beings are of both types. (See p. 94 of Tika by Acharya Shri Atmaram ji M.) adho'vadhijJAna-darzana-pada ADHO-AVADHI-JNANA-DARSHAN-PAD (SEGMENT OF ADHO-AVADHI-JNANA-DARSHAN) 193. dohiM ThANehiM AyA ahelogaM jANai pAsai, taM jahA-(1) samohaeNaM ceva appANeNaM AyA ahelogaM jANai pAsai, (2) sasamohaeNaM ceva appANeNaM AyA ahelogaM jANai pAsai, (3) Ahohi samohayAsamohaeNaM ceva appANeNaM AyA ahelogaM jANai paasi| 193. do prakAra se AtmA adholoka ko jAnatA aura dekhatA hai-(1) vaikriya Adi samudghAta karake AtmA avadhijJAna dvArA adholoka ko jAnatA-dekhatA hai| (2) vaikriya Adi samudghAta na karake bhI AtmA avadhijJAna se adholoka ko jAnatA-dekhatA hai| (3) adhovadhijJAnI (paramAvadhijJAna se nIce avadhijJAna ke jitane bheda haiM, unameM se kisI eka prakAra se) vaikriya Adi samudghAta karake yA kiye binA bhI avadhijJAna se adholoka ko jAnatA-dekhatA hai| 193. A soul knows and sees Adho lok (lower world) two ways(1) A soul knows and sees lower world through avadhi-jnana (extrasensory perception of the physical dimension, something akin to clairvoyance) by undergoing the process of Samudghat including Vaikriya Samudghat (self controlled transformation or mutation). (2) A soul knows and sees lower world through avadhi-jnana even without undergoing the process of Samudghat including Vaikriya Samudghat. (3) Adho-avadhi-jnani (one endowed with any of the various types of avadhi-jnana lesser than the param or ultimate avadhi-jnana) knows and sees lower world through ai adhi-jnana with or without undergoing the process of Samudghat including Vaikriya Samudghat. Si 194. dohiM ThANehiM AyA tiriyalogaM jANai-pAsai, taM jahA-(1) samohaeNaM ceva appANeNaM AyA tiriyaloga jANai pAsai, (2) asamohaeNaM ceva appANeNaM AyA tiriyalogaM jANai pAsai, (3) Ahohi samohayAsamohaeNaM ceva appANeNaM AyA tiriyalogaM jANai paasi| 194. do prakAra se AtmA tiryakloka ko jAnatA-dekhatA hai-(1) vaikriya Adi samudghAta karake avadhijJAna se tiryakloka ko jAnatA-dekhatA hai| (2) vaikriya Adi samudghAta na karake bhI AtmA 855555555555555555555595555555555555555558 sthAnAMgasUtra (1) (92) Sthaananga Sutra (1)

Page #153
15555555555555555555 5555555555) avadhijJAna se tiryakloka ko jAnatA-dekhatA hai| (3) adhovadhijJAnI vaikriya Adi samudghAta karake yA / binA kiye bhI avadhijJAna se tiryakloka ko jAnatA-dekhatA hai| 194. A soul knows and sees Tiryak lok (middle world) two waysi (1) A soul knows and sees middle world through avadhi-jnana by i undergoing the process of Samudghat including Vaikriya Samudghat. (2) A soul knows and sees middle world through avadhi-jnana even without undergoing the process of Samudghat including Vaikriya Samudghat. (3) Adho-avadhi-jnani knows and sees middle world through avadhi-jnana with or without undergoing the process of Samudghat including Vaikriya Samudghat. 195. dohiM ThANehiM AyA uDDaloga jANai pAsai, taM jahA-(1) samohaeNaM ceva appANeNaM AyA uDDalogaM jANai pAsai, (2) asamohaeNaM ceva appANeNaM AyA uDDalogaM jANai pAsai, (3) Ahohi samohayAsamohaeNaM ceva appANeNaM AyA uDDalogaM jANai paasi| 195. do prakAra se AtmA Urdhvaloka ko jAnatA-dekhatA hai-(1) vaikriya Adi samudghAta karake avadhijJAna se Urdhvaloka ko jAnatA-dekhatA hai| (2) vaikriya Adi samudghAta na karake bhI AtmA OM avadhijJAna se Urdhvaloka ko jAnatA-dekhatA hai| (3) adhovadhijJAnI vaikriya Adi samudghAta karake yA kiye binA bhI donoM prakAra se Urdhvaloka ko jAnatA dekhatA hai| 195. A soul knows and sees Urdhva lok (upper world) two ways, (1) A soul knows and sees upper world through avadhi-jnana by undergoing the process of Samudghat including Vaikriya Samudghat. (2) A soul knows and sees upper world through avadhi-jnana even without undergoing the process of Samudghat including Vaikriya Samudghat. (3) Adho-avadhi-jnani knows and sees upper world through avadhi-jnana with or without undergoing the process of Samudghat including Vaikriya Samudghat. 196. dohiM ThANehiM AyA kevalakappaM logaM jANai pAsai, taM jahA-(1) samohaeNaM ceva // appANeNaM AyA kevalakappaM logaM jANai pAsai, (2) asamohaeNaM ceva appANeNaM AyA kevalakappaM logaM jANai paasi| (3) Ahohi samohayAsamohaeNaM ceva appANeNaM AyA kevalakappaM logaM jANai paasi| 196. do prakAra se AtmA sampUrNa loka ko jAnatA-dekhatA hai-(1) vaikriya Adi samudghAta karake tathA (2) vaikriya Adi samudghAta na karake bhI AtmA avadhijJAna se sampUrNa loka ko jAnatA-dekhatA hai| (3) adhovadhijJAnI vaikriya Adi samudghAta karake yA kiye binA bhI avadhijJAna se sampUrNa loka ko jAnatA-dekhatA hai| Shan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$$$$$ $ dvitIya sthAna (93) Second Sthaan

Page #154
5 fafa phra 197. dohiM ThANehiM, AyA ahelogaM jANai pAsai, taM jahA - ( 1 ) viuvviteNaM ceva appANeNaM AyA ahelogaM jANai pAsai, (2) aviuvviteNaM ceva appANeNaM AyA ahelogaM jANai pAsai, (3) Ahohi viubviyAviuvviteNaM ceva appANeNaM AyA ahelogaM jANai pAsai / 196. A soul knows and sees Sampurna lok (the whole occupied space) two ways-(1) A soul knows and sees the whole occupied space through avadhi-jnana by undergoing the process of Samudghat including Vaikriya Samudghat. (2) A soul knows and sees the whole occupied space through avadhi-jnana even without undergoing the process of Samudghat including Vaikriya Samudghat. (3) Adho-avadhi-jnani 5 knows and sees the whole occupied space through avadhi-jnana with or without undergoing the process of Samudghat including Vaikriya Samudghat. 197. do prakAra se AtmA adholoka ko jAnatA - dekhatA hai- (1) vaikriya zarIra kA nirmANa karake, tathA (2) vaikriya zarIra kA nirmANa kiye binA bhI avadhijJAna se adholoka ko jAnatA dekhatA hai| (3) adhovadhijJAnI donoM hI prakAra se adholoka ko jAnatA-dekhatA hai| 197. A soul knows and sees Adho lok ( lower world) two ways 198. dohiM ThANehiM AyA tiriyalogaM jANai pAsai, taM jahA - (1) viubbiteNaM ceva appANeNaM AyA tiriyalogaM jANai pAsai, (2) aviuvviteNaM ceva appANeNaM AyA tiriyalogaM jANai pAsa, (3) Ahohi viuvviyAvauvviteNaM ceva appANeNaM AyA tiriyalogaM jANai pAsai / 198. do prakAra se AtmA tiryakloka ko jAnatA - dekhatA hai - (1) vaikriya zarIra kA nirmANa karake, tathA (2) vaikriya zarIra kA nirmANa kiye binA bhI avadhijJAna se tiryakloka ko jAnatA - dekhatA hai| (3) adhovadhijJAnI donoM hI prakAra se tiryakloka ko jAnatA - dekhatA hai| 198. A soul knows and sees Tiryak lok (middle world) in two ways(1) A soul knows and sees middle world through avadhi-jnana by creating transmutable body. (2) A soul knows and sees middle world through avadhi-jnana even without creating transmutable body. sthAnAMgasUtra (1) Sthaananga Sutra (1) 2955 55 5 5 55955 5 55595 5 5 5 5 55 5 5 5 5 5 555 55 595959595955! (94) Wan (1) A soul knows and sees lower world through avadhi-jnana phra (extrasensory perception of the physical dimension, something akin to clairvoyance) by creating Vaikriya sharira (transmutable body). (2) A soul knows and sees lower world through avadhi- jnana even 5 without creating transmutable body. (3) Adho-avadhi-jnani (one 5 endowed with any of the various types of avadhi-jnana lesser than the Wan param or ultimate avadhi-jnana) knows and sees lower world through Wan 5 avadhi-jnana with or without creating transmutable body. phra phra Wan Wan Wan Wan Wan Wan Wan Wan Wan 5

Page #155
B55555555555555555555555555555555555 nAgAgAgAgAgAbhAbha)))) Iri (3) Adho-avadhi-jnani knows and sees middle world through avadhi. jnana with or without creating transmutable body. 199. dohiM ThANehiM AyA uDDalogaM jANai pAsai, taM jahA-(1) viubbiteNaM ceva AyA uDDalogaM jANai pAsai, (2) aviuviteNaM ceva appANeNaM AyA uDDalogaM jANai pAsai, (3) Ahohi viubbiyAviubbiteNaM ceva appANeNaM AyA uDDalogaM jANai paasi| 199. do prakAra se AtmA Urdhvaloka ko jAnatA-dekhatA hai-(1) vaikriya zarIra kA nirmANa karake, tathA (2) vaikriya zarIra kA nirmANa kiye binA bhI avadhijJAna se Urdhvaloka ko jAnatA-dekhatA hai| (3) adhovadhijJAnI donoM prakAra se Urdhvaloka ko jAnatA-dekhatA hai| 199. A soul knows and sees Urdhva lok (upper world) in two ways(1) A soul knows and sees upper world through avadhi-jnana by creati transmutable body. (2) A soul knows and sees upper world through avadhi-jnana even without creating transmutable body. (3) AdhoF avadhi-jnani knows and sees upper world through avadhi-jnana with or without creating transmutable body. 200. dohiM ThANehiM AyA kevalakappaM logaM jANai pAsai, taM jahA-(1) viuviteNaM ceva appANeNaM AyA kevalakappaM loga jANai pAsai, (2) aviuviteNaM ceva appANeNaM AyA kevalakappaM logaM jANai pAsai, (3) Ahohi viuviyAviuviteNaM ceva appANeNaM AyA kevalakappaM logaM jANai paasi| __ 200. do prakAra se AtmA sampUrNa loka ko jAnatA-dekhatA hai-(1) vaikriya zarIra kA nirmANa karake, tathA (2) vaikriya zarIra kA nirmANa kiye binA bhI avadhijJAna se sampUrNa loka ko jAnatAdekhatA hai| (3) adhovadhijJAnI donoM prakAra se sampUrNa loka ko jAnatA-dekhatA hai| 200. A soul knows and sees Sampurna lok (the whole occupied space) in two ways--(1) A soul knows and sees the whole occupied space through avadhi-jnana by creating transmutable body. (2) A soul knows si and sees the whole occupied space through avadhi-jnana even without creating transmutable body. (3) Adho-avadhi-jnani knows and sees the whole occupied space through avadhi-jnana with or without creating transmutable body. vivecana-ina sUtroM meM AtmA kI tapoyogajanita zakti tathA loka ko dekhane-jAnane kI jJAna zakti kA ullekha hai| jaba kisI dizA meM rahe hue dravya, kSetra, kAla aura bhAva kI jAnakArI ke lie AhArakalabdhi aura vaikriyalabdhi ko vyakta karake AhAraka va vaikriya zarIra kI racanA kI jAtI hai, vaha racanA samudghAta se hotI hai| jinako suspaSTa jJAna hotA hai, ve binA samudghAta kiye bhI jAna rahe haiN| jahA~ maulika zarIra gamana a5555555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5 5555 Ting Ting Ting Ting Ting Ting Ting 555555 | dvitIya sthAna (95) Second Sthaan Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $

Page #156
95555555555555555555555555555555555555558 J555555555555555555555555555555555555 nahIM kara sakatA evaM avadhijJAna bhI dUra deza sthita viSaya ko grahaNa nahIM kara rahA ho, vahA~ cetanAyukta uttara OM vaikriya zarIra se athavA AhAraka zarIra se jijJAsita viSaya kA jJAna kiyA jA sakatA hai| $ Elaboration--The aforesaid aphorisms enumerate the intellectual capacity acquired by a soul through austere spiritual practices, and capcity to see and know the universe. When, for the purpose of acquiring information about matter, area, time and state in some specific direction, an aharak (telemigratory) or vaikriya (transmutable) body is created through aharak labdhi or vaikriya labdhi (special powers to create telemigratory or transmutable bodies) the process is called samudghat. Those who are at the higher levels of knowledge perceive and understand even without undergoing the process of samudghat. Information of an area inaccessible to the original gross body is acquired with the help of the said intellectually sensitive transmutable or telemigratory bodies. dezataH-sarvataH-zravaNAdi-pada DESHATAH-SARVATAH-SHRAVANADI-PAD (SEGMENT OF PARTIAL AND COMPLETE LISTENING ETC.) 201. dohiM ThANehiM AyA saddAiM suNeti, taM jahA-deseNa vi AyA sadAiM suNeti, savveNa vi + AyA saddAiM sunneti| 202. dohiM ThANehiM AyA rUvAiM pAsai, taM jahA-deseNa vi AyA rUvAI meM pAsai, savveNa vi AyA rUvAiM paasi| 203. dohiM ThANehiM AyA gaMdhAiM agghAti, taM jahA-deseNa kavi AyA gaMdhAI agghAti, savveNa vi AyA gaMdhAI agghaati| 204. dohiM ThANehiM AyA rasAI OM AsAdeti, taM jahA-deseNaM vi AyA rasAiM AsAdeti, sabveNa vi AyA rasAiM aasaadeti| 205. dohiM ThANehiM AyA phAsAiM paDisaMvedeti, taM jahA-deseNa vi AyA phAsAiM paDisaMvedeti, # savveNa vi AyA phAsAiM pddisNvedeti| 201. do prakAra se AtmA zabdoM ko sunatA hai-zarIra ke eka bhAga (eka kAna) se bhI AtmA zabdoM Wan ko sunatA hai aura samUce zarIra se bhI AtmA zabdoM ko sunatA hai| 202. do prakAra se AtmA rUpoM ko hai dekhatA hai-zarIra ke eka bhAga (netra) se aura samUce zarIra se bhii| 203. do prakAra se AtmA gandhoM ko 5 OM sUMghatA hai-zarIra ke eka bhAga (nAsikA) se bhI aura samUce zarIra se bhii| 204. do prakAra se AtmA / rasoM kA AsvAda letA hai-zarIra ke eka bhAga (rasanA) se bhI aura sampUrNa zarIra se bhii| 205. do ke prakAra se AtmA sparzoM kA pratisaMvedana (anubhava) karatA hai-zarIra ke eka bhAga se bhI aura sampUrNa zarIra se bhii| ___201. A soul listens sounds two ways-through a specific part of the body (ear) and also through the whole body. 202. A soul sees forms two ways-through a specific part of the body (eye) and also through the whole Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (96) Sthaananga Sutra (1) | 555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$ bha

Page #157
1555555 555555555555555555 body. 203. A soul smells odours two ways-through a specific part of the body (nose) and also through the whole body. 204. A soul tastes flavours two ways-through a specific part of the body (tongue) and also through the whole body. 205. A soul experiences touch in two ways-through a specific part of the body (skin) and also through the whole body. vivecana-TIkAkAra ne 'eka deza se sunatA hai' kA artha 'eka kAna kI zravaNa zakti naSTa ho jAne para ma dUsare hI kAna se sunatA hai' aura sarva kA artha 'donoM kAnoM se sunatA hai'-aisA kiyA hai| yahI bAta netra, rasanA Adi ke viSaya meM bhI jAnanA caahie| sAtha hI yaha bhI likhA hai ki jisa AtmA ko saMbhinnazrotolabdhi prApta hotI hai, vaha eka hI indriya se saba indriyoM kA kAma kara sakatA hai, arthAt vaha jIva samasta indriyoM se bhI arthAt samUce zarIra se sunatA hai| isI prakAra rUpa, rasa, gandha aura sparza kA jJAna kisI bhI eka indriya se aura sampUrNa zarIra se kara sakatA hai| AvazyakacUrNi ke anusAra saMbhinnazrotolabdhi sampanna AtmA zarIra ke kisI bhI aMgopAMga se saba viSayoM kA grahaNa kara sakatA hai| (pRSTha 70) Elaboration--The commentator (Tika) has interpreted desh (part) hearing as 'to hear from one ear and not both when one of the ears is damaged', and sarva (complete) hearing as 'to hear from both ears'. This is true for other sense organs as well. At the same time it has also been mentioned that a soul endowed with sambhinna-shrot-labdhi can use any one of the sense organ for the work of all other sense organs. In other words it has the capacity to hear from his whole body. In this context he can receive information related to all sense organs, namely sound, form, taste, smell and touch either through one organ or through the whole body. According to Avashyak Churni a soul endowed with sambhinna-shrotlabdhi can acquire all sensual information through any part of his body. (p. 70) 206. dohiM ThANehiM AyA obhAsati, taM jahA-deseNa vi AyA obhAsati, savveNa vi AyA obhaasti| 207. evaM-pabhAsati, vikubati, pariyAreti, bhAsaM bhAsati, AhAreti, pariNAmeti, vedeti, nnijjreti| 208. dohiM ThANehiM deve sadAiM suNeti, taM jahA-deseNa vi deve saddAiM suNeti, sabNa vi deve saddAiM suNeti jAva nnijjerti| 206. do sthAnoM se AtmA-avabhAsa (prakAza) karatA hai-khadyota ke samAna zarIra ke eka bhAga se bhI AtmA avabhAsa karatA hai aura pradIpa kI taraha samUce zarIra se bhI apabhAsa karatA hai| 207. isI prakAra do sthAnoM se AtmA prabhAsa (vizeSa prakAza) karatA hai, vikriyA karatA hai, pravIcAra (maithuna sevana) 855555555555555555555555555555555555555555555555 dvitIya sthAna (97) Second Sthaan 55555555555555%%%%%%%%%%%%%% %%% %%%%

Page #158
phaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan 5 karatA hai, bhASA bolatA hai, AhAra karatA hai, usakA pariNamana karatA hai, usakA anubhava karatA hai aura usakA utsarga karatA hai| 208. do sthAnoM se deva zabda sunatA hai- zarIra ke eka bhAga se bhI deva zabdoM ko sunatA hai aura sampUrNa zarIra se bhI zabda sunatA hai| isI prakAra deva donoM sthAnoM se avabhAsa karatA hai, prabhAsa karatA hai, vikriyA karatA hai, pravIcAra karatA hai, bhASA bolatA hai, AhAra karatA hai, usakA pariNamana karatA hai, usakA anubhava karatA hai aura usakA utsarga karatA hai| vivecana - ukta sUtroM meM Aye avabhAsa Adi zabdoM kA ekadeza tathA sarvadeza kA antara isa prakAra samajhanA cAhie phra 206. A soul glows (avabhas) two ways-through a specific part of the body (like a glow worm) and also through the whole body (like a lamp). 207. In the same way a soul does the following two ways-enlighten (prabhas); vikriya (undergo self mutation); praveechar (copulate); speak; eat food, digest it, experience it and excrete it. 208. A dev (divine being) phra listens sounds from two places-through a specific part of the body and also through the whole body. In the same way a deu (divine being) does the following activities two ways--enlightening (prabhas); vikriya (undergoing self mutation); praveechar (copulating ) ; speaking, eating food, digesting it, experiencing it and excreting it. pra yazaH kIrti se camakanA ekadeza se tathA Antarika jJAna zakti se camakanA sarvabhAga se camakanA hai| kSayopazamika jJAna se prakAza karanA ekadeza se tathA kSAyika jJAna se prakAza karanA sarvabhAga se prakAza karanA hai / zarIra ke eka aMga se vaikriya vikurvaNA karanA ekadeza se tathA sarvAMga se prati pUrNa zarIra banAnA sarvadeza se / jihvA se bolanA yA aspaSTa bolanA ekadeza se tathA zarIra ke sabhI sthAnoM se zabdoccAra karanA sarvabhAga se / mukha se va injekzana Adi dvArA AhAra grahaNa karanA ekadeza se tathA ojAhAra evaM romAhAra karanA sarvabhAga se / rogI avasthA meM bhojana kA pariNamana ekadeza se hotA hai tathA pUrNa nIroga vyakti sampUrNa zarIra se pariNamana karatA hai| 1 zarIra ke eka bhAga vizeSa (A~kha, kAna Adi) se pIr3A kA vedana karanA ekadeza se tathA zIta jvara, dAha jvara Adi ke rUpa meM samUce zarIra se vedanA bhoganA sarva se| zarIra ke eka bhAga se ( mala-mUtra kI taraha) pudgaloM kA tyAga karanA ekadeza se tathA pasIne Adi ke rUpa meM pudgala parityAga karanA sarva se| (hindI TIkA, pRSTha 202 ) sthAnAMgasUtra (1) (98) Sthaananga Sutra (1) phra - 5 5 5 5 5 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595959595952 Wan Wan .

Page #159
45 45 h 4 1211 Ir Ir 1 rir 2444444444444444444444414141414141414141414 415 41 Elaboration--The difference between partial and complete activity, such as avabhas (glow), in context of the aforesaid aphorisms should be understood as follows-- To glow with fame is partial glowing and to glow with power of i spiritual knowledge is complete glowing. To enlighten with i kshayopashamik-jnana (knowledge attained through pacification-cumi extinction of karmas) is partial enlightenment and to do that with kshayik-jnana (knowledge attained through extinction of karmas) is complete enlightenment. To do self mutation by and of one part of the body is partial self $ mutation and to do that with whole body and create complete body is si complete self mutation. To utter sound with the help of tongue or utter garbled speech is partial speaking and to utter sound with all parts of the body is complete speaking The intake of food or nutrition through mouth or injection is partial 4 intake (eating) and oj ahar (energy intake) or loam ahar (intake through body pores or follicle) is complete intake. The digestion of food in ailing conditions is partial digestion and that fi by a healthy and non-ailing body is complete digestion. To suffer pain in a specific part of body (ear, nose etc.) is partial suffering and to suffer from any kind of fever or other such ailment is complete-body suffering. Excretion through a specific organ (urination, passing stool etc.) is partial excretion and that through whole body, like sweating, is complete-body excretion. (Hindi Tika, p. 202) 972-96 SHARIRA-PAD (SEGMENT OF BODY) 209. maruyA devA duvihA paNNattA, taM jahA-'egasarIrI ceva dusarIrI' cev| 210. evaM kiNNarA kiMpurisA gaMdhavvA NAgakumArA suvaNNakumArA aggikumArA vaayukumaaraa| 211. devA duvihA paNNattA, taM jahA-'egaMsarIrI ceva, dusarIrI' cev| Il ferica JETCH HATI II ___209. marut deva do prakAra ke haiM-eka zarIra vAle aura do zarIra vaale| 210. isI prakAra kinnara, kiMpuruSa, gandharva, nAgakumAra, suparNakumAra, agnikumAra, vAyukumAra ye sabhI deva do-do prakAra hai 455 456 457 41 41 41 55 456 457 451 451 451 455 456 457 454 455 456 457 455 456 457 455 456 45 46 47 46 4 456 457 455 456 457 454 455 456 457 455 456 457 455 dvitIya sthAna (99) Second Sthaan 4141414141414141414141414141414141414141414141414141414141414141414

Page #160
I 5 5 5 5 55 5 5 5 5 5 55 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 pha pha ke haiM- eka zarIra vAle tathA do zarIra vAle / 211. anya sabhI deva do prakAra ke haiM- eka zarIra vAle 5 Wan phra phra 209. Marut Devs (Marut gods) are of two kinds-with one body and 5 with two bodies. 210. In the same way Kinnar, Kimpurush, Gandharva, Naag Kumar, Suparna Kumar, Agni Kumar and Vayu Kumar gods are of two kinds-with one body and with two bodies. 211. Also all other gods are of two kinds-with one body and with two bodies. Wan Wan phaphaphaphaphapha phra Wan phra aura do zarIra vAle / Wan vivecana - 'marut deva' nolokAntika devoM kA eka bheda hai| ye pA~caveM deva loka ke antarAla meM rahate haiN| bhadra svabhAva vAle, maMda kaSAyI hote haiN| ina para anya devoM kA zAsana nahIM rahatA, svataMtra hote haiN| isI prakAra vANavyantara, bhavanavAsI, jyotiSka, vaimAnika sabhI deva do zarIra vAle hote haiN| ye apane phraM bhavadhAraNIya zarIra kI apekSA se athavA antarAla gati meM kArmaNa zarIra kI apekSA se ekazarIrI haiN| tathA sabhI deva bhavadhAraNIya zarIra evaM uttara vaikriya zarIra kI apekSA se dozarIrI kahe gaye haiM / (hindI TIkA, pRSTha- 203 ) // dvitIya uddezaka samApta // Elaboration-Marut Devs is a class of No-lokantik Devs. They dwell in the interstices of the fifth divine dimension (heaven). They are of noble character and with mild passions. They are free and independent of the rule of any gods. sthAnAMgasUtra (1) In the same way all divine beings including interstitial, abode dwelling, stellar and celestial vehicle dwelling gods have two bodies. Wan They are single bodied in terms of their bhava-dharaniya sharira Wan (incarnation sustaining body) or genus specific karmic body. However Wan they are dual bodied in terms of their bhava-dharaniya sharira (incarnation sustaining body) and uttar-vaikriya sharira (secondary transmuted body). (Hindi Tika, p. 203) END OF THE SECOND LESSON (100) phaphaphaphaphaphaphaphaphaphaphapha Wan Sthaananga Sutra (1) 65 Wan Wan Wan

Page #161
FFFF LE LE LE LIEU pha phaphaphaphaphaphaphaphapha phra tRtIya uddezaka THIRD LESSON zabda-pada SHABD-PAD (SEGMENT OF SOUND) 212. duvihe sadde paNNatte, taM jahA -bhAsAsadde ceva, NobhAsAsadde ceva / 213. bhAsAsadde duvihe paNNatte, taM jahA - akkharasaMbaddhe ceva, goakkharasaMbaddhe ceva / 214. NobhAsAsadde duvihe paNNatte, taM jahA - Aujjasadde ceva, NoAujjasadde ceva / 215. Aujjasa duvihe paNNatte, taM jahA - tate ceva, vitate ceva / 216. tate duvihe paNNatte, taM jahA -ghaNe ceva, susire ceva / 217. vitate duvi paNNatte, taM jahA-ghaNe ceva, susire ceva / 218. NoAujjasadde duvihe paNNatte, taM jahA - bhUsaNasadde ceva, NobhUsaNasadde ceva / 219. NobhUsaNasadde dubihe paNNatte, taM jahA - tAlasadde ceva, lattiyAsadde ceva / 220. dohiM ThANehiM sahuppAte siyA, taM jahA - sAhaNNaMtANaM ceva poggalANaM sahuppAe siyA, bhijjaMtANaM ceva poggalANaM sahuppAe siyA / 212. zabda do prakAra kA hotA hai-bhASAzabda aura nobhASAzabda / 213. bhASA zabda do prakAra kA hai - akSarasaMbaddha (varNAtmaka) aura noakSarasaMbaddha / 214 nobhASAzabda do prakAra kA hai-Atodya zabda aura noAtodha zabda / 215. Atodya zabda do prakAra kA hai - tata aura vitata / 216. tata zabda do phra prakAra kA hai - ghana aura zuSira / 217 vitata zabda do prakAra kA hai ghana aura zuSira / 218. noAtodya zabda do prakAra kA hai-bhUSaNa zabda aura nobhUSaNa zabda / 219 nobhUSaNa zabda do prakAra kA hai - tAla zabda aura lattikA zabda / 220. do kAraNoM se zabda kI utpatti hotI hai-saMghAta - pudgaloM ke pArasparika gharSaNa se aura bheda yA vighaTana se| 212. Shabd (sound) is of two kinds-bhasha shabd and nobhasha shabd. 213. Bhasha shabd is of two kinds-akshar sambaddha and 5 noakshar sambaddha. 214. Nobhasha shabd is of two kinds--aatodya 5 shabd and no-aatodya shabd. 215. Aatodya shabd is of two kinds-tat and vitat. 216. Tat shabd is of two kinds-ghan and sushir. 217. Vitat shabd is of two kinds-ghan and sushir. 218. No-aatodya shabd is of two kinds-bhushan and no-bhushan. 219. No-bhushan shabd is of two phra kinds-taal shabd and lattika shabd. 220. Shabd (sound) is produced two ways-sanghat and bhed. 25 55955 5 5 5 5 5 5 5 5 555 55555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959590 (101) Wan vivecana - sUtra 212 se 220 taka meM kahe gaye vizeSa padoM kA artha isa prakAra hai- bhASAzabda- jIva ke phra vacanayoga se prakaTa hone vAlA zabda / nobhASAzabda- vacanayoga ke binA pudgala ke dvArA prakaTa hone vAlA zabda | akSarasaMbaddha zabda- akAra-kakAra Adi varNoM ke dvArA vyakta hone vAlA zabda / noakSara-saMbaddha zabda - anakSarAtmaka yA dhvanyAtmaka shbd| Atoya zabda-nagAr3e Adi bAjoM kA zabda / noAtoya phra dvitIya sthAna Second Sthaan Wan Wan

Page #162
! Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu OM zabda-bA~sa Adi ke phaTane se hone vAlA shbd| tata zabda-tAra-vAle vINA, sAraMgI Adi vAghoM kA shbd| vitata zabda-tArarahita bAjoM. nagADA Adi kA shbd| tatadhana zabda-jhAMjha-maMjIrA jaise bAjoM kA shbd| tatazuSira zabda-vINA, sAraMgI Adi kA madhura shbd| vitatadhana zabda-bhANaka bAje kA shbd| Wan vitatazuSira zabda-nagAr3e, Dhola Adi kA shbd| bhUSaNa zabda-nUpura-Adi AbhUSaNoM kA shbd| nobhUSaNa zabda-vastra Adi ke phaTakArane se hone vAlA zabda / tAla zabda-tAlI bajAne se hone vAlA shbd| lattikA zabda-kA~se kA zabda athavA lAta mArane se hone vAlA shbd| OM zabda kI utpatti do prakAra se hotI hai-aneka pudgalaskandhoM ke paraspara milane athavA gharSaNa se bhI zabda kI utpatti hotI hai, jaise ghar3I, mazIna Adi ke calane se, tathA bheda (visphoTa) se bhI zabda kI + utpatti hotI hai, jaise-bA~sa, vastra Adi ke phaTane se| (citra dekheM) Elaboration--The meaning of special technical terms used in 5 aphorisms 212 to 220 are as follows Bhasha shabd-sound produced through linguistic association of a living being. Nobhasha shabd--sound produced by matter without any linguistic association. Akshar sambaddha shabd-sound associated with OM alphabets. No-akshar sambaddha shabd-sound not associated with 9 alphabets. Aatodya shabd-sound produced by drum like percussion instruments. No-aatodya shabd-sound produced by bursting of bamboo etc. Tat shabd-sound of stringed instruments like Veena and Sitar. Vitat shabd-sound of non-stringed instruments like drums. Tat ghan shabd11 sound of percussion instruments like cymbal. Tat sushir shabd-sweet i sound of musical instruments such as Veena. Vitat ghan shabd-sound of musical instruments like bhanak. Vitat sushir shabd-melodious sound of drums. Bhushan shabd-sound of ornaments like nupur (anklet with 9 hollow bells). Nobhushan shabd-sound produced by whipping or beating of clothes. Taal shabd-sound of clapping. Lattika shabd-sound produced by knocking bronze vessel; also sound produced by kicking with leg. Shabd is produced two ways--Sanghat (collision or rubbing together) of matter; for example sound of a clock or a running machine. Bhed (breaking, disintegrating or explosion) of matter; for example by breaking of bamboo or tearing of cloth and suchlike. pudgala-pada PUDGAL-PAD (SEGMENT OF MATTER) 221. dohiM ThANehiM poggalA sAhaNNaMti, taM jahA-saI vA poggalA sAhaNNaMti, pareNa vA poggalA saahnnnnNti| 222. dohiM ThANehiM poggalA bhijjaMti, taM jahA-saI vA poggalA bhijjaMti, sthAnAMgasUtra (1) (102) Sthaananga Sutra (1)

Page #163
= zabdoM ke bheda-prabheda akSarAtmaka zabda dhvanyAtmaka zabda no akSarAtmaka zabda tatazabda vitatazabda ghana zabda zuSira zabda kakaNa dhvani tAlI latikA nupUra dhvani havA kA gharSaNa zabdotpatti ke kAraNa bAsa kA phaTanA jalaprapAta visphATa

Page #164
| citra paricaya 5 / Illustration No. 5 zabdoM ke bheda-prabheda bhASAtmaka zabda do prakAra ke haiM-(1) akSarAtmaka-jaise mu~ha se kamala Adi zabda bolnaa| (2) noakSarAtmaka (dhvanyAtmaka)-jaise mu~ha se sI-sI sITI jaisI AvAja nikaalnaa| totA, mora va meMDhaka Adi kI dhvani, kutte Adi kA bhauMkanA, bhauMroM Adi kA guMjana bhI noakSarAtmaka hai| ___nobhASA zabda ke do prakAra haiM-(1) Atodya-baiNDa Adi bAjoM kI dhvani, (2) noAtodya-bAjoM se anya dhvniyaaN| ___Atodya zabda ke bheda-(I) tata-vINA, sAraMgI Adi kA zabda, (II) vitata-Dhola, nagAr3A Adi kA shbd| (I) ghana-jhA~jha, jhAlara Adi kA svara, (II) zuSira-bA~surI, vINA Adi kA shbd| bhUSaNa zabda-nRtya karate hue ghughuru Adi kA svara yA cUr3iyoM Adi kI khnkhnaahtt| nobhUSaNa zabda-tAla-tAlI bajAnA, latikA-pairoM kI AhaTa aadi| ___zabdoM kI utpatti ke do pramukha kAraNa haiM-(1) saMgharSaNa-jaise havA kI TakarAhaTa se vRkSoM kI pattiyoM kI dhvani, jala-prapAta kI dhvani aadi| (2) vidAraNa yA visphoTa-jaise-bama phaTane kA dhamAkA, bA~sa Adi phaTane se, bandUka kI golI nikalane se| citra meM zabdoM ke vividha bheda tathA zabdotpatti ke kAraNa darzAye haiN| -sthAna 2, u. 3, sUtra 212 SPASPASPASPASPASPBEPEXSPX6deg/5degdegMSPATPAGPAGPSSPAT * CATEGORIES AND SUB-CATEGORIES OF SOUND Bhasha shabd is of two kinds-(1) Aksharatmak-to utter words like 'kamal' from mouth, (2) Noaksharatmak-to produce whistling sound. Variety of sounds produced by parrot, peacock, frog, dog, bumble-bees etc. also come in this class. Nobhasha shabd is of two kinds--(1) Aatodya shabd-sound produced by drum like percussion instruments. (2) Noaatodya shabd-sounds other than those of musical instruments. Kinds of Aatodya shabd--(I) Tat--sound of string instruments like Veena and Sarangi, (II) Vitat-sound of instruments like drums. (I) Ghan-sound of percussion instruments like cymbal, (II) Sushir--sound of Veena, flute etc. Bhushan shabdsound of ornaments like nupur, bracelet etc. Nobhushan shabd-Taal-sound of clapping, Lattika--sound of foot steps etc. Two main causes of origin of sound-(1) Sangharshan--sound produced by collision of leaves due to wind; sound of a waterfall. (2) Vidaran (breaking, disintegrating or explosion) for example explosion of a bomb, breaking of bamboo, firing of a gun etc. Illustration shows kinds of sound with its origin. -Sthaan 2, Lesson 3, Sutra 212 SHRASPASPRASNASPASPASSPASPASPASPASPASPAS

Page #165
Wan 5 pareNa vA poggalA bhijjati / 223. dohiM ThANehiM paripaDaMti, taM jahA - saI vA poggalA paripaDaMti, pareNa vA poggalA paripaDaMti / 224. dohiM ThANehiM poggalA parisaDaMti, taM jahA-saI vA poggalA parisaDaMti, pareNa vA poggalA parisaDaMti / 225. dohiM ThANehiM poggalA viddhaMsati, taM jahA - saI vA poggalA vidvaMsati, pareNa vA poggalA vidvaMsati / phaphaphaphaphaphaphaphaphaphaphaphaphaphapha F 221. Pudgals (matter particles) combine (samhat) for two reasons-- they combine of their own (like clouds) and also due to outside causes f including human effort. 222. Pudgals (matter particles) disintegrate (vighatit) for two reasons-they disintegrate on their own and also due to outside causes. 223. Pudgals (matter particles) fall for two reasons-- they fall on their own (like fruits) and also due to outside causes. 224. Pudgals (matter particles) deform or decay (vikrit) for two reasons-- F they deform or decay due to their own nature (like stale food) and also due to outside causes including human effort (through mechanical and chemical processes). 225. Pudgals (matter particles) get destroyed (vidhvamsa) for two reasons-they get destroyed on their own (like spilled water) and also due to outside causes. F 221. do kAraNoM se pudgala saMhata (ekatra ) hote haiM - svayaM apane svabhAva se (meghAdi ke samAna) aura puruSa ke prayatna Adi dUsare nimittoM se bhI pudgala saMhata hote haiM / 222. do kAraNoM se pudgala vighaTita hote haiM- svayaM apane svabhAva se aura dUsare nimittoM se bhI / 223. d| kAraNoM se pudgala nIce girate haiM - svayaM apane svabhAva se (jaise- pakane phala) aura dUsare nimittoM se bhI / 224. do kAraNoM se phra pudgala vikRta hote haiM - svayaM apane svabhAva se (bAsI hone para khAdya padArtha kI taraha) aura dUsare zastrachedanAdi yA rAsAyanika nimittoM se bhI vikRta hote haiM / 225. do kAraNoM se pudgala vidhvaMsa (nAza) ko prApta hote haiM - svayaM apane svabhAva se (jaise- jamIna para par3A pAnI) aura dUsare nimittoM se bhI / Wan 226. dubihA poggalA paNNattA, taM jahA - bhiNNA ceva, abhiNNA ceva / 227. duvihA poggalA paNNattA, taM jahA - bheuradhammA ceva, NobheuradhammA ceva / 228. duvihA poggalA paNNattA, saM jahA - paramANupoggalA ceva, NoparamANupoggalA ceva / 229. duvihA poggalA paNNattA, taM jahAsurumA ceva, bAyarA ceva / 230. duvihA poggalA paNNattA, taM jahA - baddhapAsapuTThA ceva, F gobaddhapAsapuTThA ceva / 6 5 5 226. sabhI pudgala do prakAra ke haiM - bhinna (vighaTita ) aura abhinna ( saMhata) / 227. pudgala do prakAra ke haiM - bhiduradharmA (svayaM hI bheda ko prApta hone vAle, jaise- havA meM rakhA barpha, kapUra Adi) aura nobhiduradharmA (svayaM bheda ko nahIM prApta hone vAle, jaise - sonA, ratna Adi) / 228. pudgala do prakAra ke haiM- paramANu pudgala aura noparamANu rUpa ( skandha) pudgala / 229. pudgala do prakAra ke haiM - sUkSma aura dvitIya sthAna (103) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Second Sthaan I 4 5 5 5 5 5 5 5 5 5 595959555 5 5 5 5 5 5 5 5 5 5 5 59595952 Wan 5

Page #166
a55 $55 55 $55 5 $$ $$$$$$$$$$$$$$$$ 55FFFFFm )) Wan ) + bAdara (paramANu se lekara catuHsparzI pudgala sUkSma tathA pA~casparzI se lekara AThasparzI taka pudgala bAdara Wan kahalAte haiN)| 230. pudgala do prakAra ke haiM-baddha-pArzvaspRSTa aura nobaddha-pArzvaspRSTa / 226. Pudgals are of two kinds-bhinna (disintegrated) and abhinna (integrated). 227. Pudgals are of two kinds-bhidur-dharmaa (unstable; naturally disintegrating like ice and camphor placed in open) and no bhidur-dharmaa (stable; not naturally disintegrating likes Wan gems). 228. Pudgals are of two kinds-paramanu pudgal (ultimate : particles of matter) and no-parmanu pudgal (skandh or aggregate of 4 paramanus). 229. Pudgals are of two kinds--sukshma (subtle; ultimate particles and aggregates with four attributes of touch) and badar (gross aggregates with five to eight attributes of touch). 230. Pudgals are of two kindsbaddha parshvasprisht (bonded and lateral touch oriented) and no-baddha parshvasprisht (not bonded and lateral touch oriented). OM vivecana-jo pudgala zarIra ke sAtha gAr3ha sambandha kiye hue haiM, ve baddha kahalAte haiM aura jo pudgala + zarIra se cipake rahate haiM unheM pArzvaspRSTa kahate haiM, jaise-dhuuliknn| ghrANendriya se gandha, rasanendriya se rasa ma aura sparzanendriya se grAhya sparzarUpa pudgala baddha-pArzvaspRSTa hote haiN| arthAt sparzana, rasanA aura ghrANendriya OM ke sAtha sparza, rasa evaM gaMdha kA gAr3ha sambandha hone para hI inakA grahaNa-jJAna hotA hai| zrotrendriya se grAhya 5 zabda pudgala nobaddha kintu pArzvaspRSTa hai| cakSuindriya se grAhya pudgala na baddha aura na hI pArzva spRSTa hai, ma kyoMki cakSu indriya rUpa ko dUra se hI grahaNa karatI hai| nandIsUtra 85 meM kahA hai-- puDhe suNei saI rUvaM puNa pAsai apuDhe tu| gaMdhaM rasaM ca phAsaM ca baddhapaSTuM viyaagre|| ___zrotrendriya spRSTa pudgaloM ko grahaNa karatI hai, cakSuindriya binA sparza kiye rUpa ko grahaNa karatI hai tathA ghrANa, rasanA, sparzana ye tIna indriyA~ baddha-spRSTa pudgaloM ko grahaNa karatI haiN| Elaboration-Matter particles intimately attached or bonded with the body are called baddha and those loosely and laterally sticking are called parshvasprisht, such as sand particles. Particles that are carriers of sensations of smell, taste and touch and are acquired by sense organs of 5 smell, taste and touch are baddha-parshvasprisht (bonded and lateral 41 touch oriented). This means that these particles convey the sensations of smell, taste and touch only when they are intimately bonded with the respective sense organs. The particles acquired by the sense organ of hearing are no-baddha parshvasprisht (not bonded but lateral touch oriented). The particles acquired by the sense organ of seeing are neithe.. baddha (bonded) nor parshvasprisht (laterally touching) because eyes acquire image only from a distance. Nandi Sutra (85) states : 'Ears Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . | sthAnAMgasUtra (1) (104) Sthaananga Sutra (1)

Page #167
4 acquire laterally touching particles, eyes acquire image without touch. Hi Particles carrying sensation of smell, flavour and touch are acquired through lateral touching and bonding. 231. duvihA poggalA paNNattA, taM jahA-pariyAditacceva, apriyaaditccev| 231. pudgala do prakAra ke haiM-pariyAdita aura apriyaadit| 231. Pudgals are of two kinds-pariyadit (transformed) and apariyadit (un-transformed). vivecana-TIkAkAra ne 'pariyAdita' aura 'apariyAdita' ina donoM prAkRta padoM kA saMskRta rUpAntara dodo prakAra se kiyA hai-paryAyAtIta aura apryaayaatiit| paryAyAtIta kA artha hai, jo apanI paryAya avasthA ma ko pAra kara cukA hai aura aparyAyAtIta kA artha hai apanI avasthA meM avasthita pudgl| jaise dUdha, dUdha // avasthA meM aparyAyAtIta hai, kintu jamakara dahI banane para paryAyAtIta ho jAtA hai| dUsarA saMskRta rUpa paryAtta / aura aparyAtta hai| jIva ne jina pudgaloM ko karma, zarIra, bhASA aura zvAsocchvAsa ke rUpa meM saba ora se grahaNa kiyA hai, unheM paryAtta kahate haiM tathA jinako kisI jIva ne grahaNa nahIM kiyA ve aparyAtta pudgala kahalAte haiN| (hindI TIkA, pRSTha 212) Elaboration--The commentator (Tika) has transliterated these two Prakrit terms pariyadit and apariyadit in two ways. First is paryayateet and aparyayateet. Paryayateet means that which has undergone modal transformation and aparyayateet means that which has not undergone modal transformation and is in its original state. For example milk in its state of milk is aparyayateet and when turned into curd it is paryayateet. The second is paryatt and aparyatt. Paryatt pudgal means those matter particles that a soul has acquired from all directions in the form of karma, body, speech and breathing. Aparyatt pudgal means those virgin 41 particles that have not yet been acquired by any soul. (Hindi Tika, p. 212) / 232. duvihA poggalA paNNattA, taM jahA-attA ceva, aNattA cev| 232. pudgala do prakAra ke haiM-Atta (jIva ke dvArA gRhIta) aura anAtta (jIva ke dvArA agRhiit)| 232. Pudgals are of two kinds--aatta (acquired by soul) and anaatta (not acquired by soul). 233. duvihA poggalA paNNattA, taM jahA-iTThA ceva, aNiTThA cev| kaMtA ceva, akaMtA ceva, piyA ceya, apiyA ceva maNuNNA ceva, amaNuNNA cev| maNAmA ceva, amaNAmA cev| 233. pudgala do prakAra ke haiM-(1) iSTa aura (2) aniSTa; (3) kAnta aura (4) akAnta; (5) priya aura (6) apriya; (7) manojJa aura (8) amanojJa; (9) manAma aura (10) amnaam| nAgAnA LELLELE LE LECCIPI dvitIya sthAna (105) Second Sthaan

Page #168
1 238. Pudgals (matter particles) are of two kinds-isht (1) and anisht 151 (2); kaant (3) and akaant (4); priya (5) and apriya (6); manojna (7) and 5 amanojna (8); manaam (9) and amanaam (10). vivecana-sUtrokta padoM kA artha isa prakAra hai-iSTa-kisI kArya ke lie yaaNchit| aniSTa-isase OM vipriit| kAnta-jo raMga-rUpa Adi se yukta sundara ho| akAnta-jo sundara na ho| priya-jo mana ko 9 prItikara evaM indriyoM ko Ananda janaka ho| apriya-jo aprItikara ho| mnoj-mnohr| amanoja amanohara / manAma-jinake cintana mAtra se mana jhUma uThatA ho| amanAma-jinakA zravaNa va smaraNa bhI mana OM ko acchA nahIM lagatA ho| Elaboration-Technical terms : isht-desirable; anisht-not desirable; kaant--beautiful; akaant-not beautiful; priya-lovable; apriya-not lovable; manojna-attractive; amanojna-not attractive; manaami adorable or whose mere thought is exhilarating; amanaam-not 41 adorable or whose mere thought is repulsive. bha ndriya-viSaya-pada INDRIYA-VISHAYA-PAD (SEGMENT OF SUBJECTS OF SENSE ORGANS) 234. duvihA saddA paNNattA, taM jahA-attA ceba, aNatA yev| iTTA ceya, aNivA cev| kaMtA OM caiva, akaMtA cev| piyA ceva, apiyA cev| maNuNNA ceva, amaNuNNA cey| maNAmA yeva, amaNAmA cev| 235. duvihA rUvA paNNattA, taM jahA-attA ceva, aNattA cev| iTThA ceya, aNivA cey| kaMtA caiva, akaMtA cev| piyA ceva, apiyA cev| maNuNNA ceva, amaNuNNA cev| maNAmA ceya, amaNAmA caiv| 236. duvihA gaMdhA paNNattA, te jahA-attA caiva, aNattA cev| iTTA teya, aNivA cev| kaMtA OM caiva, akaMtA cev| piyA ceva, apiyA cev| maNuNNA gheva, amaNuNNA cev| maNAmA ceva, amaNAmA ma cev| 237. duvihA rasA paNNattA, taM jahA-attA ceva, aNattA cev| iTThA ceva, aNivA cev| kaMtA OM ceva, akaMtA ceva, piyA ceva apiyA cev| maNuNNA ceva, amaNuNNA cev| maNAmA ceva, amaNAmA mcev| 238. duvihA phAsA paNNattA, taM jahA-attA ceva, aNattA cev| iTThA ceva, aNiTThA cev| OM kaMtA ceva, akaMtA cev| piyA ceva, apiyA cev| maNuNNA ceva, amaNuNNA cev| maNAmA ceva, amaNAmA cev| 234. zabda do prakAra ke haiN| Atta aura anAtta, iSTa aura aniSTa, kAnta aura akAnta. priya aura apriya, manojJa aura amanojJa, manAma aura amnaam| 235. isI prakAra rupa ke, 236. gaMdha ke, 9. rasa ke. aura 238. sparza ke bhI Atta, anAtta Adi ukta dasa bheda hote haiN| ma 234. Shabd (sound) is of two kinds-aatta and anaatta; isht and anisht; kaant and akaant; priya and apriya; manojna and amanojna; manaam and amanaam. The same is true for--233. appearance, 236. smell, 237. taste, and 238. touch; that is, they too have the said ten types each. sthAnAMgasUtra (1) (106) Sthaananga Sutra (1) B99 4544) ) ) ))))) )))

Page #169
555555555555555555555555555555555558 ja AcAra-pada (pA~ca AcAra) ACHAR-PAD (SEGMENT OF CONDUCT) 239. duvihe AyAre paNNatte, taM jahA-NANAyAre ceva, NoNANAyAre cev| 240. NoNANAyAre OM duvihe paNNatte, taM jahA-daMsaNAyAre ceba, NodasaNAyAre cev| 241. NodasaNAyAre duvihe paNNatte, taM jahA-carittAyAre ceva, NocaritAyAre cev| 242. NocarittAyAre duvihe paNNatte, taM jahA-tavAyAre ceya, bIriyAyAre cev| 239. AcAra do prakAra kA hai-jJAnAcAra aura nojJAnAcAra (darzanAcAra) 240. nojJAnAcAra do ke prakAra kA hai-darzanAcAra aura nodarzanAcAra (caaritraacaar)| 241. nodarzanAcAra do prakAra hai cAritrAcAra aura nocAritrAcAra (tp-aacaar)| 242, nocAritrAcAra do prakAra kA hai-tapaHAcAra hai aura viiryaacaar| 239. Achar (conduct) is of two kinds-jnanachar (conduct related to jnana or knowledge and no-jnanachar (conduct other than that related Hto jnana or knowledge). 240. No-jnanachar is of two kindsfi darshanachar (conduct related to darshan or perception/faith) and nofi darshanachar (conduct other than that related to darshan or perception/faith). 241. No-darshanachar is of two kinds-charitrachar (conduct related to charitra or ascetic-conduct) and no-charitrachar (conduct other than that related to charitra or ascetic-conduct). 242. No charitrachar is of two kinds-tapah-achar (conduct related to tapah or Fausterities) and viryachar (conduct related to virya or potency). pratimA-pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES) 243. do paDimAo paNNattAo, taM jahA-samAhipaDimA ceva, uvahANapaDimA cev| 244. do paDimAo paNNattAo, taM jahA-vivegapaDimA ceva, viusagApaDimA cev| 245. do paDimAo paNNattAo, taM jahA-bhaddA ceva, subhaddA cev| 246. do paDimAo paNNattAo, taM jahA-mahAbhaddA ceya, savvatobhaddA cev| 247. do paDimAo paNNattAo, taM jahA-khuDDiyA ceva moyapaDimA, mahalliyA ceva moypddimaa| 248. do paDimAo paNNattAo, taM jahA-javamajjhA ceva caMdapaDimA, vaharamajjhA ceva cNdpddimaa| 243. pratimA do prakAra kI hai-samAdhipratimA aura updhaanprtimaa| 244. pratimA do prakAra kI 1-bivekapratimA aura vyutsrgprtimaa| 245. pratimA do prakAra kI hai-bhadrA aura subhdraa| 246. pratimA do prakAra kI hai-mahAbhadrA aura srvtobhdraa| 247. pratimA do prakAra kI hai-kSudraka-moka pratimA aura mahatI-moka prtimaa| 248. pratimA do prakAra kI hai-yavamadhya-candra pratimA aura vajramadhya-candra prtimaa| 348. Pratima is of two kinds--samadhi-pratima and upadhanpratima. 244. Pratima is of two kinds-vivek-pratima and vyutsarg. - | dvitIya sthAna (107) Second Sthaan 1555555555555555555555555555555555558

Page #170
55 )))))))))))555555555555555555555555555 __pratima. 245. Pratima is of two kinds-bhadraa and subhadraa. 246. Pratima is of two kinds-mahabhadraa and sarvatobhadraa. 247. Pratima is of two kinds-kshudrak moak-pratima and mahati moak-pratima. 248. Pratima is of two kinds-yavamadhyachandra pratima and vajramadhyachandra-pratima. ma vivecana-Atmazuddhi ke lie jo viziSTa sAdhanA kI jAtI hai use yahA~ 'pratimA' kahA gayA hai| yaha sAdhanA kI vividha paddhatiyA~ haiN| zrAvakoM kI gyAraha aura sAdhuoM kI bAraha pratimAe~ prasiddha haiN| prastuta Wan chaha sUtroM ke dvArA sAdhuoM kI bAraha pratimAoM kA do-do ke rUpa meM pratipAdana kiyA gayA hai| inakA ma artha isa prakAra hai (1) samAdhi pratimA-mana ke samasta vikSepoM ko dUra kara cittavRttiyoM ko zubha dhyAna meM sthira krnaa| (2) upadhAna pratimA-upadhAna kA artha hai tpsyaa| zrAvakoM kI gyAraha aura sAdhuoM kI bAraha ma pratimAoM meM se apanI zakti ke anusAra unakI sAdhanA karanA upadhAna pratimA hai| (3) viveka pratimA-AtmA aura anAtmA kA bheda-cintana karanA, sva aura para kA bheda-jJAna ma krnaa| isase heya-upAdeya kA viveka-jJAna prakaTa hotA hai| (4) vyutsarga pratimA-viveka pratimA ke dvArA jina vastuoM ko heya arthAt chor3ane yogya jAnA hai, ma unakA tyAga krnaa| (5) bhadrA pratimA-pUrva, dakSiNa, pazcima aura uttara-ina cAroM dizAoM meM kramazaH cAra-cAra prahara taka kAyotsarga krnaa| yaha pratimA do dina-rAta meM do upavAsa ke dvArA sampanna hotI hai| (6) subhadrA pratimA-isakI sAdhanA bhadrA pratimA se utkRSTa sambhava hai| TIkAkAra ke samaya meM bhI isakI sAdhanA vidhi vicchinna yA ajJAta ho gaI lagatI hai| (7) mahAbhadrA pratimA-cAroM dizAoM meM krama se eka-eka ahorAtra taka kAyotsarga krnaa| yaha + pratimA cAra dina-rAta meM cAra dina ke upavAsa ke dvArA sampanna hotI hai| (8) sarvatobhadra pratimA-isa pratimA kI ArAdhanA meM cAroM dizAoM, cAroM vidizAoM tathA Urdhva OM dizA aura adhodizA-ina dasoM dizAoM meM kama se kama eka-eka ahorAtra taka kAyotsarga kiyA jAtA ma hai| yaha pratimA dasa dina ke upavAsa se dasa dina-rAta meM pUrNa hotI hai| ma (9) kSudraka-moka pratimA-'moka' kA artha prasravaNa (pezAba) hai| isa pratimA kA sAdhaka zIta yA uSNa Rtu ke prArambha meM grAma se bAhara kisI ekAnta sthAna meM jAkara aura bhojana kA tyAga kara prAtaHkAla OM sarvaprathama kiye gaye prasravaNa kA pAna karatA hai| yaha pratimA yadi bhojana karake prArambha kI jAtI hai to chaha 5 dina ke upavAsa se sampanna hotI hai aura yadi bhojana na karake prArambha kI jAtI hai to sAta dina ke - upavAsa se sampanna hotI hai| isa pratimA kI sAdhanA ke tIna lAbha batalAe gaye haiM-(1) siddha honA, ma (2) maharddhika devapada pAnA, aura (3) zarIra rogamukta hokara kanaka varNa ho jaanaa| vyavahArasUtra, uddezaka 055555555555559555555555555555555555555555555 sthAnAMgasUtra (1) (108) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya %%%%%%%% Wan

Page #171
nitimitittmitimitittmi****tmitmi*tmimimimimimimimimimimitktinnn 5*tmilllkcumimimilllm Wan pha9 meM isakI sAdhanA paddhati kA varNana hai / vyavahArabhASya meM pratimA pAlana ke bAda AhAra grahaNa kI Wan vistRta vidhi kA varNana bhI hai| vartamAna meM sva-mUtra cikitsA para jo anekAneka anusaMdhAna va prayoga ho rahe haiM usa sandarbha meM yaha pratimA vizeSa mahattva rakhatI hai| (10) mahatI - moka pratimA- isakI vidhi kSudraka - moka pratimA ke samAna hI hai / antara kevala itanA hai phra ki jaba vaha khA-pIkara svIkAra kI jAtI hai, taba vaha sAta dina ke upavAsa se pUrI hotI hai aura yadi 5 binA khAye -pIye svIkAra kI jAtI hai to ATha dina ke upavAsa se pUrI hotI hai / F (11) yavamadhya - candra pratimA - jisa prakAra yava (jau) kA madhya bhAga moTA aura donoM ora ke bhAga patale hote haiM, usI prakAra isa sAdhanA meM madhya meM sabase adhika kavala (grAsa) grahaNa aura Adi - anta meM sabase kama grahaNa kiyA jAtA hai| isakI vidhi yaha hai - isa pratimA kA sAdhaka sAdhu zuklapakSa kI pratipadA ko eka kavala AhAra letA hai / punaH tithi ke anusAra eka-eka kavala AhAra bar3hAtA huA zuklapakSa kI pUrNimA ko pandraha kavala AhAra letA hai| punaH kRSNapakSa kI pratipadA ko 14 kavala AhAra lekara krama se eka-eka kavala ghaTAte hue amAvasyA ko upavAsa karatA hai| candramA kI eka-eka kalA zuklapakSa meM jaise bar3hatI hai aura kRSNapakSa meM eka-eka ghaTatI hai usI prakAra isa pratimA meM kavaloM kI saMkhyA vRddhi aura hAni hone se ise yavamadhya candra pratimA kahA hai| Fi (12) vajramadhya - candra pratimA - yaha yavamadhya candra pratimA ke viparIta krama se calatI hai| jisa prakAra vajra kA madhya bhAga patalA aura Adi-anta bhAga moTA hotA hai, usI prakAra jisa sAdhanA meM Adi5 anta meM kavala-grahaNa adhika aura madhya meM eka bhI na ho, use vajramadhya-candra pratimA kahate haiM / ise sAdhane vAlA sAdhaka kRSNapakSa kI pratipadA ko 14 kavala AhAra lekara krama se candrakalA ke samAna eka-eka kavala ghaTAte hue amAvasyA ko upavAsa karatA hai / punaH zuklapakSa meM pratipadA ke dina eka 5 kavala grahaNa kara eka-eka kalA vRddhi ke samAna eka-eka kavala vRddhi karate hue pUrNimA ko 15 kavala AhAra grahaNa karatA hai / (vistRta varNana va citra dekheM - sacitra antakRddazA sUtra, pariziSTa meM) Elaboration-Special practice designed to attain purity of soul is called pratima. This term covers a variety of spiritual practices. More popular among these are the eleven meant for the laity (shravakpratimas) and the twelve meant for the ascetics (sadhu-pratimas). These six aphorism list the twelve practices meant for ascetics in sets of two. These are explained as follows (1) Samadhi pratima-To remove all perversions of mind and divert all mental activities towards noble and pious meditation. (2) Upadhan pratima-Upadhan means austerities. To choose one or more from among the eleven shravak-pratimas and twelve sadhupratimas and earnestly practice to the best of one's ability. dvitIya sthAna (109) 15555555 Second Sthaan Wan phra Wan

Page #172
044 445 446 441 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 414 (3) Vivek pratimaTo contemplate on the difference and duality of 4 soul and non-soul as well as self and non-self, This results in gaining the ability to discern between noble and ignoble or acceptable and rejectable. (4) Vyutsarg pratima-To abandon or dissociate from rejectable and is ignoble things known through practice of vivek pratima. (5) Bhadraa pratima-To practice kayotsarga (dissociation from one's body, a kind of meditation) facing four cardinal directions (east, south, west and north) for four prahars (three hours) in each direction in a sequence. This practice is concluded in two days and is done while fasting. (6) Subhadraa pratima-It is a practice possibly more rigorous than bhadraa pratima. As no details have been mentioned, it appears to have become lost. (7) Mahabhadraa pratima-To practice kayotsarga facing four cardinal directions (east, south, west and north) for one ahoratra (day and night; 24 hours) per direction in a sequence. This practice is concluded in four days and nights and is done while fasting. (8) Sarvatobhadraa pratima-To practice kayotsarga facing ten directions, i.e. four cardinal directions (east, south, west and north), four intermediate directions, zenith and nadir, for at least one ahoratra (day and night; 24 hours) per direction in a sequence. This practice is concluded in ten days and nights and is done while fasting. (9) Kshudrak Moak pratima-Moak means urine. The aspirant goes in isolation outside the village at the beginning of summer or winter season. He abandons food and drinks his own first urine in the morning. If this pratima or practice is commenced after taking meals it is concluded after six days of fasting. If it is commenced with a fast it 41 concludes after seven days of fasting. Three benefits of this pratima have si been mentioned-(1) it leads to the Siddha state, (2) it leads to reincarnation in higher divine realms, and (3) the body becomes free of all ailments and attains a golden glow. Detailed procedure of this practice is mentioned in Vyavahar Sutra, chapter 9. This practice has acquired special importance these days in light of the ongoing experiments and findings related to auto-urine therapy. (10) Mahati Moak pratima-This is done exactly as the preceding practice. The only difference is that if it is commenced after taking meals it is concluded after seven days of fasting and if commenced with a fast it 41 concludes after eight days of fasting. FAITE (8) (110) Sthaananga Sutra (1) 9444546414514614141414141414141414141414141414141414141444

Page #173
44 445 446 447 446 45 446 447 441 41 41 41 41 41 45454545454545454545454 Jaaaaaannnnnn (11) Yavamadhyachandra pratima-Yava is barley seed. The structure of this pratima is like a barley seed, thick in the middle and pointed at both ends. Maximum number of morsels are eaten at the middle of the full duration of this practice and minimum at the beginning and the end. The procedure is--the aspirant takes only one morsel of food on the first day of the bright half of a month. Increasing 40 one morsel every day, he takes fifteen morsels on the day of full moon. Thereafter he starts reducing one morsel everyday beginning with fourteen morsels on the first day of the dark half of the month and ending with a fast on the dark night. As the pattern of this practice i follows the gradual increase and decrease of the orb of moon as well as the shape of barley seed it is called Yavamadhyachandra pratima (middle of barley-moon practice). (12) Vajramadhyachandra pratima--This follows a reverse pattern as compared with Yavamadhyachandra pratima. The shape of vajra is like a dumbbell, thin in the middle and thick at the ends. In this practice maximum number of morsels are eaten at the beginning and at the end and minimum at the middle. The aspirant takes fourteen morsels of food on the first day of the dark half of the month, reducing one morsel every $ day, he observes fast on the dark night. Now he starts increasing one morsel everyday beginning with one morsel on the first day of the bright half of a month and ending with fifteen morsels on the day of full moon. (for detailed description refer to Illustrated Antakriddasha Sutra, Appendix) H141015-16 SAMAYIK-PAD (SEGMENT OF SAMAYIK) 249. duvihe sAmAie paNNatte, taM jahA-agArasAmAie ceva, aNagArasAmAie cev| 249. sAmAyika do prakAra kI hai agAra-(zrAvaka) sAmAyika arthAt dezavirati aura anagAra(HT) Hoch serta dapat 249. Samayik (the prescribed Jain meditation aimed at equanimity) is of two kinds-agaar (householder) samayik which is partial renunciation and anagaar (ascetic) samayik which is complete renunciation. janma-maraNa-pada (janma aura mRtyu ke lie sthAna ke anusAra bhinna-bhinna zabdoM kA prayoga) JANMA-MARAN-PAD (SEGMENT OF BIRTH AND DEATH) 250. doNhaM uvavAe paNNatte, taM jahA-devANaM ceva, NeraiyANaM cev| 251. doNhaM ubaTTaNA paNNattA, taM jahA-NeraiyANaM ceva, bhavaNavAsINaM cev| 252. doNhaM cavaNe paNNatte, taM jahA 457 455 456 455 456 45454545454545454545454545454545454545454545454545 6 455 45 455 456 457 44 445 441 455 456 457 dvitIya sthAna ( 111 ) Second Sthaan 4141414141414141414141414141414141414141414141414141414141414141

Page #174
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9555555555555555555555555555555555555 joisiyANaM ceva, vemANiyANaM cev| 253. doNhaM gabhavakkaMtI paNNattA, taM jahA-maNussANaM ceva, paMceMdiyatirikkhajoNiyANaM cev| 250. devoM aura nAraka jIvoM kA 'upapAta' kahA jAtA hai| 251. nArakoM aura bhavanavAsI devoM kA marakara Upara AnA 'uddhartana' kahA gayA hai| 252. jyotiSka devoM kA aura vaimAnika devoM kA OM marakara Upara se nIce jAnA 'cyavana' kahalAtA hai| 253. manuSyoM aura paMcendriyatiryagyonika jIvoM kA janma 'garbhavyutkrAnti' kahI gaI hai| (citra dekheM) 250. Upapat (instantaneous birth) is of two kinds-of devs (gods or / Wan divine beings) and of naarak jivas (infernal beings). 251. Udvartan (incarnation in higher realms) is of two kinds of naaraks (infernal beings) and Bhavanvasi devs (abode dwelling gods). 252. Chyavan (birth OM in lower realms) is of two kinds of Jyotishk devs (stellar gods) and of 9 Vaimanik devs (celestial vehicle dwelling gods). 253. Garbha-vyutkranti (birth from womb) is of two kinds of manushyas (human beings) and of ! panchendirya-tiryak-yoni jivas (five sensed animals). garbhastha-pada (garbha meM rahe hue manuSya evaM tiryaMca kI bhinna-bhinna gatividhiyoM kA kathana) GARBHASTH-PAD (SEGMENT OF EMBRYONIC STATE) 254. doNhaM gaDabhatthANaM AhAre paNNatte, taM jahA-maNussANaM ceva, paMceMdiyatirikkhajoNiyANaM / # cev| 255. doNhaM gabbhatthANaM vuDDI paNNattA, taM jahA-maNussANaM ceva, paMceMdiyatirikkhajoNiyANaM cev| 256. doNhaM gatbhatthANaM-NivuDDI, vigubbaNA, gatipariyAe, samugdhAte, kAlasaMjoge,, OM AyAtI, maraNe paNNatte, taM jahA-maNussANaM ceva, paMceMdiyatirikkhajoNiyANaM cev| 257. doNhaM chavipavvA paNNattA, taM jahA-maNussANaM ceva, paMciMdiyatirikkhajoNiyANaM cev| 258. do OM sukkasoNitasaMbhavA paNNattA, taM jahA-maNussA ceva, paMceMdiyatirikkhajoNiyANaM cev| 254. manuSyoM aura paMcendriya tiryagyonika jIvoM kA garbhAvasthA meM AhAra lenA kahA hai-(ina do ke ma sivAya anya jIvoM kA garbha hotA hI nahIM hai)| 255. manuSyoM aura paMcendriya tiryagyonika jIvoM kI garbha meM rahate hue zarIravRddhi hotI hai| 256. manuSyoM tathA paMcendriya tiryagyonikoM kI garbha meM rahate hue hAni, OM (nivRddhi-vAta, pitta Adi doSoM se zarIra kI hone vAlI kSati) vikriyA, gatiparyAya-(garbha se Atma-pradezoM ma kA bAhara nikalanA), samudghAta, kAlasaMyoga-(kAla kRta avasthAe~), garbha se nirgamana aura garbha meM maraNa hotA hai| 257. manuSyoM aura paMcendriya tiryagyonikoM ke chavi parva-tvacA aura sandhiyoM (jor3oM) ke baMdhana hote haiN| ma 258. manuSya aura paMcendriya tiryagyonika jIva zukra (vIrya) aura zoNita (rakta-raja) se utpanna hote haiN| ____254. In garbhavastha (embryonic state) two kinds of beings have ahar (food intake)--manushyas (human beings) and panchendiryatiryak-yoni jivas (five sensed animals) (besides these no other beings are nAnAgAjAjaWan 55) | sthAnAMgasUtra (1) (112) Sthaananga Sutra (1) 555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #175
janma-maraNa ke vAcaka bhinna-bhinna zabda upapAta udvartana naraka kuMbhI meM utpatti bhavanavAsI nArakI deva zayyA garbha vyutkrAnti devoM kA cyavana nirupakrama AyuSya 68052 Hololelolote cakravatI arihaMta sApakrama AyuSya manuSya tiryaMca www.Bhelibrary.org

Page #176
| citra paricaya 6 / Illustration No.6 janma-maraNa ke vAcaka bhinna-bhinna zabda sabhI saMsArI prANiyoM kA janma-maraNa hotA hai, parantu yoni ke anusAra unake lie bhinna-bhinna zabdoM kA 8 prayoga kiyA jAtA hai| jaise devatA aura nArakoM ke lie upapAta / devatA svarga meM phUloM kI zayyA meM utpanna hote hI 48 minaTa meM yuvA jaisA dIkhane lagatA hai| nArakI jIva kaMbhI meM ulTA utpanna hotA hai| udvartana-nArakI aura bhavanavAsI deva (tiryak loka meM rahane vAle) AyuSya pUrNa kara nIce se Upara jAte haiM, ataH vahA~ se unakA maraNa udvartana kahA jAtA hai| cyavana-devatA AyuSya pUrNa hone para svarga vimAna chor3akara nIce tiryak loka meM jAte haiM, unakA maraNa, cyavana (patana) hai| manuSya va tiryaMca (pazu) kA janma garbha vyutkrAnti-(garbha se bAhara AnA) kahA jAtA hai| -sthAna 2, u. 3, sUtra 250-253 nirupakrama AyuSya-devatA, nAraka jIva, tIrthaMkara va cakravartI Adi zalAkApuruSa evaM yugaliyA, inakA AyuSya nirupakrama hotA hai, arthAt akAla maraNa nahIM hotaa| ___ manuSya tathA sabhI tiryaMca-pazu-pakSI jalacara Adi jIva pUrNAyu bhI bhogate haiM tathA akAla mRtyu bhI prApta kara sakate haiN| inakA AyuSya sopakrama hai| citra meM ina sabako dikhAyA hai| -sthAna 2, u. 3, sUtra 266-267 DRAPAR.DR.RRDAROPAROS9909802800RODAROSARODARODRODMRODARODARODARODARODRDARODA8090094RODROPARODRODROPARO9009 DIFFERENT WORDS FOR BIRTH AND DEATH All worldly beings undergo birth and death but based on the specific genus different terms are used for that. For example birth of gods or infernal beings is called Upapat. Gods are born in the divine abode on a bed of flowers and within forty eight minutes their gain their full growth to look young. Infernal beings are born upside down in a pitcher. Udvartan-Naaraks and Bhavanvasi devs (living in Tiryaklok) reincarnate in higher realms after their death, therefore their death is called udvartan (going up). Chyavan-Gods reincarnate in lower realms after their death, therefore their death is called chyavan (going down). Birth of humans and animals is called Garbha vyutkranti (birth from womb). -Sthaan 2, Lesson 3, Sutra 250-253 Nirupakram Ayushya-The life span of Gods, infernal beings, Tirthankar, Chakravarti and other Shalakapurush as well as twins is called Nirupakram or without a chance of untimely death. Humans and all animals including birds and aquatic beings may die after completing their normal life span and untimely too. Their life span is called Sopakram. Illustration shows all these. -Sthaan 2, Lesson 3, Sutra 266-267

Page #177
Wan 58 FFFFh t t t t t t t t t t t t t t t t t t t t t t t t t t t t born out of womb). 255. In embryonic state two kinds of beings have fi sharir vriddhi (bodily growth)-human beings and five sensed animals. fi 256. In embryonic state two kinds of beings have nivriddhi (harm caused fi due to disturbed body humours), vikriya (willful transmutation), gati 4 paryaya (shifting out of soul-spacepoints), samudghat (special capacity to expand and contract sections of soul), kaal-samyoga (temporal states), fi ayati (leaving the womb or birth) and maran (death in the womb) fi human beings and five sensed animals. 257. Two kinds of beings have fi chhaviparva (ligatures of skin and bones)-human beings and five sensed animals. 258. Two kinds of beings are born from shukra (semen) * and shonit (blood; here it means menstrual discharge)-human beings and five sensed animals. Perfata STHITI-PAD (SEGMENT OF STATE) 259. duvihA ThitI paNNattA, taM jahA-kAyaTTitI ceva, bhavadvitI cev| 260. doNhaM kAyadvitI / paNNattA, taM jahA-maNussANaM ceva, paMciMdiyatirikkhajoNiyANaM cev| 261. doNhaM bhavadvitI paNNattA, taM jahA-devANaM ceva, NeraiyANaM cev| ' 259. sthiti do prakAra kI hai-kAyasthiti aura bhvsthiti| 260. manuSyoM aura paMcendriyatiryagyonikoM kI kAyasthiti kahI hai| 261. devoM aura nArakoM kI bhavasthiti kahI hai| 259. Sthiti (state) is of two kinds-kaya sthiti (state of body; this I means continued reincarnation in same genus or state of body for more than one birth) and bhava sthiti (state of birth or genus; this means no 5 continued reincarnation in the same genus). 260. Two kinds of beings Fi have kaya sthiti (state of body)-human beings and five sensed animals. 261. Two kinds of beings have bhava sthiti (state of birth or genus) divine beings and infernal beings. Ayu-pada AYU-PAD (SEGMENT OF LIFE SPAN) 262. duvihe Aue paNNatte, taM jahA-adghAue ceva, bhavAue cev| 263. doNhaM adghAue paNNatte, taM jahA-maNussANaM ceva, paMciMdiyatirikkhajoNiyANaM cev| 264. doNhaM bhavAue paNNatte, taM jahA-devANaM ceva, NeraiyANaM cev| __ 262. AyuSya do prakAra kA hai-adbhavAyuSya aura bhvaayussy| 263. manuSyoM kA aura paMcendriyatiryagyonikoM kA adbhavAyuSya hotA hai| 264. devoM aura nArakoM kA bhavAyuSya hotA hai| 262. Ayushya (life span) is of two kinds-addhvayushya (state-specific life span; life span of a being having continued reincarnation in same | dvitIya sthAna (118) Second Sthaan

Page #178
)))))))))))5555555555555555555555555555555 89555555555555555555555555555555558 genus or state of body for more than one birth) and bhavayushya (birth 4 or genus-specific life span; life span of a being having no continued reincarnation in the same genus). 263. Two kinds of beings have + addhvayushya-human beings and five sensed animals. 264. Two kinds of beings have bhavayushya-divine beings and infernal beings. Wan vivecana-jo jIva lagAtAra kaI janmoM taka eka hI jAti yA paryAya meM utpanna hotA rahatA hai, usakI 5 Ayu ko adbhavAyuSya athavA kAyasthiti kahA gayA hai| jaise-manuSya marakara punaH manuSya paryAya meM utpanna ho fa sakatA hai| jisa jAti meM jIva utpanna hotA hai, usake AyuSya ko bhavAyuSya athavA bhavasthiti kahA gayA , + hai| deva aura nAraka jIva AyuSya pUrNa kara punaH sIdhA usI bhava meM utpanna nahIM hotaa| pAnI, agni, vAyukAya ke jIva apanI-apanI yoni meM lagAtAra asaMkhyAta janma dhAraNa kara sakate haiN| ke + vanaspatikAyika jIva vanaspati yoni meM nirantara ananta bhava dhAraNa kara sakatA hai| Elaboration-The life span of a being having continued reincarnation in same genus or state of body for more than one birth is called addhvayushya (state-specific life span) and this phenomenon is called kaya sthiti (period of existence in state of body). For example human beings can reincarnate as human beings again and again. The life span of a being born in a particular genus and having no scope of continued reincarnation in the same genus is called bhavayushya (birth or genusspecific life span) and this phenomenon is called bhava sthiti (state of birth or genus). For example after completing their life span, divine and infernal beings never reincarnate in the same genus. Water-bodied, firebodied and air-bodied beings can reincarnate continuously in the same genus for innumerable times. Plant-bodied beings can reincarnate continuously in the same genus for infinite times. karma-pada KARMA-PAD (SEGMENT OF KARMA) 265. duvihe kamme paNNatte, taM jahA-padesakamme ceva, aNubhAvakamme cev| 266. do ahAuyaM pAleMti, taM jahA-devacceva, nneriyccev| 267. doNhaM Auya-saMvaTTae paNNatte, taM jahA-maNussANaM ceva, paMcendiyatirikkhajoNiyANaM cev| ma 265. karma do prakAra kA hotA hai-pradeza karma (jisa karma ke pradezoM kA hI vedana hotA hai, rasa kA nahIM arthAt karma udita hokara phalAnubhUti ke binA kSINa ho jAye), aura anubhAva karma (jisa karma kA ke phala sukha-duHkha kI anubhUti ke sAtha bhogA jAtA hai)| 266. do yathAyu (pUrNAyu) kA pAlana karate haiM deva aura naark| 267. manuSyoM kA aura paMcendriyatiryagyonika, do kA AyuSya saMvartaka hotA hai| OM (tAtparya yaha hai ki manuSya aura tiryaMca dIrghakAlIna AyuSya ko alpakAla meM bhI bhoga lete haiN|) qTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555555555555555 | sthAnAMgasUtra (1) (114) Sthaananga Sutra (1) ba Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #179
a555Ting Ting Ting Ting Ting FFFFFFhhhhhhhh 5 5555555555) )) ) )) ) ) 265. Karma is of two kinds-pradesh karma (karmas that cause subtle or partial sufferance; in other words karmas that are shed after fruition without causing sufferance) and anubhaava karma (karmas that cause sufferance of pleasure and pain). 266. Two kinds of beings live their yathayu (full life span)-divine beings and infernal beings. 267. Two kinds of beings have samvartak ayushya (variable life span; capacity of shortening life span)-human beings and five sensed animals. kSetra-pada (jambUdvIpa kI bhaugolika sthiti) KSHETRA-PAD (SEGMENT OF AREA) (THE GEOGRAPHICAL CONDITIONS OF JAMBU CONTINENT) 268. jaMbuddIve dIve maMdarassa pavvayassa uttara-dAhiNe NaM do vAsA paNNattA-bahusamatullA 5 avisesa-maNANattA aNNamaNaM NAtivaTuMti AyAma-vikkhaMbha-saMThANa-pariNAheNaM, taM jahA-bharahe ceva, # eravae cev| 269. evameeNamabhilAveNaM-hemavate ceva, heraNNavae cev| harivAse ceva, rampayavAse cev|| 268. jambUdvIpa dvIpa meM mandara (sumeru) parvata ke uttara aura dakSiNa meM do kSetra haiM-dakSiNa meM bharata aura uttara meM airvt| ye donoM kSetra-pramANa meM sarvathA sadRza haiM, nagara-nadI Adi kI dRSTi se unameM koI vizeSa (bheda) nahIM hai| kAlacakra ke parivartana kI dRSTi se unameM koI bhinnatA nahIM hai| ve lambAI, caur3AI (AkAra) aura paridhi kI apekSA eka-dUsare kA atikramaNa nahIM karate haiM, samAna haiN| 269. isI 5 prakAra haimavata aura hairaNyavata tathA harivarSa aura ramyakvarSa kSetra bhI paraspara sarvathA samAna haiN| 268. In Jambu continent there are two areas (land masses) north and 6 south of the Mandar or Meru mountain-Bharat (in the south) and FF Airavat (in the north). These two land masses have the same area. There Fi is not much difference in terms of cities, rivers etc. In terms of time cycle or weather cycle there is hardly any difference. In terms of length, breadth, circumference and other physical parameters they do not contradict each other and are same. 269. In the same way Haimavat and Hairanyavat continents are similar to each other as also Harivarsh and Ramyakvarsh. 270. jaMbuddIve dIve maMdarassa pavvayassa purathima-paccatthime NaM do khettA paNNattAbahusamatullA avisesamaNANattA aNNamaNNaM NAtivaTuMti AyAma-vikkhaMbha-saMThANa-pariNAhaNaM, taM jahA-pubbavidehe ceva, avaravidehe cev| 270. jambUdvIpa dvIpa meM mandara parvata ke pUrva aura pazcima meM do kSetra haiM-pUrva videha aura apara (pazcima) videh| ye donoM kSetra pramANa kI dRSTi se sarvathA sadRza haiM, nagara-nadI Adi kI dRSTi se unameM koI bhinnatA nahIM hai, kAlacakra ke parivartana kI dRSTi se bhI unameM koI bhinnatA nahI hai| inakI lambAI, caur3AI, AkAra aura paridhi bhI eka-dUsare ke samAna hai| jaga nAgamAgamAgamA 84555555555555555555555555555555555555555555) dvitIya sthAna (115) Second Sthaan [55555555555555555555555555$

Page #180
phaphaphaphaphaphaphaphaphapha Wan Wan 270. In Jambu continent there are two areas (land masses) east and west of the Mandar or Meru mountain-Purva Videh (in the east) and 5 Apar Videh (in the west). These two land masses have the same area. There is not much difference in terms of cities, rivers etc. In terms of time cycle or weather cycle there is hardly any difference. In terms of length, breadth, circumference and other physical parameters also they are same. 271. jaMbuddIve dIve maMdarassa pavvayassa uttara - dAhiNe NaM do kurAo paNNattAobahusamatullAo jAva devakurA ceva, uttarakurA ceva / tattha NaM do mahatimahAlayA mahAdumA paNNattA - bahusamatullA avisesamaNANattA aNNamaNNaM NAivati AyAma - vikkhaMbhuccattovveha - saMThANa - pariNAheNaM, taM jahA - kUDasAmalI ceva, jaMbU ceva sudaMsaNA / tattha NaM do devA mahiDDiyA mahajjuiyA mahANubhAgA mahAyasA mahAbalA mahAsokkhA pali ovamadvitIyA parivasaMti, taM jahA - garule ceva veNudeve aNADhite ceva jaMbuddIvAhivatI / 271. jambUdvIpa dvIpa meM mandara parvata ke uttara aura dakSiNa meM do kuru haiM- uttara uttarakuru aura dakSiNa meM devakuru / ye donoM kSetra pramANa Adi kI dRSTi se sarvathA sadRza haiM aura paridhi kI apekSA eka-dUsare ke samAna hai| phra devakuru meM kUTazAlmalI aura uttarakuru meM sudarzana jambU nAma ke do ati vizAla mahAvRkSa haiM / ve donoM pramANa kI dRSTi se sarvathA sadRza haiM, unameM paraspara koI vizeSatA nahIM hai, kAlacakra ke parivartana kI dRSTi se unameM koI bhinnatA nahIM hai, ve lambAI, caur3AI, U~cAI, gaharAI, saMsthAna aura paridhi kI apekSA eka-dUsare kA atikramaNa nahIM karate haiM / una para mahAn Rddhi vAle, mahAdyuti vAle, mahAzakti vAle, mahAyaza vAle, mahAbala vAle, mahAsaukhya vAle aura eka palyopama kI sthiti vAle do deva rahate haiM - kUTazAlmalI vRkSa para suparNakumAra jAti kA garur3a veNudeva aura sudarzana jambUvRkSa para jambUdvIpa kA adhipati anAdRtadeva / 271. In Jambu continent there are two areas called Kurus-north and south of the Mandar or Meru mountain-Uttar Kuru (North Kuru in the north) and Dev Kuru (Dev Kuru in the south). These two land masses have the same area and other physical parameters. There are two gigantic trees, one in Dev Kuru called Koot-shalmali and the other in Uttar Kuru called Sudarshan Jambu. These two trees have exactly same size. There is not much difference in terms of seasonal changes. In terms of length, breadth, height, depth, structure and circumference they do not overlap each other. On these trees reside two gods having great wealth, great radiance, great power, great fame, great strength, great happiness and life span of sthAnAMgasUtra (1) Sthaananga Sutra (1) (116) * 955 5 5 5959555555959595955 55955 5959595959595959595952 phra phra Wan Wan Wan Wan Wan 5 Wan Wan Wan 5 Wan Wan Wan Wan Wan Wan

Page #181
one Palyopam (a metaphoric unit of time)--Garud Venu Dev of Suparna Kumar class on the Koot-shalmali tree and Anadrit Dev, the guardian deity of Jambu continent, on the Sudarshan Jambu tree. 1-1-1-gagagagagagagagagagagagagagA111 varSadhara parvata-pada VARSHDHAR PARVAT-PAD (SEGMENT OF VARSHADHAR MOUNTAIN) 272. jaMbuddIve dIve maMdarassa pabvayassa uttara-dAhiNe NaM do vAsaharapabvayA paNNattAbahusamatullA avisesamaNANattA aNNamaNNaM NAtivaTuMti AyAma-vikkhaMbhuccattobeha-saMThANa-: pariNAheNaM, taM jahA-cullahimavaMte ceva, sihriccev| 273. evaM mahAhimavaMte ceva, rUppicceva evaM NisaDhe ceva, NIlavaMte cev| 272. jambUdvIpa dvIpa meM mandara parvata ke uttara aura dakSiNa meM do varSadhara parvata haiM-dakSiNa meM kSullaka himavAn aura uttara meM shikhrii| ye donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiM, kAlacakra Adi sabhI dRSTi se aura paridhi kI apekSA eka-dUsare ke samAna haiN| 273. isI prakAra mahAhimavAn aura ke rukmI tathA niSadha aura nIlavanta parvata bhI paraspara meM kSetra-pramANa, kAlacakra-parivartana, AyAma, viSkambha, uccatva, udvedha, saMsthAna aura paridhi meM eka-dUsare kA atikramaNa nahIM karate haiN| (mahAhimavAna aura niSadha parvata meruparvata ke dakSiNa meM haiM aura nIlavanta tathA rukmI uttara meM haiN|) 272. In Jambu continent there are two Varsh-dhar parvats (mountains) north and south of the Mandar mountain-Kshull Himavan in the south and Shikhari in the north. These two have the same size. In terms of time cycle or weather cycle there is hardly any difference In terms of circumference and other physical parameters also they are si identical. 273. In the same way Mahahimavan and Rukmi mountains as 4 also Nishadh and Nilavant mountains do not surpass each other in terms of length, breadth, height, depth, structure and circumference. (Mahahimavan and Rukmi mountains are in the south of Meru mountain and Nishadh and Nilavant mountains are in the north.) 274. jaMbuddIve dIve maMdarassa pavvayassa uttara-dAhiNe NaM hemavata-heraNNavatesu vAsesu do vaTTaveyaDDapabbatA paNNattA-bahusamatullA avisesamaNANattA NAtivaTuMti AyAmavikkhaMbhuccattobbehasaMThANa-pariNAheNaM, taM jahA-saddAvAtI ceva, viyaDAvAtI cev| tattha NaM do devA mahiDiyA jAva paliovamadvitIya parivasaMti, taM jahA-sAtI ceva, pabhAse cev| 274. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM haimavata aura uttara meM hairaNyavata kSetra meM do vRtta vaitADhya parvata haiM, jo paraspara kSetra pramANa kI dRSTi se sarvathA sadRza haiM, kAlacakra Adi sabhI dRSTiyoM se unameM koI bhinnatA nahIM hai| eka-dUsare ke samAna haiN| 4FFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting dvitIya sthAna (117) Second Sthaan 959555555555555555555555

Page #182
25959595955555555595555555 565 55555 5 55 5 5 55 55 5552 Wan Wan 5 Wan una para mahAn Rddhi vAle yAvat eka palyopama kI sthiti vAle do deva rahate haiM-dakSiNa dizA meM sthita phra zabdApAtI vRtta vaitADhya para svAtideva aura uttara dizA meM sthita vikaTApAtI vRtta vaitADhya para prabhAsadeva / 274. In Jambu continent there are two Vritta (circular) Vaitadhya mountains; one towards south of Mandar Mountain in Haimavat area and the other towards north of Mandar mountain in Hairanyavat area. These two have the same size. In terms of time cycle or weather cycle there is hardly any difference. In terms of circumference and other physical parameters also they are identical. On these reside two gods having great wealth, ... and so on up to... life 5 span of one Palyopam (a metaphoric unit of time)-Swati Dev resides on the Shabdapati Vritta Vaitadhya in the south and Prabhas on the Vikatapati Vritta Vaitadhya in the north. Wan Wan Wan 275. jaMbuddIve dIve maMdarassa pavvayassa uttara - dAhiNe NaM harivAsa - rammaesu vAsesu do Wan 5 vaTTaveyaDDapavvayA paNNattA - bahusamatullA jAva taM jahA - gaMdhAvAtI ceva, mAlavaMtapariyAe ceva / tattha NaM do devA mahiDDiyA jAva paliovamaTTitIyA parivasaMti, taM jahA - aruNe ceva, paume ceva / 275. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM, harivAsa kSetra meM gandhApAtI aura uttara meM ramyakavAsa kSetra meM mAlyavAn paryAya nAmaka do vRtta (gola AkAra vAle) vaitADhya parvata haiN| donoM kSetrapramANa kI dRSTi se sarvathA sadRza haiM yAvat sabhI dRSTiyoM meM eka-dUsare ke samAna haiN| una para mahAn Rddhi vAle yAvat eka palyopama kI sthiti vAle do deva rahate haiM - gandhApAtI para aruNadeva aura mAlyavAn paryAya para padmadeva / 275. In Jambu continent there are two Vritta Vaitadhya mountains; namely Gandhapati towards south of Mandar Mountain in Harivas area and the other named Malyavanparyaya towards north of Mandar mountain in Ramyakvasa area. These two have the same size. In terms of time cycle or weather cycle there is hardly any difference. In terms of circumference and other physical parameters also they are exactly 5 the same. Wan Wan On these reside two gods having great wealth, ...and so on up to... life span of one Palyopam (a metaphoric unit of time)-Arun Dev on the Gandhapati and Padma Dev on the Malyavanparyaya. 276. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM devakurAe kurAe puvvAvare pAse, ettha NaM AsakkhaMdhaga-sarisA addhacaMda - saMThANa - saMThiyA do vakkhAraMpavyayA paNNattA bahusamatullA jAva taM jahA- somaNase ceva, vijjuppabhe ceva / sthAnAMgasUtra (1) (118) ba ba Sthaananga Sutra (1) Wan Wan Wan Wan Wan pha Wan

Page #183
)) )) ))) 85555555555555 $ $$$$$$$$$$$$$$$$$$$$$$$$$$$ 5555Ting Ting Ting Ting Si ma 276. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM devakuru ke pUrva pArzva meM saumanasa aura pazcima pArzva meM vidyutprabha nAma ke do vakSAra parvata haiN| ve azva-skandha ke samAna (Arambha meM nIce aura anta meM - U~ce) tathA ardhacandra ke AkAra vAle haiN| ve donoM kSetra pramANa kI dRSTi se sarvathA sadRza haiM yAvat // AyAma, viSkambha Adi kI apekSA eka-dUsare kA atikramaNa nahIM karate haiN| 276. In Jambu continent there are two Vakshar mountains towards 4 south of Mandar Mountain; one named Somanas in the eastern side of Dev Kuru and other named Vidyutprabh in the western side of Dev Kuru. They are like shoulders of a horse (low in the beginning and high in the end) and crescent shaped. These two mountains have exactly same size... and so on up to... In terms of length, breadth, height, depth, structure and circumference they do not overlap each other. 277. jaMbuddIve dIve maMdarassa pavyayassa uttare NaM uttarakurAe kurAe puvAvare pAse, ettha NaM AsakkhaMdhaga-sarisA addhacaMda-saMThANa-saMThiyA do vakkhArapavvayA paNNattA-bahusamatullA jAva taM hai jahA-gaMdhamAyaNe ceva, mAlavaMte cev| 277. jambUdvIpa dvIpa meM mandara parvata ke uttara meM sthita uttarakuru ke pUrva pArzva meM gandhamAdana aura pazcima pArzva meM mAlyavaMta nAma ke do vakSAra parvata haiN| ve ghor3e ke kaMdhe ke samAna tathA ardhacandra ke AkAra vAle haiN| donoM hI kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiM yAvat eka-dUsare ke sarvathA samAna haiN| 277. In Jambu continent there are two Vakshar mountains towards north of Mandar Mountain; one named Gandh-madan in the eastern side of Uttar Kuru and the other named Malyavant in the western side of Uttar Kuru. They are like shoulders of a horse and crescent shaped. 5 These two mountains have exactly same size... and so on up to... In terms of length, breadth, height, depth, structure and circumference they do not overlap each other 278. jaMbuddIve dIve maMdarassa pavvayassa uttara-dAhiNe NaM do dIhaveyaDDapavvayA paNNattAOM bahusamatullA jAva taM jahA-bhArahe ceva, dIhaveyaDDhe, eravate ceva diihveyddddhe| 278. jambUdvIpa dvIpa meM mandara parvata se uttara aura dakSiNa meM do dIrgha (lambe) vaitADhya parvata haiN| ye ma kSetra-pramANa Adi kI dRSTi se sarvathA samAna haiN| unameM se eka dIrgha vaitADhya bharata kSetra meM hai aura dUsarA madIrgha vaitADhya airavata kSetra meM hai| 5 278. In Jambu continent there are two Deergh Vaitadhya parvats Wan (mountains) north and south of the Mandar mountain. In terms of size, circumference and other physical parameters they are same. Of these 855555555;)))))))))))))))))))))))))))))) dvitIya sthAna (119) Second Sthaan 5 )) ))))) )) )))))))))))))

Page #184
3555555555555555555555555555) )) one Deergh Vaitadhya is in Bharat area and the other Deergh Vaitadhya is in Airavat area. guhA-pada GUHA-PAD 279. bhArahae NaM dIhaveyaDDhe do guhAo paNNattAo-bahusamatullAo avisesamaNANattAo aNNamaNaM NAtivaTuMti AyAma-vikkhaMbhuccatta-saMThANa-pariNAheNaM, taM jahA-timisaguhA ceva, khaMDagappavAya-guhA cev| tattha NaM do devA mahiDiyA jAva paliovamadvitIyA parivasaMti, taM jahA-OM kayamAlae ceva, NaTTamAlae cev| 280. eravae NaM dIhaveyaDhe do guhAo paNNattAo jAva taM jahAkayamAlae ceva, NaTTamAlae cev| 279. bharata kSetra ke dIrgha vaitADhya parvata meM tamisrA aura khaNDaprapAta nAma kI do guphAe~ haiN| ve donoM kSetra-pramANa kI dRSTi se sarvathA sadRza haiM, unameM paraspara koI vizeSa bheda nahIM hai| AyAma, viSkambha, uccatva, saMsthAna aura paridhi kI apekSA eka-dUsare ke samAna haiN| vahA~ para mahAn Rddhi vAle cAvat eka palyopama kI sthiti vAle do deva rahate haiM-tamisrA guphA meM kRtamAlaka deva aura khaNDaprapAta guphA meM nRttamAlaka dev| . 280. isI taraha airavata kSetra ke dIrgha vaitADhya parvata meM tamisrA aura khaNDaprapAta nAma kI do guphAe~ haiN| ve donoM kSetra-pramANa Adi kI dRSTi se eka-dUsare ke sarvathA samAna haiN| vahA~ para mahAn Rddhi vAle yAvat eka palyopama kI sthiti vAle do deva rahate haiM-tamisrA meM kRtamAlaka aura khaNDaprapAta guphA meM nRttamAlaka devaH // 279. On the Deergh Vaitadhya in Bharat area there are two caves named Tamisra and Khandprapat. These two caves have exactly same i size. There is not much difference in terms of seasonal changes. In terms 41 of length, breadth, height, depth, structure and circumference they do not contradict each other. In these caves reside two gods having great wealth, great radiance, great power, great fame, great strength, great happiness and life span of one Palyopam (a metaphoric unit of time)-Kritamalak in the Tamisra cave and Nrittamalak Dev in the Khandprapat cave. 280. On the Deergh Vaitadhya in Airavat area there are two caves named Tamisra and Khandprapat. These two caves have exactly same size and other attributes. On these caves reside two gods having great wealth... and so on up to... life span of one Palyopam-Kritamalak in the Tamisra cave and Nrittamalak Dev in the Khandprapat cave. kUTa-pada KOOT-PAD (SEGMENT OF PEAKS) 281. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM cullahimavaMte vAsaharapabae do kUDA paNNattA-9 bahusamatullA jAva vikkhaMbhuccatta-saMThANa-pariNAheNaM, taM jahA-cullahimavaMtakUDe ceva, vesamaNakUDe cev| 282. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM mahAhimavaMte vAsaharapavvae do kUDA paNNattA Wan 45555455555555555555555555555555555555555555555 4 hai sthAnAMgasUtra (1) (120) Sthaananga Sutra (1)

Page #185
sUryadvIpo gautamadvIpa Ja dA anuvelaMdhara nArI kAntA nadI sIvodA nadI aMtarakhIpa nIlayata parvata niSedha parvata harikAMtA nadI khaMDa 5 rozanI khaMDa 3 jambU dvIpa kI bhaugolika sthiti 32222 khaDa 6 uttara khaMDa 2 bharata kapAlI somanasa harivarSa kSetra varadAma mAgadha ayodhyA khaMDa 1 siMdhu nahI uttara aparAjita dvAra 1059 kuru (deva fon uttara prabhAsa velaMghara puMDarIka draha | mahA puMDarIka daha (meru) 8 212 tamikhA kezarI draha | padmadraha 4 bharata kSetra velaMdhara tAThaya | mahA padmadraha bharata kSetra tigiMcha daha tamikhA RED Latest pAtAla prabhAsa dakSiNa heraNya vata kSetra uttara RSabhakUTa kharuprapAtA kuru khaMDa 1 = ayodhyA varadAma mAgadha dakSiNa vijayaMtadvAra siMdhu nadI dhApAlI keyupa mAlyavaMta khaDa 2 ramyaka kSetra uttara Fare videha 16 maMgalAvatI bharata lapavata 1 kaccha vijaya sukaccha vijaya 3 mahAkaccha vijaya khaDa 3 khaDa 6 sukUlA sI rukmA mahAhimavata sarvana rohilA nadI khaMDa 5 nara kAntA nadI nIlavana aMtaradvIpa anuvaladhara 4 Avarta vijaya 6 maMgalAvarta vijaya 19 puSkalAvarta ki sItA nadI harI salilA nadI anuvelaMdhara puSkalAvatI vija 12 vatsa vijaya aMtaradIpa 6 mukha 8 www.jaing

Page #186
GROUP citra paricaya 8 / Illustration No. 8 jambUdvIpa kA bhaugolika paricaya jambUdvIpa-asaMkhya dvIpa samudroM ke bIca golAkAra meM eka lAkha yojana kA jambUdvIpa hai|| meru parvata-jambUdvIpa ke ThIka madhya meM meru parvata sthita hai| meru parvata para cAra suramya vana haiM-bhadrazAlavana, nandanavana, somanasavana, pNddkvn| varSa-meru parvata ke dakSiNa meM-bharata, haimavaMta, harivarSa, devakuru; uttara meM-airavata, hiraNyavata, ramyakavarSa, uttarakuru; pUrva-pazcima meM pUrva videha, pazcima videha hai| kula 10 varSa (mAnava kSetra haiN)| varSadhara parvata-meru pavarta ke uttara meM-(1) nIlavaMta, (2) rukmI, (3) zikharI tathA dakSiNa meM-(1) cullahimavaMta, (2) mahAhimavaMta, (3) niSadha ye chaha varSadhara parvata haiN| cAra vRtta vaitADhya tathA 34 dIrgha vaitADhya parvata haiN| hRda (draha)-meru parvata ke uttara meM-(1) kesarI, (2) mahApauDarIka, (3) pauMDarIka tathA dakSiNa meM-(1) padma, (2) mahApadma tathA (3) tigiccha draha haiN| nadiyA~-meru parvata ke uttara meM chaha mahAnadiyA~ haiM-narakAMtA, nArIkAMtA, suvarNakUlA, rUpyakUlA, raktA, rktvtii| dakSiNa meM chaha mahAnadiyA~-gaMgA, sindhu, rohitA, rohitAMzA, harisalilA tathA hrikaaNtaa| zAzvata tIrtha-meru parvata ke uttara meM airavata kSetra meM aura dakSiNa meM bharata kSetra meM mAgadha, varadAma aura prabhAsa tIna-tIna tIrtha haiN| mahAvideha kI pratyeka vijaya meM bhI tIna-tIna tIrtha haiN| isa prakAra kula 102 aise tIrtha haiN| lavaNa samudra-jambUdvIpa ko cAroM tarapha se ghere hue vizAla lavaNa samudra hai| pAtAla kalaza-lavaNa samudra meM jambUdvIpa kI vedikA meM 95 hajAra yojana bhItara ghar3e ke AkAra ke cAra mahApAtAla kalaza haiN| antaradvIpa-zikharI aura himavAna varSadhara parvatoM se cAra vidizA meM cAra-cAra dAr3hA nikalakara lavaNa samudra meM gaharI gaI haiN| pratyeka dAr3hA meM sAta-sAta dvIpa haiN| isa prakAra kucha chappana antaradvIpa haiN| -sthAna 2-10 GEOGRAPHICAL DETAILS OF JAMBUDVEEP Jambudveep-Jambudveep is situated in the middle of innumerable continents and seas. Meru Mountain-Exactly at the center of Jambudveep is located the Meru mountain. There are four beautiful forests on Meru---Bhadrashalavan, Nandanavan, Saumanasavan and Pandakavan. Varsh-To the south of Meru-Bharat, Haimavant, Harivarsh and Dev-kuru. To the north-Airavat, Hiranyavat, Ramyagvarsh and Uttar-kuru. To the east and west are Eastern Men Videh and Western Videh. This makes a total of ten Varshas (areas inhabited by humans). Varsh-dhar Mountains-There are six Varsh-dhar mountains, three to the north of Meru--(1) Nilavant, (2) Rukmi, and (3) Shikhari, and three to the south-(1) Chulla Himavant, (2) Mahahimavant, and (3) Nishadh mountain. There are also four Vritta Vaitadhya mountains and thirty two Deergh Vaitadhya Mountains. ___Hrad (draha)-There are six drahas, three to the north of Meru-(1) Kesari, (2) Mahapaundarik, and (3) Paundarik, and three to the south of Meru-(1) Padma, (2) Mahapadma, and (3) Tingichha. Rivers-There are twelve great rivers, six to the north of Meru-Narakanta. Narikanta. Suvarnakula, Rupyakula, Rakta and Raktavat, and six to the south-Ganga, Sindhu, Rohita, Rohitansha, Harisalila and Harikanta. Shashvat Tirtha-To the north of Meru in Airavat area and to the south in Bharat area there are three eternal pilgrimages each. Magadh, Varadam and Prabhas. In every Vijaya of Mahavideh area there are three such centers each. Thus there are in total 102 such Tirthas. Lavan Samudra-Jambudveep is surrounded by the large Lavan Samudra (ocean). Patal Kalash-Located ninety five thousand Yojans from the vedika of Jambudveep there are four pitcher shaped Mahapatal Kalash in four directions. Antardveep-In all the four intermediate directions of Shikhari and Himavan Varsh-dhar mountains there are four branches each extending deep into the Lavan Samudra. In each of these branches there are seven antardveeps (middle islands). Thus the total number of middle islands is fifty six. -Sthaan2-10 102R5Rota OPAQOYATO

Page #187
bahusamatullA jAva taM jahA-mahAhimavaMtakUDe ceva, veruliyakUDe cev| 283. evaM-NisaDhe vAsaharapavvae do kUDA paNNattA-bahusamatullA jAva taM jahA-NisaDhakUDe ceva, ruyagappabhe cev| 284. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM NIlavaMte vAsaharapabbae do kUDA paNNattA-bahusamatullA jAva taM jahANIlavaMtakUDe ceva, uvadaMsakUDe cev| 285. evaM-ruppiMmi vAsaharapabbae do kUDA paNNattAbahusamatullA jAva taM jahA-ruppikUDe ceva, maNikaMcaNakUDe cev| 286. evaM-sihariMmi vAsaharapabbate do kUDA paNNattA-bahusamatullA jAva taM jahA-siharikUDe ceva, tigiMchakUDe cev| 281. jambUdvIpa dvIpa meM mandara parvata se dakSiNa meM cullahimavAn varSadhara parvata ke Upara do kUTa (zikhara) haiM-cullahimavAnakUTa aura vaishrmnnkuutt| ve donoM kSetra pramANa Adi kI dRSTi se sarvathA samAna haiN| 282. jambUdvIpa dvIpa meM mandara parvata se dakSiNa meM mahAhimavAn varSadhara parvata ke Upara do kUTa haiN| mahAhimavAnakUTa aura vaidduurykuutt| 283. isI prakAra jambUdvIpa dvIpa ke mandara parvata ke dakSiNa meM niSadha parvata ke Upara do kUTa haiM-niSadhakUTa aura ruckprbhkuutt| 284. jambUdvIpa dvIpa ke mandara parvata ke uttara ke meM nIlavanta varSadhara parvata ke Upara do kUTa haiM-nIlavantakUTa aura updrshnkuutt| 285. isI prakAra jambUdvIpa dvIpa ke mandara parvata ke uttara meM rukmI varSadhara parvata ke Upara do kUTa haiM-rukmIkUTa aura mnnikaaNcnkuutt| 286. isI prakAra jambUdvIpa dvIpa ke mandara parvata ke uttara meM zikharI varSadhara parvata ke Upara do kUTa haiM-zikharIkUTa aura tigiNchkuutt| ukta sabhI kSetra pramANa Adi kI dRSTi se sarvathA sadRza tathA AyAma-viSkamma-ucyatva-saMsthAna aura paridhi kI apekSA eka-dUsare kA atikramaNa nahIM krte| 281. In Jambu continent, south of Mandar Mountain on Chulla- 41 himavan Varshadhar mountain there are two koots (peaks)-Chullahimavan koot and Vaishraman koot. These two are exactly same in size and other parameters. 282. In Jambu continent, south of Mandari Mountain on Mahahimavan Varshadhar mountain there are two koots 5 (peaks)-Mahahimavan koot and Vaidurya koot. These two are exactly same in size and other parameters. 283. In the same way in Jambu continent, south of Mandar Mountain, on Nishadh mountain there are two koots (peaks)-Nishadh koot and Ruchakprabh koot. These two are exactly same in size and other parameters. 284. In Jambu continent, north of Mandar Mountain, on Neelavant Varshadhar mountain there are two 45 koots (peaks)-Neelavant koot and Upadarshan koot. These two are 4 exactly same in size and other parameters. 285. In the same way in Jambu continent, north of Mandar Mountain, on Rukmi Varshadhar mountain there are two koots (peaks)-Rukmi koot and Manikanchan koot. These two are exactly same in size and other parameters. 286. In the same way in Jambu continent, north of Mandar Mountain, on Shikhari Varshadhar mountain there are two boots (peaks)--Shikhari koot and Tiginchh koot. These two are exactly same in size and other parameters. a5555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555 Fu dvitIya sthAna (121) Second Sthaan hYa Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #188
Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri )) )))) ))) )) )) OM mahAdaha-pada MAHADRAH-PAD (SEGMENT OF GREAT LAKES) 287. jaMbuddIve dIve maMdarassa pavvayassa uttara-dAhiNe NaM cullahimavaMta-siharIsu pAtaharapabbaesu do mahaddahA paNNatA-bahusamatullA avisesamaNANattA aNNamaNaM NAtivaTuMti ApAma-vikkhaMbha-ubehasaMThANa-pariNAheNaM, taM jahA-paumaihe ceba, poMDarIyaddahe cey| tattha NaM do devayAo mahiDDiyAo jAva paliovamadvitIyAo pariyasaMti, taM jahA-sirI ceva, lacchI cey| 288. evaM mahAhimavaMta-ruppIsu vAsaharapabbaesu do mahadahA paNNattA-bahusamatullA jAva taM OM mahA-mahApaumaddahe ceva, mahApoMDarIyaddahe cev| tattha NaM do devayAo hiricceva, buddhiccev| ma 287. jambUdvIpa dvIpa ke mandara parvata ke dakSiNa meM cullahimavAn varSadhara parvata para pachadraha aura uttara meM zikharI varSadhara parvata para pauNDarIkadraha haiN| ve donoM kSetra-pramANa kI dRSTi se sarvathA samAna haiM; hai unameM koI bheda nahIM hai| kAlacakra ke parivartana kI dRSTi se unameM koI bhinnatA nahIM hai| ve lambAI, caur3AI, gaharAI, AkAra aura paridhi meM eka-dUsare ke samAna hai| vahA~ mahAn Rddhi vAlI yAvat eka palyopama Wan kI sthiti vAlI do deviyA~ rahatI haiM-padmadraha meM zrIdevI aura pauNDarIkadraha meM lkssmiidevii| 288. isI prakAra dakSiNavartI mahAhimavAn varSadhara parvata para mahApadmadraha aura uttaravartI rukmI ka varSadhara parvata para mahApauNDarIkadraha nAmaka do mahAdraha haiN| vahA~ do deviyA~ rahatI haiM-mahApadyadraha meM hI aura mahApauNDarIkadraha meM buddhi devii| 287. In Jambu continent, to the south and north of Mandar Mountain there are two mahadrahas (great lakes)-on Chullahimavan Varshadhar mountain there is Padmadraha (lake Padma) and to the north on Shikhari Varshadhar mountain there is Paundareek-draha (lake Paundareek). $ These two lakes have exactly same size. There is not much difference in terms of seasonal changes. In terms of length, breadth, height, depth, structure and circumference they do not contradict each other. On these lakes reside two goddesses having great wealth... and so on up to... life span of one Palyopam-Shridevi on Padmadraha and Laxmidevi on Paundareek-draha. 4 288. In the same way on Mahahimavan Varshadhar mountain in the fi south there is Mahapadmadraha (lake Mahapadma) and on Rukmi Varshadhar mountain in the north there is Mahapaundareek-draha (lake Mahapaundareek). These two great lakes are exactly same in size 4 and other parameters. On these great lakes reside two goddesses-Hridevi on Mahapadmadraha and Buddhidevi on Mahapaundareek-draha. ))))) )))) )) ) ja) sthAnAMgasUtra (1) (122) Sthaananga Sutra (1) %% %% %% %%%%%%%%%% %% %%%%%%%%%%%% %%%

Page #189
)) ) 85555555555555555555 kakakakakakakakakara 289. evaM-NisaDha-NIlavaMtesu tigiMchaddahe ceva, kesariddahe cev| tattha NaM do devayAo dhitI ceva, kittI cev| 289. isI prakAra mandara parvata ke dakSiNa meM niSadha parvata para tigiMchadraha aura uttara meM nIlavAn // varSadhara parvata para kesarIdraha nAmaka do mahAdraha haiM, jo kSetra Adi kI dRSTi se sarvathA sadRza haiN| yahA~ do deviyA~ rahatI haiM-tigiMchadraha meM dhRti aura kesarIdraha meM kIrti dekhii| 289. In the same way to the south of Mandar Mountain on Nishadh mountain there is Tiginchhadraha (lake Tiginchha) and to the north on Neelavan mountain there is Kesaridraha (lake Kesari). On these great lakes reside two goddesses-Dhritidevi on Tiginchhadraha and Kirtidevi on Kesaridraha. )) ))))))))))))))))))5558 5555))))))))))))) mahAnavI-pada MAHANADI-PAD (SEGMENT OF GREAT RIVERS) 290. jaMbuddIve hIve maMdarassa pavyayassa hAhiNe NaM mahAhimavaMtAo vAsaharapavvayAo # mahApaumahahAo dahAo do mahANaIo pavahaMti, taM jahA-rohiyacceva, hrikNtccev| 291. evaM NisaDhAo vAsaharapacayAo sigiMchaddahAo dahAo do mahANaIo pavahaMti, taM jahA-haricceva, # siitodccey| 292, jaMbuddIve hIye maMdarassa pabbayassa uttare NaM NIlavaMtAo vAsaharapavatAo pha kesaribahAo dahAo do mahANaIo pavahaMti, le jahA-sItA ceva, NArikatA cev| 293. evaM-ruppIo vAsaharapavyatAo mahApoMDarIyaihAo dahAo do mahANaIo pavahaMti, taM jahA-NarakaMtA ceva, ruppakUlA ghev| 290. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM mahAhimavAn varSadhara parvata ke mahApadmadraha se rohitA aura harikAntA nAma kI do mahAnadiyA~ pravAhita hotI (nikkalatI) haiN| 291, isI prakAra dakSiNavartI niSadha OM varSadhara parvata ke tigichadraha nAmaka mahAdraha se harIta aura sItodA nAma kI do mahAnadiyA~ pravAhita hotI haiN| + 292. jambUdvIpa dvIpa ke mandara parvata ke uttara meM nIlavAn varSadhara parvata ke kesarI mahAdraha se sItA aura OM nArIkAntA nAma kI bo mahAnadiyA~ pravAhita hotI haiN| 293. isI prakAra rukmI varSadhara parvata ke mahApauNDarIkadraha se narakAnsA aura rupyakUlA nAma kI do mahAnadiyA~ pravAhita hotI haiN| 290. In Jambu continent, south of Mandar Mountain on Mahahimavan Varshadhar mountain, from Mahapadmadraha flow two mahanadis (great rivers)--Rohita and Harikanta. 291. In the same way to the south of Mandar Mountain on Nishadh mountain from Tiginchhadraha flow two mahanadis (great rivers)-Hareet and Sitoda. 292. In Jambu continent, north of Mandar Mountain on Neelavan ))))))))))) 5555555555 89))))) | dvitIya sthAna (123) Second Sthaan

Page #190
Wan Varshadhar mountain from Kesari-draha flow two mahanadis (great 4 rivers)-Sita and Narikanta. 293. In the same way on Rukmi Varshadhar mountain from Mahapaundareek-draha flow mahanadis (great rivers)-Narakanta and Rupyakoola. Tuan Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5 prapAtadraha-pada PRAPATADRAH-PAD (SEGMENT OF WATERFALL-LAKES) 294. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM bharahe vAse do pavAyadahA paNNattAbahusamatullA, taM jahA-gaMgappavAyaddahe ceva, siMdhuppavAyaddahe cev| 294. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM bharata kSetra meM do prapAtadraha haiM-gaMgAprapAtadraha aura sindhuprpaatdrh| ve donoM kSetra pramANa kI dRSTi se yAvat eka-dUsare ke sarvathA samAna haiN| 294. In Jambu continent, south of Mandar Mountain, in Bharat area there are two prapatadrah (waterfall-lakes)-Ganga prapatadrah and Sindhu prapatadrah. These two waterfall-lakes have exactly same size... and so on up to... they do not overlap each other. 295. evaM-hemavae vAse do pavAyadahA paNNattA-bahusamatullA, taM jahA-rohiyappavAya(he ceva, rohiyaMsappavAyadahe cev| 295. isI prakAra haimavata kSetra meM do prapAtadraha haiM-rohitaprapAtadraha aura rohitaaNshprpaatdrh| ve donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiN| 295. In the same way in Haimavat area there are two prapatadrah fi (waterfall-lakes)-Rohit prapatadrah and Rohitamsh prapatadrah. These two waterfall-lakes have exactly same size... and so on up to... they do not overlap each other. 296. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM harivAse vAse do pavAyadahA paNNattAbahusamatullA, taM jahA-haripavAyadahe ceva, harikaMtappavAyaddahe cev| 296. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM harivarSa kSetra meM do prapAtadraha haiM-haritaprapAtadraha aura hrikaantprpaatdrh| ve donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiN| 296. In Jambu continent, south of Mandar Mountain, in Harivarsh 5 area there are two prapatadrah (waterfall-lakes)-Harit prapatadrah $ and Harikant prapatadrah. These two waterfall-lakes have exactly same size... and so on up to... they do not overlap each other. 297. jaMbuddIve dIve maMdarassa pavvayassa uttara-dAhiNe NaM mahAvidehe vAse do pavAyadahA paNNattA-bahusamatullA jAva taM jahA-sItappavAyahahe ceva, sItodappavAyaddahe cev| | sthAnAMgasUtra (1) Sthaananga Sutra (1) 5555 555FFFFF55 5 5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 5 FFFFFFF 5FE (124) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$

Page #191
855555555555555555555555555555555 a5555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5555555hhhhhhhhh Wan 297. jambUdvIpa dvIpa meM mandara parvata ke uttara-dakSiNa meM mahAvideha kSetra meM do mahAprapAtadraha haiM sItAprapAtadraha aura siitodaaprpaatdrh| ye donoM kSetra-pramANa kI dRSTi se sarvathA sadRza haiM yAvat ve eka-dUsare * kA atikramaNa nahIM karate haiN| 297. In Jambu continent, south and north of Mandar Mountain, 45 in Mahavideh area there are two prapatadrah (waterfall-lakes) apatadrah and Sitoda prapatadrah. These two waterfall-lakes Hi have exactly same size... and so on up to... they do not overlap $ each other. ma 298. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM ramme vAse do pavAyadahA paNNattA-bahusamatullA jAva taM jahA-NarakaMtappavAyahahe ceva, NArikaMtappavAya(he cev| ma 298. jambUdvIpa dvIpa meM mandara parvata ke uttara meM ramyaka kSetra meM do prapAtadraha haiM-narakAntAprapAtadraha aura naariikaantaaprpaatdrh| ve donoM kSetra-pramANa kI Adi dRSTi se sarvathA sadRza haiN| $ 298. In Jambu continent, north of Mandar Mountain, in Ramyak area there are two prapatadrah (waterfall-lakes)-Narakanta prapatadrah and Narikanta prapatadrah. These two waterfall-lakes have exactly same size... and so on up to... they do not overlap each other. 299. evaM heraNNavate vAse do pavAyadahA paNNattA-bahusamatullA jAva taM jahAma suvaNNakUlappavAyahahe ceva, ruppakUlappavAyadahe cev| ma 299. isI prakAra hairaNyavata kSetra meM do prapAtadraha haiM-svarNakUlAprapAtadraha aura ruupyklaaprpaatdrh| ve donoM kSetra pramANa Adi kI dRSTi se eka-dUsare ke sarvathA samAna haiN| 299. In the same way in Hairanyavat area there are two fi prapatadrah (waterfall-lakes)--Svarnakoola prapatadrah and Rupyakoola prapatadrah. These two waterfall-lakes have exactly same size... and so on # up to... they do not overlap each other... 300. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM eravae vAse do pavAyadahA paNNattAOM bahusamatullA jAva taM jahA-rattappavAyaddahe ceva, rattAvaIpavAyaddahe cev| 300. jambUdvIpa dvIpa meM mandara parvata ke uttara meM airavata kSetra meM do prapAtadraha haiM-raktAprapAtadraha aura // rktvtiiprpaatdrh| ve donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiN| 300. In Jambu continent, north of Mandar Mountain, in Airavat area f there are two prapatadrah (waterfall-lakes)-Rakta prapatadrah and fi Raktavati prapatadrah. These two waterfall-lakes have exactly same fi size... and so on up to... they do not overlap each other. dvitIya sthAna (125) Second Sthaan

Page #192
uTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%%%%%%%%%%%% OM mahAnadI-pada MAHANADI-PAD (SEGMENT OF GREAT RIVERS) 301. jaMbuddIve dIve maMdarassa pabbayassa dAhiNe NaM bharahe yAse do mahANaIo paNNattAobahusamatullAo jAva taM jahA-gaMgA ceva, sindhu cev| 301. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM bharata kSetra meM do mahAnadiyA~ haiM-gaMgA aura sindhu / ve donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiN| ____301. In Jambu continent, south of Mandar Mountain, in Bharat area there are two mahanadis (great rivers)-Ganga and Sindhu. These two rivers have exactly same size... and so on up to... they do not overlap each other. / 302. evaM jahA-pavAtaddahA, evaM gaIo bhANiyavAo jAva eravaevAse do mahANaIo 3paNNattAo-bahusamatullAo jAva taM jahA-rattA ceva, rattAvatI cev| 302. isI prakAra jaise prapAtadraha kahe gaye haiM, usI prakAra nadiyA~ kahanI caahie| yAvat airavata kSetra meM do mahAnadiyA~ haiM-raktA aura rktvtii| ve donoM eka-dUsare ke samAna haiN| 5 302. In the same way names of great rivers follow the pattern of 4 aforesaid waterfall-lakes... and so on up to... in Airavat area there are two great rivers-Rakta and Raktavati. These two rivers have exactly same size... and so on up to... they do not overlap each other. vivecana-ukta 35 sUtroM meM jambUdvIpa kI bhaugolika sthiti kA saMkSipta paricaya diyA hai| inameM Aye hai : vizeSa zabdoM kA artha isa prakAra hai bahusamatullA-sarvathA smaan| avisesamaNANatta-vizeSatA yA nAnAtva (vividhatA) se rhit| aayaamlmbaaii| visskNbh-caudd'aaii| sNsthaan-aakaar| vrss-kssetr| jambUdvIpa meM mukhya sAta varSa (kSetra) haiN| varSadhara-kSetra ko vibhakta karane vAle prvt| inakI saMkhyA chaha hai| kuutt-shikhr| jambUdvIpa meM kula 34 kUTa haiN| vakSAra OM (vakSaskAra)-ye apane kSetra kI maryAdA bA~dhane vAle parvata haiN| hAthI ke dA~ta kI AkRti hone se inheM gajadaMta giri kahate haiN| inakI saMkhyA kula bIsa hai| draha (hRda)-jisa jalAzaya se mahAnadiyA~ nikalatI haiN| ma jambUdvIpa meM kula 16 mahAdraha haiN| prapAta-mahAnadI pahalI bAra jisa kuNDa meM giratI hai| jambUdvIpa meM OM mahAnadiyA~ 14 haiN| ataH prapAta kuNDoM kI saMkhyA bhI 14 hai| sUtra 290 se 293 meM ATha tathA sUtra 301-302 cAra; yoM kula 12 mahAnadiyoM kA ullekha hai| jabaki jambUdvIpa prajJapti, vakSAra 6 meM, 6 meru OM parvata ke dakSiNa meM, 6 uttara meM tathA 2 mahAvideha kSetra meM; yoM 14 mahAnadiyoM kA ullekha hai| ))5555555555555555555555555555555) ) sthAnAMgasUtra (1) (126) Sthaananga Sutra (1) 5555555 55555555

Page #193
)) )) gA )))) uriririr ))))) )))) Elaboration-The aforesaid thirty five aphorisms briefly introduce the F geography of Jambu Dveep (Jambu continent). Some technical terms are 41 explained as follows Bahusamtulla-exactly same. Avisesamanaanatt-devoid of uniqueness and variations. Aayaam-length. Vishkambh-breadth or A width. Samsthan-shape or structure. Varsh-large area of land of continental size. Jambu continent has seven varsh (areas of continental size). Varshdhar-mountains that divide areas of continental size. They are six in number. Koot-peak. Jambu continent has thirty four peaks. Vakshaar (vakshaskar)-mountains that mark the boundaries of an area. As their shape is like tusks they are also called gaj-dant giri. They are twenty in number. Drah (hrid)-large lake, particularly one from which a great river originates. Jambu continent has sixteen mahadrahas (great lakes). Prapat--waterfall from where a great river starts. Jambu continent has fourteen great rivers, thus the number of these waterfalls is also fourteen. In aphorisms 290-293 are names of eight great rivers i and in aphorisms 301 and 302 four more, making a total of twelve great rivers. However in Jambudveep Prajnapti, chapter-6 there is a mention of six great rivers south of Meru mountain, six north of that, and two in Mahavideh area, making a total of fourteen great rivers. kAlacakra-pada KAAL-CHAKRA-PAD (SEGMENT OF TIME CYCLE) __ 303. jaMbuddIve dIve bharaheravaesu vAsesu tItAe ussappiNIe susamadUsamAe samAe do sAgarovama-koDAkoDIo kAle hotthaa| 304. jaMbuddIve dIve bharaheravaesu vAsesu imIse osappiNIe susamadUsamAe samAe do sAgarovamakoDAkoDIo kAle pnnnntte| 305. jaMbuddIve dIve bharaheravaesu / vAsesu AgamissAe ussappiNIe susamadUsamAe samAe do sAgarovamakoDAkoDIo kAle bhvissti| 303. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM atIta (bhUtakAla) utsarpiNI ke suSama-duSamA , Are kA kAla do koDA-koDI sAgaropama thaa| 304. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM vartamAna avasarpiNI ke suSama-duSamA Are kA kAla do koDA-koDI sAgaropama hai| 305. jambUdvIpa dvIpa 5 meM bharata aura airavata kSetra meM AgAmI suSama-duSamA Are kA kAla do koDA-koDI sAgaropama hogaa| 303. In Jambu Dveep in Bharat and Airavat areas the length of Sukham-dukhama ara (epoch of more happiness than sorrow) past Utsarpini (progressive half-cycle of time) was two koda-kodi Sagaropam (a metaphoric unit of time). 304. In Jambu Dveep in Bharat and Airavat areas the length of Sukham-dukhama ara (epoch of more happiness than sorrow) of the current Avasarpini (regressive half-cycle of fi ))) ))) 5555555555555555)) dvitIya sthAna (127) Second Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #194
i 5F 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si %%% %%%%%%%%% %%%%%%%%%% %%% %%%%%%%%%% 1 time) was two koda-kodi Sagaropam (a metaphoric unit of time). 305. In 41 Jambu Dveep in Bharat and Airavat areas the length of Sukham- $1 dukhama ara (epoch of more happiness than sorrow) of the coming 4 Utsarpini (progressive half-cycle of time) will be two koda-kodi Sagaropam (a metaphoric unit of time). ma 306. jaMbuddIve dIve bharaheravaesu vAsesu tItAe ussappiNIe susamAe samAe maNuyA do gAuyAiM uDaM uccatteNaM hotthA, doNNi ya paliovamAiM paramAuM paalitthaa| 307. evamimIse ma osappiNIe jAva paalitthaa| 308. evamAgamessAe ussappiNIe jAva paalyissNti| ma 306. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM atIta (bhUtakAla) utsarpiNI ke suSama-Are meM + manuSyoM kI U~cAI do gavyUti (gAU) kI thI aura unakI utkRSTa Ayu do palyopama kI thii| 307. isI prakAra jambUdvIpa dvIpa meM bharata aura airavata kSetra meM vartamAna avasarpiNI ke suSamA nAmaka Are meM manuSyoM Wan kI U~cAI do gavyUti (koza) kI thI aura unakI utkRSTa Ayu do palyopama kI thii| 308. isI prakAra yAvat AgAmI utsarpiNI ke suSamA nAmaka Are meM manuSyoM kI U~cAI do gavyUti (koza) aura utkRSTa OM Ayu do palyopama kI hogii| 306. In Jambu Dveep in Bharat and Airavat areas the height of 15 humans of Sukhama ara (epoch of happiness) of the past Utsarpini was 1 two gavyuti (a unit of two miles) and their maximum life span was two Wan palyopam (a metaphoric unit of time). 307. In Jambu Dveep in Bharat and Airavat areas the height of humans of Sukhama ara (epoch of happiness) of the current Avasarpini was two gavyuti (two miles) and 55 their maximum life span was two palyopam (a metaphoric unit of time). 4 308. In Jambu Dveep in Bharat and Airavat areas the height of humans of Sukhama ara (epoch of happiness) of the coming Utsarpini will be two gavyuti (two miles) and their maximum life span will be two palyopam (a metaphoric unit of time). zalAkA-puruSa-vaMza-pada SHALAKA-PURUSH-VAMSH-PAD (SEGMENT OF LINEAGE OF EPOCH MAKERS) __ 309. jaMbuddIve dIve bharaheravaesu vAsesu 'egasamaye egajuge' do arahaMtavaMsA uppajjiMsu vA # uppajjaMti vA uppajjissaMti vaa| 310. jaMbuddIve dIve bharaheravaesu vAsesu egasamaye egajuge do cakkavaTTivaMsA uppajjiMsu vA uppajjaMti vA uppajjissaMti vaa| 311. jaMbuddIve dIve bharaheravaesu OM vAsesu egasamaye egajuge do dasAravaMsA uppajjiMsu vA uppajjaMti vA uppajjissaMti vaa| 309. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka samaya meM, eka yuga meM arahantoM ke do vaMza ma utpanna hue the, utpanna hote haiM aura utpanna hoNge| 310. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka a$ $$$$$$$$$55 5 555555555555555555 $ $$ $$$$$$$$$$$$$ $$ sthAnAMgasUtra (1) (128) Sthaananga Sutra (1)

Page #195
-gAnAmA 55555555555555555554))))))))) # samaya meM, eka yuga meM cakravartiyoM ke do vaMza utpanna hue the, utpanna hote haiM aura utpanna hoNge| ma 311. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka samaya meM, eka yuga meM do dazAra (baladeva vAsudeva) vaMza utpanna hue the, utpanna hote haiM aura utpanna hoNge| F 309. In Jambu Dveep in Bharat and Airavat areas at one time during F one era there were, are and will be two lineages of Arhants. 310. In Jambu Dveep in Bharat and Airavat areas at one time during one era there were, are and will be two lineages of Chakravartis. 311. In Jambu Dveep in Bharat and Airavat areas at one time during one era there vere, are and will be two lineages of Dashars (Baladev and Vasudev). zalAkA-puruSa-pada SHALAKA-PURUSH-PAD (SEGMENT OF EPOCH MAKERS) __ 312. jaMbuddIve dIve bharaheravaesu vAsesu egasamaye egajuge do arahaMtA uppajjiMsu 5 pajjaMti vA uppajjissaMti vaa| 313. jaMbuddIve dIve bharaheravaesu vAsesu egasamaye egajuge do cakkavaTTI uppajjiMsu vA uppAjaMti vA uppajjissaMti vaa| 314. jaMbuddIve dIve bharaheravaesu vAsesu egasamaye egajuge do baladevA uppajiMsu vA uppajjaMti vA uppajjissaMti vaa| 315. jaMbuddIve dIve bharaheravaesu vAsesu egasamaye egajuge do vAsudevA uppajiMsu vA uppajjati vA uppajjissaMti vaa| 312. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka samaya meM, eka yuga meM do arahanta utpanna hue the, utpanna hote haiM aura utpanna hoNge| 313. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka samaya meM, eka yuga meM do cakravartI utpanna hue the, utpanna hote haiM aura utpanna hoNge| 314. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka samaya meM, eka yuga meM do baladeva utpanna hue the, utpanna hote haiM aura utpanna hoNge| 315. jambUdvIpa dvIpa meM bharata aura airavata kSetra meM eka samaya meM, eka yuga meM do vAsudeva utpanna hue the, utpanna hote haiM aura utpanna hoNge| ___312. In Jambu Dveep in Bharat and Airavat areas at one time during one era there were, are and will be two Arhants. 313. In Jambu Dveep in Bharat and Airavat areas at one time during one era there were, are and will be two Chakravartis. 314. In Jambu Dveep in Bharat and Airavat areas at one time during one era there were, are and will be two Baladevas. 315. In Jambu Dveep in Bharat and Airavat areas at one time during one era there were, are and will be two Vasudevas. vivecana-sUtra 309 se 311 kA bhAva yaha hai ki jisa samaya meM bharata kSetra meM arihaMta, cakravartI aura baladeva, vAsudeva utpanna hote haiM, usI samaya airavata kSetra meM bhI utpanna hote haiN| donoM kSetroM kI dRSTi se do vaMza kahe gaye haiN| bharata kSetra meM tIrthaMkaroM ke kalyANakoM meM sarvaprathama zakrendra tathA airavata kSetra meM IzAnendra sammilita hote haiN| bharata kSetra meM eka avasarpiNI meM 24 tIrthaMkara, 12 cakravartI, nava baladeva, nava vAsudeva, nava prativAsudeva hote haiN| 5955555555555555555555555)))))))))))) dvitIya sthAna (129) Second Sthaan hLi Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #196
u5555555555 55555555555555555555555555555555FFFFFFF" B5555555 55555555555555555555558 45. Elaboration The statement in aphorisms 309 to 311 means that 55 $ when Arihant, Chakravarti, Baladev and Vasudev are born in Bharat 4 area at the same time they are also born in Airavat area. Two lineages have been stated in context of these two areas. In Bharat area first of all Shakrendra (overlord of gods of first heaven) joins the birth ceremony 5 of Tirthankars and in Airavat area the same duty is performed $i by Ishanendra (overlord of gods of second heaven). In Bharat area 24 Tirthankars, 12 Chakravartis, 9 Baladevas, 9 Vasudevas and 9 Prativasudevas are born during one Avasarpini. (for details about Shalaka Purush refer to Illustrated Kalpasutra, appendix 5, pp. 87-289) kAlAnubhAva-pada KAALANUBHAAVA-PAD (SEGMENT OF TIME-EXPERIENCE) 316. jaMbuddIve dIve dosu kurAsu maNuyA sayA susama-susamamuttamaM iDiM pattA paccaNubhavamANA OM viharaMti, taM jahA-devakurAe ceva, uttarakurAe cev| 317. jaMbuddIve dIve dosu vAsesu maNuyA . sayA susamamuttamaM iDiM pattA paccaNubhavamANA viharaMti, taM jahA-harivAse ceva, rammagavAse cev| 318. jaMbuddIve dIve dosu vAsesu maNuyA sayA susama-dUsamamuttamamiDDiM pattA paccaNubhavamANA viharaMti, taM jahA-hemavae ceva, heraNNavae cev| 319. jaMbuddIve dIve dosu khettesu maNuyA sayA OM dUsamasusama-muttamamiTTi pattA paccaNubhavamANA viharaMti, taM jahA-pubvavidehe ceva, avaravidehe cev| 320. jaMbuddIve dIve dosu vAsesu maNuyA chabvihaMpi kAlaM paccaNubhavamANA viharaMti, taM jahA-bharahe + ceva, eravate cev| OM 316. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa ke devakuru aura uttara meM uttarakuru meM rahane vAle Wan manuSya sadA suSama-suSamA nAmaka prathama Are kI uttama Rddhi (sukha Adi) ko prApta kara usakA anubhava karate rahate haiN| 317. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM harivarSa aura uttara meM ramyakavarSa meM ke rahane vAle manuSya sadA suSamA nAmaka dUsare Are kI uttama Rddhi ko prApta kara usakA anubhava karate haiN| 318. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM haimavata kSetra meM aura uttara ke hairaNyavata kSetra meM rahane vAle manuSya sadA suSama-duSamA nAmaka tIsare Are kI uttama Rddhi ko prApta kara usakA anubhava karate rahate haiN| 319. jambUdvIpa dvIpa meM mandara parvata ke pUrva meM pUrva videha aura pazcima meM apara-(pazcima) videha kSetra meM rahane vAle manuSya sadA duSama-suSamA nAmaka cauthe Are kI uttama Rddhi kA anubhava karate meM rahate haiN| 320. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM bharata kSetra aura uttara meM airavata kSetra meM ke rahane vAle manuSya chahoM prakAra ke kAla kA anubhava karate hue jIvana vyatIta karate haiN| 316. In Jambu continent people living in Dev Kuru and Uttar Kuru, south and north of Mandar Mountain respectively, always beget and i experience the excellent attainments (wealth, happiness etc.) prevalent in i the first epoch called Sukham-sukhama (period of extreme happiness). a555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (130) Sthaananga Sutra (1)

Page #197
pabhabhabhabhabhabhaWan 5558 . gagagagA 451 317. In Jambu continent people living in Harivarsh and Ramyak-varsh, south and north of Mandar Mountain respectively, always beget and experience the excellent attainments (wealth, happiness etc.) prevalent in Wan the second epoch called Sukhama (period of happiness). 318. In Jambu continent people living in Haimavat and Hairanyavat, south and nor.h of Mandar Mountain respectively, always beget and experience the excellent attainments (wealth, happiness etc.) prevalent in the third epoch called Sukham-dukhama (period of more happiness than sorrow). 319. In Jambu continent people living in Purva Videh and Apar (Pashchim) Videh, east and west of Mandar Mountain respectively, always beget and experience the excellent attainments (wealth, happiness etc.) prevalent in the fourth epoch called Dukham-sukhama (period of less happiness than sorrow). 320. In Jambu continent people living in Bharat area and Airavat area, south and north of Mandar Mountain respectively, beget and experience conditions prevalent in all the six epochs. candra-sUrya-pada CHANDRA-SURYA-PAD (SEGMENT OF MOON AND SUN) 321. jaMbuddIve dIve-do caMdA pabhAsiMsu vA pabhAsaMti vA pabhAsissaMti vaa| 322. do sUriA taviMsu vA tavaMti vA tavissaMti vaa| 321. jambUdvIpa dvIpa meM do candra prakAza karate the, prakAza karate haiM aura prakAza kreNge| 322. jambUdvIpa dvIpa meM do sUrya tapate the, tapate haiM aura tpeNge| (ye meru parvata ke cAroM ora pradakSiNA karate rahate haiM) 321. In Jambu continent two moons gave, give and will give light. 322. In Jambu continent two suns gave, give and will give heat. (They orbit around the Meru Mountain.) nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS 323. do kittiyAo, do rohiNIo, do maggasirAo, do adAo, do puNavvasU, do pUsA, do assalesAo, do mahAo, do pubbAphagguNIo, do uttarAphaguNIo, do hatthA, do cittAo, do sAIo, do visAhAo, do aNurAhAo, do jeTThAo, do mUlA, do puvAsADhAo, do uttarAsADhAo, do abhiIo, do savaNA, do dhaNiTThAo, do sayabhisayA, do puvvAbhaddavayAo, do uttarAbhaddavayAo, do revatIo, do assiNIo, do bharaNIo [ joyaM joeMsu vA joeMti vA joissaMti vA ? ]| 323. jambUdvIpa dvIpa meM do kRttikA, do rohiNI, do mRgazirA, do ArdrA, do punarvasu, do puSya, do azleSA, do maghA, do pUrvAphAlgunI, do uttaraphAlgunI, do hasta, do citra, do svAti, do vizAkhA, do Curie ir 55555555555555555555555555555555555555554))) dvitIya sthAna (131) Second Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55g

Page #198
OM anurAdhA, do jyeSThA, do mUla, do pUrvASAr3hI, do uttarASAr3hA, do abhijita, do zravaNa, do dhaniSThA, do zatabhiSA, do pUrvAbhAdrapada, do uttarAbhAdrapada, do revatI, do azvinI, do bharaNI-ina nakSatroM ne candra ke * sAtha yoga kiyA thA, yoga karate haiM aura yoga kreNge| 323. In Jambu continent two Krittika (Eta Tauri or Pleiades), two Rohini (Aldebaran), two Mrigashira (Lambda Orionis), two Ardra (Alpha Orionis), two Punarvasu (Beta Geminorum), two Pushya (Delta Cancri), two Ashlesha (Alpha Hydrae), two Magha (Regulus), two Purva Phalguni (Delta Leonis), two Uttara Phalguni (Beta Leonis), two Hasta (Delta Corvi), two Chitra (Spica Virginis), two Swati (Arcturus), two Vishakha (Alpha Librae), two Anuradha (Delta Scorpii), two Jyeshtha (Antares), two Mula (Lambda Scorpii), two Purva -Ashadha (Delta Sagittarii), two Uttara Ashadha (Sigma Sagittarii), two Abhijit (Lyrae), two Shravan (Alpha Aquilae), two Dhanishtha (Belta Delphini), two Shatabhisha (Lambda Aquarii), two Purva Bhadrapad (Alpha Pegasi), two Uttara Bhadrapad (Gama Pegasi), two Revati (Zeta Piscium), two Asvini (Beta Arietis) and two Bharani (35 Arietis), all these $ constellations did, do and will associate with the moon. OM nakSatra-deva-pada NAKSHATRA-DEV-PAD (SEGMENT OF GODS OF CONSTELLATIONS) 324. do aggI, do payAvatI, do somA, do ruddA, do aditI, do baharasatI, do sappA, do ma pitI, do bhagA, do ajjamA, do savitA, do taTThA, do vAU, do iMdaggI, do mittA, do iMdA, do // NiratI, do AU, do vissA, do bamhA, do viNhU, do vasU, do varuNA, do ayA, do vividhI, do pussA, do assA, do ymaa| ma 324. nakSatroM ke do-do deva haiM, unake nAma isa prakAra haiM-do agni, do prajApati, do soma, do OM rudra, do aditi, do bRhaspati, do sarpa, do pitR-devatA, do bhaga, do aryamA, do savitA, do tvaSTA, do vAyu, do indrAgni, do mitra, do indra, do niRti, do ap, do vizvA, do brahmA, do viSNu, do vasu, do OM varuNa, do aja, do vivRddhi, do pUSan, do azva, do ym| 324. There are two gods of each constellation, their names being--two OM Agni, two Prajapati, two Soma, two Rudra, two Aditi, two Brihaspati, two Sarp, two Pitri, two Bhag, two Aryama, two Savita, two Tvashta, two Vayu, two Indragni, two Mitra, two Indra, two Nirriti, two Ap, two Vishva, two Brahma, two Vishnu, two Vasu, two Varun, two Aja, two Vivriddhi, two Pushan, two Ashva and two Yama. 5555555555555555555555555555555555555555555555555 | sthAnAMgasUtra (1) (132) Sthaananga Sutra (1)

Page #199
))))))5555555555555555555 B))))))) )))))))) )))))) )))))) ))))) mahAgraha-pada MAHAGRAHA-PAD (SEGMENT OF GREAT PLANETS) 325. do iMgAlagA, do viyAlagA, do lohitakkhA, do saNiccarA, do AhuNiyA, do pAhuNiyA, do kaNA, do kaNagA, do kaNakaNagA, do kaNagavitANagA, do kaNagasaMtANagA, somA, do sahiyA, do AsAsaNA, do kajjovagA, do kabbaDagA, do ayakaragA, do duMdubhagA, do saMkhA, do saMkhavaNNA, do saMkhavaNNAbhA, do kaMsA, do kaMsavaNNA, do kaMsavaNNAbhA, do ruppI, do ruppAbhAsA, do NIlA, do NIlobhAsA, do bhAsA, do bhAsarAsI, do tilA, do tilapupphavaNNA, do dagA, do dagapaMcavaNNA, do kAkA, do kakkaMdhA, do iMdaggI, do dhUmakeU, do harI, do piMgalA, do . buddhA, do sukkA, do bahassatI, do rAhU, do agatthI, do mANavagA, do kAsA, do phAsA, do dhurA, OM do pamuhA, do vigaDA, do visaMdhI, do NiyallA, do paillA, do jaDiyAilagA, do aruNA, do ke aggillA, do kAlA, do mahAkAlagA, do sotthiyA, do sovatthiyA, do vaddhamANagA, do palaMbA, do + NiccAlogA, do NiccujjotA, do sayaMbhA, do obhAsA, do seyaMkarA, do khemaMkarA, do AbhaMkarA, do pabhaMkarA, do aparAjitA, do arayA, do asogA, do vigatasogA, do vimalA (do vitatA, do # vitatthA), do visAlA, do sAlA, do suvvatA, do aNiyaTTI, do egajaDI, do dujaDI, do karakarigA, do rAyaggalA, do pupphaketU, do bhAvakeU [cAraM cariMsu vA caraMti vA carissaMti vA ] / 325. jambUdvIpa dvIpa meM do aMgAraka, do vikAlaka, do lohitAkSa, do zanizcara, do Ahuta, do prAhuta, do kana, do kanaka, do kanakanakA, do kanakavitAnaka, do kanakasantAnaka, do soma, do sahita, do ke AzvAsana, do kAryopaga, do karvaTaka, do ajakaraka, do dundubhaka, do zaMkha, do zaMkhavarNa, do zaMkhavarNAbha, ke do kaMsa, do kaMsavarNa, do kaMsavarNAbha, do rukmI, do rukmAbhAsa, do nIla, do nIlAbhAsa, do bhasma, do bhasmarAzi, do tila, do tilapuSpavarNa, do daka, do dakapaMcavarNa, do kAka, do karkandha, do indrAgni, do dhUmaketu, do hari, do piMgala, do buddha, do zukra, do bRhaspati, do rAhu, do agasti, do mAnavaka, do kAza, ma do sparza, do dhura, do pramukha, do vikaTa, do visandhi, do Niyalla, do pailla, do jaDiyAilaga, do aruNa, do agnila, do kAla, do mahAkAlaka, do svastika, do sauvastika, do vardhamAnaka, do pralamba, do ma nityAloka, do nityodyota, do svayaMprabha, do avabhAsa, do zreyaskara, do kSemaMkara, do AbhaMkara, do prabhaMkara, Wan do aparAjita, do ajaras, do azoka, do vigatazoka, do vimala, do vivata, do vitrasta, do vizAla, meM do zAla, do suvrata, do anivRtti, do ekajaTin, do jaTin, do karakarika, do rAjArgala, do meM puSpaketu, do bhAvaketu-ina 88 mahAgrahoM ne cAra (saMcaraNa) kiyA thA, cAra karate haiM aura cAra kreNge|' (pratyeka candra ke 28 nakSatra aura pratyeka sUrya ke 88 mahAgraha kA parivAra hotA hai) 325. In Jambu continent there are eighty eight great planets (in sets of two) that did, do and will orbit around (each sun). Their names are-two Angarak, two Viakalak, two Lohitaksh, two Shanishchar, two Ahut, two Prahut, two Kan, two Kanak, two Kanakanaka, two Kanakavitanak, two F Kanaksantanak, two Soma, two Sahit, two Ashvasan, two Karyopag, | dvitIya sthAna Second Sthaan 8595555555555555555555555555555555555 anana (133)

Page #200
2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5555555555555555555555555555555 **** Wan two Karvatak, two Ajakarak, two Dundubhak, two Shankh, two Shankhavarna, two Shankhavarnabh, two Kamsa, two Kamsavarna, two Kamsavarnabh, two Rukmi, two Rukmabhas, two Neel, two Neelabhas, two Bhasm, two Bhasmarashi, two Til, two Tilpushpavarna, two Dak, two Dakpanchavarna, two Kaak, two Karkandh, two Indragni, two Dhoomketu, two Hari, two Pingal, two Buddha, two Shukra, two Brihaspati, two Rahu, two Agasti, two Manavak, two Kaash, two Sharsh, two Dhur, two Pramukh, two Vikat, two Visandhi, two Niyalla, two Pailla, two Jadiyailag, two Arun, two Agnil, two Kaal, two Mahakaalak, two Swastika, two Sauvastika, two Vardhamanak, two Pralamb, two Nityalok, two Nityodyot, two Svayamprabh, two Avabhas, two Shreyaskar, two Kshemankar, two Abhankar, two Prabhankar, two Aparajit, two Ajaras, two Ashoka, two Vigatashoka, two Vimal, two Vivat, two Vitrast, two Vishal, two Shaal, two Suvrat, two Anivritti, two Ekajatin, two Jatin, two Karakarik, two Rajargal, two Pushpaketu and two Bhavaketu. (Each moon has a family of 28 constellations and each sun has a family of 88 great planets) jambUdvIpa - vedikA - pada JAMBUDVEEP VEDIKA-PAD (SEGMENT OF PLATEAU OF JAMBU CONTINENT) 3 26. jaMbuddIvassa NaM dIvassa veiyA do gAuyAI uDDuM uccatteNaM paNNattA / 326. jambUdvIpa dvIpa kI vedikA do koza U~cI kahI gaI hai| (jambUdvIpa ke cAroM ora parakoTe ke AkAra kI jagatI hai| usa jagatI ke Upara ThIka madhya bhAga meM eka vedikA hai) 5552 326. The vedika (central plateau) of Jambu continent is said to be two Kosh (four miles) high. (There is a parapet-like boundary around Jambu continent at the center of which there is a platform-like plateau.) - LAVAN-SAMUDRA-PAD (SEGMENT OF LAVAN SEA) 327. lavaNe NaM samudde do joyaNasayasahassAiM cakkavAlavikkhaMbheNaM paNNatte / 328. lavaNassa samuhassa veiyA do gAuyAI uDDuM uccatteNaM paNNattA / 327. lavaNasamudra kA cakravAla viSkambha - ( valayAkAra golAI kA vistAra) do lAkha yojana hai| 328. lavaNasamudra kI vedikA do koza U~cI hai| Lavan sea is said to be two Kosh (four miles) high. sthAnAMgasUtra ( 1 ) (134) 327. The chakraval vishkambh (elliptical area) of Lavan sea is two hundred thousand Yojan (one Yojan is eight miles; thus total area is one million six hundred thousand miles). 328. The vedika (central plateau) of Wan Wan Sthaananga Sutra (1) 555555555555555555555555555555 577 55555555555555555555555555555555550 Wan Wan Wan

Page #201
) ) ))) ))) )))) Fhhhhhhhhh hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh 2 dhAtakISaNDa-pada DHATARIKHAND-PAD (SEGMENT OF DHATAKIKHAND) 329. dhAyaisaMDe dIve purathimaddhe NaM maMdarassa pavvayassa uttara-dAhiNe NaM do vAsA paNNattAbahusamatullA jAva taM jahA-bharahe ceva, eravae cev| 329. dhAtakISaNDa dvIpa ke pUrvArdha meM mandara parvata ke uttara-dakSiNa meM do kSetra haiM-dakSiNa meM bharata , aura uttara meM airvt| ve donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiM yAvat eka-dUsare kA 2 atikramaNa nahIM karate haiN| (kSetra, varSadhara parvata, kUTa, draha, nadI Adi sabhI jambUdvIpa ke dugune - meM dhAtakISaNDa meM tathA utane hI puSkarArdha dvIpa meM hote haiM) 329. In the eastern half of Dhatakikhand continent there are two areas (land masses) north and south of the Mandar mountain-Bharat (in the south) and Airavat (in the north). These two land masses have f the same area... and so on up to... they do not contradict each other. (In Dhatakikhand things like area, Varshadhar mountains, peaks, lakes, rivers etc. are double in number to that of Jambu continent. The same is true for Pushkarardh continent.) 330. evaM-jahA jaMbuddIve tahA etthavi bhANiyav jAva dosu vAsesu maNuyA, chavihaMpi kAlaM / paccaNubhavamANA viharaMti, taM jahA-bharahe ceva, eravae ceva, NavaraM-kUDasAmalI ceva, dhAyairukkhe # cev| devA-garule ceva veNudeve, sudaMsaNe cev| ma 330. isI prakAra jaisA (sUtra 269 se 320 taka) jambUdvIpa ke prakaraNa meM varNana kiyA hai, vaisA # yahA~ para bhI kahanA cAhie yAvat bharata aura airavata ina donoM kSetroM meM manuSya chahoM hI kAloM ko anubhava hai karate haiN| vizeSa itanA hI hai ki yahA~ vRkSa do haiM-kUTazAlmalI aura dhaatkiivRkss| kUTazAlmalI vRkSa para meM garur3akumAra jAti kA veNudeva aura dhAtakIvRkSa para sudarzana deva rahatA hai| 330. In the same way all that has been mentioned about Jambu continent (aphorisms 269-320) should be repeated here (in context of Dhatakikhand continent)... up to... people living in Bharat area and fi Airavat area beget and experience conditions prevalent in all the six epochs. The only change is that here the two great trees are Kootshalmali and Dhataki. On Kootshalmali tree resides Venudev, a god belonging to the Garud Kumar class and on Dhataki tree lives Sudarshan Dev. 331. dhAyaisaMDe dIve paccatthimaddhe NaM maMdarassa pavvayassa uttara-dAhiNe NaM do vAsA paNNattAbahusamatullA jAva taM jahA-bharahe ceva, eravae cev| 331. dhAtakISaNDadvIpa ke pazcimA meM mandara parvata ke uttara-dakSiNa meM do kSetra haiM-dakSiNa meM # bharata aura uttara meM airvt| ve donoM kSetra-pramANa Adi kI dRSTi se sarvathA sadRza haiN| )))) )))) ))) ))))) ) dvitIya sthAna (135) Second Sthaan R)) 3Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #202
aphra kulllmimimimimimimimimimimimimimitmimimimittmi************555mimimimimimimimilllil 331. In the western half of Dhatakikhand continent there are two areas (land masses) north and south of the Mandar mountain-Bharat (in the south) and Airavat (in the north). These two land masses have the same area... and so on up to... they do not overlap each other. 332. evaM jahA jaMbuddIve tahA etthavi bhANiyavvaM jAva chavvihaMpi kAlaM paccaNubhavamANA viharaMti, taM jahA - bharahe ceva, eravae ceva, NavaraM - kUDasAmalI ceva, mahAdhAyaIrukkhe ceva / devA garule ceva veNudeve, piyadaMsaNe ceva / aura 332. jaisA jambUdvIpa ke prakaraNa meM varNana hai, vaisA hI yahA~ para bhI kahanA cAhie, yAvat bharata airavata ina donoM kSetroM meM manuSya chahoM hI kAloM kA anubhava karate haiN| vizeSa itanA hai ki yahA~ vRkSa do haiM - kUTazAlmalI aura mahAdhAtakI vRkSa / kUTazAlmalI para garur3akumAra jAti kA veNudeva aura mahAdhAtakI vRkSa para priyadarzana deva rahatA hai| 333. dhAtakISaNDa dvIpa meM do bharata, do airavata, do haimavata, do hairaNyavata, do harivarSa, do ramyakvarSa, do pUrvavideha, do aparavideha, do devakuru, do devakurumahAdruma, do devakurumahAdrumavAsI deva, do 5 uttarakuru, do uttarukurumahAdruma aura do uttarukurumahAdrumavAsI deva haiM / 334. vahA~ do cullahimavAn, do mahAhimavAn, do niSadha, do nIlavAn, do rukmI aura do zikharI varSadhara parvata haiM / 335. vahA~ do zabdApAtI, do zabdApAtivAsI svAtideva, do vikaTApAtI, do vikaTApAtivAsI prabhAsadeva, do gandhApAtI, do gandhApAtivAsI aruNadeva, do mAlyavAnaparyAya, do mAlyavAnaparyAyavAsI padmadeva, ye vRtta vaitADhya parvata aura una para rahane vAle deva haiN| sthAnAMgasUtra (1) 332. In the same way all that has been mentioned about Jambu Wan continent should be repeated here (in context of Dhatakikhand continent)... up to... people living in Bharat area and Airavat area beget and experience conditions prevalent in all the six epochs. The only change is that here the two great trees are Kootshalmali and Mahadhataki. On Kootshalmali tree lives Venudev, a god belonging to the Garud Kumar class and on Mahadhataki tree lives Priyadarshan Dev. Wan (136) aphra Wan 333. dhAyaisaMDe NaM dIve do bharahAI, do eravayAI, do hemavayAI, do heraNNavayAI, do harivAsAI, do rammagavAsAI, do puvvavidehAI, do avaravidehAI, do devakurAo, do devakurumahaddumA, do devakurumahaddumavAsI devA, do uttarakurAo, do uttarakurumahaddumA, do uttarakurumahaddumavAsI devaa| 334. do cullahimavaMtA, do mahAhimavaMtA, do NisaDhA, do NIlavaMtA, Wan do ruppI, do siharI / 335. do saddAvAtI, do saddAvAtivAsI sAtI devA, do viyaDAvAtI, do pha viyaDAvAtivAsI pabhAsA devA, do gaMdhAvAtI, do gaMdhAvAtivAsI aruNA devA, do mAlavaMtapariyAgA, ka do mAlavaMta pariyAgavAsI paumA devA / Sthaananga Sutra (1) Wan Wan Wan Wan Wan Wan ba

Page #203
95558 1-1-1-nAganAnagAgA 333. In Dhatakikhand continent there are two Bharat (areas), two Airavat (areas), two Haimavat (areas), two Hairanyavat (areas), two Harivarsh (areas), two Ramyakvarsh (areas), two Purva Videh areas), 5 two Apar Videh (areas), two Dev Kuru (areas), two Dev Kurufi mahadrum, two resident gods of Dev Kuru mahadrum, two Uttar Kuru 45 (areas), two Uttar Kuru mahadrum, two resident gods of Uttar Kuru mahadrum. 334. Also there are two Chulla Himavan, two Mahahimavan, two Nishadh, two Nilavan, two Rukmi and two Shikhari varshadhar mountains. 335. There are also two Shabdapati mountains, two Swati Devs residing on two Shabdapati mountains, two Vikatapati mountains, two Prabhas Devs residing on two Vikatapati mountains, two Gandhapati mountains, two Arun Devs residing on two Gandhapati n mountains, two Malyavanparyaya mountains, two Padma Devs residing on two Malyavanparyaya mountains (these are the details of Vritta Vaitadhya mountains and their resident gods). 336. do mAlavaMtA, do cittakUDA, do pamhakUDA, do NaliNakUDA, do egaselA, do tikUDA, do vesamaNakUDA, do aMjaNA, do mAtaMjaNA, do somasaNA, do vijjuppabhA, do aMkAvatI, do pamhAvatI, do AsIvisA, do suhAvahA, do caMdapavyatA, do sUrapabbatA, do NAgapavvatA, do devapavvatA, do gaMdhamAyaNA, do usugArapavyayA, do cullahimavaMtakUDA, do vesamaNakUDA, do mahAhimavaMtakUDA, do veruliyakUDA, do NisaDhakUDA, do ruyagakUDA, do NIlavaMtakUDA, do uvadaMsaNakUDA, do ruppikUDA, do 5 maNikaMcaNakUDA, do siharikUDA, do tigiNchkuuddaa| 336. dhAtakISaNDa dvIpa meM do mAlyavAn, do citrakUTa, do padmakUTa, do nalinakUTa, do ekazaila, do trikUTa, do vaizramaNakUTa, do aMjana, do mAtAMjana, do saumanasa, do vidyutprabha, do aMkAvatI, do padmAvatI, do AsIviSa, do sukhAvaha, do candraparvata, do sUryaparvata, do nAgaparvata, do devaparvata, do gandhamAdana, do iSukAraparvata, do cullahimavatkUTa, do vaizramaNakUTa, do mahAhimavatkUTa, do vaiDUryakUTa, do niSadhakUTa, do rucakakUTa, do nIlavatkUTa, do upadarzanakUTa, do rukmikUTa, do maNikAMcanakUTa, do zikharikUTa, do tigiMchakUTa haiN| 336. In Dhatakikhand continent there are two Malyavan Koots, 41 two Chitra Koots, two Padma Koots, two Nalin Koots, two Ekshail Koots, two Tri Koots, two Vaishraman Koots, two Anjans, two Matanjans, two Saumanases, two Vidyutprabhs, two Ankavatis, two Padmavatis, two Aasivishes, two Sukhavahs, two Chandraparvats, two Suryaparvats, two Naagaparvats, two Devaparvats, two Gandhamadans, two Ishukaraparvats, two Chullahimavat Koots, two Vaishraman Koots, dvitIya sthAna (137) Second Sthaan 555555555555555555555555555555555555

Page #204
5mimimimimimittmimimimimimimimimimimimimimimimimimittmitimitittmimimimimimimimimilllinnn Wan phra two two Mahahimavat Koots, two Vaidurya Koots, two Nishadh Koots, Ruchak Koots, two Neelavat Koots, two Upadarshan Koots, two Rukmi Koots, two Manikanchan Koots, two Shikhari Koots, two Tiginchh Koots. (these are the peaks and mountains) 337. do paumaddahA, do paumaddahavAsiNIo sirIo devIo, do mahApaumaddahA, do mahApamaddahavAsiNIo hirIo, evaM jAva do puMDarIyaddahA, do poMDarIyaddahavAsiNIo lacchIo deviio| 337. dhAtakISaNDa dvIpa meM do padmadraha, do padmadrahavAsinI zrIdevI, do mahApadmagraha, do mahApadmadrahavAsinI hrIdevI, isI prakAra yAvat (do tigiMchadraha do tigiMchadrahavAsinI dhRtidevI, do kezarIdraha, do kezarIdrahavAsinI kIrttidevI, do mahApauNDarIkadraha, do mahApauNDarIkadrahavAsinI buddhidevI) do pauNDarIkadraha, do pauNDarIkadrahavAsinI lakSmIdevI haiN| 337. In Dhatakikhand continent there are two Padmadrahas, two Shridevis dwelling on Padmadrahas, two Mahapadmadrahas, two Hridevis dwelling on Mahapadmadraha, ...and so on up to... (two Tiginchhadrahas, two Dhritidevis dwelling on Tiginchhadrahas, Kesaridrahas, two Kirtidevis dwelling on two two Kesaridrahas, Buddhidevis dwelling on Mahapaundareek-draha), two Paundareek-drahas, two Laxmidevis on Paundareek-draha. (these are the lakes) Mahapaundareek-drahas, two 338. do gaMgappavAyaddahA jAva do rattAvatIpavAtaddahA / 338. dhAtakISaNDa dvIpa meM gaMgAprapAtadraha, yAvat (sindhuprapAtadraha, rohitAprapAtadraha, rohitAMzAprapAtadraha, haritaprapAtadraha, harikAntAprapAtadraha, sItAprapAtadraha, sItodAprapAtagraha, narakAntAprapAtadraha, nArIkAntAprapAtagraha, suvarNakUlAprapAtadraha, rupyakUlAprapAtadraha) raktAprapAtadraha, raktavatIprapAtadraha sabhI do-do haiM / 338. In Dhatakikhand continent there are two each of the following prapat-drahs-Ganga prapatadrah, ...and so on up to... (Sindhu prapatadrah, Rohita prapatadrah, Rahitamsha prapatadrah, Harit prapatadrah, Harikanta prapatadrah, Sita prapatadrah, Sitoda prapatadrah, Narakanta prapatadrah, Narikanta prapatadrah, Svarnakoola prapatadrah, Rupyakoola prapatadrah) Rakta prapatadrah and Raktavati prapatadrah. (these are the waterfall-lakes) 339. do rohiyAo jAva do ruppakUlAoM, do gAhavatIo, do dahavatIo, do paMkavatIo, do tattajalAo, do mattajalAo, do ummattajalAo, do khIroyAo, do sIhasotAo, do aMtovAhiNIo, do ummimAlipIo, do pheNamAliNIo, do gaMbhIramAliNIo / sthAnAMgasUtra (1) (138) Sthaananga Sutra (1) 5 2555 5555 5 5555 5 5 55 5 5 5 55 55555 5 5 5 5 5 5 5 / phra

Page #205
tmimimimimimimimimimimitmillltmillltlllittmimimimimimimimimimit 339. dhAtakISaNDa dvIpa meM ye sabhI nadiyA~ do-do haiM- rohitA yAvat (harikAntA, harIt, sItodA, sItA, nArIkAntA, narakAntA) rupyakUlA, grAhavatI, drahavatI, paMkavatI, taptajalA, mattajalA, unmattajalA, kSIrodA, siMhasrotA, antomAlinI, urmimAlinI, phenamAlinI aura gambhIramAlinI / 339. In Dhatakikhand continent there are two each of the following rivers-Rohita, ...and so on up to... (Harikanta, Hareet, Sitoda, Sita, Narikanta, Narakanta) Rupyakoola, Grahavati, Drahavati, Pankavati, Taptajala, Mattajala, Unmattajala, Kshiroda, Simhasrota, Antomalini, Urmimalini, Phenamalini and Gambhiramalini. Wan Wan do 340. do kacchA, do sukacchA, do mahAkacchA, do kacchAvatI, do AvattA, do maMgalavattA, do pha pukkhalA, do pukkhalAvaI, do vacchA, do suvacchA, do mahAvacchA, do vacchagAvatI, do rammA, rammagA, do ramaNijjA, do maMgalAvatI, do pamhA, do supamhA, do mahapamhA, do pamhagAvatI, do saMkhA, do liyA, do kumuyA, do salilAvatI, do vappA, do mahAvappA, do vappagAvatI, do 'vaggU, subaggU, do gaMdhilA do gaMdhilAvatI / 340. dhAtakISaNDa dvIpa ke pUrvArdha aura pazcimArdha sambandhI videhoM meM ye vijaya kSetra do-do haiM(1) kaccha, (2) sukaccha, (3) mahAkaccha, (4) kacchakAvatI, (5) Avarta, (6) maMgalAvarta, (7) puSkala, (8) puSkalAvatI, (9) vatsa, (10) suvatsa, (11) mahAvatsa, (12) vatsakAvatI, (13) ramya, (14) ramyaka, (15) ramaNIya, (16) maMgalAvatI, (17) pakSma, (18) supakSma, (19) mahApakSma, pha (20) pakSmakAvatI, (21) zaMkha, (22) nalina, (23) kumuda, (24) salilAvatI, (25) vapra, (26) suvapra, (27) mahAvapra, (28) vaprakAvatI, (29) valgu, (30) suvalgu, (31) gandhila, aura (32) gandhilAyatI / 341. do khemAo, do khepurIo, do riTThAo, do riTThapurIo, do khaggIo, do maMjusAo, do osadhIo, do poMDarigiNIo, do susImAo, do kuMDalAo, do aparAjiyAo, do dvitIya sthAna @5595555555555595959555555595555955555@ Wan 340. There are two each of the following Vijaya kshetras (state-like subdivisions) in Videh kshetras (country-like subdivisions) of eastern Wan and western half of Dhatakikhand continent (1) Kachchha, (2) Sukachchha, ( 3 ) Mahakachchha, ( 4 ) Kachchhakavati, (5) Avart, (6) Mangalavart, (7) Pushkal, (8) Pushkalavati, (9) Vatsa, (10) Suvatsa, (11) Mahavatsa, (12) Vatsakavati, (13) Ramya, (14) Ramyak, (15) Ramaniya, (16) Mangalavati, (17) Pakshma, (18) Supakshma, (19) Mahapakshma, (20) Pakshmakavati, (21) Shankha, (22) Nalin, (23) Kumud, (24) Salilavati, (25) Vapra, (26) Suvapra, (27) Mahavapra, (28) Vaprakavati, (29) Valgu, (30) Suvalgu, (31) Gandhil and 5 (32) Gandhilavati. phra Wan (139) phra Second Sthaan Wan Wan Wan

Page #206
phaphaphaphaphaphaphapha Wan 5 pabhaMkarAo, do aMkAvaIo, do pamhAvaIo, do subhAo, do rayaNasaMcayAo, do AsapurAo, do sIhapurAo, do mahApurAo, do vijayapurAo, do avarAjitAo, do avarAo, do asoyAo, do vigayasogAo, do vijayAo, do vejayaMtIo, do jayaMtIo, do aparAjiyAo, do cakkapurAo, do khagapurAo, do avajjhAo, do aujjhaao| phra 341. uparyakta battIsa vijayakSetra meM (1) kSamA, (2) kSemapurI, (3) riSTA, (4) riTapurI, (5) khaDgI, (6) maMjUSA, (7) auSadhI, (8) pauNDarIkiNI, (9) susImA, (10) kuNDalA, (11) aparAjitA, (12) prabhaMkarA, (13) aMkAvatI, (14) pakSmAvatI, (15) zubhA, (16) ratnasaMcayA, (17) azvapurI, (18) siMhapurI, (19) mahApurI, (20) vijayapurI, (21) aparAjitA, (22) aparA, (23) azokA, (24) vigatazokA, (25) vijayA, (26) vaijayantI, (27) jayantI, (28) aparAjitA, (29) cakrapurI, (30) khaDgapurI, (31) avadhyA, aura (32) ayodhyA vijaya kSetra phra kI ye battIsa nagariyA~ (rAjadhAnI) do - do haiM / phra Wan 341. In the aforesaid thirty two Vijaya kshetras (state-like subdivisions) there are two each of the following capital cities(1) Kshama, (2) Kshemapuri, (3) Rishta, ( 4 ) Rishtapuri, ( 5 ) Khadgi, (6) Manjusha, (7) Aushadhi, (8) Paundarikini, (9) Susima, (10) Kundala, (11) Aparajita, ( 12 ) Prabhankara, (13) Ankavati, (14) Pakshamavati, pha ( 15 ) Shubha, ( 16 ) Ratnasanchaya, ( 17 ) Ashvapuri, ( 18 ) Simhapuri, phra 5 (19) Mahapuri, (20) Vijayapuri, (21) Aparajita, (22) Apara, ( 23 ) Ashoka, (24) Vigatashoka, (25) Vijaya, (26) Vaijayanti, ( 27 ) Jayanti, (28) Aparajita, 5 (29) Chakrapuri, (30) Khadgapuri, (31) Avadhya, and (32) Ayodhya. Wan 342. do bhaddasAlavaNA, do NaMdaNavaNA, do somaNasavaNA, do paMDagavaNAI / 343. do paMDukaMbalasilAo, do atipaMDukaMbalasilAo, do raktakaMbalasilAo, do airattakaMbalasilAo / 342. dhAtakISaNDa dvIpa meM mandaragiriyoM para bhadrazAlavana, nandanavana, saumanasavana aura paNDakavana vana do-do haiM / 343. ukta donoM paNDakavanoM meM pANDukambala zilA, atipANDukambala zilA, raktakambala zilA aura atiraktakambala zilA ye bhI do-do krama se cAroM dizAoM meM avasthita haiN| 342. In Dhatakikhand continent on Mandar mountains there are two each of the following vanas (forests) - Bhadrashalavan, Nandanavan, Saumansavan and Pandakavan. 343. In the said two. Pandakavanas there are two sets of four shilas (rocks) each in four cardinal directions. They are--Pandukambal shila, Atipandukambal shila, Raktakambal shila and Atiraktakambal shila. 595959595 5 5 55 55 59595955555555959595959555595959@ Wan 344. do maMdarA, do maMdaracUliAo / 345. dhAyaisaMDassa NaM dIvassa vediyA do gAuyAI 5 ur3amuccatteNaM paNNattA / 346. kAlodassa NaM samuddassa veiyA do gAuyAI uDDuM uccatteNaM paNNattA / sthAnAMgasUtra (1) Sthaananga Sutra (1) (140) Wan phra Wan

Page #207
455555555555555555555555555555558 / 344. dhAtakISaNDa dvIpa meM do mandaragiri haiM aura unakI do mandaracUlikAe~ haiN| 345. dhAtakISaNDa dvIpa kI vedikA do koza U~cI hai| 346. kAloda samudra kI vedikA do koza U~cI hai| 344. In Dhatakikhand continent there are two Mandar mountains and they have two peaks called Mandar-chulika. 345. The vedika (plateau) of Dhatakikhand continent is two Kosh (four miles) high. 346. The vedika of Kaloda sea is two Kosh (four miles) high. -ArAdhAnAnAnAnAnAnAnAnA IF IF IPI puSkaravaradvIpa-pada PUSHKARAVAR DVEEP-PAD (SEGMENT OF PUSHKARAVAR CONTINENT) 347. pukkharavaradIvaDDapurathimaddhe NaM maMdarassa pavvayassa uttara-dAhiNe NaM do vAsA paNNattA bahusamatullA jAva taM jahA-bharahe ceva, eravae cev| 347. ardhapuSkaradvIpa ke pUrvArdha meM mandara parvata ke dakSiNa meM bharata aura uttara meM airvt| ye do kSetra haiN| ve donoM kSetra pramANa Adi kI dRSTi se sarvathA sadRza haiM yAvat ve eka-dUsare kA atikramaNa nahIM karate haiN| 347. In the eastern half of Ardhapushkaravar continent there are two areas (land masses) north and south of the Mandar mountain-Bharat i (in the south) and Airavat (in the north). These two land masses have the same area... and so on up to... they do not contradict each other. 348. taheva jAva do kurAo paNNattAo-devakurA ceva, uttarakurA cev| tattha NaM do mahatimahAlayA mahaddumA paNNattA, taM jahA-kUDasAmalI ceva, paumarukkhe cev| devA-garule ceva veNudeve, paume ceva jAva chavihaMpi kAlaM paccaNubhavamANA vihrNti| 348. isI prakAra (jambUdvIpa ke prakaraNa meM kahe gaye sUtra 269-271 kA sarva varNana yahA~ bhI jAnanA cAhie) yAvat do kuru haiN| vahA~ do mahAtimahAn mahAdruma haiM-kUTazAlmalI aura pdmvRkss| unameM se kUTazAlmalI vRkSa para garur3a jAti kA veNudeva, padmavRkSa para padmadeva rahatA hai| bharata aura airavata ina donoM kSetroM meM manuSya chahoM hI kAloM kA anubhava karate haiN| 348. In the same way all that has been mentioned about Jambu 5 continent (aphorisms 269-271) should be repeated here (in context of $ Ardhapushkaravar continent)... and so on up to... there are two KurusDev Kuru and Uttar Kuru. The only change is that here the two great trees are Kootshalmali and Padma. On Kootshalmali tree lives Venudev, a god belonging to the Garud Kumar class and on Padma tree lives Padma ; Dev... and so on up to... people living in Bharat area and Airavat area i beget and experience conditions prevalent in all the six epochs. 35555)))))))))))))))))))))55555555555555555555558 IP FILIP IP IP IPITI IP Iririririr 1 dvitIya sthAna (141) Second Sthaan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #208
a5FFFFFFTing Ting Ting Ting Ting Ting FFFFFFFFFF55 349. pukkharavaradIvaDapaccatthimaddhe NaM maMdarassa pavvayassa uttara-dAhiNe NaM do vAsA pnnnnttaa| taheva NANattaM-kUDasAmalI ceva, mahApaumarukkhe cev| devA-garule ceva veNudeve, puMDarIe cev| 349. ardhapaSkaravaradvIpa ke pazcimArdha meM mandara parvata ke dakSiNa meM bharata aura uttara meM airavata ye do kSetra haiN| __[isa prakAra jambUdvIpa, dhAtakIkhaNDadvIpa aura AdhA puSkaravaradvIpa-yaha 45 lAkha yojana vistAra OM vAlA manuSya kSetra hai| isameM 5 meru, 30 varSadhara, 5 devakuru, 5 uttarakuru, 5 haimavata, 5 hairaNyavata, ma 5 harivarSa, 5 ramyakvarSa, 5 bharata, 5 hairavata aura 5 mahAvideha haiN| sUrya, candra, graha, nakSatra, tAre saba ke + isI manuSya kSetra meM haiN|] 349. In the western half of Ardhapushkaravar continent there are two areas (land masses) north and south of the Mandar mountain-Bharat (in the south) and Airavat (in the north). Here the two great trees are Kootshalmali and Mahapadma. On Kootshalmali trec lives Venudev, a god belonging to the Garud Kumar class and on Mahapadma tree lives Wan Pundareek Dev. This total area of human habitation comprising of Jambu, Dhatakikhand and Ardhapushkarvar continents is 45 hundred thousand 4 Yojans, one Yojan being eight miles. This total area contains 5 Meru mountains, 30 Varshadhar mountains, 5 each of Dev Kuru, Uttar Kuru, Haimavat, Hairanyavat, Harivarsh, Ramyakvarsh, Bharat, Airavat and Mahavideh areas. The suns, moons, planets, constellations and stars also belong to this area only.) ma 350. pukkharavaradIvaDDhe NaM dIve do bharahAiM, do eravayAiM jAva do maMdarA, do mNdrcuuliyaao| OM 350. ardhapuSkaravaradvIpa meM bharata, airavata se lekara yAvat mandara aura mandaracUlikA taka sabhI fa do-do haiN| 350. In the western half of Ardhapushkaravar continent there are two 4. each of Bharat, Airavat... and so on up to... Mandar and Mandar Chulika. 351. pukkharavarassa NaM dIvassa veiyA do gAuyAiM uDDamuccatteNaM pnnnnttaa| 352. savvesipi NaM dIvasamuddANaM vediyAo do gAuyAI uDDamuccatteNaM pnnnnttaao| OM 351. puSkaravaradvIpa kI vedikA do koza U~cI hai| 352. sabhI dvIpoM aura samudroM kI vedikAe~ + do-do koza U~cI haiN| 351. The vedika (plateau) of Ardhapushkarvar continent is two Kosh Wan (four miles) high. 352. The vedikas of all continents and seas are two Kosh (four miles) high each. (142) Sthaananga Sutra (1) | sthAnAMgasUtra (1) ))) B ) )))55555555555555

Page #209
t t t t manAmanAma / indra-pada (10 asurakumAroM ke 20 indra) INDRA-PAD (SEGMENT OF OVERLORDS OF GODS) - 353. do asurakumAriMdA paNNattA, taM jahA-camare ceva, balI cev| 354. do NAgakumAriMdA # ma paNNattA, taM jahA-dharaNe ceva, bhUyANaMde cev|355. do suvaNNakumAriMdA paNNattA, taM jahA-veNudeve / ceva, veNudAlI cev| 356. do vijjukumAriMdA paNNattA, taM jahA-haricceva, harissahe cev| / 357. do aggikumAriMdA paNNattA, taM jahA-aggisihe ceva, aggimANave cev| 358. do / dIvakumAriMdA paNNattA, taM jahA-puNNe ceva, visiDhe cev| 359. do udahikumAriMdA paNNattA, taM jahA-jalakaMte ceva, jalappabhe cev| 360. do disAkumAriMdA paNNattA, taM jahA-amiyagati ceva, amitavAhaNe cev| 361. do vAyukumAriMdA paNNattA, taM jahA-velaMbe ceva, pabhaMjaNe cev| / 362. do thaNiyakumAriMdA paNNattA, taM jahA-ghose ceva, mahAghose cev| __ 353. (1) asurakumAroM ke do indra haiM-camara aura blii| 354. (2) nAgakumAroM ke-dharaNa aura bhuutaannd| 355. (3) suparNakumAroM ke veNudeva aura vennudaalii| 356. (4) vidyutkumAroM ke-hari aura hrissh| 357. (5) agnikumAroM ke-agnizikha aura agnimaanv| 358. (6) dvIpakumAroM ke pUrNa aura vishisstt| 359. (7) udadhikumAroM ke-jalakAnta aura jlprbh| 360. (8) dizAkumAroM keamitagati aura amitvaahn| 361. (9) vAyukumAroM ke velamba aura prbhNjn| 362. aura (10) stanitakumAroM ke-ghoSa aura mhaaghoss| (dasa bhavanapati devoM ke ye bIsa indra haiM) 353. (1) Asur Kumars have two Indras (overlords)--Chamar and Bali. 354. (2) Naag Kumars have two Indras (overlords)-Dharan and i Bhootanand. 355. (3) Suparna Kumars have two Indras (overlords) Venudev and Venudali. 356. (4) Vidyut Kumars have two Indras (overlords)-Hari and Harissaha. 357. (5) Agni Kumars have two Indras overlords)-Agnishikh and Agnimanav. 358. (6) Dveep Kumars have two i i Indras (overlords)-Purna and Vishisht. 359. (7) Udadhi Kumars have two ! Indras (overlords)-Jalakant and Jalaprabh. 360. (8) Disha Kumars have two Indras (overlords)--Amit-gati and Amit-vahan. 361. (9) Vayu Kumars i have two Indras (overlords)--Velamb and Prabhanjan. 362. (10) Stanit Kumars have two Indras (overlords)--Ghosh and Mahaghosh. (These are the names of the twenty Indras of ten abode dwelling gods) 16 vANa,vyantara devoM ke 32 indra 32 INDRAS OF 16 VANAVYANTAR DEVS (INTERSTITIAL GODS) 363. do pisAiMdA paNNattA, taM jahA-kAle ceva, mahAkAle cev| 364. do bhUiMdA paNNattA, taM jahA-surUve ceva, paDirUve cev| 365. do jakkhiMdA paNNattA, taM jahA-puNNabhadde ceva, mANibhadde 8959)))))))555555555555555555555555555)) dvitIya sthAna (143) Second Sthaan

Page #210
bha9555555555555555 OM cev| 366. do rakkhasiMdA paNNattA, taM jahA-bhIme ceva, mahAbhIme cev| 367. do kiNNariMdA hai + paNNattA, taM jahA-kiNNare ceva, kiMpurise cev| 368. do kiMpurisiMdA paNNattA, taM jahA-sappurise ka ceva, mahApurise cev| 369. do mahoragiMdA paNNattA, taM jahA-atikAe ceva, mahAkAe cev| 370. do gaMdhaviMdA paNNattA, taM jahA-gItaratI ceva, gIyajase cev| 363. (1) pizAcoM ke do indra haiM-kAla aura mhaakaal| 364. (2) bhUtoM ke surUpa aura prtiruup| 365. (3) yakSoM ke pUrNabhadra aura maannibhdr| 366. (4) rAkSasoM ke-bhIma aura mhaabhiim| Wan 367. (5) kinnaroM ke-kinnara aura kimpruss| 368. (E) kimparuSoM ke-satparuSa aura mhaapruss| 369. (7) mahoragoM ke atikAya aura mhaakaay| 370. (8) gandharyoM ke-gItarati aura giitysh| 363. (1) Pishachas have two Indras (overlords)-Kaal and Mahakaal. 364. (2) Bhoots have two Indras (overlords)-Suroop and Pratiroop. 365. (3) Yakshas have two Indras (overlords)-Purnabhadra and Manibhadra. 366. (4) Rakshasas have two Indras (overlords)-Bheem and Mahabheem. 367. (5) Kinnars have two Indras (overlords)--Kinnar and Kimpurush. 368. (6) Kimpurushas have two Indras (overlords)Satpurush and Mahapurush. 369. (7) Mahorags have two Indras (overlords)-Atikaya and Mahakaya. 370. (8) Gandharvas have two Indras (overlords)-Geetarati and Geetayash. 371. do aNapaNNiMdA paNNattA, taM jahA-saNNihie ceva, sAmaNNe cev| 372. do paNapaNNiMdA paNNattA, taM jahA-dhAe ceva, vihAe cev| 373. do isivAiMdA paNNattA, taM jahAisicceva isivAlae cev| 374. do bhUtavAiMdA paNNattA, taM jahA-issare ceva, mahissare cev| 375. do kaMdiMdA paNNattA, taM jahA-suvacche ceva, visAle cev| 376. do mahAkaMdiMdA paNNattA, mataM jahA-hasse ceva, hassaratI cev| 377. do kuMbhaMDiMdA paNNattA, taM jahA-see ceva, mahAsee cev| OM 378. do pataiMdA paNNattA, taM jahA-pattae ceva, patayavaI cev| 371. (9) aNapanoM ke do indra haiM-sannihita aura saamaany| 372. (10) paNapannoM ke-dhAtA aura vidhaataa| 373. (11) RSivAdiyoM ke RSi aura Rssipaalk| 374. (12) bhUtavAdiyoM ke-Izvara aura mheshvr| 375. (13) skandakoM ke-suvatsa aura vishaal| 376. (14) mahAskandakoM ke-hAsya aura haasyrti| 377. (15) kUSmANDakoM ke-zveta aura mhaashvet| 378. (16) patagoM ke do indra haiM-pataga aura ptgpti| (ye 16 vANavyantaroM ke 32 indra haiM) 371. (9) Anapannas have two Indras (overlords)-Sannihit and Samanya. 372. (10) Panapannas have two Indras (overlords)--Dhata and Vidhata. 373. (11) Rishivadis have two Indras (overlords)--Rishi and Rishipalak. 374. (12) Bhootavadis have two Indras (overlords)-Ishvar and Maheshvar. 375. (13) Skandaks have two Indras (overlords)-Suvatsa Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $55 3. | sthAnAMgasUtra (1) (144) Sthaananga Sutra (1) 5555555555555555555555555555555555558

Page #211
LE IF Iriririri-.-" and Vishal. 376. (14) Mahaskandaks have two Indras (overlords)-Hasya and Hasyarati. 377. (15) Kushmandaks have two Indras (overlords) Shvet and Mahashvet. 378. (16) Patags have two Indras (overlords) Patag and Patagpati. (these are the 32 overlords of 16 interstitial gods) 379. joisiyANaM devANaM do iMdA paNNattA, taM jahA-caMde ceva, sUre cev| 379. jyotiSkoM ke do indra haiM-candra aura suury| 379. Jyotishks (stellar gods) have two Indras (overlords)--Chandra and Surya. bAraha kalpoM ke 10 indra TEN INDRAS OF TWELVE KALPAS (SPECIFIC DIVINE REALMS) 380. sohammIsANesu NaM kappesu do iMdA paNNattA, taM jahA-sakke ceva, IsANe cev| 381. saNaMkumAra-mAhiMdesu kappesu do iMdA paNNattA, taM jahA-saNaMkumAre ceva, mAhiMde cev| 382. baMbhaloga-laMtaesu NaM kappesu do iMdA paNNattA, taM jahA-baMbhe ceva, laMtae cev| 383. mahAsukka-sahassAresu NaM kappesu do iMdA paNNattA, taM jahA-mahAsukke ceva, sahassAre // cev| 384. ANata-pANata-AraNa-accutesu NaM kappesu do iMdA paNNattA, taM jahA-pANate ceva, accute cev| __380. (1) saudharma aura (2) IzAnakalpa ke do indra haiM-zakra aura iishaan| 381. (3) sanatkumAra aura (4) mAhendrakalpa ke do indra haiM-sanatkumAra aura maahendr| 382. (5) brahmaloka aura (6) lAntakakalpa ke do indra haiM-brahma aura laantk| 383. (7) mahAzukra aura (8) sahasrArakalpa ke do indra haiM-mahAzukra aura shsraar| 384. (9) Anata aura (10) prANata donoM kalpoM kA eka indra prANata, tathA (11) AraNa aura (12) acyuta donoM kalpoM kA eka indra acyuta hai| 380. (1) Saudharma and (2) Ishan Kalpas have two Indras (overlords)-Shakra and Ishan. 381. (3) Sanatkumar and (4) Mahendra Kalpas have two Indras (overlords)-Sanatkumar and Mahendra. 382. (5) Brahmalok and (6) Lantak have two Indras (overlords)-Brahma and Lantak. 383. (7) Mahashukra (8) and Sahasrar have two Indras (overlords)-Mahashukra and Sahasrar. 384. (9) Anat and (10) Pranat have only one Indra (overlord)-Pranat. (11) Aran and (12) Achyut have only one Indra (overlord)-Achyut. vimAna-pada VIMAN-PAD (SEGMENT OF CELESTIAL VEHICLES) 385. mahAsukka-sahassAresu NaM kappesu vimANA duvaNNA paNpattA, taM jahA-hAliddA ceva, sukkillA cev| GFF FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$55555 dvitIya sthAna (145) Second Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$$$$

Page #212
385. mahAzukra aura sahasrArakalpa meM vimAna do varNa ke haiM-hAridra-(pIta-) varNa aura zukla vrnn| 555555555555555555555555555555555555555555555555 385. The vimaans (celestial vehicles) in Mahashukra and Sahasrar Kalp are of two colours-haridra (yellow) and shukla (white). vivecana-(1) saudharma aura IzAna devaloka meM pA~ca varNa ke vimAna haiN| (2) sanatkumAra aura mAhendrakalpa devaloka meM kAlA raMga chor3akara cAra raMga ke vimAna haiN| (3) brahma evaM lAntakakalpa meM kAlA, nIlA chor3akara zeSa tIna varNa ke vimAna haiN| (4) mahAzukra aura sahasrArakalpa meM pIta aura zveta varNa ke tathA Upara ke vimAna zukla varNa ke haiN| (hindI TIkA, pRSTha 273) Elaboration-Colours of other celestial vehicles are as follows (1) The vimaans (celestial vehicles) in Ishan Devlok are of all the five colours. (2) The vimaans (celestial vehicles) in Sanatkumar and Mahendra Kalp are of four colours leaving aside black. (3) The vimaans (celestial vehicles) in Brahma and Lantak Kalp are of three colours leaving aside black and blue. (4) The vimaans (celestial vehicles) in Mahashukra and Sahasrar Kalp are of two colours yellow and white. Beyond that the vimaans are of only white colour. (Hindi Tika, p. 273) deva-pada DEV-PAD (SEGMENT OF GODS) ____386. gevijjagA NaM devA do rayaNIo uDDamuccatteNaM pnnnnttaa| __ 386. graiveyaka vimAnoM ke devoM kI U~cAI do rali (do hAtha) hai| // tRtIya uddezaka samApta // 386. The height of gods of Graiveyak Vimaans is two Ratnis (two cubits). * END OF THE THIRD LESSON. 55555555555555555555555)))))))55555 sthAnAMgasUtra (1) (146) Sthaananga Sutra (1) |

Page #213
55555 55555555)))))555555 gAgAgAga caturtha uddezaka FOURTH LESSON -.-.-.-.- Haitita- JIVAJIVA-PAD (SEGMENT OF THE LIVING AND THE NON-LIVING) ___387. samayAti vA AvaliyAti vA jIvAti yA ajIvAti yA pvuccti| 387. samaya aura AvalikA, ye jIva bhI kahe jAte haiM aura ajIva bhI kahe jAte haiN| 387. Samaya and Avalika are called jiva (the living) as well as ajiva (the non-living). 388. ANApANUti vA thoveti vA jIvAti yA ajIvAti yA pvuccti| 389. khaNAti vA lavAti vA jIvAti yA AjIvAti yA pvuccti| evaM-muttAti vA ahorattAti vA pakkhAti vA mAsAti vA uDUti vA ayaNAti vA saMvaccharAti vA jugAti vA vAsasayAti vA vAsasahassAi vA vAsasatasahassAi vA vAsakoDIi vA puvvaMgAti vA puvAti vA tuDiyaMgAti vA tuDiyAti vA aDaDaMgAti ke vA aDaDAti vA avavaMgAti vA avavAti vA hUhUaMgAti vA hUhUyAti vA uppalaMgAti vA uppalAti vA paumaMgAti vA paumAti vA NaliNaMgAti vA NaliNAti vA atthaNikuraMgAti vA atthaNikurAti vA auaMgAti vA auAti vA NauaMgAti vA pauAti vA pautaMgAti vA pautAti vA cUliyaMgAti vA cUliyAti vA sIsapaheliyaMgAti vA sIsapaheliyAti vA paliovamAti vA sAgarovamAti vA osappiNIti vA ussappiNIti vA-jIvAti yA ajIvAti yA pvuccti| isI prakAra-388. AnaprANa aura stok| 389. kSaNa aura lava, muhUrta aura ahorAtra, pakSa aura mAsa, Rtu aura ayana, saMvatsara aura yuga, varSazata aura varSasahasra, varSazatasahasra aura varSakoTi, pUrvAMga aura pUrva, truTitAMga aura truTita, aDaDAMga aura aDaDa, avavAMga aura avava, hUhUkAMga aura hUhUka, utpalAMga aura utpala, padmAMga aura padma, nalinAMga aura nalina, arthanikurAMga aura arthanikura, ayutAMga aura ayuta, nayutAMga aura nayuta, prayutAMga aura prayuta, cUlikAMga aura cUlikA, zIrSaprahelikAMga aura zIrSaprahelikA, palyopama aura sAgaropama, avasarpiNI aura utsarpiNI, ye sabhI jIva bhI kahe jAte haiM aura ajIva bhI kahe jAte haiN| In the same way all the following (units of time) are called jiva (the living) as well as ajiva (the non-living) 388. Aan-pran and Stoka 389. Kshana and Lava, Muhurt and Ahoratra, Paksha and Maas, Ritu and Ayan, Samvatsar and Yug, Varshashat and Varshasahasra, Varshashatsahasra and Varshakoti, Purvanga and Purva, Trutitanga and Trutit, Adadanga and 4 845555555555555555555555)555555555555555555555 dvitIya sthAna (147) Second Sthaan |

Page #214
- 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 2 Wan Adada, Avavanga and Avava, Huhukanga and Huhuka, Utpalanga and Utpala, Padmanga and Padma, Nalinanga and Nalina, Arthanikuranga and Arthanikura, Ayutanga and Ayut, Nayutanga and Nayuta, Prayutanga and Prayuta, Chulikanga and Chulika, Sheershaprahelikanga and Sagaropam, Avasarpini and Utsarpini. Sheershaprahelika, Palyopam and vivecana - yadyapi kAla eka svatantra dravya hai, tathApi vaha cetana jIvoM ke paryAya parivartana meM sahakArI hai, isa kAraNa use yahA~ para jIva kahA gayA hai| isI prakAra kAla pudgalAdi dravyoM ke parivartana meM sahakArI hone se ajIva kahA gayA hai| kAla kA sabase sUkSma abhedya aura avayavarahita aMza 'samaya' hai| asaMkhyAta samayoM kI 'AvalikA' hai aura saMkhyAta AvalikA pramANa kAla 'Ana-prANa' hotA hai| nIroga, svastha vyakti ko eka bAra zvAsa lene aura chor3ane (nizvAsa) meM jo kAla lagatA hai use Ana-prANa 5 kahate haiN| [samaya se sAgaropama taka kA vistRta varNana anuyogadvAra, bhAga 1, sUtra 202, pRSTha 290292 para dekhanA cAhie / ] Elaboration-Although kaal (time) is an independant entity it has been included here in the classification of jiva or 'the being' because it is associated with the modal transformation of sentient beings. In the same way it has also been included in the classification of ajiva or 'the nonbeing' because it is also associated with the modal transformation of nonbeings or matter. The smallest indivisible fraction of time is Samaya. Innumerable Samayas make one Avalika and innumerable Avalikas make one Aan-pran or one inhalation-exhalation or a breath. The time taken by a healthy person in one inhalation and exhalation is called Aan-pran. [For detailed description of all these units from Samaya to Sagaropam refer to Illustrated Anuyogadvar Sutra, Part I, aphorism 202, PP. 290-292.] sthAnAMgasUtra (1) phra 390. gAmAti vA NagarAti vA NigamAti vA rAyahANIti vA kheDAti vA kabbaDAti vA maDaMbAti vA doNamuhAti vA paTTaNAti vA AgarAti vA AsamAti vA saMbAhAti vA saNNivesAi vA ghosAi vA ArAmAi vA ujjANAti vA vaNAti vA vaNasaMDAti vA vAvIti vA pukkharaNIti vA sarA vA sarapaMtIti vA agaDAti vA talAgAti vA dahAti vA NadIti vA puDhavIti vA udahIti vA vAtakhaMdhAti vA uvAsaMtarAti vA valayAti vA viggahAti vA dIvAti vA samuddAti vA velAti vA 5 veiyAti vA dArAti vA toraNAti vA NeraiyAti vA NeraiyAvAsAti vA jAva vemANiyAti vA vemANiyAvAsAti vA kappAti vA kappavimANAvAsAti vA vAsAti vA vAsadharapavvatAti vA kUDAti vA kUDAgArAti vA vijayAti vA rAyahANIti vA - jIvAti vA ajIvAti yA pavuccati / (148) phaphaphaphaphaphapha 5 Sthaananga Sutra (1) phra Wan

Page #215
ahhhhhhhhhhhhhhhh t t t t t t t t t t t t t t t t t t t t ma 390. grAma, nagara, nigama, rAjadhAnI, kheTa, karbaTa, maDaMba, droNamukha, pattana, Akara, Azrama, saMvAha, sanniveza, ghoSa, ArAma, udyAna, vana, vanaSaNDa, vApI, puSkariNI, sara, sarapaMkti, agaDa, tAlAba, - hrada, nadI, pRthvI, udadhi, vAtaskandha, avakAzAntara, valaya, vigraha, dvIpa, samudra, velA, vedikA, dvAra, , toraNa, nAraka aura nArakAvAsa tathA vaimAnika taka ke sabhI daNDaka aura unake AvAsa, kalpa aura kalpavimAnAvAsa, varSa aura varSadhara parvata, kUTa aura kUTAgAra, vijaya aura unakI rAjadhAnI; ye sabhI jIva aura ajIva kahe jAte haiN| 390. All the following (areas) are called jiva (the living) as well as ajiva (the non-living)-gram, nagar, nigam, rajadhani, khet, karbat, madamb, dronmukh, pattan, aakar, ashram, samvah, sannivesh, ghosh, aaraam, udyan, van, vanakhand, vaapi, pushkarini, sar, sarapankti, agad, talab, hrad, nadi, prithvi, udadhi, vaatskandh, avakashantar, fi valaya, vigraha, dveep, samudra, vela, vedika, dvar, toran, narak, narak vaas,... and so on up to... vaimanik (all dandaks or places of suffering) and their abodes, kalp and kalpaviman-vaas, varsh and varshadhar parvat, koot and kootagar, vijayaa and their capitals. vivecana-grAma, nagarAdi meM rahane vAle jIvoM kI apekSA unako jIva kahA gayA hai aura ye grAma, nagarAdi miTTI, pASANAdi acetana padArthoM se banAye jAte haiM, ataH unheM ajIva bhI kahA gayA hai| saMskRta TIkA anusAra grAma Adi zabdoM kA artha isa prakAra hai grAma-kisAnoM Adi kI bstii| nagara-jahA~ 'kara' nahIM lagate hoN| nigama-vyApAra kA pramukha kendra A sthaan| kher3A-kacce parakoTe se ghirI bstii| kunagara-aisI jIrNa-zIrNa purAnI bastI jahA~ vidyAdhyayana va / vaidya Adi kI suvidhAe~ sulabha na hoM athavA kavvaDa parvata ke DhalAna para basI bstii| ___ maDaMba-jisake cAroM ora dUra-dUra taka koI grAma evaM nagara Adi na ho| droNamukha-jahA~ jala evaM / sthala donoM se jAne-Ane kA mArga kA ho| paTTaNa (pattana)-jala pattana-jala kA madhyavartI dviip| sthala / pattana-nirjala bhUbhAga meM sthita vyApAra kendr| Akara-khAnoM vAle nagara evaM khanija padArthoM ke # vyApArika kendr| Azrama-tIrtha-sthAna: RSi-maniyoM kA aavaas| saMvAha-parvatoM para base aise sthAna jahA~ para loga Wan # svAsthya-saMvardhana evaM bhramaNa ke lie jAyA karate the| saniveza-vyApAriyoM ke sArthavAhoM (kAphile) ke # samUha ko Thaharane kA sthaan| ghoSa-ghoSI yA gvAloM kI bstii| ArAma-vRkSoM, latAoM, latA-maNDapoM, / kuMjoM evaM sarovaroM Adi se yukta bhrmnn-sthl| udyAna-aise kRtrima sthala jahA~ phUloM aura phaloM ke paudhe evaM vRkSa lage hoN| vana-jisa prAkRtika sthAna meM eka hI prakAra ke vRkSoM kI pradhAnatA ho| vanakhaNDa-- / vibhinna prakAra ke vRkSoM evaM latAoM Adi se sampanna prAkRtika sthl| ___ vApI-cAroM ora se jala ke pAsa taka pahu~cane ke cAra koNa vAlA nirmita jlaashy| puSkaraNIkamaloM evaM kamadoM se paripUrNa vizAla jlaashy| sara-aise gahare jalAzaya jinameM varSA jala aura srota-jala - donoM ekatrita hote hoN| sara-sara-paMkti-aneka choTe-bar3e jalAzayoM kI shrennii| agaDa-choTe-bar3e kuup| ' 55555555)))))))15555555555555555555555555555558 mAmAmAmAmAmAgacA dvitIya sthAna (149) Second Sthaan

Page #216
8555555555555555555555555555555555555B ja taDAga (taDAka)-kRtrima pakke jlaashy| hrada (draha)-mahAnadiyoM ko janma dene vAlI bar3I-bar3I jhIleM, uefach OM vAtaskandha-ghanavAta evaM tanuvAta Adi vAyu ke skndh| avakAzAntara-ghanavAta Adi vAtaskandhoM ke Wan nIce vAlA khAlI sthaan| valaya-ratnaprabhA Adi pRthviyoM ke cAroM ora ATha yojana Upara kI ora uThA , * huA ghanodadhi Adi kA vessttn| vigraha-lokanAr3I kA ghumAva vAlI gati kA madhya bhaag| velA-candrayoga se ke samudra meM uThane vAlI uttAla trNgeN| vedikA-jagatI para yA anya divya sthAnoM meM sthita vaiDUryamaNimaya // / padmavara-vedikA Adi divya sthaan| Elaboration Villages, cities and other inhabited places have been classified as jiva in context of the humans and other beings living there. These same places have been classified as ajiva because they are made up of sand, rocks and other material things. The above listed terms have been explained in the Sanskrit Tika (commentary) as follows Gram (village)-a small settlement of farmers. Nagar-city where no tax is levied. Nigam-important trade center or commercial city. Khet (kheda)-kraal or a settlement with boundary wall made of mud. Kunagar or Karbat-an old settlement devoid of civic facilities or a settlement on the slope of a hill. Madamban isolated settlement or a borough. Dronmukh-a settlement connected with land route as well as water route; a hamlet. Pattan-(jala) harbour or port city; (sthala) dry harbour. Aakarsettlement near a mine; mineral trading center. Ashram-pilgrimage center; hermitage. Samvah-settlement in a valley; hill-station. Sannivesh-temporary settlement or a camp site for caravans or armies. Ghoshwa settlement of cowherds. Aaraam--a picnic spot having trees, creepers, green pavilions, flower beds, ponds etc. 4 Udyan-garden with flowering and fruit bearing plants and trees. Van4 a forest having one predominant species of trees. Vanakhand-a natural lush green area with a variety of trees, creepers etc. Vaapi-a square masonry tank with steps. Pushkarini-a large pond filled with lotuses. Sar-deep pool having both underground and rain water sources. Sarapankti--a chain of small and large pools and ponds. Agad (koop)-small and large wells. Tadaag (talaab)-man made tanks and pools. Hrad (drah)-large natural lake from which rivers originate. Nadi-river. Prithvi-earth. Udadhi-sea.. Vaatskandh-layers of air or air pockets both of dense and rarefied air. Avakashantar-intervening space between two bodies or layers of air. 1 41414141414141414141414141454 455 456 457 451 455 454 455 456 457 4545 4141414 451 455 456 454545454545454 FATITE (8) (150) Sthaananga Sutra (1) 441 41 41 41 41 41 41 41 41 41 41 41 44 445 446 444 445 446 44 45 46 45 44 45 464

Page #217
pha 65 46 46 46 46 46 VE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE Le Le Le Le i Wan Wan (earths) comprising of dense sea and layers of dense and rare air. Vigraha-The curved central portion of tras-nadi (the central spine of the 5 Lok or occupied space where living beings exist ). Dveep-continent. Samudra-seas and oceans. Vela-gigantic tidal waves caused by the Wan moon. Vedika-catseye studded divine platforms located on a parapet wall or other divine place. Dvar-gate. Toran-ornamental arches. 391. chAyAti vA AtavAti vA dosiNAti vA aMdhakArAti vA omANAti vA ummANAti vA atiyANagihAti vA ujjANagihAti vA avaliMbAti vA saNippavAtAti vA - jIvAti vA ajIvAti vAca phaphaphaphaphaphaphaphaphaphaphapha F Valaya-the raised periphery around Ratnaprabha and other Prithvis f vivecana - vRkSAdi ke dvArA sUrya-tApa ke nivAraNa ko chAyA, sUrya ke uSNa prakAza ko Atapa, candra kI zItala cA~danI ko jyotsnA, prakAza ke abhAva ko andhakAra, hAtha, gaja Adi ke mApa ko avamAna, tulA 5 Adi se tolane ke mAna ko unmAna, dharmazAlA, sarAya yA vAhanoM ke Thaharane ke sthAna ko atiyAna - gRha 391. chAyA aura Atapa, jyotsnA aura andhakAra, avamAna aura unmAna, atiyAnagRha aura udyAnagRha, avalimba aura sanniSpravAta, ye sabhI jIva aura ajIva donoM kahe jAte haiN| 391. All the following are called jiva (the living) as well as ajiva (the 5 f non-living) -- chhaaya and aatap, jyotsana and andhakar, avamaan and unmaan, atiyanagriha and udyanagriha, avalimb and sanishpravat. F F 5 5 kahate haiN| udyAnoM meM nirmita gRhoM (phArma hAusa) ko udyAnagRha / bAhara ke daravAje kA prakoSTha oliMba 5 athavA tambU zAmiyAnA aura dhanI vyaktiyoM ke vinoda sthAnoM para bane jala ke phuvvAre ko zanaiH pravAta kahA jAtA hai| (inakA saMdarbhoM sahita vistRta artha ThANaM - AcArya mahAprajJa, pRSTha 144 para dekheM) ye sabhI jIvoM se sambandha rakhane ke kAraNa jIva aura pudgaloM kI paryAya hone ke kAraNa ajIva kahe jAte haiN| As all these material (the non-being or ajiva) things are associated with living beings (the being or jiva) they have been classified as jiva and ajiva. Elaboration-Chhaaya-shade; to get relief from sun. Aatap-sun; hot sun shine. Jyotsana-soothing light of the moon. Andhakar-darkness; f absence of light. Avamaan - linear measurement such as cubit, yard etc. phra 5 Wan F Unmaan - measure of weight. Atiyanagriha - resting place or place of 5 stay such as boarding house, lodge, guest house etc.; also parking area for vehicles. Udyanagriha-garden house or farm house. Avalimb-tent. Sanishpravat-man made decorative water fountains. (for more details Wan 5 with references see Thanam by Acharya Mahaprajna, p. 144 ) Wan dvitIya sthAna 1555 phra (151) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Second Sthaan

Page #218
855555555555555555555555555555555555g fafa555555555555555555555555555555555555))))))) 392. do rAsI paNNattA, taM jahA-jIvarAsI ceva, ajIvarAsI cev| 392. rAzi do haiM-(1) jIvarAzi, aura (2) ajiivraashi| 392. Rashi (heap; mass) is of two kinds--(1) jivarashi (mass of the living), and (2) ajivarashi (mass of non-living or matter). / karma-pada (karmabandha aura karmaphala bhoga) KARMA-PAD (SEGMENT OF KARMA : BONDAGE AND SUFFERING) ma 393. duvihe baMdhe paNNatte, taM jahA-pejjabaMdhe ceva, dosabaMdhe cev| 394. jIvA NaM dohiM ThANehiM pAvaM kammaM baMdhaMti, taM jahA-rAgeNa ceva, doseNa cev| 395. jIvA NaM dohiM ThANehiM pAvaM kamma ma udIreMti, taM jahA-abbhovagamiyAe ceva veyaNAe, uvakkamiyAe ceva veynnaae| 396. evaM vedeti| 397. evaM NijjareMti, taM jahA-abbhovagamiyAe ceva veyaNAe, uvakkamiyAe ceva veynnaae| 393. bandha do prakAra kA hai-preyobandha (rAga) aura dvessbndh| 394. jIva do kAraNoM se pApakarma U kA bandha karate haiM-rAga se aura dveSa se| 395. jIva do sthAnoM se pApakarma kI udIraNA karate haiM AbhyupagamikI vedanA se aura aupakramikI vedanA se| 396. isI prakAra jIva do sthAnoM se pApakarma kA 5 vedana karate haiN| 397. aura do sthAnoM se pApakarma kI nirjarA karate haiM-AbhyupagamikI vedanA se aura Wan aupakramikI vedanA se|| 393. Bandh (bondage) is of two kinds-preyobandh (bondage caused by attachment) and dvesh-bandh (bondage caused by aversion). 394. There are two causes for a jiva (soul) acquiring bondage of paapkarma (demeritorious karma)--through raag (attachment) and through dvesh (aversion). 395. A jiva (soul) effects udirana (fruition) of paapkarma (demeritorious karma) in two ways-through aabhypagamiki vedan (volitive acceptance of suffering) and aupakramiki vedan (natural suffering). 396. In the same way a jiva (soul) effects vedan (suffering of fruits) of paap-karma (demeritorious karma) as also. 397. A jiva (soul) effects nirjara (shedding) of paap-karma (demeritorious karma) in two ways-through aabhyupagamiki vedan (volitive acceptance of suffering) and aupakramiki vedan (natural suffering). vivecanA-karma-phala kA anubhava karanA vedana yA vedanA hai| vaha do prakAra kI hotI haiAbhyupagamikI aura aupkrmikii| abhyupagama kA artha hai-svayaM svIkAra karanA / jaise tapasyA kisI karma ke udaya se nahIM hotI, kintu vidhipUrvaka svayaM svIkAra kI jAtI hai| tapasyA-kAla meM jo vedanA hotI hai, vaha AbhyupagamikI vedanA hai| upakrama kA artha hai-karma kI svAbhAvika krama se udIraNA; zarIra meM utpanna Wan hone vAle rogAdi kI vedanA aupakramikI vedanA hai| donoM prakAra kI vedanA nirjarA kA kAraNa hai| a55555555555 55555555555555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (1) (152) Sthaananga Sutra (1) 89UUUUUUUUUUUUUUUUUUUUUUUU55555555558

Page #219
phaphaphaphaphaphapha 5**********************************E Elaboration-To experience or suffer the fruits of karma is called or vedana. This is of two kinds-aabhyupagamiki and aupakramiki. Abhyupagam means 'to accept of one's own volition' or volitive acceptance. For example, austerities are not caused by fruition of some karma but are formally accepted of one's own volition. The sufferance during observation of austerities is aabhyupagamiki vedan. Upakram here means fruition of karma in natural course. The sufferance due to ailments in the body is aupakramiki vedan. Both these sufferances cause nirjara (shedding of karmas). vedan Atma-niryANa - pada ( zarIra tyAga kI sUkSma gati) ATMA-NIRYAN-PAD (SEGMENT OF DEPARTURE OF SOUL) 398. dohiM ThANehiM AyA sarIraM phusittA NaM NijjAti, taM jahA - deseNavi AyA sarIraM phusittA NaM NijjAti, savveNavi AyA sarIragaM phusittA NaM NijjAti / 399 evaM phurittANaM / 400. evaM phuDittANaM / 401. evaM saMvaTTaittANaM / 402. evaM NivaTTaittA NaM NijjAti / vivecana - mRtyu ke samaya jaba AtmA eka zarIra ko chor3akara dUsare zarIra meM praveza karatA hai taba 5 usakI prasthAnagati do prakAra kI hotI hai, eka ilikAgati-jaise laTa yA kIr3A agale sthAna para pA~va jAkara phira pichalA sthAna chor3atA hai| isI prakAra zarIra chor3ate samaya AtmA ke kucha pradeza pahale agale sthAna kA sparza karate haiM, phira AtmA ke anya pradeza pUrva zarIra kA tyAgakara sarvAMga rUpa meM usa zarIra meM pahu~cate haiN| dUsarI kandukagati - geMda kI gati, bandUka kI golI yA dhanuSa meM chUTe tIra kI taraha sabhI pradeza dvitIya sthAna 5 398. do sthAnoM se AtmA zarIra kA sparza kara bAhara nikalatI hai- deza se, kucha pradezoM se yA zarIra ke kisI bhAga se AtmA zarIra kA sparza kara bAhara nikalatI hai aura sarva pradezoM se AtmA zarIra pha kA sparza kara bAhara nikalatI hai / 399. isI prakAra AtmA zarIra ko sphurita ( spandita) kara bAhara nikalatI hai / 400. isI prakAra sphuTita ( zarIra ko phor3a kara bAhara nikalatI hai / 401. isI prakAra saMvartita (saMkucita) kara bAhara nikalatI hai / 402 aura zarIra ko nirvartita ( jIva- pradezoM se alaga) kara bAhara nikalatI hai| (153) 29 955 5 59595959 5955 5959595959 55 595 595959595955559595959 59595952 Wan 398. Soul departs after touching the body in two ways-by desh (partially): soul departs the body by touching some part of the body with F some soul-space-points and by sarva-pradesh (fully ) : soul departs the F body by touching whole body with all its soul-space-points. 399. In the 5 same way soul departs by vibrating (sfurit) the body. 400. In the same way soul departs by bursting (sfutit ) the body. 401. In the same way soul f departs by squeezing (samvartit) the body. 402. In the same way soul 5 departs by separating the body from soul-space-points (nirvartit). Wan Second Sthaan Wan Wan Wan 1 5 5 5 5 5 5 5 5 5 5 5 555 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 Wan

Page #220
OM eka sAtha nikalakara anya zarIra meM praveza karate haiN| mukta jIvoM ke pradezoM kA nirgamana sarvAMga se hotA hai| saMsArI jIvoM kA bahirgamana zarIra ke kisI eka bhAga se hotA hai| phurittA-parispanda, zarIra ke kisI eka aMga ko jhakajhorakara bAhara niklnaa| phuDittA-zarIra ke kisI aMga vizeSa ko phor3akara bAhara niklnaa| saMvaTTaittA-jaba mahAkAya vAle jIva laghukAya meM jAte samaya pradezoM kA saMkucana karate haiN| nibaTTaittA-eka sAtha sarvAMga se nikala jaanaa| Elaboration-At the time of death when a soul leaves one body and 4 enters another it moves in two ways. One way is called ilikagati or the worm-like movement where the worm places front legs firmly at the spot 4 in front and then gradually leaves the place it occupied earlier. In the same way a soul touches the target body with some soul-space-points and then the remaining space-points leave the earlier body to shift fully into the new body. Worldly beings abandon their body through some particular part of the body. The other way is called kanduk-gati or arrow-like movement where the complete arrow at once leaves for its target. In the same way all the soul-space-points of a soul at once leave the earlier body and enter the new body. A liberated soul moves with kanduk-gati whereas worldly souls abandon their body through some particular part of the body and can use any of these two styles of movement. Furitta (sfurit)--to leave body by vibrating some specific part. Fuditta (sfutit)--to leave body by bursting some specific part. Samvaddaitta (samvartit)-When a soul moves from a large body to a smaller body it squeezes its soul-space-points. ___Nibbattaitta (nirvartit)-to move out all the soul-space-points at once. kSaya-upazama-pada KSHAYA-UPASHAM-PAD (SEGMENT OF DESTRUCTION AND PACIFICATION) 403. dohiM ThANehiM AyA kevalipaNNattaM dhammaM labhejjA savaNayAe, taM jahA-khaeNa ceva, ma uvasameNa cev| 404. dohiM ThANehiM AyA-kevalaM bodhiM ghujjhejjA, kevalaM muDe bhavittA agArAo aNagAriyaM pavvaijjA, kevalaM baMbhaceravAsamAvasejjA, kevaleNaM saMjameNaM saMjamejjA, kevaleNaM saMvareNaM Wan saMvarejjA, kevalamAbhiNibohiyaNANaM uppADejA, kevalaM suyaNANaM uppADejjA, kevalaM ohiNANaM uppADejjA, kevalaM maNapajjavaNANaM uppADejjA, taM jahA-khaeNa ceva, uvasameNa cev| 4555 $$$$$$$$ 5555 55555555555555555555555555555555558 sthAnAMgasUtra (1) (154) Sthaananga Sutra (1) Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #221
uLe 555555 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhFFFF 55555555555555555555555555555555555 403. do prakAra se AtmA kevalibhASita dharma ko suna pAtI hai-karmoM ke kSaya se aura upazama se| // 404. isI prakAra kSaya se aura upazama se [(1) vizuddhabodhi kA laabh| (2) sampUrNa brahmacaryavAsa kI praapti| (3) sampUrNa sNym| (4) sampUrNa sNvr| (5) vizuddha Abhinibodhika jnyaan| (6) vizuddha shrutjnyaan| Wan (7) vizuddha avdhijnyaan|] yAvat (8) vizuddha manaHparyava jJAna ko prApta karatI hai| 403. Two causes make a soul (capable to) listen to the sermon of a Kevali (omniscient)-kshaya (destruction of karmas) and upasham 4i (pacification of karmas), 404. In the same way these two causes41 destruction of karmas and pacification of karmas-allow a soul to accomplish following attainments : (1) Vishuddh bodhi (sublime enlightenment). (2) Brahmacharyavaas (practice of complete continence). (3) Sampurn Samyam (complete ascetic-discipline). (4) Sampurn Samvar (complete stoppage of inflow of karmas). (5) Vishuddha Abhinibodhik 5i Jnana or mati-jnana (sublime sensory knowledge). (6) Vishuddha Shrut- en jnana (sublime scriptural knowledge). (7) Vishuddha Avadhi-jnana (sublime extrasensory knowledge of the physical dimension; something akin to clairvoyance). (8) Vishuddha Manahparyav-jnana (sublime extrasensory perception and knowledge of thought process and thought forms of other beings, something akin to telepathy). ma vivecana-yahA~ yaha jJAtavya hai ki upazama to kevala mohakarma kA hI hotA hai tathA kSayopazama cAra ghAtikarmoM kA hotA hai| udaya ko prApta karma ke kSaya se tathA anudaya-prApta sattA meM rahe karma ke upazama se meM hone vAlI viziSTa avasthA ko kSayopazama kahate haiN| cAra ghAtikarmoM kA kSayopazama hone para hI AtmA // kevalibhASita dharma ko suna pAtI hai tathA kramazaH manaHparyavajJAna ko utpanna karatI hai| Elaboration-It should be noted here that pacification (upasham) is done only of Mohaniya karma (deluding karma) whereas destructioncum-pacification (kshayopasham) is done of all the four vitiating karmas (ghati karmas). The specific state attained through destruction of karmas reaching state of fruition and pacification of karmas in bonded state, which are yet to reach the state of fruition, is called the state of destruction-cum-pacification (kshayopasham). Only when the destruction-cum-pacification (kshayopasham) of four vitiating karmas is accomplished, it is possible for a soul to listen to the sermon of the omniscient and then gradually acquire Manahparyav-jnana. aupamika-kAla-pada AUPAMIK-KAAL-PAD (SEGMENT OF METAPHORIC TIME-SCALE) 405. duvihe adhovamie paNNatte taM jahA-paliovame ceva, sAgarovame cev| se kiM taM paliovame ? paliovame LC LE LEC IPIPIPI - dvitIya sthAna (165) Second Sthaan

Page #222
$$$$$$$$$$$$$$$$$$$$$$$$$55555555 jaMjoyaNavicchiNNaM, pallaM egaahiyppruuddhaannN| hoja NiraMtaNicitaM, bharitaM vaalggkoddiinnN||1|| vAsasae vAsasae, ekkekke avahaDaMmi jo kaalo| so kAlo boddhavyo, uvamA egassa pallassa // 2 // eesiM pallANaM koDAkoDI havejja dasa gunnitaa| taM sAgarovamassa u, egassa bhave priimaannN||3|| saMgrahaNI-gAthA 405. aupamika addhAkAla do prakAra kA hotA hai-(1) palyopama, aura (2) saagropm| palyopama kise kahate haiM ? (udAharaNa-) eka yojana vistIrNa gaDDhe ko eka dina se lekara sAta dina taka ke uge hue bAlAgoM ke + khaNDoM se ThasAThasa bharA jaay| tadanantara sau-sau varSoM meM eka-eka bAlAgra khaNDa ke nikAlane para jitane + kAla meM vaha gaDDA khAlI hotA hai, utane kAla ko palyopama kahA jAtA hai| daza koDAkoDI palyopamoM kA eka sAgaropama kAla hotA hai| (aupamika kAla kA vistRta varNana anuyogadvAra, bhAga 2, pRSTha 157 para dekheN)| 405. Aupamik addhakaal (metaphoric time) is of two kinds$ (1) Palyopam, and (2) Sagaropam. What is this Palyopam ? Palyopam is ki explained as under (a metaphoric explanation) Consider a large pit of one Yojan (eight miles) volume. It is packed with tips of hair grown in one to seven days. Once filled, it is emptied by taking out one hair-tip every hundred years. The total time taken in emptying the pit in this manner is called one Palyopam. Ten koda-kodi (ten million multiplied by ten million) Palyopams make one Sagaropam. (for detailed description of metaphoric time scale refer to Illustrated Anuyogadvar Sutra, Part II, p. 157) 9779-96 PAAP-PAD (SEGMENT OF DEMERIT OR SIN) 406. duvihe kohe paNNatte, taM jahA-AyapaiTThie ceva, parapaiTThie cev| 407. duvihe mANe, duvihA mAyA, duvihe lobhe, duvihe pejje, duvihe dose, dubihe kalahe, duvihe abhakkhANe, duvihe ma pesuNNe, duvihe paraparivAe, duvihA aratiratI, duvihe mAyAmose, duvihe micchAdasaNasalle paNNatte, ke taM jahA-Ayapaidie ceva, parapaiTThie cev| evaM NeraiyANaM jAgha vemaanniyaannN| 406. krodha do prakAra kA hai-Atma-pratiSThita (svayaM ke hI kAraNa se utpanna) aura pr-prtisstthit| (bAhya nimittoM se utpnn)| 407. isI prakAra mAna, mAyA, lobha, preyas (rAga), dveSa, kalaha, OM abhyAkhyAna paizunya, paraparivAda, arati-rati, mAyA-mRSA aura mithyAdarzanazalya; nArakoM se lekara vaimAnika paryanta sabhI daNDakoM ke jIvoM meM do-do prakAra ke hote haiN| jaWan 555555555555555555555555555555555555555555558 sthAnAMgasUtra (1) (156) Sthaananga Sutra (1)

Page #223
Fi ma phra 406. Krodh (anger) is of two kinds-Atma-pratishthit (self caused) and par-pratishthit (caused by outside means). 407. In the same way in beings belonging to all dandaks (places of suffering) from naaraks Fi (infernal beings) to vaimaniks (celestial vehicle dwelling divine beings) each the following sinful activities is of the said two kinds-maan Wan (conceit), maya ( deceit ), lobha (greed ), raag (attachment), dvesh Wan ( aversion), kalah (dispute ), abhyakhyan (blaming falsely ), paishunya phra f (inculpating someone), paraparivad (slandering), rati-arati (inclination 5 fitowards indiscipline and against discipline) mayamrisha (to betray or to tell a lie deceptively) and mithyadarshan shalya (the thorn of wrong Wan belief or unrighteousness). jIva- pada JIVA - PAD (SEGMENT OF THE BEING) 408. duvihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA - tasA ceva, thAvarA ceva / 409. duvihA savvajIvA paNNattA, taM jahA- siddhA ceva, asiddhA ceva / 410. duvihA savvajIvA paNNattA, taM jahA -saiMdiyA ceva, aNiMdiyA ceva, sakAyacceva, akAyacceva, sajogI ceva, ajogI ceva, saveyA ceva, aveyA ceva, sakasAyA ceva, akasAyA ceva, salesA ceva, alesA ceva, NANI ceva, aNANI ceva, sAgArovauttA ceva, aNAgArovauttA ceva, AhAragA ceva, aNAhAragA caiva, bhAsagA ceva, abhAsagA cetra, carimA ceva, acarimA ceva, sasarIrI ceva, asarIrI ceva / F 408. Samsari jivas (worldly beings) are of two kinds-tras (mobile) and sthavar (immobile). 409. All beings are of two kinds-Siddha (perfected or f liberated) and asiddha (non-perfected or non-liberated). 410. All beings are of two kinds-sendriya (with sense organs) and anindriya (without sense organs), sakaya (with a body) and akaya (liberated from the body), sayogi (with association) and ayogi (without association), saveda (with sexual desire) and aveda (without sexual desire; all beings higher than the ninth Gunasthan are avedi), sakashaya (with passions) and akashaya (without passions; the detached beings who have destroyed or pacified their dvitIya sthAna Wan 408. saMsArI jIva do prakAra ke haiM- trasa aura sthAvara / 409. sarva jIva do prakAra ke haiM-siddha 5 aura asiddha / 410. sarva jIva do prakAra ke haiM - sendriya (indriya- sahita) aura anindriya (indriya- 5 rahita) | sakAya ( zarIra sahita ) aura akAya ( zarIramukta) / sayogI aura ayogI, saveda aura aveda, ( navama guNasthAna se Age ke sabhI jIva avedI hote haiM), sakaSAya aura akaSAya (jinakA kaSAya, pha upazAnta yA kSaya ho gayA hai ve vItarAga puruSa) salezya aura alezya (ayogI kevalI tathA siddha AtmA), jJAnI ( samyakadRSTi jIva) aura ajJAnI, sAkAropayoga (jJAna) yukta aura anAkAropayoga (darzanopayoga) 5 yukta, AhAraka aura anAhAraka, bhASaka aura abhASaka, sazarIrI aura azarIrI / (157) fifa Wan Second Sthaan 55955 5 55 555 5555555 5 5 5 5 5 5 5 55595 55 5 5 5 5 5 5 5 59595959 55 552 Wan Wan phra Wan Wan Wan phra

Page #224
5 passions), saleshya (with soul-complexion) and aleshya (without soul. 4 complexion; Ayogi Kevalis and Siddhas are aleshya), jnani (with righteousness) and ajnani (without righteousness), sakaropayoga yukta (with an inclination towards right knowledge) and anakaropayoga yukta (with an inclination towards right perception/faith), aharak (having intake) and anaharak (having no intake), bhaashak (with fully developed faculty of speech) and abhaashak (without fully developed faculty of 41 speech) and sashariri (with a body) and ashariri (liberated from the body). ma maraNa-pada MARAN-PAD (SEGMENT OF DEATH) 411. do maraNAI samaNeNaM bhagavayA mahAvIreNaM samaNANaM NiggaMthANaM No NiccaM vaNNiyAiM No, NiccaM kittiyAI No NiccaM buiyAiM No NiccaM pasatthAI No NiccaM abbhaNuNNAyAI bhavaMti, taM OM jahA-valayamaraNe ceva, vasaTTamaraNe ceva (1) / 412. evaM NiyANamaraNe ceva tatbhavamaraNe ceva (2), giripaDaNe ceva, tarupaDaNe ceva (3), jalappavese ceva, jalaNappavese ceva (4), visabhakkhaNe ceva,5 OM satthovADaNe ceva (5) / 413. do maraNAiM samaNeNaM bhagavayA mahAvIreNaM samaNANaM NiggaMthANaM No . maNiccaM vaNNiyAiM jAva pasatthAI No NiccaM abbhaNuNNAyAiM bhvNti| kAraNe puNa appaDikuTThAI, taM, ma jahA-vehANase ceva, giddhapaDhe ceva (6) / 414. do maraNAI samaNeNaM bhagavayA mahAvIreNaM samaNANaM maNiggaMthANaM jAva buiyAiM NiccaM pasatthAI NiccaM abbhaNuNNAyAiM bhavaMti, taM jahA-pAovagamaNe ceva, 9 bhattapaccakkhANe ceva (7) / 415. pAovagamaNe duvihe paNNatte, taM jahA-NIhArime ceva, 5 + aNIhArime cev| NiyamaM apaDikamme (8) / 416. bhattapaccakkhANe duvihe paNNatte, taM jahAWan NIhArime ceva, aNIhArime cev| NiyamaM sapaDikamme (9) / OM 411. zramaNa nirgranthoM ke lie ye do prakAra ke maraNa zramaNa bhagavAna mahAvIra ne kabhI bhI varNita, ma kIrtita, ukta, prazaMsita aura abhyanujJAta nahIM kiye haiM-valanmaraNa aura vazArtamaraNa (1) / 412. isI prakAra nidAnamaraNa aura tadbhavamaraNa (2), giripatanamaraNa aura tarupatanamaraNa (3), jala-pravezamaraNa 5 aura agni-pravezamaraNa (4), viSa-bhakSaNamaraNa aura zastrAvapATanamaraNa (5) / 413. kintu kAraNa- 5 vizeSa hone para vaihAyasa aura giddhapaTTha (gRddhaspRSTa) (6) ye do maraNa abhyanujJAta (svIkRta) haiN| 414. OM zramaNa bhagavAna mahAvIra ne zramaNa nirgranthoM ke lie do prakAra ke maraNa sadA varNita, yAvat abhyanujJAta ma kiye haiM-prAyopagamanamaraNa aura bhaktapratyAkhyAnamaraNa (7) / 415. prAyopagamanamaraNa do prakAra kA hai-nirdArima aura anirhaarim| prAyopagamanamaraNa niyamataH apratikarma hotA hai (8) / OM 416. bhaktapratyAkhyAnamaraNa do prakAra kA hai-nirdArima aura anirhaarim| bhaktapratyAkhyAnamaraNa niyamataH ka sapratikarma hotA hai (9) / 41 411. Shraman Bhagavan Mahavir has never said two kinds of death $1 to be generally mentionable (varnit), praiseworthy (kirtit), recountable AFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting You Le Ting Ting Ting Ting Ting Ting Ting $ 555555555555555555555 5 5FFF 555 5 55 5 55555555 | sthAnAMgasUtra (1) (158) Sthaananga Sutra (1) |

Page #225
-1-1-1-1-1-1-1-nAnAnAnAnAnAnAnAgAjA111111 4 (ukta), noble (prashast) and permissible (abhyanujnat)-valan maran and vashart maran (1). 412. Same is true for-nidan maran and tadbhav maran (2), giripatan maran and tarupatan maran (3), jalapravesh maran and agnipravesh maran (4), vishabhakshan maran and shastravapatan maran (5). 413. However under special circumstances f two kinds of death are permissible--vaihayas maran and griddhasprisht maran (6). 414. Shraman Bhagavan Mahavir has always said two kinds fi of death to be generally mentionable (varnit),... and so on up to... and permissible (abhyanujnat)-prayopagaman maran and bhaktapratyakhyan maran (7). 415. Prayopagaman maran is of two kinds-nirharim and anirharim. Prayopagaman maran is by rule 5 apratikarma (devoid of physical activity) (8). 416. Bhaktapratyakhyan Fimaran is of two kinds--nirharim and anirharim. Bhaktapratyakhyan maran is by rule sapratikarma (with physical activity) (9). - vivecana-maraNa do prakAra ke hote haiM-aprazastamaraNa aura prshstmrnn| kaSAyAvezapUrvaka jo maraNa ma hotA hai vaha aprazasta hai aura kaSAyAveza binA samabhAvapUrvaka zarIratyAga prazastamaraNa hai| aprazastamaraNa - ke valanmaraNa Adi aneka prakAra haiN| vizeSa zabdoM kA spaSTIkaraNa isa prakAra hai (1) valanmaraNa-pariSahoM se pIr3ita yA adhIra hone para saMyama chor3akara mrnaa| vazArtamaraNa-indriyaviSayoM ke vazIbhUta hokara mrnaa| (2) nidAnamaraNa-Rddhi, bhogAdi kI icchA karake mrnaa| tadbhavamaraNa-vartamAna bhava kI hI Ayu bA~dhakara mrnaa| (3) giripatanamaraNa-parvata se girakara mrnaa| tarupatanamaraNa-vRkSa se girakara mrnaa| (4) jala-pravezamaraNa-agAdha jala meM praveza kara yA nadI meM bahakara mrnaa| agni-pravezamaraNa-jalatI agni meM praveza kara mrnaa| (5) viSa-bhakSaNamaraNa-viSa khAkara mrnaa| zastrAvapATanamaraNa-zastra se ghAta kara mrnaa| (6) vaihAyasamaraNa-gale meM phA~sI lagAkara mrnaa| gRddhaspRSTamaraNa-bRhatkAya vAle hAthI Adi jAnavaroM ke mRta zarIra meM praveza kara mrnaa| isa prakAra marane se giddha Adi pakSI usa zava ke sAtha marane vAle ke zarIra ko bhI noMca-noMcakara khA DAlate haiN| (7) apane sAmarthya ko dekhakara anazanadhArI vyakti saMstAraka para jisa rUpa meM par3a jAtA hai, use phira badalatA nahIM hai, kintu kaTe hue vRkSa ke samAna nizceSTa hI par3A rahatA hai, isa prakAra se prANa tyAga karane ko prAyopagamanamaraNa kahate haiN| ise svIkAra karane vAlA vyakti na svayaM apanI vaiyAvRttya karatA hai aura na dUsaroM se hI karAtA hai| isI se use apratikarma arthAt zArIrika pratikriyA se rahita kahA hai| kintu bhaktapratyAkhyAnamaraNa sapratikarma hotA hai| | dvitIya sthAna (159) Second Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #226
5555555555555555555555555555555555555555555555555 5555555555555555555555555 Wan (8) bhakta - pAna kA krama-krama se tyAga karate hue samAdhipUrvaka prANa tyAga ko bhaktapratyAkhyAnamaraNa kahate haiM / isa maraNa ko aMgIkAra karane vAlA sAdhaka svayaM uTha baiTha sakatA hai, dUsaroM ke dvArA uThAyebaiThAye jAne para uThatA- baiThatA hai aura dUsaroM ke dvArA kI gaI vaiyAvRttya ko bhI svIkAra karatA hai| (9) maraNa - sthAna se mRta zarIra ko bAhara le jAnA nirdhArima hai| anirdhArima kA artha hai-maraNa-sthAna para hI mRta zarIra ko chor3a denaa| jaba bastI Adi meM samAdhimaraNa hotA hai, taba zava ko bAhara le jAkara 5 chor3A jA sakatA hai, yA dAha-kriyA kI jA sakatI hai / kintu jaba giri - kandarAdi pradeza meM maraNa hotA hai, taba zava bAhara nahIM le jAyA jaataa| Wan Wan Elaboration-Death is of two kinds-aprashast maran (ignoble death) and prashast maran (noble death). Death in agitated state of mind due Wan to passions is ignoble death and that in an equanimous state of mind 45 free of passions is noble death. There are various kinds of ignoble death including valan maran explained as follows (1) Valan maran-to die after abandoning ascetic-discipline in a disturbed state of mind due to pain caused by afflictions. Vashart maranto die after succumbing to indulgence in mundane sensual pleasures. (2) Nidan maran-to die with a desire for wealth and mundane pleasures. Tadbhav maran-to die with a desire to be reborn in the same genus. (3) Giripatan maran-to die by falling from a hill. Tarupat maranto die by falling from a tree. (4) Jalapravesh maran-to die by drowning in deep water or a river. Agnipravesh maran-to die by jumping in flames. (5) Vishabhakshan maran-to die by consuming poison. Shastravapatan maran-to die as a consequence of being hit by a weapon. (6) Vaihayas maran-to hang oneself to death. Griddhasprisht maran-to die by entering the carcass of a large animal. This results in vultures and other carrion eaters tearing apart and consuming the body of the deceased along with the carcass of the large animal. (7) Prayopaga maran is when an aspirant after assessing his strength lies down on a bed motionless like an uprooted tree and does not change his posture till death. An ascetic who chooses such death neither cares for his body himself nor does he accept service from others. That is why this type of death is called apratikarma or devoid of physical activity. Bhaktapratyakhyan, on the other hand, is sapratikarma or with physical activity. Fencinger (?) (160) 55555555555555555555555555555555555 Sthaananga Sutra (1) Wan Wan Wan Wan 2- 5 5 5 5 555 5555 5555 5555 5 5 55 5 5 5 55 5952 Wan

Page #227
bhaktapratyAkhyAna maraNa TIKUS VAM svarga prApti cakravatI nidAna maraNa jala praveza maraNa ke vividha bheda zastraghAta 19 giripatana vehAyasa maraNa aprazasta maraNa kA phala siddha gati anay deva gati prAyopagamana maraNa tarupatana viSa bhakSaNa

Page #228
| citra paricaya 7 | Illustration No.7 * * * maraNa ke vividha bheda do prakAra kA maraNa prazasta (zreSTha) hotA hai-(1) bhakta pratyAkhyAna maraNa-sAdhaka pUrNa samAdhi bhAva ke sAtha AhAra kA tyAga kara svAdhyAya dhyAna karatA huA prANa tyAgatA hai| isa samaya meM anya zramaNa zAstra sunAkara tathA vividha prakAra se paricaryA kara use samAdhi pahuMcAte haiN| (2) prAyopagamana maraNa-kaTe vRkSa kI taraha nizceSTa hokara samAdhi bhAva meM sthira ho jaanaa| ina donoM maraNa vAlA AyuSya pUrNa kara kalpa vimAna meM yA sarva karma kSaya kara mokSa meM jAtA hai| ___ aprazasta maraNa-yaha aneka prakAra kA hai-nidAna maraNa-jIvanabhara tapa karake antima samaya meM svarga yA cakravartI Adi ke bhoga-sukhoM kI kAmanA rakhate hue mrnaa| giri patana-taru patana, jala praveza, zastra ghAta, gale meM phA~sI laTakAkara, (vehAyasamaraNa) viSa khAkara ityAdi Artta-raudra dhyAna pUrvaka prANa tyAganA, aprazasta maraNa hai| aprazasta maraNa vAlA marakara krUra tiryaMca gati meM yA naraka gati meM utpanna hotA hai| citra meM Upara prazasta maraNa tathA nIce aprazasta maraNa ke vibhinna prakAra batAye haiN| -sthAna 2, sUtra 411-416 / DIFFERENT KINDS OF DEATH Two kinds of death is noble-(1) Bhakta-pratykhyan Maran-The aspirant abandons food with complete serenity and goes into a state of meditation before dying. During this period other ascetics recite scriptures and provide care to ensure a peaceful end. (2) Prayopagaman Maran--the aspirant lies down on a bed motionless like an uprooted tree and commences last meditation. These two deaths lead to reincarnation in Kalp Vimaans or liberation after shedding all karmas. Ignoble death-It is of many kinds-Nidaan maran is to die with desire for bliss of heaven or pleasures of an emperor as fruits of life spent in austerities. Other kinds of ignoble death are--death in agitated and angry state of mind by falling from a hill or a tree, drowning in water, using a weapon, hanging, consuming poison. Ignoble death leads to rebirth as animal or infernal being. The illustration shows noble death in the first two frames and ignoble in the rest. -Sthaan 2, Sutra 411-416 UANOLANUNU MINS ashwOON

Page #229
35555555555555) ) ))) )))555553 ..gagagaganA (8) To gradually abandon food and drinks and embrace death in meditation with equanimity is called Bhaktapratyakhyan maran. An aspirant choosing this kind of death can get up and sit down on his own or with help from others. He is also allowed to accept care and services from others. (9) To move away the dead body from its place of death is called nirnarim. Anirharim means to leave the body at the spot of its death. When meditational death occurs in some inhabited area like a village the body is taken out to some isolated spot or for cremation but when death occurs at some hilltop, cave or other such forlorn place the body is not moved. vizeSa padoM kA artha varNita-upAdeyarUpa se sAmAnya varNana, samarthana krnaa| kIrtita-upAdeya buddhi se vizeSa kathana krnaa| ukta-vyakta aura spaSTa vacanoM se khnaa| prazasta yA prazaMsita-zlAghA yA prazaMsA krnaa| abhyanujJAta-karane kI anumati, anujJA yA svIkRti denaa| bhagavAna ne kisI bhI prakAra ke aprazastamaraNa kI anujJA nahIM dI hai| tathApi saMyama evaM zIla Adi kI rakSA ke lie apavAdasvarUpa vaihAyasamaraNa aura gRddhaspRSTamaraNa kI anumati dI hai| TECHNICAL TERMS Varnit (mentionable)-to generally describe as acceptable. Kirtit (praiseworthy)--to specifically praise as acceptable. Ukta (recountable)-to vividly describe as acceptable. Prashast (noble)-to praise as noble and worth emulating. Abhyanujnat (permissible)-to give instruction or permission to do. Bhagavan has not given permission for any ignoble kind of death. However, as an exception under special circumstances, he has allowed vaihayas maran and griddhasprisht maran when there is threat to one's honour or ascetic-discipline. loka-pada LOR-PAD (SEGMENT OF OCCUPIED SPACE) 417. ke ayaM loge ? jIvacceva, ajiivccev| 418. ke aNaMtA loge ? jIvacceva, ajiivccev| 419. ke sAsayA loge ? jIvacceva, ajiivccev| 417. yaha loka kyA hai ? jIva aura ajIva hI loka hai| 418. loka meM ananta kyA hai ? jIva aura ajIva hI ananta haiN| 419. loka meM zAzvata kyA hai ? jIva aura ajIva hI zAzvata haiN| 417. What is this lok (occupied space or universe) ? Only jiva (living beings) and ajiva (non-living beings) comprise lok. 418. What is anant (infinite) in this lok ? Only jiva (living beings) and ajiva (non-living 55555555555555555555555555555555555555558 dvitIya sthAna (161) Second Sthaan hai

Page #230
))5555 ))))) ))455555555555555555555555555558 )) beings) are anant (infinite) in this lok. 419. What is shashvat (eternal) in this lok ? Only jiva (living beings) and ajiva (non-living beings) are shashvat (eternal) in this lok. bodhi-pada BODHI-PAD (SEGMENT OF ENLIGHTENMENT) 420. duvihA bodhI paNNattA, taM jahA-NANabodhI ceva, saNabodhI cev| 421. duvihA buddhA paNNattA, taM jahma-NANabuddhA ceva, saNabuddhA cev| 420. bodhi do prakAra kI hai-jJAnabodhi aura drshnbodhi| 421. buddha do prakAra ke haiM-jJAnabuddha aura drshnbuddh| 420. Bodhi (enlightenment) is of two kinds-jnana bodhi (enlightenment related to knowledge) and darshan bodhi (enlightenment related to perception/faith). 421. Buddha (enlightened) is of two kinds-jnana buddha (enlightened in terms of knowledge) and darshan buddha (enlightened in terms of perception/faith). moha-pada MOHA-PAD (SEGMENT OF ATTACHMENT) 422. duvihe mohe paNNatte, taM jahA-NANamohe ceva, saNamohe cev| 423. duvihA mUDhA paNNattA, taM jahA-NANamUDhA ceva, daMsaNamUDhA cev| 422. moha do prakAra kA hotA hai-jJAnamoha aura drshnmoh| 423. mUDha do prakAra ke hote haiM-jJAnamUDha aura drshnmuuddh| 422. Moha (attachment) is of two kinds-jnana moha (attachment related to wrong knowledge) and darshan moha (attachment related to wrong perception/faith). 423. Moodh (deluded) is of two kinds-jnana moodh (deluded due to wrong knowledge) and darshan moodh (deluded due to wrong perception/faith). karma-pada KARMA-PAD (SEGMENT OF KARMA) 424. NANAvaraNije kamme duvihe paNNatte, taM jahA-desa NANAvaraNijje ceva, savva NANAvaraNijje cev| 425. darisaNAvaraNijje kamme evaM cev| 426. veyaNijje kamme duvihe paNNatte, taM jahA-sAtAveyaNijje ceva, asAtAveyaNijje cev|| ) ) )) 5555)))))))) 55))))))))) sthAnAMgasUtra (1) (162) Sthaananga Sutra (1)

Page #231
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphapha 5 5 427. mohaNijje kamme duvihe paNNatte, taM jahA- daMsaNamohaNijje ceva, carittamohaNijje ceva / 428. Aue kamme duvihe paNNatte, taM jahA - addhAue ceva, bhavAue ceva / 429. NAme kamme duvihe paNNatte, taM jahA - subhaNAme ceva, asubhaNAme ceva / 430. gotte kamme duvihe paNNatte, taM jahA-uccAgote ceva, NIyAgote ceva / 431. aMtarAie kamme duvihe paNNatte, taM jahA - paDuppaNNaviNAsie ceva, piheti ya AgAmipahaM / 424. jJAnAvaraNIya karma do prakAra kA hai- deza jJAnAvaraNIya (mati, zruta, avadhi, manaH paryavajJAna kA AvaraNa) aura sarvajJAnAvaraNIya (kevalajJAnavaraNa) / 425. isI prakAra darzanAvaraNIya karma do prakAra kA hai| 426. vedanIya karma do prakAra kA hai-sAtAvedanIya aura asAtAvedanIya / 427. mohanIya karma do prakAra kA hai-darzanamohanIya aura cAritramohanIya | 428. AyuSyakarma do prakAra kA hai - addhAyuSya (kAyasthiti kI Ayu ) aura bhavAyuSya (usI bhava kI Ayu) / 429. nAmakarma do prakAra kA hai - zubhanAma aura azubhanAma 1 430. gotrakarma do prakAra kA hai - uccagotra aura nIcagotra / 431. antarAyakarma do prakAra kA hai - vartamAna meM prApta vastu kA vinAza karane vAlA aura pihitaAgAmipatha arthAt bhaviSya meM prApta hone vAle lAbha ko rokane vAlA / 426. Vedaniya karma (karma that causes feelings of happiness or misery) is of two kinds-sata vedaniya (karma that causes feelings of pleasure) and asata vedaniya (karma that causes feelings of pain or grief). 427. Mohaniya karma (deluding karma; karma that prevents the true perception of reality and the purity of soul) is of two kinds--darshanmohaniya (perception/faith deluding karma) and charitra-mohaniya h (conduct deluding karma). dvitIya sthAna (163) 3 95 95 5 55 5 5 5 5 5 5 5 5 5555555595555 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 phra. Second Sthaan phra Wan Wan Wan 424. Jnanavaraniya karma (knowledge obscuring karma) is of two kinds--desh Jnanavaraniya (Mati, Shrut, Avadhi and Manahparyav 5 jnana obscuring karma) and sarva Jnanavaraniya (Keval-jnana obscuring karma). phra Wan 425. Same is true for Darshanavaraniya karma (perception/faith 5 obscuring karma) (i.e. it is also of two kinds). Wan phra Wan phra Wan 25 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5552 Wan

Page #232
phaphaphaphaphaphaphaphaphaphapha Wan Wan 5 428. Ayushya karma (karma that defines life span in any specific 5 existence as a living being) is of two kinds-addhayushya (life span of a specific body) and bhavayushya (life span of a specific birth). Wan 430. Gotra karma (karma responsible for the higher or lower status of a being) is of two kinds-uchcha gotra (higher status) and neech gotra (lower status ). 429. Naam karma (name karma or karma that determines the destinies and body types) is of two kinds - shubh-naam ( noble name) and 5 ashubh naam (ignoble name). 431. Antaraya karma (power obscuring karma) is of two kinds-- prattutpanna vinashi (which destroys the already acquired gains) and pihitagamipath (which hinders the future gains). mUrcchA - pada MURCHCHHA-PAD (SEGMENT OF DELUSION) 432. duvihA mucchA paNNattA, taM jahA - pejjavattiyA ceva, dosavattiyA ceva / 433. mucchA duvihA paNNattA, taM jahA - mAyA ceva, lobhe ceva / 434. dosavattiyA mucchA duvihA paNNattA, jahA - kodhe ceva, mANe ceva / 432. mUrcchA do prakAra kI hai - preyaspratyayA (prema yA rAga ke kAraNa hone vAlI mUrcchA) aura dveSapratyayA (dveSa ke kAraNa hone vAlI mUrcchA) / 433. preyaspratyayA mUrcchA do prakAra kI hai - mAyArUpA aura lobhruupaa| 434. dveSapratyayA mUrcchA do prakAra kI hai - krodharUpA aura mAnarUpA / 432. Murchchha (delusion) is of two kinds-preyaspratyaya (caused by love or attachment) and dvesh-pratyaya (caused by aversion). 433. Preyaspratyaya is of two kinds-maya-rupa (manifesting as deception) and lobh-rupa (manifesting as greed). 434. Dvesh-pratyaya is of two kinds-krodh-rupa (manifesting as anger) and maan-rupa (manifesting as conceit). pejjavattiyA ArAdhanA - pada ARADHANA-PAD (SEGMENT OF SPIRITUAL PRACTICE) 435. duvihA ArAhaNA paNNattA, taM jahA - dhammiyArAhaNA ceva, kevaliArAhaNA ceva / 436. dhammiyArAhaNA duvihA paNNattA, taM jahA - suyadhammArAhaNA ceva, carittadhammArAhaNA ceva / 437. kevali ArAhaNA duvihA paNNattA, taM jahA - aMtakiriyA ceva, kappavimANovavattiyA ceva / sthAnAMgasUtra (1) jAne 435. ArAdhanA do prakAra kI kahI hai - dhArmika ArAdhanA (zrAvaka evaM sAdhu janoM ke dvArA kI vAlI) aura kaivalikI ArAdhanA (kevaliyoM ke dvArA kI jAne vAlI ) / 436. dhArmikI ArAdhanA do prakAra kI hai - zrutadharma kI ArAdhanA aura cAritradharma kI ArAdhanA / 437. kaivalikI ArAdhanA do prakAra kI hai - antakriyArUpA aura kalpavimAnopapattikA / taM (164) ba Sthaananga Sutra (1) phaphaphaphaphaphaphaphapha *********************************58 phra

Page #233
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhhh 435. Aradhana (spiritual practice) is of two kinds-dharmik aradhana (spiritual practice done by shravak or layman and sadhu or ascetic) and kaivaliki aradhana (spiritual practice done by omniscient). 436. Dharmik aradhana is of two kinds--shrut dharma aradhana (practice related to scriptures) and charitra dharma aradhana (practice related to conduct). 437. Kaivaliki aradhana is of two kinds-antakriya rupa (practice related to liberation) and kalp-vimanopapattika (practice related to birth in kalp-vimans). . vivecana-yahA~ kaivalikI ArAdhanA se zrutakevalI, avadhijJAnI, manaHparyavajJAnI aura kevalajJAnI-ina ma cAroM kA grahaNa kiyA gayA hai| sampUrNa karma kSaya karake mukta honA antakriyA ArAdhanA hai| graiveyaka, anuttara vimAna meM utpanna hone ke ma yogya ArAdhanA kalpa vimAnopapattikA ArAdhanA hai| yaha zrutakevalI Adi ke hotI hai| (abhayadevasUri kRtama vRtti, pRSTha 167) Elaboration-Here Kaivaliki aradhana includes the spiritual practice fi of Shrut Kevali (the knower of the complete canon inclusive of the _fourteen subtle canon or the Purvas), Avadhi jnani, Manahparyav jnani and Keval jnani (those endowed with the specific knowledge). To get liberated after destroying all karmas is Antakriya aradhana. Kalp-vimanopapattika aradhana is the practice leading to reincarnation in Graiveyak and Anuttar vimaans (the higher levels of divine dimension). This is done by the aforesaid accomplished sages including Fi Shrut Kevalis. (Vritti by Abhayadev Suri, p. 167) tIrthaMkara-varNa-pada TIRTHANKAR-VARNA-PAD (SEGMENT OF COMPLEXION OF TIRTHANKARS) # 438. do titthagarA NIluppalasamA vaNNeNaM paNNattA, taM jahA-muNisubbae ceva, ariTThaNemI cev| 439. do titthagarA piyaMgusamA vaNNeNaM paNNattA, taM jahA-mallI ceva, pAse cev| 440. do # titthagarA paumagorA vaNNeNaM paNNattA, taM jahA-paumappahe ceva, vAsupujje cev| 441. do titthagarA caMdagorA vaNNeNaM paNNattA, taM jahA-caMdappabhe ceva, puSpadaMte cev| 438. do tIrthaMkara nIlakamala ke samAna nIlavarNa vAle hue haiM-munisuvrata (20) aura arissttnemi| / (22) / 439. do tIrthaMkara priyaMgu (kAMganI) ke samAna zyAmavarNa vAle hue haiM-mallinAtha (19) aura 5 pArzvanAtha (23) / 440. do tIrthaMkara padma ke samAna lAla gauravarNa vAle hue haiM-padmaprabha (6) aura vAsupUjya (12) / 441. do tIrthaMkara candra ke samAna zveta gauravarNa vAle hue haiM-candraprabha (8) aura 5 puSpadanta (9) / t t t t n dvitIya sthAna (165) Second Sthaan 155555555555555555555558

Page #234
438. Two Tirthankars had blue complexion like blue lotusWan Munisuvrat (20) and Arishtanemi (22). 439. Two Tirthankars had dark + complexion like Priyangu or Kangani (Setaria italica; a herb)-Malli 4 Naath (19) and Parshva Naath (23). 440. Two Tirthankars had bright pinkish complexion like Padma lotus-Padmaprabh (6) and Vasupujya (12). 441. Two Tirthankars had white complexion like the moonChandraprabh (8) and Pushpadant (Suvidhi Naath) (9). pUrvavastu-pada PURVAVASTU-PAD (SEGMENT OF SECTIONS OF PURVAS) 442. saccappavAyapuvassa NaM duve vatthU pnnnnttaa| 442. satyapravAda pUrva ke do vastu (mahAdhikAra) haiN| 442. Satyapravad Purva (one of the fourteen subtle canons) has two vastus (sections). nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 443. puvvAbhaddavayANakkhatte dutAre pnnnntte| 444. uttarAbhavayANakkhatte dutAre pnnnntte| 445. evaM puvaaphggunnii| 446. evaM uttraaphggunnii| 443. pUrvAbhAdrapada nakSatra ke do tAre haiN| 444. uttarAbhAdrapada ke do tAre haiN| 445. isI taraha + pUrvAphAlgunI nakSatra ke aura 446. uttarAphAlgunI nakSatra ke do tAre haiN| 443. Purva Bhadrapad (Alpha Pegasi) constellation has two stars. 444. Uttara Bhadrapad (Gama Pegasi) constellation has two stars. 445. In 5 the same way Purva Phalguni (Delta Leonis) constellation has two stars. $446. Uttara Phalguni (Beta Leonis) constellation has two stars. OM samudra-pada SAMUDRA-PAD (SEGMENT OF SEAS) 447. aMto NaM maNussakhettassa do samuddA paNNattA, taM jahA-lavaNe ceva, kAlode cev| 447. manuSya kSetra ke bhItara do samudra haiM-lavaNoda aura kaalod| (zeSa sabhI asaMkhya dvIpa-samudra OM manuSya loka se bAhara haiM) ____447. In the area inhabited by human beings there are two seas Lavanod and Kaalod. (All other innumerable continents and seas are 5 beyond the area inhabited by human beings. cakravartI-pada CHAKRAVARTI-PAD (SEGMENT OF EMPERORS) 448. do cakkavaTTI aparicattakAmabhogA kAlamAse kAlaM kiccA ahesattamAe puDhavIe apaiTThANe Narae NeraiyattAe uvavaNNA, taM jahA-subhUme ceva, baMbhadatte cev| | sthAnAMgasUtra (1) (166) Sthaananga Sutra (1)

Page #235
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphapha marakara nIce kI ora sAtavIM pRthvI ke 448. subhUma (7) aura brahmadatta (12) do cakravartI kAma-bhogoM ko chor3e binA maraNakAla meM apratiSThAna naraka meM nArakI rUpa se utpanna hue| (donoM kA vistRta kathAnaka uttarAdhyayanasUtra, adhyayana 13 meM dekheM) 448. Two Chakravartis died without renouncing mundane pleasures at the time of their death and were reborn as naarakis (infernal beings) in the Apratishthan narak of the seventh infernal land towards Nadir. (for detailed story of these two refer to Illustrated Uttaradhyayan Sutra, 5 chapter 13) deva - pada DEV-PAD (SEGMENT OF GODS) 449. asuriMdavajjiyANaM bhavaNavAsINaM devANaM ukkoseNaM desUNAI do palio mAI TitI paNNattA / 450. sohamme kappe devANaM ukkoseNaM do sAgarovamAiM ThitI paNNattA / 451. IsANe kappe devANaM ukkoseNaM sAtiregAI do sAgarovamAI ThitI paNNattA / 452. saNakumAre kappe devANaM jahaNaNaM do sAgarovamAiM ThitI paNNattA / 453. mAhiMde kappe devANaM jahaNNeNaM sAiregAI do sAgarovamAiMThitI paNNattA / 454. do kappe kappitthiyAo paNNattAo, taM jahA- sohamme ceva, IsANe ceva / 449. asurakumAroM aura unake camara evaM bali ina do asurendroM ko chor3akara zeSa bhavanavAsI devoM kI utkRSTa sthiti kucha kama do palyopama kI hai / 450. saudharmakalpa meM devoM kI utkRSTa sthiti do sAgaropama kI hai / 451. IzAnakalpa meM devoM kI utkRSTa sthiti do sAgaropama se kucha adhika 452. sanatkumArakalpa meM devoM kI jaghanya sthiti do sAgaropama hai / 453. mAhendrakalpa meM devoM kI jaghanya sthiti do sAgaropama se kucha adhika hai| 454. do kalpoM meM kalpastriyA~ (deviyA~) hotI haiM- saudharmakalpa meM aura IzAnakalpa meM / 449. Besides Asur Kumars and their two overlords Chamar and Bali, the maximum life span of all the Bhavanvasi gods is a little less than two Palyopam (a metaphoric unit of time ). 450. The maximum life span of gods in Saudharm Kalp is two Sagaropam (a metaphoric unit of time). 451. The maximum life span of gods in Ishan Kalp is a little more than two Sagaropam (a metaphoric unit of time ). 452. The minimum life span of gods in Sanatkumar Kalp is two Sagaropam (a metaphoric unit of time). 453. The minimum life span of gods in Mahendra Kalp is a little more than two Sagaropam (a metaphoric unit of time). 454. Two kalps (a class of divine dimension or heaven) have kalp-stris ( goddesses ) - Saudharm Kalp and Ishan Kalp. dvitIya sthAna phra (167) Second Sthaan phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

Page #236
) 95555555555555555555555555555555555559 455. dosu kappesu devA teulessA paNNattA, taM jahA-sohamme ceva, IsANe cev| 456. dosuI kappesu devA kAyapariyAragA paNNattA, taM jahA-sohamme ceva, IsANe cev| 457. dosu kappesu devA, phAsapariyAragA paNNattA, taM jahA-saNaMkumAre ceva, mAhide cev| 458. dosu kappesu devA // rUvapariyAragA paNNattA, taM jahA-baMbhaloge ceva, laMtage cev| 459. dosu kappesu devA saddapariyAragA , OM paNNattA, taM jahA-mahAsukke ceva, sahassAre cev| 460. do iMdA maNapariyAragA paNNattA, taMbha jahA-pANae ceva, accue cev| ma 455. do kalpoM meM deva tejolezyA vAle hote haiM-saudharmakalpa aura IzAnakalpa meN| 456. saudharma aura IzAna-ina do kalpoM meM deva kAya-paricAraka (kAya se rati-krIr3A karane vAle) hote haiN| OM 457. sanatkumArakalpa meM aura mAhendrakalpa ke deva sparza-paricAraka (devI ke sparzamAtra se kAmecchA Wan pUrti karane vAle) hote haiN| 458. brahmaloka aura lAntakakalpa ina do kalpoM meM deva rUpa paricAraka (devI kA rUpa dekhakara kAmecchA pUrti karane vAle) hote haiN| 459. mahAzukrakalpa aura sahasrArakalpa ina OM do kalpoM meM deva zabda-paricAraka (devI ke zabda sunakara kAmecchA pUrti karane vAle) hote haiN| 460. do // ma indra manaHparicAka (mana meM devI kA smaraNa kara kAmecchA pUrti karane vAle) hote haiM-prANatendra aura acyutendr| (vistRta varNana ke lie prajJApanAsUtra, pada 34vA~ kI malayagiri vRtti dekheM) 455. In two kalps gods are endowed with tejoleshya (fire power)Saudharm Kalp and Ishan Kalp. 456. In two kalps gods are kaya paricharak (satisfy their carnal desires with their body)-Saudharm 45 Kalp and Ishan Kalp. 457. In two kalps gods are sparsh-paricharak 41 (satisfy their carnal desires by mere touch of the goddess)-Sanatkumar Kalp and Mahendra Kalp. 458. In two kalps gods are rupa-paricharak (they satisfy their carnal desires by mere look of the goddess)---Brahm- 4 lok and Lantak Kalp. 459. In two kalps gods are shabd-paricharak (satisfy their carnal desires by mere listening to the words of goddess)Mahashukra Kalp and Sahasrar Kalp. 460. Two Indras (overlords of gods) are manah-paricharak (satisfy their carnal desires by mere Wan thought of the goddess)-Pranatendra and Achyutendra. (for detailed description refer to Malayagiri Vritti of Prajnapana Sutra, verse 34) ma pApa-karma-pada PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMAS) 461. jIvANaM duTThANaNivvattie poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA, taM jahA-tasakAyaNivvattie ceva, thAvarakAyaNivvattie cev| 461. jIvoM ne dvisthAna-nivartita pudgaloM ko pApakarma ke rUpa meM caya kiyA hai, karate haiM aura kareMgetrasakAya-nirvartita (trasakAya ke rUpa meM upArjita) aura sthAvarakAya-nirvartita (sthAvarakAya ke rUpa meM upaarjit)| Wan Wan 5555)))15555555555555555555555) $$$$$$$$$$$$$$ $$ $$ $55555555555555555555555555555 Fa sthAnAMgasUtra (1) (168) Sthaananga Sutra (1) 8)))) ))))) )))) ))))))))) )) ))) )) )

Page #237
Wan phaphaphaphaphaphapha phra Wan 461. Jivas (souls ) did, do and will attract (chaya ) particles in the form pha of paap-karma (demeritorious karmas) in two ways - tras - kaya nirvartit 5 (earned as mobile beings) and sthavar-kaya nirvartit (earned as immobile beings). 462. jIvANaM duTThANaNivyattie poggale pAvakammattAe uvaciNiMsu vA uvaciNaMti vA uvaciNissaMti vA, baMdhiMsu vA baMdheti vA baMdhissaMti vA, udIriMsu vA udIreMti vA udIrissaMti vA, vedeMsu vA vedeMti vA vedissaMti vA, NijjariMsu vA NijjareMti vA NijjarissaMti vA, taM jahAtasakAyaNivyattie ceva, thAvarakAyaNivyattie ceva / 462. jIvoM ne dvisthAna - nirvartita pudgaloM kA pApa karma ke rUpa meM upacaya kiyA hai, karate haiM aura kreNge| udIraNa kiyA hai, karate haiM aura kreNge| vedana kiyA hai, karate haiM aura kreNge| nirjaraNa kiyA hai, phra karate haiM aura kareMge, yathA - sakAya - nirvartita aura sthAvarakAya - nirvrtit| vivecana-vizeSa zabdoM ke artha- 'caya' Atma-pradezoM dvArA karma paramANuoM kA saMgraha hai| upacaya - karmoM kI vRddhi, bandha - AtmA ke sAtha karmoM kA bNdhn| udIraNa- jo karma abhI udaya meM nahIM Aye haiM, unheM udaya meM lAnA / vedana- udaya prApta karmoM kA phala bhoganA / nirjaraNa- phala bhoga ke pazcAt karmoM kA AtmA se pRthak ho jAnA / karmoM ke ye sabhI caya- upacayAdi trasakAya aura sthAvarakAya ke jIva hI karate haiM, ataH unheM sakAya - nirvartita aura sthAvara kAya - nirvartita kahA gayA hai| 5 Wan 462. Jivas (souls ) did, do and will augment ( upachaya ), fructify 5 (udiran), experience ( vedan) and shed ( nirjaran ) particles in the form of phra paap-karmi (demeritorious karmas) in two ways-tras-kaya nirvartit (earned as mobile beings) and sthavar-kaya nirvartit (earned as immobile beings). B be precipitated. Vedan-to suffer consequences of the precipitated karmas. Nirjaran-separation of soul from karmas after suffering the F consequences. As all these processes apply only to mobile and immobile i beings they are called tras-kaya nirvartit (earned as mobile beings) and sthavar-kaya nirvartit (earned as immobile beings). B Elaboration-Chaya - acquisition of karma particles by soul-space f points. Upachaya - augmentation of karmas. Bandh -- bondage of soul phra Fi with karmas. Udiran-to cause fruition or precipitation of karmas yet to pudgala - pada PUDGAL-PAD (SEGMENT OF MATTER) 463. dupaesiyA khaMdhA aNaMtA paNNattA / 464. dupaesogADhA poggalA anaMtA paNNattA / 465. evaM jAva duguNalukkhA poggalA aNaMtA paNNattA / dvitIya sthAna phra (169) Wan Second Sthaan 1 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555 5 5 5 5 5 5 5 5 5 5 5 52

Page #238
* 95 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 952 Wan 463. dvipradezI pudgala - skandha ananta haiM / 464. dvipradezAvagAr3ha (AkAza ke do pradezoM meM rahe hue) pudgala ananta haiM / 465. isI prakAra do samaya kI sthiti vAle aura do guNa vAle pudgala ananta kahe haiM, zeSa sabhI varNa, gandha, rasa aura sparza ke do guNa vAle yAvat do guNa rUkSa pudgala ananta - ananta kahe haiN| sthAnAMgasUtra (1) // caturtha uddezaka samApta // // dvitIya sthAna samApta // 463. There are infinite Duipradeshi pudgal-skandhs (aggregates of two ultimate particles). 464. There are infinite Dvipradeshavagadh pudgal-skandhs (ultimate particles occupying two space-points). 465. In the same way there are infinite pudgal-skandhs (ultimate particles) with two units of each attribute from stability of two Samayas,... and so on up 5 to... attribute of (appearance, smell, taste and touch ) ( ruksh sparsh) rough touch. END OF THE FOURTH LESSON END OF PLACE NUMBER TWO. (170) 5 Sthaananga Sutra (1) phra 5

Page #239
// tRtIya sthAna adhyayana sAra 0 tRtIya sthAna meM tIna saMkhyA se sambandhita vividha prakAra ke viSayoM kA saMkalana hai| isameM aneka viSaya samAhita haiM, jaise-adhyAtma, tattvajJAna, svarga-naraka, pudgala, zramaNAcAra, zrAvaka ke manoratha, naitika, __ sAhityika, vaijJAnika evaM manovaijJAnika Adi vividha viSayoM kA bahuta rocaka aura mananIya saMkalana + prakRti sambandhI prAcIna loka dhAraNAoM kA bhI isameM kathana hai; jaise-alpavRSTi mahAvRSTi ke tIna-tIna kaarnn| trivarga meM dharma, artha evaM kAma, sAma-daNDa-bheda ke rUpa meM rAjanIti kI carcA hai| manovijJAna sambandhI viSayoM meM mAnava kI prakRti, svabhAva kI taratamatA Adi kA rocaka varNana bhI hai, jaise tIna prakAra ke manuSya hote haiM-sumanaska (acche mana vAle), durmanaska (bure mana vAle), taTastha (sUtra 188) / / Wan 0 kucha loga dekara sukha kA anubhava karate haiM, jaise-udaar| kucha dAna dekara duHkha kA anubhava karate haiM (kaMjUsa) aura kucha donoM meM (upekSAvRtti vAle) rahate haiM (sUtra 237) / kucha loga bhojana karake sukha kA ke anubhava karate haiM (sAtvika mita AhArI), kucha khAkara duHkha kA anubhava karate haiM (svAdavaza ahitakara adhika bhojana karane vAle), kucha khAkara bhI taTastha rahate haiM (saadhk)| / kahIM-kahIM to dharma, rAjanIti aura itihAsa ke nicor3a rUpa bar3e gambhIra sUtra haiM, jaise-kucha puruSa yuddha ____karane ke bAda sukha kA anubhava karate haiM (rAjyalobhI vijayI raajaa)| kucha puruSa yuddha karane ke bAda duH kha (pazcAttApa) kA anubhava karate haiM, jaise-kaliMga vijaya ke bAda azoka yA yuddha meM parAjita hone vaale| kucha yuddha ke bAda na sukha aura na hI duHkha kA anubhava karate haiM (vaitanika sainikoM kI trh)| (sUtra 267) 10 isI prakAra pazu-pakSI, prakRti, bhikSu-dharma Adi saikar3oM viSayoM kI sundara vividha tribhaMgiyoM kA saMgraha ___isa tRtIya sthAna meM huA hai| tRtIya sthAna ke cAra uddezaka haiN| | tRtIya sthAna (171) Third Sthaan %%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #240
24541414141414141414141414141414141414141414141414141414141414 41 THIRD STHAAN 56 457 455 456 455 456 457 45 46 44 45 46 47 45413 55 456 457 454 455 456 457 46 45 455 41 41 41 45 456 457 458 455 456 457 454 455 4 INTRODUCTION In the Third Sthaan or Place Number Three there is a compilation of various topics related to number three. It contains interesting and thought provoking information on numerous subjects such asspiritualism, metaphysics, heaven and hell, matter, ascetic conduct, desires of a layman, ethics, literature, science and psychology. This section also contains ancient beliefs related to nature. For example--three causes each of low and high rainfall. Politics has been discussed in the form of triads of dharma-arth-kaam (religioneconomics-sex) and saam-dand-bhed (conciliation-punishment-guile). 4 In the topics related to psychology there is interesting description of human nature, attitude and vagaries; for example there are three types of humans-sumanask (good-natured), durmanask (badnatured) and tatasth (impartial) (aphorism 188). Some people are happy to give namely the charitable; some are 55 unhappy to give viz the stingy and some avoid both, the apathetic (aphorism 237). Some people experience happiness in eating (those who eat nutritious food and avoid over eating), some experience misery in eating (those who eat whatever comes their way just to satiate their si taste buds) and some remain impartial (the spiritualists). There are some profound aphorisms with apt comments on religion, politics and history. An example is-some persons are happy after a war (a king with territorial ambitions), some people are sad (repentant) after a war (like a loser in war or Emperor Ashoka after the Kalinga war) and some are neither happy nor sad (like a paid soldier or mercenary) (aphorism 267). This way this third place has a collection of beautiful and varied triads on hundreds of topics including animals, birds, nature, mendicants, religion etc. This third place has four lessons. 46 47 46 455 456 457 455 456 457 455 456 455 456 457 458 455 454 455 456 455 456 457 41 456 457 456 41 41 4456 457 455 456 454 455 456 457 455 441 44 45 46 47 46 45 PITTHET (S) (172) Sthaananga Sutra (1) 445 450 451 451 45454545454545454 455 456 457 4541 41 41 41 414 415 4 1414141414540

Page #241
tRtIya sthAna THIRD STHAAN (Place Number Three) BFFFFFFFFFFFh5555 5555 hhh5555555 56 FFFFFFFFFFFFFhhhh prathama uddezaka FIRST LESSON indra-pada INDRA-PAD (SEGMENT OF OVERLORDS) 1. tao iMdA paNNattA, taM jahA-NAmiMde, ThavaNiMde, dviNde| 2. tao iMdA paNNattA, taM jahA+ NANiMde, daMsaNiMde, crittide| 3. tao iMdA paNNattA, taM jahA-deviMde, asuriMde, mnnussiNde| 1. indra tIna prakAra ke hote haiM-(1) nAma indra (kevala nAma se indra), (2) sthApanA indra (kisI mUrti Adi meM indra kA AropaNa), aura (3) dravya indra (jo bhUtakAla meM indra thA athavA Age hogaa)| 2. indra tIna prakAra ke hote haiM-(1) jJAna indra (viziSTa zrutajJAnI yA kevalI), (2) darzana indra ma (kSAyikasamyagdRSTi), aura (3) cAritra indra (ythaakhyaatcaaritrvaan)| 3. indra tIna prakAra ke hote haiM (1) devaindra (jyotiSka vaimAnika devoM kA adhipati), (2) asuraindra (bhavanapati evaM vANavyantara devoM kA pramukha prazAsaka), aura (3) manuSyaindra (cakravartI rAjA aadi)| 1. Indras (overlords) are of three kinds (1) Naam Indra (having Indra as name), (2) Sthapana Indra (installed as Indra, like in some idol), and (3) Dravya Indra (physical Indru, who was or will be an Indra). Wan 2. Indras are of three kinds-(1) Jnana Indra (accomplished Shrut.jnani Wan or omniscient), (2) Darshan Indra (having gained righteousness due to destruction of related karmas), and (3) Charitra Indra (observing yathakhyat charitra or cor.duct conforming to perfect purity). 3. Indras are of three kinds--(1) Dev Indra (overlord of gods, such as the stellar gods), (2) Asur Indra (overlord of Bhavan-pati and Vanavyantar gods), and (3) Manushya Indra (king or emperor). ke vikurvaNA-pada VIKRIYA-PAD (SEGMENT OF SELF MUTATION) 4. tivihA vikuvvaNA paNNattA, taM jahA-bAhirae poggalae pariyAdittA egA vikubbaNA, + bAhirae poggale apariyAdittA egA vikuvvaNA, bAhirae poggale pariyAdittAvi apariyAdittAvi egA vikubvnnaa| 5. tivihA vikubbaNA paNNattA, taM jahA-abbhaMtarae poggale pariyAdittA egA // kavikuvvaNA, abhaMtarae poggale apariyAdittA egA vikuvvaNA, abhaMtarae poggale pariyAdittA vi + OM apariyAdittA vi egA vikubnnaa| 6. tivihA vikubbaNA paNNattA, taM jahA-bAhirabbhaMtarae poggale ma pariyAdittA egA vikubbaNA, bAhirabhaMtarae poggale apariyAdittA egA vikuvvaNA, bAhirabhaMtarae OM poggale pariyAdittAvi apariyAdittAvi egA vikuvvnnaa| wTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FM | tRtIya sthAna (173) Third Sthaan 3555555555555555555 5555555558

Page #242
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 Wan phaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan phra 5 Antarika donoM prakAra ke pudgaloM ko grahaNa kara kI jAne vAlI vikriyA / (2) bAhya aura Antarika 5 donoM prakAra ke pudgaloM ko grahaNa kiye binA kI jAne vAlI vikriyA / (3) bAhya aura Antarika donoM 5 prakAra ke pudgaloM ko grahaNa karake aura binA grahaNa kiye kI jAne vAlI vikriyA / pha 4. vikriyA (vikurvaNA) tIna prakAra kI hai - (1) bAhya pudgaloM ko grahaNa karake kI jAne vAlI 5 Wan aura agrahaNa donoM ke dvArA kI jAne vAlI vikriyA / 6. vikriyA tIna prakAra kI hai- (9) bAhya vivecana - abhayadevasUri ne vikriyA kA eka artha vibhUSA bhI kiyA hai| isa artha meM AbhUSaNa Adi 5 prasAdhana sAmagrI se zarIra ko vibhUSita karanA paryAdAya vikurvaNA hai| bAhya pudgaloM ko lie binA apane keza - nakha Adi ko sa~vAranA aparyAdAya vikurvaNA hai tathA donoM kA sammilita tIsarA rUpa hai| Abhyantarika vikriyA ke saMdarbha meM bAhya pudgaloM ko grahaNa kiye binA hI jaise giragiTa apane nAnA raMga 5 banA letA hai| sarpa apane phaNoM ko nAnA-nAnA avasthAoM meM pradarzita karatA hai| zarIra va mukha kI vibhinna avasthAe~ banAyI jAtI haiN| vikriyA | / (2) bAhya pudgaloM ko grahaNa kiye binA kI jAne vAlI vikriyA / (3) bAhya pudgaloM ko grahaNa aura agrahaNa donoM ke dvArA kI jAne vAlI vikriyA ( bhavadhAraNIya zarIra meM kiMcit vizeSatA utpanna karanA) / 5. vikriyA tIna prakAra kI hai- (9) Antarika pudgaloM ko grahaNa kara kI jAne vAlI vikriyA / phra (2) Antarika pudgaloM ko grahaNa kiye binA kI jAne vAlI vikriyA / (3) Antarika pudgaloM ke grahaNa phra Wan Wan 4. Vikriya (self mutation) is of three kinds - (1) Vikriya done by 5 acquiring external particles. (2) Vikriya done without acquiring external particles. (3) Vikriya done by acquiring as well as without acquiring external particles (to create some special qualities in the incarnation 5 sustaining body). 5. Vikriya (self mutation) is of three kinds - (1) Vikriya 5 done by acquiring internal particles. (2) Vikriya done without acquiring internal particles. (3) Vikriya done by acquiring as well as without acquiring internal particles. 6. Vikriya (self mutation) is of three kinds-- 5 (1) Vikriya done by acquiring both external and internal particles. (2) Vikriya done without acquiring both external and internal particles. (3) Vikriya done by acquiring as well as without acquiring both external and internal particles. Elaboration-According to Abhayadev Suri one of the meanings of the term vikriya is vibhusha (embellishment) also. In this context embellishing one's body with ornaments and other beauty aids is embellishment by acquiring outside particles. To beautify hair, nails etc. without adding any outside matter is embellishment without acquiring outside particles. Doing both these is the aforesaid third form. Mutation with reference to internal particles is something like a chameleon changing its colours or a snake raising its hood in a variety of ways or the variety of postures and shapes displayed by human body and face. sthAnAMgasUtra (1) 19595959595959595959595959595959595959 55 595959595959595959595959592 (174) phra phaphaphaphaphaphaphaphapha Sthaananga Sutra (1) Wan Wan

Page #243
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Le %% gaganAnAgAgAgAgAgAgAganA # saMcita-pada SANCHIT-PAD (SEGMENT OF COLLECTIVITY) 7. tivihA NeraiyA paNNattA, taM jahA-katisaMcittA, akatisaMcittA, avttvvgsNcitaa| 8. evamegiMdiyavajjA jAva vemaanniyaa| 7. nAraka tIna prakAra ke hote haiM-(1) katisaMcita, (2) akatisaMcita, aura (3) avktvysNcit| 8. isI prakAra ekendriyoM ko chor3akara vaimAnika devoM taka ke sabhI daNDaka tIna-tIna prakAra ke hote haiN| ma 7. Naarak (infernal beings) are of three kinds--(1) katisanchit, (2) akatisanchit, and (3) avaktavyasanchit. 8. In the same way except one sensed beings, all beings belonging to dandaks (places of suffering) up to 6 Vaimanik Deus are of these three kinds. vivecana-'kati' zabda saMkhyAvAcaka hai| do se lekara saMkhyAta taka kI saMkhyA ko kati kahA jAtA hai| - 'akati' kA artha asaMkhyAta aura ananta hai| avaktavya kA artha 'eka' hai, kyoMki 'eka' kI gaNanA ke / saMkhyA meM nahIM kI jAtI hai| kisI saMkhyA ke sAtha eka kA guNAkAra yA bhAgAkAra karane para vRddhi-hAni nahIM hotI, vaha mUla rUpa hI rahatI hai| ataH 'eka' saMkhyA nahIM, saMkhyA kA mUla hai| ___narakagati meM nAraka eka sAtha saMkhyAta bhI utpanna hote haiM aura eka sAtha asaMkhyAta bhI utpanna hote haiM, ataH unheM kati-saMcita tathA akati-saMcita kahA gayA hai| kabhI-kabhI jaghanya rUpa se eka hI nAraka narakagati meM utpanna hotA hai isa dRSTi se avaktavya-saMcita bhI kahA gayA hai, ekendriya jIva pratisamaya yA sAdhAraNa vanaspati meM ananta utpanna hote haiM, ve kevala akati-saMcita hI hote haiN| unake tIna vikalpa hai nahIM hote| (vizeSa varNana dekheM bhagavatI, zataka 20, u. 10) ___Elaboration-kati' is a numerical term. It covers numbers from two to samkhyat (large countable numbers). Beyond countable numbers are numbers like asankhyat (innumerable) and anant (infinite). These are called akati. Avaktavya here means the numeral 'one' because it is not counted among numbers. Any number when divided or multiplied by one remains unchanged. Therefore one is not a number but the origin or root 4 of all numbers. In the infernal dimension countable as well as innumerable beings are born at the same time or collectively thus they are called katisanchit and akatisanchit respectively. There are times when just one infernal being is born. Then infernal beings are called avaktavyasanchit as well. Infinite one sensed beings and sadharan vanaspati (like algae) are born every moment, thus they are only akatisanchit and not belonging to the aforesaid three classes. (for more details refer to Bhagavati Sutra 20/10) paricAraNA-pada PARICHARANA-PAD (SEGMENT OF SEXUAL GRATIFICATION) 9. tivihA pariyAraNA paNNatA, taM jahA as FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting tRtIya sthAna (175) Third Sthaan

Page #244
5555555555555555555555555555555555556 ja (1) ege deve aNNe deve, aNNesiM devANaM devIo ya abhimuMjiya abhimuMjiya pariyAreti, appaNijjiyAo devIo abhimuMjiya abhimuMjiya pariyAreti, appANameva appaNA viuvviya OM viubviya priyaareti| (2) ege deve No aNNe deve, No aNNehiM devANaM devIo abhimuMjiya abhimuMjiya pariyAreti, appaNijjiyAo devIo abhimuMjiya abhimuMjiya pariyAreti, appANameva appaNA viuvviya OM viubviya priyaareti| (3) ege deve No aNNe deve, No aNNesiM devANaM devIo abhimuMjiya abhimuMjiya pariyAreti, maNo appaNijjiyAo devIo abhimuMjiya abhimuMjiya pariyAreti, appANameva appaNA viuvviya OM viubviya priyaareti| 9. paricAraNA (devoM meM rati krIr3A) tIna prakAra kI hai-(1) kucha deva anya devoM tathA anya devoM kI fa deviyoM kA AliMgana kara-kara paricAraNa karate haiM, kucha deva apanI deviyoM kA bAra-bAra AliMgana karake paricAraNA karate haiM aura kucha deva apane hI zarIra se banAye hue vibhinna rUpoM se paricAraNA karate haiN| (2) kucha deva anya devoM tathA anya devoM kI deviyoM kA bAra-bAra AliMgana karake paricAraNA nahIM 5 karate, kintu apanI deviyoM kA AliMgana kara-karake paricAraNA karate haiM tathA apane hI zarIra se OM banAye hue vibhinna rUpoM se paricAraNA karate haiN| (3) kucha deva anya devoM tathA anya devoM kI deviyoM se AliMgana kara-kara paricAraNA nahIM karate, OM apanI deviyoM kA bhI AliMgana kara-karake paricAraNA nahIM krte| kevala apane hI zarIra se banAye hue vibhinna rUpoM se paricAraNA karate haiN| 9. Paricharana (act of sexual gratification in divine beings) is of three OM kinds--(1) Some gods indulge in paricharana (act of sexual gratification) by repeatedly embracing other gods and goddesses of other gods; some gods indulge in paricharana by repeatedly embracing their own 4 goddesses and some gods indulge in paricharana with different forms created from their owr bodies. (2) Some gods do not indulge in paricharana (act of sexual 4 gratification) by repeatedly embracing other gods and goddesses of other gods; but do so by repeatedly embracing their own goddesses and also with different forms created from their own bodies. (3) Some gods neither indulge in paricharana (act of sexual gratification) by repeatedly embracing other gods and goddesses of other gods nor by repeatedly embracing their own goddesses but only with different forms created from their own bodies. aFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 5 5555 5 FFFFFFFFFFFFF55555 sthAnAMgasUtra (1) (176) Sthaananga Sutra (1)

Page #245
25 55 5 5 5 5 5 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 ma 5 maithuna - prakAra- pada MAITHUN PRAKAR-PAD (SEGMENT OF TYPES OF COPULATION) F 10. tivihe mehuNe paNNatte, taM jahA - divve, mANussae, tirikkhajoNie / 11. tao mehuNaM 5 gacchaMti, taM jahA - devA, maNussA, tirikkhajoNiyA / 12. tao mehuNaM sevaMti, taM jahA- itthI, purisA, NapuMsagA / F 10. maithuna tIna prakAra kA hai- (1) divya, (2) mAnuSya, aura (3) tiryagyonika / 11. tIna prakAra ke jIva maithuna karate haiM - (1) deva, (2) manuSya, aura (3) tiryaMca / 12. tIna prakAra ke jIva 5 maithuna kA sevana karate haiM - (1) strI, (2) puruSa, aura (3) napuMsaka / (vRttikAra abhayadevasUri ne strIpuruSa ke sAta-sAta aura napuMsaka ke do lakSaNa batAye haiM - vRtti, pRSTha 180) 10. Maithun (copulation) is of three kinds-(1) divya (divine), (2) maanushya (of humans), and (3) tiryak-yonik (of animals). 11. Three kinds of beings are capable of maithun (copulation ) - (1) divya (divine beings), (2) manushya (humans ), and (3) tiryanch (animals). 12. Three kinds of beings indulge in maithun (copulation)-(1) stree (female), (2) purush (male) a and (3) napumsak (neuter ). ( The commentator Abhayadev Suri has mentioned seven features each of male and female and two eunuchs - Commentary, page 180) yoga - pada YOGA-PAD (SEGMENT OF ASSOCIATION) 13. tivihe joge paNNatte, taM jahA-maNajoge, vaijoge, kAyajoge / evaM NeraiyANaM vigaliMdiyavajjANaM jAva vemANiyANaM / 14. tivihe paoge paNNatte, taM jahA - maNapaoge, vaipaoge, kAyapaoge / jahA jogo vigaliMdiyavajjANaM jAva tahA paogovi / 13. yoga tIna prakAra kA hotA hai - (1) manoyoga, (2) vacanayoga, aura (3) kaayyog| isI prakAra vikalendriyoM- (ekendriyoM se lekara caturindriyoM taka ke jIvoM) ko chor3akara vaimAnika devoM taka ke sabhI daNDakoM meM tIna-tIna yoga hote haiM / 14. prayoga tIna prakAra kA hotA hai - (1) manaH prayoga, (2) vacanayoga, aura (3) kaaypryog| jaisA yoga kA kathana hai, usI prakAra vikalendriyoM ko chor3akara zeSa sabhI daNDakoM meM tInoM hI prayoga jAnanA caahie| 13. Yoga (association) is of three kinds - (1) manoyoga (mind association), (2) vachan-yoga (speech association), and (3) kayayoga (body association). Besides vikalendriyas (one sensed to four sensed beings) beings belonging to all dandaks (places of suffering) up to Vaimaniks have all these three associations. 14. Prayoga (activity) is of three kinds~(1) manah-prayoga (mental activity), (2) vachan-prayoga (vocal activity), and ( 3 ) kayaprayoga (physical activity). tRtIya sthAna (177) phaphaphaphaphaphaphaphaphaphapha Third Sthaan 295 595955 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 96 952 Wan

Page #246
855555555555555555555 // // 5555555555 Wan karaNa-pada KARAN-PAD (SEGMENT OF MEANS) 15. tivihe karaNe paNNatte, taM jahA-maNakaraNe, vaikaraNe, kAyakaraNe, evaM vigaliMdiyavajjaM + jAva vemaanniyaannN| 16. tivihe karaNe paNNatte, taM jahA-AraMbhakaraNe, saMraMbhakaraNe, smaarNbhkrnne| maNiraMtaraM jAva vemaanniyaannN| 15. karaNa tIna prakAra kA hai-(1) manaHkaraNa, (2) vacanakaraNa, aura (3) kaaykrnn| isI prakAra vikalendriyoM ko chor3akara zeSa sabhI daNDakoM meM tInoM hI karaNa hote haiN| 16. karaNa tIna prakAra kA kahA hai-(1) ArambhakaraNa, (2) saMrambhakaraNa, aura (3) smaarmbhkrnn| ye tInoM hI karaNa vaimAnikaparyanta sabhI daNDakoM meM hote haiN| 15. Karan (means) is of three kinds--manah-karan (mental means), 9 (2) vachan-karan (vocal means), and (3) kayakaran (physical means). - Besides vikalendriyas (one sensed to four sensed beings) beings belonging to all dandaks (places of suffering) up to Vaimaniks have all these three means. 16. Karan (means or performance) is of three kindsaarambh-karan (destructive performance), (2) samrambh-karan (desire to perform), and (3) samaarambh-karan (hurtful performance). Besides vikalendriyas (one sensed to four sensed beings) beings belonging to all dandaks (places of suffering) up to Vaimaniks have all these three Wan performances. vivecana-vIryAntarAya karma ke kSaya yA kSayopazama se utpanna hone vAlI jIva kI zakti yA vIrya ko yoga kahA jAtA hai| tattvArthasUtra meM mana, vacana aura kAya kI kriyA ko yoga kahA hai| yoga ke nimitta se 5 hI karmoM kA Asrava aura bandha hotA hai| mana kI prApti manoyoga hai, vacana kI prApti vacanayoga aura kAya kI prApti kAyayoga hotA hai| mana, vacana aura kAya kI pravRtti ko prayoga kahate haiN| yogoM ke saMrambhasamArambhAdi rUpa pariNamana ko karaNa kahate haiN| jaise-jIvoM ke ghAta kA mana meM saMkalpa karanA saMrambha hai, ukta jIvoM ko santApa pahu~cAnA samArambha hai aura unakA ghAta karanA Arambha hai| isa prakAra yoga, prayoga fa aura karaNa ina tInoM ke dvArA jIva karmoM kA Asrava aura bandha karate rahate haiN| sAdhAraNataH yoga, prayoga ) aura karaNa ko ekArthaka bhI kahA gayA hai| (dekheM sthAnAMga vRtti, pRSTha 183) Elaboration--The energy or potency (virya) emerging in a soul due to destruction or destruction-cum-pacification of Viryantaraya karma (potency hindering karma) is called yoga. According to Tattvarth Sutra the activities associated with mind, speech and body are called yoga. The inflow and bondage of karmas are caused by yoga only. Association of 4 mind in an activity is manoyog, that of speech is vachan-yoga and that of body is kayayoga. Indulgence in specific activities of mind, speech and body is called prayoga. Performance manifesting through yoga is called Wan 55555555555555555555555555555555555555 9595555555555555 985555555555555555550 sthAnAMgasUtra (1) (178) Sthaananga Sutra (1)

Page #247
BFFFFC LC LC LC LC LC LC LC LC LC LE LE F F F F phra karan. For example to think of harming and killing beings is samrambh, to cause slight harm those beings is samaarambh and to kill those beings is aarambh. Thus beings cause inflow and bondage of karmas through three means yoga, prayoga and karan. These three terms are Wan generally said to by synonymous. (see Sthananga Vritti, p. 183) AyuSya-pada AYUSHYA-PAD (SEGMENT OF LIFE SPAN) 17. tihiM ThANehiM jIvA appAuyattAe kammaM pagareMti, taM jahA - pANe ativAtittA bhavati, musaM vaittA bhavati, tahArUvaM samaNaM vA mAhaNaM vA aphAsueNaM aNesaNijjeNaM asaNa- pANakhAima - sAimeNaM paDilA bhettA bhavati, iccetehiM tihiM ThANehiM jIvA appAuyattAe kammaM pagareMti / 17. tIna sthAnoM se jIva alpa AyuSya karma kA bandha karate haiM - (1) prANoM kA atipAta ( hiMsA) karane se, (2) mRSAvAda (asatya) bolane se, aura (3) tathArUpa zramaNa mAhana ko aprAsuka, aneSaNIya azana, pAna, khAdya, svAdya AhAra kA dAna karane / ina tIna prakAroM se jIva alpa AyuSya karma kA bandha karate haiN| 17. A soul acquires bondage of alp-ayushya karma (karma responsible for short life span) in three ways-(1) by pranatipat (destroying life), (2) by mrishavad (telling a lie), and ( 3 ) by giving aprasuk (contaminated with living organism) and aneshaniya ( unacceptable) ashan, paan, khadya, svadya ahar (staple food, liquids, general food and savoury food) to a shraman or mahan (terms for Jain ascetic) as described in scriptures (tatharupa). A soul acquires bondage of karma responsible for short life span in these three ways. 18. tirhi ThANehiM jIvA dIhAuyattAe kammaM pagareMti, taM jahA - No pANe ativAtittA bhavai, No musaM vaittA bhavai, tahArUvaM samaNaM vA mAhaNaM vA phAsueNaM esaNijjeNaM asaNapANakhAimasAimeNaM paDilA bhettA bhavai, iccetehiM tirhi ThANehiM jIvA dIhAuyattAe kammaM pagareMti / 18. tIna sthAna se jIva dIrghAyuSya karma kA bandha karate haiM - ( 1 ) prANoM kA atipAta na karane se, (2) mRSAvAda na bolane se, aura (3) tathArUpa zramaNa mAhana ko prAsuka azana, pAna, khAdya, svAdya AhAra kA dAna karane se| ina tIna prakAroM se jIva dIrgha AyuSya karma kA bandha karate haiN| 18. A soul acquires bondage of deergh-ayushya karma (karma responsible for long life span) three ways-(1) by avoiding pranatipat (destruction of life), (2) by avoiding mrishavad ( telling a lie), and (3) by giving prasuk (free of living organism) and eshaniya (acceptable) ashan, paan, khadya, svadya ahar (staple food, liquids, general food and 5 savoury food) to a shraman or mahan (terms for Jain ascetic) as tRtIya sthAna phra (179) Wan phaphaphapha Third Sthaan 5

Page #248
phaphaphaphaphaphaphapha Wan Wan vivecana - viziSTa padoM kA artha isa prakAra hai- saMyama - sAdhanA ke anurUpa veSa ke dhAraka zramaNa ko described in scriptures (tatharupa). A soul acquires bondage of karma responsible for long life span these three ways. Wan 5 tathArUpa kahate haiN| ahiMsA kA upadeza dene vAle ko mAhana kahate haiN| khAnapAna kI sajIva vastuoM ko Wan aprAsuka aura sAdhu ke lie azuddha grAhya khAdya Adi padArtha ko aneSaNIya kahate haiN| dAla, bhAta, roTI Wan pha Adi AhAra ashn| pIne ke yogya padArtha pAna, phala, mevA Adi khAdya tathA lauMga, ilAyacI Adi svAda 5 lene yogya padArthoM ko svAdya kahA jAtA hai| phra TECHNICAL TERMS Tatharupa-a shraman suitably dressed for ascetic practices or with Wan Wan an appearance as described in scriptures. Mahan-one who preaches 5 ahimsa Aprasuk -- food that is contaminated with living organism. 5 5 Aneshaniya-food that is impure and unsuitable for an ascetic. Ashan - 5 5 Wan staple food such as pulses, rice and bread. Paan-liquids such as water. Khadya-general food such as fruits and dry-fruits. Svadya ahar savoury food such as one flavoured with clove, cardamom etc. Wan Wan 19. tirhi ThANehiM jIvA asubhadIhAuyattAe kammaM pagareMti, taM jahA - pANe ativAtittA bhavai, musaM vaittA bhavai, tahArUvaM samaNaM vA mAhaNaM vA hIlittA niMdittA khiMsittA garahittA avamANittA Wan pha aNNayareNaM amaNuNeNaM apItikAraNaeNaM asaNapANakhAimasAimeNaM paDilA bhettA bhavai; iccetehiM tihi ThANehiM jIvA asubhadIhAuyattAe kammaM pagareMti / Wan Wan 19. tIna prakAra se jIva azubha dIrghAyuSya karma kA bandha karate haiM - (1) jIva hiMsA karane se, (2) mRSAvAda bolane se, aura (3) tathArUpa zramaNa mAhana kI avahelanA, nindA, avajJA, garhA aura 5 apamAna kara koI amanojJa tathA aprItikara azana, pAna, khAdya, svAdya kA pratilAbha karane se| ina tIna prakAroM se jIva azubha dIrgha AyuSya karma kA bandhana karate haiN| Wan Wan 19. A soul acquires bondage of ashubh deergh-ayushya karma (karma responsible for ignoble long life span) three ways-(1) by pranatipat phra phra 15 (avahelana), censuring (ninda), disrespecting (avajna ), reproaching 5 (garha) and insulting (apaman) and then giving repulsive (amanojna ) and loathsome (apreetikar) ashan, paan, khadya, svadya ahar (staple food, liquids, general food and savoury food) to a shraman or mahan (destroying life), (2) by mrishavad (telling a lie), and (3) by neglecting (terms for Jain ascetic) as described in scriptures (tatharupa). A soul acquires bondage of karma responsible for ignoble long life span these three ways. Wan 5 sthAnAMgasUtra (1) phra (180) ****************tmitimittmi***********miti uphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (1) Wan Wan

Page #249
Wan hhhhhhhhhhh mimimimimimimimimimimimimimimimimimimimimittmimimimittmitmi*tmiti 20. tirhi ThANehiM jIvA subhadIhAuyattAe kammaM pagareMti, taM jahA - No pANe ativAdittA bhavai, No musaM vadittA bhavai, tahArUvaM samaNaM vA mAhaNaM vA vaMdittA NamaMsittA sakkArittA sammANittA kallANaM maMgalaM, devataM cetitaM pajjuvAsettA maNuSNeNaM pItikAraeNaM asaNapANakhAimasAimeNaM paDilA bhettA bhavai; iccetehiM tihiM ThANehiM jIvA subhadIhAuyattAe kammaM pagareMti / 20. tIna prakAra se jIva zubha dIrghAyuSya karma kA bandha karate haiM - (1) jIva hiMsA na karane se, (2) mRSAvAda na bolane se, aura (3) tathArUpa zramaNa mAhana ko vandanA - namaskAra kara, unakA satkArasammAna kara, kalyANa kara, maMgala devarUpa tathA caityarUpa mAnakara unakI paryupAsanA kara unheM manojJa evaM prItikara azana, pAna, khAdya, svAdya AhAra kA pratilAbha karane se / ukta tIna prakAroM se jIva zubha dIrghAyuSya karma kA bandha karate haiN| 5 gupti - agupti - pada GUPTI-AGUPTI-PAD (SEGMENT OF RESTRAINT AND IRRESTRAINT) 21. tao guttIo paNNattAo, taM jahA- maNaguttI, vaiguttI, kAyaguttI / 22. saMjayamaNussANaM tao guttIo paNNattAo, taM jahA- maNaguttI, vaiguttI, kAyaguttI / 23. tao aguttIo paNNattAo, taM jahA - maNaaguttI, vaiaguttI, kAyaaguttI / evaM NeraiyANaM jAva thaNiyakumArANaM paMciMdiyatirikkhajoNiyANaM asaMjatamaNussANaM vANamaMtarANaM joisiyANaM vemANiyANaM / 20. A soul acquires bondage of shubh deergh-ayushya karma (karma responsible for noble long life span) three ways-(1) by avoiding pranatipat (destroying life ), ( 2 ) by avoiding mrishavad (telling a lie), and ( 3 ) by offering obeisance and homage, welcoming and respecting, wishing their beatitude and exaltation, offering them worship like a deity and temple and then giving relishable (manojna) and delightful (preetikar) Wan ashan, paan, khadya, svadya ahar (staple food, liquids, general food and savoury food) to shramans or mahans (terms for Jain ascetic) as described in scriptures (tatharupa). A soul acquires bondage of karma responsible for long life span these three ways. Wan 6 21. gupti tIna prakAra kI hai - ( 1 ) manogupti, (2) vacanagupti, aura (3) kAyagupti / 22. saMyata manuSya ke tInoM guptiyA~ hotI haiM - (9) manogupti, (2) vacanagupti, aura (3) kAyagupti / 23. agupti tIna 5 prakAra kI hai - ( 9 ) mana - agupti, (2) vacana-- agupti, aura (3) kAya - agupti / isa prakAra nArakoM se lekara yAvat stanitakumAroM ke, paMcendriyatiryagyonikoM ke, asaMyata manuSyoM ke, vANavyantara devoM ke, jyotiSka aura vaimAnika devoM ke tInoM hI aguptiyA~ kahI gaI haiM ( mana, vacana, kAya ke saMyama ko gupti aura saMyama na rakhane ko agupti kahate haiM) / 21. Gupti ( restraint ) is of three kinds - (1) manogupti (mental frestraint ), ( 2 ) vachan-gupti (vocal restraint ), and ( 3 ) kayagupti (physical tRtIya sthAna ( 181 ) 15 * 5 5 55 5 5 5 5 5 5 5 5 5955 5 5 55 5 5 5 5 5 5 5 55 5 5 5 5 555 55 55 5 5 5 5 5 5 95 95 95 96 952 Third Sthaan Wan

Page #250
46 )))))))5555)))))))) + restraint). 22. A disciplined person has all the three guptis4 (1) manogupti (mental restraint), (2) vachan-gupti (vocal restraint), and $i (3) kayagupti (physical restraint). 23. Agupti (irrestraint) is of three 4 kinds-(1) manah-agupti (mental irrestraint), (2) vachan-agupti (vocal irrestraint), and (3) kaya-agupti (physical irrestraint). In the same way all beings from infernal beings to Stanit Kumars, five sensed animals, indisciplined humans interstitial gods and celestial vehicle dwelling gods i have all these three aguptis (irrestraints)-(1) manah-agupti (mental Wan irrestraint), (2) vachan-agupti (vocal irrestraint), and (3) kaya-agupti (physical irrestraint). (Not to have restraint on activities of mind, speech and body is agupti or non-restraint). daNDa-pada DAND-PAD (SEGMENT OF EVIL-TENDENCY) 24. tao daMDA paNNattA, taM jahA-maNadaMDe, vaidaMDe, kaaydedde| 25. NeraiyANaM tao daMDA paNNattA, taM jahA-maNadaMDe, vaidaMDe, kaaydNdde| vigaliMdiyavajaM jAva vemaanniyaannN| ma 24. daNDa (yogoM kI duSTa pravRtti) tIna prakAra ke hote haiM-(1) manodaNDa, (2) vacanadaNDa, aura (3) kaaydnndd| 25. nArakoM meM tIna daNDa kahe haiM-(1) manodaNDa, (2) vacanadaNDa, aura (3) kaaydnndd| 5 isI prakAra vikalendriya jIvoM ko chor3akara vaimAnika paryanta sabhI daNDakoM ke tInoM hI daNDa hote haiN| 24. Dand (evil-tendency related to yoga or association) is of three kinds-(1) manodand (mental evil-tendency), (2) vachan-dand (vocal evil-tendency), and (3) kaya-dand (physical evil-tendency). 25. Naaraks (infernal beings) have all the three dands--(1) manodand (mental eviltendency), (2) vachan-dand (vocal evil-tendency), and (3) kaya-dand (physical evil-tendency). Except one to four sensed beings all beings belonging to all other dandaks (places of suffering) up to Vaimanik gods have three dands. # garhA-pada GARHA-PAD (SEGMENT OF REPROACH) ma 26. tivihA garahA paNNattA, taM jahA-maNasA vege garahati, vayasA vege garahati, kAyasA vege OM garahati-pAvANaM kammANaM akrnnyaae| * ahavA-garahA tivihA paNNattA, taM jahA-dIhaMpege addhaM garahati, rahassaMpege addhaM garahati, ma kAyaMpege paDisAharati, pAvANaM kammANaM akrnnyaae| OM 26. gardA-(bhUtakAla meM kiye gaye pApoM kI nindA karanA) tIna prakAra kI hai-(1) kucha loga mana se +gardA karate haiM, (2) kucha loga vacana se gardA karate haiM, aura (3) kucha loga kAyA se gardA karate haiM, pApa karmoM ko nahIM karane ke rUpa meN| sthAnAMgasUtra (1) (182) Sthaananga Sutra (1) 99 8555555555555555555555555555558

Page #251
a55555555 55555 jama55555EEEEEEEE IF LEIE 5555555555555555555555555555555555 ma athavA gardA tIna prakAra kI hai-(1) kucha loga dIrghakAla taka pApa-karmoM kI gardA karate haiM, OM (2) kucha loga alpakAla taka pApa-karmoM kI gardA karate haiM, aura (3) kucha loga kAyA kA nirodha kara Wan ma gardA karate haiM-(pApa-karmoM ko nahIM karane ke rUpa meM ) / 26. Garha (to reproach oneself for sins committed in the past) is of three kinds--(1) Some people reproach with mind, (2) Some people 4i reproach with speech, (3) Some people reproach with body, by way of not indulging in sinful activities. Also garha (to reproach oneself for sins committed in the past) is of three kinds--(1) Some people reproach themselves for a long period for 41 the sins committed, (2) Some people reproach themselves for a short 11 period for the sins committed, (3) Some people reproach by restraining their body, by way of not indulging in sinful activities. OM pratyAkhyAna-pada PRATYAKHYAN-PAD (SEGMENT OF ABSTAINMENT) 27. tivihe paccakkhANe paNNatte, taM jahA-maNasA vege paccakkhAti, vayasA vege paccakkhAti, # kAyasA vege paccakkhAti-pAvANaM kammANaM akaraNayAe / - [ahavA-paccakkhANe tivihe paNNatte, taM jahA-dIhaMpege addhaM paccakkhAti, rahassaMpege addhaM paccakkhAti, kAyaMpege paDisAharati-pAvANaM kammANaM akaraNayAe / 27. pratyAkhyAna-(bhaviSya meM pApa-karmoM kA tyAga) tIna prakAra kA hai-(1) kucha loga mana se / pratyAkhyAna karate haiM, (2) kucha loga vacana se pratyAkhyAna karate haiM, aura (3) kucha loga kAyA se / pratyAkhyAna karate haiN| [pApa-karmoM ko Age nahIM karane ke rUpa se| # athavA pratyAkhyAna tIna prakAra kA hai-(1) kucha loga dIrghakAla taka pApa-karmoM kA pratyAkhyAna karate / haiM, (2) kucha loga alpakAla taka pApa-karmoM kA pratyAkhyAna karate haiM, aura (3) kucha loga kAyA kA nirodha kara pratyAkhyAna karate haiM pApa-karmoM ko Age nahIM karane ke rUpa meN|] 5 27. Pratyakhyan (to resolve to abstain from sinful activity) is of three kinds(1) Some people abstain with mind, (2) Some people abstain with 7 speech, (3) Some people abstain with body, by way of resolving not to indulge in sinful activities in future. Also pratyakhyan (to resolve to abstain from sinful activity) is of three kinds--(1) Some people abstain from sinful activity for a long i period, (2) Some people abstain from sinful activity for a short period, (3) Some people abstain by restraining their body, by way of resolving not to indulge in sinful activities in future. upakAra-pada UPAKAR-PAD (SEGMENT OF BENEFICENCE) 28. tao rukkhA paNNattA, taM jahA-pattovage, puSphovage, phlovge| | tRtIya sthAna (183) Third Sthaan

Page #252
2 95 5 5 55 5 5 5 5 5 5 5 555 55555 5 5 5 5 5 5 5 5 5 5 5 555 55 55 5 5 5 5 5 595959595952 Wan evAmeva tao purisajAtA paNNattA, taM jahA - pattovA rukkhasamANe, pupphovA rukkhasamANe, 5 phalovA rukkhasamANe / Wan Wan Wan phra 28. vRkSa tIna prakAra ke hote haiN| jaise- (1) pattoM vAle, (2) puSpoM vAle, aura (3) phaloM vAle / isI prakAra puruSa bhI tIna prakAra ke hote haiM - (1) pattoM vAle vRkSa ke samAna alpa upakArI, (2) puSpoM vAle vRkSa samAna vizeSa upakArI, aura (3) phaloM vAle vRkSa ke samAna viziSTatara upakArI / 28. Vrikshas (trees) are of three kinds-(1) those with leaves, (2) those with flowers, and (3) those with fruits. In the same way men are also of three kinds-(1) slightly beneficial like trees with leaves, (2) more beneficial like trees with flowers, and (3) most beneficial like trees with fruits. 47 Wan vivecana - kevala patte vAle vRkSoM se puSpoM vAle aura unase bhI adhika phala vAle vRkSa loka meM uttama 5 mAne jAte haiN| jo puruSa duHkhI puruSa ko Azraya dete haiM ve patrayukta vRkSa ke samAna haiN| jo Azraya ke sAtha usake duHkha dUra karane kA AzvAsana bhI dete haiM, ve puSpayukta vRkSa ke samAna haiM aura usakA bharaNa-poSaNa bhI karate haiM ve phalayukta vRkSa ke samAna haiN| Elaboration-As compared to the trees having only leaves those with flowers are considered better and those with fruits are the best. People who provide shelter to the miserable are like trees with leaves. Those who also give assurance to remove their miseries are like flowering trees. Those who provide for their subsistence as well are like fruit bearing trees. puruSajAta-pada PURUSHAJAAT-PAD (SEGMENT OF MAN) 29. tao purisajAyA paNNattA, taM jahA - NAmapurise, ThavaNapurise, davyapurise / 30. tao purisajjAyA paNNattA, taM jahA - NANapurise, daMsaNapurise, carittapurise / 31. tao purisajAyA paNNattA, taM jahA - vedapurise, ciMdhapurise, abhilAvapurise / 32. tivihA purisA paNNattA, taM jahAuttamapurisA, majjhimapurisA, jahaNNapurisA / 33. uttamapurisA tivihA paNNattA, taM jahAdhammapurisA, bhogapurisA, kammapurisA / dhammapurisA arahaMtA, bhogapurisA cakkavaTTI, kammapurisA vAsudevA / 34. majjhimapurisA tivihA paNNattA, taM jahA - uggA, bhogA, rAiNNA / 35. jahaNNapurisA tivihA paNNattA, taM jahA - dAsA, bhayaNA, bhAillagA / 30. 29. puruSa tIna prakAra ke hote haiN| jaise - ( 1 ) nAmapuruSa, (2) sthApanApuruSa, aura (3) dravyapuruSa / puruSoM ke tIna prakAra hote haiM - (1) jJAnapuruSa, (2) darzanapuruSa, aura (3) cAritrapuruSa / 5 31. puruSa tIna prakAra ke hote haiM - vedapuruSa, (2) cihnapuruSa, aura (3) abhilApapuruSa / 32. puruSa tIna prakAra ke hote haiM - ( 1 ) uttama puruSa, (2) madhyama puruSa, aura (3) jaghanya puruSa / 33. uttama puruSa tIna prakAra ke hote haiM - ( 1 ) dharmapuruSa (arahanta), (2) bhogapuruSa (cakravartI), aura (1) sthAnAMgasUtra (1) Sthaananga Sutra (1) (184) Wan phra Wan

Page #253
tIna prakAra ke vakSa tIna prakAra ke uttama puruSa saMghana pattoM vAle MAAN ArahatA navanidhi TU phUloM vAle kAkiNI 292CGI Vithali vAsudeva wwwjanglibrary.org

Page #254
citra paricaya 9 tIna prakAra ke vRkSa : tIna prakAra ke uttama puruSa vRkSa - (1) kucha vRkSa bahuta saghana pattoM vAle hote haiM jaise vaTa kA vRkSa isakI chAyA meM pazu, pakSI, mAnava Adi Azraya lete haiM kintu isase phala nahIM miltaa| isI prakAra kucha puruSa kevala dUsaroM ko chAyA kI bhA~ti thor3A Azraya mAtra dete haiM / (2) kucha vRkSa phUloM se bhare hote haiM, unakI sugandha se bahutoM ko tRpti va prasannatA milatI hai| isI prakAra kucha manuSya dUsaroM ko thor3A sahayoga kara madhura vacanoM se sAntvanA dekara sukha pahu~cAte haiM / (3) Ama kI taraha kucha vRkSa saghana chAyA aura madhura phala dekara bahutoM kA upakAra karate haiN| paropakArI manuSya Ama kI taraha vividha prakAra se janatA ko lAbha pahu~cAte haiN| Illustration No. 9 puruSa saMsAra meM uttama puruSa bhI tIna prakAra ke hote haiM- (1) uttama dharma puruSa-arihaMta deva, dharma va sadjJAna se sampUrNa saMsAra kA upakAra karate haiM / (2) uttama bhoga puruSa- SaTkhaNDa cakravartI samrAT jo pUrvopArjita puNyoM se apAra aizvarya va sukhoM kA bhoga karate haiM / (3) uttama karma puruSa - trikhaNDAdhIzvara vaasudev| apane bala parAkrama va nItimattA se saMsAra meM sajjanoM kA saMrakSaNa va durjanoM kA vinAza karate haiM / -sthAna 3, sUtra 28 THREE KINDS OF TREES: THREE KINDS OF NOBLE MEN Tree-- (1) Some trees are very dense, such as banyan tree. Under its shade animals, birds, humans and other beings take refuge but no fruits are available. In the same way some men provide only little help to others. Man (2) Some trees are filled with flowers, which provide joy and contentment to many. In the same way some men please others by a little help and sweet words. - sthAna 3, sUtra 33 (3) Like a mango tree some trees provide shade as well as fruits to benefit many. Generous persons benefit masses many ways like a mango tree. --Sthaan 3, Sutra 28 Noble persons are also of three kinds (1) Uttam Dharma Purush-Arihant Dev benefits the whole world through his religion and right knowledge. (2) Uttam Bhog Purush-Shatkhand Chakravarti (emperor) who enjoy immense grandeur and happiness due to meritorious karmas acquired in the past. (3) Uttam Karma Purush-Vasudev, the monarch of three parts of the land. They annihilate the evil and protect the noble in the world through their strength, power and justice. - Sthaan 3, Sutra 33

Page #255
(3) karmapuruSa (vaasudev)| 34. madhyama puruSa tIna prakAra ke hote haiM-(1) ugra, (2) bhoga, aura hai (3) raajny| 35. jaghanya puruSa tIna prakAra ke hote haiM-(1) dAsa, (2) bhRtaka, aura (3) bhaagiidaar| 29. Purush (men) are of three kinds--(1) naam purush (Purush by name), (2) sthapana purush (man by installation), and (3) dravya purush (physical man). 30. Purush (men) are of three kinds (1) jnana purush (man with knowledge), (2) darshan purush (man with perception/faith), and (3) chaaritra purush (man with conduct). 31. Purush (men) are of three kinds--(1) veda purush (man who experiences masculinity), (2) chinha purush (man with signs of masculinity), and (3) abhilaap purush (grammatical masculine gender). 32. Purush (men) are of three kinds--(1) uttam purush (superior man), (2) madhyam purush (mediocre man), and (3) jaghanya purush (inferior man). 33. Uttam purush (superior men) are of three kinds--(1) dharm purush (Arhant), (2) bhog purush (chakravarti), and (3) karma purush (Vasudev). 34. Madhyam purush (mediocre men) are of three kinds--(1) ugra (ruling class), (2) bhog (scholarly people), and (3) rajanya (companions of a king). 35. Jaghanya purush (inferior men) are of three kinds--(1) daas (slaves), (2) bhritak (servants), and (3) bhaagidar (labour working on share of produce). vivecana-ukta sUtroM meM kahe gaye vividha prakAra ke puruSoM kA spaSTIkaraNa isa prakAra hai nAmapuruSa-jisa ghetana yA acetana vastu kA 'puruSa' nAma ho vh| sthApanApuruSa-puruSa kI pratimA yA 5 jisa kisI anya vastu meM 'puruSa' kA AropaNa kiyA ho vh| dravyapuruSa-puruSa rUpa meM utpanna hone vAlA jIva yA puruSa kA mRta shriir| jJAnapuruSa-jJAnapradhAna puruss| darzanapuruSa-samyagdarzana vAlA puruss| cAritrapuruSa-cAritra se sampanna puruss| vedapuruSa-puruSaveda kA anubhava karane vAlA jiiv| cihnapuruSa-dAr3hI-mUMcha Adi cihnoM se yukta puruss| abhilApapuruSa-liMgAnuzAsana (vyAkaraNa) ke anusAra pulliMga dvArA kahA jAne vAlA shbd| uttama prakAra ke puruSoM meM bhI uttama dharmapuruSa tIrthaMkara arahaMta deva hote haiN| uttama prakAra ke madhyama puruSoM meM bhogapuruSa cakravartI mAne jAte haiM aura uttama prakAra ke jaghanyapuruSoM meM karmapuruSa vAsudeva hote haiN| hai ___ ugravaMzI yA prajA-saMrakSaNa kA kArya karane vAloM (ArakSaka varga) ko ugrapuruSa kahA jAtA hai| bhoga yA bhojavaMzI, guru yA purohita sthAnIya puruSoM ko bhoga yA bhojapuruSa kahA jAtA hai| rAjA ke mitra sthAnIya puruSoM ko rAjanyapuruSa kahate haiN| mUlya dekara kharIde gaye sevaka ko dAsa (gulAma), vetana lekara kAma karane vAle ko bhRtaka tathA jo khetI, vyApAra Adi meM tIsare, cauthe Adi bhAga ko lekara kArya karate haiM, unheM bhAillaka yA bhAgIdAra tRtIya sthAna (185) Third Sthaan

Page #256
41 41 41 41 41 41 41 41 414 415 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 $ $454545454545454 44546474454641 41 41 41 41 41 45 44 45 46 45 44 45 46 47 46 45 44 45 46 47 46 45 46 47 41 # kahate haiN| (yaha vyAkhyA bhagavAna RSabhadeva ke samaya meM niyata rAja vyavasthA ke anusAra hai| vartamAna meM Wan dAsaprathA samAptaprAyaH hai|) TECHNICAL TERMS Naam purush-a person or a thing that has been named 'Purush'. Sthapana purush-an image or other thing in which some man is installed. Dravya purush-a being born as human or the body of a 41 deceased human. Jnana purush-a scholarly or enlightened man. Darshan purushman with right perception/faith. Chaaritra purush-a man with right conduct. Veda purushwa man who experiences masculinity. Chinha purush-a man with signs of masculinity, such as beard and moustache. Abhilaap purush-grammatical masculine gender. Dharm purush-super most among the superior class is religious man such as Arhant. Bhog purush-mediocre among the superior class is a man destined to enjoy, such as a Chakravarti or an emperor. Karma purush-inferior among the superior class is a man of action such as 4 Vasudev (epoch maker sovereign of the land). Ugra--those belonging to the Ugra clan; those responsible for the 41 protection of people; the ruling class. Bhog--those belonging to the Bhoj clan; those scholarly people who are in teaching profession or those who are priests. Rajanya-local friends and companions of a king. Daas-slaves. Bhritak-servants or wage earners. Bhaagidar-farm and other labour working on share of the produce. (This interpretation is based on the system of governance prevalent during the times of Bhagavan Risabhadeva. At present the slave system has almost been eradicated.) 4-MATSYA-PAD (SEGMENT OF FISH) 36. tivihA macchA paNNattA, taM jahA-aMDayA, poyayA, sNmucchimaa| 37. aMDayA macchA tivihA paNNattA, taM jahA-itthI, purisA, nnpuNsgaa| 38. potayA macchA tivihA paNNattA, taM El-Freit, yrm, njami 36. Ha gore mo ala :-(9) 3405H (3u# CYFT), () utat (Fort BreRUT utpanna), aura (3) sammUrchima (pudgala-saMyogoM se utpnn)| 37. aNDaja matsya tIna prakAra ke hote haiM & 445 446 44 45 $451445454545454545454545454545454545454545454545454545454545454 41 42 PIITEE (?) (186) Sthaananga Sutra (1) 2 41414141414141414141414141414141414141454141414141414141414141414141

Page #257
Bai Le Le 555 5555 5 $ 5555555 5 5555555555555555555555555555558 85555555555555555555554 (1) strI, (2) puruSa, aura (3) napuMsaka veda vaale|38. potaja matsya tIna prakAra ke hote haiM-(1) strI, 9 (2) puruSa, aura (3) napuMsaka veda vaale| (saMmUrchima matsya napuMsaka hI hote haiN|) 5 36. Matsya (fish) are of three kinds--(1) andaj (born from an egg, $ such as a swan), (2) potaj (born as a fully formed infant, such as an elephant), and (3) sammurchhim (produced from asexual origin, such as insects produced in a mixture of cowdung and sand). 37. Andaj 4 matsya are of three kinds-(1) stree (female), (2) purush (male), and Wan (3) napumsak (neuter). 38. Potaj matsya are of three kinds-(1) stree (female), (2) purush (male),and (3) napumsak (neuter). (Sammurchhim beings are neuter only.) pabhi-pada PAKSHI-PAD (SEGMENT OF BIRDS) 39. tivihA pakkhI paNNattA, taM jahA-aMDayA, poyayA, sNmucchimaa| 40. aMDayA pakkhI tivihA paNNattA, taM jahA-itthI, purisA, nnpuNsgaa| 41. poyayA pakkhI tivihA paNNattA, taM jahA-itthI, purisA, nnpuNsgaa| ma 39. pakSI tIna prakAra ke hote haiM-(1) aNDaja, (2) potaja, aura (3) smmuurchim| 40. aNDaja E pakSI tIna prakAra ke hote haiM-(1) strI, (2) puruSa, aura (3) napuMsaka veda vaale| 41. potaja pakSI tIna + prakAra ke hote haiM-(1) strI, (2) puruSa, aura (3) napuMsaka veda vaale| 39. Pakshi (birds) are of three kinds--(1) andaj, (2) potaj, and Wan (3) sammurchhim. 40. Andaj pakshi are of three kinds (1) female, (2) male, and (3) neuter. 41. Potaj pakshi are of three kinds--(1) female) (2) male, and (3) neuter. parisarpa-pada PARISARP-PAD (SEGMENT OF REPTILES) 42-44. evameteNaM abhilAyeNaM uraparisappA vi bhANiyavvA (3), 45-47. bhujaparisappA vi (3) / 42-44. isI prakAra uraparisarpa ke bhI tIna-tIna bheda aNDaja, potaja aura saMbhUrchima tathA ma pratyeka ke strI, puruSa aura napuMsaka tIna-tIna bheda jAnanA caahie| 45-47. isI prakAra bhujaparisarpa ke tIna-tIna prakAra jAnane caahie| 42-44. In the same way ur-parisarp (non-limbed reptiles) are of three kinds-andaj, potaj and sammurchhim. And each of andaj and potaj kinds have three classes-female, male and neuter. 45-47. Same also 9 applies to bhuj-parisarp (limbed reptiles). | tRtIya sthAna (187) Third Sthaan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5F5Fw

Page #258
2545555 phaphaphaphaphaphaphaphaphaphaphapha Wan vivecana - udara, vakSaHsthala athavA bhujAoM Adi ke bala para sarakane yA calane vAle jIva parisarpa kahe 5 jAte haiN| inakI mukhya rUpa se do jAtiyA~ hotI haiM- (1) uraH parisarpa, aura (2) bhujaparisarpa / peTa aura chAtI ke bala para reMgane yA sarakane vAle sA~pa Adi uraH parisarpa / bhujAoM ke bala para calane vAle neule, goha Adi bhujaparisarpa kahalAte haiN| (vistAra ke lie dekheM hindI TIkA, pRSTha 358) 5 Wan 5 Wan strI pada STREE-PAD (SEGMENT OF FEMALES) 48. tivihAo itthIo paNNattAo, taM jahA - tirikkhajoNitthIo, maNussitthIo devitthiio| 49. tirikkhajoNIo itthIo tivihAo paNNattAo, taM jahA- jalacarIo thalacarIo, khhcriio| 50. maNussitthIo tivihAo paNNattAo, taM jahA - kammabhUmiyAo, 5 akammabhUmiyAo aNtrdiivigaao| Wan Elaboration-Reptiles that slither on abdomen, breast and with the help of limbs are called parisarp. They are mainly of two types-ur-parisarp (non-limbed reptiles) and bhuj-parisarp (limbed reptiles). Those slithering on abdomen and without limbs are ur-parisarp (non-limbed reptiles, such as snakes) and those with limbs are bhuj-parisarp (limbed reptiles, such as mongoose and lizards ). ( for details refer to Hindi Tika, p. 358) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5550552 48. striyA~ tIna prakAra kI haiM - (1) tiryagyonika strI, (2) manuSya strI, aura (3) deva strI / 49. tiryagyonika striyA~ tIna prakAra kI haiM - (1) jalacarI, (2) sthalacarI, aura (3) khecarI (AkAza meM ur3ane vAlI ) / 50. manuSya striyA~ tIna prakAra kI haiM - ( 9 ) karmabhUmijA, (2) akarmabhUmijA, aura (3) antardvIpajA (chappana antadvIpoM meM janma lene vaale)| Wan 5 48. Stree (females) are of three kinds - ( 1 ) tiryakyonik stree (female of 5 animal), (2) manushya stree (female of humans), and (3) deva stree 5 (female of divine beings ) 49. Tiryakyonik stree are of three kinds-- (1) jalachari (aquatic ), ( 2 ) sthalachari (terrestrial), and ( 3 ) khechari ( avian). 50. Manushya stree are of three kinds - ( 1 ) karmabhumija pha pha ( belonging to the land of activity), (2) akarmabhumija (belonging to the land of non-activity), and (3) antardveepaja (belonging to middle islands). 5 puruSa - pada PURUSH PAD (SEGMENT OF MALES) 52. 51. tivihA purisA paNNattA, taM jahA - tirikkhajoNiyapurisA, maNussapurisA, devapurisA / tirikkhajoNiyapurisA tivihA paNNattA, taM jahA- jalacarA, thalacarA, khahacarA / 53. maNussapurisA tivihA paNNattA, taM jahA- kammabhUmiyA, akammabhUmiyA, aMtaradIvagA / ke haiM- (1) tiryagyonika puruSa, (2) manuSya puruSa, aura (3) deva puruSa / tiryagyonika puruSa tIna prakAra ke haiM - (1) jalacara, (2) sthalacara, aura (3) khecara | manuSya puruSa tIna prakAra ke haiM - (1) karmabhUmija, (2) akarmabhUmija, aura (3) antardvaja / 51. puruSa tIna prakAra Sthaananga Sutra (1) 52. 53. sthAnAMgasUtra (1) (188) Wan phra kmitimitimi*********************tmi*****mitil Wan phra

Page #259
8555555555555555555555)))))))))) ) ) ) )) )))) ) ) )))) ) ))) )))) 4 51. Purush (males) are of three kinds-(1) tiryakyonik purush (male | of animal), (2) manushya purush (male of humans), and (3) deva purush (male divine beings). 52. Tiryakyonik purush are of three kinds-- (1) jalachar (aquatic), (2) sthalachar (terrestrial), and (3) khechar (avian). 53. Manushya purush are of three kinds--(1) karmabhumij, (2) akarmabhumij, and (3) antardveepaj. napuMsaka-pada NAPUMSAK-PAD (SEGMENT OF NEUTERS) 54. tivihA NapuMsagA paNNattA, taM jahA-Neraiya NapuMsagA, tirikkhajoNiya NapuMsagA, maNussa + nnpuNsgaa| 55. tirikkhajoNiyaNapuMsagA tivihA paNNattA, taM jahA-jalayarA, thalayarA, khhyraa| 56. maNussa NapuMsagA tivihA paNNattA, taM jahA-kammabhUmigA, akammabhUmigA, aNtrdiivgaa| OM 54. napuMsaka tIna prakAra ke hote haiM-(1) nairayika napuMsaka, (2) tiryagyonika napuMsaka, aura (3) + manuSya npuNsk| 55. tiryagyonika napuMsaka tIna prakAra ke hote haiM-(1) jalacara, (2) sthalacara, aura (3) khecr| 56. manuSya napuMsaka tIna prakAra ke hote haiM-(1) karmabhUmija, (2) akarmabhUmija, aura (3) antarvIpaja (devagati meM napuMsaka nahIM hote)| 54. Napumsak (neuters) are of three kinds--(1) nairayik napumsak (neuter infernal beings), (2) tiryakyonik napumsak (neuter animal), Wan and (3) manushya napumsak (neuter humans). 55. Tiryakyonik napumsak are of three kinds (1) jalachar (aquatic), (2) sthalachar // (terrestrial), and (3) khechar (avian). 56. Manushya napumsak are of three kinds--(1) karmabhumij, (2) akarmabhumij, and (3) antardveepaj. (there are no neuters among divine beings) tiryagyonika-pada TIRYAGYONIK-PAD (SEGMENT OF ANIMALS) 57. tivihA tirikkhajoNiyA paNNattA, taM jahA-itthI, purisA, nnpuNsgaa| 57. tiryagyonika jIva tIna prakAra ke hote haiM-(1) strI tiryaMca, (2) puruSa tiryaMca, aura (3) napuMsaka tiryNc| 5 57. Tiryakyonik jiva (animals) are of three kinds--(1) stree tiryanch (female animals), (2) purush tiryanch (male animals), and (3) napumsak # tiryanch (neuter animals). vivecana-nArakoM meM kevala eka napuMsaka veda hotA hai| zeSa tIna gati ke jIvoM meM striyoM kA honA kahA OM gayA hai| tiryagyoni ke jIva tIna prakAra ke hote hai-(1) jalacara-matsya, meMDhaka aadi| (2) sthalacara-baila, ke hAthI aadi| (3) khecara-mora, kabUtara, bagulA aadi| manuSya tIna prakAra ke hote haiM-(1) karmabhUmija, OM (2) akarmabhUmija, aura (3) antrviipj| jahA~ para maSi, asi, kRSi Adi karmoM ke dvArA jIvananirvAha + kiyA jAtA hai, use karmabhUmi kahate haiN| zeSa haimavata Adi kSetroM meM tathA suSama-suSamA Adi tIna kAloM ke )) )) )))) )) ) B555))))))))))))) )) ) Wan Third Sthaan | tRtIya sthAna (189) 85)))))5555 55555555

Page #260
- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan tiryaMca prakRti-janya kalpavRkSoM dvArA pradatta bhogoM ko bhogate haiN| ukta do jAti ke atirikta lavaNa samudroM Adi ke bhItara sthita dvIpoM meM utpanna hone vAle manuSyoM ko antadvapaja kahate haiM / meM utpanna hue manuSya - tiryaMcoM ko akarmabhUmija yA bhogabhUmija kahA jAtA hai, kyoMki vahA~ ke manuSya aura 5 lezyA - pada LESHYA-PAD (SEGMENT OF SOUL COMPLEXION) Wan Elaboration-There is only one physical gender (veda) among infernal beings-neuter. Females exist in all the remaining three genuses. In the animal world there are three kinds of beings-(1) jalachar or aquatic, such as fish and frog ; ( 2 ) sthalachar or terrestrial, such as bull and elephant; and (3) khechar or avian, such as peacock and pigeon. Human F beings are of three kinds-(1) karmabhumij, (2) akarmabhumij, and (3) antardveepaj. Karmabhumi (land of action) is place where people subsist on work, such as farming, branding weapons, writing etc. There are areas like Haimavat area and epochs like Sukham-sukhama where human beings and even animals survive on things provided by kalp- Wan vrikshas (wish fulfilling trees). These humans and animals are called akarmabhumij (belonging to the land of no work) or bhogbhumij (belonging to the land of enjoyment ). Besides these, humans born on 5 islands in the Lavan and other Samudras (the seas separating continents) are called antardveepaj (belonging to the middle islands). 5 58. NeraiyANaM tao lesAo paNNattAo, taM jahA - kaNhalesA, NIlalesA, kAulesA / 59. asurakumArANaM tao lesAo saMkiliTThAo paNNattAo, taM jahA - kaNhalesA, NIlalesA, kAulesA / 60. evaM jAva thaNiyakumArANaM / 61. evaM - puDhavikAiyANaM Au - vaNassatikAiyANa vi / 62. teukAiyANaM vAukAiyANaM beiMdayANaM teiMdayANaM cauriMdiyANavi tao lessA, jahA NeraiyANaM / 63. paMciMdiyatirikkhajoNiyANaM tao lesAo saMkiliTThAo paNNattAo, taM jahAkaNhalesA, NIlalesA, kAulesA / 64. paMciMdiyatirikkhajoNiyANaM tao lesAo asaMkiliTThAo paNNattAo, taM jahA - teulesA, pamhalesA, sukkalesA / 65-66. evaM maNussANa vi| 67. vANamaMtarANaM jahA asurakumArANaM / 68. vemANiyANaM tao lessAo paNNattAo, taM jahAteulesA, pamhalesA, sukkalesA / 58. nairayikoM meM tIna lezyAe~ hotI haiM- (1) kRSNalezyA, (2) nIlalezyA, aura (3) kApotalezyA / 59. asurakumAroM meM tIna azubha lezyAe~ haiM- (1) kRSNalezyA, (2) nIlalezyA, aura (3) kApotalezyA / 60. isI prakAra stanitakumAra taka ke sabhI bhavanavAsI devoM meM tInoM azubha ( saMkliSTa) lezyAe~ haiM / 61. (1) pRthvIkAyika, (2) apkAyika, aura (3) vanaspatikAyika jIvoM meM bhI tInoM azubha lezyAe~ Sthaananga Sutra (1) sthAnAMgasUtra (1) phra ba (190) phaphaphaphaphaphaphaphaphaphaphapha

Page #261
254441414141414141414141414141414141414141414141414141414 & t t t t t t t t t n n t t t t t t t t t t hotI haiN| 62. tejaskAyika, vAyukAyika, dvIndriya, trIndriya aura caturindriya jIvoM meM bhI nArakoM ke samAna / tInoM azubha lezyAe~ hotI haiN| 63. paMcendriya tiryagyonika jIvoM meM tIna saMkliSTa-azubha lezyAe~ hotI haiM(9) Surat , () Fartgal, Bite (3) cularisati &r.carse faretrulflab yilat y ki agung E 5-(9) dulgent, () Y , Bits (3) citati &4. si or haat # 1 tIna azubha lezyAe~ 66. aura tIna zubha lezyAe~ hotI haiN| 67. vANavyantaroM meM asurakumAroM ke samAna : tIna azubha lezyAe~ hotI haiN| 68. vaimAnika devoM meM tIna zubha lezyAe~ hotI haiM-(1) tejolezyA, 5 (?) YFIFTSETT, BTT (3) [chtgum 58. Nairayiks (infernal beings) have three leshyas (complexions of soul)-(1) krishna leshya (black complexion of soul), (2) neel leshya (blue complexion of soul), and (3) kapot leshya (pigeon-like complexion of soul). 59. Asur Kumars (a kind of lower gods) have three sanklisht (pain causing or gloomy) leshyas (complexions of soul)--(1) krishna leshya (black complexion of soul), (2) neel leshya (blue complexion of soul), and (3) kapot leshya (pigeon complexion of soul). 60. In the same way all Bhavanvasi (abode dwelling) gods up to Stanit Kumars have these three sanklisht leshyas (gloomy complexions of soul). 61. (1) Prithvikayik F (earth-bodied beings), (2) apkayik (water-bodied beings) and (3) vanaspatikayik (plant-bodied beings) too have these three sanklisht leshyas (gloomy complexions of soul). 62. Like infernal beings tejaskayik (fire-bodied beings), vayukayik (air-bodied beings), dvindriya (two sensed beings), trindriya (three sensed beings) and chaturindriya (four sensed beings) also have these three sanklisht leshyas (gloomy complexions of 4 soul). 63. Panchendriya tiryakyoniks (five sensed animals) have three sanklisht leshyas (gloomy complexions of soul)-(1) krishna leshya (black complexion of soul), (2) neel leshya (blue complexion of soul), and F (3) kapot leshya (pigeon complexion of soul). 64. Panchendriya 4 tiryakyoniks (five sensed animals) have three asanklisht leshyas (not pain causing or bright complexions of soul)-(1) tejoleshya (fiery complexion of soul), (2) padma leshya (yellow complexion of soul), and (3) * shukla leshya (white complexion of soul). 65-66. In the same way human beings too have three gloomy and three bright complexions of soul. 67. Vanavyantars (interstitial gods) have three gloomy complexions of soul like Asur Kumars. 68. Vaimanik gods (celestial vehicle based gods) have three bright complexions of soul--1) tejoleshya (fiery complexion of soul), (2) padma leshya (yellow complexion of soul), and (3) shukla Fleshya (white complexion of soul). 71 annnnnn LELLE tRtIya sthAna ( 191 ) Third Sthaan 14141414541414141414141414141414141414141414141414141414141414545454548

Page #262
25 555 5555 555955555 5 5555 5 5555955 5 5 5 5 5 59595959592 Wan Wan phra pha vivecana - zubha (asaMkliSTa) lezyA - ( 1 ) tejo, (2) padma, aura (3) zuklalezyA / azubha ( saMkliSTa ) 5 lezyA - (1) kRSNa, (2) nIla, aura (3) kApotalezyA / Elaboration-Shubh (auspicious) or asanklisht (not pain causing or 5 5 bright) leshyas (complexions of soul) - ( 1 ) tejoleshya (fiery complexion of soul), (2) padma leshya (yellow complexion of soul), and (3) shukla leshya (white complexion of soul). Ashubh ( inauspicious) or sanklisht (pain causing or gloomy ) leshyas (complexions of soul) - ( 1 ) krishna leshya phra 5 (black complexion of soul), (2) neel leshya (blue complexion of soul), and 5 (3) hapot leshya (pigeon complexion of soul). Wan 5 tArArUpa-calana- pada TARARUPA CHALAN PAD OF FORM AND FALL OF STARS) 69. tirhi ThANehiM tArArUve calejjA, taM jahA - vikuvyamANe vA, pariyAremANe vA, ThANAo vA ThANaM saMkamamANe tArArUve calejjA / 69. tIna kAraNoM se tArA calita hote haiM - (1) vaikriya rUpa karate hue, (2) paricAraNA karate hue, aura (3) eka sthAna se dUsare sthAna meM saMkramaNa karate hue / deva - vikriyA- pada DEV-VIKRIYA-PAD (SEGMENT OF SELF-MUTATION OF GODS) 69. Due to three reasons Tara (stellar gods or stars) appear to be 5 falling - ( 1 ) when undergoing self-mutation ( vaikriya rupa ), ( 2 ) when 5 indulging in sexual act (paricharana), and ( 3 ) when shifting from one Wan place to another (sankraman). 70. tirhi ThANehiM deve vijjuyAraM karejjA, taM jahA - vikuvyamANe vA, pariyAremANe vA, tahArUvassa samaNassa vA mAhaNassa vA iDi jutiM jasaM balaM vIriyaM purisakkAra - parakkama uvadaMsemANe deve vijjuyAraM karejjA / 71. tihiM ThANehiM deve thaNiyasaddaM karejjA, taM jahA - vikuvvamANe vA, evaM jahA - vijuyAraM tava thaNiyasaddaM / 70. tIna kAraNoM se deva vidyutkAra (vidyutprakAza) karate haiM - (1) vaikriyarUpa karate hue, (2) paricAraNA karate hue, aura (3) tathArUpa zramaNa mAhana ke sAmane apanI Rddhi, dyuti, yaza, bala, vIrya, puruSakAra tathA parAkrama kA pradarzana karate hue / 71. tIna kAraNoM se deva megha jaisI garjanA (stanita zabda ) karate haiM- (1) vaikriya rUpa karate hue, (2) paricAraNA karate hue, aura (3) tathArUpa zramaNa mAhana ke sAmane apanI Rddhi, ghuti, yaza, bala, vIrya, puruSakAra tathA parAkrama kA pradarzana karate hue| sthAnAMgasUtra (1) Wan (192) 595959595959595959 55 59595959 5959555 5 55595 5 5 5 5 5559595952 Sthaananga Sutra (1) 70. Due to three reasons devas (divine beings) appear to be doing vidyutkar (emitting spurts of light like lightening)-(1) when undergoing self-mutation (vaikriya rupa ), ( 2 ) when indulging in sexual act 5 (paricharana), and (3) when displaying their riddhi (opulence), dyuti Wan Wan Wan Wan Wan 2559595955 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 555 5552 Wan

Page #263
155555555555555555555555555555555555g (radiance), yosh (fame), bal (strength), virya (potency), purushakar (ego 5 i of prowess) and parakram (ego of valorous action). 71. There are three si reasons why devs (divine beings) appear to be producing stanit shabd 41 (thundering sound)-(1) when undergoing self-mutation (vaikriya rupa), (2) when indulging in sexual act (paricharana), and (3) when displaying their riddhi (opulence), dyuti (radiance), yash (fame), bal (strength), virya (potency), purushakar (ego of prowess) and parakram (ego of 4 valorous action). ___ pAribhASika zabda-Rddhi vimAna evaM parivAra Adi kA vaibhv| dyuti-zarIra aura AbhUSaNa Adi kI kaanti| yaza-prakhyAti yA prsiddhi| bala-zArIrika shkti| vIrya-Atmika shkti| puruSakAra-puruSArtha karane ke kA abhimaan| parAkrama-puruSArthajanita ahNkaar| (sthAnAMga vRtti, pRSTha 195) TECHNICAL TERMS Riddhi-family wealth including vimaans (celestial vehicles); opulence. Dyuti-radiance of body and adornments. Yash-fame. Balphysical strength. Virya-spiritual power or potency. Purushakar-ego felt while performing valorous action; ego of prowess. Parakram-ego felt as a consequence of performing valorous action. (Sthananga Vritti, p. 195) andhakAra-udyota Adi-pada ANDHAKAR-UDYOT AADI-PAD (SEGMENT OF DARKNESS, LIGHT ETC.) 72. tihiM ThANehiM logaMdhayAre siyA, taM jahA-arahaMtehiM vocchijjamANehiM, arahaMta paNNatte dhamme vocchijjamANe, pubagate vocchijjmaanne| 73. tihiM ThANehiM logujjote siyA, taM jahAarahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM nnaannuppaaymhimaasu| 72. tIna kAraNoM se manuSyaloka meM aMdhakAra hotA hai-(1) arahaMtoM ke viccheda (nirvANa) hone para, (2) arhata-prarUpita dharma ke viccheda hone para, aura (3) caturdaza pUrvagata zruta ke viccheda hone pr| 73. tIna kAraNoM se manuSyaloka meM udyota (prakAza) hotA hai-(1) arahantoM (tIrthaMkaroM) kA janma hone para, (2) arahantoM ke pravajita hone ke avasara para, aura (3) arahantoM ke kevalajJAna utpanna hone kI mahimA ke avasara pr| 72. There are three reasons for spread of darkness in manushyalok (human realm or the land inhabited by humans)-(1) on vichchhed (extinction or nirvana) of Arihants (Tirthankars), (2) on vichchhed (extinction) of the religion propagated by Arhat, and (3) on vichchhed (extinction) of Purvagat Shrut (the subtle canon). 73. There are three reasons for spread of light in manushyalok (human realm or the land inhabited by humans)-(1) at the time of birth of Arihants, (2) at the 55 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting tRtIya sthAna (193) Third Sthaan 55555555555555555555555555555555555

Page #264
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phra time of initiation of Arihants, and (3) at the time of celebrating the attainment of Keval jnana (omniscience) by Arihants. 74. tirhi ThANehiM devaMdhakAre siyA, taM jahA - arahaMtehiM vocchijjamANehiM, arahaMta paNNatte dhamme vocchijjamANe, puvvagate vocchijjamANe / 75. tihiM ThANehiM devujjote siyA, taM jahA - arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu / 74. tIna kAraNoM se devaloka meM aMdhakAra hotA hai- (1) arahantoM ke viccheda hone para, (2) arhatprarUpita dharma ke viccheda hone para, aura (3) pUrvagata zruta ke viccheda hone pr| 75. tIna kAraNoM se devaloka phra ke bhavanoM Adi meM udyota hotA hai- (1) arahantoM ke janma lene ke samaya, (2) arahantoM ke pravrajita hone ke 5 samaya, aura (3) arahantoM ke kevalajJAna utpanna hone kI mahimA ke samaya / Wan 74. There are three reasons for spread of darkness in devlok (divine 5 realm or the heavens ) - ( 1 ) on nirvana of Arihants, ( 2 ) on extinction of phra the religion propagated by Arhat, and (3) on extinction of the subtle phra canon. 75. There are three reasons for spread of light in devlok (divine Wan 5 realm) - (1) at the time of birth of Arihants, (2) at the time of initiation of 5 5 Arihants, and (3) at the time of celebrating the attainment of omniscience by Arihants. sthAnAMgasUtra (1) 76. tihiM ThANehiM devasaNNivAe siyA, taM jahA - arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM arahaMtANaM NANuppAyamahimAsu / 77 evaM devukkliyaa| 78. evaM devakahakahae / 79. tirhi ThANehiM deviMdA mANusaM logaM havvamAgacchaMti, taM jahA - arahaMtehiM jAyamANArha, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu / 80. evaM sAmANiyA, tAyattIsagA, logapAlA devA, 5 aggamahisIo devIo, parisovavaNNagA devA, aNiyAhivaI devA, AyarakkhA devA mANusaM logaM havvamAgacchaMti / 29595959595959595959 55 59595959595955 59595959 595 5 595959595959595959595959 2 Wan (194) Sthaananga Sutra (1) Wan 76. tIna kAraNoM se deva - sanipAta - ( devoM kA manuSyaloka meM Agamana hotA hai- (1) arahantoM kA janma hone para, (2) arahantoM ke pravrajita hone ke avasara para, aura (3) arahantoM ke kevalajJAna utpanna 5 hone kI mahimA ke prasaMga para / 77. isI prakAra devotkalikA (vimAnavAsI devatAoM kA mahAsamAgama ), aura 78. deva kaha-kaha (harSavaza kiyA huA kala-kala zabda) bhI ukta tIna kAraNoM se hotA hai / 79. tIna kAraNoM se devendra ati zIghra manuSyaloka meM Ate haiM - ( 1 ) arahantoM ke janma hone para, (2) arahantoM ke pravrajita hone ke avasara para, aura (3) arahantoM ke kevalajJAna utpanna hone kA mahotsava manAne / 80. isI prakAra sAmAnika, trAyastriMzaka aura lokapAla deva, agramahiSI deviyA~, pAriSadya deva, anIkAdhipati tathA AtmarakSaka deva ukta tIna kAraNoM se zIghra manuSyaloka meM Ate haiN| Wan 76. There are three reasons for dev-sannipat (descending of gods on the 5 land of humans or earth) -- (1) at the time of birth of Arihants, (2) at the pha Wan phra Wan 5 Wan Wan 27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 5552 phra .

Page #265
))))))555558 )) i time of initiation of Arihants, and (3) at the time of celebrating the attainment of omniscience by Arihants. 77. In the same way for 15 devotkalika (great congregation of vimaan dwelling gods) and 78. dev- 1 kahakaha (divine laughter as expression of joy) also there are three aforesaid reasons. 79. There are three reasons (occasions) for devendras (overlords of gods) to rush to the land of humans or earth----(1) at the time of birth of Arihants, (2) at the time of initiation of Arihants, and (3) at the si time of celebrating the attainment of omniscience by Arihants. 80. In the si same way for three aforesaid reasons various gods rush to earth. These include-samanik gods, tryastrinshik gods and lok-pal gods, agramahishi goddesses, parishadya gods, aneekadhipati gods and atmarakshak gods. 5 pAribhASika zabda-sAmAnika AjJA-aizvarya ke atirikta sthAna, Ayu, zakti, parivAra aura bhogopabhoga Adi meM indra ke samAna vaibhava vaale| trAyastriMza-indra ke mantrI aura purohita sthAnIya dev| inakI saMkhyA 33 hotI hai| lokapAla-devaloka kA pAlana rakSaNa karane vaale| ye soma Adi digpAla deva / haiN| indrasabhA ke sadasya pAriSaya, devasenA ke svAmI anIkAdhipati aura indra ke aMga-rakSaka ko AtmarakSaka kahA jAtA hai| (sthAnAMga vRtti, pRSTha 198) TECHNICAL TERMS Samanik gods-gods who, except for status and glory, are equal to Indra (overlord) in all respects including place, life span, power, retinue, and affluence. Tryastrinshik gods--gods who hold positions of ministers and priests of Indra; they are thirty three in number. Lok-pal godsguardian gods of the divine realm. They include Som and other directional gods. Agramahishi goddesses--chief queens of overlords of gods. Parishadya gods-members of Indras court. Aneekadhipati godscommanders of divine armies. Atmarakshak gods--personal guards of overlords. (Sthananga Vritti p. 198) 81. tihiM ThANehiM devA abbhuTThijjA, taM jahA-arahaMtehiM jAyamANehiM jAva taM cev| 82. evaM AsaNAiM clejaa|83. sIhaNAyaM krejaa| 84. celukkhevaM krejaa|85. tihiM ThANehiM ceiyarukkhA calejA, taM jahA-arahaMtehiM taM cev| 86. tihiM ThANehiM logaMtiyA devA mANusaM logaM havvamAgacchejjA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM arahaMtANaM nnaannuppaayhimaasu| 81. tIna kAraNoM se deva apane siMhAsana se tatkSaNa uTha khar3e hote haiM-(1) arahaMtoM ke janma hone para, yAvat (2) arahantoM ke pravrajita hone ke samaya, aura (3) arahantoM ke kevalajJAna utpanna hone kI mahimA ke smy)| 82. isI prakAra 'AsanoM' kA calanA, 83. siMhanAda karanA, aura 84. celotkSepa karanA (vastroM kA uchAlanA) bhI jAnanA caahie| 85. tIna kAraNoM se devoM ke caitya vRkSa (sudharmA sabhA ke ))))))))))))))))) | tRtIya sthAna (196) Third Sthaan 15Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wan

Page #266
Wan Wan 5 ke dvAra para sthita vRkSa) calita hote haiM - arahantoM ke janma hone para [ arahantoM ke pravrajyA aura kevalajJAna 5 prasaMga para / 86. tIna kAraNoM se lokAntika deva (pA~caveM devaloka meM loka ke anta bhAga meM rahane vAle) tatkSaNa manuSyaloka meM Ate haiM - (1) arahantoM ke janma hone para, (2) arahantoM ke pravrajita hone ke avasara, aura (3) arahantoM ke kevalajJAna utpanna hone kI mahimA ke prasaMga para / Wan Wan Wan Wan Wan 5 phra 5 duSpratikAra- pada DUSHPRATIKAR-PAD (SEGMENT OF DIFFICULT RECOMPENSE) 87. tinhaM duppaDiyAraM samaNAuso ! taM jahA - ammApiuNo, bhaTTissa, dhammAyariyassa / phra phra 81. There are three reasons (occasions) for gods to get up at once from their thrones - ( 1 ) at the time of birth of Arihants, (2) at the time of 5 initiation of Arihants, and (3) at the time of celebrating the attainment of omniscience by Arihants. The same is true for the following actions of gods -- 82. movement of thrones, 83. roaring like a lion (simhanaad), and 84. tossing of dresses (chelotkshep ). 85. There are three reasons for swinging of the divine chaitya vrikshas (trees located at the gates of pha Sudharma sabha or divine assembly) -- at the time of birth of Arihants... phra and so on (at the time of initiation of Arihants and at the time of celebrating the attainment of omniscience by Arihants). 86. There are three reasons for Lokantik gods (gods dwelling at the edge of the universe in the fifth dev-lok) for coming to the earth at once-(1) at the time of birth of Arihants, (2) at the time of initiation of Arihants, and (3) at the time of celebrating the attainment of omniscience by Arihants. 5 Wan (2) kei mahacce dariddaM samukkasejjA / tae NaM se daridde samukkiTThe samANe pacchA puraM ca NaM # viulabhogasamitisamaNNAgate yAvi viharejjA / tae NaM se mahacce aNNayA kayAi dariddIhUe samANe tassa dariddassa aMtie havvamAgacchejjA / tae NaM se daridde tassa bhaTTissa savvassamavi dalayamANe teNAvi tassa duppaDiyAraM bhavati / ahe NaM se taM bhaTTi kevalipaNNatte dhamme AghavaittA paNNavaittA paruvaittA TAvaittA bhavati, teNAmeva tassa bhaTTissa suppaDiyAraM bhavati / (1) saMpAtovi ya NaM kei purise ammApiyaraM sayapAgasahassapAgehiM tellehiM abbhaMgettA, surabhiNA gaMdhaTTaeNaM uvyaTTittA, tihiM udagehiM majjAvettA, savvAlaMkAravibhUsiyaM karettA, maNuNNaM thAlIpAgasuddhaM aTThArasavaMjaNAulaM bhoyaNaM bhoyAvettA jAvajjIvaM piTThivaDeMsiyAe parivahejjA, teNAvi tassa ammApiussa duppaDiyAraM bhavai / ahe NaM se taM ammApiyaraM kevalipaNNatte dhamme AghavaittA paNNavaittA parUvaittA TAvaittA bhavati, teNAmeva tassa ammApiussa suppaDiyAraM bhavati samaNAuso ! (3) kei tahArUvassa samaNassa vA mAhaNassa vA aMtie egamavi AriyaM dhammiyaM suvayaNaM soccA Nisamma kAlamAse kAlaM kiccA aNNayaresu devaloesu devattAe uvavaNNe / tae NaM se deve taM sthAnAMgasUtra (1) (196) Sthaananga Sutra (1) phra 5 pha phra

Page #267
FFFFFFFhhhhhhhhhhhhhhhhhhhhFFFFFFFFFFFFFF 55 # dhammAyariyaM dubhikkhAo vA desAo subhikkhaM desaM sAharejjA, kaMtArAo vA NikkaMtAraM karegjA, dIhakAlieNaM vA rogAtaMkeNaM abhibhUtaM samANaM vimoejjA, teNAvi tassa dhammAyariyassa duppaDiyAraM / bhvti| ahe NaM se taM dhammAyariyaM kevalipaNNattAo dhammAo bhaTTaM samANaM bhujjovika meM kevalipaNNatte dhamme AghavaittA paNNavaittA parUvaittA ThAvaittA bhavati, teNAmeva tassa dhammAyariyassa / suppaDiyAraM bhvti| 87. bhagavAna ne kahA-"AyuSmAn zramaNo ! ye tIna pada duSpratikAra haiM (-inase RNa-mukta honA duHzakya hai)-(1) mAtA-pitA, (2) bhartA (pAlana-poSaNa karane vAlA svAmI), aura (3) dhrmaacaary| (1) koI puruSa (putra) apane mAtA-pitA kA prAtaHkAla hone para zatapAka aura sahasrapAka teloM se mAliza kara. sagandhita carNa se ubaTana kara. sagandhita jala. zItala jala evaM uSNa jala se snAna karAkara. sarva alaMkAroM se unheM vibhUSita kara, aThAraha prakAra ke sthAlI-pAka zuddha vyaMjanoM se yukta bhojana karAkara, jIvana-paryanta pRSTyavataMsikA-(pITha para baiThAkara yA kAvar3a meM biThAkara kandhe se) unakA ke parivahana kare, to bhI vaha unake (mAtA-pitA ke) upakAroM se RNa-mukta nahIM ho sktaa| AyuSmAn meM zramaNo ! vaha unase tabhI RNa-mukta ho sakatA hai jabaki una mAtA-pitA ko sambodhita kara, dharma kA ma svarUpa aura usake bheda-prabheda batAkara kevali-prarUpita dharma meM sthApita karatA hai| 2 (2) koI dhanavAna vyakti kisI daridra puruSa kA dhanAdi se samutkarSa karatA hai| use U~cA uThAtA hai| " saMyogavaza kucha samaya ke bAda yA zIghra hI vaha daridra, vipula bhoga-sAmagrI se sampanna ho jAtA hai aura vaha upakAra karane vAlA dhanika kisI samaya daridra hokara sahAyatA kI icchA se usake pAsa AtA hai| ma usa samaya vaha bhUtapUrva daridra apane pahale vAle svAmI ko saba kucha arpaNa karake bhI usake upakAroM se RNa-mukta nahIM ho sakatA hai| vaha usake upakAra se tabhI RNa-mukta ho sakatA hai jabaki use // samajhAkara, dharma kA svarUpa aura usake bheda-prabheda batAkara kevali-prarUpita dharma meM sthira karatA hai| (3) koI vyakti tathArUpa zramaNa mAhana ke (dharmAcArya ke) pAsa eka bhI zreSTha dhArmika suvacana sunakara, ma hRdaya meM dhAraNa kara mRtyukAla meM marakara, kisI devaloka meM deva rUpa se utpanna hotA hai| kisI samaya vaha ka deva apane dharmAcArya ko durbhikSa vAle pradeza se subhikSa vAle pradeza meM lAkara rakha de, jaMgala se bastI meM le jAye yA dIrghakAlIna rogAtaMka se pIr3ita hone para unheM usase mukta kara de, to bhI vaha deva usa dharmAcArya 5 ke upakAra se uRNa nahIM ho sakatA hai| vaha unase tabhI RNa-mukta ho sakatA hai jaba kadAcit usa dharmAcArya ke kevali-bhASita dharma se bhraSTa ho jAne para use sambodhita kara, dharma kA svarUpa aura usake 9 bheda-prabheda batAkara kevali-prarUpita dharma meM sthApita karatA hai| 87. Bhagavan said--"Long lived Shramans ! Three relations are dushpratikar (difficult to recompense)-(1) parents, (2) protector fi guardian (bharta), and (3) religious head. 555555555555555555555555$$$$$$$$$$$$$$$$$$FFFFFFFF gRtIya sthAna (197) Third Sthaan % %%%%% %%%%%%%%%%%%%%%%Ya Ya Le Yuan

Page #268
U. $14141414141414141414141414141414141414141414141414141414141414141414141 (1) A person cannot recompense and get free of the obligations of his \ parents even if he does the following daily throughout his life-in the si $ morning he massages their bodies with shatapaak and sahasrapaak oils $1 (herbal and perfumed oils), rubs perfumed powders and helps them if taking bathe with perfumed cold and hot water. After this he adorns them with a variety of ornaments and offers them pure and nourishing freshly cooked dishes with eighteen kinds of flavours. And then takes them around on his back or shoulders. "Long lived Shramans ! He can get free of their obligation only if he addresses them and explains them the true religion and its subtleties to establish them in the religion propagated by the Omniscient. (2) Some rich person gives financial help to some poor person and ensures his development. As time passes the poor person becomes rich and affluent and the rich benefactor becomes poor. The benefactor approaches the newly made rich person to seek help. At that time even if the ex-poor gives all his wealth to his benefactor, he cannot fully recompense and get free of the obligation. He can get free of the obligation only if he explains his benefactor the true religion and its subtleties in order to establish him in the religion propagated by the Omniscient. (3) A person listens to just a single pious word from a Shraman preceptor, remembers it at the time of his death and as a consequence reincarnates as a divine being. At any time if that god shifts his preceptor from drought stricken area to a well cultivated area, from a jungle to an inhabited place or cures him of some fatal disease even then he cannot get free of the obligation of the preceptor. He can get free of the obligation only if he explains his benefactor the true religion and its subtleties to re-establish him in the religion propagated by the Omniscient when the Shraman preceptor falls from grace. vivecana-abhayadevasUri ne zatapAka ke cAra artha kiye haiM-(1) sau auSadhiyoM ke kyAtha se pakAyA gayA, (2) sau auSadhiyoM ke sAtha pakAyA gayA, (3) sau bAra pakAyA gayA, aura (4) sau rupayoM ke mUlya se pakAyA gayA tail| isI prakAra sahasrapAka taila ke cAra artha kiye haiN| sthAlIpAka kA artha hai-hAMDI, ma kuMDI yA vaTaloI, bhagaunI Adi meM pakAyA gayA svAdiSTa bhojn| aThAraha vyaMjanoM se niSpanna kA bhAva hai ki vividha prakAra ke masAloM Adi se banA huA bhojana svAdiSTa, surucikara Arogyavardhaka, balapuSTikAraka hotA hai| (sthAnAMga vRtti, pRSTha 200) Elaboration-Abhayadev Suri has given four meanings of the term shatpaak (hundred cooking)-(1) cooked with broth of one hundred FRITITEET (8) (198) Sthaananga Sutra (1) $$$4545454545454545454545454545 46 47 41 41 41 41 444 445 446 45 44 44

Page #269
1555555555555555555555555555555558 LE LE nAmAmAmAmAga hhhhhhhhhhTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fa herbs, (2) cooked with one hundred herbs, (3) cooked one hundred times, 45 and (4) cooked oil costing one hundred rupees. In the same way he has given four meanings of the term sahasrapaak (thousand cooking). Sthalipaak means food cooked in suitable utensil like pitcher, bowl, small pitcher, deep pan etc. Rich with eighteen flavours indicates that such food cooked with a variety of condiments, herbs and flavours is tasty, rich and nutritious. (Sthananga Vritti, p. 200) vyativrajana-pada WATIVRAJAN-PAD (SEGMENT OF CROSSING) 88. tihiM ThANehiM saMpaNNe aNagAre aNAdIyaM aNavadaggaM dIhamaddhaM cAuraMta-saMsArakaMtAraM vIIvaejjA, taM jahA-aNidANayAe, diTThisaMpaNNayAe, jogvaahiyaae| 88. tIna sthAnoM se sampanna anagAra (sAdhu) isa anAdi-ananta, ativistIrNa cAturgatika saMsAra aTavI se pAra ho jAtA hai-(1) anidAnatA se (bhoga-prApti ke lie nidAna nahIM karane se), (2) dRSTisampannatA se (samyagdarzana kI prApti se), aura (3) yogavAhitA se (tapapUrvaka zrutAbhyAsa karane se)| 88. An ascetic endowed with three qualities crosses this beginningless and endless expanse of the wild that is this world of four genuses6 (1) with anidaanata (lack of desire for mundane pleasures), (2) with drishtismapannata (acquisition of right perception/faith), and (3) with yogavahita (study of scriptures observing austerities). vivecana-abhayadevasUri ne yogavAhitA ke do artha kiye haiM-(1) zrutopadhAnakAritA arthAt zAstrAbhyAsa ke kAla meM alpa nidrA lenA, alpa bhojana evaM mita-bhASaNa krnaa| vikathA, hAsyAdi kA tyAga krnaa| (2) samAdhisthAyitA-arthAt kAma-krodha Adi kA tyAga kara citta meM zAnti aura samAdhi % rkhnaa| isa prakAra kI yogavAhitA ke sAtha nidAnarahita evaM samyaktva-sampanna sAdhu isa anAdi ananta 5 saMsAra se pAra ho jAtA hai| Elaboration-Abhayadev Suri has given two meanings of yogavahita(1) Shrutopadhanakarita which means to reduce sleep, food intake and speaking during study of scriptures. Also to avoid gossip and other types of entertainment. (2) Samadhisthayita-to abstain from lust, anger and other passions to attain peace and tranquillity. Indulging in study of scriptures this way, an ascetic, free of desires and endowed with righteousness, crosses this beginningless and endless jungle of mundane existence. kAlacakra-pada KAAL-CHAKRA-PAD (SEGMENT OF TIME CYCLE) 89. tivihA osappiNI paNNattA, taM jahA-ukkosA, majjhimA, jhnnnnaa| 90. evaM chappi OM samAo bhANiyabbAo, jAva duusm-duusmaa| tRtIya sthAna (199) Third Sthaan

Page #270
555555555555555555555555555555558 EFFFFFFFFFFFFFFFFFFFFFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFF + 91. tivihA ussappiNI paNNattA, taM jahA-ukkosA, majjhimA, jhnnnnaa| 92. evaM chappi samAo bhANiyabbAo jAva susm--susmaa| 89. avasarpiNI tIna prakAra kI hai-(1) utkRSTa, (2) madhyama, aura (3) jghny| 90. isI OM prakAra 1 susama-susamA se kramazaH 6 duHSama-duHSamA taka chahoM AroM ke utkRSTa, madhyama aura jaghanya yoM tIna-tIna bheda jAnanA caahie| ma 91. utsarpiNI tIna prakAra kI hai-(1) utkRSTa (anya avasarpiNiyoM kI apekSA uttama), + (2) madhyama (sAmAnya), aura (3) jaghanya (anya kI apekSA nikRsstttm)| 92. isI prakAra 1 duHSamaU duHSamA se kramazaH 6 susama-susamA taka chahoM AroM ke utkRSTa, madhyama aura jaghanya bheda jAnanA caahie| 89. Avasarpini (regressive half-cycle of time) is of three kinds(1) utkrisht (superior), (2) madhyam (mediocre), and (3) jaghanya (inferior). 90. In the same way three kinds each--superior, mediocre and inferior-should be read for each of the six aras (epochs or divisions of the time cycle) from (1) Sukham-sukhama to (6) Dukham-dukhama. 91. Utsarpini (progressive half-cycle of time) is of three kinds(1) utkrisht (superior), (2) madhyam (mediocre), and (3) jaghanya 9 (inferior). 92. In the same way three kinds each-superior, mediocre and 51 inferior-should be read for each of the six aras (epochs or division the time cycle) from (1) Dukham-dukhama to (6) Sukham-sukhama. acchinna pudgala-calana-pada ACHCHHINNA PUDGAL-CHALAN-PAD (SEGMENT OF MOVEMENT OF ATTACHED PARTICLE) 93. tihiM ThANehiM acchiNNe poggale calejjA, taM jahA-AhArijjamANe vA poggale calejjA, vikubbamANe vA poggale calejjA, ThANAo vA ThANaM saMkAmijjamANe poggale clejjaa| 93. acchinna pudgala (skandha ke sAtha saMlagna pudgala paramANu) tIna kAraNoM se calita-(apane ka sthAna se cyuta) hotA hai-(1) jIvoM ke dvArA AhAra ke lie calita kiye jAne para, (2) vikriyamANaOM vaikriya zarIrAdi kA nirmANa kiye jAne para, aura (3) eka sthAna se dUsare sthAna para saMkramita hone para (hAtha Adi dvArA haTAne para) calita hotA hai| 93. Achchhinna pudgal (ultimate particle of matter attached to an aggregate or molecule) moves from its place (chalit) for three reasons(1) when it is forced to move by living beings for food intake, (2) during creation of vaikriya sharira (transmutable body), and (3) when shifting $i (or being shifted) from one place to another. Shi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$5555555 555555 55 555555 sthAnAMgasUtra (1) (200) Sthaananga Sutra (1) 84555555555551555))))))))) ))))))))

Page #271
25595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5952 klllimikk****************************************mititi 5 5 upadhi - pada UPADHI-PAD (SEGMENT OF MEANS OF SUSTENANCE) Wan 5 Wan 94. tivihe uvahI paNNatte, taM jahA- kammovahI, sarIrovahI, bAhira bhaMDamattovahI / evaM asurakumArANaM bhANiyavvaM / evaM - egiMdiyaNeraiyavajjaM jAva vemANiyANaM / ahavA, tivihe uvahI paNNatte, taM jahA - sacitte, acitte, miise| evaM- NeraiyANaM NiraMtaraM jAva vemANiyANaM / 94. upadhi tIna prakAra kI hai - (1) karma-upadhi, (2) zarIra - upadhi, aura (3) vastra - pAtra Adi 5 bAhya - upadhi / yaha tInoM prakAra kI upadhi ekendriyoM aura nArakoM ko chor3akara asurakumAroM se lekara vaimAnika paryanta sabhI daNDakoM meM hotI hai| athavA upadhi tIna prakAra kI hai - ( 9 ) sacitta, (2) acitta, aura (3) mizra / tInoM prakAra kI upadhi nairayikoM se lekara vaimAnikoM paryanta sabhI daMDakoM meM jAnanA caahie| 94. Upadhi (means of sustenance) is of three kinds - ( 1 ) karma upadhi (karma as means of sustenance), (2) sharira-upadhi (body as means of sustenance), and (3) bahya-upadhi (external means of sustenance, such as garb, bowls etc.). Leaving aside one-sensed beings and infernal beings these three kinds of means of sustenance are applicable to beings belonging to all dandaks (places of suffering) from Asur Kumars to Vaimanik gods. Also upadhi (means of sustenance) is of three kinds - - ( 1 ) sachitt (living), (2) achitt (non-living), and (3) mishra (mixed). These three kinds of means of sustenance are applicable to all beings belonging to all dandaks (places of suffering) from infernal beings to Vaimanik gods. vivecana - jisake dvArA jIva aura zarIra Adi kA poSaNa hotA ho, use upadhi kahate haiM / nairayika 5 aura ekendriya jIva ke bAhya-upakaraNarUpa upadhi nahIM hotI hai| ataH yahA~ unakA niSedha kiyA hai| Elaboration-That which helps sustain or nurture a being or a body is called upadhi. There is no scope of garb or utensils or any other outside thing in cash of infernal beings and one-sensed beings. Therefore they are excluded here. parigraha - pada PARIGRAHA-PAD (SEGMENT OF POSSESSION) 95. tivihe pariggahe paNNatte, taM jahA- kammapariggahe, sarIrapariggahe, bAhira bhaMDamattapariggahe / evaM - asurakumArANaM / evaM - egiMdiyaNeraiyavajjaM jAva vemANiyANaM / tRtIya sthAna phra (201) Third Sthaan phaphaphaphaphaphaphaphaphaphaphaphapha phra

Page #272
0555555555555555555555555555555555555 ahavA, tivihe pariggahe paNNatte, taM jahA-sacitte, acitte, miise| evaM-NeraiyANaM NiraMtaraM, jAva vemaanniyaannN| ma 95. parigraha tIna prakAra kA hotA hai-(1) karma-parigraha, (2) zarIra-parigraha, aura (3) vastrafa pAtra Adi baahy-prigrh| tInoM prakAra kA parigraha ekendriya aura nArakoM ko chor3akara sabhI daNDaka vAle jIvoM ke hotA hai| U athavA tIna prakAra kA parigraha hai-(1) sacitta (jaise zarIra athavA sacetana vastu kA mamatva bhAva), + (2) acitta (dhana Adi bhogya padArtha), aura (3) mizra donoM para mamatva krnaa| yaha tInoM prakAra kA parigraha sabhI daNDakoM ke jIvoM ke hotA hai| 95. Parigraha (desire for possessions) is of three kinds-(1) karmaparigraha (desire for possession of karmas), (2) sharira-parigraha (desire for possession of body), and (3) bahya-parigraha (desire for possession of external things, such as garb, bowls etc.). Leaving aside one-sensed beings and infernal beings these three kinds of desire for possessions are applicable to beings belonging to all dandaks (places of suffering) from Asur Kumars to Vaimanik gods. Also parigraha (desire for possessions) is of three kinds--(fondness for-) (1) sachitt (living), (2) achitt (non-living), and (3) mishra (mixed). These three kinds of desire for possessions are applicable to all beings belonging to all dandaks (places of suffering) from infernal beings to Vaimanik gods. praNidhAna-pada PRANIDHAN-PAD (SEGMENT OF CONCENTRATION) 96. tirihe paNihANe paNNatte, taM jahA-maNapaNihANe, vayapaNihANe, kaaypnnihaanne| evaMpaMciMdiyANaM jAva vemaanniyaannN| 97. tivihe suppaNihANe paNNatte, taM jahA-maNasuppaNihANe, vayasuppaNihANe, kaaysuppnnihaanne| 98. saMjayamaNussANaM tivihe suppaNihANe paNNatte, taM jahA-maNasuppaNihANe, vayasuppaNihANe, kaaysuppnnihaanne| __ 99. tivihe duppaNihANe paNNatte, taM jahA-maNaduppagihANe, vayaduppaNihANe, kaayduppnnihaanne| evaM-paMciMdiyANaM jAva vemaanniyaannN| 96. praNidhAna tIna prakAra kA hotA hai-(1) manaHpraNidhAna, (2) vacanapraNidhAna, aura (3) kaayprnnidhaan| ye tInoM praNidhAna paMcendriyoM se lekara vaimAnika devoM taka sabhI daNDakoM meM hote haiN| __ 97. supraNidhAna tIna prakAra kA hotA hai-(1) manaHsupraNidhAna, (2) vacanasupraNidhAna, aura (3) kaaysuprnnidhaan| 98. saMyata manuSyoM ke tIna supraNidhAna hote haiM-(1) manaHsupraNidhAna, ma (2) vacanasupraNidhAna, aura (3) kaaysuprnnidhaan| Si FFFFFFFFFFFFFF 5555$$$$$$$$$$$ $$$$$$$$$$$$ 55555555. sthAnAMgasUtra (1) (202) Sthaananga Sutra (1)

Page #273
)))) ) )))) ))))) OM 99. duSpraNidhAna tIna prakAra kA hotA hai-(1) manaHduSpraNidhAna, (2) vacanaduSpraNidhAna, aura (3) kaaydussprnnidhaan| tInoM duSpraNidhAna sabhI paMcendriyoM meM yAvat vaimAnika devoM meM hote haiN| Wan 96. Pranidhan (concentration) is of three kinds--(1) manah pranidhan (mental concentration), (2) vachan-pranidhan (vocal concentration), and (3) kaya-pranidhan (physical concentration). These three kinds of concentration are applicable to all beings belonging to all 4 dandaks (places of suffering) from five-sensed animals to Vaimanik gods. 97. Supranidhan (noble concentration) is of three kinds-(1) manah supranidhan (noble mental concentration), (2) vachan-supranidhan Wan (noble vocal concentration), and (3) kaya-supranidhan (noble physical E concentration). 98. Disciplined persons have three kinds of supranidhan (noble concentration)(1) manah-supranidhan (noble mental concentration), (2) vachan-supranidhan (noble vocal concentration), and fi (3) kaya-supranidhan (noble physical concentration). 99. Dushpranidhan (ignoble concentration) is of three kindsf (1) manah-dushpranidhan (ignoble mental concentration), (2) vachanfi dushpranidhan (ignoble vocal concentration), and (3) kaya dushpranidhan (ignoble physical concentration). These three kinds of it h ignoble concentration are applicable to all beings belonging to all Fi dandaks (places of suffering) from five-sensed animals to Vaimanik gods. vivecana-praNidhAna kA artha hai-ekaagrtaa| ekAgratA kA upayoga zubha-azubha donoM kAryoM meM hotA hai, ataH zubha kI ekAgratA supraNidhAna, azubha kI ekAgratA duSpraNidhAna hai| ekAgratA kevala mAnasika hI nahIM, balki vacana kI aura kAya kI bhI hotI hai| Elaboration-Pranidhan means focusing or concentration. Concentration is applied to both noble and ignoble actions. Thus concentration in noble acts is shubh pranidhan and concentration in ignoble acts is dushpranidhan. Concentration is not just mental, it is vocal and physical as well. yoni-pada YONI-PAD (SEGMENT OF WOMB) 100. tivihA joNI paNNattA, taM jahA-sItA, usiNA, siiosinnaa| evaM-egidiyANaM vigaliMdiyANaM teukAiyavajjANaM samucchima paMciMdiyatirikkhajoNiyANaM saMmucchima maNussANa y| 101. tivihA joNI paNNattA, taM jahA-sacittA, acittA, miisiyaa| evaM-egiMdiyANaM ' nAnAnAnAgA Irrrrrrr 35555555555555555555)))) | tRtIya sthAna (203) Third Sthaan

Page #274
phaphaphaphaphaphaphaphaphapha phaphaphaphaphaphapha 5 vigaliMdiyANaM saMmucchima paMciMdiyatirikkhajoNiyANaM saMmucchima maNussANa ya / 102. tivihA joNI paNNattA, taM jahA - saMvuDA, viDA, saMvuDa - viyaDA / 100. yoni tIna prakAra kI hotI hai - ( 1 ) zIta yoni, (2) uSNa yoni, aura (3) zItoSNa (mizra) yoni / tejaskAyika jIvoM ko chor3akara ekendriya, vikalendriya sammUrcchima paMcendriya tiryaMca aura sammUrcchima manuSyoM ke tInoM hI prakAra kI yoniyA~ hotI haiM / 101. yoni tIna prakAra kI hotI hai(1) sacitta, (2) acitta, aura (3) mizra - ekendriya, vikalendriya, sammUrcchima paMcendriya tiryaMca tathA sammUrcchima manuSyoM ke tInoM hI prakAra kI yoniyA~ hotI haiM / 102. yoni tIna prakAra kI hotI hai(1) saMvRta, (2) vivRta, aura (3) saMvRta - vivRta / pAribhASika zabda - jIvasyotpattisthAnaM yoni-jIvoM kA utpatti sthAna yoni kahA jAtA hai| sacitta yoni - jahA~ pahale se hI jIva vidyamAna ho / acitta yoni-jIva pradezoM se rahita, jaise- deva, nairayikoM ke utpatti sthAna | mizra - garbha se utpanna hone vAle jIvoM kA utpatti sthAna / saMvRtta yoni - DhakI huI yA sa~kar3I, jaise - ekendriya, deva tathA nArakIya jIvoM kA utpatti sthAna / vivRta- khulI yA caur3I, jaise- gobara Adi meM utpanna hone vAle jIva vikalendriya vivRta yonika haiN| saMvRta - vivRta - garbhaja jIvoM kA utpatti sthAna / (saMskRta TIkA, pR. 208-209, hindI TIkA, pR. 387 - 388 ) TERMS TECHNICAL Yoni-place where living beings are born. Sachitt-yoni-womb or place already infested with living organisms. (2) uchitt-womb or place not infested with living organisms or which is non-living, for example the Wan 100. Yoni (womb or place of birth of beings) is of three kinds -- (1) sheet-yoni (cold womb ), (2) ushna- yoni (hot womb ), and (3) sheetoshna- 5 yoni (cold-hot or mixed womb). Excluding tejaskayik jivas (fire-bodied beings) all one sensed beings, vikalendriya jivas (two to four sensed beings), sammurchhim panchendriya tiryanch (five-sensed animals of asexual origin) and sammurchhim manushya (five-sensed humans of hasexual origin) have all the three kinds of yonis. 101. Yoni (womb or place of birth of beings) is of three kinds-(1) sachitt (infested with living organisms), (2) achitt (non-living), and (3) mishra (mixed). One sensed beings, vikalendriya jivas (two to four sensed beings), sammurchhim panchendriya tiryanch (five-sensed animals of asexual origin) and sammurchhim manushya (five-sensed humans of asexual origin) have all the three kinds of yonis. 102. Yoni (womb or place of birth of beings) is of three kinds--(1) samurit (covered), (2) vivrit (open), and (3) samvrit-vivrit (covered and open). sthAnAMgasUtra (1) (204) Wan Sthaananga Sutra (1) phra Wan phra 5 phra ktmillltmimimimimimimimimimimimimimimimittmimimimimimimi****ktil 5 Wan phra phra

Page #275
hhhhhhhhh55555555FFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 places of birth of infernal and divine beings. Mishra-mixed, such as the fi place of origin or womb of mammalian beings. Samurit-covered or si narrow place of origin, like the place of origin of one sensed beings, infernal beings and divine beings. (2) vivrit-open or broad, for exar the insects born in cowdung are vivrit yonik beings. Samvrit-vivrit covered as well as open, such as the place of origin or womb of f mammalian beings. (Sanskrit Tika, pp. 208-209; Hindi Tika, pp. 387-388) 103. tivihA joNI paNNattA, taM jahA-kummuNNayA, saMkhAvattA, vNsiivttiyaa| (1) kummuNNayA NaM joNI uttmpurismaauunnN| kummuNNayAe NaM joNie tivihA uttamapurisA gabbhaM vakkamaMti, taM jahA-arahaMtA, cakkavaTTI, bldev-vaasudevaa| (2) saMkhAvattA NaM joNI itthiirynnss| saMkhAvattAe NaM joNIe bahave jIvA ya poggalA ya vakkamaMti, viukkamaMti, cayaMti, uvavajjaMti, No ceva NaM nnipphjNti| (3) vaMsIvattitA NaM joNI pihjjnnss| vaMsIvattitAe NaM joNie bahave pihajjaNA gabhaM vkkmNti| 103. yoni tIna prakAra kI hotI hai-(1) kUrmonnatA (kachue ke samAna unnata),(2) zaMkhAvartA (zaMkha ka ke samAna Avarta ghumAva vAlI), aura (3) vaMzIpatrikA (bA~sa ke patte ke AkAra vaalii)| (1) kUrmonnatA yoni uttama puruSoM kI mAtAoM kI hotI hai| kUrmonnatA yoni meM tIna prakAra ke puruSa utpanna hote haiM-(1) arahanta (tIrthaMkara), (2) cakravartI, aura (3) bldev-vaasudev| (2) zaMkhAvartA yoni-cakravartI ke strIratna kI hotI hai| zaMkhAvartA yoni meM bahuta se jIva aura pudgala utpanna aura vinaSTa hote rahate haiM, kintu niSpanna nahIM hote| (3) vaMzIpatrikA yoni sAmAnya janoM kI mAtAoM kI hotI hai| vaMzIpatrikA yoni meM aneka sAmAnya jana janma lete haiN| 103. Yoni (womb or place of birth of beings) is of three kinds(1) kurmonnat (convex like a tortoise), (2) shankhavart (spiraled like a conch-shell), and (3) vanshipatrika (bamboo leaf shaped). (1) The mothers of best among men have kurmonnat yoni. Three 15 kinds of persons are born from kurmonnat yoni--(1) Arhant (Tirthankar), (2) Chakravarti (epoch maker supreme monaro period), and (3) Baladeu-Vasudev (epoch maker sovereign of a specific )))))))))))))))))5555555553 95)))))))))))) tRtIya sthAna (205) Third Sthaan 8555555555555555555555555555558

Page #276
2 5 5 5 5 5 5 5 5 5 5 555 55555555 5 555955555555$2 Wan Wan 5 Tirthankar Charitra, appendix 12 ) phra Wan area). (for more details about epoch makers refer to Illustrated (2) The wife of a chakravarti has shankhavart yoni. Within a Wan Wan shankhavart yoni numerous living beings are created and destroyed regularly but they do not mature to be born. (3) Mothers of common people have vanshipatrika yoni. A vanshipatrika yoni gives birth to many common men. Wan 5 tRNavanaspati- pada TRINAVANASPATI-PAD (SEGMENT OF GRAMINEOUS PLANTS) Wan 104. tivihA taNavaNassaikAiyA paNNattA, taM jahA - saMkhejjajIvikA, asaMkhejjajIvikA, phra aNaMtajIvikA / Wan fafa 104. tRNavanaspatikAyika jIva tIna prakAra ke hote haiM- (1) saMkhyAta jIvoM vAle (nAla se ba~dhe hue puSpa), (2) asaMkhyAta jIvoM vAle (vRkSa ke mUla, kanda, skandha, tvak-chAla, zAkhA aura pravAla), aura (3) ananta jIvoM vAle (panaka, phaphU~dI, lIlana- phUlana Adi) / Wan (roots, bulbous roots, trunks, bark, branches and sprouts of trees), and 5 (3) with infinite beings (moss, fungus, mildew etc.) 5 5 tIrtha - pada TIRTH-PAD (SEGMENT OF PILGRIMAGE) 104. Gramineous plant-bodied beings are of three kinds (1) with 5 countable beings (flowers with stems), (2) with innumerable beings 105. jaMbuddIve dIve bhArahe vAse tao titthA paNNattA, taM jahA -mAgahe, varadAme, pabhAse / 106. evaM eravae vi / 107. jaMbuddIve dIve mahAvidehe vAse egamege cakkavaTTivijaye tao titthA paNNattA, taM jahA -mAgahe, varadAme, pabhAse / 108. evaM - dhAyaisaDe dIve puratthimaddhe vi paccatthimaddhe vi / pukkharavaradIvaddhe puratthamaddhe vi, paccatthimaddhe vi / 105. jambUdvIpa dvIpa ke bhAratavarSa meM tIna tIrtha hote haiM - (1) mAgadha, (2) varadAma, aura (3) prabhAsa / 106. airavata kSetra meM bhI isI prakAra tIna tIrtha hote haiM / 107. jambUdvIpa dvIpa mahAvideha kSetra meM eka-eka cakravartI ke vijayakhaNDa meM tIna-tIna tIrtha hote haiM - (1) mAgadha, (2) varadAma, aura (3) prabhAsa / 108. dhAtakISaNDa tathA puSkarArdha dvIpa ke pUrvArdha aura pazcimArdha meM 5 bhI isI prakAra tIna-tIna tIrtha hote haiM / Wan sthAnAMgasUtra (1) 1 95 95 95 95 96 95 5 5 5 5 5 5 5959595959595555959595959595955 59595959@ 105. In Bharat Varsh in Jambu Dveep continent there are three tirthas (places of pilgrimage)-(1) Maagadh, (2) Varadam, and (3) Prabhas. 106. In the same way there are three pilgrimage-places in Airavat area. 107. In phra phra (206) Wan Sthaananga Sutra (1) 25955 5 5 55 55 555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 <<

Page #277
444444444444E LE LE LE LE LE LE E LE LE LE LLC LE LE LE LE LE LE LE LE LE LE LE LE LE Jin 5 Jambu Dveep continent in Vijayakhand of every Chakravarti (territory fi conquered by a Chakravarti) in Mahavideh area there are three pilgrimage-places-(1) Maagadh, (2) Varadam, and (3) Prabhas. 108. In the same way there are three pilgrimage-places each in the eastern and western halves of Dhatakikhand and Pushakarardh continents. Wan ma F 6 F F In Bharat, Airavat and Mahavideh areas of Jambu continent (having f 32 Vijayas), each Vijaya (divisions of sub-continental size) has three 5 f pilgrimage-places. This makes a total of 102 pilgrimage-places. In the 5 F same way there are three pilgrimage-places each in the eastern and 5 vivecana - tIrtha do prakAra ke hote haiM - sAdi - kRtrima tathA anAdi / ukta tInoM tIrtha anAdi haiM, devAdhiSTita haiN| 5 jambUdvIpa meM bharata meM, airavata tathA mahAvideha - ( 32 vijaya meM) pratyeka vijaya meM tIna-tIna tIrtha hote haiN| yoM kula 34 x 3 = 102 tIrtha haiM / isI prakAra dhAtakISaNDa ke pUrvArdha aura pazcimArdha tathA puSkaravara dvIpArdha ke pUrva aura pazcima meM bhI tIna-tIna tIrtha hote haiN| isa prakAra DhAI dvIpa meM 510 tIrtha hote haiN| phra SaTkhaNDa cakravartI ke rAjya kI sImAe~ pUrva-dakSiNa aura pazcima dizA meM ina tIrthoM taka hI hotI haiN| vahA~ kA adhiSThAtA deva cakravartI kI sImA kA rakSaka hotA hai| (dekheM- jambUdvIpa prajJapti, tathA hindI TIkA, pR. 392) These pilgrimage-places mark the eastern, southern and western boundaries of the empire of a Shat-khand Chakravarti (emperor who has conquered all six divisions of a subcontinent). The ruling deity of the pilgrimage-place is the guardian of the specific border of the f Chakravarti's empire. (see Jambudveep Prajnapti and Hindi Tika, p. 392) Elaboration-There are two kinds of tirth or place of pilgrimage saadi (man made) and anadi ( eternal). The aforesaid pilgrimage-places are eternal, established by gods. western halves of Dhatakikhand and Pushakarardh continents. Thus in Adhai Dveep (the total area inhabited by human beings; area including Jambu Dveep, Dhatki Khand, and Ardha Pushkar Dveep) the total number of pilgrimage-places is 510. kAlacakra - pada KAAL CHAKRA - PAD (SEGMENT OF TIME CYCLE) 109. jaMbuddIve dIve bharaheravaesu vAsesu tItAe ussappiNIe susamAe samAe tiNNi sAgarovamakoDAkoDIo kAle hotthA / 110. evaM imIse osappiNIe / 111. AgamissAe tRtIya sthAna (207) Bu Third Sthaan phra Wan Wan phrA

Page #278
55555555555555555555555555555555555555555555555558 555555555555555 555558 ussppinniie| 112. evaM dhAyaisaDe purathimaddhe paccatthimaddhe vi| evaM-pukkharavaradIvaddhe purathimaddhe vi kAlo bhaanniyvyo| 109. jambUdvIpa dvIpa ke bharata aura airavata kSetra meM atIta utsarpiNI ke suSamA nAmaka Are kA kAla tIna koDAkoDI sAgaropama thaa| 110. isI prakAra vartamAna avasarpiNI meN| 111. tathA isI prakAra AgAmI utsarpiNI kAla ke viSaya meM jAnanA caahie| 112. dhAtakISaNDa ke pUrvArdha aura pazcimArdha meM bhI tathA puSkaravaradvIpArdha ke pUrvArdha aura pazcimArdha meM bhI aisA hI jAnanA caahie| 109. In Jambu Dveep in Bharat and Airavat areas the length of Sukhama ara (epoch of happiness) of the past Utsarpini (progressive cycle of time) was three koda-kodi Sagaropam (a metaphoric unit of time). 110. The same is true for the current Avasarpini (regressive cycle of time) as well as 111. the coming Utsarpini (progressive cycle of time). 112. The same is also true for the eastern and western halves of Dhatakikhand and the eastern and western halves of Pushakaravardveepardh continents. 113. jaMbuddIve dIve bharaheravaesu vAsesu tItAe ussappiNIe susamasusamAe samAe maNuyA tiNNi gAuyAI uThaM uccatteNaM hotthA, tiNNi paliovamAI paramAuM paalitthaa| 114. evaM-imIse osappiNIe, AgamissAe ussppinniie| 115. jaMbuddIve dIve devakuru uttarakurAsu maNuyA tiNNi gAuyAiM uDaM uccatteNaM paNNattA, tiNNi paliovamAiM paramAuM paalyNti| 116. evaM jAva pukkhrvrdiivddhpcctthimddhe| 113. jambUdvIpa dvIpa ke bharata aura airavata kSetra meM atIta utsarpiNI ke suSama-suSamA Are meM manuSyoM kI U~cAI tIna gavyUti (koza) kI thI aura utkRSTa Ayu tIna palyopama kI thii| 114. isI prakAra isa vartamAna avasarpiNI tathA AgAmI utsarpiNI meM bhI aisA hI jAnanA caahie|115. jambadvIpa + dvIpa ke devakuru aura uttarakuru meM manuSyoM kI U~cAI tIna gavyUti kI aura unakI utkRSTa Ayu tIna palyopama kI hotI hai| 116. dhAtakISaNDa tathA puSkaravaradvIpArdha ke pUrvArdha aura pazcimArdha meM isI OM prakAra jAnanA caahie| ____118. In Jambu Dveep in Bharat and Airavat areas the height of humans of Sukham-sukhama ara (epoch of extreme happiness) of the past Utsarpini (progressive cycle of time) was three Gavyuti (size miles) 41 and their maximum life span was three Palyopam (a metaphoric unit of 4 time). 114. The same is true for the current Avasarpini (regressive cycle of time) as well as the coming Utsarpini (progressive cycle of time). 115. In Jambu Dveep in Devakuru and Uttar-kuru areas the height of $i humans is three Gavyuti (size miles) and their maximum life span is 4 85555FFFFFFFFFFF $ $$$$$$$$$$$$$$$$$$$$$$$$$ $Ting Ting Ting Ting Ting Ting Fa | sthAnAMgasUtra (1) (208) Sthaananga Sutra (1) B9555555555555555555555555555

Page #279
& t t t t t t t n t 55555555555555555555)))))) three Palyopam (a metaphoric unit of time). 116. The same is also true for the eastern and western halves of Dhatakikhand and Fi Pushakaravardveepardh continents. / zalAkApuruSa-vaMza-pada SHALAKA-PURUSH-VAMSH-PAD (SEGMENT OF LINEAGE OF EPOCH MAKERS) 117. jaMbuddIve dIve bharaheravaesu vAsesu egamegAe osappiNi-ussappiNIe tao vaMsAo / uppajjiMsu vA uppajjaMti vA uppajjissaMti vA, taM jahA-arahaMtavaMse, cakkavaTTivaMse, dsaarvNse| 118. evaM jAva pukkhrvrdiivddhpcctthimddhe| 117. jambUdvIpa dvIpa ke bharata aura airavata kSetra meM pratyeka avasarpiNI tathA utsarpiNI kAla meM tIna vaMza utpanna hue the, utpanna hote haiM aura utpanna hoMge-(1) arahanta-vaMza, (2) cakravartI-vaMza, aura (3) dsaar-vNsh| 118. isI prakAra dhAtakISaNDa tathA puSkaravaradvIpArdha ke pUrvArdha aura pazcimArdha meM tIna vaMza utpanna hue the, utpanna hote haiM tathA utpanna hoNge| 117. In Jambu Dveep in Bharat and Airavat areas in every Avasarpini and Utsarpini (half-cycles of time) there were, are and will be three lineages-(1) Arhant lineage, (2) Chakravarti lineage, and (3) Dashar (Baladev and Vasudev) lineage. 118. The same is also true for the eastern and western halves of Dhatakikhand and Pushakaravardveepardh continents. zalAkApuruSa-pada SHALAKA-PURUSH-PAD (SEGMENT OF EPOCH MAKERS) 119. jaMbuddIve dIve bharaheravaesu vAsesu egamegAe osappiNI-ussappiNIe tao , uttamapurisA uppajjiMsu vA uppajaMti vA uppajjissaMti vA, taM jahA-arahaMtA, cakkavaTTI, bldevvaasudevaa| 120. evaM jAva pukkhrvrdiivddhpcctthimddhe| 119. jambUdvIpa dvIpa ke bharata aura airavata kSetra meM pratyeka avasarpiNI tathA utsarpiNI meM tIna prakAra ke uttama puruSa utpanna hue the, utpanna hote haiM aura utpanna hoMge-(1) arahanta, (2) cakravartI, aura (3) bldev-vaasudev| 120. dhAtakISaNDa tathA puSkaravaradvIpA ke pUrvArdha aura pazcimArdha meM bhI isI prakAra jAnanA caahie| 119. In Jambu Dveep in Bharat and Airavat areas in every Avasarpini and Utsarpini (half-cycles of time) there were, are and will be 451 I born three kinds of uttam purush (best among men) (1) Arhant, (2) Chakravarti, and (3) Baladev and Vasudev. 120. The same is also true for the eastern and western halves of Dhatakikhand and Pushakaravardveepardh continents. | tRtIya sthAna (209) Third Sthaan %%%%%%%%%%%%%%%%% %%%%%%%%% %% %%%%

Page #280
9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Wan 5 AyuSya-pada AYUSHYA-PAD (SEGMENT OF LIFE SPAN) Wan Wan Wan Wan Wan Wan Wan 121. Three kinds of uttam purush (best among men) enjoy the full or maximum life span of their period (every period has maximum and minimum life Wan spans assigned to various beings ) - ( 1 ) Arhant, 5 (2) Chakravarti, and (3) Baladev and Vasudev. 122. Three kinds of uttam purush (best among men) enjoy the medium life span of their period(1) Arhant, (2) Chakravarti, and ( 3 ) Baladev and Vasudev. 123. bAyara ukAiyANaM ukkoseNaM tiNNi rAiMdiyAI ThitI 124. bAyaravAukAiyANaM ukkoseNaM tiNNi vAsasahassAiM ThitI paNNattA / Wan 121. tao ahAuyaM pAlayaMti, taM jahA - arahaMtA, cakkavaTTI, baladeva - vAsudevA / phra 122. tao majjhimamAuyaM pAlayaMti, taM jahA - arahaMtA, cakkavaTTI, baladeva - vAsudevA / 5 vAyukAyika jIvoM kI utkRSTa sthiti tIna hajAra varSa kI hai| phra 121. tIna uttama puruSa apane samaya kI pUrI Ayu kA upabhoga karate haiM - (1) arahanta, Wan (2) cakravartI, aura (3) baladeva - vAsudeva / 122. tInoM apane samaya kI (apane yuga ke anya logoM kI apekSA) madhyama Ayu kA pAlana karate haiM - (1) arahanta, (2) cakravartI, aura (3) baladeva - vAsudeva / 5 (gross ) vayukayik jivas (air-bodied beings) is three thousand years. Wan 5 yonisthiti-pada YONISTHITI-PAD (SEGMENT OF PRODUCTIVE LIFE) Wan 5 beings) is three nights and three days. 124. The maximum life of badar 5 Wan 123. bAdara tejaskAyika jIvoM kI utkRSTa sthiti tIna rAta-dina kI hai / 124. bAdara 123. The maximum life of badar (gross ) tejaskayik jivas (fire-bodied 125. aha bhaMte ! sAlINaM vIhINaM godhUmANaM javANaM javajavANaM - etesi NaM dhaNNANaM koTTAuttANaM pallA uttANaM maMcAuttANaM mAlAuttANaM olittANaM littANaM laMchiyANaM muddiyANaM pihittANaM hari kAlaM joNI saMciTThati ? jahaNaNaM aMtomuhuttaM, ukkoseNaM tiNNi saMvaccharAI / teNa paraM joNI pamilAyati / teNa paraM joNI paviddhaMsati / teNa paraM joNI vidvaMsati / teNa paraM bIe abIe bhavati / teNa paraM joNIvocchede paNNatte / 125. (prazna) bhagavan ! zAli, brIhi, gehU~, jau aura yavayava (jau vizeSa) ina dhAnyoM kI koThe meM surakSita rakhane para, palya (dhAnya bharane kI bA~sa Adi se banI TokarI athavA pAtra - vizeSa) meM surakSita 5 rakhane para, macAna aura mAle meM DAlakara, unake dvAra-deza ko Dhakkana se Dhaka dene para use lIpa dene para, paNNattA / 5 banda rakhane para unakI yoni - ( utpAdaka zakti) kitane kAla taka rahatI hai ? cAroM ora se lIpa dene para, rekhAdi se cihnita kara dene para, mudrA (mohara) lagA dene para acchI taraha sthAnAMgasUtra (1) (210) 5 Sthaananga Sutra (1) mimimittmi tttt ttttmimimimimimimimimimimitmilllllltllltllltmimimimimimimiti ***********************************50 .

Page #281
15555555555555555555555555555555555553 (uttara) (he AyuSman !) jaghanya antarmuhUrta aura utkRSTa tIna varSa taka unakI yoni rahatI hai| tatpazcAt yoni mlAna ho jAtI hai, vidhvasta ho jAtI hai, vinaSTa ho jAtI hai, abIja ho jAtI hai, yoni ma kA viccheda ho jAtA hai arthAt bIja bone para ugane yogya nahIM rhte| 125. (Question) Bhante ! How long does the yoni (productive capacity) of shali (rice), brihi (a type of rice), genhun (wheat), jau (barley), yavayava (a type of barley) and other grains last once they are stored in kotha (silo), palya (basket made of bamboo or cane), machan (store on a raised wooden platform) and mala (store on roof top) and thereafter i covered, sealed, marked, stamped and properly closed ? (Answer) "Long lived one ! Their productive capacity lasts for a minimum period of antarmuhurt (less than 48 minutes) and a maximum 41 period of three years. After that the yoni (productive capacity) gets weak, shattered, destroyed and becomes seedless and sterile. In other words the seeds no longer germinate on sowing naraka-pada NARAK-PAD (SEGMENT OF HELL) 126. docAe NaM sakkarappabhAe puDhavIe NeraiyANaM ukkoseNaM tiNNi sAgarodamAI ThitI pnnnnttaa| 127. taccAe NaM vAluyappabhAe puDhavIe jahaNNeNaM NeraiyANaM tiNNi sAgarovamAI ThitI pnnnnttaa| 128. paMcamAe NaM dhUmappabhAe puDhavIe tiNNi NirayAvAsasayasahassA pnnnnttaa| 129. tisu NaM puDhavIsu NeraiyANaM usiNaveyaNA paNNattA, taM jahA-paDhamAe, doccAe, tccaae| 130. tisu NaM puDhavIsu NeraiyA usiNaveyaNaM paccaNubhavamANA viharaMti, taM jahA-paDhamAe, doccAe, tccaae| 126. dUsarI zarkarAprabhA pRthvI meM nArakoM kI utkRSTa sthiti tIna sAgaropama kI hai| 127. tIsarI , bAlukAprabhA pRthvI meM nArakoM kI jaghanya sthiti tIna sAgaropama hai| 128. pA~cavIM dhUmaprabhA pRthvI meM tIna lAkha nArakAvAsa haiN| 129. prathama, dvitIya aura tRtIya ina tIna pRthviyoM meM nArakoM ke uSNa vedanA hotI hai| 130. prathama, dvitIya aura tRtIya ina tIna pRthviyoM meM nAraka jIva uSNa vedanA kA anubhava karate rahate haiN| ____126. The maximum life span of naaraks (infernal beings) in the second hell called Sharkaraprabha prithvi is three Sagaropam (metaphoric unit of time). 127. The minimum life span of naaraks (infernal beings) in the third hell called Balukaprabha prithvi is three Sagaropam (metaphoric unit of time). 128. In the fifth hell called Dhoomprabha prithvi there are three hundred thousand infernal dwellings. 129. The infernal beings of the first, second and third hell are said to go 955555555)))))))))))))))))55555555555558 tRtIya sthAna (211) Third Sthaan 9)))))))))))))))) )))5555555555

Page #282
)) )))) ))))))) 5 5555555555))))))))))))) through searing pain. 130. The infernal beings of first, second and third 4 hell experience searing pain. * sama-pada SAM-PAD (SEGMENT OF EQUALITY) 131. tao loge samA sapakkhiM sapaDidisiM paNNattA, taM jahA-appaiTThANe Narae, jaMbuddIve dIve, sabasiddhe vimaanne| 131. loka meM tIna kSetra samAna-(pramANa kI dRSTi se eka lAkha yojana vistIrNa), sapakSa-(samazreNI U kI dRSTi se uttara-dakSiNa samAna pArzva vAle) aura sapratidiza-(vidizAoM meM samAna) haiM-(1) sAtavIM pRthvI kA apratiSThAna nAmaka nArakAvAsa, (2) jambUdvIpa nAmaka dvIpa, aura (3) sarvArthasiddha nAmaka OM anuttara vimaan| 131. In Lok (universe) three areas are samaan (equal in size; one hundred thousand Yojans in area), sapaksh (having similar sides; left and right) and sapratidash (same in intermediate directions)-(1) the Apratishthan section of dwellings in the seventh hell, (2) the continent called Jambudveep, and (3) Sarvarthasiddha Anuttar Vimaan (a specific divine dimension). 132. tao loge samA sapakkhiM sapaDidisiM paNNattA, taM jahA-sImaMtae NaM Narae, samayakkhette, IsIpabbhArA puddhvii| 132. loka meM tIna samAna-(pramANa kI dRSTi se paiMtAlIsa lAkha yojana vistIrNa), sapakSa aura sapratidiza hote haiM-(1) sImAntaka-(pahalI naraka bhUmi ke pahale prastara kA) nArakAvAsa, (2) samayakSetra(manuSyakSetra-aDhAI dvIpa), aura (3) ISatprAgbhArApRthvI (siddhshilaa)| ___132. In Lok (universe) three areas are samaan (equal in size; forty five hundred thousand Yojans in area), sapaksh (having similar sides; left and right) and sapratidash (same in intermediate directions) 45 (1) the Simantak section of dwellings in first level of the first hell, 45 (2) Samayakshetra (area of human habitation or Adhai Dveep), and (3) Ishatpragbhara Prithvi (Siddhashila). samudra-pada SAMUDRA-PAD (SEGMENT OF SEAS) 133. tao samuddA pagaIe udagarasA paNNatA, taM jahA-kAlode, pukkharode, syNbhurmnne| 134. tao samuddA bahumacchakacchamAiNNA paNNattA, taM jahA-lavaNe, kAlode, syNbhurmnne| 133. tIna samudra prakRti se udaka rasa vAle (pAnI jaise svAda vAle) haiM-(1) kAloda, (2) puSkaroda, E aura (3) svayaMbhUramaNa smudr| 134. tIna samudra bahuta matsyoM aura kachuoM Adi jalacara jIvoM se vyApta Wan haiM-(1) lavaNoda, (2) kAloda, aura (3) svayaMbhUramaNa samudra (anya samudroM meM jalacara jIva thor3e haiN)| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (212) Sthaananga Sutra (1) Wan

Page #283
55555 133. There are three seas with udak ras (water like taste ) -- (1) Kaalod, (2) Pushkarod, and (3) Svayambhuraman Samudra. 134. There are three seas widely infested with a large number of fish, 5 turtles and other aquatic beings-(1) Kaalod, (2) Pushkarod, and (3) Svayambhuraman Samudra (other seas have fewer aquatic beings). 135. tao loge NissIlA NivvatA NigguNA NimmerA NippaccakkhANaposahovavAsA kAlamAse kAlaM kiccA asattamAe puDhavIe appatiTThANe Narae NeraiyattAe uvavajjaMti, taM jahA - rAyANo, maMDalIyA, jeya mahAraMbhA koDuMbI / 136. tao loge susIlA subvayA sagguNA samerA sapaccakkhANaposahovavAsA kAlamAse kAlaM kiccA savvaTTasiddhe vimANe devattAe uvavattAro bhavaMti taM jahA - rAyANo paricattakAmabhogA, seNAvatI, pasatthAro / 135. loka meM ye tIna puruSa- yadi zIlarahita, vratarahita, nirguNI, maryAdAhIna, pratyAkhyAna aura pauSadhopavAsa se rahita hote haiM to mRtyu ke samaya kAla karake nIce sAtavIM pRthvI ke apratiSThAna nArakavAsa meM nairayika ke rUpa se utpanna hote haiM - ( 1 ) rAjA - (cakravartI aura vAsudeva), (2) mANDalika rAjA, aura (3) mahArambhI gRhastha jana / 136. loka meM ye tIna puruSa jo suzIla, suvratI, sadguNI, maryAdA vAle, pratyAkhyAna aura pauSadhopavAsa karane vAle hoM, to ve mRtyu ke samaya meM mRtyu prApta karake sarvArthasiddha nAmaka anuttara vimAna meM devatA ke rUpa se utpanna hote haiM - (1) kAma-bhogoM ko tyAgane vAle rAjA jana, (2) senApati, aura (3) prazAstA jana- (prazAsaka maMtrI Adi yA dharmazAstra pAThaka, prAdhyApaka AcArya Adi) / phra phra 135. In Lok (universe) if three kinds of men are devoid of sheel (chaste disposition), vows, noble qualities, discipline, pratyakhyan phra (perfect abstainment) and paushadhopavas (partial ascetic vow and fasting), at the time of death they depart and are reborn as infernal beings in the Apratishthan section of dwellings in the seventh hell towards Nadir - ( 1 ) Raja (Chakravarti and Vasudev), (2) Mandalik Raja 5 (regional kings), and (3) highly sinful householders. Wan 136. In Lok (universe) if three kinds of men are endowed with sheel (chaste disposition), vows, noble qualities, discipline, pratyakhyan phra (perfect abstainment) and paushadhopavas (partial ascetic vow and fasting), at the time of death they depart and are reborn as divine beings in the Sarvarth Siddha Anuttar Vimaan (the highest heaven or divine dimension)--(1) kings who renounce mundane pleasures, ( 2 ) commanders, and (3) noble persons (ministers, religious leaders, teachers etc.). 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 96 95 95 tRtIya sthAna (213) 555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595959592 Third Sthaan Wan

Page #284
phaphaphaphaphapha 2 9595959595959555555959595955555 5 555 5555 5 5 5 5 5 595959595959595955555@ Wan 5 vimAna-pada VIMAAN PAD (SEGMENT OF CELESTIAL VEHICLES) 137. baMbhaloga - laMtaesu NaM kappesu vimANA tivaNNA paNNattA, taM jahA - kiNNA, NIlA, lohiyA / 137. brahmaloka aura lAntaka devaloka ke vimAna tIna varNa vAle haiM - (1) kRSNa, (2) nIla, aura (3) lohita (lAla) / 137. The celestial vehicles of Brahmalok and Lantak Devlok are of three colours--- ( 1 ) black, (2) blue, and (3) red. Y deva - pada DEV PAD (SEGMENT OF DIVINE BEINGS) 138. ANayapANayAraNaccutesu NaM kappesu devANaM bhavadhAriNajjasarIragA ukkoseNaM tiNi rayaNIo uDDhaM uccatteNaM paNNattA / 138. (1) Anata, (2) prANata, (3) AraNa aura acyuta kalpoM meM devoM ke bhavadhAraNIya zarIra 4 kI utkRSTa U~cAI tIna rani-pramANa hotI hai| 138. The maximum height of the bhavadharaniya sharira (incarnation sustaining body) of gods in (1) Anat, (2) Pranat, and (3) Aran and Achyut kalps ( specific divine dimension) is three Ratni. 5 prajJapti - pada PRAJNAPTI-PAD (SEGMENT OF EXPLANATORY TEXTS) 139. tao paNNattIo kAleNaM ahijjaMti, taM jahA - caMdapaNNattI, dIvasAgarapaNNattI / sUrapaNNattI, 139. tIna prajJaptiyA~ yathAkAla ( prathama aura antima pauruSI meM) par3hI jAtI haiM - (1) candraprajJapti, (2) sUryaprajJapti, aura (3) dvIpasAgara prajJapti / ( vRttikAra ke anusAra pA~ca prajJapti kI prAcIna mAnyatA hai, parantu yahA~ tIsarA sthAna hone se vyAkhyAprajJapti tathA jambUdvIpaprajJapti kA ullekha nahIM kiyA hai|) // prathama uddezaka samApta // phra 139. Three Prajnaptis (explanatory texts) are studied at their prescribed time (first and last quarter of the day)-(1) Chandra 5 Prajnapti, ( 2 ) Surya Prajnapti, and ( 3 ) Dveep Sagar Prajnapti. 5 (According to the author of the Vritti the ancient tradition has five Prajnaptis. However, as this is the third placement Vyakhya Prajnapti and Jambudveep Prajnapti have not been included.) END OF THE FIRST LESSON sthAnAMgasUtra (1) (214) Sthaananga Sutra (1) hhhhhhhhhhh phra

Page #285
B)))))))) ))))))))) )))))))))) ))) dvitIya uddezaka SECOND LESSON F5FFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting loka-pada LOK-PAD (SEGMENT OF UNIVERSE) 140. tivihe loge paNNatte, taM jahA-NAmaloge, ThavaNAloge, dvvloge| 141. tivihe loge paNNatte, taM jahA-NANaloge, daMsaNaloge, crittloge| 142. tivihe loge paNNatte, taM jahAma uDDaloge, ahologe, tiriyloge| 140. loka tIna prakAra ke haiM-(1) nAmaloka, (2) sthApanAloka, aura (3) dravyaloka 5 (ssdddrvyaatmk)| 141. loka tIna prakAra ke haiM-(1) jJAnaloka, (2) darzanaloka (jisakI loka para zraddhA ho), aura (3) cAritraloka (jahA~ cAritra kI ArAdhanA hotI ho)| (ye tInoM bhAvaloka haiM) ke Wan 142. loka tIna prakAra ke haiM-(1) Urdhvaloka, (2) adholoka, aura (3) tiryagloka (kSetra lok)| . 140. Lok (universe) is of three kinds--(1) naam lok (lok as name), (2) sthapana lok (lok as notional installation), and (3) dravya lok (physical lok with six entities). 141. Lok (universe) is of three kinds (1) jnana lok (lok of knowledge), (2) darshan lok (lok of perception/faith), 4 and (3) chaaritra lok (lok of conduct). 142. Lok (universe) is of three 4 kinds--(1) urdhva lok (higher lok; heavens), (2) adho lok (lower lok; hells), and (3) tiryak lok (transverse lok). + deva--pariSad-pada DEV-PARISHAD-PAD (SEGMENT OF DIVINE ASSEMBLY) OM 143. camarassa NaM asuriMdassa asurakumAraraNNo tao parisAo paNNattAo, taM jahA samitA, caMDA, jaayaa| abhiMtariyA samitA, majjhimiyA caMDA, bAhiriyA jaayaa| 144. camarassa NaM ma asuriMdassa asurakumAraraNNo sAmANiyANaM devANaM tao parisAo paNNattAo, taM jahA-samitA jaheva cmrss| 145. evN-taayttiisgaannvi| 146. logapAlANaM-tuMbA tuDiyA pvyaa| ma 147. evaM aggmhisiinnvi| 148. balissavi evaM ceva jAva aggmhisiinnN| 143. asurakumAroM ke rAjA camara asurendra kI tIna pariSad (sabhA) haiM-(1) samitA, (2) caNDA, + aura (3) jaataa| Abhyantara pariSad kA nAma samitA hai, madhya kI pariSad kA nAma caNDA hai aura bAharI pariSad kA nAma jAtA hai| 144. asurakumAroM ke rAjA camara asurendra ke sAmAnika (indra ke samAna fa mAnanIya) devoM kI tIna pariSad haiM-(1) samitA, (2) caNDA, aura (3) jaataa| 145. isI prakAra camara asurendra ke trAyastriMzakoM (maMtrI yA purohita) kI tIna pariSad haiN| 146. camara asurendra ke lokapAlakoM (sImArakSaka) kI tIna pariSad haiM-(1) tumbA, (2) truTitA, aura (3) prvaa| 147. isI prakAra camara Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $55 55 $ $$$$ $$$$$$ $$$$ $ 554 5 5 $$$ $$$$$$ tRtIya sthAna (215) Third Sthaan 855555555555555555555555555555555

Page #286
Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . Bu Bu Bu Bu 55555Bu Bu 555555555555555555555555 OM asurendra kI agramahiSiyoM (paTarAniyoM) kI tIna pariSad haiM-(1) tumbA, (2) truTitA, aura (3) prvaa| U +148. vairocanendra balI kI tathA unake sAmAnikoM aura trAyastriMzakoM kI tIna-tIna pariSad haiM4 (1) samitA, (2) caNDA, aura (3) jaataa| usake lokapAloM aura agramahiSiyoM kI bhI tIna-tIna ma pariSad haiM-(1) tumbA, (2) truTitA, aura (3) prvaa| 143. Chamar Asurendra, the king of Asur Kumar gods has three parishads (assemblies)-(1) Samita, (2) Chanda, and (3) Jaata. The name of the inner assembly is Samita, that of the middle one is Chanda and that of the outer one is Jaata. 144. The Samanik gods (gods of equal status) of Chamar Asurendra, the king of Asur Kumar gods, have three parishads (assemblies)-(1) Samita, (2) Chanda, and (3) Jaata. 145. In the same way the Trayastrimshaks (ministers or priests) of Chamar Asurendra have three parishads. 146. The Lokapalaks (border guards) of Chamar Asurendra have three parishads (assemblies)-(1) Tumba, (2) Trutita, and (3) Parvaa. 147. The Agramahishis (chief queens) of Chamar Asurendra have three parishads (assemblies)-(1) Tumba, 4 (2) Trutita, and (3) Parvaa. 148. Vairochanendra Bali (another king of gods) as well as his Samanik gods and Trayastrimshaks have three parishads (assemblies) each-(1) Samita, (2) Chanda, and (3) Jaata. And his Lokapalaks and Agramahishis too have three parishads (assemblies) + each (1) Tumba, (2) Trutita, and (3) Parvaa. OM 149. dharaNassa ya sAmANiya-tAyattIsagANaM ca-samitA caMDA jaataa| 150. logapAlANaM, * aggamahisINaM IsA tuDiyA dddhrhaa| 151. jahA dharaNassa tahA sesANaM bhvnnvaasiinnN| 149. nAgakumAroM ke rAjA dharaNa nAgendra tathA usake sAmAnikoM evaM trAyastriMzakoM kI tIna-tIna pariSad haiM-(1) samitA, (2) caNDA, aura (3) jaataa| 150. dharaNa nAgendra ke lokapAloM aura agramahiSiyoM kI tIna-tIna pariSad haiM-(1) ISA, (2) truTitA, aura (3) dRddh'rthaa| 151. jaisA dharaNa kI pariSadoM kA varNana hai, vaisA hI zeSa bhavanavAsI devoM kI pariSadoM kA bhI varNana jAnanA caahie| 149. Dharan Naagendra, the king of Naag Kumar gods as well as his 5 Samanik gods and Trayastrimshaks have three parishads (assemblies) each--(1) Samita, (2) Chanda, and (3) Jaata. 150. Lokapalaks and 41 agramahishis of Dharan Naagendra too have three parishads (assemblies) each (1) Isha, (2) Trutita, and (3) Dridharatha. 151. The description of the assemblies of remaining abode dwelling gods should be read as that of Dharan Naagendra. Bai F $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (216) Sthaananga Sutra (1) | Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 5555555555555555555555555

Page #287
55 phaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan 152. Kaal Pishaachendra, the king of Pishaachas has three phra parishads (assemblies) each - ( 1 ) Isha, (2) Trutita, and (3) Dridharatha. Wan 153. In the same way his Samanik gods and Agramahishis too have three parishads (assemblies) each. 154. In the same way all kings of gods of Vanavyantars (interstitial gods) up to Gitarati and Gitayash, the kings h of Gandharvas, have three parishads (assemblies) each. Wan phra ma tuDiyA pavvA / 156. evaM sAmANiya- aggamahisINaM / 157. evaM - sUrassavi / Wan 152. kAlassa NaM pisAiMdassa pisAyaraNNo tao parisAo paNNattAo, taM jahA - IsA Wan tuDiyA daDharahA / 153. evaM - sAmANiya- aggamahisINaM / 154. evaM jAva gIyaratigIyajasANaM / k 152. pizAcoM ke rAjA kAla pizAcendra kI tIna pariSad haiM - ( 1 ) IzA, (2) truTitA, aura (3) dRddh'rthaa| 153. isI prakAra usake sAmAnikoM aura agramahiSiyoM kI bhI tIna-tIna pariSad haiN| pha 154. isI prakAra gandharvendra gItarati aura gItayaza taka ke sabhI vANavyantara devendroM kI tIna-tIna phra pariSad haiN| phra 155. caMdassa NaM jotisiMdassa jotisaraNNo tao parisAo paNNattAo, taM jahA - tuMbA 155. jyotiSka devoM ke rAjA candra jyotiSkendra kI tIna pariSad haiM - (1) tumbA, (2) truTitA, aura (3) prvaa| 156. isI prakAra usake sAmAnikoM aura agramahiSiyoM kI bhI tIna-tIna pariSad haiN| 157. isI prakAra sUrya indra kI aura usake sAmAnikoM tathA agramahiSiyoM kI tIna-tIna pariSad haiN| 155. Chandra Jyotishkendra, the king of Jyotishk Devs (stellar gods ) has three prarishads (assemblies) each-(1) Tumba, (2) Trutita, and (3) Parvaa. 156. In the same way his Samanik gods and Agramahishis f (assemblies) each. too have three parishads (assemblies) each. 157. In the same way Surya Indra and his Samanik gods and Agramahishis too have three parishads 158. sakkassa NaM deviMdassa devaraNNo tao parisAo paNNattAo, taM jahA - samitA, caMDA, jAyA / 159. evaM - jahA camarassa jAva aggamahisINaM / 160. evaM jAva accutassa logapAlANaM / trayastriMzaka devoM kI bhI tIna-tIna pariSad haiN| 255959595959 55 59595959595955 59595959595555 5 55 5 55 5955965959595552 tRtIya sthAna Wan 158. devoM ke rAjA zakra devendra kI tIna pariSad haiM - (1) samitA, (2) caNDA, aura (3) jAtA / 159. isI prakAra jaise camara kI yAvat usakI agramahiSiyoM kI pariSadoM kA varNana hai, usI prakAra zakra devendra ke sAmAnikoM aura trAyastriMzakoM Adi kI tIna-tIna pariSad haiM / 160. isI prakAra 5 IzAnendra se lekara acyutendra taka ke sabhI indroM, unakI agramahiSiyoM, sAmAnika, lokapAla aura phra Wan (217) Wan Wan 158. Shakra Devendra, the king of gods has three parishads 55 (assemblies) each-(1) Tumba, (2) Trutita, and (3) Parvaa. 159. In the pha Wan Wan Third Sthaan Wan tmilllitmilll********lll******************** Wan

Page #288
))) )) ) 15 same way his Samanik gods... and so on up to... Agramahishis too have three parishads (assemblies) each as detailed in case of Chamarendra. + 160. In the same way all kings of gods from Ishanendra to Achyutendra, their Samanik gods... and so on up to... Agramahishis too have three parishads (assemblies) each. Wan vivecana-Abhyantara pariSad ke deva vizeSa sammAnanIya hote haiM tathA vizeSa nimaMtraNa para Ate haiN| - madhyama pariSad ke deva nimaMtraNa para tathA Avazyaka hone para binA nimaMtraNa ke bhI upasthita hote haiN| bAhya OM pariSad ke deva nirdhArita samaya para svataH upasthita hote haiN| kisI vizeSa viSaya para pahale Abhyantara + pariSad vicAra karatI hai, Abhyantara pariSad kA nirNaya madhyama pariSad ke samakSa AtA hai| usameM svIkRta E hone para bAhya pariSad meM usa para vicAra kiyA jAtA hai aura phira vahA~ se kriyAnvita karane ke lie ma adhikArI devoM ko diyA jAtA hai| isase patA calatA hai ki devoM kI zAsana vyavasthA kitanI sucAru prajAtAMtrika hai| kisI bhI prazAsakIya viSaya para vicAra karane ke lie indra kI pramukha pariSad ke atirikta, sAmAnika, trAyastriMzaka, lokapAla aura agramahiSiyoM kI pRthak pariSadeM haiN| pratyeka pariSad meM + vicAra nirNaya ke anantara usa viSaya ko indra ke samakSa pramukha sabhA meM prastuta kiyA jAtA hai| (hindI; TIkA, pRSTha 418) Elaboration--The gods of the inner assembly are specially honoured and they attend only on special invitation. The gods of the middle assembly generally attend on invitation but when needed they attend without invitation also. The gods of the outer assembly attend as a rule at assigned time. Any special issue under consideration is first of all placed for deliberation before the inner assembly. The decision of the inner assembly is then placed before the middle assembly. Once approved it comes to the outer assembly and discussed there. After this the final outcome is passed on to the gods responsible for implementation. This reveals how efficient and democratic is the system of governance of gods. For deliberating on all administrative matters there are independant assemblies of Samanik, Trayastrimshak and 5 Lokapalak gods as well as Agramahishis (chief queens). After 4i deliberations and arriving at a decision, the issue is placed before the + king in the main assembly. (Hindi Tika, p. 418) $ 274-96 YAAM-PAD (SEGMENT OF DIVISION OF A DAY) 161. tao jAmA paNNattA, taM jahA-paDhame jAme, majjhime jAme, pacchime jaame| 162. tihiM jajAmehiM AyA kevalipaNNattaM dhammaM labheja savaNayAe, taM jahA-paDhame jAme, majjhime jAme, pacchime jaame| 163. evaM jAva [tihiM jAmehiM AyA kevalaM bodhiM bujhejjA, taM jahA-paDhame OM ))) B55555555555555555555555555555555555555555555555558 )))))) Wan ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . sthAnAMgasUtra (1) (218) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #289
jAme, majjhime jAme, pacchime jaame| 164... 'kevalaM muMDe bhavittA agArAo aNagAriyaM // pvijjaa| 165. kevalaM bNbhcervaasmaavsejjaa| 166. kevaleNaM saMjameNaM saMjamejjA, ma 167. kevaleNaM saMvareNaM sNvrejjaa| 168. kevalamAbhiNibohiyaNANaM uppaaddejaa| * 169. kevalaM suyaNANaM uppaaddejjaa| 170. kevalaM ohiNANaM uppaaddejaa| ma 171. kevalaM maNapajjavaNANaM uppADejjA / 172. "kevalaM kevalaNANaM uppADejA, taM jahAmeM paDhame jAme, majjhime jAme, pacchime jaame| ma 161. tIna yAma (prahara) kahe haiM- prathama yAma, madhyama yAma aura pazcima yaam| 162. tInoM hI ma yAmoM meM AtmA kevali-bhASita dharma-zravaNa kA lAbha prApta karatA hai-prathama yAma meM, madhyama yAma meM Wan aura pazcima yAma meN| 163. [ina tInoM hI yAmoM meM AtmA vizuddhabodhi ko prApta karatA hai| 164. inamuNDita hokara agAra se anagAritA meM pravrajita hotA hai| 165. AtmA vizuddha OM brahmacaryavAsa meM nivAsa karatA hai| 167. AtmA vizuddha saMvara se saMvRta hotA hai| 168. AtmA vizuddha Abhinibodhika jJAna ko prApta karatA hai| 169. vizuddha zrutajJAna ko prApta karatA hai| OM 170. vizuddha avadhijJAna ko prApta karatA hai| 171. vizuddha manaHparyavajJAna ko prApta karatA hai| 172. tathA ina tInoM yAmoM meM AtmA vizuddha kevalajJAna ko prApta karatA hai| 161. Yaam (a specific division of the day) is of three kinds-pratham (first), madhyam (middle) and pashchim (last). 162. During all yaams soul gains benefit of listening to the religion propagated by the Omniscient--pratham (first), madhyam (middle) and pashchim (last). 163. In the same way [during all the three yaams soul attains pure Wan enlightenment. 164. ...gets initiated as anagar (homeless ascetic) after tonsuring his head and renouncing home. 165. ...lives as a perfect celibate. 166. ...lives with perfect discipline. 167. ...attains the level of 4 perfect samvar (blocking the inflow of karmas). 168. ...acquires pure Wan abhinibodhik jnana (sensory knowledge). 169. ...acquires pure shrut jnana (scriptural knowledge). 170. ...acquires pure avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance). 171. ...acquires pure manahparyav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy).] 172. During all the three yaams soul attains pure Keval-jnana (omniscience). vivecana-'yAma' kA prasiddha artha dina yA rAta kA cauthA bhAga eka prahara hai| kintu yahA~ tristhAna kA prakaraNa hone se rAtri ko tathA dina ko tIna yAmoM meM vibhakta karake varNana kiyA hai| arthAt dina aura OM rAtri ke tIsare bhAga ko yAma kahate haiN| jaise ki pUrvAhna, madhyAhna, apraahn| isa sUtra kA Azaya yaha hai G5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . tRtIya sthAna (219) Third Sthaan

Page #290
8 ))))))))))5555555555 55555555555555555555555555555555555 OM ki dina rAta kA aisA koI bhI samaya nahIM hai, jisameM AtmA dharma-zravaNa se lekara vizuddhabodhi Adi ke ma yAvat kevalajJAna ko na prApta kara ske| Elaboration--The popular meaning of yaam is a quarter of a day (three hours). But being in the third placement here the description is based on three divisions of a day. In other words one-third of a day or night is called yaam. For example purvanha (morning), madhyanha 45 (noon) and aparanha (evening). This aphorism conveys that during the 4 day or night there is no such time when a soul cannot acquire religious knowledge... and so on up to... omniscience. U vayaH-pada VAYAH-PAD (SEGMENT OF AGE) 173. tao vayA paNNattA, taM jahA-paDhame vae, majjhime vae, pacchime ve| 174. tihiM vaehiM AyA kevalipaNNattaM dhammaM labhejja savaNayAe, taM jahA-paDhame vae, majjhime vae, pacchime ve| 175. [ eso ceva gamo Neyavo jAva kevalanANaM ti|] 173. vaya (avasthA) tIna haiM-prathamavaya, madhyamavaya aura pshcimvy| 174. tInoM hI vayoM meM OM AtmA kevali-bhASita dharma-zravaNa kA lAbha prApta karatA hai-prathamavaya meM, madhyamavaya meM aura pazcimavayapha + meN| 175. [isI prakAra tInoM hI vayoM meM AtmA vizuddhabodhi (samyagdarzana) ko, vizuddha anagAritA ko, brahmacaryavAsa saMvara, Abhinibodhika jJAna, manaHparyavajJAna yAvat kevalajJAna ko prApta karatA hai| ma 173. Vaya (age; of a man) is of three kinds-pratham vaya (young age), 5 madhyam vaya (middle age) and pashchim vaya (old age). 174. During all the three vayas soul gains benefit of listening to the religion propagated 41 by the Omniscient-pratham vaya (young age), madhyam vaya (middle 4 age) and pashchim vaya (old age). 175. [In the same way during all the three vayas soul attains pure enlightenment, pure anagarita (ascetic life), perfect celibacy, perfect samvar, pure abhinibodhik-jnana, pure manahparyav-jnana... and so on up to... Keval-jnana.] vivecana-saMskRta TIkAkAra ne eka prAcIna zloka ko uddhRta karake kahA hai- "solaha varSa taka OM bAlyakAla, sattara varSa taka jyamakAla aura isase Age vRddhakAla hotA hai| sAdhu dIkSA ATha varSa ke pUrva OM nahIM dene kA vidhAna hai, ataH prastuta saMdarbha meM prathamavaya kA artha ATha varSa se lekara tIsa varSa taka kA hai kumArakAla honA caahie| ikatIsa varSa se lekara sATha varSa taka ke samaya ko yuvAvasthA yA madhyamavaya 5 aura usase Age kI vRddhAvasthA ko pazcimavaya jAnanA caahie| isase yaha siddha hotA hai ki bAlyavaya meM bhI AtmA kevalajJAna prApta kara mukta ho sakatA hai|" Elaboration-Quoting an ancient verse, the Sanskrit commentator states that up to sixteen years it is young age, then up to seventy years it )))))))))))))))))55555) )))) Wan ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555 | sthAnAMgasUtra (1) (220) Sthaananga Sutra (1)

Page #291
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan pha 5 Wan phra is middle age and after that it is old age. However, as initiation as an ascetic is prohibited before eight years of age, here young age should Wan interpreted as eight to thirty years of age, thirty one years to sixty years as middle age and beyond that old age. This indicates that one can omniscience and get liberated even as a child. attain bodhi - pada BODHI - PAD (SEGMENT OF ENLIGHTENMENT) 176. tividhA bodhI paNNattA, taM jahA - NANabodhI, daMsaNabodhI, carittabodhI / 177. tivihA buddhA paNNattA, taM jahA - NANabuddhA, daMsaNabuddhA, carittabuddhA / 176. bodhi tIna prakAra kI hai - ( 9 ) jJAnabodhi-- (samyagjJAna), (2) darzanabodhi - (samyagdarzana), aura (3) cAritrabodhi - (samyakcAritra ) / 177. buddha tIna prakAra ke haiM - (1) jJAnabuddha, (2) darzanabuddha, aura (3) cAritrabuddha / 176. Bodhi (enlightenment) is of three kinds - (1) jnana-bodhi (right 5 knowledge), (2) darshan - bodhi (right perception / faith), and (3) charitra 5 bodhi (right conduct ) 177. Buddha (enlightened) is of three kinds -- (1) jnana-buddha ( having right knowledge), (2) darshan-buddha ( having pha right perception/ faith ), and (3) charitra-buddha ( having right conduct). be moha - pada MOHA - PAD (SEGMENT OF PERVERSION) 178. evaM mohe, mUDhA [ tivihe mohe paNNatte, taM jahA - NANamohe, daMsaNamohe, carittamohe / Wan 5 179. tivihA mUDhA paNNattA, taM jahA - NANamUDhA, daMsaNamUDhA, carittamUDhA ] | 178. moha (buddhi kA viparyAsa yA viparItatA) tIna prakAra kA hai - [ (1) jJAnamoha, (2) darzanamoha, aura (3) caaritrmoh|] 179. mUr3ha tIna prakAra ke haiM - (1) jJAnamUr3ha, (2) darzanamUr3ha aura (3) cAritramUr3ha / phra 178. Moha (perversion) is of three kinds-(1) jnana-moha (pervert 5 knowledge), (2) darshan-moha (pervert perception / faith ), and (3) charitra- 5 5 moha (pervert conduct ). 179. Moodh (perverted) is of three kinds - ( 1 ) jnana - moodh (having pervert knowledge), (2) darshan-moodh (having pervert perception/faith ), and (3) charitra-moodh (having pervert conduct). pravrajyA - pada PRAVRAJYA-PAD (SEGMENT OF ASCETIC INITIATION) 180. tivihA pavvajjA paNNattA, taM jahA - ihalogapaDibaddhA, paralogapaDibaddhA, duhato paDibaddhA / 5 189. tivihA pavvajjA paNNattA, taM jahA - purato paDibaddhA, maggato paDibaddhA, duhao paDibaddhA / 182. tivihA pavvajjA paNNattA, taM jahA - tuyAvaittA, puyAvaittA, buAvaittA / 183. tivihA pavvajjA paNNattA, taM jahA - uvavAtapavvajjA, akkhAtapavvajjA, saMgArapavvajjA / tRtIya sthAna (221) - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5559555 5 5 5 5 55559552 Third Sthaan Wan pha Wan Wan

Page #292
) )) ))) ))))) )))) a555 555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) 855555555555 5 55555555555555 OM 180. pravrajyA tIna prakAra kI hai-(1) ihaloka pratibaddhA-(ihalaukika sukhoM kI prApti meM lie 5 ma aMgIkAra kI jAne vAlI) pravrajyA, (2) paraloka pratibaddhA-(paraloka sambandhI sukhoM kI prApti ke lie svIkAra kI jAne vAlI) pravrajyA aura dvayaloka pratibaddhA-(donoM lokoM meM sukhoM kI prApti ke lie grahaNa OM kI jAne vAlI) prvrjyaa| 181. pravrajyA tIna prakAra kI hai-(1) purataH pratibaddhA-(bhaviSya meM ziSya Adi kI prApti kI kAmanA se lI jAne vAlI) pravrajyA, (2) pRSThataH pratibaddhA-(pIche ke svajanAdi ke sAtha snehasambandha viccheda hone ke kAraNa unake sAtha rahane kI bhAvanA se pratibaddha) pravrajyA, aura ma (3) ubhayataH pratibaddha-(Age ke ziSya Adi aura pIche ke svajana Adi ke sneha Adi se pratibaddha) prvrjyaa| 182. pravrajyA tIna prakAra kI hai-(1) todayitvA-(DarAkara athavA kaSTa dekara dI jAne vAlI) pravrajyA, (2) plAvayitvA-(dUsare sthAna para le jAkara dI jAne vAlI) pravrajyA, aura (3) vAcayitvA- (bAtacIta karake dI jAne vAlI) prvrjyaa| 183. pravrajyA tIna prakAra kI hai-(1) avapAta-(guru-sevA ke lie lI jAne vAlI) pravrajyA, (2) AkhyAta-(upadeza se pratibaddha hokara lI jAne vAlI) pravrajyA, OM aura (3) saMgAra-(paraspara pratijJAbaddha yA zarta lagAkara lI jAne vAlI) prvrjyaa| 180. Pravrajya (ascetic-initiation) is of three kinds--(1) iha-lok pratibaddha pravrajya (ascetic-initiation aimed at happiness during this life), (2) par-lok pratibaddha pravrajya (ascetic-initiation aimed at Wan happiness during next life), and (3) dvaya-lok pratibaddha prauraiya (ascetic-initiation aimed at happiness during both current as well as next a life). 181. Pravraiva (ascetic-initiation) is of three kinds-(1) pratibaddha pravrajya (ascetic-initiation accepted with a wish to gain i disciples and followers in future), (2) prishthatah pratibaddha pravrajya 4 (ascetic-initiation accepted with a wish to regain good relations, with relatives and friends, that were terminated in the past), and (3) ubhayatah 5 pratibaddha pravrajya (ascetic-initiation accepted with a wish to gain affection of both disciples in future and relatives from the past). 182. Pravrajya (ascetic-initiation) is of three kinds--(1) todayitva pravrajya 41 (ascetic-initiation enforced through fear or intimidation), (2) plavayitva pravrajya (ascetic-initiation enforced after shifting to other place), and (3) vachayitva pravrajya (ascetic-initiation given after talking and convincing). 55 183. Pravrajya (ascetic-initiation) is of three kinds-(1) avapaat pravrajya (ascetic-initiation accepted in order to serve the guru), (2) akhyaat pravrajya (ascetic-initiation accepted after getting enlightened by a discourse), and (3) sangaar pravrajya (ascetic-initiation accepted by commitment or a wager). OM vivecana-TIkAkAra abhayadevasUri ne jodayitvA pravrajyA ke lie 'sAgaracandra' kA, plAvayitvA dIkSA 5 ke lie AryarakSita kA aura vAcayitvA dIkSA ke lie gautamasvAmI se vArtAlApa kara dIkSA lene vAle U hAlika kisAna kA ullekha kiyA hai| isI prakAra AkhyAtapravrajyA ke lie phalgurakSita kA aura 5 )) )) )))) 8555555555555 B5555555555)))) sthAnAMgasUtra (1) (222) Sthaananga Sutra (1)

Page #293
saMgArapravrajyA ke lie metArya ke nAma kA ullekha kiyA hai| (dazaveM sthAna, sUtra 15 meM dasa prakAra kI pravrajyA kA varNana hai| isake pariziSTa meM sambandhita TIkA ke udAharaNa bhI diye haiN| dekheM-pariziSTa) Elaboration-Abhayadev Suri, the commentator (Tika), has given examples of Sagar Chandra for todayitva pravrajya; Arya Rakshit for fi plavayitva pravrajya; and Halik farmer, who got initiated after a discussion with Gautam Swami, for vachayitva pravrajya. In the same way he has mentioned the name of Phalgurakshit for akhyaat pravrajya and Metarya for sangaar pravrajya. (for these stories refer to Sthananga f Sutra-I edited by Muni Jambuvijaya ji, appendix 1, pp. 10-16) # nirgrantha-pada NIRGRANTH-PAD (SEGMENT OF ACCOMPLISHED ASCETICS) 184. tao NiyaMThA NosaNNovauttA paNNattA, taM jahA-pulAe, NiyaTe, sinnaae|185. tao maNiyaMThA saNNA-NosaNNovauttA paNNattA, taM jahA-bause, paDisevaNAkusIle, ksaaykusiile| 184. tIna prakAra ke nirgrantha nosaMjJA se upayukta hote haiM-(1) pulAka, (2) nirgrantha, aura mI (3) snaatk| 185. tIna prakAra ke nirgrantha saMjJA aura nosaMjJA, ina donoM se upayukta hote haiM(1) bakuza, (2) pratisevanAkuzIla, aura (3) kssaaykushiil| 184. Three kinds of nirgranthas (accomplished ascetics) are nosanjnopayukt (endowed with no-sanjna or freedom from desires and perversions)--(1) pulaak, (2) nirgranth, and (3) snatak. 185. Three kinds of nirgranthas (accomplished ascetics) are both no-sanjnopayukt (endowed with no-sanjna or freedom from desires and perversions) and sanjnopayukt (encumbered with sanjna or desires and perversions) (1) bakush, (2) pratisevanakusheel, and (3) kashayakusheel. Wan vivecana-AhAra Adi kI abhilASA yA manovikAra ko saMjJA kahate haiN| jo isa prakAra kI saMjJA se yukta hote haiM unheM saMjJopayukta aura jo isa prakAra kI saMjJA se mukta hote haiM, unheM no saMjJopayukta kahate haiN| OM ina donoM prakAra ke nirgranthoM kA svarUpa isa prakAra hai (1) pulAka nirgrantha-tapasyA dvArA labdhi prApta hone para krodhAdi vaza hokara usakA upayoga karake . OM apane saMyama ko dhAnyarahita bhUsI ke samAna sArahIna karane vAle sAdhu / (2) nirgrantha-jisake moha-karma upazAnta ho gayA hai, aise gyArahaveM guNasthAnavartI aura jisakA mohakarma kSaya ho gayA hai aise bArahaveM guNasthAnavartI muni nirgrantha kahe jAte haiN| (3) snAtaka-ghanaghAti cAroM karmoM kA kSaya karane vAle terahaveM aura caudahaveM guNasthAnavartI arahantoM kako snAtaka (vizuddha) kahate haiN| ina tInoM ko nosaMjJopayukta kahA gayA haiOM (1) bakuza-zarIra aura upakaraNa kI vibhUSA ke lie apane cAritra meM doSa lagAne vaale| 45 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . | tRtIya sthAna (223) Third Sthaan 8555555555555555555555555555555

Page #294
Wan 2555955 5 5 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 95 95 96 455 47 Wan Wan 555555555555555555555 55 45 (2) pratisevanAkuzIla - kisI mUla guNa kI virAdhanA karane vAle / (3) kaSAyakuzIla - krodhAdi kaSAyoM ke Aveza meM Akara apane zIla ( cAritra) ko kutsita karane vAle / sAdhAraNa rUpa se to ye AhArAdi kI abhilASA se rahita nosaMjJopayukta hote haiM, kintu kisI nimitta vizeSa ke milane para AhAra, bhaya Adi saMjJAoM se upayukta bhI ho jAte haiN| Elaboration-Desire for food and other things as also mental aberrations are called sanjna. Those who are encumbered with such sanjna are called sanjnopayukt. Those who are free of such sanjna are called no-sanjnopayukt. Details about these two types of accomplished ! ascetics are as follows (1) Pulaak nirgranth-These are the ascetics who turn their ascetic- 4 discipline worthless like grainless chaff by employing, under influence of y anger or other passions, their special powers acquired through rigorous austerities. (2) Nirgranth-These are the ascetics at eleventh and twelfth Gunasthan with pacified Mohakarma (deluding karma) and extinct Mohakarma respectively. (3) Snatak-The accomplished ascetics (arhants) at the thirteenth and fourteenth Gunasthans who have destroyed all the four vitiating karmas are called snataks (pure). These three are included in the nosanjnopayukt class (1) Bakush-These are the ascetics who tarnish their conduct for embellishing their bodies and equipment. (2) Pratisevanakusheel-These are the ascetics who transgress some basic ascetic-quality (mool-guna) SHAIKSH-BHUMI-PAD (SEGMENT OF PERIOD OF TRAINING) 186. tao sehabhUmIo paNNattAo, taM jahA - ukkosA, majjhimA, jahaNNA / ukkosA phra chammAsA, majjhimA caumAsA, jahaNNA satta rAiMdiyA | (3) Kashayakusheel-Agitated under the influence of anger and other passions, these ascetics tarnish their conduct. These three are normally free of desire for food etc. and no-sanjnopayukt. But under certain circumstances they come under the influence of passions and turn into sanjnopayukt or encumbered with shortcomings like desire for food and fear. sthAnAMgasUtra (1) (224) Sthaananga Sutra (1) Y Y 2 5 5 5 5 555 55 55555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5952 95 95 95 95 95 95 95 9595959555555555555559595 9

Page #295
LE a5FFFFFFFFFFFFFFFFF FFFFFFFFFhhhhhhhhhhhhhh FFFFFFF 186. tIna zaikSabhUmiyA~ haiM-(1) utkRSTa, chaha mAsa kI, (2) madhyama, cAra mAsa kI, aura (5) jaghanyaka sAta dina-rAta kii| ___186. Shaiksh-bhumi (period of training) is of three kinds(1) maximum of six months, (2) medium of four months, and (33 minimum of seven days and nights. vivecana-sAmAyika cAritra grahaNa karane vAlA navadIkSita sAdhu 'zaikSa' hai aura usake abhyAsa-kAlA ko 'zaikSabhUmi' kahA jAtA hai| dIkSA grahaNa karane ke samaya sarva sAvadha pravRtti kA tyAga karake sAmAyika cAritra aMgIkAra kiyA jAtA hai| sAmAyika cAritra do prakAra kA hai-(1) yAvatkathika-(jIvana paryanta yaha madhyavartI 22 tIrthaMkaroM ke zAsana meM hotA hai| (2) itvarika-yaha prathama, antima tIrthaMkaroM ke zAsaka meM hotA hai| itvarika sAmAyika cAritra chedopasthApanIya cAritra kI pUrva bhUmikA hai| usameM nipuNatA prApta kara lene para chedopasthApanIya cAritra svIkAra kiyA jAtA hai| prastuta sUtra meM sAmAyika cAritra kI tIna bhUmiyA~ batalAI haiM-(1) chaha mAsa kI utkRSTa zaikSabhUmi ke pazcAt nizcita rUpa se chedopasthApanIya cAritra svIkAra karanA Avazyaka hotA hai| yaha mandabuddhi ziSya kI bhUmikA hai| use dIkSita hone ke chaha mAsa ke bhItara sAdhu samAcArI kA bhalI-bhA~ti abhyAsa kara lenA caahie| (2) jo isase adhika buddhimAna ziSyA hotA hai, vaha ukta karttavyoM kA cAra mAsa meM abhyAsa kara letA hai aura usake pazcAt chedopasthApanIya cAritra aMgIkAra karatA hai| yaha zaikSa kI madhyama bhUmikA hai| (3) jo navadIkSita prabala buddhi evaM pratibhAvAna hotA hai vaha ukta kAryoM ko sAta dina meM hI sIkhakara chedopasthAnIya cAritra ko dhAraNa kaka letA hai, yaha zaikSa kI jaghanya bhUmikA hai| (vyavahArabhASya, u. 2, gA. 53-54) Elaboration-A newly initiated ascetic who has accepted the samayik's chaaritra (ascetic-conduct) is called shaiksh and the period of hissi training is called shaiksh-bhumi. At the time of initiation all sinfu tendency and activity is abandoned before accepting samayik-chaaritra Ascetic conduct or samayik-chaaritra is of two kinds-(1) yavathathiti (lifelong) which is applicable only to the periods of influence of twenty two Tirthankars besides the first and the last. (2) Itvarik (for a specifichi period of time or temporary) which is applicable to the periods of influence of the first and the last Tirthankars. Itvarik samayik-chaaritrar is preparatory practice for qualifying to accept Chhedopasthaniya, Chaaritra (conduct of re-initiation after rectifying faults). In this aphorism three durations of training at the Samayik chaaritra level have been mentioned--(1) It is mandatory to accept Chhedopasthaniya Chaaritra after a maximum period of training of six months. This duration is meant for a dull disciple. He should properly complete higi training of the ascetic praxis (sadhu-samachari) within six months ofhi initiation. (2) Slightly more intelligent disciples complete this trainings LREE54 | tRtIya sthAna (225) Third Sthaan th

Page #296
)))) )) BWan 55495555555555555555)))) within four months and then accept Chhedopasthaniya Chaaritra. This is the medium training period. (3) A new initiate who is highly intelligent and talented completes this training in seven days and accepts Chhedopasthaniya Chaaritra. This is the minimum training period. (Vyavahar Bhashya 2/53-54) therabhUmi-pada THERABHUMI-PAD (SEGMENT OF CLASS OF SENIOR ASCETIC) 187. tao therabhUmIo paNNattAo, taM jahA-jAtithere, suyathere, priyaaythere| sadvivAsajAe hai samaNe NiggaMthe jAtithere, ThANasamavAyadhare NaM samaNe NiggaMthe suyathere, vIsavAsapariyAe NaM samaNe maNiggaMthe priyaaythere| 187. tIna sthavirabhUmiyA~ haiM-(1) jAtisthavira, (2) zrutasthavira, aura (3) pryaaysthvir| sATha + varSa kA zramaNa nirgrantha jAtisthavira-(vayaHsthavira) hai| sthAnAMga aura samavAyAMga kA dhAraka zramaNa E zrutasthavira hai aura bIsa varSa kI dIkSAparyAya vAlA zramaNa nirgrantha paryAyasthavira hai| $ 187. There are three kinds of sthavir-bhumi (classes of senior ascetic)-(1) jati sthavir, (2) shrut sthavir, and (3) paryaya sthavir. A sixty year old shraman nirgranth (Jain ascetic) is jati sthavir (senior in terms of age). An ascetic who has thoroughly studied Sthananga and Samvayanga is shrut sthavir (senior in terms of canonical knowledge). An ascetic who has spent twenty years as an ascetic is paryaya sthavir (senior in terms of period of initiation). sumana-durmanAdi-pada [ manovRtti ke anurUpa mAnava caritra kA vizleSaNa] SUMAN-DURMANADI-PAD (SEGMENT OF GOOD TEMPERED, BAD TEMPERED ETC.) 188. tao purisajAyA paNNattA, taM jahA-sumaNe, dummaNe, nnosumnne-nnodummnne| 189. tao purisajAyA paNNattA, taM jahA-gaMtA NAmege sumaNe bhavai, gaMtA NAmege dummaNe bhavai, gaMtA NAmege NosumaNe NodummaNe bhvi| 190. tao purisajAyA paNNattA, taM jahAjAmItege sumaNe bhavai, jAmItege dummaNe bhavai, jAmItege NosumaNe-NodummaNe bhvi| 191. evaM jAissAmItege sumaNe bhavai (3) / 192. tao purisajAyA paNNattA, taM jahA-agaMtA NAmege sumaNe bhavai (3) / 193. tao purisa jAyA paNNattA, taM jahA-Na jAmi ege sumaNe bhavai (3) / 194. tao purisajAyA paNNattA, taM jahA-Na jAissAmi ege sumaNe bhavai (3) / 555555555))))))))))))))))))))))) Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55555555 $ $$$$$$$$$$$$ sthAnAMgasUtra (1) (226) Sthaananga Sutra (1)

Page #297
3) ))))))555555555555555555) 195. evaM AgaMtA NAmege sumaNe bhavai (3) / 196. emItege sumaNe bhavai (3) / 197. essAmIti ege sumaNe bhavai (3) / evaM eeNaM abhilAveNaM198. 1. gaMtA ya agaMtA (ya), 2. AgaMtA khalu tahA annaagNtaa| 3. ciTThittamaciTThittA, 4. NisiittA ceva no cev|| 5. haMtA ya ahaMtA ya, 6. chiMdittA khalu tahA acchiNdittaa| 7. bUittA abUittA, 8. bhAsittA ceva No cev|| 9. daccA ya adaccA ya, 10. bhuMjittA khalu tahA abhuNjittaa| 11. laMbhittA alaMbhittA, 12. piittA ceva No cev|| 13. suittA asuittA, 14. jujjhittA khalu tahA ajujjhittaa| 15. jaittA ajayittA ya, 16. parAjiNittA ya ceva no cev|| 17. saddA, 18. ruuvaa| 19. gaMdhA, 20. rasA y| 21. phAsA taheva ThANA y| (21 x 6 = 126 + 1 = 127) nissIlassa garahitA, pasatthA puNa siilvNtss| evamikkekke tinni u tinni u AlAvagA bhaanniyvvaa| sadaM suNettA NAmege sumaNe bhavai (3) / evaM suNemIti. (3), suNissAmIti. (3) / evaM asuNettA. NAmege sumaNe bhvi| na sunnemiiti| na sunnissaamiiti| evaM rUvAiM, gaMdhAiM, rasAI, phAsAI, ekkekke cha-cha AlAvagA bhaanniybvaa| 188. tIna prakAra ke puruSa hote haiM, jaise-(1) sumanaska-sundara mana vAle, (2) durmanaska-asundara # mana vAle, aura (3) na sundara na asundara mana vAle (madhyastha vRtti rakhane vaale)| 189. (vibhinna prasaMgoM kI apekSA se) tIna prakAra ke puruSa hote haiM, jaise-(1) koI puruSa kahIM jAkara harSita hotA hai, (2) koI kahIM jAkara duHkhita hotA hai, aura (3) koI na harSita hotA hai na duHkhI hotA hai (taTastha rahatA hai)|.(ye atItakAla ke tIna bhaMga haiN|) 190. tIna prakAra ke puruSa hote haiM, jaise(1) koI maiM jAtA hU~, aisA vicAra kara prasanna hotA hai, (2) koI maiM jAtA hU~, isa vicAra se duHkhI hotA hai, aura (3) koI maiM jAtA hU~, isase na sukhI aura na duHkhI hotA hai| (ye vartamAna kriyA ke tIna bhaMga haiN|) 191. isI prakAra koI puruSa kisI sthAna para jAU~gA, aisA vicAra karane para sumana hotA hai, durmana hotA hai koI samabhAvayukta rahatA hai| (ye bhaviSyat kAla ke tIna bhaMga haiN|) 855)))))))))555555555555555555555555555555555555558 tRtIya sthAna (227) Third Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$$$Bu Bu Bu Bu Bu Bu Bu Ling %%%

Page #298
Hong FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting 5555))))))))))))))))55555555555 192. tIna prakAra ke puruSa hote haiM, jaise-koI amuka sthAna para nahIM gayA, aisA vicAra ka sumana, koI durmana aura koI samabhAva rahatA hai (3) / 193. tIna prakAra ke puruSa hote haiM, jaise-koI puruSa maiM nahIM jAtA hU~, aisA vicArane se suma aura koI durmana tathA koI na sumana na durmana hotA hai (3) / 194. tIna prakAra ke puruSa hote haiM, jaise-maiM nahIM jAU~gA, aisA vicArane se koI sumana, ko durmana aura koI taTasthabhAvayukta rahatA hai (3) / 195. isI prakAra koI puruSa (bhUtakAla meM) amuka sthAna para AyA thA, yaha vicAra kara sumana koI durmana aura koI samabhAvayukta rahatA hai| 196. amuka sthAna para AtA hU~, yaha vicAra kara koI sumana, koI durmana aura koI madhyastha bhA yukta hotA hai| 197. isI prakAra koI vyakti amuka sthAna para (bhaviSyat kAla) AU~gA, aisA vicArane ra sumana, koI durmana aura koI taTastha rahatA hai| isI abhilApa se nimnalikhita gAthAoM ko jAnana cAhie, jaise 198. (1) amuka sthAna para jAkara aura na jAkara (3) / (2) amuka sthAna para Akara aura na Akara (3) / (3) amuka sthAna para Thaharakara aura na Thaharakara (3) / (4) amuka sthAna meM baiThakara aura na baiThakara (3) / (5) amuka vyakti ko mArakara aura na mArakara (3) / (6) amuka kA chedana kara aura na chedana kara (3) / (7) amuka pada-vAkyAdi bolakara aura na bolakara (3) / (8) amuka se saMbhASaNa vArtAlApa kara aura na kara (3) / (9) amuka ko dekara aura na dekara (3) / (10) amuka vastu khAkara aura na khAkara (3) / (11) amuka vastu prApta kara aura na prApta kara (3) / (12) amuka peya pIkara aura na pIkara (3) / (13) amuka samaya va sthAna para sokara aura na sokr| (14) amuka se yuddha karake aura na krke| (15) amuka ko jItakara aura na jiitkr| (16) amuka se parAjita hokara aura na hokr| sthAnAMgasUtra (1) (228) Sthaananga Sutra (1)

Page #299
995) Wan 55555555555555555555555 4 (17) zabda, (18) rUpa, (19) gandha, (20) rasa, aura (21) sparza, inakA anubhava karake sumana, dhurmana aura taTastha rahane ke ukta prakAra se tIna-tIna rUpa bhUta, vartamAna va bhaviSya kAla ke jAna lene prcaahie| $$$$$$$$Le % 4 Upara kahe gaye sabhI sthAna zIla-vrata-vihIna puruSa ke liye garhita hote haiM aura zIlavAna vyakti ke paliye prazasta hote haiM, isI prakAra eka-eka pada ke tIna-tIna AlApaka jAnane caahiye| jaise ki koI puruSa zabda ko sunakara sumanA, durmanA hotA hai aura eka madhyastha vRtti rahatA hai| (1) F koI zabda ko sunatA hU~, isa vicAra se harSita, eka aprasanna aura eka madhyastha rahatA hai| (2) koI zabda ko sunU~gA, aisA vicArane para sumana, koI durmana aura koI madhyastha rahatA hai| (3) isI prakAra koI vyakti zabda na sunakara sumana, koI durmana aura koI samabhAvayukta karatA hai| (4) zabda nahIM sunatA, yaha socakara koI vyakti sumana, koI durmana aura koI samabhAvayukta hotA hai| (5) zabda nahIM sunU~gA aisA vicArane para koI sumana, koI durmana aura koI eka madhyastha hotA hai| (6) OM isI prakAra rUpa, gandha, rasa aura sparza ke bhI eka-eka ke chaH-chaH AlApaka kathana karane caahiye| # isa taraha ukta 21 AlApaka kA pratyeka ke 6 bheda karane para kula 127 bheda ho jAte haiN| 4. 188. Men are of three kinds--(1) sumanask (good tempered), 512) durmanask (bad tempered), and (3) nosumanask-nodurmanask neither good nor bad tempered). 9 In context of different circumstances-189. Men are of three kinds91) a man is happy having gone some place, (2) a man is unhappy having Bone some place, and (3) a man is neither happy nor unhappy having gone some place (remains neutral). (These are three facets related to the upast.) 190. Men are of three kinds-(1) a man is happy thinking that he goes some place, (2) a man is unhappy thinking that he goes some place, Sand (3) a man is neither happy nor unhappy thinking that he goes some $lace. (These are three facets related to the present.) 191. In the same way a man is happy, unhappy or neutral thinking that he will go some place. (These are three facets related to the future.) 192. Men are of three kinds-a man is happy, another is unhappy and yet another is neutral thinking that he did not go to some place. E 193. Men are of three kinds-a man is happy, another is unhappy and yet another is neutral thinking that he does not go to some place. 194. Men are of three kinds--a man is happy, another is unhappy and wyet another is neutral thinking that he will not go to some place. $ 195. In the same way a man is happy, another is unhappy and yet. another is neutral thinking that he had come to some place. 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F555 tRtIya sthAna (229) Third Sthaan

Page #300
46454545454 455 456 457 4545454545454545454545454545454545454 455 456 457 455 456 454 455 456 457 4545454545454545 41 444 445 44 45 46 45 44 45 46 47 46 45 44 45 46 47 46 455 456 457 45454541 196. A man is happy, another is unhappy and yet another is neutral thinking that he comes to some place. 197. In the same way a man is happy, another is unhappy and yet another is neutral thinking that he will come to some place. The same alternatives should be applied to the following statements198. (1) Going or not going to some place. (2) Coming or not coming to some place. (3) Staying or not staying at some place. (4) Sitting or not sitting at some place. (5) Killing or not killing some person. (6) Piercing or not piercing some thing. (7) Uttering or not uttering some sentence. (8) Talking or not talking to some person. (9) Giving or not giving to some person. (10) Eating or not eating some thing. (11) Getting or not getting some thing. (12) Killing or not killing some person. (13) Drinking or not drinking some liquid. (14) Fighting or not fighting with some person. (15) Conquering or not conquering some person. (16) Losing or not losing to some person. Three facets each related to past, present and future with regard i to being happy, unhappy and neutral on experiencing (17) sound, (18) appearance, (19) smell, (20) taste and (21) touch should also be noted. All the above said sthaans (alternatives) are detrimental for a person $i devoid of code of good conduct or righteousness and beneficial for one following code of good conduct or righteousness. Accordingly three facet of each statement should be noted. For example A man is happy, another is unhappy and yet another is neutral having heard a sound. A man is happy, another is unhappy and yet another is neutral $thinking that he hears a sound. FerrITE (8) (230) Sthaananga Sutra (1) 41 41 41 41 $$1$414 415 416 417 4554 455 $$$$$ 45 554 455 456 457 41 41 41 41 4 2

Page #301
255955555555955555555595 555555555592 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan A man is happy, another is unhappy and yet another is neutral thinking that he will hear a sound. A man is happy, another is unhappy and yet another is neutral having not heard a sound. A man is happy, another is unhappy and yet another is neutral thinking that he does not hear a sound. A man is happy, another is unhappy and yet another is neutral thinking that he will not hear a sound. In the same way six facets each of appearance, smell, taste and touch should be noted. Thus six divisions each of aforesaid twenty one statements make a total of 127 divisions. vivecana - sUtra 188 se 197 taka tathA usake Age ke AlApakoM meM purisajAta zabda manuSya mAtra ke svabhAva kI vibhinnatA va vicitratA kA sUcaka hai| saMsAra meM manuSya vividha prakAra kI ruci evaM manovRtti 5 vAle hote haiN| eka hI ghaTanA, prasaMga, anubhUti tathA pravRtti se koI manuSya prasanna hotA hai, koI aprasanna hotA hai aura koI taTastha rahatA hai| prasannatA, harSa va Ananda kA anubhava karanA sumanaskatA hai| viSAda, kheda va 5 aprasannatA anubhava karanA durmanaskatA hai jo unake prati upekSA, udAsInatA, taTasthatA yA samabhAva rakhatA hai vahana sumanasa hai na hI durmana hai| sumanaskatA rAga, durmanaskatA dveSa aura taTasthatA samabhAva kA sUcaka hai| udAharaNasvarUpa- koI udAra vRtti vAlA manuSya dAna dekara prasanna hotA hai| kaMjUsa vRtti vAlA dekara duHkhI hotA hai| taTastha rahane vAlA karttavya bhAva se dekara usa para na harSita hotA hai aura na hI duHkhI / koI amuka bhojana karake sukha anubhava karatA hai, koI duHkha tathA koI samabhAva rakhatA hai| ukta saMpUrNa vivecana kA sArabhUta niSkarSa batAte hue sUtrakAra ne kahA hai- nissIlassa garahitA pasatthA puNa sIlavaMtassa - pratyeka kriyA, zIlarahita, duHzIla, avratI va mithyAdRSTi ke lie garhita (duHkhadAyI) ho jAtI hai kiMtu zIlavAna (sadAcArI) vratayukta samyagdRSTi ke lie vahI kriyA prazasta va lAbhakArI siddha hotI hai| manuSya ke sukha-duHkha kI anubhUti kA AdhAra vastu nahIM, usakA bhAva, dRSTi yA caritra hotA hai| zabda, rUpa Adi kA bhoga zIlarahita ke lie duHkha kA kAraNa hai to zIlavAna vyakti ke lie vahI sukha ke kAraNa bana jAte haiM / ukta sUtroM meM pratyeka kriyA ke tIna-tIna rUpa batAye haiN| bhUtakAla kI pUraka kriyA (jAkara) vartamAna kAla kI (jAtA hU~) aura bhaviSyat kAla kI ( jAU~gA ) / isa prakAra pratyeka kriyA ke sAtha tIna prakAra kI anubhUti se jIva sumana, durmana aura nosumana-nodurmana hotA hai| zabda, rUpa, rasa, gaMdha aura sparza ke sambandha meM bhI usI prakAra tInoM kAla kI tIna prakAra kI anubhUti hotI hai| isa prakAra sumana, durmana nosumanadurmana ke 42 vikalpoM ke tIna kAla saMbaMdhI 42 x 3 = 126 + 1 = 127 vikalpa hote haiN| tRtIya sthAna (231) Third Sthaan Wan Wan 5 555 25595959555555559555 5 5 5 55 5595552 Wan .

Page #302
4 4444 4 455 456 455 456 457 4541414141444444 59 85555555555555555555 $$$$$$$$$$$$$$$$$ Wan ukta AlApakaM kA pATha sthAnAMgasUtra abhayadevavRtti meM isI prakAra hai| AcArya zrI AtmArAma jI ma. se yahI pATha mAnya rakhA hai tathA AgamoM kI aneka prAcIna pratiyoM kA anusaMdhAna karane vAle muni jajambUvijaya jI ne bhI yaha pATha mAnya rakhA hai| hamane AcArya zrI AtmArAma jI ma. kI prati kA pATha yahA~ diyA hai| jaina vizva bhAratI, lADanUM tathA Agama prakAzana samiti, byAvara kI pratiyoM meM sabhI ke vistRta mUraka pATha diye gaye haiN| vistRta pATha ke icchuka una pratiyoM ko dekheN| i Elaboration-In aphorisms 188 to 197 and still further the term Epurisjaat covers common human nature and its variations and vagaries. In this world there are men with varied interests and attitudes. One particular incident, occasion, experience and tendency pleases one person, lispleases another and yet another remains neutral. To experience Spleasure, happiness and joy is to be sumanask or good tempered. To experience displeasure, unhappiness and sadness is to be durmanask or bad tempered. To ignore, be apathetic, neutral and equanimous is to be uneither sumanask nor durmanask. Good temper is sign of attachment, ypad temper that of aversion and neutrality that of equanimity. # For example a generous person is happy after giving charity. A stingy berson is unhappy after giving charity. A neutral person does charity as his duty and is neither happy nor sad. # Some one is pleased to eat a particular food, another person is Flispleased and yet another remains neutral. 4 Giving the gist of the aforesaid discussion the author states that Sovery action is detrimental for a person devoid of code of good conduct and righteousness but the same action is beneficial for one following code of good conduct and righteousness. The basis of the experience of pleasure or pain for a person is not the thing but his feelings, perspective and disposition. The enjoyment of sound, appearance and other sensual Sexperiences is cause of misery for one devoid of righteousness but the same becomes the cause of happiness for the righteous. In the aforesaid aphorisms every action has been presented three Vivays--past (having gone), present (go) and future (will go). Thus with Svery action a being reflects good temper, bad temper and neutral Flemper with three kinds of experience. In the same way there are three kinds of experience related to three periods with regard to sound, appearance, taste, smell and touch. This way there are 127 divisions of he 21 actions and their opposites (42) for three periods (past, present Land future) (42 x 3 = 126 + 1 = 127). 45 ET FITTE (P) (232) Sthaananga Sutra (1) 41411 41 41 41 41 41 41 41 55 456 455 456 457 455 456 457 4554 455 456 457 455 456 457 4 55 456 457 455 456 04455 456 457 454 455 454 455 457 454 455 456 457 455 456 457

Page #303
8595555555555555555555555555555555555 * The same reading of this text is available in the Abhayadev Vritti of Sthananga Sutra. Acharya Shri Atmamarm ji M. has accepted this very Seading. Muni Shri Jambuvijaya ji, who has done research on many ancient manuscripts of Agams, has also accepted this reading. We have Therefore accepted this reading only. The editions from Jain Vishva Bharati, Ladnu and Agam Prakashan Samiti, Beawar have also included yadditional complementary texts. Readers interested in these detailed Yexts may refer to those editions. pArhita-sthAna-pada GARHIT-STHAAN-PAD (SEGMENT OF CONDEMNED PLACES) 199. tao ThANA NissIlassa NiguNassa Nimmerassa NippaccakkhANaposahovavAsassa garahitA vaMti, taM jahA-assiM loge garahite bhavati, uvavAte garahite bhavati, AyAtI garahitA bhvti| 199. zIlarahita, guNarahita, maryAdAhIna evaM pratyAkhyAna tathA pauSadhopavAsa se vimukha puruSa ke jIna sthAna garhita hote haiM-(1) ihaloka (vartamAna bhava) garhita hotA hai, (2) upapAta (deva aura naraka gati kA janma) garhita hotA hai| (kyoMki akAmanirjarA Adi kAraNoM se devabhava pAkara bhI vaha kilviSika se nikRSTa devoM meM utpanna hotA hai), tathA (3) AgAmI janma (deva yA naraka gati ke pazcAt hone vAlA phrAnuSya yA tithaMcabhaya) bhI garhisa hotA hai, vahA~ bhI use nimna avasthA prApta hotI hai| 199. Three places of a person devoid of sheel (chaste disposition), una (noble qualities), maryada (discipline), pratyakhyan (perfect abstainment) and paushadhopavas (partial ascetic vow and fasting) are garhit (condemned)-(1) ihalok (present life) is condemned, (2) upapat is Sondemned (instantaneous birth in divine or infernal dimensions), and 3)agami is condemned (birth after next, i.e. as man or animal) prazasta-sthAna-pada PRASHAST-STHAAN-PAD (SEGMENT OF GLORIOUS PLACES) . 200. tao ThANA susIlassa subbayassa saguNassa samerassa sapaccakkhANaposahovavAsassa pasasthA bhavati, taM jahA-assiM loge pasatye bhavati, uvadhAe pasatthe bhavati, AyAtI pasatthA bhvti| 200. suzIla, suvratI, sadguNI, maryAdAyukta evaM pratyAkhyAna-pauSadhopavAsa kI ArAdhanA karane vAle puruSa ke tIna sthAna prazasta hote haiM-(1) ihaloka-(vartamAna bhava) prazasta hotA hai, (2) upapAtapraAgAmI devabhava) prazasta hotA hai, evaM (3) usase bhI Age kA janma prazasta hotA hai| $ 200. Three places of a person endowed with sheel (chaste disposition), Funa (noble qualities), maryada (discipline), pratyakhyan (perfect abstainment) and paushadhopavas (partial ascetic vow and fasting) are prashast (glorious)-(1) ihalok (present life) is glorious, (2) upapat instantaneous birth in divine or infernal dimensions) is glorious, and 93) agami (birth after next, i.e. as man or animal) is glorious. 8559555555555555555555555555555555555555555558 FFFFFFFF ghAtRtIya sthAna (239) Third Sthaan ja Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%

Page #304
phra 5 5 jIva vargIkaraNa-pada JIVA VARGIKARAN PAD (SEGMENT OF CLASSIFICATION OF BEINGS) 201. tividhA saMsArasamAvaNNagA jIvA paNNattA, taM jahA- itthI, purisA, nnpuNsgaa| 202. tivihA savvajIvA paNNattA, taM jahA sammaddiTThI, micchAddiTThI, sammAmicchaddiTThI | ahavAtivihA savvajIvA paNNattA, taM jahA- pajjattagA, apajjattagA, gopajjattagA - No'pajjattagA evaM sammaddiTThI, parittA, pajjattagA, suhuma, sanni, bhaviyA ya / 201. saMsArI jIva tIna prakAra ke haiM - (1) strI, (2) puruSa, aura (3) napuMsaka / 202. athavA sabhI jIva tIna prakAra ke haiM - (1) samyagdRSTi, (2) mithyAdRSTi, aura (3) samyagmithyAdRSTi / athavA saba 5 jIva tIna prakAra ke haiM- (1) paryApta, (2) aparyApta, evaM (3) na paryApta aura na aparyApta (siddha) / isI phra Wan Wan 5 (siddha); bhavya, abhavya, nobhavya - noabhavya bhI (siddha) jAnanA caahie| Wan Wan Wan (female), (2) purush (male), and (3) napumsak (neuter). 202. Also all prakAra samyagdRSTi, parIta (eka zarIra meM eka jIva vAlA), aparIta (eka zarIra meM ananta jIva vAlA), noparIta - noaparIta (siddha); sUkSma, bAdara, nosUkSma-nobAdara (siddha); saMjJI, asaMjJI, nosaMjJI-noasaMjJI 201. Sansari jiva (worldly beings) are of three kinds (1) stree beings are of three kinds-(1) samyagdrishti (beings with right 5 perception / faith ), ( 2 ) mithyadrishti (beings with wrong perception / faith ), and (3) samyagmithyadrishti (beings with right-wrong or mixed Wan perception/faith). Also all beings are of three kinds-(1) paryapt (fully phra pha developed ), (2) aparyapt (underdeveloped ), and (3) noparyapt-noaparyapt pha (neither fully developed nor underdeveloped; Siddha). Like samyagdrishti the same is true for-pareet (one soul in one body), phra Wan sukshma (minute), badar (gross) and nos ukshma-nobadar (Siddha); Wan nopareet (multiple souls in one body) and pareet-nopareet (Siddha ); sanjni (sentient), asanjni (non-sentient) and nosanjni-noasanjni pha (Siddha) and bhavya (worthy of being liberated), abhavya (unworthy of 5 being liberated) and nobhavya-noabhavya (Siddha ). Wan 5 loka-sthiti-pada LOKASTHITI - PAD (SEGMENT OF STRUCTURE OF UNIVERSE) Wan Wan 203. tivihA logaTitI paNNattA, taM jahA - agAsapaiTThie vAte, vAtapaiTThie udahI, udahIpaiTThiyA puDhavI / 203. loka- sthiti tIna prakAra kI hai - AkAza para dhanavAta tathA tanuvAta pratiSThita hai / ghanavAta aura tanuvAta para ghanoda (hima samudra) pratiSThita hai aura ghanodadhi para pRthvI pratiSThita - sthita hai| 203. Lokasthiti (structure of universe) is three tiered-ghanavaat + ( dense air) and tanuvaat (rarefied air) are located over akash (space). Ghanod (dense or frozen water) is located over ghanavaat and tanuvaat. 5 Prithvi (earth) is located over Ghanod. Wan 5 sthAnAMgasUtra (1) phra (234) Sthaananga Sutra (1) 2 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5555 5552 - 5 5 5 5 5 55 5 5 5 5 5 55 5 5 5 55 5 5 555955 5 5 5 5 5 5555 55595 95 95 96 95 2

Page #305
ghanodadhivalaya ghanavAtavalaya - loka sthiti tanuvAtabalaya pA~ca anuttara siddha zilA nava ghanodadhi DDDD C000 (G DOOM 9 w DD o 11 oak ghanavAta graiveyaka 43 dhanAdadhivalaya madhya loka tanuvAta ghanavAtavalaya - deva vimAna kamalAkAra trikoNAkAra catuSkoNa TRILOK SHARMA 10 .

Page #306
* * | citra paricaya 10 / Illustration No. 10 lokasthiti aura deva vimAna yaha 14 rAjU pramANa sampUrNa loka tIna bhAgoM meM vibhakta hai-(1) adholoka-sAta naraka bhUmiyA~ haiN| (2) madhyaloka-bIca meM manuSya loka hai| (3) Urdhvaloka-isameM 12 kalpavimAna, 9 navagraiveyaka vimAna, 5 anuttara vimAna aura una sabase Upara siddha zilA (mokSa sthAna) hai| sAta naraka bhUmiyoM ke nIce sabase nIce AkAza hai| AkAza para tanuvAta, usa para ghanavAta, usa para ghanodadhi hai| ghanodadhi para yaha samasta loka sthita hai| ___ sampUrNa loka ke bAhara cAroM tarapha-tanuvAta, ghanavAta tathA ghanodadhi ke tIna valaya haiN| ---sthAna 3, sUtra 203, 251, 407 deva vimAnoM kA AkAra deva vimAna tIna prakAra ke AkAra meM haiM-(1) kucha khile hue kamala kI taraha golAkAra, unake cAroM tarapha parakoTA hai tathA eka dvAra hai| (2) kucha trikoNAkAra haiM, unake do tarapha parakoTA aura tIna dvAra haiN| (3) kucha vimAna catuSkoNa (caukora) hote haiM, unake cAroM tarapha vedikA hai aura cAra dvAra haiN| citra meM eka tarapha loka kI sthiti tathA dUsarI ora deva vimAnoM kI AkRti darzAyI hai| -sthAna 3, sUtra 250 GOOGORGPORPOSEBERRORPIPEGEGEGORGEOGRAPHARIHORTHORTHOur STRUCTURE OF LOK AND CELESTIAL VEHICLES This complete Lok with 14 Rajju spread is divided into three sections(1) Adholok-seven infernal worlds. (2) Madhyalok-the middle world or the land of humans. (3) Urdhvalok-It has 12 Kalp Vimaans, 9 Navagraiveyak Vimaans, 5 Anuttar Vimaans and above all Siddha Shila or the land of the liberated. Below the seven infernal worlds there is space intervened by three layers. Above space is tanuvat, above tanuvat is ghanavat and above that is ghanodadhi. Over ghanodadhi rests this entire Lok. Outside and around the entire Lok also there are three rings of tanuvat, ghanavat and ghanodadhi. -Sthaan 3, Sutra 203, 251, 407 Celestial Vehicles___Dev Vimaans (celestial vehicles) have three shapes-(1) Some are round like a lotus in bloom. They have a surrounding parapet wall and a gate. (2) Some are triangular. These have parapet walls on two sides and three gates. (3) Some are square shaped. On their four sides there are raised platforms. They have four gates. In the illustration on the left is structure of the Lok and on the right the shapes of celestial vehicles. -Sthaan 3, Sutra 250

Page #307
455555555 phra phra hue vivecana - AkAza saba dravyoM kA AdhArabhUta hai| ratnaprabhA Adi sAta pRthviyoM ke nIce pratyeka pRthvI nIce bIca-bIca meM tIna valaya haiN| sabase nIce tanuvAta jo sUkSma pavana hai, usa para ghanabAta yaha pighale ghI ke samAna kucha Thosa pavana hai, usa para ghanodadhi barpha ke rUpa meM jamA huA jala, jo jame hue ghI ke samAna Thosa hai| usa para ratnaprabhA Adi pRthviyA~ sthita haiN| (bhagavatIsUtra, zataka 12/1) Wan 204. dizAe~ tIna haiM-UrdhvadizA, adhodizA aura tiryagdizA / 205. tInoM dizAoM meM jIvoM kI (1) gati hotI hai- UrdhvadizA meM, adhodizA meM aura tiryagdizA meN| 206. isI prakAra tInoM dizAoM se jIvoM kI (2) Agati - (Agamana), (3) avakrAnti - (utpatti), (4) AhAra, (5) vRddhi, (6) nivRddhi (hAna), (7) gati - paryAya, (8) samudghAta, (9) kAlasaMyoga, (10) darzanAbhigama - (pratyakSadarzana se hone bAlA bodha), (11) jJAnAbhigama - ( pratyakSajJAna ke dvArA hone vAlA bodha), aura (12) jIvAbhigama - (jIva5 viSayaka bodha) hotA hai| 207. tInoM dizAoM meM ajIvAbhigama hotA hai- UrdhvadizA meM, adhodizA meM aura tiryagdizA meM / 208. isI prakAra paJcendriyatiryagyoni vAle jIvoM kI gati, Agati Adi tInoM dizAoM hotI hai| 209. isI prakAra manuSyoM kI bhI gati, Agati Adi tInoM hI dizAoM meM hotI hai| F Elaboration-Space is the base of all entities. Under each of the seven prithvis (hells) or in the intervening space between each of the seven prithvis, that are located one above the other, are three rings. Lowest is tanuvaat that is rarefied air. Over it is ghanavaat that is butter-like dense air. Over this is ghanod that is dense or frozen water. Over these Wan three rings rests each prithvi. (Bhagavati Sutra 12 / 1 ) dizA- pada DISHA - PAD (SEGMENT OF DIRECTIONS) 204. tao disAo paNNattAo, taM jahA-uDDA, ahA, tiriyA / 205. tihiM disAhiM jIvANaM gatI pavattati-uDDae, ahAe, tiriyAe / 206. evaM tihiM disAhiM jIvANaM- AgatI, vakkaMtI, AhAre, buDDI, NivuDDI, gatipariyAe, samugdhAte, kAlasaMjoge, daMsaNAbhigame, NANAbhigame, jIvAbhigame / 207. tihiM disAhiM jIvANaM ajIvAbhigame paNNatte, taM jahA-uDDAe, ahAe, tiriyAe / 208. evaM - paMciMdiyatirikkha joNiyANaM / 209. evaM maNussANavi / 204. There are three dishas ( directions ) - urdhva disha (upper direction or zenith), adho disha (lower direction or nadir) and tiryak disha (transverse direction). 205. Jivas (beings or souls ) have (1) gati (movement) in all the three directions-urdhva disha, adho disha and tiryak disha. 206. In the same way jivas have the following in all the three directions - (2) aagati ( arrival from), (3) avakranti (origination), (4) ahar (food intake), (5) vriddhi (growth), (6) nivriddhi (decay), (7) gati - paryaya (physical movement), (8) samudghat (bursting; the process 15 employed for transmutation and transformation ), ( 9 ) kaal-samyog (time 5 association, such as time of death etc.), (10) darshanabhigam (knowledge tRtIya sthAna (235) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Third Sthaan 0 15 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555

Page #308
- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 $2 Wan acquired through direct perception), (11) jnanabhigam (knowledge acquired through self realization), (12) jivabhigam (knowledge of beings Sand soul) 207. Ajivabhigam is in all the three directions --urdhva disha, Sudho disha and tiryak disha. 208. In the same way gati, agati etc. of fiveFrensed animals is in all the three directions. 209. In the same way gati, Fugati etc. of human beings is in all the three directions. 5 pusa- sthAvara - pada TRAS STHAVAR-PAD (SEGMENT OF MOBILE AND IMMOBILE) 210. tivihA tasA paNNattA, taM jahA - teukAiyA, vAukAiyA, urAlA tasA pANA / 211. tivihA thAvarA paNNattA, taM jahA - puDhavikAiyA, AukAiyA, vaNassakAiyA / phra phaphapha 210, trasajIva tIna prakAra ke hote haiM - tejaskAyika, vAyukAyika aura udAra saprANI ( dvIndriyAdi) / 211. sthAvara jIva tIna prakAra ke hote haiM- pRthvIkAyika, aSkAyika aura vanaspatikAyika / Wan Wan 210. Tras jiva (mobile beings) are of three kinds-tejaskayik (firebodied), vayukayik (air-bodied) and udaar tras prani (willfully moving beings). 211. Sthavar jiva (immobile beings) are of three kindsprithviknyik (earth-bodied ), apkayik (water-bodied) and vanaspatikayik plant-bodied). 5 vivecana prastuta sUtra meM tejaskAyika aura vAyukAyika ko gati kI apekSA trasa kahA gayA hai| para unake sthAvara nAmakarma kA udaya hai ataH ve vAstava meM sthAvara hI haiN| Wan Elaboration-In this aphorism fire-bodied and air-bodied beings have been classified as mobile beings because of their natural physical movement but not willful movement. However, due to fruition of sthavar aam karma (karma responsible for immobile origin with absence of willful movement) they are in fact immobile. acche-Adi- pada ACHCHHEDYADI-PAD (SEGMENT OF IMPENETRABILITY ETC.) Pian phe 212. tao acchejjA (1) paNNattA, taM jahA - samae, padese, paramANU / 213. evamabhejjA, 2) aDajjhA, (3) agijjhA, (4) aNaDDA, (5) amajjhA, (6) apaesA ( 7 ) / tao abhejjA maNNattA, taM jahA - samae, padese, paramANU / 214. tao aNajjhA paNNattA, taM jahA - samae, padese, ramANU 215. tao agijjhA paNNattA, taM jahA - samae, padese, paramANU / 216. tao aNaDDA taM jahA - samae, padese, prApaNNattA, taM jahA - samae, padese, paramANU / 217. tao amajjhA paNNattA, paramANU / 218. tao apaesA paNNattA, taM jahA - samae, padese, paramANU / 219. tao pratibhAimA paNNattA, taM jahA - samae, padese, paramANU / Jin Wan 212. tIna acchedya (jinakA chedana nahIM ho sakatA) hoteM haiM - ( 1 ) samaya (kAla kA sabase choTA prabhAga) (2) pradeza (AkAza Adi dravyoM kA sabase choTA bhAga) aura (3) paramANu (pudgala kA sabase koTA bhaag)| 213. isI prakAra tIna abhedya, adAhya, agrAhya, anardha, amadhya aura apradezI hotA hai| jaise abhedya (bhedana karane ke ayogya haiM- samaya pradeza aura paramANu / 214. tIna adAhya (dAha karane ke sthAnAMgasUtra (1) (236) 2 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Sthaananga Sutra (1) 5 phra Wan pha Wan 5 Wan $52

Page #309
2 55 5 5 5 555 555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 255959555 5955555 5 5 55 5 5 5 5 5 55955555 5 5 5 5 5 5 595959595952 Wan 45 ayogya) hote haiM - samaya, pradeza aura paramANu / 215. tIna adAhya ( grahaNa karane ke ayogya) hote haiM - samaya pradeza aura prmaannu| 216. tIna anardha (ardha bhAga se rahita ) hote haiM - samaya, pradeza aura paramANu 217. tIna amadhya (madhya bhAga se rahita) hote haiM - samaya, pradeza aura paramANu / 218. tIna apradezI (pradezoM se rahita) hote haiM - samaya, pradeza aura paramANu / 219. tIna avibhAjya (vibhAjana ke ayogya) haiMsamaya, pradeza aura paramANu / 212. Three things are achchhedya (cannot be pierced impenetrable)-- ( 1 ) Samaya (smallest fraction of time ), ( 2 ) pradesh (smallest fraction of space; space-point) and (3) paramanu (smallest fraction of matter; ultimate particle) 213. In the same way three thingsh are abhedya (cannot be disintegrated), adahya (cannot be burnt ) f agrahya (cannot be taken or confined), anardh (cannot be halved) amadhya (without a center or middle), and apradeshi (without sections) For example three things are abhedya (cannot be disintegrated) Samaya, pradesh and paramanu. 214. Three things are adahya (cannot be burnt ) -- Samaya, pradesh and paramanu. 215. Three things are! agrahya (cannot be taken or confined ) -- Samaya, pradesh andr paramanu. 216. Three things are anardh (cannot be halved) - Samaya pradesh and paramanu. 217. Three things are amadhya (without a center or middle ) -- Samaya, pradesh and paramanu. 218. Three thingsh are apradeshi (without sections ) -- Samaya, pradesh and paramanu. 2195 Three things are avibhajya (indivisible ) -- Samaya, pradesh and paramanu. duHkha - pada DUHKHA-PAD (SEGMENT OF MISERY) 220. ajjoti ! samaNe bhagavaM mahAvIre goyamAdI samaNe niggaMthe AmaMtettA evaM vayAsI-viM bhayA pANA samaNAuso ? goyamAdI samaNA NiggaMthA samaNaM bhagavaM mahAvIraM uvasaMkamaMti, uvasaMkamittA vaMdaMti NamaMsaMti, pra vaMdittA NamaMsittA evaM vayAsI--No khalu vayaM devANuppiyA ! eyama jANAmo vA pAsAmo vA / taM jardi NaM devAppiyA ! eyama No gilAyaMti parikahittae, tamicchAmo NaM devANuppiyANaM aMtie eyama jANittae / pha ajjoti ! samaNe bhagavaM mahAvIre goyamAdI samaNe niggaMthe AmaMtettA evaM vayAsI - dukkhabhayA pANA samaNAuso ! tRtIya sthAna se NaM bhaMte ! dukkhe keNa kaDe ? jIveNaM kaDe pamAdeNaM / NaM bhaMte! dukkhe kahaM veijjati ? appamAeNaM / 220. zramaNa bhagavAna mahAvIra ne gautama Adi zramaNa nirgranthoM ko AmaMtrita karake isa prakAra kahA- "AyuSman ! zramaNo ! jIva kisase bhaya khAte haiM ? " (237) 5tmillltttttkk krut Third Sthaan *********************************tmilllinnn

Page #310
8 ))))))59 )))) )))) 555555555555555555555555555555 ja gautama Adi zramaNa nirgrantha bhagavAna mahAvIra ke samIpa Aye, vandana namaskAra kiyaa| vandana ma namaskAra kara isa prakAra bole-"devAnupriya ! hama isa artha ko nahIM jAna rahe haiM, nahIM dekha rahe haiN| yadi devAnupriya ko isa artha kA parikathana pravacana karane (batAne) meM kaSTa na ho, to hama Apa devAnupriya se Wan ise jAnane kI icchA rakhate haiN|" ___"Aryo !'' zramaNa bhagavAna mahAvIra ne gautama Adi zramaNa nirgranthoM ko sambodhita kara kahA-"jIva + duHkha se bhaya khAte haiN|" (prazna) to bhagavan ! duHkha kisake dvArA utpanna kiyA gayA hai ? (uttara) jIvoM ke dvArA, apane pramAda Wan se utpanna kiyA gayA hai| (prazna) to bhagavan ! duHkhoM kA vedana (kSaya) kaise kiyA jAtA hai ? (uttara) jIvoM ke dvArA, apane hI fa apramAda se kiyA jAtA hai| 220. Shraman Bhagavan Mahavir called Gautam and other shraman 45 nirgranths (ascetics) and asked--"Long lived Shramans ! What is it that jivas (beings) are afraid of ?" Gautam and other shraman nirgranths approached Bhagavan Mahavir and paid homage and obeisance. After paying homage and obeisance they submitted-"Beloved of gods ! We neither know nor see Wan this. Beloved of gods! If it is not inconvenient for you to explain this, we Wan wish to know it from you." "Aryas !" Shraman Bhagavan Mahavir addressed Gautam and other shraman nirgranths--"Beings are afraid of misery." (Question) Bhagavan ! Who has created misery ? (Answer) It has been created by beings in their pramad (stupor). (Question) Bhagavan ! How can we end miseries ? (Answer) Miseries are brought to an end by beings through their own apramad (non-stupor or alertness). vivecana-yahA~ pramAda kA artha Alasya nahIM kintu AcArya abhayadevasUri ne pramAda ke ATha artha batAye haiM-(1) ajJAna, (2) saMzaya, (3) mithyAjJAna, (4) rAga, (5) dveSa, (6) matibhraMza, (7) dharma kA AcaraNa na karanA, dharma meM anAdara yA anutsAha, aura (8) yogoM kI azubha pravRtti, akuzala yog| (saMskRta TIkA, pR. 220) Elaboration-Here pramad does not just mean lethargy. Abhayadev Suri has given eight meanings of pramad--(1) ajnana (ignorance), (2) samshaya (doubt), (3) mithya-jnana (false knowledge), (4) raag (attachment), (5) dvesh (aversion), (6) matibhransh (delusion or madness), (7) not following religious conduct, having disrespect for 5555 55 55 55555555555 55 5 55555 5 55 5555555555555555555 ))))) )) )))) ) )))) ) ja sthAnAMgasUtra (1) (238) Sthaananga Sutra (1) 555555555555555555555555555555555555

Page #311
PIPITI LICITI IPIRIPICI i religion and lack of enthusiasm in religion, and (8) indulgence in wrong association. (Sanskrit Tika, p. 220) 221. aNNautthiyA NaM bhaMte ! evaM AikkhaMti evaM bhAsaMti evaM paNNaveMti evaM parUveMti kahaNaM samaNANaM NiggaMthANaM kiriyA kajjati ? (1) tattha jA sA kaDA kajjai, No taM pucchNti| (2) tattha jA sA kaDA No kajjati, No taM pucchNti| (3) tattha jA sA akaDA No kajjati, No taM pucchNti| (4) tattha jA sA akaDA kajjati, taM pucchNti| se evaM vattavvaM siyA ? akiccaM dukkhaM, aphusaM dukkhaM, akajjamANakaDaM dukkhN| akaTu-akaTu pANA bhUyA jIvA sattA veyaNaM vedetitti vttvvN| je te evamAhaMsu, micchA te evmaahNsu| ___ahaM puNa evamAikkhAmi evaM bhAsAmi evaM paNNavemi evaM parUvemi-kiccaM dukkhaM, phusaM dukkhaM, kajjamANakaDaM dukkhN| kaTu-kaTu pANA bhUyA jIvA sattA veyaNaM veyaMtitti vattavyayaM siyaa| // dvitIya uddezaka samatta // 221. bhadanta ! kucha anyayUthika (dUsare mata vAle) aisA AkhyAna karate haiM, aisA bhASaNa karate haiM, 3 aisA prajJApana karate haiM, aisA prarUpaNa karate haiM ki kriyA karane ke viSaya meM zramaNa nirgranthoM kA kyA abhimata hai (1) jo kriyA kRta (kI huI) hotI hai, usakA yahA~ prazna nahIM hai| (2) jo kriyA kI huI nahIM hotI, usake viSaya meM bhI yahA~ prazna nahIM hai| (3) jo kriyA nahIM kI huI hotI, usakA bhI yahA~ prazna nahIM hai| (4) kintu jo nahIM kI huI hai, usakA yahA~ prazna hai| unakA vaktavya isa prakAra hai(1) duHkharUpa karma akRtya hai (AtmA ke dvArA nahIM kiyA jaataa)| (2) duHkha aspRzya hai (AtmA se usakA sparza nahIM hotaa)| (3) duHkha akriyamANa kRta hai (vaha AtmA ke dvArA nahIM kiye jAne para hotA hai)| use binA kiye hI prANa, bhUta, jIva, sattva, vedanA kA vedana karate haiN| uttara-AyuSmAn zramaNo ! jo aisA kahate haiM, ve mithyA kahate haiN| kintu maiM aisA AkhyAna karatA hU~, bhASaNa karatA hU~, prajJApana karatA hU~ aura prarUpaNa karatA hU~ ki (1) duHkha kRtya hai-(AtmA ke dvArA upArjita kiyA jAtA hai|) a555555555555 $$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . IPIPIPIP IR LC LE ICE LC LE LIPI tRtIya sthAna (239) Third Sthaan

Page #312
Ri Li Li Li 555 %% %% % %%%% %% %%% %% %%%%% nAgAAga 3 n t n t t t t t t t (2) duHkha spRzya hai-(AtmA se usakA sparza hotA hai|) (3) duHkha kriyamANa kRta hai-(vaha AtmA ke dvArA kiye jAne para hotA hai|) use karake hI prANa, bhUta, jIva, sattva usakI vedanA kA cedana karate haiN| aisA merA vaktavya hai| 221. Bhante ! Some people belonging to other schools say, speaky establish and explain thus regarding the views of Shraman Nirgranth (Jain ascetics) about performing an act (1) Performed action with consequence is not in question here. (2) Performed action without consequence is not in question here. (3) Not performed action without consequence is not in question here.. (4) Not performed action with consequence is in question here. They state(1) Misery as action cannot be performed (it is not performed by soul). (2) Misery is untouchable (soul does not touch it). (3) Misery is a non-performed act (it manifests without any action i by soul). Pran, bhoot, jiva and sattva (beings, organisms, souls and entities suffer it without indulging in action. (Answer) "Long lived Shramans ! Those who say thus are telling a liesi I say, speak, establish and explain that (1) Misery as action is performed (it is earned by soul through action) (2) Misery is touchable (soul touches it). (3) Misery is a performed act (it manifests through an action by soul). Pran, bhoot, jiva and sattva (beings, organisms, souls, and entities suffer it only through indulging in action. So I say. vivecana-ukta sUtra kA spaSTIkaraNa karate hue AcArya zrI AtmArAma jI ma. likhate haiM ki kiye huepha karma ke phala ke viSaya meM yahA~ cAra bhaMga kahe gaye haiN| anya saMpradAya vAle pUchate haiM (1) jo kriyA rUpa karma kiyA huA bhogA jAtA hai, usake viSaya meM to hamArA koI prazna nahIM hai| kyoMki jo karma kiyA hai use to bhoganA hI par3atA hai| yaha saba mAnate haiN| (2) jo kriyA rUpa kiyA huA karma bhogane meM nahIM AtA, usa viSaya meM bhI hama nahIM puuchte| kyoMki tapa ke dvArA usa karma ko bhasma kara dene para usameM phala dene kI zakti nahIM rhtii| (3) jo kriyA rUpa karma nahIM kiyA hai, vaha bhogane meM nahIM hotA usa viSaya meM bhI hamArA prazna nahIM hai| kyoMki karma kiye binA duHkha nahIM hotaa| Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5.5555558 sthAnAMgasUtra (1) (240) Sthaananga Sutra (1) 05555555555555555))) ) ) )

Page #313
Wan 55558 t t t t t t 555555555555555555555555555555555555 OM (4) kintu jo kriyA rUpa karma pUrvakAla meM nahIM kiyA hai, kintu bhogane meM AtA hai, arthAt jisane karmaka + nahIM kiyA, use bhI phala rUpa duHkha bhoganA par3atA hai| jaise koI tapasvI varSoM se ekAnta meM tapa kara rahA hai| - pApoM se dUra hai, parantu kisI zikArI dvArA chor3A gayA bANa use lagatA hai aura usakA prANAnta ho jAtA hai| ke use yaha prANAnta kI vedanA rUpa karma phala kRta karma ko nahIM apitu akRta karma ko bhoganA pdd'aa| usI viSaya // 5 meM hamArA prazna hai| isa viSaya meM bhagavAna mahAvIra kA spaSTa uttara hai ki-AtmA dvArA kiye jAne para hI duHkha rUpa phala : hotA hai| bhale hI vaha isa janma meM nahIM kiyA ho, pUrva janma kRta ho| jaise bhagavAna mahAvIra ne pUrvaka janmopArjita karmoM kA phala bhogakara kSaya kiyaa| (hindI TIkA, pR. 466) // dvitIya uddezaka samApta // Elaboration-Explaining this aphorism Acharya Shri Atmamarm ji M. $ states that four alternatives of fruits of action have been mentioned i here. People from other schools ask (1) We do not question suffering of fruits of karma entailing an action. This is because every one accepts that consequences of every performed fi action have to be suffered. (2) We do not question absence of suffering of fruits of karma entailing an action. This is because if that karma is burnt through fi austerities it looses its power of fruition. (3) We do not question absence of suffering of fruits of karma in absence of an action. This is because without action there is no suffering. F. (4) But suffering of fruits of karma in absence of an action is in 4 question here. A person suffers misery even when he is not involved in a consequence bearing action. For example a hermit is involved in solitary penance for many years. He is far away from any sinful activity but coincidentally he is struck by an arrow launched by a hunter and dies. He had to suffer the pain of death not as the fruit of karma entailing some action by him but as the fruit of karma not entailing any of his $ action. Our question is about this only. About this Bhagavan explicitly states that fruits in the form of 5 misery are essentially as a consequence of some action by soul. It is F irrespective of whether that action was performed during this birth or during the past birth. For example Bhagavan Mahavir shed the karmas acquired during past births by suffering the fruits during this birth. (Hindi Tika, p. 466) END OF THE SECOND LESSON * )55555555555555555555555)Wan 55555555555555555 n t t t t t t t t t t t t b LE LIRIFICI tRtIya sthAna (241) Third Sthaan

Page #314
tRtIya uddezaka THIRD LESSON 55555555555555555555555555555555 AlocanA-pada (AlocanA nahIM karane va karane ke kAraNa) ALOCHANA-PAD (SEGMENT OF CRITICISM) 222. tihiM ThANehiM mAyI mAyaM kaTu No AloegjA, No paDikkamejjA, No NiMdejA. No ma garihejjA, No viuTTejA, No visohejjA, No akaraNayAe abbhuTejjA, No ahArihaM pAyacchittaM tavokammaM paDivajjejjA, taM jahA-akarisu vAhaM, karemi vAhaM, karissAmi vaahN| 222. mAyAvI mAyA karake bhI nimna tIna kAraNoM se usakI AlocanA nahIM karatA, pratikramaNa OM nahIM karatA, AtmasAkSI se nindA nahIM karatA, gurusAkSI se gardA nahIM karatA, vyAvartana (usa sambandhI ke + adhyavasAya se nivartana) nahIM karatA, usakI zuddhi nahIM karatA, "punaH nahIM karU~gA''-aisA saMkalpa nahIM karatA aura yathAyogya prAyazcitta evaM tapaHkarma aMgIkAra nahIM karatA (kyoMki)-(1) maiMne jakaraNIya ma kiyA hai| (aba kaise usakI nindAdi karU~?) (2) maiM akaraNIya kara rahA huuN| (to kaise usakI nindAdi // karU~?) (3) maiM akaraNIya kruuNgaa| (to phira usakI nindAdi kaise karU~?) / 222. For three reasons a fraud, even after cheating, does not criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) (before self), reproach (garha) (before the guru), refrain from doing the act (vyavartan), purge himself (shuddhi), resolve not to repeat, or accept suitable atonement and penance (because)-(1) I have committed a fi misdeed. (Now how can I criticize that ?) (2) I am committing a misdeed. si (So how can I criticize it ?) (3) I will commit a misdeed. (How then will I criticize it ?) 223. tihiM ThANehiM mAyI mAyaM kaTu No AloejjA, No paDikkamejjA, No NiMdejjA, No garihejjA, No viuddejjA, No visohejjA, No akaraNayAe abbhuTejjA, No ahArihaM pAyacchittaM / tavokammaM paDivajjejjA, taM jahA-akittI vA me siyA, avaNNe vA me siyA, avaNie vA me siyaa| __ 223. mAyAvI mAyA karake bhI nimna tIna kAraNoM se usakI AlocanA nahIM karatA, pratikramaNa, nahIM karatA, nindA nahIM karatA, gardA nahIM karatA, vyAvartana nahIM karatA, usakI zuddhi nahIM karatA, punaH " nahIM karane ke lie saMkalpabaddha nahIM hotA aura yathAyogya prAyazcitta evaM tapaHkarma aMgIkAra nahIM karatA(aisA karane se)-(1) merI apakIrti hogii| (2) merA avarNavAda hogaa| (3) dUsaroM ke dvArA merA avinaya (avehalanA) hogaa| 223. For three reasons a fraud, even after cheating, does not criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) .... 955555555555555555Wan kA 055555555555555555555 ! sthAnAMgasUtra (1) (242) Sthaananga Sutra (1)

Page #315
vbvbv vb vb vb t t t t t t t t t t t t t t t n n t t t t t t (before self), reproach (garha) (before the guru), refrain from doing the act (vyavartan), purge himself (shuddhi), resolve not to repeat, or accept suitable atonement and penance (as by doing so) (1) I will become disreputable (apkirti). (2) I will be dishonoured (avarnavad). (3) Others will ignore me (avinaya). 224. tihiM ThANehiM mAyI mAyaM kaTu No AloejjA, jAva paDivajjejjA, taM jahA-kittI vA me parihAissati, jaso vA me parihAissati, pUyAsakkAre vA me prihaaissti| 224. mAyAvI mAyA karake bhI nimna tIna kAraNoM se usakI AlocanA nahIM karatA yAvat yathAyogya prAyazcitta evaM tapaHkarma aMgIkAra nahIM karatA-(aisA karane se)-(1) merI kIrti (eka pradeza meM phailI prasiddhi) kama hogii| (2) merA yaza (saba pradezoM meM vyApta prasiddhi) kama hogaa| (3) merA pUjAsatkAra (sanmAna aura pratiSThA) kama hogaa| 224. For three reasons a fraud, even after cheating, does not criticize (alochana) the act, ... and so on up to... accept suitable atonement and penance (as by doing so--(1) It will reduce my kirti (fame in a specific area). (2) It will reduce my yash (fame all around). (3) It will belittle my honour and status. 225. tihiM ThANehiM mAyI mAyaM kaTu AloejjA, jAva paDivajjejjA, taM jahA-mAissa NaM assiM loge garahie bhavati, uvavAe garahie bhavati, AyAtI garahiyA bhvti| ___225. mAyAvI mAyA karake tIna kAraNoM se usakI AlocanA karatA hai, yAvat yathAyogya prAyazcitta evaM tapaHkarma aMgIkAra karatA hai-(kyoMki)-(1) mAyAvI kA yaha loka (vartamAna jIvana) garhita ho jAtA hai| (2) mAyAvI kA upapAta (agalA janma) garhita ho jAtA hai| (3) mAyAvI kI AjAti (agrima bhava se Age kA janma) garhita ho jAtA hai| 225. For three reasons a fraud, after cheating, does criticize (alochana) the act, ... and so on up to... accept suitable atonement and penance (because) (1) This life (ihalok) of a fraud is condemned. (2) Next life (upapat) of a fraud is condemned. (3) Next to next life (aajati) of a fraud is condemned. 226. tihiM ThANehiM mAyI mAyaM kaTu AloejjA, jAva paDivajjejjA, taM jahA-amAissa NaM assiM loge pasatthe bhavati, uvavAte pasatthe bhavati, AyAtI pasatthA bhvti| 226. mAyAvI mAyA karake tIna kAraNoM se usakI AlocanA karatA hai, yAvat yathAyogya prAyazcitta evaM tapaHkarma aMgIkAra karatA hai-(1) mAyAcAra nahIM karane vAle kA yaha loka prazasta hotA hai, (2) upapAta prazasta hotA hai, aura (3) AjAti prazasta hotI hai| 85955555555555555555555555555555555555555555553 A 17 t t t t t n t t t t t t tRtIya sthAna (243) Third Sthaan

Page #316
)))))55555555555555555555555555555555555555558 226 . For three reasons a fraud, after cheating, does criticize 4 (alochana) the act, ... and so on up to... accept suitable atonement and penance (because)--(1) This life (ihalok) of one who is not a fraud is glorious. (2) Next life (upapat) of one who is not a fraud is glorious. (3) Next to next life (aajati) of one who is not a fraud is glorious. 227. tihiM ThANehiM mAyI mAyaM kaTu AloejjA, jAva paDivajjejjA, taM jahA-NANaTThayAe, daMsaNaTThayAe, critttttthyaae| 227. tIna kAraNoM se mAyAvI mAyA karake usakI AlocanA karatA hai, yAvat yathAyogya prAyazcitta evaM tapaHkarma aMgIkAra karatA hai-(1) jJAna kI prApti ke lie, (2) darzana kI prApti ke lie, (3) cAritra kI prApti ke lie| 227. For three reasons a fraud, after cheating, does criticize (alochana) the act, ... and so on up to... accept suitable atonement and penance--(1) In order to acquire jnana (right knowledge). (2) In order to acquire darshan (right perception/faith). (3) In order to acquire chaaritra __ (right conduct). vivecana-doSa sevana yA bhUla honA sahaja hai, kintu usakI vizuddhi, prAyazcitta yadi nahIM kiyA jAye hai to vaha zalya kI taraha khaTakatA hai| AtmA kI zuddhi nahIM hotI aura binA AloyaNA-pratikramaNa fa prAyazcitta kiye yadi kAla prApta karatA hai to vaha virAdhaka hotA hai| bhagavatIsUtra 10/2 meM spaSTa kahA hai ke ki doSa kI AloyaNA Adi kiye binA mRtyu prApta karane vAlA virAdhaka tathA doSa vizuddhi karane vAlA ma ArAdhaka hotA hai| virAdhaka kA yaha janma to garhita hotA hI hai, agalA janma aura usase agalA janma 5 bhI garhitahIna hotA hai| ataH doSa kI vizuddhi karanA atyanta Avazyaka hai| Elaboration-It is natural to commit a fault or mistake but if it is not purged and atoned for, it stings like a thorn. The perpetrator does not attain spiritual purity and if he dies without critical review and atonement he becomes a viradhak (errant or transgressor of codes). It is Wan explicitly mentioned in Bhagavati Sutra (10/2) that a person dying Wan without criticizing his fault (etc.) is a viradhak (errant or transgressor of codes) and one who purges and atones is a follower of the codes or a true aspirant. Not only this life but also the next life of a viradhak (errant or transgressor of codes) is condemned. Therefore it is essential to atone for one's faults. zrutadhara-pada SHRUTDHAR-PAD (SEGMENT OF SCHOLAR OF SCRIPTURES) 228. tao purisajAyA paNNattA, taM jahA-suttadhare, atthadhare, tdubhydhre| 8555555555555555555555555 5 55 55 5555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (244) Sthaananga Sutra (1) ,

Page #317
F phaphaphaphaphaphaphaphaphaphaphaphapha 228. zrutadhara (zAstrajJAtA) puruSa tIna prakAra ke hote haiM - ( 1 ) sUtradhara (sUtra ko kaNThastha karane 5 vAle), (2) arthadhara (artha ke jJAtA va cintaka ), aura (3) tadubhayadhara (sUtra aura artha donoM ke jJAtA) / vizeSa- sUtradhara meM jJAna kI vizeSatA hotI hai, arthadhara darzana kI gaharAI meM calA jAtA hai tathA donoM kA jJAtA cAritra kI upalabdhi bhI kara letA hai| 228. Shrut-dhar (scholar of scriptures) is of three kinds-- (1) sutradhar (one who memorizes the text ), (2) arth-dhar (one who knows the meaning and ponders over it), and (3) tadubhayadhar (scholar of both text and its meaning). Note-Sutradhar specializes in knowledge, arth-dhar goes deeper into perception and faith, and a scholar of both acquires right conduct as well. upadhi - pada UPADHI-PAD (SEGMENT OF MEANS OF SUSTENANCE) 229. kappati NiggaMthANa vA NiggaMdhINa vA tao vatthAiM dhArittae vA pariharittae vA, taMja- jaMgie, bhaMgie, khomie / 229. nirgrantha (sAdhuoM) va nirgranthinI (sAdhviyoM ) ko tIna prakAra ke vastra rakhanA aura pahananA kalpatA hai - 1. jAMgika ( UnI), (2) bhAMgika ( alasI yA sana - nirmita), (3) kSaumika ( kapAsa - ruInirmita) / 230. nirgrantha aura nirgranthiniyoM ko tIna prakAra ke pAtra rakhanA aura unakA upayoga karanA kalpatA hai-(1) alAbu-(tumbA) pAtra, (2) dAru - pAtra, aura (kASTha) (3) mRttikA - pAtra (miTTI kA ) / 229. It is prescribed (kalpana) for nirgranth ( Jain male ascetic) and 5 nirgranthini (Jain female ascetic) to keep and wear three kinds of cloth -- (1) jangik ( woolen ), ( 2 ) bhangik ( made of alsi or flax and san or Wan hemp fibres), and (3) kshaumik (cotton). 230. kappati NiggaMthANa vA NiggaMthINa vA tao pAyAiM dhAritae vA pariharitae vA, taM jahA -lAuyapAe vA, dArupAe vA maTTiyApAe vA / 230. It is prescribed (kalpana) for nirgranth ( Jain male ascetic) and 5 nirgranthini (Jain female ascetic) to keep and use three kinds of bowl - ( 1 ) alabu (gourd) bowl, (2) daru ( wooden ) bowl, and (3) mrittika (earthen) bowl. tRtIya sthAna 231. tirhi ThANehiM vatthaM dharejjA, taM jahA - hiripattiyaM, durguchApattiyaM parIsahapattiyaM / 231. nirgrantha aura nirgranthiniyA~ tIna kAraNoM se vastra dhAraNa kara sakatI haiM - (1) hIpratyaya se 5 (lajjA- nivAraNa ke lie), (2) jugupsApratyaya se ( nindA yA ghRNA nivAraNa ke lie), (3) parISahapratyaya se (zItAdi parISaha nivAraNa ke lie)| phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (245) tttttt*************************** Wan Wan Wan Third Sthaan

Page #318
Wan Wan 231. Nirgranth ( Jain male ascetic) and nirgranthini (Jain female 5 ascetic) wear clothes for three reasons (1) hri-pratyaya (to avoid 5 immodesty ), (2) jugupsa - pratyaya (to avoid censure and revulsion), and phra (3) parishah-pratyaya (to avoid afflictions like cold). Wan phra Wan Wan Wan Atma-rakSaka - pada ATMARAKSHAK-PAD (SEGMENT OF SPIRITUAL PROTECTORS) 232. tao AyarakkhA paNNattA, taM jahA - dhammiyAe paDicoyaNAe paDicoettA bhavati, tusiNIe vA siyA, uTThittA vA AyAe egaMtamaMtamavakkamejjA / 232. tIna AtmarakSaka haiM- (1) akaraNIya kArya meM pravRtta vyakti ko dharma kArya meM pravRtti kI preraNA dene vAlA, (2) preraNA na dene kI sthiti meM mauna dhAraNa karane vAlA, (3) mauna aura upekSA na karane kI sthiti meM vahA~ se uThakara ekAnta meM jAne vAlA / Wan 5 vikaTa- datti-pada VIKAT-DATTI-PAD (SEGMENT OF POTABLE WATER) Wan 233. NiggaMthassa NaM gilAyamANassa kappaMti tao viyaDadattIo paDiggAhittate, taM jahAukkosA, majjhimA, jahaNNA / Wan Wan 232. There are three atmarakshaks (spiritual protectors) - ( 1 ) A person who inspires and steers someone indulging in misdeeds towards religious activities. (2) A person who remains silent when he is unable to phra 233. glAna (rugNa) nirgrantha sAdhu ko tIna prakAra kI dattiyA~ (prAsuka jala) lenI kalpatI haiM (1) utkRSTa datti - paryApta jala yA kalamI cAvala kI kAMjI / (2) madhyama datti - aneka bAra kintu aparyApta 5 pha jala aura sAThI cAvala kI kaaNjii| (3) jaghanya datti- eka bAra pI sake utanA jala, tRNa dhAnya kI kAMjI Wan inspire and guide. (3) A person who retires into solitude when he is unable even to avoid or remain silent. phra yA uSNa jala / Wan Wan 233. It is mandatory for a glaan (ailing) nirgranth to accept three 5 kinds of datti (potable water ) - (1) Utkrisht datti (maximum quantity of Wan water) ample quantity of water or good quality rice soup. (2) Madhyam datti (average quantity of water)--numerous servings of meager quantity of water or average quality rice soup. (3) Jaghanya datti (minimum quantity of water)-just one serving of meager quantity of water, husk soup or boiled water. vivecana - dhArA TUTe binA eka dhAra meM jitanA jala Adi mile, use eka datti kahate haiN| jitane jala Wan se sArA dina nikala jAya, utanA jala lenA utkRSTa datti hai| usase kama lenA madhyama datti hai tathA eka Wan 5 bAra hI pyAsa bujha sake, itanA jala lenA jaghanya datti haiN| (saMskRta TIkA, bhAga 2, pRSTha 235) phra sthAnAMgasUtra (1) (246) Sthaananga Sutra (1) phaphaphaphaphaphaphaphaphapha ba mimimimimimimimimimimimimimit timimimimimimimimimimimimimimimi*milllilllik .

Page #319
BELLE LE LE LE LE LE LE LE LE LEE ELE LE LE LE LE LE LE LE LE LEE E E E LE LE LE LE 45 46 45 46 46 LE LEWE LE LE LE LE LE L F F Elaboration-One pouring, without a break, of water or other liquid is called a datti. The quantity that will last a whole day to quench thirst of one person is called utkrisht datti, a little less than that is madhyam fi datti and that just enough to quench thirst just once is jaghanya datti. (Tika by Abhayadev Suri, p. 235) 5 visaMbhoga - pada VISAMBHOG-PAD (SEGMENT OF OSTRACIZING) 234. tihiM ThANehiM samaNe NiggaMthe sAhimmayaM saMbhogiyaM visaMbhogiyaM karemANe NAtikkamai, taM jahA - sayaM vA daThThe, saDDhayassa vA Nisamma, taccaM mosaM AuTTati, cautthaM No AuTTati / 234. tIna kAraNoM se zramaNa nirgrantha apane sAdharmika, sAmbhogika sAdhu ko visambhogika karatA huA (bhagavAna kI AjJA kA atikramaNa nahIM karatA hai - ( 1 ) svayaM kisI ko sAmAcArI ke pratikUla #AcaraNa karatA dekhakara / (2) zrAddha ( vizvAsapAtra vyakti) se sunkr| (3) tIna bAra mRSA (anAcAra ) kA prAyazcitta dene ke bAda cauthI bAra prAyazcitta kA vidhAna nahIM hone ke kaarnn| ***********************************58 5 F f vivecana- jina sAdhuoM kA paraspara AhArAdi ke AdAna-pradAna kA vyavahAra hotA hai unheM sAmbhogika kahA jAtA hai| koI sAmbhogika sAdhu yadi sAdhu-sAmAcArI ke viruddha AcaraNa karatA hai, usake usa kArya ko saMghakA netA sAdhu svayaM dekha le, yA kisI vizvasta sAdhu yA sadgRhastha se suna le tathA usako usI aparAdha kI zuddhi ke lie tIna bAra prAyazcitta bhI diyA jA cukA ho, phira bhI yadi vaha cauthI bAra usI aparAdha ko kare to saMgha kA netA AcArya Adi apanI sAmbhogika sAdhu - maNDalI se pRthak kara sakatA hai| pRthak kiye gaye sAdhu ko visambhogika kahate haiN| anya samUha ke sAdhu saMnyAsI asaMbhogika kahe jAte haiN| Elaboration-The ascetics who have relationship of mutual exchange of food and other ascetic-equipment are called sambhogik (this generally means ascetic of the same group or those following the same codes). If the leader of a group himself finds some sambhogik ascetic going against samachari (ascetic-praxis) or comes to know from a reliable ascetic or fi layman, he prescribes atonement. On repeating the misconduct atonement can be prescribed for a maximum of three times. Even then if the ascetic commits mistake for the fourth time the leader can expel that sambhogik ascetic from his group. Such ostracized ascetic is called visambhogik sadhu. Ascetic belonging to other groups are called asambhogik sadhus. F 5 234. For three reasons a Shraman nirgranth not transgressing the word (of the Omniscient) ostracizes a sambhogik sadhu (ascetic of the same group or those following the same codes) (1) Himself seeing someone following conduct against samachari (2) Hearing that from a confidant. (3) After three atonements for misconduct, as there is no provision for a fourth atonement. tRtIya sthAna (ascetic-praxis). (247) ******************************** Third Sthaan 29555595 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55955 595 Wan Wan Wan

Page #320
84))))))))))))55555555555555555 Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . * anujJAdi-pada ANUJRADI-PAD (SEGMENT OF APPROVAL) ma 235. tivihA aNuNNA paNNattA, taM jahA-AyariyattAe, uvajjhAyattAe, gnnittaae| 236. tivihA samaNuNNA paNNattA, taM jahA-AyariyattAe, uvajjhAyattAe, gnnittaae| 237. evaM fa uvasaMpayA evaM 238. vijhnnaa| 235. anujJA tIna prakAra kI hotI hai-(1) AcAryapada kI, (2) upAdhyAyapada kI, aura (3) gaNipada kii| 236. samanujJA tIna prakAra kI hotI hai-(1) AcAryapada kI, (2) upAdhyAyapada kI, aura (3) gaNipada kii| 237. isI prakAra upasampadA tIna prakAra kI hai| 238. vihAna (parityAga) ke tIna prakAra kA hai| 235. Anujna (approval) is of three kinds--(1) for acharyapad (status of acharya), (2) for upadhyayapad (status of upadhyaya), and (3) 'fi ganipad (status of gani). 236. Samanujna ( special approval) is of three kinds--(1) for acharyapad (status of acharya), (2) for upadhyayapad (status of upadhyaya), and (3) for ganipad (status of gani). 237. In the same way upasampada (study under outside guru) is of three kinds. 238. Vihan (resignation) is of three kinds. vivecana-zramaNa-saMgha meM AcArya, upAdhyAya aura gaNI (gaNa-nAyaka) ye tIna mahattvapUrNa pada haiN| prAcIna paramparA ke anusAra ye tInoM pada yA to AcAryoM ke dvArA diye jAte the athavA sthaviroM ke Wan anumodana (adhikAra pradAna) se prApta hote the| yaha anumodana sAmAnya aura viziSTa donoM prakAra kA hotA Wan thaa| sAmAnya anumodana ko 'anujJA' aura viziSTa anumodana ko 'samanujJA' kahate haiN| ukta pada prApta karane % vAlA vyakti yadi usa pada ke yogya sampUrNa guNoM se yukta ho to use diye jAne vAle adhikAra ko Wan + 'samanujJA' aura yadi vaha samagra guNoM se yukta nahIM ho, taba use diye jAne vAle adhikAra ko 'anujJA' kahA jAtA hai| prAcInakAla meM jJAna-darzana-cAritra kI vizeSa prApti ke lie apane gaNa ke AcArya, OM upAdhyAya yA gaNI ko chor3akara dUsare gaNa ke AcArya, upAdhyAya yA gaNI ke pAsa jAkara unakA ziSyatva svIkAra karane kI paramparA thI, ise 'upasampadA' kahate haiN| vizeSa prayojana hone para AcArya, upAdhyAya yA gaNI apane pada kA tyAga kara dete the, athavA kisI ko saMgha se bAhara kiyA jAnA ho to use vihAna Wan kahate haiN| (vizeSa vivaraNa ke lie dekheM ThANaM, pRSTha 274 tathA hindI TIkA pRSTha 480) 5 Elaboration--In the ascetic organization (Shraman Sangh) there are three important positions of authority-acharya (head of the sangh), upadhyaya (teacher of scriptures or ascetic preceptor) and gani (leader of a group). According to the ancient tradition these positions were awarded either by acharyas or on approval of sthavirs (senior ascetics). This approval was normal as well as special. Normal approval is called anujna and special approval is called samanujna. If the person being awarded these positions is fully qualified in all respects the approval is 855555555555 5555 5 55 555555555555 5 555555Chi $ $$$$$$$$ $$ sthAnAMgasUtra (1) (248) Sthaananga Sutra (1)

Page #321
5 Wan called samanujna and if he is not fully qualified it is called anujna. In ttttttt gani of other group and becoming his disciple in order to acquire expertise in knowledge, perception/faith and conduct. This is called upasampada. There was a provision of acharya, upadhyaya and gani resigning from or being divested of their position for some special f purpose. This is called vihan. (for more details see Thanam, p. 274 and Hindi f Tika, p. 480) 5 5 phra t ancient times there was a tradition of going to an acharya, upadhyaya or f Fi 5 5 Fi 5 240. avacana tIna prakAra kA hai - (1) notadvacana - vivakSita vastu kA akathana, jaise ghaTa ko paTa kahanA / (2) notadanyavacana - vivakSita vastu kA kathana, jaise ghaTa ko ghaTa khnaa| (3) avacana-vacananivRtti mauna athavA sAvadya vacana bhI isI meM AtA 1 kra vacana-pada VACHAN PAD (SEGMENT OF SPEECH) 239. tivihe vayaNe paNNatte, taM jahA-tavyayaNe, tadaNNavayaNe, NoavayaNe / 240. tivihe avaNe paNNatte, taM jahA - NotavvayaNe, NotadaNNavayaNe, avayaNe / 239. Vachan (speech) is of three kinds - (1) tadvachan - to state truth 5 or reality, such as to call a fire a fire and a pot a pot. (2) Tadanyavachan - 5 to give a false statement or call a thing what it is not, such as to call a Wan bowl a screen. (3) No-avachan-meaningless statement or prohibitive f statement. Wan F F Ia 239. vacana tIna prakAra kA hai - ( 1 ) tadvacana - yathArtha kathana karanA, jaise agni ko jvalana, ghaTa 5 ko ghaTa kahanA / (2) tadanyavacana - vivakSita vastu se bhinna vastu kA kathana, jaise ghaTa ko paTa kahanA / (3) noavacana - arthahIna vacana athavA niSedhAtmaka vacana / mana- pada MANAH-PAD (SEGMENT OF MIND) 241. tivihe maNe paNNatte, taM jahA-lammaNe, tayaNNamaNe, NoamaNe / 242. tivihe amaNe paNNatte, taM jahA-No tammaNe, No tayaNNamaNe, amaNe / 241, mana tIna prakAra kA hotA hai - ( 1 ) tanmana-lakSya meM lagA huA mana / ( 2 ) tadanyamana - lakSya ke F 5 viparIta anyatra lagA mn| (3) noamana-mana kA lakSya-hIna vyApAra / saMkalpa-vikalpa meM ulajhA mana / F 240. Avachan (negative speech) is of three kinds-(1) no-tadvachannot to state truth or reality, such as to call a bowl a screen. (2) Notadanyavachan-not to give a false statement; in other words to call a thing what it is, to call a pot a pot. (3) Avachan - no statement or silence. 5 This also means sinful or abhorrent statement. Wan F tRtIya sthAna phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (249) Third Sthaan Wan ****************mimimimimimimi***********50

Page #322
45 9959555phraWan 5555555555555555555555555555555 242. amana tIna prakAra kA hotA hai-(1) notanmana-lakSya meM nahIM lagA huA mn| Wan (2) notadanyamana-alakSya meM nahIM lagA arthAt lakSya meM lagA huA mn| (3) amana-mana kI apravRtti (suSupti yA mUrcchita dazA meM par3A mn)| 241. Man (mind) is of three kinds(1) tanman-mind involved with a goal. (2) Tadanyaman-mind involved away from goal. (3) No-amanaimless mind or a mind caught in ambiguities. 242. Aman (negative mind) is of three kinds--(1) no-tanman-mind 45 not involved with a goal. (2) No-tadanyaman-mind not involved away from goal; in other words mind involved with a goal. (3) AmanWan inactivity of mind (state of slumber or unconsciousness). * vRSTi-pada (alpavRSTi evaM mahAvRSTi ke kAraNa) 41 VRISHTI-PAD (SEGMENT OF RAIN--CAUSE OF LIGHT AND HEAVY RAINFALL) 243. tihiM ThANehiM appavuTTIkAe siyA, taM jahA-- Wan (1) tassiM ca NaM desaMsi vA padesaMsi vA No bahave udagajoNiyA jIvA ya poggalA ya udagattAte pravakkamaMti viukkamati cayaMti uvvjjNti| OM (2) devA NAgA jakkhA bhUtA No sammamArAhitA bhavaMti, tattha samuTThiyaM udagapoggalaM pariNataM ma vAsitukAmaM aNNaM desaM saahrNti| (3) abbhavaddalagaM ca NaM samuTTitaM pariNataM vAsitukAmaM vAukAe vidhunnti| ___ iccetehiM tihiM ThANehiM appavuTThikAe siyaa| 243. tIna kAraNoM se alpavRSTi hotI hai (1) jaba usa deza yA pradeza meM bahuta se udaka yonika jIva aura pudgala udaka rUpa meM utpanna nahIM U hue hoN| (2) jaba deva, nAga, yakSa yA bhUta samyak prakAra se ArAdhita na kiye gaye hoM, taba usa deza meM 5 utpanna, varSA meM pariNata tathA barasane hI vAle udaka-pudgaloM (meghoM) kA unake dvArA anya deza meM saMharaNa kara lene se| (3) jaba barasane ko taiyAra hue bAdaloM ko vAyukAya chi-bhinna kara detA ho| 243. There are three reasons of alpavrishti (light rainfall)-- (1) When in that country or state not many water-bodied beings and particles are born or created in the form of water. (2) When not properly worshipped gods, naag, yaksh or bhoot sweep away the water particles created in that area and transformed into rain clouds. (3) When air-bodied beings disperse the rain bearing clouds about to rain. sthAnAMgasUtra (1) (250) Sthaananga Sutra (1) 05555555555555555555555555555555558

Page #323
05555555555555555555555555555555555 ) ))) )) ))))) ) ))) )))5555555555555555;) 244. tihiM ThANehiM mahAvuTThIkAe siyA, taM jahAOM (1) tassiM ca NaM desaMsi vA padesaMsi vA bahave udagajoNiyA jIvA ya poggalA ya udagattAe vakkamati viukkamati cayaMti uvvjjNti| (2) devA NAgA jakkhA bhUtA sammamArAhita bhavaMti, aNNattha samuTTitaM udagapoggalaM pariNayaM vAsitukAmaM taM desaM saahrNti| (3) abbhavaddalagaM ca NaM samuTThitaM pariNayaM vAsitukAmaM No vAuAe vidhunnti| iccetehiM tihiM ThANehiM mahAvRDhikAe siyaa| 244. tIna kAraNoM se mahAvRSTi hotI haima (1) jaba usa deza yA pradeza meM bahuta se udaka yonika jIva aura pudgala apkAya yoni meM utpanna hote haiN| Wan (2) jaba usa deza va pradeza meM deva, nAga, yakSa yA bhUtoM kI samyak prakAra se ArAdhanA hone para ve anya deza meM uThe hue varSA meM pariNata tathA barasane hI vAle udaka-pudgaloM ko usa deza meM saMharaNa kara lete haiN| (3) jaba barasane ke lie pariNata bAdaloM ko vAyukAya vidhvaMsa nahIM krtaa| 244. There are three reasons of mahavrishti (heavy rainfall) (1) When in that country or state many water-bodied beings and particles are born or created in the form of water. (2) When properly worshipped gods, naag, yaksh or bhoot sweep in \ the water particles created in other areas and transformed into rain Wan clouds. (3) When air-bodied beings do not disperse the rain bearing clouds about to rain. 5 5555555;)))))))))))))) ) 8595))))) patra-deva-Agamana-pada ADHUNOPAPANNA-DEV-AAGAMAN-PAD ____ (SEGMENT OF COMING OF NEWBORN GODS) 245. tihiM ThANehiM ahuNovavaNNe deve devalogesu icchejja mANusaM logaM havyamAgacchittae, No ceva NaM saMcAeti habbamAgacchittae, taM jahA4 (1) ahuNovavaNNe deye devalogesu divyesu kAmabhogesu mucchie giddhe gaDhie ajjhovavaNNe, se NaM mANussae kAmabhoge No ADhAi, No pariyANAi, No aTuM baMdhai, No NiyANaM pagarei, No ThiipakappaM pgrei| (2) ahuNovavaNNe deve devalogesu divyesu kAmabhogesu mucchie giddhe gaDhie ajjhovavaNe, tassa ma NaM mANussae pemme vocchiNNe dibye saMkaMte bhvti| tRtIya sthAna (251) Third Sthaan 85555 8555555555555555555555555555555

Page #324
phra Wan Wan phaphaphaphapha klllittmilll*****************************5D (3) ahuNovavaNNe deve devalogesu divvesu kAmabhogesu muchie jAva ajjhovavaNNe tassa NaM evaM bhavati - iNhiM gacchaM muhuttaM gacchaM, teNaM kAleNamappAuyA maNussA kAladhampuNA saMjuttA bhavaMti / iccetehiM tihiM ThANehiM ahuNovavaNNe deve devalogesu icchejja mANusaM logaM havvamAgacchittae No ceva NaM saMcAeti havyamAgacchittae / 245. devaloka meM tatkAla utpanna deva zIghra hI manuSyaloka meM AnA cAhatA hai, kintu ina tIna kAraNoM se A nahIM sakatA (1) devaloka meM tatkAla utpanna deva divya kAma - bhogoM meM mUrcchita ( mohagrasta ), gRddha (atRpta), baddha (sneha se ba~dhA ) evaM atyanta Asakta hokara mAnavIya kAma-bhogoM ko na Adara detA hai, na unheM acchA jAnatA hai, na unase prayojana rakhatA hai, na nidAna - ( unheM pAne kA saMkalpa) karatA hai aura na sthitiprakalpa - (unake bIca meM rahane kI icchA) karatA hai| prema (2) devaloka meM tatkAla utpanna, divya kAma-bhogoM meM mUrcchita, gRddha evaM Asakta deva kA mAnavIyaTUTa jAtA hai tathA usameM divya deva sambandhI prema saMkrAnta ho jAtA hai| (3) devaloka meM tatkAla utpanna, divya kAma-bhogoM meM mUrcchita, (gRddha, baddha) tathA Asakta deva socatA hai - maiM manuSya loka meM abhI nahIM, thor3I dera meM, eka muhUrtta ke bAda jAU~gA, isa prakAra usake socate rahane ke samaya meM hI alpa Ayu kA dhAraka manuSya (jinake lie vaha jAnA cAhatA thA) kAladharma ko prApta ho jAte haiN| ina tIna kAraNoM se devaloka meM tatkAla utpanna deva zIghra hI manuSyaloka meM AnA cAhatA hai, kintu A nahIM sktaa| 245. A newly born god in the divine realm soon wants to come to the land of humans but he cannot come for three reasons ( 3 ) A newly born god in the divine realm gets fond of (murchhit), and so on up to... obsessed with (aasakt) divine pleasures, and thinks - I will not go to the land of humans just now but after some time, after one muhurt, and so on. During this period of indecision the short lived man (for whom he desired to visit) dies. For these three reasons a newly born god in the divine realm wishing to come to the land of humans cannot come. (1) A newly born god in the divine realm gets attracted to (murchhit ), infatuated with (griddha ), captivated by (baddha) and obsessed with 5 (aasakt) divine pleasures, and does not have regard, liking, concern and desire for human pleasures. He does not even have sthiti-prakalp or wish to live among them (humans). sthAnAMgasUtra (1) (2) The love for humans of a newly born god in the divine realm, pha getting attracted to (murchhit), and so on up to... obsessed with 5 (aasakt) divine pleasures, shatters and he is infused with love for 5 divine pleasures. (252) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Sthaananga Sutra (1) Wan Wan Wan Wan ktktttmi**************************ttu Wan

Page #325
85555555555555555555555555555555 a55555555555 5 55555555555555 $ $$$ $$$$$$$$ 5555 h hhhhhha 246. tihiM ThANehiM ahuNovavaNNe deve devalogesu icchejja mANusaM logaM havvamAgacchittae, saMcAei havvamAgachittae (1) ahuNovavaNNe deve devalogesu divyesu kAmabhogesu amucchie agiddhe agaDhie aNajjhovavaNNe, tassa NamevaM bhavati-asthi NaM mama mANussae bhave Ayarieti vA uvajjhAeti vAja OM pavattIti vA thereti vA gaNIti vA gaNadhareti vA gaNAvacchedeti vA, jesiM pabhAveNaM mae imA eyArUvA divyA deviTTI, dibA devajutI, divve devANubhAve laddhe patte abhisamaNNAgate, taM gacchAmi NaM te bhagavaMte . vaMdAmi NamaMsAmi sakkAremi sammANemi kallANaM maMgalaM devayaM ceiyaM pjjuvaasaami| (2) ahuNovavaNNe deve devalogesu aNajjhovavaNNe, tassa NaM evaM bhavati-esa NaM mANussae bhave NANIti vA tavastIti vA atidukkaradukkarakArage, taM gacchAmi NaM te bhagavaMte vaMdAmi NamaMsAmi jAva pjjuvaasaami| (3) ahuNovavaNNe deve devalogesu [divyesu kAmabhogesu amucchie agiddhe agaDhie ] aNajjhovavaNNe, tassa NamevaM bhavati-atthi NaM mama mANussae bhavaM mAtAti vA [ piyAti vA bhAyAti // + vA bhagiNIti vA bhajjAti vA puttAti vA dhUyAti vA ] suNhAti vA, taM gacchAmi NaM tesimaMtiyaM pAunbhavAmi, pAsaMta tA me imaM etArUvaM divvaM deviIi divvaM devajatiM divvaM devANabhAvaM laddhaM pattaM , OM abhismnnnnaagyN| ... iccetehiM tihiM ThANehiM ahuNovavaNNe deve devalogesu icchejja mANusaM logaM havyamAgacchittae saMcAeti hvvmaagcchitte| ___246. tIna kAraNoM se devaloka meM tatkAla utpanna deva zIghra hI manuSyaloka meM AnA cAhatA hai aura OM A bhI sakatA hai (1) devaloka meM tatkAla utpanna, divya kAma-bhogoM meM amUrcchita, agRddha, abaddha evaM anAsakta deva socatA hai-manuSyaloka meM mere manuSya bhava ke AcArya, upAdhyAya, pravartaka, sthavira, gaNI, gaNadhara aura gaNAvacchedaka haiM, jinake prabhAva se mujhe yaha isa prakAra kI divya deva-Rddhi, divya deva-jUti aura divya devAnubhAva (vaikriyAdi zakti) milA hai, prApta huA hai, abhisamanvAgata (bhoga ke lie prApta) huA hai| ataH OM maiM jAU~ aura una bhagavantoM ko vandanA namaskAra karU~, unakA satkAra, sammAna karU~ tathA unaka ma kalyANakara, maMgalamaya, deva aura caityasvarUpa bhagavantoM kI paryupAsanA kruuN| + (2) devaloka meM tatkAla utpanna, divya kAma-bhogoM meM amUrcchita (agRddha, abaddha) evaM anAsakta deva ma socatA hai ki manuSya bhava meM aneka jJAnI, tapasvI aura ati duSkara tapasyA karane vAle haiN| ataH maiM jAU~ aura una bhagavantoM ko vandana karU~, namaskAra karU~, una bhagavantoM kI paryupAsanA kruuN| (3) devaloka meM tatkAla utpanna evaM anAsakta deva socatA hai-mere manuSya bhava ke mAtA (pitA, bhAI, bahina, strI, putra, putrI) aura putra-vadhU haiM, ataH maiM unake pAsa jAU~ aura unake sAmane prakaTa hoU~, hai jisase ve merI isa prakAra kI divya devaRddhi, divya deva-dyuti aura divya devAnubhAva ko-jo mujhe milI 5 hai, prApta huI hai, abhisamanvAgata huI hai, use dekheN| tRtIya sthAna (253) Third Sthaan

Page #326
295 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595 55555555555 Wan ina tIna kAraNoM se devaloka meM tatkAla utpanna deva zIghra hI manuSyaloka meM AnA cAhatA hai aura Ane meM samartha bhI hotA hai| 246. A newly born god in the divine realm wants to come soon to the land of humans and he can, indeed, come for three reasons (1) A newly born god in the divine realm not fond of (murchhit), infatuated with (griddha), captivated by (baddha) and obsessed with (aasakt) divine pleasures thinks-In the land of humans live my acharya, upadhyaya, pravartak, sthavir, gani, ganadhar and ganavachhedak of past human birth under whose influence I attained, acquired, possessed (for enjoyment) such divine opulence, radiance and divine powers. Therefore I should go to pay homage and obeisance to them, offer them honour and respect. Doing that I should worship the beatific and auspicious Bhagavants (Tirthankars) in their divine grandeur. (2) A newly born god in the divine realm not fond of (murchhit), infatuated with (griddha), captivated by (baddha) and obsessed with (aasakt) divine pleasures thinks-In the land of humans live many jnanis (sages), tapasvis (ascetics observing austerities) and those observing extremely rigorous austerities. Therefore I should go to pay homage and obeisance to them, and so on up to... worship the auspicious Bhagavants (Tirthankars). (3) A newly born god in the divine realm not fond of (murchhit), infatuated with (griddha), captivated by (baddha) and obsessed with (aasakt) divine pleasures thinks-In the land of humans live my mother (father, brothers, sisters, wife, son, daughter) and daughter-in-law of my past human birth. Therefore I should go there and appear before them to enable them to see this divine opulence, radiance and divine have attained, acquired, possessed (for enjoyment). power I For these three reasons a newly born god in the divine realm soon wants to come to the land of humans and can, indeed, come. tIrthakara gaNadhara sthAnAMgasUtra (1) (1) 555555555555555555555555555555 Sthaananga Sutra (1) 55 57 Agama vivecana - Agama ke artha kI vAcanA dene vAle evaM dIkSAguru tathA saMgha ke svAmI AcArya hote haiN| 5 sUtroM kI vAcanA dene vAle ko upAdhyAya evaM vaiyAvRtya, tapasyA Adi meM sAdhuoM kI niyukti karane Wan vAle ko pravartaka kahate haiM / saMyama meM sthira karane vAle evaM vRddha sAdhu sthavira tathA gaNa ke nAyaka gaNI / ke pramukha ziSya gaNadhara hote haiM / sAdhviyoM ke vihAra Adi kI vyavasthA karane vAle ko bhI kahate haiN| AcArya kI anujJA lekara gaNa ke upakAra ke lie vastra - pAtrAdi ke nimitta kucha sAdhuoM ko sAtha lekara grAma, nagarAdi meM anyatra vihAra karane vAle gaNAvacchedaka hote haiN| 5 47 45 45 45 557 555 45 45 Wan 455 45 5555 455

Page #327
1555 5 Elaboration-Acharya is the head of the ascetic organization, the formal initiator guru and preceptor who explains the meaning of the Agams. Upadhyaya is the preceptor who teaches the text of Agams. Pravartak is responsible for the management of various ascetic duties like care of ascetics as well as austerities to be observed. The senior ascetics who affirm juniors in asceticdiscipline are called sthavir. Group leaders are called gani. The chief disciples of a Tirthankar are called ganadhar. Ascetics who go around in a group from one village and city to another with permission of the acharya and for collecting alms like garb and bowls for the benefit of the group are called ganavachhedak. deva - manaH sthiti - pada DEV-MANAHSTHITI-PAD (SEGMENT OF MENTAL STATE OF GODS) 247. tao ThANAI deve pIhejjA, taM jahA - mANussagaM bhavaM, Arie khette jammaM, sukulapaccAyAtiM / 247. devatA tIna sthAnoM kI icchA rakhate haiM - (1) manuSya bhava, (2) Arya kSetra meM janma, aura (3) sukula ( uttama dhArmika kula ) meM utpanna honA / 247. Devs (divine beings) have desire for three places - ( 1 ) of manushya bhava (birth as a human beings), (2) of being born in Arya Kshetra (the land of Aryas), and (3) of being born in a sukul (noble religious family). 248. tihiM ThANehiM deve paritappejjA, taM jahA (1) aho ! NaM mae saMte bale saMte vIrie saMte purisakkAra - parakkame khemaMsi subhikkhaMsi Ayariya-uvajjhAehiM vijjamANehiM kallasarIreNaM No bahue sue ahIe / (2) aho ! NaM mae ihalogapaDibaddheNaM paralogaparaMmuheNaM visayatisieNaM No dIhe sAmaNNapariyAe aNupAlite / (3) aho ! NaM mae iDDi - rasa - sAya - garueNaM bhogAsaMsagiddheNaM No visuddhe caritte phAsite / iccetehiM tihiM ThANehiM deve paritappejjA / 248. tIna kAraNoM se devatA pazcAttApa karatA hai (1) aho ! maiMne bala, vIrya, puruSakAra, parAkrama, kSema - ( saba anukUlatAe~) subhikSa, AcArya aura upAdhyAya kI upasthiti tathA nIroga zarIra ke hote hue bhI zrutajJAna kA paryApta adhyayana nahIM kiyaa| (2) aho ! maiMne isa loka-sambandhI viSayoM - ( mAna-sanmAna) kI tRSNA pha~sakara tathA paraloka se parAGmukha hokara, dIrghakAla taka zramaNa dharma kA pAlana nahIM kiyaa| tRtIya sthAna (255) Third Sthaan Wan Wan Wan 7955 5 5 5 5 55 55 55 5 5 55595555555555 5552 Wan phra 1 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55552 Wan

Page #328
855555541494 ) ))))))))555 85Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5 5 5555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ja (3) aho ! maiMne Rddhi, rasa evaM sAtA gaurava se yukta hokara, aprApta bhogoM kI AkAMkSA kara aura Wan bhogoM meM gRddha hokara vizuddha (niraticAra-utkRSTa) cAritra kA pAlana nahIM kiyaa| ina tIna kAraNoM se deva paritapta hotA hai| __248. For three reasons a dev (god) repents (1) Alas ! In spite of having strength, potency, purushakar (human form), kshem (favourable conditions), good weather conditions, presence of acharya and upadhyaya, and healthy body I failed to absorb enough shrut-jnana (knowledge of the scriptures). (2) Alas ! Caught in the trap of desire for mundane achievements related to this life (status, honour etc.) I failed to follow Shraman Dharma (Jain religion) for an extended period. (3) Alas ! Enamoured with opulence and pride of possessing means of comforts and pleasure I hankered for unknown pleasures, got infatuated with available pleasures and failed to observe pure conduct without transgressions. ___For these three reasons a dev (god) repents. 249. tihiM ThANehiM deve caissAmitti jANai, taM jahA-vimANAbharaNAI NippabhAI pAsittA, kapparukkhagaM milAyamANaM pAsittA, appaNo teyalessa parihAyamANiM jANittA-icceehiM tihiM ThANehiM OM deve caissAmitti jaanni| 249. tIna kAraNoM se deva yaha jAna letA hai ki maiM cyuta hoU~gA-(AyuSya pUrNa kara anyatra jAU~gA) (1) vimAna aura AbhUSaNoM ko niSprabha (kAntihIna) dekhkr| (2) kalpavRkSa ko muAyA huA dekhkr| (3) apanI tejolezyA (zarIra kAnti) ko kSINa hotI dekhkr| ina tIna kAraNoM se deva yaha jAna letA hai ki maiM cyuta houuNgaa| 249. For these three reasons a dev (god) knows that he is going to descend (chyut; reincarnate after concluding his life span) (1) by seeing the faded glitter of his vimaan (celestial vehicle) and ornaments. (2) by seeing wilted kalpavriksha (wish fulfilling tree). (3) by seeing his fading tejoleshya (fire power and aura). For these three reasons a dev (god) knows that he is going to descend for reincarnation. OM 250. tihiM ThANehiM deve ujvegamAgacchejjA, taM jahA (1) aho ! NaM mae imAo etArUvAo divAo deviDIo divbAo devajutIo divAo ma devANubhAvAo laddhAo pattAo abhisamaNNAgatAo caiyavvaM bhvissti| a5555555555555555555555555555 55 5555555555555555555 | sthAnAMgasUtra (1) (256) Sthaananga Sutra (1)

Page #329
t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t (2) aho ! NaM mae mAuoyaM piusukkaM taM tadubhayasaMsaTTha tappaDhamayAe AhAro AhAreyado bhvissti| (3) aho ! NaM mae kalamala-jaMbAlAe asuIe uvveyaNiyAe bhomAe gabbhavasahIe vasiyavaM bhvissi| icceehiM tihiM ThANehiM deve ubvegmaagcchejjaa| 250. (cyavana kAla nikaTa Ane para) tIna kAraNoM se deva udvega ko prApta hotA hai(1) aho ! mujhe isa prakAra kI upArjita, prApta evaM hAtha AI huI divya deva-Rddhi, divya deva-dyuti aura divya devAnubhAva ko chor3anA pdd'egaa|' (2) aho ! mujhe sarvaprathama mAtA ke oja (raja) aura pitA ke zukra (vIrya) kA sammizraNa rUpa AhAra lenA hogaa| (3) aho ! mujhe kalamala-jambAla (kIcar3a) vAle azuci udvega utpanna karane vAle aura bhayAnaka garbhAzaya meM rahanA hogaa| ina tInoM kAraNoM se deva udvega ko prApta hotA hai| 250. For these three reasons a dev (god) gets disturbed when the time of his descent approaches (1) Alas ! I will have to abandon such earned, acquired and possessed divine opulence, radiance and powers. (2) Alas! My first food intake will be in the form of the mixture of fi mother's menstrual discharge and father's semen. F (3) Alas ! I will have to live in a slimy, soiled, repulsive and horrifying womb. ____For these three reasons adev (god) gets disturbed. vimAna-pada VIMAAN-PAD (SEGMENT OF CELESTIAL VEHICLE) 251. tisaMThiyA vimANA paNNattA, taM jahA-vaTTA, taMsA, curNsaa| (1) tattha NaM je te vaTTA vimANA, te NaM pukkharakaNNiyAsaMThANasaMThiyA savvao samaMtA pAgAraparikkhittA egadavArA pnnnnttaa| (2) tattha NaM je te taMsA vimANA, te NaM siMghADagasaMThANasaMThiyA duhatopAgAraparikkhittA egato / veiyA-parikkhittA tiduvArA pnnnnttaa| A (3) tattha NaM je te cauraMsA vimANA, te NaM akkhADagasaMThANasaMThiyA savvato samaMtA / veiyAparikkhittA cauduvArA pnnnnttaa| A 251. vimAna tIna prakAra ke saMsthAna (AkAra) vAle hote haiM-(1) vRtta, (2) trikoNa, aura / (3) ctusskonn| | tRtIya sthAna 5)555555555555555555555555555555555555998 n t t t n n n t (257) Third Sthaan e

Page #330
25555 5 5 5 5 5 555 5555 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 555 5952 phra phra 5 vidizAoM meM prAkAra ( parakoTA) se ghire hote haiM tathA unako eka dvAra hotA hai| pha Wan phra Wan (1) jo vimAna vRtta hote haiM ve khile hue kamala ke AkAra ke golAkAra hote haiM, sarva dizAoM aura Wan 251. Vimaan (celestial vehicle) has three kinds of samsthan 5 (structure; shape ) -- ( 1 ) vritta (circular), (2) trikone (triangular), and (2) jo vimAna trikoNAkAra hote haiM ve siMghAr3e ke AkAra meM hote haiM, do ora se parakoTe se ghire hue tathA eka ora se vedikA se ghire hote haiM tathA unake tIna dvAra hote haiN| Wan (3) jo vimAna catuSkoNa hote haiM ve akhAr3e yA caupar3a ke AkAra ke hote haiM, sarva dizAoM aura vidizAoM meM vedikAoM se ghire hote haiM tathA ve cAra dvAra vAle hote haiN| (3) chatushkone (square or quadrangular). (1) The circular vimaans resemble the shape of a blooming lotus. They are fully surrounded by a parapet wall and have one gate. (2) The triangular vimaans resemble the shape of a singhada (water- 5 chestnut). They are surrounded by a parapet wall on two sides and a 5 vedika (raised platform) on the third. They have three gates. Wan (3) The square or quadrangular vimaans resemble the shape of a boxing-ring or a chess board. They are surrounded by vedikas (raised platforms) in all cardinal and intermediate directions. They have four gates. 252. tipatiTThiyA vimANA paNNattA, taM jahA - ghaNodadhipaiTThitA, ghaNavAtapaiTThitA, ovAsaMtarapaTThitA / 253 . tivihA vimANA paNNattA, taM jahA - avaTThitA, veuvvitA, pArijANiyA / 252. vimAna tripratiSThita (tIna AdhAroM se avasthita ) hote haiM - ghanodadhi - pratiSThita, ghanavAtapratiSThita aura avakAzAntara - ( AkAza - ) pratiSThita / 253. vimAna tIna prakAra ke hote haiM (1) avasthita - devatAoM ke sthAyI nivAsa vAle / (2) vaikriya - bhogAdi ke lie banAye gaye asthAyI / (3) pAriyAnika - madhyaloka meM Ane-jAne hetu yAtAyAta ke lie banAye gaye / 252. Vimaans rest on three kinds of bases-(1) ghanodadhi pha pratishthit (resting on dense water ), ( 2 ) ghanavaat-pratishthit (resting on dense air), and ( 3 ) avakashantar-pratishthit (resting in empty space). 253. Vimaans are of three kinds-(1) avasthit-the permanent abodes of gods, (2) vaikriya-temporary, its means made for entertainment and 5 enjoyments, and (3) paariyanik - made for commuting to the middle world. phra sthAnAMgasUtra (1) phaphaphaphaphaphaphaphaphaphapha (258) Sthaananga Sutra (1) ****************tmitmimimimimi***********titu Wan

Page #331
Atttttttttttttttttttttttttttt 255555555555 phaphaphaphaphaphaphaphaphaphapha dRSTi - pada DRISHTI-PAD (SEGMENT OF PERCEPTION/FAITH) 254. tividhA NeraiyA paNNattA, taM jahA - sammAdiTThI, micchAdiTThI, sammAmicchAdiTThI / 5 255. evaM vigaliMdiyavajjaM jAva vemANiyANaM / Wan 254. Naaraki jivas are of three kinds-(1) samyagdrishti (with right perception / faith ), ( 2 ) mithyadrishti (with wrong perception/faith), and (3) samyagmithyadrishti (with right-wrong or mixed perception/faith). 255. In the same way excluding vikalendriyas (two to four sensed beings) fi all beings belonging to all dandaks (places of suffering) should be read as of these three kinds. 254. nArakI jIva tIna prakAra ke haiM - ( 1 ) samyagdRSTi, (2) midhyAdRSTi, aura (3) samyagmithyA 5 (mizra) dRSTi / 255. isI prakAra vikalendriyoM ko chor3akara sabhI daNDakoM meM tInoM prakAra kI dRSTi vAle jIva jAnanA caahie| durgati - sugati-pada DURGATI SUGATI-PAD (SEGMENT OF GOOD AND BAD REALMS OF BIRTH) 256. tao duggatIo paNNattAo, taM jahA - NeraiyaduggatI, tirikkhajoNiyaduggatI, maNuduggI / 257. tao sugatIo paNNattAo, taM jahA- siddhasogatI, devasogatI, maNussasogatI / 256. tIna durgatiyA~ haiM - (1) narakadurgati, (2) tiryagyonikadurgati, aura (3) manujadurgati ( dInahI duHkhI avasthA prApta manuSyoM kI apekSA se) / 257. tIna sugatiyA~ haiM - (1) siddhasugati, (2) devasugati aura (3) manuSyasugati (sukhI jIvana kI apekSA / ) 256. There are three durgatis (bad realms of birth ) - ( 1 ) narak. durgati (bad realm of hell), (2) tiryagyonik durgati (bad realm of animals), and (3) manuj durgati (bad realm of humans, in context of destitutes and f miserable people ) 257. There are three sugatis (good realms of birth)-(1) Siddha sugati (good realm of the liberated), (2) dev sugati (good realm of divine beings), 5 and (3) manuj sugati (good realm of humans, in context of happy people). 258. tao duggatA paNNattA, taM jahA - NeraiyaduggatA, tirikkhajoNiyaduggatA, maNussaduggatA / 259. tao sugatA paNNattA, taM jahA- siddhasugatA, devasuggatA, maNussasuggatA / tRtIya sthAna fafa 25 5 5 5 5 5 5 5 5 5 5 5 555 5555955 5955 5 5 5 55 5 5 5 55 55 5 55 5952 (259) phra Third Sthaan 258. durgata ( durgati ko prApta jIva) tIna prakAra ke haiM - (1) nairayikadurgata, (2) tiryagyonikadurgata, 5 aura (3) mnussydurgt| Wan Wan Wan Wan 5 Wan Wan Wan

Page #332
EFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 a 259. sugata (sugati ko prApta jIva) tIna prakAra ke haiM-(1) siddhasugata, (1) devasugata, aura (3) mnussysugt| 258. There are three durgats (born in bad realms of birth)-(1) narak durgat (born in bad realm of hell), (2) tiryagyonik durgat (born in bad realm of animals), and (3) manuj durgat (born in bad realm of humans, in context of destitute and miserable people). 259. There are three sugats (born in good realms of birth)-(1) Siddha sugat (born in good realm of the liberated), (2) dev sugat (born in good realm of divine beings), and (3) manuj sugat (born in good realm of 4 humans, in context of happy people). OM tapaHpAnaka-pada TAPAHPAANAK-PAD (SEGMENT OF DRINKS DURING AUSTERITIES) 260. cautthabhattiyassa NaM bhikkhussa kappaMti tao pANagAiM paDigAhittae, taM jahA-usseime, saMseime, caauldhovnne| 261. cha?bhattiyassa NaM bhikkhussa kappaMti tao pANagAiM paDigAhittae, taM jahA-tilodae, tusodae, jvode| 262. aTThamabhattiyassa NaM bhikkhussa kappaMti tao pANagAI paDigAhittae, taM jahA-AyAmae, sovIrae, suddhviydde| 260. caturthabhakta (eka upavAsa) karane vAle bhikSu ko tIna prakAra ke pAnaka (dhovana tathA garma jala) # grahaNa karanA kalpatA hai-(1) utsvedima-ATe kA dhovn| (2) saMsekima-sijhAye hue kaira Adi kA dhovn| + (3) tandula-dhovana-cAvaloM kA dhovn| 261. SaSThabhakta (do upavAsa) karane vAle bhikSu ko tIna prakAra ke pAnaka grahaNa karanA kalpatA hai-(1) tilodaka-tiloM kA dhovana jl| (2) tuSodaka-tuSa-bhUse kA dhovana ma jl| (3) yavodaka-jau kA dhovana jl| 262. aSTamabhakta (tIna upavAsa) karane vAle bhikSu ko tIna prakAra ke pAnaka lenA kalpatA hai-(1) AyAmaka (AcAmaka)-ubAle hue cAvaloM kA mAMDa, dAla kA dhovana athavA U chAcha ke Upara kA paanii| (2) sauvIraka-kAMjI kA dhovn| (3) zuddha vikaTa-zuddha uSNa jl| 260. It is proper for an ascetic observing chaturbhakt (one day fast) to accept three kinds of paanak (wash and boiled water)-(1) utsvediinwash of flour, (2) samsekim--wash of boiled vegetables like Kair (Kareel; Capparis decidua), and (3) tandul-dhovan-wash of rice. 261. It is proper for an ascetic observing shashthabhakt (two day fast) to accept three kinds of paanak (wash and boiled water) (1) tilodak-wash of sesame seeds, (2) tushodak-wash of husk, and (3) yavodak-wash of barley. 262. It is proper for an ascetic observing ashtambhakt (three day fast) to accept three kinds of paanak (wash and boiled water)-(1) aayamakrice soup, wash of lentils or whey, (2) sauvirak-a kind of vinegar, and (3) shuddha vikat-pure boiled water. a$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5FF sthAnAMgasUtra (1) (260) Sthaananga Sutra (1)

Page #333
855555555555555555555555)) a555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting piNDaiSaNA-pada PINDAISHANA-PAD (SEGMENT OF SEARCH FOR FOOD) 263. tivihe uvahaDe paNNatte, taM jahA-phaliovahaDe, suddhovahaDe, sNstttthovhdde| ma 264. tivihe oggahite paNNatte, taM jahA-jaM ca ogiNhati, jaM ca sAharati, jaM ca AsagaMsi pkkhivti| 263. jahA~ gRhastha bhojana karate hoM vahA~ lAyA huA upahRta-bhojana tIna prakAra kA hotA hai-(1) - phalikopahata-thAlI Adi meM rakhA huA bhojn| (2) zuddhopahRta-leparahita sUkhA bhojn| jaise bhune hue ma cane aadi| (3) saMsRSTopahata-aneka vastu mizrita kintu anucchiSTa bhojn| jaise-daal-caavl| 264. avagRhIta-(bhojana grahaNa ke sambandha meM vizeSa abhigrahayukta) AhAra tIna prakAra kA ma hotA hai-(1) gRhastha dvArA parosane ke lie hAtha meM uThAyA huaa| (2) eka bartana se dUsare bartana meM rakhA jAtA bhojn| (3) parosane se bacA huA aura punaH pAtra meM DAlA huaa| (ye donoM sUtra abhigrahadhArI muni ma kI apekSA se haiM) 263. The food brought for serving (upahrit) where householders eat is of three kinds--(1) falikopahrit-food placed in plates and other utensils, (2) shuddhopahrit-dry food without any curry such as roasted gram, and (3) samsrishtopahrit-food with mixed ingredients but not leftovers, for example rice mixed with curry. 264. Avagraheet food (food to be taken with some specific resolution about acceptance) is of three kinds--(1) food taken in hand by a householder for serving, (2) food being transferred from one vessel to another, and (3) unserved food replaced in the serving pot. (These two aphorisms are meant for an ascetic with abhigraha or special resolve) avamodarikA-pada AVAMODARIKA-PAD (SEGMENT OF CURTAILMENT) 265. tividhA omodariyA paNNattA, taM jahA-uvagaraNomodariyA bhattapANomodariyA, bhaavomodriyaa| 266. uvagaraNomodariyA tivihA paNNattA, taM jahA-ege vatthe, ege pAte, ciyttovhisaaijnnyaa| . 265. avamodarikA--(AvazyakatA se kama bhakta-pAtrAdi grahaNa karanA UNodarI) tIna prakAra kI hai(1) upakaraNa-avamodarikA-upakaraNoM ko kama krnaa| (2) bhakta-pAna-avamodarikA-khAna-pAna kI vastuoM ko kama lenaa| (3) bhAva-avamodarikA-rAga-dveSAdi durbhAvoM ko maMda krnaa| 266. upakaraNa-avamodarikA tIna prakAra kI hotI hai-(1) eka vastra rkhnaa| (2) eka pAtra rkhnaa| (3) sAdhanA meM Agama-sammata Avazyaka upakaraNa rkhnaa| tRtIya sthAna (261) Third Sthaan

Page #334
E5555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555555 955555555555555555555555555555555 265. Avamodarika (curtailment) is of three kinds--(1) upakaranavamodarika-curtailing the need of ascetic-equipment, (2) bhakt-paan$i avamodarika--curtailing the need of food and drinks, and (3) bhaava avamodarika-curtailing bad attitudes like attachment and aversion. $ 266. Upakaran-avamodarika (curtailing the need of ascetic equipment) is of three kinds--(1) to have one dress only, (2) to have one bowl only, and (3) to have required equipment as prescribed in the Agams. 5 nimrantha-caryA-pada NIRGRANTH-CHARYA-PAD (SEGMENT OF ASCETIC PRAXIS) 267. tao ThANA NiggaMthANa vA NiggaMthINa vA ahiyAe asubhAe akhamAe aNissesAe + aNANagAmiyattAe bhavaMti, taM jahA-kUaNatA, kakkaraNatA, avjjhaanntaa| 268. tao ThANA NiggaMthANa vA nigaMthINa vA hitAe suhAe khamAe NissesAe ANugAmiattAe bhavaMti, taM jahA-akUaNatA, akakkaraNatA, annvjjhaanntaa| ma 267. nirgrantha aura nirgranthiyoM ke lie tIna sthAna ahitakara, azubha, akSama (anupayukta), anizreyasa (akalyANakara), anAnugAmika-(bhavAntara meM azubha baMdhana ke hetu) hote haiM-(1) kUjanatAOM Artasvara meM karuNa krandana krnaa| (2) karkaraNatA-zayyA, upadhi Adi ke doSa prakaTa karane ke lie + pralApa krnaa| (3) apadhyAnatA-Arta aura raudradhyAna krnaa| % 268. nirgrantha aura nirgranthiyoM ke lie tIna sthAna hitakara, zubha, kSama, niHzreyasa evaM hai AnugAmika-(paraloka meM mukti prApti) ke lie hote haiM-(1) akUjanatA-Artasvara nahIM krnaa| (2) akarkaraNatA-pralApa nahIM krnaa| (3) anapadhyAnatA-durdhyAna nahIM krnaa| ___267. Three sthaans (activities) are ahitkar (harmful), ashubh (bad), aksham (improper), anihshreyash (disadvantageous) and ananugamik (cause of demeritorious bondage for future life) for nirgranthas and nirgranthis (male and female ascetics) (1) koojanata-to weep pitifully + in distressful voice, (2) karkaranata-to lament complaining about faults of bed, equipment and other things, and (3) apadhyanata--to brood si distressingly and angrily. $ 268. Three sthaans (activities) are hitakar (beneficial), shubh (good), ksham (proper), nihshreyash (advantageous) and anugamik (cause of 4 liberation in future life) for nirgranthas and nirgranthis (male and Wan female ascetics) (1) akoojanata-not to weep pitifully in distressful + voice, (2) akarkaranata-not to lament complaining about faults of bed, equipment and other things, and (3) anapadhyanata-not to brood distressingly and angrily. Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (262) Sthaananga Sutra (1)

Page #335
mtttttttttt****tmillltttttttttvi*****lllikti phaphaphaphaphaphaphaphaphaphaphaphapha Wan phra Wan 269. zalya tIna prakAra ke haiM- (1) mAyAzalya, (2) nidAnazalya, aura (3) mithyAdarzanazalya | 269. Shalya is of three kinds-(1) maya shalya (thorn of deceit), 5 (2) nidan shalya (thorn of desire), and (3) mithyadarshan shalya (thorn of false or wrong perception/faith). Wan pra Wan zalya-pada SHALYA PAD (SEGMENT OF THORN) 269. tao sallA paNNattA, taM jahA - mAyAsalle, NiyANasalle, micchAdaMsaNasalle / Wan Wan tejolezyA- pada TEJOLESHYA-PAD (SEGMENT OF FIRE POWER) 270. tihiM ThANehiM samaNe NiggaMthe saMkhitta - viulateulesse bhavati, taM jahA - AyAvaNayAe, khaMtikhamAe, apANageNaM tavokammeNaM / 270. tIna kAraNoM se zramaNa nirgrantha ko saMkSipta vipula tejolezyA utpanna hotI haiM (1) AtApanA lene se - sUrya kI pracaNDa kiraNoM dvArA uSNatA sahana karane se / (2) kSAnti - kSamA dhAraNa karane se badalA lene ke lie samartha hote hue bhI krodha para vijaya pAne se / (3) apAnaka tapaHkarma se - nirjala - tapazcaraNa karane se| 270. For three reasons a Shraman nirgranth acquires sankshipt vipul tejoleshya (controlled potent fire power) (1) by enduring terrible heat of scorching sun rays (aataapana). (2) by forbearance and forgiveness (kshanti-kshama), for example to control one's anger in spite of having power to avenge. ( 3 ) by observing austerities without consuming water. vivecana - vipula tejolezyA eka prakAra kI saMhAraka mahA jvAlA hai| tapasvI anagAra ise apane bhItara samAhita ( saMkSipta) kara, damana karake rakhatA hai / 271. traimAsika bhikSu pratimA ko svIkAra karane vAle anagAra ke lie tIna dattiyA~ bhojana kI 5 aura tIna dattiyA~ pAnaka kI grahaNa karanA kalpatA hai| Wan Elaboration-Vipul tejoleshya is a kind of destructive fire power. An austere ascetic keeps it absorbed and controlled within himself. bhikSu - pratimA - pada BHIKSHU PRATIMA-PAD (SEGMENT OF BHIKSHU-PRATIMA) 271. timasiyaM NaM bhikkhupaDimaM paDivaNNassa kappaMti tao dattIo bhoaNassa paDigAhettae, tao pANagassa / 271. For an ascetic observing bhikshu-pratima (special codes and resolutions for an ascetic) of three month duration it is proper to take three dattis (servings) of food and three servings of drinks. tRtIya sthAna (263) Third Sthaan **********************************mititu Wan

Page #336
29555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555955555555955 5952 272. ekarAtrikI bhikSu - pratimA kA samyak prakAra se pAlana nahIM karane vAle aNagAra ko tIna prakAra ke upadrava ho sakate haiM, arthAt ye tIna sthAna ahitakara, azubha, akSama, aniHzreyasakArI aura anugAmitA (paraloka meM duHkha) ke kAraNa hote haiM phra 272. egarAtiyaM bhikkhupaDimaM sammaM aNaNupAlemANassa aNagArassa ime tao ThANA ahitAe asubhAe akhamAe aNisseyasAya aNANugAmiyattAe bhavaMti taM jahA - ummAyaM vA labhijjA, 5 dIhAliyaM vA rogAtaMkaM pAuNejjA, kevalIpaNNattAo vA dhammAo bhaMsejjA / (1) yA to vaha anagAra unmAda ko prApta ho jAtA hai / (2) yA dIrghakAlika roga yA AtaMka se grasita 5 ho jAtA hai / (3) athavA kevaliprajJapta dharma se bhraSTa ho jAtA hai| Wan 272. If an ascetic does not properly observe bhikshu - pratima of one 5 night duration he may suffer three kinds of afflictions, also these three sthaans (afflictions) are ahitakar (harmful ), ashubh (bad), aksham (improper), anihshreyash (disadvantageous) and ananugamik (cause of demeritorious bondage for future life)-- 273. egarAtiyaM bhikkhupaDimaM sammaM aNupAlemANassa aNagArassa tao ThANA hitAe subhAe khamAe NissesAra ANugAmiyattAe bhavaMti taM jahA - ohiNANe vA se samuppajjejjA, maNapajjavaNANe vA se samuppajjejjA, kevalaNANe vA se samuppajjejjA / Wan (1) that ascetic either becomes mad, ( 2 ) or suffers from a chronic ailment and apprehension, (3) or drifts away from the path shown by the Omniscient. Wan phaphaphaphaphaphaphaphaphaphaphaphaphapha (1) yA to ukta anagAra ko avadhijJAna utpanna hotA hai| (2) athavA manaHparyavajJAna prApta hotA hai| (3) athavA kevalajJAna prApta ho jAtA hai| Wan 273. ekarAtrikI bhikSu - pratimA kA samyak prakAra se yathAvidhi pAlana karane vAle anagAra ko tIna vizeSa upalabdhiyA~ hotI haiM arthAt ye sthAna hitakara, zubha, kSema, niHzreyasakArI aura anugAmitA ke 5 kAraNa hote haiM 273. If an ascetic properly following prescribed procedure observes bhikshu-pratima of one night duration he may beget three special 5 attainments, also these three sthaans (afflictions) are hitckar (beneficial), shubh (good), ksham (proper ), nihshreyash (advantageous) and ananugamik (cause of liberation in future life) jnana, (1) that ascetic either acquires avadhi-jnana, (2) or manahparyava - 5 (3) or keval-jnana. eka phaphaphaphaphaphapha Wan

Page #337
LC LE LC LC LE LC ir C LC Wan 59999994558 cur urriririricu u uu uurirur IL LC LE LC LE L karmabhUmi-pada KARMABHUMI-PAD (SEGMENT OF LAND OF ENDEAVOUR) 274. jaMbuddIve dIve tao kammabhUmIo paNNattAo, taM jahA-bharahe, eravae, mhaavidehe| 275. evaM-dhAyaisaMDe dIve puritthimaddhe jAva pukkhrvrdiivddpcctthimddhe| 274. jambUdvIpa dvIpa meM tIna karmabhUmiyA~ haiM-(1) bharata-karmabhUmi, (2) airavata-karmabhUmi, aura (3) mhaavideh-krmbhuumi| 275. isI prakAra dhAtakISaNDa ke pUrvArdha (3) aura pazcimArdha (3) meM tathA // ardhapuSkaravaradvIpa ke pUrvArdha aura pazcimArdha meM bhI tIna-tIna (kula pandraha) karmabhUmiyA~ haiN| 274. In the continent called Jambu Dveep there are three si karmabhumis (lands of endeavour) (1) Bharat-karmabhumi, (2) Airavat-karmabhumi, and (3) Mahavideh-karmabhumi. 275. In the same way in the eastern half and western half of Dhatkikhand continent and the eastern half and western half of Ardhapushkaravar Dveep continent there are three karmabhumis (lands of endeavour) each (making a total of fifteen). darzana-pada DARSHAN-PAD (SEGMENT OF PERCEPTION/FAITH) 276. tivihe daMsaNe paNNatte, taM jahA-sammaiMsaNe, micchadaMsaNe, smmaamicchdsnne| 277. tivihA ruI paNNattA, taM jahA-sammaruI, miccharuI, smmmicchruii| 278. tivihe paoge paNNatte, taM jahA-sammapaoge, micchapaoge, smmaamicchpoge| 276. darzana tIna prakAra kA hai-(1) samyagdarzana, (2) mithyAdarzana, aura (3) smygmithyaadrshn| 277. ruci (zraddhA) tIna prakAra kI hai-(1) samyagruci, (2) mithyAruci, aura (3) smygmithyaaruci| ___ 278. prayoga (pravRtti) tIna prakAra kA hotA hai-(1) samyakprayoga, (2) mithyAprayoga, aura (3) smygmithyaapryog| 276. Darshan (perception/faith) is of three kinds--(1) samyagdarshan (right perception/faith), (2) mithyadarshan (false or wrong perception/ faith), and (3) samyagmithyadarshan (right and wrong or mixed perception/faith). 277. Ruchi (inclination) is of three kinds--(1) samyagruchi (right inclination), (2) mithyaruchi (false or wrong inclination), and 5 (3) samyagmithyaruchi (right and wrong or mixed inclination). 278. Prayog (indulgence) is of three kinds--(1) samyagprayog (right indulgence), (2) mithyaprayog (false or wrong indulgence), an (3) samyagmithyaprayog (right and wrong or mixed indulgence). $$$$$$$ $$$$$$$$$$$$$ $$$$$$$$$ $$$$$$$$ IE LEIE I tRtIya sthAna (265) Third Sthaan

Page #338
Wan 55555555 B55555555555555555555555555555 OM vivecana-ukta tIna sUtroM kA abhiprAya yaha hai ki yadi jIva meM samyagdarzana utpanna ho gayA hai to usakI ruci bhI samyak hogI aura tadanusAra usake mana, vacana, kAya kI pravRtti bhI samyak hogii| darzana ke mithyA yA mizrita hone para usakI ruci evaM pravRtti bhI mithyA evaM mizrita hotI hai| Elaboration--The aforesaid three aphorisms convey that if a being has attained right perception he will have right inclinations and accordingly 5 right indulgence of mind, speech and body. If perception is false or mixed i his inclination and indulgence will also be mixed. ke vyavasAya-pada WAVASAYA-PAD (SEGMENT OF PURSUIT) 279. tivihe vavasAe paNNatte, taM jahA-dhammie vavasAe, adhammie vavasAe, dhammiyA dhammie OM vvsaae| ___ ahavA-tivihe vavasAe paNNatte, taM jahA-paccakkhe, paccaie, aannugaamie| ___ ahavA-tivihe vavasAe paNNatte, taM jahA-ihaloie, paraloie, ihloie-prloie| 279. vyavasAya-(nirNaya athavA kArya kI siddhi ke lie kiyA jAne vAlA udyama, anuSThAna Adi) tIna prakAra kA hai-(1) dhArmika vyavasAya, (2) adhArmika vyavasAya, aura (3) dhArmikAdhArmika vyvsaay| hai athavA vyavasAya tIna prakAra kA hai-(1) pratyakSa vyavasAya, (2) prAtyayika (vyavahAra-pratyakSa) vyavasAya, aura (3) anugAmika (AnumAnika anumAna ke AdhAra para kiyA jAne vAlA vyvsaay)|| OM athavA vyavasAya tIna prakAra kA hai-(1) ihalaukika, (2) pAralaukika, aura (3) ihalaukika#pAralaukika (donoM lokoM se smbndhit)| F. 279. Vyavasaya (pursuit of desired accomplishment or decision) is of three kinds-(1) dharmik vyavasaya (religious pursuit), (2) adharmik vyavasaya (irreligious pursuit), and (3) dharmik-adharmik vyavasaya 4 (mixed pursuit). Also vyavasaya is of three kinds-(1) pratyaksh vyavasaya (spiritually direct pursuit), (2) pratyayik vyavasaya (practically direct 4 pursuit), and (3) anugamik vyavasaya (pursuit based on estimates). Vyavasaya is of three kinds--(1) ihalaukik (related to this life), 9 (2) paaralaukik (related to next life), and (3) ihalaukik-paaralaukik (related to both). 280. ihaloie vavasAe tivihe paNNatte, taM jahA-loie, veie, saamie| ___ 280. ihalaukika vyavasAya tIna prakAra kA hai-laukika, vaidika aura sAmayika-siddhAnta ke anusaar| 555555555555555555555555555555)))))))))))))) | sthAnAMgasUtra (1) (266) Sthaananga Sutra (1) 895959555555555555555555

Page #339
355555555555555;))))))))) hhhhhhhhhhFFFFFFhhhhhhhhhhhhhhhhhhh hhhhhhhhhh 280. Ihalaukik vyavasaya is of three kinds-laukik (worldly), Vedic fi (according to the Vedas) and samayik (according to the word of the fi Omniscient; the Jain way). 281. loie vavasAe tivihe paNNatte, taM jahA-atthe, dhamme, kaame| ka 281. laukika vyavasAya tIna prakAra kA hai-arthavyavasAya, dharmavyavasAya aura kaamvyvsaay| - 281. Laukik vyavasaya is of three kinds-arth vyavasaya (pursuit of fi money), dharma vyavasaya (pursuit of religion) and karna vyavasaya (pursuit of carnal pleasures). * 282. veie vavasAe tivihe paNNatte, taM jahA-riuvvede, jauvvede, saamvede| kI 282. vaidika vyavasAya tIna prakAra kA hai-Rgveda, yajurveda aura sAmaveda vyavasAya (arthAt ina vedoM ke anusAra kiyA jAne vAlA anusstthaan|) fi 282. Vedic vyavasaya is of three kinds--Rituals performed according Fito--Rigved, Yajurved and Saamved. 2 283. sAmaie vavasAe tivihe paNNatte, taM jahA-NANe, daMsaNe, critte| 283. sAmayika (zramaNoM kA) vyavasAya tIna prakAra kA hai-(1) jJAna, (2) darzana, aura (3) cAritra vyvsaay| f. 283. Samayik vyavasaya is of three kinds--pursuit of (1) jnana (right knowledge), (2) darshan (right perception/faith), and (3) chaaritra (right conduct). artha-yoni-pada ARTH-YONI-PAD (SEGMENT OF ACQUISITION OF WEALTH) 284. tivihA atthajoNI paNNattA.taM jahA-sAme. daMDe. bhede| 284. arthayoni tIna prakAra kI hai-(1) sAmayoni, (2) daNDayoni, aura (3) bhedyoni| 284. Arth-yoni (means of acquisition of wealth) is of three kindsfi (1) saam-yoni (conciliation), (2) dand-yoni (threat), and (3) bhed-yoni fi (guile). # vivecana-rAjya va lakSmI Adi kI prApti ke lie jo upAya kiye jAte haiM, unheM arthayoni kahate haiN| ke rAjanIti meM isake lie sAma, dAma, daNDa aura bheda ina cAra upAyoM kA upayoga prasiddha hai| prastuta sUtra meM dAma ko chor3akara zeSa tIna upAyoM kA ullekha kiyA hai| yadi pratipakSI apane se adhika balavAna va meM samartha ho to usake sAtha sAmanIti kA prayoga kiyA jAtA hai| vRttikAra ne tatkAlIna pracalita nItiyoM kA saMgraha karake sAma ke pA~ca bheda batAye haiM(1) parasparopakAra darzana-paraspara kiye hue upakAra kA varNana krnaa| (2) guNa kIrtana-pratipakSI ke guNoM kA varNana krnaa| Kou 5555555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fu tRtIya sthAna (267) Third Sthaan

Page #340
phaphaphaphaphaphaphaphapha Wan Wan kucha pratiyoM meM 'daNDa' ke sthAna para 'pradAna' pATha milatA hai| pratipakSI ko kisI prakAra kA yathocita 5 puraskAra sanmAna, arthalAbha Adi denA pradAna hai| isa saMdarbha meM TIkAkAra ne prAcIna nIti kA eka zloka bhI uddhRta kiyA hai-- Wan Wan 5 karake vaza meM karanA caahie| Wan Wan Wan Elaboration-The means employed for gaining territory and wealth are called arth-yoni. There are four popular means employed in political pursuits-saam, daam, dand and bhed. This aphorism ignores daam (bribery) out of the four. If the adversary is strong and powerful, policy of 5 saam (conciliation) is employed. Wan Wan Wan Wan (3) sambandha samAkhyAna - apane kula kramAgata sneha sambandhoM kA ullekha karanA / (4) Ayati saMprakAzana - bhaviSya ke sunahare svapna dikhAnA / (5) arpaNa - pratipakSI ke sAmane samarpaNa kara denA yA pArasparika ekatA batAnA / sAma nIti saphala na hone para daNDa nIti kA prayoga kiyA jAtA hai| daNDa ke tIna bheda haiM- ( 1 ) vadha - zatru kA vadha karanA, (2) parikleza - anya upAyoM se kleza pahu~cAnA, (3) dhanaharaNa - zatru adhika ho to usakA dhana haraNa kara lenA / durbala Wan bheda nIti ke tIna prakAra haiM - ( 1 ) sneharAgApana - zatru se prema sambandha tor3anA / (2) saMharSotpAdanapratispardhA paidA karanA / (3) saMtarjana - zatru kI tarjanA yA bhartsanA karanA / Wan Wan - bar3oM ko namaskAra se, vIra ko bheda DAlakara, nIca ko kucha dekara tathA barAbara vAle ko yuddha uttamaM praNipAtena zUraM bhedena yojayet / nIcamalpapradAnena samaM tulya parAkramaiH / The commentator (Vritti) has compiled the then prevalent ethical norins and found five methods of conciliation (saam) phra (1) Parasparopakar darshan-mention of mutual obligations. (2) Guna kirtan - to sing in praise of the adversary. (3) Sambandh samakhyan-to mention about harmonious and amicable family relationship. (4) Aayati samprakashan - to show golden dreams of future. (5) Arpan--to surrender or enumerate mutual unity. Policy of threat (dand) is employed when efforts of conciliation fail. Threat is of three kinds-(1) vadh-to kill the enemy, (2) pariklesh-to sthAnAMgasUtra (1) Sthaananga Sutra (1) (268) ba 2595959555 5 5 5 5 5 5 5 5 5 5 5 5 595959555 5 5 5 5 5 5955555 5 5 5 5 5 595959595952 Wan Wan

Page #341
1555555555555555555)))))))) ) )) )) )) cause pain by other means, and (3) dhan-haran-to deprive the enemy of his wealth if he is comparatively weak. Policy of guile (bhed) is of three kinds--(1) sneharagapan-breaking amicable relationship, (2) samharshotpadan--provoking competition, i and (3) samtarjan-use of insult and threat. In some copies of the text, pradan is mentioned in place of dand. Pradan means to reward, honour, cause financial gains or other such benefits to the adversary. In this context the commentator has also quoted an ancient verse from ethical works--"One should win over seniors or strong by bowing, braves by sowing dissension, lowly or weak by rewarding and equals by fighting." ))))) ))))) ))) pudgala-pada PUDGAL-PAD (SEGMENT OF MATTER) 285. tivihA poggalA paNNattA, taM jahA-paogapariNatA, mIsApariNatA, viissaaprinntaa| 285. pudgala tIna prakAra ke haiM-(1) prayoga-pariNata-jIva ke dvArA grahaNa kiye hue pudgala, (2) mizra-pariNata-jIva ke prayoga (prayatna) tathA svAbhAvika rUpa se pariNata pudgala, aura (3) visrasAsvabhAva se pariNata pudgl| ____ 285. Pudgal (matter) is of three kinds--(1) prayog-parinattransformed through absorption or consumption by beings, (2) mishraparinat-transformed by efforts of a being as well as naturally transformed, and (3) visrasa-naturally transformed. naraka-pada NARAK-PAD (SEGMENT OF HELL) 286. tipatiTThiyA NaragA paNNattA, taM jahA-puDhavipatiTThiyA, AgAsapatiTThiyA, aaypitttthiyaa| Negama-saMgaha-vavahArANaM puDhavipatiTThiyA, ujjusutassa AgAsapatiTThiyA, tiNhaM saddaNayANaM aayptitttthiyaa| 286. naraka tripratiSThita (tIna para Azrita) haiM-(1) pRthvI-pratiSThita, (2) AkAza-pratiSThita, aura (3) aatm-prtisstthit| (1) (vyavahAra dRSTi) naigama, saMgraha aura vyavahAranaya kI apekSA se naraka pRthvI para pratiSThita haiN| (2) (naya dRSTi) RjusUtranaya kI apekSA se ve AkAza-pratiSThita haiN| ___(3) (zuddha dRSTi) zabda, samabhirUr3ha tathA evambhUtanaya kI apekSA se Atma-pratiSThita haiN| kyoMki zuddha naya kI dRSTi se pratyeka vastu apane sva-bhAva meM hI rahatI hai| 286. Narak (hells) rest on three-(1) prithvi-pratishthit (resting on earth), (2) akash-pratishthit (resting in space), and (3) atma-pratishthit (resting on self). ))))) 5555555))))) | tRtIya sthAna (269) Third Sthaan 55

Page #342
25595959555 5 5 5 5 5 555959595555555 5 55 55955 5 5 55 5 5 5 5 5 55 5 95 95 95 952 Wan Wan Wan (1) (Practically speaking ) In context of naigam samgraha and 5 vyavahar naya (co-ordinated, generalized and particularized viewpoints) hells rest on earth. (2) (Momentarily speaking ) In context of rijusutra naya (precisionistic viewpoint or that related to specific point or period of time) hells rest in space. (3) (Realistically speaking) In context of shabd, samabhirudha and evambhoot naya (verbal, conventional and etymological viewpoints) hells rest on self. This is because according to these realistic standpoints everything is dependent on itself and conform to its intrinsic nature. mithyAtva - pada MITHYATVA-PAD (SEGMENT OF MISDEEDS) 287. tivihe micchatte paNNatte, taM jahA-akiriyA, aviNae, aNNANe / 287. mithyAtva tIna prakAra kA hai - ( 1 ) akriyArUpa, (2) avinayarUpa, aura (3) ajJAnarUpa | phra 287. Mithyatva (misdeeds) are of three kinds - ( 1 ) akriya rupa (ignoble activity), (2) avinaya rupa (disrespect of sages), and (3) ajnana rupa (wrong knowledge). vivecana-yahA~ mithyAtva kA abhiprAya viparIta zraddhAna rUpa mithyAdarzana nahIM hai, kintu kI jAne vAlI kriyAoM kI anupayuktatA se hai| jo kriyAe~ mokSa kI sAdhaka nahIM haiM unakA AcaraNa akriyA mithyAtva hai| samyagdarzana, jJAna aura cAritra tathA unake dhAraka puruSoM kI vinaya nahIM karanA avinaya - mithyAtva hai| samyagjJAna ke sivAya zeSa samasta prakAra kA laukika jJAna ajJAna- mithyAtva hai| Elaboration-Here the term mithyatva does not conventional meaning of wrong knowledge or unrighteousness. Here it means improper activity or misdeed. Indulgence in activities that do not lead to liberation is akriya mithyatva or ignoble activity. To show disrespect to sages who have attained right perception-knowledgeconduct is avinaya mithyatva. Other than right knowledge all mundane knowledge is ajnana mithyatva. 288. sthAnAMgasUtra (1) 288. Akriya (ignoble activity) is of three kinds - (1) prayog kriya (activity leading to karmic bondage ), ( 2 ) samudan kriya (undergoing qualitative bondage), and (3) ajnana kriya (action out of ignorance). (270) convey the Wan akiriyA tivihA paNNattA, taM jahA - pa ogakiriyA, samudANakiriyA, aNNANakiriyA / 5 288. akriyA - (dUSita kriyA) tIna prakAra kI hai - (1) prayogakriyA, (2) samudAnakriyA, aura (3) ajJAnakriyA / 2 5 55 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595955 5 5 5 52 Sthaananga Sutra (1) phra Wan Wan phra Wan Wan Wan Wan

Page #343
1555555555555555555555555555555555558 i vivecana-mana, vacana aura kAya yoga dvArA karma-bandha karAne vAlI pravRtti prayoga kriyA hai| karmapudgaloM kA prakRtibandhAdi rUpa se AdAna-samudAna kriyA hai| yahI kriyA janma-maraNa kI paramparA kA hetu hai| ajJAna se kI jAne vAlI pravRtti ajJAna kriyA hai| Elaboration Activity that leads to bondage of karmas through mind, speech and body association is prayog kriya. Acquisition of karmas in the form of prakriti bandha (qualitative bondage) is samudan kriya; this is the process leading to cycles of rebirth. Action out of ignorance is 4 ajnana kriya. __ 289. paogakiriyA tivihA paNNattA, taM jahA-maNapaogakiriyA, vaipaogakiriyA, kaaypogkiriyaa| ___ 289. (pravRtti rUpa) prayogakriyA tIna prakAra kI hai-(1) manaHprayoga kriyA, (2) vacanaprayoga kriyA, ' aura (3) kAyaprayoga kriyaa| ___289. Prayog kriya (activity leading to karmic bondage) is of three kinds-(1) Manah-prayog (mental action), (2) vachan-prayog (vocal action), and (3) kaya-prayog (physical action). ___ 290. samudANakiriyA tivihA paNNattA, taM jahA-aNaMtarasamudANakiriyA, paraMparasamudANakiriyA, tdubhysmudaannkiriyaa| 290. samudAnakriyA tIna prakAra kI hai-(1) anantara-samudAnakriyA, (2) parampara-samudAnakriyA, # aura (3) tdubhy-smudaankriyaa| 290. Samudan kriya (undergoing qualitative bondage) is of three kinds-(1) anantar samudan kriya, (2) parampar samudan kriya, and (3) tadubhaya samudan kriya.. vivecana-(1) binA kisI vyavadhAna ke nirantara azubha evaM duSTa kriyA meM pravRtti karanA anantara samudAnakriyA hai| (2) kucha kAla vyavadhAna ke pazcAt punaH usI kriyA meM pravRtta honA parampara samudAnakriyA hai| (3) kabhI vyavadhAna ke, kabhI binA vyavadhAna ke azubha kArya meM pravRtti karanA tadubhaya samudAnakriyA hai| (hindI TIkA, pRSTha 554) Elaboration (1) To indulge in ignoble and evil activities continuously without a break is anantar samudan kriya. (2) To indulge in ignoble and evil activities with breaks is parampar samudan kriya. (3) To indulge in ignoble and evil activities sometimes continuously and at others with a break is tadubhaya (both) samudan kriya. (Hindi Tika, p. 554) 291. aNNANakiriyA tivihA paNNattA, taM jahA-matiaNNANakiriyA, sutaaNNANakiriyA, vibhNgannnnaannkiriyaa|| | tRtIya sthAna (271) Third Sthaan ] )))))))))))555555555555555555555 8554)))))) Third Sthaan

Page #344
55555555555555555555555555555555 a555FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555 5555555 292. aviNae tivihe paNNatte, taM jahA-desaccAI, NirAlaMbaNatA, nnaannaapejjdose| OM 293. aNNANe tivihe paNNatte, taM jahA-desaNNANe, savaNNANe, bhaavnnnnaanne| ___ 291. ajJAnakriyA (mokSa mArga ke viparIta kriyA) tIna prakAra kI hai-(1) mati-ajJAnakriyA, OM (2) zruta-ajJAnakriyA, aura (3) vibhNg-ajnyaankriyaa| 292. avinaya tIna prakAra kA hai-(1) dezatyAgI-guru athavA svAmI Adi kI sevA karane ke Dara ke se deza ko chor3akara cale jaanaa| (2) nirAlambana-gaccha yA kuTumba ko chor3a denA yA usase alaga ho jaanaa| (3) nAnApreyodveSI-upakArIjanoM se dveSa tathA asajjanoM se rAga krnaa| 293. ajJAna tIna prakAra kA hai-(1) deza-ajJAna-jJAtavya vastu ke kisI eka aMza ko na jaannaa| (2) sarva-ajJAna-jJAtavya vastu ko sarvathA samagra rUpa meM nahIM jaannaa| (3) bhAva-ajJAnaviparIta dRSTi ke kAraNa mithyAdRSTi kA jnyaan| 291: Ajnana kriya (action out of ignorance or going against the path o liberation is of three kinds--(1) mati-ajnana kriya (related to sensory knowledge), (2) shrut-ajnana kriya (related to scriptural knowledge), and (3) vibhang-ajnana kriya (related to pervert knowledge). 292. Avinaya (disrespect of sages) is of three kinds--(1) desh-tyagi--to abscond from the country for fear of serving the guru or master, 45 (2) niralamban-to abandon or severe ties with religious organization or family, and (3) nanaprayodveshi-to have aversion for benefactors and attachment for rogues. 293. Ajnana (ignorance) is of three kinds--(1) desh-ajnana--to know a thing partially, (2) sarva-ajnana-to be completely ignorant of a thing _in every context, and (3) bhaava-ajnana-to have false knowledge because of antithetical viewpoint. OM dharma-pada DHARMA-PAD (SEGMENT OF VIRTUES) 294. tivihe dhamme paNNatte, taM jahA-suyadhamme, carittadhamme, atthikaaydhmme| 294. dharma tIna prakAra kA hai-(1) zruta-dharma-(zAstroM kA svAdhyAya karanA), (2) cAritra-dharma(saMyama kA paripAlana karanA), (3) astikAya-dharma-pradeza vAle dravyoM ko astikAya kahate haiM aura Wan unake svabhAva ko astikAya-dharma kahA jAtA hai| 294. Dharma (inherent or absorbed virtues) are of three kinds(1) Shrut dharma (to study the canon and scriptures), (2) chaaritra dharma (observation of ascetic-discipline), and (3) astikaya dharma (entities with conglomerate of units of space, matter etc. are called astikaya; their intrinsic nature is called astikaya dharma). a555 55 555555555555555555 5 5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FE | sthAnAMgasUtra (1) (272) Sthaananga Sutra (1) 855555555555)))))))))))))5555555

Page #345
Ir Iririric LLC LE LC LE LC LC LL LC LC LE LEC upakrama-pada UPAKRAM-PAD (SEGMENT OF COMMENCEMENT) 295. tivihe uvakkame paNNatte, taM jahA-dhammie uvakkama, adhammie uvakkame, dhammiyA'dhammie uvkkme| ahavA-tivihe uvakkame paNNatte, taM jahA-Aovakkame, parovakkame, tdubhyovkkme| ___ 295. upakrama-(upAyapUrvaka kArya kA Arambha karanA) tIna prakAra kA hai-(1) dhArmika-upakramazruta aura cAritrarUpa dharma kI prApti ke lie prayAsa krnaa| (2) adhArmika-upakrama-asaMyamavardhaka Arambha-kArya krnaa| (3) dhArmikAdhArmika-upakrama-saMyama aura asaMyamarUpa kArya krnaa| ____ athavA upakrama tIna prakAra kA hai-(1) Atmopakrama-apanI Atma-zakti ke vikAsa ke lie prayatna / krnaa| (2) paropakrama-dUsaroM ke lie prayatnazIla honaa| (3) tadubhayopakrama-apane aura dUsaroM ke lie kArya krnaa| (upakrama kA vistRta varNana anuyogadvAra, bhAga 1, pRSTha 116 para dekheM) 295. Upakram (to commence with necessary preparation) is of three kinds-(1) dharmik upakram (to commence efforts to follow religion of scriptures and right conduct), (2) adharmik upakram (to commence indisciplined and sinful activity), and (3) dharmik-adharmik upakram (to commence both disciplined and indisciplined activity). fi Also upakram is of three kinds--(1) atmopakram-to commence efforts for one's spiritual uplift, (2) paropakram-to commence altruistic activity, and (3) tadubhayopakram-to do that for both, self and others. (for more details about upakram refer to Illustrated Anuyogadvar Sutra, Part 1, p. 116) vaiyAvRtyAdi-pada VAIYAVRITYA-PAD (SEGMENT OF SERVICE) 296. evaM veyaavcce| annugghe| 297. annustttthii| uvAlaMbhe evamekkeke tini AlAvagA jaheva uvkkme| 296. isI prakAra vaiyAvRtya-(sevA tIna prakAra kI hai-(1) AtmavaiyAvRtya, (2) para-vaiyAvRtya, , ; aura (3) tdubhyvaiyaavRty| anugraha (upakAra) tIna prakAra kA hai| 297. anuziSTi (anuzAsana) tIna / prakAra kA hai-(1) AtmAnuziSTi-(AtmA para anuzAsana), (2) parAnuziSTi-dUsaroM ko hita zikSA denA), aura (3) tdubhyaanushisstti| upAlambha (ulAhanA) bhI tIna prakAra kA hai| eka-eka ke tIna AlApaka upakrama kI taraha samajhanA caahie| 296. In the same way vaiyavritya (service) is of three kinds1 (1) atma-vaiyavritya (service of self), (2) par-vaiyavritya (service of mAnanA nAgAnA LLC Irrir tRtIya sthAna (273) Third Sthaan 1555555555555555555555555555555

Page #346
555 55555555555555555 ___ others), and (3) tadubhaya-vaiyavritya (service of both self and others).. \i Anugraha (help or favour) is of three kinds. 297. Anushisht (discipline) is si ___of three kinds-(1) atma-anushist (discipline of self), (2) par-anushist (to inspire others towards discipline), and (3) tadubhaya-anushist (work for discipline of both self and others). Upalambh (reproach or complaint) is also of three kinds. The pattern of three readings of upakram should be followed for each of these. trivarga pada TRIVARG-PAD (SEGMENT OF THREE CLASSES) 298. tivihA kahA paNNattA, taM jahA-atthakahA, dhammakahA, kaamkhaa| 299. tivihe viNicchae paNNatte, taM jahA-atthaviNicchae, dhammaviNicchae, kaamvinnicche| 298. kathA tIna prakAra kI hai-(1) arthakathA, (2) dharmakathA, aura (3) kaamkthaa| 299. vinizcaya (kAraNoM kI mImAMsA) tIna prakAra kA hai-(1) artha-vinizcaya-(artha sambandhI), (2) dharma-vinizcaya-(dharma sambandhI), aura (3) kAma-vinizcaya-(kAma bhog-smbndhii)| 298. Katha (story or discourse) is of three kinds--(1) arth katha (discourse about money), (2) dharma katha (discourse about religion), and (3) kama katha (discourse about carnal pleasures). 299. Vinishchaya (analysis of reasons) is of three kinds--(1) arth vinishchaya (related to money), (2) dharma vinishchaya (related to religion), and (3) kama vinishchaya (related to carnal pleasures). 955555555555555555555555555))))))))))) zramaNa-upAsanA-phala FRUITS OF ASCETIC PRACTICE __300. tahArUvaM NaM bhaMte ! samaNaM vA mAhaNaM vA pajjuvAsamANassa kiM phalA pajjavAsaNayA ? svnnphlaa| se NaM bhaMte savaNe kiM phale ? nnaannphle| se NaM bhaMte NANe kiM phale ? vinnnnaannphle| [se NaM bhaMte ! viNNANe kiM phale ? pcckkhaannphle| se NaM bhaMte ! paccakkhANe kiM phale ? sNjmphle| se NaM bhaMte ! saMjame kiM phale ? annnnhyphle| se NaM bhaMte ! aNaNhae kiM phale ? tvphle| se NaM bhaMte ! tave kiM phale ? vodaannphle| se NaM bhaMte ! vodANe kiM phale ? akiriyaphale ] / sthAnAMgasUtra (1) (274) Sthaananga Sutra (1) |

Page #347
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFE t t t t t t t t t t t t t t t t t t t t t t t n t t t t t t t t t t t t t se NaM bhaMte ! akiriyA kiM phalA ? nnivvaannphlaa| se NaM bhaMte ! NivvANe kiM phale ? siddhigai-gamaNa-pajjavasANa-phale samaNAuso ! 300. (prazna)-tathArUpa zramaNa-mAhana kI paryupAsanA karane kA kyA phala hai ? (uttara)-AyuSman ! paryupAsanA kA phala dharma-zravaNa hai| (prazna)-bhante ! dharma-zravaNa kA kyA phala hai ? (uttara)-dharma-zravaNa kA phala jJAna-prApti hai| (prazna)-bhante ! jJAna-prApti kA kyA phala hai ? (uttara)-jJAna-prApti kA phala vijJAna (heya-upAdeya kA viveka) hai| [(prazna)-bhaMte ! vijJAna kA kyA phala hai ? (uttara)-vijJAna-prApti kA phala pratyAkhyAna (pApa kA ma tyAga karanA) hai| (prazna)-bhante ! pratyAkhyAna kA kyA phala hai ? (uttara)-pratyAkhyAna kA phala saMyama hai| (prazna)-bhante ! saMyama kA kyA phala hai ? (uttara)-saMyama-dhAraNa kA phala anAsrava (karmoM ke Asrava kA nirodha) hai| (prazna)-bhante ! anAsrava kA kyA phala hai ? (uttara)-anAsrava kA phala tapa hai| (prazna)-bhante ! tapa kA kyA phala hai ? (uttara)-tapa kA phala vyavadAna (karma-nirjarA) hai| (prazna)-bhante ! vyavadAna kA kyA phala hai? (uttara)-vyavadAna kA phala akriyA arthAt mana-vacanakAya kI halana-calana rUpa kriyA yA pravRtti kA pUrNa nirodha hai|] (prazna)-bhante ! akriyA kA kyA phala hai ? (uttara)-akriyA kA phala nirvANa hai| (prazna)-bhante ! nirvANa kA kyA phala hai ? (uttara)-nirvANa kA phala siddhagati ko prApta kara saMsAra- paribhramaNa kA anta karanA hai| // tRtIya uddezaka samApta // 300. (Question) Bhante ! What is the fruit of paryupasana (ascetic practices) done by a tatharupa Shraman-mahan (Jain ascetic as fi described in the scriptures) ? (Answer) "Long lived one ! The fruit of ascetic practices is dharma shravan (listening to the sermon). (Question) Bhante ! What is the fruit of dharma shravan ? (Answer) 4 The fruit of dharma shravan is jnana prapti (acquisition of knowledge). $i (Question) Bhante ! What is the fruit of jnana pra`pti ? (Answer) The fruit of jnana prapti is vijnana (capacity to discern between acceptable 6 and rejectable). 955555555555555555555555555555555555555555555 nAgagagagagagagaga | tRtIya sthAna (275) Third Sthaan

Page #348
| 5 5 5 5 5 5 5 5 5 5 5555 5555655555555555 5552 I 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 5 5 5 5 5 5 5 5 5 5 5 5 5 952 5 57 [(Question) Bhante! What is the fruit of vijnana ? (Answer) The fruit of vijnana is pratyakhyan (to renounce sinful activity). (Question) Bhante! What is the fruit of pratyakhyan? (Answer) The fruit of pratyakhyan is samyam (discipline). (Question) Bhante! What is the fruit of samyam ? (Answer) The fruit of samyam is anasrava (blockage of inflow of karmas). (Question) Bhante! What is the fruit of anasrava? (Answer) The fruit of anasrava is tap (austerities). (Question) Bhante! What is the fruit of tap? (Answer) The fruit of tap is vyavadan (shedding of karmas). (Question) Bhante! What is the fruit of vyavadan ? (Answer) The fruit of vyavadan is akriya (complete cessation of all activity and inclination of mind, speech and body).] (Question) Bhante! What is the fruit of akriya? (Answer) The fruit of akriya is nirvana. (Question) Bhante! What is the fruit of nirvana ? (Answer) The fruit of nirvana is to attain the state of Siddha and terminate cycles of rebirth. sthAnAMgasUtra (1) END OF THE THIRD LESSON (276) 5555555555555555 Sthaananga Sutra (1) *555555555555555555555555555555555550 Wan Wan Wan Wan Wan

Page #349
pratyAkhyAna gurujanoM se dharma-zravaNa tapa sAdhanA MA upAsanA kA phala jJAnaprApti saMyama-prApti 5 kA Wu Wan Bu Qu Zhong Wan 5 Ya 6 Zhong karma nirjarA ho Zhong Lo AF zd cintana-manana se vizeSa jJAna kI prApti saMvara kI sAdhanA nirvANa prApti 11 wwwwww.janonbrary.org

Page #350
citra paricaya 11 / Illustration No. 11] upAsanA kA phala zramaNa-mAhana-(gurujanoM kI sevA kA phala kramazaH isa prakAra milatA hai(1) unase dharma zravaNa kA lAbha milatA hai| (2) dharma sunane se jJAna kI prApti hotI hai| (3) prApta jJAna kA cintana-manana karane se heya-upAdeya kA vizeSa jJAna hotA hai| (4) heya-upAdeya kA jJAna hone para pratyAkhyAna kI bhAvanA jagatI hai| (5) pratyAkhyAna karate hue pUrNa saMyama kI bhI prApti hotI hai| (6) saMyama karane vAlA karmoM ke AsravoM kA nirodha kara saMvara ko prApta hotA hai| (7) saMvara se tapa kI siddhi hotI hai| (8) tapa se pUrva saMcita karmoM kA kSaya hone lagatA hai| (9) karma-kSaya karane kA antima phala hai-sarva kriyAoM kA nirodha kara nirvANa kI praapti| citra kI OM nau AkRtiyoM meM kramazaH upAsanA kA phala batAyA hai| -sthAna 3, sUtra 300 Racketsekse snake desksks kesake ke FRUITS OF ASCETIC SERVICE The fruits of serving ascetics follow the following sequence (1) The fruit of serving ascetics is the opportunity of listening to the sermon (dharma shravan). (2) The fruit of dharma shravan is acquisition of knowledge (jnana). (3) On contemplating and pondering over the acquired knowledge capacity to discern between acceptable and rejectable is acquired (vijnana). (4) The fruit of vijnana is pratyakhyan (to renounce sinful activity). (5) The fruit of pratyakhyan is samyam (discipline). (6) The fruit of samyam is anasrava or samvar (blockage of inflow of karmas). (7) The fruit of anasrava is tap (austerities). (8) The fruit of tap is vyavadan (shedding of karmas). (9) The fruit of vyavadan is akriya (complete cessation of all activity and inclination of mind, speech and body) leading to nirvana. The nine illustrations show these fruits. -Sthaan 3, Sutra 300 le skeake kele ske.skeskedke sakesideshe skesakeside eka.skskskskrTR

Page #351
caturtha uddezaka FOURTH LESSON as Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting pratimA-pada PRATIMA-PAD (SEGMENT OF SPECIAL ASCETIC-CODES) 301. paDimApaDivaNNassa NaM aNagArassa kappaMti tao uvassayA paDilehittae, taM jahA-ahe AgamaNagihaMsi vA, ahe viyaDagihaMsi vA, ahe rukkhamUlagihaMsi vaa| 302. evaM annunnnnvette| 303. evaM uvaainnitte| 301. pratimA-pratipanna-(mAsikI Adi pratimAoM ko dhAraNa karane vAle) anagAra ko tIna prakAra ke upAzrayoM kA pratilekhana-(nivAsa ke lie) karanA kalpatA hai| Wan (1) AgamanagRha-yAtriyoM ke Thaharane kA sthAna, pyAU, dharmazAlA, sarAya aadi| (2) vivRtagRha anAcchAdita-Upara se DhakA eka-do yA cAroM ora se khulaa| (3) vRkSamUlagRha-vRkSa ke nIce yA vahA~ banI OM parNakuTI aadi| 302. isI prakAra ukta tIna prakAra ke upAzrayoM kI anujJA (unake svAmiyoM kI AjJA yA OM svIkRti) lenI caahie| 303. AjJA lekara ukta tIna prakAra ke upAzrayoM meM rahanA caahie| 301. Pratima-pratipanna (observer of special codes and resolutions for an ascetic) anagar (homeless ascetic) should inspect (pratilekhan) three kinds of upashrayas (places of stay for ascetics). They are (1) Aagaman-griha--place of stay for travelers, pyau (water-hut), 5 dharmashala (rest-house for pilgrims), saraya (inn) etc. (2) VivritWan griha-a covered place open from one, two or all sides. (3) Vrikshamulagriha-abode under a tree or a hut under a tree. 302. In the same way he should seek permission for stay from the owner of aforesaid three kinds of places. 303. After that he should stay at aforesaid three kinds of places. 304. paDimApaDivaNNassa NaM aNagArassa kappaMti tao saMthAragA paDilehittae, taM jahApuDhavisilA, kasilA, ahaasNthddmev| 305. evaM annunnnnvette| 306. evaM uvaainnitte| ma 304. pratimA-pratipanna anagAra ko tIna prakAra ke saMstArakoM (baiThane-sone kA Asana) kA pratilekhana karanA kalpatA hai| (1) pRthvIzilA-samatala bhUmi yA paassaann-shilaa| (2) kASThazilA-kATha kA samatala bhAga, takhta OM aadi| (3) yathAsaMsRta-ghAsa, palAla Adi jo upayoga ke yogya ho| tRtIya sthAna (277) Third Sthaan

Page #352
- 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 542 2555555555 565 555555555 5 5 55 55559555555555 5 55595552 Wan phra 305. isI prakAra ukta tIna prakAra ke saMstArakoM kI anujJA lenA caahie| 306. ukta tIna prakAra ke saMstArakoM kA upayoga karanA kalpatA hai| 304. Pratima-pratipanna anagar (ascetic observing special codes ) should inspect (pratilekhan) three kinds of samstarak (seat or bed). They are-- kAla - pada KAAL-PAD (SEGMENT OF TIME) (1) Prithvishila-level land or rock. (2) Kashth shila-flat block or plank of wood. (3) Yathasamsrit-hay, straw or other such suitable things. 305. In the same way he should seek permission for use from the pha owner of aforesaid three kinds of seat or bed. 306. After that he should use aforesaid three kinds of seat or bed. 307. tivihe kAle paNNatte, taM jahA-tIe, paDuppaNNe, annaage| 308. tivihe samae paNNatte, taM jahA - tIe, paDuppaNNe, annaage| 309 evaM AvaliyA ANApANU thove lave muhutte ahoratte jAva vAsasatasahasse puvyaMge puvve jAva osappiNI / 310. tivihe poggalapariyaTTe paNNatte, taM jahA-tIte, paDuppaNNe, annaage| 307. kAla tIna prakAra kA hai - ( 1 ) atIta (bhUtakAla ), (2) pratyutpanna (vartamAna) kAla, aura (3) anAgata (bhaviSya) kAla / 308. samaya tIna prakAra kA hai- (1) atIta, (2) vartamAna, aura (3) anaagt| 309. AvalikA, Ana-prANa ( zvAsocchvAsa) stoka, lava, muhUrtta, ahorAtra (dinarAta) yAvat lAkha varSa, pUrvAMga, pUrva yAvat avasarpiNI sabhI tIna-tIna prakAra kA jAnanA caahie| 310. pudgala - parAvarta tIna prakAra kA hai - ( 9 ) atIta- pudgala - parAvarta, (2) pratyutpanna - pudgala - parAvarta, aura (3) anAgata- pudgala - parAvarta / (vistRta varNana ke lie anuyogadvArasUtra, bhAga 2, sUtra 532 tathA hindI TIkA, pRSTha 550 dekheM) and 307. Kaal (time) is of three kinds - ( 1 ) ateet kaal (past), (2) pratyutpanna kaal (present), and (3) anaagat kaal (future). 308. Samaya (smallest fraction of time) is of three kinds-(1) past, (2) present, and ( 3 ) future. 309. In the same way Avalika, Aan-pran (inhalation-exhalation), Lava, Muhurt, Ahoratra ( day and night), so on up to... Varshashatsahasra, Purvanga and Purva... and so on up to... Avasarpini and Utsarpini should be read as of aforesaid three kinds. 310. Pudgal paravart (a hypothetical unit of time) is of three kinds-- ( 1 ) past Pudgal paravart, (2) present Pudgal paravart, and (3) future Pudgal paravart. (for details of Pudgal paravart refer to Anuyogadvar Sutra, Part 2, aphorism 532 and Hindi Tika, p. 550) 5 sthAnAMgasUtra (1) (278) Sthaananga Sutra (1) phaphaphaphaphaphaphaphaphapha pha Wan phra Wan

Page #353
vacana-pada VACHAN-PAD (SEGMENT OF GRAMMATICAL NUMBER, GENDER AND TENSE) 311. tivihe vayaNe paNNatte, taM jahA-egavayaNe, duvayaNe, bhuvynne| ahavA-tivihe vayaNe paNNatte, taM jahA-itthivayaNe, puvayaNe, nnpuNsgvynne| ahavA-tivihe vayaNe paNNatte, taM jahA-tItavayaNe, paDuppaNNavayaNe, annaagyvynne| 311. vacana ke tIna prakAra haiM-ekavacana, dvivacana aura bhuvcn| athavA vacana ke tIna prakAra haiM-strIvacana, puruSavacana aura npuNskvcn| athavA vacana ke tIna prakAra haiM-atIta-vacana, pratyutpanna-vacana aura anaagt-vcn| 311. Vachan (grammatical number) is of three kinds--ek-vachan (singular), dvi-vachan (dual), and bahu-vachan (plural). 4 Also vachan (grammatical gender) is of three kinds--stree-vachan (feminine gender), purush-vachan (masculine gender), and napumsakvachan (neuter gender). Also vachan (grammatical tense) is of three kinds-ateet-vachan (past tense), pratyutpanna-vachan (present tense), and anaagat-vachan (future tense). OM prajJApanA-samyak-pada PRAJNAPANA-SAMYAK-PAD (SEGMENT OF EXPLANATION) 312. tivihA paNNavaNA paNNattA, taM jahA-NANapaNNavaNA, daMsaNapaNNavaNA, crittpnnnnvnnaa| 313. tivihe samme paNNatte, taM jahA-NANasamme, saNasamme, crittsmme| ma 312. prajJApanA (prarUpaNA-vivecana) tIna prakAra kI hai-(1) jJAna kI prajJApanA, (2) darzana kI OM prajJApanA, aura (3) cAritra kI prjnyaapnaa| 313. samyak (mokSa-prApti ke anukUla sAdhana) tIna prakAra kA hai-(1) jJAna-samyak, (2) ke darzana-samyak, aura (3) caaritr-smyk| 4 312. Prajnapana (explanation or elaboration) is of three kindsWan (1) jnana-prajnapana (elaboration related to knowledge), (2) darshan prajnapana (elaboration related to perception/faith), and (3) chaaritrafi prajnapana (elaboration related to conduct). 313. Samyak (right; means of liberation) is of three kinds-(1) jnana5 samyak (that related to knowledge), (2) darshan-samyak (that related to $ perception/faith), and (3) chaaritra-samyak (that related to conduct). tRtIya sthAna (279) Third Sthaan 35555555555555555555555555555555555558

Page #354
9555555 555555555555555555 ) ))))5555555555555555555555555155)) OM vizodhi-pada VISHODHI-PAD (SEGMENT OF EXPIATION) 314. tivihe uvadhAte paNNatte, taM jahA-uggamovadhAte, uppAyaNovaghAte, esnnovghaate| 314. upaghAta (doSa) tIna prakAra kA hai- / (1) udgama-upaghAta-AhAra kI niSpatti se sambandhita bhikSA-doSa, jo dAtA-gRhastha ke dvArA kiyA jAtA hai| (2) utpAdana-upaghAta-AhAra ke grahaNa karane se sambandhita bhikSA-doSa, jo sAdhu dvArA kiyA jAtA hai| ma (3) eSaNA-upaghAta-AhAra lene ke samaya hone vAlA bhikSA-doSa, jo sAdhu aura gRhastha donoM ke dvArA kiyA jAtA hai| 314.Upaghat (fault) is of three kinds(1) Udgam-upaghat-origin related fault in alms, committed by a donor. (2) Utpadan-upaghat-fault related to taking alms, committed by an ascetic. + (3) Eshana-upaghat-fault committed by both donor and seeker during process of alms giving and alms taking. ma 315. evaM tivihA visohI paNNattA [taM jahA-uggamavisohI, uppAyaNavisohI, OM esaNAvisohI / 315. isI prakAra vizodhi ukta tIna prakAra kI hai-[(1) udgama-vizodhi-udgama-sambandhI bhikSA OM doSoM kI nivRtti| (2) utpAdana-vizodhi-utpAdana-sambandhI bhikSA-doSoM kI nivRtti| (3) eSaNAvizodhi-gocarI-sambandhI doSoM kI nivRtti|] 315. In the same way vishodhi (expiation of faults) is of three kinds(1) Udgam-vishodhi-expiation of origin related fault in alms, committed by a donor. (2) Utpadan-vishodhi-expiation of fault related to taking alms, committed by an ascetic. (3) Eshana-vishodhi-expiation of fault committed by both donor and seeker during alms giving. ArAdhanA-pada ARADHANA-PAD (SEGMENT OF ENDEAVOUR FOR LIBERATION) 316. tivihA ArAhaNA paNNattA, taM jahA-NANArAhaNA, daMsaNArAhaNA, crittaaraahnnaa| ___ 317. NANArAhaNA tivihA paNNattA, taM jahA-ukkosA, majjhimA, jhnnnnaa| 318. evaM dsnnaaraahnnaa| 319. evaM crittaaraahnnaa| 316. ArAdhanA tIna prakAra kI hai-(1) jJAna-ArAdhanA, (2) darzana-ArAdhanA, aura (3) caaritr-aaraadhnaa| Wan sthAnAMgasUtra (1) (280) Sthaananga Sutra (1) praka 8555555555555555555555555555558

Page #355
n*******************************mimimimimimimilll******** 2555595959595555555595555555555595552 5 5 phra Wan Wan 5 Wan 317. jJAna-ArAdhanA tIna prakAra kI hai- (1) utkRSTa, (2) madhyama, aura (3) jaghanya 5 318. isI taraha darzana-ArAdhanA / aura 319. cAritra - a -ArAdhanA tIna prakAra kI hai| 316. Aradhana ( endeavour) is of three kinds - (1) jnana- aradhana 5 (endeavour related to knowledge), (2) darshan-aradhana (endeavour 5 related to perception/faith), and (3) chaaritra-aradhana (endeavour Wan related to conduct). pha Wan Wan 317. Jnana-aradhana ( endeavour related to knowledge) is of three 5 kinds--(1) utkrisht (best), (2) madhyam ( average), and (3) jaghanya Wan (minimum). The same is true for 318. darshan-aradhana (endeavour 5 related to perception/ faith ), and 319. chaaritra- aradhana (endeavour 5 related to conduct). Wan Wan Wan vivecana-ArAdhanA arthAt mokSa mArga ke anukUla AcaraNa / svAdhyAya kAla meM jJAnArAdhanA ke AThoM aMgoM kA niraticAra pAlana karanA utkRSTa jJAnArAdhanA hai| kisI do-eka aMga ke binA jJAnAbhyAsa karanA 5 madhyama jJAnArAdhanA hai| sAticAra jJAnAbhyAsa karanA jaghanya jJAnArAdhanA hai| isI prakAra niraticAra samyagdarzana ko dhAraNa karanA utkRSTa darzanArAdhanA hai| do-eka aMga ke binA samyaktva ko dhAraNa karanA madhyama darzanArAdhanA hai| sAticAra samyaktva ko dhAraNa karanA jaghanya darzanArAdhanA hai| cAritra kA niraticAra paripAlana karanA utkRSTa cAritrArAdhanA hai| kucha hIna cAritra kA pAlana karanA madhyama cAritrarAdhanA hai aura sAticAra cAritra kA pAlana karanA jaghanya cAritrArAdhanA hai / ( isa sambandha meM bhagavatIsUtra, zataka 8 meM vistRta varNana hai) Elaboration-Aradhana means endeavour aimed at liberation. To strictly adhere to the eight codes of the prescribed procedure of learning during the allotted time of studies, avoiding any possible transgressions or faults, is best or excellent endeavour related to knowledge. Studies adhering to one or two codes short of the prescribed eight codes of the procedure of learning is average endeavour related to knowledge. Committing transgressions during studies is minimum endeavour related to knowledge. In the same way to observe right perception/faith avoiding any possible transgressions or faults is best endeavour related to right perception/faith. To observe adhering to one or two codes short 5 the prescribed procedure is average endeavour related to perception/faith. Committing transgressions during observation is minimum endeavour related to perception/faith. In the same way to observe right conduct avoiding any possible transgressions or faults is best endeavour related to conduct. To observe right conduct with very little faults is average endeavour related to conduct. Committing Wan phra of tRtIya sthAna (281) 5 pha 5 Wan pha Third Sthaan Wan Wan Wan Wan 5 5 5 phra phra 5 phra Wan

Page #356
B551555;))))))))))))))))))))))))555558 $1 95955555555555555555555555555555555555)))))) 41 transgressions during observation is minimum endeavour related to conduct. (for detailed discussion refer to Bhagavati Sutra, Shatak 8) OM saMkleza-asaMkleza-pada SANKLESH-ASANKLESH-PAD (SEGMENT OF PERTURBED AND UNPERTURBED STATE OF MIND) 320. tivihe saMkilese paNNatte, taM jahA-NANasaMkilese, daMsaNasaMkilese, crittsNkilese| 9 321. [tivihe asaMkilese paNNatte, taM jahA-NANaasaMkilese, daMsaNaasaMkilese, OM crittasNkilese|] 320. saMkleza tIna prakAra kA hai-(1) jJAna-saMkleza, (2) darzana-saMkleza, aura (3) cAritraOM sNklesh| [321. asaMkleza bhI tIna prakAra kA hai-(1) jJAna-asaMkleza, (2) darzana-asaMkleza, aura ma (3) caaritr-asNklesh|] 320. Sanklesh (perturbed state of mind) is of three kinds (1) inanasanklesh (that related to knowledge), (2) darshan-sanklesh (that related to perception/faith), and (3) chcaritra-sanklesh (that related to conduct). 321. [Asanklesh (unperturbed state of mind) is of three kinds-(1) jnanaasanklesh (that related to knowledge), (2) darshan-asanklesh (that related to perception/faith), and (3) chaaritra-asanklesh (that related to conduct).] vivecana-kaSAyoM kI tIvratA se utpanna hone vAlI mana kI malinatA ko saMkleza tathA kaSAyoM kI mandatA se hone vAlI mana kI vizuddhi ko asaMkleza kahate haiN| ElaborationPerturbed state of mind caused by intense passions and leading to spiritual impurity is called sanklesh. Unperturbed state of mind caused by mild passions and leading to spiritual purity is called asanklesh. atikramAdi-pada ATIKRAMADI-PAD (SEGMENT OF VIOLATION ETC.) 322. evaM atikkame vi| 323. vaikkame vi| 324. aiyAre vi| 325. aNAyAre vi| ___322. atikrama tIna prakAra kA hai-(1) jJAna-atikrama (2) darzana-atikrama, aura (3) cAritra atikrm| 323. isI prakAra vyatikrama bhI tIna prakAra kA hai| 324. aticAra bhI tIna prakAra kA hai| OM 325. anAcAra bhI tIna prakAra kA hai| 322. Atikram (thought of violation) is of three kinds-(1) jnanaatikram (that related to knowledge), (2) darshan-atikram (that related to perception/faith), and (3) chaaritra-atikram (that related to conduct). In the same way 323. vyatikram (preparation for violation, 324, atichaar Wan (mild transgression, and 325. anachaar (total violation) are also of the aforesaid three kinds each. Ting Ting Ting Ting Ting | sthAnAMgasUtra (1) (282) 855555555555555555 Sthaananga Sutra (1) | 5 5

Page #357
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphaphapha Wan Wan vivecana - jJAna, darzana aura cAritra kI Agama vihita ArAdhanA ke pratikUla AcaraNa karane kA mana meM 5 vicAra AnA atikrama hai| isake pazcAt pratikUla AcaraNa kA prayAsa karanA vyatikrama hai| isase Age bar3hakara AMzika rUpa meM viruddha AcaraNa karanA aticAra aura pUrNa rUpa se vrata kI virAdhanA yA doSa kA sevana anAcAra kahA jAtA hai| Wan cu phra Elaboration-To think of violating the procedure of endeavour related to right knowledge, perception/faith and conduct prescribed in Agams is 5 called atikram. After this to make efforts of violating is called vyatikram. Then partial violation is atichaar and complete violation of the codes and vows is anachaar. 326. tiNhamatikkamANaM - aloejjA, paDikkamejjA, NiMdejjA, garahejjA, jAva paDivajjejjA, taM jahA - NANAtikkamassa, daMsaNAtikkamassa, carittAtikkamassa / 327. evaM vaikkamANaM vi / 328. evaM aiyArANaM / 329. aNAyArANaM / 326. jJAnAtikrama, darzanAtikrama aura cAritrAtikrama; ina tInoM prakAra ke atikramoM kI AlocanA karanI cAhie, pratikramaNa karanA cAhie, nindA karanI cAhie, garhA karanI cAhie, doSoM kI nivRtti ke lie yathocita prAyazcitta evaM tapaHkarma svIkAra karanA caahie| 327. isI prakAra ina tInoM prakAra ke vyatikramoM kI / 328. tInoM prakAra ke aticAroM kI, aura 329. ukta tInoM prakAroM ke anAcAroM kI AlocanA Adi karanI caahie| prAyazcitta- pada PRAYASHCHIT-PAD (SEGMENT OF ATONEMENT) 330. tivihe pAyacchitte paNNatte, taM jahA - AloyaNArihe, paDikkamaNArihe, tdubhyaarihe| 330. prAyazcitta tIna prakAra kA hai- (1) AlocanA ke yogya, (2) pratikramaNa ke yogya, aura (3) tadubhaya (AlocanA aura pratikramaNa) ke yogy| Wan Wan 326. One should criticize (alochana), do critical review (pratikraman), 5 reprove (ninda), reproach ( garha )... and so on up to... and accept suitable atonement and penance for committing the three kinds of aforesaid 5 atikram, i.e. jnana-atikram, darshan-atikram and chaaritra-atikram The same should be done for committing, 327. vyatikram, 328. atichaar, 5 and 329. anachaar. vivecana - bhikSAcaryA Adi meM lage doSoM ko sarala bhAva se guru ke samakSa prakaTa karanA AlocanA hai| 'micchAmi dukkaDaM' lenA pratikramaNa hai| AlocanA aura pratikramaNa donoM karane ko tadubhaya kahate haiM / tRtIya sthAna 5 phra Wan 5 5 Third Sthaan 5 5 Wan 330. Prayashchit (atonement) is of three kinds - ( 1 ) requiring alochana (criticism ), ( 2 ) requiring pratikraman (critical review), and phra (3) tadubhaya (requiring both alochana and pratikraman). Wan Wan Wan 5 phra pha 5 Wan Wan (283) kulllttcumimimimimimimimimimimimimimimittmi***tmillltttttttttu 5 Wan 5

Page #358
2 95 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5552 phaphaphapha Wan Wan Elaboration-Alochana means to reveal frankly the faults committed during alms collection and other such routine activity. To earnestly wish 5 'michchhami dukkadam' ( may my improper actions be without 5 consequence or may my faults be undone) after a critical review of faults is pratikraman. To do both is tadubhaya. pha Wan Wan 5 akarmabhUmi- pada AKARMA BHUMI-PAD (SEGMENT OF LAND OF NO WORK) Wan Wan Wan Wan 5 paNNattAo, taM jahA - uttarakurA, rammagavAse, heraNNavae / Wan 331. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM tao akammabhUmIo paNNattAo, taM jahA hemavate, harivAse, devakurA / 332. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM tao akammabhUmIo 331. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa bhAga meM tIna akarmabhUmiyA~ haiM (yahA~ yugaliyA rahate Wan phra haiM) - (1) haimavata, (2) harivarSa, aura (3) devakuru / 332. jambUdvIpa dvIpa meM mandara parvata ke uttara bhAga phra Wan phra 5 meM tIna akarmabhUmiyA~ haiM - ( 1 ) uttarakuru, (2) ramyakvarSa, aura (3) hairaNyavata / 5 Wan 331. In Jambu continent, to the south of Mandar mountain, there are three akarma-bhumis (where yugaliyas or twins, growing to be mates, live) namely-(1) Haimavat, (2) Harivarsh, and (3) Devakuru. 332. In 5 Jambu continent, to the north of Mandar mountain, there are three akarma-bhumis-(1) Uttar-kuru, (2) Ramyak-varsh, and (3) Hairanyavat. varSa - (kSetra) - pada VARSH-PAD (SEGMENT OF VARSH) Wan 333. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM tao vAsA paNNattA, taM jahA-bharahe, hemavae, harivAse / 334. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM tao vAsA paNNattA, taM jahArammagavAse, heraNNavate, eravae / 333. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa bhAga meM tIna varSa (kSetra) haiM - (1) bharata, (2) haimavata, aura (3) harivarSa / 334. jambUdvIpa dvIpa meM mandara parvata ke uttara bhAga meM tIna varSa haiM- phra (1) ramyakvarSa, (2) hairaNyavata, aura (3) airavata / Wan 5 phra 333. In Jambu continent, to the south of Mandar mountain, there are three 5 Varshas (land areas of sub-continental size ) - ( 1 ) Bharat, ( 2 ) Haimavat, and 5 (3) Harivarsh. 334. In Jambu continent, to the north of Mandar mountain, there are three Varshas-(1) Ramyak-varsh, (2) Hairanyavat, and (3) Airavat. varSadhara - parvata - pada VARSHDHAR PARVAT-PAD (SEGMENT OF VARSHADHAR MOUNTAIN) 335. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM tao vAsaharapavvatA paNNattA, taM jahAcullahimavaMte, mahAhimavaMte, NisaDhe / 336. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM tao vAsaharapavyattA paNNattA, taM jahA - NIlavaMte, ruppI, siharI / sthAnAMgasUtra (1) Wan (284) titttt**************************** 5 phra Wan Wan Sthaananga Sutra (1) Wan 5 ba

Page #359
5 B 335. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa bhAga meM tIna varSadhara parvata haiM - (1) cullahimavAn, (2) mahAhimavAn, aura (3) niSadhaparvata / 336. jambUdvIpa dvIpa meM mandara parvata ke uttara bhAga meM tIna varSadhara parvata haiM - ( 9 ) nIlavAn, (2) rukmI, aura (3) zikharI parvata / F mahAdraha-pada MAHADRAH-PAD (SEGMENT OF GREAT LAKES) F B 337. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM tao mahAdahA paNNattA, taM jahA - paumadahe, 5 mahApaumadahe, tigiMchadahe / tattha NaM tao devatAo mahiDDiyAo jAva paliovamaTThitIo parivasaMti, F 5 taM jahA - sirI, hirI, dhitI / 338. evaM uttare NaM vi, navaraM - kesaridahe, mahApoMDarIyadahe, poMDarIyadahe / devatAo - kittI, buddhI, lacchI / Wan B 335. In Jambu continent there are three Varsh-dhar parvats (mountains) to the south of the Mandar Mountain - ( 1 ) Chulla Himavan, F (2) Mahahimavan, and (3) Nishadh Mountains. 336. In Jambu continent 5 there are three Varsh-dhar parvats (mountains) to the north of the F Mandar mountain- ( 1 ) Nilavaan, (2) Rukmi, and ( 3 ) Shikhari. B 337. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa bhAga meM tIna mahAdraha haiM - ( 9 ) padmadraha, (2) mahApadmadraha, aura (3) tigiNchdrh| ina grahoM para eka palyopama kI sthiti vAlI tIna deviyA~ nivAsa 5 karatI haiM - ( 9 ) zrIdevI, (2) hrIdevI, aura (3) dhRtidevI / 338. isI prakAra mandara parvata ke uttara bhAga meM bhI tIna mahAdraha haiM - (1) kezarIdraha, (2) mahApuNDarIkadraha, aura (3) puNDarIkadraha / ina drahoM para tIna 5 deviyA~ nivAsa karatI haiM - (1) kIrtidevI, (2) buddhidevI, aura (3) lakSmIdevI / F F F F phra F nadI - pada NADI-PAD (SEGMENT OF RIVER) B F 337. In Jambu continent, to the south of Mandar mountain, there are three mahadrahas (great lakes)-(1) Padmadraha (lake Padma), F (2) Mahapadmadraha ( lake Mahapadma), and (3) Tingichhadraha ( lake Tingichha). On these great lakes reside three goddesses with a life span of one Palyopam-(1) Shridevi, (2) Hridevi, and (3) Dhritidevi. 338. In the same way there are three mahadrahas (great lakes) to the north of Mandar Mountain - ( 1 ) Kesaridraha ( lake Kesari ), ( 2) Mahapaundareek - Wan F 339. jaMbuddIve dIve maMdarassa pavvayasta dAhiNe NaM cullahimavaMtAo, vAsadharapavyatAo paramadahAo mahAdahAo tao mahANadIo pavahaMti, taM jahA- gaMgA, siMdhU, rohitaMsA / F 5 340. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM siharIo vAsaharapavvatAo poMDarIyaddahAo F 5 B f draha (lake Mahapaundareek), and (3) Paundareek-draha ( lake f Paundareek ). On these great lakes reside three goddesses - ( 1 ) Kirtidevi, pha F (2) Buddhidevi, and (3) Laxmidevi. Wan B tRtIya sthAna (285) 2559595955 55955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595959595555 55955 5552 Wan Wan Third Sthaan 25595555 55 55555555 5 5 5 55 55 555 5 5 5 5 5 55 5 Wan Wan

Page #360
mahAdahAo tao mahANadIo pavahaMti, taM jahA-suvaNNakUlA, rattA, rttvtii| 341. jaMbuddIve dIve // maMdarassa pavvayassa purathime NaM sItAe mahANadIe uttare NaM tao aMtaraNadIo paNNattAo, taM jahAWan gAhAvatI, dahavatI, pNkvtii| 339. jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM cullahimavAn varSadhara parvata ke padmadraha nAmaka OM mahAdraha se tIna mahAnadiyA~ pravAhita hotI haiM-(1) gaMgA, (2) sindhu, aura (3) rohitaaNshaa| 340. jambUdvIpa dvIpa meM mandara parvata ke uttara meM zikharI parvata ke puNDarIka mahAdraha se tIna mahAnadiyA~ OM pravAhita hotI haiM-(1) suvarNakUlA, (2) raktA, aura (3) rktvtii| 341. jambUdvIpa dvIpa meM mandara parvata ke pUrva bhAga meM sItA mahAnadI ke uttara bhAga meM tIna antarnadiyA~ haiM-(1) grAhavatI, (2) drahavatI, aura (3) pNkvtii| 339. In Jambu continent, to the south of Mandar Mountain on Chullahimavan Varshadhar mountain, from great lake Padmadraha flow three mahanadis (great rivers)-(1) Ganga, (2) Sindhu, and (3) Rohitamsha. 340. In Jambu continent, to the north of Mandar Mountain on Shikhari Varshadhar mountain, from great lake Pundareek flow three mahanadis (great rivers) (1) Suvarnakoola, (2) Rakta, and (3) Raktavati. 341. In Jambu continent, to the east of Mandar Mountain on the north of great river Sita flow three antarnadis (intermediate Wan rivers)-(1) Grahavati, (2) Drahavati, and (3) Pankavati. 342. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANadIe dAhiNe NaM tao + aMtaraNadIo paNNattAo, taM jahA-tattajalA, mattajalA, ummttjlaa| 343. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sItodAe mahANadIe dAhiNe NaM tao aMtaraNadIo paNNattAo, taM jahAkhIrodA, sIhasotA, aNtovaahinnii| 344. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sItodAe mahANadIe uttare NaM tao aMtaraNadIo paNNattAo, taM jahA-ummimAliNI, pheNamAlinI, ke gNbhiirmaalinnii| ___ 342. jambUdvIpa dvIpa meM mandara parvata ke pUrva bhAga meM sItA mahAnadI ke dakSiNa bhAga meM tIna , antarnadiyA~ haiM-(1) taptajalA, (2) mattajalA, aura (3) unmttjlaa| 343. jambUdvIpa dvIpa meM mandara parvata ke pazcima meM sItodA mahAnadI ke uttara bhAga meM tIna antarnadiyA~ haiM-(1) kSIrodA, (2) siMhasrotA, aura (3) antrvaahinii| 344. jambUdvIpa dvIpa meM mandara parvata ke pazcima meM sItodA mahAnadI ke dakSiNa OM bhAga meM tIna antarnadiyA~ haiM-(1) UrmimAlinI, (2) phenamAlinI, aura (3) gmbhiirmaalinii| (vizeSa spaSTatA ke lie citra saMkhyA 7, sthAna 3, sUtra 268 para dekheM) 342. In Jambu continent, to the east of Mandar Mountain on the south of great river Sita flow three intermediate rivers--(1) Taptajala, + sthAnAMgasUtra (1) (286) Sthaananga Sutra (1) Wan 5555555555555555555555555555 055555555) ) )))))))))) ))55555

Page #361
F ktimittmimimimitti*********************tinnn (2) Mattajala, and (3) Unmattajala. 343. In Jambu continent, to the west F F of Mandar Mountain on the north of great river Sitoda flow three dhAtakISaMDa - puSkaravara - pada DHATAKIKHAND PUSHKARVAR-PAD fi intermediate rivers - ( 1 ) Kshiroda, (2) Simhasrota, and ( 3 ) Antarvahini. 5 344. In Jambu continent, to the west of Mandar Mountain on the south of great river Sitoda flow three intermediate rivers-(1) Urmimalini, (2) Phenamalini, and ( 3 ) Gambhiramalini. (for clarity see illustration No. 7,5 Sthaan 3, aphorism 268) Wan (SEGMENT OF DHATAKIKHAND-PUSHKARVAR) 345. evaM dhAyaisaDe dIve puratthimaddhevi akammabhUmIo ADhavettA jAva aMtaraNadIotti NiravasesaM bhANiyavvaM jAva pukkharavaradIvaDapaccatthimaddhe taheva NiravasesaM bhANiyavvaM / 345. isI prakAra dhAtakISaNDa tathA ardhapuSkaravaradvIpa ke pUrvArdha aura pazcimArdha meM jambUdvIpa ke samAna tIna-tIna akarmabhUmiyA~ tathA antarnadiyA~ Adi samasta pada kahanA caahie| 345. In the same way all the aforesaid details about three akarmabhumis, antarnadis and other geographical features of Jambu continent should be repeated for Dhatakikhand as well as eastern and western halves of Ardhapushkarvar continent. bhUkaMpa-pada ( bhUkampa ke mukhya kAraNa ) BHUKAMP-PAD (SEGMENT OF EARTHQUAKE) 346. tihiM ThANehiM dese puDhavIe calejjA, taM jahA (1) ahe NaM imIse rayaNappabhAe puDhavIe urAlA poggalA NivatejjA / tate NaM urAlA poggalA NivatamANA desaM puDhavIe calejjA / (2) mahorage vA mahiDDIe jAva mahesakkhe imIse rayaNaSpabhAe puDhavIe ahe ummajja - NimajjiyaM karemANe detaM puDhavIe calejjA / (3) NAgasuvaNNANa vA saMgAmaMsi vaTTamANaMsi desaM puDhavIe calejjA / tRtIya sthAna phra iccetehiM tihiM ThANehiM dese puDhavIe calejjA / 346. tIna kAraNoM se pRthvI kA eka deza (eka bhAga) calita (kampita) hotA hai (1) isa ratnaprabhA nAma kI pRthvI ke nicale bhAga meM jaba svabhAva pariNata sthUla pudgala Akara phra TakarAte haiM, taba unake TakarAne se pRthvI kA eka deza calita ho jAtA hai / (2) maharddhika, mahAdyuti, mahAbala tathA mahAnubhAva maheza nAmaka mahoraga vyantaradeva ratnaprabhA pRthvI ke nIce unmajjana- nimajjana (Upara-nIce AvAgamana) karatA huA pRthvI ke eka deza ko calAyamAna kara detA hai| (3) nAgakumAra 5 aura suparNakumAra jAti ke bhavanavAsI devoM kA paraspara saMgrAma hone para pRthvI kA eka deza calAyamAna ho jAtA hai| (287) 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Third Sthaan Wan Wan

Page #362
5555555558 Wan )55555555555555555555555555555555555555555558 346. For three reasons some part of the earth trembles (1) In the lower part of this Ratnaprabha Prithvi when naturally transformed gross aggregates of matter collide together, this collision makes some part of earth tremble. (2) When Mahesh, a highly prosperous, radiant, powerful and proud Vyantar Dev (interstitial god) of Mahorag class, moves up and down under the Ratnaprabha Prithvi, this movement makes some part of earth tremble. (3) When Abode dwelling gods of Naag Kumar and. Suparna Kumar classes join in battle, some part of earth trembles. __347. tihiM ThANehiM kevalakappA puDhavI calejjA, taM jahA (1) adhe NaM imIse rayaNappabhAe puDhavIe ghaNavAte guppejjaa| tae NaM se ghaNavAte guvite samANe 3 ghnnodhimeejjaa| tae NaM se ghaNodahI eie samANe kevalakappaM puDhaviM caalejaa| (2) deve vA mahiDDie jAva mahesakkhe tahAruvassa samaNassa mAhaNassa vA iDi jutiM jasaM balaM vIriyaM purisakkAra-parakkama uvadaMsemANe kevalakappaM puDhaviM caalejaa| (3) devAsurasaMgAmaMsi vA vaTTamANaMsi kevalakappA puDhavI clejaa| iccetehiM tihiM ThANehiM kevalakappA puDhavI clejaa| 347. tIna kAraNoM se kevala-kalpA (sampUrNa yA prAyaH sampUrNa) pRthvI calita hotI hai (1) isa ratnaprabhA pRthvI ke nicale bhAga meM ghanavAta kSubdha hotA hai| vaha ghanavAta kSubdha hotA huA ghanodadhivAta ko kSobhita karatA hai| tatpazcAt vaha ghanodadhivAta kSobhita hotA huA samUcI pRthvI ko calAyamAna kara detA hai| (2) koI mahardhika, mahAdyuti, mahAbala tathA mahAnubhAva maheza nAmaka deva tathArUpa zramaNa mAhana ko apanI Rddhi, dyuti, yaza, bala, vIrya, puruSakAra aura parAkrama dikhAtA huA sampUrNa pRthvI ko calAyamAna kara detA hai| ___ (3) devoM aura asuroM ke paraspara saMgrAma hone para sampUrNa pRthvI calita ho jAtI hai| ina tIna kAraNoM meM Wan se sArI pRthvI calita hotI hai| 347. For three reasons the whole (keval-kalpa) earth trembles (1) In the lower part of this Ratnaprabha Prithvi ghanavaat (dense air) gets agitated. This agitated ghanavaat in turn agitates ghanodadhi (dense water). Then this agitated ghanodadhi makes the whole earth tremble. (2) When Mahesh, a highly prosperous, radiant, powerful and proud Vyantar Dev (interstitial god) of Mahorag class, makes the whole earth Wan 555555555555555555555555 | sthAnAMgasUtra (1) (288) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #363
1555555 5555) ) ))) )) ))) ) )) )) ) ) ) ) ) ) n t t t t t t n t t n t t n t t vbv vbvbvb vbvbvb vb vbvb. v. v. v. v. v. y- y tremble in order to display his riddhi (opulence), dyuti (radian: ), yash F (fame), bal (strength), virya (potency), purushakar (ego of prowess) and Fi parakram (ego of valorous action). ___(3) When Devs (gods) and Asurs (demons) join in battle, the whole A earth trembles. For these three reasons the whole earth trembles. devasthiti-pada DEV-STHITI-PAD (SEGMENT OF LIFE SPAN OF GODS) 348. tivihA devakibbisiyA paNNattA, taM jahA-tipaliovamadvitIyA, tisAgarovamadvitIyA terssaagrovmdvitiiyaa| (1) kahi NaM bhaMte ! tipaliovamadvitIyA devakibbisiyA parivasaMti ? uppiM joisiyANaM, hiTi sohammIsANesu kappesu, ettha NaM tipaliovamadvitIyA devakibbisiyA privsNti| (2) kahi NaM bhaMte ! tisAgarovamadvitIyA devakibbisiyA parivasaMti ? uppiM sohammIsANANaM kappANAM, heTThi saNaMkumAra-mAhiMdesu kappesu, ettha NaM tisAgarovamadvitIyA devakibbisiyA privsNti| (3) kahi NaM bhaMte ! terasasAgarovamadvitIyA devakibbisiyA parivasaMti ? uppiM baMbhalogassa kappassa, heDiM laMtage kappe, ettha NaM terasasAgarovamadvitIyA devakibbisiyA : privsNti| 348. kilviSika deva (devatAoM meM eka prakAra ke aspRzya deva) tIna prakAra ke haiM-(1) tIna palyopama kI sthiti vAle, (2) tIna sAgaropama kI sthiti vAle, aura (3) teraha sAgaropama kI sthiti vaale| // (1) prazna-bhaMte ! tIna palyopama kI sthiti vAle kilviSika deva kahA~ nivAsa karate haiM ? (uttara)-AyuSman ! jyotiSka devoM ke Upara tathA saudharma-IzAnakalpoM ke nIce, tIna palyopama kI sthiti vAle kilviSika deva nivAsa karate haiN| (2) prazna-bhaMte ! tIna sAgaropama kI sthiti vAle kilviSika deva kahA~ nivAsa karate haiM ? (uttara)-AyuSman ! saudharma aura IzAna kalpoM ke Upara tathA sanatkumAra mAhendrakalpoM se nIce, tIna // sAgaropama kI sthiti vAle deva nivAsa karate haiN| (3) (prazna)-bhaMte ! teraha sAgaropama kI sthiti vAle kilviSika deva kahA~ nivAsa karate haiM ? (uttara)-AyuSman ! brahmalokakalpa ke Upara tathA lAntakakalpa ke nIce teraha sAgaropama kI sthiti vAle kilviSika deva nivAsa karate haiN| 5555555555555555555555555555555555555 tRtIya sthAna (289) Third Sthaan

Page #364
Wan 58 ))))))55558 )) B) ))))))))))))))))))455555555555553 348. Kilvishik Devs (a kind of untouchable gods) are of three kinds(1) with a life span of three Palyopam, (2) with a life span of three Sagaropam, and (3) with a life span of thirteen Sagaropam. (1) (Question) Bhante ! Where do the Kilvishik gods with a life span 41 of three Palyopam dwell ? (Answer) Long lived one! Above the Jyotishk Devs (stellar gods) and below Saudharm-Ishan Kalps dwell the Kilvishik gods with a life span of three Palyopam. (2) (Question) Bhante ! Where do the Kilvishik gods with a life span of three Sagaropam dwell ? (Answer) Long lived one ! Above the Saudharm-Ishan Kalps and below Sanatkumar-Mahendra Kalps dwell the Kilvishik gods with a life span of three Sagaropam. (3) (Question) Bhante ! Where do the Kilvishik gods with a life sp of thirteen Sagaropam dwell ? (Answer) Long lived one ! Above the Brahmalok Kalp and below Lantak Kalp dwell the Kilvishik gods with a life span of thirteen Sagaropam. 349. sakkassa NaM deviMdassa devaraNNo bAhiraparisAe devANaM tiNNi paliovamAiM ThiI pnnnnttaa| 350. sakkassa NaM deviMdassa devaraNNo abhiMtaraparisAe devINaM tiNNi paliovamAI ThitI pnnnnttaa| 351. IsANassa NaM deviMdassa devaraNNo bAhiraparisAe devINaM tiNNi paliovamAiM ThitI pnnnnttaa| 349. devendra, devarAja zakra kI bAhya pariSad ke devoM kI sthiti tIna palyopama kI hai| Wan 350. devendra, devarAja zakra kI Abhyantara pariSad kI deviyoM kI sthiti, tathA 351. devendra, devarAja IzAna kI bAhya pariSad kI deviyoM kI sthiti bhI tIna palyopama kI hai| 349. The life span of the gods of the outer assembly of Devendra Shakra (the overlord of gods) is three Palyopam (a metaphoric unit of time). 350. The life span of the goddesses of the inner assembly of Devendra Shakra (the overlord of gods), and 351. that of the goddesses uf the outer assembly of Devendra Ishan is also three Palyopam. prAyazcitta-pada PRAYASCHIT-PAD (SEGMENT OF ATONEMENT) 352. tivihe pAyacchitte paNNatte, taM jahA-NANapAyacchitte, daMsaNapAyacchitte, crittpaaycchitte| 55555555555)))))))))))))) | sthAnAMgasUtra (1) (290) Sthaananga Sutra (1) Yin Wei Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #365
phra 352. prAyazcitta (jJAna, darzana evaM cAritra kI vizuddhi ke lie kiyA jAne vAlA prAyazcitta) tIna prakAra kA hai - ( 1 ) jJAnaprAyazcitta, (2) darzanaprAyazcitta, aura (3) cAritraprAyazcitta / 352. Prayashchit (atonement) is of three kinds- (1) jnana- prayaschit 5 (atonement related to knowledge), (2) darshan-prayaschit (atonement 5 related to perception/faith), and (3) chaaritra-prayaschit related to conduct). 353. tao aNugdhAtimA paNNattA, taM jahA - hatthakammaM karemANe, mehuNaM sevemANe, rAIbhoyaNaM bhuMjamANe / 353. tIna anudghAtya (guru yA kaThora prAyazcitta ke bhAgI) hote haiM - (1) hasta - karma karane vAlA, (2) maithuna sevana karane vAlA, aura (3) rAtribhojana karane vAlA / (atonement 354. tIna pAraMcita prAyazcitta (saMgha se bahiSkRta karane yogya prAyazcitta) ke bhAgI hote haiM(1) duSTa pArAMcita (tIvratama kaSAya doSa se dUSita tathA viSayaduSTa sAdhvI ), ( 2 ) pramatta pArAMcita (styAnaddhi 'nidrA vAlA), aura (3) anyonya (samalaiMgika) maithuna sevana karane vAlA | 353. Three are anudghatya (those who deserve heavy or rigorous 5 atonement)--(1) who do amorous by activity, (2) who indulge in sexual act, and (3) who eat during night. 355. tao aNavaTThappA paNNattA, taM jahA- sAhammiyANaM teNiyaM karemANe, aNNadhammiyANaM teNiyaM karemANe, hatthAtAlaM dalayamANe / Wan 354. tao pAraMcitA paNNattA, taM jahA duTTe pAraMcite, pamatte pAraMcite, aNNamaNNaM karemANe 5 pAraMcite / phra 355. Three are anavasthapya (those who deserve to be re-initiated after specified austerities ) - ( 1 ) who steal from a co-religionist, ( 2 ) who steal from people following other religions, and (3) who give fatal blow. vivecana- kisa prakAra ke doSa sevana se kauna-sA prAyazcitta diyA jAtA hai, isakA vizada vivecana bRhatkalpa Adi chedasUtroM meM dekhanA caahie| tRtIya sthAna 354. Three are paranchit (those who deserve atonement by being expelled from the organization ) - ( 1 ) dusht - paranchit -- female ascetic intoxicated by intense passions and lust, (2) pramatt-paranchit--ascetic instyanagriddhi - nidra ( comatose state), and (3) anyonya-paranchit-- 5 who indulges in sodomy. phra 5 95 95 95 95 55 5 5 5 5 5 5 5 55 5 5 5 95 96 97 97 95 5 5 5 5 5 5 5 5 5 5 5 5 5 595 59595959 355. tIna anavasthApya prAyazcitta - ( tapasyApUrvaka punaH dIkSA) ke yogya hote haiM - (1) sAdharmikoM kI corI karane vAlA, (2) anyadhArmikoM kI corI karane vAlA, aura (2) hastatAla dene vAlA ( mAraka ka prahAra karane vAlA) / Wan ( 291 ) Wan Wan Wan Third Sthaan Wan Wan cu Wan Wan Wan

Page #366
Wan Elaboration-What type of atonement is prescribed in Agam for specific category of fault has been discussed in great detail in Vrihatkalp and other Chheda Sutras. ayogyatA - pada AYOGYATA-PAD (SEGMENT OF DISQUALIFICATION) 356. tao No kappaMti pavvAvettAe, taM jahA - paMDae, vAtie, kIve / 357. evaM muMDAvittae, sikkhavittae, uvaTThAvettae, saMbhuMjittae, saMvAsittae / phra 358. tao avAyaNijjA paNNattA, taM jahA - aviNIe, vigaIpaDibaddhe, aviosaviyapAhuDe / 359. tao kappaMti vAittae, taM jahA - viNIe, avigaipaDibaddhe, viosaviyapAhuDe / paNNattA, taM jahA 360. tao dusaNNappA paNNattA, taM jahA-du - aduTTe, amUDhe, avuggAhite / 360. (1) duSTa, (2) mUr3ha (vivekazUnya), aura (3) vyudgrAhita-kadAgrahI ke dvArA bhar3akAyA huA, ye tIna duHsaMjJApya (durbodhya ) haiM / 361. (1) aduSTa, (2) amUr3ha, aura (3) avyudgrAhita, tIna susaMjJApya (subodhya) haiN| sthAnAMgasUtra ( 1 ) phra 356. tIna ko pravrajita nahIM karanA cAhie - (1) napuMsaka, (2) vAtika (tIvra vAta roga se 5 pIr3ita ), aura (3) klIva ( vIrya dhAraNa meM azakta) ko / 357. isI prakAra ukta tIna ko muNDita ka karanA, zikSaNa denA, mahAvratoM meM Aropita karanA, unake sAtha saMbhogika sambandha rakhanA aura sAtha-sAtha rahanA nahIM cAhie / 356. Three should not be initiated (pravrajit) - (1) napumsak (eunuch), 5 (2) vaatik (gravely suffering from disturbed air, one of the three bodyhumours), and (3) weak and impotent. 357. In the same way the aforesaid three are disqualified to be head-tonsured, taught, initiated into great vows, made friends and accepted into a group to live together. 25 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 55 5 5 55 @ (292) Wan pha Wan Sthaananga Sutra (1) Wan 5 358. (1) avinIta - uddaNDa / (2) vikRti - pratibaddha - dUdha, ghI Adi rasoM ke sevana meM Asakta 5 (3) avyavazamitaprAbhRta - kalaha ko zAnta nahIM karane vAlA; ye tInoM vAcanA dene ke ayogya haiN| 359. (1) vinIta, (2) vikRti - apratibaddha, aura (3) vyavazamitaprAbhRta ye tInoM vAcanA dene ke yogya haiN| 358. Three do not deserve to be given vaachana ( lessons of phra scriptures)--(1) avineet -- immodest and insolent, (2) vikrit-pratibaddha- 5 gourmet with extreme liking for milk and milk products, and (3) avyavashamitaprabhrit-one who is unable to pacify his pugnacious tendency. 359. Three deserve to be given vaachana (recitation of scriptures) -- (1) vineet-modest, (2) vikrit-apratibaddha- not enslaved of 5 to special liking for tasty food, and (3) vyavashamitaprabhrit-one who pacifies his pugnacious tendency. Wan Wan Wan Wan -duTTe, mUDhe, vuggAhite / 361. tao susaNNappA 5 Wan Wan Wan Wan Wan

Page #367
vAcanIya avAcanIya zrutadevatA prasanna zrutadevatA aprasanna vinIta ziSya avinIta ziSya -saMyamI svAda-lolapa anuzAsana meM rahane vAle IIIII kalahapriya 12 bary.org

Page #368
OM citra paricaya 12 / Illustration No. 12 vAcanIya-avAcanIya 8 (1) guru sabhI ziSyoM ko jJAna va vidyA dAna karate haiN| parantu jo vinayazIla ziSya hote haiM, ve jJAna 8 ke pAtra hote haiM, ve zIghra hI jJAna prApta kara lete haiN| una para vidyA devatA bhI zIghra prasanna hotI hai| jo OM ahaMkArI aura bAtUnI hote haiM, ve jJAnI guru se bhI jJAna prApta nahIM kara paate| ve jJAna ke apAtra hote haiN| OM vidyA devatA una para vimukha rahatI hai| (2) jo ziSya va chAtra indriya-saMyamI aura khAne-pIne ke lolupa nahIM hote, unheM guru dvArA pradatta a jJAna zIghra hI prApta hotA hai| kintu jo khAne-pIne ke lobhI va indriya-viSayoM meM Asakta rahate haiM unako OM guru dvArA pradatta jJAna vyartha hI jAtA hai| ve rasalolupa vidyA prApta nahIM kara skte| (3) jo chAtra va vidyArthI guru ke anuzAsana meM rahate haiN| paraspara prema aura sadbhAvapUrvaka par3hate haiN| adhyApaka kA sanmAna karate haiN| ve vAstava meM vidyA ke pAtra hote haiN| kintu jo Apasa meM kalaha, lar3AI 0 karate rahate haiM, gurujanoM kA anuzAsana nahIM mAnate ve jJAna-prApti ke yogya nahIM hote| una para kabhI vidyA devatA prasanna nahIM hotii| citra meM jJAna ke pAtra va apAtra ziSyoM kI vRttiyoM kA digdarzana karAyA hai| -sthAna 3, sUtra 358-359 VAACHANIYA-AVAACHANIYA (1) A guru imparts knowledge and learning to all his disciples. The modest ones are deserving and they acquire knowledge soon. The goddess of learning is also soon pleased with them. The conceited and insolent cannot acquire knowledge even from a learned guru. They are undeserving and the goddess of learning is also averse to them. (2) The disciples who are not given to special liking for tasty food and command control over senses, soon acquire knowledge from the guru. Those who are gourmet and obsessed with sensual pleasures waste the knowledge they acquire from the guru. Such obsessed ones fail to acquire knowledge. (3) The disciples or students who follow the discipline prescribed by the guru and study with amity and goodwill among co-students are the genuinely deserving ones. Those who frequently quarrel among themselves and are not disciplined are the undeserving ones. The goddess of learning is never pleased with them. The illustrations shows the activities of the deserving and undeserving students. -Sthaan 3, Sutra 358-359

Page #369
gagagAU55555558 360. Three are duhsanjapya (hard to teach)-(1) dusht (wicked), Wan (2) moodh (irrational), and (3) vyudgrahit-one provoked by a dogmatic Si person. 361. Three are susanjapya (easy to teach)-(1) adusht (not wicked), (2) amoodh (rational), and (3) avyudgrahit-one not provoked by a dogmatic person. mANDalika-parvata-pada MANDALIK-PARVAT-PAD (SEGMENT OF CIRCULAR MOUNTAINS) 362. tao maMDaliyA pabbatA paNNattA, taM jahA-mANusuttare, kuMDalavare, ruygvre| 362. tIna mANDalika (valayAkAra vAle) parvata haiM-(1) mAnuSottara, (2) kuNDalavara, aura 5 (3) rucakavara prvt| ____862. There are three mandalik-parvat (circular mountains)5 (1) Manushottar, (2) Kundalavar, and (3) Ruchakavar. mahatimahAlaya-pada MAHATIMAHALAYA-PAD (SEGMENT OF THE GREATEST) 363. tao mahatimahAlayA paNNattA, taM jahA-jaMbuddIvae maMdare maMdaresu, sayaMbhUramaNe samudde samuddesu, baMbhaloe kappe kppesu| ___ 363. tIna mahatimahAlaya (apanI-apanI koTi meM sabase bar3e) hote haiM-(1) mandara parvatoM meM jambUdvIpa kA sumeru parvata, (2) samudroM meM svayambhUramaNa samudra, aura (3) kalpoM meM brhmlokklp| ____363. There are three mahatimaha.ayl (the greatest among their category)-(1) Sumeru mountain of Janou continent among mountains, (2) Svaymbhuraman sea among seas, and (3) Brahmalok Kalp among Kalps (divine dimensions). kalpasthiti-pada KALPASTHITI-PAD (SEGMENT OF PRAXIS OBSERVATION) 364. tividhA kappaThitI paNNattA, taM jahA-sAmAiyakappaThitI, chedovaTThAvaNiyakappaThitI, nnivvismaannkpptthitii| ahavA-tivihA kappaThitI paNNattA, taM jahA-NiviTThakappadvitI, jiNakappadvitI, therkppttttitii| 364. kalpasthiti tIna prakAra kI hai-(1) sAmAyaki kalpasthiti, (2) chedopasthApanIya kalpasthiti, aura (3) nirvizamAna klpsthiti| athavA kalpasthiti tIna prakAra kI hai-(1) nirviSTakalpasthiti, (2) jinakalpasthiti, aura (3) sthvirklpsthiti| 364. Kalpasthiti (praxis observation) is of three kinds--(1) Samayik kalpasthiti, (2) Chhedopasthapaniya kalpasthiti, and (3) Nirvishamaan kalpasthiti. tRtIya sthAna (293) Third Sthaan

Page #370
Wan phra Also Kalpasthiti (praxis observation) is of three kinds-(1) Nirvisht kalpasthiti, (2) Jinakalpasthiti, and (3) Sthavirakalpasthiti. **** 5 Wan Wan ****tmi***tmilll***tmilll***************SE phra vivecana - apanI sAmarthya ke anusAra AcAra - maryAdA kA pAlana karanA kalpasthiti hai| ukta kalpasthitiyoM kA spaSTIkaraNa isa prakAra hai (1) sAmAyika kalpasthiti - sAmAyika cAritra kI kAla maryAdA ko sAmAyika kalpasthiti kahate haiM / yaha kalpasthiti prathama aura antima tIrthaMkara ke samaya meM svalpakAla kI (ityarika) hotI hai, kyoMki vahA~ chedopasthApanIya kalpasthiti vihita hai| zeSa bAIsa tIrthaMkaroM ke samaya meM tathA mahAvideha meM jIvana - paryanta ( yAvatkathita) hotI hai| isa kalpa ke anusAra ( 1 ) (3) puruSajyeSThatva, aura (4) kRtikarma; ye cAra kalpa Avazyaka hote haiM tathA ( 1 ) acelakatva - vastra kA niSedha yA alpa vastra grahaNa, (2) auddezikatva - eka sAdhu ke uddezya se banAye gaye AhAra kA dUsare sAmbhogika dvArA agrahaNa, (3) rAjapiNDa kA agrahaNa, (4) niyamita pratikramaNa, (5) mAsakalpa vihAra, aura (6) paryuSaNAkalpa - ye chaha kalpa vaikalpika hote haiM / (2) chedopasthAnIya kalpasthiti - prathama aura antima tIrthaMkara ke samaya meM hI hotI hai| (3) nirvizamAna kalpasthiti - parihAravizuddhi saMyama kI sAdhanA karane vAle tapasyArata sAdhuoM kI AcAra-maryAdA | zayyAtara --- ra - piNDa - parihAra, (2) cAturyAmadharma kA pAlana, ( 4 ) nirviSTakalpa sthiti - parihAravizuddhi saMyama kI sAdhanA sampanna kara cukane vAle sAdhuoM kI sthiti / ( isakA vistRta varNana sacitra anuyogadvAra, bhAga 2, pRSTha 309 para kiyA gayA hai|) (5) jina kalpasthiti -adhika prakhara saMyama kI sAdhanA karane ke lie gaNa, gaccha Adi se nikalakara ekAkI vicarate hue ekAntavAsa karate haiM; unakI AcAra - maryAdA / (6) sthavira kalpasthiti-jo AcAryAdi ke gaNa-gaccha meM sthira rahakara saMyama kI sAdhanA karate haiM, unakI AcAra - maryAdA / Elaboration-To observe the discipline of ascetic praxis to the best of one's abilities is called kalpasthiti. The aforesaid kalpasthitis are explained as follows 5 sthAnAMgasUtra (1) (1) Samayik kalpasthiti-The periodicity of Samayik chaaritra (Samayik conduct) is called Samayik kalpasthiti. This kalpasthiti is of a very short duration (itvarik) during the period of influence of first and last Tirthankars. This is because during that period Chhedopasthapaniya Charitra (conduct of re-initiation after rectifying faults) is prevalent. During the period of influence of the remaining (294) Sthaananga Sutra ( 1 ) baba Wan phra 2 55 5 5 555 5 55 5 5 5 5 5 5 5 55 55 5 5 55 5 5 5 5 5 55 550 Wan

Page #371
04451 4 54545454545454545454545454545454 455 456 457 454 455 456 4 454 455 456 454 455 456 457 451 4 57 456 457 455 456 457 455 456 457 454 455 456 457 458 459 46 45 46 455 456 457 455445455 456 457 455 456 457 454 455 456 457 454 455 5 twenty two Tirthankurs and also in Mahavideh area it is lifelong $1 (yavatkathit). This kalp (discipline of ascetic praxis) includes four essential codes 15 and six optional codes. The four essentials are(1) shayyatar-pind parihar (austerity of not taking food from a house that provides facilities 4i for staying overnight), (2) chaturyaam-dharma palan (following the religion of fourfold restraint), (3) purush-jyeshthatva (male seniority), and (4) kritikarma (to offer homage and obeisance to seniors, gods and 4 Tirthankars in prescribed manner). The six optionals are (1) achelakatva (garb renunciation or nakedness), (2) Auddeshikatva (non-acceptance of food meant for another ascetic), (3) Rajapind-agrahan (non-acceptance of food from king's kitchen or state kitchen), (4) niyamit 45 pratikraman (doing critical review with strict regularity), (5) maas-kalp 5 vihar (not to stay at a place for more than a month), and (6) Paryushana 4 kalp (to follow monsoon stay codes and procedures). (2) Chhedopasthapaniya kalpasthiti-It is applicable only during the 151 periods of influence of first and last Tirthankars. (3) Nirvishamaan kalpasthiti-praxis discipline prescribed for the ascetics observing the special austerities of Parihar-vishuddhi kalp. (4) Nirvisht kalpasthiti-complementary praxis discipline prescribed for the ascetics successfully concluding the special austerities of Parihar vishuddhi kalp. (for detailed description refer to Illustrated Anuyoga Dvar 4Sutra, part 2, p. 309) (5) Jina kalpasthiti-praxis discipline of accomplished ascetics who leave their group and organization to go in isolation for higher and more 4 rigorous practices. (6) Sthavira kalpasthiti-praxis discipline of accomplished ascetics who observe higher and more rigorous practices remaining in the group under an acharya or other leader. piro SHARIR-PAD (SEGMENT OF BODY) ma 365. NeraiyANaM tao sarIragA paNNattA, taM jahA-veudie, tethae, kmme| OM 366. asurakumArANaM tao sarIragA paNNattA, evaM cev| 367. evaM savvesiM devaannN| &c. goladaguri asit IT YOUTFIT, A JET-3irfers, arus, 368. TiOM vAukAiyavajjANaM jAva curidiyaannN| 457 454 455 456 457 451 455 456 457 454 455 456 457 451 455 456 457 455 456 4 454 455 454 455 456 457 454 455 456 45 454 455 456 457 tRtIya sthAna ( 295 ) Third Sthoan 4 445 446 447 448 4 49 4414 415 416 414 415 416 417 455 456 457 452

Page #372
365. nAraka jIvoM ke tIna zarIra hote haiM-(1) vaikriya zarIra, (2) tejas zarIra, aura 5 (3) kArmaNa shriir| 366. nArakoM kI taraha hI asurakumAroM ke tIna zarIra hote haiN| 367. isI ke prakAra sabhI devoM ke tIna zarIra hote haiN| 368. pRthvIkAyika jIvoM ke tIna zarIra hote haiM-(1) Wan + audArika zarIra (audArika pudgala vargaNAoM se nirmita asthi-mA~samaya zarIra), (2) tejas, aura (3) OM kArmaNa shriir| 369. isI prakAra vAyukAyika jIvoM ko chor3akara caturindriya taka ke sabhI jIvoM ke jatIna zarIra hote haiN| (vAyukAyikoM ke cAra zarIra hone se unheM chor3a diyA gayA hai|) 365. The sharir (body) of naarak jivas (infernal beings) is of three 4 kinds--(1) Vaikriya sharir (transmutable body), (2) Taijas sharir (fiery body), and (3) Karman sharir (karmic body). 366. Like infernal beings Asur Kumars (a kind of divine beings) too have three kinds of body. 367. In the same way all the divine beings have three kinds of body. 368. The sharir (body) of prithvikayik jivas (earth-bodied beings) is of three kinds-(1) Audarik sharir (gross physical body made of gross matter particles and having bones and flesh), (2) Taijas sharir (fiery body), and (3) Karman sharir (karmic body). 369. In the same way, besides vayukayik jivas (air-bodied beings), all beings up to four sensed beings have three kinds of body. (air-bodied beings have been excluded because they have four kinds of body) pratyanIka-pada PRATYANEEK-PAD (SEGMENT OF NON-CONFORMIST) 370. guruM paDucca tao paDiNIyA paNNattA, taM jahA-AyariyapaDiNIe, uvajjhAyapaDiNIe, therpddinniie| 371. gatiM paDucca tao paDiNIyA paNNattA, taM jahA-ihalogapaDiNIe, OM paralogapaDiNIe, duhologpddinniie| 372. samUhaM puDucca tao paDiNIyA paNNattA, taM jahAke kulapaDiNIe, gaNapaDiNIe, sNghpddinniie| 373. aNukaMpaM paDucca tao paDiNIyA paNNattA, taM jahA-tavassipaDiNIe, gilANapaDiNIe, sehpddinniie| 374. bhAvaM paDucca tao paDiNIyA paNNattA, taM jahA-NANapaDiNIe, daMsaNapaDiNIe, crittpddinniie| 375. suyaM paDucca tao paDiNIyA paNNattA, taM jahA-suttapaDiNIe, atthapaDiNIe, tdubhypddinniie| ma 370. guru kI apekSA se tIna pratyanIka (pratikUla vyavahAra karane vAle) hote haiM-(1) AcArya+ pratyanIka, (2) upAdhyAya-pratyanIka, aura (3) sthvir-prtyniik| 371. gati kI apekSA se tIna pratyanIka hote haiM-(1) ihaloka-pratyanIka, (2) paraloka-pratyanIka, aura (3) ubhylok-prtyniik| ma 372. samUha kI apekSA se tIna pratyanIka hote haiM-(1) kula-pratyanIka, (2) gaNa-pratyanIka, aura (3) sNgh-prtyniik| 373. anukampA kI apekSA se tIna pratyanIka hote haiM-(1) tapasvI-pratyanIka, OM (2) glAna-pratyanIka, aura (3) shaikss-prtyniik| 374. bhAva kI apekSA se tIna pratyanIka hote haiM 595555555555555555555555555)))))))) ma | sthAnAMgasUtra (1) (296) Sthaananga Sutra (1) 555555555555555555555555555558

Page #373
85555 )) ))))) )))) )))) ))) )) )) ))) )) )) )) t t t t t ) )) )) t t t t t t ))) ) n t 5 (1) jJAna-pratyanIka, (2) darzana-pratyanIka, aura (3) caaritr-prtyniik| 375. zruta kI apekSA se 5 tIna pratyanIka hote haiM-(1) sUtra-pratyanIka, (2) artha-pratyanIka, aura (3) tdubhy-prtyniik| fi 370. With reference to guru (preceptor) there are three kinds of 5 pratyaneek (non-conformist)-(1) acharya-pratyaneek (opposed to acharya), (2) upadhyaya-pratyaneek (opposed to upadhyaya), and (3) sthavir-pratyaneek (opposed to sthavir). 371. With reference to gati fi (incarnation) there are three kinds of pratyaneek (non-conformist)Fi (1) ihaloka-pratyaneek (contrary to this life), (2) paralok-pratyaneek (contrary to next life), and (3) ubhayalok-pratyaneek (contrary to this as well as next life). 372. With reference to samuha (group) there are three f kinds of pratyaneek (non-conformist)-(1) kula-pratyaneek (opposed to the group of disciples of same acharya), (2) gana-pratyaneek (opposed to gana), and (3) sangh-pratyaneek (opposed to the religious organization). 373. With reference to anukampa (compassion) there are three kinds of pratyaneek (non-conformist)-(1) tapasvi-pratyaneek (pathetic to hermits or those observing austerities), (2) glan-pratyaneek (pathetic to the ailing), and (3) shaiksh-pratyaneek (pathetic to neo-initiates). 374. With reference to bhaava (attitude) there are three kinds of pratyaneek (non-conformist)--(1) jnana-pratyaneek (opposed to right knowledge), (2) darshan-pratyaneek (opposed to right perception/faith), and (3) chaaritra-pratyaneek (opposed to right conduct). 375. With 6 reference to shrut (canon) there are three kinds of pratyaneek (non conformist)-(1) Sutra-pratyaneek (opposed to text), (2) arth-pratyaneek (opposed to meaning), and (3) tadubhaya-pratyaneek (opposed to both text and its meaning). vivecana-pratyanIka zabda kA artha hai maryAdA viruddha yA pratikUla AcaraNa karane vaalaa| dIkSA dene vAlA AcArya aura zikSA (jJAna) dene vAlA upAdhyAya guru hai| sthavira bhI vaya, tapa evaM jJAna-garimA kI apekSA guru tulya haiN| jo ina tInoM ke pratikUla AcaraNa karatA hai, unakI yathocita vinaya nahIM karatA, unakA avarNavAda karatA aura unakA chidrAnveSaNa karatA hai use guru-pratyanIka kahA jAtA hai| isa loka sambandhI pracalita vyavahAra ke pratikUla AcaraNa karane vAlA ihaloka pratyanIka hai| paraloka ke yogya sadAcaraNa na karake durAcaraNa karane vAlA paraloka-pratyanIka hotA hai| donoM lokoM ke pratikUla AcaraNa karane vAlA ubhayaloka-pratyanIka kahA jAtA hai| ___sAdhuoM ke laghu-samudAya ko athavA eka AcArya kI ziSya-paramparA ko kula kahate haiN| parasparasApekSa tIna kuloM kA samudAya gaNa tathA saMyama-sAdhanA karane vAle sabhI sAdhuoM kA samudAya saMgha kahA jAtA hai| inakI nindA yA avahalenA karanA pratyanIkatA hai| n )) n t t )) IF IF III ))) )))) ) ) 9 5555555) tRtIya sthAna (297) Third Sthaan 5 Wan 5555555555555555555555555555555

Page #374
Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555555 455 456 457 455 456 457 45545 457 455 456 457 455 456 455 456 457 455 456 457 454545454545 U mAsopavAsa Adi prakhara tapasyA karane vAlA tapasvI, rogAdi se pIr3ita sAdhu glAna aura nava-dIkSita sAdhu zaikSa kahalAtA hai| ye tInoM hI anukampA ke pAtra hote haiN| jo unake pratikUla AcaraNa karatA hai, vaha anukampA kI apekSA pratyanIka hotA hai| jJAna-darzana-cAritrAtmaka bhAva karma-mukti evaM Atmika sukha-zAnti ke kAraNa haiM, unakI viparIta prarUpaNA karane vAlA bhAva-pratyanIka hai| zruta (zAstrAbhyAsa) ke tIna aMga haiM-sUtra, usakA artha tathA donoM kA samanvita abhyaas| ina tInoM ke pratikUla zruta kI avajJA karane vAlA zruta-pratyanIka hotA hai| Elaboration-Pratyaneek means one who goes against or behaves fi contrary to the prescribed discipline or codes. Acharya is one who initiates, Upadhyaya is one who teaches and Sthavir is almost like a guru as he is senior in terms of age, period of initiation, austerities and profundity of knowledge. One who goes against them, does not show proper modesty, criticizes them and finds faults is called guru-pratyaneek. On who behaves contrary to the established social norms is ihalokapratyaneek. One who has evil conduct and not good and pious conduct conducive to a good next life is paraloka-pratyaneek. A small group of ascetics or that consisting of disciples of just one $ acharya is called kula. A larger group consisting of disciple of three acharyas following same codes is called gana. The mass of all ascetics following the same codes is called sangh. To criticize or go against these 4 is to be a pratyaneek. Hermits or those observing rigorous austerities, such as month long 4 fasting, are tapasvis. Ailing ascetics are called glan and newly initiated ascetics are called shaiksh. They deserve sympathy and compassion. One who ill-treats them or is antipathetic to them is pratyaneek (non4 conformist) with reference to anukampa (compassion). $ Attitude leading to right knowledge-perception/faith-conduct is caused by inner bliss and tranquillity. One who preaches and goes 5 against this is bhaava-pratyaneek. There are three parts of study of the canon--text, meaning and assimilation of the two. One who neglects this or goes against it is shrutpratyaneek. 5 $$ 455 456 55 5 5 41495455 55 55 55 55 55 55 5 | FOTITE () (298) Sthaananga Sutra (1) 5. 4 4 4 4 4 4 4 4 4 4 4 414141414141414141414141414141414141414141414

Page #375
ba phaphaphaphaphaphaphaphaphapha mAtR-pitR - aMga - pada MATRI PITRI ANGA-PAD (SEGMENT OF ANATOMICAL INHERITANCE FROM PARENTS) 376. tao pitiyaMgA paNNattA, taM jahA - aTThI, aTThimiMjA, kesamaMsuromaNahe / 377. tao mAuyaMgA paNNattA, taM jahA-maMse, soNite, matthuliMge / 376. tIna aMga pitR-aMga (pitA ke vIrya se banane vAle) hote haiM- (1) asthi, (2) majjA, aura (3) keza - dAr3hI-mU~cha, roma evaM nakha / manoratha - pada MANORATH-PAD (SEGMENT OF WISH) 378. tihiM ThANehiM samaNe NiggaMthe mahANijjare mahApajjavasANe bhavati, taM jahA evaM samaNasA savayasA sakAyasA pAgaDemANe samaNe niggaMthe mahANijjare mahApajjavasANe bhavati / 378. tIna prakAra kI zubha bhAvanA karane se zramaNa nirgrantha mahAnirjarA aura mahAparyavasAna vAlA hotA hai mana, vacana, kAya se ukta bhAvanA karatA huA zramaNa nirgrantha mahAnirjarA tathA mahAparyavasAna vAlA hotA hai| Wan 377. tIna aMga mAtR-aMga hote haiM - (1) mA~sa, (2) zoNita (rakta), aura (3) mastuliMga (mstissk)| Wan 376. There are three pitri-anga ( parts of the body made of father's 5 semen)--(1) asthi (bones), (2) majja (marrow), and (3) kesh-beardmoonchh, roam and nakh (hair, beard, moustache, body-hair and nails). 378. Three good wishes of a Shraman nirgranth lead to mahanirjara (maximum shedding of karmas) and mahaparyavasaan (sublime departure or death) tRtIya sthAna 377. There are three matri-anga (parts of the body made of mother's 5 menstrual discharge ) - ( 1 ) mansa ( flesh ), (2) shonit (blood), and 5 (3) mastuling (brain). Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphapha (299) Wan Wan Third Sthaan Wan (1) kayA NaM ahaM appaM vA bahuyaM suyaM ahijjissAmi ? (2) kayA NaM ahaM ekallavihArapaDimaM 5 uvasaMpajjittA NaM viharissAmi ? (3) kayA NaM ahaM apacchimamAraNaMtiyasaMlehaNA - jhUsaNA-jhUsite bhattapANapaDiyAikkhite pAovagate kAlaM aNavakaMkhamANe viharissAmi ? phra Wan Wan Wan (1) kaba maiM alpa yA bahuta zruta kA adhyayana karU~gA ! (2) kaba maiM ekalavihArapratimA ko svIkAra Wan kara vihAra karU~gA ! (3) kaba maiM (jIvana ke antima samaya meM) apazcima mAraNAntika saMlekhanA kI 5 ArAdhanA karatA huA, bhakta-pAna kA parityAga kara pAdopagamana saMthArA svIkAra kara mRtyu kI AkAMkSA nahIM karatA huA vicarU~gA ? Wan Wan Wan Wan Wan Wan Wan Wan

Page #376
) prama ))) ) Wan )))))))))))55555555555555555)))) Kou 5555555555555555555555555555555555559 (1) When will I study a little or more of the canon ! (2) When will I accept ekal-vihar-pratima (the special practice of living in solitude) and proceed to observe that ! (3) When will I observe the apaschim maaranantik samlekhana (irrevocable ultimate vow till death), abandon all food and drinks, accept padopagaman santhara (lifelong fasting keeping the body motionless like a fallen tree) and spend time peacefully $i without the desire of death! 379. tihiM ThANehiM samaNovAsae mahANijjare mahApajjavasANe bhavati, taM jahA (1) kayA NaM ahaM appaM vA bahuyaM vA pariggahaM paricaissAmi ? (2) kayA NaM ahaM muMDe bhavittA agArAo aNagAritaM pavvaissAmi ? (3) kayA NaM ahaM apcchimmaarnnNtiysNlehnnaa-jhuusnnaa| jhUsite bhattapANapaDiyAikkhite pAovagate kAlaM aNavakaMkhamANe viharissAmi ? ___ evaM samaNasA savayasA sakAyasA pAgaDemANe samaNovAsae mahANijjare mahApajjavasANe bhvti| 379. tIna prakAra kI zuddha bhAvanAoM se zramaNopAsaka (gRhastha zrAvaka) mahAnirjarA aura OM mahAparyavasAna vAlA hotA hai (1) kaba maiM alpa yA bahuta parigraha kA parityAga karU~gA? (2) kaba maiM muNDita hokara agAra OM (gRhastha dazA) se anagAritA meM pravrajita hoU~gA? (3) kaba maiM apazcima mAraNAntika saMlekhanA kI Wan ArAdhanA karatA huA bhakta-pAna kA parityAga kara, pAdopagamana saMthArA svIkAra kara mRtyu kI AkAMkSA nahIM karatA huA vicarU~gA? mana, vacana, kAya se ukta zubha bhAvanA karatA huA zramaNopAsaka mahAnirjarA aura mahAparyavasAna OM vAlA hotA hai! 379. Three good wishes of a Shramanopasak (Jain layman) lead to mahanirjara (maximum shedding of karmas) and mahaparyavasaan (sublime departure or death)-- (1) When will I renounce a little or more of the desire to possess ! (2) When will I tonsure my head and from the aagaar (householder) ate get initiated into the anagaar (ascetic) state ! (3) When will I observe the apaschim maaranantik samlekhana (irrevocable ultimate vow till death), abandon all food and drinks, accept padopagaman santhara (lifelong fasting keeping the body motionless like a fallen tree) and spend time peacefully without the desire of death! Wishing thus mentally, vocally and physically a Shramanopasak (Jain layman) accomplishes mahanirjara (maximum shedding of $ karmas) and mahaparyavasaan (great departure or death). 555555 sthAnAMgasUtra (1) (300) Sthaananga Sutra (1)

Page #377
:55555***************************** ; ekalavihAra pratimA kA artha hai - akelA rahakara Atma-sAdhanA karanA / Elaboration-Nirjara means shedding or destroying bonded karmas. Achieving that in large volume on attaining higher purity of feelings is called Mahanirjara. Mahaparyavasan has two meanings-meditational death (samadhimaran) and liberation (apunarmaran ). A person Fattaining large shedding of karmas embraces meditational death and Feither reincarnates in higher divine realms or attains liberation after F shedding all karmas. Ekalvihar pratima means to do spiritual practices in isolation. F FEEFLEC LE LE LE LE LEC LE LE LE LC LE LE LE LE LE LE LE LLE 46 46 46 F F Wan vivecana - nirjarA kA artha hai - ba~dhe hue karmoM kA kSINa honA / bhAvanAoM kI uccatama sthiti meM pahu~cane 5 para vipula va saghana mAtrA meM karmoM kA kSINa honA mahAnirjarA hai| mahAparyavasAna ke do artha hote haiMsamAdhimaraNa aura apunarbharaNa - mokss| jisa vyakti ke karmoM kI mahAnirjarA hotI hai, vaha samAdhimaraNa ko pha prApta hokara uttama devagati meM jAtA hai athavA karmamukta hokara janma-maraNa ke cakra se chUTakara siddha ho jAtA hai| F 380. tivihe poggalapaDighAte paNNatte, taM jahA - paramANupoggale paramANupoggalaM pappa 5 paDihaNNijjA, lukkhattAe vA paDihaNNijjA, logaMte vA paDihaNNijjA / F pudgala - pratighAta - pada PUDGAL-PRATIGHAT-PAD F (3) athavA lokAnta meM jAkara pratihata ho jAtA hai (kyoMki Age gatisahAyaka dharmAstikAya nahIM hai / ) 380. For three reasons matter (particles of matter) undergoes f pratighat ( reduction of speed) - (SEGMENT OF SLOWING DOWN OF MATTER) 380. tIna kAraNoM se pudgaloM kA pratighAta ( gati meM avarodha) hotA hai (1) eka pudgala - paramANu dUsare pudgala - paramANu se TakarAkara pratighAta ko prApta hotA hai| (2) athavA rUkSa hone para (sneharahita hone se gati ruka jAtI hai) / (1) By collision of one matter particle with another. (2) Due to friction when they become dry. (3) When they reach the edge of universe (lokant ) ( since there is absence of dharmastikaya or entity of motion beyond that point). cakSuH- pada CHAKSHU-PAD (SEGMENT OF VISION) 381. tivihe cakkhU paNNatte, taM jahA- egacakkhU, bicakkhU, ticakkhU / 5 tRtIya sthAna R ( 301 ) phaphaphaphaphaphaphaphaphapha Third Sthaan Wan phra Wan Wan phra

Page #378
)))))))))))5555555555555555555555 98 8555555555555555555555555555555555555 Wan chaumatthe NaM maNusse egacakkhU, deve bicakkhU, tahArUve samaNe vA mAhaNe vA uppaNNaNANadaMsaNadhare ticakkhutti vattavvaM siyaa| 381. cakSuSmAn (netra vAle) tIna prakAra ke haiM-(1) ekacakSu, (2) dvicakSu, aura (3) trickssu| (1) chadmastha manuSya eka cakSu hotA hai| (2) deva dvicakSu hote haiM, kyoMki unake dravya netra ke sAtha avadhijJAna rUpa dUsarA bhI netra hotA hai| (3) kevalajJAna aura kevaladarzana kA dhAraka zramaNa-mAhana tricakSu hote haiN| 381. People having vision are of three kinds-(1) ekachakshu (single vision), (2) dvichakshu (double vision), and (3) trichakshu (triple vision). (1) A chhadmasth (a person in the state of bondage) is ekachakshu $ because he only has physical means of vision, i.e. eyes. (2) A dev (divine being) is dvichakshu because besides eyes he also has avadhijnana as another means of vision. (3) An ascetic with keval-jnana and kevaldarshan is trichakshu because besides eyes he has these two faculties. abhisamAgama-pada ABHISAMAGAM-PAD (SEGMENT OF RIGHT KNOWLEDGE) 382. tivihe abhisamAgame paNNatte, taM jahA-uDDUM, ahaM, tiriyN| jayA NaM tahArUvassa samaNassa vA mAhaNassa vA atisese NANadaMsaNe samuppajjati, se NaM tappaDhamatAe uDDamabhisameti, tato tiriyaM, tato pacchA ahe| ahologe NaM durabhigame paNNatte samaNAuso! 382. abhisamAgama-(vastu-svarUpa kA yathArthajJAna, samyagjJAna) tIna prakAra kA hotA hai(1) UrdhvaabhisamAgama, (2) tiryakabhisamAgama, aura (3) adhHabhismaagm| ___ tathArUpa zramaNa-mAhana ko jaba atizayayukta jJAna-darzana (avadhijJAna) utpanna hotA hai, taba vaha sarvaprathama Urdhvaloka ko jAnatA hai| tatpazcAt tiryakloka ko aura usake pazcAt adholoka ko jAnatA hai| __ he AyuSman zramaNo ! adholoka sabase adhika durabhigama; kaThinAI se jAnA jAtA hai| 382. Abhisamagam (the factual knowledge of the true form of things or right knowledge) is of three kinds--(1) urdhva-abhisamagam (right knowledge of the upper world), (2) tiryak-abhisamagam (right knowledge of the transverse world), and (3) adho-abhisamagam (right knowledge of the lower world). When an ascetic as described in scriptures acquires miraculous knowledge and perception (avadhi-jnana) he first of all knows and understands the urdhva lok (upper world), then the tiryak lok (transverse world) and last of all the adho lok (lower world). ) Wan )) sthAnAMgasUtra (1) (302) Sthaananga Sutra (1) 95%%%%%%%Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%

Page #379
)))))))555555555555558 mAnAnAsAnAmAmAmAmAmAmAmAmAnAnAnAnAnAnAgAnAganAnagara nAganAnAnAmA O Long lived Shramans ! The lower world is the most difficult to s comprehend. Rddhi-pada RIDDHI-PAD (SEGMENT OF WEALTH) ___ 383. tivihA iDDI paNNattA, taM jahA-deviTTI, rAiDDI, gnniddddii| 383. Rddhi (aizvarya) tIna prakAra kI hotI hai-(1) deva-Rddhi, (2) rAjya-Rddhi, aura , (3) gaNi-(AcArya) Rddhi| 383. Riddhi (wealth) is of three kinds--(1) dev-riddhi (divine wealth), (2) rajya-riddhi (state wealth). and (3) gani-riddhi (preceptor's wealth). 384. deviTThI tivihA paNNattA, taM jahA-vimANiDDI, viguvvaNiDDI, priyaarnniddddii| ahavA-deviDDI tivihA paNNattA, taM jahA-sacittA, acittA, miisitaa| 384. deva-Rddhi tIna prakAra kI hai-(1) vimAna-Rddhi, (2) vaikriya-Rddhi, aura (3) paricAraNA-Rddhi (kAma krIr3A kI shkti)| ___ athavA deva-Rddhi tIna prakAra kI hai-(1) sacitta-Rddhi (devI-devAdi kA parivAra), (2) acitta Rddhi-(vastra-AbhUSaNAdi), aura (3) mizra-Rddhi-(vastrAbharaNabhUSita devI aadi)| 384. Dev-riddhi (divine wealth) is of three kinds-(1) vimaan-riddhi si (wealth of celestial vehicles), (2) vaikriya-riddhi (power of transmutation), and (3) paricharana-riddhi (power of sexual indulgence). ___Also dev-riddhi (divine wealth) is of three kinds--(1) sachitta-riddhi (living wealth, such as retinue of gods and goddesses), (2) achitta-riddhi (non-living wealth, such as garb, ornaments etc.), and (3) mishra-riddhi (mixed, such as adorned goddesses). 385. rAiDDI tivihA paNNattA, taM jahA-raNNo atiyANiDDI, raNNo NijANiDDI, raNNo balama vaahnn-kos-kotttthaagaariddddii| ___ ahavA-rAiDDI tivihA paNNattA, taM jahA-sacittA, acittA, miisitaa| 385. rAjya-Rddhi tIna prakAra kI hotI hai (1) atiyAna-Rddhi-rAjA yA rAjA ke viziSTa atithi ke nagara praveza ke samaya kI jAne vAlI toraNa-dvArAdi rUpa sjaavtt| (2) niryANa-Rddhi-nagara se bAhara nikalane para unake sAtha calane vAlA vaibhv| (3) koSa-koSThAgAra-Rddhi-senA, vAhana, khajAnA aura dhAnya-bhANDArAdi ruup| athavA rAjya-Rddhi tIna prakAra kI hotI hai )))))))))))))))) 5555)) | tRtIya sthAna (303) Third Sthaan 3Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #380
Wan 5 phra Wan (1) sacitta - Rddhi - rAnI, sevaka, privaaraadi| (2) acitta - Rddhi-vastra, AbhUSaNa, astra-zastrAdi / 5 (3) mizra - Rddhi-astra-zastra dhAraka senA Adi / phra. 385. Rajya-riddhi (state wealth) is of three kinds-- Wan Wan (1) atiyaan-riddhi -- The elaborate decoration of a city including making of ornamental gates etc. on the occasion of entry of a king or a 5 special guest. (2) niryaan-riddhi--the accompanying display of grandeur 5 when a king goes out of the city. (3) kosh-koshtagar-riddhi-army, vehicles, treasury and granary etc. Wan phra Also rajya-riddhi (state wealth) is of three kinds -- ( 1 ) sachitta-riddhi phra (living wealth, such as queen, family and retinue ), ( 2 ) achitta-riddhi (material wealth, such as garb, ornaments, weapons etc.), and (3) mishrariddhi (mixed, such as guards and army equipped with armament). 386. gaNiDDI tivihA paNNattA, taM jahA - NANiDDI, daMsaNiTTI, carittiDDI / ahavA - gaNiDDI tivihA paNNattA, taM jahA - sacittA, acittA, mIsitA / 386. gaNi - Rddhi (AcArya kI Rddhi) tIna prakAra kI hotI hai - ( 1 ) jJAna - Rddhi-viziSTa zrutasampadA kI prApti tathA gaNa meM viziSTa jJAnI zramaNa / (2) darzana - Rddhi-nirgrantha pravacana meM niHzaMkitAdi guNa evaM prabhAvaka pravacanazakti sampanna ziSya parivAra / (3) cAritra - Rddhi-niraticAra cAritra pratipAlanA 5 karane vAle shrmnn| 5 athavA gaNi Rddhi tIna prakAra kI hotI hai - ( 1 ) sacitta-Rddhi-ziSya-parivAra Adi / (2) acitta - Rddhi-vastra, pAtra, zAstra - saMgrahAdi / (3) mizra - Rddhi - vastra - pAtrAdi se yukta ziSyaparivArAdi / 386. Gani-riddhi or acharya-riddhi (wealth of a preceptor) is of three kinds-- (1) jnana-riddhi -- acquisition of profound knowledge of 5 scriptures and also the wealth of highly talented disciples. (2) darshan - riddhi-the capacity of eloquent and unambiguous discourse and wealth of impressive speakers among disciples. (3) chaaritra-riddhi -- following 5 of unblemished code of conduct and having wealth of such ascetic followers. 5 phra phra phra Also gani-riddhi (preceptor's wealth) is of three kinds - ( 1 ) sachitta - phra riddhi (living wealth, such as family of disciples ), ( 2 ) achitta-riddhi 5 (material wealth, such as garb, bowls, scriptures etc.), and (3) mishra- Wan riddhi (mixed, such as disciples with garb and ascetic equipment). Wan 5 sthAnAMgasUtra (1) (304) timittmitttttttttttttttttttttitmimimimimimimillli Sthaananga Sutra (1)

Page #381
t t t t t t t n t t n n n t t t t t t t t t t h t 155555555555555555555555555550 / gaurava-pada GAURAV-PAD (SEGMENT OF CONCEIT) 387. tao gAravA paNNattA, taM jahA-iDDIgArave, rasagArave, saataagaarve| ___387. gaurava tIna prakAra kA hotA hai-(1) Rddhi-gaurava-laukika va lokottara pUjyatA kA abhimaan| (2) rasa-gaurava-dUdha, ghRta, miSThAna rasAdi kI prApti kA abhimaan| (3) sAtA-gauravasukhazIlatA, sukumAratA sambandhI gaurv| 387. Gaurav (conceit) is of three kinds--(1) riddhi-gaurav (conceit of mundane and super mundane adoration), (2) rasa-gaurav (conceit of acquisition of milk, butter, sweets and other tasty things), and (3) satagaurav (conceit of being happy, comfortable etc.). karaNa-pada KARAN-PAD (SEGMENT OF RITUALS) 388. tivihe karaNe paNNatte, taM jahA-dhammie karaNe, adhammie karaNe, dhammiyAdhammie krnne| 388. karaNa (kriyA anuSThAna) tIna prakAra kA hai-(1) dhArmika-karaNa-saMyamadharma ke anukUla 5 anusstthaan| (2) adhArmika-karaNa-saMyamadharma ke pratikUla aacrnn| (3) dhArmikAdhArmika-karaNa-mizrita dharmAcaraNa aura adharmAcaraNarUpa prvRtti| 388. Karan (rituals) are of three kinds--(1) dharmik-karan (rituals ___conforming to the ascetic-discipline), (2) adharmik-karan (rituals against the ascetic discipline), and (3) dharmikadharmik-karan (mixed rituals). dharma-svarUpa-pada (dharma ke tIna aMga) DHARMA-SVAROOP-PAD (SEGMENT OF FORM OF RELIGION) 389. tivihe bhagavayA dhamme paNNatte, taM jahA-suahijjhie, sujjhAie, sutvssie| jahA suahijjhiyaM bhavati tadA sujjhAiyaM bhavati, jayA sujjhAiyaM bhavati tadA sutavassiyaM bhavati, se suahiljhie sujjhAie sutavassie suyakkhAe NaM bhagavatA dhamme pnnnntte| 389. bhagavAna ne tIna prakAra kA dharma kahA hai-(1) su-adhIta (samIcIna rUpa se adhyayana kiyA gayA), (2) su-dhyAta (samIcIna rUpa se cintana kiyA gayA), aura (3) su-tapasthita (su-aacrit)| ___ jaba dharma su-adhIta hotA hai, taba vaha su-dhyAta hotA hai| jaba vaha su-dhyAta hotA hai, taba vaha su-tapasthita hotA hai| su-adhIta, su-dhyAta aura su-tapasthita dharma ko bhagavAna ne svAkhyAta dharma ma (samyak rUpa meM kathita) kahA hai| (adhyayana, dhyAna aura tapa; dharma ArAdhanA kA yaha kramabaddha svarUpa hai) ___389. Bhagavan has stated three kinds of dharma (religion)--(1) su. adheet (properly studied), (2) su-dhyat (properly contemplated), and (3) su-tapasyit (properly followed in conduct). Wan 55555555555555555555555555))))))))))))5555558 hhhhhhhhhhhhhhhhhhhhhh | tRtIya sthAna (305) Third Sthaan

Page #382
%%ELL A %%%%% B5555555555555555555555555555555 When religion is properly studied then only it is properly y 4 contemplated. When it is properly contemplated then only it is properly followed in conduct. Bhagavan has rightly and comprehensively stated the su-adheet (properly studied), su-dhyat (properly contemplated) and su-tapasyit (properly followed in conduct) religion. (This is the proper sequence of religious practice-study, meditation and austeri jJa-ajJa-pada JNA-AINA-PAD (SEGMENT OF AWARENESS AND UNAWARENESS) 390. tivihA vAvattI paNNattA, taM jahA-jANU, ajANU, vitigicchaa| [ 391. evaM OM ajjhovvjjnnaa| 392. evaM priyaavjjnnaa|] 390. vyAvRtti (pAparUpa kAryoM se nivRtti) tIna prakAra kI hai-(1) jJAnapUrvaka, (2) ajJAnapUrvaka, aura (3) vicikitsA (saMzayAdi) puurvk| [391. isI taraha adhyupapAdana (indriya-viSayoM meM Asakti ma evaM mUrchA) tIna prakAra kI hai| 392. paryApAdana (viSayoM kA sevana) bhI ukta tIna prakAra kA hai|] 390. Vyavritti (release from sinful indulgence) is of three kinds, Wan (1) jnana-purvak (with awareness), (2) ajnana-purvak (without awareness), and (3) vichikitsa-purvak (doubtfully). [391. In the same way fi adhyupapadan (obsession and fondness for sensual pleasures) is of three kinds. 392. Paryapadan (indulgence in sensual pleasures) is also of aforesaid three kinds.] %%%%% %%% %% %% %%%% %% %% anta-pada ANT-PAD (SEGMENT OF COMPREHENSION) __ 393. tivihe aMte paNatte, taM jahA-logaMte, veyaMte, smyNte| 393. anta (rahasya kA nirNaya) tIna prakAra kA hotA hai (1) lokAnta nirNaya-laukika zAstroM ke rahasya kA nirnny| (2) vedAnta nirNaya-vaidika zAstroM ke ke rahasya kA nirnny| (3) samayAnta nirNaya-jainasiddhAntoM ke rahasya kA nirNaya (samaya kA artha yahA~ sva+ siddhAnta hai)| 393. Ant (comprehending the secrets) is of three kinds (1) Lokant nirnaya--comprehending the secrets of mundane scriptures, (2) Vedant nirnaya--comprehending the secrets of Vedic scriptures, and (3) samayant nirnaya-comprehending the secrets of Jain scriptures (samaya here means one's own scriptures). %%%% %%%% | sthAnAMgasUtra (1) %%%% (306) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555555555555555555555Yin

Page #383
i jina - pada JINA-PAD (SEGMENT OF JINA) 394. tao jiNA paNNattA, taM jahA - ohiNANajiNe, maNapajjavaNANajiNe, kevalaNANajiNe / 395. tao kevalI paNNattA, taM jahA - ohiNANakevalI, maNapajjavaNANakevalI, kevalaNANakevalI 396. tao arahA paNNattA, taM jahA - ohiNANaarahA, maNapajjavaNANaarahA, kevalaNANa arahA / 394. jina tIna prakAra ke hote haiM - (1) avadhijJAnI jina, (2) manaH paryavajJAnI jina, aura (3) kevalajJAnI jina / 395. kevalI tIna prakAra ke hote haiM - (1) avadhijJAnI kevalI, (2) manaH paryavajJAna kevalI, aura (3) kevalajJAna kevalI / 396. arhanta tIna prakAra ke hote haiM(1) avadhijJAnI arhanta, (2) manaH paryavajJAnI arhanta, aura (2) kevalajJAnI arhanta / (yahA~ atIndriyajJAna kI apekSA tInoM kA kathana hai| jo avadhijJAnI aura manaH paryavajJAnI usI bhava meM kevalajJAna prApta karate haiM yahA~ unakA kathana hai / ) phra lezyA - pada LESHYA-PAD (SEGMENT OF COMPLEXION OF SOUL) 397. tao lesAo dubbhigaMdhAo paNNattAo, taM jahA - kaNhalesA, NIlalesA, kAulesA / 398. tao lesAo subbhigaMdhAo paNNattAo, taM jahA - teulesA, pamhalesA, sukkalesA / 399. tao lesAo doggatigAmiNIo, saMkiliTThAo amaNuNNAo, avisuddhAo, appasatthao, sItalukkhAo paNNattAo, taM jahA- kaNhalesA, NINalesA, kAulesA / 400. tao lesAo sogatigAmiNIo, asaMkiliTThAo maNuNNAo, visuddhAo, pasatthAo, NiddhaNhAo paNNattAo, taM jahA - teulesA, pamhalesA, sukkalesA / ] i tRtIya sthAna / 397. tIna lezyAe~ durabhigaMdha ( durgandhayukta pudgaloM) vAlI hotI haiM- (1) kRSNalezyA, (2) nIlalezyA, aura (3) kApotalezyA / 398. tIna lezyAe~ surabhigaMdha (sugandha ) vAlI hotI haiM-(1) tejolezyA, (2) padmalezyA, aura (3) zuklalezyA / 399. [ pahalI tIna lezyAe~, jIva ko durgati meM le jAne vAlI; saMkliSTa - (klezayukta pariNAma vAlI), amanojJa avizuddha, aprazasta aura zIta - rUkSa hotI haiM / 400. antima tIna lezyAe~ jIva ko sugati meM le jAne vAlI; asaMkliSTa, manojJa, vizuddha, prazasta aura snigdha-uSNa hotI haiM / ] (307) 394. Jina (the conqueror of attachment and aversion) are of three kinds--(1) avadhi-jnani jina, (2) manahparyava- jnani jina, and (3) kevaljnani jina. 395. Kevali (the omniscient) are of three kinds-(1) avadhijnani kevali, (2) manahparyava-jnani kevali, and (3) keval-jnani kevali. 396. Arhant (Tirthankar) are of three kinds - (1) avadhi- jnani Arhant, phra ; (2) manahparyava- jnani Arhant, and (3) keval - jnani Arhant. (This statement is in context of super-natural powers. This includes the avadhi-jnanis and manahparyava-jnanis who attain keval-jnana 5 ( omniscience) during the very same birth.) Third Sthaan 22 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 5 55 59955 5 5 5 555 5959595 9 Wan Wan Wan Wan Wan Wan 1 5 5 5 5 5 5 5 5 5 5 5 555 55555555 5 5 5 5 5 5552 Wan Wan

Page #384
Wan pha phra 5 Wan 5 Wan 397. Three leshyas are durabhigandh (having stinking particles ) - 5 (1) krishna leshya (black complexion of soul), (2) neel leshya (blue f complexion of soul), and ( 3 ) kapot leshya (pigeon complexion of soul) 5 398. Three leshyas are surabhigandh (having fragrant particles ) - (1) tejo Wan leshya (fiery complexion of soul), (2) padma leshya (yellow complexion of soul), and (3) shukla leshya (white complexion of soul). 399. [ ( first three 5 leshyas are) Durgatigamini (leading to bad birth), sanklisht (painful), 5 amanojna (detestable), avishuddh (impure), aprashast (ignoble) and cold-rough. 400. (last three leshyas are-) Sugatigamini (leading to good Wan birth), asanklisht (not painful), manojna ( attractive), vishuddh (pure), prashast (noble) and warm-smooth. maraNa-pada MARAN PAD (SEGMENT OF DEATH) 5 phra 401. tivihe maraNe paNNatte, taM jahA - bAlamaraNe, paMDiyamaraNe bAlapaMDiyamaraNe / 402. bAlamaraNe tivihe paNNatte, taM jahA - Thitalesse, saMkiliTThalesse, pjjvjaatlesse| 5 403. paMDiyamaraNe tivihe paNNatte, taM jahA - Titalesse, asaMkiliTTalesse, pajjavajAtalesse / 404. bAlapaMDiyamaraNe tivihe paNNatte, taM jahA - Thitalesse, asaMkiliTThalesse, apjjvjaatlesse| 5 401. maraNa tIna prakAra kA hotA hai - ( 9 ) bAlamaraNa (asaMyamI kA maraNa), (2) paMDitamaraNa (saMyamI kA maraNa), aura (3) bAla - paMDitamaraNa (saMyamAsaMyamI - zrAvaka kA maraNa) / 402. bAlamaraNa tIna prakAra kA hotA hai - (1) sthitalezya ( jisa saMkliSTa lezyA meM hai, usI meM maraNa karanA), Wan (2) saMkliSTalezya (saMklezavRddhi se yukta azubha lezyA), aura (3) paryavajAtalezya (eka lezyA se kucha vizuddha dUsarI lezyA meM maraNa prApta karanA) / 403. paNDitamaraNa tIna prakAra kA hai - ( 1 ) sthitalezya ( sthira vizuddha lezyA vAlA), (2) asaMkliSTalezya (saMkleza se rahita lezyA vAlA), aura (3) phra paryavajAtalezya (pravardhamAna vizuddha lezyA vAlA) / 404. bAla - paNDitamaraNa tIna prakAra kA hotA hai- (1) sthitalezya, (2) asaMkliSTalezya, aura (3) aparyavajAtalezya ( hAni vRddhi se rahita lezyA vAlA) / (vistRta vivecana ke lie dekheM, hindI TIkA, pRSTha 620 ) Wan Wan Wan 401. Maran (death) is of three kinds-(1) baal-maran (death of an indisciplined), (2) pundit-maran ( death of a disciplined ), and (3) baalpundit-maran (death of one who is partially disciplined and partially 5 indisciplined both ). 402. Baal - maran (death of an indisciplined ) is of 5 three kinds (1) sthit-leshya (to die in the same painful leshya or state of soul), (2) sanklisht-leshya (to die with further deterioration in the painful leshya), and (3) paryavajat-leshya (to die with an improvement from the 5 painful leshya). 403. Pundit-maran (death of a disciplined ) is of three 5 kinds (1) sthit-leshya (to die in the same pure leshya or state of soul), sthAnAMgasUtra (1) phra (308) Wan Sthaananga Sutra (1) Wan 5 Wan Wan 5 5 2 5 5 5 5 55 5 5 5 5 55 5 5 5 555 5 5 5 5 5 5 5 5 5 5 5 52 5

Page #385
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 (2) asanklisht-leshya (to die without any deterioration in the purity of d (3) paryavajat-leshya (to die with an improvement in purity fi of leshya). 404. Baal-pundit-maran (death of one who is both disciplined and indisciplined) is of three kinds-(1) sthit-leshya (to die in the same leshya or state of soul), (2) asanklisht-leshya (to die without any deterioration in the painful leshya), and (3) aparyavajat-leshya (to die fi without an improvement in purity of leshya). azraddhAvAna-parAbhava-pada ASHRADDHAVAN-PARABHAV-PAD (SEGMENT OF DEFEAT OF NON-BELIEVER) . 405. tao ThANA avvavasitassa ahitAe asubhAe akhamAe aNissesAe aNANugAmiyattAe bhavaMti, taM jahA. (1) se NaM muMDe bhavittA agArAo aNagAriyaM pavaie NiggaMthe pAvayaNe saMkite kaMkhite vitigicchite bhedasamAvaNNe kalusasamAvaNNe NiggaMthaM pAvayaNaM No saddahati No pattiyati No roeti, taM parissahA abhimuMjiya-abhimuMjiya-abhibhavaMti, No se parissahe abhimuMjiya-abhimuMjiya abhibhvi| (2) se NaM muMDe bhavittA agArAo aNagAriyaM pavaie paMcahiM mahabbaehiM saMkite jAva ke kalusasamAvaNNe paMca mahavvayAI No saddahati jAva No se parissahe abhimuMjiya-abhijuMjiya OM abhibhvti| (3) se NaM muMDe bhavittA agArAo aNagAriyaM pavvaie chahiM jIvaNikAehiM jAva abhibhvti| 405. avyavasthita (azraddhAvAn yA asthiracitta) nirgrantha ke lie tIna sthAna ahita, azubha, akSama, aniHzreyasa aura anAnugAmitA ke kAraNa hote haiM- . (1) vaha muNDita ho, tathA agAra se anagAra dharma meM pravrajita hokara nirgrantha pravacana meM zaMkAzIla, saMzayagrasta, vicikitsAyukta, bhedasamApanna aura kaluSita mana hokara nirgrantha-pravacana para zraddhA nahIM karatA, pratIti nahIM karatA, ruci nahIM krtaa| use parISaha upasthita hokara abhibhUta kara dete haiM, vaha ka parISahoM se jUjha-jUjhakara unheM abhibhUta (parAjita) nahIM kara paataa| (2) vaha muNDita tathA agAra se anagAra dharma meM pravrajita hokara pA~ca mahAvratoM meM zaMkAzIla yAvat ma kaluSasamApanna hokara pA~ca mahAvratoM para zraddhA nahIM karatA aura parISahoM se jUjha-jUjhakara unheM abhibhUta OM nahIM kara paataa| ma (3) vaha muNDita ho agAra se anagAra dharma meM pravrajita hokara chaha jIva-nikAya para zraddhA nahIM karatA, pratIti nahIM krtaa| use parISaha prApta hokara abhibhUta kara dete haiM, vaha unheM abhibhUta nahIM kara paataa| fa tRtIya sthAna (309) Third Sthaan

Page #386
255955 595 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5959595959595552 Wan Wan 405. Three dispositions of an avyavasthit (non-believer or fickle minded) ascetic are ahitkar (harmful), ashubh (bad), aksham (improper), anihshreyash (disadvantageous) and ananugamik (cause demeritorious bondage for future life) for him 57 Wan Wan Wan Wan Wan Wan 57 Wan Wan Wan Wan 47 Wan Wan 47 Wan Wan 57 Wan pha nirgrantha ko ina tInoM sthAnoM para zraddhA karanA atyanta Avazyaka hai, jo zraddhA nahIM karatA usakI sArI Wan Wan 55555555555555555 57 Wan (1) On getting tonsured and getting initiated as a homeless ascetic phuM niSThAhIna / kaluSasamApanna - kaluSita mana vAlA / (2) On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, he does not have belief, after renouncing his household, he does not have belief, awareness and interest in the ascetic-sermon out of suspicion, misgiving, doubt, distrust Wan and perversion. Then afflictions overpower him. He is unable to confront and overpower afflictions. Wan to... perversion in the five great vows. Then afflictions overpower him. He is unable to confront and overpower afflictions. (3) On getting tonsured and getting initiated as a homeless ascetic of 5 after renouncing his household, he does not have belief, and so on up to... perversion in the six jiva-nikaya (six life-forms). Then afflictions overpower him. He is unable to confront and overpower afflictions. and so on up se abhibhUta hotA hai, ve haiM - (1) nirgrantha pravacana, (2) paMca mahAvrata, aura (3) chaha jIva - nikAya / pravrajyA usI ke lie duHkhadAyinI ho jAtI hai| pAribhASika zabdoM kA artha isa prakAra hai vivecana-prastuta sUtra meM batAye hue jina tIna sthAnoM para zraddhA Adi nahIM karane para anagAra parISahoM 5 matAntara kI AkAMkSA rakhane vAlA / vicikitsA - phala ke prati saMdeha rakhanA / bhedasamApana - duvidhA meM pha~sA, Elaboration-The three dispositions enumerated in this aphorism regarding disbelief which lead to subjugation by afflictions (1) ascetic-sermon, (2) five great vows, and (3) six life forms. It is vital for an ascetic to have faith in them failing which his ascetic life becomes a source of misery. The technical terms used are explained as follows quandary and distrust. Kalush sampannata-perversion. Ferringer (?) akSama - asamarthatA / aniHzreyasa - akalyANakara / anAnugAmikatA- bhaviSya ke lie azubha | kAMkSita - 5 Aksham-improper, leading to inability to handle. Anihshreyashdisadvantageous. Ananugamik-cause of demeritorious bondage for future life. Kankshit--inclination to drift to other school; distrust. Vichikitsa-doubt in assured result. Bhedasampannata-caught in (310) 555555555555555555555555555555555 are Wan Sthaananga Sutra (1) 555555555555555555555555555555555555 Wan Wan Wan

Page #387
Ia 5 zraddhAvAn- vijaya - pada SHRADDHAVAN-VIJAYA-PAD LELELELE LE LE LE LE LE LE LE LE LE F F 4 ***mimimimimitmi*****mimimimimimimimimimit 406. tao ThANA vavasiyassa hiyAe jAva ANugAmiyattAe bhavaMti, taM jahA (1) se NaM muDe bhavittA agArAo aNagAriyaM pavvaie NiggaMthe pAvayaNe NissaMkite NikkaMkhite 5 jAva No kalusasamAvaNNe NiggaMthaM pAvayaNaM saddahati pattiyati roeti / se parissahe abhijuMjiyaabhijuMjiya abhibhavati, No taM parissahA abhijuMjiya- abhijuMjiya abhibhavaMti / 45 (2) se NaM muMDe bhavittA agArAo aNagAriyaM pavyaie samANe paMcahiM mahavvaehiM NissaMkie 5 NikkaMkhie jAva parissahe abhijuMjiya- abhijuMjiya abhibhavai, No taM parissahA abhijuMjiya# abhijuMjiya abhibhavaMti / LE (SEGMENT OF VICTORY OF THE BELIEVER) FFFFLE LE LE (3) se NaM muMDe bhavittA agArAo aNagAriyaM pavvaie chahiM jIvaNikAehiM NissaMkite jAva parissahe abhijuMjiya- abhijuMjiya abhibhavati, No taM parissahA abhijuMjiya- abhijuMjiya abhibhavaMti / 406. vyavasita ( zraddhAvAn sthitaprajJa ) nirgrantha ke lie tIna sthAna hita, zubha aura anugAmitA ke 5 kAraNa hote haiM N (1) jo vyakti muNDita ho ghara tyAgakara anagAra dharma meM pravrajita hokara nirgrantha pravacana meM 5 zaMkArahita, niHkAMkSita, nirvicikitsita, abhedasamApanna yAvat prasanna bhAva yukta hokara nirgrantha pravacana meM zraddhA karatA hai, prIti karatA hai, usameM mana lagAtA hai, vaha parISahoM se yuddha kara unheM abhibhUta kara detA hai, kintu parISaha use abhibhUta nahIM kara pAte / phra (2) jo muNDita ho, anagAra dharma meM pravrajita hokara pA~ca mahAvratoM meM zaMkArahita, kAMkSArahita, pA~ca 5 mahAvratoM meM zraddhA karatA hai, prIti karatA hai, ruci karatA hai| vaha parISahoM se yuddha kara unheM parAjita kara detA hai, use parISaha parAjita nahIM kara paate| (3) jo muNDita ho anagAra dharma meM pravrajita hokara chaha jIvanikAyoM ke viSaya meM zaMkArahita Adi hokara unameM zraddhA karatA hai, vaha parISahoM se lar3akara unheM parAjita kara detA hai, kintu use parISaha 5 parAbhUta nahIM kara paate| 406. Three dispositions of a vyavasthit (believer or resolute) ascetic F are hitkar (beneficial), shubh (good), and so on up to... anugamik F (cause of meritorious bondage for future life) for him F (1) On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, he has belief, awareness and interest in 5 tRtIya sthAna F 5 the ascetic-sermon without any suspicion, misgiving, doubt, distrust and (311) Third Sthaan phra phaphaphaphaphaphaphaphaphaphapha

Page #388
Wan phra 5 perversion. Then he confronts and overpowers afflictions. Afflictions never overpower him. (3) On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, he has belief, and so on up to... perversion in the six jiva-nikaya (six life-forms). Then he confronts and overpowers afflictions. Afflictions never overpower him. Wan ... (2) On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, he has belief, and so on up to... 5 perversion in the five great vows. Then he confronts and overpowers afflictions. Afflictions never overpower him. pRthvI - valaya - pada PRITHVI- VALAYA-PAD (SEGMENT OF RINGS AROUND EARTH) 407. egamegA NaM puDhavI tihiM valaehiM savvao samaMtA saMparikkhittA, taM jahAghaNodadhivalaeNaM, ghaNavAtavalaeNaM, taNuvAyavalaeNaM / phra 407. Each of the seven prithvis (hells) are surrounded by three valayas ( rings) - ( 1 ) ghanodadhi-valaya (ring of frozen water, like a block of ice), (2) ghanavaat-valaya (ring of dense air), and (3) tanuvaat-valaya (ring of rarefied air; as compared to the aforesaid dense air). vigrahagati - pada VIGRAHA GATI PAD (SEGMENT OF REINCARNATION - MOVEMENT) 408. NeraiyA NaM ukkoseNaM tisamaieNaM viggaheNaM uvavajjaMti / egiMdiyavajjaM jAva vemANiyANaM / Wan Wan Wan 407. ratnaprabhAdi sAtoM pRthviyA~ pratyeka tIna-tIna valayoM ke dvArA cAroM ora se ghirI huI haiM- 5 (1) ghanodadhivalaya - (hima - zilA ke samAna ghana rUpa meM jamA huA jala) se, (2) ghanavAtavalaya - (ghana rUpa Thosa vAyu) se, aura (3) tanuvAtavalaya - (ghana kI apekSA patalI vAyu) se / 5 Wan 5 408. Besides one sensed beings all beings belonging to all dandaks (places of suffering) from hell beings to Vaimanik gods are born with an oblique movement of upto three Samayas. sthAnAMgasUtra (1) phra Wan Wan 408. ekendriyoM ko chor3akara nairayikoM se vaimAnika devoM taka ke sabhI daNDakoM ke jIva utkRSTa tIna phra samaya vAle vigrahagati se utpanna hote haiN| Wan Wan phra (312) vivecana - jaba jIva marakara agale janma meM zarIra dhAraNa karane ke lie jAtA hai, usake bIca kI gati ko vigrahagati kahate haiM / yaha do prakAra kI hotI hai - Rjugati aura vakragati / Rjagati sIdhI samazreNI vAle sthAna para utpanna hone vAle jIva kI hotI hai aura usameM eka samaya lagatA hai / jaba jIva marakara viSama zreNI vAle sthAna para utpanna hotA hai taba use mur3akara ke niyata sthAna para jAnA par3atA hai| isalie 5 Sthaananga Sutra (1) 5 5 Wan Wan 5

Page #389
) t t h t t t t t t t t t t t t t t t t t t OM vaha vakragati kahI jAtI hai| jisa vigraha yA vakragati meM eka mor3a lenA par3atA hai, use pANimuktA gatima + kahate haiN| isa gati meM do samaya lagate haiN| lAMgala nAma hala kA hai, jaise hala ke do mor3a hote haiM, usI prakAra jisa vakragati meM do mor3a lene par3ate haiM, use lAMgalikA gati kahate haiN| isa gati meM tIna samaya , lagate haiN| baila calate hue jaise mUtra (pezAba) karatA jAtA hai taba bhUmi para patita mUtra-dhArA meM aneka 5 mor3a par3a jAte haiM, isI prakAra tIna mor3a vAlI gati ko gomUtrikA gati kahate haiN| isa gati meM tIna mor3a aura cAra samaya lagate haiN| ekendriya jIvoM ke sivAya sabhI daNDakoM ke jIva kisI bhI sthAna se marakara kisI bhI sthAna meM do # mor3a lekara ke tIsare samaya meM niyata sthAna para utpanna ho jAte haiM, kyoMki sabhI trasa jIva trasanAr3I ke bhItara hI utpanna hote aura marate haiN| kintu sthAvara ekendriya jIva trasanAr3I ke bAhara bhI samasta lokAkAza meM kahIM se bhI marakara kahIM bhI utpanna ho sakate haiN| ataH jaba koI ekendriya jIva loka ke koNa pradeza se marakara dUsare koNa pradeza meM, kSetra meM utpanna hotA hai, taba use tIna mor3a lene par3ate haiM aura usameM cAra samaya lagate haiN| ataH 'ekendriya ko chor3akara' aisA sUtra meM kahA gayA hai| (spaSTa samajhane ke lie citra saMkhyA 7 dekheM) Elaboration --At the time of reincarnation when a soul moves from the existing body to the new place of birth, this movement is called vigrahgati (reincarnation-movement). It is of two kinds-riju gati (straight movement), which is of a duration of one Samaya and is applicable to a soul destined to a place at the same level. When a soul is destined to a place at a different level it has to take a turn to reach the destination. Therefore it is called vakra gati (oblique movement). When one turn is involved it is called panimukta-gati and is of a duration of two Samayas. Langal means plough. Oblique movement where plough-like two turns are involved is called langalik-gati and it is of a duration of three Samayas. Oblique movement where three turns are involved is called gaumutrika-gati because it resembles the mark of urine of a walking 5 cow. The duration of this movement is four Samayas. Except one sensed beings all other beings reincarnate after a movement in third Samaya with two turns irrespective of the place of death and reincarnation. This is because all tras (mobile) beings die and i reincarnate in tras-nadi (the central spine of the occupied space where mobile beings dwell). However, the one sensed sthavar (immobile) beings can die and reincarnate anywhere in the occupied space, even outside tras-nadi. Therefore, when a one sensed being dies at one end of occupied space and reincarnates at another end the movement involves i three turns and four Samayas. That is the reason for the exclusion of one i sensed beings from this norm. (for clarity refer to Illustration No. 7) Wan 5555555))))))))))))))))))))))))))))) t LPIT IPIRIPIELELE e tRtIya sthAna (313) Third Sthaan bha 155 55555))))))))))))))))))))

Page #390
Yin Ya Ya Ya Ya Ya Ya Le Le 555555555$$$$$$$$$$$$$$$$ ma kSINapoha-pada KSHEEN-MOHA-PAD (SEGMENT OF DESTRUCTION OF MOHA KARMA) 409. khINamohassa NaM arahao tao kammaMsA jugavaM khijjaMti, taM jahA-NANAvaraNijjaM, 5 dasaNAvaraNijjaM, aNtraaiyN| 409. kSINa moha vAle (bArahaveM guNasthAnavartI) arhanta ke tIna karmAMza-(karma-prakRtiyA~) eka sAtha kSINa hote haiM-(1) jJAnAvaraNIya, (2) darzanAvaraNIya, aura (3) antarAya krm| ___409. Arhant having ksheen-moha (destroyed deluding karma) undergoes destruction of three karmansh (karma prakriti or species of karma by qualitative segregation) at once-(1) Jnanavaraniya (knowledge obscuring karma), (2) Darshanavaraniya (perception obscuring karma), and (3) Antaraya (power hindering karma). nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 410. abhiINakkhatte titAre pnnnntte| 411. evaM-savaNe assiNI, bharaNI, magasire, pUse, jetttthaa| 410. abhijita nakSatra tIna tArA vAlA hai, 411. isI prakAra zravaNa, azvinI, bharaNI, mRgazira, puSya aura jyeSThA bhI tIna-tIna tArA vAle haiN| 410. There are three stars in Abhijit nakshatra (Lyrae: the 22nd lunar // asterism). 411. In the same way there are three stars each in Shravan (Alpha Aquilae; the 23rd lunar asterism), Bharani (35 Arietis; the 2nd), ___Pushya (Delta Cancri; the 8th) and Jyeshtha (Antares; the 18th). tIrthaMkara-pada TIRTHANKAR-PAD (SEGMENT OF TIRTHANKAR) 412. dhammAo NaM arahAo saMtI arahA tihiM sAgarovamehiM ticaubhAgapaliovamaUNaehi / vItikkaMtehiM smuppnnnne| 413. samaNassa NaM bhagavao mahAvIrassa jAva taccAo purisajugAo jugNtkrbhuumii| 414. mallI NaM arahA tihiM purisasaehiM saddhiM muMDe bhavittA jAva pvvie| 415. [ evaM pAse vi arahA pbbie|] 416. samaNassa NaM bhagavato mahAvIrassa tiNNisayA cauddasapubbINaM ajiNANaM jiNasaMkAsANaM sabakkharasaNNivAtINaM jiNa iva avitahaM vAgaramANANaM ukkosiyA cauddasapuvi saMpayA hutthaa| 417. to titthayarA cakkavaTTI hotthA, taM jahA-saMtI, kuMthU, aro| sthAnAMgasUtra (1) (314) Sthaananga Sutra (1)

Page #391
15Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu IFIF .- .- .-.-.-.-.- .-.-.- .- .- .-. 412. dharmanAtha tIrthaMkara ke pazcAt zAntinAtha tIrthaMkara tIna sAgaropamoM meM se cauthAI bhAga kama palyopama bIta jAne para samutpanna hue| 413. zramaNa bhagavAna mahAvIra ke pazcAt tIsare puruSayuga jambUsvAmI taka yugAntakara bhUmi, arthAt nirvANagamana kA krama calatA rahA hai| 414. mallI arhat tIna sau puruSoM ke sAtha muNDita hokara pravajita hue| 415. isI prakAra pArzva arhat bhI tIna sau puruSoM ke sAtha pravrajita hue| 416. zramaNa bhagavAna mahAvIra ke tIna sau ziSya caudaha pUrvadhara the| ve jina nahIM hote hue bhI jina ke samAna the| sarvAkSara-sannipAtI tathA bhagavAna ke samAna yathArtha vyAkhyAna karane vAle the| yaha bhagavAna mahAvIra kI caturdazapUrvI utkRSTa ziSya-sampadA thii| 417. tIna tIrthaMkara cakravartI hue-zAnti, kunthu aura arnaath| 412. Shantinaath Tirthankar was born after a passage of three quarters of a Palyopam less three Sagaropam. 413. After Bhagavan Mahavir the sequence of liberations (yugantkar bhumi) continued till the third head of the order (purush-yug) Jambuswami. 414. Malli Arhat got tonsured and initiated along with three hundred persons. 415. In the same way Parshva Arhat also got initiated along with three hundred persons. 416. Three hundred disciples of Shraman Bhagavan Mahavir had the knowledge of fourteen Purvas (subtle canon). Although not Jina, they were like a Jina. They were sarvakshar-sannipati and stated truth and reality like Bhagavan himself. This was the maximum expert category of Bhagavan Mahavir's fourteen-Purva-knowing disciples. ___417. Three Tirthankars were Chakravartis (emperors)-Shanti, Kunthu and Ara Naath. vivecana-varNamAlA ke cauMsaTha akSaroM ke saMyoga-sannipAta asaMkhya prakAra ke hote haiN| asaMkhyAta bhedoM ko jAnane vAlA jJAnI sarvAkSara-sannipAtI zrutadhara kahalAtA hai| Elaboration-There are innumerable different combinations of the sixty four letters of the alphabet. A scholar who knows all these innumerable combinations is called sarvakshar-sannipati. tRtIya sthAna (316) Third Sthaan Wan 955555555555555555555 Wan 5555555555555555555555555555555555555595

Page #392
B)))))))))))))) )))))))))) ) ) ) ) ) ) ) ))) )) )) ) graiveyaka-vimAna-pada GRAIVEYAK-VIMAAN-PAD (SEGMENT OF GRAIVEYAK CELESTIAL VEHICLES) 418. tao gevijja-vimANa-patthaDA paNNattA, taM jahA-heTThima-gevijja-vimANa-patthaDe, majjhima-gevijja-vimANa-patthaDe, uvrim-gevijj-vimaann-ptthdde| 418. graiveyaka vimAna ke tIna prastara haiM-adhastana (nIce kA) graiveyaka vimAna prastara, madhyama (bIca kA) graiveyaka vimAna prastara aura uparima (Upara kA) graiveyaka vimAna prstr| 418. There are three prastars (levels) of Graiveyak vimaans (Graiveyak celestial vehicles)-adhastan (lower) Graiveyak vimaan prastar, madhyam (middle) Graiveyak vimaan prastar and uparim (upper) Graiveyak vimaan prastar. 419. hiDima-gevijja-vimANa-patthaDe tivihe paNNatte, taM jahA-heTThima-heTThima-gevijjaOM vimANa-patthaDe, heTTima-majjhima-gevijja-vimANa-patthaDe, heTThima-uvarima-gevijja-vimANa ptthdde| 420. majjhima-gevijja-vimANa-patthaDe tivihe paNNatte, taM jahA-majjhima-heTThimaOM gevijja-vimANa-patthaDe, majjhima-majjhima-gevijja-vimANa-patthaDe, majjhima-uvarima-gevija vimaann-ptthdde| 421. uvarima-gevijja-vimANa-patthaDe tivihe paNNatte, taM jahA-uvarima heTThima-gevijja-vimANa-patthaDe, uvarima-majjhima-gevijja-vimANa-patthaDe, uvarima-uvarima| gevijj-vimaann-ptthdde| 419. adhastana graiveyaka vimAna prastara tIna prakAra kA hai-(1) adhastana-adhastana-praiveyakavimAna-prastara, (2) adhastana-madhyama-graiveyaka-vimAna-prastara, aura (3) adhastana-uparima-graiveyakaWan vimaan-prstr| 420. madhyama graiveyaka vimAna prastara tIna prakAra kA hai-(1) madhyama-adhastana graiveyaka-vimAna prastara, (2) madhyama-madhyama-graiveyaka-vimAna-prastara, aura (3) madhyama-uparimaOM graiveyk-vimaan-prstr| 421. uparima graiveyaka vimAna prastara tIna prakAra kA hai-(1) uparimama adhastana-praiveyaka-vimAna-prastara, (2) uparima-madhyama-graiveyaka-vimAna-prastara, aura (3) uparima uparima-graiveyaka-vimAna-prastara ! 4. 419. Adhastan (lower) Graiveyak vimaan prastar is of three kinds (1) Adhastan-adhas an (lower-lower) Graiveyak viman prastar, (2) Adhastan-madhyam (lower-middle) Graiveyak viman prastar, and (3) Adhastan-adhastan (lower-upper) Graiveyak viman prastar. 420. Madhyam (middle) Graiveyak vimaan prastar is of three kinds(1) Madhyam-adhastan (middle-lower) Graiveyak viman prastar, (2) Madhyam-madhyam (middle-middle) Graiveyak viman prastar, and (3) Madhyam-adhastan (middle-upper) Graiveyak viman prastar. ))) )) )) )) )) )) )) )) )) )) sthAnAMgasUtra (1) (316) Sthaananga Sutra (1) ma Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$

Page #393
15555555555555555555555555555555555 : 4 1. Uparim (upper) Graiveyak vimaan prastar is of three kinds1) Uparim-adhastan (upper-lower) Graiveyak viman prastar, (2) Uparim-madhyam (upper-middle) Graiveyak viman prastar, and (3) Uparim-uparim (upper-upper) Graiveyak viman prastar. vivecana-bArahaveM devaloka se Upara nau graiveyaka vimAna haiN| loka puruSa ke grIvA (gardana) sthAna para hai avasthita hone ke kAraNa inheM aveyaka vimAna kahA jAtA hai| ___ graiveyaka vimAna saba milakara nau haiM aura ve eka-dUsare ke Upara avasthita haiN| unheM pahale tIna // vibhAgoM meM kahA gayA hai-nIce kA trika, bIca kA trika aura Upara kA trik| tatpazcAt eka-eka trika ke tIna-tIna vikalpa kie gaye haiN| Elaboration--There are nine Graiveyak vimaans above the twelfth dimension of gods. In the human model of universe these are located near the neck (griva) that is why they are called Graiveyak vimaans. There is a total number of nine Graiveyak vimaans located one above the other. First they have been grouped into three triads-lower triad, middle triad and upper triad. After that three levels of every triad have been stated. pApakarma-pada PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMAS) 422. jIvANaM tiTThANaNivvattite poggale pAvakammattAe ciNisuM vA ciNaMti vA ciNissaMti vA, taM jahA-itthiNivvattite, purisaNivvattite, nnpuNsgnnivvttite| evaM-ciNa-uvaciNa-baMdha udIra-veda tava NijjarA cev| 422. jIvoM ne tIna sthAnoM meM utpanna hokara pudgaloM kA pApa karmarUpa se saMcaya kiyA hai, saMcaya karate haiM aura saMcaya kareMge (1) strInivartita (strI-rUpa meM utpanna hokr)| (2) puruSanivartita (puruSa-rUpa meM utpanna hokr)| (3) napuMsakanirvartita (napuMsaka rUpa meM utpanna hokr)| isI prakAra jIvoM ne ina tIna sthAnoM meM utpanna hokara pudgaloM kA karmarUpa se upacaya, bandha, udIraNa, vedana tathA nirjaraNa kiyA hai, karate haiM aura kreNge| 422. Beings did, do and will acquire pudgals (matter particles) in the form of paap-karma (demeritorious karmas) after taking birth in three forins(1) stri-nivartit (being born as a female), (2) purush-nivartit (being born as a male), and (3) napumsak-nivartit (being born as a neuter). In the same way, after taking birth in the said three forms a tRtIya sthAna (317) Third Sthaan

Page #394
25959595959 2 95 95 95 5 5 5 5 5 5 5 5 5 595555555 5 5 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555952 s being did, does and will augment (upachaya), fructify (udiran), experience (vedan) and shed (nirjaran) particles in the form of paap$ karma (demeritorious karmas). Wan Wan YEAVE PUDGAL-PAD (SEGMENT OF MATTER) 423. tipadesiyA khaMdhA anaMtA paNNattA / 433. f-ya (d mdhyy paann) suss +Y= 37 % Wan 55 595555555 5 555 55 555 5 595952 423. There are infinite tripradeshipudgal-skandhs (aggregates of three ultimate particles). 424. evaM jAva tiguNalukkhA poggalA aNaMtA paNNattA / 424. isI prakAra tIna pradezAvagAr3ha, tIna samaya kI sthiti vAle aura tIna guNa vAle pudgala skandha ananta haiM tathA zeSa sabhI varNa, gandha, rasa aura sparza ke tIna-tIna guNa vAle pudgala-skandha ananta haiN| 45 422. In the same way there are infinite tripradeshavagadh pudgal // arth 3 HAU // pryy a8 3m | skandhs (ultimate particles having an existence of three smallest units of time and those occupying three space-points) and pudgal-skandhs (ultimate particles) with three units of each attribute from stability of # two Samayas... and so on up to... attribute of (appearance, smell, taste and touch) rough touch (ruksh sparsh). aaunrea (?) END OF THE FOURTH LESSON END OF PLACE NUMBER THREE. (318) Sthaananga Sutra (1) 255959595955559555555595555 5 55 5 5 5 5 5 5 595959595555955555555952 2 195959595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595959595952 Wan

Page #395
cuttktimitimitimitimitimitimitimitittttt adhyayana sAra caturtha sthAna meM cAra kI saMkhyA se sambandha rakhane vAle aneka prakAra ke viSaya saMkalita haiN| yadyapi isa sthAna meM saiddhAntika, bhaugolika, prAkRtika aura manovizleSaka Adi aneka viSayoM ke cAra-cAra bhaMgoM kI caturbhaMgiyA~ varNita haiN| inameM vRkSa, phala, megha, ghaTa, vastra, gaja, azva Adi vyAvahArika pratIkoM ke mAdhyama se puruSoM kI manovRttiyoM kA sUkSma vizleSaNa kiyA gayA hai| yaha pratIkAtmaka varNana rocaka hone ke sAtha hI bhinna-bhinna prakAra kI jIvana-zailI kA digdarzana bhI karAtA hai| isameM varNita vRkSa, phala, ghaTa, megha Adi ko upamAna banAkara mAnava (puruSa) ko upameya banAyA gayA hai aura unake dvArA manuSyoM ke vyavahAra aura svabhAva-zIla tathA Antarika guNoM kA udghATana kiyA hai| ina caturbhaMgiyoM ke vizleSaNa se yaha spaSTa hotA hai ki jainadarzana pratyeka vastu ke viSaya meM anekAMtadRSTi se, vividha pakSoM para cintana karatA hai / caturtha sthAna adhyayana kA prArambha antakriyA ke varNana se hotA hai / antakriyA ke cAra prakAroM kA varNana karate hue prathama antakriyA meM bharata cakrI kA, dvitIya antakriyA meM gajasukumAla kA, tIsarI meM sanatkumAra cakrI kA aura cauthI meM marudevI kA dRSTAnta diyA gayA hai| vikathA, kathApada, kaSAyapada meM unake prakAroM kA dRSTAnta - sahita varNana kara unameM vartamAna jIvoM ke durgati-sugatigamana kA varNana bar3A udbodhaka hai| cAra prakAra ke putra va cAra prakAra ke puruSoM ke varNana bahuta rocaka aura jJAnavarddhaka haiN| TIkAkAra ne unase sambandhita aneka dRSTAntoM kA saMketa kiyA hai| bhaugolika varNana meM jambUdvIpa, dhAtakISaNDa aura puSkaravaradvIpa Adi kA varNana hai| nandIzvaradvIpa kA vistRta varNana to citta ko camatkRta karane vAlA hai| saiddhAntika varNana meM mahAkarma- alpakarma vAle nirgrantha-nirgranthI evaM zramaNopAsaka - zramaNopAsakA kA dhyAna -pada meM cAroM dhyAnoM ke bheda-prabhedoM kA varNana mananIya hai| sAdhuoM kI duHkhazayyA aura sukhazayyA ke cAra-cAra prakAra pratyeka sAdhaka ke lie bar3e udbodhaka haiN| AcArya aura antevAsI ke prakAra bhI unakI manovRttiyoM ke paricAyaka haiN| yadi saMkSepa meM kahA jAya to yaha sthAna jJAna-sampadA evaM lokAnubhava kA vizAla bhaNDAra hai| | caturtha sthAna (319) tlllilllit**********t*********tmimimimitmititi Fourth Sthaan 29595959595959595959595959 55 55 5 5 55 5 5 5 955 5 5 5 5 5 52

Page #396
5555555555 Wan Wan Wan 555555555555555555555555 INTRODUCTION A variety of topics connected with the numeral four are compiled in the Fourth Sthaan. In general this chapter contains quads related to numerous subjects including ontology, geography, nature and psychology. At the same time it also contains subtle analysis of human psychology using physical metaphors like trees, fruits, clouds, pot, dress, elephant, horse etc. This symbolic treatment is not just interesting, it also reveals a variety of life styles. Taking trees, fruits, clouds and pots and others as objects of comparison and man as subject, human behaviour, nature, character and inner attributes have been enumerated. An analysis of these quads makes it evident that Jain philosophy looks at everything from various angles with a relative viewpoint (Anekant drishti). FOURTH STHAAN The chapter starts with the discussion of ant-kriya (last action or ending cycles of death). The four kinds of ant-kriya have been explained with the examples of Bharat Chakravarti for the first, Gajasukumal for the second, Sanatkumar Chakravarti for the third and that of Marudevi for the fourth. In the segments of vikatha, katha and kashaya there is an enlightening description of their kinds with examples of beings consequently destined to a good or bad reincarnation. Also interesting and edifying is the description of four kinds of sons and persons. The commentator has pointed at numerous examples of these. Geographical descriptions include descriptions of Jambudveep, Dhatakikhand and Pushkaravar Dveep etc. The detailed description of Nandishvar Dveep is astonishing. Among the ontological topics the details about the ascetics and lay persons encumbered with excessive and mild karmas and the categories and sub-categories of meditation in the segment of meditation are worth pondering. The information about four kinds each of miserable and comfortable beds is very instructive for every aspirant. The kinds of acharya and his disciples are informative about their mind-reflections. To sum up, it would be appropriate to say that this placement is a rich compendium of knowledge as well as general experience. sthAnAMgasUtra (1) (320) Sthaananga Sutra (1) 55555555555555555555555555* Wan Wan 27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 55 2 Wan

Page #397
tttttt****************************5 prathama uddezaka FIRST LESSON antakriyA - pada ANT KRIYA-PAD (SEGMENT OF ANT-KRIYA) 1. cattAri aMtakiriyAo paNNattAo, taM jahA caturtha sthAna FOURTH STHAAN (Place Number Four) ( 1 ) tattha khalu imA paDhamA aMtakiriyA - appakammapaccAyAte yAvi bhavati / se NaM muMDe bhavittA agArAo aNagAriyaM pavvaie saMjamabahule saMvarabahule samAhibahule lUhe tIraTThI uvahANavaM dukkhakkhave tavassI / tassa NaM No tahampagAre tave bhavati, No tahappagArA veyaNA bhavati / tahappagAre purisajAte phra dINaM pariyAeNaM sijjhati bujjhati muccati pariNivyAti savvadukkhANamaMtaM karei, jahA se bharahe rAyA cAuraMtacakkavaTTI; paDhamA aMtakiriyA / Wan caturtha sthAna phra ( 2 ) ahAvarA doccA aMtakiriyA - mahAkammapaccAyAte yAvi bhavati / se NaM muMDe bhavittA agArAo aNagAriyaM pavvaie saMjamabahule saMvarabahule jAva uvahANavaM dukkhakkhave tavassI / tassa NaM tahappagAre tave bhavati, tahappagArA veyaNA bhavati / tahappagAre purisajAte niruddheNaM pariyAeNaM sijjhati 5 jAva aMtaM kareti, jahA --se gayasUmAle aNagAre; doccA aMtakiriyA / Wan 25959595559595959555 5 5 5 5 5 5 5 5 5 5 5 5 559 5559595955 5 5 5 5 5 5 55 5 52 Wan (3) ahAvarA taccA aMtakiriyA - mahAkammapaccAyAte yAvi bhavati / se NaM muMDe bhavittA Wan agArAo aNagAriyaM pavvaie jahA doccA navaraM / dIheNaM pariyAeNaM sijjhati jAva savvadukkhANamaMtaM 5 kareti, jahA se saNakumAre rAyA cAuraMtacakkavaTTI; taccA aMtakiriyA / Wan (321) phra (4) ahAvarA cautthA aMtakiriyA - appakammapaccAyAte yAvi bhavati / se NaM muMDe bhavittA jAva pavvaie saMjamabahule jAva / tassa NaM No tahappagAre tave bhavati, No tahappagArA veyaNA bhavati / tahappagAre purisajAte niruddheNaM pariyAeNaM sijjhati jAva savyadukkhANamaMtaM kareti, jahA sA marudevI bhagavatI; cautthA aMtakiriyA / 1. antakriyA cAra prakAra kI hotI hai (1) prathama antakriyA - koI puruSa alpa karmoM ke sAtha manuSya janma ko prApta hotA hai / phira vaha muNDita hokara, ghara tyAgakara, anagAra rUpa meM pravrajita ho saMyama - bahula, saMvara- bahula aura 5 samAdhi - bahula hokara rUkSa (bhojana karatA huA ) tIra kA arthI ( saMsAra-samudra pAra jAne kA icchuka), upadhAna tapa karane vAlA, duHkha ko khapAne vAlA tapasvI hotA hai| usake na to usa prakAra kA ghora tapa hotA hai aura na usa prakAra kI ghora vedanA hotI hai / isa prakAra kA puruSa dIrghakAla taka sAdhu-paryAya kA Fourth Sthaan phra Wan k Wan Wan Wan Wan Wan Wan

Page #398
9595555555555555555555555555555555999999999999948 OM pAlana kara siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sarva duHkhoM kA , E anta karatA hai| jaise ki cakravartI bharata rAjA huaa| yaha prathama antakriyA hai| phA (2) dUsarI antakriyA-koI puruSa bahuta bhArI karmoM ke sAtha manuSya-bhava ko prApta hotA hai| punaH vaha muNDita hokara, ghara tyAgakara, pravrajita ho, saMyama-bahula, saMvara-bahula aura upadhAna karane vAlA, duHkha ko khapAne vAlA tapasvI hotA hai| vaha vizeSa prakAra kA ghora tapa karatA hai aura vizeSa prakAra kI ghora , phra vedanA anubhava karatA hai| isa prakAra kA puruSa alpakAlika sAdhu-paryAya kA pAlana karake siddha hotA hai| yAvata sarva duHkhoM kA anta karatA hai| jaise ki gajasakumAra angaar| yaha dUsarI antakriyA hai| (3) tIsarI antakriyA-koI puruSa bahuta karmoM ke sAtha manuSya-bhava ko prApta hotA hai| punaH vaha muNDita hokara, ghara tyAgakara, anagAra vrata ko dhAraNa kara pravrajita hotA hai| dIrghakAlika sAdhu-paryAya OM kA pAlana karatA huA ghora tapa karake ghora vedanA bhogakara siddha hotA hai aura sarva duHkhoM kA anta karatA hai| jaise ki cakravartI sanatkumAra raajaa| yaha tIsarI antakriyA hai| (4) cauthI antakriyA-koI puruSa alpa karmoM ke sAtha manuSya-janma ko prApta hotA hai| punaH vaha ! muNDita hokara pravrajita ho saMyama-bahula, yAvat tapasvI hotA hai| usake na to usa prakAra kA ghora tapa / hotA hai aura na usa prakAra kI ghora vedanA hotI hai| isa prakAra kA puruSa alpakAlika sAdhu-paryAya kA pAlana kara siddha hotA hai aura sarva duHkhoM kA anta karatA hai| jaise ki bhagavatI mrudevii| yaha cauthI ! antakriyA hai| 1. Ant-kriya (last action or ending cycles of death) is of four kinds (1) First ant-kriya--A person is born as a human being with meager quantum of karmas. He then gets tonsured, renounces household and gets y initiated as anagar (ascetic). After that, becoming samyam-bahul (one 4 who practices extensive discipline), samvar-bahul (one who practices ! extensive blocking of inflow of karmas) and samadhi-bahul (one who practices extensive meditation) he turns himself into a consumer of drab and dry food, tirarthi (aspirant of crossing the ocean of mundane y existence), observer of upadhan tap (a specific austerity) and an ascetic observing austerities in order to shed karmas. He has to neither undergo extreme austerities nor suffer extreme pain. Leading a long ascetic life such person becomes a Siddha (perfected), buddha (enlightened), mukta (liberated) and attains parinirvana (ultimate departure) to end all miseries. For example Chakravarti Bharat. This is first ant-kriya. (2) Second ant-kriya--A person is born as a human being with large quantum of karmas. He then gets tonsured, renounces household and gets initiated as anagar (ascetic). After that, becoming samyam-bahul (one who practices extensive discipline), samvar-bahul (one who sthAnAMgasUtra (1) (322) Sthaananga Sutra (1) 3555555555555555555555555555555555555

Page #399
24000 gajasukumAra muni bhagavAna ariSTanemi sanatkumAra cakravatI * cAra prakAra kI antakriyA bharata cakravatI bhagavAna RSabhadeva alpakarma, alpavedanA, dIrghaparyAya mahAkarma, mahAvedanA, alpa paryAya indra dvArA prArthanA mahAkarma, mahAvedanA, dIrghaparyAya marudevI mAtA 13 www.jaliniembrary.org

Page #400
citra paricaya 13 / Illustration No. 13 " cAra prakAra kI antakriyA (1) alpakarma-alpavedanA-dIrgha saMyama paryAya-jisa prakAra bharata cakravartI ne pUrvajanma meM kiye hue mahAn tapa ke kAraNa karmoM kA bhAra bahuta alpa raha jAne se ArIsA bhavana meM bar3he hue bhAvoM kI vizuddhi ke kAraNa saMyama va kevalajJAna prApta kiyA aura bahuta alpa vedanA ke sAtha hI dIrghakAla taka saMyama pAlate hue sukhapUrvaka siddhagati prApta kii| (2) bhArI karma-bhArI vedanA-alpa saMyama paryAya-jisa prakAra gajasukumAla muni ne pUrva bhavopArjita atyadhika vedanIya karmoM ke kAraNa, eka hI rAta kI saMyama paryAya meM mahAbhayAnaka vedanA bhogakara samasta karmoM kA kSaya kiyaa| (3) bhArI karma-bhArI vedanA-dIrgha dIkSA paryAya-jisa prakAra sanatkumAra cakravartI brAhmaNa veSadhArI devoM / dvArA pratibuddha hokara dIrghakAla taka ghora tapa-saMyama kI ArAdhanA karake mahAn vedanA bhogate hue nirvANa ko prApta hue| (4) alpakarma-alpavedanA-alpakAlika paryAya-jaise marudevI mAtA ne hAthI para baiThe hue hI bhagavAna RSabhadeva ke darzana karate-karate saMyama kA sparza kara atyanta alpa vedanA va alpakAlika saMyama paryAya pAlakara siddhagati prApta kii| -sthAna 4, sUtra 1 FOUR KINDS OF ANTAKRIYA (1) Alpakarma-Alpavedana-Deergha samyam paryaya-Bharat Chakravarti had very little load of karmas due to the extreme austerities he observed during his previous birth. As a result he attained spiritual purity leading to ascetic-discipline and omniscience in his mirror palace. He lead a long ascetic life with least discomfort and attained the Siddha state peacefully. (2) Bhaarikarma-Bhaarivedana-Alpa samyam paryaya-Ascetic Gajasukumal acquired extreme Vedaniya karmas during his previous birth. As a result he shed all his karmas within one night of getting initiated but after enduring extreme agony. (3) Bhaarikarma-Bhaarivedana-Deergha samyam paryayaSanatkumar Chakravarti attained nirvana after getting enlightened by gods in the garb of Brahmins and observing rigorous austerities for a long time. (4) Alpakarma-Alpavedana-Alpakalik paryaya-Mother Marudevi attained the Siddha state within a very short period of spiritual discipline and enduring very little pain while sitting on an elephant she beheld Bhagavan Risabhadeva. --Sthaan 4, Sutra 1

Page #401
2555555955559555555 Wan 5 f practices extensive blocking of inflow of karmas) and samadhi-bahul (one who practices extensive meditation )... and so on up to... observer of upadhan tap (a specific austerity) and an ascetic observing austerities in phra order to shed karmas. He undergoes extreme austerities and suffers extreme pain. Leading a short ascetic life such person becomes a Siddha F (perfected)... and so on up to... to end all miseries. For example ascetic f Gajasukumar. This is second ant-kriya. Wan Wan Wan (3) Third ant-kriya - A person is born as a human being with large quanta of karmas. He then gets tonsured, renounces household and gets initiated as anagar (ascetic )... and so on up to... Leading a long ascetic life such person becomes a Siddha (perfected)... and so on up to... to end all miseries. For example Chakravarti Sanatkumar. This is third ant-kriya. 5 5 5 5 5 5959595952 Wan (4) Fourth ant-kriya-A person is born as a human being with meager quanta of karmas. He then gets tonsured, renounces household and gets initiated as anagar (ascetic). After that, becoming samyam-bahul (one 5 who practices extensive discipline )... and so on up to... and an ascetic Wan observing austerities in order to shed karmas. He has to neither undergo extreme austerities nor suffer extreme pain. Leading just a short ascetic life such person becomes a Siddha (perfected)... and so on up to ... to end 5 all miseries. For example Bhagavati Marudevi. This is fourth ant-kriya. Wan | caturtha sthAna Wan Wan Wan vivecana - janma-maraNa kI paramparA kA anta karane vAlI, sthUla evaM sUkSma zarIroM ko tyAgakara sarva 5 karmoM kA kSaya karane vAlI antima kriyA ko antakriyA kahate haiM / antakriyA karane vAloM kI karmoM kI alpatA va bahulatA ke AdhAra para isake cAra bheda hote haiN| uparyukta cAroM kriyAoM meM pahalI antakriyA pha alpakarma ke sAtha janma lekara dIrghakAla taka sAdhu-paryAya pAlane vAle puruSa kI hai| dUsarI antakriyA bhArI karmoM ke sAtha janma lekara alpakAla taka sAdhu-paryAya pAlane vAle kI hai| tIsarI antakriyA gurutara karmoM ke sAtha janma lekara dIrghakAla taka sAdhu-paryAya pAlane vAle puruSa kI hai aura cauthI 5 antakriyA alpakarma ke sAtha janma lekara alpakAla taka sAdhu-paryAya pAlane vAle vyakti kI hai| jitane k bhI vyakti Aja taka karmamukta hokara siddha-buddha hue haiM aura Age hoMge, ve saba ukta cAra prakAra kI phra antakriyAoM meM se koI eka antakriyA karake hI mukta hue haiM aura Age hoNge| (1) bharata, Wan (2) gajasukumAla, (3) sanatkumAra cakravartI, aura (4) marudevI ke kathAnaka kathAnuyoga, bhAga 1 tathA hindI TIkA, pR. 543 para dekhane caahie| phra 5 Wan Elaboration-The act of ending the cycles of birth and death through phra the process of abandoning subtle and gross bodies after shedding all Wan karmas is called ant-kriya ( last action). There are four categories of 5 individuals undergoing the process of ant-kriya (last action) on the basis (323) phra Wan 5 Fourth Sthaan Wan Wan

Page #402
555555555555555555555555555555555555555558 of less or more quantum of karmas. Of the aforesaid four ant-kriya (last action, the first one is related to a person born with meager quantum of karmas and leading a long ascetic life. The second one is related to a 45 person born with large quantum of karmas and leading a short ascetic life. The third one is related to a person born with large quantum of karmas and leading a long ascetic life. And the fourth one is related to a person born with meager karmas and leading a short ascetic life. All people who got, get and will get liberated of bondage of karmas to become enlightened and perfected did, do and will go through one of the aforesaid four kinds of ant-kriya. For stories of (1) Bharat, (2) Gajasukumar, (3) Sanatkumar Chakri, and (4) Marudevi refer to Kathanuyog, part 1 and Hindi Tika, p. 543. OM vizeSa padoM ke artha (1) saMjamabahule-satraha prakAra ke saMyama kI sAdhanA karane vaale| (2) saMvarabahule-mithyAtva Adi azubha yogoM se pUrNataH nivRtt| (3) samAhibahule-rAga-dveSa Adi vikSepa/vikAroM se mukta samAdhi meM ma sthit| (4) lUhe-rUkSa, udAsIna vRtti| (5) tIraTThI-saMsAra-samudra ke pAra jAne ko taiyaar| (6) uvahANavaM-vividha prakAra ke taponuSThAna meM sNlgn| (7) dukkhakkhave-duHkhoM kA kSaya karane ko udyt| (8) OM tavassI-bAraha prakAra ke tapazcaraNa meM sNliin| 4 TECHNICAL TERMS (1) Samyam-bahul-one who practices extensive discipline of all the seventeen kinds. (2) Samvar-bahul-one who practices extensive blocking of inflow of karmas by absolute renouncing of mithyatva (false perception or belief) and ashubh yoga (ignoble association). (3) Samadhibahul-one who practices extensive meditation freeing himself of attachment, aversion and other perversions. (4) Loohe (ruksha)consumer of drab dry food; also having attitude of disinterest. (5) Tiratthi (tirarthi)-aspirant of crossing the ocean of mundane existence. (6) Uvahanavam (upadhan)-engaged in observing a variety of austerities (tap). (7) Dukkhakkhave-ready to destroy miseries. (8) Tavassi (tapasvi)-engaged in observing twelve kinds of austerities. unnata-praNata-pada (unnata-praNata ke dasa vikalpa) UNNAT-PRANAT-PAD (SEGMENT OF SUPERIOR AND INFERIOR) 2. (1) cattAri rukkhA paNNattA, taM jahA-uNNate NAmamege uNNate, uNNate NAmege paNate, paNate NAmamege uNNate, paNate NAmamege pnnte| a555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 sthAnAMgasUtra (1) (324) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya

Page #403
) ) )) )) )) LEEEEEEEEE IFIFIEIPIrri-.-. )) ) ) )) ma evAmeva cattAri purisajAtA paNNattA, taM jahA-uNNate NAmege uNNate, taheva jAva [ 'uNNate ANAmamege paNate, paNate NAmamege uNNate ] paNate NAmamege pnnte| 3. (2) cattAri rukkhA paNNattA, taM jahA-uNNate NAmamege uNNatapariNate, uNNate NAmamege paNatapariNate, paNate NAmamege uNNatapariNate, paNate NAmamege pnntprinnte| A evAmeva cattAri purisajAtA paNNattA, taM jahA-uNNate NAmamege uNNatapariNate, caubhaMgo [uNNate NAmamege paNatapariNate, paNate NAmamege uNNatapariNate, paNate NAmamege paNatapariNate / / 4. (3) cattAri rukkhA paNNattA, taM jahA-uNNate NAmamege uNNatarUve, taheva caubhaMgo 1 [uNNate NAmamege paNatarUve, paNate NAmamege uNNatarUve, paNate NAmamege paNatarUve ] ___evAmeva cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNatarUve, [ uNNate NAmamege / paNatarUve, paNate NAmamege uNNatarUve, paNate NAmamege pnntruuve]| 2. (1) vRkSa cAra prakAra ke hote haiN| jaise-(1) koI vRkSa (zarIra Adi kI apekSA) bhI unnata hotA hai aura jAti va guNa Adi se bhI unnata hotA hai, (jaise-zAla, Ama Adi vRkss)| (2) koI vRkSa zarIra (dravya) se unnata, kintu jAti (bhAva) se praNata (hIna) hotA hai, (jaise-nIma aadi)| (3) koI vRkSa zarIra se praNata, kintu jAti se unnata hotA hai, (jaise-azoka, ilAyacI, lavaMga aadi)| (4) koI vRkSa zarIra se praNata (hIna) aura jAti se bhI praNata (hIna) hotA hai, (jaise-khaira, babUla, bera kI jhAr3iyA~ aadi)| isI prakAra puruSa bhI cAra prakAra ke kahe gaye haiN| jaise-(1) koI puruSa zarIra (yA aizvarya) se bhI unnata hotA hai aura jJAnAdi guNoM se bhI unnata hotA hai, jaise-bhrt| (2) [koI puruSa zarIra se unnata hotA hai, kintu guNoM se praNata (hIna) hotA hai, (jaise-brhmdtt)| (3) koI puruSa zarIra se praNata aura guNoM se unnata hotA hai, (jaise-harikeza bl)| (4)] koI zarIra se bhI praNata hotA hai aura guNoM se bhI praNata hotA hai, (jaise-kaalshaukrik)| ___3. (2) vRkSa cAra prakAra ke hote haiN| jaise-(1) koI vRkSa zarIra se unnata aura unnata-pariNata [rasa Adi se yukta hotA hai, (2) koI vRkSa unnata hokara bhI praNata-pariNata [azubha rasAdi se yukta], (3) koI vRkSa dravya se praNata aura bhAva kI dRSTi se unnata-pariNata, aura (4) koI vRkSa dravya se praNata aura bhAva se praNata-pariNata hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM, jaise-(1) koI puruSa zarIra se unnata aura unnata bhAva se jJAnAdi guNoM se pariNata hotA hai| vRkSa kI taraha cAra bhaMga hote haiM-(2) [koI zarIra se unnata aura 1. [] isa koSThaka meM diye gaye sUtra pATha purAne saMskaraNoM meM nahIM haiM, kintu Agama prakAzana samiti, byAvara tathA jaina vizva bhAratI, lADanUM ke saMskaraNoM meM haiN| 1. [] The text within these brackets is not available in old editions, it is available in editions published from Agam Prakashan Samiti, Beawar and Jain Vishvabharati, Ladnu. ) ) ))) )) )) ))) ) 4 caturtha sthAna (325) Fourth Sthaan Wu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%

Page #404
B 455 456 457 455 456 457 45540 5 %$$$ $$$ $$$ $$$ $$$$$$$$ $$$$$ $$$ OM praNata bhAva se pariNata hai, (3) koI zarIra se praNata aura unnata bhAva se pariNata, aura (4) koI zarIra se praNata aura praNata bhAva se bhI pariNata hotA hai|] / 8. (3) qq are your so la testa (9) ante qat Bite 386 (BTH) 14 an Eta 7. () onts Jaa, Fong qua 94 arm (494), (3) antyra, fennel sa 14 ani, sit () on Tuet TUG BY YUGT 164 CIS ETAT $1 OM puruSa bhI cAra prakAra ke hote haiM, jaise-(1) koI puruSa zarIra se unnata aura unnata rUpa vAlA hotA hai, (2) koI zarIra se unnata kintu praNata rUpa vAlA, (3) koI zarIra se praNata kintu unnata rUpa vAlA, aura (4) koI zarIra se praNata aura praNata rUpa vAlA hotA hai| 2. (1) Trees are of four kinds--(1) Some tree is unnat (superior) in physical terms (parameters of size) and in terms of class (parameters of quality) as well (for example saal and mango). (2) Some tree is superior \ in physical terms but pranat (inferior) in terms of class (for example 4 Neem etc.). (3) Some tree is inferior in physical terms but superior in terms of class (for example Ashoka, cardamom, clove etc.). (4) Some tree is inferior in physical terms and in terms of class as well (for example bushes of Khair or catechu, Babool or acacia, Ber or jujube etc.). In the same way men are also of four kinds (1) Some man is unnat (superior) in physical terms (body and wealth) and in terms of class (parameters of quality, such as knowledge) as well (for example Bharat Chakravarti). (2) (Some man is superior in physical terms but pranat (inferior) in terms of class (for example Brahmadatt). (3) Some man is $i inferior in physical terms but superior in terms of class (for example Harikesh Bal). (4)] Some man is inferior in physical terms and in terms of class as well (for example Kaalashaukarik). 3. (2) Trees are of four kinds--(1) Some tree is unnat (superior) in physical terms (parameters of size) and unnat parinat (superior in parameters of acquired or attained qualities) as well. (2) Some tree is superior in physical terms but pranat parinat (inferior in parameters of acquired or attained qualities). (3) Some tree is inferior in physical terms 4 but superior in parameters of acquired or attained qualities. (4) Some tree is inferior in physical terms and in parameters of acquired or attained qualities as well. In the same way men are of four kinds-(1) Some man is unnat (superior) in physical terms (parameters of size) and unnat parinat (superior in parameters of acquired or attained qualities, such as knowledge) as well. (2) Some man is superior in physical terms but 46 45 45 455 456 457 454 455 456 455 456 457 45 46 45 44 445 446 45 44 45 46 47 46 45 44 45 46 47 PRATITE() ( 326 ) Sthaananga Sutra (1) 244444444444444444444444444444444444 44

Page #405
1955555555555555555555))))))))))) IFIFIE gaganAnAgAnAmA pranat parinat (inferior in parameters of acquired or attained qualities). (3) Some man is inferior in physical terms but superior in parameters of acquired or attained qualities. (4) Some man is inferior in physical terms i and in parameters of acquired or attained qualities as well. 4. (3) Trees are of four kinds--(1) Some tree is unnat (superior) in physical terms (parameters of size) and unnat rupa (superior in i appearance) as well. (2) Some tree is superior in physical terms but i pranat rupa (inferior in appearance). (3) Some tree is inferior in physical i terms but superior in appearance. (4) Some tree is inferior in physical terms and in appearance as well. In the same way men are of four kinds-(1) Some man is unnat (superior) in physical terms (parameters of size) and unnat rupa 6 (superior in appearance) as well. (2) Some man is superior in physical terms but pranat rupa (inferior in appearance). (3) Some man is inferior in physical terms but superior in appearance. (4) Some man is inferior in physical terms and in appearance as well. 5. (4) cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNatamaNe, [ uNNate NAmamege paNatamaNe, paNate NAmamege uNNatamaNe, paNate NAmamege paNatamaNe ] (5) evaM saMkappe, (6) paNNe, (7) diTThI, (8) sIlAcAre, (9) vavahAre, (10) prkkme| ege / purisajAe paDivakkho ntthi| 6. (5) [cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNatasaMkappe, uNNate NAmamege paNatasaMkappe, paNate NAmamege uNNatasaMkappe, paNate NAmamege pnntsNkppe|] 7. (6) [cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNataeNNe, uNNate A NAmamege paNatapaNNe, paNate NAmamege uNNatapaNNe, paNate NAmamege pnntpnnnne|] 8. (7) [cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNatadiTThI, uNNate NAmamege paNatadiTThI, paNate NAmamege uNNatadiTThI, paNate NAmamege pnntditttthii|] 9. (8) [cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNatasIlAcAre, uNNate NAmamege paNatasIlAcAre, paNate NAmamege uNNatasIlAcAre, paNate NAmamege pnntsiilaacaare|] 10. (9) [cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNatavavahAre, uSNate NAmamege paNatavavahAre, paNate NAmamege uNNatavavahAre, paNate NAmamege pnntvvhaare|] 11. (10) [cattAri purisajAyA paNNattA, taM jahA-uNNate NAmamege uNNataparakkame, uNNate # NAmamege paNataparakkame, paNate NAmamege uNNataparakkame, paNate NAmamege pnntprkkme|] Wan 555555555555555555555555555555555555555555 t t t t n t t t n t t t t t t t t | caturtha sthAna (327) Fourth Sthaan 3555555555) ) ) )) ) ) ) )

Page #406
8555555555555555))))))))))))))))))))) )))) ))))))))))55555555555 ))) )) )) ma 5. (4) puruSa cAra prakAra ke hote haiM, jaise-(1) koI puruSa aizvarya se unnata aura unnata mana vAlA + (udAra) hotA hai (rAjA vikrama kI taraha) [(2) koI aizvarya se unnata, kintu praNata mana vAlA, (3) koI aizvarya se praNata (hIna), kintu unnata mana vAlA (kavi mAgha kI taraha), aura (4) koI aizvarya se praNata . Wan aura mana se bhI praNata hotA hai| - cauthe vikalpa mana ke sAtha, (5) saMkalpa, (6) prajJA, (7) dRSTi, (8) zIlAcAra, (9) vyavahAra aura 9 (10) parAkrama; inameM kevala puruSa ke viSaya meM hI cAra bhaMga ke kathana haiM, vRkSa ke viSaya meM nahIM, kyoMki ma unameM mana Adi nahIM hote| OM 6. (5) saMkalpa Adi kI dRSTi se caturbhagI isa prakAra banatI hai-(1) koI puruSa aizvarya se unnata 5 aura unnata saMkalpa vAlA hotA hai (puNDarIka muni kI taraha), (2) koI aizvarya se unnata, kintu praNata (hIna) saMkalpa vAlA (kuNDarIka kI taraha), (3) koI aizvarya se praNata, kintu unnata saMkalpa vAlA Wan (pUNiyA zrAvaka kI taraha), aura (4) koI aizvarya se praNata aura saMkalpa se bhI praNata hotA hai (nirdhana ma aura IrSyAlu puruSa kI trh)| Wan 7. (6) (1) koI puruSa aizvarya se unnata aura unnata prajJA vAlA (buddhimAn) hotA hai (abhayakumAra kI taraha), (2) koI aizvarya se unnata, kintu praNata prajJA vAlA, (3) koI aizvarya se praNata, kintu unnata OM prajJA vAlA (rohaka kI taraha), aura (4) koI aizvarya se praNata aura prajJA se bhI praNata hotA hai| 8. (7) (1) koI puruSa aizvarya se unnata aura unnata dRSTi vAlA hotA hai (vijayakumAra vijayA OM seThAnI kI taraha), (2) koI aizvarya se unnata aura praNata dRSTi vAlA (bhartRhari kI rAnI piMgalA kI + taraha), (3) koI aizvarya se praNata, kintu unnata dRSTi vAlA, aura (4) koI aizvarya se praNata aura praNata dRSTi vAlA hotA hai| ma 9. (8) (1) koI puruSa aizvarya se unnata aura unnata zIla-AcAra vAlA hotA hai (celanA rAnI kI taraha), (2) koI aizvarya se unnata, kintu praNata (hIna) zIla-AcAra vAlA, (3) koI aizvarya se praNata, ma kintu unnata zIla-AcAra vAlA, aura (4) koI aizvarya se praNata aura praNata zIla-AcAra vAlA hotA hai| 10. (9) (1) koI puruSa aizvarya se unnata aura unnata vyavahAra vAlA hotA hai, (2) koI aizvarya se OM unnata, kintu praNata vyavahAra vAlA, (3) koI aizvarya se praNata, kintu unnata vyavahAra vAlA, aura (4) koI aizvarya se praNata aura praNata vyavahAra vAlA hotA hai| 11. (10) (1) koI puruSa aizvarya se unnata aura unnata parAkrama vAlA hotA hai (bAhubalI kI taraha), (2) koI aizvarya se unnata, kintu praNata parAkrama vAlA, (3) koI aizvarya se praNata, kintu unnata OM parAkrama vAlA, aura (4) koI aizvarya se praNata aura praNata parAkrama vAlA hotA hai| (puruSoM ke vyavahAra Wan sambandhI vividha udAharaNoM ke lie ThANaM AcArya mahAprajJa jI kA pariziSTa tathA hindI TIkA, pRSTha 650-654 dekheM) . 5. (4) Men are of four kinds (1) Some man is unnat (superior) in wealth and unnat man (superior in mind; noble minded or generous) as well like king Vikram. (2) Some man is superior in wealth but pranat )) )))) )) )) )) ))) )) Wan Wan 5555555))))))) ) dha sthAnAMgasUtra (1) (328) Sthaananga Sutra (1) ja ba))))))))))))) ))))) )

Page #407
*5555555555555555555555555555555555555555 Wan 55555555555555555555555555555555 Wan man (inferior in mind; ignoble or cruel). (3) Some man is inferior in wealth but superior in mind like Maagh, the poet. (4) Some man is Wan inferior in wealth and in mind as well. Wan The same (as in case of mind) is also true for qualities like (5) sankalp (intent or resolve), (6) prajna (wisdom), (7) drishti (perception and faith), (8) sheelachaar (righteousness and conduct), (9) vyavahar (behaviour), and (10) parakram (endeavour). Here the quads are about man only and Wan not about tree because mind does not exist there. The four alternatives in context of sankalp etc. are as follows 6. (5) Men are of four kinds-(1) Some man is unnat (superior) in wealth and unnat sankalp (superior in resolve) as well (like ascetic Pundareek). (2) Some man is superior in wealth but pranat sankalp (inferior in resolve) (like Kundareek). (3) Some man is inferior in wealth but superior in resolve (like Punia Shravak). (4) Some man is inferior in Wan wealth and in resolve as well (like a poor and jealous person). Wan Wan 7. (6) Men are of four kinds-(1) Some man is unnat (superior) in wealth and unnat prajna (superior in wisdom) as well (like Abhayakumar). (2) Some man is superior in wealth but pranat prajna (inferior in wisdom). (3) Some man is inferior in wealth but superior in wisdom (like Rohak). (4) Some man is inferior in wealth and in wisdom as well. 555555555555555555555555555555555555555555555558 (329) Fourth Sthaan Wan Wan Wan Wan Wan Wan 8. (7) Men are of four kinds-(1) Some man is unnat (superior) in wealth and unnat drishti (superior in perception/faith) as well (like Wan Vijaya Kumar and Vijayaa Sethani). (2) Some man is superior in wealth but pranat drishti (inferior in perception/faith) (like Bhartrihari's queen Pingala). (3) Some man is inferior in wealth but superior in perception/faith. (4) Some man is inferior in wealth and in perception/faith as well. 9. (8) Men are of four kinds-(1) Some man is unnat (superior) in wealth and unnat sheelachar (superior in character and conduct) as well (like Queen Chelana). (2) Some man is superior in wealth but pranat sheelachar (inferior in character and conduct). (3) Some man is inferior Wan wealth but superior in character and conduct. (4) Some man is inferior in wealth and in character and conduct as well. in 10. (9) Men are of four kinds-(1) Some man is unnat (superior) in wealth and unnat vyavahar (superior in behaviour) as well. (2) Some Fena arget Wan Wan Wan Wan Wan Wan Wan Wan Wan 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

Page #408
baWan 55555555555555555555555555558 Wan 555555555555555555555555555555555555555555555555 4 man is superior in wealth but pranat vyavahar (inferior in behaviour). (3) Some man is inferior in wealth but superior in behaviour. (4) Some 1 man is inferior in wealth and in behaviour as well. 11. (10) Men are of four kinds-(1) Some man is unnat (superior) in wealth and unnat parakram (superior in endeavour) as well (like Bahubali). (2) Some man is superior in wealth but pranat parakram (inferior in endeavour). (3) Some man is inferior in wealth but superior in endeavour. (4) Some man is inferior in wealth and in endeavour as well. (for numerous examples regarding disposition of men refer to the appendix of Thanam by Acharya Mahaprajna and Hindi Tika, pp. 650-654) vivecana-ina sUtroM meM rUpa, mana, saMkalpa, zIla, dRSTi, prajJA, vyavahAra aura parAkrama Adi dasa ma vikalpoM kI caturbhaMgiyA~ batAI haiN| prathama kathana vastu ke dravya, aizvarya, jAti, vaibhava, zarIra, rUpa Adi bAhya dRSTi se hai aura dUsarA kathana usameM rahe bhAva, guNa athavA anya Antarika vizeSatAoM ko lakSya meM ma rakhakara kiyA hai| jaise-eka vRkSa unnata hai aura praNata hai, yahA~ prathama kathana-usake zarIra ke bhAra; va AkAra kI + apekSA hai| jabaki dUsarA kathana usake guNa, svAda, mUlya, Arogya Adi kI dRSTi se hai| manuSya ke pakSa meM meM prathama kathana usake jAti, nAma, kula Adi tathA dUsare kathana meM usake jJAna, svabhAva, cAritra, OM paropakAritA Adi guNoM ke lie samajhanA caahie| Elaboration--The aforesaid aphorisms enumerate quads of ten qualities including appearance, mind, resolve, perception, wisdom, behaviour and endeavour. First part of the statement relates to outer qualities like size, wealth, class, glory, body, appearance etc. The second part relates to inner conditions, qualities and other attributes. For example 'a tree is superior and inferior'. Here the first statement refers to its physical mass and height. The second statement refers to its inner qualities, taste, price, effects etc. In context of man the first statement refers tu physique, caste, name, family etc. and the second to \ his knowledge, nature, character, generosity and other such virtues. Rju-vakra-pada (Rja-vakra ke dasa vikalpa) RJU-VAKRA-PAD (SEGMENT OF STRAIGHT AND CROOKED) 12. (1) cattAri rukkhA paNNattA, taM jahA-ujjU NAmamege ujjU, ujjU NAmamege vaMke, OM caubhaMgo 4 / evaM jahA unnatapaNatehi gamo tahA ujjU vaMkehi vi bhaanniyvyo| jAva parakkame [ vaMke # NAmamege ujjU, vaMke NAmamege vaMke ] / Wan ))55555555555555555555555555555555551998 sthAnAMgasUtra (1) (330) Sthaananga Sutra (1) 55555555555555555555555))))))))

Page #409
Wan ))))) gaganagAbha:555 B555555555555555555555555555 Wan evAmeva cattAri purisajAyA paNNattA, taM jahA-ujjU NAmamege ujjU 4, [ ujjU NAmamege vaMke, # ke NAmamege ujjU, vaMke NAmamege baMke ] 13. (2) cattAri rukkhA paNNattA, taM jahA-ujjU NAmamege ujjupariNate, ujju NAmamege OM vaMkapariNate, vaMke NAmamege ujjupariNate, vaMke NAmamege vNkprinnte| evAmeva cattAri purisajAyA japaNNattA, taM jahA-ujjU NAmamege ujjupariNate, ujjU NAmamege vaMkapariNate, vaMke NAmamege OM ujjupariNate, vaMke NAmamege vNkprinnte| , 14. (3) cattAri rukkhA paNNattA, taM jahA-ujjU NAmamege ujjurUve, ujju NAmamege vaMkarUve, ke NAmamege ujjurUve, vaMke NAmamege vNkruuve| evAmeva cattAri purisajAyA paNNattA, taM jahA-ujjU %NAmamege ujjurUve, ujjU NAmamege vaMkarUve, vaMke NAmamege ujjurUve, vaMke NAmamege vNkruuve| 12. vRkSa cAra prakAra ke hote haiN| jaise-(1) koI vRkSa zarIra (yA dravya) se Rju (sarala-sIdhA) hotA hai aura guNa va kArya se bhI Rju hotA hai (yathAsamaya phalAdi detA hai)| (2) koI vRkSa zarIra se Rju, kintu kArya se vakra hotA hai (yathAsamaya phalAdi nahIM detA hai)| [(3) koI vRkSa zarIra se vakra (Ter3hA-mer3hA), kintu kArya se Rju (phala dene vAlA) hotA hai| (4) koI vRkSa zarIra se bhI vakra aura kArya se bhI vakra hotA hai| ye cAra bhaMga jAnane caahie| isI taraha puruSa bhI cAra prakAra ke hote haiM, jaise-(1) koI puruSa bAhara (zarIra, gati, ceSTAdi) se Rju aura antaraMga yA bhAva se bhI Rju hotA hai, (2) koI bAhara se Rju, kintu antaraMga se vakra hotA hai, [(3) koI bAhara se vakra (kuTila zarIra vAlA), kintu antaraMga se Rju (aSTAvakra RSi kI taraha), aura (4) koI bAhara se bhI vakra aura antaraMga se bhI vakra hotA hai| __isI prakAra jaise unnata-praNata ke sambandha meM unnata-praNata, pariNata Adi jitane vikalpa kahe haiM, usI prakAra yahA~ Rju aura vakra ke viSaya meM bhI jAna lenA caahie| 13. vRkSa cAra prakAra ke hote haiM-(1) koI vRkSa zarIra se Rju aura Rju-pariNata (bar3hane meM bhI sahaja) hotA hai, (2) koI vRkSa zarIra se Rju, kintu vakra-pariNata hotA hai, (3) koI vRkSa zarIra se vakra, kintu Rju-pariNata, aura (4) koI vRkSa zarIra se vakra aura vakra-pariNata hotA hai| isI taraha puruSa bhI cAra prakAra ke hote haiN| jaise-(1) koI puruSa zarIra se Rju aura Rju-pariNata (vyavahAra meM) hotA hai, (2) koI zarIra se Rju, kintu vakra-pariNata, (3) koI zarIra se vakra, kintu Rju-pariNata, aura (4) koI zarIra se vakra aura vakra-pariNata hotA hai| 14. vRkSa cAra prakAra ke hote haiM-(1) koI vRkSa zarIra se Rju aura Rju rUpa (dIkhane meM AkarSaka) hotA hai, (2) koI zarIra se Rju, kintu vakra rUpa vAlA, (3) koI zarIra se vakra, kintu Rju rUpa, aura (4) koI zarIra se vakra aura vakra rUpa hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa zarIra se Rju aura Rju rUpa (AkarSaka) hotA hai| (2) koI zarIra se Rju, kintu vakra rUpa, (3) koI zarIra se vakra, kintu Rju rUpa, aura (4) koI zarIra se vakra aura vakra rUpa hotA hai| 8455555555555555555555555555555555555555555555553 caturtha sthAna (331) Fourth Sthaan 55555555555555555555555555555558

Page #410
2 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 2 5 95 95 95 95 955955959595 5 5 5 5 95 95555555555555555555 0 55 Wan 12. (1) Trees are of four kinds (1) Some tree is riju (straight) in physical terms and riju in terms of quality and work (yields fruits regularly). (2) Some tree is straight in physical terms but vakra (crooked) in terms of quality and work (does not yield fruits regularly). (3) Some tree is crooked in physical terms but straight in terms of quality and work. (4) Some tree is crooked in physical terms and terms of quality and results as well. in In the same way men are of four kinds-(1) Some man is riju (straight) in physical terms (body, movement, action etc.) and riju (straight and simple) in terms of disposition. (2) Some man is straight in physical terms but vakra (crooked) in terms of disposition. (3) Some man is crooked in physical terms but straight in terms of disposition (like sage Ashtavakra). (4) Some man is crooked in physical terms and in terms of disposition as well. In the same way all the alternatives mentioned in context of unnat and pranat, such as parinat should be read in context of riju and vakra. 13. Trees are of four kinds-(1) Some tree is riju (straight) in physical terms and riju parinat (straight in attained qualities) as well, such as having natural growth. (2) Some tree is straight in physical terms but vakra parinat (crooked in attained qualities). (3) Some tree is crooked in physical terms but straight in attained qualities. (4) Some tree is crooked in physical terms and in attained qualities as well. In the same way men are of four kinds-(1) Some man is riju (straight) in physical terms and riju parinat (straight in attained qualities, such as behaviour) as well. (2) Some man is straight in physical terms but vakra parinat (crooked in attained qualities). (3) Some man is crooked in physical terms but straight in attained qualities. (4) Some man is crooked in physical terms and in attained qualities as well. 14. Trees are of four kinds-(1) Some tree is riju (straight) in physical terms and riju rupa (straight or attractive in appearance) as well. (2) Some tree is straight in physical terms but vakra rupa (crooked in appearance). (3) Some tree is crooked in physical terms but straight in appearance. (4) Some tree is crooked in physical terms and in appearance as well. In the same way men are of four kinds (1) Some man is riju (straight) in physical terms and riju rupa (straight or attractive in appearance) as well. (2) Some man is straight in physical terms but vakra rupa (crooked in appearance). (3) Some man is crooked sthAnAMgasUtra ( 1 ) ( 332 ) 55555555555555555555 Sthaananga Sutra (1) 0555555555555555555555555555555555555555550

Page #411
f F phra in physical terms but straight in appearance. (4) Some man is crooked in physical terms and in appearance as well. F 15. (4) [ cattAri purisajAyA paNNattA, F 5 vaMkamaNe, vaMke NAmamege ujjumaNe, vaMke NAmamege vaMkamaNe / ] pha pha 16. ( 5 ) [ cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjusaMkappe, ujju NAmamege vaMkasaMkappe, vaMke NAmamege ujjusaMkappe, vaMke NAmamege vaMkasaMkappe / ] 17. ( 6 ) [ cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjupaNNe, ujju NAmamege 5 vaMkapaNNe, vaMke NAmamege ujjupaNNe, vaMke NAmamege vaMkapaNNe / ] taM jahA--ujjU NAmamege ujjumaNe, ujju NAmamege 18. ( 7 ) [ cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjudiTThI, ujju NAmamege vaMkadiTThI, vaMke NAmamege ujjudiTThI, vaMke NAmamege vaMkadiTThI / ] 19. (8) [ cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjusIlAcAre, ujju NAmamege vaMkasIlAcAre, vaMke NAmamege ujjusIlAcAre, vaMke NAmamege vaMkasIlAcAre / ] 20. ( 9 ) [ cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjuvavahAre, ujju NAmamege kavavahAre, vaMke NAmamege ujjuvavahAre, vaMke NAmamege vaMkavavahAre / ] 21. (10) [ cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjuparakkame, ujju NAmamege vaMkaparakkame, vaMke NAmamege ujjuparakkame, vaMke NAmamege vaMkaparakkame / ] 15. [ puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se (gati, vANI, ceSTA Adi se) Rju aura Rju mana hotA hai (sAdhu puruSa kI taraha), (2) koI zarIra se Rju, kintu vakra mana hai (dhUrtta kI taraha), (3) koI zarIra se vakra, kintu Rju mana (catura zAsaka kI taraha), aura (4) koI zarIra se vakra aura vakra mana hotA hai (durjana kI taraha ) / ] 16. [ puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se Rju aura Rju saMkalpa (saMkalpa pUrti meM sahaja) hotA hai, (2) koI zarIra se Rju, kintu vakra saMkalpa, (3) koI zarIra se vakra, kintu Rju 5 saMkalpa, aura (4) koI zarIra se vakra aura vakra saMkalpa hotA hai / ] caturtha sthAna 17. [ puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se Rju aura RjuprajJa ( tIkSNa buddhi) hotA hai, (2) koI zarIra se Rju, kintu vakra prajJA, (3) koI zarIra se vakra, kintu Rju prajJA vAlA, aura (4) koI zarIra se vakra aura vakra prajJA vAlA hotA hai / ] 18. [ puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se Rju aura Rju dRSTi vAlA hotA hai, (2) koI zarIra se Rju, kintu vakra dRSTi vAlA, (3) koI zarIra se vakra, kintu Rju dRSTi vAlA, aura (4) koI zarIra se vakra aura vakra dRSTi vAlA hotA hai / ] (333) 2 5 5 5 5 5 5 5 5 5 5 5555555 5 5 5 5 5 5 5 5 5 5 5555 5 5 Fourth Sthaan 5 fafafa Wan

Page #412
2 55 5955 5 5 5 5 5 555595555555 5 5 5 5 5 5 5 5 5 5 5 5552/ 2955 55 5 5 5 5 5 5 5 55 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 55555555 5 5552 phra 5 19. [ puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se Rju aura Rju zIla- AcAra vAlA 5 hotA hai, (2) koI zarIra se Rju, kintu vakra zIla- AcAra vAlA, (3) koI zarIra se vakra, kintu Rju Wan zIla- AcAra vAlA, aura (4) koI zarIra se vakra aura vakra zIla-AcAra vAlA hotA hai / ] Wan Wan 20. [puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se Rju aura Rju vyavahAra vAlA hotA phra hai, (2) koI zarIra se Rju, kintu vakra vyavahAra vAlA, (3) koI zarIra se vakra, kintu Rju vyavahAra 5 vAlA, aura (4) koI zarIra se vakra aura vakra vyavahAra vAlA hotA hai / ] 21. [ puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se Rju aura Rju parAkrama vAlA hotA hai, (2) koI zarIra se Rju, kintu vakra parAkrama vAlA, (3) koI puruSa zarIra se vakra, kintu Rju parAkrama vAlA, aura (4) koI zarIra se vakra aura vakra parAkrama vAlA hotA hai / ] pha phra phra Wan 15. [Men are of four kinds (1) Some man is riju (straight) in physical phra terms (movement, speech, action etc.) and riju man (straight or simple in 5 mind) as well (such as a sage ). ( 2 ) Some man is straight in physical terms but vakra man (crooked in mind, like a crafty person). (3) Some 5 man is crooked in physical terms but straight in mind (like a clever ruler). (4) Some man is crooked in physical terms and in mind as well (like a rogue).] 16. [Men are of four kinds-(1) Some man is riju (straight) in physical terms and riju sankalp (straightforward in resolve) as well. ( 2 ) Some man is straight in physical terms but vakra sankalp (crooked in resolve). (3) Some man is crooked in physical terms but straightforward in resolve. (4) Some man is crooked in physical terms and in resolve as well.] 17. [Men are of four kinds-(1) Some man is riju (straight) in physical terms and riju prajna (straight in wisdom or sharp wit) as well. (2) Some f man is straight in physical terms but vakra prajna (crooked in wisdom). Wan (3) Some man is crooked in physical terms but straight in wisdom. Wan (4) Some man is crooked in physical terms and in wisdom as well.] Wan Wan sthAnAMgasUtra (1) Wan phra Wan 18. [Men are of four kinds (1) Some man is riju (straight) in physical terms and riju drishti (straight in perception / faith ) as well. ( 2 ) Some Wan man is straight in physical terms but vakra drishti (crooked in perception/faith). (3) Some man is crooked in physical terms but straight in perception/faith. (4) Some man is crooked in physical terms and in perception/faith as well.] 5 5 Wan 19. [Men are of four kinds - ( 1 ) Some man is riju (straight) in physical terms and riju sheel-achaar (straight in character and conduct) as well. (2) Some man is straight in physical terms but vakra sheel- achaar 5 pha (334) Wan Sthaananga Sutra (1) Wan 5 phra Wan Wan

Page #413
6555555555555555555555555555555555555554 f (crooked in character and conduct). (3) Some man is crooked in physical terms but straight in character and conduct. (4) Some man is crooked in f physical terms and in character and conduct as well.] 20. [Men are of four kinds-(1) Some man is riju (straight) in physical terms and riju vyavahar (straight in behaviour) as well. (2) Some man is 4 straight in physical terms but vakra vyavahar (crooked in behaviour). (3) Some man is crooked in physical terms but straight in behaviour. (4) Some man is crooked in physical terms and in behaviour as well.] 21. (Men are of four kinds--(1) Some man is riju (straight) in physical terms and riju parakram (straight in endeavour) as well. (2) Some man is straight in physical terms but vakra parakram (crooked in endeavour). (3) Some man is crooked in physical terms but straight in endeavour. (4) Some man is crooked in physical terms and in endeavour as well.] t t t t t t t t t t t t t t t t t tbvr bhikSu-bhASA-pada BHIKSHU-BHASHA-PAD (SEGMENT OF ASCETIC SPEECH) 22. paDimApaDivaNNassa NaM aNagArassa kappaMti cattAri bhAsAo bhAsittae, taM jahA-jAyaNI, pucchaNI, aNuNNavaNI, puTThassa vaagrnnii| 22. bhikSu-pratimAoM ke dhAraka anagAra ko cAra bhASAe~ bolanA kalpatA hai, jaise-(1) yAcanI bhASA-vastrAdi kI yAcanA ke lie, (2) pracchanI bhASA-sUtra kA artha athavA mArga Adi pUchane ke lie, (3) anujJApanI bhASA-sthAna Adi kI AjJA lene ke lie, aura (4) praznavyAkaraNI bhASA-pUche gaye prazna hai kA uttara dene ke lie bolnaa| 22. It is obligatory for an ascetic observing bhikshu-pratimas (special codes and resolutions for an ascetic) to use only four types of bhasha (speech; here manner of speech)-(1) yachani bhasha-manner of speech suited to seek alms, (2) prachchhani bhasha-manner of speech suited to seeking $ meaning of scriptures or a path, (3) anujnapani bhasha-manner of speech suited to seeking permission for a place to stay etc., and (4) prashnavyakarani bhasha-manner of speech suited to answering questions. 23. cattAri bhAsAjAtA paNNattA, taM jahA-saccamegaM bhAsajjAyaM, bIyaM mosaM, taiyaM saccamosaM, cautthaM asccmosN| 23. bhASA cAra prakAra kI hai-(1) satya bhaassaa| (2) mRSA bhaassaa| (3) satya-mRSA bhASA-mizrita bhaassaa| (4) asatyAmRSA bhASA-vyavahAra bhaassaa| 23. Bhasha (speech) is of four kinds--(1) satya bhasha (speaking truth), (2) mrisha bhasha (telling a lie), (3) satya-mrisha bhasha 855555555555555555555555555555555555555555555555555 caturtha sthAna (335) Fourth Sthaan 95555555555555555555555555555553 ,

Page #414
25955 55955 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 55 2 Wan (speaking truth mixed with lie), and (4) asatyamrisha bhasha (speaking neither truth nor lie; customary speech). zuddha - azuddha vastra-pada SHUDDHA ASHUDDHA VASTRA-PAD (SEGMENT OF PURE AND IMPURE CLOTH) - suddhe NAmaM 24. (1) cattAri vatthA paNNattA, taM jahA-suddhe NAmaM ege suddhe, suddhe NAmaM ege asuddhe, asuddhe NAmaM ege suddhe, asuddhe NAmaM ege asuddhe / evAmeva cattAri purisajAyA paNNattA, taM jahAege suddhe, [ suddhe NAmaM ege asuddhe, asuddhe NAmaM ege suddhe, asuddhe NAmaM ege asuddhe / ] 25. (2) cattAri vatthA paNNattA, taM jahA - suddhe NAmaM ege suddhapariNae, suddhe NAmaM ege asuddhapariNae, asuddhe NAmaM ege suddhapariNae, asuddhe NAmaM ege asuddhapariNae / evAmeva cattAri purisajAyA paNNattA, taM jahA - suddhe NAmaM ege suddhapariNae, suddhe NAmaM ege asuddhapariNae, asuddhe maMge suddhapariNae, asuddhe NAmaM ege asuddhapariNae / 26. (3) cattAri vatthA paNNattA, taM jahA suddhe NAmaM ege suddharUve, suddhe NAmaM ege asuddharUve, asuddhe NAmaM ege suddharUve, asuddhe NAmaM ege asuddharUve / evAmeva cattAri purisajAyA paNNattA, taM jahA- suddhe NAmaM ege suddharUve, suddhe NAmaM ege asuddharUve, asuddhe NAmaM ege suddharUve, asuddhe NAmaM ege asuddha / 24. cAra prakAra ke vastra hote haiM, jaise- (1) koI vastra prakRti se (zuddha tantu Adi se nirmita) zuddha hai aura sthiti se (Upara se malina nahIM hone ke kAraNa vartamAna) bhI zuddha hotA hai, (2) kucha vastra prakRti (prArambha se zuddha, kintu sthiti se (upayoga meM Ane ke bAda) azuddha hote haiM, (3) kucha vastra prakRti azuddha, kintu sthiti se zuddha hote haiM, aura (4) kucha vastra prakRti se azuddha aura sthiti se bhI azuddha hote haiN| puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa jAti se (kula, vaMza Adi se) bhI zuddha aura guNase ( AcAra, cAritra va jJAna Adi se) bhI zuddha hote haiM, (2) kucha jAti se to zuddha, kintu guNa se azuddha hote haiM, (3) kucha jAti se azuddha, kintu guNa se zuddha hote haiM, aura (4) kucha jAti se azuddha aura guNa se bhI azuddha hote haiM / zuddha) kintu 25. vastra cAra prakAra ke hote haiM - (1) koI vastra prakRti se zuddha aura zuddha- pariNata ( banane para bhI 5 hotA hai, (2) koI vastra prakRti se zuddha, kintu azuddha- pariNata, (3) koI vastra prakRti se azuddha, zuddha - pariNata, aura (4) koI vastra prakRti se azuddha aura azuddha-pariNata hotA hai| puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa jAti se zuddha aura zuddha- pariNata (jIvana - paryanta) hotA hai, (2) koI puruSa jAti se to zuddha, kintu azuddha- pariNata, (3) koI puruSa jAti se azuddha, kintu zuddha- pariNata, aura (4) koI puruSa jAti se bhI azuddha aura pariNati se bhI azuddha hotA hai| 5 26. vastra cAra prakAra ke hote haiM- (1) koI vastra prakRti se zuddha aura zuddha rUpa vAlA ( dIkhane meM bhI sundara) hotA hai, (2) koI vastra prakRti se zuddha, kintu azuddha rUpa vAlA, (3) koI prakRti se azuddha, sthAnAMgasUtra (1) (336) 2 95 55 5 5 5 5 55 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5955 5 5 5 55559 Sthaananga Sutra (1) - 5 5 5 5 55 5 5 5 5 55 55 55 5555555 5 5 55 5 5 5 5 5 5 5552 Wan

Page #415
Wan 155555555555555555555555555555555555 kintu zuddha rUpa vAlA, aura (4) koI vastra prakRti se azuddha aura azuddha rUpa vAlA hotA hai| puruSa bhI 5 cAra prakAra ke hote haiM - ( 1 ) koI puruSa prakRti se zuddha aura zuddha rUpa vAlA (sudarzana vyaktitva vAlA) hotA hai, (2) koI prakRti se to zuddha, kintu azuddha rUpa vAlA, (3) koI prakRti se bhI azuddha, kintu zuddha rUpa vAlA, aura (4) koI prakRti se azuddha aura azuddha rUpa vAlA hotA hai| 24. Cloths are of four kinds (1) Some cloth is shuddha (pure) originally (made of pure fibres) and shuddha in present condition (not dirty). (2) Some cloth is pure originally but ashuddha (impure) in present condition (made dirty by use). (3) Some cloth is impure originally but pure in present condition. (4) Some cloth is impure originally and in present 475 condition as well. In the same way men are of four kinds-(1) Some man is 45 shuddha (pure) in terms of caste (family and lineage) and shuddha in 455 455 F F Fi FELFELLE LE LE LE LELELELELE LE VEC LE LE LE LE LE LE L44 45 46 45 46 45 45 45 454545 F F F F F F 555 457 25. Cloths are of four kinds (1) Some cloth is shuddha (pure) Foriginally and shuddha parinat (pure in transformed condition). F (2) Some cloth is pure originally but ashuddha parinat (impure in transformed condition). (3) Some cloth is impure originally but in pure transformed condition. (4) Some cloth is impure originally and in 5 transformed condition as well. In the same way men are of four kinds(1) Some man is shuddha (pure) in terms of caste (family and lineage) and shuddha parinat (pure in transformed state all his life). (2) Some man is pure in terms of caste but ashuddha parinat (impure in transformed state). (3) Some man is impure in terms of caste but pure transformed state. (4) Some man is impure in terms of caste and in F transformed state as well. in F Wan 475 F F F F terms of qualities (conduct, character, knowledge etc.). (2) Some man is pure in terms of caste but ashuddha (impure) in terms of qualities. (3) Some man is impure in terms of caste but pure in terms of qualities. (4) Some man is impure in terms of caste and in terms of qualities as well. F F argret Ferrer 26. Cloths are of four kinds-(1) Some cloth is shuddha (pure) originally and shuddha rupa (pure in appearance). (2) Some cloth is pure originally but ashuddha rupa (impure in appearance. (3) Some cloth is Fimpure originally but pure in appearance. (4) Some cloth is impure fi originally and in appearance as well. In the same way men are of four fi kinds (1) Some man is shuddha (pure) by nature and shuddha 557 (pure in appearance all his life). (2) Some man is pure by nature but Wan ashuddha rupa (impure in appearance). (3) Some man is impure by nature but pure in appearance. (4) Some man is impure by nature and in appearance as well. rupa 557 (337) 55555555555555555555555 47 Fourth Sthaan 45 45 Wan 45 47

Page #416
Wan 55555555555555555555555555551555555555555555558 855555555555555555555555555555555555 OM 27. (4) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhamaNe, [suddhe NAma hai asuddhamaNe, asuddhe NAma ege suddhamaNe, asuddhe NAmaM ege asuddhmnne| 28. (5) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhasaMkappe, suddhe NAmaM ege asuddhasaMkappe, asuddhe NAmaM ege suddhasaMkappe, asuddhe NAmaM ege asuddhsNkppe| 29. (6) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhapaNNe, suddhe asuddhapaNNe, asuddhe NAmaM ege suddhapaNNe, asuddhe NAmaM ege asuddhpnnnne| ____30. (7) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhadiTThI, suddhe NAmaM OM asuddhadiTThI, asuddhe NAmaM ege suddhadiTThI, asuddhe NAmaM ege asuddhditttthii|| 31. (8) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhasIlAcAre, suddhe NAmaM ege asuddhasIlAcAre, asuddhe NAmaM ege suddhasIlAcAre, asuddhe NAmaM ege asuddhsiilaacaare| 32. (9) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhavavahAre, suddhe NAmaM ege asuddhavavahAre, asuddhe NAmaM ege suddhavavahAre, asuddhe NAma ege asuddhvvhaare| ___ 33. (10) cattAri purisajAyA paNNattA, taM jahA-suddhe NAmaM ege suddhaparakkame, suddhe NAma ma ege asuddhaparakkame, asuddhe NAmaM ege suddhaparakkame, asuddhe NAmaM ege asuddhprkkme| 27. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jAti se zuddha aura zuddha mana vAlA hotA hai, + ma (2) koI jAti se to zuddha, kintu azuddha mana vAlA, (3) koI jAti se azuddha aura zuddha mana vAlA, OM aura (4) koI jAti se azuddha aura azuddha mana vAlA hotA hai| 28. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jAti se zuddha aura zuddha saMkalpa (pavitra pratijJA) OM vAlA hotA hai, (2) koI jAti se zuddha, kintu azuddha saMkalpa vAlA, (3) koI jAti se azuddha, kintu zuddha saMkalpa vAlA, aura (4) koI jAti se azuddha aura azuddha saMkalpa vAlA hotA hai| 29. puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa jAti se zuddha aura zuddha prajJA vAlA hotA hai, (2) koI jAti se zuddha, kintu azuddha prajJA vAlA, (3) koI jAti se azuddha, kintu zuddha prajJA vAlA, + aura (4) koI jAti se azuddha aura azuddha prajJA vAlA hotA hai| 30. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jAti se zuddha aura zuddha dRSTi vAlA hotA hai, 9 (2) koI jAti se zuddha, kintu azuddha dRSTi vAlA, (3) koI puruSa jAti se azuddha, kintu zuddha dRSTi vAlA, aura (4) koI jAti se azuddha aura azuddha dRSTi vAlA hotA hai| 31. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jAti se (janma se) zuddha aura zuddha zIla-AcAra vAlA hotA hai. (2) koI jAti se zuddha, kintu azuddha zIla-AcAra vAlA, (3) koI B555555555555555555555555555555555555555555555555 | sthAnAMgasUtra (1) (338) Sthaananga Sutra (1) Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui %%%%%%%%%%%%%%Yi

Page #417
aphra 5 gagagagagagagagagaga hhhhhhhhhhhhhhh: jAti se azuddha, kintu zuddha zIla- AcAra vAlA, aura (4) koI jAti se azuddha aura azuddha zIla- AcAra vAlA hotA hai| 32. puruSa cAra prakAra ke hote haiM - (1) koI puruSa jAti se zuddha aura zuddha vyavahAra vAlA hotA hai, (2) koI puruSa jAti se to zuddha, kintu azuddha vyavahAra vAlA hotA hai, (3) koI puruSa jAti se azuddha, kintu zuddha vyavahAra vAlA hotA hai, aura (4) koI puruSa jAti se azuddha aura azuddha vyavahAra pha vAlA hotA hai| 33. puruSa cAra prakAra ke hote haiM- (1) koI puruSa jAti se zuddha aura zuddha parAkrama vAlA hotA hai, phra (2) koI jAti se zuddha, kintu azuddha parAkrama vAlA, (3) koI jAti se azuddha, kintu zuddha parAkrama aura (4) koI jAti se azuddha aura azuddha parAkrama vAlA hotA hai| vAlA, 29. Men are of four kinds-(1) Some man is shuddha (pure) by caste and shuddha prajna (pure in wisdom) as well. (2) Some man is pure by caste but ashuddha prajna ( impure in wisdom ). ( 3 ) Some man is impure by caste but pure in wisdom. (4) Some man is impure by caste and in 5 wisdom as well. F 30. Men are of four kinds-(1) Some man is shuddha (pure) by caste 5 and shuddha drishti (pure in perception / faith) as well. ( 2 ) Some man is pure by caste but ashuddha drishti (impure in perception/faith). (3) Some man is impure by caste but pure in perception / faith. ( 4 ) Some man is impure by caste and in perception/faith as well. Wan Wan 27. Men are of four kinds - ( 1 ) Some man is shuddha (pure) by caste Wan and shuddha man (pure in mind) as well. (2) Some man is pure by caste but ashuddha man (impure in mind). (3) Some man is impure by caste 5 but pure in mind (4) Some man is impure by caste and in mind as well. 28. Men are of four kinds-(1) Some man is shuddha (pure) by caste and shuddha sankalp (pure in resolve) as well. ( 2 ) Some man is pure by caste but ashuddha sankalp (impure in resolve ). ( 3 ) Some man is impure by caste but pure in resolve. (4) Some man is impure by caste and in resolve as well. caturtha sthAna 2 55 5 5 5 555 555555559595959595555559 pha (339) Fourth Sthaan Wan phra phra Wan Wan Wan Wan Wan 31. Men are of four kinds-(1) Some man is shuddha (pure) by caste and shuddha sheel-achaar (pure in character and conduct) as well. F ( 2 ) Some man is pure by caste but ashuddha sheel-achaar (impure in Wan character and conduct). (3) Some man is impure by caste but pure in character and conduct. (4) Some man is impure by caste and in character and conduct as well. phra Wan Wan 5 5 5 5 5 5 5 5 5 5 ! Wan Wan 15 55555 5 5 5 5 555 555555555 5 5 5 5 5 5 5 5 5 5 55 55 2 phra

Page #418
))) )) 5 )))))))))5555555555555555555555 32. Men are of four kinds--(1) Some man is shuddha (pure) by caste 4 and shuddha vyavahar (pure in behaviour) as well. (2) Some man is pure ___ by caste but ashuddha vyavahar (impure in behaviour). (3) Some man is npure by caste but pure in behaviour. (4) Some man is impure by caste and in behaviour as well. 33. Men are of four kinds-(1) Some man is shuddha (pure) by caste and shuddha parakram (pure in endeavour) as well. (2) Some man is pure by caste but ashuddha parakram (impure in endeavour). (3) Some man is impure by caste but pure in endeavour. (4) Some man is impure by caste and in endeavour as well. ))) )) )))) )) )) ma )) ) )) )) suta-pada SUT-PAD (SEGMENT OF SON) ____34. cattAri sutA paNNattA, taM jahA-atijAte, anujAte, avajAte, kuliNgaale| 34. suta (putra) cAra prakAra ke hote haiM, jaise-(1) koI suta atijAta-pitA se bhI adhika samRddha aura zreSTha hotA hai (jaise-zrIkRSNa aadi)| (2) koI suta anujAta-pitA ke samAna samRddhi vAlA hotA hai / (bharata ckrvrtii)| (3) koI suta apajAta-pitA se hIna samRddhi vAlA hotA hai| (4) koI suta kulAGgArakula meM aMgAra ke samAna-kula ko dUSita karane vAlA hotA hai (duryodhana Adi kI trh)| 34. Sut (son) is of four kinds--(1) atijaat-more wealthy and 5 accomplished than father (like Shrikrishna), (2) anujaat--as wealthy as 4 father (Bharat Chakravarti), (3) apajaat-less wealthy than father and (4) kulaangaar-a cinder-like black spot on the family (like Duryodhan). satya-asatya-pada (dasa vikalpa) SATYA-ASATYA-PAD (SEGMENT OF TRUTH AND LIE) 35. (1) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege sacce, sacce NAma ege asacce, [ asacce NAmaM ege sacce, asacce NAmaM ege ascce| ] evaM pariNate jAva prkkme| 36. (2) [ cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccapariNate, sacce NAma ege asaccapariNate, asacce NAmaM ege saccapariNate, asacce NAmaM ege asccprinnte| 37. (3) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccarUve, sacce NAmaM ege asaccarUve, asacce NAmaM ege saccarUve, asacce NAmaM ege asccruuve| 38. (4) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccamaNe, sacce NAmaM ege asaccamaNe, asacce NAmaM ege saccamaNe, asacce NAmaM ege asccmnne| 39. (5) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccasaMkappe, sacce NAmaM ege asaccasaMkappe, asacce NAmaM ege saccasaMkappe, asacce NAma ege asccsNkppe| ___ ) ) )) $$$ $555555$$$$$$$$$$$$ ))) ) - )) | sthAnAMgasUtra (1) (340) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri B

Page #419
95555555555555555555555555555555555558 Wan 40. (6) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccapaNNe, sacce NAmaM ege asaccapaNNe, asacce NAmaM ege saccapaNNe, asacce NAmaM ege asccpnnnne| 41. (7) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccadiTThI, sacce NAmaM ege ma asaccadiTThI, asacce NAmaM ege saccadiTTI, asacce NAmaM ege asccditttthii| 42. (8) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccasIlAcAre, sacce NAmaM ma ege asaccasIlAcAre, asacce NAma ege saccasIlAcAre, asacce NAmaM ege asccsiilaacaare| ma 43. (9) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege saccavavahAre, sacce NAmaM ege asaccavavahAre, asacce NAma ege saccavavahAre, asacce NAmaM ege asccvvhaare| 44. (10) cattAri purisajAyA paNNattA, taM jahA-sacce NAmaM ege rAccaparakkame, sacce NAma ma ege asaccaparakkame, asacce NAmaM ege saccaparakkame, asacce NAmaM ege asccprkkme| ma 35. puruSa cAra prakAra ke hote haiM-(1) koI puruSa pahale bhI satya (vAdI) hotA hai aura pIche bhI 5 satya (vAdI) hotA hai, [(2) koI pahale satya (vAdI), kintu pIche asatya (vAdI), (3) koI pahale asatya (vAdI), kintu pIche satya (vAdI), aura (4) koI pahale bhI asatya (vAdI) aura pIche bhI asatya (vAdI) hotA hai| pariNata se lekara parAkrama paryanta cAra-cAra bhaMga jAnane caahie| 36. [puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya (satyavAdI-pratijJApAlaka kI apekSA) hai aura satya-pariNata (kriyA yA vyavahAra kI apekSA) hotA hai, (2) koI satya, kintu asatya-pariNata, (3) koI asatya (asatyabhASI), kintu satya-pariNata, aura (4) koI asatya aura asatya-pariNata # hotA hai| ma 37. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya (vrata Adi kI dRSTi se) aura satya A (yathArtha) rUpa vAlA hotA hai, (2) koI satya, kintu asatya rUpa vAlA, (3) koI asatya (asatyabhASI), / kintu satya rUpa vAlA, aura (4) koI asatya aura asatya rUpa vAlA hotA hai| 38. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya mana vAlA hotA hai, (2) koI / satya, kintu asatya mana vAlA, (3) koI asatya, kintu satya mana vAlA, aura (4) koI asatya aura asatya mana vAlA hotA hai| 39. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya saMkalpa vAlA hotA hai, (2) koI satya, kintu asatya saMkalpa vAlA, (3) koI asatya, kintu satya saMkalpa vAlA, aura (4) koI asatya aura asatya saMkalpa vAlA hotA hai| 40. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya prajJA vAlA hotA hai, (2) koI satya, kintu asatya prajJA vAlA hotA hai, (3) koI puruSa asatya, kintu satya prajJA vAlA, aura (4) koI puruSa asatya aura asatya prajJA vAlA hotA hai| caturtha sthAna (341) Fourth Sthaan

Page #420
ka kakakakakakakakakakaka5555555555555558 %% %% %% %% %% %% %%%% ma 41. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya dRSTi vAlA hotA hai, (2) koI satya, kintu asatya dRSTi vAlA, (3) koI asatya, kintu satya dRSTi vAlA, aura (4) koI asatya aura OM asatya dRSTi vAlA hotA hai| 42. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya zIla-AcAra vAlA hotA hai, 9 (2) koI satya, kintu asatya zIla-AcAra vAlA, (3) koI asatya, kintu satya zIla-AcAra vAlA, Wan aura (4) koI asatya aura asatya zIla-AcAra vAlA hotA hai| 43. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya vyavahAra vAlA hotA hai, (2) koI OM satya, kintu asatya vyavahAra vAlA, (3) koI asatya, kintu satya vyavahAra vAlA, aura (4) koI asatya aura asatya vyavahAra vAlA hotA hai| 44. puruSa cAra prakAra ke hote haiM-(1) koI puruSa satya aura satya parAkrama vAlA hotA hai, (2) koI satya, kintu asatya parAkrama vAlA, (3) koI asatya, kintu satya parAkrama vAlA, aura (4) koI asatya OM aura asatya parAkrama vAlA hotA hai| 35. Men are of four kinds--(1) Some man is satya-vadi (truth speaking or true) to begin with and satya-vadi later as well. [(2) Some man is satya-vadi (true) to begin with and asatya-vadi (speaking untruth or untrue) later. (3) Some man is asatya-vadi (untrue) to begin with and 4 satya-vadi later. (4) Some man is asatya-vadi to begin with and asatya vadi later as well. From parinat to parakram four quads each should be read as in aforesaid aphorisms. 36. Men are of four kinds-(1) Some man is satya (true in intent) and satya parinat (true is having transformed intent into practice, i.e. $1 actually speaking truth). (2) Some man is satya (true in intent) but asatya parinat (speaking untruth or untrue in transformed state). (3) Some man is asatya (in intent) but satya parinat (true in transformed state). (4) Some man is asatya and asatya parinat as well. 37. Men are of four kinds-(1) Some man is satya (true in intent) and satya rupa (true in appearance or practice) as well. (2) Some man is true in intent but asatya rupa (untrue in appearance). (3) Some man is untrue in intent but true in appearance. (4) Some man is untrue in intent and untrue in appearance as well. 38. Men are of four kinds--(1) Some man is satya (true in intent) and satya man (true in mind) as well. (2) Some man is true in intent but asatya man (untrue in mind). (3) Some man is asatya (untrue in intent) but true in mind. (4) Some man is untrue in intent and untrue in mind as well. %%% %%%%% 555555555555555555555555555 %%%% %%%%% Ling $$$$ sthAnAMgasUtra (1) (342) Sthaananga Sutra (1) 0555555555555555555555555555555555555Yuan

Page #421
245454545454545454545454545454545454545454545454545454545454545 1 1 1 1 1 1 1 Ir ir ir ir 39. Men are of four kinds-(1) Some man is satya (true in intent) and satya sankalp (true in resolve) as well. (2) Some man is true in intent but asatya sankalp (untrue in resolve). (3) Some man is untrue in intent but true in resolve. (4) Some man is untrue in intent and in resolve as well. 40. Men are of four kinds (1) Some man is satya (true in intent) and satya prajna (true in wisdom) as well. (2) Some man is true in intent but Fasatya prajna (untrue in wisdom). (3) Some man is untrue in intent but true in wisdom. (4) Some man is untrue in intent and in wisdom as well. 41. Men are of four kinds--(1) Some man is satya (true in intent) and satya drishti (true in perception/faith) as well. (2) Some man is true in intent but asatya drishti (untrue in perception/faith). (3) Some man is untrue in intent but true in perception/faith. (4) Some man is untrue in intent and in perception/faith as well. 42. Men are of four kinds (1) Some man is satya (true in intent) and satya sheel-achaar (true in character and conduct) as well. (2) Some man is true in intent but asatya sheel-achaar (untrue in character and conduct). (3) Some man is untrue in intent but true in character and conduct. (4) Some man is untrue in intent and in character and conduct as well. ! 43. Men are of four kinds (1) Some man is satya (true in intent) and satya vyavahar (true in behaviour) as well. (2) Some man is true in intent but asatya vyavahar (untrue in behaviour). (3) Some man is untrue in intent but true in behaviour. (4) Some man is untrue in intent and in behaviour as well. 44. Men are of four kinds--(1) Some man is satya (true in intent) and satya parakram (true in endeavour) as well. (2) Some man is true in intent but asatya parakram (untrue in endeavour). (3) Some man is untrue in intent but true in endeavour. (4) Some man is untrue in intent and in endeavour as well. vivecana-sUtra 36 ke dvitIya tathA tRtIya bhaMga ke viSaya meM prazna hotA hai, satyabhASI asatya pariNata kaise ho sakatA hai ? aura asatyabhASI satya pariNata kaise ho sakatA hai ? isakA samAdhAna yaha hai ki koI vyakti pahale to kahatA hai, maiM asatya vacana nahIM bolU~gA, saugaMdha khAtA hai, kintu Age calakara apane vyavahAra meM vaha aprAmANika ho jAtA hai| isI prakAra koI pahale kisI viSaya meM asatya kathana karatA rahatA hai, parantu satya bolane kI pratijJA lene ke bAda kriyA pakSa meM satya pariNata ho jAtA hai| AcArya zrI AtmArAma jI ma. ke anusAra hiMsAtmaka, svArthapUrti ke lie yA mithyAnvI kA satya vacana kevala dravya satya hai| bhAva yA pariNati kI dRSTi asatya koTi meM hI hai| caturtha sthAna (343) Fourth Sthaan f141414141414141414141454545454545454545454545454141414141414141414142

Page #422
Elaboration-In the second and third alternative of aphorism 36 4 questions may arise that how can a person speaking truth can transform $1 to be untrue and how a person speaking untruth can transform to be 41 true ? The answer is that some person initially says that he will not tell a lie and promises to do so but later he actually becomes false or unauthentic. In the same way a person tells a lie about something but once he promises to utter truth he actually puts it into action turning true. According to Acharya Shri Atmamarm ji M. the truth uttered by an i unrighteous person for selfish and violent purpose is dravya satya 4 (material truth or mere utterance of truth). In terms of attitude or actual i action it falls in the category of untruth. ma zuci-azuci-pada (dasa vikalpa) SHUCHI-ASHUCHI-PAD (SEGMENT OF CLEAN AND UNCLEAN) 45. (1) cattAri vatthA paNNattA, taM jahA-suI NAmaM ege suI, suI NAmaM ege asuI, caubhaMgo 4 / [ asuI NAmaM ege suI, asuI NAmaM ege asuI ] // OM evAmeva cattAri purisajAyA paNNattA, taM jahA-suI NAmaM ege suI, cubhNgo| evaM jaheva suddhe NaM vattheNaM bhaNitaM taheva suINA jAva prkkme| [suI NAmaM ege asuI, asuI NAmaM ege suI, asuI ma NAmaM ege asuii| OM 46. (2) cattAri vatthA paNNattA, taM jahA-suI NAmaM ege suipariNate, suI NAmaM ege asuipariNate, asuI NAmaM ege suipariNate, asuI NAmaM ege asuiprinnte| ma evAmeva cattAri purisajAyA paNNattA, taM jahA-suI NAmaM ege suipariNate, suI NAmaM ege asuipariNate, asuI NAmaM ege suipariNate, asuI NAmaM ege asuiprinnte| 47. (3) cattAri vatthA paNNattA, taM jahA-suI NAmaM ege suirUve, suI NAmaM ege asuirUve, asuI NAmaM ege suirUve, asuI NAmaM ege asuiruuve| hai evAmeva cattAri purisajAyA paNNattA, taM jahA-suI NAmaM ege suirUve, suI NAmaM ege asuirUve, ma asuI NAmaM ege suirUve, asuI NAmaM ege asuiruuve| 45. vastra cAra prakAra ke hote haiM-(1) koI vastra prakRti se zuci (svaccha) aura pariSkAra-saphAI se zuci hotA hai, [(2) koI prakRti se zuci, kintu apariSkAra-saphAI na hone se azuci, (3) koI prakRti se azuci, kintu pariSkAra se zuci, aura (4) koI vastra prakRti se azuci aura apariSkAra se bhI azuci hotA hai|] hai isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura svabhAva se zuci hotA hai, (2) koI zarIra se zuci, kintu svabhAva se azuci, (3) koI zarIra se azuci, kintu svabhAva OM se zuci, aura (4) koI zarIra se azuci aura svabhAva se bhI azuci hotA hai| Hui Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si sthAnAMgasUtra (1) (344) Sthaananga Sutra (1)

Page #423
Wan ))))))))))))))))))))))bhAgAgAbhAbhakara OM vastra kI taraha puruSa ke sAtha bhI zuci kI caturbhaMgI pariNata se lekara parAkrama paryanta vRkSa ke bhaMga kI taraha yojanA kara lenA caahie| ma 46. vastra cAra prakAra ke hote haiM-(1) koI vastra prakRti se zuci aura zuci-pariNata hotA hai, (2) koI vastra prakRti se zuci, kintu azuci-pariNata, (3) koI vastra prakRti se azuci, kintu # zuci-pariNata, aura (4) koI vastra prakRti se azuci aura azuci-pariNata hotA hai| ma isI prakAra puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura zuci-pariNata hotA hai, (2) koI zarIra se zuci, kintu azuci-pariNata, (3) koI zarIra se azuci, kintu zuci-pariNata, 6 aura (4) koI zarIra se azuci aura azuci-pariNata hotA hai| # 47. vastra cAra prakAra ke hote haiM-(1) koI vastra prakRti se zuci aura zuci rUpa vAlA hotA hai, ma (2) koI prakRti se zuci, kintu azuci rUpa vAlA, (3) koI prakRti se azuci, kintu zuci rUpa vAlA, aura (4) koI prakRti se azuci aura azuci rUpa vAlA hotA hai| pa isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa svabhAva se zuci (pavitra) aura zuci rUpa vAlA hotA hai, (2) koI svabhAva se zuci, kintu azuci rUpa vAlA, (3) koI svabhAva se azuci, U kintu zuci rUpa vAlA, aura (4) koI svabhAva se azuci aura azuci rUpa vAlA hotA hai| + 45. Cloths are of four kinds-(1) Some cloth is shuchi (clean) originally (made of clean fibres) and shuchi in present condition (after 55 cleaning). (2) Some cloth is clean originally but ashuchi (unclean) in 45 present condition (made dirty by use). (3) Some cloth is unclean 4 originally but clean in present condition. (4) Some cloth is unclean originally and in present condition as well. In the same way men are of four kinds--(1) Some man is shuchi (clean) physically and shuchi in attitude as well. (2) Some man is clean physically but ashuchi (unclean) in attitude. (3) Some man is unclean physically but clean in attitude. (4) Some man is unclean physically and in attitude as well.. 4 Like cloth the information about cleanliness of man also follows the same pattern. From parinat to parakram four quads each should be read 45 as in case of tree. $i 46. Cloths are of four kinds--(1) Some cloth is shuchi (clean) originally and shuchi parinat (clean in transformed condition). (2) Some cloth is clean originally but ashuchi parinat (unclean in transformed 15 condition. (3) Some cloth is unclean originally but clean in transformed Wan condition. (4) Some cloth is unclean originally and in transformed 4 condition as well. bhabhabhabhabhabhabhabhabhabhabhabha64555555555555555555558 caturtha sthAna (345) Fourth Sthaan

Page #424
mikkt**********************************tmilll****ku phra In the same way men are of four kinds ( 1 ) Some man is shuchi (clean ) physically and shuchi parinat (clean in transformed state). (2) Some man is clean physically but ashuchi parinat (unclean in transformed state). (3) Some man is unclean physically but clean in transformed state. (4) Some man is unclean physically and in transformed state as well. 47. Cloths are of four kinds-(1) Some cloth is shuchi (clean) originally and shuchi rupa (in appearance). (2) Some cloth is clean originally but ashuchi rupa (unclean in appearance). (3) Some cloth is unclean originally but clean in appearance. (4) Some cloth is unclean originally and in appearance as well. In the same way men are of four kinds-(1) Some man is shuchi (clean) by nature and shuchi rupa (clean in appearance ). ( 2 ) Some man is clean by nature but ashuchi rupa (unclean in appearance). (3) Some man is unclean by nature but clean in appearance. (4) Some man is unclean by nature and in appearance as well. 48. (4) cattAri purisajAyA paNNattA, taM jahA - suI NAmaM ege suimaNe, suI NAmaM ege asumaNe, asuINAmaM ege suimaNe, asuI NAmaM ege asuimaNe / 49. (5) cattAri purisajAyA paNNattA, taM jahA - suI NAmaM ege suisaMkappe, suI NAmaM ege asurakappe, asuINAmaM ege suisaMkappe, asuI NAmaM ege asuisakappe / 50. (6) cattAri purisajAyA paNNattA, taM jahA - suI NAmaM ege suipaNNe, suI NAmaM ege asurapaNe, asuI NAmaM ege suipaNNe, asuI NAmaM ege asuipaNNe / 51. ( 7 ) cattAri purisajAyA paNNattA, taM jahA - suI NAmaM ege suidiTThI, suI NAmaM ege asuidiTThI, asuI NAmaM ege suidiTThI, asuI NAmaM ege asuidiTThI / 52. (8) cattAri purisajAyA paNNattA, taM jahA - suI NAmaM ege suisIlAcAre, suI NAmaM ege asuisIlAcAre, asuI NAmaM ege suisIlAcAre, asuI NAmaM ege asuisIlAcAre / 53. (9) cattAri purisajAyA paNNattA, taM jahA - suI NAmaM ege suivavahAre, suI NAmaM ege asuivavahAre, asuI NAmaM ege suivavahAre, asuI NAmaM ege asuivavahAre / 54. (10) cattAri purisajAyA paNNattA, taM jahA - - suI NAmaM ege suiparakkame, suI NAmaM ege asuiparakkama, asuI NAmaM ege suiparakkame, asuI NAmaM ege asuiparakkame / 48. puruSa cAra prakAra ke hote haiM - (1) koI puruSa zarIra se zuci aura mana se bhI zuci hotA hai, (2) koI zarIra se zuci, kintu azuci mana vAlA, (3) koI zarIra se azuci, kintu zuci mana vAlA, (4) koI zarIra se azuci aura azuci mana vAlA hotA hai| sthAnAMgasUtra ( 1 ) aura Wan 5 Wan (346) culllkkmimimimimimimimimimimimimimimimimimimimimimimimimimimimilllmiHE Sthaananga Sutra (1) phra

Page #425
55555555555555555555555555555555 t t t ) ) t t t t ))) ) t t t t t ))) ))) ) )) )) 49. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura zuci saMkalpa vAlA hotA meM hai, (2) koI zarIra se zuci, kintu azuci saMkalpa vAlA, (3) koI puruSa zarIra se azuci, kintu zaci saMkalpa vAlA. aura (4) koI zarIra se azaci aura azaci saMkalpa vAlA hotA hai| 50. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura prajJA se bhI zuci hotA hai, / (2) koI zarIra se zuci, kintu azuci prajJA vAlA, (3) koI zarIra se azuci, kintu zuci prajJA vAlA, aura (4) koI zarIra se azuci aura azuci prajJA vAlA hotA hai| 51. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura zuci dRSTi vAlA hotA hai, / (2) koI zarIra se zuci, kintu azuci dRSTi vAlA, (3) koI zarIra se azuci, kintu zuci dRSTi vAlA, # aura (4) koI zarIra se azuci aura azuci dRSTi vAlA hotA hai| 52. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura zuci zIla-AcAra vAlA meM hotA hai, (2) koI zarIra se zuci, kintu azuci zIla-AcAra vAlA, (3) koI zarIra se azuci, kintu / zuci zIla-AcAra vAlA, aura (4) koI zarIra se azuci aura azuci zIla-AcAra vAlA hotA hai| # 53. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura zuci vyavahAra vAlA hotA / hai, (2) koI zarIra se zuci, kintu azuci vyavahAra vAlA, (3) koI puruSa zarIra se azuci, kintu meM zuci vyavahAra vAlA, aura (4) koI puruSa zarIra se azuci aura azuci vyavahAra vAlA hotA hai| 54. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zarIra se zuci aura zuci parAkrama vAlA hotA meM hai, (2) koI zarIra se zuci, kintu azuci parAkrama vAlA, (3) koI zarIra se azuci, kintu zuci / parAkrama vAlA, aura (4) koI zarIra se azuci aura azuci parAkrama vAlA hotA hai| 48. Men are of four kinds-(1) Some man is shuchi (clean in body) and i shuchi man (clean in mind) as well. (2) Some man is clean in body but i ashuchi man (unclean in mind). (3) Some man is ashuchi (unclean in ! body) but clean in mind. (4) Some man is unclean in body and unclean in mind as well. i 49. Men are of four kinds-(1) Some man is shuchi (clean in body) and shuchi sankalp (clean in resolve) as well. (2) Some man is clean in body but ashuchi sankalp (unclean in resolve). (3) Some man is unclean in body but clean in resolve. (4) Some man is unclean in body and in resolve as well. ___50. Men are of four kinds-(1) Some man is shuchi (clean in body) and shuchi prajna (clean in wisdom) as well. (2) Some man is clean in body but ashuchi prajna (unclean in wisdom). (3) Some man is unclean in i body but clean in wisdom. (4) Some man is unclean in body and in i wisdom as well. ))) t t t t t t t tb vb )) )) ))) )) ) 555555555554) caturtha sthAna (347) Fourth Sthaan 1555555555555555555555555555555

Page #426
2555 5 55555 5 5 5 5 5 5 5 5 5 5 555 455 47 shuchi drishti (clean in perception/faith) as well. (2) Some man is clean in body but ashuchi drishti (unclean in perception/faith). (3) Some man is unclean in body but clean in perception/faith. (4) Some man is unclean Wan in body and in perception/faith as well. Wan Wan 52. Men are of four kinds-(1) Some man is shuchi (clean in body) and Wan 55 47 557 Wan 55 conduct). (3) Some man is unclean in body but clean in character and conduct. (4) Some man is unclean in body and in character and conduct as well. 55 57 55 51. Men are of four kinds-(1) Some man is shuchi (clean in body) and Wan shuchi sheel-achaar (clean in character and conduct) as well. (2) Some 5555555555 5 5 - man is clean in body but ashuchi sheel-achaar (unclean in character and 53. Men are of four kinds-(1) Some man is shuchi (clean in body) and shuchi vyavahar (clean in behaviour) as well. (2) Some man is clean in body but ashuchi vyavahar (unclean in behaviour). (3) Some man is unclean in body but clean in behaviour. (4) Some man is unclean in body and in behaviour as well. 54. Men are of four kinds-(1) Some man is shuchi (clean in body) and shuchi parakram (clean in endeavour) as well. (2) Some man is clean in body but ashuchi parakram (unclean in endeavour). (3) Some man is unclean in body but clean in endeavour. (4) Some man is unclean in body and in endeavour as well. Elaboration Shuchi means cleanliness or purity. It is of two kinds(1) by svabhaava (nature or attitude), and (2) by samskar (by cleaning or lustrating). For example originally clean cloth is shuchi by nature. After washing, ironing and applying perfume it becomes shuchi by cleaning or lustrating. In case of man, taking a bath leads to a clean body and education and influence of religion leads to cleanliness or purity of mind, thought and behaviour. - KORAK-PAD (SEGMENT OF BUD) 55. cattAri koravA paNNattA, taM jahA - aMbapalaMbakorave, tAlapalaMbakorave, vallipalaMbakorave, meMDhavisANakorave / sthAnAMgasUtra (1) vivecana - zuci kA artha hai - pavitratA / vaha do prakAra kI hotI hai - ( 1 ) svabhAva se, aura (2) saMskAra se| jaise mUla rUpa se svaccha vastra svabhAva se zuci mAnA jAtA hai| dhone va presa karane para yA sugaMdhita banAne para vaha saMskArajanya pavitra hotA hai| puruSa ke saMdarbha meM snAna Adi karane para bAharI (dravya) pavitratA AtI hai| tathA zikSA va dharma ke dvArA saMskArita hone se mana, vicAra aura vyavahAra kI pavitratA bhAva pavitratA hai| (348) ********************************mititi Sthaananga Sutra (1) 1555555555555555555555555555555555555555555555550 Wan Wan Wan

Page #427
# LELE IELFIFF--- 55555555555555555555555555 evameva cattAri purisajAyA paNNattA, taM jahA-aMbapalabakoravasamANe, tAlapalabakoravasamANe, vallipalabakoravasamANe, meNddhvisaannkorvsmaanne| 55. koraka (kali) cAra prakAra ke hote haiM, jaise-(1) Amrapralamba koraka-Ama ke phala kI klikaa| (2) tAlapralamba koraka-tAr3a ke phala kI klikaa| (3) vallIpralamba koraka-vallI (latA) ke phala vAlI klikaa| (4) meMdraviSANa koraka-meMr3he ke sIMga ke samAna phala vAlI vanaspati-(jo kevala dIkhane meM sundara hotI hai) kI klikaa| isI prakAra puruSa bhI cAra prakAra ke hote haiM, jaise-(1) Amrapralamba-koraka samAna-jo sevA karane vAle ko ucita avasara para ucita upakArarUpa phala pradAna kre| (2) tAlapralamba-koraka samAna-jo dIrghakAla taka khUba sevA karane vAle ko upakArarUpa phala pradAna kre| (3) vallIpralamba-koraka samAna-jo sevA karane para zIghra aura saralatA se phala pradAna kre| (4) meMdraviSANa-koraka samAna-jo sevA karane para bhI kevala mIThe vacana hI bole, kintu koI upakAra na kre| 55. Korak (bud) is of four kinds--(1) amrapralamb korak--mango bud, (2) taalapralamb korak-pine bud, (3) vallipralamb korak-creeper bud, and (4) mendhravishan korak-a bud resembling horns of a ram (which is beautiful only to look at). In the same way men are also of four kinds----(1) like amrapralamb korak (mango bud)-one who rewards service properly and timely, (2) like taalapralamb korak (pine bud)-one who rewards only prolonged service, 4 (3) vallipralamb korak (creeper bud)-one who rewards service easily and quickly, and (4) like mendhravishan korak (a bud resembling horns of a ram)-one who rewards service simply by sweet words and not materially. bhikSAka-pada BHIKSHAAK-PAD (SEGMENT OF ALMS EATER) 56. cattAri ghuNA paNNattA, taM jahA-tayakkhAe, challikkhAe, kaTukkhAe, saarkkhaae| evAmeva cattAri bhikkhAgA paNNattA, taM jahA-tayakkhAyasamANe, jAva [challikkhAyasamANe kaTThakkhAyasamANe ] saarkkhaaysmaanne| (1) tayakkhAyasamANassa NaM bhikkhAgassa sArakkhAyasamANe tave pnnnntte| (2) sArakkhAyasamANassa NaM bhikkhAgassa tayakkhAyasamANe tave pnnnntte| (3) challikkhAyasamANassa NaM bhikkhAgassa kaTThakkhAyasamANe tave pnnnntte| (4) kaTThakkhAyasamANassa NaM bhikkhAgassa challikkhAyasamANe tave pnnnntte| 56. ghuNa (kASTha-bhakSaka kIr3e) cAra prakAra ke hote haiM, jaise-(1) tvak-khAda-vRkSa kI UparI chAla ko khAne vaalaa| (2) challI-khAda-chAla ke bhItarI bhAga ko khAne vaalaa| (3) kASTha-khAda-kASTha ko khAne vaalaa| (4) sAra-khAda-kASTha ke madhyavartI sAra ko khAne vaalaa| caturtha sthAna (349) Fourth Sthaan 199 4 ))))))) ))) )))))5555555

Page #428
9 )) )))))))))) )) Wan 55555))))))))))))))))))555555555555555555 95555555555555555550 OM isI prakAra bhikSAka (bhikSA-bhojI sAdhu) cAra prakAra ke hote haiN| jaise-(1) tvak-khAda samAna+ nIrasa, rUkSa, anta-prAnta AhArabhojI saadhu| (2) challI-khAda samAna-leparahita rUkSa AhArabhojI saadhu| (3) kASTha-khAda samAna-dUdha, dahI, ghRtAdi se rahita (vigayarahita) AhArabhojI saadhu| OM sAra-khAda samAna-dUdha, dahI, ghRtAdi se paripUrNa AhArabhojI saadhu| (1) tvak-khAda samAna (nIrasabhojI) bhikSuka kA tapa sAra-khAda-ghuNa ke samAna prakharatara hotA hai| (2) sAra-khAda samAna (sarasabhojI) bhikSuka kA tapa tvak-khAda-ghuNa ke samAna alpatara hotA hai| (3) challI-khAda samAna (leparahita bhojI) bhikSuka kA tapa kASTha-khAda-ghuNa ke samAna prakhara kahA gayA hai| 4 (4) kASTha-khAda samAna (vigayarahita) bhikSuka kA tapa challI-khAda-ghuNa ke samAna (sAmAnya) hotA hai| 56. Ghun (wood-worm) are of four kinds--(1) tvak-khaad--that consumes outer part or skin of bark, (2) chhalli-khaad-that consumes inner part of bark, (3) kaasth-khaad-that consumes wood, and (4) saarkhaad--that consumes just the central core of wood. In the same way bhikshaak (alms eater ascetics) are of four kinds (1) like tvak-khaad worm-one who consumes tasteless, dry and leftover OM food, (2) like chhalli-khaad worm-one who consumes curry-less dry Wan food, (3) like kaasth-khaad worm-one who consumes food free of + pro ,,ribed things like milk, curd, butter etc., and (4) like saar-khaad worm-one who consumes food saturated with rich ingredients like milk, curd, butter etc. (1) Austerity of an ascetic eating like tvak-khaad worm is very intense like saar-khaad worm. (2) Austerity of an ascetic eating like saar-khaad worm is ineffective like tvak-khaad worm. (3) Austerity of an ascetic eating like chhalli-khaad worm is intense like kaasth-khaad worm. (4) Austerity of an ascetic eating like kaasth-khaad worm is ordinary like chhalli-khaad worm. vivecana-bhikSA se jIvana nirvAha karane vAle ko bhikkhAga kahA jAtA hai| sUtrakRtAMga (16) meM + jitendriya, mamatvarahita, sthitaprajJa aura paradattabhojI Adi guNoM se yukta muni ko bhikSu kahA hai| yahA~ ghuNa 3 ke sAtha bhikSu kI tulanA kI hai| jisa ghuNa kITa ke mukha kI bhedana-zakti jitanI alpa yA adhika hotI ma hai, usI ke anusAra vaha tvacA, chAla, kATha yA sAra ko bhItara taka khAtA hai| (1) sabase prakhara bhedana zakti vAlA ghuNa vRkSa ke sAra taka pahu~ca jAtA hai| jo bhikSu prAnta (bacA-khucA) svalpa-rUkhA-sUkhA AhAra karatA hai, usake karma-kSaya karane vAle tapa kI zakti sAra ko khAne vAle ghuNa ke samAna sabase adhika hotI hai| (2) jo bhikSu dUdha, dahI Adi vikRtiyoM se paripUrNa AhAra karatA hai, usake karma-kSaya karane vAle tapa kI zakti tvacA ko khAne vAle ghuNa ke samAna atyalpa hotI hai| (3) jo bhikSu leparahita OM AhAra karatA hai, usakI karma-kSaya karane kI zakti kATha ko khAne vAle ghuNa ke samAna hotI hai| 555555555555))))))))))) sthAnAMgasUtra (1) (350) Sthaananga Sutra (1) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 555558

Page #429
latAphala cAra prakAra ke vRkSa meMdra viSANa vRkSa kI phaliyA~ tAr3avRkSa AmravRkSa cAra prakAra ke puruSa kSudrahRdaya ati udArahRdaya madhura bhASI anudArahRdaya udArahRdaya 14 .jainelibrary.org

Page #430
| citra paricaya 14 / Illustration No. 14 " cAra prakAra ke vRkSa : cAra prakAra ke puruSa (1) Amra vRkSa ke samAna-udAra puruSa-Ama jaise sevA karane vAloM ko madhura phala, zItala chAyA aura vipula kASTha Adi dekara tRpta karatA hai| usI prakAra kucha udAramanA puruSa hote haiM, jo sevA karane vAloM ko bharapUra dhana, vastra Adi dekara prasanna kara dete haiN| (2) tAr3a vRkSa ke samAna-dIrgha sevA alpa phala-tAr3a vRkSa kI lambe samaya taka sevA sa~bhAla karanI paDatI hai. phira bhI vaha bar3I kaThinAI se thor3A-thor3A phala detA hai| usI prakAra kucha puruSa aise hote haiM, jo jIvanabhara sevA karane vAloM ko bhI thor3A-sA upahAra-puraskAra dekara khuza karanA cAhate haiN| (3) latA phala ke samAna-ati udAra puruSa-kharabUjA, tarabUjA Adi kI latAe~ sAdhAraNa-sI sevA karane vAloM ko bar3I saralatA se ati zIghra bharapUra phala detI haiN| usI prakAra kucha ati udAra vRtti ke puruSa hote haiM, jo thor3I-sI sevA karane vAle ko dila kholakara puraskAra dete haiN| (4) meMdra viSANa vRkSa ke samAna-anudAra puruSa-Ter3hI-mer3hI choTI-choTI phaliyoM vAlA eka vRkSa hotA haimeMdra viSANa-usakI phaliyA~ dekhane meM to sundara dIkhatI haiM, parantu khAne meM kAma nahIM aatiiN| usI prakAra kucha anudAra prakRti ke, kintu madhurabhASI puruSa hote haiM, jo sevA karane vAle ko kevala mIThA vacana bolakara khuza kara dete haiM, dete kucha nhiiN| -sthAna 4, sUtra 55 FOUR KINDS OF TREES : FOUR KINDS OF NOBLE MEN (1) Generous person like a mango tree-A mango tree rewards those who take its care with sweet fruits, cool shade and ample wood. In the same way generous persons reward services to them with ample wealth, dresses etc. ___ (2) Long service with least reward like a palm tree-A palm tree requires care for a long duration and even then it rarely provides but a few fruits. In the same way are there some persons who try to please even those who serve them all their life with meager rewards. (3) Very generous like creepers--Creepers of fruits like melon and water melon require very little care and easily yield large quantity of fruits. In the same way there are some extremely generous persons who give generous rewards even to those who have done little service to them. (4) Ungenerous like Mendhra vishan trees-There is a tree with small twisted seed pods resembling horns of a ram. These pods are attractive but not edible. In the same way there are ungenerous sweet-speaking persons who reward services simply with charming words and nothing material. --Sthaan 4, Sutra 55

Page #431
5 puumimimimi NINlllmilllmilllttttmimimimimilll**** (4) jo bhikSu dUdha, dahI Adi vigayayukta AhAra karatA hai, usakI karma-kSaya kI zakti Upara kI chAla 5 ko khAne vAle ghuNa ke samAna alpa hotI hai| ukta cAroM meM tvak- khAda samAna bhikSu kA tapa sarvazreSTha uttama hai / challI - khAda samAna bhikSu kA tapa madhyama hai| kASTha khAda samAna bhikSu kA tapa jaghanya hai aura sAra khAda samAna bhikSu kA tapa jaghanyatara zreNI kA hai| (sthAnAMga vRtti, bhAga 1, pR. 313 tathA hindI TIkA, pR. 666-667) FFLE LE LE LE LE LE LE LE LE IP Elaboration-One who lives on alms is called bhikshaak. According to Sutrakritanga a bhikshu is an ascetic who has conquered his senses jitendriya), is free of attachment, is absolutely unperturbed and survives on donated food. Here bhikshu is compared with wood-worm. Depending on its boring capacity a wood worm consumes wood from specific sections 5 of a tree, such as skin, bark, wood or the central core. (1) A worm with maximum boring capacity reaches the core of a tree. The intensity of the power of destroying karmas of an ascetic who eats leftover, dry and drab food is very high like the boring capacity of a wood-worm that consumes the central core. (2) Such intensity in case of an ascetic who consumes food saturated with proscribed ingredients, such as milk, curd, butter etc. is very low like that of skin eating worm. (3) Such intensity in case of an ascetic who consumes curry-less dry food is high like that of wood eating worm. (4) Such intensity in case of an ascetic who consumes food containing proscribed ingredients like milk, curd, butter etc. is ordinary like that of bark eating worm. Of these four the austerity of an ascetic like tvak-khaad worm is of highest order, that of an ascetic like chhalli-khaad worm is of high order, that of an ascetic like kaasth-khaad worm is of low order and that of an ascetic like saar-khaad worm is of lowest order. (Sthananga Vritti, p. 313 and Hindi Tika, pp. 666-667) tRNa - vanaspati - pada TRINA VANASPATI PAD (SEGMENT OF GRAMINEOUS PLANTS) 57. caubvihA taNa - vaNassatikAiyA paNNattA, taM jahA- aggabIyA, mUlabIyA, porabIyA, khaMbIyA / 57. (bAdara vanaspati) tRNa-vanaspatikAyika jIva cAra prakAra ke haiM - ( 1 ) agrabIja - jisa vanaspati kA agra bhAga bIja ho, jaise- gehU~ Adi / (2) mUlabIja- jisa vanaspati kA mUla hI bIja ho, jaise- kamala, jamIkanda Adi / ( 3 ) parvabIja - jisa vanaspati kA parva hI bIja ho, jaise- Ikha Adi / ( 4 ) skandhabIjajisa vanaspati kA skandha hI bIja ho, jaise-camelI vRkSa Adi / 57. Trin or badar-vanaspatikayik jiva (gramineous or gross plantbodied beings are of three kinds (1) agra-beej-those which grow when caturtha sthAna phra (351) Fourth Sthaan 25955 5 5 55595959595959555595959595959595959595959595959595952 phra

Page #432
- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 pha the tip is planted, such as wheat. (2) mool-beej-those which grow when the root-bulb is planted like lotus and potatoes. (3) parva-beej-those ! 5 which grow when the knot is planted like sugar-cane, and (4) skandh- ! beej-those which grow when the branch is planted like roses. phaphaphaphaphaphaphaphaphaphaphapha adhunopapanna - nairayika- pada ADHUNOPAPANNA-NAIRAYIK-PAD (SEGMENT OF NEWBORN INFERNAL BEINGS) 58. caurhi ThANehiM ahuNovavaNNe Neraie NirayalogaMsi icchejjA mANusaM logaM havyamAgacchittae, No ceva NaM saMcAti havyamAgacchittae (1) ahuNovavaNe Neraie NirayalogaMsi samunbhUyaM veyaNaM veyamANe icchejjA mANusaM logaM havyamAgacchittae, No ceva NaM saMcAeti havvamAgacchittae / (2) ahuNovavaNNe raie NirayalogaMsi NirayapAlehiM bhujjo - bhujjo ahiTThijjamANe icchejjA mANusaM logaM havvamAgacchittae, No ceva NaM saMcAeti havvamAgacchittae / ( 3 ) ahuNovavaNNe Neraie NirayaveyaNijjaMsi kammaMsi akkhINaMsi aveiyaMsi aNijiNaMsi icchejjA mANusaM logaM havvamAgacchittae, No ceva NaM saMcAi hvvmaagtcchitte| (4) [ ahuNovavaNNe Neraie NirayAuaMsi kammaMsi jAva akkhINaMsi jAva aveyaMsi aNijisi icchejjA mANusaM logaM havvamAgacchittae ] No ceva NaM saMcAeti havvamAgacchittae / iccetehiM cauhiM ThANehiM ahuNovavaNNe Neraie [ NirayalogaMsi icchejjA mANusaM logaM havvamAgacchitta ] No ceva NaM saMcAeti havyamAgacchittae / 58. narakaloka meM tatkAla utpanna huA nairayika cAra kAraNoM se zIghra hI manuSyaloka meM AnA cAhatA hai, kintu A nahIM sakatA phra (1) tatkAla utpanna nairayika narakaloka meM hone vAlI vedanA kA anubhava karatA hai taba vaha zIghra hI phra manuSyaloka meM Ane kI icchA karatA hai, kintu A nahIM sakatA / (2) tatkAla utpanna nairayika narakaloka 5 meM narakapAloM ke dvArA bAra-bAra pIr3ita hotA huA zIghra hI manuSyaloka meM Ane kI icchA karatA hai, kintu A nahIM sktaa| (3) tatkAla utpanna nairayika zIghra hI manuSyaloka meM Ane kI icchA karatA hai, 5 kintu narakaloka meM bhogane yogya karmoM ke kSINa hue binA, unheM bhoge binA, unake nirjIrNa hue binA A nahIM sktaa| (4) tatkAla utpanna nairayika zIghra hI manuSyaloka meM Ane kI icchA karatA hai, kintu nAraka sambandhI AyuSya ke kSINa hue binA, usako bhoge binA, usake nirjIrNa hue binA A nahIM sakatA / ukta cAra kAraNoM se narakaloka meM tatkAla utpanna nairayika zIghra manuSyaloka meM Ane kI icchA karatA hai, kintu A nahIM sktaa| 58. A newly born infernal being in the infernal realm soon wants to come to the land of humans but he is unable to come for four causes/reasons sthAnAMgasUtra (1) (352) Sthaananga Sutra (1) 5555 ****************ttttttt************tinnn Wan

Page #433
F B (1) When a newly born infernal being suffers the pain of the infernal F realm he soon wants to come to the land of humans, but he cannot come. (2) When a newly born infernal being is tortured time and again by the guards of the infernal realm he soon wants to come to the land of humans, but he cannot come. (3) A newly born infernal being soon wants to come to the land of humans, but he is unable to come as long as the karmas causing infernal sufferance are not destroyed, suffered and shed. (4) A newly born infernal being soon wants to come to the land of humans, but he is unable to come as long as the infernal-life span determining karmas are not destroyed, suffered and shed. FEE 5********************************** F For these four causes/reasons a newly born infernal being in the infernal realm soon wants to come to the land of humans but he cannot come. (1) One sanghati of two yard length used for wearing while in upashraya or place of stay. (2) Two sanghatis of three yard each in length--one used for wearing while going to seek alms, and (3) the other used for wearing while going to relieve oneself. (4) One sanghati of four yard length used for wearing while going to attend a discourse. dhyAnasvarUpa- pada DHYANA SVAROOP PAD (SEGMENT OF MENTAL STATE) 60. cattAri jhANA paNNattA, taM jahA - aTTe jhANe, rodde jhANe, dhamme jhANe, sukke jhANe / 60. dhyAna (kisI viSaya sambandhI ekAgra cintana, tallInatA) cAra prakAra ke hote haiM(1) ArttadhyAna - duHkha va zokagrasta mana kA cintana / ( 2 ) raudradhyAna - hiMsAdi bhAvoM se sambandhita krUra caturtha sthAna ( 353 ) saMghATI - pada SANGHATI-PAD (SEGMENT OF SARI) 59. kappaMti NiggaMthINaM cattAri saMghADIo dhArittae vA pariharittae vA, taM jahA- egaM duhatthavitthAraM, do tihatthavitthArA, egaM cauhatthavitthAraM / 59. nirgranthI sAdhviyA~ cAra saMghATiyA~ (sAr3iyA~) rakha va or3ha sakatI haiM (1) do hAtha vistAra vAlI eka saMghATI-jo upAzraya meM or3hane ke kAma AtI hai / (2) tIna hAtha 5 vistAra vAlI do saMghATI - unameM se eka bhikSA lene jAte samaya or3hane ke lie hotI hai / (3) dUsarI zauca jAte samaya or3hane ke lie| (4) cAra hAtha vistAra vAlI eka saMghATI - vyAkhyAna - pariSad meM jAte samaya or3hane ke kAma AtI hai| phaphaphaphaphaphaphaphaphapha pha Fourth Sthaan 5 5 Wan 59. Nirgrinthis (female ascetics) can keep and wear four kinds of 5 sanghatis (sari, dress of Indian female) - Wan Wan Wan phaphaphaphapha Wan Wan Wan Wan Wan Wan Wan

Page #434
35 FFFFFFFFFFFFFFF Ting Ting F 9595959) )))))))))))) ))))555555555 mAnasika vicaardhaaraa| (3) dhaHdhyAna-zrutadharma aura cAritradharma sambandhI ekAgra cintn| (4) zukladhyAna-karma-kSaya ke kAraNabhUta zuddhopayoga meM liintaa| 60. Dhyana (engrossed mental state) is of four kinds- 5 (1) Arttadhyana--mental state engrossed in sorrow and grief. (2) Raudradhyana-mental state engrossed in cruelty and violence. (3) Dharmadhyana-mental state engrossed in scriptures and related in conduct. (4) Shukladhyana-mental state engrossed in spiritual meditation leading to shedding of karmas. 61. aTTejhANe cauvihe paNNatte, taM jahA(1) amaNuNNa-saMpaoga-saMpautte, tassa vippaoga-sati-samaNNAgate yAvi bhvti| (2) maNuNNa-saMpaoga-saMpautte, tassa avippaoga-sati-samaNNAgate yAvi bhvti| (3) AtaMka-saMpaoga-saMpautte, tassa vippaoga-sati-samaNNAgate yAvi bhvti| (4) parijusita-kAma-bhoga-saMpaoga-saMpautte, tassa avippaoga-sati-samaNNAgate yAvi bhvti| 61. ArtadhyAna cAra prakAra kA hotA hai| jaise-(1) amanojJa (apriya) vastu kA saMyoga hone para use dUra karane kI nirantara cintA krnaa| (2) manojJa (priya) vastu kA saMyoga hone para usakA viyoga na ho, bAra-bAra aisI cintA krnaa| (3) AtaMka (ghAtaka roga) hone para usako dUra karane kI bAra-bAra cintA krnaa| (4) prIti kAraka kAma-bhoga kA saMgama hone para usakA viyoga na ho, bAra-bAra aisI cintA krnaa| 61. Artadhyang is of four kinds--(1) On association with amanojna (undesired) thing to remain continuously worried about terminating 4 it. (2) On association with manojna (desired) thing to remain continuously worried about not dissociating with that. (3) On being afflicted with atank (fatal disease) to remain continuously worried about removing it. (4) On association with joyous carnal pleasures (pritikarak kaam-bhog) to remain continuously worried about avoiding termination of that. 62. aTTassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-kaMdaNatA, soyaNatA, tippaNatA, pddidevnntaa| 62. ArtadhyAna ke cAra lakSaNa haiM-(1) krandanatA-Akranda krnaa| (2) zocanatA-zoka krnaa| (3) tepanatA-A~sU bhaanaa| (4) paridevanatA-vilApa krnaa| Wan sthAnAMgasUtra (1) (354) Sthaananga Sutra (1) $$$$$$$$$5555555555555555555 9555 ma)))) Ting Ting FFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Yin Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #435
155$$$$$ $$$ $ $$ $$$$$$$$$ $ $ 62. There are four signs of artadhyana-(1) krandanata--to weep, (2) shochanata-to grieve, (3) tepanata-to shed tears, and (4) parivedanata--to lament. 63. rohe jhANe cauvihe paNNatte, taM jahA-hiMsANubaMdhi, mosANubaMdhi, teNANubaMdhi, saarkkhnnaannubNdhi| 63. raudradhyAna cAra prakAra kA hai-(1) hiMsAnubandhI-hiMsaka pravRtti meM tnmytaa| (2) mRSAnubandhIasatya bhASaNa sambandhI ekaagrtaa| (3) stenAnubandhI-corI karane-karAne kI pravRtti sambandhI tnmytaa| (4) saMrakSaNAnubandhI-parigraha ke arjana aura saMrakSaNa sambandhI tnmytaa| 63. Raudradhyana is of four kinds--(1) himsanubandhi- 5 engrossment in violent activities, (2) mrishanubandhi-engrossment in uttering lies, (3) stenanubandhi-engrossment in stealing and allied activities, and (4) samrakshnanubandhi-engrossment in hoarding things and protecting them. 64. ruddassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-osaNNadose, bahudose, . aNNANadose, aamrnnNtdose| 64. raudradhyAna ke cAra lakSaNa haiM-(1) utsannadoSa-hiMsAdi kisI eka pApa meM nirantara saMlagna rhnaa| (2) bahudoSa-hiMsAdi sabhI pApoM meM saMlagna rhnaa| (3) ajJAnadoSa-ajJAna ke kAraNa hiMsAdi adhArmika kAryoM meM pravRtta honaa| (4) AmaraNAntadoSa-maraNakAla taka bhI hiMsAdi karane kA fa anutApa/pazcAttApa na honaa| [ArtadhyAna ko tiryaggati kA kAraNa aura raudradhyAna ko narakagati kA kAraNa kahA hai| ye donoM hI // aprazasta yA azubha dhyAna haiN|] 64. There are four signs of raudradhyana-(1) utsannadosh-to be ever indulgent in one specific sin including violence, (2) bahudosh-to be ever indulgent in every sin, (3) ajnanadosh-to indulge in irreligious acts like violence out of ignorance, and (4) amaranantadosh-not to be repentant for sinful violent actions even till the time of death. [Artadhyana is said to be the cause of rebirth as animal and raudradhyana as that of rebirth as infernal being. Both these are ignoble or bad states of mind.) 65. dhamme jhANe caubihe cauppaDoyAre paNNatte, taM jahA-ANAvijae, avAyavijae, vivAgavijae, sNtthaannvije| 65. dharmadhyAna cAra prakAra kA hai| vaha (svarUpa, lakSaNa, Alambana aura anupekSA) ina cAra padoM meM samAviSTa hotA hai-(1) AjJAvicaya-jina pravacana ke cintana meM saMlagna rhnaa| (2) apAyavicaya caturtha sthAna (355) Fourth Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $

Page #436
FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . saMsAra-bhramaNa ke kAraNoM kA vicAra krnaa| (3) vipAkavicaya-karmoM ke zubhAzubha phala kA vicAra krnaa| (4) saMsthAnavicaya-loka ke svarUpa kA cintana krnaa| 65. Dharmadhyana is of four kinds. It is summed up in four steps (svarupa or form, lakshan or signs, alamban or support, and anupreksha or contemplation) (1) ajnavichaya-contemplation on the teachings of the Jina, (2) apayavichaya-contemplation on the causes of samsarbhraman (cycle of rebirth), (3) vipaakvichaya-contemplation on the good and bad forms of karma and their fruition, and (4) samsthanvichaya-contemplation on the structure of universe. 66. dhammassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-ANAruI, NisaggaruI, suttaruI, ogaaddhruii| 66. dharmyadhyAna ke cAra lakSaNa haiM-(1) AjJAruci-jina pravacana ke manana-cintana meM ruci va zraddhA rkhnaa| (2) nisargaruci-dharmakAryoM meM svAbhAvika ruci rkhnaa| (3) sUtraruci-zAstroM ke paThana-pAThana meM ruci rkhnaa| (4) avagAdaruci-dvAdazAMga vANI ke gahana avagAhana meM pragAr3ha ruci rkhnaa| _____66. There are four signs of dharmadhyana-(1) ajna-ruchi-to have faith and interest in study and contemplation of the teachings of the Jina, (2) nisarg-ruchi-to have natural or spontaneous interest in religion, (3) sutra-ruchi-to have interest and faith in reading and teaching the scriptures, and (4) avagadh-ruch--to have profound faith and interest in deeper study of Dvadashanga sermon (the twelve limbed sermon of Tirthankar). 67. dhammassa NaM jhANassa cattAri AlaMbaNA paNNattA, taM jahA-vAyaNA, paDipucchaNA, pariyaTTaNA, annuppehaa| 67. dharmyadhyAna ke cAra Alambana (AdhAra) haiM-(1) vAcanA-sUtra Adi kA paThana krnaa| Wan (2) pratipracchanA-zaMkA-nivAraNArtha gurujanoM se prazna puuchnaa| (3) parivartanA-sUtroM kA punarAvartana krnaa| (4) anuprekSA-gaharAI se artha kA cintana krnaa| 67. There are four supports of dharmadhyana-(1) Vaachana-to take lessons of or read Agams and other scriptures. (2) Pratipric to seek clarification and elaboration from the learned ones. (3) Parivartana-to revise and repeat what has been learnt. 4i (4) Anupreksha-to ponder over the meaning profoundly. 68. dhammassa NaM jhANassa cattAri aNuppehAo paNNattAo, taM jahA-egANuppehA, ma aNiccANuppehA, asaraNANuppehA, sNsaaraannuppehaa| | sthAnAMgasUtra (1) (356) Sthaananga Sutra (1) 555555555555555555555555555555hhhh

Page #437
dharma dhyAna ke cAra Alambana zAstra vAcanA prazna pRcchanA anuprekSA parivartanA cAra anuprekSA ekatlAnuprekSAekAma svarUpa kA cintana anityAnuprekSAzarIrAdi kI anityatA kA cintana TOS azaraNAnuprekSAazaraNatA kA cintana saMsArAnuprekSAjanma-maraNatRSNA kI agni meM jalatA saMsAra Jan Education inten 15ulary.org

Page #438
kA DODVEDAORVAORMro * CoupAYODANUAROBARODARODARODARODRODRODRODROPPORDMRODR. * * 9869809009009RODRORROPAROSAROPAROPAROPAR | citra paricaya 15 / Illustration No. 15 dharmyadhyAna ke Alambana aura anuprekSA dharmyadhyAna ke cAra Alambana___ cAra kAraNoM se dharmyadhyAna kI sthiratA tathA vRddhi hotI hai-(1) vAcanA-gurujanoM ke pAsa zAstra Adi kA adhyayana krnaa| (2) pRcchanA-par3he hue zAstroM ke viSaya meM jijJAsA kara gurujanoM se samAdhAna prApta krnaa| (3) parivartanA-guru se jo-jo zAstra par3hA hai, usakA punaH punaH smaraNa punaH smaraNa karate rahanA (4) anuprekSAgurujanoM se jo jJAna prApta kiyA hai, usake artha va bhAva para gaharAI ke sAtha cintana-manana karate rhnaa| cAra anuprekSAe~ anuprekSA se citta kI nirmalatA va sthiratA bar3hatI hai| anuprekSA mukhyataH cAra prakAra kI hai-(1) ekatvAnuprekSA"AtmA akelA hI karmabandha karatA hai| akelA hI sukha-duHkha rUpa phala bhogatA hai-merA cinmayasvarUpa AtmA / akelA hai|'' isa prakAra kA gaharA cintana krnaa| (2) anityAnuprekSA-yaha zarIra, dhana, parivAra Adi sabhI vastue~ ma anitya haiN| kSaNa-kSaNa parivartanazIla haiN| nanhA zizu bar3A hokara yuvaka banatA hai, yuvaka bUr3hA aura bUr3hA eka dina mara jAtA hai-isI prakAra saba kucha anitya hai| (3) azaraNAnuprekSA-saMsAra meM mAtA-pitA, pati-patnI koI bhI duHkha, bur3hApA aura mRtyu se kisI kI rakSA nahIM kara skte| mRtyu Ane para koI zaraNadAtA nahIM hai| (4) saMsArAnuprekSA-yaha samUcA saMsAra janma-maraNa kI lapaToM meM jala rahA hai| tRSNA aura kaSAyoM kI Aga sabhI ko jalA rahI hai| ina bhAvoM ke cintana se vairAgya kA janma hotA hai| dharmyadhyAna kI vRddhi hotI hai| -sthAna 4, sUtra 66-67 SUPPORTS OF DHARMADHYANA AND ANUPREKSHA Four supports of dharmadhyana There are four things that enhance concentration and duration of dharmadhyana-(1) Vaachana-to take lessons of or read Agams and other scriptures. (2) Prichhana-to seek clarification and elaboration from the learned ones. (3) Parivartana-to revise and repeat what has been learnt. (4) Anupreksha-to ponder over the learned text and meaning profoundly. Four Anuprekshas Anupreksha or contemplations enhances the purity and stability of mind. It is of four kinds-(1) Ekatvanupreksha-to revolve around the thought that "Soul is alone in karmic bondage and suffering pleasure and pain. My sublime soul too is alone." (2) Anityanupreksha-to revolve around the thought that mundane things like body, wealth and family are ephemeral. They transform every moment. A child grows to be a young man. A youth becomes old and dies one day-this way everything is transitory. (3) Asharananupreksha-to revolve around the thought that there is no succour and refuge from misery, dotage and death including parents and spouse. At the time of death there is no refuge. (4) Samsaranupreksha-to revolve around the thought about the all consuming fire-like state of cycles of rebirth. The fire of desires and passions is burning everyone. These thoughts give rise to detachment enhancing pious meditation. -Sthaan 4, Sutra 66-67 OP ANOMATOMOXOGO KROD.80 DRDR.SKSher areachesh M

Page #439
555555555555555555555555555555555555 68. dharmyadhyAna kI (sthiratA ke lie) cAra anuprekSAe~ haiM-(1) ekAtvAnuprekSA-saMsAra paribhramaNa // aura sukha-duHkha bhogane meM AtmA ke ekAkIpana kA cintana krnaa| (2) anityAnuprekSA-sAMsArika padArthoM kI anityatA kA cintana krnaa| (3) azaraNAnuprekSA-dhana parivAra Adi koI jIva kA hai zaraNadAtA nahIM, isa viSaya kA cintana krnaa| (4) saMsArAnuprekSA-caturgati rUpa saMsAra kI dazA kA hai cintana krnaa| 68. There are four kinds of contemplations for (the stability of) dharmadhyana-(1) Ekatvanupreksha--to revolve around the thought that the soul is alone in suffering pleasure and pain. 4 (2) Anityanupreksha-to revolve around the thought that mundane things are ephemeral. (3) Asharananupreksha--to revolve around the thought that there is no succour and refuge of soul through wealth and family. (4) Samsaranupreksha-to revolve around the thought about the state of cycle of rebirth in the four genuses. vivecana-dhyAna kI yogyatA prApta karane ke lie citta kI nirmalatA Avazyaka hotI hai, isa sthiti kI prApti ke lie cAra anuprekSAoM kA nirdeza kiyA gayA hai| dharmyadhyAna kA zabdArtha-jo dharma se yukta hotA hai, use dharmya kahA jAtA hai| dharma zabda ke bhinna-bhinna apekSAoM se bhinna-bhinna artha hote haiM, jaise-AtmA kI nirmala pariNati, moha aura kSobharahita prinnaam| dharma kA dUsarA artha hai-samyagdarzana, samyagjJAna aura smykcaaritr| dharma kA tIsarA artha hai-vastu kA ka svbhaav| ina viSayoM se sambandhita cintana kI tanmayatA dharmyadhyAna hai| dharmyadhyAna ke adhikArI-avirata, dezavirata, pramattasaMyati aura apramattasaMyati-ina sabako dharmyadhyAna karane kI yogyatA prApta ho sakatI hai| Elaboration-Purity of mind is essential for gaining the ability to meditate. Four kinds of anupreksha (contemplation) have been prescribed for this. Meaning of dharmyadhyana-That which is inclusive of dharma is called dharmya. Dharma has varied meanings depending on the One meaning is purity of soul leading to the state free of attachment and aversion. Another meaning is combination of right perception, knowledge and conduct. Third meaning is the intrinsic qualities or nature of a thing. Engrossment in contemplation related to all these topics is dharmadhyana. Qualification-Avirat (not detached), deshavirat (partially detached), oramattsamyati (accomplished but negligent), and apramattasamyati accomplished and alert) are those who are said to be qualified for lharmadhyana. Wan 555555558 Wan ))5555555555555555555555555555555555 caturtha sthAna (357) Fourth Sthaan

Page #440
B555555555555555555555555555558 69. sukke jhANe caubihe cauppaDoyAre paNNatte, taM jahA-puhuttavitakke saviyArI, ma egattavitakke aviyArI, suhumakirie aNiyaTTI, samucchiNNakirie appddivaatii| OM 69. zukladhyAna cAra prakAra kA hai| vaha (svarUpa, lakSaNa, Alambana aura anuprekSA) ina cAra padoM meM 9 avatarita hai, jaisema (1) pRthaktvavitarka savicArI, (2) ekatvavitarka avicArI, (3) sUkSmakriya-anivRtti, aura (4) smucchinnkriy-aprtipaati| 41 69. Shukladhyana is of four kinds. It is summed up in four steps (svarupa or form, lakshan or signs, alamban or support, and anupreksha or contemplation)(1) Prithaktvavitark-savichari, (2) Ekatvavitarkavichari, (3) Sukshmakriya-anivritti, and (4) Samuchchhinnakriya apratipati. - vivecana-parama vizuddha ati ujjvala sarvazreSTha bhAvadhArA kA nAma zukladhyAna hai| vItarAgadazA meM hI zukladhyAna sambhava hai| jaba jIva kI mohanIya karma kI prakRtiyA~ sarvathA prazAnta yA kSINa ho jAtI haiM taba OM zukladhyAna hotA hai| zukladhyAna ke cAra caraNa haiN| unameM prathama do caraNoM-pRthaktvavitarka-savicAra aura OM ekatvavitarka-avicAra-ke adhikArI zrutakevalI (caturdazapUrvI) hote haiN| isa dhyAna meM sUkSma dravyoM aura bhI paryAyoM kA Alambana liyA jAtA hai, isalie sAmAnya zrutadhara ise prApta nahIM kara skte| OM (1) pRthaktvavitarka-savicArI-jaba eka dravya ke aneka paryAyoM kA aneka dRSTiyoM va nayoM se pRthak-pRthak cintana kiyA jAtA hai aura pUrva-zruta kA Alambana liyA jAtA hai tathA zabda se artha meM OM aura artha se zabda meM evaM mana, vacana aura kAya yogoM meM se eka-dUsare meM saMkramaNa kiyA jAtA hai, zukladhyAna kI usa sthiti ko pRthaktvavitarka-savicArI kahA jAtA hai| ja (2) ekatvavitarka-avicArI-jaba eka dravya ke kisI eka paryAya kA abheda dRSTi se cintana kiyA jAtA hai aura pUrva-zruta kA Alambana liyA jAtA hai tathA jahA~ zabda, artha evaM mana, vacana, kAya yogoM 9 meM se eka-dUsare meM saMkramaNa nahIM kiyA jAtA hai, zukladhyAna kI usa sthiti ko ekatvavitarka-avicArI kahA jAtA hai| ma (3) sUkSmakriya-anivRtti-jaba mana aura vANI ke yoga kA pUrNa nirodha ho jAtA hai aura kAyA ke yoga kA pUrNa nirodha nahIM hotA-zvAsocchvAsa jaisI sUkSma kriyA zeSa rahatI hai, usa avasthA ko OM sUkSmakriya kahA jAtA hai| isakA nivartana-hAsa nahIM hotA, isalie yaha anivRtti hai| OM (4) samucchinnakriya-apratipAti-japa sUkSma kriyA kA bhI nirodha ho jAtA hai, usa avasthA ko samucchinnakriya kahA jAtA hai| isakA patana nahIM hotA, isalie yaha apratipAti hai| sthAnAMgasUtra (1) (358) Sthaananga Sutra (1)

Page #441
55555555555555555555 55 Wan 57 saMkhyA guNasthAna kI sthiti 9. 2. 3. 4. 45 zukla dhyAna tAlikA dazavA~ guNasthAna bArahavA~ guNasthAna 13 veM se 14veM guNa meM praveza karane se pUrva kaivalyadazA 14vA~ guNasthAna kI ayogI avasthA dhyAna kA kAlamAna antarmuhUrtta kevalajJAna kI tarapha Elaboration-The absolutely pure very sublime and supreme flow of thoughts is called shukladhyana. It is possible only in the absolutely detached state. When all the qualitative forms of mohaniya karma (deluding karma) are either pacified or extinct then only shukladhyana is possible. There are four steps of shukladhyana. Shrutakevalis (scholars of fourteen subtle canons) are qualified for the first two steps, namely Prithaktvavitark-savichar and Ekatvavitark-avichar. In this kind of meditation the contemplation is based on the subtle entities and their modes. Therefore it is beyond a common scholar of the canon. (1) Prithaktvavitark-savichar-When many modes of an entity are studied from various viewpoints and standpoints separately and based on the profound knowledge compiled in the scriptures; when the contemplation shifts from words to meanings and meanings to words; and the process of mutual indulgence and influence among mind, speech and body is employed, the process is called Prithaktvavitark-savichar. This is the first step of shukladhyana. (2) Ekatvavitark-avichar-When a single mode of an entity is studied from singular viewpoint based on the profound knowledge compiled in the scriptures; when the contemplation does not shift from words to meanings and meanings to words; and the process of mutual indulgence and influence among mind, speech and body is not employed the process is called Ekatvavitark-avichar. arget Fena dhyAnAvasthA meM mRtyu hone para anuttara vimAna mRtyu nahIM hotI mRtyu nahIM hotI mokSa - prApti (3) Sukshmakriya-anivritti-When the association of soul with mind and speech is completely terminated, only association with the body remains in the form of subtle activities of the body, such as minimal breathing (sukshmakriya). Once this level is reached there is no scope of retraction (anivritti). (359) Fourth Sthaan 555555555555555555555555 55555555555555555555555555555

Page #442
(4) Samuchchhinnakriya-apratipati--When even the subtle activity (breathing) also ceases it is called Samuchchhinnakriya. Once this level is reached there is no scope of a fall (apratipati). TABLE OF SHUKLADHYANA S. No. level duration on death tenth Gunasthan antarmuhurt reincarnation in Anuttar Vimaan twelfth Gunasthan transition to Keval jnana no death just before transition from state of kaivalya no death 13th to 14th Gunasthan dissociated state of liberation 14th Gunasthan 70. sukkassa NaM jhANassa cattAri lakkhaNA paNNattA, taM jahA-abbahe, asammohe, vivege, viussgge| 71. sukkassa NaM jhANassa cattAri AlaMbaNA paNNattA, taM jahA-khaMtI, muttI, ajjave, mddve| 72. sukkassa NaM jhANassa cattAri aNuppehAo paNNattAo, taM jahA-aNaMtavittayANuppehA, vippariNAmANuppehA, asubhANuppehA, avaayaannuppehaa| 70. zukladhyAna ke cAra lakSaNa haiM-(1) avyatha-vyathA se pariSaha yA upasargAdi se pIr3ita hone para pakSobhita nahIM honaa| (2) asammoha-devAdikRta mAyA se mohita nahIM honaa| (3) viveka-sabhI saMyogoM ko OM AtmA se bhinna maannaa| (4) vyutsarga-zarIra aura upadhi se mamatva kA tyAga kara pUrNa niHsaMga honaa| 71. zukladhyAna ke cAra Alambana haiM-(1) kSAnti (kSamA), (2) mukti (nirlobhatA), (3) Arjava Wan (saralatA), aura (4) mArdava (mRdutaa)| 72. zukladhyAna kI cAra anuprekSAe~ haiM-(1) anantavRttitAnuprekSA-saMsAra meM paribhramaNa kI anantatA Wan kA vicAra krnaa| (2) vipariNAmAnuprekSA-vastuoM ke vividha pariNamanoM kA vicAra krnaa| (3) azubhAnuprekSA-saMsAra, deha aura bhogoM kI azubhatA kA vicAra krnaa| (4) apAyAnuprekSA-rAga-dveSa se hone vAle doSoM kA vicAra krnaa| (vistAra ke lie hindI TIkA, pR. 680 se 690 dekheM) 70. There are four signs of shukladhyana--(1) Avyatha--not to get disturbed by any affliction or distress. (2) Asammoha-not to be deluded by any illusions created by gods. (3) Vivek-the realization that soul and other things including body are separate entities. (4) Vyutsarg-to renounce body and ascetic-equipment with total detachment. si 71. There are four supports of shukladhyana-(1) KshantiWan endurance and forgiveness. (2) Mukti-freedom from greed and )))))5555555555555555)))))))))))) ) sthAnAMgasUtra (1) (360) Sthaananga Sutra (1) e

Page #443
3 5 ) ) ) ) ) ) )))))5555558 ) ) ) ) ) ) ) )) ) ))))) ))) 555555555555555555555555555 E other feelings of attachments. (3) Arjava-simplicity and honesty. (4) Mardava-tenderness, gentleness and absence of pride. 72. There are four kinds of anupreksha (contemplation) of shukladhyana-(1) Anantavrittitanupreksha--to contemplate again and again about the eternality of the cycles of rebirth. (2) Viparinamanupreksha--to contemplate again and again about the incessantly transforming state of things. (3) Ashubhanupreksha-to fi contemplate again and again about the ills and evils of the world, body and pleasures. (4) Apayanupreksha-to contemplate again and again about the faults caused by attachment and aversion. (for more details refer to Hindi Tika, pp. 680-690) devasthiti-pada DEV-STHITI-PAD (SEGMENT OF STATUS OF GODS) 73. caubihA devANa ThitI paNNattA, taM jahA-deve NAmamege, devasiNAe NAmamege, devapurohie NAmamege, devapajjalaNe nnaammege| ma 73. devoM kI sthiti (pada-maryAdA) cAra prakAra kI hai-(1) deva-sAmAnya dev| 2) deva-snAtaka pradhAna deva athavA maMtrI-sthAnIya dev| (3) deva-purohita-zAntikarma karane vAle purohita sthAnIya dev| Wan (4) deva-prajvalana-maMgala-pAThaka cAraNa-sthAnIya dev| ___73. Dev-sthiti (status of gods) is of four kinds (1) Dev-ordinary god, 4 (2) Dev-snatak-chief-god or minister-god, (3) Dev-purohit-priest-god Wan who conduct ritual pacification, and (4) Dev-prajvalan-bard-god who sing auspicious songs. Wan saMvAsa-pada SAMVAS-PAD (SEGMENT OF SEXUAL GRATIFICATION) 74. caubihe saMvAse paNNatte, taM jahA-deve NAmamege devIe saddhiM saMvAsaM gacchejjA, deve ma NAmamege chavIe saddhiM saMvAsaM gacchejjA, chavI NAmamege devIe saddhiM saMvAsaM gacchejjA, chavI NAmamege chavIe saddhiM saMvAsaM gcchejjaa| 74. saMvAsa (kAma krIr3A) cAra prakAra kA hai-(1) koI deva devI ke sAtha saMvAsa karatA hai| (2) koI deva chavi-(audArika zarIrI manuSyanI yA tiryaMcanI) ke sAtha saMvAsa karatA hai| (3) koI ma chavi-(manuSya yA tiryaMca) devI ke sAtha saMvAsa karatA hai| (4) koI chavi-(manuSya yA tiryaMca) chavI (manuSyanI yA tiryaMcanI) ke sAtha saMvAsa karatA hai| [jJAtAsUtra 9 meM ratnAdevI aura jinapAla kI kathA, OM vaidika graMthoM meM bhIma-arjuna-karNa Adi kA janma, raMbhA, menakA aura vizvAmitra kI kathAe~ ukta tathya kI ora saMketa karatI haiN|] | 74. Samvas (sexual gratification) is of four kinds--(1) Some god si copulates with a goddess. (2) Some god copulates with a chhavi (human )) Wan )) ))) )) )) ))))))) ))) ))) ) )))) ))) )) ) B))))) caturtha sthAna (361) Fourth Sthaan Wan

Page #444
8555555555555555555555555555555555558 ))))))))))))))))5558 female or animal female having gross physical body). (3) Some goddess y copulates with a chhavi (human male or animal male). (4) Some chhau \i (god acquiring male human or animal form) copulates with a chhavi Wan (human female or animal female). [The story of Ratnadevi and Jinapal Wan from Jnata Sutra and those of births of Bheem, Arjuna and Karna; Hi Rambha, Menaka and Vishwamitra point at this postulation.) kaSAya-pada KASHAYA-PAD (SEGMENT OF PASSIONS) + 75. cattAri kasAyA paNNattA, taM jahA-kohakasAe, mANakasAe, mAyAkasAe, lobhksaae| evaM NeraiyANaM jAva vemaanniyaannN| 75. kaSAya cAra prakAra ke haiM-(1) krodhakaSAya, (2) mAnakaSAya, (3) mAyAkaSAya, aura 9 (4) lobhkssaay| nArakoM se lekara vaimAnikoM taka ke sabhI daNDakoM meM ye cAroM kaSAya hote haiN| $ 75. Kashaya (passions) are of four kinds+1) krodh-kashaya (anger), 9 (2) maan-kashaya (conceit), (3) maya-kashaya (deceit), and (4) lobhWan kashaya (greed). All dandaks (places of suffering) from infernal beings to \ Vaimanik gods have these four kashayas. OM 76. caupatihite kohe paNNatte, taM jahA-AyapaiTie, parapaiTie, tadubhayapaidie, apitttthie| ma evaM NeraiyANaM jAva vemaanniyaannN| Wan 76. krodhakaSAya catuHpratiSThita-cAra prakAra se utpanna hotA hai-(1) AtmapratiSThita-apane hI doSoM ke kAraNa apane Upara krodha aanaa| (2) parapratiSThita-para ke nimitta se krodha aanaa| (3) tadubhayapratiSThita-sva aura para donoM ke nimitta se krodha aanaa| (4) apratiSThita-kisI bAhya nimitta ke binA hI krodhakaSAya ke udaya se krodha aanaa| isI prakAra sabhI daNDakoM meM krodhotpatti ke ye cAra kAraNa hote haiN| 76. Krodh-kashaya is chatuhpratishthit (dependent on four causes)(1) atma-pratishthit-anger caused by one's own faults, (2) pari pratishthit-anger caused by others, (3) tadubhaya-pratishthit-anger Es caused by both self and others, and (4) apratishthit--anger rising due to fruition of anger causing karmas and without any outside cause. All these four causes are applicable to all dandaks. OM 77. evaM mANe, 78. mAyA, 79. jAva lobhe| evaM NeraiyANaM jAva vemaanniyaannN| OM 77. isI prakAra mAna, 78. isI prakAra mAyA, aura 79. lobhakaSAya ke sambandha meM nArakIya jIvoM se lekara vaimAnika devoM taka sabhI daNDakoM meM kaSAyotpatti ke sambandha meM jAnanA caahie| 5. In the same way the causes of other passions 77. maan (conceit), 78. maya (deceit), and 79. lobha (greed) should be read as aforesaid for 41 all dandaks (places of suffering) from infernal beings to Vaimanik gods. sthAnAMgasUtra (1) Sthaananga Sutra (1) ))) ))) ESWan 555555555555)))))))))))) 95))))))))))) (362)

Page #445
5555555555555555555 85555555555 55-555555-5 5-5-55 5 5-555555 55 55 55-558 + 80. cAhiM ThANehiM kohuppattI siyA, taM jahA-khettaM puDucca, vatthu puDucca, sarIraM paDucca, uvahiM + pdducc| evaM-NeraiyANaM jAva vemaanniyaannN| OM 80. cAroM kAraNoM se krodha kI utpatti hotI hai-(1) kSetra (kheta-bhUmi) ke kAraNa, (2) vAstu 7 (ghara Adi) ke kAraNa, (3) zarIra (roga va rUpa Adi zArIrika kAraNoM se), (4) upadhi (upakaraNAdi) OM ke kaarnn| nArakoM se lekara vaimAnika taka ke sabhI daNDakoM meM ukta cAra kAraNoM se krodha kI utpatti fa hotI hai| 80. There are four reasons for rise of krodh (anger)-(1) for kshetra \i (farm or land), (2) for vaastu (house, property etc.), (3) for sharira isease, appearance and other physiological reasons), and (4) for upadhi (equipment and other possessions). Anger rises for these four reasons in 4. all dandaks (places of suffering) from infernal beings to Vaimanik gods. 81. [cauhi ThANehiM mANuppattI siyA, taM jahA-khettaM paDucca, vatthu puDucca, sarIraM paDucca, OM ma uvahiM pdducc| evaM-NeraiyANaM jAva vemaanniyaannN| 82. cauhi ThANehiM mAyuppattI siyA, taM jahAOM khettaM puDucca, vatthu puDucca, sarIraM paDucca, uvahiM pudducc| evaM-NeraiyANaM jAva vemaanniyaannN| 83. cAhiM ThANehiM lobhuppattI siyA, taM jahA-khettaM puDucca, vatthu puDucca, sarIraM puDucca, uvahiM OM pdducc| evaM-NeraiyANaM jAva vemaanniyaannN|] 81. cAra kAraNoM se mAna kI utpatti hotI hai-(1) kSetra, (2) vAstu, (3) zarIra, aura (4) upadhi fa ke kaarnn| nArakoM se lekara vaimAnika taka meM ukta cAra kAraNoM se mAna kI utpatti hotI hai| 82. cAra kAraNoM se mAyA kI utpatti hotI hai-(1) kSetra, (2) vAstu, (3) zarIra, aura (4) upadhi ke kaarnn| OM nArakoM se lekara vaimAnika taka meM ukta cAra kAraNoM se mAyA kI utpatti hotI hai| 83. cAra kAraNoM se lobha kI utpatti hotI hai-(1) kSetra, (2) vAstu, (3) zarIra, aura (4) upadhi ke kaarnn| nArakoM se phalekara vaimAnika taka meM ukta cAra kAraNoM se lobha kI utpatti hotI hai| 81. There are four reasons for rise of maan (conceit)-(1) for kshetra, (2) for vaastu, (3) for sharira, and (4) upadhi. Conceit rises for aforesaid 4 four reasons in all dandaks from infernal beings to Vaimanik gods. i 82. There are four reasons for rise of maya (deceit)-(1) for kshetra, (2) for vaastu, (3) for sharira, and (4) upadhi. Deceit rises for aforesaid four reasons in all dandaks (places of suffering) from infernal beings to Vaimanik gods. 83. There are four reasons for rise of lobh (greed)--(1) for i kshetra, (2) for vaastu, (3) for sharira, and (4) upadhi. Gr aforesaid four reasons in all dandaks (places of suffering) from infernal beings to Vaimanik gods. EEEEEEEEEEWan 55555555555555555555555558 pracaturtha sthAna (363) Fourth Sthaan

Page #446
phra Wan 5 Wan 84. cauvvihe kohe paNNatte, taM jahA - aNaMtANubaMdhI kohe, apaccakkhANakasAe kohe, paccakkhANAvaraNe kohe, saMjalaNe kohe / evaM- NeraiyANaM jAva vemANiyANaM / 85-87. evaM jAva lohe / jAva vemANiyANaM / 84. krodha cAra prakAra kA hotA hai - ( 1 ) anantAnubandhI krodha - saMsAra kI ananta paramparA ko bar3hAne 5 5 vAlA / (2) apratyAkhyAnakaSAya krodha - dezavirati ( zrAvaka vrata) kA avarodhaka / ( 3 ) pratyAkhyAnAvaraNa phra 5 krodha - sarvavirati ( cAritra ) kA avarodhaka / (4) saMjvalana krodha - yathAkhyAta cAritra kA avarodhaka / yaha phra cAroM prakAra kA krodha nArakoM se lekara vaimAnika taka ke sabhI daNDakoM meM pAyA jAtA hai| 85. krodha kI 5 taraha mAna, 86. mAyA aura 87. lobha kaSAya bhI cAra prakAra kA hotA hai| yaha cAroM nairayikoM se lekara 15 vaimAnika devoM taka sabhI daNDakoM ke jIvoM meM pAyA jAtA hai| Wan Wan phra Wan phra Wan 84. Krodh (anger) is of four kinds-(1) anantanubandhi krodh-that which enhances the unending cycles of rebirth, (2) apratyakhyan Wan kashaya krodh-that which inpedes observation of desh-virati (partial Wan renunciation or househoider's vows ), ( 3 ) pratyakhyanavaran krodh--that which impedes observation of sarva-virati (complete renunciation or 5 ascetic's vows ), and (4) sanjvalan krodh - that which impedes yathakhyat 5 charitra (conduct conforming to perfect purity). These four kinds of phra Wan anger are applicable to all dandaks (places of suffering) from infernal beings to Vaimanik gods. Like anger 85. maan, 86. maya, and 87. lobh are also of the aforesaid four kinds. These four passions are applicable to Wan all dandaks (places of suffering) from infernal beings to Vaimanik gods. 88. caubihe kohe paNNatte, taM jahA - AbhogaNivyattite, aNAbhogaNivyattite, uvasaMte, aNuvasaMte / evaM - NeraiyANaM jAva vemANiyANaM / 89-91. evaM jAva lohe / jAva vemANiyANaM / 88. krodha cAra prakAra kA hotA hai - (1) Abhoganirvartita, (2) anAbhoganirvartita, (3) upazAnta 5 krodha, (4) anupazAnta krodha / yaha cAroM prakAra kA krodha nArakoM se lekara vaimAnika taka ke sabhI daNDakoM pha meM pAyA hai| Wan The kinds of other passions, 89. maan (conceit ), 90. maya (deceit ), and 91. lobh (greed), should also be read like those of krodh (anger ). sthAnAMgasUtra (1) (364) Wan 5 pha 89. krodha kI taraha mAna, 90. mAyA, aura 91. lobha kaSAya ke bheda aura bhI artha samajhanA caahie| 5 88. Krodh (anger) is of four kinds-(1) aabhoganirvartit krodh, (2) anabhoganirvartit krodh, (3) upashant krodh, and (4) anupashant krodh. These four kinds of anger are applicable to all dandaks (places of suffering) from infernal beings to Vaimanik gods. Wan phra Sthaananga Sutra (1) pha 5 phra Wan 5 Wan

Page #447
3555555555555555555555555))))) OM vivecana-(1) Abhoganirvartita-krodha ke duSphala yA kaTu pariNAma ko jAnate hue bhI krodha krnaa| ma (abhayadevasUri sthAnAMga TIkA, patra 182) / dUsare ke aparAdha ko bhalIbhA~ti jAna lene para bhI usako meM sudhArane ke lie yA sIkha dene ke lie kRtrima roSa prakaTa krnaa| (malayagiri prajJApanA vRtti, pada 14 patra 291) (2) anAbhoga nirvartita-(1) krodha ke kaTu phala ko nahIM jAnakara ajJAna dazA meM krodha krnaa| (abhayadeva.), (2) prayojana ke binA hI apanI AdatoM ke vaza krodha krnaa| (malayagiri.) (3) upazAnta krodha-udaya meM nahIM AyA, kintu sattA meM avasthita krodh| (4) anupazAnta krodha-udaya prApta krodh| (isI prakAra mAna, mAyA aura lobha kaSAya kI bhI vyAkhyA samajhanI caahie| dekheM hindI TIkA, pRSTha 699) anantAnubandhI-krodha, mAna, mAyA, lobha kI tAlikA avarodha Ayubandha hove to utkRSTa sthiti (1) anantAnubandhI samyaktva narakagati jIvana-paryanta (2) apratyAkhyAnAvaraNa zrAvaka dharma tiryaMcagati eka varSa (3) pratyAkhyAnAvaraNa sAdhu dharma manuSyagati cAra mAsa (4) saMjvalana yathAkhyAta cAritra devagati pandraha dina -1-1-1-1-nAnAnAgArAgAgAgAbhAjapa) )))))))))))))))))))))550 kaSAya ))) )) Elaboration--(1) Aabhoganirvartit krodh--to be angry in spite of knowing about the bad consequences and bitter fruits of anger (Sthananga Sutra Tika by Abhayadev Suri, leaf 182). To pose to be angry in i order to correct or teach someone after fully understanding his mistake (Prajnapana Vritti by Malayagiri, verse 14, leaf 291). (2) Anabhoganirvartit krodh-To be angry in a state of ignorance of the bitter consequences of anger (Abhayadev Suri). To be angry just out of habit and not for any purpose (Malayagiri). ___(8) Upashant krodh-Dormant anger that exists but has not come into action. (4) Anupashant krodh-Anger that has come into action and is dormant no more. . (All these elaborations also apply to conceit, deceit and greed. Refer to Hindi Tika, p.699) 55555))))))) caturtha sthAna (365) Fourth Sthaan

Page #448
mttkkmimimimimimimimimimimimimimimimimimimimimimimimimimimimilllillli Table of Anantanubandhi anger, conceit, deceit and greed impeding factor on life span bondage ***** passion 1. Anantanubandhi righteousness 2. Apratyakhyanavaran householder's codes 3. Pratyakhyanavaran ascetic codes 4. Sanjvalan karma - prakRti - pada KARMA-PRAKRITI-PAD conduct conforming to birth in divine perfect purity realm (SEGMENT OF KARMA-SPECIES) birth in hell birth as animal birth as humans 92. jIvA NaM cauhiM ThANehiM aTThakammapagaDIo ciNiMsu ( 1 ) taM jahA - koheNaM, mANeNaM, mAyA, lobheNaM / evaM jAva vemANiyANaM / 93. evaM ciNaMti esa daMDao / 94. evaM ciNissaMti esa daMDao, evameteNaM tiNNi daMDagA / 92. jIvoM ne cAra kAraNoM se AThoM karma-prakRtiyoM kA bhUtakAla meM saMcaya kiyA hai| jaise - ( 9 ) krodha se, (2) mAna se, (3) mAyA se, aura (4) lobha se / vaimAnika taka ke sabhI daNDaka vAle jIvoM ne bhUtakAla meM AThoM karma - prakRtiyoM kA saMcaya kiyA hai / 93. isI prakAra AThoM karma-prakRtiyoM kA vartamAna meM saMcaya kara rahe haiM / 94. bhaviSya meM AThoM karma-prakRtiyoM kA saMcaya kreNge| vaimAnika taka ke sabhI daNDaka vAle jIvoM ke sambandha meM yaha kathana samajhanA cAhie / maximum duration lifelong one year four months fifteen days 92. There are four causes due to which beings have acquired (sanchaya) all the eight karma-prakritis (species of karma by qualitative segregation) in the past - ( 1 ) through krodh (anger), (2) through maan 5 (conceit), (3) through maya (deceit ), and (4) through lobha (greed ). In the 5 same way beings belonging to all dandaks (places of suffering) up to Wan Vaimanik gods have acquired all these eight karma-prakritis. 93. In the same way they are acquiring all eight karma-prakritis in the present, and 94. will acquire all eight karma-prakritis in the future. This is 5 applicable to all dandaks up to Vaimanik gods. Wan 95. evaM (2) uvaciNiMsu uvaciNaMti uvaciNissaMti, (3) baMdhiMsu baMdhaMti baMdhissaMti, (4) udIriMsu udIriMti udIrissaMti, (5) vedeMsu vedeMti vedissaMti, (6) NijjareMsu NijjareMti NijjarassaMti, jAva vemANiyANaM / [ evamekekkapade tinni tinni daMDagA bhANiyavvA ] / 95. (2) isI prakAra nairayika se vaimAnika taka ke sabhI daNDaka vAle jIvoM ne AThoM karma-prakRtiyoM kA upacaya kiyA hai, kara rahe haiM aura kreNge| (3) AThoM karma-prakRtiyoM kA bandha kiyA hai, kara rahe haiM aura sthAnAMgasUtra (1) (366) Sthaananga Sutra (1) phra phra

Page #449
cu ttttttttttttttttttttttttttttttttttttt kreNge| ( 4 ) AThoM karma-prakRtiyoM kI udIraNA kI hai, kara rahe haiM aura kreNge| (5) AThoM karma-prakRtiyoM 5 ko bhogA hai, bhoga rahe haiM aura bhogeMge, tathA (6) AThoM karma - prakRtiyoM kI nirjarA kI hai, kara rahe haiM aura kreNge| vaimAnika taka sabhI jIvoM meM eka-eka pada meM nirjarA taka tIna-tIna daNDaka jAnanA caahie| phra phra 95. In the same way all beings belonging to all dandaks (places of 5 suffering) from infernal beings to Vaimanik gods did, do and will augment Wan phra (upachaya ) ( 2 ) all the eight karma-prakritis; did, do and will enter cu bondage (bandh) (3) of all the eight karma-prakritis; did do and will phra undergo fructification (udirana) (4) of all the eight karma-prakritis; did, 5 do and will experience (bhog ) (5) all the eight karma-prakritis; and did, do and will shed (nirjaran) (6) all the eight karma-prakritis. With respect to all beings up to Vaimanik gods in every statement three dandaks (with respect to time, i.e. past, present and future) are applicable. phra i vivecana-vizeSa padoM kA artha - (1) caya - kaSAyayukta jIva dvArA karmoM kA grahaNa / (2) upacaya-grahIta karma - pudgaloM kA jJAnAvaraNa Adi rUpoM meM pariNata honA / (3) baMdha - jJAnAvaraNAdi rUpa meM grahIta pudgaloM kA punaH kaSAya vizeSa se nikAcana honA, yaha prakRti, sthiti, anubhAga va pradeza ke rUpa meM cAra prakAra kA hai / ( 4 ) udaya - karma - prakRti kA svataH phala paripAka rUpa bhoga meM AnA / (5) vedana - karmaphala bhoga kI anubhUti ko vedana kahate haiM / (6) nirjarA - Atma- pradezoM se karmoM kA pRthak honA / (7) udIraNA- jo karma abhI udaya meM nahIM Aye, parantu sAdhanA vizeSa dvArA unheM udaya meM laanaa| sUtra 93 se 95 taka meM prathama chaha vikalpoM kA hI kathana hai| TECHNICAL TERMS (1) Chaya (sanchaya)-acquisition of karmas by a being afflicted by passions. (2) Upachaya-augmentation and maturing into species like Jnanavaran etc. (3) Bandh-maturing of the acquired karma particles into passion-specific bondage with four attributes of prakriti (qualitative), sthiti (duration), anubhag ( potency) and pradesh (spacepoint or sectional). (4) Udaya-natural fructification of karma species in ; the form of suffering (5) Vedan (bhog ) -- experience of the fruits of 5 karmas. (6) Nirjara-shedding of karmas or separation of karmas from 5 soul-space-points. (7) Udirana-to cause fructification, by special spiritual practices, of karma species that have not yet fructified naturally. In aphorisms 93-95 only first six processes have been stated. pratimA- pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES ) 96. cattAri paDimAo paNNattAo, taM jahA - samAhipaDimA uvahANapaDimA vivegapaDimA, viussaggapaDimA / 97. cattAri paDimAo paNNattAo, taM jahA - bhaddA, subhaddA, mahAbhaddA, | caturtha sthAna (367) klllttttttt** Fourth Sthaan ****tmi***tmimimimimimimi*****E Wan phra 25 55 5 5 5 555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 952 cu Wan

Page #450
svvtobhddaa| 98. cattAri paDimAo paNNattAo, taM jahA-khuDDiyA moyapaDimA, mahalliyA ! * moyapaDimA, javamajjhA, virmjjhaa| 96. pratimA cAra prakAra kI haiM-(1) samAdhipratimA, (2) upadhAnapratimA, (3) vivekapratimA, (4) vyutsrgprtimaa| 97. pratimA cAra prakAra kI haiM-(1) bhadrA, (2) subhadrA, (3) mahAbhadrA, Wan (4) srvtobhdraa| 98. pratimA cAra prakAra kI haiM-(1) choTI mokapratimA, (2) bar3I mokapratimA, (3) yavamadhyA, (4) vjrmdhyaa| ina sabhI pratimAoM kA vivecana dUsare sthAna ke tRtIya uddezaka, sUtra 248 meM kiyA jA cukA hai| ____96. Pratima (special codes) are of four kinds (1) samadhi-pratima, 4 (2) upadhan-pratima, (3) vivek-pratima, and (4) vyutsarg-pratima. 97. Pratima (special codes) are of four kinds-(1) bhadraa, (2) subhadraa, (3) mahabhadraa, and (4) sarvatobhadraa. 98. Pratima (special codes) are of four kinds--(1) kshudrak moak-pratima, (2) mahati moak-pratima, (3) yavamadhyaa, and (4) vajramadhyaa. These special codes have already been discussed in details in aphorism 248 of Third Lesson of Second Sthaan. astikAya-pada ASTIRAYA-PAD (SEGMENT OF AGGLOMERATIVE ENTITY) 99. cattAri asthikAyA ajIvakAyA paNNatA, taM jahA-dhammatthikAe, adhammatthikAe, AgAsatthikAe, poggltthikaae| 100. cattAri asthikAyA arUvikAyA paNNattA, taM jahAdhammatthikAe, adhammatthikAe, AgAsasthikAe, jiivtthikaae| 99. cAra astikAya dravya ajIvakAya hote haiM-(1) dharmAstikAya, (2) adharmAstikAya, ma (3) AkAzAstikAya, (4) pudglaastikaay| 100. cAra astikAya dravya arUpIkAya hote haiM(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) jiivaastikaay| 99. Four astikaya dravyas (agglomerative entities) are ajivakaya (lifeless) (1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), and (4) Pudgalastikaya (matter entity). 100. Four astikaya dravyas (agglomerative entities) are arupikaya (form-less)--(1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), and (4) Jivastikaya (soul entity). vivecana-ye cAroM dravya tInoM kAloM meM vidyamAna rahane se 'asti' kahalAte haiM aura bahupradezI hone se 'kAya' kahe jAte haiN| astikAya arthAt pradezoM kA samUha rUpa drvy| jinameM rUpa, rasAdi pAye jAte haiM, aise Wan pudgala dravyarUpI hote haiN| dharmAstikAya Adi cAroM dravyoM meM rUpAdi nahIM hone se ye arUpI kAya haiN| sthAnAMgasUtra (1) (368) Sthaananga Sutra (1)

Page #451
Elaboration-All these four entities are called 'asti' because they exist E in all the three periods (past, present and future); in other words they F have eternal existence. As they are constituted of multiple units or i agglomerates they are called 'kaya'. Thus astikaya means agglomerative entity. The entities having forms, taste and other physical properties are i called rupi dravya or entities with form, such as matter. As the second group of aforesaid four entities including Dharmastikaya have no form they are arupikaya. Ama-pakva-pada AAM-PAKVA-PAD (SEGMENT OF RIPE MANGO) 101. cattAri phalA paNNattA, taM jahA-Ame NAmamege Amamahure, Ame NAmamege pakkamahure, pakke NAmamege Amamahure, pakke NAmamege pkkmhure| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-Ame NAmamege AmamahuraphalasamANe, Ame NAmamege pakkamahuraphalasamANe, pakke NAmamege AmamahuraphalasamANe, pakke NAmamege pkkmhurphlsmaanne| 101. phala cAra prakAra ke hote haiM-(1) koI phala Ama (kaccA) hokara bhI Ama-madhura (thor3A madhura) hotA hai| (2) koI phala Ama hokara ke bhI pakva-madhura (pake phala ke samAna bahuta mIThA) hotA hai| (3) koI phala pakva (pakA) hokara bhI Ama-madhura (thor3A madhura) hotA hai| (4) koI phala pakva (pakA) hokara ke pakva-madhura (bahuta mIThA) hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa Ama-(avasthA aura zrutAbhyAsa kI apekSA apakva) hone para bhI upazama Adi guNoM meM alpa-madhura svabhAva vAlA hotA hai| (2) koI puruSa (avasthA aura zrutAbhyAsa se) paripakva na hone para bhI utkRSTa upazama bhAva vAlA aura atyanta madhura // svabhAvI hotA hai| (3) koI puruSa pakva (vayovRddha aura jJAnavRddha) hone para bhI alpa-upazama bhAva vAlA 5 aura alpa madhura svabhAvI hotA hai| (4) koI puruSa pakva (vaya aura zruta se paripuSTa) hokara prakRSTa upazama vAlA aura atyanta madhura svabhAvI hotA hai| ____101. Fruits are of four kinds (1) some fruit is unripe and is slightly sweet, (2) some fruit although unripe is very sweet (almost like a ripe fruit), (3) some fruit although ripe is only slightly sweet, and (4) some fruit is ripe and is very sweet. In the same way men are of four kinds-(1) some man is unripe (in terms of age and study of scriptures) and is slightly sweet (in terms of nature and virtues like tranquillity), (2) some man although unripe in age and study of scriptures is very sweet in nature and tranquillity, (3) some man although ripe in terms of age and study of scriptures is only slightly sweet in nature and tranquillity and (4) some man is ripe in age and study of scriptures and is very sweet in nature and tranquillity. $$$$ $$$$$$ $$$$$$$$$$$$$$$$$$$$$ $$$$$$$$$$$ caturtha sthAna (369) Fourth Sthaan

Page #452
84545555555555555555555555555555555555555555555 - satya-mRSA-pada SATYA-MRISHA-PAD (SEGMENT OF TRUTH AND UNTRUTH) 102. caubihe sacce paNNatte, taM jahA-kAujjuyayA, bhAsujjuyayA, bhAvujjuyayA, avisNvaaynnaajoge| 103. caubihe mose paNNatte, taM jahA-kAyaaNujjuyayA, bhAsaaNujjuyayA, bhAvaaNujjuyayA, visNvaadnnaajoge| 102. satya cAra prakAra kA hai| (1) kAya-RjutA-kAyA kI srltaa| (2) bhASA-RjutA-vacana kI saralatA athavA vANI se satya kathana krnaa| (3) bhAva-RjutA-mana meM saralatA, satya kahane kA bhAva rkhnaa| (4) avisaMvAdanA-yoga-visaMvAdarahita, kisI ko dhokhA na dene vAlI mana, vacana, kAyA kI paraspara avirodhI prvRtti| 103. mRSA (asatya) cAra prakAra kA hai-(1) kAya-anajukatA kAya ke dvArA satya ko chipAne :_ vAlA saMketa krnaa| (2) bhASA-anRjukatA-vacana ke dvArA asatya kA pratipAdana krnaa| U (3) bhAva-anRjukatA-mana meM kuTilatA rakhakara asatya kahane kA bhAva rkhnaa| (4) visaMvAdanA-yoga5 visaMvAdayukta, dUsaroM ko dhokhA dene vAlI mana, vacana, kAya kI paraspara virodhI pravRtti rkhnaa|| ___102. Satya (truth) is of four kinds--(1) kaya-rijuta-physical simplicity or to present truth in gestures, (2) bhasha-rijuta-vocal simplicity or to speak truth, (3) bhaava-rijuta-mental simplicity or to have attitude of speaking truth, and (4) avisamvadana-yoga--absence of untruth and deceit or to have uniform mental, vocal and physical attitude of not deceiving anyone. 103. Mrisha (untruth) is of four kinds--(1) kaya-anrijukata--physical complexity or to conceal truth by gestures, (2) bhasha-anrijukata-vocal complexity or to speak untruth, (3) bhaava-anrijukata-mental complexity or to have attitude of speaking untruth, and (4) avisamvadana-yoga-association with untruth and deceit or to have contradictions in mental, vocal and physical attitude with an intent to deceive. praNidhAna-pada PRANIDHAN-PAD (SEGMENT OF CONCENTRATION) 104. caubihe paNidhANe paNNatte, taM jahA-maNapaNidhANe, vaipaNidhANe, kAyapaNidhANe, + uvkrnnpnnidhaanne| evaM-NeraiyANaM paMciMdiyANaM jAva vemaanniyaannN| 105. caubihe suppaNihANe ma paNNatte, taM jahA maNasuppaNihANe, jAva [ vaisuppaNihANe, kAyasuppaNihANe ], uvagaraNasuppaNihANe, evaM-saMjayamaNussaNa vi| 104. praNidhAna (mana Adi kI ekAgratA, sthiratA) cAra prakAra kA hai-(1) manaH-praNidhAna, (2) vAk-praNidhAna, (3) kAya-praNidhAna, (4) upakaraNa-praNidhAna (vastra-pAtra Adi upakaraNoM kA pryog)| Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFF 555555555555 | sthAnAMgasUtra (1) (370) Sthaananga Sutra (1) Yin Wei Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Yin

Page #453
3555 5555 6 55555555595555 5 55 55555555952 Wan ye cAroM praNidhAna nArakoM se lekara vaimAnika taka ke sabhI ( saMjJI) paMcendriya daNDakoM meM hote haiM / 105. 5 5 supraNidhAna ( mana Adi kA zubha pravartana) cAra prakAra kA hai - ( 1 ) manaH- supraNidhAna, (2) vAk- supraNidhAna, (3) kAya - supraNidhAna, (4) upakaraNa - supraNidhAna / ye cAroM supraNidhAna saMyamI manuSyoM ke hote haiN| Wan Wan 104. Pranidhan (concentration) is of four kinds-(1) manah- 5 pranidhan (mental concentration), (2) vak-pranidhan concentration), (3) kaya-pranidhan (physical concentration), and Wan (4) upakaran-pranidhan - (use of equipment including cloths and bowls). These four kinds of concentration are applicable to all sanjni panchendriyas (five sensed sentient beings) belonging to all dandaks F (places of suffering) from infernal beings to Vaimanik gods. 105. Supranidhan (noble concentration) is of four kinds (1) manahsupranidhan (noble mental concentration ), ( 2 ) vachan-supranidhan (noble vocal concentration), (3) kaya-supranidhan (noble physical concentration), and (4) upakaran-supranidhan - (good use of equipment 5 including cloths and bowls). Disciplined persons have all these four kinds of supranidhan (noble concentration). Wan 106. cauvvihe duppaNihANe paNNatte, taM jahA maNuduppaNihANe, jAva [ vaiduppaNihANe, kAyadupaNihANe ] uvakaraNaduppaNihANe, evaM- paMciMdiyANaM jAva vaimANiyANaM / 106. duSpraNidhAna (asaMyama meM mana Adi kA pravartana va caMcalatA ) cAra prakAra kA hai| (1) manaduSpraNidhAna, (2) vAk - duSpraNidhAna, (3) kAya - duSpraNidhAna, (4) upakaraNa - duSpraNidhAna / ye cAroM duSpraNidhAna nArakoM se lekara vaimAnika taka ke sabhI paMcendriya daNDakoM meM hote haiN| ApAta -saMvAsa-pada AAPAAT SAMVAS-PAD | caturtha sthAna (vocal (SEGMENT OF INTRODUCTION AND LIVING TOGETHER) 107. cattAri purisajAyA paNNattA, taM jahA - AvAtabhaddae NAmamege jo saMvAsabhaddae, saMvAsabhaddae NAmamege jo AvAtabhaddae, ege AvAtabhaddae vi saMvAsa bhaddae vi, ege No AvAtabhaddae No saMvAsabhaddae / 106. Dushpranidhan (ignoble concentration) is of four kinds(1) manah-dushpranidhan (ignoble mental concentration), (2) vachan - dushpranidhan (ignoble vocal concentration ), ( 3 ) kaya-dushpranidhan 5 (ignoble physical concentration), and (4) upakaran-pranidhan - (use of equipment including cloths and bowls). These four kinds of ignoble concentration are applicable to all sanjni panchendriyas (five sensed sentient beings) belonging to all dandaks (places of suffering) from infernal beings to Vaimanik gods. (371) 25959595959595955555555959595555559555555595 96 95 2 Wan Fourth Sthaan Wan phaphaphaphaphaphaphapha Wan Wan

Page #454
107. puruSa cAra prakAra ke hote haiM-(1) koI puruSa ApAta-bhadraka hotA hai, saMvAsa-bhadraka nhiiN| + (prArambha meM milane para bhalA dikhatA hai, kintu sAtha rahane para bhalA nahIM lgtaa)| (2) koI saMvAsa-bhadraka pra hotA hai, ApAta-bhadraka nhiiN| (prArambha meM milane para bhalA nahIM dikhatA, kintu sAtha rahane para bhalA lagatA hai)| (3) koI ApAta-bhadraka bhI hotA hai aura saMvAsa-bhadraka bhii| (4) koI na ApAta-bhadraka hotA hai Wan aura na saMvAsa-bhadraka hI hotA hai| 107.Men are of four kinds-(1) Some man is aapaat-bhadrak (appears noble on introduction) and not samvas-bhadrak (appears noble when living together). (2) Some man is samvas-bhadrak noble when lives together and not aapaat-bhadrak noble initially, (3) Some man is aapaatbhadrak and samvas-bhadrak as well. (4) Some man is neither aapaatbhadrak nor samvas-bhadrak. arvef-VARJYA-PAD (SEGMENT OF FAULTS) 108. cattAri purisajAyA paNNattA, taM jahA-appaNo NAmamege vajjaM pAsati No parassa, parassa OM NAmamege vajjaM pAsati No appaNo, ege appaNo vi vajjaM pAsati parassa vi, ege No appaNo vajaM pAsati No prss| 109. cattAri purisajAyA paNNattA, taM jahA-appaNo NAmamege vajaM udIrei No parassa, (4) [parassa NAmamege vajjaM udIrei No appaNo, ege appaNovi vajaM udIrei parassavi, ege No OM appaNo vajjaM udIrei No prss|] 110. cattAri purisajAyA paNNattA, taM jahA-appaNo NAmamege vajjaM uvasAmeti No prss| ma (4) [parassa NAmamege vajjaM uvasAmeti No appaNo, ege appaNovi vajjaM uvasAmeti parassavi, ege # No appaNo vajaM uvasAmeti No prss|] 108. puruSa cAra prakAra ke hote haiM-(1) koI puruSa apanA varNya (avadya/doSa) dekhatA hai, dUsare kA nahIM (sAdhaka yA sajjana puruss)| (2) koI dUsare kA varNya dekhatA hai, apanA nahIM (durjana yA OM ahNkaarii)| (3) koI apanA bhI varNya dekhatA hai aura dUsare kA bhI (sarala citt)| (4) koI na apanA ma varNya dekhatA hai aura na dUsare kA dekhatA hai (ajJAnI, muurkh)| 109. puruSa cAra prakAra ke hote haiM-(1) koI puruSa apane avadya (pApa yA doSa) kI udIraNA Wan karatA hai apanA doSa prakaTa karatA hai yA svIkAratA hai| dUsare ke avadha kI nhiiN| sUtra 108 kI taraha + cAra vikalpa yahA~ bhI smjheN| 110. isI taraha puruSa cAra prakAra ke hote haiM-(1) koI puruSa apane varNya (kaSAya yA doSa) ko ma upazAnta (nivAraNa) karatA hai, dUsare ke varNya ko nhiiN| yahA~ bhI sUtra 108 kI taraha cAra vikalpa hote Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si ___108. Men are of four kinds-(1) Some man looks at his own variya (faults) and not at others' faults (such as a spiritualist or a noble person). sthAnAMgasUtra (1) (372) Sthaananga Sutra (1)

Page #455
san looks neither at faults (such as simolooks at his own va aFFFhhhhhhhhhh LE LELE IF IFi-.-.-. LE (2) Some man looks at others' variya (faults) and not his own faults (such as an egotist or an ignoble person). (3) Some man looks at his own varjya (faults) as well as at others' faults (such as simple minded person). (4) $ Some man looks neither at his own varjya (faults) nor at others' faults (such as an ignorant or a fool). 109. Men are of four kinds-(1) Some man causes fructification fi (udirana) or reveals and accepts his own varjya (faults) and not others' faults. Read all the four alternatives as in aphorism 108. 110. Men are of four kinds--(1) Some man pacifies (upashant) or # removes his own varjya (faults) and not others' faults. Read all the four F alternatives as in aphorism 108. vivecana-varNya (avadya) ke tIna artha hote haiM-(1) tyAgane yogya avaguNa, (2) vajra ke samAna mahApApa, (3) nindanIya kArya doss| ___Elaboration-Varjya has three meanings (1) faults worth removing, (2) diamond-hard sins, and (3) faults worth censuring. lokopacAra-vinaya-pada LOKOPACHAR-VINAYA-PAD (SEGMENT OF SOCIAL MODESTY) 111. cattAri purisajAyA paNNattA, taM jahA-abhuTeti NAmamege No abbhutttthaaveti| [ anbhuTThAveti NAmamege NoanbhuDheti, ege anbhuDheti vi anbhuTThAveti; vi ege No abbhuTeti No abbhutttthaaveti|] 112. [cattAri purisajAyA paNNattA, taM jahA-vaMdati NAmamege No vNdaaveti| (4) vaMdAveti NAmamege No vaMdati, ege vaMdati vi vaMdAveti vi, ege No vaMdati No vNdaaveti| evaM sakkAreti, sammANeti pUei, vAei, paDipucchati, pucchai, vAgareti (4-4) / 113. [cattAri purisajAyA paNNattA, taM jahA-sakkArei NAmamege No sakkArAvei, sakkarAvei NAmamege No sakkArei, ege sakkArei vi sakkArAvei vi, ege No sakkArei No sakkArAvei ] 114. [cattAri purisajAyA paNNattA, taM jahA-sammANeti NAmamege No sammANAveti, sammANAveti NAmamege No sammANeti, ege sammANeti vi sammANAveti vi, ege No sammANeti No sammANAveti / 115. [cattAri purisajAyA paNNattA, taM jahA-pUei NAmamege No pUyAveti, pUyAveti NAmamege No pUei, ege pUei vi pUyAveti vi, ege No pUei No puuyaaveti|] 111. puruSa cAra prakAra ke hote haiM-(1) koI puruSa (gurujanAdi ko dekhakara) svayaM abhyutthAna karatA (khar3A hotA) hai, kintu (dUsaroM se) abhyutthAna nahIM krvaataa| jaise-dIkSA Adi meM laghu muni, F55555555 $5 $$$$$$$$$$$$$$$$$ $$ $$$$$$$$$$$ caturtha sthAna (73) Fourth Sthaan 15555555555555555555555558

Page #456
895)))))))))5555555555555555555555 955414545555555555555555555555555555555555555558 ma (2) koI dUsaroM se abhyutthAna karavAtA hai, kintu svayaM nahIM krtaa| jaise--gurujana, (3) koI svayaM bhI abhyutthAna karatA hai aura dUsaroM se bhI karavAtA hai| jaise-gaNadhara Adi, (4) koI na svayaM abhyutthAna OM karatA hai aura na dUsaroM se bhI karavAtA hai| jaise-jinakalpI muni| 112. puruSa cAra prakAra ke hote haiM-(1) koI (gurujanAdi kI ) vandanA karatA hai, kintu vandanA OM karavAtA nhiiN| (laghu ziSya), (2) koI dUsaroM se vandanA karavAtA hai, kintu (svayaM) vandanA nahIM krtaa| (guru), (3) koI svayaM bhI vandanA karatA hai aura dUsaroM se vandanA karavAtA hai| (padAdhikArI muni), (4) koI na svayaM vandanA karatA hai aura na dUsaroM se karavAtA hai| (jinakalpI) 113. puruSa cAra prakAra ke hote haiM-(1) koI dUsaroM kA satkAra karatA hai, kintu (dUsaroM se) OM satkAra karavAtA nahIM, (2) koI dUsaroM se satkAra karavAtA hai, kintu svayaM nahIM karatA, (3) koI svayaM Wan bhI satkAra karatA hai aura dUsaroM se bhI karavAtA hai, (4) koI na svayaM satkAra karatA hai aura na dUsaroM se karavAtA hai| 114. puruSa cAra prakAra ke hote haiM-(1) koI sanmAna karatA hai, kintu (dUsaroM se) sanmAna nahIM , karavAtA, (2) koI dUsaroM se sanmAna karavAtA hai, kintu svayaM nahIM karatA, (3) koI svayaM bhI sanmAna karatA hai aura dUsaroM se bhI karavAtA hai, (4) koI na svayaM sanmAna karatA hai aura na dUsaroM se karavAtA hai| 115. puruSa cAra prakAra ke hote haiM-(1) koI (gurujanAdi kI) pUjA karatA hai kintu (dUsaroM se) + pUjA karavAtA nahIM, (2) koI dUsaroM se pUjA karavAtA hai, kintu svayaM pUjA nahIM karatA, (3) koI svayaM bhI pUjA karatA hai aura dUsaroM se bhI karavAtA hai, (4) koI na svayaM pUjA karatA hai aura na dUsaroM se fa karavAtA hai| 111. Men are of four kinds-(1) Some man gets up (abhyutthan) himself (on seeing seniors) and does not expect others to get up (a junior ascetic). (2) Some man inspires others to get up and does not get up (abhyutthan) himself (a senior ascetic). (3) Some man gets up (abhyutthan) himself and inspires others as well to get up (a Ganadhar). (4) Some man neither gets up (abhyutthan) himself nor expects others to get up (a Jinakalpi ascetic). 112. Men are of four kinds--(1) Some man pays homage (vandana) and does not expect others to pay him homage (a junior ascetic). (2) Some man inspires others to pay him homage and does not pay homage himself (a senior ascetic). (3) Some man pays homage and inspires others as well to pay homage (a status holding ascetic). (4) Some man neither pays homage himself nor expects others to pay homage (a Jinakalpi ascetic). 113. Men are of four kinds-(1) Some man offers hospitality (satkar) and does not expect others to offer him hospitality. (2) Some man Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (1) (374) Sthaananga Sutra (1) baWan 5555555555555555555555555555555

Page #457
555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFhhhhh inspires others to offer him hospitality and does not offer hospitality 41 himself. (3) Some man offers hospitality and inspires others as well to offer hospitality. (4) Some man neither offers hospitality himself nor expects others to offer hospitality. 114. Men are of four kinds-(1) Some man gives respect (sanman) and does not expect others to give him respect. (2) Some man inspires others to give him respect and does not give respect himself. (3) Some man gives respect and inspires others as well to give respect. (4) Some man neither gives respect himself nor expects others to give respect. 115. Men are of four kinds--(1) Some man does worship (puja) and does not expect others to worship him. (2) Some man inspires others to worship him and does not do worship himself. (3) Some man does worship and inspires others as well to do worship. (4) Some man neither does worship himself nor expects others to do worship. svAdhyAya-pada SVADHYAYA-PAD (SEGMENT OF STUDY) 116. [cattAri purisajAyA paNNattA, taM jahA-vAei NAmamege No vAyAvei, vAyAvei NAmamege No vAei, ege vAei vi vAyAvei vi, ege No vAei No vaayaavei|] 117. [ cattAri purisajAyA paNNattA, taM jahA-paDicchati NAmamege No paDicchAveti, # paDicchAveti NAmamege No paDicchati, ege paDicchati vi paDicchAveti vi, ege No paDicchati No pddicchaaveti| 118. [cattAri purisajAyA paNNattA, taM jahA-pucchai NAmamege No pucchAvei, pucchAvei NAmamege No pucchai ege pucchavi vi pucchAvei vi, ege No pucchai No pucchaavei| 119. [cattAri purisajAyA paNNattA, taM jahA-vAgareti NAmamege No vAgarAveti, vAgarAveti maNAmamege No vAgareti, ege vAgareti vi vAgarAveti vi, ege No vAgareti No vaagraaveti| 120. cattAri purisajAyA paNNattA, taM jahA-suttadhare NAmamege No atthadhare, atthadhare NAmamege [No suttadhare, ege suttadhare vi atthadhare vi, ege No suttadhare No atthdhre|] 116. puruSa cAra prakAra ke hote haiM-(1) koI puruSa dUsaroM ko vAcanA detA hai, kintu dUsaroM se vAcanA letA nhiiN| (AcArya/upAdhyAya), (2) koI dUsaroM se vAcanA letA hai, kintu vAcanA detA nhiiN| (nava-dIkSita), (3) koI dUsaroM ko vAcanA detA bhI hai aura dUsaroM se vAcanA letA bhI hai| (paropakArI/bahuzruta), (4) koI na dUsaroM ko vAcanA detA hai aura na dUsaroM se vAcanA letA hai| (jinakalpI yA mUrkha) t t t t t t t t L LC LE LE caturtha sthAna (375) Fourth Sthaan

Page #458
895)))))))))))))))))))))))))))))))) )) ))))) ))))) Wan 117. puruSa cAra prakAra ke hote haiM-(1) koI pratIcchA-(sUtra aura artha kA grahaNa athavA prati prazna-pUche hue viSaya meM dubArA pUchanA) karatA hai, kintu karavAtA nahIM hai| (jijJAsu yA tArkika), (2) koI pratIcchA karavAtA hai, kintu karatA nahIM hai| (lajjAlu yA tarkazIla), (3) koI pratIcchA karatA // bhI hai aura karavAtA bhI hai| (kucha jijJAsA aura kucha lajjA ke kAraNa), (4) koI pratIcchA na karatA hai aura na karavAtA hai| (pUrNa zrutajJAnI yA mUr3ha) 118. puruSa cAra prakAra ke hote haiM-(1) koI svayaM prazna karatA hai, kintu prazna karavAtA nahIM hai| 9 (2) koI prazna karavAtA hai, kintu svayaM karatA nahIM hai| (3) koI prazna karatA bhI hai aura karavAtA bhI Wan hai| (4) koI na prazna karatA hai aura na prazna karavAtA hai| 119. puruSa cAra prakAra ke hote haiM-(1) koI sUtrAdi kA vyAkhyAna-(vivecana) svayaM karatA hai, Wan kintu anya se karavAtA nahIM hai (samartha vidvaan)| (2) koI vyAkhyAna karavAtA hai, kintu svayaM karatA nahIM hai (alpajJa puruss)| (3) koI vyAkhyAna karatA bhI hai aura anya se karavAtA bhI hai (sAdhAraNa jnyaanii)| (4) koI na svayaM vyAkhyAna karatA hai aura na anya se karavAtA hai| (abhimAnI yA durAgrahI) / 120. puruSa cAra prakAra ke hote haiM-(1) koI puruSa sUtradhara (sUtra kA jJAtA) hotA hai, kintu OM arthadhara (artha kA jJAtA) nahIM hotaa| (2) koI arthadhara hotA hai, kintu sUtradhara nahIM hotaa| (3) koI sUtradhara bhI hotA hai aura arthadhara bhI hotA hai| (4) koI na sUtradhara hotA hai aura na arthadhara hotA hai| 116. Men are of four kinds--(1) Some man gives recitation (vachana) * to others and does not get lessons from others (acharya / upadhyaya). (2) Some man gets lessons from others and does not give recitation himself (neo-initiate). (3) Some man gives recitation and gets lessons as well (a generous scholar). (4) Some man neither gives nor gets lessons (a Wan Jinakalpi or an idiot). 117. Men are of four kinds--(1) Some man does pratichchha (understands the meaning of the canon by asking questions again) and does not allow others to do so (a curious or a contentious person). (2) Some man allows others to do pratichchha and does not do it himself (a shy or a logic oriented person). (3) Some man does pratichchha and allows others as well to do so (a bit shy and a bit curious person). (4) Some man neither does pratichchha himself nor allows others to do so (a complete scholar of canons or a fool). _____118. Men are of four kinds (1) Some man asks questions (prashna) and does not allow others to do so. (2) Some man allows others to ask questions and does not do that himself. (3) Some man asks questions and allows others as well to do so. (4) Some man neither asks questions himself nor allows others to do so. 355555555555555555555555 | sthAnAMgasUtra (1) (376) Sthaananga Sutra (1) 85555555555555555555555555555555555558

Page #459
555))))))))))))))) )) )))) )) hhhhh ))))) hhhani )))))))) hhhhh )) F 119. Men are of four kinds(1) Some man gives vyakhyan (explains f the meaning of the canon or gives discourse) and does not ask others to do so (an accomplished scholar). (2) Some man asks others to give vyakhyan and does not do it himself (an ignorant person). (3) Some man gives vyakhyan and asks others as well to do so (an ordinary scholar). (4) Some man neither gives vyakhyan himself nor asks others to do so (an egotist or dogmatic person). 120. Men are of four kinds (1) Some man is sutradhar (scholar of canonical text) but not arthadhar (scholar of the meaning of canonical text). (2) Some man is arthadhar but not sutradhar. (3) Some man is arthadhar as well as sutradhar. (4) Some man is neither arthadhar nor sutradhar. lokapAla-pada diva vyavasthA darzana) LOK-PAAL-PAD (SEGMENT OF GUARDIAN DEITIES) 121. camarassa NaM asuriMdassa asurakumAraraNNo cattAri logapAlA paNNattA, taM jahA-some, 2 jame, varuNe, vesmnne| 121. asurakumAra-rAja asurendra (1) camara ke cAra lokapAla haiM-(1) soma (pUrva dizA), (2) OM yama (dakSiNa), (3) varuNa (pazcima), (4) vaizramaNa (uttr)| 121. (1) Chamar Asurendra, the king of Asur Kumar gods has four lok-paals (guardian deities)--(1) Soma (guardian of the east direction), (2) Yama (guardian of the south direction), (3) Varun (guardian of the west direction), and (4) Vaishraman (guardian of the north direction). 122. (2) evaM balissavi-some, jame, vesamaNe, vrunne| (3) dharaNassa-kAlapAle, kolapAle, selapAle, sNkhpaale| (4) bhUyANaMdassa-kAlapAle, kolapAle, saMkhapAle, selpaale| ja (5) veNudevassa-citte, vicitte, cittapakkhe, vicittpkkhe| (6) veNudAlissa-citte, vicitte, vicittapakkhe, cittpkkhe| (7) harikaMtassa-pabhe, suppabhe, pabhakaMte, suppbhkNte| (8) harissahassapabhe, suppabhe, suppabhakaMte, pbhkNte| (9) aggisihassa-teU, teusihe, teukaMte, teuppbhe| (10) aggimANavassa-teU, teusihe, teuppabhe, teukNte| (11) puNNassa-rUve, rUvaMse, rUvakaMte, ma ruuvppbhe| (12) visiddhassa-rUve, rUvaMse, rUvappabhe, ruuvkNte| (13) jalakaMtassa-jale, jalarate, OM jalakaMte, jlppbhe| (14) jalappahassa-jale, jalarate, jalappahe, jlkNte| (15) amitagatissaketuriyagatI, khippagatI, sIhagatI, siihvikkmgtii| (16) amitavAhaNassa-turiyagatI, khippagatI, OM sIhavikkamagatI, siihgtii| (17) velaMbassa-kAle, mahAkAle, aMjaNe, riTe (18) pabhaMjaNassa )) )))))))))) ) )) )) ) jadha | caturtha sthAna (377) Fourth Sthaan ja B5555555555555555555555555555555555

Page #460
phra 5555 5 kAle, mahAkAle, riTThe, aMjaNe / (19) ghosassa-Avatte, viyAvatte, NaMdiyAvatte, mahANaMdiyAvatte / (20) mahAghorasa - Avatte, viyAvatte, mahANaMdiyAvatte, NaMdiyAvatte / sakkassa - some, jame, varuNe, vesamaNe / (21) IsANassa - some, jame, vesamaNe, varuNe / evaM egaMtaritA jAva accutassa / 122. isI prakAra bali Adi ke bhI (cAroM meM dizAoM meM ) cAra-cAra lokapAla haiM - (2) bali ke - phra 1. soma, 2. yama, 3. vaizramaNa, 4. varuNa / (3) dharaNa ke - 1. kAlapAla, 2. kolapAla, 3. selapAla, 5 4. zaMkhapAla / ( 4 ) bhUtAnanda ke - 1. kAlapAla, 2. kolapAla, 3. zaMkhapAla, 4. selpaal| (5) veNudeva ke - 1. citra, 2. vicitra, 3. citrapakSa, 4. vicitrapakSa / (6) veNudAli ke - 1. citra, 2. vicitra, 5 3. vicitrapakSa, 4. citrapakSa / ( 7 ) harikAnta ke - 1. prabha, 2. suprabha, 3. prabhakAnta, 4. suprabhakAnta / (8) harissaha ke - 1. prabha, 2. suprabha, 3. suprabhakAnta, 4. prabhakAnta / ( 9 ) agnizikha ke - 1. teja, 2. tejazikha, 3. tejaskAnta, 4. tejaprabha / (10) agnimANava ke - 1 teja, 2. tejazikha, 3. tejaprabha, 4. tejaskAnta / ( 11 ) pUrNa ke - 1. rUpa, 2. rUpAMza, 3. rUpakAnta, 4. rUpaprabha / ( 12 ) viziSTa ke1. rUpa, 2. rUpAMza, 3. rUpaprabha, 4. rUpakAnta / (13) jalakAnta ke - 1. jala, 2. jalarata, 3. jalaprabha, 4. jalakAnta / (14) jasaprabha ke - 1. jala, 2. jalarata, 3 jalakAnta, 4. jalaprabha / (15) amitagati ke - 1. tvaritagati, 2. kSipragati, 3. siMhagati, 4 siMhavikramagati / (16) amitavAhana ke1. tvaritagati, 2. kSipragati, 3 siMhavikramagati, 4. siMhagati / ( 17 ) velamba ke - 1. kAla, 2. mahAkAla, 3. aMjana, 4. riSTa / (18) prabhaMjana ke - 1. kAla, 2. mahAkAla, 3. riSTa, 4. aMjana / (19) ghoSa ke - 1. Avarta, 2. vyAvarta, 3. nandikAvarta, 4 mahAnandikAvarta / ( 20 ) mahAghoSa ke - 1. Avarta, 2. vyAvarta, 3. mahAnandikAvarta, 4. nandikAvarta / isI prakAra saudharma devaloka ( 1 ) zakrendra ke- 1. soma, 2. yama, 3. varuNa, 4. vaishrmnn| (2) IzAnendra ke - 1. soma, 2. yama, 3. vaizramaNa, 4. varuNa / tathA Age acyutendra taka cAra-cAra lokapAla haiM - 1. soma, 2. yama, 3. varuNa, 4. vaizramaNa / 122. In the same way Bali and other Asur Kumar gods have four lokpaals each in four cardinal directions --- ( 2 ) Bali - 1. Soma, 2. Yama, 3. Vaishraman, and 4. Varun. (3) Dharan--1. Kaal-paal, 2. Koal-paal, 3. Sale-paal, and 4. Shankh-paal. (4) Bhutanand-1. Kaal-paal, 2. Koalpaal, 3. Shankh-paal, and 4. Sale-paal. (5) Venudev-1. Chitra, 2. Vichitra, 3. Chitrapaksha, and 4. Vichitrapaksha. ( 6 ) Venudali1. Chitra, 2. Vichitra, 3. Vichitrapaksha, and 4. Chitrapaksha. (7) Harikant-1. Prabh, 2. Suprabh, 3. Prabh-kaant, and 4. Suprabhkaant. (8) Harissaha-1. Prabh, 2. Suprabh, 3. Suprabh-kaant, and 4. Prabh-kaant. (9) Agnishikh-1. Tej, 2. Tej-shikh, 3. Tejaskaant, and 4. Tej-prabh. (10) Agnimanav-1. Tej, 2. Tej-shikh, 3. Tej-prabh, and sthAnAMgasUtra (1) Sthaananga Sutra (1) (378) tmimitllli**************mimimimimimimimimimimimitmititi phra

Page #461
5 5 4. Tejaskaant. (11) Purna-1. Rupa, 2. Rupansh, 3. Rupakaant, and 4. Rupaprabh. (12) Vishisht-1. Rupa, 2. Rupansh, 3. Rupaprabh, and 4. Rupakaant. (13) Jalakaant-1. Jala, 2. Jalarat, 3. Jalaprabh, and 4. Jalakaant. (14) Jasaprabh-1. Jala, 2. Jalarat, 3. Jalakaant, and 4. Jalaprabh. (15) Amit-gati-1. Tvaritgati, 2. Kshipragati, 3. Simhagati, and 4. Simhavikram-gati. (16) Amit-vahan-1. Tvaritgati, 2. Kshipragati, 3. Simhavikram-gati, and 4. Simhagati. ( 17 ) Velamb-- 5 1. Kaal, 2. Mahakaal, 3. Anjan, and 4. Risht. (18) Prabhanjan-1. Kaal, 2. Mahakaal, 3. Risht, and 4. Anjan. (19) Ghosh-1. Avart, 2. Vyavart, 3. Nandikavart, and 4. Mahanandikavart. (20) Mahaghosh-1. Avart, 2. Vyavart, 3. Mahanandikavart, and 4. Nandikavart. 5 Wan Wan Wan phra In the same way in Saudharm Devlok (1) Shakrendra - 1. Soma, 2. Yama, 3. Varun, and 4. Vaishraman. (2) Ishanendra-1. Soma, 2. fi Yama, 3. Vaishraman, and 4. Varun. Beyond that there are four lok-paals heach for kings of gods up to Achyutendra-1. Soma, 2. Yama, 3. Varun, 5 and 4. Vaishraman. Wan | caturtha sthAna pha Wan Wan phra Wan vivecana - lokapAladeva indra ke sImArakSaka tathA vizAla sAmrAjya kI rakSA karane vAlA hotA hai| pha vyantara evaM jyotiSka devoM ke lokapAla nahIM hote / bhavanapati aura vaimAnika devoM ke lokapAla hote haiN| dasa bhavanapatiyoM ke dakSiNArddha va uttarArddha ke 10 + 10 = 20 indra haiN| pratyeka ke 4 + 4 kula 80 lokapAla haiN| soma pUrva dizA kA, yama dakSiNa kA, varuNa pazcima kA tathA vaizravaNa uttara dizA kA svAmI 5 yA saMrakSaka hai| Wan 5 Wan Wan (379) Wan Wan Wan antarikSa sambandhI upadravoM kA sambandha soma ke sAtha hai| manuSyaloka meM roga, yuddha, mahAmArI Adi kA sambandha yama ke sAtha hai| ativRSTi, anAvRSTi, samudrI tUphAna, bAr3ha Adi prAkRtika ApadAoM kA sambandha varuNa ke sAtha hai, isIlie yaha jaladeva kahA jAtA hai| tathA sukAla, duSkAla, svarNa-ratna Adi kI khAneM, nidhAna Adi bAtoM kA sambandha vaizravaNa lokapAla ke sAtha hai, ise dhana kA devatA kubera bhI kahate haiN| cAroM dizAoM ke lokapAla apane-apane indroM ko manuSyaloka kI gatividhiyoM kI sUcanA dete rahate haiM / (lokapAla pha sambandhI vistRta varNana bhagavatIsUtra, uddezaka 7 meM tathA hindI TIkA, pRSTha 720 para dekheM) 5 Elaboration-A lok-paal god is the border guard who is responsible for Security of the boundary and of vast empire of Indra (king of gods). The 5 Vyantar (interstitial ) and Jyotishk (stellar) gods do not have lok-paals. 5 Bhavanpati (abode dwelling) and Vaimanik (celestial vehicle dwelling) gods have lok-paals. Ten Bhavanpatis have twenty Indras, one each for their southern and northern halves. Thus there are eighty lok-paals, four for each. Soma is the guardian of the east, Yama that of the south, Varun of the west and Vaishraman of the north. Wan phra Wan Wan Wan Wan 5 Wan Wan 5 phra ktkttmi***tmi************************ Fourth Sthaan Wan phra

Page #462
The disturbances in the space are related to Soma. Yama is responsible Wan for diseases, wars, epidemics etc. Heavy rains, no rains, sea-storms, floods ! and other natural calamities are related to Varun, that is the reason he is called the water-god. Good crops, famine, mines of gold and gems, wealth etc. are related to Vaishraman who is also called Kuber, the god of wealth. The lok-paals of the four cardinal directions keep their Indras informed of the activities in the land of humans. (for more details about lok-paals refer to Bhagavati Sutra, chapter 7 and Hindi Tika, p. 720) 123. caubvihA vAukumArA paNNattA, taM jahA-kAle, mahAkAle, velaMbe, pbhNjnne| 123. vAyukumAra cAra prakAra ke haiM-(1) kAla, (2) mahAkAla, (3) velamba, (4) prbhNjn| (ye cAra pAtAla kalazoM ke svAmI haiN)| 123. Vayukumars (a kind of gods) are of four kinds-(1) Kaal, (2) Mahakaal, (3) Velamb, and (4) Prabhanjan. [These are overlords of 41 4 four Patal Kulashas (four abodes in the Lavan Samudra in four ! directions)]. 124. caubihA devA paNNattA, taM jahA-bhavaNavAsI, vANamaMtarA, joisiyA, vimaannvaasii| 124. deva cAra prakAra ke haiM-(1) bhavanavAsI, (2) vANavyantara, (3) jyotiSka, (4) vimaanvaasii| 124. Devas are of four kinds--(1) Bhavan-vasi (abode dwelling), (2) Vanavyantar (interstitial), (3) Jyotishk (stellar) and (4) Vimaan-vasi - (celestial vehicle dwelling) gods. vivecana-(1) bhavanavAsI-adholokavartI bhavanoM meM rahane vAle bhavanapati, (2) vANayantara-tiryakloka sthita vanoM, vRkSoM, girikandarAoM meM rahane vAle bhUta, pizAca Adi, (3) jyotiSka-antarikSa meM ghUmane OM vAle sUrya, candra, graha, nakSatra aura tArA, (4) vimAnavAsI-UrdhvalokavartI saudharmakalpa Adi bAraha kalpoM U meM rahane vaale| Elaboration-(1) Bhavan-vasi (abode dwelling)-live in abodes in lower world. (2) Vanavyantar (interstitial)--the Bhoots, Pishachas and other lower gods living in forests, trees, inountains, caves etc. Wan (3) Jyotishk (stellar)-orbiting in the sky, such as suns, moons, planets, constellations, stars etc. (4) Vimaan-vasi (celestial vehicle dwelling) living in the twelve upper worlds (kalps or heavens) including Saudharma Kalp. pramANa-pada PRAMAN-PAD (SEGMENT OF STANDARD OF MEASUREMENT) . 125. caubihe pamANe paNNatte, taM jahA-davbappamANe, khettappamANe, kAlappamANe, bhaavppmaanne| sthAnAMgasUtra (1) (380) Sthaananga Sutra (1) Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

Page #463
niriririr IC ICC ICIC ir tur LC LC mmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmm 125. pramANa cAra prakAra kA hai-(1) dravya-pramANa-dravya kA mApa batAne vAlI, saMkhyA aadi| 21 (2) kSetra-pramANa-kSetra kA mApa karane vAle daNDa, dhanuSa, yojana aadi| (3) kAla-pramANa-kAla kA mApa 5 karane vAle AvalikA, muhUrta aadi| (4) bhAva-pramANa-pratyakSAdi prmaann| (pramANa kA vistRta varNana dekheM / anuyogadvAra, bhAga 2, pRSTha 54-92) ___125. Pramana (standard of measurement) is of four kinds (1) Dravya pramana (standard of physical measurement)-units, numbers and other parameters of physical measurement. (2) Kshetra pramana (standard of measurement of area)-units, numbers and other parameters of physical measurement, such as Dand, Dhanush, Yojan etc. (3) Kaal pramana (standard of measurement of time)--units, numbers and other parameters of physical measurement, such as Avalika, F Muhurt etc. (4) Bhaava pramana (standard of validation of state)-such as validation by direct perception etc. (for detailed discussion on pramana refer to Illustrated Anuyogadvar Sutra, Part II, pp. 54-92) mahattari-pada MAHATTARI-PAD (SEGMENT OF PRINCIPAL GODDESSES) / 126. cattAri disAkumArimahattariyAo paNNattAo, taM jahA-rUyA, rUyaMsA, surUvA, ruuyaavtii| 126. dikkumAriyoM kI cAra mahattarikAe~ haiM-(1) rUpA, (2) rUpAMzA, (3) surUpA, (4) ruupvtii| 126. There are four Mahattarikas (principal goddesses) of Dikkumaris (directional goddesses)--(1) Rupa, (2) Rupamsha, (3) Surupa and (4) Rupavati. 127. cattAri vijjukumArimahattariyAo paNNattAo, taM jahA-cittA, cittakaNagA, saterA, soyaamnnii| 127. vidyutkumAriyoM kI cAra mahattarikAe~ haiM-(1) citrA, (2) citrakanakA, (3) saterA, (4) saudaaminii| ___127. There are four Mahattarikas (principal goddesses) of Vidyutkumaris (goddesses of lightening)--(1) Chitra, (2) Chitrakanaka, (3) Satera, and (4) Saudamini. devasthiti-pada DEV-STHITI-PAD (SEGMENT OF LIFE SPAN OF GODS) 128. sakkassa NaM deviMdassa devaraNNo majjhimaparisAe devANaM cattAri paliovamAI ThitI pnnnnttaa| 129. IsANassa NaM deviMdassa devaraNo majjhimaparisAe devINaM cattAri paliovamAI 5 ThitI pnnnnttaa| / 355555555555)))))))))))))))))))))))))))555 | caturtha sthAna (381) Fourth Sthaan

Page #464
))495453 )))))))))))))))))))))))))))) 95555555555555555555555555555555555550 128. devendra devarAja zakrendra kI madhyama pariSad ke devoM kI sthiti cAra palyopama kI hai|| 129. devendra devarAja izAnendra kI madhyama pariSad kI deviyoM kI sthiti cAra palyopama kI hai| 128. The life span of the gods of the middle assembly of Devendra Shakrendra, the overlord of gods, is four Palyopam (a metaphoric unity of time). ___129. The life span of the goddesses of the middle assembly of Devendra Ishanendra, the overlord of gods, is four Palyopam (a metaphoric unit of time). vivecana-indra kI madhyama pariSad meM kisI bhI Avazyaka viziSTa kArya para vicAra-vimarza kiyA jAtA hai| isameM devoM ke samAna deviyA~ bhI sAdara sammilita hotI haiN| Elaboration--In the middle assembly of Indra important necessary matters are discussed. This assembly is attended by gods and goddesses alike. saMsAra-pada SAMSAR-PAD (SEGMENT OF THE WORLD) 130. cauvihe saMsAre paNNatte, taM jahA-davyasaMsAre, khettasaMsAre, kAlasaMsAre, bhaavsNsaare| 130. saMsAra cAra prakAra kA hai-(1) dravya-saMsAra-jIva aura pudgl| (2) kSetra-saMsAra-jIvoM OM aura pudgaloM ke paribhramaNa kssetr| (3) kAla-saMsAra-utsarpiNI Adi kAla meM hone vAlA jIva-pudgala kA pribhrmnn| (4) bhAva-saMsAra-audayika Adi bhAvoM meM jIvoM kA aura varNa, rasAdi meM pudgaloM kA parivartana yA karma athavA karmoM ke kAraNa rAga aura dvess| ____130. Samsar (the world) is of four kinds-(1) dravya-samsar (world of entities)--soul and matter, (2) kshetra-samsar (world of area)-the area of movement of soul and matter, (3) kaal-samsar (world of time)-the movement of soul and matter with reference to time, such as Utsarpini), si and (4) bhaava-samsar (world of state)-transformation of soul in gross physical and other kinds of bodies and that of matter in appearance, taste and other attributes; also karmas and their effects, such as attachment and aversion. dRSTivAda-pada DRISHTIVADA-PAD (SEGMENT OF DRISHTIVADA) 131. caubbihe diTThivAe paNNatte, taM jahA-parikammaM, suttA, pubagae, annujoge| 131. dRSTivAda (dvAdazAMgI zruta kA bArahavA~ aMga) cAra prakAra kA hai-(1) parikarma-ise par3hane se ma sUtra Adi ke grahaNa kI yogyatA prApta hotI hai| (2) sUtra-ise par3hane se dravya-paryAya-viSayaka jJAna prApta Wan 5555555555555555555555555555555555555555555555 5 95) sthAnAMgasUtra (1) (382) Sthaananga Sutra (1) $$$$$$$$$ $$$$$$$ $$ $$$$$$$ $$$$$$$$$$$

Page #465
tttttttttttttttttttttttttttt***** i hotA hai / ( 3 ) pUrvagata - isake antargata caudaha pUrvoM kA samAveza hai / ( 4 ) anuyoga - isameM tIrthaMkarAdi zalAkA puruSoM ke caritra varNita haiN| Wan cu cu Wan 131. Drishtivada (the twelfth Anga of the Dvadashangi) is of four 5 kinds (parts)--(1) Parikarma-reading this gives the ability to 5 understand the Sutra (text). (2) Sutra -- reading this imparts the knowledge of dravya-paryaya ( entities and modes ). ( 3 ) Purvagat - this includes all the fourteen Purvas (the subtle canon). (4) Anuyoga-This contains the biographies of Tirthankars and other Shalaka Purush (epoch makers). vivecana - zAstroM meM anyatra dRSTivAda ke pA~ca bheda batAye gaye haiM- (1) parikarma, (2) sUtra, (3) prathamAnuyoga, (4) pUrvagata, aura ( 5 ) cUlikA / yahA~ caturtha sthAna hone ke kAraNa cAra bheda hI batAye haiN| parikarma meM gaNita sambandhI karaNa- sUtroM kA varNana hai tathA isake pA~ca bheda haiM- ( 1 ) candraprajJapti, (2) sUryaprajJapti, (3) jambUdvIpaprajJapti, (4) dvIpa - sAgaraprajJapti, aura (5) vyAkhyAprajJapti / prAyazcitta- pada PRAYASHCHIT-PAD (SEGMENT OF ATONEMENT) 132. cauvvihe pAyacchitte paNNatte, taM jahA - NANapAyacchitte, carittapAyacchitte, viyattakiccapAyacchitte / daMsaNapAyacchitte, 132. prAyazcitta cAra prakAra kA hai - ( 1 ) jJAna - prAyazcitta, (2) darzana - prAyazcitta, (3) cAritra - prAyazcitta, (4) vyaktakRtya - prAyazcitta / 132. Prayashchit ( atonement) is of four kinds - (1) jnana-prayashchit, (2) darshan-prayashchit, (3) chaaritra-prayashchit, and (4) vyakt-krityaprayashchit. vivecana-saMskRta TIkA meM inakA do prakAra se nirUpaNa milatA hai (1) prathama prakAra - jJAna ke dvArA citta kI zuddhi aura pApoM kA vinAza hotA hai, ataH jJAna hI prAyazcitta hai ! isI prakAra darzana aura cAritra ke dvArA citta kI zuddhi aura pApoM kA vinAza hotA hai, ataH ve hI prAyazcitta haiM / vyakta-kRtya prAyazcitta arthAt gItArtha sAdhu jAgarUka rahakara, yatanApUrvaka jo kArya karatA hai, ve pApa - vinAzaka hote haiN| ataH vaha svayaM prAyazcitta hai| caturtha sthAna 5 Elaboration-Other scriptures mention of five parts of Drishtivada(1) Parikarma, (2) Sutra, (3) Prathamanuyoga, (4) Purvagat, and (5) Chulika. As here place number four has been narrated, only four i parts have been mentioned here. The Parikarma part describes mathematical formulae and related details. It has five sections(1) Chandra-prajnapti, (2) Surya-prajnapti, ( 3 ) Jambudveep-prajnapti, (4) Dveep-sagar-prajnapti, and (5) Vyakhya-prajnapti. phra (383) Wan Wan Fourth Sthaan phaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan .

Page #466
phaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan Wan 5 and not vyakt). Wan Wan Wan (2) dvitIya prakAra - jJAna kI ArAdhanA karane meM jo aticAra lagate haiM, unakI zuddhi karanA 5 jJAna- prAyazcitta hai / isI prakAra darzana aura cAritra kI ArAdhanA karate samaya lagane vAle aticAroM kI zuddhi karanA darzana - prAyazcitta aura cAritra - prAyazcitta hai| kisI aparAdha - vizeSa kA prAyazcitta yadi tatkAlIna prAyazcitta granthoM meM nahIM bhI kahA gayA ho to gItArtha sAdhu madhyastha bhAva se jo kucha bhI prAyazcitta detA hai, vaha 'viyattakicca' (vidattakRtya) prAyazcitta kahalAtA hai| Elaboration-In the Sanskrit Tika there are two interpretations of these-- phra way darshan (perception / faith) and chaaritra ( conduct) too are means of purity of mind and destruction of karmas and thus they are also atonement. Vyakt-kritya-prayashchit-the acts carefully and with alertness performed by a sagacious ascetic (vyakt-kritya) are means of negating sins, thus they are atonement in themselves. (2) Second interpretation-To atone for faults or transgressions committed during pursuit of knowledge is jnana-prayashchit. In the same way to atone for faults or transgressions committed during pursuit of right perception/faith and right conduct is darshan-prayashchit and chaaritra-prayashchit respectively. When there is no prescribed atonement mentioned in available scriptures on the subject, a sagacious ascetic prescribes an atonement with equanimity. Such atonement is called vidatt-kritya-prayashchit (viyatta of Prakrit transcribed as vidatt (1) First interpretation - As jnana (knowledge) is means of purity of 5 mind and destruction of karmas it is atonement in itself. In the same phra 133. cauvvihe pAyacchitte paNNatte, taM jahA - paDisevaNApAyacchitte, saMjoyaNApAyacchitte, ArovaNApAyacchitte, paliuMcaNApAyacchitte / 133. prAyazcitta cAra prakAra kA hai - ( 1 ) pratisevanA - prAyazcitta, (2) saMyojanA- prAyazcitta, (3) AropaNA - prAyazcitta, (4) parikuMcanA - prAyazcitta / 5 doSa kA prAyazcitta cala rahA ho, usa bIca meM hI usa doSa kA punaH-punaH sevana karane para yaha prAyazcitta vivecana - ( 1 ) pratisevanA- prAyazcitta - doSa sevana karane para diyA jAtA hai / (2) saMyojanA prAyazcitta - eka jAtIya eka samAna doSoM ke sevana para diyA jAtA hai / (3) AropaNA - prAyazcitta- eka 133. Prayashchit (atonement ) is of four kinds - ( 1 ) pratisevana - phra prayashchit, (2) samyojana-prayashchit, (3) aaropana- prayashchit and 5 (4) parikunchana-prayashchit. sthAnAMgasUtra (1) (384) tmilllkt**************************tmilllllli ka: Sthaananga Sutra (1) phaphaphaphaphaphapha Wan

Page #467
5555mimimimimimimimimimittmi******mimittmimimimitklllikk F Wan diyA jAtA hai / (4) parikuMcanA - prAyazcitta - eka doSa ko chipAne ke lie punaH asatya Adi anya doSoM 5 kA sevana karane para diyA jAne vAlA / phra Elaboration-(1) Pratisevana-prayashchit-this prescribed on committing a fault. (2) Samyojana-prayashchit-this 5 atonement_is_prescribed for same type of faults. ( 3 ) Aaropanaprayashchit-this atonement is prescribed for committing the same fault repeatedly while atonement for the first instance is in progress. (4) Parikunchana-prayashchit-this atonement is prescribed for later faults committed for concealing an earlier fault. 135. pudgala kA pariNAma ( pariNamana) cAra prakAra kA hotA hai - (1) varNa - pariNAma - zveta, rakta Adi rUpoM kA pariNamana, (2) gandha - pariNAma - sugandha - durgandha rUpa gandha kA, (3) rasa - pariNAma - Amla, madhura Adi rasoM kA, tathA ( 4 ) sparza - pariNAma - snigdha, rUkSa Adi sparzo kA pariNamana / atonement is kAla- pada KAAL-PAD (SEGMENT OF TIME) 134. cauvvihe kAle paNNatte, taM jahA - pamANakAle, ahAuyanivvattikAle, maraNakAle, 5 addhAkAle / Wan caturtha sthAna 259595959595959595959 55955 595959555555959595959595959595959555555552 134. kAla cAra prakAra kA hai - ( 9 ) pramANakAla - samaya, AvalikA, divasa - rAtri Adi, (2) yathAyunivRttikAla - AyuSya ke anusAra naraka Adi gatiyoM meM rahane kA kAla, (3) maraNakAla-mRtyu kA samaya, (4) addhAkAla - sUrya kI gati se jJAta hone vAlA dina-rAta kA kAla / (kAla kA vizeSa varNana anuyogadvAra, bhAga 1, pRSTha 29 para dekheM) Wan 134. Kaal (time) is of four kinds - (1) praman - kaal-measure of time, 5 such as Samaya, Avalika, day and night etc., (2) yathayunivritti-kaal - the period of stay in a specific genus (hell etc.) according to the predetermined life span, (3) maran-kaal-time of death, and (4) addhakaal-the measure of time based on the movement of the sun (day and night). (for more details refer to Illustrated Anuyogadvara Sutra, Part I, p. 29) pudgala - pariNAma - pada PUDGAL-PARINAM-PAD (SEGMENT OF TRANSFORMATION OF MATTER) 135. cauvvihe poggalapariNAme paNNatte, taM jahA - vaNNapariNAme, gaMdhapariNAme, rasapariNAme, phAsapariNAme / (385) pha pha 135. Pudgal-parinam (transformation of matter) is of four kinds (1) varna-parinam (transformation of appearance or colour)-change of appearance into white, red and other colours, (2) gandh-parinam 5 Fourth Sthaan phra Wan 1 5 5 5 5 5 5 5 5 5 5 5 555 55555555 5 55 55 5 5 5 5 5 52 Wan

Page #468
85))) )))) 5 55555555555555 (transformation of smell)--change of smell, such as stink and fragrance, Wan (3) rasa-parinam (transformation of taste)-change of taste into sour, sweet etc., and (4) sparsh-parinam (transformation of touch)-change of touch into smooth, rough etc. cAturyAma-pada CHATURYAAM-PAD (SEGMENT OF FOUR DIMENSIONAL RELIGION) 136. bharaheravaesu NaM vAsesu purima-pacchima-vajjA majjhimagA bAvIsaM arahaMtA bhagavaMto cAujjAmaM dhammaM paNNaveMti, taM jahA-savvAo pANAtivAyAo veramaNaM evaM sabbAo musAvAyAo veramaNaM, savAo adiNNAdANAo veramaNaM, savAo bahiddhAdANAo vermnnN| 136. bharata aura airavata kSetra meM prathama aura antima tIrthaMkara ko chor3akara madhyavartI bAIsa arhanta bhagavanta cAturyAma dharma kA upadeza dete haiM-(1) sarva prANAtipAta se viramaNa, (2) sarva mRSAvAda-se viramaNa, (3) sarva adattAdAna-(caurya-karma) se viramaNa, (4) sarva bAhya-(vastuoM ke) AdAna se virmnn| ___136. In Bharat and Airavat areas, except for the first and the last Tirthankars, all the remaining twenty two Arhant Bhagavants (Tirthankars) preach chaturyaam dharma (four dimensional religion(1) complete abstention from pranatipat (destroying life), (2) complete abstention from mrishavaad (uttering lie or falsehood), (3) complete abstention from adattadaan (stealing), and (4) complete abstention from bahya-adaan (possessing any outside thing). 137. savvesu NaM mahAvidehesu arahaMtA bhagavaMto cAujjAmaM dhammaM paNNaveMti, taM jahA-savvAo pANAtivAyAo veramaNaM, jAva [ savvAo musAvAyAo veramaNaM savvAo adiNNAdANAo veramaNaM] savAo bahiddhAdANAo vermnnN| 137. sabhI mahAvideha kSetroM meM arhanta bhagavanta cAturyAma dharma kA upadeza dete haiM-(1) sarva prANAtipAta se viramaNa, yAvat [(2) sarva mRSAvAda se viramaNa, (3) sarva adattAdAna se virmnn|] (4) sarva bAhyAdAna se virmnn| 137. In all Mahavideh areas all the Arhant Bhagavants (Tirthankars) preach chaturyaam dharma (four dimensional religion--(1) complete abstention from pranatipat (destroying life), (2) complete abstention from mrishavaad (uttering lie or falsehood), (3) complete abstention from adattadaan (taking what is not given or stealing), and (4) complete OM abstention from bahya-adaan (possessing any outside thing). Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (386) Sthaananga Sutra (1) 5ema e ma ) ) ) ) ) ) ) )))))

Page #469
durgati-sugati-pada DURGATI-SUGATI-PAD (SEGMENT OF GOOD AND BAD REALMS OF BIRTH) 138. cattAri duggatIo paNNattAo, taM jahA-NeraiyaduggatI, tirikkhajoNiyaduggatI, maNussaduggatI, devduggtii| 139. cattAri soggaIo paNNattAo, taM jahA-siddhasoggatI, devasoggatI, maNuyasoggatI, sukulpccaayaatii| 138. durgatiyA~ cAra prakAra kI haiM-(1) nairayika-durgati, (2) tiryagyonika-durgati, manuSya-durgati-(rugNatA, daridratA Adi kI apekSA), (4) deva-durgati-(kilviSika paramAdhArmika deva kI apekssaa)| 139. sugatiyA~ cAra prakAra kI haiM-(1) siddha-sugati, (2) deva-sugati, (3) manuSya-sugati, (4) sukula-sugati (uttama kula meM janma kI apekssaa)| ___138. There are four durgatis (bad realms of birth)-(1) nairayikdurgati (bad realm of hell), (2) tiryagyonik-durgati (bad realm of animals), (3) manushya-durgati (bad realm of humans, in context of poverty and 5 sickness), and (4) dev-durgati (bad realm of gods, in context of kilvishik and paramadharmik gods or the attending and serving gods). 139. There are four sugatis (good realms of birth)-(1) Siddha-sugati (good realm of the liberated), (2) dev-sugati (good realm of divine beings), (3) manushyasugati (good realm of humans, in context of happy people), and (4) sukulsugati (good realm in terms of birth in noble family). 140. cattAri duggatA paNNattA, taM jahA-NeraiyaduggatA, tirikkhajoNiyaduggatA, maNuyaduggatA, devduggtaa| 141. cattAri suggatA paNNattA, taM jahA-siddhasuggatA, jAva [ devasuggatA, maNuyasuggatA], sukulpccaayaayaa| 140. durgata (durgati meM utpanna hone vAle jIva) cAra prakAra ke haiM-(1) nairayika-durgata, ke (2) tiryagyonika-durgata, (3) manuSya-durgata, (4) dev-durgt| 141. sugata (sugati meM utpanna hone vAle jIva) cAra prakAra ke haiM-(1) siddhasugata, (2) devasugata, (3) manuSyasugata, aura (4) uttama kula meM 5 utpanna jiiv| ___ 140. There are four durgats (born in bad realms of birth)-(1) narak durgat (born in hell), (2) tiryagyonik durgat (born in bad realm of animals), (3) manuj durgat (born in realm of bad humans), and (4) devdurgat (born in realm of bad gods). 141. There are four sugats (born in good realms of birth)-(1) Siddha sugat (born in realm of the liberated), (2) dev sugat (born in good realm of divine beings), (3) manuj sugat (born in good realm of humans), and (4) sukul-sugati (born in noble family). )))))))))555555555555555555555555555555))))) caturtha sthAna (387) Fourth Sthaan B

Page #470
295 5 5 5 5 5955 5 5 5 555 555 55 5555555555955555555 5 55 5 5 5 5 595952 Wan Wan Wan Wan Wan 5 karmAza- pada KARMANSH-PAD (SEGMENT OF FRACTION OF KARMAS) 142. paDhamasamayajiNassa NaM cattAri kammaMsA khINA bhavaMti, taM jahA - NANAvaraNijjaM, pha daMsaNAvaraNijjaM, mohaNijjaM, aMtarAiyaM / 143. uppaNNaNANadaMsaNadhare NaM arahA jiNe kevalI cattAri kammaMse vedeti, taM jahA - vedaNijjaM, AuyaM, NAmaM, gotaM / 144. paDhamasamayasiddhassa NaM cattAri kammaMsA jugavaM khijjaMti, taM jahA-veyaNijjaM, AuyaM, NAmaM, gotaM / 142. prathama samayavartI kevalI jina ke cAra karma kSINa ho cuke hote haiM - (1) jJAnAvaraNIya, 5 (2) darzanAvaraNIya, (3) mohanIya, aura (4) antarAya karma / 143. kevalajJAna-darzana ke dhAraka kevalI jina arhanta cAra satkarmoM kA vedana karate haiM - (1) vedanIya karma, (2) AyuSya karma, (3) nAma karma, aura (4) gotra karma / 144. prathama samayavartI siddhoM ke cAra karma eka sAtha kSINa hote haiM - (1) vedanIya karma, (2) AyuSya karma, (3) nAma karma, aura (4) gotra karma / Wan 142. Four karmas of a Pratham Samayavarti Kevali Jina (omniscient 5 Jina in the first moment of omniscience) are already extinct (in other words omniscience is attained the moment these four karmas phra extinct)-(1) Jnanavaraniya ( knowledge obscuring karma), 5 (2) Darshanavaraniya ( perception obscuring karma ), ( 3 ) Mohaniya 5 (deluding karma), and ( 4 ) Antaraya (power hindering karma). 143.5 Kevali Jina Arhant (omniscient Jina) possessing Keval-Jnana and Wan Darshan experiences four kinds of noble karmas-(1) Vedaniya karma (karma responsible for experience of pain and pleasure), (2) Ayushya karma (life span determining karma), (3) Naam Karma (karma that determines the destinies and body types), and (4) Gotra karma (status 5 determining karma). 144. Four karmas of a Pratham Samayavarti Wan Siddha (perfected and liberated soul in the first moment of liberation) 5 get destroyed at once (in other words liberation is attained the moment Wan phra Wan these four karmas get destroyed ) - ( 1 ) Vedaniya karma, (2) Ayushya 5 karma, (3) Naam Karma, and (4) Gotra karma. are hAsyotpatti - pada HASYOTPATTI PAD (SEGMENT OF ORIGIN OF LAUGHTER) 145. cauhiM ThANehiM hAsuppattI siyA, taM jahA - pAsettA, bhAsettA, suNettA, saMbharettA / 145. cAra kAraNoM se hAsya kI utpatti hotI hai - (1) dekhakara - vidUSaka Adi kI ceSTAoM ko (2) bolakara - kisI ke bolane kI nakala karane se, (3) sunakara - hAsyotpAdaka vacana sunakara 5 Wan 145. There are four reasons for the origin of laughter -- (1) by seeing - by seeing gestures of someone, such as a jester, (2) by speaking-by dekhakara, (4) smaraNa kara - hAsyajanaka dekhI yA sunI bAtoM kA smaraNa / sthAnAMgasUtra (1) phra (388) 5************************************ Sthaananga Sutra (1)

Page #471
35 5 55555559 )))) ))) )) )))) ) imitating someone's style of speech, (3) by hearing-by hearing funny 7 statements including jokes, and (4) by recalling-by recalling funny things seen or heard in the past. aMtara-pada ANTAR-PAD (SEGMENT OF DIFFERENCE) 146. caubihe aMtare paNNatte, taM jahA-kaTuMtare, pamhaMtare, lohaMtare, ptthrNtre| evAmeva itthIe vA purisassa vA caubihe aMtare paNNatte, taM jahA-kadvaMtarasamANe, pahaMtarasamANe, lohaMtarasamANe, ptthrNtrsmaanne| 146. antara (bhinnatA) cAra prakAra ke hote haiM-(1) kASTAntara-eka kASTha se dUsare kASTha kA antara, jaise-candana aura babUla meM antara hai, (2) pakSmAntara-dhAge se dhAge kA antara, viziSTa komalatA Adi kI apekSA se, (3) lohAntara-chedana-zakti kI upayogitA se, (4) prastarAntara-sAmAnya pASaNa se hIrA-pannA Adi kI apekSA se| isI prakAra strI se strI kA aura puruSa se puruSa kA antara bhI cAra prakAra kA hotA hai(1) kASTAntara ke samAna-viziSTa pada Adi kI apekSA se, (2) pakSmAntara ke samAna-vacana-mRdutA Adi kI apekSA se, (3) lohAntara ke samAna-sneha kA chedana karane Adi kI apekSA se, (4) prastarAntara ke samAna-viziSTa manoratha pUrNa karane kI kSamatA va guNoM Adi kI apekSA se| ____146. Antar (qualitative difference) is of four kinds-(1) Kaashthantar (wood-like difference)-difference between two kinds of wood, such as chandan (sandalwood) and babool (acacia wood). (2) Pakshmantar (fibre-like difference)-difference between texture of two kinds of fibres. (3) Lohantar (iron-like difference)-difference in hardness and use of two kinds of iron or metal. (4) Prastarantar (stone-like difference)difference in qualities, and worth of two kinds of stones, such as gem stone and ordinary stone. In the same way the qualitative difference between one woman and another as well as one man and another is of four kinds--(1) like kaashthantar-in context of special status and other such qualities, (2) like pakshmantar-in context of sweetness of speech and other such qualities, (3) like lohantar-in context of terminating amicable relations and other such qualities, and (4) like Prastarantar-in context of ability to accomplish lofty desires and other such qualities. bhRtaka-pada BHRITAK-PAD (SEGMENT OF SERVANT) 147. cattAri bhayagA paNNattA, taM jahA-divasabhayae, jattAbhayae, uccattabhayae, kbbaalbhye| caturtha sthAna (389) Fourth Sthaan

Page #472
phra ka ) )))))) ) ) ) ) B555555555555555555555555555555))))))) 147. bhRtaka (sevaka) cAra prakAra ke hote haiM-(1) divasa-bhRtaka-pratidina kA niyata pArizramika lene vaalaa| (2) yAtrA-bhRtaka-yAtrA kAla meM sevA-sahAyatA karane vaalaa| (3) uccatva-bhRtaka-niyata Wan kArya kA ThekA lekara yA Theke para kArya karane vAlA, (4) kabbADa-bhRtaka-niyata bhUmi Adi khodakara pArizramika lene vaalaa| 147. Bhritak (servant) is of four kinds--(1) divas-bhritak--daily wage labour, (2) yatra-bhritak-servant employed during traveling, (3) uchchatva-bhritak-contract labour, and (4) kabbad-bhritak-servant 4 employed for a specific work like digging. * pratisevi-pada PRATISEVI-PAD (SEGMENT OF ERRANT) 148. cattAri purisajAyA paNNattA, taM jahA-saMpAgaDapaDisevI NAmege No pacchaNNapaDisevI, OM pacchaNNapaDisevI NAmege No saMpAgaDapaDisevI, ege saMpAgaDapaDisevI vi pacchaNNapaDisevI vi, ege No * saMpAgaDapaDisevI No pcchnnnnpddisevii| . Wan 148. doSa-sevana karane vAle cAra prakAra ke hote haiM-(1) koI vyakti prakaTa rUpa se doSa-sevana , ja karatA hai, kintu pracchanna, gupta rUpa se nahIM karatA-(jaise-svacchandAcArI yA nirlajja puruss)| (2) koI ke chupakara doSa-sevana karatA hai kintu prakaTa meM nahIM krtaa| (3) koI prakaTa meM doSa-sevana karatA hai aura chupakara bhI karatA hai| (jaise-durvyasanI yA htyaaraa)| (4) koI na prakaTa meM doSa-sevana karatA hai na hI chupkr| (jaise-vivekI saadhu)| 148. Pratisevi (blunderer or errant) is of four kinds--(1) one who errs openly but not furtively (such as a shameless rogue), (2) one who errs furtively but not openly, (3) one who errs openly as well as furtively (such as debauch or killer), and (4) one who neither errs openly nor furtively (such as a sage). agramahiSI-pada AGRAMAHISHIS-PAD (SEGMENT OF CHIEF QUEENS) 149. camarassa NaM asuriMdassa asurakumAraraNNo somassa mahAraNNo cattAri aggamahisIo paNNattAo, taM jahA-kaNagA, kaNagalatA, cittaguttA, vsuNdhraa| 150. evaM jamassa varuNassa vesmnnss| 149. asurakumArarAja asurendra camara ke lokapAla soma (pUrva) mahArAja kI cAra agramahiSiyA~ + haiM-(1) kanakA, (2) kalakalatA, (3) citraguptA, (4) vsundhraa| 150. isI prakAra yama (dakSiNa), varuNa (pazcima) aura vaizravaNa (uttara), lokapAloM kI bhI cAra-cAra agramahiSiyA~ haiN| 149. Soma (guardian of the east direction), the lok-paal of Chamar Asurendra, the king of Asur Kumar gods has four agramahishis (chief sthAnAMgasUtra (1) (390) Sthaananga Sutra (1) 3555555555555555555555555555))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 55 55 5 5 $ 555555555 5!

Page #473
155555555555 7 i queens ) -- (1) Kanaka, (2) Kanakalata, (3) Chitragupta, and i (4) Vasundhara. 150. In the same way the other lok-paals (guardian deities), Yama (guardian of the south direction), Varun (guardian of the Wan west direction) and Vaishraman (guardian of the north direction), also have four chief queens each. 5 151. balissa NaM vairoyaNiMdassa vairoyaNaraNNo somassa mahAraNNo cattAri aggamahisIo paNNattAo, taM jahA - mitagA, subhaddA, vijjutA, asaNI / 152. evaM jamassa vesamaNassa varuNassa / 151. vairocanarAja vairocanendra bali ke lokapAla soma mahArAja kI cAra agramahiSiyA~ haiM- phra (1) mitakA, (2) subhadrA, (3) vidyuta, (4) azani / 152. isI prakAra yama, vaizramaNa aura varuNa 5 lokapAloM kI bhI cAra-cAra agramahiSiyA~ haiM / Wan 153. dharaNassa NaM NAgakumAriMdassa NAgakumAraraNNo kAlavAlassa mahAraNNo cattAri aggamahisIo paNNattAo, taM jahA- asogA, vimalA, suppabhA, sudaMsaNA / 154. evaM jAva saMkhavAlassa / Wan 151. Soma (guardian of the east direction), the lok-paal of phra Vairochanendra Bali, has four agramahishis (chief queens)-(1) Mitaka, 5 (2) Subhadraa, (3) Vidyut, and (4) Ashani. 152. In the same way the other Wan lok-paals, Yama, Varun and Vaishraman, also have four chief Wan queens each. Wan 155. nAgakumArarAja nAgakumArendra bhUtAnanda ke lokapAla mahArAja kAlapAla kI cAra agramahiSiyA~ haiM- (1) sunandA, (2) subhadrA, (3) sujAtA, (4) sumanA / 156. isI prakAra selapAla taka ke anya lokapAloM kI cAra-cAra agramahiSiyA~ haiM / Wan 153. nAgakumArarAja nAgakumArendra dharaNa ke lokapAla mahArAja kAlapAla kI cAra agramahiSiyA~ phra hai- (1) azokA, (2) vimalA (3) suprabhA, (4) sudarzanA / 154. isI prakAra zaMkhapAla taka ke anya lokapAloM kI cAra-cAra agramahiSiyA~ haiM / 155. Kaal-paal, the lok-paal of Bhootanand Naagkumarendra, the king of Naag Kumar gods, has four agramahishis (chief queens) caturtha sthAna 153. Kaal-paal, the lok-paal of Dharan Naagkumarendra, the king of 5 Naag Kumar gods, has four agramahishis (chief queens ) - ( 1 ) Ashokaa, 5 (2) Vimala, (3) Suprabha, and (4) Sudarshana. 154. In the same way all the other lok-paals, up to Shankh-paal, also have four chief queens each. Wan 155. bhUtANaMdassa NaM NAgakumAriMdassa nAgakumAraraNNo kAlavAlassa mahAraNNo cattAriaggamahisIo paNNattAo, taM jahA-suNaMdA, subhaddA, sujAtA, sumaNA / 156. evaM jAva selavAlassa / phaphaphaphaphaphapha (391) Fourth Sthaan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha mimimimimimimimimimimimimimi***************e

Page #474
85555555 ))))) )))))))))))))) 45 (1) Sunanda, (2) Subhadraa, (3) Sujata, and (4) Sumana. 156. In the i same way all the other lok-paals, up to Sale-paal, also have four chief queens each. OM 157. jahA dharaNassa evaM savvesiM dAhiNiMdalogapAlANaM jAva ghosss| 158. jahA bhUtANaMdassa evaM jAva mahAghosassa logpaalaannN| 157. jaise dharaNa ke lokapAloM kI cAra-cAra agramahiSiyA~ haiM, usI prakAra sabhI dakSiNendraveNudeva, harikAnta, agnizikha pUrNa, jalakAnta, amitagati, velamba aura ghoSa ke lokapAloM kI OM cAra-cAra agramahiSiyA~ hai-(1) azokA, (2) vimalA, (3) suprabhA, (4) sudrshnaa| 158. jaise OM bhUtAnanda ke lokapAloM kI cAra-cAra agramahiSiyA~ haiM, usI prakAra anya sabhI uttara dizA ke indra veNudAli, harissaha, agnimANava, viziSTa, jalaprabha, amitavAhana, prabhaMjana aura mahAghoSa ke lokapAloM Wan kI cAra-cAra agramahiSiyA~ haiM-(1) sunandA, (2) suprabhA, (3) sujAtA, (4) sumnaa| 157. As the lok-pals of Dharan have four chief queens each, in the same way all Dakshinendras (the overlords of south)-Venudev, Harikant, Agnishikh, Purna, Jalakant, Amit-gati, Velamb and Ghoshtoo have four chief queens each, namely-(1) Ashokaa, (2) Vimala, (3) Suprabha, and (4) Sudarshana. 158. As the lok-pals of Dharan have four chief queens each, in the same way all Uttarendras (the overlords of north)-Venudali, Harissaha, Agnimanav, Vishisht, Jalaprabh, Amitvahan, Prabhanjan and Mahaghosh-too have four chief queens each, namely--(1) Sunanda, (2) Subhadraa, (3) Sujata, and (4) Sumana. ma 159. kAlassa NaM pisAiMdassa pisAyaraNNo cattAri aggamahisIo paNNattAo, taM jahA* kamalA, kamalappabhA, uppalA, sudNsnnaa| 160. evaM mahAkAlassa vi| 161. surUvassa NaM ka bhUtiMdassa bhUtaraNNo cattAri aggamahisIo paNNattAo, taM jahA-rUpavatI, bahurUvA, surUvA, subhgaa| 162. evaM paDirUvassa vi| 159. pizAcarAja pizAcendra kAla kI cAra agramahiSiyA~ haiM-(1) kamalA, (2) kamalaprabhA, 9 (3) utpalA, (4) sudrshnaa| 160. isI prakAra mahAkAla kI bhI cAra agramahiSiyA~ haiN| 161. bhUtarAja 9 bhUtendra surUpa kI cAra agramahiSiyA~ haiM-(1) rUpavatI, (2) bahurUpA, (3) surUpA, (4) subhgaa| 162. isI prakAra pratirUpa kI bhI cAra agramahiSiyA~ haiN| 4i 159. Kaal Pishachendra, the king of Pishach gods has four agramahishis (chief queens)--(1) Kamala, (2) Kamal-prabha, (3) Utpala, and (4) Sudarshana. 160. In the same way Mahakaal also has four chief queens. 161. Surupa Bhootendra, the king of Bhoot gods has four Wan agramahishis (chief queens)-(1) Rupavati, (2) Bahurupaa, (3) Surupaa, Bai $55 55 5555555555555FFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan sthAnAMgasUtra (1) (392) Sthaananga Sutra (1)

Page #475
LLEIRIT II F and (4) Subhaga. 162. In the same way Pratirupa also has four F chief queens. 163. puNNabhaddassa NaM jakkhiMdassa jakkharaNNo cattAri aggamahisIo paNNattAo, taM jahApuNNA, bahupuNNitA, uttamA, taargaa| 164. evaM mANibhaddassa vi| 163. yakSarAja yakSendra pUrNabhadra kI cAra agramahiSiyA~ haiM-(1) pUrNA, (2) bahupUrNikA, (3) uttamA, (4) taarkaa| 164. isI prakAra mANibhadra kI bhI cAra agramahiSiyA~ haiN| 163. Purnabhadra Yakshendra, the king of Yaksha gods has four i agramahishis (chief queens)-(1) Purna, (2) Bahupurnika, (3) Uttama, i and (4) Taraka. 164. In the same way Manibhadra also has four chief queens. 165. bhImassa NaM rakkhasiMdassa rakkhasaraNNo cattAri aggamahisIo paNNattAo, taM jahApaumA, vasumatI, kaNagA, rtnnppbhaa| 166. evaM mahAbhImassa vi| 167. kiNNarassa NaM kiNNariMdassa [ kiNNararaNNo] cattAri aggamahisIo paNNattAo, taM jahA-vaDeMsA, ketumatI, ratIseNA, rtippbhaa| 168. evaM kiMpurissa vi| 165. rAkSasarAja rAkSasendra bhIma kI cAra agramahiSiyA~ haiM-(1) padmA, (2) vasumatI, (3) kanakA, (4) rtnprbhaa| 166. isI prakAra mahAbhIma kI cAra agramahiSiyA~ haiN| 167. kinnararAja kinnarendra kinnara kI cAra agramahiSiyA~ haiM-(1) avataMsA, (2) ketumatI, (3) ratisenA, (4) rtiprbhaa| / 168. isI prakAra kiMpuruSa kI bhI cAra agramahiSiyA~ haiN| 165. Bheem Rakshasendra, the king of Rakshasha gods has four agramahishis (chief queens) (1) Padma, (2) Vasumati, (3) Kanaka, and (4) Ratnaprabha. 166. In the same way Mahabheem also has four chief queens. 167. Kinnar Kinnarendra, the king of Kinnar gods has four agramahishis (chief queens)-(1) Avatamsa, (2) Ketumati, (3) Patisena, and (4) Ratiprabha. 168. In the same way Kimpurush. also has four chief queens. 169. sappurisassa NaM kiMpurisiMdassa [kiMpurisaraNNo ? ] cattAri aggamahisIo paNNattAo, taM jahA-rohiNI, NavamitA, hirI, pussphvtii| 170. evaM mahApurisassa vi| 169. kiMpuruSarAja kiMpuruSendra satpuruSa kI cAra agramahiSiyA~ haiM-(1) rohiNI, (2) navamitA, (3) hI, (4) pusspvtii| 170. isI prakAra mahApuruSa kI bhI cAra agramahiSiyA~ haiN| 169. Satpurush Kimpurushendra, the king of Kimpurush gods has four agramahishis (chief queens)-(1) Rohini, (2) Navamita, (3) Hri, and (4) Pushpavati. 170. In the same way Mahapurush also has four chief queens. 845555555555555555555 caturtha sthAna (393) Fourth Sthaan 5555555555555555555))))))

Page #476
phra Wan 5 phra 071. atikAyassa NaM mahoragiMdassa [ mahoraggaraNNo ? ] cattAri aggamahisIo paNNattAo, taM jahA - bhuyagA, bhUyagAvatI, mahAkacchA, phuddaa| 172. evaM mahAkAyassa vi / 171. Atikaya Mahoragendra, the king of Mahorag gods has four agramahishis (chief queens)--(1) Bhujaga, (2) Bhujagavati, Wan 4 (3) Mahakaksha, and ( 4 ) Sphuta. 172. In the same way Mahakaya also has four chief queens. 171. mahoragarAja mahoragendra atikAya kI cAra agramahiSiyA~ haiM - (1) bhujagA, (2) bhujagavatI, (3) mahAkakSA, (4) sphuTA / 172. isI prakAra mahAkAya kI bhI cAra agramahiSiyA~ haiM / pha 173. gItaratissa NaM gaMdhavviMdassa [ gaMdhavvaraNNo ? ] cattAri aggamahisIo paNNattAo, taM jahA - sughosA, vimalA, sussarA, sarassatI / 174. evaM gIyajasassa vi / 173. gandharvarAja gandharvendra gItarati kI cAra agramahiSiyA~ haiM - (1) sughoSA, (2) vimalA, (3) susvarA, (4) sarasvatI / 174. isI prakAra gItayaza kI bhI cAra agramahiSiyA~ haiM / 173. Geetarati Gandharvendra, the king of Gandharva gods has four agramahishis (chief queens)-(1) Sughosha, (2) Vimala, (3) Susvara, 5 and ( 4 ) Sarasvati. 174. In the same way Geetayash also has four 5 5 chief queens. Wan 175. caMdassa NaM jotisiMdassa jotisaraNNo cattAri aggamahisIo paNNattAo, taM jahAcaMdappabhA, dosiNAbhA, accimAlI pabhaMkarA / 176. evaM sUrassa vi, NavaraM - sUrappabhA, dosiNAbhA, 5 accimAlI, pabhaMkarA / 175. jyotiSkarAja jyotiSkendra candra kI cAra agramahiSiyA~ haiM - (1) candraprabhA, (2) jyotsnAbhA, (3) arcimAlinI, (4) prabhaMkarA / 176. isI prakAra jyotiSkarAja jyotiSkendra sUrya kI cAra agramahiSiyA~ haiM- (1) sUryaprabhA, (2) jyotsnAbhA, (3) arcimAlinI, (4) prabhaMkarA / pha Wan phra 175. Chandra Jyotishkendra, the king of Jyotishk gods has four 5 agramahishis (chief queens ) - ( 1 ) Chandraprabha, ( 2 ) Jyotsanabha, (3) Archimalini, and (4) Prabhankara. 176. In the same way Surya Jyotishkendra, the king of Jyotishk gods has four agramahishis ( chief queens ) - ( 1 ) Suryaprabha, ( 2 ) Jyotsanabha, (3) Archimalini, and (4) Prabhankara. 177. iMgAlassa NaM mahAgahassa cattAri aggamahisIo paNNattAo, taM jahA - vijayA, vejayaMtI, jayaMtI, aparAjiyA / 178. evaM savvesiM mahaggahANaM jAva bhaavkeuss| 177. mahAgraha aMgAra kI cAra agramahiSiyA~ haiM - (1) vijayA, (2) vaijayantI, (3) jayantI, (4) aparAjitA / 178. isI prakAra bhAvaketu taka ke sabhI mahAgrahoM kI cAra-cAra agramahiSiyA~ haiN| sthAnAMgasUtra ( 1 ) (394) klllittmimimimimimimimimimimimimimimitti*********puutttiyinnn phra Sthaananga Sutra (1) Wan

Page #477
F F 177. Mahagraha Angaar has four agramahishis (chief queens ) -- h (1) Vijaya, (2) Vaijayanti, ( 3 ) Jayanti, and (4) Aparajita. 178. In the same way all the following Mahagrahas (great planets) up to Bhaavaketu also have four chief queens each. 55**tmi*************tmimimimimimimi******kti F 179. devarAja devendra zakra ke lokapAla mahArAja soma kI cAra agramahiSiyA~ haiM - (1) rohiNI, (2) madanA, (3) citrA, (4) somA / 180. isI prakAra vaizramaNa taka anya sabhI lokapAloM kI 5 cAra-cAra agramahiSiyA~ haiM / K 179. sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo cattAri aggamahisIo paNNattAo, taM jahA - rohiNI, mayaNA, cittA, sAmA / 180. evaM jAva vesamaNassa / 179. Soma (guardian of the east direction), the lok-paal of Shakra Devendra, the king of gods has four agramahishis (chief queens)-(1) Rohini, F (2) Madana, ( 3 ) Chitraa and (4) Somaa. 180. In the same way the other lokpaals (guardian deities) up to Vaishraman also have four chief queens each. F 181. IsANassa NaM deviMdassa devaraNNo somassa mahAraNNo cattAri aggamahisIo paNNattAo, 5 taM jahA - puDhavI, rAtI, rayaNI, vijju / 182. evaM jAva varuNassa / B 181. devarAja devendra IzAna ke lokapAla mahArAja soma kI cAra agramahiSiyA~ haiM - ( 1 ) pRthvI, F (2) rAtri, (3) rajanI, (4) vidyut / 182. isI prakAra varuNa taka anya sabhI lokapAloM kI cAra-cAra agramahiSiyA~ haiM / aaaaa: F F 181. Soma (guardian of the east direction ), the lok-paal of Ishan Devendra, the king of gods has four agramahishis (chief queens ) - ( 1 ) Prithvi, 5 (2) Ratri, (3) Rajani, and (4) Vidyut. 182. In the same way the other lok-paals (guardian deities) up to Varuna also have four chief queens each. vivecana- ye agramahiSiyA~ sabhI deviyoM meM pramukha hotI haiM tathA devAyuSya pUrNa karake mahAvideha kSetra meM janma lekara siddhagati prApta karatI haiN| ataH vizeSa puNyAtmA hone ke kAraNa yahA~ unakA ullekha kiyA gayA hai / ( hindI TIkA, pRSTha 747) vikRti - pa - pada VIKRITI - PAD (SEGMENT OF DEGENERATION) 183. cattAri gorasavigatIo paNNattAo, taM jahA-khIraM, dahiM, sappiM, NavaNItaM / 184. cattAri siNehavigatIo paNNattAo, taM jahA-tellaM, ghayaM, vasA, NavaNItaM / 185. cattAri 5 mahAvigatIo, taM jahA- mahuM, maMsaM, majjaM, NavaNItaM / Elaboration These chief queens are heads of all goddesses. After concluding their life spans in the divine realm they reincarnate in Wan Mahavideh Area and attain liberation. This indicates their being specially meritorious and thus they find mention here. caturtha sthAna 1555 (395) pha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Fourth Sthaan Wan

Page #478
Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 5555555555555555555555555 ) ) ) BTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5555 )) )))) )) 183. gorasa sambandhI vikRtiyA~ cAra haiM-(1) kSIra (dUdha), (2) dahI, (3) ghI, (4) navanIta hai (mkkhn)| 184. sneha (cikanAI) vAlI vikRtiyA~ cAra hotI haiM-(1) tela, (2) ghI, (3) vasA (carbI), (4) nvniit| 185. mahAvikRtiyA~ cAra hotI haiM-(1) madhu, (2) mA~sa, (3) madya, (4) nvniit| 183. There are four kinds of vikritis (degenerative things; things that on consumption cause physical, mental and spiritual degeneration) among milk products-(1) ksheer (milk), (2) dahi (curd), (3) ghee (clarified butter), and (4) navaneet (fresh butter). 184. There are four OM kinds of vikritis among oily things-(1) tel (oil), (2) ghee (clarified butter), 4 (3) vasa (fat), and (4) navaneet (fresh butter). 185. There are four kinds of mahavikritis (highly degenerative things)-(1) madhu (honey), (2) mansa (meat), (3) madya (alcohol), and (4) navaneet (fresh butter). gupta-agupta-pada GUPTA-AGUPTA-PAD (SEGMENT OF CONCEALED AND OPEN) 186. cattAri kUDAgArA, paNNattA, taM jahA-gutte NAmaM ege gutte, gutte NAmaM ege agutte, * agutte NAmaM ege gutte, agutte NAmaM ege agutte| evAmeva cattAri purisajAyA paNNattA, taM jahA-gutte NAmaM ege gutte, gutte NAmaM ege agutte, * agutte NAma ege gutte, agutte NAmaM ege agutte| 186. kUTAgAra cAra prakAra ke (parvatoM para bane gupta ghara) hote haiN| jaise-(1) gupta hokara gupta-koI kUTAgAra parakoTe se ghirA hotA hai aura usake dvAra bhI banda hote haiN| (2) gupta hokara agupta-koI hai kUTAgAra parakoTe se ghirA hotA hai, kintu dvAra banda nahIM hote| (3) agupta hokara gupta-koI kUTAgAra parakoTe se ghirA nahIM hotA, kintu usake dvAra banda hote haiN| (4) agupta hokara agupta-koI kUTAgAra na OM parakoTe se ghirA hotA hai aura na usake dvAra hI banda hote haiN| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) kucha puruSa gupta-vastra pahane hue hote haiM aura OM unakI indriyA~ bhI gupta (vazIbhUta-kAbU meM) hotI haiN| (2) kucha puruSa vastra se gupta hote haiM, kintu unakI indriyA~ gupta nahIM hotiiN| (3) kucha puruSa vastra pahane nahIM hote haiM, kintu unakI indriyA~ gupta hotI haiN| (4) kucha puruSa na vastra pahane hue hote haiM aura na unakI indriyA~ gupta hotI haiN| ____186. Kutagar (concealed house, generally built on a hill) is of four kinds--(1) gupta and gupta (concealed and secret)--a house surrounde by parapet wall and with closed doors, (2) gupta but agupta (concealed and open)--a house surrounded by parapet wall but with open doors, (3)agupta butgupta (not concealed but secret)-a house not surrounded by parapet wall but with closed doors, and (4) agupta and agupta (neither concealed nor secret)-a house neither surrounded by parapet wall nor having closed doors. )) ) )) )) ) )))) )) ) )) ) )))) ) 54))) 5 sthAnAMgasUtra (1) (396) Sthaananga Sutra (1) ka 9 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #479
SH t n t t t t F IPIPIP ___In the same way men are of four kinds-(1)gupta andgupta (concealed ' and controlled)-properly dressed (physical concealment of sense organs) and having control (mental control properly over sense organs), (2) gupta but agupta (concealed but uncontrolled)-dressed (physical concealment of sense organs) but without control (no mental control over sense organs), (3) agupta but gupta (not concealed but controlled)-not dressed y but having control over sense organs, and (4) agupta and agupta (neither concealed nor controlled-neither dressed nor having cor sense organs. 187. cattAri kUDAgArasAlAo paNNattAo, taM jahA-guttA NAmamegA guttaduvArA, guttA NAmamegA aguttaduvArA, aguttA NAmamegA guttaduvArA, aguttA NAmamegA aguttduvaaraa| ___ evAmeva cattAritthIo paNNattAo, taM jahA-guttA NAmamegA guttiMdiyA, guttA NAmamegA aguttiMdiyA, aguttA NAmamegA guttiMdiyA, aguttA NAmamegA aguttiNdiyaa| 187. kUTAgArazAlAe~ cAra prakAra kI hotI haiM-(1) gupta hokara guptadvAra-koI kUTAgArazAlA parakoTe se gupta aura gupta dvAra vAlI hotI hai| (2) koI zAlA parakoTe se gupta, kintu agupta dvAra vAlI 5 hotI hai| (3) koI na parakoTe vAlI hotI hai aura na usake dvAra hI gupta hote hai| (4) koI na parakoTe se ghirI hotI hai aura na usake dvAra hI gupta hote haiN| striyA~ bhI cAra prakAra kI hotI haiM, jaise-(1) gupta hokara guptendriya-koI strI vastra se bhI gupta aura gupta indriya vAlI hotI hai| (2) koI strI vastra se gupta hokara bhI gupta indriya vAlI nahIM hotii| (3) koI strI vastra se agupta hokara bhI gupta indriya vAlI hotI hai| (4) koI strI na vastra se gupta hotI hai aura na hai usakI indriyA~ hI gupta hotI haiN| ____187. Kutagar is of four kinds-(1) gupta and gupta dvar (concealed and secret) a house surrounded by parapet wall and with concealed doors, (2) gupta but agupta dvar (concealed and open)-a house surrounded by parapet wall but with unconcealed doors, (3) agupta but gupta dvar (not concealed but secret)-a house not surrounded by parapet wall but with concealed doors, and (4) agupta and agupta dvar (neither concealed nor secret)--a house neither surrounded by parapet wall nor having concealed doors. In the same way women are of four kinds--(1) gupta and guptindriya (concealed and controlled)-properly dressed and with control (mental control over sense organs), (2) gupta but aguptindriya (concealed but uncontrolled)-properly dressed but without control (no mental control over sense organs), (3) agupta but guptindriya (not concealed but caturtha sthAna (397) Fourth Sthaan

Page #480
Si FFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFF $ controlled)--not properly dressed but with control over sense organs, and (4) agupta and aguptindriya (neither concealed nor controlled)-neither properly dressed nor with control over sense organs. avagAhanA-pada AVAGAHANA-PAD (SEGMENT OF OCCUPATION) 188. cauvihA ogAhaNA paNNattA, taM jahA-davyogAhaNA, khettogAhaNA, kAlogAhaNA, bhaavogaahnnaa| 188. avagAhanA cAra prakAra kI hotI hai, jaise-(1) dravyAvagAhanA, (2) kSetrAvagAhanA, (3) kAlAvagAhanA, (4) bhaavaavgaahnaa| _____188. Avagahana (occupation) is of four kinds--(1) dravyavagahana, (2) kshetravagahana, (3) kaalavagahana, and (4) bhaavavagahana. vivecana-jisameM jIvAdi dravya sthita hote hoM, use avagAhanA kahate haiN| jisa dravya kA jo zarIra yA AkAra hai vahI usakI dravyAvagAhanA hai| isI prakAra AkAzarUpa kSetra kssetraavgaahnaa| manaSyakSetrarUpa samaya kI avagAhanA, kAlAvagAhanA hai, yaha manuSyakSetra meM hai aura bhAva (paryAyoM) vAle dravyoM kI avagAhanA, bhAvAvagAhanA hai| Elaboration--That which is occupied by entities like jiva (soul or living being) is called avagahana. The form or shape of a thing is dravyavagahana. The area occupied in space by a thing is kshetravagahana. The time occupied in area of human habitation is kaalavagahana. The state occupied by modal things in terms of modes is bhaavavagahana. prajJapti-pada PRAJNAPTI-PAD (SEGMENT OF ELABORATION) 189. cattAri paNNattIo aMgabAhiriyAo paNNattAo, taM jahA-caMdapaNNattI, sUrapaNNattI, jaMbuddIvapaNNattI, diivsaagrpnnnnttii| 189. cAra prajJaptiyA~ aMgabAhya haiM-(1) candraprajJapti, (2) sUryaprajJapti, (3) jambUdvIpaprajJapti, (4) dviipsaagrprjnypti| ||prthm uddezaka samApta // ___189. Four prajnaptis (explanatory texts) are Angabahya (outside the Anga texts)-(1) Chandra Prajnapti, (2) Surya Prajnapti, (3) Jambudveep Prajnapti, and (4) Dveep-sagar Prajnapti. * END OF THE FIRST LESSON sthAnAMgasUtra (1) (398) Sthaananga Sutra (1)

Page #481
Air I r IPL IP dvitIya uddezaka SECOND LESSON pratisaMlIna-apratisaMlIna-pada PRATISAMLINATA-APRATISAMLINATA-PAD (SEGMENT OF COUNTER-ENGROSSMENT) 190. cattAri paDisaMlINA paNNattA, taM jahA-kohapaDisaMlINe, mANapaDisaMlINe, mAyApaDisaMlINe, lobhpddisNliinne| 191. cattAri apaDisaMlINA paNNattA, taM jahAkohaapaDisaMlINe jAva lobhapddisNliinne| 190. pratisaMlIna cAra prakAra ke hote haiM-(1) krodha-pratisaMlIna, (2) mAna-pratisaMlIna, (3) mAyA-pratisaMlIna, (4) lobh-prtisNliin| 191. apratisaMlIna cAra prakAra ke hote haiM-(1) krodhaapratisaMlIna, yAvat [(2) mAna-apratisaMlIna, (3) mAyA-apratisaMlIna], (4) lobh-aprtisNliin|| 190. Pratisamlin (engrossed in the opposite) are of four kinds / (1) krodh-pratisamlin (engrossed in the opposite of anger or one who indulges in counter-engrossment of anger), (2) maan-pratisamlin (engrossed in the opposite of conceit), (3) maya-pratisamlin (engrossed in the opposite of deceit), and (4) lobh-pratisamlin (engrossed in the opposite of greed). 191. Apratisamlin (not engrossed in the opposite) are of four kinds--(1) krodh-apratisamlin (not engrossed in the opposite of anger or one who does not indulge in counter engrossment of anger), ...and so on up to... [(2) maan-apratisamlin (not engrossed in the opposite of conceit), (3) maya-apratisamlin (not engrossed in the opposite of deceit), and] (4) lobh-apratisamlin (not engrossed in the opposite of greed) vivecana-prastuta prasaMga meM pratisaMlInatA kA artha hai usake pratipakSa meM lIna ho jAnA; jaise-krodha kA udaya hone para kSamA meM lIna honA, mAna kA udaya hone para namratA meM lIna honA aadi| isake viparIta apratisaMlInatA kA artha hai, krodhAdi kaSAyoM kA udaya hone para usameM hI pariNata ho jaanaa| aupapAtikasUtra ke anusAra krodha-pratisaMlInatA kA artha hai krodha ke udaya kA nirodha kara usa krodha ko viphala kara denaa|| Elaboration--Here the meaning of pratisamlinata is to be engrossed in the opposite. For example to be engrossed in forgiveness when there is rise of anger and to be engrossed in humility when there is rise of conceit. Apratisamlinata is to yield to passions like anger and to flow with them. According to Aupapatik Sutra krodh-pratisamlinata means to control and diffuse anger when it rises. 555555555555555555555555555555555555555555555555 caturtha sthAna (399) Fourth Sthaan h $ $ $ $ $$$ $ $$ $ $ $ $ $ $ $ $ $ $ $ $

Page #482
3555)) )))))))))55555555555555555558 maka)555555555555555555555555555555555555555555558 192. vattAri paDisaMlINA paNNattA, taM jahA-maNapaDisaMlINe, vaipaDisaMlINe, , kAyapaDisaMlINe, iNdiypddisNliinne| 193. cattAri apaDisaMlINA paNNattA, taM jahAmaNaapaDisaMlINe, jAva iNdiyapddisNliinne| . 192. pratisaMlIna cAra prakAra ke hote haiM-(1) manaH-pratisaMlIna, (2) vAk-pratisaMlIna, (3) kAya-pratisaMlIna, (4) indriy-prtisNliin| 193. apratisaMlIna cAra prakAra ke hote haiM-(1) manaapratisalIna, yAvat [(2) vAk-apratisaMlIna, (3) kAya-apratisaMlIna], (4) indriy-aprtisNliin| 192. Pratisamlin are of four kinds-(1) manah-pratisamlin, (2) vaakpratisamlin, (3) kaya-pratisamlin, and (4) indriya-pratisamlin. 193. Apratisamlin are of four kinds-(1) manah-apratisamlin, ...and so on up to... [(2) vaak-apratisamlin, (3) kaya-apratisamlin, and] (4) _indriya-apratisamlin. vivecana-mana, vacana, kAya kI azubha pravRtti meM saMlagna nahIM hokara usakA nirodha karanA mana, vacana, kAya kI pratisaMlInatA hai| indriyoM ke viSayoM meM saMlagna nahIM honA indriya-pratisaMlInatA hai| isake viparIta apratisaMlInatA hai| Elaboration--To discipline the wrong inclinations of mind, speech and body instead of associating with them is pratisamlinata (counter- fi engrossment) of mind, speech and body. Not to get involved with the sensual pleasures is pratisamlinata (counter-engrossment) of sense F organs. Opposite of this is apratisamlinata. dIna-adIna-pada DEEN-ADEEN-PAD (SEGMENT OF POORAND NON-POOR) 194. cattAri purisajAyA paNNattA, taM jahA-(1) dINe NAmamege dINe, dINe NAmamege adINe, * adINe NAmamege dINe, adINe NAmamege adiinne| 195. cattAri purisajAyA paNNattA, taM jahA (2) dINe NAmamege dINapariNate, dINe NAmamege adINapariNate, adINe NAmamege dINapariNate, OM adINe NAmamege adiinnprinnte| 194. puruSa cAra prakAra ke hote haiM-(1) koI bAhara se dIna (daridra) aura mana se bhI dIna hotA hai, ma (2) koI bAhara se dIna, kintu mana se adIna, (3) koI bAhara se adIna, kintu mana se dIna, aura // (4) koI na bAhara se dIna aura na mana se dIna hotA hai| 195. puruSa cAra prakAra ke hote haiM-(1) koI // OM dIna hai aura dIna rUpa meM pariNata hotA hai (dInatA dikhAtA hai)| (2) koI dIna hokara ke bhI dInarUpa se - ke pariNata nahIM hotaa| (3) koI dIna nahIM hokara ke bhI dInarUpa meM dikhAI detA hai| (4) koI na dIna hai // - aura na dInarUpa se pariNata hotA hai| 194. Men are of four kinds-(i) (1) Some man is deen (poor) externally deen (poor) internally as well. (2) Some man is deen (poor) externally and Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (400) Sthaananga Sutra (1) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 59

Page #483
1555555555555555555555555555555555555 i adeen (non-poor; opposite of poor is rich but as deen has numerous meanings we are using non-poor as its opposite) internally. (3) Some man 4 i is adeen (non-poor) externally and deen internally. (4) Some man is adeen (non-poor) externally and adeen (non-poor) internally as well. 195. Men are of four kinds-(ii) (1) Some man is deen (poor) and deen parinat (transformed into poor, i.e. displays poverty). (2) Some man is deen (poor) but adeen parinat (displays richness). (3) Some man is adeen rich) but displays poverty. (4) Some man is rich and displays richness as well. 196-202. cattAri purisajAyA paNNattA, taM jahA-(3) dINe NAmamege dINarUve (196) / evaM (4) dINamaNe (197) / (5) dINasaMkappe (198), (6) dINapanne (199), (7) dINadiTThI (200), (8) dINasIlAyAre (201), (9) dINavavahAre (202) / 196-202. puruSa cAra prakAra ke hote haiM-(3) dIna hokara dIna rUpa vAlA (cAra bhaMga) (196) / isI prakAra (4) dIna mana vAlA (197), (5) dIna saMkalpa vAlA (198), (6) dIna prajJA vAlA 5 (199), (7) dIna dRSTi (vicAradhArA) vAlA (200), (8) dIna zIlAcAra vAlA (201), (9) dIna vyavahAra vAlA (202) / (sabake bhI cAra-cAra bhaMga jAnane cAhie) 196-202. Men are of four kinds-(iii) (1) Some man is deen (poor) and deen rupa (poor in appearance or practice) as well (four aforesaid 4 alternatives) (196). In the same way (iv) deen man (poor in mind) (197), (v) deen sankalp (poor in resolve) (198), (vi) deen prajna (poor in wisdom) (199), (vii) deen drishti (poor in perception/faith) (200). (viii) deen sheelachaar (poor in character and conduct) (201), and (ix) deen vyavahar (poor in behaviour) (202) (read four aforesaid alternatives in each case) / 203. cattAri purisajAyA paNNattA, taM jahA-(10) dINe NAmamege dINaparakkame, dINe NAmamege adINa prkkme| evaM sabvesiM caubhaMgo bhaanniybvo| 203. cAra prakAra ke puruSa hote haiM-(10) dIna hokara dIna parAkrama vAlA, koI dIna hokara adIna parAkrama vaalaa| isI prakAra sabhI padoM ke cAra-cAra bhaMga samajhane caahie| 203. Men are of four kiuds--(x) (1) Some man is deen (poor) and deen parakram (poor in endeavour). (2) Some man is poor but adeen + parakram (non-poor in endeavour). (consider four aforesaid alternatives in each case) 204-207. cattAri purisajAyA paNNattA, taM jahA-(11) dINe NAmamege dINavittI (204) / evaM (12) dINajAI (205), (13) dINabhAsI (206), (14) dINobhAsI (207) / $$$$$$$ $$ 555555555 55$$$$$$$$$ $$$$. Bu Bu Bu Bu Bu caturtha sthAna (401) Fourth Sthaan 1555555555555555))) ))) )

Page #484
))) ) ))) )) )) ))))) )) )))) ) )) )) )) ))))))))))55555555555555555555555555555558 208-210. cattAri purisajAyA paNNattA, taM jahA-(15) dINe NAmamege dINasevI (208) / evaM (16) dINe NAmamege dINapariyAe (209) / (17) dINe NAmamege dINapariyAle, OM sabattha caubhaMgo (210) / 204-207. cAra prakAra ke puruSa hote haiM-(11) koI dIna hokara dIna vRtti (dIna AjIvikA vAlA) (204) / isI taraha (12) dIna jAti (205), (13) dIna bhASI (dIna vacana bolane vAlA) (206), (14) dIna avabhAsI (dIna dIkhane vAlA) samajhanA cAhie (207) / 208-210. cAra prakAra ke puruSa hote haiM-(15) dIna hokara dIna kI sevA karane vAlA (208), (16) dIna hokara dIna avasthA meM rahane vAlA (209), (17) dIna hokara dIna parivAra vAlA (210) / ina sabhI 17 padoM ke pratyeka ke cAra-cAra bhaMga hote haiN| 204-207. Men are of four kinds_(xi) some man is poor and deen vritti (poor in livelihood) (204), (xii) deen jati (poor of caste) (205), (xiii) deen bhashi (poor in speech) (206), and (xiv) deen avabhasi (poor in appearance) (207). 208-210. Men are of four kinds-(xv) some man is poor and deen sevi (poor in serving the poor) (208), (xvi) deen paryaya (poor and living in poor condition) (209), and (xvii) deen parivar (poor and having a poor family) (210). Consider four afore said alternatives in each of the said 17 cases. vivecana-dIna kA artha hai-dayA pAtra, daridra, durbala aadi| tathA adIna kA artha hai-samartha, sakSama, udyamI va utsaahii| dIna va adIna ke yahA~ para satraha padoM kA kathana hai aura pratyeka ke cAra-cAra bhaMga hone kA saMketa kiyA gayA hai| prathama do padoM kA vistAra mUla pATha meM hai| Age tRtIya pada se satraha taka Wan ke cAra-cAra bhaMga isa prakAra samajhane cAhie (3) dIna hokara dIna rUpa-(1) koI puruSa dIna hai aura dInarUpa vAlA (dInatAsUcaka malina vastra Adi vAlA) hai| (2) koI dIna hai, kintu dInarUpa vAlA nhiiN| (3) koI dIna na hokara ke bhI dInarUpa vAlA hai| (4) koI na dIna hai aura na dInarUpa vAlA hai| (4) dIna aura dIna mana-(1) koI puruSa dIna hai aura dIna mana vAlA bhI hai| (2) koI dIna hokara bhI Wan dIna mana vAlA nahIM hai| (3) koI dIna nahIM hokara ke bhI dIna mana vAlA hai| (4) koI na dIna hai aura na dIna mana vAlA hai| (5) dIna aura dIna saMkalpa-(1) koI puruSa dIna hai aura dIna saMkalpa vAlA bhI hai| (2) koI dIna hokara bhI dIna saMkalpa vAlA nahIM hai| (3) koI dIna nahIM hokara ke bhI dIna saMkalpa vAlA hai| (4) koI OM na dIna hai aura na dIna saMkalpa vAlA hai| (6) dIna aura dIna prajJa-(1) koI puruSa dIna hai aura dIna prajJA (maMda buddhi) vAlA hai| (2) koI dIna hokara ke bhI dIna prajJA vAlA nahIM hai| (3) koI dIna nahIM hokara ke bhI dIna prajJA vAlA hai| (4) koI na OM dIna hai aura na dIna prajJA vAlA hai| | sthAnAMgasUtra (1) (402) Sthaananga Sutra (1) kha) 5555555555555555

Page #485
155555******************tmi******* B Wan (7) dIna aura dIna dRSTi - (1) koI puruSa dIna hai aura dIna dRSTi (vicAradhArA) vAlA hai / (2) koI 5 dIna hokara bhI dIna dRSTi vAlA nahIM hai / (3) koI dIna nahIM hokara bhI dIna dRSTi vAlA hai| (4) koI na dIna hai aura na dIna dRSTi vAlA hai| (8) dIna aura dIna zIlAcAra - (1) koI puruSa dIna hai aura dIna zIla- AcAra vAlA hai / (2) koI puruSa dIna hokara bhI dIna zIla- AcAra vAlA nahIM / (3) koI puruSa dIna nahIM hokara bhI dIna zIla- 5 AcAra vAlA hai| (4) koI puruSa na dIna hai aura na dIna zIla- AcAra vAlA hai| Wan (9) dIna aura dIna vyavahAra - (1) koI puruSa dIna hai aura dIna vyavahAra vAlA hai / (2) koI dIna 55 hokara bhI dIna vyavahAra vAlA nahIM hai / (3) koI dIna nahIM hokara bhI dIna vyavahAra vAlA hai| (4) koI nadIna hai aura dIna vyavahAra vAlA hai| phra Wan (10) dIna aura dIna parAkrama - (1) koI puruSa dIna hai aura dIna parAkrama vAlA (udyama karane meM kamajora) bhI hai / (2) koI dIna hokara bhI dIna parAkrama vAlA nahIM hai / (3) koI dIna nahIM hokara bhI 5 dIna parAkrama vAlA hai| (4) koI na dIna hai aura na dIna parAkrama vAlA hai| Wan Wan (11) dIna aura dInavRtti - (1) koI puruSa dIna hai aura dInavRtti - (dIna jaisI AjIvikA ) karatA hai| phra (2) koI dIna hokara bhI dInavRtti nahIM hai / (3) koI dIna na hokara dInavRtti bhI hai / (4) koI na dIna hai Wan aura dIvRtti hai| phra pha (12) dIna aura dIna jAti - (1) koI puruSa ( svabhAva se) dIna hai aura dIna jAti vAlA hai / (2) koI hai, kintu dIna jAti vAlA nahIM / (3) koI dIna nahIM hokara bhI dIna jAti vAlA hai / (4) koI na phra dIna hai aura na dIna jAti vAlA hai| Wan Wan 2 55555 565 5 55 55 555 5555 555555955555555555955555559 pha (13) dIna aura dIna bhASI - (1) koI puruSa dIna hai aura dIna bhASA bolatA hai| (2) koI dIna hokara bhI dIna bhASA nahIM bolatA / (3) koI dIna hai aura dIna bhASA bhI bolatA hai / (4) koI na dIna hai aura na pha dIna bhASA bolatA hai ! Wan phra (14) dIna aura dInAvabhAsI - ( 1 ) koI puruSa dIna hai aura dIna jaisA dIkhatA hai / (2) koI dIna 5 hokara bhI dIna nahIM dIkhatA hai / (3) koI dIna nahIM hokara bhI dIna dIkhatA hai / (4) koI na dIna na dIna dIkhatA hai| aura (16) dIna aura dIna paryAya - (1) koI puruSa dIna hai aura dIna paryAya (avasthA) vAlA hai / (2) koI dIna hokara bhI dIna paryAya vAlA nahIM hai / (3) koI dIna na hokara bhI dIna paryAya vAlA hai / (4) koI na dIna hai aura na dIna paryAya vAlA hai| caturtha sthAna (15) dIna aura dIna sevI - ( 1 ) koI puruSa dIna hai aura dIna puruSa (svAmI) kI sevA karatA hai| (2) koI dIna hokara bhI adIna puruSa kI sevA karatA hai / (3) koI adIna hokara bhI dIna puruSa kI phra sevA karatA hai / (4) koI na dIna hai aura na dIna puruSa kI sevA karatA hai| (403) phra fafa Wan Wan Fourth Sthaan Wan

Page #486
4141414141414141414 415 416 417 451 451 454 455 454 455 41 41 41 41 41 41 41 41 41 41 41 41 (17) dIna aura dIna parivAra-(1) koI puruSa dIna hai aura dIna parivAra (jJAti baMdhu va mitragaNa) , + vAlA hai| (2) koI dIna hai, kintu dIna parivAra vAlA nahIM hai| (3) koI dIna na hokara dIna parivAra vAlA hai| (4) koI na dIna hai aura na dIna parivAra vAlA hai| 4 Elaboration-Deen means pitiable; poor; weak etc. Adeen means rich, capable, industrious and vigorous. There are seventeen statements given here about poor and rich with an indication that they have four alternatives each. The first two statements have been elaborated in the text. The quads related to the third to the seventeenth statements are 41 as follows (iii) Deen (poor) and deen rupa-(1) Some man is deen (poor) and deen 5 rupa (poor in appearance; having signs of poverty like dirty dress etc.) as well. (2) Some man is poor but adeen rupa (not poor in appearance). (3) Some man is not poor but poor in appearance. (4) Some man is neither poor nor poor in appear (iv) Deen (poor) and deen man--(1) Some man is deen (poor) and deen man (poor in mind) as well. (2) Some man is poor but adeen man (not poor of mind). (3) Some man is not poor but poor of mind. (4) Some man is neither poor nor poor of mind. (v) Deen (poor) and deen sankalp (poor in resolve)--(1) Some man is deen (poor) and deen sankalp (poor in resolve) as well. (2) Some man is poor but adeen sankalp (not poor in resolve). (3) Some man is not poor but poor in resolve. (4) Some man is neither poor nor poor in resolve. (vi) Deen (poor) and deen prajna (poor in wisdom)-(1) Some man is si deen (poor) and deen prajna (poor in wisdom) as well. (2) Some man is poor but adeen prajna (not poor in wisdom). (3) Some man is not poor but 4 poor in wisdom. (4) Some man is neither poor nor poor in wisdom as well. (vii) Men are of four kinds (1) Some man is deen (poor) and deen drishti (poor in perception/faith) as well. (2) Some man is poor but adeen drishti (not poor in perception/faith). (3) Some man is not poor but poor in perception/faith. (4) Some man is neither poor nor poor in perception/faith. (vii) Men are of four kinds--(1) Some man is deen (poor) and deen sheel-achaar (poor in character and conduct) as well. (2) Some man is pcorbut adeen sheel-achaar (not poor in character and conduct). (3) Some man is not poor but poor in character and conduct. (4) Some man is neither poor nor poor in character and conduct. FAITEET () ( 404 ) Sthaananga Sutra (1) 045454545454545454545454545454545454545454542

Page #487
8 455 456 457 455 456 457 455 456 457 45 Irrr LC LC Liriririririr 456 457 451 451 451 456 457 454 1454545454545454 455 456 457 454 455 456 457 455 456 457 44 45 44 45 46 47 4 (ix) Men are of four kinds--(1) Some man is deen (poor) and deen vyavahar (poor in behaviour). (2) Some man is poor but adeen vyavahar (not poor in behaviour). (3) Some man is not poor but poor in behaviour. (4) Some man is neither poor nor poor in behaviour. (x) Men are of four kinds(1) Some man is deen (poor) and deen parakram (poor in endeavour). (2) Some man is poor but adeen parakram (not poor in endeavour). (3) Some man is not poor but poor in endeavour. (4) Some man is neither poor nor poor in endeavour. (xi) Deen (poor) and deen vritti (engaged in low grade profession)(1) Some man is deen (poor) and deen vritti (engaged in low grade profession) as well. (2) Some man is poor but adeen vritti (not engaged in low grade profession). (3) Some man is not poor but poor in livelihood. (4) Some man is neither poor nor poor in livelihood. (xii) Deen (poor) and deen jati (poor of caste or belonging to a lower caste)-(1) Some man is deen (poor) and deen jati (poor of caste) as well. (2) Some man is poor but adeen jati (not poor of caste). (3) Some man is 45 not poor but poor of caste. (4) Some man is neither poor nor poor of caste. 41 (xiii) Deen (poor) and deen bhashi (poor in speech or uses submissive language)-(1) Some man is deen (poor) and deen bhashi (poor in speech) as well. (2) Some man is poor but adeen bhashi (not poor in speech). (3) Some man is not poor but poor in speech. (4) Some man is neither poor nor poor in speech. (xiv) Deen (poor) and deen avabhasi (poor in appearance)-(1) Some man is deen (poor) and deen avabhasi (poor in appearance) as well. (2) Some man is poor but adeen avabhasi (not poor in appearance). (3) Some man is not poor but poor in appearance. (4) Some man is neither poor nor poor in appearance. (xv) Deen (poor) and deen sevi (serves the poor)--(1) Some nan is deen (poor) and deen sevi (serves the poor) as well. (2) Some man is poor but adeen sevi (serves the rich). (3) Some man is not poor but serves the poor. (4) Some man is neither poor nor serves the poor. (xvi) Deen (poor) and deen paryaya (lives in poor condition)-(1) Some man is deen (poor) and deen paryaya (lives in poor condition). (2) Some man is poor but adeen paryaya (does not live in poor condition). (3) Some man is not poor but lives in poor condition. (4) Some man is neither poor nor lives in poor condition. Ir I Irir (XIV) IP IF I LELLE LE LE PIIRIPIRIPIPI 454 455 456 457 455 456 457 454 455 41 41 41 41 41 454545454545454 455 456 457 455 Fourth Sthaan caturtha sthAna ( 405 ) 1541441414141414141414141414141414141414141414141414141414141455456

Page #488
phaphaphaphaphaphaphapha Wan ka (xvii) Deen (poor) and deen parivar (has a poor family ) - ( 1 ) Some man is deen (poor) and deen parivar (has a poor family). (2) Some man is poor but adeen parivar (has a rich family). (3) Some man is not poor but has a poor family. (4) Some man is neither poor nor has a poor family. Arya-anArya - pada (17 pada) ARYA-ANARYA-PAD (SEGMENT OF NOBLE AND IGNOBLE ) (SEVENTEEN STATEMENTS) 211. cattAri purisajAyA paNNattA, taM jahA - ( 1 ) ajje NAmamege ajje, ajje NAmamege 4 ajje, aNaje NAmamege ajje, aNajje NAmamege aNajje / (2) evaM ajjapariNae, (3) ajjarUve, (4) ajjamaNe, (5) ajjasaMkappe, (6) ajjapaNe, (7) ajjadiTThI, (8) ajjasIlAcAre, (9) ajjavavahAre, (10) ajjaparakkame, (11) ajjavittI, (12) ajjajAtI, 4 (13) ajjabhAsI (14) ajjovabhAsI, (15) ajjasevI, (16) ajjapariyAye, (17) ajja 5 pariyAle / evaM sattarassa AlAvagA jahA dINeNaM bhaNiyA tahA ajjeNa vi bhANiyavyA / Y 211. puruSa cAra prakAra ke hote haiM - ( 1 ) Arya aura Arya- (1) koI puruSa jAti Adi se Arya hai aura bhI hotA hai, (2) koI jAti Adi se Arya, kintu guNa se anArya, (3) koI jAti Adi anArya, kintu guNa se Arya, aura (4) koI jAti Adi se anArya aura guNa se bhI anArya hotA hai| 211. Men are of four kinds-(i) arya (noble) and arya-(1) Some man is arya (noble by caste and other such attributes) externally and arya (noble in attitude and other such qualities) internally as well. ( 2 ) Some man is arya externally and anarya ( ignoble) internally. ( 3 ) Some man is 5 anarya externally and arya internally. (4) Some man is anarya ( ignoble) externally and anarya (ignoble) internally as well. isI prakAra (2) Arya pariNata - pariNamana kI dRSTi se Arya, cAra bhaMga (3) Arya rUpa (veSabhUSA kI dRSTi se) 4 bhaMga, (4) Arya mana (bhAva) 4 bhaMga, (5) Arya saMkalpa 4 bhaMga, (6) Arya prajJA (buddhi) 4 bhaMga, (7) Arya dRSTi 4 bhaMga, (8) Arya zIlAcAra 4 bhaMga, (9) Arya vyavahAra 4 bhaMga, (10) Arya parAkrama ( puruSArtha yA udyoga ) 4 bhaMga, (11) Arya vRtti - ( AjIvikA ) 4 bhaMga, (12) Arya jAti - ( Arya mAtA kI santAna) 4 bhaMga, (13) Arya bhASI - (Arya bhASA bolane vAlA) 4 bhaMga, (14) AryAvabhAsI-Arya jaisA lagane vAlA 4 bhaMga, (15) Arya sevI zreSTha janoM kI saMgati karane vAlA 4 bhaMga, (16) Arya paryAyasadgRhastha yA sAdhu vRtti vAlA 4 bhaMga, aura (17) Arya parivAra vAlA 4 bhNg| ina sabake dIna zabda meM kahe AlApakoM ke anusAra pratyeka ke cAra-cAra bhaMga kahane caahie| phra Y In the same way read four aforesaid alternatives for all the remaining statements as in case of deen (poor)-(ii) arya parinat (transformed into noble), (iii) arya rupa (noble in appearance or practice), (iv) arya man Wan (noble in mind), (v) arya sankalp ( noble in resolve ), (vi) arya prajna (noble in wisdom), (vii) arya drishti (noble in perception / faith ), (viii) arya sheel - 5 5 sthAnAMgasUtra ( 1 ) Sthaananga Sutra (1) (406) hhhhhh phra Wan

Page #489
)) )) ))))) - achaar (noble in character and conduct), (ix) arya vyavahar (noble in - behaviour), (x) arya parakram (noble in endeavour), (xi) arya vritti (engaged in noble profession), (xii) arya jati (of noble caste), (xiii) arya F bhashi (noble in speech), (xiv) arya avabhasi (noble in appearance), H (xv) arya sevi (serving the noble), (xvi) arya paryaya (living in noble A condition, such as a good citizen or an ascetic), and (xvii) arya parivar (having a noble family). Read four alternative in each cases as had been mentioned earlier in case of worddeem (poor). 212. [cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjapariNae, ajje NAmamege aNajjapariNae, aNajje NAmamege ajjapariNae, aNajje NAmamege aNajjapariNae / 213. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjarUve, ajje NAmamege aNajjarUve, aNajje NAmamege ajjarUve, aNajje NAmamege annjjruuve| 212. puruSa cAra prakAra ke hote haiM-(2) Arya aura Arya pariNata ke cAra prakAra-(1) koI puruSa jAti se Arya aura AryarUpa se pariNata hotA hai; (2) koI jAti se Arya, kintu anAryarUpa se pariNata; (3) koI jAti se anArya, kintu AryarUpa se pariNata; aura (4) koI jAti se anArya aura anAryarUpa # se pariNata hotA hai| 213. puruSa cAra prakAra ke hote haiM-(3) Arya aura AryarUpa-(1) koI puruSa jAti ke se Arya aura AryarUpa vAlA hotA hai; (2) koI jAti se Arya, kintu anAryarUpa vAlA; (3) koI jAti se anArya, kintu AryarUpa vAlA; aura (4) koI jAti se anArya aura anAryarUpa vAlA hotA hai| 4 212. Men are of four kinds--(ii) Arya and arya-parinat-(1) Some man is arya (noble by birth) and arya parinat (transformed into noble conduct) as well. (2) Some man is arya but anarya parinat (transformed into ignoble conduct). (3) Some man is anarya (ignoble by birth) but arya parinat (transformed into noble conduct). (4) Some man is ignoble by birth and transformed into ignoble as well. 213. Men are of four kinds--(iii) Arya and arya rupa-(1) Some man is arya (noble by birth) and arya rupa (noble in appearance) as well. (2) Some man is noble but anarya rupa (ignoble in appearance). (3) Some man is ignoble (by birth) but noble in appearance. (4) Some man is ignoble (by birth) and ignoble in appearance as well. 214. [cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjamaNe, ajje NAmamege * aNajjamaNe, aNajje NAmamege ajjamaNe, aNajje NAmamege annjjmnne| 215. [cattA re purisajAyA paNNattA, taM jahA-ajje NAmamege ajjasaMkappe, ajje NAmamege aNajjasaMkappe, aNaje 4 NAmamege ajjasaMkappe, aNaje NAmamege annjjsNkppe| 214. puruSa cAra prakAra ke hote haiM-(4) Arya aura Arya mana-(1) koI jAti se Arya aura mana se bhI Arya hotA hai; (2) koI jAti se Arya, kintu mana se anArya; (3) koI jAti se anArya, kintu 45454555555555555555555555445544 ))))))) ))))) )))))) Wan )) caturtha sthAna (407) Fourth Sthaan

Page #490
)) + mana se Arya; aura (4) koI jAti se anArya aura mana se bhI se anArya hotA hai| 215. puruSa cAra prakAra ke hote haiM-(5) Arya aura Arya saMkalpa-(1) koI puruSa jAti se Arya aura saMkalpa se bhI Arya OM hotA hai; (2) koI jAti se Arya, kintu anArya saMkalpa vAlA; (3) koI jAti se anArya, kintu Arya saMkalpa vAlA; aura (4) koI jAti se anArya aura anArya saMkalpa vAlA hotA hai| 214. Men are of four kinds-(iv) Arya and arya man-(1) Some man is arya (noble by birth) and arya man (noble in mind) as well. (2) Some man is noble by birth but anarya man (ignoble of mind). (3) Some man is ignoble by birth but noble of mind. (4) Some man is ignoble by birth and ignoble of mind as well. 215. Men are of four kinds--(v) Arya and arya sankalp--(1) Some man is arya (noble by birth) and arya sankalp (noble in resolve) as well. (2) Some man is noble by birth but anarya sankalp (ignoble in resolve). (3) Some man is ignoble by birth but noble in 5 resolve. (4) Some man is ignoble by birth and ignoble in resolve as well. 216. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjapaNNe, ajje NAmamege aNajjapaNNe, aNajje NAmamege ajjapaNNe, aNajje NAmamege annjjpnnnne| 217. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjadiTThI, ajje NAmamege aNajjadiTThI, aNaje NAmamege ajjadiTThI, aNajje NAmamege annjjditttthii| 216. puruSa cAra prakAra ke hote haiM-(6) Arya aura AryaprajJa-(1) koI jAti se Arya aura Arya , prajJA vAlA hotA hai; (2) koI jAti se Arya, kintu anArya prajJA vAlA; (3) koI jAti se anArya, kintu Arya prajJA vAlA; (4) koI jAti se anArya aura anArya prajJA vAlA hotA hai| 217. puruSa cAra prakAra ke hote haiM-(7) Arya aura Arya dRSTi-(1) koI jAti se Arya aura Arya dRSTi vAlA hotA hai; (2) koI jAti se Arya, kintu anArya dRSTi vAlA; (3) koI jAti se anArya, kintu Arya dRSTi vAlA; ma aura (4) koI jAti se anArya aura anArya dRSTi vAlA hotA hai| 216. Men are of four kinds-(vi) Arya and arya prajna--(1) Some man is arya (noble by birth) and arya prajna (noble in wisdom) as well. (2) Some man is noble by birth but anarya prajna (ignoble in wisdom). (3) Some man is ignoble by birth but noble in wisdom. (4) Some man is ignoble by birth and ignoble in wisdom as well. 217. Men are of four kinds-(vii) Arya and arya drishti-(1) Some man is arya (noble by birth) and arya drishti (noble in perception/faith) as well. (2) Some man is noble by birth but anarya drishti (ignoble in perception/faith). (3) Some man is ignoble by birth but noble in perception/faith. (4) Some i man is ignoble by birth and ignoble in perception/faith as well. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan 55555555555555555555555555555)))))))))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (1) (408) Sthaananga Sutra (1) B) ) ) )) ) ) )) ) ) ) )) )) ) ) ) ) ) )) ) ) )) )

Page #491
3Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ma 218. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjasIlAcAre, ajje NAmamege / aNajjasIlAcAre, aNajje NAmamege ajjasIlAcAre, aNaje NAmamege annjjsiilaacaare| 219. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjavavahAre, ajje NAmamege / aNajjavavahAre, aNajje NAmamege ajjavavahAre, aNajje NAmamege annjjvvhaare| 218. puruSa cAra prakAra ke hote haiM-(8) Arya aura Arya zIlAcAra-(1) koI jAti se Arya aura Arya zIla-AcAra vAlA hotA hai; (2) koI jAti se Arya, kintu anArya zIla-AcAra vAlA hai; (3) koI jAti se anArya, kintu Arya zIla-AcAra vAlA; aura (4) koI jAti se anArya aura hai anArya zIla-AcAra vAlA hotA hai| 219. puruSa cAra prakAra ke hote haiM-(9) Arya aura Arya vyavahAra(1) koI jAti se Arya aura Arya vyavahAra vAlA hotA hai; (2) koI jAti se Arya, kintu anArya vyavahAra vAlA; (3) koI jAti se anArya, kintu Arya vyavahAra vAlA; aura (4) koI jAti se anArya aura anArya vyavahAra vAlA hotA hai| 218. Men are of four kinds-(viii) Arya and arya sheel-achaar(1) Some man is arya (noble by birth) and arya sheel-achaar (noble in character and conduct) as well. (2) Some man is noble by birth but anarya sheel-achaar (ignoble in character and conduct). (3) Some man is ignoble by birth but noble in character and conduct. (4) Some man is ignoble by birth and ignoble in character and conduct as well. 219. Men are of four kinds-(ix) Arya and arya vyavahar-(1) Some man is arya (noble by birth) and arya vyavahar (noble in behaviour). (2) Some man is noble by birth but anarya vyavahar (ignoble in behaviour). (3) Some man is ignoble by birth but noble in behaviour. (4) Some man is ignoble birth and ignoble in behaviour as well. 220. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjaparakkame, ajje NAmamege aNajjaparakkame, aNaje NAmamege ajjaparakkame, aNaje NAmamege annjjprkkme| 221. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjavittI, ajje NAmamege aNajjavittI, aNaje NAmamege ajjavittI, aNaje NAmamege annjjvittii| __220. puruSa cAra prakAra ke hote haiM-(10) Arya aura Arya parAkrama-(1) koI jAti se Arya aura ke Arya parAkrama vAlA hotA hai; (2) koI jAti se Arya, kintu anArya parAkrama vAlA; (3) koI jAti se :anArya, kintu Arya parAkrama vAlA; aura (4) koI jAti se anArya aura anArya parAkrama vAlA hotA hai| 221. puruSa cAra prakAra ke hote haiM-(11) Arya aura Arya vRtti-(1) koI jAti se Arya aura Arya ke vRtti vAlA; (2) koI jAti se Arya, kintu anArya vRtti vAlA; (3) koI jAti se anArya, kintu Arya vRtti vAlA; aura (4) koI jAti se anArya aura anArya vRtti vAlA hotA hai| 5FFFFFFFF FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFF5F5F555555555F58 caturtha sthAna (409) Fourth Sthaan hLi Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #492
phaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphapha phra 220. Men are of four kinds - (x) Arya and arya vyavahar (1) Some pha man is Arya (noble by birth) and arya parakram (noble in endeavour). (2) Some man is noble by birth but anarya parakram (ignoble in endeavour). (3) Some man is ignoble by birth but noble in endeavour. (4) Some man is ignoble by birth and ignoble in endeavour as well. 221. Men are of four kinds-(xi) Arya and arya vritti-(1) Some man is arya (noble by birth) and arya vritti (engaged in noble profession) as well. (2) Some man is noble but anarya vritti (engaged in ignoble profession). (3) Some man is ignoble but noble in livelihood. (4) Some man is ignoble and engaged in ignoble profession as well. 222. cattAri purisajAyA paNNattA, taM jahA - ajje NAmamege ajjajAtI, ajje NAmamege aNajjajAtI, aNajje NAmamege ajjajAtI, aNajje NAmamege aNajjajAtI / 223. cattAri purisajAyA paNNattA, taM jahA - - ajje NAmamege ajjabhAsI, ajje NAmamege aNajjabhAsI, aNajje NAmamege ajjabhAsI, aNajje NAmamege aNajjabhAsI / 222. puruSa cAra prakAra ke hote haiM - (12) Arya aura Arya jAti - (1) koI jAti se Arya aura Arya jAti vAlA; (2) koI jAti se Arya, kintu anArya jAti vAlA; (3) koI jAti se anArya, kintu Arya jAti vAlA; aura (4) koI jAti se anArya aura anArya jAti vAlA hotA hai / 223. puruSa cAra prakAra ke hote haiM - (13) Arya aura Arya bhASI - (1) koI jAti se Arya aura Arya bhASA bolane vAlA; (2) koI jAti se Arya, kintu anArya bhASA bolane vAlA; (3) koI jAti se anArya, kintu Arya bhASA bolane aura (4) koI jAti se anArya aura anArya bhASA bolane vAlA hotA hai| vAlA; pha 222. Men are of four kinds-(xii) Arya and arya jati-(1) Some man is arya (noble by birth) and arya jati (noble of caste ) as well. ( 2 ) Some man is noble but anarya jati (ignoble of caste). (3) Some man is ignoble but noble of caste. ( 4 ) Some man is ignoble and ignoble of caste. 223. Men are 5 of four kinds--(xiii) Arya and arya bhashi - ( 1 ) Some man is arya (noble by birth) and arya bhashi (noble in speech; speaks Aryan language) as phra well. (2) Some man is noble but anarya bhushi (ignoble in speech; speaks non-Aryan language ). ( 3 ) Some man is ignoble but noble in speech. 5 (4) Some man is ignoble and ignoble in speech as well. 5 Wan 224. cattAri purisajAyA paNNattA, taM jahA- ajje NAmamege ajjaobhAsI, ajje NAmamege aNajjaobhAsI, aNaje NAmamege ajjaobhAsI, aNajje gAmamege aNajjaobhAsI / 225. cattAri purisajAyA paNNattA, taM jahA - ajje NAmamege ajjasebI, ajje NAmamege aNajjasevI, aNaje NAmamege ajjasevI, aNajje NAmamege aNajjasevI / sthAnAMgasUtra (1) (410) phaphaphaphaphaphapha Sthaananga Sutra (1)

Page #493
9hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh ma 224. puruSa cAra prakAra ke hote haiM-(14) Arya aura AryAvabhAsI-(1) koI jAti se Arya aura Arya ke samAna dikhatA hai; (2) koI jAti se anArya, kintu Arya ke samAna; (3) koI jAti se anArya, hai kintu Arya ke samAna; aura (4) koI jAti se anArya aura anArya ke samAna dikhatA hai| 225. puruSa ke cAra prakAra ke hote haiM-(15) Arya aura AryasevI-(1) koI jAti se Arya aura AryapuruSoM kI sevA 5 karatA hai; (2) koI jAti se Arya, kintu anArya puruSoM kI sevA karatA hai; (3) koI puruSa jAti se # anArya, kintu Arya puruSoM kI sevA karatA hai; aura (4) koI jAti se anArya aura anArya puruSoM kI ma sevA karatA hai| 224. Men are of four kinds-(xiv) Arya and arya-avabhasi-(1) Some man is arya (noble by birth) and arya-avabhasi (noble in appearance) as well. (2) Some man is noble by birth but anarya-avabhasi (ignoble in appearance). (3) Some man is ignoble by birth but noble in appearance. (4) Some man is ignoble by birth and ignoble in appearance as well. 225. Men are of four kinds--(xv) Arya and arya sevi-(1) Some man is rya (noble by birth) and arya sevi (serves the noble) as well. (2) Some fi man is noble by birth but anarya sevi (serves the ignoble). (3) Some man is ignoble by birth but serves the noble. (4) Some man is ignoble by birth and serves the ignoble as well. 226. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjapariyAe, ajje NAmamege 23 aNajjapariyAe, aNaje NAmamege ajjapariyAe, aNajje NAmamege annjjpriyaae| 227. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjapariyAle, ajje NAmamege aNajjapariyAle, 5 aNajje NAmamege ajjapariyAle, aNaje NAmamege annjjpriyaale| 226. puruSa cAra prakAra ke hote haiM-(16) Arya aura AryaparyAya-(zrAvaka yA sAdhu avasthA vAlA) ma (1) koI jAti se Arya aura AryaparyAya vAlA; (2) koI jAti se Arya, kintu anAryaparyAya vAlA; (3) koI jAti se anArya, kintu AryaparyAya vAlA; aura (4) koI jAti se anArya aura anAryaparyAya vAlA hotA hai| 227. puruSa cAra prakAra ke hote haiM-(17) Arya aura Arya parivAra-(1) koI jAti se ke Arya aura Arya parivAra vAlA; (2) koI jAti se Arya, kintu anArya parivAra vAlA; (3) koI jAti se anArya, kintu Arya parivAra vAlA; aura (4) koI jAti se anArya aura anArya parivAra vAlA hotA hai| fi 226. Men are of four kinds--(xvi) Arya and arya paryaya-(1) Some man is arya (noble by birth) and arya paryaya (lives in noble condition such as a good citizen or an ascetic). (2) Some man is noble by birth but #anarya paryaya (does not live in noble condition). (3) Some man is ignoble by birth but lives in noble condition. (4) Some man is ignoble by f birth and lives in ignoble condition as well. 227. Men are of four kinds (xvii) Arya and arya parivar-(1) Some man is arya (noble by birth) and caturtha sthAna (411) Fourth Sthaan 45555555555555555555555555555555555555 Wan )))555555555555555555555))))))))))))))))))))))))

Page #494
)555555555555555555555555555555 45 arya parivar (has a noble family). (2) Some man is noble but anarya 151 parivar (has an ignoble family). (3) Some man is ignoble but has a noble Wan family. (4) Some man is ignoble and has an ignoble family. OM vivecana-ina sUtroM meM AryaanArya ke 17 AlApaka batAye haiN| prajJApanAsUtra ke anusAra Arya nau ke prakAra ke hote haiN| (1) kSetra Arya-jisakA janma Arya kSetra meM huA ho, (2) Arya jAti meM utpanna huA jAti Arya, (3) Arya kula meM janmA-kula Arya, (4) AryoM jaisA zreSTha vyavasAya karane vAlA-karma Arya, (5) nirdoSa zilpa se AjIvikA karane vAlA-zilpa Arya, (6) AryAvarta kI bhASA (saMskRta-prAkRta Adi) bolane vAlA-bhASA Arya, (7) pA~ca jJAna meM se kisI bhI jJAna vAlA-jJAna Arya, (8) zuddha dRSTi vAlA-darzana Arya, (9) zreSTha AcAra kA pAlana karane vAlA-cAritra aary| TIkAkAra ne Arya ke ATha guNa batAye haiM-zAnta, sahanazIla, manojayI, satyavAdI, jitendriya, dAnazIla, dayAlu aura vinamra svabhAva vaalaa| jinameM ye guNa nahIM hote unheM anArya mAnA gayA hai| yahA~ batAye gaye 17 AlApakoM meM ina guNoM ke pariprekSya meM Arya-anArya kI vyAkhyA karanI caahie| (hindI TIkA, pRSTha 762) Elaboration-In the aforesaid aphorisms seventeen statements about arya and anarya have been given. According to Prajnapana Sutra aryas (noble people; the Aryans) are of nine kinds-(1) kshetra arya-one born _in the area inhabited by aryas/Aryans, (2) jati arya-born in arya/Aryan castes, (3) kula arya-born in arya/Aryan family, (4) karma arya--involved in business or profession associated with aryas / Aryans, (5) shilp arya-involved in arya (noble or faultless) craft for livelihood, (6) bhasha arya-speaking the languages (Sanskrit, Prakrit etc.) of Aryavart (the country of Aryans), (7) jnana arya-endowed with any of the five jnanas, (8) darshan . arya-endowed with righteous perception/faith, and (9) chaaritra arya-endowed with righteous conduct. The commentator (Tika) has given eight qualities of an arya (noble person)-serene, tolerant, self-controlled, truth speaking, conqueror of senses, generous, kind and modest. Those who are devoid of these qualities are called anarya. The aforesaid seventeen statements should be seen in context of these qualities: (Hindi Tika, p. 762) 228. cattAri purisajAyA paNNattA, taM jahA-ajje NAmamege ajjabhAve, ajje NAmamege aNajjabhAve, aNajje NAmamege ajjabhAve, aNajje NAmamege annjjbhaave| 228. Arya aura AryabhAva kI dRSTi se puruSa cAra prakAra ke hote haiM-(1) koI jAti se Arya Wan aura AryabhAva-sAtvika guNoM vAlA hotA hai; (2) koI jAti se Arya kintu anAryabhAva-(krodhAdi bhAva) vAlA; (3) koI jAti se anArya, kintu AryabhAva vAlA; aura (4) koI jAti se anArya aura OM anAryabhAva vAlA hotA hai| bhaeka) | sthAnAMgasUtra (1) (412) Sthaananga Sutra (1)

Page #495
t t t pra t nAnAgArAgAnAmA ) 3555555555555555555555555555555 - 228. Men are of four kinds (in context of arya and arya bhaava)- + Fi (1) Some man is arya (noble by birth) and arya bhaava (having noble or pious nature) as well. (2) Some man is noble by birth but anarya bhaava (having ignoble or bad nature; anger and other passions). (3) Some man is anarya (ignoble by birth) but pious in nature. (4) Some man is ignoble F by birth and ignoble in nature as well. vRSabha-jAti-pada (vRSabha ke sAtha tulanAtmaka cAra pada) VRISHABH-JATI-PAD ____(SEGMENT OF BREED OF BULL) / 229. (1) cattAri usabhA paNNattA, taM jahA-jAtisaMpaNNe, kulasaMpaNNe, balasaMpaNNe, / ruuvsNpnnnne| evAmeva cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe, jAva [kulasaMpaNNe, balasaMpaNNe ] ruuvsNpnnnne| 230. (2) cattAri usabhA paNNattA, taM jahA-jAtisaMpaNNe NAmaM ege No kulasaMpaNNe, kulasaMpaNNe NAma ege No jAtisaMpaNNe, ege jAtisaMpaNNevi kulasaMpaNNevi, ege No jAtisaMpaNNe No kulsNpnnnne| evAmeva cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No kulasaMpaNNe, [kulasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi kulasaMpaNNevi, ege No jAtisaMpaNNe No kulsNpnnnne|] 231. (3) cattAri usabhA paNNattA, taM jahA-jAtisaMpaNNe NAmaM ege No balasaMpaNNe, [balasaMpaNNe NAmaM ege No jAtisaMpaNNe, ege jAtisaMpaNNevi balasaMpaNNevi, ege No jAtisaMpaNNe No blNspnnnne|] ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe [NAmamege No balasaMpaNNe, balasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi balasaMpaNNevi, ege No jAtisaMpaNNe No blsNpnnnne|] 232. (4) cattAri usabhA paNNattA, taM jahA-jAtisaMpaNNe NAmaM ege No rUvasaMpaNNe, [rUvasaMpaNNe NAmaM ege No jAtisaMpaNNe, ege jAtisaMpaNNevi rUvasaMpaNNevi, ege No jAtisaMpaNNe No ruuvsNpnnnne|] ___ evAmeva cattAri purisajAyA paNNatA, taM jahA-jAtisaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege [No jAtisaMpaNNe, ege jAtisaMpaNNevi rUvasaMpaNNevi, ege No jAtisaMpaNNe No ruuvsNpnnnne|] Wan 45555555555555)))))))))) caturtha sthAna (413) Fourth Sthaan Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%% %%% %% %%%%%%% %%%%

Page #496
OM 229. vRSabha (baila) cAra prakAra ke hote haiM-(1) (1) jAti (mAtRpakSa) sampanna, (2) kula / + (pitRvaMza) sampanna, (3) balasampanna, (4) ruupsmpnn| isI prakAra puruSa bhI cAra prakAra ke hote haiM jAtisampanna, kulasampanna, balasampanna, rUpasampanna (agale sUtroM meM inake vibhinna aMga kahe haiN)| __230. vRSabha cAra prakAra ke hote haiM-(2) (1) koI baila jAti se sampanna, kintu kula se sampanna nahIM hotA; (2) koI kulasampanna hotA hai, kintu jAti se nahIM; (3) koI jAtisampanna bhI hotA hai aura OM kula bhI; aura (4) koI na jAtisampanna aura na hI kulasampanna hotA hai| + puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa jAtisampanna hotA hai, kintu kulasampanna nahIM hotA; OM (2) koI kulasampanna hotA hai, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI hotA hai aura kulasampanna ma bhI; aura (4) koI na jAtisampanna hotA hai aura na hI kulasampanna hotA hai| * 231. vRSabha cAra prakAra ke hote haiM-(3) (1) koI sAMDa jAtisampanna hotA hai, kintu balasampanna ma nahIM; (2) koI balasampanna hotA hai, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI hotA hai aura balasampanna bhI; aura (4) koI na jAtisampanna aura na balasampanna hotA hai| ___puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa jAtisampanna, kintu balasampanna nahIM hotA; + (2) koI balasampanna, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI aura balasampanna bhI; aura (4) koI na jAtisampanna aura na balasampanna hotA hai| 222. vRSabha cAra prakAra ke hote haiM-(4) (1) koI baila jAtisampanna hotA hai, kintu rUpasampanna nahIM hotA; (2) koI rUpasampanna hotA hai, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI aura rUpasampanna OM bhI; aura (4) koI na jAtisampanna aura na rUpasampanna hI hotA hai| puruSa bhI cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kintu rUpasampanna nahIM hotA; 9 (2) koI rUpasampanna hotA hai, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI aura rUpasampanna bhI; Wan aura (4) koI na jAtisampanna hotA hai aura na ruupsmpnn| 229. Vrishabh (bull) are of four kinds--(i) (1) jati sampanna (of good maternal lineage), (2) kula sampanna (of good paternal lineage), (3) bal sampanna (endowed with physical strength; strong), and (4) rupa sampanna (endowed with good appearance; beautiful). Similarly men Wan are also of four types (various alternatives of these are given in the following aphorisms). 230. Vrishabh (bull) are of four kinds--(ii) (1) Some bull is jati sampanna (of good maternal lineage) and not kula sampanna (of good 4 paternal lineage). (2) Some bullis kula sampanna and not jati sampanna. (3) Some bull is both jati sampanna and kula sampanna. (4) Some bull is neither jati sampanna nor kula sampanna. Purush (men) are also of four kinds--(1) Some man is jati sampanna (of good maternal lineage) and not kula sampanna (of good paternal | 5555555555$$$ $$ $$$$$$ $$ $$$$$$$$ $$ 355555555555555 sthAnAMgasUtra (1) (414) Sthaananga Sutra (1) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Hui

Page #497
nAgAjA Lucruri ))))))))5555555553 maga E lineage). (2) Some man is kula sampanna and not jati sampanna. (3) Some man is both jati sampanna and kula sampanna. (4) Some man Wan F is neither jati sampanna nor kula sampanna. 231. Vrishabh (bull) are of four kinds--(iii) (1) Some bull is jati - sampanna (of good maternal lineage) and not bal sampanna (strong).. (2) Some bull is bal sampanna (strong) and not jati sampanna. (3) Some F bull is both jati sampanna and bal sampanna. (4) Some bull is neither jati sampanna nor bal sampanna. Purush (men) are also of four kinds--(1) Some man is jati sampanna F (of good maternal lineage) and not bal sampanna (strong). (2) Some man is bal sampanna (strong) and not jati sampanna. (3) Some man is both jati sampanna and bal sampanna. (4) Some man is neither jati u sampanna nor bal sampanna. 232. Vrishabh (bull) are of four kinds--(iv) (1) Some bull is jati sampanna (of good maternal lineage) and not rupa sampanna (beautiful). (2) Some bull is rupa sampanna and not jati sampanna. (3) Some bull is both jati sampanna and rupa sampanna. (4) Some bull is 15 neither jati sampanna nor rupa sampanna. Purush (men) are also of four kinds-(1) Some man is jati sampanna (of good maternal lineage) and not rupa sampanna (beautiful). (2) Some man is rupa sampanna and not jati sampanna. (3) Some man is both jati sampanna and rupa sampanna. (4) Some man is neither jati sampanna nor rupa sampanna. vRSabha-kula-pada (do pada) VRISHABH-KULA-PAD (SEGMENT OF BREED OF BULL) 233. (1) cattAri usabhA paNNattA, taM jahA-kulasaMpaNNe NAmaM ege No balasaMpaNNe, [ balasaMpaNNe NAmaM ege No kulasaMpaNNe, ege kulasaMpaNNevi balasaMpaNNevi, ege No kulasaMpaNNe No blsNpnnnne|] evAmeva cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No balasaMpaNNe, [balasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi balasaMpaNNevi, ege No kulasaMpaNNe No , blsNpnnnne|] 234. (2) cattAri usabhA paNNattA, taM jahA-kulasaMpaNNe NAmaM ege No rUvasaMpaNNe, rUvasaMpaNNe NAmaM ege No kulasaMpaNNe, ege kulasaMpaNNevi rUvasaMpaNNevi, ege No kulasaMpaNNe No ruuvsNpnnnne| )))))))))) B))))))))))) caturtha sthAna (415) Fourth Sthaan 95555555555555555555) )) )

Page #498
2 5 5 5 5 5 555 5555 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 2 Wan evAmeva cattAri purisajAyA paNNattA. taM jahA - kulasaMpaNNe NAmamege [ No rUvasaMpaNNe, rUvasaMpaNNe NAmame No kulasaMpaNe, ege kulasaMpaNNevi rUvasaMpaNNevi, ege No kulasampaNNe No rUvasaMpaNNe / ] 233. (1) vRSabha cAra prakAra ke hote haiM - ( 1 ) koI baila kulasampanna hotA hai. kintu balasampanna nahIM; (2) koI balasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI hotA hai aura balasampanna bhI; aura (4) koI na kulasampanna hotA hai, na balasampanna / puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa kulasampanna hotA hai, kintu balasampanna nahIM; (2) koI balasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI hotA hai aura balasampanna bhI; aura (4) koI na kulasampanna hotA hai na balasampanna / 234. (2) vRSabha cAra prakAra ke hote haiM- (1) koI kulasampanna hotA hai, kintu rUpasampanna nahIM hotA; (2) koI rUpasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI hotA hai aura rUpasampanna bhI; aura (4) koI na kulasampanna hotA hai na ruupsmpnn| puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa kulasampanna hotA hai, kintu rUpasampanna nahIM hotA; (2) koI rUpasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI hotA hai aura rUpasampanna bhI; aura (4) koI na kulasampanna hotA hai aura na rUpasampanna / pha 233. (i) Vrishabh (bull) are of four kinds - ( 1 ) Some bull is kula sampanna (of good paternal lineage) and not bal sampanna (strong). phra ( 2 ) Some bull is bal sampanna (strong) and not kula sampanna. (3) Some bull is both kula sampanna and bal sampanna. (4) Some bull is neither kula sampanna nor bal sampanna. Wan Wan Purush (men) are also of four kinds - ( 1 ) Some man is kula sampanna 5 phra (of good paternal lineage) and not bal sampanna (strong ). ( 2 ) Some man is bal sampanna and not kula sampanna. (3) Some man is both kula sampanna and bal sampanna. (4) Some man is neither kula sampanna nor bal sampanna. Purush (men) are also of four kinds-(1) Some man is kula sampanna (of good paternal lineage) and not rupa sampanna (beautiful). (2) Some man is rupa sampanna and not kula sampanna. (3) Some man is both kula sampanna and rupa sampanna. (4) Some man is neither kula sampanna nor rupa sampanna. sthAnAMgasUtra (1) Wan Wan Wan 234. (ii) Vrishabh (bull) are of four kinds - ( 1 ) Some bull is kula 5 sampanna (of good paternal lineage) and not rupa sampanna (beautiful). 5 (2) Some bull is rupa sampanna and not kula sampanna. (3) Some bull is both kula sampanna and rupa sampanna. (4) Some bull is neither kula sampanna nor rupa sampanna. Wan (416) Sthaananga Sutra (1) ttttttttt*****************tmillltmillli ddo 5 5 Wan

Page #499
Wan )))))))))))))) ))))) )))))))) ))598 ) ))))))) vRSabha-bala-pada VRISHABH-BAL-PAD (SEGMENT OF STRENGTH OF BULL) 235. cattAri usabhA paNNattA, taM jahA-balasaMpaNNe NAma ege No rUvasaMpaNNe, rUvasaMpaNNe NAmaM ege No balasaMpaNNe, ege balasaMpaNNevi rUpasaMpaNNevi, ege No balasaMpaNNe No ruuvsNpnnnne| evAmeva cattAri purisajAyA paNNattA, taM jahA-balasaMpaNNe NAmamege [ No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No balasaMpaNNe, ega balasaMpaNNevi rUvasaMpaNNevi, ege No balasaMpaNNe No ruuvsNpnnnne|] 235. vRSabha cAra prakAra ke hote haiM-(1) koI baila balasampanna hotA hai, kintu rUpasampanna nahIM hotA; (2) koI rUpasampanna hotA hai, kinta balasampanna nahIM: (3) koI balasampanna bhI hotA hai aura rUpasampanna bhI; aura (4) koI na balasampanna hotA hai na ruupsmpnn| ___ puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa balasampanna hotA hai, kintu rUpasampanna nahIM hotA; (2) koI rUpasampanna hotA hai, kintu balasampanna nahIM; (3) koI balasampanna bhI hotA hai aura rUpasampanna bhI; aura (4) koI na balasampanna hotA hai aura na ruupsmpnn| 235. Vrishabh (bull) are of four kinds-(1) Some bull is bal sampanna (strong) and not rupa sampanna (beautiful). (2) Some bull is rupa sampanna and not bal sampanna. (3) Some bull is both bal sampanna and rupa sampanna. (4) Some bull is neither bal sampanna nor rupa sampanna. Purush (men) are also of four kinds-(1) Some man is bal sampanna (strong) and not rupa sampanna (beautiful). (2) Some man is rupa sampanna and not bal sampanna. (3) Some man is both bal sampanna (strong) and rupa sampanna (beautiful). (4) Some man is neither bal sampanna nor rupa sampanna. vivecana-pazu jAti meM gauvaMza uttama mAnA gayA hai| gAya kI taraha vRSabha (sAMDa yA baila) bhI maMgala svarUpa hotA hai; bhagavAna RSabhadeva kI mAtA ne sarvaprathama vRSabha kA svapna dekhA thaa| jo vRSabha uttama mAtA-pitA kI santAna hai, vaha jAti va kulasampanna kahA jAtA hai| bhAra vahana ke samartha vRSabha balasampanna tathA zarIra se sundara hRSTa-puSTa rUpasampanna kahA jAtA hai| ina guNoM se puruSa ke sAtha tulanA kI gaI haijAti kI uccatA se, lajjAzIla pApa-bhIru , acchI prakRti vAlA, kula kI uccatA se, gaMbhIra, dhIra, udyamI hotA hai| jisameM donoM vizeSatAe~ hotI haiM, vaha balavAna va rUpavAna bhI hotA hai| (hindI TIkA, pR. 767) Elaboration--In the animal kingdom cow is believed to be the best. Like cow, bull is also considered auspicious; the first thing Bhagavan Risabhadeva's mother saw in her great dreams was a bull. A bull bred by good pedigree of both bull and cow is called a bull of good kula or paternal lineage (kula sampanna) and good jati or maternal lineage (jati 155))))))))))))))))) caturtha sthAna (417) Fourth Sthaan 19555555555555555)))))))))))))))))))

Page #500
2555955 5 5 5 5 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 59595959 55 55 59555555592 phra 5 sampanna). A bull strong enough to carry heavy burden is called bal Wan sampanna. A bull with healthy and beautiful body is called rupa sampanna. These attributes have been matched with qualities of man. Good maternal lineage is believed to impart qualities of modesty, both godfear from sin and good nature. Good paternal lineage is believed to impart qualities of sobriety, patience, and diligence. One who is endowed with 5 both these qualities, he is also strong and beautiful. (Hindi Tika, p. 767) Wan 5 hasti-pada (cAra pada) HASTI-PAD (SEGMENT OF ELEPHANT) Wan Wan Wan phra phra 236. Hasti (elephants) are of four kinds-(1) Bhadra-excellent in good qualities like composure, strength and speed. (2) Mand-mediocre i in good qualities like composure, strength and speed. (3) Mrig-weak ! and cowardly like a deer. (4) Sankirna-having mixed attributes of the said three classes of elephants. In the same way manushya (men) are of four kinds (1) Bhadra-excellent in good qualities like composure, ! 5 strength and speed. (2) Mand-mediocre in good qualities like ! composure, strength and speed. (3) Mrig - weak and cowardly like a deer. (4) Sankirna-having mixed attributes of the said three classes of men. phra Wan phra 236. cattAri hatthI paNNattA, taM jahA - bhadde, maMde, mie, saMkiNNe / evAmeva cattAri purisajAyA paNNattA, taM jahA-bhadde, maMde, mie, saMkiNNe / 236. hAthI cAra prakAra ke hote haiM - (1) bhadra - dhairya, vIrya, vega Adi guNa vAlA / (2) manda - dhairya Adi guNoM kI mandatA vaalaa| (3) mRga - hariNa ke samAna choTe durbala zarIra aura bhIrutA vAlA / (4) saMkIrNa- ukta tInoM jAti ke hAthiyoM ke mizrita guNa vAlA / isI prakAra puruSa bhI cAra prakAra ke hote haiM - ( 1 ) bhadrapuruSa - dhairya-vIryAdi utkRSTa guNoM kI prakarSatA vaalaa| (2) mandapuruSa - dhairya - vIryAdi guNoM kI mandatA vaalaa| (3) mRgapuruSa - choTe, durbala zarIra va bhIru svabhAva vaalaa| (4) saMkIrNapuruSaH- ukta tInoM jAti ke puruSoM ke mizrita guNa vAlA / 237. (1) cattAri hatthI paNNattA, taM jahA - bhadde NAmamege bhaddamaNe, bhadde NAmamege maMdamaNe, bhadde NAmamege miyamaNe, bhadde NAmamege saMkiNNamaNe / evAmeva cattAri purisajAyA paNNattA, taM jahAbhadde NAmamege bhaddamaNe, bhadde NAmamege maMdamaNe, bhadde NAmamege miyamaNe, bhadde NAmamege saMkiNNamaNe / 238. (2) cattAri hatthI paNNattA, taM jahA - maMde NAmamege bhaddamaNe, maMde NAmamege maMdamaNe, maMde NAmamege miyamaNe, maMde NAmamege saMkiNNamaNe / evAmeva cattAri purisajAyA paNNattA, taM jahA- maMde NAmamege bhaddamaNe, [ maMde NAmamege maMdamaNe, maMde NAmamege miyamaNe, maMde NAmamege saMkiNNamaNe / ] sthAnAMgasUtra (1) (418) t*ti****************************timitimi Sthaananga Sutra (1) 4 4

Page #501
hhhhhhhh % % %% % % %% 239. (3) cattAri hatthI paNNattA, taM jahA-mie NAmamege bhaddamaNe, mie NAmamege damaNe, mie + NAmamege miyamaNe, mie NAmamege sNkinnnnmnne| evAmeva cattAri purisajAyA paNNattA, taM jahA-mie NAmamege bhaddamANe, [mie NAmamege maMdamaNe, mie NAmamege miyamaNe, mie NAmamege sNkinnnnmnne|] ma 240. (4) cattAri hatthI paNNattA, taM jahA-saMkiNNe NAmamege bhaddamaNe, saMkiNNe NAmamege maMdamaNe, saMkiNNe NAmamege miyamaNe, saMkiNNe NAmamege sNkinnnnmnne| evAmeva cattAri purisajAyA paNNattA, taM jahA-saMkiNNe NAmamege bhaddamaNe, [saMkiNNe NAmamege maMdamaNe, saMkiNNe NAmamege miyamaNe, ] saMkiNNe NAmamege sNkinnnnmnne| 237. hAthI cAra prakAra ke hote haiM-(1) (1) bhadra aura bhadramana-koI hAthI jAti se bhadra hotA hai hai aura bhadra mana vAlA (dhIra) bhI hotA hai| (gaMdha hastI isI bhaMga meM samAviSTa hai), (2) bhadra aura mandamanaka koI hAthI jAti se bhadra, kintu manda mana vAlA hotA hai| (3) bhadra aura mRgamana-koI hAthI jAti se bhadra, kintu mRga jaisA mana vAlA hotA hai| (4) bhadra aura saMkIrNamana-koI hAthI jAti se bhadra, kintu saMkIrNa mana # vAlA hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) bhadra aura bhadramana-koI puruSa bhadra (kulIna) aura bhadra mana vAlA hotA hai| (2) bhadra aura maMdamana-koI puruSa kula se bhadra, kintu maMda mana vAlA hotA hai| (3) bhadra aura mRgamana-koI puruSa bhadra, kintu mRga mana vAlA hotA hai| (4) bhadra aura ke saMkIrNamana-koI puruSa bhadra, kintu saMkIrNa mana vAlA hotA hai| 238. hAthI cAra prakAra ke hote haiM-(2) (1) manda aura bhadramana-koI hAthI jAti se manda, kintu bhadra ke mana vAlA hotA hai| (2) manda aura mandamana-koI hAthI jAti se manda aura manda mana vAlA hotA hai| (3) manda aura mRgamana-koI hAthI jAti se manda aura mRga mana vAlA hotA hai| (4) manda aura saMkIrNamana-koI # hAthI jAti se manda aura saMkIrNa mana vAlA hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) manda aura bhadramana-koI puruSa svabhAva se manda kintu bhadra manavAlA hotA hai; (2) manda aura mandamana-koI puruSa va se manda aura manda mana vAlA; (3) manda aura magamana-koI puruSa svabhAva se manda aura maga jaisA mana 5 vAlA; aura (4) manda aura saMkIrNamana-koI puruSa svabhAva se manda aura saMkIrNa mana vAlA hotA hai| 239. hAthI cAra prakAra ke hote haiM-(3) (1) mRga aura bhadramana-koI hAthI jAti se mRga (bhIru) kintu ke bhadra mana vAlA (dhairyavAn); (2) mRga aura mandamana-koI hAthI jAti se mRga aura manda mana vAlA; (kama dhairya vAlA) (3) mRga aura mRgamana-koI hAthI jAti se mRga aura mRga jaisA mana vAlA; aura (4) mRga aura * saMkIrNamana-koI hAthI jAti se mRga aura saMkIrNa mana vAlA hotA hai| isI prakAra puruSa bhI cAra prakAra ke ke hote haiM-(1) mRga aura bhadra mn| (2) mRga aura mndmn| (3) mRga aura mRgmn| (4) mRga aura sNkiirnnmn| 240. hAthI cAra prakAra ke hote haiM-(4) (1) saMkIrNa aura bhadramana-koI hAthI jAti se saMkIrNa, hai kintu bhadra mana vAlA hotA hai| (2) saMkIrNa aura mandamana-koI hAthI jAti se saMkIrNa aura manda mana vAlA hotA hai| (3) saMkIrNa aura mRgamana-koI hAthI jAti se saMkIrNa aura mRga mana vAlA hotA hai| (4) saMkIrNa / aura saMkIrNamana-koI hAthI jAti se saMkIrNa aura saMkIrNa mana vAlA hotA hai| isI prakAra puruSa bhI cAra 959555555555555555555555555555555555555555558 t t t t t t t t caturtha sthAna (419) Fourth Sthaan

Page #502
5555555555555550 27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555595555555 5552 Wan 47 prakAra ke hote haiM - ( 1 ) saMkIrNa aura bhadramana / (2) saMkIrNa aura mndmn| (3) saMkIrNa aura mRgmn| 5 (4) saMkIrNa aura saMkIrNamana / 4575 457 237. Hasti (elephants) are of four kinds-(1) (1) Bhadra and bhadra man-some elephant is bhadra (excellent by birth) and bhadra man (excellent in mind) (like a Gandhahasti). (2) Bhadra and mand mansome elephant is bhadra (excellent by birth) and mand man (mediocre in mind). (3) Bhadra and mrig man-some elephant is bhadra (by birth) and mrig man (deer-like coward in mind). (4) Bhadra and sankirna man-some elephant is bhadra (excellent by birth) and sankirna man (having mixed attributes of mind). In the same way purush (men) are of four kinds-(1) Bhadra and bhadra man-some man is bhadra (excellent by birth) and bhadra man (excellent in mind). (2) Bhadra and mand man-some man is bhadra (excellent by birth) and mand man (mediocre in mind). (3) Bhadra and mrig man-some man is bhadra (excellent by birth) and mrig man (deerlike in mind). (4) Bhadra and sankirna man-some man is bhadra (excellent by birth) and sankirna man (having mixed attributes of mind). 238. Hasti (elephant) are of four kinds-(2) (1) Mand and bhadra man-some elephant is mand (mild by birth) and bhadra man (excellent in mind). (2) Mand and mand man-some elephant is mand (mild by birth) and mand man (mediocre in mind). (3) Mand and mrig mansome elephant is mand (mild by birth) and mrig man (deer-like in mind). (4) Mand and sankirna man-some elephant is mand (mild by birth) and sankirna man (having mixed attributes of mind). In the same way purush (men) are of four kinds-(1) Mand and bhadra man-some man is mand (mild by birth) and bhadra man (excellent in mind). (2) Mand and mand man-some man is mand (mild by birth) and mand man (mediocre in mind). (3) Mand and mrig mansome man is mand (mild by birth) and mrig man (deer-like in mind). (4) Mand and sankirna man-some man is mand (mild by birth) and sankirna man (having mixed attributes of mind). 239. Hasti (elephant) are of four kinds-(3) (1) Mrig and bhadra man-some elephant is mrig (deer-like by birth) and bhadra man (excellent in mind). (2) Mrig and mand man-some elephant is mrig (deer-like by birth) and mand man (mediocre in mind). (3) Mrig and mrig man-some elephant is mrig (deer-like by birth) and mrig man (deer-like sthAnAMgasUtra (1) (420) 05555555555555555 Sthaananga Sutra (1) 47 55 45 47 455 47 45 55555555555555555555555 Wan Wan

Page #503
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting LE LC Ir Iriririr IP IPI-I ___ in mind). (4) Mrig and sankirna man-some elephant ismrig (deer-like by birth) and sankirna man (having mixed attributes of mind). T In the same way purush (men) are of four kinds-(1) Mrig and bhadra man. (2) Mrig and mand man. (3) Mrig and mrig man. (4) Mrig and sankirna man. 240. Hasti (elephant) are of four kinds-(4) (1) Sankirna and bhadra man-some elephant is sankirna (of mixed breed by birth) and bhadra man (excellent in mind). (2) Sankirna and mand man-some elephant is sankirna (by birth) and mand man (mediocre in mind). (3) Sankirna and mrig man-some elephant is sankirna (by birth) and mrig man (deerlike in mind). (4) Sankirna and sankirna man--some elephant is sankirna (by birth) and sankirna man (having mixed attributes of mind). In the same way purush (men) are of four kinds--(1) Sankirna of mixed breed and bhadra man excellent mind. (2) Sankirna and mand man mediocre mind. (3) Sankirna and mrig man. (4) Sankirna of mixed breed and sankirna man. vivecana-vRSabha kI taraha sthalacara prANiyoM meM hAthI bhI uttama aura maMgala rUpa mAnA jAtA hai| svAbhimAna, dIrghadarzitA, viveka, dhIratA Adi aneka guNoM se usakI khyAti hai| svapna meM hAthI dekhanA maMgalakArI hai| hAthI ko cAra bhaMgoM meM vibhakta kara yahA~ usake sAtha manuSya kI tulanA kI gaI hai| Elaboration-Like bull, elephant is also considered good and 4 auspicious among terrestrial beings. It is well known for its grace, farsightedness, balance, poise and many other good qualities. It is auspicious to see an elephant in one's dream. It has been compared here with man by a qualitative classification into four categories. hasti-lakSaNa kI saMgrahaNI gAthAe~ (COLLATIVE VERSES OF CHARACTERISTIC OF ELEPHANT) madhuguliya-piMgalakkho, annupub-sujaay-diihnnNguulo| purao udaggadhIro, savvaMgasamAdhito bhddo||1|| cala-vahala-visama-cammo, thUlasiro thUlaeNa peenn| thUlaNaha-daMtavAlo, haripiMgala-loyaNo mNdo||2|| taNuo taNuyaggIvo, taNuyatao tnnuydNt-nnhvaalo| bhIru tatthubbiggo, tAsI ya bhave mie nnaamN||3|| etesiM hatthINaM thovA thovaM, tu jo aNuharati htthii| rUveNa va sIleNa va, so saMkiNNotti nnaayvvo||4|| B55555555555555555555555551555555555555555555 caturtha sthAna (421) Fourth Sthaan

Page #504
))) B)))))))))))))))))))))))) )))) ) bhaddo majjai sarae, maMdo uNa majjate vsNtNmi| miu majjati hemaMte, saMkiNNo svvkaalNmi||5|| (1) jisakI A~kheM zahada kI golI ke samAna bhUre raMga kI hoM, jo ucita kAla-maryAdA se utpanna 5 OM huA ho, jisakI pU~cha lambI ho, jisakA agra bhAga unnata ho, jo dhIra ho, jisake saba aMga pramANa aura lakSaNayukta hoM, vaha bhadra jAti kA hAthI hai| (2) jisakI camar3I zithila, zarIra sthUla aura viSama (rekhAoM se yukta) ho, jisakA zira aura pU~cha kA mUla bhAga sthUla ho, jisake nakha, danta aura keza moTe hoM, jisake netra siMha ke samAna bhUre raMga ke hoM, vaha manda jAti kA hAthI hai| (3) jisakA zarIra patalA ho, kaNTha, camar3I, nakha, danta aura keza bhI patale hoM, jo svabhAva se Darapoka, jaldI thakatA aura udvigna hotA ho tathA dUsaroM ko kaSTa detA ho, vaha mRga jAti kA hAthI hai|| (4) Upara kahe hue tInoM jAti ke hAthiyoM ke kucha-kucha lakSaNoM kA jisameM mizraNa ho, rUpa se aura zIla (svabhAva) se jo unakA anukaraNa karatA ho, arthAt jisameM bhadra, manda aura mRga jAti ke hAthI kI OM kucha-kucha samAnatA pAI jAtI hai, vaha saMkIrNa jAti kA hAthI kahalAtA hai| (5) bhadra hAthI zarad Rtu meM madayukta hotA hai| mada jharatA hai| manda hAthI vasanta Rtu meM madayukta hotA Wan hai| mRga hAthI hemanta Rtu meM madayukta hotA hai aura saMkIrNa hAthI sabhI RtuoM meM madayukta rahatA hai| bhadra Wan jAti kA hAthI apane pratidvaMdvI kA sAmanA dA~toM se karatA hai-maMda zuMDA daMDa se, mRga jAti kA zarIra se , Wan yA oThoM se tathA saMkIrNa jAti kA samasta aMgoM se prahAra karatA hai| (1) An elephant of bhadra breed is that whose eyes are brown like honey drop, which is born at proper time after proper gestation period, whose tail is long, whose front is raised, which is serene and whose every part is in right proportion and having good signs. (2) An elephant of mand breed is that whose skin is loose, whose body is flabby and disproportioned, whose head and base of tail are fat, whose nail, tusks and hair are thick and whose eyes are brown like a lion. (3) An elephant of mrig breed is that whose body and neck are slender, whose skin, nails, tusks and hair are thin, which is coward by nature, who feels tired and gets disturbed soon and who inflicts pain Wan on others. (4) An elephant of sankirna breed is that which has a mixture of some attributes of each of the aforesaid breeds of elephants, which resembles them in appearance and nature. In other words that which has some resemblance with each of the said breeds, namely bhadra, mand and mrig. ))))))))))5555555555555555555))))))) )) Wan 5 sthAnAMgasUtra (1) (422) Sthaananga Sutra (1)

Page #505
1%%% %%% %% % %%% % % %%%% % % %% %% %%%% (5) A bhadra elephant ruts during the autumn season, it oozes at temples. A mand elephant ruts during spring season. A mrig elephant ruts during the winter season. A sankirna elephant ruts in all seasons. A bhadra elephant fights its adversary with its tusks, a mand elephant fights with its trunk, a mrig elephant fights with body or lips and a sankirna elephant fights with every part of its body. vikathA-pada VIKATHA-PAD (SEGMENT OF GOSSIP) 241. cattAri vikahAo paNNattAo, taM jahA-itthikahA, bhattakahA, desakahA, raaykhaa| 241. vikathA (saMyama-sAdhanA meM bAdhA pahuMcAne vAlI kathA) cAra prakAra kI hai-(1) strIkathA, (2) bhaktakathA (bhojana-sambandhI), (3) dezakathA, (4) raajkthaa| ___241. Vikatha (gossip that hinders spiritual practices) is of four kinds-(1) stree-katha (gossip about women), (2) bhakt-katha (gossip about food), (3) desh-katha (gossip about country), and (4) raj-katha (gossip about king).. 242. (1) ithikahA caubvihA paNNattA, taM jahA-itthINaM jAikahA, itthINaM kulakahA, itthINaM rUvakahA, itthINaM nnevtthkhaa| ___242. (1) strIkathA cAra prakAra kI hai-(1) striyoM kI jAti kI kathA, (2) striyoM ke kula kI kathA, (3) striyoM ke rUpa kI kathA, (4) striyoM ke nepathya (veza-bhUSA) kI kthaa| ___242. (1) Stree-katha (talk about women) is of four kinds (1) talk about castes of women, (2) talk about families of women, (3) talk about appearance or beauty of women, and (4) talk about adornments and dress (naipathya) of women.. 243. (2) bhattakahA caubihA paNNattA, taM jahA-bhattassa AvAvakahA, bhattassa NivAvakahA, bhattassa AraMbhakahA, bhattassa gitttthaannkhaa| 243. (2) bhaktakathA cAra prakAra kI hai-(1) AvApakathA-rasoI kI sAmagrI ATA, dAla, namaka Adi kI crcaa| (2) nirvApakathA-pake yA binA pake anna yA vyaMjanAdi kI crcaa| (3) ArambhakathArasoI banAne ke lie Avazyaka sAmAna aura dhana Adi kI crcaa| (4) niSThAnakathA-rasoI meM lage sAmAna aura dhanAdi kI crcaa| 243. (1) Bhakt-katha (talk about food) is of four kinds(1) avapakatha--talk about cooking material like flour, pulses, salt etc., (2) nirvapakatha-talk about cooked or uncooked grains and other eatables, (3) arambh-katha-(talk about ingredients and money needed 855555555555555555555555555555555)))))))))))))))8 caturtha sthAna (429) Fourth Sthaan

Page #506
for cooking food, and (4) nishthannakatha-talk about ingredients and $ money utilized in cooking food. ___ 244. (3) desakahA caubvihA paNNattA, taM jahA-dezavihikahA, desavikappakahA, desacchaMdakahA, desnnevtthkhaa| 244. (3) dezakathA cAra prakAra kI hai-(1) dezavidhikathA-vibhinna dezoM meM pracalita vidhividhAnoM kI crcaa| (2) dezavikalpakathA-vibhinna dezoM ke anna kI tathA parakoTe Adi kI carcA / (3) dezacchandakathA-vibhinna dezoM ke vivAhAdi sambandhI rIti-rivAjoM kI crcaa| (4) deshnepthykthaa| vibhinna dezoM ke veza-bhUSAdi kI crcaa| 244. (3) Desh-katha (talk about country) is of four kinds--(1) deshvidhi-katha--talk about customs and laws prevalent in various countries, (2) desh-vikalp-katha-talk about food grains and boundary walls etc. in various countries, (3) deshachchhand-katha-talk about customs and rituals of marriage and other such occasions in various countries, and (4) desh-naipathya-katha--talk about dresses and other adornments in various countries. ma 245. (4) rAyakahA caubihA paNNattA, taM jahA-raNNo atiyANakahA, raNNo NijjANakahA, raNNo balavAhaNakahA, raNNo koskotttthaagaarkhaa| 245. (4) rAjakathA cAra prakAra kI hai-(1) rAja-atiyAna kathA-rAjA ke nagara-praveza ke OM samArambha kI crcaa| (2) rAja-niryANa kathA-rAjA ke yuddha Adi ke lie nagara se nikalane kI crcaa| (3) rAja-bala-vAhana kathA-rAjA ke sainya, sainikoM aura vAhanoM kI crcaa| (4) rAja-koSa-koSThAgAra // kathA-rAjA ke khajAne aura dhAnya-bhaNDAra Adi kI carcA / 245. (4) Raj-katha (talk about king) is of four kinds--(1) raj-atiyan- i katha-talk about celebrations of a king's entry in the city, (2) raj. niryan-katha-talk about a king's departure from the city for a war or other purpose, (3) Raj-bal-vahan-katha-talk about a king's army, soldiers and vehicles, and (4) raj-kosh-koshtagar-katha-talk about a king's treasury and granary etc. kathA-pada KATHA-PAD (SEGMENT OF RELIGIOUS DISCOURSE) 246. caubvihA kahA paNNattA, taM jahA-akkhevaNI, vikkhevaNI, saMveyaNI, nnivednnii| 246. kathA-(dharmakathA) cAra prakAra kI hai-(1) AkSepaNI kathA-jJAna, darzana Adi ke prati ke AkarSaNa utpanna karane vAlI kthaa| (2) vikSepaNI kathA-para-mata kA kathana kara sva-mata kI sthApanA - * karane vAlI kthaa| (3) saMvedanI kathA-zarIra kI azucitA Adi dikhAkara vairAgya utpanna karane vAlI // +kathA, aura (4) nirvedanI kathA-karmoM ke phala batalAkara azubha karmoM se virakti utpanna karane vAlI kthaa| sthAnAMgasUtra (1) (424) Sthaananga Sutra (1)

Page #507
phaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphapha Wan Wan Wan 246. Katha (religious discourse) is of four kinds - ( 1 ) aakshepani - pha religions, katha-discourse that creates attraction for right knowledge, right perception/faith etc., (2) vikshepani-katha-discourse establishing one's own religion after stating other (3) samvedani-katha-discourse that inspires detachment by showing ugliness and other detestable attributes of body, and (4) nirvedani - katha-discourse that inspires apathy for sinful deeds by enumerating bitter fruits of karmas. aimed 247. (1) akkhevaNI kahA cauvvihA paNNattA, taM jahA - AyAra akkhevaNI, vavahAra akkhevaNI, paNNattiakkhevaNI, diTTivAya akkhevaNI / at 247. (1) AkSepaNI kathA cAra prakAra kI hai - (1) AcAra AkSepaNI-sAdhu aura zrAvaka ke AcAra kA varNana kara zrotA ko AkarSita karanA / (2) vyavahArAkSepaNI-vyavahAra- prAyazcitta lene aura na lene ke guNa-doSoM kI carcA / (3) prajJapti - AkSepaNI - saMzayagrasta zrotA ke saMzaya ko dUra kara unheM sambodhita karanA / (4) dRSTivAdA kSepaNI - vibhinna nayoM kI dRSyioM se zrotA kI yogyatAnusAra tattva kA nirUpaNa karanA / 248. (2) vikkhevaNI kahA cauvvihA paNNattA, taM jahA- - (1) sasamayaM kahei, sasamayaM kahittA parasamayaM kahei, (2) parasamayaM kahettA sasamayaM ThAvaittA bhavati, (3) sammAvAyaM kahei, sammAvAyaM kahettA micchAvAyaM kahei, (4) micchAvAyaM kahettA sammAvAyaM TAivattA bhavati / 248. (2) vikSepaNI kathA cAra prakAra kI hai| jaise- (1) pahale sva- samaya ( sva - siddhAnta) ko pha kahanA, punaH sva- samaya kahakara para samaya ( para - siddhAnta) ko kahanA / (2) pahale para samaya ko kahanA, punaH sva- samaya ko kahakara usakI sthApanA karanA / (3) para samaya-gata samyak tattvoM kA kathana kara punaH unake mithyA tattvoM ko kahanA / athavA - AstikavAda kA nirUpaNa kara nAstikavAda kA nirUpaNa 5 karanA / (4) para samaya-gata mithyA tattvoM kA kathana kara samyak tattva kA nirUpaNa karanA / Wan Wan 247. (1) Aakshepani-katha is of four kinds-(1) achar-akshepani-to attract audience by describing the conduct of ascetic and shravak, pha (2) vyavahar-akshepani-discussion about merits and faults of accepting 5 formal atonement, (3) prajnapti akshepani-to address a wavering 5 th audience after removing its doubts, and (4) drishtivad-akshepani - to elaborate fundamentals from different standpoints (naya) according to the ability of the listener. Wan (one's own doctrine), to repeat it again and then to state par-samaya (other doctrines). (2) To state other doctrines first and then to state and establish one's own doctrine. (3) To state correct principles of other Wan caturtha sthAna 5 (425) 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan **********************************llli 248. (2) Vikshepani-katha is of four kinds-(1) To state sva-samaya Wan Wan Wan Wan Wan Fourth Sthaan phra 5

Page #508
Wan ))))))))5555555555555555555555555555555555 doctrines and then state wrong principles of other doctrines. (4) To state 4 wrong principles of other doctrines and then enumerate correct doctrine. 249. (3) saMveyaNI kahA caubihA paNNattA, taM jahA-ihalogasaMveyaNI, paralogasaMveyaNI, Ata-sarIrasaMveyaNI, pr-sriirsNveynnii| OM 249. (3) saMveganI kathA cAra prakAra kI hai| jaise-(1) isa loka-sambandhI asAratA, anityatA kA nirUpaNa krnaa| (2) paraloka-sambandhI (deva-tiryaMca gati) asAratA Adi kA nirUpaNa krnaa| (3) apane zarIra kI azucitA kA nirUpaNa krnaa| (4) dUsaroM ke zarIroM kI azucitA kA nirUpaNa krnaa| 249. (3) Samvedani-katha is of four kinds-(1) to enumerate the worthless and ephemeral nature of this life, (2) to enumerate the worthless and ephemeral nature of the next life (in divine or animal realms), (3) to enumerate the foulness of one's own body, and (4) to enumerate the foulness of others' bodies. 250. (4) NibvedaNI kahA cauvvihA paNNattA, taM jahA (1) ihaloge ducciNNA kammA ihaloge duhaphalavivAgasaMjuttA bhvNti| (2) ihaloge ducciNNA kammA paraloge duhaphalavivAgasaMjuttA bhvNti| (3) paraloge ducciNNA kammA ihaloge duhaphalavivAgasaMjuttA bhvNti| (4) paraloge ducciNNA kammA paraloge duhaphalavivAgasaMjuttA bhvNti|| (1) ihaloge suciNNA kammA ihaloge suhaphalavivAgasaMjuttA bhvNti| (2) ihaloge suciNNA kammA paraloge suhaphalavivAgasaMjuttA bhvNti| (3) [ paraloge suciNNA kammA ihaloge , suhaphalavivAgasaMjuttA bhvNti| (4) paraloge suciNNA kammA paraloge suhaphalavivAgasaMjuttA bhavaMti ] / OM 250. (4) nivedanI kathA cAra prakAra kI hai| jaise-(1) isa loka (isa janma) ke duzcIrNa karma Wan (azubha karma) isa loka meM (isI janma) meM duHkhamaya phala dene vAle hote haiN| (2) isa loka ke duzcIrNa // karma paraloka (AgAmI janma) meM duHkharUpa phala dene vAle hote haiN| (3) paraloka ke (pUrvabhavopArjita) : OM duzvIrNa karma isa loka meM duHkharUpa phala dene vAle hote haiN| (4) paraloka ke duzcIrNa karma paraloka, OM (AgAmI janma) meM duHkharUpa phala dene vAle hote haiN| (isa prakAra kI prarUpaNA karanA) (1) isa loka ke sucIrNa (zubha karma) karma isI loka meM sukhamaya phala dene vAle hote haiN| (2) isa loka ke sucIrNa karma paraloka meM sukhamaya phala dene vAle hote haiN| (3) paraloka ke sucIrNa karma isa loka meM sukhamaya phala dene vAle hote haiN| (4) paraloka ke sucIrNa karma paraloka meM sukhamaya phala dene vAle hote haiN| 250. (4) Nirvedani-katha is of four kinds-To enumerate that (1) bad karmas acquired during this lifetime bear bitter fruits (misery) during this very life, (2) bad karmas acquired during this lifetime bear bitter $i fruits during the next life, (3) bad karmas acquired during the past 4 $555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan sthAnAMgasUtra (1) (426) Sthaananga Sutra (1) 555555555555555555555555555555555555

Page #509
lifetime bear fruits during this life, and (4) bad karmas acquired during 441 the past lifetime bear fruits during the next life. (1) Good karmas acquired during this lifetime bear pleasant fruits (happiness) during this very life, (2) good karmas acquired during this lifetime bear pleasant fruits during the next life, (3) good karmas acquired during the past lifetime bear pleasant fruits during this life and (4) good karmas acquired during the past lifetime bear pleasant fruits during the next life. vivecana-pApa karmoM kA phala batAkara unase virakti paidA karane vAlI nirvedanI kathA kA do prakAra se nirUpaNa kiyA gayA hai| prathama prakAra meM pApAnubaMdhI karmoM kA phala bhogane ke cAra prakAra batAye haiN| udAharaNa rUpa meM jaise-(1) cora, hatyAre Adi isa janma meM pApa karma karake isI janma meM kArAgAra Adi kI sajA bhogate haiN| (2) kitane hI zikArI Adi isa janma meM pApa bandha kara narakAdi paraloka meM duHkha bhogate haiN| (3) kitane hI prANI pUrvabhavopArjita pApa karmoM kA duSphala isa janma meM garbhakAla se lekara OM maraNa taka dAridrya, vyAdhi Adi ke rUpa meM bhogate haiN| (4) pUrvabhava meM upArjana kiye gaye azubha karmoM se ma utpanna kAka, giddha Adi jIva mA~sa-bhakSaNAdi karake punaH pApa karmoM ko bA~dhakara narakAdi meM duHkha bhogate haiN| dvitIya prakAra meM puNyAnubandhI arthAt puNya karma kA phala bhogane ke cAra prakAra batAye haiN| unakA spaSTIkaraNa isa prakAra hai-(1) tIrthaMkaroM Adi ko dAna dene vAlA dAtA isI bhava meM vizeSa puNyoM kA upArjana kara svarNavaSTi Adi paMca AzcaryoM ko prApta kara paNya kA phala bhogatA hai| (2) sAdha Adi satpuruSa isa loka meM saMyama kI sAdhanA ke sAtha-sAtha puNya karma ko bA~dhakara parabhava meM svargAdi ke sukha bhogate haiN| (3) parabhava meM upArjita puNya ke phala ko tIrthaMkarAdi isa bhava meM bhogate haiN| (4) pUrvabhava meM upArjita zubha karmoM se jaise tIrthaMkara banane vAlI divya AtmAe~ svarga meM jAkara (vahA~ para phala nahIM prApta // kara) manuSya bhava meM Akara unakA phala bhogate haiN| (vizeSa varNana dekheM hindI TIkA, pRSTha 780) ___Elaboration-The nirvedini-katha, that inspires detachment by showing the bitter fruits of demeritorious karmas, has been explained two ways. Stated at first are the four ways of suffering fruits of demeritorious karmas. The examples of said four ways are-(1) Thieves, murderers and other criminals suffer punishment like imprisonment for the sinful deeds committed by them during this life time. (2) Many hunters acquire bondage of demeritorious karmas during this birth and suffer during next birth in places like hell. (3) Many beings suffer poverty, disease and other miseries during this birth as a consequence of bondage of demeritorious karmas from past birth. (4) Born as carrion eaters like vulture and crow due to sinful actions in the past birth, many beings further indulge in sinful deeds like killing and consuming meat to caturtha sthAna (427) Fourth Sthaan EFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFE

Page #510
59 9 9999994555555555555555558 4 acquire bondage of demeritorious karmas and suffer the consequences si during next birth in places like hell. Stated next are the four ways of enjoying fruits of meritorious karmas. The examples are--(1) A person giving alms . to lofty persons like Tirthankars earns meritorious karmas and enjoys its fruits during the same birth in the form of five miracles including shower of gold. (2) Noble people like ascetics acquire meritorious karmas due to their spiritual practices and other good deeds and enjoy the consequences during next birth in places like divine realm. (3) Many beings like Tirthankars enjoy during this birth the consequences of meritorious karmas from past birth. (4) Destined to be born as lofty persons like Tirthankars due to pious actions in the past birth, many beings born in the divine realm do not enjoy the fruits there but they do enjoy during their next birth as human beings. (for more details refer to Hindi Tika, p. 780) kRza-dRr3ha-pada KRISH-DRIDHA-PAD (SEGMENT OF WEAK AND STRONG) 251. cattAri purisajAyA, paNNattA, taM jahA-kise NAmamege kise, kise NAmamege daDhe, daDhe NAmamege kise, daDhe NAmamege dddhe| 252. cattAri purisajAyA paNNattA, taM jahA-kise NAmamege // + kisasarIre, kise NAmamege daDhasarIre, daDhe NAmamege kisasarIre, daDhe NAmamege dddhsriire| 251. puruSa cAra prakAra ke hote haiM-(1) kRza aura kRza-koI puruSa mUlataH kRza hotA hai aura kAlAntara meM bhI kRza hI rahatA hai| (2) kRza aura dRr3ha-koI puruSa mUlataH kRza hotA hai aura kAlAntara meM dRr3ha ho jAtA hai| (3) dRr3ha aura kRza-koI puruSa mUlataH dRr3ha hotA hai aura kAlAntara meM kRza hotA hai| ' (4) dRr3ha aura dRr3ha-koI puruSa mUlataH dRr3ha hotA hai aura kAlAntara meM bhI dRr3ha hI hotA hai| 252. puruSa ke cAra prakAra ke hote haiM-(1) kRza aura kRzazarIra-koI puruSa bhAvoM se kRza hotA hai aura zarIra se bhI kRza (durbala) hotA hai| (2) kRza aura dRr3hazarIra-koI bhAvoM se kRza hotA hai, kintu zarIra se dRr3ha hotA hai| (3) dRr3ha aura kRzazarIra-koI bhAvoM se dRr3ha hotA hai, kintu zarIra se kRza hotA hai| (4) dRr3ha aura dRr3hazarIra-koI puruSa bhAvoM se dRr3ha hotA hai aura zarIra se bhI dRr3ha hotA hai| 251. Purush (men) are of four kinds--(1) Krish and krish--some man is krish (weak) originally and remains krish (weak) later as well. (2) Krish and dridha-some man is krish originally but becomes dridha (strong) later. (3) Dridha and krish-some man is dridha (strong) originally and becomes krish (weak) later. (4) Dridha and dridha-some man is dridha (strong) originally and remains dridha (strong) later as well. 252. Purush (men) are of four kinds-(1) Krish and krish sharira-some man is krish (mentally weak) and krish sharira (physically weak) as well. (2) Krish $1 sthAnAMgasUtra (1) (428) Sthaananga Sutra (1) Ri Li %%%%%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Ri

Page #511
gAjapAkara))))))55555555555555555555555555558 (bhaava) and dridha sharira-some man is mentally weak but physically Wan strong. (3) Dridha (bhaava) and krish sharira-some man is mentally Wan strong and physically weak. (4) Dridha (bhaava) and dridha sharirasome man is mentally strong and physically strong as well. vivecana-yahA~ bhAvoM se kRza ke artha meM kaSAyoM kI alpatA athavA utsAha kI maMdatA Adi tathA ) zarIra kI kRzatA ke artha meM durbalatA yA tapa ke kAraNa zArIrika kSINatA kA artha bhI kiyA jAtA hai OM aura isI prakAra dRr3hatA kA artha samajhanA caahie| prathama bhaMga meM, dhannA aNagAra, arjuna muni va Ananda Wan gAthApati kA udAharaNa; dUsare bhaMga meM guru ke samakSa a~gulI tor3akara pheMkane vAle ugra kaSAyI tapasvI muni kA, tIsare bhaMga meM bharata cakravartI Adi kA gaNadhara kA tathA cauthe bhaMga meM mithyAdRSTi aura tapavihIna OM vyakti kA udAharaNa samajhanA caahie| Elaboration--Here krish bhaava can also be interpreted as weakening of passions or lower intensity of enthusiasm towards passions; and krish sharira as emaciated body due to austerities. And same analogy is for Wan dridha (strong). Examples of the first alternative are ascetic Dhanna, ascetic Arjuna and Anand Gathapati. Example of the second alternative is an ascetic with intense passions but observing rigorous austerities. Example of the third alternative is Bharat Chakravarti. Example of the fourth is an person having wrong faith and not observing austerities. 253. cattAri purisajAyA paNNattA, taM jahA-(1) kisasarIrassa NAmamegassa NANadaMsaNe 5 samuppajjati No daDhasarIrassa, (2) daDhasarIrassa NAmamegassa NANadaMsaNe samuppajjati No kisasarIrassa, (3) egassa kisasarIrassavi NANadaMsaNe samuppajjati daDhasarIrassavi, (4) egassa No ma kisasarIrassa NANadaMsaNe samuppajjati No dddhsriirss| ma 253. puruSa cAra prakAra ke hote haiM-(1) kisI kRza zarIra vAle puruSa ko viziSTa jJAna-darzana kI + upalabdhi hotI hai, kintu dRr3ha zarIra vAle ko nahIM hotI; (2) kisI dRr3ha zarIra vAle puruSa ko jJAna darzana kI upalabdhi hotI hai, kintu kRza zarIra vAle ko nahIM; (3) kisI kRza zarIra vAle puruSa ko ka jJAna-darzana kI upalabdhi hotI hai aura dRr3ha zarIra vAle ko bhI; (4) kisI kRza zarIra vAle puruSa ko bhI jJAna-darzana kI upalabdhi nahIM hotI aura dRr3ha zarIra vAle ko bhI nhiiN| fi 253. Purush (men) are of four kinds--(1) Some krish sharira (physically weak) man attains special Jnana-darshan (knowledge and perception/faith) but one who have a dridha sharira (physically strong) one does not attain it. (2) Some dridha sharira (well built) man attains special Jnana-darshan while a krish sharira one does not attain it. F (3) Some krish sharira (physically slight) man attains special Jnana darshan (knowledge and perception/faith) and so does a dridha sharira 35555)))))))))))))5555555555555555555555558 caturtha sthAna (429) Fourth Sthaan Wan ))))))5555555555555555555555555555

Page #512
855555555555555555555555555555555555 45 (physically strong) one. (4) Some krish sharira man does not attain special Jnana-darshan and a dridha sharira one too. F55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFF. atizeSa-jJAna-darzana-bAdhaka-sAdhaka-pada ATISHESH-JNANA-DARSHAN-BADHAK-SADHAK- PAD (SEGMENT OF ATTAINING AND NOT ATTAINING ... . MIRACULOUS KNOWLEDGE AND PERCEPTION FAITH) 254. cauhiM ThANehiM NiggaMthANa vA NiggaMthINa vA assiM samayaMsi atisese NANadaMsaNe samuppajiukAmevi Na samuppajjejjA, taM jahA (1) abhikkhaNaM-abhikkhaNaM ithikahaM bhattakahaM desakahaM kahettA bhvti| (2) vivegeNa ke viussaggeNaM No sammamappANaM bhAvitA bhvti| (3) puvarattAvarattakAlasamayaMsi No dhammajAgariyaM jAgaraittA bhvti| (4) phAsuyassa esaNijjassa uMchassa sAmudANiyassa No sammaM gavesittA bhvti| iccetehiM cauhiM ThANehiM NiggaMthANa vA NiggaMthINa vA jAva [ No smuppjjejjaa| 254. cAra kAraNoM se nirgrantha aura nirgranthiyoM ke isa samaya arthAt caturtha Are meM bhI tatkAla atizayayukta jJAna-darzana utpanna hote-hote bhI utpanna nahIM hota (1) jo bAra-bAra strIkathA, bhaktakathA, dezakathA aura rAjakathA karatA hai| (2) jo viveka aura Wan vyunparga ke dvArA AtmA ko samyak prakAra ke bhAvita nahIM krtaa| (3) jo pUrvarAtri aura apararAtrikAla ke samaya dharma-jAgaraNA karake jAgRta nahIM rhtaa| (4) jo prAsuka, eSaNIya, uJcha aura sAmudAnika OM bhikSA kI samyak prakAra se gaveSaNA nahIM krtaa| 254. For four reasons nirgranth and nirgranthi (male and female ascetics) about to attain miraculous jnana and darshan (knowledge and perception/faith) fail to do that (1) He who repeatedly indulges in gossips about women, food, country and king. (2) He who does not properly enkindle his soul with sagacity and renunciation. (3) He who does not remain awake for religious activities during first and last quarters of night. (4) He who does not explore for prescribed, acceptable, to be collected in small portions and begged alms. Wan vivecana-viziSTa padoM kA artha isa prakAra hai-viveka-azuddha bhAvoM ko tyAgakara zarIra aura AtmA kI bhinnatA kA vicAra krnaa| vyutsarga-zarIra para se mamatva haTAkara kAyotsarga krnaa| prAsuka-acitta + yA nirjIva vastu prAsuka kahalAtI hai| eSaNIya-udgama Adi doSoM se rahita sAdhuoM ke lie kalpya aahaar| uccha-aneka gharoM se thor3A-thor3A liyA jAne vAlA bhkt-paan| sAmudAnika-yAcanAvRtti se bhikSA prApta krnaa| atizaya jJAna-darzana-utkRSTa jAtismaraNa, paramAvadhi, manaHparyava jJAna aura kevala Wan jnyaan-drshn| Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$ $ FFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Si sthAnAMgasUtra (1) (430) Sthaananga Sutra (1)

Page #513
Wan bhImapha)))55555555555555555555555555555 8555555555555555555555555555555558 5 TECHNICAL TERMS Vivek-to contemplate over distinctiveness of body and soul after ee of impure thoughts. Vyutsarg--to dissociate from one's body by removing fondness for it. Prasuk-achitt or not contaminated with living organism is called prasuk (food prescribed for ascetics). Wan Eshaniya-faultless (of origin etc.) food acceptable for ascetics. Uchchha--food and drinks collected in small portions from numerous houses. Samudanik-collecting alms by begging. Atishaya jnanadarshan-miraculous knowledge and perception/faith, such as maximum jati-smaran jnana-darshan (memory of earlier births), ultimate avadhi jnana-darshan, manah-paryav jnana-darshan and Keval jnana-darshan. (details about these terms have already been discussed) OM 255. cauhi ThANehiM NiggaMthANa vA NiggaMthINa vA atisese NANadaMsaNe samuppajiukAme samuppajjejjA, taM jahAma (1) ithikahaM bhattakahaM desakahaM rAyakahaM No kahettA bhvti| (2) vivegeNa viussageNaM OM sammamappANaM bhaavettaa| (3) puvarattavarattakAlasamayaMsi dhammajAgariyaM jAgaraittA bhvti| (4) phAsuyassa esaNijjassa uMchassa sAmudANiyassa sammaM gavesittA bhvti| iccetehiM cauhiM ThANehiM NiggaMthANa vA NiggaMthINa vA jAva atisesa NANadaMsaNe samuppajjiukAme smuppjjejjaa| 255. cAra kAraNoM se nirgrantha aura nirgranthiyoM ko atizayayukta jJAna-darzana (utpanna hone kI sthiti meM hone para) tatkAla utpanna hote haiM-(1) jo strIkathA, bhaktakathA, dezakathA aura rAjakathA nahIM khtaa| (2) jo viveka aura vyutsarga ke dvArA AtmA kI samyak prakAra se bhAvanA karatA hai| (3) jo pUrvarAtri aura apararAtri ke samaya dharma jAgaraNA karatA hai| (4) jo prAsuka, eSaNIya, uJcha (bacA huA) 5 aura sAmudAnika bhikSA kI samyak prakAra se gaveSaNA karatA hai| ___ ina cAra kAraNoM se nirgrantha aura nirgranthiyoM ko atizayayukta jJAna-darzana utpanna hone kI sthiti 9 hone para tatkAla utpanna ho jAte haiN| 255. For four reasons nirgranth and nirgranthi (male and female ascetics) about to attain miraculous jnana and darshan (knowledge and perception/faith) at once do attain that (1) He who does not indulge in gossips about women, food, country and king. (2) He who properly enkindles his soul with sagacity and renunciation. (3) He who remains awake for religious activities during first and last quarters of night. (4) He who sincerely explores 055555555555555555555)))))))))))55555555555 | caturtha sthAna (431) Fourth Sthaan 3555555555555555555555555555555555555

Page #514
%%%%% %% %%%% %%%% %%% %%%% 5 for prescribed, acceptable, to be collected in small portions and 4 begged alms. For these four reasons male and female ascetics about to attain miraculous jnana and darshan at once do that. svAdhyAya-pada SVADHYAYA-PAD (SEGMENT OF STUDY) 256. No kappati NiggaMthANa vA NiggaMthINa vA cauhiM mahApADivaehiM sajjhAyaM karettae, taM jahA-AsADhapADivae, iMdamahapADivae, kattiyapADivae, sugimhgpaaddive| 256. nirgrantha aura nirgranthiyoM ko cAra mahApratipadAoM meM svAdhyAya nahIM karanA caahie| jaise(1) ASAr3ha-pratipadA-ASAr3hI pUrNimA ke pazcAt Ane vAlI sAvana kI pratipadA, (2) indramahaWan pratipadA-Asoja mAsa kI pUrNimA ke pazcAt Ane vAlI kArtika kI pratipadA, (3) kArtika-pratipadA kArtika pUrNimA ke pazcAt Ane vAlI magasira kI pratipadA, aura (4) sugrISma-pratipadA-caitrI pUrNimA ke ke pazcAt Ane vAlI vaizAkha kI prtipdaa| 256. Nirgranth and nirgranthi (male and female ascetics) should not study on four Mahapratipadas--(1) Ashadh pratipada--first day of the month of Savan or the fortnight following the full moon night of the __month of Ashadh, (2) Indramaha pratipada-first day of the month of Kartik or the fortnight following the full moon night of the month of $ Asoja, (3) Kartik pratipada--first day of the month of Mangsir or the $ fortnight following the full moon night of the month of Kartik, and (4) Sugrishma pratipada-first day of the month of Vaihsakh or the 4 fortnight following the full moon night of the month of Chaitra. vivecana-kisI mahotsava ke pazcAt Ane vAlI pratipadA mahApratipadA kahI jAtI hai| bhagavAna ma mahAvIra ke samaya indramaha, skandamaha, yakSamaha aura bhUtamaha; ye cAra mahotsava jana-sAdhAraNa meM pracalita the| nizIthabhASya ke anusAra ASAr3hI pUrNimA ko indramaha, AzvinI pUrNimA ko skandamaha, kArtikI OM pUrNimA ko yakSamaha aura caitrI pUrNimA ko bhUtamaha manAyA jAtA thaa| ina utsavoM meM sammilita loga apanI OM paramparA ke anusAra indrAdi kI pUjAdi karate the| utsava ke dUsare dina pratipadA ko apane mitrAdikoM ko bulAte aura saba milakara madyapAna va bhojanAdi karate-karAte the| ina mahApratipadAoM ke dina svAdhyAya-niSedha ke aneka kAraNoM meM se eka pradhAna kAraNa yaha batAyA gayA hai ki mahotsava meM sammilita loga samIpavartI sAdhu aura sAdhviyoM ko svAdhyAya karate yA OM zAstra-vAcanAdi karate hue dekhakara bhar3aka sakate haiM aura nazA Adi karake upadrava bhI kara sakate haiN| * ataH yahI ucita mAnA gayA ki usa dina sAdhu-sAdhvI maunapUrvaka sthAna para hI apane dharma-kAryoM ko sampanna kreN| dUsarA kAraNa yaha bhI batAyA gayA hai ki jahA~ samIpa meM jana-sAdhAraNa kA zoragula ho rahA 5 ho, vahA~ para sAdhu-sAdhvI ekAgratApUrvaka zAstra kI zabda yA arthavAcanA ko grahaNa bhI nahIM kara sakate hai %%%% % %%%%%% Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555 %%%%%%%% %% %%% sthAnAMgasUtra (1) (43) Sthaananga Sutra (1) Ya Ya Bai Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$

Page #515
1454545454545454545454545414141414141414141414141414141414 meM haiN| ise loka viruddha vyavahAra mAnA gayA hai| pavitra dhArmika granthoM ke viSaya meM svAdhyAyakAla tathA asvAdhyAyakAla kI maryAdA jaina paramparA ke samAna vaidika paramparA meM bhI rahI hai| suzruta sahitA meM batAyA hai ki kRSNa pakSa kI caturdazI va amAvasyA tathA zukla pakSa kI aSTamI, caturdazI va pUrNimA ko fa / evaM sUryodaya va sUryAsta kA samaya anadhyAyakAla hai| (suzruta saMhitA 2/9-10) svAdhyAya ke lie mana kI ekAgratA Avazyaka hai| rAmAyaNa kA prasaMga hai-laMkA se lauTane para hanumAna ke se zrIrAma ne sItA ke svAsthya ke viSaya meM pUchA to hanumAna jI ne uttara diyA-pratipad pAThazIlasya vidyeva , tnutaaNgtaa| pratipadA ko par3hane vAle vidyArthI kI jaise vidyA kSINa ho jAtI hai usI prakAra sItA bhI durbala 55 456 457 455 456 455 456 457 452 t t t t t t t t t t t t 457 455 456 457 455 456 457 455 456 457 455455 456 457 455 456 457 t t t t t Elaboration-A pratipada (first day of a fortnight of the lunar calendar) following a festive occasion is called Mahapratipada. There f were four popular festivals during Bhagavan Mahavir's period, Indramah, Skandamah, Yakshamah and Bhootamah. According to Nisheeth Mahabhashya, Indramah festival was celebrated on the 5 Ashadh purnima (full moon day of Ashadh month), Skandamah on the Ashvin purnima, Yakshamah on the Kartik purnima and Bhootamah on the Chaitra purnima. Following their respective traditions people celebrating these festivals ceremonially worshipped Indra and other i deities. The following day, a pratipada, they invited their friends for ki drinks and feast. One of the reasons, an important one, for proscribing studies by ascetics on these Mahapratipadas is that seeing male and female 5 ascetics studying or reciting scriptures in their neighbourhood, people enjoying festivities could get annoyed and create disturbance. Thus it was considered proper that on such days the ascetics spend their time silently performing their religious duties and rituals. Another reason for this negation is that it is almost impossible for ascetics to study or recite scriptures with required concentration in the noise and disturbance of a pubic festival. It is considered transgression of established social norms. Like Jain tradition the rules about proper and improper time of study of pious religious scriptures have been prevalent in Vedic tradition as well. It is mentioned in Sushrut Samhita that study of scriptures is proscribed on fourteenth and fifteenth days of the dark half of a month and eighth, fourteenth and fifteenth days of the bright half of a month as also at dawn and dusk. (Sushrut Samhita 2/9-10) 55 456 n t 456 457 455 456 457 455 456 4 Fhhhhhhhhhhhhhhh 454545454545455 456 457 455 caturtha sthAna 245454545454545454545454545 ( 433 ) Fourth Sthaan 4545454545454545454545454545454554

Page #516
phaphaphaphaphaphapha Wan Wan Wan Mental concentration is essential for studies. There is an incident from Ramayan confirming this-Shri Rama asked Hanuman about Sita's health when he returned from Lanka. Hanuman replied "Sita has become weak just as the knowledge of a student who studies on a pratipada becomes weak." pha 257. No kappati NiggaMthANa vA NiggaMthINa vA cauhiM saMjhAhiM sajjhAyaM karettae, taM jahApaDhamAe, pacchimAe, majjhaNhe, aDDharatte / 258. kappai NiggaMthANa vA NiggaMdhINa vA caukkAlaM phra sajjhAyaM karettae, taM jahA - puvvaNhe, avaraNhe, paose, paccUse / 257. nirgrantha aura nirgranthiyoM ko cAra sandhyAoM meM svAdhyAya nahIM karanA caahie| jaise( 1 ) prathama sandhyA - sUryodaya kA pUrvakAla, (2) pazcima sandhyA - sUryAsta ke pIche kA kAla, (3) madhyAhna pha sandhyA - dina ke madhya samaya kA kAla, aura (4) ardharAtra sandhyA - AdhI rAta kA samaya / 258. nirgrantha aura nirgranthiyoM ko cAra kAloM meM svAdhyAya karanA caahie| jaise - ( 1 ) pUrvAhna meM - dina ke prathama pahara meM, ( 2 ) aparAhna meM - dina ke antima pahara meM, (3) pradoSa meM- rAta ke prathama pahara meM, aura (4) pratyUSa meM- rAta ke antima pahara meM / Wan phra Wan 257. Nirgranth and nirgranthi (male and female ascetics) should 5 not study on four sandhyas (the four periodic junctures in a day)Wan (1) pratham sandhya-dawn (immediately before dawn is the proscribed period), (2) pashchim sandhya-dusk (immediately after dusk is the proscribed period), (3) madhyanha sandhya - mid-day ( around mid-day 5 His the proscribed period) and (4) ardharatra sandhya-midnight (around Wan midnight is the proscribed period), 258. Nirgranth and nirgranthi Wan (male and female ascetics) should study during four periods of a day(1) purvanha-first quarter of the day, (2) aparanha-last quarter of the 5 day, (3) pradosh -- first quarter of the night, and (4) pratyush --last quarter of the night. vivecana - dina aura rAtri ke sandhikAla ko tathA dina va rAta ke madhyakAla ko sandhyA kahA jAtA hai| ina sandhyAoM meM svAdhyAya ke niSedha kA kAraNa yaha batAyA gayA hai ki ye cAroM sandhyAe~ dhyAna kA samaya haiN| dhyAna ke lie yaha amRta velA hai| isa samaya meM antaHsrAvI granthiyA~ vizeSa sakriya rahatI haiN| phra pha Wan (434) Wan Elaboration-The junction of day and night as well as middle of the day and middle of the night are called sandhya or periodic junctures in a day. The reason for negating studies during these junctures is that these are the ideal periods for meditation and during these periods the endocrine glands are said to be hyperactive. sthAnAMgasUtra (1) Sthaananga Sutra (1) 5 pha phra .

Page #517
phra lokasthiti - pada LOK-STHITI-PAD (SEGMENT OF STRUCTURE OF UNIVERSE) 259. cauvvihA logaTTitI paNNattA, taM jahA - AgAsapatiTThie vAte, vAtapatiiTThae udadhI, udadhipatiTThiyA puDhavI, puDhavipatiTThiyA tasA thAvarA pANA / 259. lokasthiti cAra prakAra kI hai - ( 9 ) AkAza para vAyu (tanuvAta - ghanavAta) sthita hai, (2) vAyu para ghanodadhi, (3) ghanodadhi para pRthvI, aura (4) pRthvI para sthAvara aura trasa prANI sthita haiM / 259. Lok-sthiti (structure of universe) is four tiered-(1) vayu (thin air and thick air) is situated over akash (space), (2) ghanodadhi (dense water) is situated over vayu, ( 3 ) prithvi (earth) is situated over 5 ghanodadhi (dense water), and (4) sthavar and tras pranis ( immobile 5 and mobile beings) are located over prithvi. puruSa - bheda - pada PURUSH BHED-PAD (SEGMENT OF TYPES OF MAN) 260. cattAri purisajAyA paNNattA, taM jahA - tahe NAmamege, Notahe NAmamege, sovatthI NAmamege, padhANe NAmamege / 260. puruSa cAra prakAra ke hote haiM - ( 1 ) tathApuruSa - Adeza ko svIkAra kara kAma karane vAlA athavA yathArthavAdI, (2) notathApuruSa - Adeza ko na mAnakara svacchaMdatA se kAma karane vAlA athavA mithyAvAdI, (3) sauvastikapuruSa - svasti pAThaka athavA khuzAmada karane vAlA, aura ( 4 ) pradhAnapuruSa - puruSoM meM pradhAna, svAmI athavA sabakA vizvAsapAtra / 260. Purush (man) is of four kinds-(1) tatha-purush-man who accepts order and does accordingly; a realist, (2) notatha-purush-man who does not take order and works independently; unrealistic, (3) sauvastik-purush-a flatterer, and (4) pradhan-purush-prime among men; master or one who has confidence of all. Atma- pada ATMA-PAD (SEGMENT OF THE SELF) 261. cattAri purisajAyA paNNattA, taM jahA - AyaMtakare NAmamege No paraMtakare, paraMtakare NAmamege No AyaMtakare, ege AyaMtakarevi paraMtakarevi, ege No AyaMtakare No paraMtakare / - 261. puruSa cAra prakAra ke hote haiM - (1) koI puruSa apanA anta karatA hai, kintu dUsare kA nahIM; (2) koI dUsare kA anta karatA hai, kintu apanA nahIM; (3) koI apanA bhI anta karatA hai aura dUsare kA bhI; aura (4) koI na apanA anta karatA hai aura na dUsare kA / caturtha sthAna 261. Purush (man) is of four kinds-(1) some man ends (ant) his life and not that of the other, (2) some man does not end his life but does that of the other, (3) some man ends his life and that of the other as well, 5 and (4) some man neither ends his own life nor that of the other. phra (435) 27 5 5 55 5 5 5955 595 5555 55555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595952 Fourth Sthaan Wan

Page #518
Si Bu Wu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555$$$$$$$$$$% 4955))))))))))1555555555555555555555555555555558 vivecana-saMskRta TIkAkAra ne 'anta' zabda ke aneka artha kiye haiN| jaise-eka artha hai-'bhava yA OM saMsAra kA anta krnaa| (1) koI puruSa apane bhava kA anta karatA hai, kintu dUsare ke bhava kA anta nahIM krtaa| jaise pratyekabuddha kevalI yA gajasukumAra muni aadi| (2) koI puruSa acaramazarIrI hone se OM apanA bhavAnta to nahIM kara pAte, kintu upadeza dekara dUsare ke saMsAra kA anta karate haiN| (3) koI puruSa OM apane saMsAra kA bhI anta karate haiM aura upadeza dekara dUsaroM ke saMsAra kA bhii| jaise-tIrthaMkara aura anya sAmAnya kevalI aadi| (4) koI puruSa na apane bhava kA anta karate haiM aura na hI dUsare kA bhava OM kaa| jaise-paMcama kAla meM janme AcArya aadi| ___'anta' zabda kA maraNa artha meM bhI prayoga hotA hai| inake cAra bhaMga isa prakAra banate haiM (1) koI puruSa apanA 'anta' arthAt maraNa yA ghAta karatA hai, kintu dUsare kA ghAta nahIM krtaa| jaise-krodhI yA dayAlu propkaarii| (2) koI para-ghAtaka hotA hai, kintu Atma-ghAtaka nhiiN| jaise zikArI, yoddhA, hiMsaka aadi| (3) koI Atma-ghAtaka bhI hotA hai aura para-ghAtaka bhii| jaise-paraspara Wan lar3ate do shtru| (4) koI na Atma-ghAtaka hotA hai aura na pr-ghaatk| jaise-apramatta sNymii| Elaboration--The Sanskrit commentator (Tika) has given many meanings of the word 'ant. One meaning is 'to end or terminate the cycles of rebirth'. (1) Some man ends or terminates his cycles of rebirth and those of others. For example a Pratyek-buddha kevali (one who gets enlightened and liberated without the benefit of any discourse or guidance), ascetic Gajasukumar etc. (2) Some man (although accomplished but not destined to get liberated) does not terminate his own cycles of rebirth but makes others do that by his preaching. (3) Some man terminates his own cycles of rebirth and those of others as Wan well through his preaching. (4) Some man neither terminates his own $ cycles of rebirth nor those of others. For example acharyas born in the fifth epoch of this half-cycle of time. The four alternatives when ant means death or killing are (1) Some man ends (ant) or kills himself but not others. For example an angry but kind person. (2) Some man kills others but not himself. For example a warrior, hunter or a killer. (3) Some man kills himself as well as others. For example two fighting adversaries. (4) Some man neither 5 kills himself nor others. For example an alert sage. 262. cattAri purisajAyA paNNattA, taM jahA-AyaMtame NAmamege No paraMtame, paraMtame NAmamege kaNo AyaMtame, ege AyaMtamevi paraMtamevi, ege No AyaMtame No prNtme| ma 263. cattAri purisajAyA paNNattA, taM jahA-AyaMdame NAmamege No paraMdame, paraMdame NAmamege No AyaMdame, ege AyaMdamevi paraMdamevi, ege No AyaMdame No prNdme| | sthAnAMgasUtra (1) (436) Sthaananga Sutra (1) 05555555555555555555555555

Page #519
kakaka kakakakakakakakakakakaka555555555550 262. cAra prakAra ke puruSa hote haiM-(1) kucha puruSa apane Apako khinna (saMtapta) karate haiM, kintu + dUsare ko nahIM; (2) kucha dUsare ko khinna karate haiM, kintu apane ko nahIM; (3) kucha apane Apako bhI khinna karate haiM tathA dUsare ko bhI; aura (4) kucha na to apane ko khinna karate haiM aura na hI dUsare ko| ma __[prathama bhaMga meM sahiSNu yA durbala vyakti, dUsare meM svArthI yA sabala, tIsare meM kalahapriya aura cauthe bhaMga meM zAnta AtmA kA udAharaNa samajhanA caahie|] 263. cAra prakAra ke puruSa hote haiM-(1) kucha puruSa apanA damana karate haiM, kintu dUsare kA nahIM; (2) kucha dUsare kA damana karate haiM, kintu apanA nahIM; (3) kucha apanA bhI damana karate haiM aura dUsare kA bhI; aura (4) kucha na apanA damana karate haiM aura na dUsaroM kaa| 262. (1) Some man troubles himself but not others. (2) Some man troubles others but not himself. (3) Some man troubles himself as well as others. (4) Some man neither troubles himself nor others. (Examples of these are--a tolerant or weak person, selfish or strong person, quarrelsome person, and serene person respectively.) 263. (1) Some man subjugates (daman) himself but not others. (2) Some man subjugates others but not himself. 3) Some man subjugates himself as well as others. (4) Some man neither subjugates himself nor others. vivecana-damana ke aneka artha haiN| indriyoM ko vaza meM karanA, mana va vAsanA kA damana karanA, kisI ko daNDa denA, kisI para anuzAsana karanA aadi| yahA~ prathama bhaMga meM saMyamI puruSa, jinakalpI Adi; dUsare bhaMga meM adhyApaka yA rAjapuruSa Adi; tIsare bhaMga meM AcArya Adi tathA cauthe bhaMga meM svacchandAcArI kA udAharaNa samajhanA caahie| Elaboration - The word daman has many meanings. To control senses, to supress desires and lust, to punish some one, to discipline someone etc. Examples of these are--a disciplined person like a jinakalpi ascetic, teacher or administrator, acharya and an indisciplined person respectively. 7ef-GARHA-PAD (SEGMENT OF REPROACH) 264. caubihA garahA paNNattA, taM jahA-uvasaMpajjAmittegA garahA, vitigicchAmittegA garahA, jaMkiMcimicchAmittegA garahA, evaMpi paNNattegA grhaa| 264. gardA cAra prakAra kI hai-(1) upasampadArUpa gardA-apane doSoM kA nivedana karane ke lie guru ke samIpa jAU~, aisA vicAra krnaa| (2) vicikitsArUpa gardA-apane nindanIya doSoM kA nirAkaraNa karU~, aisA vicAra krnaa| (3) micchAmirUpa garhA-jo kucha maiMne asad AcaraNa kiyA hai, vaha merA kArya mithyA ho aisA kahanA, aura (4) evamapi prajJattirUpa gardA-bhagavAna ne aisA kahA hai ki apane doSa kI gardA (nindA) karane se bhI kiye gaye doSa kI zuddhi hotI hai, aisA vicAra krnaa| BEEG5445)))))555555555555555555555555555555555 caturtha sthAna (437) Fourth Sthaan

Page #520
25595959595955 559555555555 5 5 5 5 5 5 5 55 5 5 5 5 59595555555595959555552 Wan (3) Michchhamirupa garha-to state 'may the faults committed by me become false or undone'. (4) Evamapi prajnaptirupa garha-to deefly Wan think that Bhagavan has said that faults are condoned if one criticises himself for the faults committed. Wan phra Wan pha alamastu (nigraha) - pada NIGRAHA-PAD (SEGMENT OF RESTRAINT) 264. Garha (reproach) is of four kinds - ( 1 ) Upasampadarupa garha to think of going to the guru for stating one's faults. (2) Vichikitsarupa garha-to think of correcting one's censurable faults. phra 265. cattAri purisajAyA paNNattA, taM jahA- appaNo NAmamege alamaMthU bhavati No parassa, Wan 5 parassa NAmamege alamaMthU bhavati No appaNo, ege appaNovi alamaMthU bhavati parassavi, ege No appaNo alamaMthU bhavati No parassa / phra 265. puruSa cAra prakAra ke hote haiM - ( 1 ) koI puruSa apanA nigraha karane meM samartha hotA hai, kintu dUsare kA nigraha karane meM samartha nahIM hotA; (2) koI dUsare kA nigraha karane meM samartha hotA hai, apanA nigraha karane meM nahIM; (3) koI apanA nigraha karane meM samartha bhI hotA hai aura para kA nigraha karane meM bhI; aura (4) koI na apanA nigraha karane meM samartha hotA hai aura na para kA nigraha karane meM / 265. (1) Some man is able to restrain (nigraha ) himself but not others. (2) Some man is able to restrain others but not himself. (3) Some man is able to restrain himself as well as others. (4) Some man is able to neither restrain himself nor others. Rju - vakra - mArga - pada RIJU VAKRA-MARG PAD 266. cattAri maggA paNNattA, taM jahA-ujjU NAmamege ujjU, ujjU NAmamege vaMke, vaMke NAmamege ujjU, vaMke NAmamege vaMke / evAmeva cattAri purisajAyA paNNattA, taM jahA - ujjU NAmamege ujjU, ujjU NAmamege vaMke, vaMke NAmamege ujjU, vaMke NAmamege vNke| 266. mArga cAra prakAra ke hote haiM - ( 1 ) Rju aura Rju - koI mArga Rju (sarala) dikhatA hai aura sarala hI hotA hai; (2) Rju aura vakra - koI mArga Rju dikhatA hai, kintu vakra hotA hai; (3) vakra aura 5 Rju - koI mArga vakra dikhatA hai, kintu Rju hotA hai; aura (4) vakra aura vakra- koI mArga vakra dikhatA hai 5 aura vakra hI hotA hai| (SEGMENT OF STRAIGHT AND OBLIQUE PATH) isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa sarala dikhatA hai aura sarala hI hotA hai; (2) koI sarala dikhatA hai, kintu kuTila hotA hai; (3) koI kuTila dikhatA hai, kintu sarala hotA hai; aura (4) koI kuTila dikhatA hai aura kuTila hI hotA hai| 266. Marg (path) are of four kinds-(1) Riju and riju-some path is riju (straight or simple) in appearance and riju (simple) actually as well. Sthaanunga Sutra (1) sthAnAMgasUtra (1) (438) phaphaphaphaphaphapha

Page #521
) ))) )) ))) )) ))) )) ))) )) ) ) ))) ))) )) )) 45 (2) Riju (simple) and vakra (crooked)-some path is straight in Wan appearance but vakra (crooked) actually. (3) Vakra and riju-some path Wan is crooked in appearance but straight actually. (4) Vakra and vakrasome path is crooked in appearance and crooked actually as well. In the same way men are of four kinds-(1) Some man is riju (straight or simple) in appearance and riju (straight forward) actually. Wan (2) Some man is straight in appearance but vakra (crooked) actually. 4 (3) Some man is crooked in appearance but straight forward actually. 2 (4) Some man is crooked in appearance and crooked actually as well. kSema-akSema-pada KSHEM-AKSHEM-PAD (SEGMENT OF PLACID AND DISTURBED) 267. cattAri maggA paNNattA, taM jahA-kheme NAmamege kheme, kheme NAmamege akheme| akheme + NAmamege kheme, akheme NAmamege akheme| evAmeva cattAri purisajAyA paNNattA, taM jahA-kheme NAmamege , kheme, kheme NAmamege akheme, akheme NAmamege kheme, akheme NAmamege akheme| ma 267. mArga cAra prakAra ke hote haiM-(1) kSema aura kSema-koI mArga Adi meM kSema (nirupadrava) hotA hai OM aura anta meM bhI kSema hotA hai; (2) kSema aura akSema-koI mArga Adi meM kSema, kintu anta meM akSema ma (upadrava vAlA) hotA hai; (3) akSema aura kSema-koI mArga Adi meM akSema, kintu anta meM kSema hotA hai; + tathA (4) akSema aura akSema-koI mArga Adi meM bhI akSema aura anta meM bhI akSema hotA hai| Wan isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa Adi meM kSema, krodhAdi upadrava se + rahita hotA hai aura anta meM bhI kSema (kSamAzIla) hotA hai; (2) koI Adi meM kSema hotA hai, kintu anta meM akSema; (3) koI Adi meM akSema, kintu anta meM kSema; aura (4) koI Adi meM bhI akSema aura anta U meM bhI akSema hotA hai| 267. Margs (paths) are of four kinds-Kshem and kshem-(1) some marg F is kshem (placid) originally and kshem later as well. (2) Kshem and akshem4 some marg is placid originally but akshem (disturbed) later. (3) Akshem and kshem--some marg is disturbed originally but placid later. (4) Akshem and akshem-some marg is disturbed originally and later as well. In the same way men are of four kinds (1) Some man is kshem (placid; free of disturbances like anger) originally and kshem (forgiving) Wan later. (2) Some man is placid originally but akshem (disturbed) later. Wan (3) Some man is disturbed originally but placid later. (4) Some man is disturbed originally and later as well. OM 268. cattAri maggA paNNattA, taM jahA-kheme NAmamege khemarUve, kheme NAmamege akhemarUve, akheme NAmamege khemarUve, akheme NAmamege akhemruuve| evAmeva cattAri purisajAyA paNNattA, taM jahA-kheme NAmamege khemarUve, kheme NAmamege akhemarUve, akheme NAmamege khemarUve, akheme NAmamege akhemruuve| ))) ) )) ))) ) ))) ))) )) ) 4 caturtha sthAna (439) Fourth Sthaan 8955

Page #522
4555555555555555555555555555555555555d # 268. mArga cAra prakAra ke hote haiM-(1) koI mArga kSema dikhatA hai aura kSemarUpa hotA hai; ma (2) koI mArga kSema dikhatA hai, kintu akSemarUpa vAlA hotA hai; (3) koI mArga akSema dikhatA hai, kintu kSemarUpa vAlA hotA hai; aura (4) koI mArga akSema dikhatA hai aura akSemarUpa vAlA hI hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa kSema aura kSemarUpa vAlA hotA hai; (2) koI kSema, kintu akSemarUpa vAlA; (3) koI akSema, kintu kSemarUpa vAlA, aura (4) koI akSema ma aura akSemarUpa vAlA hotA hai| 268. Margs (paths) are of four kinds--(1) Some marg is kshem (placid) and kshem rupa (placid in appearance) as well. (2) Some marg is placid Wan but akshem rupa (difficult in appearance). (3) Some marg is difficult but placid in appearance. (4) Some marg is actually difficult and disturbed in appearance as well. In the same way men are of four kinds-(1) Some man is kshem (placid) and kshem rupa (placid in appearance) as well. (2) Some man is placid but akshem rupa (disturbed in appearance). (3) Some man is 45 disturbed but placid in appearance. (4) Some man is disturbed and \i disturbed in appearance as well. vivecana-TIkAkAra ne batAyA hai-mArga ke pakSa meM kSema kA artha hai-DAkU va hiMsaka pazuoM ke bhaya se OM mukta, kSemarUpa kA artha hai-vRkSoM, jalAzayoM Adi se yukt| koI mArga cora Adi se rahita to hai, parantu parvatoM va kA~ToM Adi ke kAraNa viSama-akSemarUpa hai| koI mArga cora Adi ke bhaya se rahita to nahIM hai, hai parantu sama hai| koI mArga bhayayukta bhI hai aura viSama bhI hai| puruSa ke bhAva pakSa kI dRSTi se koI puruSa sadguNI hai aura sAdhu veSa vAlA hai| koI sadguNI hai, OM parantu sAdhu veSa nahIM hai| koI guNahIna hai, parantu veSa se sAdhu hai aura koI guNahIna bhI hai tathA vezahIna bhI hai| (hindI TIkA, pR. 811) / Elaboration-The commentator (Tika) explains-In context of marg or #path kshem means free of the fear of bandits and fierce beasts. Kshem rupa means having trees and ponds. Some path is free of bandits but 4 still difficult in appearance (akshem rupa) because of hills and thorns fi etc. Some path is not free of bandits but is straight. Some path is fearful as well as crooked. In context of man kshem means placid or virtuous and kshem rupa $1 means pious in appearance or in the garb of an ascetic. Someone is virtuous but not in the ascetic garb. Someone is not virtuous but is in ascetic garb and someone is neither virtuous nor in the ascetic garb. sthAnAMgasUtra (1) (440) Sthaananga Sutra (1) Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu .

Page #523
hhhhhhhhhhh5hhhhhhhh5 # vAma-dakSiNa-pada VAAM-DAKSHN-PAD (SEGMENT OF RIGHT AND LEFT) 269. cattAri saMvukkA paNNattA, taM jahA-vAme NAmamege vAmAvatte, vAme NAmamege dAhiNAvatte, # dAhiNe NAmamege vAmAvatte, dAhiNe NAmamege daahinnaavtte| evAmeva cattAri purisajAyA paNNattA, taM jahA-vAme NAmamege vAmAvatte, vAme NAmamege dAhiNAvatte, dAhiNe NAmamege vAmAvatte, dAhiNe # NAmamege daahinnaavtte| ma 269. zaMkha cAra prakAra ke hote haiM-(1) vAma aura vAmAvarta-koI zaMkha jAti se yA guNa se vAma-(vAma pArzva meM sthita yA pratikUla guNa vAlA) aura vAmAvarta (AkRti se bAIM ora ghumAva vAlA) hotA hai, (2) vAma aura dakSiNAvarta-koI zaMkha vAma aura dakSiNAvarta (dAIM ora ghumAva vAlA) hotA hai, (3) dakSiNa aura vAmAvarta-koI zaMkha dakSiNa (anukUla guNa vAlA) aura vAmAvarta hotA hai, tathA (4) dakSiNa aura 9 dakSiNAvarta-koI zaMkha dakSiNa aura dakSiNAvarta hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) vAma aura vAmAvarta-koI puruSa vAma (svabhAva se pratikUla) aura vAmAvarta (pravRtti se) bhI pratikUla hotA hai| (zaMkha kI taraha cAra bhaMga jAnane cAhie) fi 269. Shankhs (conch-shells) are of four kinds--(1) Vama and vamavart-some shankh (conch-shell) is vama (left or bad) in terms of class and quality and vamavart (with a left turn in shape). (2) Vama and dakshinavart-some shanbh is bad in quality but dakshinavart (with a OM right turn in shape). (9) Dakshin and vamavart-some shankh is good in 451 quality but vamavart (with a left turn in shape). (4) Dakshin and dakshinavart--some shankh is good in quality and dakshinavart (with a right turn in shape). 15. In the same way purush (man) are of four kinds--(1) Vama and vamavart-some purush is vama (bad) by nature and vamavart (bad in action). Remaining alternatives should be read as in case of conch-shell. vivecana-zaMkha ke mukhya do prakAra haiM-vAma aura dkssinn| dakSiNa zaMkha-maMgala kAryoM meM zubha va anukUla + prabhAya yAlA mAnA jAtA hai| bAma zaMkha-amaMgalika va pratikUla prabhAva vAlA hotA hai| vAma zaMkha do prakAra ke hote haiM-yAmAvarta aura dkssinnaavrt| dakSiNa zaMkha bhI do prakAra ke hote haiM-dakSiNAvarta aura vaamaavrt| jo Avarta bAIM ora ghUmA huA hai athavA bAIM ora se Arambha hotA hai, vaha vAmAvarta, isake viparIta dkssinnaavrt| OM vAma aura vAmAvarta zaMkha azubha va nikRSTa hotA hai, dakSiNa va dakSiNAvarta zaMkha sarvottama mAnA jAtA hai| ra puruSa ke pakSa meM vAma kA artha--mithyAdRSTi tathA vAmAvarta kA artha-AcAra kI dRSTi se hiin| dakSiNa kA artha-samyagdRSTi tathA dakSiNAvarta kA artha-dharmazIla sadAcArI samajhanA caahie| (hindI TIkA, pR.811) __Elaboration-Conch-shells are mainly of two kinds-vama or of bad quality and dakshin or of good quality. Dakshin shankh-is believed to 4 be good and favourable for auspicious occasions. Vama shankh is believed to have inauspicious and unfavourable influence. Vama shankh caturtha sthAna (441) Fourth Sthaan

Page #524
mm Wan 555555555555555555555555555555555555555555 is of two kinds-vamavart and dakshinavart. Dakshin shankh is also of Wan two kinds-vamavart and dakshinavart. The conch-shell with its spiral structure having left turn starting from the left side is vamavart. Opposite of this is Dakshinavart. Vama and vamavart conch-shell is inauspicious and worthless. Dakshin and dakshinavart conch-shell is supposed to be the best and auspicious. In context of man vama means unrighteous and vamavart means ! Y= having bad conduct. In the same way dakshin means righteous and dakshinavart means immaculate in religious conduct. (Hindi Tika, p. 811) 270. cattAri dhUmasihAo paNNattAo, taM jahA-vAmA NAmamegA vAmAvattA, vAmA NAmamegA dAhiNAvattA, dAhiNA NAmamegA vAmAvattA, dAhiNA NAmamegA daahinnaavttaa| evAmeva cattAri itthIo paNNattAo, taM jahA-vAmA NAmamegA vAmAvattA, vAmA NAmamegA dAhiNAvattA, dAhiNA NAmamegA vAmAvattA, dAhiNA NAmamegA daahinnaavttaa| 270. dhUma-zikhAe~ cAra prakAra kI hotI haiM-(1) vAmA aura vAmAvartA-koI dhUma-zikhA vAma aura vAmAvarta hotI hai; (2) vAmA aura dakSiNAvartA-koI dhUma-zikhA vAma, kintu dakSiNAvarta hotI hai; (3) dakSiNA aura vAmAvartA-koI dhUma-zikhA dakSiNa, kintu vAmAvarta hotI hai; tathA (4) dakSiNa aura OM dakSiNAvartA-koI dhUma-zikhA dakSiNa aura dakSiNAvarta hotI hai| isI prakAra striyA~ cAra prakAra kI hotI haiM-(1) koI strI vAma aura vAmAvarta; (2) koI vAma, . kintu dakSiNAvarta; (3) koI dakSiNa, kintu vAmAvarta; aura (4) koI dakSiNa aura dakSiNAvarta hotI hai| 270. Dhoom-shikhas (tongues of smoke) are of four kinds-(1) Vama and vamavart-some dhoom-shikha is vama (left or bad) in terms of quality and vamavart (with a left turn). (2) Vama and dakshinavartsome dhoom-shikha is bad in quality but dakshinavart (with a right turn). (3) Dakshin and vamavart-some dhoom-shikha is good in quality but vamavart (with a left turn). (4) Dakshin and dakshinavart-some dhoomshikha is good in quality and dakshinavart (with a right turn). In the same way stree (women) are of four kinds(1) some stree (woman) is vama (unrighteous) and vamavart (of bad conduct), (2) some stree is vama and dakshinavart (good conduct), (3) some stree isdakshin Wan (righteous) and vamavart, and (4) some stree is dakshin and dakshinavart. 271. cattAri aggisihAo paNNattAo, taM jahA-vAmA NAmamegA vAmAvattA, vAmA NAmamegA OM dAhiNAvattA, dAhiNA NAmamegA vAmAvattA, dAhiNA NAmamegA daahinnaavttaa| evAmeva cattAri itthIo paNNattAo, taM jahA-vAmA NAmamegA vAmAvattA, vAmA NAmamegA dAhiNAvattA, dAhiNA NAmamegA OM vAmAvattA, dAhiNA NAmamegA daahinnaavttaa| sthAnAMgasUtra (1) (442) Sthaananga Sutra (1)

Page #525
kumilllmilllktNpuumimimimittmi***********ku pha phaphaphaphaphaphaphapha Wan isI prakAra striyA~ bhI cAra prakAra kI hotI haiM - (1) koI strI vAma aura vAmAvartA hotI hai; (2) koI strI vAma, kintu dakSiNAvarta; (3) koI strI dakSiNa, kintu vAmAvarta, aura (4) koI strI dakSiNa phra aura dakSiNAvarta hotI hai| Wan 271. agni- zikhAe~ cAra prakAra kI hotI haiM- (1) koI agnizikhA vAma aura vAmAvarta hotI hai; (2) koI agni - zikhA vAma, kintu dakSiNAvarta hotI hai; (3) koI agni zikhA dakSiNa, kintu vAmAvarta hotI hai; aura (4) koI agni-zikhA dakSiNa aura dakSiNAvarta hotI hai| vama and dakshinavart, (3) some agnishikha is dakshin and vamavart, pha and (4) some agnishikha is dakshin and dakshinavart. Wan Wan In the same way stree (women) are of four kinds-(1) some stree hi (woman) is vama and vamavart, (2) some stree is vama and dakshinavart, (3) some stree is dakshin and vamavart, and (4) some stree is dakshin and dakshinavart. 271. Agnishikhas (tongues of fire) are of four kinds-(1) some agnishikha (tongue of fire ) is vama and vamavart, (2) some agnishikha in Wan 272. vAta-maNDalikAe~ cAra prakAra kI hotI haiM - (1) koI bAta - maNDalikA vAma aura vAmAvarta 5 hotI hai; (2) koI vAma, kintu dakSiNAvarta; (3) koI dakSiNa, kintu vAmAvarta; aura (4) koI dakSiNa aura dakSiNAvarta hotI hai| phra 272. cattAri vAyamaMDaliyA paNNattA, taM jahA -vAmA NAmamegA vAmAvattA, vAmA NAmamegA dAhiNAvattA, dAhiNA NAmamegA vAmAvattA, dAhiNA NAmabhegA dAhiNAvattA / evameva cattAri itthIo paNNattAo, taM jahA -vAmA NAmamegA vAmAvattA, vAmA NAmamegA dAhiNAvattA, dAhiNA NAmamegA vAmAvattA, dAhiNA NAmamegA dAhiNAvattA / 272. Vaat-mandalikas (whirlwinds) are of four kinds-(1) some vaatmandalika (whirlwind) is vama and vamavart, (2) some vaat-mandalika is vama and dakshinavart, (3) some vaat-mandalika is dakshin and 5 vamavart, and (4) some vaat-mandalika is dakshin and dakshinavart. phra isI prakAra striyA~ bhI cAra prakAra kI hotI haiM - (1) koI strI vAma aura vAmAvarta hotI hai; (2) koI vAma, kintu dakSiNAvarta; (3) koI dakSiNa, kintu vAmAvarta; aura (4) koI dakSiNa aura dakSiNAvarta hotI hai| In the same way stree (women) are of four kinds-- ( 1 ) some stree Wan (woman) is vama and vamavart, (2) Wan some stree is vama and dakshinavart, (3) some stree is dakshin and vamavart, and (4) some stree is dakshin and dakshinavart. vivecana - sUtra 270 - dhUma - zikhA - dhue~ se Upara uThane vAlI zikhA do prakAra kI hotI haiM - ( 1 ) vAmA ( bAIM ora mur3ane vAlI), aura (2) dakSiNA ( dAyIM ora mur3ane vAlI ) / vAmA dhUma - zikhA - azubha, rogavarddhaka aura jIvananAzaka mAnI jAtI hai, tathA dakSiNA dhUma - zikhA-roganAzaka, mAMgalika hotI hai| caturtha sthAna (443) Fourth Sthaan 25559595959595959595555959595955555595555955559595952 tmilllkt*********mimimimimitt**********tmilllilllil Wan

Page #526
phra strI ke pakSa meM vAmA kA artha-pratikUla svabhAva vAlI aura vAmAvartA kA artha - viparIta AcaraNa 5 5 vAlI samajhanA caahie| dhuA~ bhI do prakAra kA hotA hai - eka durgaMdhita padArtha kA, eka sugandhita padArtha kaa| durgandhita dhUma - zikhA - vAmAvartA tathA sugandhita dhUma - zikhA - dakSiNAvartA samajhanA caahie| phaphaphaphaphapha sUtra 272 - vAta - maNDalikA - vAyu kA maMDalAkAra uThane vAlA golA / bAIM ora uThane vAlI vAta- maNDalikA dhana-jana ko hAni pahu~cAne vAlI azubha sUcaka hotI hai aura dakSiNAvartA5 Arogyavardhaka, sukhada mAnI jAtI hai| strI ke pakSa meM vAmA kA artha hai - kuTila va duSTa svabhAva vAlI tathA vAmAvartA kA artha hai - svairAcAriNI / dakSiNA kA bhAva hai-kalA- - cAturya saMpanna va dakSiNAvartA - suzIlA / vAta- maNDalikA kI taraha strI ke pakSa meM bhI cAra bhaMga banate haiM / (hindI TIkA, pR. 813) Wan Jin Wan Elaboration - (270.) Dhoom-shikhas-tongues of rising smoke are of two kinds-(1) vama or that which turns left, and (2) dakshina or that which turns right. The tongue of smoke that turns left is believed to be inauspicious, booster of disease and destroyer of life and one that turns right is believed to be auspicious and healing. Wan phra sUtra 271 - agni - zikhA - do prakAra kI hotI haiM - citA Adi se uThI agni-zikhA vAmA tathA havana kuNDa Adi pavitra sthAnoM se uThI dakSiNA kahI jAtI hai| agni-zikhA jyoti rUpa meM prakAza bhI detI hai aura jvAlA rUpa meM tApa detI hai, jalAtI bhI hai| isI prakAra strI ke pakSa meM agni-zikhA kI tulanA kI gaI hai, jo strI apane svabhAva se saMtApadAyinI hotI hai vaha vAmA tathA AcaraNa meM kula ko jalAne vAlI hai, vaha vAmAvartA / jo apane udAtta svabhAva ke kAraNa dUsaroM ko prakAza detI hai vaha dakSiNA aura zreSTha AcaraNa se jagat kA kalyANa karatI hai vaha dakSiNAvartA / Wan Wan In context of woman vama means one with bad nature and vamavarti means with bad behaviour. Smoke is also of two kinds, one with bad smell and another with good smell. Foul smelling smoke is vamavarti and fragrant smoke is dakshinavarti. (271.) Agnishikha-tongue of flame is of two kinds-that rising out of a funeral pyre is vama and that rising out of a sacrificial pyre and other pious places is dakshina. A tongue of flame is a source of light (jyoti) and also a source of heat (jvala) that burns too. In context of woman the Wan classification is based on these qualities. A woman who causes Wan Wan discomfort to the family by her nature is called vama and one who tortures the family with her despicable conduct is called vamavarta. A woman who enlightens others with her generous nature is dakshina and one who benefits people by her ideal conduct is dakshinavarta. (272.) Vaat-mandalika-whirlwind is also of two kinds. A whirlwind rising towards left is a bad omen that is harbinger of harm to wealth and health of people and that rising towards right is messenger of good Sthaananga Sutra (1) Wan 5 sthAnAMgasUtra (1) phra (444) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan klllikkcumimimimimimi***tmimimimimimimimimimimimimimimimittmilllitil Wan Wan Wan Wan

Page #527
35555555555555 )))))))))))))))))))) 4 health and happiness. In context of woman vama means crooked and 4 wicked and vamavarta means licentious. Dakshina means intelligent $1 and wise and dakshinavarta is upright. Like whirlwind there are four alternatives regarding woman in this context. (Hindi Tika, p. 813) OM 273. cattAri vaNasaMDA paNNattA, taM jahA-vAme NAmamege vAmAvatte, vAme NAmamege dAhiNAvatte, dAhiNe NAmamege vAmAvatte, dAhiNe NAmamege daahinnaavtte| evAmeva cattAri purisajAyA paNNattA, taM jahA-vAme NAmamege vAmAvatte, vAme NAmamege dAhiNAvatte, dAhiNe NAmamege vAmAvatte, dAhiNe NAmamege daahinnaavtte| 273. vanaSaNDa (udyAna) cAra prakAra ke hote haiM-(1) koI vanaSaNDa vAma aura vAmAvarta hotA hai; (2) koI vAma, kintu dakSiNAvarta; (3) koI dakSiNa, kintu vAmAvarta; aura (4) koI dakSiNa evaM dakSiNAvarta hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa vAma aura vAmAvarta hotA hai| (vanaSaNDa kI taraha cAroM bhaMga kahane caahie|) 273. Vanakhand (garden) are of four kinds--(1) some vanakhand (garden) is vama and vamavart, (2) some vanakhand is vama and dakshinavart, (3) some vanakhand is dakshin and vamavart, and (4) some vanakhand is dakshin and dakshinavart. In the same way purush (man) are of four kinds--(1) some purush is vama (bad) by nature and vamavart (bad in action). Remaining alternatives should be read as in the case of garden. vivecana-vanaSaNDa-udyAna bhI do prakAra ke hote haiN| jahA~ hiMsaka pazuoM va cora-DAkuoM kA bhaya // ma rahatA hai, tathA jhAr3a-jhaMkhAr3a uge rahate haiM vaha vAma tathA sundara phala-phUla vAle vRkSoM se harAbharA, paryaTakoM ke lie ramaNIya evaM tapasvI tathA yogI janoM kA tapovana, dakSiNa kahA jAtA hai| ma puruSoM ke pakSa meM vAma kA artha hai-vicAroM se vAmamArgI tathA loka-viruddha kriyA karane vAle vaamaavrt| dakSiNa kA artha hai-dhArmika vicAroM vAle tathA dharmAnukUla AcaraNa karane vAle dakSiNAvarta kahalAte haiN| isI prakAra sUtra 265 se 273 taka sajjana-durjana, sAdhu-asAdhu Adi mAnava-svabhAva ko lakSya kara anekAnta dRSTi se 17 caturbhaMgI batAI gaI haiN| (hindI TIkA, pR. 813) Elaboration--Vanakhand-Gardens are also of two kinds. One is $i fearsome due to presence of fierce animals and bandits and tangled thickets etc. This is vama. The other is filled with beautiful flower and fruit bearing trees and plants, attractive for visitors and place of meditation for yogis and hermits. This is dakshin. In context of man vama and vamavart mean wrong in thought and action and harmful to people. Dakshin and dakshinavart mean religious and pious in thoughts and conduct. caturtha sthAna (445) Fourth Sthaan B )))))))) )))) )))))))))))55555

Page #528
2559595955555 5 55595555555955555555595@ 2$59595959595959595555 5 5 5 5 55 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 52 Wan Wan phra This way seventeen quads have been made to cover human nature phra from relative standpoints, such as religious and irreligious, pious and impious, righteous and unrighteous etc. phra nirgrantha-nirgranthI-AlApa - pada NIRGRANTH- NIRGRANTHI-ALAAP PAD (SEGMENT OF TALK BETWEEN MALE AND FEMALE ASCETICS) 274. cauhiM ThANehiM NiggaMthe NiggaMthiM AlavamANe vA saMlavamANe vA NAtikkamati, taM jahA - 1. paMthaM pucchamANe vA, 2. paMthaM desamANe vA, 3. asaNaM vA pANaM vA khAimaM vA sAimaM vA dalemANe vA, 4. asaNaM vA pANaM vA khAimaM vA sAimaM vA dalAvemANe vA / 274. sAdhu cAra kAraNoM se sAdhvI ke sAtha AlApa-saMlApa karatA huA zramaNAcAra kA ullaMghana Wan nahIM karatA hai| jaise- (1) mArga pUchatA huA, (2) mArga banAtA huA, (3) azana, pAna, khAdya aura svAdya pha 5 detA huA, aura (4) gRhasthoM ke ghara se azana, pAna, khAdya aura svAdya dilAtA huA / cu phra 274. A nirgranth does not transgress the ascetic-code if he talks to a nirgranthi for four reasons -- (1) to inquire for a path, (2) to show a path, pha (3) to offer food, and (4) to help seeking alms from householders. Wan tamaskAya- pada TAMASKAYA-PAD (SEGMENT OF DARKNESS) 275. tamukkAyassa NaM cattAri NAmadhejjA paNNattA, taM jahA - 1 tameti vA, 2. tamukkAeti vA, 3 . aMdhakAreti vA, 4. mahaMdhakAreti vA / 276. tamukkAyassa NaM cattAri NAmadhejjA paNNattA, taM jahA - 1. logaMdhagAreti vA, 2. logatamaseti vA, 3. devaMdhagAreti vA, 4. devatamaseti vA / 277. tamukkAyassa NaM cattAri NAmadhejjA paNNattA, taM jahA - 1. bAtaphaliheti vA, 2. vAtaphalihakhobheti vA, 3. devaraNNeti vA, 4. devavUheti vA / 278. tamukkAe NaM cattAri kappe AvarittA ciTThati, taM jahA- sodhammIsANaM saNakumAramAhiMdaM / 275. tamaskAya ke cAra nAma haiM- ( 1 ) tama, (2) tamaskAya, (3) andhakAra, aura (4) mahAndhakAra / 276. tamaskAya ke cAra nAma haiM - (1) lokAndhakAra, (2) lokatama, (3) devAndhakAra, aura (4) devatama / 277. tamaskAya ke cAra nAma haiM - (1) vAtaparigha, (2) vAtaparighakSobha, (3) devAraNya, aura (4) devavyUha / 278. tamaskAya cAra kalpoM ko ghera karake avasthita haiM - (1) saudharmakalpa, phra (2) IzAnakalpa, (3) sanatkumArakalpa, aura (4) mAhendrakalpa / Wan phra 275. Tamaskaya (agglomerative entity of darkness) has four names -- phra (1) tam, (2) tamaskaya, (3) andhakar, and (4) mahandhakar. 5 276. Tamaskaya (darkness) has four names-(1) lokandhakar, (2) lok- Wan tam, (3) devandhakar, and (4) devatam. 277. Tamaskaya (darkness) has Wan four names-(1) vaat-parigh, (2) vaat-parigh-kshobh, (3) devaranya, and (4) devavyuha. 278. Tamaskaya (darkness) surrounds four kalps (divine pha cu sthAna (1) (446) cuttkk***************************t*tlllil Sthaananga Sutra (1) Wan 5

Page #529
. 195555555555555555555 555558 dimensions)-(1) Saudharma kalp, (2) Ishan kalp, (3) Sanatkumar kalp, and (4) Mahendra kalp. vivecana-ukta cAroM sUtroM meM jisa tamaskAya kA nirUpaNa kiyA gayA hai vaha jalakAya kA saghana andhakAra rUpa meM pariNata samUha hai| isa jambUdvIpa se Age asaMkhyAta dvIpa-samudra pAra karane para aruNavara dvIpa AtA hai| usakI bAharI vedikA ke anta meM aruNavara samudra hai| usake bhItara 42 hajAra yojana jAne Wan para eka pradeza vistRta golAkAra andhakAra kI eka zreNI Upara kI ora uThatI hai jo 1,721 yojana U~cI jAne ke bAda tirachI vistRta hotI huI saudharma Adi cAroM devalokoM ko gherakara pA~caveM brahmaloka ke riSTa vimAna taka calI gaI hai| usake pudgala kRSNavarNa ke haiM, ataH use tamaskAya kahA jAtA hai| prathama sUtra meM hai usake cAra nAma sAmAnya andhakAra ke aura dUsare sUtra meM usake cAra nAma mahAndhakAra ke vAcaka haiN| loka meM isake samAna atyanta kAlA koI dUsarA andhakAra nahIM hai, isalie use lokatama aura lokAndhakAra kahate haiN| devoM ke zarIra kI divya prabhA bhI vahA~ para hataprabha ho jAtI hai, ataH use devatama aura devAndhakAra kahate // haiN| bAhara kI vAyu bhI usameM praveza nahIM pA sakatI, ataH use vAtaparigha aura vAyu TakarAtI huI saMkSobha ke skhalita ho jAtI hai, isalie vAtaparighakSobha kahA hai| devoM ke lie bhI vaha durgama hai, aparAdhI devoM ke chipane kA sthAna hai, ataH vaha devAraNya kahA jAtA hai| (bhagavatIsUtra, zataka 7 meM vistRta varNana dekheM) Adhunika ke vaijJAnikoM ne saMsAra meM aneka bleka holsa kA patA lagAyA hai, tamaskAya ke sAtha bleka hola kI tulanA karake dekhA jA sakatA hai| tamaskAya kI sthiti kA citra isa prakAra banatA hai Elaboration--The tamaskaya (agglomerative entity of darkness) discussed in aforesaid four aphorisms is the transformed state of water bodies into agglomerative form of dense darkness. After innumerable island-sea pairs beyond this Jambu continent lies Arunavar continent. At the end of its outer vedika (central plateau) is Arunavar sea. Crossing 42 thousand Yojans in that sea comes a large round area of darkness 45 rising into the space. Going perpendicular for 1,721 Yojans it turns it expands to envelope four divine dimensions including Saudharma kalp i and goes up to Risht Vimaan of Brahmlok kalp. As its constituent particles are of black colour it is called tamaskaya. Its four names listed in the first aphorism are synonyms of simple darkness and those in the second aphorism are synonyms of dense darkness. As there is nothing darker than this in this universe it is called lok-tam and lokandhakar. The divine radiance of gods also diffuses there, therefore it is called devatam and devandhakar. As outside air cannot penetrate it, it is called vaat-parigh. On colliding with it outside air disintegrates, therefore it is called vaat-parigh-kshobh. As it is difficult for gods to enter it and as it acts as a refuge for criminal gods it is called devaranya (for more details refer to Bhagavati Sutra 7). Modern scientists have found many black holes in the universe. It would be interesting to compare tamaskaya and black holes. The illustration of tamaskaya is as under B5555555555555555555555555555555555555555555555558 caturtha sthAna (447) Fourth Sthaan 955555555))) ) ) ) )) ) )

Page #530
// aruNavara samudra meM se uchalatA tamaskAya kA dRzya // aSTakRSNarAjI VI TS CALI vrahma kalpa 54 / - ----- %3 tamaskAya S % 30 -PAR 1 yA. bhitti- AkAra CAL INHHTHHILI asaMkhya dvIpa samudrA Sumiranama 1. aruNavara dvIpa ARTS aruNavara samudra Scene of the rising 'Tamaskay' (agglomerative entity of darkness) from the Arunavar Samudra sthAnAMgasUtra (1) (448) Sthaananga Sutra (1)

Page #531
cumimimimimimimimimimimimimimimimimimimitmimimimimimimimimimimimimimilllil 5 5 doSa-pratiSevi - pada DOSH - PRATISEVI-PAD (SEGMENT OF THE ERRANT) ttttttttttttttttttttt 279. cattAri purisajAyA paNNattA, taM jahA - saMpAgaDapaDisevI NAmamege, pacchaNNapaDisevI NAmamege, paDuppaNNaNaMdI NAmamege, NissaraNaNaMdI NAmamege / 279. cAra prakAra ke puruSa hote haiM - ( 1 ) samprakaTapratisevI - koI puruSa prakaTa meM sabake samakSa athavA jAna-bUjhakara darpa se doSa sevana karatA hai, (2) pracchannapratisevI- koI chipakara doSa sevana karatA hai, (3) pratyutpannapratinandI - koI vartamAna kAla ke sukha, sanmAna ke lobha se doSa sevana karake AnandAnubhava karatA hai, aura (4) niHsaraNAnandI - koI - ( svacchandAcArI) dUsaroM ke cale jAne para (gaccha se kisI sAdhu yA ziSya Adi ke nikala jAne para) prasanna hotA hai| 279. Purush (men) are of four kinds-(1) samprakat-pratisevi-some person commits faults before everyone or knowingly and with pride, (2) prachchhanna-pratisevi-some person commits fault furtively, (3) pratyutpanna-pratinandi-- some person enjoys committing fault with a f desire for happiness and honour during this life, and (4) nihsarananandi-- some person of loose conduct is happy when some other person goes away Fi (some ascetic or disciple is expelled from the group). 5 jaya-parAjaya- pada JAYA-PARAJAYA-PAD (SEGMENT OF VICTORY AND DEFEAT) 280. cattAri seNAo paNNattAo, taM jahA - jaittA NAmamegA No parAjiNittA, parAjiNittA NAmamegA No jaittA, egA jaittAvi parAjiNittAvi, egA No jaittA No parAjiNittA / evAmeva cattAri purisajAyA paNNattA, taM jahA- jaittA NAmamege No parAjiNittA, parAjiNittA NAmage No jaittA, ege jaittAvi parAjiNittAvi, ege No jaittA No parAjiNittA / 280. senAe~ cAra prakAra kI hotI haiM - (1) koI senA vijayI hotI hai, kintu parAjita nahIM hotI; (2) koI senA parAjita hotI hai, kintu vijayI nahIM hotI; (3) koI senA kabhI jItatI hai aura kabhI parAjita bhI hotI hai; aura (4) koI senA na jItatI hai aura na parAjita hI hotI hai| 280. Sena (army) is of four kinds-(1) some army is victorious and never gets defeated, (2) some army gets defeated and is never victorious, (3) some army is victorious sometimes and gets defeated sometimes, and (4) some army is neither victorious nor gets defeated. caturtha sthAna isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) koI sAdhu parISahAdi ko jItatA hai, kintu unase parAjita nahIM hotA / jaise - bhagavAna mahAvIra / (2) koI parISahAdi se parAjita hotA hai, kintu unako 5 jIta nahIM pAtA / jaise- kuNDarIka / (3) koI parISahAdi ko kabhI jItatA hai aura kabhI unase parAjita bhI hotA hai| jaise- zailaka rAjarSi yA megha muni / (4) koI parISahAdi ko na jItatA aura na parAjita hI hotA hai / jaise- jisako kabhI parISaha utpanna hI nahIM huA ho aisA navadIkSita muni / (449) Fourth Sthaan 155555 2959595955 559555555 5 5 5 5 55 55555555 5 5 5 5 5 5 5552 Wan Wan k 5 Wan Wan Wan Wan Wan Wan phra Wan

Page #532
Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong %%%%%%%%%%; II III 945455555555555555555555555555555555555555555555 Purush (man) is of four kinds -(1) Some man is victorious over 4 afflictions and never gets defeated by them. For example Bhagavan * Mahavir. (2) Some man gets defeated by afflictions and is never victorious. For example Kundarik. (3) Some man is victorious sometimes and gets defeated sometimes. For example Shailak Rajarshi and ascetic Wan Megh. (4) Some man is neither victorious nor gets defeated. For example a neo-initiate who has never faced afflictions. 281. cattAri seNAo paNNattAo, taM jahA-jaittA NAmamegA jayai, jaittA NAmamegA ke parAjiNati, parAjiNittA, NAmamegA jayai, parAjiNittA NAmamegA praajinnti| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-jaittA NAmamegA jayai, jayai NAmamege / parAjiNati, parAjiNittA NAmamege jayai, parAjiNittA NAmamege praajinnti| 281. senAe~ cAra prakAra kI hotI haiM-(1) koI senA eka bAra zatru-senA ko jItakara dubArA yuddha hone para phira jItatI hai, (2) koI senA eka bAra zatru-senA ko jItakara dubArA yuddha hone para OM usase parAjita hotI hai, (3) koI senA eka bAra zatru-senA se parAjita hokara dubArA yuddha hone para use jItatI hai, aura (4) koI senA eka bAra parAjita hokara ke punaH parAjita hotI hai| __isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI sAdhu kaSToM (parISahoM) ko jItakara punaH (manovikAroM ko) bhI jItatA hai| jaise-prasannacandra rAjarSi; (2) koI kaSToM ko pahale jItakara bAda meM hAra Wan jAtA hai| jaise-rathanemi; (3) koI pahale parISahoM se hArakara phira dhairya dhAraNa kara jIta jAtA hai| jaisehai megha muni; aura (4) koI pahale hArakara phira bhI hAratA hai| 4i 281. Sena (army) is of four kinds--(1) Some army is victorious once over the enemy forces and again also if there is a war. (2) Some army is victorious once over the enemy forces and gets defeated if there is a war again. (3) Some army gets defeated once by the enemy forces and gets $ victorious if there is a war again. (4) Some army gets defeated once by the enemy forces and gets defeated if there is a war again. Wan In the same way purush (man) is of four kinds (1) Some man is victorious once (over afflictions) and again (over mental perversions). For example Prasannachandra Rajarshi. (2) Some man is victorious once over afflictions and gets defeated the second time. For example Rathanemi. (3) Some man gets defeated once by afflictions and gets victorious second time. For example ascetic Megh. (4) Some man gets defeated once by afflictions and gets defeated second time as well. Ir ir Ir IP IP IP IP IP " i ri Ir IF IP | sthAnAMgasUtra (1) (450) Sthaananga Sutra (1) |

Page #533
- 155555) )) ))) )) )))))) ) mAyA-pada MAYA-PAD (SEGMENT OF DECEIT) __282. cattAri ketaNA paNNattA, taM jahA-vaMsImUlaketaNae, meMDhavisANaketaNae, gomuttiketaNae, avlehnniyketnne| ____ evAmeva cauvihA mAyA paNNattA, taM jahA-vaMsImUlaketaNAsamANA, jAva [ meMDhavisANaketaNAsamANA, gomuttiketaNAsamANA ] avlehnniyketnnaasmaannaa| 1. vaMsImUlaketaNAsamANaM mAyamaNupaviDhe jIve kAlaM kareti, Neraiesu uvvjjti| 2. meMDhavisANaketaNAsamANaM mAyamaNupaviDhe jIve kAlaM kareti, tirikkhajoNiesu uvvjjti| 3. gomutti jAva [ ketaNAsamANaM mAyamaNupaviDhe jIve ] kAlaM kareti, maNussesu uvvjjti| 4. avalehaNiya jAva [ ketaNAsamANaM mAyamaNupaviTe jIve kAlaM kareti ], devesu uvvjjti| 282. ketana (vakra padArtha) cAra prakAra kA hotA hai-(1) vaMzImUla ketanaka-bA~sa kI jar3a jaisA hai vakra, (2) meMdraviSANa ketanaka-meMr3he ke sIMga jaisA vakra, (3) gomUtrikA ketanaka-calate baila kI mUtra-dhArA 5 jaisA vakra, aura (4) avalekhanikA ketanaka-chilate hue bA~sa kI patalI chAla jaisA vkr| ___ mAyA bhI cAra prakAra kI hotI hai-(1) vaMzImUla ketanasamAnA-bA~sa kI jar3a ke samAna atyanta kuTila ) anantAnubandhI mAyA [(2) mer3he ke sIMga ke samAna kuTila apratyAkhyAnAvaraNa mAyA, (3) gomUtrikA ke samAna pratyAkhyAnAvaraNa mAyA] aura (4) avalekhanikA ketanasamAnA-bA~sa ke chilake ke samAna saMjvalana maayaa| (1) vaMzImUla ke samAna mAyA meM pravartamAna jIva kAla karatA hai to nArakI meM utpanna hotA hai| (2) meSa-viSANa ke samAna mAyA meM pravartamAna jIva kAla karake tiryagyoni meM, (3) gomUtrikA ke samAna mAyA vAlA jIva kAla karake manuSya yoni meM, aura (4) avalekhanikA ke samAna mAyA vAlA jIva marakara devoM meM utpanna hotA hai| 282. Ketan (crooked things) are of four kinds-(1) vamshimool ketanak-crooked like bamboo-root, (2) mendhravishan ketanakcrooked like horns of a ram, (3) gomutrika ketanak-crooked like urine fi mark of a walking ox, and (4) avalekhanika ketanak-crooked like chiseled thin skin of bamboo. ___Maya (deceit) is of four kinds--(1) Like vamshimool ketanakextremely crooked like bamboo-root; anantanubandhi maya. (2) Like mendhravishan ketanak-very crooked like horns of ram; apratyakhyanavaran maya. (3) Like gomutrika ketanak--crooked like urine mark of a walking ox; pratyakhyanavaran maya. (4) Like avalekhanika ketanak-a little crooked like chiseled thin skin of bamboo; sanjvalan maya.. (1) A man dying under the influence of maya like vamshimool ketanak reincarnates in hell. (2) A man dying under the influence of maya like Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFFFFFFFFFF caturtha sthAna (451) Fourth Sthaan

Page #534
Wan 19555555555555555555555555555555555555555555555 mendhravishan ketanak reincarnates as an animal. (3) A man dying under the influence of maya like gomutrika ketanak reincarnates as a human being. (4) A man dying under the influence of maya like avalekhanika ketanak reincarnates in divine dimension. mAna-pada MAAN-PAD (SEGMENT OF CONCEIT) __283. cattAri thaMbhA paNNattA, taM jahA-selathaMbhe, aTThithaMbhe, dAruthaMbhe, tinnisltaathNbhe| __evAmeva caubihe mANe paNNattA, taM jahA-selathaMbhasamANe, jAva [ aTThithaMbhasamANe, ma dAruthaMbharAmANe ] tinnisltaathNbhsmaanne| . 1. selathaMbhasamANaM mANaM aNupaviDhe jIve kAlaM kareti, Neraiesu uvvjjti| 2. evaM jAva [ aTThithaMbhasamANaM mANaM aNupaviDhe kAlaM kareti, tirikkhajoNiesu uvvjjti| 3. dAruthaMbhasamANaM #mANaM aNupaviDhe jIve kAlaM kareti, maNussesu uvvjjti|] 4. tiNisalatAthaMbhasamANaM mANaM aNupaviDhe jIve kAlaM kareti, devesu uvvjjti| 283. stambha cAra prakAra ke hote haiM-(1) zailastambha-patthara kA khambhA, (2) asthistambha-hAr3a kA U khambhA, (3) dArustambha-kATha kA khambhA, aura (4) tinizalatAstambha-beMta kA khmbhaa| isI prakAra mAna bhI cAra prakAra kA hotA hai-(1) zailastambha samAna-atyanta kaThora anantAnubandhI OM mAna, [(2) asthistambha samAna-apratyAkhyAnAvaraNa mAna, (3) dArustambha samAna-alpa kaThora pratyAkhyAnAvaraNa mAna], aura (4) tinizalatAstambha samAna-svalpa kaThora saMjvalana maan| ja (1) zailastambha ke samAna mAna meM pravartamAna jIva kAla karake nArakiyoM meM utpanna hotA hai, yAvat + [(2) asthistambha ke samAna tiryagyonikoM meM, (3) dArustambha ke samAna manuSyoM meM], aura (4) tinizalatAstambha ke samAna mAna meM pravartamAna jIva kAla karake devoM meM utpanna hotA hai| 283. Stambh (pillar) are of four kinds-(1) shail stambh-rock pillar, ) asthi stambh-bone pillar, (3) daru stambh-wooden pillar, and (4) tinish-lata stambh-cane pillar. Maan (conceit) is of four kinds--(1) Like shail stambh-extremely + hard anantanubandhi maan (ego). (2) Like asthi stambh-very hard apratyakhyanavaran maan (ego). (3) Like daru stambh-hard pratyakhyanavaran maan (ego). (4) Like tinish-lata stambh-little hard Wan sanjvalan maan. Wan .. (1) A man dying when he is under the influence of maan like shail stambh reincarnates in hell. (2) A man dying when he is under the influence of maan like asthi stambh reincarnates as an animal. (3) A man \i dying when he is under the influence of maan (ego) like daru stambh IP | sthAnAMgasUtra (1) (452) Sthaananga Sutra (1) IFIF

Page #535
kaSAya-svarUpa aura pariNAma kRmirAga naraka gati zailastambha bA~sa kI jar3a kardamarAga tiryaMca meMr3he kA sIMga gati asthistambha Place Lellt. manuSya gati mAyA kaSAya loga kaSAya gomUtra kI dhAra khaMjanarAga Rap deva gati meM ke chilake haridrArAga tinizalatA stambha AEION DITYA nAmamaraa HARDINATORRENASAMERICA I SROIRTery.org | 16

Page #536
* | citra paricaya 16 / / Illustration No. 16 kaSAya : svarUpa aura pariNAma (1) mAna-ahaMkAra ke cAra stara-1. zaila stambha-patthara ke stambha ke samAna atyanta ktthor| 2. asthi stambhahaDDiyoM ke bane stambha ke samAna kucha kama ktthor| 3. kASTha stambha-lakar3I ke stambha ke samAna kucha mRdu| 4. tinizalatA stambha-ghAsa ke bane stambha ke samAna mRdu| zIghra jhuka jAne vaalaa| (2) mAyA-kapaTa ke cAra stara-1. vaMzImUla ketana-bA~sa kI jar3a ke smaan| 2. mer3he ke sIMga kI taraha 9 ghumAvadAra kintu kucha kama vakratA vAlA, hRdaya meM gaharI gA~TheM rakhane vaalaa| 3. gomUtra kI dhArA ke samAna sAdhAraNa vkrtaayukt| 4. avalekhanikA-cIr3ha kI lakar3I ke chilakoM ke samAna ati alpa vakratA vaalaa| (3) lobha ke cAra stara-1. kRmi rAga rakta-kirmijI raMga ke samAna atyanta gAr3hA raMga vAlA gahana lobh| 2. kardama rAga-kIcar3a ke raMga ke samAna gADhA raMga vAlA lobh| 3. khaMjana rAga-kAjala ke raMga ke samAna sAmAnya gAr3hA lobh| 4. haridrA rAga-haldI ke raMga ke samAna suzodhya, zIghra miTa jAne vAlA halkA lobh| prathama koTi ke tInoM kaSAya anantAnubandhI haiM, inameM mRtyu prApta karane vAlA narakagAmI hotA hai| dvitIya koTi ke kaSAya apratyAkhyAnavaraNa haiM, inameM mRtyu prApta karane vAlA tiryaMcagati meM jAtA hai| tRtIya koTi ka pratyAkhyAnavaraNa hai, inameM marakara jIva manuSyagati prApta karatA hai| caturtha koTi kA saMjvalana kaSAya hai, isa dazA meM mRtyu prApta karane vAlA devagati meM jAtA hai| citra meM tInoM kaSAya kA svarUpa tathA unake pariNAma darzAye haiN| -sthAna 4 sUtra 282-284 (krodha kaSAya kA varNana bhAga 2, sUtra 354 para hai) * PASSIONS : FORM AND FRUITS (1) Four levels of maan (conceit)-1. Like shail stambh-extremely hard like a rock-pillar. 2. Like asthi stambh---very hard like a bone-pillar. 3. Like daru stambh-hard like a wooden pillar. 4. Like tinish-lata stambh-little hard and pliable like a pillar made of hay. (2) Four levels of maya (deceit)-1. Like vamshimool ketan-extremely crooked like bamboo-root. 2. Like mendhravishan-very crooked like horns of ram; one who carries a grudge. 3. Like gomutrika-crooked like urine mark of a walking ox. 4. Like avalekhanika---little crooked like chiseled thin skin of bamboo. (3) Four levels of lobh (greed)-1. Like krimiragarakt-extremely hard to remove like a spot of crimson dye. 2. Like kardamaraga-very hard to remove like a spot of slime. 3. Like khanjanaraga-hard to remove like a spot of soot. 4. Like haridraraga-little hard to remove like a spot of turmeric. All the three passions of the first grade are anantanubandhi and lead to birth in hell. Those of the second grade are apratyakhyanavaran and lead to birth as an animal. Those of the third grade are pratyakhyanavaran and lead to birth as a human being. Those of the third grade are sanjvalan and lead to birth as a divine being. The illustration shows three passions and their consequences. --Sthaan 4, Sutra 282-284 (Anger has been described in Part 2, aphorism 354) SUNDALOTATOPATOPATOVAYOROPRIORROPROPARDARDARODARDARBAR

Page #537
C tttkk*****lll************************* reincarnates as a human being. (4) A man dying when under the influence of maan (ego) like tinish-lata stambh reincarnates in divine dimension. lobha - pada LOBH-PAD (SEGMENT OF GREED ) 284. cattAri vatthA paNNattA, taM jahA - kimirAgaratte, kaddamarAgaratte, khaMjaNarAgaratte, haliddarAgaratte / evAmeva uvvihe lobhe paNNatte, taM jahA - kimirAgarattavatthasamANe, kaddamarAgarattavatthasamANe, khaMjaNarAgarattavatthasamANe, haliddarAgarattavatthasamANe / 1. kimirAgarattavatthasamANaM lobhamaNupaviTTe jIve kAlaM karei, Neraiesu uvavajjai / 2. taheva jAva [kaddamarAgarattavatthasamANaM lobhamaNupaviTTe jIve kAlaM karei, tirikkhajoNiesu uvavajjai / 3. khaMjaNarAgarattavatthasamANaM lobhamaNupaviTTe jIve kAlaM karei, maNussesu uvavajjai / ] 4. haliddarAgarattavatthasamANaM lobhamaNupaviTTe jIve kAlaM karei, devesu uvavajjai / 45 55 5 5 5 5 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 555 Wan phra 284. vastra cAra prakAra ke hote haiM - ( 1 ) kRmirAgarakta-kRmiyoM ke rakta se yA kirmijI raMga se raMgA huA vastra, (2) kardamarAgarakta kIcar3a se raMgA huA, (3) khaJjanarAgarakta - kAjala ke raMga se raMgA huA, pha aura (4) haridrArAgarakta - haldI ke raMga se raMgA huA / (453) Wan isI prakAra lobha bhI cAra prakAra kA hotA hai - (1) kRmirAgarakta vastra ke samAna atyanta kaThinAI se chUTane vAlA anantAnubandhI lobha, yAvat [ ( 2 ) kardamarAgarakta vastra ke samAna kaThinAI se chUTane vAlA 5 apratyAkhyAnAvaraNa lobha, (3) khaJjanarAgarakta vastra ke samAna svalpa kaThinAI se chUTane vAlA pratyAkhyAnAvaraNa lobha ], aura (4) haridrArAgarakta vastra ke samAna saralatA se chUTane vAlA saMjvalana lobha / phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Fourth Sthaan Wan (1) kRmirAgarakta vastra ke samAna lobha meM pravartamAna jIva kAla karake nAraka meM utpanna hotA hai, yAvat [ (2) kardamarAgarakta vastra ke samAna lobha vAlA tiryagyonikoM meM, (3) khaJjanarAgarakta vastra ke samAna lobha vAlA manuSyoM meM], aura (4) haridrArAgarakta vastra ke samAna lobha vAlA jIva kAla karake 5 devoM meM utpanna hotA hai| Wan phra 284. Vastra (cloth) are of four kinds - (1) krimiragarakt-coloured 5 with blood of worms or with kirmichi (blood-red ) colour, (2) 5 kardamaragarakt-coloured with slime, (3) kardamaragarakt-coloured with soot, and (4) haridraragarakt vastra-coloured with turmeric. Wan pha Lobh (greed) is of four kinds - (1) Like krimiragarakt--extremely 5 hard to remove anantanubandhi lobh unending greed. (2) Like kardamaragarakt vastra-very hard to remove apratyakhyanavaran lobh. (3) Like khanjanaragarakt vastra-hard to pratyakhyanavaran lobh. (4) Like haridraragaraht vastra-a little hard to remove sanjualan lobh. remove caturtha sthAna Wan Wan Wan

Page #538
555555555555555555555555555555555 (1) A man dying when under the influence of lobh like krimiragarakt reincarnates in hell. (2) A man dying when under the influence of lobh like kardamaragarakt vastra reincarnates as an animal. (3) A man dying when under the influence of lobh like khanjanaragarakt vastra 4 reincarnates as a human being. (4) A man dying when under the influence 41 of lobh like haridraragarakt vastra reincarnates in divine dimension. OM saMsAra-pada SAMSAR-PAD (SEGMENT OF WORLD) 285. cauvihe saMsAre paNNatte, taM jahA-NeraiyasaMsAre, jAva [tirikkhajoNiyasaMsAre, OM maNussasaMsAre ], devsNsaare| 285. saMsAra cAra prakAra kA hai-(1) nairayikasaMsAra, (2) tiryagyonikasaMsAra, (3) manuSyasaMsAra, + aura (4) devsNsaar| 285. Samsar (world) is of four kinds--(1) narayik samsar (infernal 4i world), (2) tiryagyonik samsar (animal world), (3) manushya samsar i (human world), and (4) deva samsar (divine world). 286. caubihe Aue paNNatte, taM jahA-NeraiyaAue, jAva [tirikkhajoNiyaAue, hai maNussAue ], devaaue| + 286. AyuSya cAra prakAra kA hotA hai-(1) nairayika-AyuSya, (2) tiryagyonika-AyuSya, " (3) manuSya-AyuSya, aura (4) dev-aayussy| 286. Ayushya (life span) is of four kinds--(1) narayik ayushya (infernal + life span), (2) tiryagyonik ayushya (animal life span), (3) manushya ayushya (human life span), and (4) deva ayushya (divine life span). 287. caubihe bhave paNNatte, taM jahA-Neraiyabhave, jAva [tirikkhajoNiyabhave, maNussabhave ] devbhve| 287. bhava (utpatti) cAra prakAra kA hotA hai-(1) nairayikabhava, (2) tiryagyonikabhava, OM (3) manuSyabhava, aura (4) devbhv| 287. Bhava (reincarnation or birth) is of four kinds--(1) narayik bhava (infernal reincarnation or birth), (2) tiryagyonik bhava (animal reincarnation or birth), (3) manushya bhava (human reincarnation or birth), and (4) deva bhava (divine reincarnation or birth). OM AhAra-pada AHAR-PAD (SEGMENT OF FOOD) 288. cauvihe AhAre paNNatte, taM jahA-asaNe, pANe, khAime, saaime| - y- y - v b b t tA tb tg vbvbvb v- - v sthAnAMgasUtra (1) (454) Sthaananga Sutra (1) v 89555555555555555555555555555555

Page #539
3555555555555555555555555555555555558 Wan 55555555555555555555555555555555555555; 288. AhAra cAra prakAra kA hotA hai-(1) azana-anna aadi| (2) pAna-kAMjI, dugdha, chAcha aadi| (3) khAdima-phala, mevA aadi| (4) svAdima-tAmbUla, lavaMga, ilAyacI aadi| 288. Ahar (food) is of four kinds--(1) ashan (staple food)-grains etc., (2) paan (liquids)-vinegar, milk, butter-milk etc., (3) khadya (general ' food)--fruits, dry fruits etc., and (4) svadya (savoury food)--betel leaves, 3 clove, cardamom etc. 289. caubihe AhAre paNNatte, taM jahA-uvakkharasaMpaNNe, uvakkhaDasaMpaNNe, sabhAvasaMpaNNe, prijusiysNpnnnne| 289. AhAra cAra prakAra kA hotA hai-(1) upaskara-sampanna-ghI, tela Adi se yukta masAle + DAlakara choMkA huaa| (2) upaskRta-sampana-pakAyA huA bhAta aadi| (3) svabhAva-sampanna-svabhAva se pake phala aadi| (4) paryuSita-sampana-rAta-vAsI rakhane se taiyAra huA aahaar| 289. Ahar (food) is of four kinds--(1) upaskar-sampanna--cooked in oil or butter with spices, (2) upaskrit-sampanna-cooked rice etc., (3) svabhava-sampanna-naturally ripened fruits etc., and (4) paryushitsampanna-food prepared by seasoning for one night. karmAvasthA-pada KARMAVASTHA-PAD (SEGMENT OF STATE OF KARMA) 290. cauvihe baMdhe paNNatte, taM jahA-pagatibaMdhe, ThitibaMdhe, aNubhAvabaMdhe, pdesbNdhe| 291. caubihe uvakkame paNNatte, taM jahA-baMdheNovakkame, udIraNovakkame, uvasAmaNovakkame, vipprinnaamnnovkkme| 292. baMdhaNovakkame caubihe paNNatte, taM jahA-pagatibaMdhaNovakkame, ThitibaMdhaNovakkame, aNubhAvabaMdhaNovakkame, pdesbNdhnnovkkme| 293. udIraNovakkame caubihe paNNatte, taM jahA-pagatiudIraNovakkame, ThitiudIraNovakkame, aNubhAvaudIraNovakkame, pdesudiirnnovkkme| 294. uvasAmaNovakkame caubihe paNNatte, taM jahA-pagatiuvasAmaNovakkame, Wan ThitiuvasAmaNovakkame, aNubhAvauvasAmaNovakkame, pdesuvsaamnnovkkme| OM 295. vippariNAmaNovakkame caubihe paNNatte, taM jahA-pagativippariNAmaNovakkame, ThitivippariNAmaNovakkame, aNubhAvavippariNAmaNovakkame, pesvipprinnaamnnovkkme| ma 296. cauvihe appAbahue paNNatte, taM jahA-pagatiappAbahue, ThitiappAbahue, OM aNubhAvaappAbahue, pesappaabhue| 1555555555555555555555555555555555555555555555555 | caturtha sthAna (455) Fourth Sthaan

Page #540
5555555554)))))))55555555555555555555555558 ma 297. caubihe saMkame paNNatte, taM jahA-pagatisaMkame, ThitisaMkame, aNubhAvasaMkame, OM pessNkme| 290. bandha (karmabandha) cAra prakAra kA hotA hai-(1) prakRtibandha-jIva dvArA grahaNa kiye hue OM karma-pudgaloM meM jJAnAdi guNoM ko rokane kA svabhAva utpanna honA, (2) sthitibandha-grahaNa kiye hue OM karma-pudgaloM kI kAla-maryAdA kA niyata honA, (3) anubhAvabandha-karma-pudgaloM meM phala dene kI tIvra-manda zakti kA utpanna honA, aura (4) pradezabandha-karma-pudgaloM ke pradezoM kA smuuh| 291. upakrama cAra prakAra kA hotA hai-(1) bandhanopakrama-karma-pudgaloM kA jIva pradezoM ke sAtha paraspara sambandha honA, (2) udIraNopakrama-karmoM kI udIraNA meM kAraNabhUta jIva kA prayatna, (3) upazAmanopakrama-karmoM ke upazamana meM kAraNabhUta jIva kA prayatna, aura (4) vipariNAmanopakrama-karmoM kI eka avasthA se dUsarI avasthA rUpa pariNamana karAne meM kAraNabhUta jIva kA prytn| 292. bandhanopakrama cAra prakAra kA hotA hai-(1) prakRti-bandhanopakrama, (2) sthiti-bandhanopakrama, (3) anubhAva-bandhanopakrama, aura (4) prdesh-bndhnopkrm| 293. udIraNopakrama cAra prakAra kA hotA hai-(1) prakRti-udIraNopakrama, (2) sthitiudIraNopakrama, (3) anubhAva-udIraNopakrama, aura (4) prdesh-udiirnnopkrm| 294. upazAmanopakrama cAra prakAra kA hotA hai-(1) prakRti-upazAmanopakrama, (2) sthitiupazAmanopakrama, (3) anubhAva-upazAmanopakrama, aura (4) prdesh-upshaamnopkrm| 295. vipariNAmanopakrama cAra prakAra kA hotA hai-(1) prakRti-vipariNAmanopakrama, (2) sthitivipariNAmanopakrama, (3) anubhAva-vipariNAmanopakrama, aura (4) prdesh-viprinnaamnopkrm| 296. alpabahutva cAra prakAra kA hai-(1) prakRti-alpabahutva, (2) sthiti-alpabahutva (3) anubhAva-alpabahutva, aura (4) prdesh-alpbhutv| 297. saMkrama cAra prakAra kA hotA hai-(1) prakRti-saMkrama, (2) sthiti-saMkrama, (3) anubhAvasaMkrama, (4) prdesh-sNkrm| 290. Bandh (bondage of karma) is of four kinds-(1) prakriti bandh (qualitative bondage)-development of the capacity of veiling attributes like knowledge in the karma particles acquired by soul, (2) sthiti bandh (duration bondage)--fixation of the duration of bondage of the acquired karma particles, (3) anubhaava bandh (potency bondage)-development of intensity of fruition in karma particles, and (4) pradesh. bandh (spacepoint or sectional bondage)--clustering of karma particles relative to soul space-points. 291. Upakram (commencement) is of four kinds(1) bandhanopakram-commencement of the contact of karma particles sthAnAMgasUtra (1) (456) Sthaananga Sutra (1)

Page #541
5 4446446465555555555555555 Wan 5555555555555555555555555555555 with soul space-points, (2) udiranopakram-commencement of efforts of a soul directed at fruition of karmas, (3) upashamannopakramcommencement of efforts of a soul directed at pacification of karmas, and (4) viparinamanopakram-commencement of efforts of a soul directed at transformation of one state of karma to another. 292. bandhanopakram, bandhanopakram, and (4) pradesh bandhanopakram. Bandhanopakram (2) sthiti bandhanopakram, 293. Udiranopakram is of four kinds-(1) prakriti udiranopakram, (2) sthiti udiranopakram, (3) anubhaava udiranopakram, and (4) pradesh udiranopakram. 295. is of four kinds-(1) prakriti 294. Upashamanopakram is of four kinds-(1) upashamanopakram, (2) sthiti upashamanopakram, (3) anubhaava upashamanopakram, and (4) pradesh upashamanopakram. Viparinamanopakram is of four kinds-(1) viparinamanopakram, (2) sthiti viparinamanopakram, (3) anubhaava viparinamanopakram, and (4) pradesh viparinamanopakram. prakriti 296. Alpabahutva maximum and minimum is of four kinds(1) prakriti alpabahutva, (2) sthiti alpabahutva, (3) anubhaava alpabahutva, and (4) pradesh alpabahutva. 297. Sankram is of four kinds-(1) prakriti sankram, (2) sthiti sankram, (3) anubhaava sankram, and (4) pradesh sankram. 298. cauvvihe Nidhatte paNNatte, taM jahA - pagatiNidhatte, ThitiNidhatte, aNubhAvaNidhatte, paesaNidhatte / 299. cauvvihe NikAita paNNatte, taM jahA - pagaINikAie, aNubhAvaNikAie, paesaNikAie / 298. nidhatta cAra prakAra kA hotA hai - ( 9 ) prakRti - nidhatta, (2) sthiti - nidhatta, (3) anubhAva - nidhatta, (4) pradeza -nidhatta / erget Ferrar prakriti (3) anubhaava 299. Nikachit is of four kinds-(1) prakriti nikachit, (2) sthiti nikachit, (3) anubhaava nikachit, and (4) pradesh nikachit. (457) *555555555555555555 TitiNikAie, 55555555555555555555555555555555555558 Fourth Sthaan Wan Wan Wan Wan 299. nikAcita cAra prakAra kA hotA hai - ( 1 ) prakRti - nikAcita, (2) sthiti - nikAcita, pha (3) anubhAva - nikAcita, (4) pradeza - nikaacit| 298. Nidhatt is of four kinds-(1) prakriti nidhatt, (2) sthiti nidhatt, (3) anubhaava nidhatt, and (4) pradesh nidhatt. Wan S Wan Wan Wan Wan Wan Wan

Page #542
8hhhh5555%%%%%%%%%%%%%%%%%%%%%%%%% OM vivecana-sUtra 263 se lekara 272 taka ke 10 sUtroM meM karmoM kI aneka avasthAoM kA nirUpaNa hai| isameM se (2) udaya aura (3) sattA ko chor3akara zeSa ATha kI 'karaNa' saMjJA hai| kyoMki unake sampAdana ke lie jIva ko apanI yoga-vIrya-zakti kA vizeSa upakrama (udyama) karanA par3atA hai| dasa avasthAoM Wan kA svarUpa isa prakAra hai (1) bandha-jIva aura karma-pudgaloM kA gAr3ha sNyog| (2) udaya-ba~dhe hue karma-pudgaloM ko U yathAsamaya phala denaa| (3) sattA-ba~dhe karmoM kA jIva ke udaya meM Ane taka avasthita rahanA anudaya avasthA hai| (4) udIraNA-ba~dhe karmoM ko udayakAla Ane ke pUrva hI apavartana karake udaya meM laanaa| 4 (5) udvartanA-ba~dhe karmoM kI sthiti aura anubhAva-zakti ko bddh'aanaa| (6) apavartanA-ba~dhe karmoM kI sthiti hai aura anubhAva-zakti ko ghttaanaa| (7) saMkrama-eka karma-prakRti ke sajAtIya dUsarI prakRti meM pariNamana - honaa| (8) upazama-moha karma ko udaya-udIraNA ke ayogya krnaa| (9) nidhatti-ba~dhe hue jisa karma ko OM udaya meM bhI na lAyA jA sake aura udvartana, apavartana evaM saMkrama bhI na kiyA jA sake, aisI avasthA vishess| (10) nikAcita-ba~dhe hue jisa karma kA upazama, udIraNA, udvartanA, apavartanA aura saMkrama * Adi kucha bhI na kiyA jA sake, aisI avsthaa-vishess| ukta dazoM hI prakRti, sthiti, anubhAva aura pradeza ke bheda se cAra-cAra prakAra ke hote haiN| unameM se bandha, udIraNA, upazama, saMkrama, nidhatta aura nikAcita ke cAra-cAra bhedoM kA varNana sUtroM meM kiyA hI Wan hai| zeSa udvartanA aura apavartanA kA samAveza vipariNAmanopakrama meM hai| vipariNamana-karma-pudgaloM ke kSaya, kSayopazama, udvartanA, apavartanA Adi ke dvArA naI-naI avasthAe~ Wan utpanna krnaa| Elaboration--Various states of karmas have been defined in the Si aforesaid ten aphorisms from 263 to 272. Besides udaya (2) and satta (3) the remaining eight states are called 'karan' (instrument or means). This is because in order to attain these states a soul has to make special efforts by means of yoga (association), virya (potency) and shakti (power). Brief definitions of these ten states are as follows (1) Bandh (bondage)-intimate association or fusion of soul and karma particles. (2) Udaya (fructification)-natural fructification of karma particles in due course in the form of suffering. (3) Satta (latent state)-latent state of acquired karmas before their fructification. This is non-fructified state. (4) Udirana (fructify). to cause fructification of acquired karmas by reducing their potency in advance of their natural fruition. (5) Udvartana (enhancement)-enhancement of the duration and potency of acquired karmas. (6) Apavartana (reduction)-reduction of the duration and potency of acquired karmas. (7) Sankram (transformation)-qualitative transformation of one species of karma to sthAnAMgasUtra (1) (458) Sthaananga Sutra (1) 95455555555555555555555555555

Page #543
5 Wan another of the same class. (8) Upasham (pacification)-to cause deluding 5 karma not to fructify naturally or with effort. (9) Nidhatti (state of 5 partial intransigence) a state of karmas where they are rendered incapable of the processes of udaya, udvartan, apavartan and sankram. ( 10 ) Nikachit (state of intransigence ) -- a state of karmas where they are rendered incapable of all processes including upasham, udirana, 5 udvartan, apavartan and sankram. Wan phra The aforesaid ten states have four alternatives each in terms of 5 prakriti (nature), sthiti (duration), anubhaava (essence) and pradesh Wan If ( contents ). Out of these bandh, udirana, upasham, sankram, nidhatt and nikachit have been stated in the aforesaid aphorisms. The remaining two, udvartana and apavartana, are covered in viparinamanopakram. Viparinaman-to create new states of karma particles through the processes of kshaya ( extinction ), kshayopasham ( extinction-cumpacification), udvartana (enhancement ), apavartana (reduction) etc. saMkhyA- pada SANKHYA-PAD (SEGMENT OF NUMBER) 300. cattAri ekkA paNNattA, taM jahA- daviekkae, mAuekkae, pajjavekkae, saMgahekkae / 300. 'eka' saMkhyA cAra prakAra kI hotI hai - (1) dravyaika, (2) mAtRkaika, (3) paryAyaika, (4) saMgrahaika / 300. Ek sankhya ( number one) is of four kinds----- (1) dravyaik (one entity), (2) matrikaik (one root), (3) paryayaik ( one mode), and (4) samgrahaik (one collection). 5 vivecana- 1. dravyaika- saMsAra meM dravya aneka prakAra ke haiM, jaise- jIva dravya, ajIva dravya Adi / kintu 5 dravyatva sabameM samAna hone se 'dravya eka' hai aisA kahA jAtA hai| (2) mAtRkA eka - uppannei vA vigame ivA, dhruva ivA - ina tIna padoM ko mAtRkA pada kahA jAtA hai| pratyeka dravya isa mAtRkApada se yukta 'sat' hai / yaha sabhI nayoM kA bIjabhUta hai| (3) paryAya eka-dravya kI taraha paryAya bhI aneka haiM, kintu eka dravya meM eka samaya meM eka hI paryAya hotI hai tathA pariNamana svabhAva kI dRSTi se paryAya eka hai / (4) saMgraha ekasaMgrahanaya padArtha ke sAmAnya dharma kA kathana karatA hai| sabhI padArthoM meM sAmAnyatva eka hai, jaise gehU~ ke vizAla Dhera ko yaha gehU~ par3A hai, manuSyoM ke samUha ko samAja kahanA / ( hindI TIkA, pRSTha 836) phra pha Wan 5 caturtha sthAna Elaboration (1) Dravyaik (one entity ) - There are numerous entities in this universe but as the existential attribute of being an entity is same in all, it is said that entity is one. (2) Matrikaik (one root)-creation, destruction and permanence' is called the matrika pad (root phrase). It is the basis of existence of every entity. It is also the root of all nayas (459) Fourth Sthaan 55 5555 5 5 5 5 5 5 5 5 555 5555 5555555555 5 5 5 5 5 55 5 5 5 952 Wan Wan - 5 5 5 5 55 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5952 phra

Page #544
(standpoints). (3) Paryayaik (one mode)-Like entities modes are also numerous but at one point of time one entity has only one mode. Also the property of transformation is uniform in all modes. (4) samgrahaik (one collection)--samgraha naya (generalized viewpoint) deals with general properties of things. Such general properties are uniform in a collection of things. For example to state that 'this is wheat for a heap of grains of wheat or 'this is society' for a group of men. (Hindi Tika, p. 836) 301. cattAri katI paNNattA, taM jahA-daviyakatI, mAuyakatI, pajjavakatI, sNghktii| - 301. saMkhyAvAcaka 'kati' cAra prakAra kA hai| jaise-(1) dravyakati-dravya kitane haiM ? (2) mAtRkAkati-mAtRkA kitane haiM ? (3) paryAyakati-paryAya kitane haiM ? (4) saMgrahakati-saMgraha kitane haiM ? 301. Kati (how many ?) is of four kinds(1) dravyakati--how many entities are there? (2) matrikakati-how many roots are there?, (3) paryayakati-how many modes are there? and (4) samgrahakati$ how many collectives are there? vivecana-'kati' zabda bahuvacanAMta hai aura sAtha hI prshnvaack| dravya, mAtRkApada, paryAya aura saMgraha Wan ina sabake samUha kA vAcaka hone se kati cAra prakAra kA hai| jaise-dravya kitane haiM ? chaha ! mAtRkA pada ke kitane haiM ? ananta ! daMDaka (paryAya vizeSa) kitane haiM ? caubiis| kAya (jIva samUha) kitane haiM ? chh| OM (hindI TIkA, pRSTha 836) Elaboration-The word 'hati' has a plural ending and it is interrogative as well. As it is in context of dravya, matrika, paryaya and samgraha, kati is stated to be of four kinds. Examples-How many entities are there ? There are six entities. How many roots are there ? There are infinite roots. How many dandaks (specific modes) are there? There are twenty four dandaks. How many kayas (classes of beings) are there? There are six classes of beings. (Hindi Tika, p. 836) 302. cattAri savvA paNNattA, taM jahA-NAmasavvae, ThavaNasavvae, Aesasavvae, mnnirvsessbbe| 302. 'sarva' cAra prakAra ke hote haiN| jaise-(1) nAmasarva-nAmanikSepa kI apekSA jisakA 'sarva' nAma fa rakhA jaay| (2) sthApanAsarva-sthApanAnikSepa kI apekSA jisa vyakti meM 'sarva' kA Aropa kiyA jaay| - (3) Adezasarva-adhika kI mukhyatA ko dhyAna meM rakhakara alpa ko gauNa mAnakara kahanA 'Adeza-sarva' U hai| jaise-bahuta logoM ke cale jAne aura kucha bace rahane para bhI kahanA 'sArA gAma calA gyaa| + (4) niravazeSasa-sampUrNa vyaktiyoM ke Azraya se kahA jAne vAlA 'sarva' niravazeSasarva hai| jaise-sarva deva OM animiSa (netra TimikArarahita) hote haiM, kyoMki eka bhI deva netra TimikArasahita nahIM hotaa| B55555555555555555555555555555555555555555555555558 | sthAnAMgasUtra (1) (460) Sthaananga Sutra (1) 854) ) ) )) ) ) ) )) ) )) ) ) ) ) ) )) )) ) )))

Page #545
302. Sarva (all) is of four kinds-(1) Naam sarva (sarva as name)-in context of name attribution, that which is named sarva. (2) Sthapana sarva-In context of notional installation, that in which sarva (all) is installed. (3) Adesh sarva-to state sarva (all) by considering the larger portion and ignoring the smaller portion. For example when a larger portion of the population of a village leaves and only a few are left, it is said that whole village has gone. (4) Niravashes sarva-to state sarva (all) to cover all and leaving none. For example to state 'All gods are nonblinking.' Here sarva genuinely covers all, because there is not a single god that blinks. OM kUTa-pada KOOT-PAD (SEGMENT OF PEAKS) 303. mANusuttarassa NaM pavvayassa caudisiM kUDA paNNattA, taM jahA-rayaNe, rattaNuccae kA sabarayaNe, rtnnsNce| 303. mAnuSottara parvata kI cAroM dizAoM meM cAra kUTa haiM-(1) ratnakUTa-dakSiNa-pUrva Agneya dizA ma meN| (2) ratloccayakUTa-dakSiNa-pazcima naiRtya dizA meN| (3) sarvaratnakUTa-pUrva-uttara IzAna dizA meN| (4) ratnasaMcayakUTa-pazcima-uttara vAyavya dizA meN| 303. In four directions of Manushottar mountain there are four koots (peaks)-(1) Ratna koot in the Agneya (south-east) direction, (2) Ratnochchaya koot in the Nairitya (south-west) direction, (3) Sarvaratna koot in the Ishaan (north-east) direction, and (4) Ratnasanchaya koot in the Vayavya (north-west) direction. + kAlacakra-pada KAAL CHAKRA-PAD (SEGMENT OF CYCLE OF TIME) 304. jaMbuddIve dIve bharaheravaesu vAsesu tItAe ussappiNIe susamasusamAe samAe cattAri sAgarovamakoDAkoDIo kAlo hutthaa| 305. jaMbuddIce dIve bharaheravatesu vAsesu imIse osappiNIe OM susamasusamAe samAe cattAri sAgarovamakoDAkoDIo kAlo pnnnntto| 306. jaMbuddIve dIve bharaheravatesu vAsesu AgamessAe ussappiNIe susamasusamAe samAe cattAri sAgarovamakoDAkoDIo kAlo bhvissi| 304. jambUdvIpa dvIpa meM bharata aura airavata kSetroM meM atIta utsarpiNI ke 'suSama-suSamA' nAmaka + Are kA kAla-pramANa cAra koDAkoDI sAgaropama thaa| 305. jambUdvIpa dvIpa ke bharata aura airavata kSetroM meM isa avasarpiNI ke 'suSama-suSamA' nAmaka Are kA kAla-pramANa cAra koDAkoDI sAgaropama thaa| OM 306. jambUdvIpa nAmaka dvIpa ke bharata aura airavata kSetroM meM AgAmI utsarpiNI ke 'suSama-suSamA' + nAmaka Are kA kAla-pramANa cAra koDAkoDI sAgaropama hogaa| caturtha sthAna (461) Fourth Sthaan

Page #546
EFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$ $$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%% %%% %%% % %% %%% %% %%%% %% %%%% %%% %% 304. In Jambu Dveep in Bharat and Airavat areas the length of Sukham-sukhama ara (epoch of extreme happiness) of the past Utsarpini (progressive half-cycle of time) was four koda-kodi Sagaropam (a metaphoric unit of time). 305. In Jambu Dveep in Bharat and Airavat areas the length of Sukham-sukhama ara (epoch of extreme happiness) of the current Avasarpini (regressive half-cycle of time) was four koda-kodi Sagaropam (a metaphoric unit of time). 306. In Jambu Dveep in Bharat and Airavat areas the length of Sukham-sukhama ara (epoch of extreme happiness) of the coming Utsarpini (progressive half-cycle of time) will be four koda-kodi Sagaropam. (a metaphoric unit of time). 307. jaMbuddIve dIve devakuru uttarakuruvajjao cattAri akammabhUmIo paNNattAo, taM jahAhemavate, heraNNavate, harivarise, rmmgvrise| __ cattAri vaTTaveyaDDapavvatA paNNattA, taM jahA-sahAvAtI, viyaDAvAtI, gaMdhAvAtI, maalvNtpriyaate| tattha NaM cattAri devA mahiDDiyA jAva paliovamadvitIyA parivasaMti, taM jahA-sAtI, pabhAse, aruNe, pume| __ 307. jambUdvIpa dvIpa meM devakuru aura uttarakuru ko chor3akara cAra akarmabhUmiyA~ haiM-(1) haimavata, F (2) hairaNyavata, (3) harivirSa, (4) rmykvrss| ___ unameM cAra vaitADhya parvata haiM-(1) zabdApAtI, (2) vikaTApAtI, (3) gandhApAtI, (4) maalyvtpryaay| hai una para palyopama kI sthiti vAle yAvat maharddhika cAra deva rahate haiM-(1) svAti, (2) prabhAsa, (3) aruNa, Wan (4) pdm| 307. Leaving aside Deva Kuru and Uttar Kuru there are four akarma bhumis (land of inactivity or of enjoyment) in Jambu Dveep (1) Haimavat, (2) Hairanyavat, (3) Harivarsh, and (4) Ramyak-varsh. ____In these there are four Vaitadhya mountains-(1) Shabdapati, (2) Vikatapati, (3) Gandhapati, and (4) Malyavatparyaya. On these reside four gods (Mahardhik) having great wealth, ... and so on up to... life span of one Palyopam (a metaphoric unit of time)-(1) Swati, (2) Prabhas, (3) Arun, and (4) Padma. mahAvideha-pada MAHAVIDEH-PAD (SEGMENT OF MAHAVIDEH 308. jaMbuddIve dIve mahAvidehe vAse caubihe paNNatte, taM jahA-puvavidehe, avaravidehe, OM devakurA, uttrkuraa| BSSSSSSSSSSSSSSSSSSSS555555555555555555555555SSSSS | sthAnAMgasUtra (1) (462) Sthaananga Sutra (1) ,

Page #547
355 5 555555555))) ) ) ) ) & t t t t t hhhhhhh t t t t t t ma 308. jambUdvIpa dvIpa meM mahAvideha kSetra cAra bhAgoM meM vibhakta hai-(1) pUrvavideha, (2) aparavideha, (3) devakuru, (4) uttrkuru| 6 308. Mahavideh area in Jambu Dveep is divided into four partsfi (1) Purva Videh, (2) Apar Videh, (3) Deva Kuru, and (4) Uttar Kuru. parvata-pada PARVAT-PAD (SEGMENT OF MOUNTAIN) ____309. sabbe vi NaM NisaDha-NIlavaMta-vAsaharapavvatA cattAri joyaNasayAI uThaM uccatteNaM, cattAri gAusayAiM ubbeheNaM pnnnnttaa| 309. sabhI niSadha aura nIlavaMta varSadhara parvatoM kI U~cAI cAra sau yojana kI hai aura bhUmigata meM gaharAI cAra sau koza kI hai| 309. The height of all the Nishadh and Neelavant Varshadhar mountains is four hundred Yojans (a unit of eight miles) and their depth fi from ground level is four hundred Kosh (a unit of two miles). 310. jaMbuddIve dIve maMdarassa pavyayassa purathime NaM sItAe mahANadIe uttarakUle cattAri vakkhArapabvayA paNNattA, taM jahA-cittakUDe, pamhakUDe, NaliNakUDe, egsele| 311. jaMbuddIve dIve / maMdarassa pavvayassa purathime NaM sItAe mahANadIe dAhiNakUle cattAri vakkhArapacayA paNNattA, taM jahA-tikUDe, vesamaNakUDe, aMjaNe, maatNjnne| ma 310. jambUdvIpa dvIpa meM mandara parvata ke pUrva bhAga meM sItA mahAnadI ke uttarI kinAre para cAra # vakSaskAra parvata haiM-(1) citrakUTa, (2) padmakUTa, (3) nalinakUTa, (4) ekshailkuutt| 311. jambUdvIpa / dvIpa meM mandara parvata ke pUrva bhAga meM sItA mahAnadI ke dakSiNI kinAre para cAra vakSaskAra parvata haiN| (1) trikUTa, (2) vaizramaNakUTa, (3) aMjanakUTa, (4) maataaNjnkuutt| 310. In Jambu Dveep in the eastern part of Mandar mountain there are four Vakshaskar mountains on the northern bank of great river Sita5 (1) Chitrakoot, (2) Padmakoot, (3) Nalinakoot, and (4) Ekashailakoot. 311. In Jambu Dveep in the eastern part of Mandar mountain there are four Vakshaskar mountains on the southern bank of great river Sita(1) Trikoot, (2) Vaishramankoot, (3) Anjanakoot, and (4) Matanjanakoot. 312. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sIodAe mahANadIe dAhiNakUle cattAri vakkhArapavvayA paNNattA, taM jahA-aMkAvatI, pamhAvatI, AsIvise, suhaavhe| 313. jambUddIve dIve maMdarassa pavvayassa paccatthime NaM sIodAe mahANadIe uttarakUle cattAri vakkhArapavvayA paNNattA, taM jahA-caMdapavvate, sUrapacate, devapavvate, nnaagpvyte| 314. jaMbuddIve dIve maMdarassa pavvayassa causu vidisAsu cattAri vakkhArapavvayA paNNattA, taM jahA-somaNase, vijjuppabhe, gaMdhamAyaNe, maalvNte| n t n t t t t t t t t t t t t t t t t tb tn t tnvbvn 855555555555555555555555555555555555555555555 caturtha sthAna (463) Fourth Sthaan

Page #548
B5555555555555555555555555559 Wei Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 312. jambUdvIpa dvIpa meM mandara parvata ke pazcima bhAga meM sItodA mahAnadI ke dakSiNI kinAre para OM cAra vakSaskAra parvata kahe haiM-(1) aMkAvatI, (2) pakSmAvatI, (3) AzIviSa, (4) sukhaavh| + 313. jambUdvIpa dvIpa meM mandara parvata ke pazcima bhAga meM sItodA mahAnadI ke uttarI kinAre para cAra - vakSaskAra parvata haiM-(1) candraparvata, (2) sUryaparvata, (3) devaparvata, (4) naagprvt| 314. jambUdvIpa dvIpa U meM mandara parvata kI cAra vidizAoM meM cAra vakSaskAra parvata haiM-(1) saumanasa, (2) vidyutprabha, (3) gandhamAdana, (4) maalyvaan| 312. In Jambu Dveep in the western part of Mandar mountain there are four Vakshaskar mountains on the southern bank of great rive Sitoda-(1) Ankavati, (2) Pakshmavati, (3) Ashivish, and (4) Sukhavah. 313. In Jambu Dveep in the western part of Mandar mountain there are four Vakshaskar mountains on the northern bank of great river Sitoda(1) Chandraparvat, (2) Suryaparvat, (3) Devaparvat, and (4) Naagparvat. 314. In Jambu Dveep in the four intermediate directions there are four Vakshaskar mountains--(1) Saumanas, (2) Vidyutprabh, (3) Gandhamadan, and (4) Malyavan. zalAkA-puruSa-pada SHALAKA PURUSH-PAD (SEGMENT OF EPOCH MAKERS) 315. jaMbuddIve dIve mahAvidehe vAse jahaNNapae cattAri arahaMtA, cattAri cakkavaTTI, cattAri OM baladevA cattAri vAsudevA uppajjiMsu vA uppajjaMti vA uppajjissaMti vaa| 315. jambUdvIpa dvIpa ke mahAvideha kSetra meM kama se kama cAra arhanta, cAra cakravartI, cAra baladeva aura cAra vAsudeva utpanna hue the, utpanna hote haiM aura utpanna hoNge| 315. In the Mahavideh area of Jambu Dveep at least four Arhants, four Chakravartis, four Baladevas and four Vasudevas were, are and will be born. vivecana-isa sUtra kA abhiprAya hai-mahAvideha meM kama se kama cAra arihaMta, cAra cakravartI, cAra OM baladeva-vAsudeva, do pUrva mahAvideha tathA do pazcima mahAvideha meM hara samaya rahate haiN| kabhI inakA abhAva + nahIM hotaa| jisa vijaya meM cakravartI hote haiN| usameM baladeva-vAsudeva nahIM hote| hA~, jisa vijaya meM : tIrthaMkara hote haiN| usameM cakravartI bhI ho sakate haiM aura baladeva-vAsudeva bhii| (hindI TIkA, pRSTha 845) Elaboration-This aphorism conveys that in Mahavideh at least four Arhants, four Chakravartis, four Baladevas and four Vasudevas always exist. They are never extinct. Chakravarti and Baldeva-Vasudeva do not coexist in any Vijaya (a sub-continent size area). However, with a Tirthankar either a Chakravarti or Baldeva-Vasudeva may coexist. 4 (Hindi Tika, p. 845) b t t t tb tb tg t tb tb vbvb vb b KH t n t n t t vb t t | sthAnAMgasUtra (1) (464) Sthaananga Sutra (1) t

Page #549
LELELFIE IF IF Iri-. 95%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu mandara-parvata-pada MANDAR-PARVAT-PAD (SEGMENT OF MANDAR MOUNTAIN) 316. jaMbuddIve dIve maMdare pavvate cattAri vaNA paNNatA, taM jahA-bhaddasAlavaNe, NaMdaNavaNe, somaNasavaNe, pNddgvnne| 317. jaMbuddIve dIve maMdare pavate paMDagavaNe cattAri abhisegasilAo paNNattAo, taM jahA-paMDukaMbalasilA, aipaMDukaMbalasilA, rattakaMbalasilA, atirttkNblsilaa| __316. jambUdvIpa dvIpa meM mandara parvata para cAra vana haiM-(1) bhadrazAla vana, (2) nandana vana, (3) saumanasa vana, (4) paNDaka vn| 317. jambUdvIpa dvIpa meM mandara parvata para paNDaka vana meM cAra abhiSekazilAe~ haiM-(1) pANDukambala zilA (parva). (2) atipANDakambala zilA (dakSiNa). (3) raktakambala zilA (pazcima), (4) atiraktakambala zilA (uttr)| 316. In Jambu Dveep there are four forests on Mandar mountaini (1) Bhadrashal van (forest), (2) Nandan van, (3) Saumanas van, and (4) Pandak van. 317. In Jambu Dveep their are four abhishek shilas (anointment rocks) in Pandak van-(1) Pandukambal shila (east), (2) Atipandukambal shila (south), (3) Raktakambal shila (west), and (4) Atiraktakambal shila (north). vivecana-paNDaka vana cAroM vanoM meM sabase Upara hai| isameM cAra abhiSeka zilAe~ haiM, una para tIrthaMkaroM kA janmotsava manAyA jAtA hai| pUrva, pazcima meM zilAoM para do-do siMhAsana hote haiM tathA jina para mahAvideha kSetra meM utpanna tIrthaMkaroM kA tathA uttara-dakSiNa meM eka-eka zilA hai, jina para airavata tathA // bharata kSetra meM janme tIrthaMkaroM kA janmotsava manAyA jAtA hai| (hindI TIkA, pRSTha 845) Elaboration--Pandak van is highest among the four forests. It has four abhishek shilas (anointment rocks) on which birth ceremonies of Tirthankarski are performed. There are two thrones each on the rocks in east and west i directions. On these rocks birth ceremonies of Tirthankars born in Mahavideh area are performed. On the rock in the north and south directions there is one throne each. On these rocks birth ceremonies of Tirthankars born in Airavat and Bharat areas are performed. (Hindi Tika, p. 845) 318. maMdaracUliyA NaM uvariM cattAri joyaNAI vikkhaMbheNaM pnnnnttaa| 318. mandara parvata kI cUlikA kA UparI viSkambha (vistAra) cAra yojana hai| 318. The vishkambh (spread or area) of the chulika (peak) of Mandar mountain is four Yojans (a unit of eight miles). dhAtakISaNDa-puSkaravara-pada DHATKIKHAND-PUSHKARVAR-PAD (SEGMENT OF DHATKIKHAND-PUSHKARVAR) 319. evaM dhAyaisaMDadIvapurasthimaddhevi kAlaM Adi karettA jAva mNdrcuuliytti| evaM jAva pukkharavaradIvapaccatthimaddhe jAva mNdrcuuliytti| )))))))))))))))))55555555555555555 caturtha sthAna (465) Fourth Sthaan B554) 55555555555555)))))))))))))) ))))

Page #550
jaMbuddIvagaAvassagaM tu kAlao cUliyA jaav| dhAyaisaMDe pukkharavare ya puvAvare pAse ||1||-sNgrhnnii gAthA 319. isI prakAra dhAtakISaNDa dvIpa ke pUrvArdha aura pazcimArdha meM bhI kAla-pada (sUtra 304) se lekara yAvat mandaracUlikA (sUtra 318) taka kA sarva kathana jAnanA caahie| isI prakAra (ardha) OM puSkaravara dvIpa ke pUrvArdha aura pazcimArdha meM bhI kAlapada se lekara yAvat mandaracUlikA taka kA sarva kathana jAnanA caahie| (saMgrahaNI gAthA)-kAlapada se lekara mandaracUlikA taka jambUdvIpa meM kiyA gayA sabhI varNana dhAtakISaNDadvIpa ke aura arddha-puSkaravaradvIpa ke pUrva-apara pArzva bhAga meM bhI kahA gayA hai| 319. In the same way the description of the eastern and western halves of Dhatakikhand Dveep should be read as that mentioned in aphorisms 304 (segment of time) to 318 (Mandar Chulika). In the same way the description of the eastern and western halves of Ardhapushkaravar Dveep should also be read as that mentioned in said aphorisms 304. (Collative verse) All the description about Jambu Dveep mentioned from segment of time to Mandar chulika has also been repeated with 45 regard to the eastern and western halves of Dhatakikhand Dveep and Ardhapushkaravar Dveep. dvAra-pada DVAR-PAD (SEGMENT OF GATEWAY) 320. jaMbuddIvassa NaM dIvassa cattAri dArA paNNattA, taM jahA-vijaye, vijayaMte, jayaMte, / apraajite| te NaM dArA cattAri joyaNAI vikkhaMbheNaM, tAvaiyaM ceva paveseNaM pnnnnttaa| tattha NaM cattAri devA mahiDiyA jAva paliovamadvitIyA parivasaMti, taM jahA-vijaye, vejayaMte, jayaMte, apraajite| 320. jambUdvIpa dvIpa ke cAra dvAra haiM-(1) vijayadvAra, (2) vaijayantadvAra, (3) jayantadvAra, + (4) apraajitdvaar| ina dvAroM kI caur3AI cAra yojana kI aura praveza (mukha) bhI cAra yojana kA hai| ____ una dvAroM para palyopama kI sthiti vAle cAra mahardhika deva rahate haiM-(1) vijayadeva, + (2) vaijayantadeva, (3) jayantadeva, (4) apraajitdev| 320. There are four dvars (gateways) of Jambu Dveep (1) Vijaya dvar, (2) Vaijayant dvar, (3) Jayant dvar, and (4) Aparajit dvar. The width of these gateways is four Yojans (a unit of eight miles) and entrance (height) is also four Yojans. sthAnAMgasUtra (1) (466) Sthaananga Sutra (1)

Page #551
........ArAgAgAgAgAgAgAbhabhabhabhabhabhaWan 55555555555555555558 On these gateways reside four gods (Mahardhik) having great wealth, ...and so on up to... life span of one Palyopam (a metaphoric unit of time) (1) Vijaya deva, (2) Vaijayant deva, (3) Jayant deva, and (4) Aparajit deva. antIpa-pada (dakSiNadizAvartI 28 dvIpa) ANTAR-DVEEP-PAD (SEGMENT OF MIDDLE ISLANDS) 321. (1) jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM cullahimavaMtassa vAsaharapavvayassa causu vidisAsu lavaNasamudaM tiNNi-tiNNa joyaNasayAiM ogAhittA, ettha NaM cattAri aMtaradIvA paNNattA, taM jahA-egUruyadIve,AbhAsiyadIve, vesANiyadIve, gNgoliydiive| tesu NaM dIvesu cauvvihA maNussA parivasaMti, taM jahA-egUruyA, AbhAsiyA, vesANiyA, gNgoliyaa| 321. (1) jambUdvIpa dvIpa meM mandara parvata ke dakSiNa meM kSullaka himavAn varSadhara parvata kI cAroM U vidizAoM meM lavaNa-samudra ke bhItara tIna-tIna sau yojana jAne para cAra antarvIpa haiM-(1) ekoruka dvIpa, (2) AbhASika dvIpa, (3) vaiSANika dvIpa, (4) lAMgulika dviip| una dvIpoM para cAra prakAra ke manuSya rahate haiM-(1) ekoruka, (2) AbhASika, (3) vaiSANika, (4) laaNgulik| 321. (1) In Jambu Dveep to the south of Mandar mountain in all the four intermediate directions of Kshullak Hiravan Varshadhar mountain there are four antardveeps (middle islands) three hundred Yojans (a unit of eight miles) from the shore in Lavan Samudra-(1) Ekoruk island, __ (2) Abhashik island, (3) Vaishanik island, and (4) Langulik island. On these islands live four kinds of human beings-(1) Ekoruk, Abhashik, (3) Vaishanik, and (4) Langulik. ma 322. (2) tesi NaM dIvANaM causu vidisAsu lavaNasamudaM cattAri-cattAri joyaNasayAI ogAhettA, ettha NaM cattAri aMtaradIvA paNNattA, taM jahA-hayakaNNadIve, gayakaNNadIve, gokaNNadIve, ma skkuliknnnndiive| tesu NaM dIvesu cauvihA maNussA parivasaMti, taM jahA-hayakaNNA, gayakaNNA, gokaNNA, skkuliknnnnaa| 323. (3) tesi NaM dIvANaM causu vidisAsu lavaNasamudaM paMca-paMca joyaNasayAI ogAhittA, ettha NaM cattAri antara dIvA paNNattA, taM jahA-AyaMsamuhadIve, meMDhamuhadIve, aomuhadIve, gomuhdiive| tesu NaM dIvesu cauvihA mnnussaa| 322. (2) una uparyukta antarvIpoM kI cAroM vidizAoM se lavaNasamudra ke bhItara cAra-cAra sau yojana jAne para cAra antarvIpa haiM-(1) hayakarNa dvIpa, (2) gajakarNa dvIpa, (3) gokarNa dvIpa, (4) zaSkulIkarNa dviip| caturtha sthAna (467) Fourth Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri Jain Education Intemational

Page #552
phaphaphaphapha Wan tttikk********tttttttttttttttttttillli una antadvIpoM para cAra prakAra ke manuSya rahate haiM - ( 9 ) hayakarNa, (2) gajakarNa, (3) gokarNa, (4) zaSkulIkarNa / 323. (3) una antardvIpoM kI cAroM vidizAoM meM lavaNasamudra ke bhItara pA~ca-pA~ca sau yojana jAne para cAra antadvIpa haiM - (1) Adarzamukha dvIpa, (2) meSamukha dvIpa, (3) ayomukha dvIpa, (4) gomukha dvIpa / una dvIpoM para cAra prakAra ke manuSya rahate haiN| jaise - ( 1 ) Adarzamukha, (2) meSamukha, (3) ayomukha, (4) gomukha / 322. (2) Four hundred Yojans (a unit of eight miles) ahead into the Lavan Samudra from the four aforesaid islands there are four antardveeps (middle islands) in four intermediate directions(1) Hayakarn island, (2) Gajakarn island, ( 3 ) Gokarn island, and (4) Shashkulikarn island. On these islands live four kinds of human beings-(1) Hayakarn, (2) Gajakarn, (3) Gokarn, and (4) Shashkulikarn. 323. (3) Five hundred Yojans (a unit of eight miles) ahead into the Lavan Samudra from the four aforesaid islands there are four antardveeps (middle islands) in four intermediate directions(1) Adarshamukh island, (2) Meshamukh island, ( 3 ) Ayomukh island, and (4) Gomukh island. On these islands live four kinds of human beings-(1) Adarshamukh, (2) Meshamukh, (3) Ayomukh, and (4) Gomukh. 324. (4) tesi NaM dIvANaM causu vidisAsu lavaNasamuddaM cha-cha joyaNasayAI ogAhettA, ettha NaM cattAri aMtaradIvA paNNattA, taM jahA- - AsamuhadIve, hatthimuhadIve, sIhamuhadIve, vagghamuhadIve / tesu NaM dIvesu cauvvihA maNussA bhANiyavvA / 325. (5) tesi NaM dIvANaM causu vidisAsu lavaNasamuhaM satta- satta joyaNasayAI ogAhettA, ettha NaM cattAri aMtaradIvA paNNattA, taM jahA - AsakaNNadIve, hatthikaNNadIve, akaNNadIve, kaNNapAuradIve / tesu NaM dIvesu cauvvihA maNussA bhANiyavvA / 324. (4) una dvIpoM kI cAroM vidizAoM meM lavaNasamudra ke bhItara chaha-chaha sau yojana jAne para cAra antadvIpa haiM - ( 1 ) azvamukha dvIpa, (2) hastimukha dvIpa, (3) siMhamukha dvIpa, (4) vyAghramukha dviip| una dvIpoM ! para cAra prakAra ke manuSya rahate haiM - (1) azvamukha, (2) hastimukha, (3) siMhamukha, (4) vyAghramukha / 325. (5) una dvIpoM kI cAroM vidizAoM meM lavaNasamudra ke bhItara sAta-sAta sau yojana jAne para cAra antadvIpa haiM - ( 1 ) azvakarNa dvIpa, (2) hastikarNa dvIpa, (3) akarNa dvIpa, (4) karNaprAvaraNa dviip| una dvIpoM para cAra prakAra ke manuSya rahate haiM - (1) azvakarNa, (2) hastikarNa, (3) akarNa, (4) krnnpraavrnn| sthAnAMgasUtra (1) (468) Sthaananga Sutra (1) ! phra L

Page #553
nimitimittmi***tmimimimimimimimi phaphaphaphaphapha Wan Wan 324. (4) Six hundred Yojans (a unit of eight miles) ahead into the Lavan Samudra from the four aforesaid islands there are four antardveeps (middle islands) in four intermediate directions - ( 1 ) Ashvamukh island, (2) Hastimukh island, (3) Simhamukh island, and ( 4 ) Vyaghramukh island. On these islands live four kinds of human beings-(1) Ashvamukh, phra (2) Hastimukh, (3) Simhamukh and (4) Vyaghramukh. Wan ***mimimimimi***lll*miti 325. (5) Seven hundred Yojans (a unit of eight miles) ahead into the Lavan Samudra from the four aforesaid islands there are four antardveeps (middle islands) in four intermediate directionspha ( 1 ) Ashvakarn island, (2) Hastikarn island, ( 3 ) Akarn island and (4) Karnapravaran island. On these islands live four kinds of human beings--(1) Ashvakarn, (2) Hastikarn, (3) Akarn and (4) Karnapravaran. 326. (6) tesi NaM dIvANaM causu vidisAsu lavaNasamuhaM aTThaTTha joyaNasayAI ogAhettA, ettha phaNaM cattAri aMtaradIvA paNNattA, taM jahA - ukkAmuhadIve, mehamuhadIve, vijjumuhadIve, vijjudantadIve / 5 tesu NaM dIvesu cauvviMhA maNussA bhANiyavvA / 327. (7) tesi NaM dIvANaM causu vidisAsu lavaNasamuddaM Nava - Nava joyaNasayAI ogAhettA, ettha NaM cattAri aMtaradIvA paNNattA, taM jahA - ghaNadaMtadIve, laTThadaMtadIve, gUDhadaMtadIve, suddhadaMtadIve / tesu NaM dIvesu caubvihA maNussA parivasaMti, [ taM jahA - ghaNadaMtA, laTThadaMtA, gUDhadaMtA, suddhadaMtA / ] 326. (6) una dvIpoM kI cAroM vidizAoM meM lavaNasamudra ke bhItara ATha-ATha sau yojana jAne para cAra antadvIpa haiM - (1) ulkAmukha dvIpa, (2) meghamukha dvIpa, (3) vidyunmukha dvIpa, (4) vidyuddanta dvIpa / una dvIpoM para cAra prakAra ke manuSya rahate haiM- (1) ulkAmukha, (2) meghamukha, (3) vidyunmukha, (4) vidyuddanta / 327. (7) una dvIpoM kI cAroM vidizAoM meM lavaNasamudra ke bhItara nau-nau sau yojana jAne para cAra antadvIpa haiM - (1) ghanadanta dvIpa, (2) laSTadanta dvIpa, (3) gUr3hadanta dvIpa, (4) zuddhadanta dvIpa / una 5 dvIpoM para cAra prakAra ke manuSya rahate haiM - (1) ghanadanta, (2) laSTadanta, (3) gUr3hadanta, (4) zuddhadanta / phra k 326. (6) Eight hundred Yojans ahead into the Lavan Samudra from the four aforesaid islands there are four antardveeps (middle islands) in four f intermediate directions - (1) Ulkamukh island, (2) Meghamukh island, f (3) Vidyunmukh island, and (4) Vidyuddant island. On these islands 5 live four kinds of human beings - ( 1 ) Ulkamukh, (2) Meghamukh, (3) Vidyunmukh, and (4) Vidyuddant. 327. (7) Nine hundred Yojans ahead into the Lavan Samudra from the four aforesaid islands there are four antardveeps (middle islands) in four 5 caturtha sthAna F (469) ********************************llli Fourth Sthaan phaphaphaphaphaphaphaphaphaphaphaphapha Wan

Page #554
intermediate directions--(1) Ghanadant island, (2) Lashtadant island, (3) Goodhadant island, and (4) Shuddhadant island. On these islands live four kinds of human beings-(1) Ghanadant, (2) Lashtadant, (3) Goodhadant, and (4) Shuddhadant. uttaradizAvartI 28 antadvIpa NORTHERN 28 MIDDLE ISLANDS 328. jaMbuddhIve dIve maMdarassa pavvayassa uttare NaM siharissa vAsaharapavvayassa causu vidisAsu OM lavaNasamudaM tiNNi-tiNNi joyaNasayAI ogAhettA, ettha NaM cattAri antaradIvA paNNattA, taM jahA egUruyadIve, sesaM taheva giravasesaM bhANiyavvaM jAva suddhdNtaa| ma 328. jambUdvIpa dvIpa meM mandara parvata ke uttara meM zikharI varSadhara parvata kI cAroM vidizAoM meM lavaNasamudra ke bhItara tIna-tIna sau yojana jAne para cAra antarvIpa haiN| jaise-(1) ekoruka dvIpa, (2) AbhASika dvIpa, (3) vaiSANika dvIpa, (4) lAMgulika dviip| _isa prakAra jaise kSullaka himavAn varSadhara parvata kI cAroM vidizAoM meM lavaNasamudra ke bhItara jitane Wan antadvIpa aura jitane prakAra ke manuSya haiM vaha sarva varNana yahA~ para bhI zuddhadanta manuSya paryanta mandara parvata ke uttara meM jAnanA caahie| 328. In Jambu Dveep to the north of Mandar mountain in all the four intermediate directions of Shikhari Varshadhar mountain there are four antardveeps (middle islands) three hundred Yojans (a unit of eight miles) from the shore in Lavan Samudra--(1) Ekoruk island, (2) Abhashik Wan island, (3) Vaishanik island, and (4) Langulik island. In the same way all the description about all middle islands and all kinds of human beings living there should be read to be the same as that mentioned about the middle islands in Lavan Samudra in the four intermediate directions of Kshullak Himavan Varshadhar mountain up to Shuddhadant human beings. vivecana-ukta ATha sUtroM meM 56 antarvIpoM aura vahA~ rahane vAle manuSyoM ke viSaya meM varNana hai| ye dvIpa lavaNa samudra ke bhItara dakSiNa-uttara cAroM vidizAoM meM haiN| 28 antardIpa dakSiNa meM tathA 28 uttara dizA meM U meM haiN| vahA~ ke nivAsI manuSya va tiryaMca yugaliyA hote haiN| vahA~ asi, maSi, kRSi kA prayoga nahIM hone se unheM ' akarmabhUmi kahate haiN| unakI saba prakAra kI AvazyakatAe~ dasa prakAra ke kalpavRkSoM se pUrNa hotI haiN| eka 5 dina ke antara se unheM bhUkha lagatI hai| unakI Ayu palyopama ke asaMkhyAtaveM bhAga kI hotI hai| jaba 79 madina kI Ayu zeSa rahatI hai taba santAna kA jor3A eka putra va eka putrI paidA hotI hai| 79 dina unakA pAlana-poSaNa karane ke bAda va mAtA-pitA eka chIMka va ubAsI ke sAtha AyuSya pUrNa kara devagati meM jAte / Wan haiN| (vistRta varNana jIvAbhigama, pratipatti 3 dekheM) citra meM antardvIpoM kI sthiti batAI gaI hai| sthAnAMgasUtra (1) (470) Sthaananga Sutra (1)

Page #555
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting chappana antaradvIpa uttara uttara dizAvartI 28 dvIpa SAMPA airavata kSatra zikharI parvata jaMbU dvIpa laghu himavaMta parvata wwww bharata kSetra Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 'lavaNa samuda dakSiNa dizAvartI dakSiNa i Elaboration--In the aforesaid eight aphorisms 56 middle islands and people living there have been described. These islands are in Lavan Samudra to the north and south in all the four intermediate directions. ! 28 middle islands are towards south and 28 are towards north. The human beings and the animals living there are twins. Due to the absence of sword, ink (material for writing) and cultivation these areas are called akarma bhumi (land of inactivity or enjoyment). All the needs of inhabitants there ! are fulfilled by ten kinds of Kalpavrikshas (wish fulfilling trees). They get i hungry only after one day. Their life span is an uncountable fraction of one Palyopam. Seventy nine days before death they give birth to twins (a son and a daughter). After nursing them for seventy nine days they die with a sneeze and a yawn respective and reincarnate as divine beings. (for more details refer to Jivabhigam, Pratipatti 3) mahApAtAla kalaza-pada MAHAPATAL KALASH-PAD (SEGMENT OF MAHAPATAL KALASH 329. jaMbuddIvassa NaM dIvassa bAhirillAo veiyaMtAo caudisiM lavaNasamudaM paMcANauiM joyaNasahassAiM ogAhettA, ettha NaM mahatimahAlayA mahAlaMjarasaMThANasaMThitA cattAri mahApAyAlA / paNNattA, taM jahA-valayAmuhe, keue, jUvae, iisre| Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu | caturtha sthAna (471) Fourth Sthaan 158555555555555Bu Bu Bu Zhu Bu Bu Bu 555555Bu Bu Bu Bu Bu Bu Xian

Page #556
m t t t t t t t t n t t t t t n t t t 85555555555555555555555555555555555555 ma tattha NaM cattAri devA mahiDDiyA jAva paliovamadvitIyA parivasaMti, taM jahA-kAle, mahAkAle, OM velaMbe, pbhNjnne| 329. jambUdvIpa dvIpa kI bAharI vedikA ke antima bhAga se cAroM dizAoM meM lavaNasamudra ke bhItara OM paMcAnavai hajAra yojana jAne para cAra mahApAtAla (kalaza) avasthita haiM, jo bahuta vizAla evaM bar3e ghar3e ke / samAna AkAra vAle haiN| unake nAma isa prakAra haiM-(1) var3avAmukha (pUrva meM), (2) ketuka (dakSiNa meM), (3) yUpaka (pazcima meM), (4) Izvara (uttara meN)| una para palyopama kI sthiti vAle mahardhika cAra deva rahate haiM-(1) kAla, (2) mahAkAla, OM (3) velamba, (4) prbhNjn| 329. Ninety five thousand Yojans (a unit of eight miles) away from the edge of the outer vedika (plateau) of Jambu Dveep there are four Mahapatal Kalash in four directions in Lavan Samudra. These are gigantic and pitcher shaped. There names are--(1) Vadavamukh (in the east), (2) Ketuk (in the south), (3) Yupak (in the west), and (4) Ishvar (in the north). On these reside four gods (Mahardhik) having great wealth, ...and so on up to... life span of one Palyopam (a metaphoric unit of time)(1) Kaal, (2) Mahakaal, (3) Velamb, and (4) Prabhanjan. AvAsa-parvata-pada AVAS-PARVAT-PAD (SEGMENT OF ABODE MOUNTAINS) 330. jaMbuddIvassa NaM dIvassa bAhirillAo veiyaMtAo cauddisiM lavaNasamudaM bAyAlIsaMbAyAlIsaM joyaNasahassAI ogAhettA, ettha NaM cauNhaM velaMdharaNAgarAINaM cattAri AvAsapavyatA paNNattA, taM jahA-gothUbhe, udaobhAse, saMkhe, dgsiime| . tattha NaM cattAri devA mahiDiyA jAva paliovamadvitIyA parivasaMti, taM jahA-gothUbhe, sivae, saMkhe, mnnosile| 330. jambUdvIpa dvIpa kI bAharI vedikA ke antima bhAga se cAroM dizAoM meM lavaNasamudra ke bhItara bayAlIsa-bayAlIsa hajAra yojana jAne para velaMdhara nAgarAjoM ke cAra AvAsa-parvata haiM-(1) gostUpa, OM (2) udAvabhAsa, (3) zaMkha, (4) dksiim| unameM palyopama kI sthiti vAle yAvat mahardhika cAra deva rahate haiM-(1) gostUpa, (2) zivaka, 9 (3) zaMka, (4) mnHshilaak| 330. Located forty two five thousand Yojans away from the edge of the outer vedika (plateau) of Jambu Dveep there are four Avas. parvats (abode mountairs) of Velandhar Naagrajas in four directions t t t t t t t t t t t t t t t t t t t t n t t t t t t t t t sthAnAMgasUtra (1) (472) Sthaananga Sutra (1) t

Page #557
))))))))))))55555555555555555555 OM in Lavan Samudra-(1) Gostupa, (2) Udavabhas, (3) Shankn, and Wan (4) Dakaseem. On these reside four gods (Mahardhik) having great wealth, ...and so on up to... life span of one Palyopam (a metaphoric unit of time)9 (1) Gostupa, (2) Shivak, (3) Shank, and (4) Manahshilak.. * 331. jaMbuddIvassa NaM dIvassa bAhirillAo veiyaMtAo causu vidisAsu lavaNasamudaM bAyAlIsaM-bAyAlIsaM joyaNasahassAiM ogAhettA, ettha NaM cauNhaM aNuvelaMdharaNAgarAINaM cattAri AvAsapavatA paNNattA, taM jahA-kakkoDae, vijuppabhe, kelAse, arunnppbhe| tattha NaM cattAri devA mahiDDiyA jAva paliovamadvitIyA parivasaMti, jaM jahA-kakkoDae, ke kaddamae, kelAse, arunnppbhe| 331. jambUdvIpa dvIpa kI bAharI vedikA ke antima bhAga se cAroM vidizAoM meM lavaNasamudra ke bhItara bayAlIsa-bayAlIsa hajAra yojana jAne para anuvelandhara nAgarAjoM ke cAra AvAsa-parvata haiM (1) karkoTaka, (2) vidyutprabha, (3) kailAza, (4) arunnprbh| ma una para palyopama kI sthiti vAle yAvat mahardhika cAra deva rahate haiM-(1) karkoTaka, (2) kardamaka, (3) kailAza, (4) arunnprbh| $ 331. Located forty two five thousand Yojans (a unit of eight miles) away from the edge of the outer vedika (plateau) of Jambu Dveep there are four Avas-parvats (abode mountains) of Anuvelandhar Naagrajas in four intermediate directions in Lavan Samudra-(1) Karkotak, $ (2) Vidyutprabh, (3) Kailash, and (4) Arunaprabh. On these reside four gods (Mahardhik) having great wealth, ...and so on up to... life span of one Palyopam (a metaphoric unit of time) $i (1) Karkotak, (2) Kardamak, (3) Kailash, and (4) Arunaprabh. jyotiSa-pada JYOTISH-PAD (SEGMENT OF ASTROLOGY) 332. lavaNe NaM samudde cattAri caMdA pabhAsiMsu vA pabhAsaMti vA pabhAsissaMti vaa| cattAri OM sUriyA taviMsu vA tavaMti vA tavissaMti vaa| cattAri kittiyAo jAva cattAri bhrnniio| 333. cattAri aggI jAva cattAri jmaa| 334. cattAri aMgArA jAva cattAri bhaavkeuu| * 332. lavaNasamudra meM cAra candramA prakAza karate the, prakAza karate haiM aura prakAza karate rheNge| cAra OM sUrya AtApa karate the, AtApa karate haiM aura AtApa karate rheNge| cAra kRtikA yAvat cAra bharaNI taka ke sabhI nakSatroM ke candra ke sAtha yoga kiyA thA, karate haiM aura ma karate rheNge| 555555555555555555555555555555))))))))))))). ma)))))) caturtha sthAna (473) Fourth Sthaan

Page #558
phaphaphaphaphaphaphaphaphaphapha Wan Wan pha 5 ktimitk*************************tmilllillli 333. nakSatroM ke agni se lekara yama taka cAra-cAra deva haiM / 334. cAra aMgAraka yAvat cAra bhAvaketu taka ke sabhI grahoM ne bhramaNa kiyA thA, karate haiM aura karate rheNge| 332. In Lavan samudra four moons gave, give and will give light and four suns gave give and will give heat. (In Lavan Samudra) four Krittika (Eta Tauri or Pleiades), ...and so on up to... four Bharani (35 Arietis), all these consteliations did, do and will associate with the moon. 333. ( In Lavan Samudra) there are four gods of each constellation-- four Agni, ...and so on up to... four Yama. 334. (In Lavan Samudra) there are great planets (in sets of four) that did, do and will orbit around (each sun)-four Angarak, ...and so on up to... four Bhavaketu. dvAra - pada DVAR PAD (SEGMENT OF GATEWAY) 335. lavaNassa NaM samuddassa cattAri dArA paNNattA, taM jahA - vijae, vejayaMte, jayaMte, aparAjite / te NaM dArA cattAri joyaNAI vikkhaMbheNaM tAvaiyaM ceva pavesaNaM paNNattA / tattha NaM cattAri devA mahiDDiyA jAva paliovamadvitIyA parivasaMti, taM jahA - vijae, vejayaMte, jayaMte, aparAjie / 335. lavaNasamudra ke cAra dvAra haiM - (1) vijaya, (2) vaijayanta, (3) jayanta, (4) aparAjita | ve dvAra cAra yojana caur3e aura cAra yojana praveza (mukha) vAle haiN| una para palyopama kI sthiti vAle mahardhika cAra deva rahate haiM - ( 1 ) vijayadeva, (2) vaijayantadeva, (3) jayantadeva, (4) aparAjitadeva / 335. There are four dvars (gateways) of Lavan Samudra-- (1) Vijaya dvar, (2) Vaijayant dvar, ( 3 ) Jayant dvar, and (4) Aparajit dvar. The width of these gateways is four Yojans (a unit of eight miles) and entrance (height) is also four Yojans. On these gateways reside four gods (Mahardhik) having great wealth, ...and so on up to... life span of one Palyopam (a metaphoric unit of time ) -- (1) Vijaya deva, ( 2 ) - Vaijayant deva, (3) Jayant deva, and (4) Aparajit deva. dhAtakISaNDa - puSkaravara - pada DHATKIKHAND PUSHKARVAR-PAD 336. dhayaisaMDe NaM dIve cattAri joyaNasayasahassAiM cakkavAlavikkhaMbheNaM paNNatte / 336. dhAtakISaNDa dvIpa kA cakravAla viSkambha caur3AI kI apekSA cAra lAkha yojana vistRta hai| (SEGMENT OF DHATKIKHAND-PUSHKARVAR) sthAnAMgasUtra (1) (474) 25555559595959 555595959595959595959595959595959 5555555 59552 Sthaananga Sutra (1) Wan Wan cu Wan 336. The chakraval vishkambh ( area) of Dhatakikhand Dveep is four phra hundred thousand Yojans. Wan Wan phra Wan *******************************tmilllilllil

Page #559
2015 55 54 55 9 5 5 5 5 5 5 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9555555 Wan phra phra Wan Wan phra Wan All the details mentioned in Shabdoddeshak (third lesson of second Wan 337. jaMbuddIvassa NaM dIvassa bahiyA cattAri bharahAI, cattAri eravayAiM / evaM jahA saduddesae taheva NiravasesaM bhANiyavyaM jAva cattAri maMdarA cattAri maMdaracUliyAo / 337. jambUdvIpa dvIpa ke bAhara (dhAtakISaNDa aura puSkaravara dvIpa meM) cAra bharata kSetra, cAra airavata kSetra haiM / jaise zabdoddezaka (dUsare sthAna ke tIsare uddezaka) meM jo batalAyA gayA hai, vaha saba pUrNa rUpa jAna lenA caahie| vahA~ jo do-do kI saMkhyA ke batalAye gaye haiM, ve yahA~ cAra-cAra jAnanA caahie| Wan dhAtakISaNDa meM do mandara aura do mandaracUlikA tathA puSkaravaradvIpa meM bhI do mandara aura mandaracUlikA haiN| 337. Outside Jambu Dveep there are four Bharat areas and four 5 Airavat areas (in Dhatakikhand and Pushkaravar Dveep). Sthaan) should be read here. The numbers two mentioned there should aMjaNagapavvatA paNNattA, 5 paccatthimille aMjaNagapavvate, uttarille aMjaNagapavvate / be changed to four. In Dhatakikhand there are two Mandar and two Mandar Chulika and so are in Pushkaravar Dveep. yahA~ nandIzvara dvIpa - pada NANDISHVAR DVEEP PAD (SEGMENT OF NANDISHVAR DVEEP) 338. NaMdIsaravarassa NaM dIvassa cakkavAla - vikkhaMbhassa bahumajjhadesabhAge cauddisiM cattAri te NaM aMjaNagapavvatA caurAsItiM joyaNasahassAiM uDuM uccatteNaM, egaM joyaNasahassaM uvveheNaM, mUle dasajoyaNasahassaM uvveheNaM, mUle dasajoyaNasahassAiM vikkhaMbheNaM, tadaNaMtaraM ca NaM mAyAe - mAyAe 5 parihAyamANA - parihAramANA uvarimegaM joyaNasahassaM vikkhaMbheNaM paNNattA mUle ikkatIsaM joyaNasahassAiM chacca tevIse joyaNasate parikkheveNaM, uvariM tiNNi-tiNNi joyaNasahassAiM egaM ca bAvaTTaM joyaNasataM parikkheveNaM / mUle vicchiNNa majjhe saMkhittA uppiM taNuyA gopucchasaMThANasaMThitA 5 savvaaMjaNamAyA acchA saNhA ghaTTA maTThA NIrayA NimmalA NippaMkA NikkaMkaDa-cchAyA sappabhA samirIyA saujjoya pAsAIyA darisaNIyA abhiruvA paDirUvA / 338. nandIzvaravara dvIpa ke cakravAla- viSkambha (maMDala) ke ThIka bIcobIca cAroM dizAoM meM cAra aMjanaparvata haiN| jaise- (1) pUrvI aMjanaparvata, (2) dakSiNI aMjanaparvata, (3) pazcimI aMjanaparvata, (4) uttarI aMjanaparvata / taM jahA - purathimille aMjaNagapavvate, dAhiNille aMjaNagapavvate, unakI U~cAI caurAsI hajAra yojana aura bhUmitala meM gaharAI eka yojana hai| bhUmi para unakA 5 yojana vistAra hai| vistAra dasa hajAra yojana hai / tadanantara thor3I-thor3I mAtrA se hIna hotA huA UparI bhAga meM eka hajAra 5 caturtha sthAna pha (475) 2 95 5 55 5 5 5 5 5 5 5 5 5 55555 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 59595959 952 Fourth Sthaan Wan Wan ku***tmilll******lll*tmilll**tmilll************* Wan

Page #560
5555555555555555555555555555555555558 ke mUla meM bhUmi para una aMjanaparvatoM kI paridhi ikatIsa hajAra chaha sau teIsa (31,623) yojana aura UparI bhAga meM tIna hajAra eka sau bAsaTha (3,162) yojana kI hai| __ ve mUla meM vistIrNa, madhya meM saMkSipta aura anta meM sabase patale haiN| gopuccha ke AkAra vAle haiN| ve + sabhI Upara se nIce taka aMjanaratnamayI (kRSNa varNa) hai, sphaTika ke samAna svaccha aura pAradarzI, cikane, camakadAra, zANa para ghise hue se mRdula, pramArjanI se sApha kiye sarIkhe, rajarahita, nirmala, vedAga, Wan niSkaNTaka, nirAvaraNa chAyA vAle, prabhAyukta apanI kiraNoM se dUsaroM ko prakAzita karane vAle, mana ko prasanna karane vAle, darzanIya, kamanIya aura atIva ramaNIya haiN| 338. In the exact center of chakraval vishkambh (circular area) of $1 Nandishvaravar Dveep there are four Anjan mountains in four directions--(1) Eastern Anjan Parvat, (2) Southern Anjan Parvat, (3) Western Anjan Parvat, and (4) Northern Anjan Parvat. Their height is eighty four thousand Yojans (a unit of eight miles) and $depth from the ground level is one Yojan. Their expanse on the land is ten thousand Yojans. With gradual reduction it becomes one thousand Yojans at the top. Their circumference at the base on ground level is thirty one thousand six hundred twenty three (31,623) Yojans (a unit of eight miles) and at the top it is three thousand one hundred sixty two (3,162) Yojans. They are large at the base, lesser at the middle and least at the top. They are of the shape of tail of a cow. From top to bottom they are anjanaratnamayi (of the colour of a black gem), clear and transparent like rock crystal, smooth, shining, brilliant as if polished on a grinding wheel and rubbed with a soft cloth, dust-free, spotless, thorn-less (without any fi sharp outcrops), with a clean shadow, radiant, enlightening, delightful, \i attractive, enchanting and extremely pleasing in appearance. ____339. tesiM NaM aMjaNagapavyayANaM uvari bahusamaramaNijjA bhUmibhAgA pnnnnttaa| tesiM NaM bahusamaramaNijjANaM bhUmibhAgANaM bahumajjhadesabhAge cattAri siddhAyataNA pnnnnttaa| te NaM siddhAyataNA egaM joyaNasayaM AyAmeNaM, paNNAsaM joyaNAI vikkhaMbheNaM, bAvattari joyaNAI uDDe uccttennN|| tesiM NaM siddhAyataNANaM caudisiM cattAri dArA paNNatA, taM jahA-devadAre, asuradAre, NAgadAre, suvnnnndaare| tesu NaM dAresu caubihA devA parivasaMti, taM jahA-devA, asurA, NAgA, suvnnnnaa| tesiM NaM dArANaM purao cattAri muhamaMDavA pnnnnttaa| tesiM NaM muhamaMDavANaM purao cattAri hai pecchAgharamaMDavA pnnnnttaa| tesiM NaM pecchAgharamaMDavANaM bahumajjhadesabhAge cattAri vairAmayA akkhADagA OM pnnnnttaa| tesiMNaM vairAmayANaM akkhADagANaM bahumajjhadesabhAge cattAri maNipeDhiyAto pnnnnttaao| tAsiM sthAnAMgasUtra (1) (476) Sthaananga Sutra (1)

Page #561
95555555555555555555555555555555555558 OM gaM maNipeDhiyANaM uvari cattAri sIhAsaNA pnnnnttaa| tesiM NaM sIhAsaNANaM uvari cattAri vijayadUsA pnnnnttaa| tesiM NaM vijayadUsagANaM bahumajjhadesabhAge cattAri vairAmayA aMkusA pnnnnttaa| tesiM gaM + vairAmaesu aMkusesu cattAri kuMbhikA muttAdAmA pnnnnttaa| te NaM kuMbhikA muttAdAmA patteyaM-patteyaM 5 aNNehiM tadaddhauccattapamANamittehiM cAhiM addhakuMbhikkehiM muttAdAmehiM sabbato samaMtA sNprikkhittaa|| tesiM NaM pecchAgharamaMDavANaM purao cattAri maNipeDhiyAo pnnnntaao| tAsiM NaM maNipeDhiyANaM uvari cattAri-cattAri ceiyathUbhA pnnnnttaa| tesiM NaM ceiyathUbhANaM patteyaM-patteyaM cauddisiM cattAri maNipeDhiyAo pnnnnttaao| tAsiM NaM maNipeDhiyANaM uvariM cattAri jiNapaDimAo sabbarayaNAmaIo saMpaliyaMkaNisaNNAo thUbhAbhimuhAo ciTThati, taM jahA-risabhA, vaddhamANA, caMdANaNA, vaarisennaa| tesiMNaM ceiyathUbhANaM purao cattAri maNipeDhiyAo pnnnnttaao| tAsiM NaM maNipeDhiyANaM uvari cattAri ceiyarukkhA pnnnnttaa| tesiM NaM ceiyarukkhANaM purao cattAri maNipeDhiyAo pnnnnttaao| tAsiM NaM maNipeDhiyANaM uvari cattAri mahiMdajjhayA pnnnnttaa| tesiM NaM mahiMdajjhayANaM purao cattAri gaMdAo OM pukkhariNIo pnnnnttaao| tAsiM NaM pukkhariNINaM patteyaM-patteyaM caudisiM cattAri vaNasaMDA paNNattA, taM jahA-purathime NaM, dAhiNe NaM, paccatthime NaM, uttare the| pubve NaM asogavaNaM, dAhiNao hoi sttvnnnnvnnN| avare NaM caMpagavaNaM, cUtavaNaM uttare pAse ||1||-sNgrhnnii-gaathaa 339. una aMjana parvatoM kA Upara bhUmibhAga ati samatala aura ramaNIya hai| unake atyanta samatala ramaNIya bhUmibhagoM ke ThIka bIcobIca cAra siddhAyatana haiN| pratyeka siddhAyatana kI lambAI eka sau yojana, caur3AI pacAsa yojana aura U~cAI bahattara yojana kI hai| una siddhAyatanoM ke cAroM dizAoM meM cAra dvAra haiN| jaise-(1) devadvAra (pUrva), (2) asuradvAra (dakSiNa), (3) nAgadvAra (pazcima), (4) suparNadvAra (uttr)| una dvAroM para cAra deva rahate haiM-(1) deva, (2) asura, (3) nAga, aura (4) suprnn| pratyeka dvAra ke samakSa eka-eka mukha-maNDapa (prAMgaNa) hai| una mukha-maNDapoM ke Age cAra prekSAgRhamaNDapa (nATyazAlA) haiN| una prekSAgRha maNDapoM ke ThIka bIca meM cAra vajramaya akSavATaka (raMgamaMca, sabhAgRha) haiN| una vajramaya akSavATakoM ke madhya meM cAra maNipIThikAe~ (ratnoM se jar3I caukI) haiN| una maNipIThikAoM Wan ke Upara cAra siMhAsana haiN| una siMhAsanoM ke Upara cAra vijayadUSya (candovA) tanA huA hai| una vijayadUSyoM ke madhya bhAga meM cAra vajramaya aMkuza (aMkuza ke AkAra kA stambha) hai| una vajramaya aMkuzoM ke Upara cAra kumbhika pramANa muktAmAlAe~ laTakatI haiN| una kumbhika muktAmAlAoM se pratyeka mAlA para unakI ke U~cAI se AdhI U~cAI vAlI cAra ardha-kumbhika muktAmAlAe~ sarva ora se lipaTI huI haiN| ma una prekSAgRha-maNDapoM ke Age cAra maNipIThikAe~ haiN| una maNipIThikAoM ke Upara cAra caityastUpa ma haiN| una caityastUpoM meM se pratyeka para cAroM dizAoM meM cAra-cAra maNipIThikAe~ haiN| una maNipIThikAoM caturtha sthAna (477) Fourth Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%g

Page #562
FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 85555555555555555555555555555555555556 OM para sarvaratnamaya, paryaGkAsana jina-pratimAe~ avasthita haiM aura unakA mukha stUpa ke sAmane hai| unake nAma / isa prakAra haiM-(1) RSabhA, (2) vardhamAnA, (3) candrAnanA, (4) vaarissennaa| una caityastUpoM ke Age cAra maNipIThikAe~ haiN| una maNipIThikAoM ke Upara cAra caityavRkSa haiN| una caityavRkSoM ke Age cAra maNipIThikAe~ haiN| una maNipIThikAoM ke Upara cAra mahendradhvaja haiN| una mahendradhvajoM ke Age cAra nandA puSkariNiyA~ haiN| una puSkariNiyoM meM se pratyeka ke Age pUrva, dakSiNa, pazcima aura uttara-cAroM dizAoM meM cAra vanaSaNDa haiN| (1) pUrva meM azokavana, (2) dakSiNa meM saptavarNavana, (3) pazcima meM campakavana, aura (4) uttara meM Amravana hai| 339. The land at the top of these Anjan Mountains is level and attractive. Exactly in the middle of those perfectly level and attractive areas there are four Siddhayatans (temples of Siddhas). The length of each of these Siddhayatans is one hundred Yojans, width is fifty Yojans (a unit of eight miles) and height is seventy two Yojans. These Siddhayatans have four gates facing four directions(1) Devadvar (east), (2) Asur-dvar (south), (3) Naag-dvar (west), and (4) Supurnadvar (north). On these gates reside four gods--(1) Deva, (2) Asur, (3) Naag, and (4) Suparna. In front of every gate there is a mukha-mandapa (frontal mandapa or entrance-porch). After these entrance porches there are four prekshagriha-mandapa (natya-shala; ranga-mandapa; a pillared hall open on all sides). Exactly in the middle of these halls are four diamond studded akshavatak (assembly halls). At the center of these assembly halls are four manipeethika (gem studded pedestal-base). On these pedestals are four thrones. On these thrones hang four vijayadushya (canopy). At the center of these canopies are four diamond studded si ankush (a goad shaped pillar). On these pillars are suspended four kumbhik (a measure of weight) pearl strings. Around each of these pearl strings and covering half the total length are entwined other pearl strings of half kumbhik. nese prekshagriha-mandaps there are four gem studded pedestals. On these pedestals are four chaitya stupa (shrine). In each of these shrines there are four gem studded pedestals each in all four directions. On these pedestals are installed front facing Jina-images in | sthAnAMgasUtra (1) (478) Sthaananga Sutra (1)

Page #563
655555555555555UUUUUU5))))))))) paryankasan (a yogic posture) made of gem stones. There names are i 4 (1) Rishabha, (2) Vardhamana, (3) Chandranan, and (4) Varishena. After these shrines there are four gem studded pedestals. On these pedestals are four chaitya vrikshas (temple trees). After these trees are four gem studded pedestals. On these pedestals are four Mahendra dhvaja (flags). After the flags are four nanda pushakarinis (lakes with After each of these lakes are four van-khands (forest strips) in # all the four directions, namely east, south, west and north. (1) Ashoka-van in the east, (2) Saptaparn-van in the south, (3) Champak-van in the west, and (4) Amra-van in the north. vivecana-'maNa' yA kviMTala kI taraha prAcIna kAla meM kuMbhaka eka mApa hotA thaa| saMskRta TIkAkAra ne kumbha kA pramANa isa prakAra batAyA hai-cAra prastha = eka aaddhk| 4 ADhaka = 1 dronn| 60 ADhaka = eka jaghanya kumbh| 80 ADhaka = eka madhyama kumbh| 100 ADhaka = lagabhaga kviMTala kA eka utkRSTa kumbh| isa prAcIna mApa ke anusAra 40 maNa kA eka jaghanya kumbha hotA hai| kumbha pramANa motiyoM se banI 5 mAlA ko kumbhika muktAdAma kahA jAtA hai| ardhakumbha kA pramANa 20 maNa jAnanA caahie| ____TIkAkAra ne 'caitya' ke do artha kiye haiM jo stUpa citta ko prasanna karatA hai, vaha caitya tathA jo stUpa ke siddhAyatana ke samIpa ho vaha caitya stuup| (hindI TIkA, pRSTha 862) Elaboration-Like maund and Quintal, Kumbhak is a measure of 4 weight. According to the Sanskrit commentator the measure of Kumbh is-four Prasth = one Adhak; 4 Adhak = 1 Dron; 60 Adhak = 1Jaghanya Kumbh; 80 Adhak = 1 Madhyam Kumbh; 100 Adhak = 1 Utkrisht Kumbh. Thus the ancient measure of Kumbh is equivalent to modern 40 Maunds. Bead strings made of pearls weighing one Kumbh is called Kumbhak Muktidam. Ardh Kumbh is 20 Maunds. ____ The commentator has given two meanings of Chaitya-(1) a :+ delightful stupa (funerary monument or mound) is called chaitya. (2) a stupa near a Siddhayatan (Siddha temple) is called chaitya stupa. nandA puSkariNiyA~ NANDA PUSHKARINIS (DELIGHTFUL LAKES) ja 340. tattha NaM je se purathimille aMjaNagapavvate, tassa NaM cauddisiM cattAri gaMdAo pukkhariNIo paNNattAo, taM jahA-NaMduttarA, NaMdA, ANaMdA, nnNdivddhnnaa| tAo NaM NaMdAoja pukkhariNIo ega joyaNasayasahassaM AyAmeNaM paNNAsaM joyaNasahassAiM vikkhaMbheNaM, dasajoyaNasatAI ubehennN| ___ tAsiM NaM pukkhariNINaM patteyaM-patteyaM cauddisiM cattAri tisovANapaDirUvagA pnnnnttaa| caturtha sthAna (479) Fourth Sthaan

Page #564
27 55 5 5 5 55 5 5 5 5 5 5 555955555 5 5 555955 5 5 5 55 5 5 5 5 5 55 55 5552 phra Wan 5 paccatthime NaM, uttare NaM / tAsiM NaM pukkhariNINaM patteyaM-patteyaM cauddisiM cattAri vaNasaMDA paNNattA, Wan Wan tAsiM NaM pukkhariNINaM bahumajjhadesabhAge cattAri dadhimuhagapavvayA paNNattA, te NaM dadhimuhagapavvayA causardvi joyaNasahassAiM uDDuM uccatteNaM, egaM joyaNasahassaM uvveheNaM, savvattha samA 5 pallagasaMThANasaMThitA, dasa joyaNasahassAiM vikkhaMbheNaM, ekkatIsaM joyaNasahassAiM chacca tevIse joyaNasate parikkheveNaM, savvarayaNAmayA acchA jAva paDirUvA / Wan phaphaphaphaphapha Wan tesiM NaM tisovANapaDirUvagANaM purato cattAri toraNA paNNattA, taM jahA - puratthime NaM, dAhiNe NaM, Wan taM jahA - purato, dAhiNaM, paccatthime NaM uttare NaM / una nandA puSkariNiyoM meM se cAroM dizAoM meM tIna-tIna sopAna (tIna sIr3hI) vAlI cAra sopAnapaktiyA~ haiM / una tri-sopAna paMktiyoM ke Age pUrva, dakSiNa, pazcima aura uttara meM cAra toraNa haiN| 5 una nandA puSkariNiyoM meM se pratyeka ke cAroM dizAoM meM cAra vanaSaNDa haiN| puveNaM asogavaNaM, dAhiNao hoi sattavaNNavaNaM / avare NaM caMpagavaNaM, cUyavaNaM uttare pAse // 1 // - saMgrahaNI - gAthA Wan tesiM NaM dadhimuhagapavvatANaM uvari bahusamaramaNijjA bhUmibhAgA paNNattA, sesaM jaheva aMjaNagapavvatANaM taheva NiravasesaM bhANiyavvaM jAva cUtavaNaM uttare pAse / una puSkaraNiyoM ke bilkula madhya bhAga meM cAra dadhimukha parvata haiM / ve dadhimukha parvata Upara cauMsaTha 5 hajAra yojana U~ce aura nIce eka hajAra yojana gahare haiN| ve Upara, nIce aura madhya meM sarvatra samAna vistAra vAle haiN| unakA AkAra anna bharane ke palyaka (koThI) ke samAna gola hai| ve dasa hajAra yojana lambe-caur3e haiN| unakI paridhi ikatIsa hajAra chaha sau teIsa (31, 623) yojana hai| ve saba ratnamaya yAvat pha ramaNIya haiN| Wan 340. una pUrvokta cAra aMjana parvatoM meM se jo pUrva dizA kA aMjana parvata hai, usakI cAroM dizAoM meM (9) nandottarA, (2) nandA, (3) AnandA, (4) nandivardhanA nAma kI cAra nandA ( AnandadAyinI ) puSkariNayA~ haiM / ve nandA puSkariNiyA~ eka lAkha yojana lambI, pacAsa hajAra yojana caur3I aura eka hajAra yojana gaharI haiM / (1) pUrva meM azokavana, (2) dakSiNa meM saptaparNavana, (3) pazcima meM campakavana, aura (4) uttara meM Amravana / una dadhimukha parvatoM ke Upara atyanta samatala, ramaNIya bhUmibhAga hai| zeSa varNana jaise aMjana parvatoM 5 kA hai usI prakAra yAvat Amravana taka sampUrNa rUpa se jAnanA caahie| 340. In all the four directions of the Anjan Parvat located in the east among the aforesaid four Anjan Parpats there are four nanda 5 pushkarinis ( delightful lakes with lotuses ) - ( 1 ) Nandottara, (2) Nanda, 5 (3) Ananda, and (4) Nandivardhanaa. These delightful lakes are one sthAnAMgasUtra ( 1 ) Sthaananga Sutra (1) (480) phra ahhhhh Wan

Page #565
manAnAgAgAgAga -.-.-.-.gAgAgA hundred thousand Yojans long, fifty thousand Yojans wide and one F thousand Yojans deep. In all the four directions of these lakes there are four rows of three tiered steps. After these steps there are four torans (ornamental entrances). In all E the four directions of these lakes are four van-khands (forest strips). (1) Ashoka-van in the east, (2) Saptaparn-van in the south, (3) Champak-van in the west, and (4) Amra-van in the north. 5 At the center of these lakes there are four Dadhimukh parvats. Their F height is eighty four thousand Yojans and depth from the ground level is one 5 Yojan. Their expanse is uniform at the bottom, middle and top. There shape is round (cylindrical) like silos. Their length and breadth is ten thousand Yojans. Their circumference is thirty one thousand six hundred twenty three (31,623) Yojans. They are gem studded ...and so on up to... and extremely pleasing. At the top of these Dadhimukh mountains are attractive level grounds. Remaining description should be read as that of Anjan Parvats ...and so on up to... Amra-van. 341. tattha NaM je se dAhiNille aMjaNagapavvate, tassa NaM caudisiM cattAri NaMdAo pukkhariNIo paNNattAo, taM jahA-bhaddA, visAlA, kumudA, poNddriiginnii| tAo NaM NaMdAo pukkhariNIo egaM joyaNasayasahassaM, sesaM taM ceva jAva dadhimuhagapavvatA jAva vnnsNddaa| 341. una cAra aMjana parvatoM meM jo dakSiNa dizA vAlA aMjana parvata haiM, usakI cAroM dizAoM meM (1) bhadrA, (2) vizAlA, (3) kumudA, (4) pauMDarIkiNI nAma vAlI cAra nandA puSkariNiyA~ haiN| ve nandA puSkariNiyA~ eka lAkha yojana lambI haiN| zeSa sarva varNana dadhimukha parvata aura vanaSaNDa taka pUrva dizA ke samAna jAnanA caahie| ! 341. In all the four directions of the Southern Anjan Parvat among the aforesaid four Anjan Parvats there are four nanda pushkarinis (delightful lakes with lotuses)-(1) Bhadraa, (2) Vishalaa, (3) Kumuda, and (4) Paundarikini. These delightful lakes are one hundred thousand Yojans (a unit of eight miles) long. Remaining description should be read as mentioned about the east up to Dadhimukh Parvat and Nanda pushkarinis. 342. tattha NaM je se paccathimille aMjaNagapavate, tassa NaM cauddisiM cattAri NaMdAo pukkhariNIo paNNattAo, taM jahA-NaMdiseNA, amohA, gothUbhA, sudNsnnaa| sesaM taM ceva, taheva dadhimuhagapabvatA, taheva siddhAyayaNA jAva vnnsNddaa| 342. una cAra aMjana parvatoM meM jo pazcima dizA vAlA aMjana parvata hai, usakI cAroM dizAoM meM (1) nandiSeNA, (2) amoghA, (3) gostUpA, (4) sudarzanA ye cAra nandA puSkariNiyA~ haiN| 895))))))))))55555555555555555555555555555555558 . caturtha sthAna (481) Fourth Sthaan

Page #566
$$$$$ $$$$$$$$$$$$$$$$$$$$$$$$$ inakA vistAra Adi zeSa sarva varNana pUrva dizA ke samAna hai, usI prakAra dadhimukha parvata hai aura Wan usI prakAra siddhAyatana yAvat vanaSaNDa kA varNana jAnanA caahie| 342. In all the four directions of the Eastern Anjan Parvat among the aforesaid four Anjan Parvats there are four Nanda pushkarinis (delightful lakes with lotuses)--(1) Nandishenaa, (2) Amogha, (3) Gostupa, and (4) Sudarshana. The expanse and other description should be read as mentioned about the east, including the same Dadhimukh Parvat, same Siddhayatan ...and so on up to... van-khand. 343. tattha NaM je se uttarille aMjaNagapavate, tassa NaM cauddisiM cattAri NaMdAo pukkhariNIo paNNattAo, taM jahA-vijayA, vejayaMtI, jayaMtI, apraajitaa| tAo NaM NaMdAo pukkhariNIo egaM joyaNasayasahassaM sesaM taM ceva pamANaM, taheva dadhimuhagapavvatA, taheva siddhAyayaNA jAva vnnsNddaa| 343. una cAra aMjana parvatoM meM jo uttara dizA vAlA aMjana parvata hai, usakI cAroM dizAoM meM OM (1) vijayA, (2) vaijayantI, (3) jayantI, (4) aparAjitA ye cAra nandA puSkariNiyA~ haiN| ve nandA puSkariNiyA~ eka lAkha yojana vistRta haiM, zeSa sarva varNana pUrva ke samAna hai| usI prakAra dadhimukha parvata hai usI prakAra siddhAyatana yAvat vanaSaNDa jAnanA caahie| 343. In all the four directions of the Northern Anjan Parvat among the aforesaid four Anjan Parvats there are four nanda pushkarinis (delightful lakes with lotuses) (1) Vijayaa, (2) Vaijayanti, (3) Jayanti, and (4) Aparajita. The expanse and other description should be read as mentioned about the east, including the similar existence of Dadhimukh Parvat, Siddhayatan ...and so on up to... van-khand. ratikara parvata-pada RATIKAR PARVAT-PAD (RATIKAR MOUNTAIN) 344. NaMdIsaravarassa NaM dIvassa cakkavAla-vikkhaMbhassa bahumajjhadesabhAge causu vidisAsu OM cattAri ratikaragapavvatA paNNattA, taM jahA-uttarapurathimille ratikaragapavvae, dAhiNapurathimille + ratikaragapavvae, dAhiNa-paccathimille ratikaragapavvae, uttarapaccatthimille rtikrgpvve| te NaM OM ratikaragapavvatA dasa joyaNasayAI uDDe uccatteNaM, dasa gAuyasatAiM ubeheNaM, savvattha samA jhallarisaMThANasaMThitA, dasa joyaNasayAI vikkhaMbheNaM, ekkatIsaM joyaNasahassAI chacca tevIse joyaNasate parikkheveNaM, sabarayaNAmayA acchA jAva pddiruuvaa| 344. nandIzvaravara dvIpa ke cakravAla viSkambha (valayAkAra vistAra) ke bilkula madhya bhAga meM cAroM vidizAoM meM cAra ratikara parvata (ramaNIya krIr3AsthalI) haiM-(1) uttara-pUrva dizA kA ratikara | sthAnAMgasUtra (1) (482) Sthaananga Sutra (1) | Ri Sui Sui Sui Sui Sui %%% %% %% %%% %%%% %%% %%% %% %%% %% %%

Page #567
a5FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting u Wan 5555555555555555) parvata, (2) dakSiNa-pUrva dizA kA ratikara parvata, (3) dakSiNa-pazcima dizA kA ratikara parvata, (4) uttara-pazcima dizA kA ratikara prvt| ve ratikara parvata eka hajAra yojana U~ce aura eka hajAra kosa gahare haiN| Upara. madhya au adhobhAga meM sarvatra samAna vistAra vAle haiN| ve jhAlara ke AkAra se avasthita haiM, arthAt golAkAra haiN| unakA vistAra dasa hajAra yojana aura paridhi ikatIsa hajAra chaha sau teIsa (31,623) yojana hai| OM ve sarvaratnamaya, svaccha yAvat ramaNIya haiN| 344. In the middle of the chakraval vishkambh (circular area) of Nandishvar Dveep there are four Ratikar parvats (areas of entertainment akin to hill-station) in the four intermediate directions(1) north-eastern Ratikar Parvat, (2) south-eastern Ratikar Parvat, (3) south-western Ratikar Parvat, and (4) north-western Ratikar Parvat. The height of these Ratikar Parvats is one thousand Yojans (a unit of eight miles) and depth from the ground level is one thousand Kos (a unit of two miles). Their expanse is uniform at the bottom, middle and top. There shape is round (cylindrical) like jhalar (cymbals). Their length and breadth is ten thousand Yojans. Their circumference thirty one thousand six hundred twenty three (31,623) Yojans. They are gem studded ...and ___so on up to... and extremely pleasing. 345. tattha NaM je se uttarapurathimille ratikaragapavvate, tassa NaM cauddisiM IsANassa deviMdassa devaraNNo cauNhamaggamahisINaM jaMbuddIvapamANAo cattAri rAyahANIo paNNattAo, taM jahA-NaMduttarA, NaMdA, uttarakurA, devkuraa| kaNhAe, kaNharAIe, rAmAe, raamrkkhiyaae| 345. unameM jo uttara-pUrva dizA kA ratikara parvata hai, usakI cAroM dizAoM meM devarAja IzAna OM devendra kI cAra agramahiSiyoM-(1) kRSNA, (2) kRSNarAjikA, (3) rAmA, (4) rAmarakSitA kI jambUdvIpa pramANa vAlI-eka lAkha yojana vistRta cAra rAjadhAniyA~ haiM, unake nAma haiM-(1) nandottarA, (2) nandA, (3) uttarakurA, (4) devkuraa| 345. In all the four directions of the north-eastern Ratikar Parvat there are four capital cities of the four Agramahishis (chief queens) of king of gods Ishaan Devendra-(1) Krishnaa, (2) Krishnarajika, (3) Rama, and (4) Ramarakshita. These capital cities are of the size of Jambu Dveep (one hundred thousand Yojans in area) and th are-(1) Nandottara, (2) Nanda, (3) Uttarakura, and (4) Devakura. 346. tattha NaM je se dAhiNapurathimille ratikaragapavvate, tassa NaM cauddisiM sakkassa deviMdassa devaraNNo cauNhamaggamahisINaM jaMbuddIvapamANAo cattAri rAyahANIo paNNattAo, OM taM jahA-samaNA, somaNasA, accimAlI, mnnormaa| paumAe, sivAe, satIe, aNjuue| 845555555555555555555555555555)))))))))))) | caturtha sthAna (483) Fourth Sthaan

Page #568
ba))))))))))))))))) ))5555555 95555555555555555555555555))))))))))))))))) OM 346. unameM jo dakSiNa-pUrva dizA kA ratikara parvata hai, usakI cAroM dizAoM meM devarAja zakra + devendra kI cAra agramahiSiyoM-(1) padmA, (2) ziva, (3) zacI, aura (4) aMjU kI jambUdvIpa pramANa OM vAlI cAra rAjadhAniyA~ haiN| unake nAma haiM-(1) samanA, (2) saumanasA, (3) arcimAlinI, (4) mnormaa| 346. In all the four directions of the south-eastern Ratikar Parvat there are four capital cities of the four Agramahishis (chief queens) of king of gods Shakra Devendra-(1) Padmaa, (2) Shiva, (3) Shachi, and (4) Anju. These capital cities are of the size of Jambu Dveep (one hundred thousand Yojans in area) and their names are-(1) Samanaa, \ (2) Saumanasa, (3) Archimalini, and (4) Manorama. 347. tattha NaM je se dAhiNapaccasthimille ratikaragapavate, tassa NaM cauddisi sakkassa deviMdassa devaraNNo cauNhamaggamahisINaM jaMbuddIvapamANamettAo cattAri rAyahANIo paNNattAo, ma taM jahA-bhUtA, bhUtavaDeMsA, gothUbhA, sudNsnnaa| amalAe, accharAe, NavamiyAe, rohinniie| 347. una parvatoM meM jo dakSiNa-pazcima dizA kA ratikara parvata hai, usakI cAroM dizAoM meM devarAja + zakra devendra kI cAra agramahiSiyoM-(1) amalA, (2) apsarA, (3) navamikA, (4) rohiNI kI jambUdvIpa pramANa vAlI cAra rAjadhAniyA~ haiN| unake nAma haiM-(1) bhUtA, (2) bhUtAvataMsA, (3) gostUpA, (4) sudrshnaa| 4 347. In all the four directions of the south-western Ratikar Parvat there are four capital cities of the four Agramahishis (chief queens) of king of gods Shakra Devendra-(1) Amalaa, (2) Apsara, (3) Navamika, and (4) Rohini. These capital cities are of the size of Jambu Dveep (one hundred thousand Yojans in area) and their names are-(1) Bhoota, ma (2) Bhootavatamsa, (3) Gostupa, and (4) Sudarshana. 348. tattha NaM je se uttarapaccathimille ratikaragapavate, tassa NaM cauddisimIsANassa deviMdassa devaraNNo cauNhamaggamahisaNaM jaMbuddIvappamANamettAo cattAri rAyahANIo paNNattAo, taM fa jahA-rayaNA, rataNuccayA, sabbarataNA, rtnnsNcyaa| vasUe, vasuguttAe, vasumittAe, vsuNdhraae| 348. jo uttara-pazcima dizA kA ratikara parvata hai, usakI cAroM dizAoM meM devarAja IzAna devendra fa kI cAra agramahiSiyoM-(1) vasu, (2) vasuguptA, (3) vasumitrA, (4) vasundharA kI jambUdvIpa pramANa vAlI cAra rAjadhAniyA~ haiN| unake nAma haiM-(1) ratnA, (2) ratnoccayA, (3) sarvaratnA, (4) rtnsNcyaa| 348. In all the four directions of the north-western Ratikar Parvat ! there are four capital cities of the four Agramahishis (chief queens) of king of gods Ishaan Devendra (1) Vasu, (2) Vasugupta, (3) Vasumitra, and (4) Vasundhara. These capital cities are of the size of Jambu Dveep (one hundred thousand Yojans in area) and their names are-(1) Ratnaa, (2) Ratnochchaya, (3) Sarvaratnaa, and (4) Ratnasanchayaa. -1--1-1-nAnAnAnAnAnAnAnAnAnA sthAnAMgasUtra (1) (484) Sthaananga Sutra (1)

Page #569
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting t t t t t t t t t t t Kou 555555555555555555555555555555555555 vivecana-sUtra 309 se 319 taka meM naMdIzvara dvIpa kA jo varNana kiyA hai, usase patA calatA hai ki maiM Wan yaha dvIpa vAstava meM kitanA ramaNIya aura AnandadAyaka hai| DhAI dvIpa ke bAhara ke sabhI dvIpoM meM ke nandIzvara kA alaga hI mahattva hai| isa para deva-deviyA~ cAtumArsika, sAMvatsarika tathA jina janma OM kalyANaka Adi avasaroM para aSTAnhika mahotsava manAte haiN| yaha dvIpa deva ramaNIya dvIpa hai| isakA // vistRta varNana jIvAbhigamasUtra meM dekhanA caahie| Elaboration The description of Nandishvar Dveep given in aphorisms 309-319 informs us how enchanting and delightful this continent is. f Nandishvar Dveep has its own importance among the continents outside Adhai Dveep. Gods and goddesses perform Ashtanhik Mahotsava (a specific religious celebrations) here on various occasions like chaturmasik (four months of monsoon stay), Samvatsarik (annual) and auspicious days of birth of Tirthankars. This is a continent frequented by gods. For detailed description of this continent consult Jivabhigam Sutra. # satya-pada SATYA-PAD (SEGMENT OF TRUTH) 349. caubihe sacce paNNatte, taM jahA-NAmasacce, ThavaNasacce, davasacce, bhaavscce| 349. satya ke cAra prakAra haiM-(1) nAmasatya-kisI vyakti kA 'satya' nAma rkhnaa| (2) sthApanAsatyameM kisI vastu meM 'satya' kA Aropa krnaa| (3) dravyasatya-satya kA jJAtA, kintu upayogazUnya puruss| / (4) bhAvasatya-satya kA jJAtA aura satyaviSayaka upayoga se yukt| 349. Satya (truth) is of four kinds--(1) Naam satya (satya as name) # a person who is named Satya. (2) Sthapana satya-a thing in which 5 satya (truth) is installed. (3) Dravya satya (physical truth)-a person F who knows truth but does not act accordingly. (4) Bhaava satyafi a person who knows truth and also acts accordingly. ma AjIvika tapa-pada AJIVIK-TAP-PAD (SEGMENT OF PENANCE OF AJIVIKS) 350. AjIviyANaM caubihe tave paNNatte, taM jahA-uggatave, ghoratave, rasaNijjUhaNatA, jibhiNdiypddisNliinntaa| 350. AjIvikoM (gozAlaka ke ziSyoM) kA tapa cAra prakAra kA hai-(1) ugratapa-SaSThabhakta (upavAsa) belA, telA Adi krnaa| (2) ghoratapa-sUrya-AtApanAdi ke sAtha upavAsAdi krnaa| (3) rasa-niphUhaNatapa-ghRta Adi rasoM kA parityAga krnaa| (4) jihvendriya-pratisaMlInatA tapa-manojJa aura amanojJa bhakta-pAnAdi meM rAga-dveSarahita hokara jihvendriya ko vaza krnaa| 350. Tap (penance) of Ajiviks (followers of Goshalak) is of four kinds(1) Ugra-tap-to observe Shasht bhakt (two-day fast), Asht bhakt (three day fast) and other such austerities. (2) Ghor-tap-to observe fasts t t t t t t t t t tb tbzbvb vbvb caturtha sthAna (485) Fourth Sthaan 195555555555555555555555555555555553

Page #570
55 enduring heat of sun and other such mortifications. (3) Rasa-niryuhan4 tap-to avoid consuming butter and other such rich food. $1 (4) Jihvendriys-pratisamlinata-tap-to have control over taste buds by avoiding attachment for tasty and aversion for drab food. Wan saMyamAdi-pada SAMYAMADI-PAD (SEGMENT OF DISCIPLINE ETC.) 351. cauvihe saMjame paNNatte, taM jahA-maNasaMjame, vaisaMjame, kAyasaMjame, uvgrnnsNjme| 352. caubihe ciyAe paNNatte, taM jahA-maNaciyAe, vaiciyAe, kAyaciyAe, uvgrnnciyaae| 351. saMyama ke cAra prakAra haiM-(1) manaH-saMyama, (2) vAk-saMyama, (3) kAya-saMyama, 9 (4) upakaraNa-vastra-pAtrAdi kA sNym| 352. tyAga ke cAra prakAra haiM-(1) manaHtyAga, (2) vAk-tyAga, (3) kAya-tyAga, ma (4) upkrnn-tyaag| 351. Samyam (discipline), is of four kinds--(1) manah-samyam (mental discipline), (2) vak-samyam (vocal discipline), (3) kaya-samyam (physical discipline) and (4) upakaran-samyam (discipline regarding ascetic equipment including garb and bowls). 352. Tyag (renunciation) is of four kinds-(1) manah-tyag (mental renunciation), (2) vak-tyag (vocal renunciation), (3) kaya-tyag (physical renunciation), and (4) upakaran-tyag (renunciation of ascetic equipment 5 including garb and bowls). 353. caubvihA akiMcaNatA paNNattA, taM jahA-maNaakiMcaNatA, vaiakiMcaNatA, ma kAyaakiMcaNatA, uvgrnnakiNcnntaa| 353. akiMcanatA ke cAra prakAra haiM-(1) mana-akiMcanatA, (2) vacana-akiMcanatA, (3) kAyake akiMcanatA, (4) upkrnn-akiNcntaa| ||dvitiiy uddezaka samApta // 353. Akinchanata (paucity) is of four kinds--(1) manah-akinchanata (mental paucity), (2) vak-akinchanata (vocal paucity), (3) kaya akinchanata (physical paucity), and (4) upakaran-akinchanata (paucity Si of ascetic equipment including garb and bowls). * END OF THE SECOND LESSON sthAnAMgasUtra (1) (486) Sthaananga Sutra (1) | ja

Page #571
) ))))))))))))))))))))) )))) tRtIya uddezaka THIRD LESSON 555555555555555555555555555554))))))))))))))) krodha-pada KRODH-PAD (SEGMENT OF ANGER) ___ 354. cattAri rAIo paNNattAo, taM jahA-pavyayarAI, puDhavirAI, vAluyarAI, udgraaii| evAmeva caubbihe kohe paNNatte, taM jahA-pavyayarAisamANe, puDhavirAisamANe, vAluyarAisamANe, udgraaismaanne| 1. pavvayarAisamANaM kohamaNupaviDhe jIve kAlaM karei, Neraiesu uvvjjti| 2. puDhavirAisamANaM kohamaNupaviDhe jIve kAlaM karei, tirikkhajoNiesu uvvjjti| 3. vAluyarAisamANaM kohamaNupaviDhe jIve kAlaM karei, maNussesu uvvjjti| 4. udagarAisamANaM kohamaNupaviTe jIve kAlaM karei, devesu uvvjjti| 354. rAji (rekhA) cAra prakAra kI hotI hai-(1) parvatarAji, (2) pRthviIrAji, (3) vAlukArAji, + aura (4) udkraaji| Wan isI prakAra krodha cAra prakAra kA hotA hai-(1) parvatarAji ke samAna-anantAnubandhI, + (2) pRthviIrAji ke samAna-apratyAkhyAnAvaraNa, (3) vAlukArAji ke samAna-pratyAkhyAnAvaraNa, aura Wan (4) udakarAji ke smaan-sNjvln| (1) parvatarAji samAna krodha meM pravartamAna jIva kAla kare to nAraka meM utpanna hotA hai, (2) pRthviIrAji ke samAna krodha meM pravartamAna jIva kAla kare to tiryagyoni meM, (3) vAlukArAji samAna krodha meM pravartamAna jIva kAla kare to manuSyayoni meM, aura (4) udakarAji samAna krodha meM pravartamAna jIva kAla kare to OM devayoni meM utpanna hotA hai| 354. Raji (line) is of four kinds--(1) parvat-raji (line on mountain or OM rock), (2) prithvi-raji (line on land), (3) baluka-raji (line on sand), and 4i (4) udak-raji (line in water). ___In the same way anger is of four kinds--(1) like parvat-raji OM (anantanubandhi), (2) like prithvi-raji (apratyakhyanavaran), (3) like i baluka-raji (pratyakhyanavaran), and (4) like udak-raji (sanjvalan). (1) When a living being dies in state of anger like parvat-raji Wan (anantanubandhi) it is reborn in hell, (2) when a living being dies ins state of anger like prithvi-raji (apratyakhyanavaran) it is reborn as an Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting caturtha sthAna (487) Fourth Sthaan

Page #572
259595959595955 595959595 5555 555595555555 5 55 55555555955 5 5 5959595952 Wan Wan vivecana - udaka (jala) para khiMcI huI rekhA jaise turanta miTa jAtI hai, usI prakAra jo krodha 5 antarmuhUrtta ( 48 minaTa) ke bhItara upazAnta ho jAtA hai, vaha saMjvalana krodha hai| bAlU meM banI rekhA jaise Adi ke dvArA alpa samaya ke bhItara miTa jAtI hai, isI prakAra jo krodha pAkSika pratikramaNa ke Wan Wan Wan Wan pha hone para miTa jAtI hai, isI prakAra jisa krodha kA saMskAra adhika se adhika eka varSa taka rahe aura Wan Wan Wan phra Wan Wan phaphaphaphaphaphaphaphapha animal, (3) when a living being dies in state of anger like baluka-raji (pratyakhyanavaran) it is reborn as a human being, and (4) when a living being dies in state of anger like udak-raji (sanjvalan) it is reborn in the divine realm. Wan vAyu Elaboration-Sanjualan krodh is the kind of anger that gets pacified 5 soon, within antarmuhurt ( 48 minutes ), just like a line drawn on the ! Wan samaya taka zAnta ho jAtA hai, vaha pratyAkhyAnAvaraNa krodha hai| grISma Rtu meM pRthvI para banI huI rekhA varSA sAMvatsarika pratikramaNa karate hue zAnta ho jAe, vaha apratyAkhyAnAvaraNa krodha hai / patthara kI rekhA miTanI muzkila hai, usI prakAra jisa krodha kA saMskAra eka varSa ke bAda bhI dIrghakAla taka banA rahe, use anantAnubandhI krodha kahA hai / ( mAyA, mAna, lobha kaSAya kA varNana sUtra 282 - 284 meM kiyA jA cukA hai / ) surface of water that vanishes within moments. Pratyakhyanavaran krodh is the kind of anger that gets pacified latest by the time of! fortnightly pratikraman (critical review), just like a line drawn on sand that is soon obliterated by wind. Apratyakhyanavaran krodh is the kind of anger that continues for a maximum period of one year and gets pacified latest while doing samvatsarik pratikraman (annual critical review), just like a line drawn on ground during summer season that ! gets obliterated when rains start. Anantanubandhi krodh is the kind of anger that continues even after a year for a long time, just like a line etched on stone that is difficult to obliterate. Other passions including maya ( deceit ), maan ( conceit) and lobh 5 ( greed ) have already been discussed in aphorisms 282-284. bhAva- pada BHAAVA-PAD (SEGMENT OF SENTIMENTS) 355. cattAri udagA paNNattA, taM jahA - kaddamodae, khaMjaNodae, vAluodae, selodae / evAmeva uvvihe bhAve paNNatte, taM jahA -kaddamodagasamANe, khaMjaNodagasamANe, selodagasamANe / vAluodagasamANe, sthAnAMgasUtra (1) (488) Sthaananga Sutra (1) Y Y y y y 5 y hhhh

Page #573
phaphaphaphapha Wan Wan phra 1. kaddamodagasamANaM bhAvamaNupaviTTe jIve kAlaM karei, Neraiesu uvavajjati / evaM jAva 2. [ khaMjaNodagasamANaM bhAvamaNupaviTThe jIve kAlaM karei, tirikkhajoNiesu uvavajjati / 3. vAluodagasamANaM bhAvamaNupaviTTe jIve kAlaM karei, maNussesu uvavajjati ] 4. selodagasamANaM bhAvamaNupaviTTe jIve kAlaM karei, devesu uvavajjati / 355. udaka (jala) cAra prakAra kA hotA hai - (1) (2) khaMjanodaka - kAjala tela Adi milA jala, (3) (4) zailodaka - parvatIya jala (parvatoM para girA paanii)| Wan phra Wan phra isI prakAra jIvoM ke bhAva (rAga-dveSa rUpa pariNAma ) cAra prakAra ke hote haiM - (1) kardamodaka samAna atyanta malina va duHzodhya bhAva, (2) khaMjanodaka samAna - malina bhAva, (3) vAlukodaka samAna-alpa 5 5 malina zIghra svaccha hone vAlA bhAva, aura (4) zailodaka samAna - atyalpa malina yA nirmala bhAva / 5 5 Wan bhAva vAlA jIva kAla karane para tiryagyonika jIvoM meM, (3) vAlukodaka-samAna bhAva vAlA jIva kAla Wan kardamodaka - kIcar3a vAlA cikanA jala, vAlukodaka - bAlU miTTIyukta jala, aura karane para manuSyoM meM, aura (4) zailodaka-samAna bhAva vAlA jIva kAla karane para devoM meM utpanna phra hotA hai| (1) kardamodaka - samAna bhAva meM pravartamAna jIva kAla karane para nArakoM meM, (2) khaMjanodaka - samAna 355. Udak (water) is of four kinds-(1) kardamodak-slimy and oily water, (2) khanjanodak -- water with soot, oil and other impurities, 5 (3) valukodak-sand mixed water, and (4) shailodak-mountain water 5 (rain water from mountains). phra In the same way bhaavas (sentiments in form of attachment and aversion) are of four kinds-(1) like kardamodak-extremely vile and 5 irredeemable sentiments, ( 2 ) like khanjanodak - vile sentiments, (3) like 5 5 valukodak - little vile and easily redeemable sentiments, and ( 4 ) like 5 shailodak-very little or pure sentiments. Wan Wan ruta-rUpa- pada RUT- RUPA-PAD (SEGMENT OF VOICE AND APPEARANCE) 356. cattAri pakkhI paNNattA, taM jahA - rutasaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No rutasaMpaNNe, ege rutasaMpaNNevi rUvasaMpaNNevi, ege No rutasaMpaNe No rUvasaMpaNNe / caturtha sthAna phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (1) A man dying when under the influence of bhaava like kardamodak reincarnates in hell. (2) A man dying when under the influence of bhaava like khanjanodak reincarnates as an animal. (3) A man dying when under the influence of bhaava like valukodak reincarnates as a human being. (4) A man dying when under the influence of bhaava like shailodak reincarnates in divine dimension. Wan (489) Wan phra Fourth Sthaan Wan Wan

Page #574
cumit******************************** aphra Wan evAmeva cattAri purisajAyA paNNattA, taM jahA - rutasaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No rutasaMpaNe, ege rutasaMpaNNevi ruvasaMpaNNevi, ege No rutasaMpaNe No rUvasaMpaNNe / Wan 356. pakSI cAra prakAra ke hote haiM- (1) koI pakSI ruta - ( svara - ) sampanna (madhura svara vAlA) hotA hai, kintu rUpa - sampanna ( sundara) nahIM hotA, jaise - koyala; (2) koI pakSI rUpa- sampanna hotA hai, kintu svara - sampanna nahIM hotA, jaise- totA; (3) koI pakSI svara - sampanna bhI hotA hai aura rUpa- sampanna bhI, jaise - mora; evaM (4) koI pakSI na svara - sampanna hotA hai aura na rUpa- sampanna hotA hai, jaise- kAka (kauA) / isI prakAra puruSa bhI cAra prakAra ke hote haiM - ( 1 ) koI madhura svara-sampanna priyabhASI hotA hai, kintu sundara nahIM hotA; (2) koI dIkhane meM sundara hotA hai, kintu madhurabhASI nahIM hotA; (3) koI dIkhane meM madhurabhASI aura sundara bhI hotA hai; tathA (4) koI na madhurabhASI hotA hai aura na hI sundara / 356. Pakshi (birds) are of four kinds-(1) Some bird is endowed with rut (sweet voice) but not with rupa (good appearance; beauty), for Wan example a cuckoo. (2) Some bird is endowed with sweet voice but not with beauty, for example a parrot. (3) Some bird is endowed with sweet voice as well as with beauty, for example a peacock. (4) Some bird is Wan endowed neither with sweet voice nor with beauty, for example a crow. Wan In the same way purush (men) are of four kinds-(1) Some man is endowed with sweet voice but not with beauty. (2) Some man is endowed Wan Wan with sweet voice but not with beauty. (3) Some man is endowed with sweet voice as well as with beauty. (4) Some man is endowed neither with sweet voice nor with beauty. prItika- aprItika- pada PRITIK-APRITIK-PAD (SEGMENT OF FRIENDSHIP AND ANIMOSITY) 357. cattAri purisajAyA paNNattA, taM jahA - pattiyaM karemItege pattiyaM kareti, pattiyaM karemItege appattiyaM kareti, appattiyaM karemItege pattiyaM kareti, appattiyaM karemItege appattiyaM kareti / 357. puruSa cAra prakAra ke hote haiM - ( 1 ) koI puruSa kisI se prIti karane jAU~, aisA socatA hai aura prIti karake AtA hai; (2) koI kisI se prIti karane jAtA hai, kintu aprIti (dveSa) karake AtA hai; (3) koI kisI se aprIti karane jAtA hai, kintu prIti karake AtA hai; aura (4) koI aprIti karane jAtA hai aura aprIti karake AtA hai| 357. Purush (men) are of four kinds-(1) Some man thinks of going to make someone a friend and ends up making him a friend. (2) Some man thinks of going to make someone a friend and ends up making him an Wan enemy. (3) Some man thinks of going to make someone an enemy and Wan 5 sthAnAMgasUtra (1) Wan (490) ****tmimimimitt****milll55*55mimimimi*puumimimimilllpuumimimitt550 Sthaananga Sutra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra

Page #575
baphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphapha Wan Wan up making him a friend. (4) Some man thinks of going to make someone an enemy and ends up making him an enemy. ends 358. cattAri purisajAyA paNNattA, taM jahA- appaNo NAmamege pattiyaM kareti No parassa, parassa NAmamege pattiyaM kareti No appaNo, ege appaNovi pattiyaM kareti parassavi, ege jo appaNo pattiyaM kareti No parassa / 358. puruSa cAra prakAra ke hote haiM - (1) koI puruSa apane Apa se prIti karatA hai, kintu dUsare se nahIM karatA; (2) koI dUsare se prIti karatA hai, kintu apanoM se (apane se) nahIM karatA; (3) koI apanoM se bhI aura para se bhI prIti karatA hai; aura (4) koI na apanoM se aura na para se bhI prIti karatA hai| 358. Purush (men) are of four kinds-(1) Some man loves himself (and his kin) but not others. (2) Some man loves others but not himself ( and his kin). ( 3 ) Some man loves himself ( and his kin) as well as others. (4) Some man neither loves himself (and his kin) nor others. 359. cattAri purisajAyA paNNattA, taM jahA - pattiyaM pavesAmItege pattiyaM paveseti, pattiyaM pavesAmItege appattiyaM paveseti, appattiyaM pavesAmItege pattiyaM paveseti, appattiyaM pavesAmItege appattiyaM paveseti / 359. puruSa cAra prakAra ke hote haiM - (1) koI puruSa dUsare ke mana meM prIti utpanna karanA cAhatA hai aura prIti utpanna karatA hai; (2) koI dUsare ke mana meM prIti utpanna karanA cAhatA hai, kintu aura adhika aprIti utpanna kara detA hai; (3) koI dUsare ke mana meM aprIti utpanna karanA cAhatA hai, kintu prIti utpanna kara detA hai; aura (4) koI dUsare ke mana meM aprIti utpanna karanA cAhatA hai aura aprIti utpanna kara detA hai| 359. Purush (men) are of four kinds-(1) Some man wants to invoke friendship in others and does so. (2) Some man wants to invoke friendship in others and ends up invoking animosity. (3) Some man wants to invoke animosity in others and ends up invoking friendship. (4) Some man wants to invoke animosity in others and does so. 360. puruSa cAra prakAra ke hote haiM - (1) koI puruSa apane mana meM prIti kA praveza ( - saMcAra) kara letA hai, kintu dUsare ke mana meM nahIM kara pAtA; (2) koI dUsare ke mana meM prIti kA praveza kara detA hai, kintu apane mana meM nahIM kara pAtA; (3) koI apane mana meM bhI prIti kA praveza karatA hai aura dUsaroM ke pha mana meM bhI; tathA (4) koI na apane mana meM prIti kA praveza kara pAtA hai aura na dUsaroM ke mana meM / 360. cattAri purisajAyA paNNattA, taM jahA - appaNo NAmamege pattiyaM paveseti No parassa, parassa NAmamege pattiyaM paveseti No appaNo, ege appaNovi pattiyaM paveseti parassavi, ege No appaNo pattiyaM paveseti No parassa / caturtha sthAna (491) Fourth Sthaan phaphaphaphaphaphaphapha Wan Wan k**mimimimimimimimimimimimimimimi **tmilll************ Wan

Page #576
)))555555 )))) ))))))))))))))))))))))))))) ))) 555555555555555555555555555555555559 360. Purush (men) are of four kinds-(1) Some man infuses love in his own mind but is unable to do so in other person's mind. (2) Some man infuses love in other person's mind but is unable to do so in his own mind. (3) Some man infuses love in his own mind as well as in other person's mind. (4) Some man is unable to infuses love in his own mind well as in other person's mind. vivecana-ina cAra sUtroM meM Aye 'pattiyaM' zabda ke saMskRta TIkAkAra ne do artha kiye haiM-eka prIti arthAt prema, aura dUsarA pratIti arthAt vishvaas| donoM hI arthoM ke anusAra cAroM bhaMgoM kI vyAkhyA kI jA sakatI hai| jo puruSa udAtta manovRtti vAle (sthira-pariNAmI), dUsaroM ke mAna-sammAna va vicAroM ko mahattva + dene vAle tathA puNyazAlI hote haiM, ve dUsaroM ke mana meM prIti yA vizvAsa utpanna karanA cAhate haiM aura apane uddezya meM saphala ho jAte haiN| kucha puruSa dUsaroM ke mana meM aprIti utpanna karanA cAhate haiM parantu vaisA nahIM kara paate| isake bhI do OM kAraNa haiM-(1) aprIti yA dveSa utpanna karane kA pahalA kAraNa dUra ho jAne para usake mana se aprIti ke ma bhAva miTakara prIti meM badala jAte haiM, (2) sAmane vAlA vyakti aprItijanaka hetu meM bhI prIti utpanna karane kA udAtta svabhAva vAlA hone para aprIti ko bhI prIti meM badala sakatA hai| isameM saMyoga, vAtAvaraNa, satsaMga-prabhAva, sadupadeza, svArtha buddhi, paropakAra buddhi, zuddha cintana aura udAra cintana, kartavyapAlana aura uttaradAyitva kI bhAvanA Adi kA sakArAtmaka prabhAva samajhA jA sakatA hai| (saMskRta TIkA, Wan patra 224) Elaboration-The Sanskrit commentator has interpreted the term "pattiyam', used in the aforesaid four aphorisms, two ways-(1) priti or Wan prem (love), and (2) pratiti or faith. All the four alternatives can be elaborated with both these meanings. Individuals who are liberal, give due importance to honour, respect and views of others and are meritorious, they are generally successful when they want to infuse love or faith in others. Some individual wants to infuse animosity in others but fails to do so. There are two reasons for this-(1) When the initial cause for invoking animosity or aversion is removed his antagonistic feelings are replaced by affection. (2) When the adversary is so generous and liberal that he can be lovable even in antagonistic situation, he can turn animosity into love. This happens due to the positive influence of circumstances, environment, good company, good advise, self interest, altruism, purity of thought, liberal thoughts, $i sense of duty and responsibility etc. ) ) )))) ) Wan :5555;)))) ja) sthAnAMgasUtra (1) (492) Sthaananga Sutra (1)

Page #577
Wan upakAra-pada UPAKAR-PAD (SEGMENT OF GENEROSITY) 361. cattAri rukkhA paNNattA, taM jahA-pattovae, puSphovae, phalovae, chaayove| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-pattovA rukkhasamANe, puSphovA rukkhasamANe, Wan phalovA rukkhasamANe, chAyovA rukkhsmaanne| 361. vRkSa cAra prakAra ke hote haiM-(1) pattoM se yukta (jaise-teMdU vRkSa); (2) phUloM se yukta (jaiseOM gulAba); (3) phaloM se yukta (jaise-Ama); aura (4) chAyA se yukta (jaise-vaTa vRkss)| (paropakArI vRtti kI apekSA) puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa svayaM to sampanna rahatA hai, kintu dUsaroM ko kucha nahIM detA; (2) koI dhanAdi ke abhAva meM bhI apane madhura vyavahAra se dUsaroM ko prasanna kara detA hai; (3) koI dhanAdi dekara dUsaroM ke abhAva dUra kara detA hai; aura (4) koI madhura vacana, AzvAsana Adi dekara apanI chatrachAyA meM dUsaroM ko Azraya detA hai| 361. Vriksha (trees) are of four kinds--(1) with leaves (like tendu), (2) with flowers (like rose), (3) with fruits (like mango), and (4) with shade (like banyan tree). Purush (men) are also of four kinds (in context of generosity)(1) Some person is wealthy but does not give anything to anybody, (2) some person pleases others by his sweet behaviour in spite of lack of wealth, (3) some person removes paucity of others simply by giving wealth and other things, and (4) some person gives refuge to others 4 under his wings with sweet words of assurance. AzvAsa-pada ASHVAAS-PAD (SEGMENT OF REST) 362. bhAraNNaM vahamANassa cattAri AsAsA paNNattA, taM jahA1. jattha NaM aMsAo aMsaM sAharai, tatthavi ya se ege AsAse pnnnntte| 2. jatthavi ya NaM uccAraM vA pAsavaNaM vA paridevati, tatthavi ya se ege AsAse pnnnntte| 3. jatthavi ya NaM NAgakumArAvAsaMsi vA suvaNNakumArAvAsaMsi vA vAsaM uveti, tatthavi ya se ege AsAse pnnnntte| 4. jatthavi ya NaM AvakahAe ciTThati, tatthavi ya se ege AsAse pnnnntte| ___ evAmeva samaNovAsagassa cattAri AsAsA paNNattA, taM jahA 1. jatthavi ya NaM sIlavvaya-guNavvaya-veramaNa-paccakkhANa-posahovavAsAiM paDivajjati, ma tatthavi ya se ege AsAse pnnnntte| ma 2. jatthavi ya NaM sAmAiyaM desAvagAsiyaM sammamaNupAlei, tatthavi ya se ege AsAse pnnnntte|| ))5555555555555555555555555555555555558 dhamaka caturtha sthAna (493) Fourth Sthaan prabha Wan )))))))))))))) )))5555555

Page #578
Wan 55555555555555555555555555555555555555)))495453 9555555555555555555555555555555555555 ____3. jatthavi ya NaM cAuddasaTThamuddivapuNNamAsiNIsu paDipuNNaM posahaM sammaM aNupAlei, tatthavi ya se ege AsAse pnnnntte| ma 4. jatthavi ya gaM apacchima-mAraNaMtiya-saMlehaNA-jhUsaNA-jhUsite bhattapANa-paDiyAikkhite * pAovagae kAlamaNavakaMkhamANe viharati, tatthavi ya se ege AsAse pnnnntte| 362. bhAra ko vahana karane vAle puruSa ke lie cAra AzvAsa (vizrAma) sthAna hote haiM-(1) prathama OM AzvAsa-vaha apane bhAra ko eka kandhe se dUsare kandhe para rakhatA hai, (2) dUsarA AzvAsa-vaha apanA # bhAra bhUmi para rakhakara mala-mUtra tyAgatA hai, (3) tIsarA AzvAsa-vaha kisI nAgakumAra yA suparNakumAra Adi ke devasthAna para rAtri meM nivAsa karatA hai, aura (4) cauthA AzvAsa-vaha apane ghara pahuMcakara bhAra + se pUrNa rUpa meM mukta hokara yAvajjIvana sukhapUrvaka rahatA hai| isI prakAra zramaNopAsaka (zrAvaka) ke cAra AzvAsa (vizrAma) sthAna hote haiM-(1) jaba vaha Wan zIlavrata, guNavrata rUpa pApoM se nivRtti aura pauSadhopavAsa Adi ko svIkAra karatA hai (pahalA AzvAsa), - (2) jaba vaha sAmAyika aura dezAvakAzika vrata kA samyak prakAra se paripAlana karatA hai (dUsarA OM AzvAsa), (3) jaba vaha aSTamI, caturdazI, amAvasyA aura pUrNamAsI ke dina paripUrNa pauSadha kA samyak 5 prakAra paripAlana karatA hai (tIsarA AzvAsa), aura (4) jisa samaya vaha jIvana ke anta meM * mAraNAntika saMlekhanA kI ArAdhanA se yukta hokara bhaktapAna kA tyAga kara pAdopagamana saMthArA svIkAra + kara maraNa kI AkAMkSA nahIM karatA huA samaya vyatIta karatA hai (cauthA aashvaas)| 362. For a person carrying weight there are four ashvaas (places of rest) (1) First ashvaas (place of rest)-he shifts his load from one shoulder to the other. (2) Second ashvaas-he places his load on the ground and relieves himself of nature's call. (3) Third ashvaas-he stays at some temple of Naag Kumar or Suparna Kumar for the night. (4) Fourth ashvaas--he reaches home, gets completely free of the load and lives happily all his life. In the same way for a shramanopasak (shravak or Jain layman) there are four ashvaas (places of rest)-(1) When he moves away from sins by accepting sheelwrats (vows of morality), gunavrats (restraints that $ reinforce the practice of anuvrats), paushadhopavas (partial ascetic vow and fasting) etc. (first ashvaas). (2) When he properly observes samayik vrat (Jain system of periodic meditation performed in slots of 45 minutes) and deshavakashik vrat (limiting the area of one's movement) (second ashvaas). (3) When he properly observes complete paushadh (partial ascetic vow under which a householder lives like an initiated ascetic for a specific period) on eighth, fourteenth and fifteenth days of a sthAnAMgasUtra (1) (494) Sthaananga Sutra (1)

Page #579
zrAvaka ke cAra AzvAsa kaMdhA parivartana vratadhAraNa zarIra cintA nivRtti sAmAyika saMvara-sAdhanA rAtri vizrAma parva tithiyoM meM pauSadha Adi mAraNAntika saMlekhanA-saMthArA bhAra mukti 17 wwwjainelibrary.org

Page #580
citra paricaya 17 Illustration No. 17 * SAROVALosarosagoARoRODRODRORG ORDAROD9926 akbesikkerXHARKHAPATHAKTA.KA.S. SARI zrAvaka ke cAra AzvAsa (jisa prakAra bhAra vahana vAle ke lie mArga se cAra vizrAma sthAna hote haiM, usI prakAra zramaNopAsaka ke lie jIvana meM cAra adhyAtmika vizrAma-sthala haiM 1. bhAravAhaka, eka kandhe ko badalakara dUsare kandhe para bhAra rakhatA hai| zrAvaka apane jIvana meM guNavrata, zIlavrata Adi vrata grahaNa kara AtmA ko vizrAnti-zAnti pradAna karatA hai| 2. bhAravAhaka, mala-mUtra tyAgane ke lie bhAra bhUmi para rakhakara kucha samaya vizrAnti letA hai| zrAvaka bhI sAmAyika va saMvara Adi dhArmika kriyAe~ karatA huA AtmA ko vizrAnti detA hai| 3. bhAravAhaka, kisI mandira va dharmazAlA Adi meM rAta vizrAma lekara thakAna utAratA hai| zrAvaka bhI parva tithiyoM ko pauSadha Adi karake jIvana yAtrA meM Atma-zAnti anubhavatA hai| 4. bhAravAhaka, apane ghara para pahu~cakara bhAra ko pUrNa rUpa meM dUra rakhakara bhojana Adi karake pUrNa vizrAnti letA hai| zrAvaka bhI jIvana ke antima samaya meM gRhastha jIvana ke sarva kAryoM se mukta hokara saMlekhanA saMthArA Adi dvArA antima ArAdhanA karake AtmA ko pUrNa vizrAnti detA hai| citra meM bhAravAhaka ke dRSTAnta se zrAvaka jIvana meM dharma jAgaraNA kI sthiti darzAyI hai| --sthAna 4, sUtra 362 RGDAVAOAVAORTAORTHORVARTARVAORTAORTAOAVAAVAORYAAVARVAORVARVAORYAORYAORYAORVAORTAODMAAVAORTAORYAORTAORVAORVAORYHORX6deg0GB Ge FOUR PLACES OF REST FOR A SHRAVAK For a person carrying weight there are four places of rest. In the same way for a shravak also there are four places of rest 1. A person carrying load shifts his load from one shoulder to the other. A shravak provides peace to his soul by accepting sheel-vrats, guna-vrats and other vows. 2. A person carrying load places his load on the ground and relieves himself of nature's call. A shravak provides peace to his soul when he properly performs samayik-vrat, samvar and other religious activities. 3. A person carrying load stays at some hostel for the night to rest. A shravak provides peace to his soul when he properly observes complete paushadh on auspicious days. 4. A person carrying load reaches home, gets completely free of the load and rests after taking meals. A shravak provides absolute peace to his soul when during the last days of his life he practices maranantik samlekhana and other rituals of the ultimate vow. The illustration shows the spiritual awakening of a person with the analogy of a person carrying load. -Sthaan 4, Sutra 362 ays. O * *

Page #581
B5555555555555555555555555555555555 E fortnight (third ashvaas). (4) When during the last days of his life he practices maranantik samlekhana (ultimate vow till death), abandons all food and drinks, accepts padopagaman santhara (lifelong fasting keeping the body motionless like a fallen tree) and spends time peacefully without the desire of death (fourth ashvaas). 555555555555$$$$$$$ 55 udita-astamita-pada UDIT-ASTAMIT-PAD (SEGMENT OF RISE AND FALL) 363. cattAri purisajAyA paNNattA, taM jahA-uditodite NAmamege, uditatthamite NAmamege, atthamitodite NAmamege, atthamitatthamite nnaammege| ___bharahe rAyA cAuraMtacakkavaTThI NaM uditodite, baMbhadatte NaM rAyA cAuraMtacakkavaTTI uditatthamite, + hariesabale NaM aNagAre atthamitodite, kAle NaM soyariye atthmittthmite| 363. puruSa cAra prakAra ke hote haiM-(1) uditodita-koI puruSa prArambha meM udita (unnata) aura anta taka unnata hI rahatA hai| jaise-cAroM dizAoM meM aMtima chora taka rAjya karane vAle cakravartI bharata + rAjA; (2) uditAstamita-koI prArambha se unnata, kintu anta meM astamita arthAt sarvasamRddhi se bhraSTa // 9 hokara durgati kA pAtra hotA hai| jaise-cakravartI brahmadatta rAjA; (3) astamitodita-koI prArambha meM bhI OM sampadA-vihIna, kintu jIvana ke uttarArdha meM unnati ko prApta karatA hai| jaise-harikezabala anagAra; aura 5 ma (4) astamitAstamita-koI prArambha meM bhI hIna-dIna avasthA meM rahatA hai aura jIvana ke anta meM bhI ma durgati kA pAtra hotA hai| jaise-kaalshaukrik| 363. Purush (men) are of four kinds--(1) Uditodit (rise and rise) some man is udit (rising or in his prime) initially and remains so till the end. For example Chakravarti Bharat whose reign extended in all the four direction till the end. (2) Uditastamit (rise and fall)--some man is in his prime initially but falls in the end loosing all his wealth and glory. For example Chakravarti Brahmadatt. (3) Astamodit (fall and rise) some man is fallen or deprived initially but during the later part of his life he attains progress. For example ascetic Harikeshabal. (4) Astamitastamit (fall and fall)--some man is deprived initially and remains so till the end of his life. For example Kaalashaukarik. yugma-pada YUGMA-PAD (SEGMENT OF SET OF NUMBERS) 364. cattAri jummA paNNattA, taM jahA-kaDajumme, teyoe, dAvarajumme, klioe| 364. yugma (rAzi-vizeSa) cAra prakAra kA hotA hai-(1) kRtayugma-jisa rAzi meM cAra kA bhAga dene para zeSa cAra rahe, vaha kRtayugma rAzi hai| jaise-8, 12, 16, 20 aMka; (2) tryoja-jisa rAzi meM Wan cAra kA bhAga dene para tIna zeSa rahe, vaha yoj| jaise-7, 11, 15, 19 aMka; (3) dvAparayugma-jisa // 95555555555555555555 caturtha sthAna (495) Fourth Sthaan 5555555555555555555555555555555555558

Page #582
Bhhhhhhhhhhhhhhhhhhh5555555555555555E rAzi meM cAra kA bhAga dene para do zeSa rahe, vaha dvaapryugm| jaise-6, 10, 14, 18 aMka; tathA / Wan (4) kalyoja-jisa rAzi meM cAra kA bhAga dene para eka zeSa rahe, vaha klyoj| jaise-5, 9, 13, 17, 21 aNk| 364. Yugma (specific sets of numbers) are of four kinds- y (1) Krityugma-a number when divided by four has four as quotient. For example-8, 12, 16, 20 etc. (2) Tryoj-a number when divided by four has three as quotient. For example-7, 11, 15, 19 etc. (3) Dvapar-a number when divided by four has two as quotient. For example-6, 10, 14, 18 etc. (4) Kalyoj-a number when divided by four has one as I OM quotient. For example-5, 9, 13, 17, 21 etc. 365. NeraiyANaM cattAri jummA paNNattA, taM jahA-kaDajumme, teoe, dAvarajumme, klioe| ___365. nAraka jIva cAroM prakAra ke yugma vAle hote haiM-(1) kRtayugma, (2) tryoja, (3) dvAparayugma, aura (4) klyoj| 4i 365. Naarak jivas (infernal beings) conform to four kinds of yugmas Wan (specific sets of numbers)--(1) Krityugma, (2) Tryoj, (3) Dvapar, and (4) Kalyoj. 366. evaM asurakumArANaM jAva thnniykumaaraannN| evaM-puDhavikAiyANaM Au-teu-vAuvaNassatikAiyANaM beiMdiyANaM teiMdiyANaM cauridiyANaM paMciMdiyatirikkha-joNiyANaM maNussANaM OM vANamaMtarajoisiyANaM vemANiyANaM-savvesiM jahA nneriyaannN| 366. isI prakAra asurakumAroM se lekara stanitakumAroM taka, tathA pRthviI, apa, teja, vAyu, OM vanaspatikAyikoM ke, dvIndriyoM ke, trIndriyoM ke, caturindriyoM ke, paMcendriya tiryagyonikoM ke, manuSyoM ke, vANavyantaroM ke, jyotiSkoM ke aura vaimAnikoM ke sabhI ke nArakiyoM ke samAna cAroM yugma kahe gaye haiN| 5 366. In the same way all the beings from Asur Kumars to Stanit Kumars, earth-water-fire-air-plant bodied beings, two-three-four sensed beings, five sensed animals, human beings, interstitial gods, stellar gods and celestial vehicle dwelling gods are said to conform to four yugmas (specific sets of numbers like infernal beings. vivecana-saMkhyAe~ do prakAra kI hotI haiM-sama aura vissm| sama saMkhyA ko yugma aura viSama saMkhyA ko oja kahA jAtA hai| sabhI daNDakoM meM cAroM yugma rAziyoM ke jIva pAye jAne kA kAraNa yaha hai ki janma aura maraNa kI apekSA inakI rAzi meM kamI yA adhikatA hotI rahatI hai, isalie kisI samaya 5 / vivakSita rAzi kRtayugma pAI jAtI hai, to kisI samaya tryoja Adi rAzi pAI jAtI hai| cAra yuga kI pratIkAtmaka bhASA para cintana karate hue AcArya zrI AtmArAma jI ma. ne likhA hai ki vaidika sAhitya meM cAra yuga batAye haiM-(1) kRtayuga (satayuga), (2) tretA, (3) dvApara, aura (4) kliyug| tathA inake sAtha dharma ke cAra caraNa kI kalpanA jor3I gaI hai-satya, ahiMsA, dayA aura Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (1) (496) Sthaananga Sutra (1)

Page #583
gAnAmAgagagagagagagA115))55555555555555 + dm| satayuga meM dharma ke cAroM caraNa rahate haiM, tretA meM tIna, dvApara meM do aura kaliyuga meM kevala eka + caraNa (dama-tapa va saMyama) rahatA hai| (vistAra ke lie dekheM-hindI TIkA, pR. 894) Elaboration-Numbers are of two kinds-even and odd. Even number is called yugma and odd number is called oja. The reason for finding # living beings conforming to all these four yugma numbers in all dandaks is that in context of birth and death their number continues to increase or decrease. Thus at some point of time the number falls in the category 41 of Krit yugma, and at other time in Tryoj or other yugma. Contemplating i over this metaphoric expression of four ages Acharya Shri Atmaram ji si M. writes that in Vedic literature for ages have been mentioned-(1) Krit : yug (Satayug), (2) Treta, (3) Dvapar, and (4) Kaliyug. With these, four categories of religion have been associated-satya (truth), ahimsa, daya (kindness) and dam (austerities and self control). In Satayug all the four . prevail, in Treta three, in Dvapar two and in Kaliyug only one prevails and that is dam (austerities and self control). (for more details refer to Hindi Tika, p. 894). zUra-pada SHOOR-PAD (SEGMENT OF BRAVE) ___367. cattAri sUrA paNNattA, taM jahA-tavasUre, khaMtisUre, dANasUre, juddhsuure| khaMtisUrA arahaMtA, tavasUrA aNagArA, dANasUre vesamaNe, juddhasUre vaasudeve| 367. zUra cAra prakAra ke hote haiM-(1) kSAnti yA zAnti zUra, (2) tapaHzUra, (3) dAnazUra, aura (4) yuddhshuur| (1) arhanta bhagavanta kSAntizUra (kSamAvIra) hote haiM, (2) anagAra sAdhu tapaHzUra (tapovIra) hote haiM, (3) vaizramaNa deva dAnazUra (dAnavIra) hote haiM, aura (4) vAsudeva yuddhazUra (yuddhavIra) hote haiN| 367. Shoor (brave) are of four kinds--(1) kshanti or shanti shoor (brave in forgiveness), (2) tapah shoor (brave in austerities), (3) daan: shoor (brave in charity), and (4) yuddha shoor (brave in war). (1) Arhant Bhagavant (Tirthankars) are kshanti shoor (brave in 4 forgiveness), (2) anagar sadhus (homeless ascetics) are tapah shoor (brave ! in austerities), (3) Vaishraman Deva (the god of wealth) is daan shoor (brave in charity), and (4) Vasudevas are yuddha shoor (brave in war). vivecana-arihaMta anantabalI hote haiN| kSamA karanA unakA sahaja svabhAva hai| anagAra tapa meM sarvopari hotA hai, vaha Atma zuddhi ke nimitta ghora tapa karatA hai| vaizramaNa deva, dAna dekara bhI na to kisI para ahasAsa jatAtA hai aura na hI pratiphala kI apekSA rakhatA hai| vAsudeva-nIti prerita va nItipUrvaka yuddha karate haiN| unakA yuddha dharma yuddha kahalAtA hai| (hindI TIkA, pR. 896) pha5555555555555555555555555555555555555558 jamadha (497) Fourth Sthaan caturtha sthAna )) ) 1) )) ) ) )) )) ) ) ) )) ) )) ) )) ) ))

Page #584
Yi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) )) ))) ))) )) )))) Elaboration-Arihant is extremely strong. Forgiveness is his intrinsic nature. An ascetic is accomplished in austerities and he performs rigorous austerities for inner purity. Vaishraman, the god of wealth, gives wealth without any obligation or desire of reciprocation. Vasudeva 4. conducts a war inspired by morality and conducted morally. His wars are called dharma-yuddha (just war). (Hindi Tika, p. 896) OM ucca-nIca-pada UCHCH-NEECH-PAD (SEGMENT OF HIGH AND LOW) 368. cattAri purisajAyA paNNattA, taM jahA-ucce NAmamege uccacchaMde, ucce NAmamege + NIyacchaMde, NIe NAmamege uccacchaMde, pIe NAmamege nniiycchNde| 368. puruSa cAra prakAra ke hote haiM-(1) koI puruSa kula, vaibhava Adi se ucca hotA hai aura Wan ucca-vicAra Adi se bhI ucca hotA hai; (2) koI kula Adi se ucca hotA hai, kintu vicAroM se nIca; (3) koI jAti-kulAdi se nIca, kintu vicAroM se ucca; aura (4) koI jAti-kulAdi se bhI nIca aura vicAra Adi se bhI nIca hotA hai| ____368. Purush (men) are of four kinds-(1) some man is high or noble in terms of family and wealth and also lofty in thoughts, (2) some man is high in terms of family and wealth but lowly or mean in thoughts, 4 (3) some man is lowly in terms of family and wealth but lofty in thoughts, and (4) some man is lowly in terms of family and wealth and also lowly in thoughts. lezyA-pada LESHYA-PAD (SEGMENT OF COMPLEXION OF SOUL) 369. asurakumArANaM cattAri lesAo paNNattAo, taM jahA-kaNhalesA, NIlalesA, kAulesA, teulesaa| 370. evaM jAba thnniykumaaraannN| evaM-puDhavikAiyANaM Au-vaNassaikAiyANaM OM vANamaMtarANaM-savvesiM jahA asurkumaaraannN| 369. asurakumAroM meM cAra lezyAe~ hotI haiM-(1) kRSNalezyA, (2) nIlalezyA, (3) kApotalezyA, Wan aura (4) tejoleshyaa| OM 370. isI prakAra stanitakumAroM ke, tathA pRthviIkAyika, apkAyika, vanaspatikAyika jIvoM ke 5 aura vANavyantara devoM ke, ina sabake asurakumAroM ke samAna cAra-cAra lezyAe~ hotI haiN| 369. Asura Kumars have four leshyas (complexion of soul)9 (1) krishna leshya (black complexion of soul), (2) neel leshya (blue Wan complexion of soul), (3) kapot leshya (pigeon complexion of soul), and 5 (4) tejo leshya (fiery complexion of soul). Wan sthAnAMgasUtra (1) (498) Sthaananga Sutra (1) ))) ))) ))) ))) )) Wan

Page #585
))5555555555555555555555555 370. In the same way Stanit Kumars, earth-bodied, water-bodied, plant-bodied and interstitial gods have four leshyas each like Asur Kumars. yukta-ayukta-pada (cAra bhaMga) YUKTA-AYUKTA-PAD (SEGMENT OF WITH AND WITHOUT) 371. cattAri jANA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, ajutte NAmamege jutte, ajutte NAmamege ajutte| evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, [ ajutte NAmamege jutte, ajutte NAmamege ajutte ] / 371. yAna cAra prakAra ke hote haiM-(1) koI yAna (vAhana) baila Adi se saMyukta aura vastrAbharaNoM + se yukta susajjita hotA hai, (2) koI yAna baila Adi se saMyukta hone para bhI vastrAdi se susajjita nahIM OM hotA hai, (3) koI yAna ayukta-baila Adi nahIM jute hone para bhI vastrAdi se susajjita hotA hai, aura (4) koI yAna na baila Adi se yukta hotA hai aura na vastrAdi se hI susajjita hotA hai| OM isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa dhanAdi se yukta aura sadAcAra tathA ma yogya veza-bhUSA se bhI saMyukta hotA hai, (2) koI dhanAdi se yukta hotA hai, kintu yogya veza-bhUSAdi se + yukta nahIM hotA, [(3) koI dhanAdi se yukta nahIM hone para bhI yogya veza-bhUSAdi se yukta hotA hai, tathA Wan (4) koI na dhanAdi se hI yukta hotA hai aura na yogya veza-bhUSAdi se hI yukta hotA hai| 371. Yaan (vehicle or cart) is of four kinds-(1) some cart is with (yukta) bullocks etc. harnessed to it and also adorned with (yukta) cloths and ornaments, (2) some cart is with (yukta) bullocks etc. harnessed to it but without (ayukta) cloths and ornaments, (3) some cart is without (ayukta) bullocks etc. harnessed to it but still adorned with (yukta) cloths and ornaments, and (4) some cart is without (ayukta) bullocks etc. harnessed to it and without (ayukta) cloths and ornaments too. In the same way purush (men) are of four kinds--(1) some man is endowed with (yukta) wealth and other possessions and also adorned Wan with (yukta) proper dress and ornaments, (2) some man is endowe (yukta) wealth and other possessions but not adorned with (ayukta) proper dress and ornaments, (3) some man is not endowed with (ayurta) wealth and other possessions but still adorned with (yukta) proper dress and ornaments, and (4) some man is neither endowed with (ayukta) wealth and other possessions nor adorned with (ayukta) proper dress and ornaments. 95555555555555555555555555555)))))))))))55555 Wan )))))))))))))))) (499) Fourth Sthaan caturtha sthAna B995) ))) )))) )))) ) )) )) )) )))

Page #586
25 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 55 5 a phra Wan 372. yAna cAra prakAra ke hote haiM - (1) yukta aura yukta- pariNata - koI yAna baila Adi se yukta 5 hotA hai aura yukta - pariNata ( pahale yogya sAmagrI se yukta nahIM hotA, kintu bAda meM sAmagrI ke bhAva se pariNata ho jAtA hai, (2) koI yAna baila Adi se yukta hone para bhI yogya sAmagrI se rikta hotA hai, [ (3) koI yAna baila Adi se ayukta hone para bhI sAmagrI se bharA hotA hai, aura (4) koI yAna na to ! 5 baila Adi se yukta aura na sAmagrI se yukta hotA hai ] / 5 Wan Wan Wan Wan harnessed to it but later not equipped with (ayukta parinat) necessary! 5 things, [ ( 3 ) some cart is not with ( ayukta ) bullocks etc. harnessed to it ! Wan Wan 5 but equipped later with (yukta parinat ) necessary things, and ( 4 ) some Wan 372. cattAri jANA paNNattA, taM jahA- jutte NAmamege juttapariNate, jutte NAmamege ajuttapariNate, [ ajutte NAmamege juttapariNate, ajutte NAmamege ajuttapariNate ] / evAmeva cattAri purisajAyA paNNattA, taM jahA - jutte NAmamege juttapariNate, [ jutte NAmamege ! ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttapariNate ] | Wan phra puruSa bhI cAra prakAra ke hote haiM- (1) koI puruSa dhanAdi yukta aura dharma ke zuddha bhAvoM se yukta hotA hai, [ (2) koI dhanAdi se yukta hokara bhI dharma se pariNata nahIM, (3) koI dhanAdi se yukta na hone para bhI dharma meM pariNata, aura (4) koI na dhanAdi se yukta aura na dharma se pariNata hotA hai ] / Wan 372. Yaan (vehicle or cart) is of four kinds-(1) some cart is with! (yukta) bullocks etc. harnessed to it and equipped later with (yukta parinat) necessary things, ( 2 ) some cart is with (yukta) bullocks etc. cart is neither with (ayukta) bullocks etc. harnessed to it nor equipped later with (ayukta parinat ) necessary things]. In the same way purush (men) are of four kinds-(1) some man is ! endowed with (yukta) wealth and other possessions and later endowed with (yukta parinat) pure and religious thoughts, [(2) some man is 5 endowed with (ayukta parinat) pure and religious thoughts, ( 3 ) some man is not endowed with (ayukta) wealth and other possessions but later y 5 endowed with ( yukta parinat) pure and religious thoughts, and (4) some man is neither endowed with (ayukta) wealth and other possessions nor endowed later with (ayukta parinat) pure and religious thoughts]. endowed with (yukta) wealth and other possessions but later not 4 Y y 373. cattAri jANA paNNattA, taM jahA-jutte NAmamege juttarUve, jutte NAmamege ajuttarUve, 5 ajutte NAmamege juttarUve, [ ajutte NAmamege ajuttarUve ] | 5 evAmeva cattAri purisajAyA paNNattA, taM jahA - jutte NAmamege juttarUve, [ jutte NAmamege ajuttarUve, ajutte NAmamege juttarUve, ajutte NAmamege ajuttarUve ] | sthAnAMgasUtra (1) phra (500) 9 5 Sthaananga Sutra (1) Y 4 y hhhd

Page #587
Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 5555555555Ri 373. yAna cAra prakAra ke hote haiM-(1) koI yAna baila Adi se yukta aura yukta rUpa (sundara rUpa) * vAlA hotA hai; (2) koI baila Adi se yukta, kintu ayukta rUpa vAlA (jIrNazIrNa); (3) koI baila Adi se ayukta, kintu yukta rUpa vAlA; aura [(4) koI na baila Adi se yukta aura na yukta rUpa vAlA Wan hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa dhana va guNoM se yukta aura rUpa va veza fa Adi se bhI yukta; [(2) koI guNAdi se yukta, kintu rUpa se yukta nahIM; (3) koI guNoM se yukta nahIM, kintu rUpa se yukta; aura (4) koI na guNoM se hI yukta aura na rUpa se hI yukta hotA hai| 373. Yaan (vehicle or cart) is of four kinds-(1) some cart is with (yukta) bullocks etc. harnessed to it and also beautiful in appearance 9 (yukta rupa), (2) some cart is with (yukta) bullocks etc. harnessed to it __but not beautiful in appearance (ayukta rupa), (3) some cart is not with (ayukta) bullocks etc. harnessed to it but still beautiful in appearance OM (yukta rupa), and [(4) some cart is neither with (ayukta) bullocks etc. harnessed to it nor beautiful in appearance (ayukta rupa)]. __In the same way purush (men) are of four kinds (1) some man is endowed with (yukta) wealth and other qualities and also beautiful in appearance (yukta rupa), [(2) some man is endowed with (yukta) wealth and other qualities but not beautiful in appearance (ayukta rupa), Wan (3) some man is not endowed with (ayukta) wealth and other qualities but still beautiful in appearance (yukta rupa), and (4) some man is i neither endowed with (ayukta) wealth and other qualities nor in appearance (ayukta rupa)].. ma 374. cattAri jANA paNNattA, taM jahA--jutte NAmamege juttasobhe, [ jutte NAmamege ajuttasobhe, * ajutte NAmamege juttasobhe, ajutte NAmamege ajuttasobhe // evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttasobhe, [jutte NAmamege OM ajuttasobhe, ajutte NAmamege juttasobhe, ajutte NAmamege ajuttsobhe]| 374. yAna cAra prakAra ke hote haiM-(1) koI yAna baila Adi se yukta aura vastrAbharaNAdi kI zobhA se OM bhI yukta hotA hai; [(2) koI baila Adi se to yukta, kintu zobhA se yukta nahIM; (3) koI baila Adi se yukta nahIM, kintu zobhA se yukta; aura (4) koI na bailAdi se yukta aura na zobhA se hI yukta hotA hai| OM puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa jJAnAdi sadguNoM se yukta aura ucita veza Adi ma kI zobhA se bhI yukta hotA hai; [(2) koI guNoM se yukta, kintu zobhA se yukta nahIM; (3) koI guNoM se to yukta nahIM, kintu zobhA se yukta; aura (4) koI na guNoM se yukta aura na zobhA se hI yukta hotA hai]| 41 374. Yaan (vehicle or cart) is of four kinds--(1) some cart is with 46 (yukta) bullocks etc. harnessed to it and also endowed with grandeur | caturtha sthAna (501) Fourth Sthaan

Page #588
BS))))))))) )) ))))) ))) )) (yukta shobha) of decoration and ornaments, [(2) some cart is with 4i (yukta) bullocks etc. harnessed to it but not endowed with grandeur (ayukta shobha), (3) some cart is not with (ayukta) bullocks etc. harnessed to it but still endowed with grandeur (yukta shobha), and (4) some cart is neither with (ayukta) bullocks etc. harnessed to it nor endowed with grandeur (ayukta shobha)]. In the same way purush (men) are of four kinds-(1) some man is ! 41 endowed with (yukta) knowledge and other qualities and also endowed ! with grandeur (yukta shobha), [(2) some man is endowed with (yukta) knowledge and other qualities but not endowed with grandeur (ayukta shobha), (3) some man is not endowed with (ayukta) knowledge and other qualities but still endowed with grandeur (yukta shobha), and (4) some man is neither endowed with (ayukta) knowledge and other qualities nor endowed with grandeur (ayukta shobha)]. yugya-pada (cAra bhaMga) YUGYA-PAD (SEGMENT OF PAIRS) 375. cattAri juggA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, ajutte NAmamege jutte, ajutte NAmamege ajutte| ____evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, ajutte NAmamege jutte, ajutte NAmamege ajutte| 375. cAra prakAra ke yugya- (vAhana-baila, azva Adi kI jor3I athavA do hAtha kA caukora yAna, / + jaise-do ghor3oM kI bagghI) hote haiM-(1) koI yugya bAhya upakaraNoM se yukta aura uttama gati-vega se bhI yukta hotA hai; (2) koI yukta hokara bhI uttama gati-vega se yukta nahIM hotA; (3) koI upakaraNoM se yukta / OM nahIM hotA, kintu uttama gati se yukta hotA hai; aura (4) koI na upakaraNoM se yukta hotA hai aura na uttama gati se yukta hotA hai| ka isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa sampatti se yukta hotA hai aura sadAcAra se bhI yukta hotA hai; (2) koI sampatti se yukta hotA hai, kintu sadAcAra se yukta nahIM hotA; (3) koI OM sampatti se to yukta nahIM hotA, kintu sadAcAra se yukta hotA hai; aura (4) koI na sampatti se yukta hotA Wan hai aura na sadAcAra se hI yukta hotA hai| 5 375. Yugya (pair; a pair of animals like horse or a vehicle with a pair 41 of animals harnessed to it) is of four kinds--(1) some yugya (pair) is well equipped (yukta) and also has (yukta) good speed, (2) some pair is well equipped (yukta) but does not have good speed (ayukta), (3) some pair is not well equipped (ayukta) but has good speed (yukta), and (4) some pair is neither well equipped (ayukta) nor has good speed. | sthAnAMgasUtra (1) (502) Sthaananga Sutra (1) 894555555555555555555555555555555

Page #589
) ))) )) ) )) ))))))))))55555555) In the same way purush (men) are of four kinds(1) some man is endowed with (yukta) wealth and also endowed with (yukta) good conduct. (2) some man is endowed with (yukta) wealth but not endowed with (ayukta) good conduct, (3) some man is not endowed with (ayukta) wealth but still endowed with (yukta) good conduct, and (4) some man is neither endowed with (ayukta) wealth nor endowed with (ayukta) good conduct. 376. cattAri AlAvagA, tathA juggeNa vi, paDivakkho, taheva purisajAyA jAva sobhetti| evaM hai jahA jANeNa [cattAri juggA paNNattA, taM jahA-jutte NAmamege juttapariNate, jutte NAmamege ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttprinnte| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttapariNate, [jutte NAmamege / OM ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttapariNate ] / ____ 376. cAra AlApaka yahA~ bhI kahane caahie| jisa prakAra yAna ke viSaya meM yukta (upakaraNoM se OM yukta), yukta-pariNata (vahana kArya meM lagA huA), yukta rUpa aura yukta zobhA ke cAra AlApaka haiM, vaise yahA~ yugya ke viSaya meM kahakara puruSoM kI bhI dhana, sadAcAra, jJAna Adi ke sAtha catugiyA~ kahanI caahie| ma [yugya cAra prakAra ke hote haiM-(1) koI yugya yukta aura yuktapariNata hotA hai, (2) koI yukta hokara bhI ayukta-pariNata, (3) koI ayukta hokara bhI yukta-pariNata, aura (4) koI na yukta aura na OM yukta-pariNata hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa guNoM se yukta hotA hai aura yogya OM pariNati vAlA bhI; (2) koI guNoM se to yukta hotA hai, kintu yogya pariNati ghAlA nahIM; (3) koI guNoM ma se yukta nahIM, kintu yogya pariNati vAlA hotA hai; aura (4) koI na to guNoM se yukta aura na yogya pariNati vAlA hotA hai|] ki 376. Four alternatives should also be read here with regard to yugya like those mentioned with regard to yaan (yukta, yukta parinat, yukta rupa and yukta shobha). And the same should be repeated about purush (man). (1) some yugya (pair) is well equipped (yukta) initially and later also (yukta parinat), (2) some pair is well equipped (yukta) initially but gets ill equipped later (ayukta parinat), (3) some pair is ill equipped (ayukta) initially but gets well equipped later (yukta parinat), and (4) some pair is ki neither well equipped (ayukta) initially nor later (ayukta parinat). ___In the same way purush (men) are of four kinds-(1) some man is endowed with (yukta) virtues initially and later as well (yukta parinat), (2) some man is endowed with (yukta) virtue initially but not later 355555555555555))))))))))))))))))))))))))) 5555555))))) caturtha sthAna (503) Fourth Sthaan

Page #590
phaphaphaphaphaphaphapha Wan 5 ( ayukta parinat ), ( 3 ) some man is not endowed with ( ayukta ) virtues initially but acquires virtues later (yukta parinat), and (4) some man is neither endowed with (ayukta) virtues initially nor acquires virtues later (ayukta parinat). Wan Wan evAmeva cattAri purisajAyA paNNattA, taM jahA- jutte NAmamege juttarUve, jutte NAmamege ajuttarUveM, 5 ajutte NAmamege juttarUve, ajutte NAmamege ajuttarUve ] / Wan Wan Wan 5 ayukta Wan 377. [ cattAri juggA paNNattA, taM jahA-jutte NAmamege juttarUve, jutte NAmamege ajuttarUve, ajutte NAmamege juttarUve, ajutte NAmamege ajuttarUve / Wan Wan 377. yugya cAra prakAra ke hote haiM - (1) koI yukta aura yukta rUpa vAlA; (2) koI yukta, kintu rUpa vAlA; (3) koI ayukta, kintu yukta rUpa vAlA; tathA (4) koI ayukta aura ayukta rUpa hotA hai| vAlA Wan phra rUpa vAlA hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) koI yukta aura yukta rUpa vAlA; (2) koI yukta, kintu ayukta rUpa vAlA; (3) koI ayukta, kintu yukta rUpa vAlA; evaM (4) koI ayukta aura ayukta 377. Yugya (pair) is of four kinds (in terms of quality and appearance)--(1) some pair is yukta and yukta rupa, (2) some pair is yukta and ayukta rupa, (3) some pair is ayukta and yukta rupa, and (4) some pair is ayukta and ayukta rupa. In the same way purush (men) are of four kinds (in terms of quality and appearance)-(1) some man is yukta and yukta rupa, (2) some man is yukta and ayukta rupa, (3) some man is ayukta and yukta rupa, and (4) some man is ayukta and ayukta rupa. 378. [ cattAri juggA paNNattA, taM jahA- jutte NAmamege juttasobhe, jutte NAmamege ajuttasobhe, ajutte NAmamege juttasobhe, ajutte NAmamege ajuttasobhe / evAmeva cattAri purisajAyA paNNattA, taM jahA - jutte NAmamege juttasobhe, jutte NAmamege ajuttasobhe, ajutte NAmamege juttasobhe, ajutte NAmamege ajuttasobhe ] / 378. yugya cAra prakAra ke hote haiM - (1) koI yukta aura yukta zobhA vAlA; (2) koI yukta, kintu ayukta zobhA vAlA; (3) koI ayukta, kintu yukta zobhA vAlA; aura (4) koI ayukta aura ayukta zobhA vAlA hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) koI yukta aura yukta zobhA vAlA; (2) koI yukta, kintu ayukta zobhA vAlA; (3) koI ayukta, kintu yukta zobhA vAlA; tathA (4) koI ayukta aura zobhA vAlA hotA hai| ayukta phra sthAnAMgasUtra (1) mikktmimimimimimimimimimicu (504) Sthaananga Sutra (1) ****************ti 5 y Y Y Y Y 4

Page #591
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555 5 5 5 5 5 5 5 5 5 5 5 5552 Wan 378. Yugya (pair) is of four kinds (in terms of quality and grandeur) - 5 pha ( 1 ) some pair is yukta and yukta shobha, (2) some pair is yukta and 5 ayukta shobha, ( 3 ) some pair is ayukta and yukta shobha, and (4) some Wan pair is ayukta and ayukta shobha. Wan In the same way purush (men) are of four kinds (in terms of quality and grandeur)-(1) some man is yukta and yukta shobha, (2) some man 5 is yukta and ayukta shobha, ( 3 ) some man is ayukta and yukta shobha, Wan and (4) some man is ayukta and ayukta shobha. sArathI - pada SARATHI-PAD (SEGMENT OF CHARIOTEER) 379. cattAri sArahI paNNattA, taM jahA - joyAvaittA NAmaM ege No vijoyAvaittA, vijoyAvaittA NAmamege No joyAvaittA, ege joyAvaittAvi vijoyAvaittAvi, ege No joyAvaittA No vijoyAvaittA | evAmeva cattAri purisajAyA paNNattA, taM jahA - joyAvaittA NAmaM ege No vijoyAvaittA, [vijoyAvaittA NAmaM ege jo joyAvaittA, ege joyAvaittAvi vijoyAvaittAvi, ege No joyAvaittA 5 No vijoyAvaittA ] | 379. sArathI ( ratha - vAhaka) cAra prakAra ke hote haiM - (1) koI sArathI ghor3e Adi ko ratha meM jor3ane vAlA (yojaka) hotA hai, kintu unheM mukta karane vAlA (viyojaka) nahIM hotA; (2) koI sArathI 5 ghor3oM ko mukta karane vAlA hotA hai, kintu ratha meM jor3ane vAlA nahIM hotA; (3) koI sArathI ratha meM jor3ane vAlA bhI hotA hai aura unheM mukta karane vAlA bhI; aura (4) koI sArathI na ghor3e Adi ko ratha meM jor3atA hai aura na unheM mukta hI karatA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa dUsaroM ko uttama kAryoM se jor3atA hai, kintu anucita kAryoM se viyukta-yukta nahIM karatA; [ (2) koI dUsaroM ko ayogya kAryoM se viyukta to Wan karatA hai, kintu uttama kAryoM meM yukta nahIM karatA; (3) koI dUsaroM ko uttama kAryoM meM yukta bhI karatA hai Wan Wan aura anucita kAryoM se viyukta bhI karatA hai; aura (4) koI dUsaroM ko na yukta hI karatA hai aura na 5 viyukta hI karatA hai / ] 5 Wan 379. Sarathi (charioteers) are of four kinds-(1) Some sarathi (charioteer) is yojak (one who engages horses to the chariot) and not viyojak (one who disengages horses from the chariot). (2) Some sarathi F (charioteer) is viyojak (one who disengages) and not yojak (one who 5 Wan 4 engages). ( 3 ) Some sarathi (charioteer) is yojak (one who engages) as well 5 as viyojak (one who disengages ). ( 4 ) Some sarathi (charioteer) is neither 5 yojak (one who engages) nor viyojak (one who disengages). phra 5 caturtha sthAna Wan (505) phaphaphaphaphaphaphaphapha Fourth Sthaan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

Page #592
) ) )) )) )) ) ))) ))) %%%%%%%%%% %%%%%%%% %%%%%%% %%%% %%%%% % In the same way purush (men) are of four kinds(1) Some purush (man) is yojak (one who engages others in good deeds) and not viyojak (one who disengages others from bad deeds). [(2) Some purush (inan) is 5 viyojak (one who disengages) and not yojak (one who engages). (3) Some purush (man) is yojak (one who engages) as well as viyojak (one who disengages). (4) Some purush (man) is neither yojak (one who engages) nor viyojak (one who disengages)]. yukta-ayukta-azva-pada YUKTA-AYUKTA-ASHVA-PAD (SEGMENT OF EQUIPPED AND NON-EQUIPPED HORSE) 380. cattAri hayA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, [ ajutte / NAmamege jutte, ajutte NAmamege ajutte ] / ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege jutte, [jutte NAmamege ajutte, ajutte NAmamege jutte, ajutte NAmamege ajutte ] / 381. evaM juttapariNate, juttarUve, juttasobhe, savvesiM paDivakkho purisjaataa| [cattAri hayA , paNNattA, taM jahA-jutte NAmamege juttapariNate, jutte NAmamege ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttprinnte| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttapariNate, jutte NAmamege ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttapariNate ] / __382. evaM jahA hayANaM tahA gayANa vi bhANiyavvaM, paDivakkhe taheva purisjaataa| [ cattAri hayA paNNattA, taM jahA-jutte NAmamege juttarUve, jutte NAmamege ajuttarUve, ajutte NAmamege juttarUve, ajutte / NAmamege ajuttruuve| ja evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttarUve, jutte NAmamege ajuttarUve, ajutte NAmamege juttarUve, ajutte NAmamege ajuttarUve ] / jI 383. [ cattAri hayA paNNattA, taM jahA-jutte NAmamege juttasobhe, jutte NAmamege ajuttamobhe, + ajutte NAmamege juttasobhe, ajutne NAmamege ajuttsobhe| evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttasobhe, jutte NAmamege hai ajuttasobhe, ajutte NAmamege juttasobhe, ajutte NAmamege ajuttasobhe ] OM 380. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A jIna-palAna se yukta aura vegayukta bhI hotA hai; (2) koI jIna-palAna se yukta, kintu vegayukta nahIM hotA; (3) koI jIna-palAna se ayukta, kintu OM vegayukta; aura (4) koI na jIna-palAna se yukta aura na vega se hI yukta hotA hai| )) ) 5555555555555555555555555555555555))))) )))) )) ))) )))) ) 9 sthAnAMgasUtra (1) (506) Sthaananga Sutrc (1) fa fa fa fafa)))))))))))))5555555555

Page #593
)) )) ) ) 5555555555555555555;))))))))) Kou 555555555555555555555555555555555555 ra isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa vastrAbharaNa se yukta aura utsAha hai OM Adi guNoM se bhI yukta hotA hai; (2) koI vastrAbharaNa se yukta, kintu utsAha Adi guNoM se yukta nahIM; ke + (3) koI vastrAbharaNa se ayukta, kintu guNoM se yukta; aura (4) koI na vastrAbharaNa se yukta aura na guNoM se yukta hotA hai| Wan 381. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A jIna Adi se yukta aura yukta pariNata-suzikSita bhI hotA hai, (2) koI yukta hokara bhI ayukta-pariNata-azikSita, (3) koI ayukta hokara bhI yukta-pariNata, aura (4) koI ayukta aura ayukta-pariNata hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa saMyama Adi se yukta evaM + yukta-pariNata-vidyAvAna bhI hotA hai, (2) koI yukta hokara ayukta-pariNata-vidyAhIna, (3) koI ayukta hokara yukta-pariNata, aura (4) koI ayukta hokara ayukta-pariNata hotA hai| 382. ghor3oM kI taraha hAthiyoM ke viSaya meM bhI cAra AlApaka banate haiM aura puruSa ke pakSa meM bhI vaisA hI kahanA caahie| ja jaise-ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A yukta (jIva Adi se yukta) aura yukta rUpa (sundara) hotA hai; (2) koI yukta, kintu ayukta rUpa; (3) koI ayukta, kintu yukta rUpa; aura (4) koI + ayukta aura ayukta rUpa hotA hai| ___ isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI yukta-(guNa-sampanna) aura yukta rUpa (zarIra se sundara) hotA hai; (2) koI yukta, kintu ayukta rUpa vAlA; (3) koI ayukta, kintu yukta rUpa vAlA; aura (4) koI ayukta aura ayukta rUpa vAlA hotA hai| 383. punaH ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A vastrAbhUSaNa se yukta aura yukta zobhA(zrIsampanna) hotA hai; (2) koI yukta, kintu ayukta zobhA vAlA; (3) koI ayukta, kintu yukta zobhA vAlA; aura (4) koI ayukta aura ayukta zobhA vAlA hotA hai| ___isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI saMyama Adi guNoM se yukta aura yukta zobhA , Wan (prabhAvazAlI) hotA hai; (2) koI saMyamayukta hokara bhI ayukta zobhA (prabhAvahIna) hotA hai; (3) koI hai ayukta, kintu yukta zobhA vAlA; aura (4) koI ayukta aura ayukta zobhA vAlA hotA hai| 380. Ashva (horse) is of four kinds-(1) some ashva (horse) is yukta Wan (equipped with saddle) and also has (yukta) good speed, (2) some horse is 5 equipped with saddle (yukta) but does not have good speed (ayukta), s (3) some horse is not equipped with saddle (ayukta) but has good speed 4. (yukta), and (4) some horse is neither equipped with saddle (ayukta) no _has good speed. In the same way purush (men) are of four kinds--(1) some man is 5 endowed with (yukta) dress and ornaments and also endowed with 35555555555555555555555555555555555555555555555555 caturtha sthAna (507) Fourth Sthaan

Page #594
41 41 41 41 41 5446447444145141415161451 $ 45 44141414141414 415 416 41 41 41 41 451 455 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 (yukta) qualities, (2) some man is endowed with (yukta) dress and 4 ornaments but not with (ayukta) qualities, (3) some man is not endowed with (ayukta) dress and ornaments but with (yukta) qualities, and (4) some man is neither endowed with (ayukta) dress and ornaments nor with (ayukta) qualities. 381. Ashva (horse) is of four kinds--(1) some ashva (horse) is saddled (yukta) and also gets well trained (yukta parinat), (2) some horse is saddled (yukta) but not trained (ayukta parinat), (3) some horse is not saddled (ayukta) but gets well trained (yukta parinat), and (4) some horse is neither saddled (ayukta) nor trained (ayukta parinat). In the same way purush (men) are of four kinds--(1) some man is endowed with (yukta) virtues and educated as well (yukta parinat), ! (2) some man is endowed with (yukta) virtues but not educated (ayukta parinat), (3) some man is not endowed with (ayukta) virtues but educated (yukta parinat), and (4) some man is neither endowed with (ayukta) virtues nor educated (ayukta parinat). 382. Like horses there are four alternatives with regard to elephants. And the same should be repeated about purush (man). For example, Ashva (horse) is of four kinds (in terms of equipment like saddle and appearance or rupa)-(1) some horse is yukta and yukta rupa, (2) some horse is yukta and ayukta rupa, (3) some horse is ayukta and yukta rupa, and (4) some horse is ayukta and ayukta rupa. In the same way purush (men) are of four kinds (in terms of qualities and appearance)(1) some man is yukta and yukta rupa, (2) some man is yukta and ayukta rupa, (3) some man is ayukta and yukta rupa, and 4i (4) some man is ayukta and ayukta rupa. 383. Ashva (horse) is of four kinds (in terms of equipment and grandeur or shobhah (1) some horse is yukta and yukta shobha, (2) some horse is yukta and ayukta shobha, (3) some horse is ayukta and yukta shobha, and (4) some horse is ayukta and ayukta shobha. In the same way purush (men) are of four kinds (in terms of qualities fi like discipline and grandeur)-(1) some man is yukta and yukta shobha, (2) some man is yukta and ayukta shobha, (3) some man is ayukta and yukta shobha, and (4) some man is ayukta and ayukta shobha. lan 4 4 4 4 4 4 4 4 4 4 455 456 457 46 45 446 447 441 FITTITEE (!) ( 508 ) Sthaananga Sutra (1) 445 41 41 41 41 41 41 41 455 456 457 4141414141414141414141414141414141414141414

Page #595
)) )) )) )) 55555555555555555555555555555555555555 Wan yukta-ayukta-gaja-pada YUKTA-AYUKTA-GANA-PAD (SEGMENT OF EQUIPPED AND NON-EQUIPPED ELEPHANT) ra 384. [cattAri gayA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, ajutte OM NAmamege jutte, ajutte NAmamege ajutte| OM evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege jutte, jutte NAmamege ajutte, ajutte / NAmamege jutte, ajutte NAmamege ajutte ] / # 385. [ cattAri gayA paNNattA, taM jahA-jutte NAmamege juttapariNate, jutte NAmamege ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttprinnte| hai evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttapariNate, jutte NAmamege ajuttapariNate, ajutte NAmamege juttapariNate, ajutte NAmamege ajuttapariNate / 386. [cattAri gayA paNNattA, taM jahA-jutte NAmamege juttarUve, jutte NAmamege ajuttarUve, ajutte NAmamege juttarUve, ajutte NAmamege ajuttruuve| evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttarUve, jutte NAmamege ajuttarUve, , ajutte NAmamege juttarUve, ajutte NAmamege ajuttarUve ] / ma 387. [cattAri gayA paNNattA, taM jahA-jutte NAmamege juttasobhe, jutte NAmamege ajuttasobhe, * ajutte NAmamege juttasobhe, ajutte NAmamege ajuttsobhe| ____evAmeva cattAri purisajAyA paNNattA, taM jahA-jutte NAmamege juttasobhe, jutte NAmamege OM ajuttasobhe, ajutte NAmamege juttasobhe, ajutte NAmamege ajuttsobhe]| 384. hAthI cAra prakAra ke hote haiM-(1) koI hAthI ambAr3I se yukta hotA hai aura dhIratA OM Adi guNoM se bhI yukta hotA hai, (2) koI yukta hokara bhI ayukta, (3) koI ayukta hokara yukta, aura (4) koI ayukta hokara ayukta hotA hai| OM isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa vastrAbhUSaNa Adi se yukta hotA hai aura + guNayukta bhI hotA hai, (2) koI yukta hokara ayukta, (3) koI ayukta hokara yukta, aura (4) koI + ayukta hokara ayukta hotA hai| 385. hAthI cAra prakAra ke hote haiN| jaise-(1) koI hAthI ambAr3I Adi se yukta aura yukta-pariNata (yuddha kalA meM niSNAta) hotA hai, (2) koI yukta hokara ayukta-pariNata, (3) koI ayukta hokara yukta-pariNata, aura (4) koI ayukta hokara ayukta-pariNata hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa saMyama se yukta aura yukta-pariNata (kSamAzIla, vivekavAna) hotA hai, (2) koI yukta hokara ayukta-pariNata, (3) koI ayukta hokara yukta-pariNata, aura (4) koI ayukta hokara ayukta-pariNata hotA hai| Si FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FE )) )) )) ))) )) )) caturtha sthAna (509) Fourth Sthaan 5 B

Page #596
55555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5555555 56 386. hAthI cAra prakAra ke hote haiM-(1) koI hAthI ambAr3I Adi se yukta aura yukta rUpa (sundara AkRti) vAlA hotA hai, (2) koI yukta, kintu ayukta rUpa vAlA, (3) koI ayukta, kintu yukta rUpa vAlA, aura (4) koI ayukta aura ayukta rUpa vAlA hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa yukta (saMyamayukta) aura yukta rUpa OM vAlA, (2) koI yukta, kintu ayukta rUpa vAlA, (3) koI ayukta, kintu yukta rUpa vAlA, aura (4) Wan koI ayukta aura ayukta rUpa vAlA hotA hai| 387. hAthI cAra prakAra ke hote haiM-(1) koI hAthI ambAr3I Adi se yukta aura yukta zobhA ma (zrIsampanna) hotA hai, (2) koI yukta, kintu ayukta zobhA vAlA, (3) koI ayukta, kintu yukta zobhA vAlA, aura (4) koI ayukta aura ayukta zobhA vAlA hotA hai| hai isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa yukta aura yukta zobhA vAlA, (2) koI yukta, kintu ayukta zobhA vAlA, (3) koI ayukta, kintu yukta zobhA vAlA, aura (4) koI ayukta aura OM ayukta zobhA vAlA hotA hai| 384. Gaja (elephant) is of four kinds--(1) some gaja (elephant) is yukta (equipped with caparisons) and also has good qualities (yukta), (2) some elephant is equipped (yukta) but does not have good qualities $i (ayukta), (3) some elephant is not equipped (ayukta) but has good qualities (yukta), and (4) some elephant is neither equipped (ayukta) nor has good qualities. In the same way purush (men) are of four kinds-(1) some man is endowed with (yukta) dress and ornaments and also endowed with (yukta) qualities, (2) some man is endowed with (yukta) dress and ornaments but not with (ayukta) qualities, (3) some man is not endowed with (ayukta) dress and ornaments but with (yukta) qualities, and 45 (4) some man is neither endowed with (ayukta) dress and ornaments nor with (ayukta) qualities. 385. Gaja (elephant) is of four kinds (in terms of equipment like caparisons and trained for war or yukta parinat)-(1) some elephant is 4 yukta and yukta parinat, (2) some elephant is yukta and ayukta parinat, Wan (3) some elephant is ayukta and yukta parinat, and (4) some elephant is ayukta and ayukta parinat. In the same way purush (men) are of four kinds in terms of discipline and acquired virtues like forgiveness and sagacity)(1) some Wan man is yukta and yukta parinat, (2) some man is yukta and ayukta parinat, (3) some man is ayukta and yukta parinat, and (4) some man is ayukta and ayukta parinat. LL LLL LF III | sthAnAMgasUtra (1) (610) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555558

Page #597
05555555555555555555555555555555555 )))))))5555555555555555555555 386. Gaja (elephant) is of four kinds (in terms of equipment like saddle and appearance or rupa)-(1) some elephant is yukta and yukta rupa. (2) some elephant is yukta and ayukta rupa, (3) some elephant is ayukta and yukta rupa, and (4) some elephant is ayukta and ayukta rupa. In the same way purush (men) are of four kinds (in terms of qualities and appearance) (1) some man is yukta and yukta rupa, (2) some man is yukta and ayukta rupa, (3) some man is ayukta and yukta rupa, and (4) some man is ayukta and ayukta rupa. 387. Gaja (elephant) is of four kinds (in terms of equipment and grandeur or shobha)-(1) some elephant is yukta and yukta shobha (2) some elephant is yukta and ayukta shobha, (3) some elephant is ayukta and yukta shobha, and (4) some elephant is ayukta and ayukta shobha. In the same way purush (men) are of four kinds (in terms of qualities like discipline and grandeur)-(1) some man is yukta and yukta shobha, (2) some man is yukta and ayukta shobha, (3) some man is ayukta and yukta shobha, and (4) some man is ayukta and ayukta shobha. Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5555 Wan patha-utpatha-pada PATH-UTPATH-PAD (SEGMENT OF RIGHT PATH AND WRONG PATH) 388. cattAri juggAritA paNNattA, taM jahA-paMthajAI NAmamege No uppahajAI, uppahajAI NAmamege No paMthajAI, ege paMthajAIvi uppahajAIvi, ege No paMthajAI No upphjaaii| evAmeva cattAri purisajAyA paNNattA, taM jahA-paMthajAI NAmamege No uppahajAI, uppahajAI + NAmamege No paMthajAI, ege paMthajAIvi uppahajAIvi, ege No paMthajAI No upphjaaii| ma 388. yugyArita-yugya kA Rta (ghor3e Adi jor3oM kA gamana)-cAra prakAra kA hotA hai-(1) koI jor3A mArgagAmI hotA hai, kintu unmArgagAmI nahIM; (2) koI unmArgagAmI hotA hai, kintu mArgagAmI nahIM; // (3) koI mArgagAmI bhI hotA hai aura unmArgagAmI bhI; aura (4) koI na mArgagAmI hotA hai aura na unmArgagAmI hotA hai| Wan isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa pathayAyI-nyAyanIti ke mArga para calatA hai, kintu unmArgagAmI nahIM; (2) koI unmArgagAmI hotA hai, kintu mArgagAmI nahIM; (3) koI mArgagAmI hotA hai aura unmArgagAmI bhI; aura (4) koI na mArgagAmI hotA hai aura na unmArgagAmI hotA hai| 388. The movement of pairs of horses (etc.) is of four kinds--(1) some 11 pair moves on the right path (margagami) and not on the wrong path (unmargagami), (2) some pair moves on the wrong path (unmargagami) 5555)))))))))) caturtha sthAna (511) Fourth Sthaan

Page #598
85555555555555555555555555555555kA 11 and not on the right path (margagami), (3) some pair moves on the right path (margagami) and also on the wrong path (unmargagami), and (4) some pair moves neither on the right path (margagami) nor on the wrong path (unmargagami). In the same way purush (men) are of four kinds--(1) some man moves on the right path (margagami) and not on the wrong path (unmargagami), (2) some man moves on the wrong path (unmargagami) and not on the right path (margagami), (3) some man moves on the right path (margagami) and also on the wrong path (unmargagami), and (4) some man moves neither on the right path (margagami) nor on the wrong path (unmargagami). -pada RUPA-SHEEL-PUSHPA-PAD (SEGMENT OF APPEARANCE, CHARACTER AND FLOWER) 389. cattAri pupphA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No gaMdhasaMpaNNe, gaMdhasaMpaNNe NAmamege No rUvasaMpaNNe, ege rUvasaMpaNNe vi gaMdhasaMpaNNe vi, ege No rUvasaMpaNNe No gNdhsNpnnnne|| evAmeva cattAri purisajAyA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No sIlasaMpaNNe, sIlasaMpaNNe maNAmamege No rUvasaMpaNNe, ege rUvasaMpaNNevi sIlasaMpaNNevi, ege No rUvasaMpaNNe No siilsNpnnnne| 389. puSpa cAra prakAra ke hote haiM-(1) koI puSpa rUpasampanna (sundara) hotA hai, kintu gandhasampanna / nhiiN| jaise-Akuli (Aka) kA phUla; (2) koI gandhasampanna hotA hai, kintu rUpasampanna nhiiN| jaiseOM maulazrI va rAtarAnI kA phUla; (3) koI rUpasampanna aura gandhasampanna bhI hotA hai| jaise-gulAba va juhI kA / phUla; aura (4) koI na rUpasampanna hotA hai aura na gandhasampanna hotA hai| jaise-TesU kA phuul| OM isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI rUpasampanna hotA hai, kintu zIlasampanna nahIM; / (2) koI zIlasampanna hotA hai, kintu rUpasampanna nahIM; (3) koI rUpasampanna hotA hai aura zIlasampanna bhI; aura (4) koI na rUpasampanna hotA hai aura na zIlasampanna hI hotA hai| 389. Pushpa (flowers) are of four kinds (1) Some pushpa (flower) has rupa (beauty) but not gandh (fragrance). For example Akuli flower (ark flower). (2) Some pushpa (flower) has gandh (fragrance) but not rupa (beauty). For example Maulashri and Raat-rani flowers (Milusops elengi y and queen of night flowers). (3) Some pushpa (flower) has gandh : (fragrance) as well as rupa (beauty). For example Gulab and Juhi flowers (rose and jasmine flowers). (4) Some pushpa (flower) has neither gandh (fragrance) nor rupa (beauty). For example Tesu flower (Palash or Butea frondosa flowers). -1-AAnAnAnAnAnAnAnAgAgAnA111111 | sthAnAMgasUtra (1) (512) Sthaananga Sutra (1) Kou 555555555555555555555555555555555555558

Page #599
a55555 55 555 5FFFFFF 55 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555 4. In the same way purush (men) are of four kinds--(1) Some purush (man) has rupa (beauty) but not sheel (character). (2) Some purush (man) has sheel (character) but not rupa (beauty). (3) Some purush (man) has sheel (character) as well as rupa (beauty). (4) Some purush (man) has neither sheel (character) nor rupa (beauty). jAti-pada JATI-PAD (SEGMENT OF CASTE) 390. (1) cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No kulasaMpaNNe, [kulasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi.kulasaMpaNNevi, ege No jAtisaMpaNNe No kulasaMpaNNe ] 391. (2) cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No balasaMpaNNe, balasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi balasaMpaNNevi, ege No jAtisaMpaNNe No blsNpnnnne| 392. (3) evaM jAtIe ya, rUveNa ya, cattAri AlAvagA, evaM jAtIe ya, sueNa ya, evaM jAtIe ya, sIleNa ya, evaM jAtIe ya, caritteNa ya, evaM kuleNa ya, baleNa ya, evaM kuleNa ya, rUveNa ya, kuleNa ya, sueNa ya, kuleNa ya, sIleNa ya, kuleNa ya, caritteNa y| [cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No rUvasaMpaNNe, svasaMpaNNe ke NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi svasaMpaNNevi, ege No jAtisaMpaNNe No rUvasaMpaNNe ] __ 393. (4) [cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No suyasaMpaNNe, ma suyasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi suyasaMpaNNevi, ege No jAtisaMpaNNe No suyasaMpaNNe ] / 394. (5) [cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No sIlasaMpaNNe, sIlasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi sIlasaMpaNNevi, ege No jAtisaMpaNNe No sIlasaMpaNNe ] 395. (6) [cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No carittasaMpaNNe, carittasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi carittasaMpaNNevi, ege No jAtisaMpaNNe __No carittasaMpaNNe | Wan 390. (1) puruSa cAra prakAra ke hote haiM-(1) koI jAtisampanna (uttama mAtRpakSa vAlA) hotA hai, kintu kulasampanna (uttama pitRpakSa vAlA) nahIM hotA; [(2) koI kulasampanna, kintu jAtisampanna nahIM U hotA; (3) jAtisampanna bhI aura kulasampanna bhI; aura (4) koI na jAtisampanna, na kulasampanna hotA hai| caturtha sthAna (618) Fourth Sthaan

Page #600
B5555555555555555555555555555555 391. (2) puruSa cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kintu balasampanna nahIM; (2) koI balasampanna, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI aura balasampanna bhI; aura Wan (4) koI na jAtisampanna aura na balasampanna hotA hai| 392. (3) isI prakAra jAtisampanna, rUpasampanna ke cAra AlApaka, jAti-zruta ke cAra, OM jAti-zIla ke, jAti-caritra ke tathA kula evaM bala, kula evaM rUpa, kula-zruta, kula-zIla, + kula-cAritra ke AlApaka hote haiN| [sUtra 390 se 410 taka 21 sUtroM meM jAti ke saMyoga se 6, kula ke saMyoga se 5, bala ke saMyoga se 4, rUpa ke saMyoga se 3, zruta ke saMyoga se 2 aura zIla ke saMyoga se ma 1; kula 21 caubhaMgI Age ke sUtroM meM batAI gaI hai|] puruSa cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kintu rUpasampanna nahIM; (2) koI OM rUpasampanna, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI aura rUpasampanna bhI; aura (4) koI na * jAtisampanna aura na rUpasampanna hotA hai| 393. (4) puruSa cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kintu zrutasampanna nahIM; (2) koI zratasampanna. kinta jAtisampanna nahIM: (3) koI jAtisampanna bhI aura zratasampanna bhI; aura 9 (4) koI na jAtisampanna aura na zrutasampanna hotA hai| 394. (5) puruSa cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kintu zIlasampanna nahIM; + (2) koI zIlasampanna, kintu jAtisampanna nahIM; (3) koI jAtisampanna aura zIlasampanna bhI; aura + (4) koI na jAtisampanna aura na zIlasampanna hotA hai| OM 395. (6) puruSa cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kintu caritrasampanna nahIM; + (2) koI caritrasampanna, kintu jAtisampanna nahIM; (3) koI jAtisampanna bhI aura caritrasampanna bhI; tathA (4) koI na jAtisampanna aura na caritrasampanna hotA hai| 390. (1) Purush (men) are of four kinds--(1) Some man is jati sampanna (of good maternal lineage) and not kula sampanna (of good 1. paternal lineage). (2) Some man is kula sampanna and not jati sampanna. (3) Some man is both jati sampanna and kula sampanna. (4) Some man is neither jati sampanna nor kula sampanna. 391. (2) Purush (men) are of four kinds--(1) Some man is jati sampanna (of good maternal lineage) and not bal sampanna (strong). (2) Some man is bal sampanna and not jati sampanna. (3) Some man is both jati sampanna and bal sampanna. (4) Some man is neither jati sampanna nor bal sampanna. 392. (3) In the same way there are four statements in context of jati Wan and rupa sampanna (lineage and appearance), four regarding.jati-shrut, +jati sheel, jati-charitra and others regarding kula-bal, kula-rupa, kulama sthAnAMgasUtra (1) (514) Sthaananga Sutra (1) Yin Wei Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #601
B55555555555555555555555555555555555 Wan 55555555555555555555555555555555555555555555555 shrut, kula-sheel, kula-charitra. [In 21 aphorisms from 390 to 410 there + are 21 quads-6 associated with jati, 5 with kula, 4 with bal, 3 with shrut, 3 with rupa, 2 with shrut and 1 with sheel. ] Purush (men) are of four kinds-(1) Some man is jati sampanna $i (of good maternal lineage) and not rupa sampanna (endowed with beauty). (2) Some man is rupa sampanna and not jati sampanna. (3) Some man is both jati sampanna and rupa sampanna. (4) Some man is neither jati sampanna nor rupa sampanna. 393. (4) Purush (men) are of four kinds--(1) Some man is jati sampanna (of good maternal lineage) and not shrut sampanna (having knowledge of scriptures). (2) Some man is shrut sampanna and not jati sampanna. (3) Some man is both jati sampanna and shrut sampanna. (4) Some man is neither.jati sampanna nor shrut sampanna. . 394. (5) Purush (men) are of four kinds-(1) Some man is jati 4i sampanna (of good maternal lineage) and not sheel sampanna (endowed Wan with good character). (2) Some man is sheel sampanna and not jati sampanna. (3) Some man is both jati sampanna and sheel sampanna. (4) Some man is neither jati sampanna nor sheel sampanna. 395. (6) Purush (men) are of four kinds(1) Some man is jati sampanna fa (of good maternal lineage) and not chaaritra sampanna (endowed with Wan pious conduct). (2) Some man is chaaritra sampanna and not jati sampanna. (3) Some man is both jati sampanna and chaaritra sampanna. (4) Some man is neither jati sampanna nor chaaritra sampanna. 85555555555555555555555555555555555555))))))))) kula-pada KULA-PAD (SEGMENT OF LINEAGE) ___ 396. (7) [cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No balasaMpaNNe, balasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi balasaMpaNNevi, ege No kulasaMpaNNe No balasaMpaNNe ] 397. (8) [cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi rUvasaMpaNNevi, ege No kulasaMpaNNe No # svasaMpaNNe ] ma 398. (9) [cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No suyasaMpaNNe, kI suyasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi suyasaMpaNNevi, ege No kulasaMpaNNe No ma suyasaMpaNNe ] caturtha sthAna (516) Fourth Sthaan

Page #602
85555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting __ 399. (10) [ cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No sIlasaMpaNNe, / sIlasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi sIlasaMpaNNevi, ege No kulasaMpaNNe No ! sIlasaMpaNNe ] 400. (11) [cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No carittasaMpaNNe, OM carittasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi carittasaMpaNNevi, ege No kulasaMpaNNe No ! carittasaMpaNNe ] 396. (7) puruSa cAra prakAra ke hote haiM-(1) koI kulasampanna hotA hai, kintu balasampanna nahIM; (2) koI balasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI aura balasampanna bhI; aura (4) koI na kulasampanna aura na balasampanna hotA hai| ___ 397. (8) puruSa cAra prakAra ke hote haiM-(1) koI kulasampanna hotA hai, kintu rUpasampanna nahIM; (2) koI rUpasampanna hotA hai, kulasampanna nahIM; (3) koI kulasampanna bhI hotA hai aura rUpasampanna bhI; tathA (4) koI na kulasampanna hotA hai aura na rUpasampanna hI hotA hai| __398. (9) puruSa cAra prakAra ke hote haiM-(1) koI kulasampanna hotA hai, kintu zrutasampanna nahIM; (2) koI zrutasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI aura zrutasampanna bhI; aura (4) koI na kulasampanna aura na zrutasampanna hI hotA hai| 399. (10) puruSa cAra prakAra ke hote haiM-(1) koI kulasampanna hotA hai, kintu zIlasampanna nahIM; (2) koI zIlasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI hotA hai aura zIlasampanna OM bhI; aura (4) koI na kulasampanna aura na zIlasampanna hotA hai| 400. (11) puruSa cAra prakAra ke hote haiM-(1) koI kulasampanna hotA hai, kintu caritrasampanna nahIM; OM (2) koI caritrasampanna hotA hai, kintu kulasampanna nahIM; (3) koI kulasampanna bhI aura caritrasampanna bhI; aura (4) koI na kulasampanna aura na caritrasampanna hI hotA hai| 396. (7) Purush (men) are of four kinds--(1) Some man is kula sampanna (of good paternal lineage) and not bal sampanna (strong). (2) Some man is bal sampanna and not kula sampanna. (3) Some man is both kula sampanna and bal sampanna. (4) Some man is neither kula Wan sampanna nor bal sampanna. 397. (8) Purush (men) are of four kinds--(1) Some man is kula 15 sampanna (of good paternal lineage) and not rupa sampanna (beautiful). (2) Some man is rupa sampanna and not kula sampanna. (3) Some man is both kula sampanna and rupa sampanna. (4) Some man is neither kula sampanna nor rupa sampanna. | sthAnAMgasUtra (1) (516) Sthaananga Sutra (1)

Page #603
)) )) )) 45 398. (9) Purush (men) are of four kinds(1) Some man is kula sampanna (of good paternal lineage) and not shrut sampanna (having + knowledge of scriptures). (2) Some man is shrut sampanna and not kulas sampanna. (3) Some man is both kula sampanna and shrut sampanna. 45 (4) Some man is neither kula sampanna nor shrut sampanna. 399. (10) Purush (men) are of four kinds-(1) Some man is kula sampanna (of good paternal lineage) and not sheel sampanna (endowed with good character). (2) Some man is sheel sampanna and not kula Wan sampanna. (3) Some man is both kula sampanna and sheel sampanna. Wan (4) Some man is neither bula sampanna nor sheel sampanna. ____400. (11) Purush (men) are of four kinds (1) Some man is kula sampanna (of good paternal lineage) and not chaaritra sampanna (endowed with pious conduct). (2) Some man is chaaritra sampanna and not kula sampanna. (3) Some man is both kula sampanna and chaaritra sampanna. (4) Some man is neither kula sampanna nor chaaritra sampanna. ))) ))) )) )) )) )) ))) ) bala-pada BAL-PAD (SEGMENT OF STRENGTH) + 401. (12) cattAri purisajAyA paNNattA, taM jahA-balasaMpaNNe NAmamege No rUvasaMpaNNe, ma rUvasaMpaNNe NAmamege No balasaMpaNNe, ege balasaMpaNNevi rUvasaMpaNNevi, ege No balasaMpaNNe No ruuvsNpnnnne| 402. (13) evaM baleNa ya sueNa ya, evaM baleNa ya sIleNa ya, evaM baleNa ya caritteNa ya, [cattAri purisajAyA paNNattA, taM jahA-balasaMpaNNe NAmamege No suyasaMpaNNe, suyasaMpaNNe NAmamege maNo balasaMpaNNe, ege balasaMpaNNevi suyasaMpaNNevi, ege No balasaMpaNNe No suyasaMpaNNe ] / 403. (14) [cattAri purisajAyA paNNattA, taM jahA-balasaMpaNNe NAmamege No sIlasaMpaNNe, sIlasaMpaNNe NAmamege No balasaMpaNNe, ege balasaMpaNNevi sIlasaMpaNNevi, ege No balasaMpaNNe No sIlasaMpaNNe ] 404. (15) [cattAri purisajAyA paNNatA, taM jahA-balasaMpaNNe NAmamege No carittasaMpaNNe, * carittasaMpaNNe NAmamege No balasaMpaNNe, ege balasaMpaNNevi carittasaMpaNNevi, ege No balasaMpaNNe No carittasaMpaNNe ] OM 401. (12) puruSa cAra prakAra ke hote haiM-(1) koI balasampanna hotA hai, kintu rUpasampanna nahIM; (2) koI rUpasampanna hotA hai, kintu balasampanna nahIM; (3) koI balasampanna bhI aura rUpasampanna bhI; aura OM (4) koI na balasampanna aura na rUpasampanna hI hotA hai| )) )) )) ) ) 5 9 | caturtha sthAna (517) Fourth Sthaan ja)

Page #604
3555555555555555555555)))))))) OM 402. (13) puruSa cAra prakAra ke hote haiM-(1) koI balasampanna hotA hai, kintu zrutasampanna nahIM; / (2) koI zrutasampanna hotA hai, kintu balasampanna nahIM; (3) koI balasampanna bhI hotA hai aura zrutasampanna bhI; aura (4) koI na balasampanna aura na zrutasampanna hI hotA hai| Wan 403. (14) puruSa cAra prakAra ke hote haiM-(1) koI balasampanna hotA hai, kintu zIlasampanna nahIM; U (2) koI zIlasampanna hotA hai, kintu balasampanna nahIM; (3) koI balasampanna bhI aura zIlasampanna bhI hotA + hai; aura (4) koI na balasampanna aura na zIlasampanna hI hotA hai| OM 404. (15) puruSa cAra prakAra ke hote haiM-(1) koI balasampanna hotA hai, kintu cAritrasampanna nahIM; ma (2) koI cAritrasampanna hotA hai, kintu balasampanna nahIM; (3) koI balasampanna bhI aura cAritrasampanna bhI hotA hai; aura (4) koI na balasampanna aura na cAritrasampanna hI hotA hai| 4 401. (12) Purush (men) are also of four kinds--(1) Some man is bal sampanna (strong) and not rupa sampanna (beautiful). (2) Some man is rupa sampanna and not bal sampanna. (3) Some man is both bal sampanna and rupa sampanna. (4) Some man is neither bal sampanna i nor rupa sampanna. 402. (13) Purush (men) are of four kinds--(1) Some man is bal 5 sampanna (strong) and not shrut sampanna (having knowledge of scriptures). (2) Some man is shrut sampanna and not bal sampanna. ! $ (3) Some man is both bal sampanna and shrut sampanna. (4) Some man is neither bal sampanna nor shrut sampanna. 403. (14) Purush (men) are of four kinds-(1) Some man is bal y sampanna (strong) and not sheel sampanna (endowed with good ! + character). (2) Some man is sheel sampanna and not bal sampanna. (3) Some man is both bal sampanna and sheel sampanna. (4) Some man is neither bal sampanna nor sheel sampanna. 404. (15) Purush (men) are of four kinds-(1) Some man is bal sampanna (strong) and not chaaritra sampanna (endowed with pious conduct). (2) Some man is chaaritra sampanna and not bal sampanna. (3) Some man is both bal sampanna and chaaritra sampanna. (4) Some man is neither bal sampanna nor chaaritra sampanna. rUpa-pada RUPA-PAD (SEGMENT OF BEAUTY) 405. (16) cattAri purisrajAyA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No suyasaMpaNNe, evaM rUveNa ya sIleNa ya, rUveNa ya caritteNa ya, suyasaMpaNNe NAmamege No rUvasaMpaNNe, ege rUvasaMpaNNevi suyasaMpaNNevi, ege No rUvasaMpaNNe No suysNpnnnne| gA | sthAnAMgasUtra (1) (518) Sthaananga Sutra (1) 9555555555555555555555555555555555555g

Page #605
5555555555555555555555555555555555 Wan 555555555555555555555555555555555555555555555555 406. (17) [cattAri purisajAyA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No sIlasaMpaNNe, sIlasaMpaNNe NAmamege No rUvasaMpaNNe, ege svasaMpaNNevi sIlasaMpaNNevi, ege No rUvasaMpaNNe No sIlasaMpaNNe ] 407. (18) [cattAri parisajAyA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No carittasaMpaNNe, carittasaMpaNNe NAmamege No rUvasaMpaNNe, ege rUvasaMpaNNevi carittasaMpaNNevi, ege No rUvasaMpaNNe No carittasaMpaNNe ] / 405. (16) puruSa cAra prakAra ke hote haiM-(1) koI rUpasampanna hotA hai, kintu zrutasampanna nahIM; (2) koI zrutasampanna hotA hai, kintu rUpasampanna nahIM; (3) koI rUpasampanna bhI aura zrutasampanna bhI hotA hai; tathA (4) koI na rUpasampanna aura na zrutasampanna hI hotA hai| Wan 406. (17) puruSa cAra prakAra ke hote haiM-(1) koI rUpasampanna hotA hai, kintu zIlasampanna nahIM; (2) koI zIlasampanna hotA hai, kintu rUpasampanna nahIM; (3) koI rUpasampanna bhI aura zIlasampanna bhI hotA ka hai; aura (4) koI na rUpasampanna aura na zIlasampanna hI hotA hai| 407. (18) puruSa cAra prakAra ke hote haiM-(1) koI rUpasampanna hotA hai, kintu cAritrasampanna nahIM; Wan (2) koI cAritrasampanna hotA hai, kintu rUpasampanna nahIM; (3) koI rUpasampanna bhI aura cAritrasampanna bhI hotA hai; aura (4) koI na rUpasampanna aura na cAritrasampanna hI hotA hai| ____405. (16) Purush (men) are of four kinds (1) Some man is rupar sampanna (beautiful) and not shrut sampanna (having knowledge of scriptures). (2) Some man is shrut sampanna and not rupa sampanna. (3) Some man is both rupa sampanna and shrut sampanna. (4) Some 5 man is neither rupa sampanna nor shrut sampanna. 406. (17) Purush (men) are of four kinds-(1) Some man is rupa sampanna (beautiful) and not sheel sampanna (endowed with good character). (2) Some man is sheel sampanna and not rupa sampanna. (3) Some man is both rupa sampanna and sheel sampanna. (4) Some __man is neither rupa sampanna nor sheel sampanna. ____407. (18) Purush (men) are of four kinds (1) Some man is rupa sampanna (beautiful) and not chaaritra sampanna (endowed with pious conduct). (2) Some man is chaaritra sampanna and not rupa sampanna. (3) Some man is both rupa sampanna and chaaritra sampanna. (4) Some man is neither rupa sampanna nor chaaritra sampanna. caturtha sthAna (519) Fourth Sthaan

Page #606
8555555555555555555555555555555 ma zruta-pada SHRUT-PAD (SEGMENT OF SCRIPTURES) OM 408. (19) cattAri purisajAyA paNNattA, taM jahA-suyasaMpaNNe NAmamege No sIlasaMpaNNe, ma sIlasaMpaNNe NAmamege No suyasaMpaNNe, ege suyasaMpaNNevi sIlasaMpaNNevi, ege No suyasaMpaNNe No siilsNpnnnne| 409. (20) evaM sueNa ya caritteNa ya [cattAri purisajAyA paNNattA, taM jahA-suyasaMpaNNe Wan NAmamege No carittasaMpaNNe, carittasaMpaNNe NAmamege No suyasaMpaNNe, ege suyasaMpaNNevi carittasaMpaNNevi, ege No suyasaMpaNNe No carittasaMpaNNe / + 408. (19) puruSa cAra prakAra ke hote haiM-(1) koI zrutasampanna hotA hai, kintu zIlasampanna nahIM; 9 (2) koI zIlasampanna hotA hai, kintu zrutasampanna nahIM; (3) koI zrutasampanna bhI aura zIlasampanna bhI hotA Wan hai; aura (4) koI na zrutasampanna aura na zIlasampanna hI hotA hai| 409. (20) puruSa cAra prakAra ke hote haiM-(1) koI zrutasampanna hotA hai, kintu cAritrasampanna nahIM; U (2) koI cAritrasampanna hotA hai, kintu zrutasampanna nahIM; (3) koI zrutasampanna bhI aura cAritrasampanna bhI hotA hai; aura (4) koI na zrutasampanna aura na cAritrasampanna hI hotA hai| 408. (19) Purush (men) are of four kinds-(1) Some man is shrut sampanna (endowed with knowledge of scriptures) and not sheel ! sampanna (endowed with good character). (2) Some man is sheel : sampanna and not shrut sampanna. (3) Some man is both shrut sampanna and sheel sampanna. (4) Some man is neither shrut sampanna nor sheel sampanna. 409. (20) Purush (men) are of four kinds--(1) Some man is shrut sampanna (endowed with knowledge of scriptures) and not chaaritra sampanna (endowed with pious conduct). (2) Some man is chaaritra sampanna and not shrut sampanna. (3) Some man is both shrut sampanna and chaaritra sampanna. (4) Some man is neither shrut sampanna nor chaaritra sampanna. #. zIla-pada SHEEL-PAD (SEGMENT OF CHARACTER) 410. (21) cattAri purisajAyA paNNattA, taM jahA-sIlasaMpaNNe NAmamege No carittasaMpaNNe, + carittasaMpaNNe NAmamege No sIlasaMpaNNe, ege sIlasaMpaNNevi carittasaMpaNNevi, ege No sIlasaMpaNNe No crittsNpnnnne| ete ekkavIsaM bhaMgA bhaanniyvvaa| ma 410. (21) puruSa cAra prakAra ke hote haiM-(1) koI zIlasampanna hotA hai, kintu cAritrasampanna nahIM; (2) koI cAritrasampanna hotA hai, kintu zIlasampanna nahIM; (3) koI zIlasampanna bhI aura Wan cAritrasampanna bhI hotA hai; tathA (4) koI na zIlasampanna aura na cAritrasampanna hI hotA hai| Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (1) (520) Sthaananga Sutra (1) Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #607
2555 55 5 5 5 5 5 5 5 5 5 5 5 5 59595959555 95 96 97 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55955 5 5952 5555555 Wan phra Wan AcArya bhI cAra prakAra ke hote haiM - (1) koI AcArya (vANI aura vyavahAra meM) A~vale phala ke phra samAna alpa madhura hote haiM, (2) koI dAkha ke phala ke samAna adhika madhura, (3) koI dUdha (khIra) ke samAna adhikatara madhura hote haiM, aura (4) koI khAMDa (mizrI) ke samAna bahuta adhika madhura hote haiN| phra 410. (21) Purush (men) are of four kinds - ( 1 ) Some man is sheel phra sampanna (endowed with good character) and not chaaritra sampanna Wan (endowed with pious conduct). (2) Some man is chaaritra sampanna and not shrut sampanna. (3) Some man is both shrut sampanna and chaaritra sampanna. (4) Some man is neither shrut sampanna nor chaaritra sampanna. AcArya - - phala- pada ACHARYA PHAL-PAD (SEGMENT OF ACHARYA AND FRUIT) 411. cattAri phalA paNNattA, taM jahA- Amalagamahure, muddiyAmahure, khIramahure, khaMDamahure / evAmeva cattAri AyariyA paNNattA, taM jahA - AmalagamahuraphalasamANe, jAva [ muddiyAmahuraphalasamANe, khIramahuraphalasamANe ] khaMDamahuraphalasamANe / 411. Phal (fruits) are of four kinds-(1) sweet like amla (hog-plum; 5 Emblica officinalis ), ( 2 ) sweet like draksha (grapes), (3) sweet like dudha 5 (milk), and (4) sweet like khaand (sugar). Wan phra 411. cAra prakAra ke phala hote haiM - (1) A~vale ke samAna madhura, (2) drAkSA ke samAna madhura, (3) dUdha ke samAna madhura, tathA (4) khAMDa - zakkara ke samAna madhura / 5 is sweet like draksha (grapes ), ( 3 ) some is very sweet like dudha (milk), hand (4) some is very very sweet like bhaand (sugar). phra 5 vaiyAvRtya - pada VAIYAVRITYA-PAD (SEGMENT OF SERVICE) Wan phra 412. cattAri purisajAyA paNNattA, taM jahA - AtaveyAvaccakare NAmamege No paraveyAvaccakare, 5 paraveyAvaccakare NAmamege jo AtaveyAvaccakare, ege AtaveyAvaccakarevi paraveyAvaccakarevi, ege No AtaveyAvaccakare No paraveyAvaccakare / Acharyas (preceptors) are also of four kinds-(1) some acharya is slightly sweet (in speech and behaviour) like amla (hog-plum), (2) some Wan caturtha sthAna 555555 phra 412. puruSa cAra prakAra ke hote haiM- (1) koI apanI vaiyAvRtya karatA hai, kintu dUsaroM kI nahIM karatA ( - ekalavihArI); (2) koI dUsaroM kI vaiyAvRtya karatA hai, kintu apanI nahIM karatA Wan (- abhigrahadhArI); (3) koI apanI bhI vaiyAvRtya karatA hai aura dUsaroM kI bhI ( - sthavirakalpI); tathA 5 (4) koI na apanI aura na dUsaroM kI hI vaiyAvRtya karatA hai (-jinakalpI) / Wan Wan 412. Purush (men) are of four kinds - ( 1 ) some man serves himself but 5 not others (ekal vihari or ascetic living alone ), ( 2 ) some man serves 5 Wan (521) Wan Wan Wan Wan phra Fourth Sthaan 5 Wan

Page #608
Wan others but not himself (abhigrahadhari or ascetic with specific resolve), (3) some man serves himself as well as others (sthavir kalpi or senior 5 and non-itinerant ascetic) and (4) some man neither serves himself not others (jinakalpi or ascetic, who goes into complete isolation). vivecana - svArthI manuSya apanI sevA karatA hai, dUsaroM kI nahIM / niHsvArthI manuSya dUsaroM kI sevA karatA hai, apanI nahIM / suzrAvaka yA suziSya apanI bhI sevA karatA hai aura dUsaroM kI aura pAdopagamana saMthArA vAlA yA jinakalpI muni na apanI sevA karatA hai aura na 5 karatA hai| / AlasI, mUrkha dUsaroM kI sevA Wan Wan Elaboration-A selfish person serves himself and none else. A selfless person serves others not himself. A good shravak (Jain layman) and a good disciple serves himself as well as others. A lazy and foolish person! or the ascetics who have retired into solitude, Jinakalpi or one observing 5 ultimate vow, neither serves himself nor others. Wan Wan pha phra No paDicchai / Wan Wan Wan phra 413. cattAri purisajAyA paNNattA, taM jahA- kareti NAmamege veyAvaccaM No paDicchai, paDicchai NAmamege veyAvaccaM No kareti, ege karetivi veyAvaccaM paDicchavi, ege No kareti veyAvaccaM 413. puruSa cAra prakAra ke hote haiM - (1) koI dUsaroM kI vaiyAvRtya karatA hai, kintu dUsaroM se Wan 5 apanI vaiyAvRtya nahIM karAtA (samartha yA nispRha puruSa); (2) koI dUsaroM se apanI vaiyAvRtya karAtA hai, 5 phra phra kintu dUsaroM kI nahIM karatA ( AcArya yA rugNa, vRddha); (3) koI dUsaroM kI bhI vaiyAvRtya karatA hai aura apanI bhI dUsaroM se karAtA hai ( sthavirakalpI); tathA (4) koI na dUsaroM kI vaiyAvRtya karatA hai aura na 5 dUsaroM se apanI karAtA hai (jinakalpI yA svArthI puruSa ) / Y 5 Wan Wan phra Wan 413. Purush (men) are of four kinds-(1) some man serves himself but avoids others serving him (a resourceful or desireless person ), ( 2 ) some man accepts services of others but does not serve others (an acharya, a sick or old person), (3) some man serves others and also accepts services of others (a sthavir kalpi or senior and non-itinerant ascetic), and (4) some man neither serves others nor accepts services of others (a jinakalpi or a selfish person). phra phra phra Wan artha- mAna- pada ARTH- MAAN PAD (SEGMENT OF MONEY AND PRIDE ) phra Wan Wan 414. cattAri purisajAyA paNNattA, taM jahA - aTThakare NAmamege No mANakare, mANakare 5 Wan Wan phaNAmamege No aTThakare, ege aTThakarevi mANakarevi, ege No aTThakare No mApakare / 414. puruSa cAra prakAra ke hote haiM - (1) koI puruSa arthakara - ( kAma karane vAlA yA dhanopArjana pha karane vAlA) hotA hai, kintu usakA abhimAna nahIM karatA (jaise- rAjA kA maMtrI yA ghara kA mukhiyA); Sthaananga Sutra (1) sthAnAMgasUtra (1) ( 522 ) ahhhh phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaba phra Wan

Page #609
) )) %%%%%%%%%%% )) )))) )) %%% )) )) %%%% ) 055555555555555555555555555555555555 Wan (2) koI abhimAna karatA hai, kintu arthakara nahIM hotA (jaise-daridra, mUrkha yA AlasI athavA nikammA // vidyAvAna puruSa); (3) koI arthakara bhI hotA hai aura abhimAna bhI karatA hai (sAmAnya gRhastha); aura OM (4) koI na arthakara hotA hai aura na abhimAna hI karatA hai (saadhu)| 414. Purush (men) are of four kinds(1) some man is arthakar (employed or a money earner) but is not proud of that (a king's minister or the head of a family), (2) some man is proud but is not arthakar (a poor, foolish or lazy person or an educated unemployed), (3) some man is arthakar as well as proud (an ordinary householder), and (4) some man is neither arthakar nor proud (an ascetic). gaNa-arthakara-pada GANA-ARTHAKAR-PAD (SEGMENT OF WORKER FOR RELIGIOUS ORGANIZATION) 415. cattAri purisajAyA paNNattA, taM jahA-gaNaTThakare NAmamege No mANakare, mANakare NAmamege No gaNaTTakare, ege gaNaTThakarevi mANakarevi, ege No gaNaTTakare No maannkre| . 415. puruSa cAra prakAra ke hote haiM-(1) koI gaNa (saMgha) ke lie kArya karatA hai, kintu usakA abhimAna nahIM karatA; (2) koI abhimAna to karatA hai, kintu gaNa ke lie kArya nahIM karatA; (3) koI OM gaNa ke lie kArya bhI karatA hai aura abhimAna bhI karatA hai; aura (4) koI na gaNa ke lie kArya hI. karatA hai aura na abhimAna hI karatA hai| 415. Purush (men) are of our kinds--(1) some man is ganarthakar (works for or serves the religious organization) but is not proud of that, (2) some man is proud but is not ganarthakar, (3) some man is ganarthakar as well as proud, and (4) some man is neither ganarthakar nor proud. 416. cattAri purisajAyA paNNattA, taM jahA-gaNasaMgahakare NAmamege No mANakare, mANakare OM NAmamege No gaNasaMgahakare, ege gaNasaMgahakarevi mANakarevi, page No gaNasaMgahakare No maannkre| 416. puruSa cAra prakAra ke hote haiM-(1) koI gaNa ke lie (sAdhanoM kA) saMgraha karatA hai, kintu abhimAna nahIM karatA; (2) koI abhimAna to karatA hai, kintu saMgraha nahIM karatA; (3) koI saMgraha bhI karatA hai aura abhimAna bhI; tathA (4) koI gaNa ke lie na saMgraha hI karatA hai aura na abhimAna hI karatA hai| 416. Purush (men) are of four kinds-(1) some man is ganasangrahakar (collects money and provisions for the religious organization) but is not proud of that, (2) some man is proud but is not ganasangrahakar, (3) some man is ganasangrahakar as well as proud, and (4) some man is neither ganasangrahakar nor proud. $$% )) $$$$ ) ) ))) ))) )) ) )) ) ))) ) ))) ))) )) ))) ) ) caturtha sthAna (523) Fourth Sthaan ) 5 B)

Page #610
ma 417. cattAri purisajAyA paNNattA, taM jahA-gaNasobhakare NAmamege No mANakare, mANakare NAmamege No gaNasobhakare, ege gaNasobhakarevi mANakarevi, ege No gaNasobhakare No maannkre| 417. puruSa cAra prakAra ke hote haiM-(1) koI apane prabhAva se gaNa kI zobhA bar3hAtA hai, kintu usakA abhimAna nahIM karatA; (2) koI abhimAna to karatA hai, kintu gaNa kI koI zobhA nahIM bar3hAtA; ma (3) koI gaNa kI zobhA bhI bar3hAtA hai aura abhimAna bhI karatA hai; tathA (4) koI na gaNa kI zobhA hI bar3hAtA hai aura na abhimAna hI karatA hai| 417. Purush (men) are of four kinds----(1) some man is ganashobhakar (enhances glory of the religious organization with his influence) but is not proud of that, (2) some man is proud but is rot ganashobhakar, (3) some man is ganashobhakar as well as proud, and (4) some man is 5 neither ganashobhakar nor proud. 418. cattAri purisajAyA paNNattA, taM jahA-gaNasohikare NAmamege No mANakare, mANakare OM NAmamege No gaNasohikare, ege gaNasohikarevi mANakarevi, ege No gaNasohikare No maannkre| 418. puruSa cAra prakAra ke hote haiM-(1) koI gaNa kI zuddhi karatA hai (bar3hatI huI duSpravRttiyoM para U roka lagAtA hai), kintu abhimAna nahIM karatA; (2) koI abhimAna karatA hai, kintu gaNa kI zuddhi nahIM na karatA; (3) koI gaNa kI zuddhi bhI karatA hai aura abhimAna bhI karatA hai; aura (4) koI na gaNa kI zuddhi hI karatA hai aura na abhimAna hI karatA hai| $ 418. Purush (men) are of four kinds--(1) some man is ganashuddhikar (curbs unethical activities of the religious organization) but is not proud of that, (2) some man is proud but is not ganashuddhikar, (3) some man is ganashuddhikar as well as proud, and (4) some man is neither ganashuddhikar nor proud. 419. cattAri purisajAyA paNNattA, taM jahA-rUvaM NAmamege jahati No dhammaM, dhamma NAmamege jahati No rUvaM, ege rUvapi jahati dhammaMpi, ege No rUvaM jahati No dhmm| 419. puruSa cAra prakAra ke hote haiM-(1) koI puruSa veza kA tyAga kara detA hai, kintu dharma kA tyAga nahIM karatA; (2) koI dharma kA tyAga kara detA hai, kintu veza kA tyAga nahIM karatA; (3) koI veza kA bhI tyAga kara detA hai aura dharma kA bhI tyAga kara detA hai; tathA (4) koI na veza kA hI tyAga karatA OM hai aura na dharma kA hI tyAga karatA hai| 419. Purush (men) are of four kinds--(1) some man abandons the ascetic garb but does not abandon his religion, (2) some man abandons his religion but does not abandon the ascetic garb, (3) some man abandons the ascetic garb as well as his religion, and (4) some man abandons neither the ascetic garb nor his religion. IFIE IFI LC LCI | sthAnAMgasUtra (1) (524) Sthaananga Sutra (1) 5555555555555555555555555555

Page #611
420. cattAri parisajAyA paNNattA, taM jahA-dhamma NAmamege jahati No gaNasaMThiti, gaNasaMThiti // NAmamege jahati No dhamma, ege dhammavi jahati gaNasaMThitivi, ege No dhammaM jahati No gnnsNtthiti|| 420. puruSa cAra prakAra ke hote haiM-(1) koI puruSa dharma (saMyama dharma) kA tyAga kara detA hai, kintu ma E gaNa kA nivAsa aura maryAdA nahIM chor3atA; (2) koI gaNa kI maryAdA chor3a detA hai, kintu dharma kA tyAga ma nahIM karatA; (3) koI dharma aura gaNa kI maryAdA, donoM kA tyAga kara detA hai; aura (4) koI na dharma ko chor3atA hai aura na gaNa kI maryAdA ko| 420. Purush (men) are of four kinds-(1) some man abandons the fi dharma (ascetic discipline) but does not abandon his organizational abode and codes, (2) some man abandons his organizational abode and codes but does not abandon the dharma (ascetic discipline), (3) some man abandons the dharma (ascetic discipline) as well as his organizational abode and codes, and (4) some man abandons neither the dharma (ascetic discipline) nor his organizational abode and codes ma 421. cattAri purisajAyA paNNattA, taM jahA-piyadhamme NAmamege No daDhadhamme, daDhadhamme NAmamege No piyadhamme, ege piyadhammevi daDhadhammevi, ege No piyadhamme No dddhdhmme| ma 421. puruSa cAra prakAra ke hote haiM-(1) priyadharmA, na dRr3hadharmA-kisI ko dharma to priya hotA hai, . kintu vaha dharma meM dRr3ha nahIM rahatA (niyama Adi kA pAlana nahIM kara sakatA); (2) koI dharma ke pAlana meM Wan dRr3ha hotA hai, kintu antaraMga se use vaha dharma priya nahIM hotA (jo pratijJA svIkAra kara lI use nahIM // + chor3ate, kintu dharma ke prati AsthA nahIM rahatI); (3) kisI ko dharma priya bhI hotA hai aura usake pAlana , meM bhI dRr3ha hotA hai; tathA (4) kisI ko na dharma priya hotA hai aura na usake pAlana meM hI dRr3ha hotA hai| 421. Purush (men) are of four kinds-(1) some man is priyadharma (loves his religion) but not dridhadharma (not steadfast in observing codes), (2) some man is dridhadharma but not priyadharma (although he does not break the vows he has taken but he lacks faith), (3) some man is priyadharma as well as dridhadharma and (4) some man is neither priyadharma nor dridhadharma. AcArya-pada ACHARYA-PAD (SEGMENT OF PRECEPTOR) 422. cattAri AyariyA paNNattA, taM jahA-pabvAvaNAyarie NAmamege No uvaTThAvaNAyarie, uvaTThAvaNAyarie NAmamege No pavvAvaNAyarie, ege pavvAvaNAyarievi uvaTThAvaNAyarievi, ege No pavvAvaNAyarie No uvaTThAvaNAyarie dhmmaayrie| 422. AcArya cAra prakAra ke hote haiM-(1) pravrAjanAcArya, na upasthApanAcArya-koI AcArya pravrajyA 9 (dIkSA) dete haiM, kintu upasthApanA (mahAvratoM kI AropaNA) nahIM karAte; (2) koI AcArya upasthApanA hai caturtha sthAna (525) Fourth Sthaan

Page #612
))))))) ))))) )))))))) ma karAte haiM, kintu pravrajyA nahIM dete; (3) koI AcArya dIkSA dete haiM aura upasthApanA bhI karAte haiM; aura (4) koI AcArya ukta donoM hI kArya nahIM karate, kintu dharma ke pratibodhaka dharmAcArya hote haiN| $ 422. Acharya (preceptors) are of four kinds--(1) some acharya is pravraajanacharya (one who performs initiation) but not upasthapanacharya (one who conducts formal acceptance of great vows by an ascetic), (2) some acharya is upasthapanacharya but not pravraajanacharya, (3) some acharya is pravraajanacharya as well as upasthapanacharya, and (4) some acharya is neither pravraajanacharya nor upasthapanacharya but a dharmacharya or religious preceptor. 423. cattAri AyariyA paNNattA, taM jahA-uddesaNAyarie NAmamege No vAyaNAyarie, javAyaNAyarie NAmamege No uddesaNAyarie, ege uddesaNAyarievi vAyaNAyarievi, ege No uddesaNAyarie No vaaynnaayrie-dhmmaayrie| 423. AcArya cAra prakAra ke hote haiM-(1) koI AcArya ziSyoM ko aMgasUtra par3hane kA Adeza dene + vAle hote haiM, kintu svayaMvAcanA dene vAle nahIM hote; (2) koI vAcanAcArya hote haiM, kintu uddezanAcArya fa nahIM hote; (3) koI uddezanAcArya aura vAcanAcArya donoM hote haiM; tathA (4) koI na uddezanAcArya aura na OM vAcanAcArya hote haiM, kintu dharma kA pratibodha dene vAle hote haiN| 423. Acharya (preceptors) are of four kinds--(1) some acharya is uddeshanacharya (one who instructs disciples to study Anga Sutras) but \i not vachanacharya (one who recites Anga Sutras to disciples), (2) some acharya is vachanacharya but not uddeshanacharya, (3) some acharya is uddeshanacharya as well as vachanacharya, and (4) some acharya is 4 neither uddeshanacharya nor vachanacharya but a dharmacharya or 4i religious preceptor. vivecana-uddezanAcArya-jo adhyayana ke viSaya meM ziSyoM kA mArgadarzana karate haiM tathA aMgasUtroM ke ma adhyayana ke yogya banAte haiN| vAcanAcArya-zAstra kI vAcanA dene vaale| dharmAcArya-dharma kA upadeza yA dharma kI dIkSA dene vAle, sAdhu yA gRhastha-dharmAcArya koI bhI ho sakate haiN| 4. Elaboration--Uddeshanacharya-one who instructs and guides disciples to study Anga Sutras making them capable of studying the same. Vachanacharya-one who recites Anga Sutras and other scriptures to disciples. Dharmacharya-one who preaches religion or initiates one into a religious group. An ascetic and a householder both can be dharmacharya. Wan 55555555555555555555555555555555555555555555 98 ! sthAnAMgasUtra (1) (226) Sthaananga Sutra (1) 55555555555555555555555555555555

Page #613
kumimimimimimimitimi 2955 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555550 aMtevAsI - pada ANTEVASI PAD (SEGMENT OF DISCIPLE) tmillltmimimimimimimimimimitimitimitimitimi& 424. cattAri aMtevAsI paNNattA, taM jahA - pavvAvaNaMtevAsI NAmamege No uvaTThAvaNaMtevAsI, uvaTTAvaNaMtevAsI NAmamege No pavvAvaNaMtevAsI, ege pavvAvaNaMtevAsIvi uvaTThAvaNaMtevAsIvi, ege jo pavvAvaNaMtevAsI No uvaTThAvaNaMtevAsI - dhammaMtevAsI / 424. antevAsI (guru k pravrAjanA antevAsI hotA hai arthAt dIkSA dene vAle AcArya kA dIkSAdAna kI dRSTi se hI ziSya hotA hai, kintu upasthApanA kI dRSTi se antevAsI nahIM hotA; (2) koI ziSya upasthApanA kI apekSA se antevAsI phra hotA hai, kintu pravrAjanA kI apekSA se antevAsI nahIM hotA; (3) koI ziSya pravrAjanA- antevAsI bhI hotA hai aura upasthApanA - antevAsI bhI hotA hai (jisane eka hI AcArya se dIkSA aura upasthApanA grahaNa kI ho ); tathA (4) koI ziSya na pravrAjanA kI apekSA antevAsI hotA hai aura na upasthApanA kI dRSTi se hI antevAsI hotA hai, kintu mAtra dharmopadeza kI apekSA dharmAntevAsI hotA hai| samIpa rahane vAle ziSya) cAra prakAra ke hote haiM- (1) koI ziSya 424. Antevasi (a disciple who lives with his guru ) - ( 1 ) some disciple is only with respect to pravraajana (initiation) and not with respect to upasthapana (formal acceptance of great vows), (2) some disciple is only with respect to upasthapana and not with respect to pravraajana, (3) some disciple is with respect to pravraajana and upasthapana both and (4) some disciple is neither with respect to pravraajana nor with respect to upasthapana but dharmantevasi (with respect to religious preaching). 425. cattAri aMtevAsI paNNattA, taM jahA - uddesaNaMtevAsI NAmamege No vAyaNaMtevAsI, vAyaNaMtevAsI NAmamege No uddesaNaMtevAsI, ege uddesaNaMtevAsIvi vAyaNaMtevAsIvi, ege No uddesaNaMtevAsI No vAyaNaMtevAsI - dhammaMtevAsI / 425. (punaH) antevAsI cAra prakAra ke hote haiM - (1) koI uddezanA kI apekSA se antevAsI hotA hai, kintu vAcanA kI apekSA se nahIM, (2) koI vAcanA kI apekSA se antevAsI hotA hai, kintu uddezanA kI apekSA se nahIM, (3) koI uddezanA kI apekSA se bhI antevAsI hotA hai aura vAcanA kI apekSA se bhI, (4) koI na uddezanA kI apekSA se hI antevAsI hotA hai aura na vAcanA kI apekSA se hI hai, mAtra dharma pratibodha pAne kI apekSA se antevAsI hotA hai| caturtha sthAna 425. Antevasi ( a disciple who lives with his guru ) - ( 1 ) someone is disciple only with respect to uddeshana (guidance) and not with respect to vaachana (recitation), (2) someone is disciple only with respect to vaachana and not with respect to uddeshana, (3) someone is disciple with respect to uddeshana and vaachana both, and (4) someone is disciple neither with respect to uddeshana nor with respect to vaachana but only a dharmantevasi (disciple with respect to religious preaching). (527) Fourth Sthaan 2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55955 59595959595959595 * pha Wan 5 Wan Wan phra phra Wan

Page #614
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595952 Wan Wan vivecana - vizeSa zabdoM ke artha - pravrAjanAcArya - dIkSA dene vAle guru / upasthApanAcArya - mahAvratoM kI 5 AropaNA karAne vAle / uddezanAcArya -aMga Adi AgamoM kA adhyayana karane meM mArgadarzana karane vAle / Wan Wan vAcanAcArya - ziSyoM ko zAstra kI vAcanA dene vAle / dharmAcArya-dharma kA bodha dene vAle / pravrajana antevAsI - jisa guru ne ziSya ko dIkSA dI hai, vaha ziSya unakA pravrajana antevAsI mAnA jAtA hai / upasthApanAntevAsI - jinake pAsa chedopasthAnIyacAritra rUpa mahAvratoM kI AropaNA lI ho, vaha unakA upasthApanAntevAsI hotA hai| dharmAntevAsI - jinake pAsa dharma kA bodha prApta kiyA ho, vaha unakA 5 dharmAntevAsI kahA jAtA hai| uddezanAntevAsI - jinake pAsa zAstra adhyayana ke lie mArgadarzana prApta kiyA hai, vaha unakA uddezanAntevAsI hotA hai| vAcanAntevAsI - jinake pAsa zAstra kI vAcanA lI ho, vaha unakA phra vAcanAntevAsI kahalAtA hai| pha isa prakAra guru ke tIna rUpa hote haiM-dIkSA guru, vidyA guru aura dharma guru | ziSya ke bhI tIna rUpa hote haiM-dIkSA ziSya, vidyA ziSya tathA dharma ziSya / Elaboration-TECHNICAL TERMS Pravraajanacharya-the preceptor who initiates into the order. Upasthapanacharya-the preceptor who formally supervises accepting of great vows. Uddeshanacharya-the preceptor who guides the study of Angas and other Agams. Vachanacharya-the preceptor who recites the scriptures to disciples. Dharmacharya-the preceptor who preaches religion in general. Pravrajan antevasi-for the preceptor who initiates someone into the order, this disciple is Pravrajan antevasi. Upasthapan antevasifor the preceptor who formally supervises someone's accepting of great vows, this disciple is Upasthapana antevasi. Dharma antevasi-for the preceptor who preaches religion to someone, this disciple is Dharma antevasi. Uddeshana antevasi-for the preceptor who guides someone in the study of Angas and other Agams, this disciple is Uddeshan antevasi. Vaachana antevasi-for the preceptor who recites the scriptures to someone, this disciple is Vaachana antevasi. mahatkarma - alpakarma - nirgrantha- pada MAHATKARMA ALPAKARMA NIRGRANTH-PAD (SEGMENT OF ASCETICS WITH LONG AND SHORT DURATION OF KARMIC BONDAGE) 426. cattAri NiggaMthA paNNattA, taM jahA (1) rAiNie samaNe NiggaMthe mahAkamme mahAkirie aNAyAvI asamite dhammassa aNArAhae bhavati / (2) rAiNie samaNe NiggaMthe appakamme appakirie AyAvI samie dhammassa Ahae bhavati / Sthaananga Sutra (1) phra sthAnAMgasUtra (1) (528) phaphaphaphaphapha

Page #615
555555555555555555555555555555555555 (3) omarAiNie samaNe NigaMthe mahAkamme mahAkirie aNAyAvI asamie dhammassa aNArAhae , ))) OM bhvti| ))) )) )) )))) )) )555555555555555559)))))))) )) )))) )) (4) omarAiNie samaNe NiggaMthe appakamme appakirie AyAvI samie dhammassa ArAhae bhvti| OM mahAkarma-alpakarma-nirgranthI-pada MAHATKARMA-ALPAKARMA-NIRGRANTH-PAD (SEGMENT OF ASCETICS WITH LONG AND SHORT DURATION OF KARMAS) 427. cattAri NiggaMthIo paNNattAo, taM jahA (1) rAiNiyA samaNI NiggaMthI evaM ceva 4 / [mahAkammA mahAkiriyA aNAyAvI asamitA ma dhammassa aNArAdhiyA bhavati / (2) [ rAtiNiyA samaNI NigaMthI appakammA appakiriyA AtAvI samitA dhammassa ArAhiyA Wan bhavati / (3) [ omarAtiNiyA samaNI NiggaMthI mahAkammA mahAkiriyA aNAyAvI asamitA dhammassa aNArAdhiyA bhavati / (4) [ omarAtiNiyA samaNI NiggaMthI appakammA appakiriyA AtAvI samitA dhammassa ArAhiyA bhavati ] 426. nirgrantha cAra prakAra ke hote haiM-(1) koI zramaNa nirgrantha rAtnika (dIkSAparyAya meM jyeSTha) hokara fa bhI mahAkarmA (dIrghakAla taka bhoge jAne vAle karmoM vAlA), mahAkriya (dIrghakAlIna kaThora kriyA karane vAlA), anAtApI (atapasvI) aura asamita (samiti-rahita) hone ke kAraNa dharma kA anArAdhaka + hotA hai| 4 (2) koI rAtnika zramaNa nirgrantha alpakarmA, alpakriya (alpakAlInakriyA vAlA), AtApI ma (tapasvI) aura samita (samiti vAlA) hone ke kAraNa dharma kA ArAdhaka hotA hai| ma (3) koI nirgrantha zramaNa avamarAlika (alpakAlIna dIkSAparyAya vAlA) hokara mahAkarmA, mahAkriya, anAtApI aura asamita hone ke kAraNa dharma kA anArAdhaka hotA hai| (4) koI avamarAlika zramaNa nirgrantha alpakarmA, alpakriya, AtApI aura samita hone ke kAraNa OM dharma kA ArAdhaka hotA hai| 427. nirgranthiyA~ cAra prakAra kI hotI haiM, jaise-sUtra 426 meM nirgrantha ke viSaya meM kahA hai vaise hI ma yahA~ nirgrantha (sAdhvI) kA svarUpa usI prakAra samajhanA caahie| nirgrantha ke sthAna para nirgranthI smjheN| bAkI artha sUtra 426 ke anusAra hai| ))) ))) )) ))) )) )) )) )) )) )) ) Wan ))))) 4 caturtha sthAna (529) Fourth Sthaan 5 5 B)))55555555555555555555555555558

Page #616
41 41 41 41 41 41 41 41 41 41 41 456 457 455 456 45 46 47 46 45 44 455 456 457 454 455 456 457 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 45 44141414141414 414141414145146456 457 456 457 455 456 457 454 455 456 45454545454545 426. Nirgranthas (male ascetics) are of four kinds--(1) In spite of ki being a ratnik (senior in terms of period of initiation) some Shraman Nirgranth (Jain ascetic) is dharma-anaradhak (religious transgressor; one who does not properly follow the religious path) because of being mahakarma (having long lasting bondage of karmas), mahakriya (one who indulges in rigorous penance for a long period), anataapi (devoid of austerities) and asamit (devoid of samitis or self-regulation). (2) Some ratnik (senior in terms of period of initiation) Shraman Nirgranth is dharma-aradhak (one who immaculately follows the \ religious path) because of being alpakarma (having short lived bondage of karmas), alpakriya (one who indulges in rigorous penance for a short 4 period), ataapi (observer of austerities) and samit (observer of samitis or self-regulation). (3) Some avamaratnik (with a short period of initiation) Shraman Nirgranth is dharma-anaradhak because of being mahakarma, 4 mahakriya, anataapi and asamit. (4) Some avamaratnik Shraman Nirgranth is dharma-aradhak Y= because of being alpakarma, alpakriya, ataapi and samit. 427. Nirgranthis are of four kinds--This relates to female ascetics. * Substituting nirgranthi (female ascetic) for nirgranth (male ascetic), the text of aphorism 426 should be repeated verbatim. \i 48124--3774774-40114144-46 MAHATKARMA-ALPAKARMA-SHRAMANOPASAK-PAD (SEGMENT OF ASCETICS WITH LONG AND SHORT DURATION OF KARMAS) 428. cattAri samaNovAsagA paNNattA, taM jahA(1) rAiNie samaNovAsae mahAkamme taheva 4 / [ mahAkirie aNAyAvI asamite dhammassa TORTENT afat ]1 .. (2) [ rAiNie samaNovAsae appakamme appakirie AtAvI samie dhammassa ArAhae bhavati / (3) [ omarAiNie samaNovAsae mahAkamme mahAkirie aNAtAvI asamite dhammassa 3RBT alat ]1 -.-. -.-.-.--.-II-IIIIII PRICE (8) (530) Sthaananga Sutra (1) 14195 456 414141414141414141414141414141414141414141414141414141414545

Page #617
55555555555555555555555555555555555555;)))))))))) (4) [ omarAiNie samaNovAsae appakamme appakirie AtAvI samite dhammassa ArAhae bhavati / OM mahAkarma-alpakarma-zramaNopAsikA-pada MAHATKARMA-ALPAKARMA-SHRAMANOPASIKA-PADS (SEGMENT OF ASCETICS WITH LONG AND SHORT DURATION OF KARMAS) 429. cattAri samaNovAsiyAo paNNattAo, taM jahA- . (1) rAiNiyA samaNovAsitA mahAkammA taheva cattAri gmaa| 428. zramaNopAsaka cAra prakAra ke hote haiM-(1) koI rAtnika zramaNopAsaka mahAkarmA (bhArI karmoM vAlA), mahAkriya, anAtApI aura asamita hone ke kAraNa arthAt zrAvaka jIvana meM Ane vAle kaSToM ko sahane meM asamartha evaM zrAvakAcAra ke prati udAsIna rahakara svadharma meM niSThAvAna nahIM hotaa| ataH dharma kA OM anArAdhaka hotA hai| (2) koI rAtnika zramaNopAsaka alpakarmA, alpakriya, AtApI aura samita hone ke kAraNa dharma kA ArAdhaka hotA hai| ma (3) koI avamarAtnika (alpakAlika zrAvakaparyAya vAlA) zramaNopAsaka mahAkarmA, mahAkriya, anAtApI aura asamita hone ke kAraNa dharma kA anArAdhaka hotA hai| (4) koI avamarAlika zramaNopAsaka alpakarmA, alpakriya, AtApI aura samita hone ke kAraNa dharma kA ArAdhaka hotA hai| 429. zramaNopAsikAe~ cAra prakAra kI hotI haiM-(1) koI rAtnika zramaNopAsikA, mahAkarmA, mahAkriya, anAtApinI aura asabhita hone ke kAraNa dharma kI anArAdhikA hotI hai| (sUtra 428 kI U taraha cAra bhaMga samajhane caahie| zramaNopAsaka ke sthAna para zramaNopAsikA kheN|) 428. Shramanopasaks (male devotees of ascetics) are of four kinds-- 41 (1) In spite of being a ratnik (senior in terms of period of initiation) some Shramanopasak is dharma-anaradhak (religious transgressor; one who does not properly follow the religious path) because of being mahakarma 4. (having long lasting bondage of karmas), mahakriya (one who indulges in rigorous penance for a long period), anataapi (devoid of austerities) and asamit (devoid of samitis or self-regulation). In other words, failing to endure the rigours of religious life he becomes apathetic to the right conduct, loses faith in his religion and becomes a transgressor. (2) Some ratnik Shramanopasak is dharma-aradhak (one who ti immaculately follows the religious path) because of being alpakarma $i (having short lived bondage of karmas), alpakriya (one who indulges in 555555555555555555555555555555)55555555555555558 caturtha sthAna (531) Fourth Sthaan 8555555555555555555%$$$$$$$$$$$$$$ 553

Page #618
FFFF5FFFFFFFFFF5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$ $$5555555555555555555 OM rigorous penance for a short period), ataapi (observer of austerities) and samit (observer of samitis or self-regulation). (3) Some avamaratnik (with a short period of initiation) Shramanopasak is dharma-anaradhak because of being mahakarma, mahakriya, anataapi and asamit. (4) Some avamaratnik Shramanopasak is dharma-aradhak because of being alpakarma, alpakriya, ataapi and samit. 429. Shramanopasikas (female devotees of ascetics) are of four kinds-(1) This relates to female devotees. Substituting shramanopasika (female devotee) for shramanopasak (male devotee), the text of aphorism 428 should be repeated verbatim. vivecana-ina cAra sUtroM meM zramaNa-zramaNI tathA zrAvaka-zrAvikA ke vratArAdhanA kI dRSTi se cAra bheda kiye haiN| prathama bhaMga hai rAtnika-arthAt jinheM dIkSA grahaNa kiye bahuta lambA samaya ho gayA hai| athavA jina zramaNopAsakoM ko bhI zrAvaka vrata dhAraNa kiye dIrghakAla vyatIta ho gayA hai| phira bhI vaha janmajanmAntaroM meM bA~dhe hue bhArI pApakarmoM ke kAraNa, apanI vratArAdhanA meM jAgarUka nahIM hote, na hI tapa kI samyak ArAdhanA karate haiM, ve dharma ke ArAdhaka nahIM hote| dvitIya bhaMga hai avamarAnika-jinako vrata grahaNa kiye to kama samaya hI huA hai, kintu karmoM kI alpatA ke kAraNa ve apane vratoM kI, tapa kI samyak prakAra se ArAdhanA karate hue dharma ke ArAdhaka ke hote haiN| ma bAkI bhaMga inake hI vikalpa haiN| Elaboration-These four aphorisms give four categories each of Jain 4i ascetics and laity. The first category is ratnik or those who have been initiated long case of lay devotees it means those who accepted the vows meant for laity long back. In spite of that they are not sincere in observing either the vows or austerities due to a strong bondage of karmas acquired during past births. Thus they are not properly following the religious path. The second category is avamaratnik or those who have been initiated fi recently. In spite of that they follow the religious path immaculately by t t t tb tb vbvbvb zbv- "- - | sthAnAMgasUtra (1) (532) Sthaananga Sutra (2)

Page #619
) ))) ))) ) )) ))))))))))5555)) 4 sincerely observing vows and austerities due to weak bondage of karmas acquired during past births. The other alternatives mentioned are variations of these two. zramaNopAsaka prakAra-pada SHRAMANOPASAK PRAKAR-PAD (SEGMENT OF TYPES OF SHRAMANOPASAKS) __430. cattAri samaNovAsagA paNNattA, taM jahA-ammApiisamANe, bhAisamANe, mittasamANe, svttismaanne| 430. zramaNopAsaka cAra prakAra ke hote haiM-(1) mAtA-pitA ke samAna, (2) bhAI ke samAna, (3) mitra ke samAna, (4) sapatnI (sauta) ke smaan| 430. Shramanopasaks are of four kinds--(1) like parents, (2) like a 41 $1 brother, (3) like a friend, and (4) like a co-wife. vivecana-zramaNa-nirgranthoM kI upAsanA-ArAdhanA karane vAle gRhastha zramaNopAsaka ke guNa aura hai prakRti ke anusAra cAra bheda isa prakAra hote haiM jina zramaNopAsakoM meM binA kisI bhedabhAva ke, paramArtha Wan buddhi se zramaNoM ke prati atyanta sneha, vAtsalya aura zraddhA kA bhAva rahatA hai unakI tulanA mAtA-pitA + se kI gaI hai| ve tAttvika-vicAraNA meM aura jIvana nirvAha meM, donoM hI avasaroM para pragAr3ha vAtsalya ma aura bhaktibhAva kA paricaya dete haiN| U jina zramaNopAsakoM meM tattva vicAra ke samaya zramaNoM ke prati vAtsalya aura prasaMga Ane para ugrabhAva donoM hI samaya Ane para hote haiM, unakI tulanA bhAI se kI gaI hai| jina zramaNopAsakoM meM zramaNoM ke prati kAraNavaza prIti aura kAraNa vizeSa se aprIti donoM pAI / OM jAtI haiM, unakI tulanA mitra se kI gaI hai| ___jo kevala nAma se zramaNopAsaka kahalAte haiM, kintu jinameM zramaNoM ke prati vAtsalya yA bhaktibhAva nahIM hotA, pratyuta jo IrSyA-dveSavaza chidrAnveSaNa hI karate rahate haiM, unakI tulanA sapatnI (sauta) se kI fa gaI hai| Elaboration-There are four qualitative categories of shramanopasaks or the householder devotees of Shraman nirgranths (Jain ascetics). The shramanopasaks having impartial and unselfish fondness, affection and respect for ascetics are compared with parents. They display deep fondness and devotion both in religious contemplation % and worldly activities. Wan 55555555555;) caturtha sthAna (533) Fourth Sthaan

Page #620
When in religious contemplation, some shramanopasaks have feelings of love for ascetics but during mundane activities they are bitter towards ascetics. The shramanopasaks having this kind of mixed feelings for ascetics have been compared with a brother. The shramanopasaks having fondness for ascetics for some reason on some occasion and aversion for some reason on another occasion have been compared with a friend. The shramanopasaks for namesake who have neither a liking nor devotion for ascetics and who indulge in fault-finding with jealousy and aversion have been compared with a co-wife. ___ 431. cattAri samaNovAsagA paNNattA, taM jahA-addAgasamANe paDAmasamANe, khANusamANe, khrkNttysmaanne| ___431. zramaNopAsaka (anya prakAra se) cAra prakAra ke hote haiM-(1) Adarza (darpaNa) samAna, (2) patAkA samAna, (3) sthANu samAna, (4) kharakaNTaka smaan| 431. Also, shramanopasaks are of four kinds--(1) like aadarsh (mirror), (2) like pataka (flag), (3) like sthanu (tree-stump), and (4) like khar-kantak (thorn). vivecana-isa sUtra meM svabhAva ke AdhAra para upamA dekara zrAvakoM ke cAra bheda batAye haiM jo zramaNopAsaka Adarza (darpaNa) ke samAna nirmala citta hotA hai, vaha sAdhu janoM ke dvArA pratipAdita zAstra jJAna ko yathArtha rUpa meM grahaNa karatA hai| jo zramaNopAsaka patAkA (dhvajA) ke samAna asthira citta va caMcala vicAra vAlA hotA hai, vaha jaisI Wan dezanA yA pravacana sunatA hai, usI se prerita hokara udhara hI jhuka jAtA hai| kisI eka nizcita tattva para sthira nahIM raha paataa| ma jo zramaNopAsaka sthANu (sUkhe vRkSa kA DhU~Tha athavA khUTA) ke samAna udaMDa svabhAva kA hotA hai tathA OM jo samajhAye jAne para bhI apane kadAgraha ko nahIM chor3atA hai athavA sthANu khUTe ke samAna jo kisI eka pakSa se ba~dhA rahatA hai| ____ jo zramaNopAsaka mahAkadAgrahI hotA hai usako samajhAne ke lie yadi koI santa puruSa prayatna karatA : hai hai to vaha tIkSNa durvacana rUpa kaNTakoM se use bhI bIMdha DAlatA hai, aise puruSa ko kharakaNTaka-samAna kahA ma jAtA hai| OM isa prakAra citta kI nirmalatA, asthiratA, jar3atA aura kaluSatA kI apekSA se cAra bheda hote haiN| -nAganAnAgAjA sthAnAMgasUtra (1) (594) Sthaananga Sutra (1)

Page #621
Wan Wan 555555555555951555555Wan 555555555555555555555 Elaboration-This aphorism gives four categories of shravaks (Jain laymen) based on their nature using suitable metaphors. Ashramanopasak having mirror-like clear mind understands and accepts the true meaning of the scriptural knowledge preached by ascetics. A shramanopasak having unstable and wavering mind like a flag flows with varying views in discourses. He is incapable of being firm on a real fundamental. Ashramanopasak who is arrogant and rigid like a dry stump of a tree never abandons his dogma in spite of all efforts of explaining him the truth. Like a peg he remains stuck to just one facet. A shramanopasak who is extremely arrogant and dogmatic is like a sharp thorn. If some saintly person tries to show him the right path he si retaliates with thorn-like stinging words. Thus there are four categories of shramanopasak based on purity, 5 fickleness, rigidity and perversion of mind. 432. samaNassa NaM bhagavao mahAvIrassa samaNovAsagANaM sodhamme kappe aruNAbhe vimANe cattAri paliovamAiM ThitI pnnnnttaa| 432. saudharma kalpa meM aruNAbha vimAna meM utpanna hue zramaNa bhagavAna mahAvIra ke zramaNopAsakoM kI sthiti cAra palyopama kI kahI gaI hai| 432. The life span of the shramanopasak followers of Shraman Bhagavan Mahavir born in the Arunabh vimaan (celestial vehicle) in Saudharma Kalp is four Palyopam. devAgamana-bAdhaka-sAdhaka kAraNa-pada DEVAGAMAN-BAADHAK-SAADHAK KARAN-PAD (SEGMENT OF REASONS FOR COMING AND NOT COMING OF GODS) ___433. cauhiM ThANehiM ahuovavaNNe deve devalogesu icchejja mANusaM logaM havvamAgacchittae, No ceva NaM saMcAeti habbamAgacchittae, taM jahA (1) ahuNovavaNNe deve devalogesu divyesu kAmabhogesu mucchite giddhe gaDhite ajjhovavaNNe, se NaM + mANussae kAmabhoge No ADhAi, No pariyANAti, No aTuM baMdhai, No NiyANaM pagareti, No 3 ThitIpagappaM pgreti| caturtha sthAna (535) Fourth Sthaan 55555555555555555555555555555555555

Page #622
B)))))))555555555555555555555555555555555 (2) ahaNovavaNNe deve devalogesu divyesu kAmabhogesu mucchite giddhe gaDhite ajjhovavaNNe, tassa OM NaM mANussae peme vocchiNNe, divve saMkaMte bhvti| 4 (3) ahaNovaSaNNe deve devalogesu divyesu kAmabhogesu mucchite giddhe gaDhite ajjhovavaNNe, tassa + NaM evaM bhavati-iNhiM gacchaM muhutteNaM gacchaM, teNaM kAleNamappAuyA maNussA kAladhammuNA saMjuttA 9 bhvNti| (4) ahuNovavaNNe deve devalogesu divyesu kAmabhogesu mucchite giddhe gaDhite ajjhovavaNNe, tassa 9 NaM mANussae gaMdhe paDikUle paDilome yAvi bhavati, uTuMpi ya NaM mANussae gaMdhe jAva cattAri paMca + joyaNasatAiM hvvmaagcchti| ___iccetehiM cauhi ThANehiM ahuNovavaNNe deve devalogesu icchejja mANusaM loga havvamAgacchittae, No OM ceva NaM saMcAeti hvvmaagcchitte| 433. devaloka meM tatkAla utpanna huA deva zIghra hI manuSyaloka meM Ane kI icchA karatA hai, kintu / / zIghra Ane meM samartha nahIM hotaa| isake cAra kAraNa haiM (1) devaloka meM tatkAla utpanna huA deva divya kAma-bhogoM meM mUrchita (AkaNTha DUbA huA), gRddha (bhoga kI AkAMkSA karane vAlA), grathita (viSayoM meM Asakta) huA aura adhyupapanna (unameM atyanta anurakta vyAmUr3ha) hokara manuSya sambandhI kAma-bhogoM kA Adara nahIM karatA hai, unheM acchA nahIM jAnatA hai, unase lagAva tathA sambandha nahIM rakhatA hai, unheM pAne kA nidAna (saMkalpa) nahIM karatA hai aura na Wan sthitiprakalpa (unake bIca meM rahane kI icchA) karatA hai| U (2) devaloka meM tatkAla utpanna hue deva kA manuSya-sambandhI prema sambandha TUTa jAtA hai aura usake bhItara divya prema-devaloka sambandhI prema saMcArita ho jAtA hai| (3) devaloka meM tatkAla utpanna huA deva aisA vicAra karane lagatA hai-"abhI jAtA hU~, thor3I dera meM jAtA huuN| muhUrta bhara meM jAtA huuN|" kintu devoM kA muhUrta bhara bhI itanA lambA hotA hai ki itane kAla meM alpa AyuSya ke dhAraka manuSya kAla dharma ko prApta ho jAte haiN| (4) devaloka meM tatkAla utpanna huA deva, yahA~ AnA cAhatA hai, kintu use manuSyaloka kI gandha pratikUla-(durgandha rUpa) tathA pratiloma (indriya aura mana ko apriya) lagane lagatI hai, kyoMki manuSyaloka kI durgandha cAra-pA~ca sau yojana Upara taka phailatI rahatI hai| vaha use sahana nahIM kara pAtA, ataH cAha # kara bhI nIce nahIM aataa| ina cAra kAraNoM se tatkAla utpanna huA deva zIghra hI manuSyaloka meM Ane kI icchA karatA huA bhI OM Ane meM samartha nahIM hotaa| sthAnAMgasUtra (1) (536) Sthaananga Sutra (1) 5555555555555555555555555555555555558

Page #623
fa ) ))) )))) ))) )) )) ) )) ) 433. A newly born god in the divine realm soon wants to come to the land of humans but he is not able to do that for four reasons (1) A newly born god in the divine realm gets fond of (murchhit), infatuated with (griddha), captivated by (grathit) and obsessed with (adhyupapanna) divine pleasures and does not have respect, liking, concern, and desire for human pleasures. Neither does he have sthitiprakalp or wish to live among them (humans). (2) The love for humans of a newly born god shatters and he is infused with love for divine pleasures. ___ (3) A newly born god in the divine realm thinks-"I will just go. I will go soon. I will go in a moment." But the duration of this moment of gods is so long that during this period the short lived man (for whom he desired to visit) dies. (4) A newly born god in the divine realm soon wants to come to the land of humans but the smell of the world of humans, which spreads four to five hundred Yojans above the land, is obnoxious (pratikool) and disgusting (pratilom) to him. Although he wants to come down he cannot 41 do so because he is unable to tolerate it. For these four reasons, a newly born god in the divine realm soon $ wants to come to the land of humans but he is unable to do so. ___434. cAhiM ThANehiM ahuNovavaNNe deve devaloesu icchejja mANusaM logaM havyamAgacchittae, saMcAeti habbamAgacchittae, taM jahA (1) ahuNovavaNNe deve devalogesu dibbesu kAmabhogesu amucchite jAva aNajjhovavaNNe, tassa NaM hai evaM bhavati-asthi khalu mama mANussae bhave Ayarieti vA uvajjhAeti vA pavattIti vA thereti vA gaNIti vA gaNadhareti vA gaNAvacchedeti vA, jesiM pabhAvaNaM mae imA etArUvA divyA deviDDI divvA // devajuttI [ divve devANubhAve ? ] laddhA pattA abhisamaNNAgatA taM gacchAmi NaM te bhagavaMte vaMdAmi jAva pjjuvaasaami| (2) ahuNovavaNNe deve devaloesu jAva [ divyesu kAmabhogesu amucchite agiddhe agaDhite ] aNajhovavaNNe, tassa NaM evaM bhavati-esa NaM mANussae bhave NANIti vA tavassIti vA aidukkaradukkarakArage, taM gacchAmi NaM te bhagavaMte vaMdAmi jAva [ NamaMsAmi sakkAremi sammANemi kallANaM maMgalaM devayaM ceiyaM ] pjjuvaasaami| 55555555555555555555555555545))))))))))))) | caturtha sthAna (637) Fourth Sthaan

Page #624
phra (3) ahuNovavaNNe deve devaloesu jAva [ divvesu kAmabhogesu amucchite agiddhe agaDhite ] aNajjhovavaNNe, tassa NamevaM bhavati - atthi NaM mama mANussae bhave mAtAti vA jAva [ piyAti vA bhAyAti vA bhagiNIti vA bhajjAti vA puttAti vA dhUyAti vA ] suNhAti vA, taM gacchAmi gaM tesimaMtiyaM pAubbhavAmi, pAsaMtu tA me imametArUvaM divyaM deviDiM divvaM devajutiM [ divvaM devANubhAvaM ? ] laddhaM pattaM abhisamaNNAgataM / (4) ahuNovavaNe deve devalogesu jAva [ divvesu kAmabhogesu amucchite agiddhe agaDhite ] aNajjhovavaNe, tassa NamevaM bhavati - atthi NaM mama mANussae bhave mitteti vA sahIti vA suhIti vA sahAeti vA saMgaiti vA, tesiM ca NaM amhe aNNamaNNassa saMgAre paDisute bhavati - jo me puvviM cayati se saMbotavve / iccetehiM jAva [ cauhiM ThANehiM ahuNovavaNNe deve devaloesu icchejja mANusaM logaM havvamAgacchittae ] saMcAeti havvamAgacchittae / fafa 434. devaloka meM tatkAla utpanna huA deva cAra kAraNoM se zIghra manuSyaloka meM Ane kI icchA karatA hai aura A bhI sakatA hai (1) devaloka meM tatkAla utpanna huA deva, jo deva sambandhI divya kAma-bhogoM meM mUrcchita, gRddha, grathita aura Asakta nahIM hotA, usakA aisA vicAra hotA hai-manuSyaloka meM mere manuSyabhava ke upakArI 5 AcArya haiM, upAdhyAya haiM yA pravartaka haiM yA sthavira haiM yA gaNI haiM yA gaNadhara haiM yA gaNAvacchedaka haiM, jinake prabhAva se mujhe yahA~ yaha isa prakAra kI divya devaRddhi divya devadyuti aura divya devAnubhAva prApta 5 huA hai aura bhogane ke yogya sthiti meM pahu~cA hU~ / ataH maiM una bhagavantoM kI vandanA karane, namaskAra karane, unakA satkAra karane, sanmAna karane aura kalyANarUpa, maMgalamaya deva caityasvarUpa kI paryupAsanA 5 karane jAU~ / (3) devaloka meM tatkAla utpanna huA deva divya kAma-bhogoM meM mUrcchita nahIM hokara aisA vicAra karatA hai - mere manuSya bhava ke mAtA haiM, pitA haiM yA bhAI haiM, bahina haiM, strI hai, putra haiM, putra- vadhU haiM, ataH maiM vahA~ jAU~, unake sammukha prakaTa hokara merI isa prakAra kI divya devardhi, divya devadyuti aura divya deva - prabhAva ko unheM batAU~ / sthAnAMgasUtra (1) (2) devaloka meM tatkAla utpanna huA deva, jo una kAma bhogoM meM Asakta nahIM hotA, vaha aisA vicAra karatA hai - isa manuSyabhava meM mujha para upakAra karane vAle jJAnI haiM, tapasvI haiM, atiduSkara ghora 5 tapasyA karane vAle tapasvI haiM, ataH maiM jAU~ - una bhagavantoM kI vandanA karU~, [namaskAra karU~, satkAra karU~, sanmAna karU~ aura kalyANarUpa, maMgalamaya deva va caityasvarUpa kI ] paryupAsanA karU~ / unakA (538) H 4 Sthaananga Sutra (1) gagagagagagagaga hhhhhh * 5 5 5 5 5555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 52

Page #625
45454555555555555555555 41 41 41 55 456 457 456 457 454545454 455 456 457 454 455 455 456 457 456 457 418 46 447 444444 455 456 454 455 456 414 455 455 456 457 45 $144 45 46 45 46 47 46 45 44 445 446 447 441 41 41 41 41 455 456 45 46 47 46 45 44 45 46 47 46 45 4 9 (4) devaloka meM tatkAla utpanna huA deva, una deva sambandhI bhogoM se alipta rahakara aisA vicAra karatA hai-manuSyaloka meM mere manuSya bhava ke mitra haiM, sakhA (bAlyakAla ke sAthI) haiM, hitaiSI haiM yA " Wan sahAyaka haiM yA paricita haiN| unakA hamAre sAtha paraspara vAyadA (vacanabaddhatA) hai ki jo pahale maraNa prApta * hogA vaha dUsare ko bodha dene aayegaa| ma ina cAra kAraNoM se devaloka meM tatkAla utpanna huA deva zIghra manuSyaloka meM Ane kI icchA karatA ma hai aura zIghra Ane ke lie samartha hotA hai| 434. A newly born god in the divine realm soon wants to come to the land of humans and he can, indeed, come for four reasons (1) A newly born god in the divine realm not fond of, infatuated with, captivated by and obsessed with divine pleasures thinks-In the land of humans live my acharya, upadhyaya, pravartak, sthavir, gani, ganadhar $ and ganavachhedak of past human birth under whose influence I attained, acquired, possessed (for enjoyment) such divine opulence, radiance and divine powers. Therefore I should go pay homage and obeisance to them, offer them honour and respect, and ensure their beatitude. Doing that I should worship the auspicious Bhagavants 5 (Tirthankars) in the form of images and temples. $ (2) A newly born god in the divine realm not obsessed with divine pleasures thinks-In the land of humans live many jnanis (sages), tapasvis (ascetics observing austerities) and those observing extremely rigorous austerities. Therefore I should go pay homage and obeisance to them, ... and so on up to... worship the auspicious Bhagavants (Tirthankars). (3) A newly born god in the divine realm not obsessed with divine pleasures thinks--In the land of humans live my mother (father, brothers, sisters, wife, son, daughter) and daughter-in-law of my past human birth. Therefore I should go there and appear before them to enable them to see this divine opulence, radiance and divine power I have attained. (4) A newly born god in the divine realm not obsessed with divine pleasures thinks-In the land of humans live my friends, childhood friends, well-wishers, associates and acquaintances. We did a mutual \ promise that whoever dies first will come back to enlighten the others. 454545454545455 456 457 455 456 457 454 455 456 457 41 41 41 41 414 415 416 417 414 445 44 caturtha sthAna (539) Fourth Sthaan 5555555555555555555555555555555558

Page #626
)) )) ))) ))) )) ))) ))) ))) )) For these four reasons, a newly born god in the divine realm soon Wan wants to come to the land of humans and is, indeed, able to come. __ andhakAra-udyotAdi ke cAra kAraNa-pada ANDHAKAR-UDYOT AADI-PAD (SEGMENT OF DARKNESS, LIGHT ETC.) 435. cauhiM ThANehiM logaMdhagAre siyA, taM jahA-arahaMtehiM vocchijjamANehiM, arahaMtapaNNatte dhamme vocchijjamANe, pubbagate vocchijjamANe, jAyateje vocchijjmaanne| 435. cAra kAraNoM se manuSyaloka meM andhakAra hotA hai| (1) arhantoM -tIrthaMkaroM ke viccheda-zarIra chor3akara mokSa meM cale jAne para, (2) tIrthaMkaroM dvArA prarUpita dharma ke viccheda-lopa yA lokoM meM dharma ke prati udAsInatA hone para, (3) pUrva (caudaha pUrva zAstra) zruta ke viccheda-unakA adhyayana-adhyApana banda hone athavA pUrvadharoM kA devaloka hone para, fa (4) jAtatejas ke viccheda-duSama Are ke antima dina bharata aura airavata kSetra meM bAdara agni kA , lopa ho jAne pr| 435. There are four reasons for spread of darkness in manushyalok 15 (human realm or the land inhabited by humans)-(1) on vichchhed i (extinction or nirvana) of Arihants (Tirthankars), (2) on vichchhed (extinction) of or apathy for the religion propagated by Arhat, (3) one vichchhed (extinction or termination of study and teaching) of Purvagat Shrut (the subtle canon) or death of scholars of these, and (4) on Wan vichchhed (extinction or disappearance) of jaat-tejas (the gross fire that Wan disappears from Bharat and Airavat areas on the last day of the Dukham epoch). 436. cauhiM ThANehiM loujjote siyA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinivvaannmhimaasu| 436. cAra kAraNoM se manuSyaloka meM udyota (prakAza) hotA hai-(1) arhantoM-tIrthaMkaroM ke ra utpanna hone para, (2) arhantoM ke pravrajita (dIkSita) hone ke avasara para, (3) arhantoM ko kevalajJAna ma utpanna hone kI mahimA ke avasara para, (4) arhantoM ke nirvANa kalyANa (mokSa gamana) kI mahimA ke hai avasara pr| 436. There are four reasons for spread of light in the land inhabited Wan by humans-(1) at the time of birth of Arihants, (2) at the time of initiation of Arihants, (3) at the time of celebrating the attainment of Keval jnana (omniscience) by Arihants, and (4) at the time of celebrations of the Nirvana Kalyanak (the auspicious occasion of nirvana) of Arihants. )) ) ) ) ))) ) ) ) Wan ) sthAnAMgasUtra (1) (540) Sthaananga Sutra (1) 055555555555555555555555555555555550

Page #627
)) ) ) ) 8555555555555555555555555555555555555 OM 437. evaM devaMdhagAre, devujjote, devasaNNivAte, devukkaliyAe, devakahakahae, [cauhiM 5 ThANehiM devaMdhagAre siyA, taM jahA-arahaMtehiM vocchijjamANehiM, arahaMtapaNNatte dhamme vocchijjamANe, puvvagate vocchijjamANe, jAyateje bochijjamANe ] / 437. cAra kAraNoM se devaloka meM andhakAra hotA hai-(sUtra 435 ke anusAra) (1) arhantoM ke vyuccheda ho jAne para, (2) arhat prarUpita dharma ke vyuccheda ho jAne para, (3) pUrvagata zruta ke vyuccheda fa ho jAne para, (4) agni ke vyuccheda ho jAne pr| 437. There are four reasons for spread of darkness in dev-lok (divine realm or the heavens) (as mentioned in aphorism 435)-(1) on nirvana of Arihants, (2) on extinction of the religion propagated by Arhat, (3) extinction of the subtle canon, and (4) on extinction of gross fire. Wan 438. cauhi ThANehiM devujjote siyA, [taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavayamANehi, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnivvaannmhimaasu|] + 439. cauhiM ThANehiM devasaNNivAte siyA, [taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavyayamANehi, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnivvaannmhimaasu|] 440. cauhi ThANehiM devukkaliyA siyA, [taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavayamANehiM, ArahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnibaannmhimaasu|] 441. cauhi ThANehiM devakahakahae siyA, [taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnivvaannmhimaasu|] ma 438. cAra kAraNoM se devaloka meM udyota (prakAza) hotA hai-(1) arhantoM ke utpanna hone para, (2) arhantoM ke pravrajita hone para, (3) arhantoM ke kevalajJAna utpanna hone kI mahimA para, OM (4) arhantoM ke parinirvANa kalyANa kI mahimA pr| 439. (ukta) cAra kAraNoM se deva-sannipAta hotA hai| 440. ukta cAra kAraNoM se devotkalikA hotA hai| 441. ukta cAra kAraNoM se deva-kahakahA hote haiN| 438. There are four reasons for spread of light in dev-lok (divine realm)-(1) at the time of birth of Arihants, (2) at the time of initiation of Arihants, (3) at the time of celebrating the attainment of omniscience by Arihants, and (4) at the time of celebration of the Nirvana Kalyanak of Arihants. 439. For the aforesaid four reasons there occurs deu-sannipat (descending of gods on the land of humans or earth). * 440. For the aforesaid four reasons there occurs devotkalika (great fi congregation of vimaan dwelling gods). Wan 5555555))))))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . - caturtha sthAna (641) Fourth Sthaan Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #628
))))))))))))))))))49558 855555) ) )))) )))))) )) )))) ) )) ) 441. For the aforesaid four reasons there occurs dev-kahakaha Wan (divine laughter as expression of joy). OM vivecana-sUtra 437 meM 'deva aMdhakAra' kA kathana hai| sAmAnya rUpa meM kahA jAtA hai ki devaloka meM kabhI aMdhakAra nahIM hotaa| kintu nimna cAra kAraNa upasthita hone para sampUrNa loka meM kSaNa bhara OM ke lie aMdhakAra chA jAtA hai, aisA vRttikAra kA mata hai| sUtra 438 se 442 taka devodyota Adi cAra zabda Aye haiN| inakA bhAvArtha isa prakAra hai deva-udyota-(prakAza) do prakAra kA hotA hai-dravya-prakAza candra, sUrya, dIpaka Adi kA tathA bhAvaOM prakAza, jJAna kA va satya dharma kaa| yahA~ para bhAva-prakAza kI dRSTi se kathana hai| deva-sannipAta-devoM kA ma sammilita hokara manuSyaloka meM aagmn| devotkalikA-devoM kI laharI yA jmghtt| jaise eka ke pIche dUsarI taraMga uThatI hai usI prakAra devagaNa paMktibaddha hokara jaba pRthvI para Ate haiM, use devotkalikA kahA jAtA hai| deva-kahakahA-ukta cAroM avasaroM para devagaNa harSa va pramoda ke kAraNa kala-kala harSa-dhvani Wan karate haiM, use deva-kahakahA kahate haiN| (vRtti muni jambU vijaya jI, bhAga 2, pRSTha 418) Elaboration-There is a mention of darkness in the divine realm in aphorism 437. It is said that generally the divine realm never gets dark. But according to the commentator (Vritti), on the four aforesaid occasions darkness envelopes the whole universe just for a moment. The four technical terms mentioned in aphorisms 438 to 442 are explained as follows___Dev-udyot (divine light)-It is of two kinds dravya-prakash 4i (physical light) and bhaava-prakash (spiritual light). The light of the + sun, the moon, lamp etc. is physical light and the light of knowledge and y true religion is spiritual light. Here the statements refer to spiritual light. Dev-sannipat-descending of gods in congregation on the land of humans. Devotkalika-waves of gods or a congregation of gods. When the gods come on the earth in files and columns like waves it is called devotkalika. Dev-kahakaha-on the said four occasions gods emit sounds of laughter to express their delight and joy. This is called dev-kahakaha. (Vritti by Muni Jambu Vijaya ji, part 2, p. 418). 442. cauhiM ThANehiM deviMdA mANusaM loga havvamAgacchaMti, evaM jahA tiThANe jAva logaMtiyA devA mANussaM logaM hbbmaagcchejjaa| taM jahA-arahaMtehi jAyamANehiM, arahaMtehiM pavvayamANehiM, ma arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnivvaannmhimaasu| 6555555555555555)))))) | sthAnAMgasUtra (1) (542) Sthaananga Sutra (1)

Page #629
55555555555555555555555555555555555555555555555553 35555555555555555555555555555555558 OM 443. evaM sAmANiyA, tAyattIsagA, logapAlA devA, aggamahisIo devIo, + parisovavaNNagA devA, aNiyAhivaI devA, ArakkhA devA mANusaM logaM havvamAgacchati, taM jahAhai arahaMtehiM jAyamANehiM, arahaMtehi pabbayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM 5 ma prinnibyaannmhimaasu| 444. cauhi ThANehiM devA abbhuTThijjA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM ma pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnivaannmhimaasu| 445. cauhi ThANehiM devANaM AsaNAI calejjA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pabvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnibaannmhimaasu| OM 446. cauhi ThANehiM devA sIhaNAyaM karejA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM + pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnibaannmhimaasu| 447. cauhi ThANehiM devA celukkhevaM karejjA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnibaannmhimaasu| 448. cauhiM ThANehiM devANaM ceiyarukkhA calejjA, taM jahA-arahaMtehiM jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnibaannmhimaasu| ___449. cauhi ThANehiM logaMtiyA devA mANusaM loga havvamAgacchejjA, taM jahA-arahaMtehiM . jAyamANehiM, arahaMtehiM pavvayamANehiM, arahaMtANaM NANuppAyamahimAsu, arahaMtANaM prinnivvaannmhimaasu| __442. jisa prakAra tIsare sthAna para devendra (saudharmendra-zakrendra) ke manuSyaloka meM Ane ke tIna kAraNa kahe haiM, vaise devendroM ke manuSyaloka meM Ane ke yahA~ cAra kAraNa isa prakAra batAye haiM-(1) arhantoM ke utpanna hone para, (2) arhantoM ke pravrajita hone para, (3) arhantoM ke kevalajJAna utpanna hone kI 5 mahimA para, (4) arhantoM ke parinirvANakalyANa kI mahimA pr| 443. isI prakAra sAmAnika, trAyastriMzaka, lokapAla deva, unakI agramahiSiyA~, pAriSadyadeva, anIkAdhipati (senApati), deva aura AtmarakSaka deva, ukta cAra kAraNoM se tatkAla manuSyaloka meM Ate haiN| 444. ukta cAra kAraNa upasthita hone para deva apane siMhAsana se uThate haiN| __ 445. ukta cAra kAraNa upasthita hone para devoM ke Asana calAyamAna (kampita) hote haiN| 446. ukta cAra kAraNoM se deva siMhanAda (siMha garjanA ke tulya dhvani) karate haiN| 447. ukta cAra kAraNoM se deva celotkSepa (divya vastroM kI vRSTi) karate haiN| 448. ukta cAra kAraNoM se devoM ke caityavRkSa (devatAoM ke pAsa kA vRkSa, jisa para devatAoM kA cinha aMkita rahatA hai) calAyamAna hote haiN| 55555555555555555555555555555555555555555555555) caturtha sthAna (543) Fourth Sthaan 35555555555555555555)))))))))))

Page #630
54414141414545454545454 455 456 41 41 41 41 41 41 41 55 456 457 450 451 455 456 457 41 41 41 41 41 OM 449. ukta cAra kAraNoM se lokAntika deva (loka ke anta meM rahane vAle nava prakAra ke lokAntika madeva) manuSyaloka meM zIghra Ate haiN| 442. As three reasons have been mentioned in the Third Sthaan for i devendras (overlords of gods) to rush to the land of humans, here four reasons have been mentioned as follows--(1) at the time of birth of ants, (2) at the time of initiation of Arihants, (3) at the time of celebrating the attainment of omniscience by Arihants, and (4) at the time of celebration of the Nirvana Kalyanak of Arihants. 443. In the same way for four aforesaid reasons various gods rush to earth. These include--samanik gods, tryastrinshik gods and lok-pal gods, agramahishi goddesses, parishadya gods, aneekadhipati gods and atmarakshak gods. i 444. For the aforesaid four reasons gods at once getting up from their thrones. 4i 445. For the aforesaid four reasons the throne gods at once starts vibrating (chalaayamaan). 446. For the aforesaid four reasons gods at once start roaring like a lion (simhanaad). 447. For the aforesaid four reasons gods at once start tossing or showering dresses (chelotkshep). 148. For the aforesaid four reasons the divine chaitya vrikshas (trees 41 located at the gates of Sudharma sabha or divine assembly) start 4i swinging. 5 449. For the aforesaid four reasons Lokantik gods (gods dwelling at 4 the edge of the universe in the fifth dev-lok) at once come to the earth. 1. sUtra 442 se 449 taka kA pATha AcArya zrI AtmArAma jI ma. dvArA sampAdita prati tathA abhayadeva sUri kRta TIkA kI mUla prati meM nahIM hai| byAvara tathA lADanUM kI pratiyoM meM hai| -sampAdaka Note : The text of aphorisms 442-449 is available only in the Beawar and Ladnu editions and not in the original Abhayadev Suri Tika as well as the edition by Acharya Shri Atmamarm ji. -Editor FEITEE (8) (544) Sthaananga Sutra (1) Ma Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya

Page #631
phaphaphaphaphaphaphaphaphaphaphaphaphaphapha duHkhazayyA - pada DUHKHASHAYYA-PAD (SEGMENT OF BED OF MISERY) 450. cattAri duhasejjAo paNNattAo, taM jahA (1) tattha khalu imA paDhamA duhasejjA - se NaM muMDe bhavittA agArAo aNagAriyaM pavvaie NiggaMthe 5 pAvayaNe saMkite kaMkhite vitigicchate bheyasamAvaNNe kalusasamAvaNNe NiggaMthaM pAvayaNaM No saddahati No Wan 5 Niyacchati, viNighAtamAvajjati paDhamA duhasejjA / pattiyati No roei, NiggaMthaM pAvayaNaM asaddahamANe apattiyamANe aroemANe maNaM uccAvayaM 5 Wan 5 (2) ahavA doccA duhasejjA - se NaM muMDe bhavittA, agArAo jAva [ aNagAriyaM ] pavvaie saraNaM lAbheNaM No tussati, parassa lAbhamAsAeti pIheti pattheti abhilasati, parassa lAbhamAsAemANe jAva [ pIhemANe patthemANe ] abhilasamANe maNaM uccAvayaM Niyacchai, viNighAtamAvajjati - doccA duhasejjA | (4) ahAvarA cautthA duhasejjA - se NaM muMDe jAva [ bhavittA agArAo aNagAriyaM ] pavvaie, 5 tassa NaM evaM bhavati - jayA NaM ahamagAravAsamAvasAmi tadA NamahaM saMvAhaNa - parimaddaNa - gAtabbhaMgagAtuccholaNAI labhAmi, japyabhidaM ca NaM ahaM muMDe jAva [ bhavittA agArAo aNagAriyaM ] pavvaie tappabhiI ca NaM ahaM saMvAhaNa jAva [ parimaddaNa - gAtabbhaMga ] gAtuccholaNAI No labhAmi / se NaM saMvAhaNa jAva [ parimaddaNa - gAtabbhaMga ] gAtuccholaNAI AsAeti jAva [ pIheti pattheti ] abhilasati, se NaM saMvAhaNa jAva [ parimaddaNa - gAtabbhaMga ] gAtuccholaNAI AsAemANe jAva [ pIhemANe patthemANe abhilasamANe ] maNaM uccAvayaM Niyacchati, viNighAtamAvajjati - cautthA 5 duhasejjA / (3) ahAvarA taccA duhasejjA - se NaM muMDe bhavittA jAva [ agArAo aNagAriyaM ] pavvaie divve mANussara kAmabhoge AsAie jAva [ pIheti pattheti ] abhilasati, divve mANussara kAmabhoge AsAemANe jAva [ pIhemANe patthemANe ] abhilasamANe maNaM uccAvayaM Niyacchati, viNighAtamAvajjati - taccA duhasejjA / 450. cAra duHkhazayyAe~ isa prakAra batAI haiM (1) pahalI duHkhazayyA - koI puruSa muNDita ( dIkSita) hokara agAra (gRhastha avasthA) se anagAritA ( sAdhu dharma) meM pravrajita ho, nirgrantha-pravacana meM 9. zaMkita, 2. kAMkSita, 3. vicikitsita, 5 4. bhedasamApanna, aura 5. kaluSasamApanna hokara nirgrantha pravacana meM zraddhA nahIM karatA, pratIti (vizvAsa) nahIM karatA, ruci ( prema - prIti) nahIM krtaa| vaha nirgrantha pravacana para azraddhA karatA huA, apratIti karatA huA, aruci karatA huA, mana ko U~cA- nIcA karatA hai aura vinighAta (dharmabhraSTatA) ko prApta hotA hai| yaha usakI pahalI duHkhazayyA hai| caturtha sthAna aphra (545) 2555555555955555559555595555555 5 55 55 5595555952 Fourth Sthaan Wan

Page #632
25559555555 5 55 5 Wan (2) dUsarI duHkhazayyA - koI puruSa muNDita hokara agAra se anagAritA meM pravrajita ho, apane prApta 5 lAbha se (bhikSA meM prApta bhakta - pAnAdi se) santuSTa nahIM hotA hai, kintu dUsare ko prApta hue lAbha kI AzA pha Wan 555555555555! (4) cauthI duHkhazayyA - koI puruSa muNDita hokara agAra se anagAritA meM pravrajita huaa| usako aisA vicAra hotA hai - jaba maiM gRhavAsa meM rahatA thA, taba maiM sambAdhana (mAliza ), parimardana ( dabAnA), gAtrAbhyaMga ( tela Adi cupar3anA) aura gAtrotkSAlana (snAna) karatA thaa| parantu jaba se muNDita hokara agAra se anagAra banA hU~, taba se maiM sambAdhana, parimardana, gAtrAbhyaMga aura gAtraprakSAlana nahIM kara pA rahA huuN| aisA 5 vicAra kara vaha sambAdhana, parimardana, gAtrAbhyaMga aura gAtraprakSAlana kI AzA karatA hai, icchA kAratA hai, prArthanA karatA hai aura abhilASA karatA hai| sambAdhana, parimardana, gAtrAbhyaMga aura gAtraprakSAlana kI icchA karatA huA, prArthanA karatA huA aura abhilASA karatA huA vaha apane mana ko U~cA- nIcA karatA hai aura vinighAta ko prApta hotA hai| yaha usa muni kI cauthI duHkhazayyA hai| 450. Duhkhashayya ( bed of misery) is of four kinds-- 5 pha karatA hai, icchA karatA hai, prArthanA karatA hai aura abhilASA ( nirantara cAhanA ) karatA hai| vaha dUsare ke lAbha kI AzA karatA huA, icchA karatA huA, prArthanA karatA huA aura abhilASA karatA huA mana ko U~cA - nIcA karatA hai aura vinighAta ko prApta hotA hai| yaha usakI dUsarI duHkhazayyA hai| (3) tIsarI duHkhazayyA - koI puruSa muNDita hokara agAra se anagAritA meM pravrajita ho devoM aura manuSya sambandhI kAma - bhogoM kI AzA karatA hai, icchA karatA hai, prArthanA karatA hai, abhilASA karatA hai| vaha devoM ke aura manuSyoM ke kAma-bhogoM kI AzA karatA huA, icchA karatA huA, prArthanA karatA huA abhilASA karatA huA mana ko U~cA-nIcA karatA hai aura vinighAta ko prApta hotA hai| yaha usakI tIsarI duHkhazayyA hai| Wan (1) First bed of misery-On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, some person does not have belief, awareness and interest in the ascetic-sermon out of1. suspicion, 2. misgiving, 3. doubt, 4. distrust, and 5. perversion. Continued disbelief, unawareness and disinterest in the ascetic-sermon Wan cu 5 lead to a wavering mind and, in turn, his fall from grace (vinighat ). This is his first bed of misery. Wan (2) Second bed of misery-On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, some person is not contented with his gains (collected alms) and hopes, desires, prays and craves for gains by others. Such continued hope, desire, prayer and craving lead to a wavering mind and, in turn, his fall 5 from grace (vinighat ). This is his second bed of misery. 5 5 sthAnAMgasUtra (1) (546) phaphaphaphaphaphaphaphaphaphrA Sthaananga Sutra (1)

Page #633
(3) Third bed of misery-On getting tonsured and getting initiated 4 41 as a homeless ascetic after renouncing his household, some person hopes, fi $ desires, prays and craves for divine and human carnal pleasures. Such continued hope, desire, prayer and craving lead to a wavering mind and, in turn, his fall from grace (vinighat). This is his third bed of misery. (4) Fourth bed of misery-On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, some person thinks-'When I was a householder I used to enjoy sambadhan (massage), parimardan (massage with creams and pastes), gatrabhyang (oil massage) and gatrokshalan (bath) but since I have become ascetic I am unable to do all that.' With this idea he hopes, desires, prays and craves for massages (as aforesaid) and bath. Such continued hope, desire, prayer and craving lead to a wavering mind and, in turn, his fall from grace (vinighat). This is his fourth bed of misery. sukhazayyA-pada SURHASHAYYA-PAD (SEGMENT OF BED OF HAPPINESS) 451. cattAri suhasejjAo paNNattAo, taM jahA (1) tattha khalu imA paDhamA suhasejjA-se NaM muMDe bhavittA agArAo aNagAriyaM pabbaie NiggaMthe pAvayaNe NissaMkite NikkaMkhite Nivitigicchae No bhedasamAvaNNe No kalusasamAvaNNe jaNiggaMthaM pAvayaNaM saddahai pattiyai roei, NiggaMthaM pAvayaNaM saddahamANe pattiyamANe roemANe No maNaM uccAvayaM Niyacchati, No viNighAtamAvajjati-paDhamA suhsejjaa| (2) ahAvarA doccA suhasejjA-se NaM muMDe jAva (bhavittA, agArAo aNagAriyaM ] pavvaie saeNaM lAbheNaM tussati, parassa lAbhaM No AsAeti No pIheti No pattheti No abhilasati, + parassa lAbhamaNAsaemANe jAva [ apIhemANe apatthemANe ] aNabhilasamANe No maNaM uccAvayaM Niyacchati, No viNighAtamAvajjati doccA suhsejjaa| (3) ahAvarA taccA suhasejjA-se NaM muDe jAva [ bhavittA agArAo aNagAriyaM ] pavvaie dibva-mANussae kAmabhoge No AsAeti jAva [No pIheti No pattheti ] No abhilasati, Wan divvamANussae kAmabhoge aNAsAemANe jAva [ apIhemANe apatthemANe ] aNabhilasamANe No maNaM uccAvayaM Niyacchati, No viNighAtamAvajjati-taccA suhsejjaa| (4) ahAvarA cautthA suhasejjA-se NaM muDe jAva [bhavittA agArAo aNagAriyaM] ; pabaie, tassa NaM evaM bhavati-jai tAva arahaMtA bhagavaMto haTThA arogA baliyA kallasarIrA + aNNayarAiM orAlAiM kallANAiM viulAI payatAiM paggahitAI mahANubhAgAI kammakkhayakAraNAiM tavokammAI paDivajjaMti, kimaMga puNa ahaM abbhovagamiovakkamiyaM veyaNaM No sammaM sahAmi khamAmi titikkhemi ahiyAsemi ? )))))))555555555555555555555555))))) Wan )))))) caturtha sthAna (647) Fourth Sthaan B 5 5555555) ))

Page #634
B)) ))))))) ))))))) )))))) )))))))) ))) Wan )))))))))))5555555555555555555555555515555555453 ma mamaM ca NaM abbhovagamiovakkamiyaM [veyaNaM ? ] sammamasahamANassa akkhamamANassa atitikkhemANassa aNahiyAsemANassa kiM maNNe kajjati ? egaMtaso me pAve kimme kjjti| * mamaM ca NaM abhovagamiovakkamiyaM [veyaNaM ? ] samma sahamANassa jAva [khamamANassa ma titikkhamANassa ] ahiyAsemANassa kiM maNNe kajjati ? egaMtaso me NijjarA kajjati-cautthA suhsejjaa| 451. cAra sukhazayyAe~ isa prakAra haiM (1) pahalI sukhazayyA-koI puruSa muNDita hokara agAra tyAgakara anagAratA meM pravrajita ho, nirgrantha pravacana meM zaMkA-kAMkSA-vicikitsA se mukta rahakara, bheda aura kAluSya bhAva se dUra rahakara, nirgrantha pravacana meM zraddhA karatA hai, pratIti karatA hai aura ruci karatA hai| vaha nirgrantha pravacana meM zraddhA karatA huA, pratIti karatA huA, ruci karatA huA, mana ko U~cA-nIcA nahIM karatA hai (kintu samatA ko dhAraNa karatA hai), vaha dharma ke vinighAta-(vinAza) ko nahIM prApta hotA hai (kintu dharma meM sthira rahatA hai)| yaha usakI pahalI sukhazayyA hai| (2) dUsarI sukhazayyA-koI puruSa muNDita hokara agAra tyAgakara anagAritA meM pravrajita ho, apane ma prApta (bhikSA) lAbha se santuSTa rahatA hai, dUsare ke lAbha kI AzA, prArthanA aura abhilASA nahIM karatA hai| | vaha dUsare ke lAbha kI AzA, icchA, prArthanA aura abhilASA nahIM karatA huA mana ko U~cA-nIcA nahIM OM hone detA hai| vaha dharma ke vinighAta ko nahIM prApta hotA hai| yaha usakI dUsarI sukhazayyA hai| (3) tIsarI sukhazayyA-koI puruSa muNDita hokara agAra tyAgakara anagAritA meM pravajita hokara devoM ke aura manuSyoM ke kAma-bhogoM kI AzA nahIM karatA, icchA nahIM karatA, prArthanA nahIM karatA aura abhilASA nahIM karatA hai| vaha unakI AzA, icchA, prArthanA aura abhilASA nahIM karatA huA mana ko U~cA-nIcA nahIM karatA hai| vaha dharma ke vinighAta ko nahIM prApta hotA hai| yaha usakI tIsarI sukhazayyA hai| (4) cauthI sukhazayyA-koI puruSa muNDita hokara agAra tyAgakara anagAritA meM pravrajita huaa| taba usako aisA vicAra hotA hai-jaba yadi arhanta bhagavanta hRSTa-puSTa, nIroga, balazAlI aura svastha zarIra vAle hokara bhI karmoM kA kSaya karane ke lie udAra, kalyANa, vipula, prayata, pragRhIta, mahAnubhAga, karmakSaya karane vAle aneka prakAra ke tapaHkarmoM meM se bhI anyatara (viziSTa) tapoM ko svIkAra karate haiM, taba maiM AbhyupagamikI aura aupakramikI vedanA ko kyoM na samyak prakAra se sahU~ ? kyoM na kSamA dhAraNa karU~? aura kyoM na dhIratApUrvaka vedanA meM sthira raha~? yadi maiM AbhyupagamikI aura aupakramikI vedanA ko samyak prakAra se sahana nahIM karU~gA, kSamA dhAraNa nahIM karU~gA aura dhIratApUrvaka vedanA meM sthira nahIM rahU~gA, to mujhe kyA hogA? mujhe ekAnta rUpa U se pApa karma hogA? sthAnAMgasUtra (1) (548) Sthaananga Sutra (1)

Page #635
Wan 47 yadi maiM AbhyupagamikI aura aupakramikI vedanA ko samyak prakAra se sahana karU~gA, kSamA dhAraNa karU~gA aura dhIratApUrvaka vedanA meM sthira rahU~gA to mujhe kyA hogA ? ekAnta rUpa se mere karmoM kI nirjarA 555 pha hogii| yaha usakI cauthI sukhazayyA hai| 457 4575 45 47 555555555555555555555555555555 45 55 545 Wan helps him avoid the wavering state of mind as well as the consequent fall Wan 45 from grace (vinighat) (he remains steadfast on the religious path). This is his first bed of happiness. Wan 457 55 (2) Second bed of happiness-On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, some person remains contented with his gains (collected alms) and does not hope, desire, pray and crave for gains by others. Such continued restrain of hope, desire, prayer and craving helps him avoid the wavering state of mind as well as the consequent fall from grace (vinighat). This is his second bed of happiness. 451. Sukhashayya (bed of happiness) is of four kinds (1) First bed of happiness-On getting tonsured and getting 557 Wan initiated as a homeless ascetic after renouncing his household, some person remains free of suspicion, misgiving, doubt, distrust and perversion and has belief, awareness and interest in the ascetic-sermon. Such continued belief, awareness and interest in the ascetic-sermon 5 (3) Third bed of happiness-On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, some person remains does not hope, desire, pray and crave for divine and human carnal pleasures. Such continued restrain of hope, desire, prayer and craving helps him avoid the wavering state of mind as well as the consequent fall from grace (vinighat). This is his third bed of happiness. (4) Fourth bed of happiness-On getting tonsured and getting initiated as a homeless ascetic after renouncing his household, some 455 Wan Wan disease free and strong body, accepts higher austerities from among person thinks When Arihant Bhagavan, although having healthy, various udaar, kalyan, vipul, prayat, pragraheet and mahanubhag karma-destroying austerities, then why should I not endure Wan abhyupagamiki (voluntary) and aupakramiki (natural) afflictions? Why should I not be forgiving? and why should I not endure the pain with patience? Jin ka caturtha sthAna (549) Fourth Sthaan 01 55 595 5 5555555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 $2 5555555555555555555555555

Page #636
phaphaphaphaphaphaphaphaphapha 29559595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595 5 55 52 Wan If I do not rightly endure abhyupagamiki (voluntary) and aupakramiki (natural) afflictions, if I am not forgiving and do not endure the pain with patience, what will happen to me? I will exclusively acquire demeritorious karmas. If I rightly endure abhyupagamiki (voluntary) and aupakramiki (natural) afflictions, if I am forgiving and endure the pain with patience, what will happen to me? I will exclusively shed karmas. This is his fourth bed of happiness. vivecana - duHkhazayyA kA artha hai, duHkha kI avasthA / kaThina U~cI-nIcI zayyA para sone se ji prakAra nIMda nahIM AtI, mana meM becainI bar3hatI hai, tanAva bar3hatA hai| usI prakAra saMyama jIvana se udvelita evaM duHkhI hokara saMtapta rahane ko yahA~ duHkhazayyA kahA hai| jisa prakAra mana kI saMzayagrastatA, bhogoM kI tarapha lubdhatA aura tyAge hue zArIrika sukhoM kI mithyA abhilASA karate rahanA, purAnI smRtiyoM meM jhUlate rahanA duHkhazayyA hai| usI prakAra sukhazayyA meM bhI nimna bAteM mukhya haiM - mana ko zraddhA meM sthira rakhanA, jo prApta huA, usI meM santoSa karanA, sAMsArika sukhoM meM Asakta nahIM honA aura kaSTa sahiSNu bananA / apane lakSya kI ora bar3hate rahanA / isI kA nAma hai| sukhazayyA / mana kI azAnta va caMcala avasthA duHkhazayyA hai aura zAnta va sthira avasthA sukhazayyA hai| pArivArika zabda - saMbAdhana - zarIra kI mAliza karanA, parimardana - besana, tela mizrita pIThI se mardana krnaa| gAtrAbhyaMga - sugaMdhita va puSTikAraka tela se zarIra kI mAliza karanA / gAtrotkSAlana - vastra Adi se zarIra ko ragar3akara zItala yA uSNa jala se snAna karanA / zaMkita-nirgrantha-pravacana ke sambandha meM zaMkAzIla rahanA / kAMkSita - nirgrantha-pravacana ko svIkAra kara phira kisI anya darzana kI AkAMkSA krnaa| isase svIkRta sAdhanA mArga ke prati asthiratA AtI hai / vicikitsita-nirgrantha-pravacana ko svIkAra kara kisI bhI prakAra kI glAni anubhava karanA athavA phala ke viSaya meM saMdeha karanA / bheda - samApanna honA - japa-tapa Adi kI nirantara calane vAlI sAdhanA kA krama TUTa jAnA yA duvidhAgrasta ho jaanaa| kaluSa - samApana - sAdhanA meM nirutsAhita yA nirAza hokara mana ko malina karanA / udAra tapaHkarma - AzaMsA - prazaMsA Adi kI apekSA na karake nidAna Adi se mukta tapasyA / kalyANa tapaHkarma-AtmA ko pApoM se mukta kara maMgala karane vAlI tapasyA / sthAnAMgasUtra (1) (550) Sthaananga Sutra (1) 5!

Page #637
) )) ) ) )) ) ) Wan )))))))))))))))))))))))5555555)) vipula tapaHkarma-bahuta dinoM taka kI jAne vAlI dIrghakAlIna tpsyaa| prayata tapaHkarma-sarvatobhAvena mana va indriyoM para utkRSTa saMyama se yukta tpsyaa| pragRhIta tapaHkarma-Adara prItipUrvaka svIkAra kI gaI tpsyaa| mahAnubhAga tapaHkarma-acintya va asIma zaktiyukta RddhiyoM ko pradAna karane vAlI tpsyaa| karmakSayakAriNI tapasyA-tapa samasta karmoM kA kSaya karane vAlA hai, isa vizvAsa ke sAtha tapa krnaa| AbhyupagamikI vedanA-karmanirjarA hetu svecchApUrvaka svIkAra kI gaI vednaa| aupakramikI vedanA-pUrvakRta karmoM ke udaya se sahasA AI huI prANaghAtaka vednaa| duHkhazayyAoM meM par3A huA vyakti vartamAna meM bhI duHkha pAtA hai aura Age ke lie apanA saMsAra ma bar3hAtA hai| ____ isake viparIta sukhazayyA para zayana karane vAlA sAdhaka pratikSaNa karmoM kI nirjarA karatA hai aura + saMsAra kA anta kara siddhapada pAkara ananta sukha bhogatA hai| Elaboration-Bed of misery means state of misery. It is not possible 41 to have an undisturbed sleep on an uneven bed and this leads to mental agitation and stress. Therefore such bed is called bed of misery. In the same way to remain disturbed, tormented and sad in ascetic life is called 4 i state of misery or bed of misery. Having a suspicious mind, attraction for mundane pleasures, false hope for the abandoned pleasures and delving in past memories is bed of ki misery. In the same way following things are important for bed of 41 4 happiness--to be stable in faith, to be contented with what one gets, not to get obsessed with worldly pleasures and to develop ability to tolerate afflictions. To continue progressing towards the goal is bed of happiness. Agitated and wavering state of mind is bed of misery and serene and stable state of mind is bed of happiness. TECHNICAL TERMS Sambadhan-toget body massage. Parimardan-to apply and rub creams and pastes made of oil and 4i gram flour. Gatrabhyang--to massage with fragrant and nutritional oils. 4. Gatrotkshalan--to cleanse the body with cloth and take bath with cold or warm water. caturtha sthAna (551) Fourth Sthaan

Page #638
2441 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 455 456 451 451 451 4 455 456 457 455 456 457 41 411 Shankit-to be suspicious or have doubt in the ascetic discourse. Kankshit-to seek other philosophy after accepting ascetic discourse. This breeds instability on the accepted religious path. Vichikitsa-to be remorseful after accepting the ascetic discourse or to be doubtful about its benefits. Bhed-samapanna-break in the sequence of mantra chanting, 5 austerities and other such practices or to be shaky about their benefits. Kalush-samapanna-to be remorseful due to loss of enthusiasm and hope in religious practices. Udaar tapah-karma-austerities free of desires including any 5 expectation of recognition and praise. Kalyan tapah-karma-austerities that cleanse the soul of sins and lead to beatitude. Vipul tapah-karma-austerities of long duration. Prayat tapah-karma-austerities with superlative and all-round 41 self control over mind and senses. Pragraheet tapah-karma-austerities accepted with respect and devotion. Mahanubhag tapah-karma-austerities that lead to acquisition of 4i unimaginable and supernatural powers. Karmakshayakarini tapasya--to indulge in austerities with the belief that austerities destroy all karmas. Aabhyupagamiki vedana-voluntarily accepted pain aimed at shedding of karmas. Aupakramiki vedana-unexpected and fatal pain caused by si natural fruition of karmas acquired in the past. A man in the beds of misery suffers misery in the present birth and 4 extends the cycles of rebirth. On the other hand a man in the bed of happiness continues to shed 55 karmas every moment. He ultimately ends the cycles of rebirth, attains 41 the Siddha status and experiences infinite bliss. LE LE LE LE ILE ILE ILE IF IP IP IP IP IP IP IPIRIPIRIPICI PETITE (8) (552) Sthaananga Sutra (1) 451 451 41 41 41 41 $$141414141414141414141414141414546 47 46 455 41 41 41 41 41 41 416

Page #639
555555555555555555555555555555555555555555555555 35555555555555555555555555555 ma avAcanIya-vAcanIya-pada AVAACHANIYA-VAACHANIYA-PAD (SEGMENT OF QUALIFICATION OF PREACHING) 452. cattAri avAyaNijjA paNNattA, taM jahA-aviNIe, vigaipaDibaddhe, aviosaviyapAhuDe, ma maaii| 452. cAra vyakti avAcanIya-(vAcanA dene ke ayogya) hote haiM-(1) avinIta-jo uddaNDa aura abhimAnI ho| (2) vikRti-pratibaddha-jo dUdha-ghRtAdi khAne meM lolupa ho| (3) avyavazamita-prAbhRta-jo OM krodhI aura kalahapriya ho| (4) mAyAvI-mAyAcAra karane vaalaa| 452. Avaachaniya (persons not qualified to preach) are of four kinds-(1) avineet-who is arrogant and conceited, (2) vikriti1 pratibaddha-who has obsessive liking for rich food like butter and milk, 9 (3) avyashamit-prabhrit-who is prone to anger and belligerence, and + (4) mayavi-who is deceitful. ma 453. cattAri vAyaNijjA paNNattA, taM jahA-viNIte, avigaipaDibaDhe, viosaviyapAhuDe, amaaii| 453. cAra vyakti vAcanIya (vAcanA dene ke yogya) hote haiM-(1) vinIta-jo ahaMkAra se rahita ho, 9 (2) vikRti-apratibaddha-jo rasalolupa na ho, (3) vyavazamita-prAbhRta-jisakA kalaha evaM krodha upazAnta ma rahatA ho, (4) amAyAvI-jo mAyAcAra se rahita ho| 55 453. Vaachaniya (persons qualified to preach) are of four kinds-- (1) vineet-who is free of arrogance and conceit, (2) vikritiapratibaddha-who has no liking for rich food like butter and milk, (3) vyashamit-prabhrit-whose anger and belligerence have been pacified, (4) amayavi-who is not deceitful. bharaNa-poSaNa-puruSa-pada BHARAN-POSHAN-PURUSH-PAD (SEGMENT OF LIVELIHOOD OF MAN) 454. cattAri purisajAyA paNNattA, taM jahA-AyaMbhare NAmamege No paraMbhare, paraMbhare NAmamege No AyaMbhare, ege AyaMbharevi paraMbharevi, ege No AyaMbhare No prNbhre| 454. puruSa cAra prakAra ke hote haiM-(1) koI puruSa apanA hI bharaNa-poSaNa karatA hai, dUsaroM kA # nahIM (svArthI), (2) koI puruSa dUsaroM kA bharaNa-poSaNa karatA hai, apanA nahIM (paramArthI), (3) koI OM puruSa apanA bharaNa-poSaNa karatA hai aura dUsaroM kA bhI (paropakArI), (4) koI puruSa na apanA hI bharaNa-poSaNa karatA hai aura na dUsaroM kA hI (aalsii)| 85555555555555555555555555555555555555555555555558 caturtha sthAna (553) Fourth Sthaan

Page #640
Kou 55555555555555555555555555555555555 )) ) ) ) )) ))) ))) ) 451 454. Purush (men) are of four kinds(1) some man takes care of his own livelihood and not of others (a selfish person), (2) some man takes care of livelihood of others and not his own (an altruistic person), (3) some man takes care of his own livelihood as well as that of others (a generous person), and (4) some man neither takes care of his own livelihood nor that of others (a lazy person). durgata-sugata-puruSa-pada DURGAT-SUGAT-PURUSH-PAD (SEGMENT OF BAD OR GOOD STATE) 455. cattAri purisajAyA paNNattA, taM jahA-duggae NAmamege duggae, duggae NAmamege suggae, suggae NAmamege duggae, suggae NAmamege sugge| 455. puruSa cAra prakAra ke hote haiM-(1) koI puruSa dhana se bhI durgata (daridra) hotA hai aura jJAna, OM sadAcAra Adi se bhI durgata (hIna) hotA hai, (2) koI puruSa dhana se durgata hotA hai, kintu jJAna Adi se sugata (sampanna) hotA hai, (3) koI puruSa dhana se sugata hotA hai, kintu jJAna Adi se durgata hotA hai, (4) koI puruSa dhana se bhI sugata hotA hai aura jJAna Adi se bhI sugata hotA hai| 455. Purush (men) are of four kinds--(1) some man is durgat (in bad or deprived state) in terms of wealth and durgat also in terms of virtues like knowledge and good conduct, (2) some man is durgat in terms of 4 wealth and sugat (in good or endowed state) in terms of virtues like knowledge and good conduct, (3) some man is sugat in terms of wealth and durgat in terms of virtues like knowledge and good conduct, and (4) some man is sugat in terms of wealth and sugat also in terms of virtues like knowledge and good conduct. . 456. cattAri purisajAyA paNNattA, taM jahA-duggae NAmamege duvbae, duggae NAmamege subbae, suggae NAmamege duvbae, suggae NAmamege subbe| ____456. puruSa cAra prakAra ke hote haiM-(1) koI puruSa durgata (daridra) aura durbata (sadAcAra se hIna) OM hotA hai| (2) koI durgata hokara bhI suvrata hotA hai| (3) koI sugata, kintu durbata hotA hai| (4) koI sugata aura suvrata hotA hai| 456. Purush (men) are of four kinds-(1) some man is durgat (poor) and dururat (deprived of good conduct) also, (2) some man is durgat but suvrat (having good conduct), (3) some man is sugat (wealthy) but durvrat, and (4) some man is sugat and suvrat also. __ vivecana-TIkAkAra ne 'duvrata' zabda ke do artha kiye haiM-(1) durbata-sadAcAra se hIna tathA (2) durvyaya-sampatti kA durupayoga va apavyaya karane vAlA hai| tadanusAra cAroM bhaMgoM kA artha isa prakAra U kiyA jA sakatA hai ))) )) )) ) ))) )) )) ) dha sthAnAMgasUtra (1) (554) Sthaananga Sutra (1) 85555555555555555555555555555555

Page #641
kucumimimicuttmilllmillltmilllttttmitimitittmimimimitmillltmillltlllpuumittmikmik Wan 5 (1) koI puruSa durgata ( daridra) hotA hai aura prApta dhana kA durvyaya karatA hai / (2) koI daridra hokara 5 bhI dhana kA sadvyaya karatA hai / (3) koI dhana-sampanna hokara dhana kA durvyaya karatA hai / (4) koI dhana5 sampanna hokara dhana kA sadvyaya karatA hai| Wan Wan Wan Wan of (1) some man is durgat (poor) and durvyaya (spendthrift) Wan Wan h ( 2 ) some man is durgat but sadvyaya (doing useful expenditure), (3) some and man is sugat (wealthy) but durvyaya, and (4) some man is sugat suvyaya also. Wan Elaboration-The commentator (Tika) has given two the term duvvaye-1. durvrat-deprived of good conduct, and Wan 2. durvyaya-one who misuses money, a spendthrift. Taking the second interpretation the four alternatives are as follows supaDiyANaMde / [ suggae NAmamege duppaDiyANaMde, suggae NAmamege suppaDiyANaMde ] / 457. cattAri purisajAyA paNNattA, taM jahA - duggae NAmamege duSpaDiyANaMde, duggae NAmamege 5 5 ko na mAnane vAlA kRtaghna) hotA hai| (2) koI durgata hokara bhI supratyAnanda (kRtajJa ) hotA hai| (3) koI hokara duSpratyAnanda (kRtaghna) hotA hai| (4) koI sugata aura supratyAnanda (kRtajJa ) hotA hai| sugata-sampanna phra 457. puruSa cAra prakAra ke hote haiM - (1) koI puruSa durgata ( daridra) aura duSpratyAnanda - (kRta upakAra 5 and dushpratyanand (uagrateful) also, ( 2 ) interpretations 457. Purush (men) are of four kinds - ( 1 ) some man is durgat (poor) phra Wan 5 suggatiM also, some rnan is durgat but 5 supratyanand (grateful), (3) some man is sugat (wealthy) but dushpratyanand and (4) some man is sugat and supratyanand also. 458. cattAri purisajAyA paNNattA, taM jahA- duggae NAmamege duggatigAmI, duggae NAmamege suggatigAmI / [ suggae NAmamege duggatigAmI, suggae NAmamege suggatigAmI ] | 458. puruSa cAra prakAra ke hote haiM - (1) koI puruSa durgata ( daridra) aura ( asadkarma karake ) - durgatigAmI hotA hai| (2) koI durgata hokara bhI ( zubha karma karake ) - sugatigAmI hotA hai / (3) koI sugata ( sampanna) aura durgatigAmI hotA hai| (4) koI sugata aura sugatigAmI hotA hai| 458. Purush (men) are of four kinds-(1) some man is durgat (poor) and durgatigami (destined to a bad birth due to misdeeds) also, (2) some man is durgat but sugatigami (destined to a good birth due to good deeds), (3) some man is sugat (wealthy) but durgatigami, and (4) some man is sugat and sugatigami also. caturtha 459. cattAri purisajAyA paNNattA, taM jahA- duggae NAmamege duggatiM gate, duggae NAmamege gate / [ suggae NAmamege duggatiM gate, suggae NAmamege suggatiM gate ] | sthAna (555) 6 95 95 95 95 95 5 5 5 5 5 5 5 5 55 55 55 59595955555 5 5 5 5 5 5 5 5 5 5 5 5 5 59595959595 2 Fourth Sthaan phra

Page #642
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555955 5 5 5 5 5 5 5 5 5 5 5 5555955 5955 595952 phaphaphaphaphaphaphaphapha 459. puruSa cAra prakAra ke hote haiM - (1) koI puruSa durgata hai aura durgati ko prApta huA hai| (2) koI durgata hokara bhI sugati ko prApta huA hai / (3) koI sugata hokara bhI durgati ko prApta huA hai| (4) koI sugata hai aura sugati ko hI prApta huA hai| 459. Purush (men) are of four kinds-(1) some man is durgat (poor) and has attained a bad birth also, (2) some man is durgat but has ! attained a good birth, (3) some man is sugat (wealthy ) but has attained a bad birth, and (4) some man is sugat and has attained a good birth also. tamaH - jyoti - pada TAMAH JYOTI-PAD (SEGMENT OF DARKNESS AND LIGHT) 460. cattAri purisajAyA paNNattA, taM jahA - tame NAmamege tame, tame NAmamege jotI, jotI NAmamege tame, jotI NAmamege jotI / 461. cattAri purisajAyA paNNattA, taM jahA-tame NAmamege tamabale, tame NAmamege jotibale, jotI NAmamege tamabale, jotI NAmamege jotibale / 460. puruSa cAra prakAra ke hote haiM - (1) koI puruSa pahale bhI tama ( ajJAnI) hotA hai aura jIvanabhara tama ( ajJAnI) hI rahatA hai / (2) koI pahale tama kintu pIche jyoti (jJAnI) ho jAtA hai| 5 (2) koI pahale jyoti kintu bAda meM tama ho jAtA hai / (4) koI pahale bhI jyoti (jJAnI) aura bAda meM bhI jyoti (jJAnI) hI rahatA hai| 5 5 4 5 461. puruSa cAra prakAra ke hote haiM - (1) koI puruSa tama (ajJAnI aura duSTa citta vAlA) hotA hai 5 aura tamobala ( ajJAna aura asadAcAramaya jIvana vAlA) rahatA hai| (2) koI tama hokara bhI jyotirbala (jJAna evaM sadAcAra bala vAlA) hotA hai| (3) koI jyoti hokara bhI tamobala vAlA rahatA hai| (4) koI 5 jyoti aura jyotirbala hotA hai| pha 460. Purush (men) are of four kinds-(1) some man is initially tam (ignorant) and remains ignorant all his life, ( 2 ) some man is initially ignorant but later becomes jyoti (enlightened), (3) some man is initially enlightened but later becomes ignorant, and (4) some man is initially enlightened and remains enlightened all his life. 461. Purush (men) are of four kinds - ( 1 ) some man is tam ( ignorant and evil) and also tamobal (having evil thoughts and evil conduct), (2) some man is ignorant and evil but jyotirbal (enlightened and with 5 Wan good conduct), (3) some man is jyoti (wise) but tamobal (having evil thoughts and evil conduct ), and (4) some man is jyoti (enlightened ) and also jyotirbal (enlightened and with good conduct). sthAnAMgasUtra (1) phra 5 (556) Sthaananga Sutra (1) pha phra Wan Wan Wan Wan 5 phrA

Page #643
Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya vivecana-ina donoM sUtroM meM 'tama' aura 'jyoti' Adi zabda pratIkAtmaka hai| 'tama' kA artha ajJAna yA // aprazasta vicAra evaM jyoti kA artha jJAna va zubha vicAra hai| tamobala kA artha hai-yuddha, hiMsA, corI Adi asad AcaraNa hI jisakA bala ho| jyotirbala kA artha sadAcAramaya zAnti, prema Adi ke ma vyavahAra se hai| Elaboration-In these two aphorisms the words 'tam' and jyoti' are metonymic. Tam or darkness signifies ignorance or evil thoughts and jyoti or light signifies enlightenment or pious thoughts. Tamobal means one whose strength lies in evil conduct, such as war, violence, theft etc. and jyotirbal means one whose strength lies in good conduct, such as peace, love etc. 462. cattAri purisajAyA paNNattA, taM jahA-tame NAmamege tamabalapalajjaNe, tame NAmamege jotibalapalajjaNe [ jotI NAmamege tamabalapalajjaNe, jotI NAmamege jotibalapalajjaNe ]) 462. puruSa cAra prakAra ke hote haiM-(1) koI puruSa tama (ajJAna) aura tamobala meM prasannatA anubhava karatA hai| (2) koI tama, kintu jyotirbala (jJAna va zubha vicAra) meM prasanna hotA hai| (3) koI : OM jyoti, kintu tamobala meM, aura (4) koI jyoti aura jyotirbala meM prasannatA kA anubhava karatA hai| 462. Purush (men) are of four kinds-(1) some man experiences joy in tam and tamobal, (2) some man experiences joy in tam and jyotirbal, (3) some man experiences joy in jyoti and tamobal, and (4) some man experiences joy in jyoti and jyotirbal. parijJAta-aparijJAta-pada PARIJNAT-APARIJNAT-PAD (SEGMENT OF KNOWLEDGEABLE AND UNKNOWLEDGEABLE) 463. cattAri purisajAyA paNNattA, taM jahA-pariNAtakamme NAmamege No pariNNAtasaNNe, ma pariNNAtasaNNe NAmamege No pariNNAtakamme, ege prinnnnaatkmmevi| [pariNNAtasaNNevi, ege No ke pariNNAtakamme No pariNNAtasaNNe ] / 463. puruSa cAra prakAra ke hote haiM-(1) kucha puruSa parijJAtakarmA hote haiM, kintu parijJAtasaMjJa nahIM hote| (2) koI parijJAtasaMjJa hote haiM, kintu parijJAtakarmA nahIM hote| (3) koI parijJAtakarmA bhI aura parijJAtasaMjJa bhI hote haiN| (4) koI na parijJAtakarmA aura parijJAtasaMjJa hote haiN| 463. Purush (men) are of four kinds--(1) some man is parijnat-karma (knowledgeable about violence) but not parijnat-sanjna (who renounces violence), (2) some man is parijnat-sanjna but not parijnat-karma (3) some man is parijnat-karma as well as parijnat-sanjna, and (4) some man is neither parijnat-karma nor parijnat-sanjna. FFFhhhhhhhh caturtha sthAna (657) Fourth Sthaan

Page #644
t t 55 n t )))) t n )) vb tb tb vb t t )) ) )))) Ir ir Ir III Kou 5555555555555555555555555555555555556 OM 464. cattAri purisajAyA paNNattA, taM jahA-pariNNAtakamme NAmamege No pariNNAtagihAvAse, pariNNAtagihAvAse NAmamege No pariNNAtakamme, [ ege pariNNAtakammevi pariNNAtagihAvAsevi, ege / hai No pariNNAtakamme No pariNNAtagihAvAse ] / - 464. puruSa cAra prakAra ke hote haiM-(1) koI puruSa parijJAtakarmA to hotA hai, kintu gRhAvAsa kA ma parityAgI nahIM hotA, (2) koI gRhAvAsa kA parityAgI to hotA hai, kintu parijJAtakarmA nahIM hotA, ! (3) koI parijJAtakarmA bhI hotA hai aura parijJAtagRhAvAsa bhI, (4) koI na to parijJAtakarmA hotA hai hai aura na parijJAtagRhAvAsa hotA hai| 464. Purush (men) are of four kinds-(1) some man is parijnat-karma (knowledgeable about violence) but not parijnat-grihavas (who renounces household), (2) some man is parijnat-grihavas but not parijnat-karma, (3) some man is parijnat-karma as well as parijnat-: grihavas, and (4) some man is neither parijnat-karma nor parijnat- : grihavas. vivecana-parijJAtakarmA kA artha hai-jisane jJAna se hiMsA Adi kA svarUpa jAna liyA hai| parijJAtasaMjajo hiMsAdi kI lAlasA ko tyAgatA hai| hiMsA Adi ko tathA viSayecchA ko tyAgane kI icchA nahIM rakhate OM haiN| arthAt dikhAne ke rUpa meM hiMsA Adi ke tyAgI hote haiM, prathama koTi meM ve haiM jo hiMsA kA svarUpa ma jAnate haiM kintu bhAva rUpa meM unase virakta nahIM hote| ye pAkhaNDI yA ADambarI hote haiN| dUsarI koTi ke, mana / ' pApoM va icchA tRSNA se dUra rahate haiM, kintu vyavahAra dRSTi meM saMsArI pratIta hote haiM, jaise vratadhArI shraavk| tIsarI koTi ke vyavahAra va nizcaya; zarIra va mana donoM se hI pApoM ke tyAgI hote haiM, jaise apramatta sNymii| cauthI koTi ke sAmAnya saMsArI haiM, jo samAnya rUpa se viSaya hiMsA Adi meM lage rahate haiM aura mana se bhI viSaya meM lIna hote haiN| saMjJA kA artha hai-balavatI tIvra icchaa| usake cAra prakAra haiM-AhAra saMjJA, bhaya saMjJA, maithuna saMjJA aura parigraha sNjnyaa| __jisane gRhavAsa kA tyAgakara sAdhu dharma svIkAra kara liyA hai| Elaboration-parijnat-karma-one who has understood violence and other sinful activities through his knowledge. Parijnat-sanjna-one who has renounced the desire to indulge in violence and other sinful activities. The first category mentioned here includes people who are knowledgeable about violence but are not desirous of renouncing violence y and fondness for mundane pleasures. In other words they are the 4 hypocrites who pose to have abandoned violence but, in fact, are not mentally detached from it. The second category includes those who have distanced themselves from sins and desires but formally appear to be householders, for example a vow abiding layman. The third category )) )) ) )) )))) )) )) ))) sthAnAMgasUtra (1) (558) Sthaananga Sutra (1) B)) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya %%%%%

Page #645
B5555555555555555555555555555555555558 a$$$$ )) )) ))))))))55555555550 gaganAnAbha )) includes those who have formally and actually or physically and 4 mentally renounced sins, for example apramatt samyami (accomplished and alert sages). The fourth category is of ordinary worldly people who 46 are generally involved in violence and are also attached to mundane 4 pleasures. ____ Sanjna-strong desire or craving. It is of four kinds-ahar-sanjna or craving for food, bhaya-sanjna or desire to run away out of fear, __maithun-sanjna or sexual desire and parigraha-sanjna or covetousness. 465. cattAri purisajAyA paNNattA, taM jahA-pariNNAtasaNNe NAmamege No pariNNAtagihAvAse, * pariNAtagihAvAse NAmamege [No pariNNAtasaNNe, ege pariNNAtasaNNevi pariNNAtagihAvAsevi, ege 5 No pariNNAtasaNNe No pariNNAtagihAvAse ] / 465. puruSa cAra prakAra ke hote haiM-(1) koI puruSa saMjJAoM (vAsanAoM) kA parityAgI to hotA hai, kintu gRhAvAsa kA parityAgI nahIM hotaa| (2) koI gRhAvAsa kA tyAgI to hotA hai, kintu icchA kA tyAgI nahIM hotaa| (3) koI parijJAtasaMjJA bhI hotA hai aura parijJAtagRhAvAsa bhI, (4) koI na parijJAtasaMjJA hotA hai aura na parijJAtagRhAvAsa hotA hai| 465. Purush (men) are of four kinds-(1) some man is parijnat-sanjna 6 (who renounces desires) but not parijnat-grihavas (who renounces I household), (2) some man is parijnat-grihavas but not parijnat-sanjna, (3) some man is parijnat-sanjna as well as parijnat-grihavas, and ! (4) some man is neither parijnat-sanjna nor parijnat-grihavas. ihArtha-parArtha-pada IHARTH-PARARTH-PAD (SEGMENT OF THIS AND THE NEXT BIRTH) 466. cattAri purisajAyA paNNattA, taM jahA-ihatthe NAmamege No paratthe, paratthe NAmamege No ihtthe| [ ege ihatthevi paratthevi, ege No ihatthe No paratthe ] / ___466. puruSa cAra prakAra ke hote haiM-(1) koI puruSa ihArtha-(laukika prayojana vAlA) hotA hai, kintu parArtha-(pAralaukika prayojana vAlA) nahIM hotaa| (jaise naastikvaadii)| (2) koI parArtha hotA hai, kintu ihArtha nahIM hotaa| (jaise-paraloka ke sukhoM ke lie laukika sukhoM ko tyAgane vaalaa)| (3) koI ihArtha bhI hotA hai aura parArtha bhI hotA hai, (jaise-dharmapUrvaka jIvana jIne vAlA sadgRhastha), (4) koI na ihArtha hotA hai aura na parArtha hI hotA hai| 466. Purush (men) are of four kinds--(1) some man is iharth (who 5 strives for gains during this birth) but not pararth (who strives for gains in the next birth, like an atheist), (2) some man is pararth but not iharth (like those who sacrifice gains in this life for a better next life), (3) some man is iharth as well as pararth (like a devout householder), and (4) some man is neither iharth nor pararth. Ir i III B))))))))))))))))))))) caturtha sthAna (559) Fourth Sthaan

Page #646
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting vivecana-TIkAkAra ke anusAra 'ihAstha' kA eka artha isa loka sambandhI kAryoM meM jisakI AsthA hai, vaha aura jisakI paraloka sambandhI kAryoM meM AsthA hai, vaha 'parAstha' puruSa hai| isa artha ke anusAra 9 bhI cAra bhaMga hote haiN| Elaboration-According to the commentator (Tika) another meaning of ihattha is ihasth or one who has faith only in this world. Parattha means parasth or one who has faith only in the next life. With this meaning also the four alternatives remain unchanged. hAni-vRddhi-pada HAANI-VRIDDHI-PAD (SEGMENT OF LOSS AND GAIN) OM 467. cattAri purisajAyA paNNattA, taM jahA-egeNaM NAmamege vaDati egeNaM hAyati, egeNaM + NAmamege vaDati dohiM hAyati, dohiM NAmamege vaDati egeNaM hAyati, dohiM NAmamege vaDati dohiM ma haayti| 467. puruSa cAra prakAra ke hote haiM-(1) eka se bar3hane vAlA, eka se hIna hone vAlA [koI puruSa + eka zruta-zAstrAbhyAsa meM bar3hatA hai aura eka-samyagdarzana se hIna hotA hai]| (2) eka se bar3hane vAlA, do se hIna hone vAlA [koI eka zAstrAbhyAsa se bar3hatA hai, kintu samyagdarzana aura vinaya se hIna hotA hai| Wan (3) do se bar3hane vAlA, eka se hIna hone vAlA [koI zAstrAbhyAsa aura cAritra ina do se bar3hatA hai aura + eka samyagdarzana se hIna hotA hai]| (4) koI do se bar3hane vAlA, do se hIna hone vAlA [koI OM zAstrAbhyAsa aura cAritra ina do se bar3hatA hai aura samyagdarzana evaM vinaya ina do se hIna hotA hai| ___47. Purush (men) are of four kinds (Some person) (1) Gains in one and loses in one (some person gains in terms of shrut or study of scriptures and looses in terms of right perception/faith). (2) Gains in one and loses in two (some person gains in terms of shrut or study of scriptures and looses in terms of right perception/faith as well as modesty). (3) Gains in two and loses in one (some person gains in terms of study of scriptures as well as right conduct and looses in terms of right perception/faith). (4) Gains in two and loses in two (some person gains in terms of study of scriptures as well as right conduct and looses in terms of right perception/faith as well as modesty). vivecana-'eka' aura 'do' ina sAmAnya padoM ke AdhAra se ukta vyAkhyA ke atirikta aura bhI aneka prakAra se vyAkhyA kI jAtI hai, jaise (1) koI eka jJAna se bar3hatA hai aura eka rAga se hIna hotA hai| (2) koI eka jJAna se bar3hatA hai OM aura rAga-dveSa ina do se hIna hotA hai| (3) koI jJAna aura saMyama ina do se bar3hatA hai aura eka rAga se sthAnAMgasUtra (1) (560) Sthaananga Sutra (1) B5555555555555555555555555555555Y

Page #647
85555555555555555555558 1-1-1gAgAgAbha))))15555555555555555555555 hIna hotA hai| (4) koI jJAna aura saMyama ina do se bar3hatA hai aura rAga-dveSa ina do se hIna hotA hai| isI prakAra krodha, mAna, mAyA, lobha ke sAtha tarka, zraddhA, AcAra aura azraddhA Adi ke sAtha anya vikalpa bhI kiye jA sakate haiM TIkAkAra dvArA sUcita catubhaMgI kA eka udAharaNa isa prakAra hai (1) kucha puruSa eka tRSNA se bar3hate haiM, eka maitrI se hIna hote haiN| (2) kucha puruSa tRSNA se bar3hate haiM, maitrI aura karuNA se hIna hote haiN| (3) kucha puruSa IrSyA aura krUratA se bar3hate haiM, maitrI se hIna hote haiN| (4) kucha puruSa maitrI aura karuNA se bar3hate haiM, IrSyA aura krUratA se hIna hote haiN| (ityAdi) Elaboration-Besides the aforesaid interpretation based on the terms one and two there are many more. For example (1) Some person gains in terms of jnana or knowledge (one) and looses in terms of raag or attachment (one). (2) Some person gains in terms of jnana or knowledge (one) and looses in terms of raag or attachment as well as dvesh or aversion (two). (3) Some person gains in si terms of jnana or knowledge as well as self-control (two) and looses in terms of raag or attachment (one). (4) Some person gains in terms jnana or knowledge as well as self-control (two) and looses in terms of raag or attachment as well as dvesh or aversion (two). Another example of these four alternatives as given by the commentator (Tika) is as follows (1) Some person gains in terms of trishna or craving (one) and looses in terms of ayu or life span (one). (2) Some person gains in terms of trishna or craving (one) and looses in terms of maitri or friendship as well as karuna or compassion (two). (3) Some person gains in terms of irshya or jealousy as well as kroorata or cruelty (two) and looses in terms naitri or friendship (one). (4) Some person gains in terms of maitri or friendship as well as karuna or compassion (two) and looses in terms of irshya or jealousy as well as kroorta or cruelty (two). (etc.) AkIrNa-khaluMka-pada AAKIRNA-KHALUNK-PAD (SEGMENT OF TAME AND STUBBORN) 468. cattAri pakaMthagA paNNattA, taM jahA-AiNNe NAmamege AiNNe, AiNNe NAmamege khaluMke, khaluMke NAmamege AiNNe, khaluMke NAmamege khluNke| ___evAmeva cattAri purisajAyA paNNattA, taM jahA-AiNNe NAmamege AiNNe caubhaMgo [ AiNNe NAmamege khaluMke, khaluMke NAmamege AiNNe, khaluMke NAmamege khaluMke ]) ___468. prakanthaka-ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A pahale (Arambha se) bhI AkIrNa (sarala va teja gati vAlA) hotA hai aura bAda meM (jIvanabhara) bhI AkIrNa rahatA hai| (2) koI ghor3A : e55555555555555))))))))))))))))))))))))))495598 fi | caturtha sthAna (561) Fourth Sthaan pha

Page #648
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555$$$$$$$$$$$$$$$$$$$ $$$! OM pahale AkIrNa hotA hai, kintu bAda meM khaluMka (manda gati aura ar3iyala) ho jAtA hai| (3) koI ghor3A pahale khaluMka hotA hai, kintu bAda meM AkIrNa ho jAtA hai| (4) koI ghor3A pahale bhI khaluka hotA hai aura bAda meM bhI khaluka hI rahatA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa pahale bhI AkIrNa-(tIvra buddhi aura + vinayavAna) hotA hai aura bAda meM bhI vaisA hI rahatA hai| (2) koI pahale AkIrNa (sarala va tIvra buddhi) hotA hai, kintu pIche khaluMka-(manda buddhi va avinIta) ho jAtA hai| (3) koI pahale to khaluka hotA hai, kintu pIche AkIrNa ho jAtA hai| (4) koI pahale bhI khaluka hotA hai aura pIche bhI khaluka hI rahatA hai| 468. Prakanthak (horses) are of four kinds--(1) some horse is initially aakirna (tame and fast) and remains aakirna all his life, (2) some horse is initially tame and fast but later becomes khalunk (stubborn and slow), (3) some horse is initially stubborn and slow but later becomes tame and fast, and (4) some horse is initially stubborn and slow and remains stubborn and slow all his life. In the same way manushya (men) are of four kinds-(1) some man is initially aakirna (modest and sharp) and remains aakirna all his life, (2) some man is initially modest and sharp but later becomes khalunk (stubborn and dumb), (3) some man is initially stubborn and dumb but later becomes modest and sharp, and (4) some man is initially stubborn and dumb and remains stubborn and dumb all his life. 469. cattAri pakaMthagA paNNattA, taM jahA-AiNNe NAmamege AiNNatAe vahati, AiNNe NAmamege khaluMkatAe vahati 4 / [ khaluMke NAmamege AiNNatAe, khaluMke NAmamege khluNktaae]| ____evAmeva cattAri purisajAyA paNNattA, taM jahA-AiNNe NAmamege AiNNatAe vahati caubhaMgo [ AiNNe NAmamege khaluMkatAe vahati, khaluMke NAmamege AiNNatAe vahati, khaluMke NAmamege khaluMkatAe vahati ] 469. prakanthaka-ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A AkIrNa hotA hai aura AkIrNavihArI bhI hotA hai arthAt ArohI puruSa (savAra) ko uttama rIti se le jAtA hai| (2) koI ghor3A AkIrNa Wan hokara bhI khaluMkavihArI hotA hai, arthAt ArohI ko mArga meM ar3a-ar3akara parezAna karatA hai| (3) koI ghor3A pahale khalaMka hotA hai, kintu pIche AkIrNavihArI ho jAtA hai| (4) koI ghor3A khaluMka (jiddI Wan ar3iyala) hotA hai aura khaluMkavihArI (savArI ke samaya ar3akara khar3A ho jAne vAlA) hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa buddhimAna hotA hai aura vaisA hI vyavahAra karatA hai| (2) koI buddhimAn to hotA hai, kintu mUkhoM ke samAna vyavahAra karatA hai| (3) koI sthAnAMgasUtra (1) (562) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #649
OM $$$$$$$$$$$ EET G 3555555555555555555555555555 manda buddhi hotA hai, kintu buddhimAnoM ke samAna vyavahAra karatA hai| (4) koI mUrkha hotA hai aura mUkhoM ke samAna hI vyavahAra karatA hai| (yahA~ pahalA pada svabhAva va prakRti kI apekSA se tathA dUsarA pada vyavahAra va Adata kI apekSA se samajhanA caahie|) 469. Prakanthak (horses) are of four kinds-(1) some horse is aakirna (tame and fast) and also aakirna-vihari (carries the rider smoothly), (2) some horse is tame and fast but still khalunk-vihari (torments the rider by balking), (3) some horse is khalunk (stubborn and slow) but aakirnavihari, and (4) some horse is khalunk and also khalunk-vihari. In the same way manushya (men) are of four kinds--(1) some man is wise and behaves wisely as well, (2) some man is wise but behaves like a fool, (3) some man is foolish but behaves like a wise person, and (4) some man is foolish and also behaves like a fool. (here the first part of the statement is related to nature and the second part is related to behaviour.) jAti-pada JATI-PAD (SEGMENT OF MATERNAL LINEAGE) 470. cattAri pakaMthagA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No kulsNpnnnne| [kulasaMpaNNe ; NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi kulasaMpaNNevi, ege No jAtisaMpaNNe No kulasaMpaNNe ] evAmeva cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege cubhNgo| [No kulasaMpaNNe, kulasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi kulasaMpaNNevi, ege No jAtisaMpaNNe No kulasaMpaNNe ] 470. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A jAtisampanna hotA hai, kintu kulasampanna nahIM hotaa| (2) koI ghor3A kulasampanna hotA hai, kintu jAtisampanna nhiiN| (3) koI ghor3A jAtisampanna bhI hotA hai aura kulasampanna bhii| (4) koI ghor3A na jAtisampanna hotA hai aura na kulasampanna hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI jAtisampanna hotA hai, kula sampanna nhiiN| (2) kulasampanna hotA hai, jAtisampanna nhiiN| (3) jAtisampanna bhI, kulasampanna bhii| (4) jAtisampanna na kulsmpnn| 470. Prakanthak (horse) are of four kinds-(1) Some horse in jati sampanna (of good maternal lineage) and not kula sampanna (of good paternal lineage). (2) Some horse is kula sampanna and not jati 4 sampanna. (3) Some horse is both jati sampanna and kula sampanna. (4) Some horse is neither jati sampanna nor kula sampanna. // // 5555555555555555555555555 caturtha sthAna (563) Fourth Sthaan ))))))))) ))) ) ))))5558

Page #650
3555555555555555555555555555555555559 Purush (men) are also of four kinds-(1) Some man is.jati sampanna (of good maternal lineage) and not kula sampanna (of good paternal lineage). (2) Some man is kula sampanna and not jati sampanna. (3) Some man is both jati sampanna and kula sampanna. (4) Some man is neither.jati sampanna nor kula sampanna. 471. cattAri pakaMthagA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No blsNpnnnne| [balasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi balasaMpaNNevi, ege No jAtisaMpaNNe No balasaMpaNNe ] / ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No blsNpnnnne| [balasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi balasaMpaNNevi, ege jo jAtisaMpaNNe No balasaMpaNNe ] / __ 471. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A jAtisampanna, kintu balasampanna nhiiN| (2) balasampanna, kintu jAtisampanna nhiiN| (3) jAtisampanna bhI, balasampanna bhii| (4) na jAtisampanna, na blsmpnn| ___ isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa jAtisampanna hotA hai, balasampanna nhiiN| (2) koI balasampanna hai, jAtisampanna nhiiN| (3) koI jAtisampanna bhI aura balasampanna bhii| (4) koI na jAtisampanna, na hI blsmpnn| 471. Prakanthak (horse) are of four kinds--(1) Some horse is jati sampanna (of good maternal lineage) and not bal sampanna (strong). (2) Some horse is bal sampanna and not jati sampanna. (3) Some horse is both jati sampanna and bal sampanna. (4) Some horse is neither jati sampanna nor bal sampanna. Purush (men) are also of four kinds--(1) Some man is jati sampanna (of good maternal lineage) and not bal sampanna (strong). (2) Some man is bal sampanna and not jati sampanna. (3) Some man is both jati sampanna and bal sampanna. (4) Some man is neither jati sampanna nor bal sampanna. ma 472. cattAri kaMthagA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No ruuvsNpnnnne| [rUvasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi rUvasaMpaNNevi, ege No jAtisaMpaNNe No rUvasaMpaNNe ] / evAmeva cattAri purisajAyA paNNatA, taM jahA-jAtisaMpaNNe NAmamege No ruuvsNpnnnne| + [rUvasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi rUvasaMpaNNevi, ege No jAtisaMpaNNe No OM rUvasaMpaNNe ] 472. ghor3e cAra prakAra ke hote haiM-(1) jAtisampanna hotA hai, kintu rUpasampanna (sundara) nahIM hotaa| + (2) koI rUpasampanna, kintu jAtisampanna nhiiN| (3) koI jAtisampanna bhI, rUpasampanna bhI, aura (4) koI na jAtisampanna, na ruupsmpnn| sthAnAMgasUtra (1) (564) Sthaananga Sutra (1)

Page #651
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ) ) ) )) ) )) ) )) )) ja isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) jAtisampanna, kintu rUpasampanna nhiiN| (2), rUpasampanna, kintu jAtisampanna nhiiN| (3) jAtisampanna bhI, rUpasampanna bhI, aura (4) na jAtisampanna, na // ruupsmpnn| 472. Prakanthak (horse) are of four kinds--1) Some horse is jati si sampanna (of good maternal lineage) and not rupa sampanna Wan (beautiful). (2) Some horse is rupa sampanna and not jati sampanna. (3) Some horse is both jati sampanna and rupa sampanna. (4) Some horse is neither.jati sampanna nor rupa sampanna. Purush (men) are also of four kinds--(1) Some man is jati sampanna + (of good maternal lineage) and not rupa sampanna (beautiful). (2) Some man is rupa sampanna and not jati sampanna. (3) Some man is both jati fi sampanna and rupa sampanna. (4) Some man is neither jati sampanna Si nor rupa sampanna. __473. cattAri kaMthagA paNNattA, taM jahA-jAtisaMpaNNe NAmamege No jysNpnnnne| [jayasaMpaNNe phaNAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi jayasaMpaNNevi, ege No jAtisaMpaNNe No jayasaMpaNNe ] / evAmeva cattAri purisajAyA paNNattA, taM jhaa-jaatisNpnnnne| [NAmamege No jayasaMpaNNe, ma jayasaMpaNNe NAmamege No jAtisaMpaNNe, ege jAtisaMpaNNevi jayasaMpaNNevi, ege No jAtisaMpaNNe No OM jayasaMpaNNe ] F 473. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A jAtisampanna hotA hai, kintu jayasampanna (vijaya Wan prApta karAne vAlA) nahIM hotaa| (2) koI ghor3A jayasampanna hotA hai, kintu jAtisampanna nhiiN| (3) koI ghor3A jAtisampanna bhI hotA hai aura jayasampanna bhii| (4) koI ghor3A na jAtisampanna aura na jayasampanna Wan hotA hai| OM isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa jAtisampanna hotA hai, jaya sampanna nhiiN| (2) koI jayasampanna hotA hai, jAti sampanna nhiiN| (3) koI jayasampanna bhI, jAtisampanna bhii| (4) koI na Wan jAtisampanna, na jysmpnn| 473. Prakanthak (horse) are of four kinds--1) Some horse is jati sampanna (of good maternal lineage) and not jaya sampanna (instrumental in victory). (2) Some horse is.jaya sampanna and not jati sampanna. (3) Some horse is both jati sampanna and jaya sampanna. (4) Some horse is neither jati sampanna nor jaya sampanna. Purush (men) are also of four kinds-(1) Some man is jati sampanna 41 (of good maternal lineage) and not jaya sampanna (victorious). (2) Some ))))))))))))))))55555555555555))))))))))))))) )) ) ))) ))) )) )))) ) ) ka OM caturtha sthAna (565) Fourth Sthaan ja B)))))))))))))))))))))))))

Page #652
) )) )) )) ))) ) ))) )) $i man is jaya sampanna and not jati sampanna. (3) Some man is both jati sampanna and jaya sampanna. (4) Some man is neither jati sampanna nor jaya sampanna. kula-pada KULA-PAD (SEGMENT OF BEAUTY) __474. evaM kulasaMpaNNeNa ya balasaMpaNNeNa ya, kulasaMpaNNeNa ya rUvasaMpaNNeNa ya, kulasaMpaNNeNa ya jayasaMpaNNeNa ya, evaM balasaMpaNNeNa ya rUvasaMpaNNeNa ya, balasaMpaNNeNa jayasaMpaNNeNa 4 savvastha OM purisajAyA paDivakkho [cattAri pakaMthagA paNNattA, taM jahA-kulasaMpaNNe NAmamege No balasaMpaNNe, balasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi balasaMpaNNevi, ege No kulasaMpaNNe No OM balasaMpaNNe ] # evAmeva cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No balasaMpaNNe, balasaMpaNNe maNAmamege No kulasaMpaNNe, ege kulasaMpaNNevi balasaMpaNNevi, ege No kulasaMpaNNe No blsNpnnnne| OM 475. cattAri pakaMthagA paNNattA, taM jahA-kulasaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi rUvasaMpaNNevi, ege No kulasaMpaNNe No ruuvsNpnnnne|| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi rUvasaMpaNNevi, ege No kulasaMpaNNe No ruuvsNpnnnne| ke 476. cattAri pakaMthagA paNNattA, taM jahA-kulasaMpaNNe NAmamege No jayasaMpaNNe, jayasaMpaNNe OMNAmamege No kulasaMpaNNe, ege kulasaMpaNNevi jayasaMpaNNevi, ege No kulasaMpaNNe No jysNpnnnne| evAmeva cattAri purisajAyA paNNattA, taM jahA-kulasaMpaNNe NAmamege No jayasaMpaNNe, jayasaMpaNNe + NAmamege No kulasaMpaNNe, ege kulasaMpaNNevi jayasaMpaNNevi, ege No kulasaMpaNNe No jysNpnnnne| 474. isI prakAra kulasampanna aura balasampanna, kulasampanna aura rUpasampanna, kulasampanna aura jayasampanna, balasampanna aura rUpasampanna, balasampanna aura jayasampanna-inake sAtha caturbhaMgI samajhanI caahie| sabhI jagaha ghor3e ke pratipakSa kI tulanA puruSa se kreN| jaise-ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A kulasampanna hotA hai, kintu balasampanna nahIM hotaa| (2) koI balasampanna hotA hai, kintu kulasampanna nhiiN| (3) koI kulasampanna bhI aura balasampanna bhii| (4) koI na kulasampanna aura na hI balasampanna hotA hai| ja isI prakAra puruSa bhI.cAra prakAra ke hote haiM-(1) koI puruSa kulasampanna hotA hai, balasampanna nhiiN| OM (2) koI balasampanna hotA hai, kulasampanna nhiiN| (3) koI kulasampanna bhI aura balasampanna bhI, aura (4) koI na kulasampanna aura na hI balasampanna hotA hai| 475. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A kulasampanna hotA hai, rUpasampanna nhiiN| (2) koI rUpasampanna to hotA hai, kulasampanna nahIM, (3) koI kulasampanna bhI aura rUpasampanna bhI, aura (4) koI na OM kulasampanna aura na rUpasampanna hotA hai| )) ) )) )) )) )) | sthAnAMgasUtra (1) . (566) Sthaananga Sutra (1) Wan

Page #653
Kou 555555555555555555555555555555555555 hai isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa kulasampanna hotA hai, rUpasampanna nhiiN| (2) koI rUpasampanna hotA hai, kulasampanna nhiiN| (3) koI kulasampanna bhI aura rUpasampanna bhI, aura OM (4) koI na kulasampanna, na hI rUpasampanna hotA hai| + 476. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A kulasampanna hotA hai, kintu jayasampanna nhiiN| yahA~ ma jayasampanna kA artha hai-nirbhIka va saahsii| (2) koI jayasampanna hotA hai, kintu kulasampanna nhiiN| (3) koI kulasampanna bhI hotA hai aura jayasampanna bhii| (4) koI na kulasampanna hI hotA hai aura na OM jayasampanna hii| ke isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa kulasampanna hotA hai, jayasampanna 4 (saphala) nahIM hotaa| (2) koI jayasampanna hotA hai, kintu kulasampanna nhiiN| (3) koI kulasampanna bhI, # jayasampanna bhI, aura (4) koI na kulasampanna aura na hI jayasampanna hotA hai| $ 474. In the same way four alternatives each should be read for 41 combinations of kula sampanna and bala sampanna, kula sampanna and rupa sampanna, kula sampanna and jaya sampanna, bala sampanna and rupa sampanna, and bala sampanna and jaya sampanna. And qualities of horse should be repeated with man. For + example-Prakanthak (horse) are of four kinds (1) Some horse is kula sampanna (of good paternal lineage) and not bal sampanna (strong). E (2) Some horse is bal sampanna and not kula sampanna. (3) Som ti is both kula sampanna and bal sampanna. (4) Some horse is neither kula sampanna nor bal sampanna. Purush (men) are also of four kinds(1) Some man is kula sampanna OM (of good paternal lineage) and not bal sampanna (strong). (2) Some man is bal sampanna and not kula sampanna. (3) Some man is both kula sampanna and bal sampanna. (4) Some man is neither kula sampanna nor bal sampanna. 475. Prakanthak (horse) are of four kinds (1) Some horse is kula sampanna (of good paternal lineage) and not rupa sampanna (beautiful). (2) Some horse is rupa sampanna and not kula sampanna. (3) Some 4 horse is both kula sampanna and rupa sampanna. (4) Some horse is neither kula sampanna nor rupa sampanna. Purush (men) are also of four kinds-(1) Some man is kula sampanna + (of good paternal lineage) and not rupa sampanna (beautiful). (2) Some fi man is rupa sampanna and not kula sampanna. (3) Some man is both )))))))))))555555555555555555555555555558 caturtha sthAna (567) Fourth Sthaan 555555555555555555555555555555555555

Page #654
5555555555555555555555555555555555 kula sampanna and rupa sampanna. (4) Some man is neither kula sampanna nor rupa sampanna. 476. Prakanthak (horse) are of four kinds-(1) Some horse is kula sampanna (of good paternal lineage) and not jaya sampanna (instrumental in victory). (2) Some horse is jaya sampanna and not kula i sampanna. (3) Some horse is both kula sampanna and jaya sampanna 4 (4) Some horse is neither kula sampanna nor jaya sampanna. Purush (men) are also of four kinds--(1) Some man is kula sampanna E (of good paternal lineage) and not jaya sampanna (victorious). (2) Some i man is jaya sampanna and not kula sampanna. (3) Some man is both $i kula sampanna and jaya sampanna. (4) Some man is neither kula sampanna nor jaya sampanna. OM bala-pada BAL-PAD (SEGMENT OF STRENGTH) 477. cattAri pakaMthagA paNNattA, taM jahA-balasaMpaNNe NAmamege No rUvasaMpaNNe, svasaMpaNNe maNAmamege No balasaMpaNNe, ege balasaMpaNNevi rUvasaMpaNNevi, ege No balasaMpaNNe No ruuvsNpnnnne| ___evAmeva cattAri purisajAyA paNNattA, taM jahA-balasaMpaNNe NAmamege No rUvasaMpaNNe, rUvasaMpaNNe NAmamege No balasaMpaNNe, ege balasaMpaNNevi rUvasaMpaNNevi, ege No balasaMpaNNe No ruuvsNpnnnne|| ma 477. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A balasampanna hotA hai, kintu rUpasampanna nahIM hotaa| * (2) koI rUpasampanna to hotA hai, kintu balasampanna nhiiN| (3) koI balasampanna bhI hotA hai aura rUpasampanna bhii| (4) koI na balasampanna hotA hai aura na rUpasampanna hI hotA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa balasampanna hotA hai, kintu rUpasampanna nahIM hotaa| (2) koI rUpasampanna hotA, kintu balasampanna nhiiN| (3) koI balasampanna bhI hotA hai aura ke rUpasampanna bhii| (4) koI na balasampanna aura na rUpasampanna hI hotA hai| ___477. Prakanthak (horse) are of four kinds-(1) Some horse is bal 4 sampanna (strong) and not rupa sampanna (beautiful). (2) Some horse is rupa sampanna and not bal sampanna. (3) Some horse is both bal sampanna and rupa sampanna. (4) Some horse is neither bal sampanna nor rupa sampanna. Purush (men) are also of four kinds-(1) Some man is bal sampanna Wan (strong) and not rupa sampanna (beautiful). (2) Some man is rupa 51 sampanna and not bal sampanna. (3) Some man is both bal sampanna and rupa sampanna. (4) Some man is neither bal sampanna nor rupa Esampanna. | sthAnAMgasUtra (1) (568) Sthaanar-ga Sutra (1)

Page #655
maU5 5 5555)))))))) )) ))) )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F$ $$$$$$$$$$$$$$$ OM 478. cattAri pakaMthagA paNNattA, taM jahA-balasaMpaNNe NAmamege No jayasaMpaNNe, jayasaMpaNNe NAmamegeM No balasaMpaNNe, ege balasaMpaNNevi jayasaMpaNNevi, ege No balasaMpaNNe No jysNpnnnne| ma evAmeva cattAri purisajAyA paNNattA, taM jahA-balasaMpaNNe NAmamege No jayasaMpaNNe, jayasaMpaNNe mINAmamege No balasaMpaNNe, ege balasaMpaNNevi jayasaMpaNNevi, ege No balasaMpaNNe No jysNpnnnne| ma 478. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A balasampanna hotA hai, jayasampanna nahIM hotaa| (2) koI jayasampanna hotA hai, balasampanna nhiiN| (3) koI balasampanna bhI hotA hai aura jayasampanna bhii| (4) + koI na balasampanna hI hotA hai aura na jayasampanna hii| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa balasampanna hotA hai, kintu jayasampanna nahIM hotaa| (2) koI jayasampanna hotA hai, kintu balasampanna nhiiN| (3) koI balasampanna bhI hotA hai aura meM jayasampanna bhii| (4) koI na balasampanna aura na jayasampanna hI hotA hai| + 478. Prakanthak (horse) are of four kinds (1) Some horse is bal sampanna (strong) and not jaya sampanna (instrumental in victory). 41 (2) Some horse is jaya sampanna and not bal sampanna. (3) Some horse Wan is both bal sampanna and jaya sampanna. (4) Some horse is neither bal sampanna nor jaya sampaina. Purush (men) are also of four kinds--(1) Some man is bal sampanna 45 (strong) and not jaya sampanna (victorious). (2) Some man is jaya Wan sampanna and not bal sampanna. (3) Some man is both bal sampanna 41 and jaya sampanna. (4) Some man is neither bal sampanna nor jaya sampanna. rUpa-pada RUPA-PAD (SEGMENT OF BEAUTY) 479. cattAri pakaMthagA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No jayasaMpaNNe 4 / [jayasaMpaNNe OMNAmamege No rUvasaMpaNNe, ege rUvasaMpaNNevi jayasaMpaNNevi, ege No rUvasaMpaNNe No jayasaMpaNNe ] / 4 evAmeva cattAri purisajAyA paNNattA, taM jahA-rUvasaMpaNNe NAmamege No jayasaMpaNNe, [jayasaMpaNNe maNAmamege No rUvasaMpaNNe, ege svasaMpaNNevi jayasaMpaNNevi, ege No rUvasaMpaNNe No jayasaMpaNNe ] / Wan 479. ghor3e cAra prakAra ke hote haiM-(1) koI ghor3A rUpasampanna hotA hai, kintu jayasampanna nahIM hotaa| (2) koI jayasampanna hotA hai, kintu rUpasampanna nhiiN| (3) koI rUpasampanna bhI hotA hai aura jayasampanna fa bhii| (4) koI na rUpasampanna hai aura na jayasampanna hI hotA hai| # isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa rUpasampanna hotA hai, kintu jayasampanna nhiiN| (2) koI jayasampanna to hotA hai, kintu rUpasampanna nhiiN| (3) koI rUpasampanna bhI aura jayasampanna bhI hotA hai| (4) koI na rUpasampanna aura na jayasampanna hI hotA hai| caturtha sthAna (569) Fourth Sthaan Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #656
dhama ka )555555555555555555 ) ) )) )) ) )) 451 479. Prakanthak (horse) are of four kinds--(1) Some horse is rupa i sampanna (beautiful) and not jaya sampanna (instrumental in victory). (2) Some horse is jaya sampanna and not rupa sampanna. (3) Some horse is both rupa sampanna and jaya sampanna. (4) Some horse is s neither rupa sampanna nor jaya sampanna. Purush (men) are also of four kinds(1) Some man is rupa sampanna (beautiful) and not.jaya sampanna (victorious). (2) Some man is jaya sampanna and not rupa sampanna. (3) Some man is both rupa i Wan sampanna and jaya sampanna. (4) Some man is neither rupa sampanna 4i nor jaya sampanna. vivecana-saMskRta bhASA meM ghor3oM ke lie do zabda Ate haiM-kanthaka-sAmAnya jAti ke ghor3e, prakanthakaOM vizeSa jAti ke ghodd'e| isI prakAra ghor3oM kI citrAlI, arabI, urAlI, siMdhI Adi aneka jAtiyA~ (nasleM) meM hotI haiN| jAti ke kAraNa ghor3oM ke guNa bhI bhinna-bhinna hote haiN| jaise-arabI ghor3A bhAgane meM teja nahIM OM hotA, kintu nirbhIka hotA hai| urAlI ghor3A bhAgane meM jitanA teja hotA hai, utanA nirbhIka nahIM hotaa| / (hindI TIkA, pRSTha 977 se 980) 4 Elaboration-In Sanskrit language there are two terms for horses kanthak or horses of ordinary breed and prakanthak or horses of special breed. There are numerous such special breeds, namely Chitrali, Arabian, Urali, Sindhi etc. Based on breed, horses have different qualities. For example an Arabian horse is not fast but fearless. Urali 9 horse is fast but not so fearless. In these aphorisms various facets of human character, behaviour and % nature have been explained using horse as a metaphor. (Hindi Tika, pp. 977-980) siMha-zRgAla-pada SIMHA-SHRIGAAL-PAD (SEGMENT OF LION AND JACKAL) OM 480. cattAri purisajAyA paNNattA, taM jahA-sIhattAe NAmamege NikkhaMte sIhattAe viharai, sIhattAe NAmamege NikkhaMte sIyAlattAe viharai, sIyAlattAe NAmamege NikkhaMte sIhattAe viharai, sIyAlattAe NAmamege NikkhaMte sIyAlattAe vihri| OM 480. [pravrajyA grahaNa kara unakA pAlana karane vAle] puruSa cAra prakAra ke hote haiM-(1) koI puruSa siMhavRtti (vIratA) se niSkrAMta-pravrajita hotA hai aura sihaMvRtti se hI vicaratA hai| (2) koI siMhavRtti se OM pravrajita hotA hai, kintu zRgAlavRtti (dInatA) se vicaratA hai| (3) koI zRgAlavRtti se niSkrAnta hotA hai, kintu siMhavRtti se vicaratA hai| (4) koI zRgAlavRtti se niSkrAnta hotA hai aura zRgAlavRtti se hI OM vicaratA hai| 445555EEEEEEE IF Irririn )) ) )) )) ) )) )) ))) ))) Wan )))))) Wan ) | sthAnAMgasUtra (1) (570) Sthaananga Sutra (1)

Page #657
phaphaphaphaphaphaphaphaphaphapha Wan 480. Purush (men) are also of four kinds (those who get initiated and If follow the ascetic way ) - ( 1 ) Some man gets initiated (nishkrant) with simha-vritti (lion-like attitude; fearless) and moves about with lion-like attitude. (2) Some man gets initiated with lion-like attitude but moves about with shrigaal-vritti (jackal-like attitude; cowardly). (3) Some man gets initiated with jackal-like attitude but moves about with lion-like attitude. (4) Some man gets initiated with jackal-like attitude but moves about also with jackal-like attitude. vivecana - siMhavRtti kA abhiprAya hai- siMha ke samAna nirbhIkatA, sAhasikatA tathA saMzayamukta hokara dUsaroM kisI sahAyatA kI apekSA kiye binA calanA / zRgAlavRtti kA abhiprAya hai- kaThinAiyoM se Dara jAnA, kI sahAyatA yA Azraya kI apekSA rakhanA tathA ghabarAkara bIca meM hI adhIra ho jAnA / Elaboration-Simha-vritti means to move about fearlessly, 5 courageously and free of hesitation without any expectation of assistance from any direction. Shrigaal-vritti means to be afraid in face of difficulties, to expect help from or refuge with others and to lose poise and patience. sama-pada SAM-PAD (SEGMENT OF SIMILARITY) baphaphaphaphaphaphaphaphaphapha Wan Wan Wan 481. cattAri loge samA paNNattA, taM jahA - apaiTThANe Narae, jaMbuddIve dIve, pAlae jANavimANe, savvasiddhe mahAvimANe / 481. loka meM cAra sthAna samAna haiN| ye cAroM hI eka lAkha yojana vistAra vAle haiM) / jaise (1) apratiSThAna naraka - adholoka meM sAtaveM naraka ke pA~ca nArakAvAsoM meM se madhyavartI eka nArakAvAsa / (2) madhyaloka kA jambUdvIpa nAmaka dviip| (3) pAlakayAna - vimAna - Urdhvaloka meM saudharmendra kA yAtrA - vimAna / (4) sarvArthasiddha mahAvimAna - pA~ca anuttara vimAnoM meM madhyavartI vimAna / 481. In Lok ( universe) four places are sam (similar or equal) - (1) Apratishthan narak-the middle infernal abode among the five abodes of the seventh hell in the lower world, ( 2 ) Jambu continent in the middle world, (3) Paalakayan vimaan-the commuting celestial vehicle of Saudharmendra in the upper world, and (4) Sarvarthasiddha mahavimaan-the middle vimaan among the five Anuttar vimaans. (all these have an area of one hundred thousand Yojans) 482. cattAri loge samA sapakkhiM sapaDidisiM paNNattA, taM jahA- sImaMtae Narae, samayakkhette, uDuvimANe, isIpa bhArA puDhavI / 482. loka meM cAra sama- ( paiMtAlIsa lAkha yojana ke samAna vistAra vAle), sapakSa - ( samAna pArzva vAle) aura sapratidiza - ( samAna dizA aura vidizA vAle) haiN)| jaise - ( 1 ) sImantaka naraka - pahale naraka caturtha sthAna phra (571) Fourth Sthaan Wan Wan 6955 5 5 595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595959595959595952 Wan Wan Wan Wan Wan Wan Wan Wan phra Wan 5 Wan Wan Wan phra

Page #658
emaemaepha);55555555555555 ) )) ) ))) ) ) )) ) kA madhyavartI prathama naarkaavaas| (2) samayakSetra-manuSya kSetra-aDhAI dviip| (3) uDuvimAna-saudharma kalpa ke + prathama prastara kA madhyavartI uDu nAmaka vimaan| (4) ISatprAgbhArA-pRthvI-loka ke agra bhAga para avasthita bhUmi (siddhaaly)| 482. In Lok (universe) four places are sam (equal having an area of four million five hundred thousand Yojans), sapaksh (similar in flanks) and sapratidish (similar in directions and intermediate directions) (1) Simantak narak--the middle infernal abode of the first hell, 2) Samaya kshetra--the land of humans or the Adhai Dveep, (3) Udduvimaan-the middle vimaan of the first level of Saudharma Kalp and (4) Ishatpragbhara prithvi-the area located at the edge of universe or the abode of Siddhas. dvizarIra-pada DVISHARIRA-PAD (SEGMENT OF TWO BODIES) Wan 483. uDDaloge NaM cattAri bisarIrA paNNattA, taM jahA-puDhavikAiyA, AukAiyA, vaNassakAiyA, urAlA tasA paannaa| 484. ahologe NaM cattAri bisarIrA paNNattA, taM jahA-evaM OM ceva, (puDhavikAiyA, AukAiyA, vaNassakAiyA, urAlA tasA paannaa| 485. evaM tiriyaloge vi (NaM cattAri bisarIrA paNNattA, taM jahA-evaM ceva, (puDhavikAiyA, AukAiyA, vaNassakAiyA, Wan urAlA tasA paannaa| 483. Urdhvaloka meM cAra dvizarIrI (dUsare janma meM zarIra dhAraNa kara siddhagati prApta kara sakate OM haiM)-(1) pRthvIkAyika, (2) apkAyika, (3) vanaspatikAyika, (4) udAra (saMjJI paMcendriya) trasa praannii| 484. adholoka meM cAra dvizarIrI haiM-(1) pRthvIkAyika, (2) apkAyika, (3) vanaspatikAyika, (4) udAra trasa praannii| 485. tiryakloka meM cAra dvizarIrI hai-(1) pRthvIkAyika, (2) apkAyika, ma (3) vanaspatikAyika, (4) udAra trasa praannii| 483. There are four dvishariris (those who may get liberated during i the next incarnation) in urdhvalok (upper world)--(1) prithvikayik Wan (earth-bodied beings), (2) apkayik (water-bodied beings), (3) vanaspatikayik (plant-bodied beings) and (4) udaar tras prani (sentient five sensed beings). 484. There are four dvishariris (those who may get liberated during the next incarnation) in adholok (lower 45 world)(1) prithvikayik (earth-bodied beings), (2) apkayik (water-bodied beings), (3) vanaspatikayik (plant-bodied beings), and (4) udaar tras prani (sentient five sensed beings). 485. There are four dvishariris (those who may get liberated during the next incarnation) in the tiryaklok (transverse world)-(1) prithvikayik (earth-bodied beings), (2) apkayik (water-bodied beings), (3) vanaspatikayik (plant-bodied beings), and (4) udaar tras prani (sentient five sensed beings). ))) )) ))) )))) )) ))) ) ) U sthAnAMgasUtra (1) (572) Sthaananga Sutra (1) 5555555555555555555555555555555555558 ma

Page #659
phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan kmitttmimimimimimimimimimimimimimimittmi*******mittmiti phra vivecana - ukta tInoM sUtroM meM chaha kAyika jIvoM meM se agnikAyika aura vAyukAyika jIvoM ko chor3a 5 diyA gayA hai, isakA kAraNa hai, ve marakara manuSyoM meM utpanna nahIM hote aura isIlie ve dUsare bhava Wan meM siddha nahIM ho skte| chahoM kAyoM meM jo sUkSma jIva haiM, ve bhI marakara agale bhava meM manuSya na ho sakane ke kAraNa mukta nahIM ho skte| trasa ke sAtha 'udAra' vizeSaNa se yaha sUcita kiyA gayA hai ki vikalendriya sa prANI bhI agale bhava meM siddha nahIM ho skte| ataH saMjJI paMcendriya trasa jIvoM ko 'udAra trasa prANI' pada se grahaNa karanA caahie| dvizarIrI kA artha hai - eka vartamAna bhava kA zarIra tathA eka agale bhava kA manuSya zarIra jisase mokSa prApta kiyA jA sakatA hai| Elaboration-In the three aforesaid aphorisms fire-bodied and airbodied beings have been excluded. The reason is that they do not reincarnate as human beings and therefore they cannot attain liberation during next birth. The minute (sukshma) beings in all the six life forms also do not reincarnate as humans and so they too-cannot get liberated. The adjective udaar with tras indicates that vikalendriya (one to four sensed) beings also cannot get liberated during the next birth. Thus the phrase 'udaar tras prani' should be interpreted as sentient mobile beings. Dvishariri means having two bodies or the present body and the human body during the next birth when liberation may be attained. sattva - pada SATTVA-PAD (SEGMENT OF COURAGE) 486. cattAri purisajAyA paNNattA, taM jahA - hirisate, hirimaNasatte, calasatte, thirasatte / 486. puruSa cAra prakAra ke hote haiN| jaise- (1) hIsattva - viSama paristhiti meM bhI lajjAvaza kAyara na hone vAlA / (2) hImanaH sattva - bhayavaza zarIra meM romAMca, kampanAdi hone para bhI mana meM dRr3hatA rakhane vAlA / (3) calasattva - parISahAdi Ane para vicalita hone vAlA / ( 4 ) sthirasattva - ugra se ugra parISaha aura upasarga Ane para bhI sthira rahane vaalaa| 486. Purush (men) are of four kinds-(1) Hri-sattva-who, in adverse conditions, does not show cowardice for face-saving. (2) Hrimanahsattva-who remains mentally strong even when his body trembles with fear. (3) Chal-sattva-who gets disturbed in face of afflictions. (4) Sthirsattva-who is unmoved even by gravest afflictions. pratimA - pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES AND RESOLUTIONS) 487. cattAri sejjapaDimAo paNNattAo / 488. cattAri vatthapaDimAo paNNattAo / 489. cattAri pAyapaDimAo paNNattAo / 490. cattAri ThANapaDimAo paNNattAo / 5 caturtha sthAna phra (573) phra Fourth Sthaan Wan 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 5 pha Wan pha Wan Wan pha

Page #660
IFI 5555555555555555555555555555555555551 + 487. cAra zayyA-pratimAe~ (zayyA sambandhI abhigraha yA pratijJAe~) kahI gaI haiN| 488. cAra ! vastra-pratimAe~ (vastra sambandhI pratijJAe~) kahI gaI haiN| 489. cAra pAtra sambandhI pratimAe~ (pAtra pratijJAe~) kahI gaI haiN| 490. cAra sthAna-pratimAe~ (sthAna sambandhI pratijJAe~) kahI gaI haiN| OM 487. There are four shayya-pratimas (special codes and resolutions related to bed). 488. There are four vastra-pratimas (special codes and resolutions related to dress). 489. There are four paatra-pratimas (special codes and resolutions related to begging-bowls). 490. There are four sthaan-pratimas (special codes and resolutions related to place of stay). vivecana-sAdhu apanI AvazyakatA ke anusAra zayA, vastra, pAtra aura sthAna kI yAcanA karatA hai parantu usameM bhI vibhinna prakAra ke abhigraha dhAraNa kara maryAdA karatA hai| yahA~ para kevala unakA nAmollekha hai| AyAracUlA ke AdhAra para TIkAkAra ne cAroM pratimAoM kA svarUpa isa prakAra: batAyA haiOM 1. zayyA-pratimA ke cAra prakAra (1) (zramaNa pratijJA/abhigraha dhAraNa karatA hai) mere nAma se uddiSTa-ghoSita yA saMkalpita zayyA milegI to grahaNa karU~gA, anuddiSTa anya zayyA ko nahIM grahaNa kruuNgaa| (2) mere lie uddiSTa zayyA ko, yadi maiM dekhUgA to use grahaNa karU~gA, anuddiSTa aura adRSTa zayyA ko nahIM grahaNa kruuNgaa| (3) mere lie uddiSTa zayyA yadi zayyAtara ke ghara meM hogI to use grahaNa karU~gA, anyathA nhiiN| (4) mere lie uddiSTa zayyA yadi sahaja bichI huI milegI to use grahaNa karU~gA, anyathA nhiiN| 2. vastra-pratimA ke cAra prakAra (1) mere lie uddiSTa vastra kI hI yAcanA karU~gA, anya kI nhiiN| (2) mere lie uddiSTa vastra ko yadi dekhUgA to usakI hI yAcanA karU~gA, anya kI nhiiN| (3) mere lie uddiSTa aura ghoSita vastra yadi zayyAtara ke dvArA upayoga meM lAyA huA ho to usakI yAcanA karU~gA, anya kI nhiiN| (4) mere lie hai uddiSTa aura ghoSita vastra yadi zayyAtara ke dvArA phaiMka dene yogya ho to usakI yAcanA karU~gA, anya kI nhiiN| 3. pAtra-pratimA ke cAra prakAra (1) mere lie uddiSTa kASTha-pAtra Adi kI maiM yAcanA karU~gA, anya kI nhiiN| (2) mere lie uddiSTa OM pAtra ko yadi maiM dekhUgA to usakI yAcanA karU~gA, anya kI nhiiN| (3) mere lie uddiSTa pAtra yadi dAtA %%%%%% Yin Ya Ya Ya Ya Ya %%%%%%%%%% sthAnAMgasUtra (1) (774) Sthaananga Sutra (1) Kuang Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

Page #661
855555555555555555555555555 95 98 Wan ))))))))))))))))))))5555555555555555555555558 OM kA nijI hai aura usake dvArA upayoga meM liyA huA hai to maiM yAcanA karU~gA, anyathA nhiiN| (4) mere // lie uddiSTa pAtra yadi dAtA kA nijI hai, upabhukta hai aura usake dvArA chor3ane tyAga dene ke yogya hai to maiM * yAcanA karU~gA, anya nhiiN| 4. sthAna-pratimA ke cAra prakAra (1) kAyotsarga, dhyAna aura svAdhyAya ke lie maiM jisa upAzraya meM ThaharA hU~, usa sthAna kA Azraya lU~gA, vahA~ para hI maiM hAtha-paira pasArU~gA, vahIM para sImita-vicaraNa karU~gA aura bhIta Adi kA sahArA OM lU~gA, anyathA nhiiN| (2) svIkRta sthAna meM ThaharU~gA, kintu idhara-udhara nahIM ghuumuuNgaa| (3) svIkRta sthAna meM bhI bhIMta Adi kA sahArA nahIM luuNgaa| (4) svIkRta sthAna meM bhI maiM na hAtha-paira pasArU~gA, na bhitti Adi kA sahArA lU~gA, na pAda-vicaraNa kruuNgaa| kintu jaisA kAyotsarga, padmAsana yA anya Asana se + sthira hoU~gA, niyata kAla taka tathaiva sthira rhuuNgaa| ____Elaboration-An ascetic seeks bed, dress, begging-bowl and place of stay according to his needs. However, he further limits these by taking various special resolves. Only their name have been mentioned here. On the basis of Ayar-chula the commentator (Tika) has described them as follows (a) Shayya-pratimas (special codes and resolutions related to bed) An ascetic resolves that--(1) I will accept only a bed that is specifically meant for me, not otherwise. (2) I will accept only a bed which I see and which is specifically meant for me, not otherwise. (3) I will accept only a bed that is specifically meant for me and is lying in the house of a shayyatar (person who provides facilities for staying 41 overnight), not otherwise. (4) I will accept only a bed that is specifically meant for me and is ready for use in ordinary course, not otherwise. (b) Vastra-pratimas (special codes and resolutions related to dress) An ascetic resolves that(1) I will seek only a dress that is specifically meant for me, not any other. (2) I will seek only a dress # which I see and which is specifically meant for me, not any other. (3) I i will seek only a dress that is specifically meant for me and has already been used by the shayyatar, not any other. (4) I will seek only a dress y that is specifically meant for me and is worth discarding by the shayyatar, not any other. ))))))))555555555555558 ))))))))) Wan 5555) caturtha sthAna (575) Fourth Sthaan

Page #662
Yin Wei Nan Nan Nan %% %%%%%%%% %%%%%%%%%% %%%%% %%% 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 44 445 446 44 45 46 45 46 45 44 445 44 445 44 45 46 455 456 457 458 (c) Paatra-pratimas (special codes and resolutions related to beggingbowls An ascetic resolves that-(1) I will seek only a begging-bowl (wooden etc.) that is specifically meant for me, not any other. (2) I will seek only a begging-bowl which I see and which is specifically meant for me, not any other. (3) I will seek only a begging-bowl that is specifically meant for me, belongs to the donor and has been used by him, not any other. (4) I will seek only a begging-bowl that is specifically meant for me, belongs to the donor, has been used by him and is worth discarding, not any other. (d) Sthaan-pratimas (special codes and resolutions related to place of stay) - An ascetic resolves that (1) I will rest, spread my limbs, limit my movement and lean on the walls (etc.) only within the upashraya (place of stay for ascetics) where I stay for kayotsarg (a meditational practice of dissociating oneself from his body), meditation and studies, not otherwise. (2) I will stay only in the accepted area and not move around. (3) Even in the accepted area of stay I will not lean on the walls (etc.). (4) Even in the accepted area I will neither spread my limbs, nor lean on 91 the walls (etc.) or move on feet. Instead, for a specified period I will remain unmoving in kayotsarg, lotus or other yogic posture accepted by me. STATE-TE SHARIRA-PAD (SEGMENT OF BODY) 899. TAIP pirelli rayosi qouten, a hat-aray, 3ERS, dag, tom 799. ar arte vita-re che treh Ah-(9) a ugrfte, () 3HTET35212TE, (3) Arrarte, (8) or forretai 491. Four sharira (bodies) are said to be jiva-sprisht (soul-linked)-- (1) vaikriya sharira (transmutable body), (2) aharak sharira 5 (telemigratory body), (3) taijas sharira (fiery body), and (4) karman sharira (karmic body). 492. cattAri sarIragA kammumIsagA paNNattA, taM jahA-orAlie, veubbie, AhArae, teye| ___492. cAra zarIra kArmaNazarIra se saMyukta kahe gaye haiM-(1) audArikazarIra, (2) vaikriyazarIra, / (3) 31161982T, (8) GOTARTETET 492. Four sharira (bodies) are said to be united with katman sharira y (karmic body)(1) audarik sharira (gross physical body), (2) vaikriya .-I--IIIIIJI I n nnnnnnnnn FITTITEET (P) (576) Sthaananga Sutra (1) 455 456 457 454 455 454 455 456 457 445 446 456 457 41 41 41 41 41 41 41 455 456 453 245454545454

Page #663
2 95 5 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 55 5 5 5 5 5 2 phra sharira (transmutable body ), ( 3 ) aharak sharira (telemigratory body), 5 and (4) taijas sharira ( fiery body). Wan Wan Wan Wan Wan phra 5 Wan Wan vivecana - zarIra pA~ca prakAra ke batAye haiM-audArika, vaikriya, AhAraka, taijasa aura kaarmnn| inameM audArika zarIra ko chor3akara zeSa cAra zarIra ko 'jIva-spRSTa' kahA hai| vaikriya Adi cAra zarIroM ko 5 meM se kisI eka, do yA tIna ke sAtha sammizra yA saMyukta hI milegA / Wan jIva-2 - spRSTa kahane kA abhiprAya yaha hai ki ye cAroM zarIra sadA jIva se vyApta hI mileNge| jIva se rahita vaikriya Adi zarIroM kI sattA kabhI sambhava nahIM hai arthAt jIva dvArA tyakta vaikriya Adi zarIra pRthak rUpa se kabhI nahIM mileNge| jIva ke bahirgamana karate hI vaikriya Adi zarIroM ke pudgala - paramANu tatkAla bikhara jAte haiM, unakA koI cinha zeSa nahIM rahatA / kintu audArikazarIra kI sthiti ukta cAroM zarIroM se bhinna hai| audArikazarIra jIva ke tyAga dene para bhI hAr3a-mA~sa bacA rahatA hai| cAra zarIroM ko kArmaNazarIra se saMyukta kahane kA artha yaha hai ki akelA kArmaNazarIra kabhI nahIM pAyA jAtA hai| jaba bhI aura jisa kisI bhI gati meM vaha milegA, taba vaha audArika Adi cAra zarIroM Elaboration-There are five bodies-audarik sharira (gross physical body), vaikriya sharira (transmutable body), aharak sharira (telemigratory body), taijas sharira ( fiery body) and karman sharira (karmic body). Out of these, except gross physical body, the remaining four are said to be jiva-sprisht (soul-linked). This is because all these four bodies are always found linked with soul. Existence of these four bodies including vaikriya independent of soul is never possible. In other words any of these four bodies left by soul have no existence. With the exit of soul the subtle constituent particles at once disintegrate leaving no sign. Audarik sharira is different than these because even when the soul abandons, it remains in the form of flesh and bones. Wan The statement that karman sharira is united with four bodies conveys that it has no independent existence. Whenever and wherever it is found it is always found united with one, two or three of the other four kinds of bodies. spRSTa- pada SPRISHT-PAD (SEGMENT OF PERVASION) 493. cauhiM atthikAehiM loge phuDe paNNatte, taM jahA - dhammatthikAeNaM, adhammatthika. eNaM, jIvatthikAeNaM, puggalatthikAeNaM / 493. yaha samUcA loka cAra astikAyoM se spRSTa (vyApta) hai- (1) dharmAstikAya se, (2) adharmAstikAya se, (3) jIvAstikAya se, aura (4) pudgalAstikAya se| caturtha sthAna (577) **********************************llli5 Fourth Sthaan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

Page #664
tmillltmimimittmillltmimimimitttit phra 493. This whole Lok ( universe) is sprisht (pervaded) by four astikayas ( eternal agglomerative entities ) - ( 1 ) Dharmastikaya (motion entity), 5 (2) Adharmastikaya ( inertia entity ), ( 3 ) Akashastikaya (space entity), and (4) Pudgalastikaya (matter entity). 494. cauhiM bAdarakAehiM uvavajjamANehiM loge phuDe paNNatte, taM jahA - puDhavikAiehiM, AukAiehiM, vAukAiehiM, vaNassaikAiehiM / Wan Wan Wan Wan 494. nirantara utpanna hone vAle cAra aparyAptaka bAdarakAyika jIvoM ke dvArA yaha sarvaloka spRSTaparivyApta hai - ( 9 ) bAdara pRthvIkAyika jIvoM se, (2) bAdara apkAyika jIvoM se, (3) bAdara vAyukAyika jIvoM se, (4) bAdara vanaspatikAyika jIvoM se / cu vivecana - isa sUtra meM bAdara tejaskAyika jIvoM kA nAmollekha nahIM karane kA kAraNa yaha hai ki ve sarva loka meM nahIM pAye jAte haiM, yadyapi sUkSma tejaskAyika jIva sarva loka meM vyApta haiM, kintu 'bAdarakAya' Wan 5 kA sadbhAva kevala manuSya kSetra meM hI pAyA jAtA hai / bAdara pRthvIkAyikAdi cAroM kAyA ke jIva nirantara marate rahate haiM aura utpanna hote rahate haiM / Wan 494. This whole Lok ( universe) is sprisht (pervaded ) by four continuously producing aparyaptak badar-kayik jivas (inchoate grossbodied beings)-(1) badar prithvi-kayik jivas (gross earth-bodied beings), (2) badar ap-kayik jivas (gross water-bodied beings), (3) badar vayukayik jivas (gross air-bodied beings), and (4) badar vanaspati-kayik jivas (gross plant-bodied beings). tttttttttti Elaboration-The reason for excluding tejas-kayik jivas (fire-bodied beings) from this list is that they do not exist everywhere in the universe. Although minute fire-bodied beings pervade the whole Wan universe, the gross fire-bodied beings exist only in the land of humans. Wan Wan The four gross bodied beings including earth-bodied ones continuously die and get reborn. tulya- pradeza - pada TULYA PRADESH-PAD (SEGMENT OF EQUAL SPACE-POINTS) Wan 495. cauhiM paesaggeNaM tullA paNNattA, taM jahA - dhammatthikAe, adhammatthikAe, logAgAse, Wan 5 egajIve / 495. pradezAgra-pradezoM ke parimANa kI apekSA se cAra astikAya dravya samAna haiM - ( 1 ) dharmAstikAya, (2) adharmAstikAya, (3) lokAkAza, (4) eka jIva / sthAnAMgasUtra (1) (578) kutt*tt**************************titi Sthaananga Sutra (1)

Page #665
555555555555555555555555558 a555555555555555555 495. In terms of pradeshagra (number of space-points) four astikaya dravya (agglomerative entities) are equal--(1) Dharmastikaya, $ (2) Adharmastikaya, (3) Lokakash, and (4) single soul. vivecana-ina cAroM ke asaMkhyAta pradeza hote haiM aura ve barAbara-barAbara haiN| Elaboration-All these four entities have innumerable space-points and their number is equal. no supazya-pada NO SUPASHYA-PAD (SEGMENT OF NOT ORDINARILY VISIBLE) 496. cauNhamegaM sarIraM No supassaM bhavai, taM jahA-puDhavikAiyANaM, AukAiyANaM, OM teukAiyANaM, vnnssikaaiyaannN| ___496. ina cAra kAya ke jIvoM kA eka zarIra supazya (sahaja dRzya) nahIM hotA hai-(1) pRthvIkAyika jIvoM kA, (2) apkAyika jIvoM kA, (3) taijasakAyika jIvoM kA, (4) sAdhAraNa vanaspatikAyika OM jIvoM kaa| 496. A single body of these four beings is not supashya (ordinarily 5 visible)--(1) prithvi-kayik jivas (earth-bodied beings), (2) ap-kayik jivas 4i (water-bodied beings), (3) taijas-kayik jivas (fire-bodied beings), and (4) sadharan vanaspati-kayik jivas (clustered plant-bodied beings). vivecana-'supazya nahIM' kA artha A~khoM se dikhAI nahIM detA, yaha samajhanA caahie| ina cAroM hI Wan kAyoM ke jIvoM meM eka-eka jIva ke zarIra kI avagAhanA aMgula ke asaMkhyAtaveM bhAga batAI gaI hai| itane choTe zarIra kA dikhanA netroM se sambhava nahIM hai| hA~, anumAnAdi pramANoM se unakA jAnanA sambhava hai ma yA phira kevalI bhagavAna unako dekhate haiN| Elaboration-Nosupashya means not visible with naked eye. A 41 single being of any of the aforesaid four classes of beings occupies $ innumerable fraction of an Angul (width of a finger). It is not possible to see such minute body with naked eye. They are either known 5 hypothetically or are visible to an omniscient. indriyArtha-pada INDRIYARTH-PAD (SEGMENT OF FUNCTION OF SENSE ORGANS) 497. cattAri iMdiyatthA puTThA vedeti, taM jahA-soiMdiyatthe, ghANiMdiyatthe, jibhiMdipatthe, , phaasiNdiytthe| 497. cAra indriyoM ke viSaya sparza hone para hI arthAt grAhaka indriya ke sAtha unakA saMyoga hone + para hI jJAna hotA hai, jaise-(1) zrotrendriya kA viSaya-zabda, (2) ghrANendriya kA viSaya-gandha, caturtha sthAna (579) Fourth Sthaan

Page #666
255555 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 55955 5955 5 5 5 5 5 55 555 55559555 >> Wan (3) rasanendriya kA viSaya- rasa, aura (4) sparzanendriya kA viSaya - sparza / (cakSu indriya rUpa ke sAtha saMyoga hue binA hI apane viSaya rUpa ko dekhatI hai / ) 497. The subjects of four sense organs are known by the receptor organ through touch only - (1) the subject of shrotrendriya (ear ) -- sound, (2) the subject of ghranendriya ( nose ) - smell, (3) the subject of rasanendriya (taste-buds)-taste, and (4) the subject of sparshanendriya (touch)--touch. (Chakshu- indriya knows its subject without coming in contact with it.) aloka - agamana - pada ALOK - AGAMAN-PAD (SEGMENT OF ABSENCE OF MOVEMENT IN UNOCCUPIED SPACE) taM jahA 498. cauhiM ThANehiM jIvA ya poggalA ya No saMcAeMti bahiyA logaMtA gamaNayAe, gatiabhAveNaM, NiruvaggahayAe, lukkhatAe, logANubhAveNaM / 5 498. ina cAra kAraNoM se jIva aura pudgala lokAnta se bAhara (aloka meM) gamana nahIM kara sakate - (1) gati ke abhAva se -jaise dIpazikhA kA svabhAva nIce jAne kA nahIM hai, vaise lokAnta se Age inakA gati karane kA svabhAva nahIM hone se / (2) nirupagrahatA se - jaise paMgu puruSa gAr3I Adi sAdhana ke abhAva meM gati nahIM kara sakatA, vaise dharmAstikAya rUpa upagraha arthAt nimitta kAraNa kA abhAva hone se / (3) rUkSa hone se - lokAnta meM snigdha pudgala bhI rUkSa rUpa se pariNata ho jAte haiM, jisa kAraNa unakA Age gamana sambhava nahIM tathA karma-pudgaloM ke bhI rUkSa rUpa se pariNata ho jAne ke kAraNa saMsArI jIvoM kA bhI loka ke bAhara gamana sambhava nahIM rahatA / (4) lokAnubhAva se - jaise sUrya, candra Adi saura maNDala apane mArga meM dUsarI ora nahIM jAte, vaise hI loka kI svAbhAvika maryAdA se ba~dhe hone se jIva aura lokAnta se Age nahIM jA skte| pudgala 498. For four reasons soul and matter cannot move beyond Lokant (edge of occupied space ) - ( 1 ) Absence of natural movement (gati ) - the natural movement of a flame is upwards and not downwards, in the same way the natural movement of soul and matter is confined to Lok and not beyond. (2) Absence of means (nirupagrahata)--a disabled person cannot move in absence of a vehicle or other such means, in the same way in the absence of Dharmastikaya (motion entity), the cause of motion, in Alok (unoccupied space) matter and soul cannot move beyond 5 Lokant. (3) Roughness (rukshata ) -- at the edge of Lok smooth particles, including the karma-particles, turn rough making it impossible sthAnAMgasUtra (1) Sthaananga Sutra (1) (580) phaphaphaphapha

Page #667
for matter and living beings (jiva) to move beyond that point. (4) Natural limit--The sun, the moon and other heavenly bodies move within the limits of their natural orbits, in the same way soul and matter are governed by the natural limits of their movement within the Lok and are unable to move beyond Lokant. jJAta-pada JNATA-PAD (SEGMENT OF EXAMPLE) 499. caubihe NAe paNNatte, taM jahA-AharaNe, AharaNataddese, AharaNataddose, uvnnnnaasovnne| ___ 499. jJAta (dRSTAnta) cAra prakAra ke hote haiM-(1) AharaNa-sAmAnya dRssttaant| jisa dRSTAnta meM vaktA kA bhAva pUrNa rUpa meM ghaTita hotA ho| (2) AharaNataddeza-ekadezIya dRssttaant| jisa dRSTAnta meM bhAva eka aMza meM ghaTita hotA ho| (3) AharaNataddoSa-doSayukta dRssttaant| (4) upanyAsopanaya-vAdI ke dvArA kiye gaye vAda ke khaNDana ke lie prativAdI ke dvArA diyA gayA viruddhArthaka upny| 499. Jnata (examples) are of four kinds--(1) acharan-simple example in which the idea of the speaker is completely reflected. (2) Aharanataddesh-partial example in which only a portion of the idea __is reflected. (3) Aharanataddosh-faulty example. (4) Upanyasopanaya contradictory example given by the opponent to counter the argument of the speaker. 500. AharaNe caubihe paNNatte, taM jahA-avAe, uvAe, ThavaNAkamme, pudduppnnnnvinnaasii| 500. AharaNa dRSTAnta cAra prakAra kA hotA hai-(1) apAya-dRSTAnta-heyadharma kA jJApaka dRssttaant| (2) upAya-dRSTAnta-icchita vastu kI prApti kA upAya batAne vAlA dRssttaant| (3) sthApanAkarma-dRSTAntaOM svamata kI sthApanA ke lie prayukta dRssttaant| (4) pratyutpannavinAzI-dRSTAnta-tatkAla utpanna doSa kApha + nivAraNa karane ke lie diyA jAne vAlA dRssttaant| $ 500. Aaharan jnata (simple example) is of four kinds--(1) Apaya 4 + drishtant-an example conveying ignoble. (2) Upaaya drishtant-an 5 example showing way of acquiring a desired thing. (3) Sthaapanakarma drishtant-an example used for establishing one's own doctrine. (4) Pratyutpanna vinashi drishtant-an example given for correcting an instantaneous fault. __ 501. AharaNataddese caubvihe paNNatte, taM jahA-aNusiTThI, uvAlaMbhe, pucchA, nnissaavynne|| 501. AharaNa-taddeza jJAta (dRSTAnta) cAra prakAra kA hotA hai-(1) anuziSTi-AhAraNataddeza+ sadguNoM kI prazaMsA kara svamata ko puSTa krnaa| (2) upAlambha-AharaNa-taddeza-aparAdha karane vAle caturtha sthAna (581) Fourth Sthaan 3555555 5 5555555555))

Page #668
) ) )) )) ) )) 8555555555555555555555555555555555Y ziSyoM ko upAlaMbha dvArA zikSita krnaa| (3) pRcchA-AharaNa-taddeza-praznoM-pratipraznoM ke dvArA nirNaya fa krnaa| (4) niHzrAvacana-AharaNa-taddeza-eka ke mAdhyama se dUsare ko zikSA yA prabodha denaa| 501. Aharanataddesh jnata is of four kinds-(1) Anushisht 55 aharanataddesh--to establish own doctrine by praising virtues. 41 (2) Upalambh ahuranataddesh--to edify disciples, who have committed mistake, through reproach. (3) Prichchha aharanataddesheto arrive at a conclusion through questions and counter questions. 9 (4) Nihshravachan aharanataddesh-to edify or enlighten someone through a third person. __ 502. AharaNataddose caubihe paNNatte, taM jahA-adhammajutte, paDilome, attovaNIte, duruvnniite| 502. AharaNa-taddoSa jJAta (dRSTAnta) cAra prakAra kA hai| (1) adharmayukta-AharaNa-taddoSa-adharma buddhi ko utpanna karane vAlA dRssttaant| (2) pratiloma-AharaNa-taddoSa-apasiddhAnta kI pratipAdaka athavA ma pratikUla AcaraNa kI zikSA dene vAlA dRssttaant| (3) AtmopanIta-AharaNa-taddoSa-para-mata meM doSa dikhAne ke lie prayukta kiyA gayA kintu svamata ko dUSita karane vAlA dRssttaant| (4) durupanIta-AharaNamatadoSa-jisa dRSTAnta kA upasaMhAra doSayukta ho| 502. Aharanataddoshjnata is of four kinds-(1) Adharma yukta aharanataddosh-an example giving rise to evil thoughts. (2) Pratilom aharanataddosh-an example teaching wrong doctrine or bad conduct. OM (3) Atmopaneet aharanataddosh-an example used for showing faults of other doctrine but tarnishing own doctrine. (4) Durupaneet aharanataddosh-an example with a faulty conclusion. 503. uvaNNAsovaNae caubihe paNNatte, taM jahA-tavvatthute, tadaNNavatthute, paDiNibhe, hetuu| OM 503. upanyAsopanaya-jJAta (dRSTAnta) cAra prakAra kA hotA hai-(1) tad-vastuka upanyAsopanaya-vAdI + ke dvArA kiye gaye hetu se usakA hI nirAkaraNa krnaa| (2) tadanyavastuka-upanyAsopanaya-prastuta kI gaI ma vastu se bhinna vastu meM bhI prativAdI kI bAta ko pakar3akara use hraanaa| (3) pratinibha-upanyAsopanaya* vAdI dvArA prayukta hetu ke samAna dUsarA hetu prayoga karake usake hetu ko asiddha krnaa| (4) hetu5 upanyAsopanaya-hetu batAkara anya ke prazna kA samAdhAna kara denaa| # 503. Upanyasopanaya jnata is of four kinds-(1) Tad-vastuk upanyasopanaya--to counter a speaker by using his own argument. (2) Tadanya-vastuk upanyasopanaya--to counter a speaker by shifting )) ) )) ))) ) | sthAnAMgasUtra (1) (582) Sthaananga Sutra (1) ja 055555 ))))))))))))) )))))))) )

Page #669
4 from the argument used by him. (3) Pratinibh upanyasopanaya-to 41 counter a speaker by using another similar argument as given by him. (4) Hetu upanyasopanaya-answering a question by presenting the cause. hetu-pada HETU-PAD (SEGMENT OF CAUSE) 504. heU caubihe paNNatte, taM jahA-jAvae, thAvae, vaMsae, luuse| ___ahavA-heU caubihe paNNatte, taM jahA-paccakkhe, aNumANe, ovamme, aagme| ahavA-heU cauvihe paNNatte, taM jahA-atthittaM atthi so heU, atthittaM Natthi so heU, OM NatthittaM atthi so heU, NatthittaM Natthi so heuu| 504. hetu (sAdhya kI siddhi karane vAlA vacana) cAra prakAra kA hotA hai-(1) yApaka hetu-jise + prativAdI zIghra na samajha sake aisA samaya bitAne vAlA ulajhAne vAlA hetu| (2) sthApaka hetu-sAdhya ko zIghra sthApita (siddha) karane vAlA hetu| (3) vyaMsaka hetu-prativAdI ko chala yA bhulAve meM DAlane vAlA hetu| (4) lUSaka hetu-vyaMsaka hetu ke dvArA prApta Apatti ko dUra karane vAlA hetu| . athavA-hetu cAra prakAra kA hotA hai-(1) pratyakSa, (2) anumAna, (3) aupamya (upamAna), (4) aagm| (inakA varNana anuyogadvArasUtra, bhAga-2, pRSTha 275 para kiyA gayA hai|) ___athavA-hetu cAra prakAra kA hotA hai-(1) 'astitva hai' isa prakAra se vidhi-sAdhaka vidhi hetu| OM (2) 'astitva nahIM hai' isa prakAra se vidhi-sAdhaka-niSedha hetu| (3) 'nAstitva hai' isa prakAra se niSedha-sAdhaka vidhi hetu| (4) 'nAstitva nahIM hai' isa prakAra se niSedha-sAdhaka nissedh-hetu| 504. Hetu (causative phrase or statement that proves a point) is of OM four kinds-(1) Yapak hetu-a confusing and time consuming hetu that is hard to comprehend by an opponent. (2) Sthapak hetu-a hetu that quickly proves a point. (3) Vyansak hetu-a deceptive hetu that beguiles an opponent. (4) Looshak hetu-a hetu that helps recover from the beguiled state caused by a vyansak hetu. Also Hetu (causative phrase or statement that proves a point) is of four kinds-(1) Pratyaksh (direct experience or perceptual cognition), (2) Aupamya (Anumaan or inferential knowledge), (3) Upamaan Si (analogical knowledge), and (4) Agam (scriptural knowledge). (for details refer to Illustrated Anuyog-dvar Sutra, Part 2, p. 275) Also Hetu (causative phrase or statement that proves a point) is of four kinds (1) A positive statement proving a point, such as--"There is existence'. (2) A negative statement proving a point, such as-"There is caturtha sthAna (583) Fourth Sthaan

Page #670
0555555555555))))))))))))))))))) $55555555 $ 55 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF $$ $Ting Ting Ting Ting Ting Ting Wan no existence'. (3) A positive statement disproving a point, such as "There is non-existence'. (4) A negative statement disproving a point, such as-"There is no non-existence'. vivecana-sUtra 499 se 504 taka sUtroM meM nyAyazAstra meM Aye dRSTAnta tathA hetu Adi kA varNana hai| isa viSaya ko binA vyAkhyA evaM udAharaNa ke samajhanA kaThina hai| TIkAkAra ne aneka udAharaNa va Wan dRSTAnta dekara vistArapUrvaka samajhAyA hai| usake sArAMza rUpa meM yahA~ kucha vivecana prastuta haiM___ 'jJAta' zabda kA artha dRSTAnta, AkhyAnaka athavA kathAnaka bhI hotA hai| usake mukhyatayA do bheda haiMcarita aura klpit| 'brahmadatta cakravartI kI taraha nidAna du:kha ke lie hI hotA hai', yaha carita-dRSTAnta hai| pramAdI jIvoM ko yauvana Adi kI anityatA dikhAne ke lie 'kisalaya' aura 'jIrNapatra' kA saMvAda fa kalpita dRSTAnta hai| OM jaise ki TUTakara girate hue jIrNapatra kA parihAsa karatI huI koMpaleM bolIM- "dekhA, hama Ae aura tuma cale'', isa vyaMgya kA uttara detA huA pattA bolA-"jaise tuma ho, kabhI hama bhI aise hI the, jaise hama U haiM vaise kabhI tuma bhI ho jaaoge|" isa prakAra girate hue jIrNapatra ne kisalayoM ko zikSA dI, ataH # yauvana Adi para kabhI bhI ahaMbhAva nahIM karanA caahie| isa prakAra ke dRSTAnta kalpita kahalAte haiN| ____ 'jJAta' ke mUla bheda cAra haiM jaise ki AharaNa, AharaNataddeza, AharaNataddoSa aura upnyaasopny| hai inameM se pratyeka ke cAra-cAra bheda hote haiN| isa prakAra 'jJAta' ke kula solaha bheda hote haiN| sarvaprathama + AharaNa aura usake cAra upabhedoM kA vivecana kiyA jAtA hai 1. AharaNa-aprasiddha artha ko prasiddhi meM lAne yA apratIta artha kI pratIti karavAne ko 'AharaNa' (dRSTAnta) kahA jAtA hai| jaise-pApa duHkha kA kAraNa hotA hai, jaise-mahArAja brhmdtt| AharaNa ke mUla bheda cAra haiM (ka) apAya-apAya kA artha hai-anartha yA duHkh| isa saMsAra ke sabhI padArtha prAyaH anarthoM ke kAraNa Wan haiM, isa viSaya kA vivecana dravya, kSetra, kAla aura bhAva kI apekSA se kiyA jAtA hai| dravya se anartha hotA hai yA dravya ke lie anartha hotA hai| isI ke kAraNa hI priya sambandhiyoM kA nAza ho jAtA hai| jaisema. kUNika aura ceTaka rAjA kA ghora saMgrAma siMcAnaka hAthI aura hAra ke lie hI huA thaa| sabhI prakAra ke durvyasanoM kA Arambha dravya se hI hotA hai, ataH AsaktipUrvaka dravya svayaM apAya-duHkha evaM anartha kA mUla kAraNa hai| yaha dravyApAya kahalAtA hai| ____ jo kSetra bhaya kA kAraNa hai, jisa kSetra meM zatru, jala, agni, cora, roga, yuddha, arAjakatA aura apratiSThA ityAdi kA bhaya hai usakA parityAga kara denA caahie| jaise-prativAsudeva jarAsaMdha ke bhaya se yAdavoM ne mathurA nagarI kA parityAga kara dvArikA nagarI kA nirmANa kiyaa| athavA jisa sthAna yA ghara meM / sarpa evaM vyaMtara Adi devoM kA bhaya ho| yaha kSetrApAya kahalAtA hai| gagagagagagaga | sthAnAMgasUtra (1) (584) Sthaananga Sutra (1) 355555555555555555555555555555555558

Page #671
055555555555555555555555555555555558 )) )) ) ) )) )) ) ))) ma. jo kAla saba ora se bhayAnaka dIkhatA ho, bhale hI vaha alpakAla ke lie ho yA bahukAla ke lie, vaha kAlApAya kahalAtA hai| use dharmapUrvaka vyatIta karanA cAhie, kyoMki jIvana ko pavitra evaM dharmamaya ma banAnA hI kAlApAya ko dUra karane kA sAdhana hai| ma krodha Adi kaSAya jo AtmA ke sadguNoM kA nAza karane vAle haiM, unhIM se bhAvoM meM mAlinya AtA ke ma hai, ataH unheM bhAvApAya kahA jAtA hai| jaise-caNDakauzika pUrvabhava ke tIvra kaSAyoM ke kAraNa hI sarpa banA Wan aura phira bhagavAna ke dvArA pratibodha prApta kara kaSAyoM ko anartha kA mUla kAraNa jAna lene para kSamA kA Azraya lekara samAdhipUrvaka jIvana-yApana karake AThaveM devaloka kA ucca deva bnaa| (kha) upAya-iSTa padArtha kI prApti ke lie jo vyApArAdi rUpa sAdhana-sAmagrI hotI hai, use upAya kahate haiN| isake bhI dravya, kSetra, kAla aura bhAva se cAra bheda hote haiN| (ga) sthApanA-karma-jisa dRSTAnta ke dvArA paramata kA nirAkaraNa ho aura svamata kI puSTi yA sthApanA fa ho, use sthApanA-karma kahate haiN| jaise ki sUtrakRtAMga nAmaka sUtra ke dUsare zrutaskandha ke pahale adhyayana meM puNDarIka kA rUpaka diyA gayA hai| bhrAnti Adi kA nirAkaraNa karake unheM satyamArga para sthApita karanA bhI sthApanA-karma hai| (gha) pratyutpanna vinAzI-yadi kisI acche guNa ke vinAza hone kI sambhAvanA ho, to tatkAla hI use vinAza se bacAne kA prayatna karanA caahie| jaise-zIla rakSA ke lie kanyA Adi ko kAmottejaka OM nRtyazAlA Adi meM jAne se rokane kA prayatna krnaa| isI prakAra yadi ziSyoM ke kumArgagAmI hone kI sambhAvanA ho to unako kumArga se haTAkara sanmArga meM lAne kA prayatna krnaa| 2. AharaNataddeza-jisameM dRSTAnta arthAt upameya ke eka hI bhAga se upamAna kI samAnatA pradarzita kI jAe, use AharaNataddeza kahA jAtA hai| jaise ki "isakA mukha candra ke samAna saumya hai|" yahA~ upamAna rUpa candra kI kevala saumya AkRti hI grahaNa kI gaI hai| yadyapi candra meM anya aneka vizeSatAe~ haiM to bhI unameM se eka saumya dharma kA hI mukha meM Aropa kiyA gayA hai, ataH yaha dRSTAnta AharaNataddeza jJAta ka hai| isake bhI cAra bheda hote haiMOM (ka) anuziSTi-guNavAn vyakti ke guNoM kI prazaMsA karanA, janatA meM usake anukaraNa kI pravRtti ko jAgRta karane kA prayatna karanA, jisa carita yA dRSTAnta se jana-mana ko anuzAsana meM rahane kI zikSA OM mile, usa dRSTAnta kA varNana karanA anuziSTi jJAta kahalAtA hai| jaise ki subhadrA satI ne apane zIla kA mahattva dikhalAyA, devoM ne usakI prazaMsA kI, auroM ko usake samAna sadAcAra pAlana karane kI preraNA / dii| (kha) upAlaMbha-kisI aparAdha ke hone para aparAdhI ko zAntipUrvaka aura madhura vacanoM se upAlaMbha ma denA, jisase vaha kumArga se haTakara sanmArga para A jAe, aisA upAlaMbha Atmazuddhi kA eka uttama mArga ) ) )) ))))) )) )) )) );) ma caturtha sthAna (685) Fourth Sthaan

Page #672
055555555555555555555555555555555 9999999)))))))))55555555555555555555555555555 jI hai| jaise-candanabAlA ne mRgAvatI sAdhvI ko upAlaMbha dekara usakA kalyANa kiyA tathA rAjImatI sAdhvI ne vicalita-mana rathanemi ko upAlaMbha dekara saMyamamArga meM sthira kiyaa| isa prakAra ke carita va dRSTAntoM ko upAlaMbha kahA jAtA hai| upAlaMbha dveSa-buddhi se nahIM, hita-buddhi se diyA jAtA hai| (ga) pRcchA-kisI ajJAta viSaya ko samajhane ke lie, apanI zaMkAoM ko dUra karane ke lie yA OM janatA ko samajhAne ke lie apane viSaya meM yA dUsaroM ke viSaya meM kisI atizaya-jJAnasaMpanna munivara se prazna pUchanA pRcchaa| jaise ki kUNika rAjA ne eka bAra bhagavAna mahAvIra se pUchA-"bhagavan ! aisA + cakravartI jisane kAma-bhogoM kA parityAga nahIM kiyA, vaha marakara kahA~ utpanna hotA hai?' taba bhagavAna ne uttara diyA-"kAma-bhogoM meM Asakta hone se vaha utkRSTa sAtaveM naraka meM utpanna ho sakatA hai|" taba ma kUNika ne pUchA-"bhagavan ! maiM marakara kahA~ utpanna hoU~gA?" bhagavAna ne kahA-"chaTThI naraka meN|" kUNika ne pUchA-"kyA maiM cakravartI nahIM hU~ ?" bhagavAna ne kahA-"nahIM ! kyoMki tere pAsa caudaha bharalanidhi nahIM hai|" taba kUNika ne kRtrima ratna taiyAra karavA ke cakravartI banane kA bharasaka prayatna kiyA, bharatakSetra jItane calA aura vaitADhya parvata ke guphA dvAra para kRtamAla yakSa dvArA mAre jAne para vaha chaTThI naraka meM gyaa| yaha pRcchA 'jJAta' kA udAharaNa hai| (gha) nizrAvacana-kisI eka suyogya vyakti kA AlaMbana lekara anya vyaktiyoM ko suzikSita karanA nizrAvacana kahalAtA hai| jaise-bhagavAna ne drumapatra nAmaka uttarAdhyayana ke dasaveM adhyayana meM gautama ko + sambodhita kara anya ziSyoM ko apramatta rahane kA upadeza diyA ki "samayaM goyama ! mA pmaaye|" isa prakAra se dI jAne vAlI zikSA ko nizrAvacana kahate haiN| 3. AharaNataddoSa-jo carita dRSTAnta yA yukti sadoSa ho, jisase sAdhya khaMDita hotA ho, jaise-"zabda ma nitya hai, amUrta hone se, ghaTa ke samAna'' isa vAkya meM zabda pakSa hai, nityatva sAdhya hai, amUrta honA yaha 3 hetu hai, ghaTa ke samAna yaha dRSTAnta hai| 'ghaTa ke samAna' dRSTAnta meM nityatva kA sAdhya honA aura amUrttatya kA sAdhana honA; ye donoM hI nahIM pAye jAte, kyoMki ghaTa mAnava kRta hone se anitya hai tathA paudgalika OM hone se mUrta hai| isa prakAra yaha dRSTAnta sAdhya aura sAdhana donoM kI dRSTi se vikala hai| AharaNataddoSa ke nimna cAra bheda haiM+ (ka) adharmayukta-jisa carita yA dRSTAnta ke sunane se zrotAoM meM adharma-buddhi utpanna ho, jisake OM sunane se adharma kAryoM meM pravRtti ho| isa prakAra kI kathA-kahAniyoM kA samAveza adharmayukta + AharaNataddoSa meM hotA hai| jaise kisI ke putra ko ceMToM ne kATa khaayaa| usake pitA ne ceMToM ke bila meM OM garma jala DalavAkara saba ceMToM kA vinAza kara ddaalaa| cANakya ne yaha dRSTAnta sunakara apane zatruoM ko viSa dekara maravA ddaalaa| sthAnAMgasUtra (1) (586) Sthaananga Sutra (1) B555555555555555 5555555555

Page #673
05***t***tmimimimimimimimimimimimimimi************* Wan (kha) pratiloma - jisake sunane se pratikUlatA kA bhAva jage, jaise-zaThaM prati zAThyaM kumAt- dhUrtta ke prati pha Wan 5 dhUrttatA kA vyavahAra karanA yaha bhAvanA jAgRta ho, use pratiloma AharaNataddoSa kahA jAtA hai| Wan (ga) AtmopanIta - jahA~ paramata ko dUSita karane ke lie die gaye dRSTAnta se apanA hI pakSa dUSita ho 5 jAye, yaha AtmopanIta kahalAtA hai| jaise- kisI sabhA meM kisI sadasya ne kahA- "yahA~ sabhI mUrkha haiM / " 'sabhI' kahane para vaktA svayaM bhI mUrkha siddha ho jAtA hai| Wan Wan athavA kisI rAjA ne kisI piMgala nAmaka naimittika se pUchA ki "amuka tAlAba yatna karane para bhI ThIka nahIM hotA, kyA upAya kiyA jAe ?" taba naimittika ne kahA- "rAjan ! yaha tAlAba eka acche 5 puruSa kI bali cAhatA hai, jahA~ tAlAba TUTA hai vahA~ amuka guNa va lakSaNa vAle puruSa ko jIvita gAr3A jAye tabhI yaha sabhI prakAra se ThIka ho skegaa|' rAjA ne maMtrI se aisA puruSa DhU~r3hane ko khaa| maMtrI ne 5 kahA- "mahArAja ! isa naimittika se baiThakara suyogya guNa sampanna puruSa aura kauna milegaa|" taba rAjA ne apane bhRtyoM ke dvArA usa naimittika kI bali tAlAba ke nimitta de dii| isa taraha apane hI vivekahIna pha vacanoM se naimittika ko maranA pdd'aa| isa prakAra sabhI dRSTAnta AharaNataddoSa ke antargata 5 AtmopanIta haiN| phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (587) Wan (gha) durupanIta - jisake bolane se apanI hI nIcatA siddha ho, use durupanIta jJAta kahate haiN| jisa 5 prakAra kisI ne eka bhikhArI se pUchA - "he bhikSuka ! terI kaMthA meM ye jagaha-jagaha cheda kyoM ho rahe haiM ?" usane uttara diyA- "yaha kaMthA nahI, yaha to machaliyA~ pakar3ane kA jAla hai|" "to kyA tuma machalI bhI 5 khAte ho ?" "hA~, vaha binA madya ke acchI nahIM lgtiiN|" "to kyA tuma madya bhI pIte ho ?" "hA~, use vezyA ke sAtha pItA hU~, akelA nhiiN|" "to kyA vezyA ke yahA~ bhI jAte ho ?" "hA~, zatruoM ke gale para paira rakhakara jAtA huuN|" "kyA tumhAre zatru bhI haiM ?" "hA~, jinake ghara meM seMdha lagAtA hU~, ve mere zatru phra bana jAte haiN|" "to kyA tuma corI bhI karate ho ?" "hA~, jue ke lie saba kucha karanA hI par3atA hai|" "tuma aisA kyoM karate ho ?" "kyoMki maiM dAsI kA putra huuN|" praznakarttA ne to sAmAnya bAta pUchI, kintu bhikhArI ne itanA asaMgata uttara diyA ki vaha svayaM hI nIca siddha ho gyaa| Fourth Sthaan Wan 4. upanyAsopanaya-vAdI dvArA apane mata kI puSTi ke lie jo kucha kahA jAtA hai, usakA nirAkaraNa 5 karake pakSa rUpa meM jo svamata sthApita kiyA jAtA hai, use upanyAsopanaya kahate haiN| isake cAra bheda haiM(ka) tavastuka - jisameM para ke dvArA diyA gayA uttara hI uttara rUpa ho, vaha tavastuka kahalAtA hai| jaise- kisI ne kahA- "mere gA~va meM eka bahuta bar3A tAlAba hai, usake taTa para eka bahuta bar3A vRkSa hai, usake patte jitane jala meM girate haiN| saba jalacara jIvoM ke rUpa meM pariNata ho jAte haiM aura jo patte sthala para girate haiM ve saba sthalacara jIvoM ke rUpa meM pariNata ho jAte haiN|" taba kisI anya vyakti ne pUchA - "jo patte donoM ke madhya meM girate haiM unakI kyA dazA hotI hai ?" tumhAre kathana meM to ve madhya meM gire patte mizrita rUpa hone cAhie; kintu aisA nahIM hotA dIkhatA hai, isalie yaha bAta mithyA hai| caturtha sthAna fafafa Wan Wan

Page #674
8 ) ) ) ) ) ) ) ) ) ) ) 9 (kha) tadanyavastuka-isakA abhiprAya hai-vAdI kA pakSa khaNDita karane ke lie yukti rkhnaa| jaise ki vAdI ne kahA jo patra jala meM girate haiM ve jalacara jIva bana jAte haiM aura jo sthala para girate haiM ve Wan sthalacara jIva banate haiN| isa pakSa kA khaNDana karane ke lie yukti dI gaI ki "jo patra girAkara khAye jAte haiM yA kahIM le jAye jAte haiM, unakA kyA hotA hogA?" kAraNa kArya meM yathocita sambandha na hone se ma yaha kathana yuktiyukta nahIM hai| isa prakAra ke tarka tadanyavastuka kahalAte haiN| OM (ga) pratinibha-"jaise ko taisA' uttara dekara vAdI ko niruttara kara denaa| jaise kisI ne kahA-"jo mujhe naI bAta sunAegA, use maiM eka lAkha rupaye mUlya kA kaTorA duuNgaa|" isa ghoSaNA ko sunakara aneka vidvAnoM ne apUrva-apUrva zlokoM kI racanA karake naI-naI bAteM sunAIM, parantu sabakI bAteM sunakara vaha kaha detA-"yaha bAta yA yaha padya merA sunA huA hai|'' taba eka siddha-putra ne kahA "tujjha piyA majha piuNo, dhArei aNUNayaM syshssN| ___ jai suyapuvvaM dijau, aha na suyaM khorayaM dehi||" __ "tumhAre pitAjI para mere pitAjI kA eka lAkha rupayA denA thA, yadi yaha bAta tumane pahale se hI suna rakhI hai to mere pitAjI kA eka lAkha rupayA cukA do, agara tumane yaha bAta pahale nahIM suna rakhI hai hai aura ise naI bAta samajhate ho, to mujhe kaTorA de do|" isa prakAra kI uttara-vidhi kA nAma pratinibha hai| OM yaha pratichalAtmaka AharaNa hai| (gha) hetu-upanyAsopanaya hetu use kahate haiM, jahA~ prazna kA hetu hI uttara rUpa meM kahA jaaye| kisI ne ma kisI sAdhu se kahA-"he sAdho ! tuma brahmacarya Adi kaSTa kyoM sahate ho?" taba sAdhu ne uttara diyA "jo tapasyA Adi zubha kriyAe~ nahIM karate, unheM naraka Adi ke duHkha sahane par3ate haiN|' jaise kisI ne + pUchA-"sAdho ! tuma dIkSita kyoM hue ho?' taba usane uttara diyA-"binA dIkSA grahaNa kie prAyaH karma kSaya nahIM ho skte|' ina praznoM meM jo prazna rUpa meM kahA gayA hai, vahI uttara rUpa meM yahA~ prakaTa kiyA + gayA hai| isa prakAra jJAta ke mUla bheda cAra haiM aura uttara bheda solaha haiN| pahalA jJAta samagrasAdharmyasvapa hai, dUsarA dezasAdharmya hai, tIsarA jJAta sadoSa hai aura cauthA jJAta prativAdI kA uttararUpa viSaya hai| ___Elaboration-Aforesaid aphorisms 499 to 504 cover some topics from Nyaya shastra (Logics) like drishtant and hetu. This subject is difficult to understand without elaboration and examples. The commentator (Tika) has explained all these in great detail giving elaborate explanations and numerous examples. We give a brief gist of that here ) )))) ) )) ))) ))) )) ) ) )) Wan sthAnAMgasUtra (1) (588) Sthaananga Sutra (1) 0555555)))))))))))))))))55555555

Page #675
456 457 455 456 457 454 455 456 454 455 4 41414 414 415 416 418 419 455 456 457 455 456 454 455 456 457 454 455 The word jnata means example and story. There are two main categories of jnata charit (biographical stories) and kalpit (imaginary stories or fiction). 'Solution is meant only for sorrow just as in case of Brahmadatt Chakravarti.' This is an example of charit drishtant (biographical example). The example of kisalaya (sprouts) and jirnapatra (falling leaves) given to explain the ephemeral nature of youth to deluded or ignorant people is a kalpit drishtant (imaginary example). The example goes like this A sprout sarcastically said to a falling leave-"See ! We arrive and you leave." Replying to the pun, the falling leaf said,"Once I was as you are now and soon you will become as we are now." This is how falling leaves enlightened sprouts. Therefore one should never by proud of youth and other such ephemeral things. Such examples are called imaginary examples. There are four main categories of jnata-aaharan jnata, aharanataddesh, aharanataddosh and upanyasopanaya. Each one of these has four sub-categories. Thus there are sixteen kinds of jnata. We first explain Aharan jnata and its four sub-categories 1. Aharan-To popularize the less known or to reveal the unknown is called aharan (drishtant or example). For example-Sin is the source of misery, as in case of king Brahmadatt. There are four categories of Aharan (a) Apaaya-apaaya means misery or sorrow. All things in this world often cause misery. This subject is explained in terms of matter, space, time and state. Matter (material things including wealth and territory) causes misery or misery is inflicted for matter, even loved ones are killed for this. For example the terrible battle between kings Kunik and Chetak was fought for Sechanak elephant and a necklace. All bad 4 habits are acquired for matter therefore infatuation with matter is the s 41 root cause of misery and sorrow. This is called dravyapaya (matter 4 related misery). The area that gives rise to terror, the area that has sources of fear, like enemy, water, fire, thieves, epidemic, war, anarchy and loss of prestige, should be abandoned. For example due to oppression of Prativasudev Jarasandh, Yadavas abandoned Mathura and founded the 454545454 455 456 455 456 457 454 455 456 457 455 456 455 456 457 414 415 41 41 41 41 41 41 45 45 caturtha sthAna (589) Fourth Sthaan 414 415 41 41 41 41 45 45 455 456 457 455 456 457 454 455 456 457 455 456 457 454 455 456 457 4544

Page #676
+FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFm 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 city of Dvarika. A haunted house or that infested with venomous creatures like snakes should be abandoned. This is called kshetrapaya (area related misery). The period that appears terrifying in all respects, irrespective of its being short or long, is called kaalapaya (time related misery). Such $ period should be spent with religiosity because the only means of removing kaalapaya (terrible times) is to turn religious. lestroy virtues of soul and cause perversion. Therefore they are called bhaavapaya (state or feeling related misery). For example Chandakaushik became a serpent due to intense passions during his earlier birth. After getting Bhagavan Mahavir's sermon he became aware that passions were the root cause of his predicament. He then embraced forgiveness devoting rest of his life to meditation and reincarnated in a higher divine realm. (b) Upaaya-the means and methods employed to obtain desired things are called upaaya. This also has four extensions based on matter, space, time and state. (c) Sthaapana karma--the example that counters other doctrine and supports or establishes own doctrine is called sthaapana karma. An example is the story of Pundareek mentioned in the first chapter of the second shrutskandh of Sutrakritanga Sutra. To remove misunderstanding and doubts and put some one on the right path is also sthaapana karma. (d) Pratyutpanna vinashi--if there are chances of loosing some virtue, immediate efforts should be made to avoid that. For example efforts to prevent a girl from going to an erotic dance in order to protect her chastity. In the same way to make efforts to take preventive measures if there are chances of disciples taking to the wrong path are called Pratyutpanna vinashi. 2. Aharanataddesh-Partial example in which only a portion of the 4 idea is reflected is called Aharanataddesh. For example--"Her face is serene like the moon." Here only the attribute of serenity of the metaphor-the moon-has been taken into consideration. Even though 4 moon has many unique attributes still only one of them, serenity, has 4 been applied to the object, the face. This example is Aharanataddesh jnata. This too has four branches 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 451 4 4 Pie () (590) Sthaananga Sutra (1) 4444444444444444444444444444444455456

Page #677
44444444444445464545454545454545454545454545454545454545454 (a) Anushisht-to praise virtues of a noble person; to make efforts to 4 infuse in masses the tendency to emulate him; and to narrate the biography or incident that inspires people to be disciplined. For example Sati Subhadra showed the importance of her chastity, gods praised her 4 and inspired others to emulate her conduct. (b) Upalambh aharanataddesh-to reproach calmly in sweet words when someone commits a mistake. From wrong path such reproach steers him to the right path. Such reproach is a good method to 4 gain spiritual purity. For example Chandanbala reproached Sadhvi Mrigavati and steered her towards beatitude. Sadhvi Rajimati reproached wavering Rathanemi and established him on the path of ascetic-discipline. Such biographical stories and examples are called upalambh. It is employed with sympathetic intention and not that of condemnation. (c) Prichchha-to ask questions regarding self or others to an \extremely wise sage in order to understand some unknown subject, or to remove one's doubts, or to edify masses. For example king Kunik once asked Bhagavan Mahavir--"Bhagavan ! Where a Chakravarti who has 4 not renounced carnal pleasures reincarnates after death ?" Bhagavan replied, "Due to his infatuation with carnal pleasures, at worst, he may reincarnate in the seventh hell." Kunik further asked--"Bhagavan ! 4 After my death where will I reincarnate ?" Bhagavan said "In the sixth \i hell." Kunik-"Am I not a Chakravarti ?" Bhagavan--"No ! Because you do not have the required fourteen jewels." Then Kunik tried his best to become a Chakravarti by getting prepared replicas of jewels. He marched to conquer Bharat area but was killed at the gate of a cave in Vaitadhya mountain by Kritmal Yaksh to reincarnate in the sixth hell. This is an example of prichchha jnata. 41 (d) Nihshravachan-to edify or enlighten someone through a third person. For example in the tenth chapter of Uttaradhyayan Sutra Bhagavan Mahavir asks all his disciples to be alert always simply by y addressing Gautam--"Even for a moment, Gautam ! Don't be in stupor." 4. Such lesson is called nishravachan. 3. Aharanataddosh-A faulty story, example or argument that 5 defies the desired conclusion. For example-"Sound is eternal and being 4 caturtha sthAna ( 591 ) Fourth Sthaan 455 41 41 41 41 41 41 41 41 41 41 41 41 41 5141414141414141414141414141414141414141

Page #678
44 45 46 444 445 44 45 46 45 44 445 446 44 41 41 41 41 41 414 414 415 41 41 44 45 46 45 44 455 456 457 42 2454545454545454545454545454545454545454551 41 41414141414141414141414141 formless it is like a pot." In this statement Sound is subject, eternality is the desired conclusion, 'being formless' is cause and like a pot' is example. In the example 'like a pot' the goal of eternality as well as the cause of formlessness both are unfitting because being created by man it is not eternal and being made of matter it has a form. Thus this example is wrong on both counts--means and goal. This too has four branches (a) Adharmayukta--the story or example that incites evil thoughts $ in the listener and inspires him to indulge in evil deeds. Such stories are included in Adharmayukta Aharanataddosh. An example--A boy was stung by ants. His father got all the ants killed by pouring hot water ir the ant-hole. Chanakya heard this story and he was inspired to kill his enemies by poisoning and he did that. (b) Pratilom aharanataddosh-a story or example that inspires reaction. For example the proverb-rod is the logic of fools inspires to react violently to violence done to you. (c) Atmopaneet aharanataddosh- an example used for showing faults of other doctrine but tarnishing own doctrine. An example a person comments in a meeting-"Everyone is fool here." The speaker inadvertently included himself in 'everyone'. Another example-A king once asked an augur named Pingal--"Al efforts have failed to repair the breach in this pool. What should be done ?" The augur replied--"This pool requires that a good person be sacrificed here. A person with such and such qualities should be buried alive at the point of the breach. Only then it could be repaired." The king asked his minister to look for such a person. The minister said--"Sire! Where would we find a person better suited than this augur." The king ordered his guards to sacrifice the augur. The augur died due to his thoughtless uttering. Such examples are included in Atmopaneet aharanataddosh (d) Durupaneet aharanataddosh-an example that exposes one's own shortcomings. For example-Someone asked a beggar, "O beggar ! Why your patchwork garb has so many holes ?" The beggar replied"This is not my garb, this is a fishing net." "Do you eat fish ?" "Yes ! But it does not taste good without wine." "Do you drink wine as well ?" "Yes! But only with that prostitute, never alone." "So, you also go to a PITATE () (592) Sthaananga Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555

Page #679
0 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 2559555 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555552 Wan Wan Wan Wan 455 4 Wan Wan Wan 45 Wan 475 457 Wan 47 This too has four limbs prostitute?" "Only when I step on my enemies." "You have enemies too? "Of course, those whose house I break in for stealing." "You steal as well ?" "You see, I have to do all this for gambling." "Why do you gamble ?" "Simple! Because I am a maid's son." He was asked a simple question but his answers were so irrelevant that his deprivation was established. 4. Upanyasopanaya-an example that establishes own doctrine after countering the arguments of the opponent supporting his doctrine. 45 47 (a) Tad-vastuk upanyasopanaya-to counter a speaker by using his own argument. For example-Someone said "In my village there is a large lake. On its bank is a large tree. Its leaves turn into aquatic beings when they fall in water and terrestrial beings when they fall on the land." A listener reacted-"What then happens to the leaves falling in the middle? According to what you say they should become amphibious. But that is not evident, therefore what you have said is false. (b) Tadanyavastuk upanyasopanaya-to counter a speaker by shifting from the argument used by him. For example-The argument that leaves turn into aquatic beings when they fall in water and terrestrial beings when they fall on the land is countered by saying"What of those leaves that are made to fall and are taken away or eaten ?" Your statement is wrong as there is no proper relationship between cause and effect. Such counter arguments are called Tadanyavastuk upanyasopanaya. (c) Pratinibh upanyasopanaya-to counter a speaker by using another similar fitting argument as given by him. For example-Some king announced-"I will give a bowl filled with one hundred thousand coins to a person who tells me something I have not already heard." In response many scholars created beautiful poetry and told many new things. To each one the king would say "I already know this story or verse." Finally a learned and clever young man said "Your father owed my father one hundred thousand coins. If you already know this fact, please repay the debt you have inherited. If you do not know this and find this to be something new, please give me the bowl." This is an example of counter deception. arget Ferrar (593) 2 5 5 5 5 5 55 55 555 55 55555555 5 5 5 5 5 5 5 5 5 5 5 555 5555955 5 5 55 2 Fourth Sthaan 45 Wan Wan Wan 45 45 Wan Wan Wan 57 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

Page #680
BES )) ))))))) )))))))! (d) Hetu upanyasopanaya-answering a question by presenting the cause of the question. For example-Someone asked an ascetic-"O ascetic ! Why do you suffer hardships of celibacy and other austerities ?" 4 The ascetic replied--"One who does not suffer hardships of celibacy and other austerities has to suffer torments of hell and other such places." On a further question--"O ascetic ! Why did you get initiated ?" the 45 ascetic replied--"Without getting initiated karmas cannot generally be shed." Here the reply incorporates the original question. ___Thus jnata (example) has four categories and sixteen sub-categories. First example completely involves own doctrine, second partially involves own doctrine, third is faulty and fourth involves answer as an opponent. hetu-bheda (sUtra 504) KINDS OF HETU (APHORISM 504) ___hetu kA zAbdika artha hai-"hinoti-gamayati jJeyamiti hetuH"- jisase jJeya padArthoM kA jJAna ho, use + hetu kahate haiN| athavA jo apane sAdhya ke sAtha avinAbhAva (atyanta ghaniSTa) sambandha vAlA hotA hai, vahI hetu kahalAtA hai| hetu ke mUlataH cAra bheda haiMko (ka) yApaka-jo hetu vAdI kI kAla-yApanA karatA hai, use yApaka kahate haiN| kAla-yApaka hetu vahI OM hotA hai jo adhika vizeSaNoM vAlA hotA hai| use samajhane meM kAla-yApana hotA hai, vaha zIghratA se dhyAna meM nahIM aataa| ise "vitaMDAvAda' bhI kahA jA sakatA hai| (kha) sthApaka-jo hetu para-pakSa kA khaNDana kara svapakSa kI sthApanA kare, use sthApaka hetu kahate haiN| * "agnisttrdhuumaat|" "vahA~ agni hai, kyoMki vahA~ dhuA~ hai|' yahA~ dhUma rUpa hetu ne agni kA jJAna zIghra karA diyA hai, ataH dhUma sthApaka hetu hai| Wan kisI dhUrta parivrAjaka ne pratyeka grAma yA nagara meM aisI prarUpaNA karanI prArambha kara dI ki-"loka ke madhya bhAga meM diyA gayA dAna ananta phaladAyaka hotA hai| yaha loka kA madhya hai, isa rahasya ko kevala + maiM hI jAnatA huuN|" taba usakI mAnyatA ko khaMDita karane ke lie kisI vijJa vyakti ne kahA-"he parivrAjaka ! loka kA madhya bhAga to eka hI hotA hai, phira vaha pratyeka grAma meM alaga-alaga rUpa meM kaisa 5 sambhAvita ho sakatA hai? ataeva tumhAre kathanAnusAra loka kA madhya bhAga yukti saMgata nahIM hai|" isa 4 prakAra usI ke kathana se usakI asatyatA ko pakar3a liyaa| (ga) vyaMsaka-jisa hetu ke dvArA vAdI ko asamaMjasa meM DAlA jAye, use vyaMsaka hetu kahate haiN| jaise+ koI gAr3IvAna apanI gAr3I meM anAja bharakara kisI dUsare gA~va meM jA rahA thaa| usane mArga meM eka marI sthAnAMgasUtra (1) (594) Sthaananga Sutra.(1)

Page #681
8555555555555555555555555555555555555 OM huI tittirI pakar3akara apanI gAr3I meM rakha lii| calate-calate usakA eka nagarI meM ThaharanA huaa| vahA~ ma kisI dhUrta ne usase kahA-"yaha zakaTatittirI kitane meM dete ho?' taba usa zakaTavAhaka ne socA ki ma yaha zakaTa meM rakhI huI tittirI kI mA~ga kara rahA hai| ataH usane kahA-"isa zakaTatittirI ko maiM . tarpaNaloDikA arthAt sattU ke bhAva se duuNgaa| taba vaha dhUrta tittirI sahita usa gAr3I ko le jAne lgaa| Wan gAr3IvAna ne kahA-"yaha tuma kyA karate ho? gADI to merI hai|" dhartta ne kahA-"tamane hI to hai "zakaTatittirI" aisA kahakara ise "tarpaNaloDikA' meM denA svIkAra kiyA hai, isalie maiMne Wan zakaTa-sahita tittirI ko liyA hai, yadi tujhe isameM sandeha hai to sAkSI rUpa meM ina logoM se pUcha lo|" usake pUchane para sabane yaha kahA hai ki hA~, isane tittirI-sahita hI zakaTa kharIdA hai| taba vaha gAr3IvAna : ma ciMtita huaa| isa taraha gAr3I vAle ko vyAmoha meM DAlanA vyaMsaka hetu hai| (gha) lUSaka-jisane jisa vidhi se apane ko ThagA, usI vidhi se use tthgnaa| jisa dAva-peMca se apane ko kisI ne parAjita kiyA, usI rIti se use parAjita karanA lUSaka hetu hai| jaise-ukta prakAra se ma ThagAyA huA gAr3IvAna ghUmate-phirate kisI vakIla se milA, usake samakSa atha se iti taka saba bAteM kaha sunaaiiN| vakIla ke kathanAnusAra vaha gAr3IvAna kucha prabhAvazAlI vyaktiyoM ko le jAkara usa dhUrta ke ke ghara pahuMcA aura kahane lagA-"tarpaNaloDikA do|" usane apanI patnI se kahA ki ise "sattU pAnI gholakara de do|" jaba strI sattU pAnI gholane lagI taba vaha gAr3IvAna usa strI ko hAtha pakar3akara le jAne Wan lgaa| dhUrta ne kahA-"yaha kyA karate ho?'' gAr3IvAna bolA- "yaha strI merI hai, kyoMki tarpaNa ke nimitta * jo sattU taiyAra kara rahI hai, use "tarpaNaloDikA' kahate haiN| tumane zakaTatittirI ke badale meM ma tarpaNaloDikA' denA svIkAra kiyA hai| isase vaha dhUrta parAjita huA aura usane usakI gAr3I vApasa ke kara dii| zakaTatittirI zabda se gAr3IvAna ThagA gayA thA aura "tarpaNaloDikA' zabda se dhuurt| ataH + gAr3IvAna kA hetubhUta tarka lUSaka hetu hai| yadyapi nyAyazAstra meM isa viSaya kA vizada vivecana prApta hotA hai, tathApi dArzanikoM ne bhI isa viSaya kI vivecanA ko kAphI gaharAI se diyA hai| hetu pramANa ke cAra bheda anya prakAra se bhI kahe haiMma (ka) atthittaM asthi so heU-pahale bhaMga kA udAharaNa-parvato vahnimAn dhuumvttvaat| parvata meM agni hai, // OM dhuA~ hone se| (kha) atthittaM natthi so heU-dUsare bhaMga kA udAharaNa-atrAgnirasti shiitsprshaabhaavaat| yahA~ + agni hai, zIta sparza na hone se| (ga) natthittaM atthi so heU-tIsare bhaMga kA udAharaNa-atrAgnirnAstika OM shiitsprshsbhaavaat| yahA~ agni nahIM, zIta sparza hone se| (gha) natthittaM natthi so heU-cauthe bhaMga kA hai ma udAharaNa-nAstyatra ziMzapA vRkssaabhaavaat| yahA~ zIzama nahIM, vRkSoM kA abhAva hone se| (hindI TIkA, prathama 5 bhAga, pR. 1001 se 1012) 55555555555555555555555555555555555555555555555558 5555555555555555555555555555555555558 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . caturtha sthAna (595) Fourth Sthaan 84555555555555555555555555555558

Page #682
24444 445 446 447 46 4541414141414141414141414141414141414545454545 41 41 41 41 41 41 1 45 44 45 46 44 41 41 41 41 41 41 41 41 41 41 4 4 The literal meaning of hetu is--that which helps acquire knowledge about the object is called hetu. In other words--that which has incontrovertible relationship with the concept to be proved is called hetu. It has four limbs (a) Yapak hetu-a hetu that consumes time (kaal yapak) of the opponent. A kaal yapak hetu essentially has numerous adjectives. It is not easy and requires time to comprehend. It may also be called captious controversy. (b) Sthapak hetu-a hetu that quickly refutes the other doctrine and establishes own doctrine. In the statement-"Where there is smoke, there is fire." The cause 'smoke' quickly establishes the presence of fire, hence smoke is sthapak hetu. A cunning parivrajak started preaching in every village and town he visited--"Charity given at the center of the Lok is highly beneficial. Only I know this secret that this is the center of the Lok." In order to break the blind faith in him a wise person refuted him,"O Parivrajak ! The center of Lok is only one. How is it possible that every village and town has a center of Lok ? Therefore your statement is self-contradictory and your claim about center of Lok is wrong." Thus his wrong was soon i revealed by his own statement. (c) Vyansak hetu-a deceptive hetu that beguiles an opponent. Example-A bullock cart-owner was going to some other village with his cart filled with grain. On the way he picked a dead tittiri (partridge) and put it in the cart. On the way he stopped in a town. There a swindler asked him-"How much do you want for this shakat-tittiri (partridge in cart)" ? The cart-owner thought that the man was asking about the tittiri lying in the shakat (cart). He offered "I will sell it in return of tarpan 4 lodika (gram flour soup)." The swindler at once prepared to drive away the cart with the tittiri. The cart-owner objected--"What are you doing? This cart belongs to me." The swindler said, "You agreed yourself just now to sell this shakat and tittiri in exchange of tarpan-lodika. I will give $i you tarpan-lodika in exchange of this shakat with tittiri I take from you. If you have any doubt you may ask these people standing around." When the cart-owner asked, the onlookers confirmed that the swindler had purchased the shakat with tittiri. The cart owner got worried. To thus confuse the cart-owner is vyansak hetu. 41 41 41 414 45 46 47 46 '5$ 455 456 457 458 459 PITITET () (596) Sthaananga Sutra (1) B4141414145146145454545454545454545454545454545454545454 455 456 454

Page #683
445 44 45 46 44 44 7 46 45 44 45 46 47 455 456 457 451 451 454 455 456 457 45 56 45 44 445 $i 454 455 456 457 451 41 41 41 455 456 457 455 456 454 455 454 455 456 457 455 456 457 454 455 4 454545454545455 456 457 455 456 457 455 456 457 451 44 45 46 47 46 455 456 457 454 455 456 455 456 457 4554 (d) Looshak hetu-a hetu that helps recover from the beguiled state caused by a vyansak hetu. In other words to beguile the opponent with the trick he used to beguile you is called looshak hetu. Example The defrauded cart-owner met a lawyer and told him the whole story. As advised by the lawyer he took along some influential townsmen and went to the swindler's house. He demanded"Give me the tarpanlodika." The swindler asked his wife-"Mix some gram flour in water and give it to him." When that woman started mixing the flour in water 4 the cart-owner held her hand and wanted to take her away. The swindler objected--"What are you doing ?" The cart-owner said "Now this woman belongs to me because the woman who mixes flour in water for gratifying (tarpan) is called tarpan-lodika. You have promised to give me tarpan-lodika in exchange of my shakat-tittiri." The swindler realized he had lost and returned the cart. The cart-owner was swindled with the word shakat-tittiri and the swindler was swindled with the word tarpanlodika. Therefore the word used by the cart-owner is looshak hetu. Although greater details about this subject are available in the works 5 of logic, philosophers have also ventured in serious discussions on this. There is also a mention of four limbs of hetu praman in another context (a) Affirmative as affirmative. Example-As there is smoke in the mountain there is fire. (b) Negative as affirmative. Example-As the touch here is not cold, there is fire. (c) Affirmative as negative. Example--As the touch here is cold, there is no fire. (d) Negative as negative. Example-As there are no trees here, there is no rosewood. (Hindi Tika, First Part, pp. 1001-1012) Si B -T SANKHYAN-PAD (SEGMENT OF MATHEMATICS) 404. asiat hent Jouet, i 06-9f205, Jarn, pan, rent 404. FGAN (ora) ER UCAR CAT ETAT -(9) 744-en-uile, arat, Tum, in OM Adi gnnit| (2) vyavahAra-saMkhyAna-laghutama, mahattama, bhinna, mizra Adi gnnit| (3) rajju-saMkhyAna rAjurUpa kssetrgnnit| (4) rAzi-saMkhyAna-trairAzika, paMcarAzika Adi gnnit| $ 505. Sankhyan (mathematics) is of four kinds--(1) Parikarma$ sankhyan-addition, subtraction, multiplication, division etc. (2) Vyavahar-sankhyan--lowest common multiple, highest common factor, factors, compounds etc. (3) Rajju-sankhyan-lines and areas " (geometry). (4) Rashi-sankhyan-squares, cubes, logarithms etc. 451 455 55 55 55 456 457 458 45 fifififf 44 45 46 47 46 45 44 45 46 4 | caturtha sthAna (597) Fourth Sthaan 4 55 456 457 455 456 457 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4

Page #684
Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ja))))))))))5555555555555555555555555555 / andhakAra-udyota-pada ANDHAKAR-UDYOT-PAD (SEGMENT OF DARKNESS AND LIGHT) 506. ahologe NaM cattAri aMdhagAraM kareti, taM jahA-NaragA, NeraiyA, pAvAI kammAI, asubhA pogglaa| __506. adholoka meM cAra padArtha andhakAra karate haiM-(1) naraka, (2) nairayika, (3) pApakarma, aura (4) azubha pudgl| 506. Four things cause darkness in adholok (lower world)-(1) narak (hell), (2) nairayik (infernal beings), (3) paap-karma (demeritorious karmas), and (4) ashubh-pudgal (bad or inauspicious matter particles). ___ 507. tiriyaloge NaM cattAri ujjotaM kareti, taM jahA-caMdA, sUrA, maNI, jotii| 507. tiryakloka meM cAra padArtha udyota karate haiM-(1) candra, (2) sUrya, (3) maNi, tathA (4) jyoti (agni)| 507. Four things cause light in tiryaklok (transverse world)-- 55 (1) the moon, (2) the sun, (3) a gem, and (4) fire. ___ 508. uDDaloge NaM cattAri ujjotaM kareti, taM jahA-devA, devIo, vimANA, aabhrnnaa| // tRtIya uddezaka samattaM // // caturtha sthAna samattaM // ||scitr sthAnAMgasUtra, bhAga 1 samattaM // 508. Urdhvaloka meM cAra padArtha udyota karate haiM-(1) deva, (2) deviyA~, (3) vimAna, aura * (4) deva-deviyoM ke AbharaNa (aabhuussnn)| . // tRtIya uddezaka samApta // // caturtha sthAna samApta // / sacitra sthAnAMgasUtra, bhAga 1 smaapt|| 508. Four things cause light in urdhvalok (higher world) - 4 (1) gods, (2) goddesses, (3) celestial vehicles, and (4) divine ornaments, END OF THE THIRD LESSON END OF PLACE NUMBER FOUR END OF THE FIRST PART OF ILLUSTRATED STHANANGA SUTRA sthAnAMgasUtra (1) (698) Sthaananga Sutra (1) 8555555555555555555555555555555555555

Page #685
pariziSTa-1 AgamoM kA anadhyAyakAla (sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandIsUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAyakAla meM svAdhyAya varjita hai| manusmRti Adi smRtiyoM meM bhI anadhyAyakAla 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 svara-vidyA saMyukta hone ke kAraNa, inakA bhI zAstroM meM anadhyAyakAla varNita kiyA gayA hai| ___ sthAnAMgasUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sndhyaa| isa prakAra battIsa anadhyAyakAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai| AkAza sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM karanA caahie| 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 kre| 4. vidyut-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. niryAta-binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para do prahara taka asvAdhyAyakAla 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. yakSAdIpta-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 mAsa 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. mihikAzveta-zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| Huan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting pariziSTa (599) Appendix 85555555555555555555))))

Page #686
5 55555555555555555555555555555555555555 35555555555555555555555) 10. raja-udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUla chA jAtI hai| jaba taka yaha dhUla phailI rahatI hai, svAdhyAya nahIM karanA caahie| audArika zarIra sambandhI dasa anadhyAya 11-13. 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 AsapAsa ke 60 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| 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 asvAdhyAya tIna dina taka tathA 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. candragrahaNa-candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya ma nahIM karanA caahie| 17. sUryagrahaNa-sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla 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 OM -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| OM 20. audArika zarIra-upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, ma taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| 21-28. cAra mahotsava aura cAra mahApratipadA-ASAr3ha-pUrNimA, Azvina-pUrNimA, kArtika-pUrNimA aura caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiN| inameM OM svAdhyAya karane kA niSedha 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 piiche| madhyAhna arthAt dopahara meM eka ghar3I pahale aura eka ghar3I pIche evaM ardha-rAtri meM bhI eka ghar3I pahale tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| DWAPM pariziSTa (600) Appendie | Appendix 85555555555555555555555555555555 ja

Page #687
454 455 4 56 457 454 455 456 457 454 455 456 41 41 41 41 455 456 457 45454 44545454 455 456 457 451 451 Appendix-1 INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaramji &Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF 45 44 45 46 45 44 45 46 47 46 45 44 445 442 15 Scriptures should be studied only at the appropriate time as prescribed in i the Agams. Study of scriptures at a time inappropriate for studies' (anadhyaya * kaal) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is 55 also included in Smritis (the corpus of Sanatan Dharmashastra) like 4 Manusmriti. Vedic people also mention about the anadhyaya kaal (time inappropriate for studies) of the Vedas. This rule is applicable to other Aryan holy books. As Jain Agams are sermons of the Omniscient, ensconced by the devas, and phonetically composed, discussion about the anadhyaya kaal (time inappropriate for studies) is also included in the scriptures. For example: W According to Sthananga Sutra there are thirty two slots of time defined as anadhyaya kaal (time inappropriate for studies)--ten related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada (the date following a specific full moon night), four relating to the date of the said full moon night, and four relating to sandhya (the four junctions of parts of the day, viz. morning, noon, evening, and midnight). They are briefly described as follows: 4 RELATING TO SKY 1. Ulkapat or Tarapatan-If a falling star or a comet is visible in the sky, scriptures should not be studied for three hours following the incident. 2. Digdaha-As long as the sky looks crimson in any direction, as if there was a fire, then study of scriptures should not be done. 3. Garjit--For three hours following thunder of clouds such studies are 5 prohibited. 4. Vidyut-For three hours following lightening such studies are 45 %%% % % 444 445 44 445 446 441 41 41 41 41 41 44 45 46 45 prohibited. 55%%%% 5 41414141414 415 416 4145 However, the prohibition related to thunder and lightening is not applicable during the four months of monsoon. This is because frequent thunder and lightening is an essential attribute of that season. Thus this prohibition is relaxed starting from Ardra till Svati Nakshatra (lunar mansion or 27/28 divisions of the ecliptic on the path of the moon). pariziSTa ( 601 ) Appendix 44145146145415 51515155 $$$$$$$$$$$$$4545454545454545

Page #688
255 5555 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5555555555555555555555555555555555555 Wan Wan 5. Nirghat-For six hours following thunder without clouds (demonic or otherwise) such studies are prohibited. 6. Yupak-The conjunction of solar and lunar glows at twilight hour on first second and third days of the bright half of a month (Shukla Paksha) is called Yupak. During these dates such studies are prohibited during the first quarter of the night. 7. Yakshadeepti-Some times there is a lightning like intermittent glow visible in the sky. This is called Yakshadeepti, As long as such glow is visible in the sky such studies are prohibited. 8. Dhoomika-krishna-The months from Kartik to Maagh are months of cloud formation. During this period smoky fog of suspended water particles is a frequent phenomenon. This is called Dhoomika-krishna. As long as this fog exists such studies are prohibited. 9. Mihikashvet-The white mist during winter season is called Mihikashvet. As long as this exists such studies are prohibited. 10. Raj.udghat-High speed wind causes dust storm. This is called Rajudghat. As long as the sky is filled with dust such studies are prohibited. RELATING TO GROSS PHYSICAL BODY 11-13. Bone, flesh and blood-As long as bone, flesh and blood of five sensed animals are visible and not removed from sight such studies are prohibited. According to the commentator (Vritti) if such things are lying up to a distance of 60 yards the prohibition is effective. This rule is applicable to human bones, flesh and blood with the amendment that the distance is 100 cubits and the effective period is one day and night. The period prohibited for studies is three days in case of a women in menstruation, seven days in case of male-child birth and eight days in case of a female-child birth. 14. Ashuchi-As long as excreta is visible and not removed from sight such studies are prohibited. 15. Smashan-Up to a distance of hundred yards in any direction from a cremation ground such studies are prohibited. 16. Chandra grahan-At the time of lunar eclipse such studies are prohibited for eight, twelve, or sixteen hours. 17. Surya grahan-At the time of solar eclipse such studies are prohibited for eight, twelve, or sixteen hours. 18. Patan-On the death of a king or some other nationally eminent person such studies are prohibited as long as he is not cremated. Even after that, the period of study is kept limited as long as his successor does not take over. pariziSTa (602) 55555555555555555555555555 Appendix

Page #689
$ 455 55 55 55 456 457 458 459 451 451 454545454545454545454545454545454545454545 19. Raaj-vyudgraha-During a war between neighbouring states such studies are prohibited as long as peace does not prevail. Studies should be resumed only 24 hours after peace is established. 20. Audarik Sharir-In case a five sensed animal dies or is killed in an upashraya (place of stay for ascetics) such studies are prohibited as long as the dead body is not removed. This prohibition also applies if a dead body is lying within 100 yards of the place of stay. 21-28. Four Mahotsavas and four Mahapratipada--Ashadh, Ashvin, Kartik, and Chaitra purnimas (the full moon days of these four months) are called great festival days. The days after these festival days are called Mahapratipada. On all these days guch studies a r e prohibited. 29-32. Sandhya-During the twenty four minutes preceding and following the four junctions of parts of the day, viz. morning, noon, evening, and midnight such studies are prohibited, Studies of scriptures or other holy books should be done avoiding all these anadhyaya kaal (time inappropriate for studies). TUNIT ( 609 ) Appendix 4 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 4 58 455 456 457 4 5 4 455 455 456 457 4554 455 456

Page #690
855555555555555555555555555555555 # vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha OM ma (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) 1. sacitra uttarAdhyayana sUtra mUlya 500/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sAra pUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| 2. sacitra dazavakAlika sUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanA yukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle viveka yukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| 3. sacitra nandIsUtra mUlya 500/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA udAharaNoM sahita vistRta vrnnn| 4. sacitra anuyogadvAra sUtra (bhAga 1, 2) mUlya 1000/__ yaha zAstra jaina darzana aura tatvajJAna ko samajhane kI kuMjI hai| naya, nikSepa, pramANa, jaise dArzanika viSayoM ke sAtha hI gaNita, jyotiSa, saMgIta zAstra, kAvya zAstra, prAcIna lipi, nApa-taula Adi saikar3oM viSayoM kA varNana hai| yaha sUtra gambhIra bhI hai aura bar3A bhI hai| ataH do bhAgoM meM prakAzita kiyA hai| 5. sacitra AcArAMga sUtra (bhAga 1, 2) mUlya 1000/yaha gyAraha aMgoM meM prathama aMga hai| bhagavAna mahAvIra dvArA pratipAdita ahiMsA, samyaktva, saMyama, titikSA Adi AdhArabhUta tattvoM kA bahuta hI sundara varNana hai| bhagavAna mahAvIra kA jIvana caritra, unakI chadmastha caryA kA A~khoM dekhA varNana tathA jaina zramaNa kA AcAra-vicAra dUsare bhAga meM hai| donoM bhAga vividha aitihAsika va sAMskRtika citroM se yukt| 6. sthAnAMga sUtra (bhAga 1, 2) 1200/yaha cautha apanI khAsa saMkhyA pradhAna zailI meM saMkalita yaha zAstra jJAna, vijJAna, jyotiSa, bhUgola-gaNita, itihAsa, nIti-AcAra, manovijJAna, puruSa-parIkSA Adi saikar3oM prakAra ke viSayoM kA jJAna dene vAlA bahuta hI vizAlakAya zAstra hai| bhAvArtha aura vivecana ke kAraNa pratyeka pAThaka ke lie samajhane meM sarala aura jJAnavardhaka hai| 7. jJAtA dharma kathA (bhAga 1, 2) mUlya 1000/bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharma kathAe~, udbodhaka rUpaka, dRSTAnta Adi jinake mAdhyama se tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukt| do bhAgoM meM sampUrNa aagm| 8. sacitra upAsaka dazA evaM anuttaraupapAtika dazA mUlya 500/saptama aMga upAsaka dazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana caritra tathA unake zrAvaka dharma kA rocaka varNana hai| navama aMga anuttaraupapAtika dazA meM utkRSTa tapaHsAdhanA karane vAle 33 zramaNoM kI tapa dhyAna-sAdhanA kA romAMcaka varNana hai| bhAvoM ko spaSTa karane vAle kalAtmaka raMgIna citroM shit| Wan OM // pariziSTa (604) Appendix

Page #691
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphapha 9. sacitra nirayAvalikA evaM vipAka sUtra mUlya 600/ nirayAvalikA meM pA~ca upAMga haiN| bhagavAna mahAvIra ke paramabhakta rAjA kUNika ke janma Adi kA varNana tathA vaizAlI gaNataMtrAdhyakSa ceTaka ke sAtha hue mahAzilAkaMTaka yuddha kA romAMcaka sacitra citraNa tathA bhagavAna ariSTanemi evaM bhagavAna pArzvanAtha ke zAsana meM dIkSita aneka zramaNa-zramaNiyoM kA caritra inameM hai| 11. sacitra aupapAtika sUtra mUlya 600/ yaha prathama upAMga haiN| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana - yAtrA tathA bhagavAna kI dharmadezanA, dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlitya yukta varNana hai| isI meM ambaDa parivrAjaka Adi aneka parivrAjakoM kI tapaH sAdhanA kA varNana bhI hai| 10. sacitra antakRddazA sUtra mUlya 500/ AThaveM aMga antakRddazAsUtra meM mokSagAmI 90 mahAna Atma sAdhaka zramaNa-zramaNiyoM ke tapomaya sAdhanA 5 jIvana kA preraka varNana hai / yaha sUtra paryuSaNa meM vizeSa rUpa meM paThanIya hai| vividha citra va tapoM ke citroM se samajhane meM sarala subodha hai / 12. sacitra rAyapaseNiya sUtra O vipAkasUtra meM azubha karmoM ke atyanta kaTu phala kA varNana hai, jise sunate hI hRdaya dravita ho jAtA hai, tathA sukha vipAka meM dAna- tapa Adi zubha karmoM ke mahAna sukhadAyI puNya phaloM kA mu~ha bolatA varNana hai| 5 bhAva pUrNa rocaka kalApUrNa citroM ke sAtha / O 13. sacitra kalpasUtra mUlya 500/ Wan yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara parama dhArmika banAne vAle mahAna jJAnI phra AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI tarka yukta adhyAtma 5 carcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| mUlya 500/ kalpasUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana caritra hai| sAtha hI bhagavAna mahAvIra kA vistRta jIvana caritra, zramaNa samAcArI tathA sthavirAvalI kA varNana hai / 24 tIrthaMkaroM ke jIvana se sambandhita suramya citroM ke kAraNa sabhI ke lie AkarSaka upayogI hai| isa prakAra 17 jildoM meM 18 Agama tathA kalpasUtra prakAzita ho cuke haiN| prAkRta athavA hindI kA sAdhAraNa jJAna rakhane vAle vyakti bhI aMgrejI mAdhyama se jaina zAstroM kA bhAva, usa samaya kI AcAra-vicAra praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| pustakAlayoM, jJAna bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSa rUpa se saMgraha karane yogya AgamoM kA yaha prakAzana kucha samaya pazcAt durlabha ho sakatA hai| isa Agama mAlA ke prakAzana meM parama zraddheya uttarabhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja kI atyanta balavatI preraNA rahI hai| unake ziSya ratna jaina zAsana divAkara Agama jJAtA uttara bhAratIya pravartaka zrI amara munijI ma. dvArA sampAdita hai, inake saha sampAdaka haiM prasiddha vidvAna zrIcanda suraanaa| aMgrejI anuvAda kartA haiM, zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jaina / pariziSTa (605) Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Appendix phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

Page #692
04455 455 456 457 454 455 456 457 455 456 457 455 456 457 4 45 445155 456 455 456 457 455 456 455 455 456 457 455451 IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGEFOR THE FIRST TIME IN THE WORLD (Jain Agams published with free flowing translation in Hind and English. Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 454545454545454545454545454545454 455 456 457 458 459 41 4 1. Illustrated Uttaradhyayan Sutra Price Rs. 500/The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discourse encapsulating complete Jain conduct, philosophy and principles. 2. Illustrated Dashavaikalik Sutra Price Rs. 500/The simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at every step in life, even of common man, as a guide book of good behaviour, balanced conduct and norms of etiquette, food and speech. Illustrated Nandi Sutra Price Rs. 500/All enveloping discussion of the five facets of knowledge including Mati jnana and Shrut-jnana. 4. Illustrated Anuyogadvar Sutra (Parts 1 and 2) Price Rs. 1,000/ This scripture is the key to understanding Jain philosophy and metaphysics. Besides philosophical topics like Naya, Nikshep, and Praman it contains discussion about hundreds of other subjects including mathematics, astrology, music, poetics, ancient scripts, and weights and measures. The complexity and volume of this could be covered only in two volumes. 5. Illustrated Acharanga Sutra (Parts 1 and 2) Price Rs. 1,000/ This is the first among the eleven Angas. It contains lucid description of ahimsa, samyaktv, samyam, titiksha and other fundamentals propagated by Bhagavan Mahavir. Eye-witness-like description of the life of Bhagavan Mahavir and his pre-omniscience praxis as well as details about ascetic conduct and praxis form the second part. Both parts contain multi-coloured illustrations on a variety of historical and cultural themes. pariziSTa (606) Appendix 45 46 45454545451 41414141414141414 41 41 41 41 41 45645646456 455 456 457 455 456 45 46 47 46 45 441

Page #693
155555555555555699466 467 468 46 467 468 4 5555555555555555555555555555555555555555555 Wan Wan Wan Wan 6. Illustrated Sthananga Sutra (Parts 1 and 2) Price Rs. 1,200/ This is the fourth Anga Sutra. Compiled in its unique numerical placement style, this scripture is a voluminous work containing information about scriptural knowledge, science, astrology, geography, mathematics, history, ethics, conduct, psychology, judging man and hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. 7. Illustrated Jnata Dharma Katha Sutra (Parts 1 and 2) Price Rs. 1,000/Famous inspiring and enlightening religious tales, allegories and incidents told by Bhagavan Mahavir presented with attractive colourful illustrations. This works makes the abstract philosophical principles easy to understand. This is the sixth Anga complete in two volumes. 8. Illustrated Upasak Dasha and Anuttaraupapatik Dasha Sutra Price Rs. 500/This book contains the seventh and the ninth Angas. The seventh Anga, Upasak Dasha, contains the stories of life of ten prominent Shravak disciples of Bhagavan Mahavir with a special emphasis on their religious conduct. The ninth Anga Anuttaraupapatik Dasha contains thrilling description of the lofty austerities and meditation done by thirty three specific ascetics. With colourful illustrations. 9. Illustrated Niryavalika and Vipaak Sutra Price Rs. 600/Niryavalika has five Upangas that contain the story of the birth of King Kunik, a devout disciple of Bhagavan Mahavir. This also contains the thrilling and illustrated description of the famous Mahashilakantak war between Kunik and Chetak, the president of the republic of Vaishali. Besides these it also has life-stories of many Shramans and Shramanis of the lineage of Bhagavan Parshva Naath. Vipaak Sutra contains the description of the extremely bitter fruits of ignoble deeds. This touching description inspires one towards noble deeds like charity and austerities the fruits of which have been lucidly described in its second section titled Sukha-vipaak. The colourful artistic illustrations add to the attraction. 10. Illustrated Antakriddasha Sutra pariziSTa (607) 47 45 Wan Appendix Wan 45 45 Wan 55 45 Wan 45 457 Wan Wan 45 Wan Wan Price Rs. 500/This eighth Anga contains the inspiring stories of the spiritual pursuits of ninety great men destined to be liberated. This Sutra is specially read 5 during the Paryushan period. The illustrations related to austerities are specially informative. Wan 45 Wan Wan Wan 47 Wan 55 457 Wan 45 555 457 25 5 5 5 5 5 5 5 5 5 55555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 952 Wan

Page #694
54545454545454545454545454 414 415 41 41 41 41 41 455 456 455 456 4545454 455 456 457 455 456 457 452 456 457 454 458 454 455 457 41 41 41 41 41 41 41 41 41 41 41 41 41 45 456 455 456 4541451461454545454545454545 11. Illustrated Aupapatik Sutra Price Rs. 500/This the first Upanga. This contains lucid and poetic description of numerous topics including King Kunik's preparations to go to pay homage to Bhagavan Mahavir, Bhagavan's sermon and establishment of the religious order. This also contains the description of austerities observed by Ambad and many other Parivrajaks. Illustrated Raipaseniya Sutra Price Rs. 500/This is the third Upanga. It provides an interesting and edifying reading of the discussions between Acharya Keshi Kumar Shraman and the antireligious king Pradeshi on topics like soul, next life, and rebirth. This dialogue turned him into a great religionist. The illustrations of the examples showing the difference between soul and body are also instructive. 13. Illustrated Kalpa Sutra Price Rs. 500/Kalpa Sutra is widely read and recited during the Paryushan festival. It contains stories of life of 24 Tirthankars with more details about Bhagavan Mahavir's life. It also contains the disciple lineage of Bhagavan Mahavir and detailed ascetic praxis. The illustrations connected with the 24 Tirthankars add to its attraction as well as utility. Thus till date 18 Agams and Kalpa Sutra have been published in 17 41 books. The English translation makes it possible for those with passing knowledge of Prakrit and Hind to understand the content of Jain Agams including the religious practices as prevalent in ancient times. Also included in some of these editions are glossaries of Jain terms with their mea iings in English. Due to its demand by libraries, Jnana Bhandars, ascetics and lay readers this unique series may soon go out of print. The publication of this Agam series has been inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj. His team includes renowned scholar Shri Shrichand Surana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English translators. 4455454545454 455 456 457 45454545454 455 456 457 47 46 451 41 41 45 45 451 41 41 41 41 41 414 455 456 co 451 455 456 457 455 456 457 451 4 pariziSTa (608) Appendix Ru Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #695
Apane pravartaka zrI amara muni prastuta sUtra ke sampAdaka zrI amara muni jI, zrI vardhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta haiN| ApakI vANI meM jAda hai| zrotA jaba ApazrI ke makha se jinavANI kA rasAsvAda karate haiM to jhUmane laga jAte haiN| / jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi.saM. 1993 bhAdavA sudi5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrATa zrI AtmArAma jAmahArAja kA caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/saMvArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| saMskRta-prAkRta-Agama-vyAkaraNa-sAhitya Adi kA adhyayana karake eka ojasvI pravacanakAra, tejasvI dharma-pracAraka tathA jaina Agama sAhitya ke adhyetA aura vyAkhyAtA ke rUpa meM jaina samAja meM prasiddhi prApta kii| ApazrI ne bhagavatI sUtra (4 bhagA), praznavyAkaraNa sUtra (2 bhAga), sUtrakRtAMga sUtra (2 bhAga) Adi AgamoM kI sundara vistRta vyAkhyAe~ kI haiN| Agama sAhitya kA sacitra prakAzana karane kI sundara vistata vyAkhyAe~ kI haiN| Agama sAhitya kA sacitra prakAzana karane kI abhinava advitIya saMkalpanA kI hai| PRAVARTAK SHRI AMAR MUNI The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi Jain Shraman Sangh. He is endowed with a maganetic style of oration. When masses listen to the tenets of Jina they are spellbound. A great worshiper of the tenets of Jina and a devotee of his Guru, Shri Amar Muni Ji was born in a Malhotra family of Queta (Baluchistan) on Bhadva Sudi 5th in the year 1993 V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear granddisciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri Bhandari Ji M indeed, put Amar (immortal) on the path of immortality. He studied Sanskrit, Prakrit, Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions preacher and a scholar and interpreter of Jain Agam literature. He has written nice and detailed commentaries of Bhagavati Sutra (in four parts), Prahsnavyakaran Sutra (in two parts), Sutrakritanga Sutra (in two parts) and some other Agams, He is the one who came out with the unique concept of the publication of Mustad Agam literature se

Page #696
sacitra dazavaikAlika sUtra zrI.amarati savitra rAyapaseNiya sUtra "RAI-PASENIYA SUTRA Sur Amar Mind jJAtAdharmakathAGga sUtra zrIamati MARATHI ILLUSTRATED sacina rAdhyayana saMpAdaka zrI agara guti Jhata Dharma Kathanga Sutra DASAVAIKAUMA SITA SIRLATMLINITINE citra sacitra nirayAvalikA vipAka sUtra sacitra scandal anuyogadvArasUtra Istrated U illustrated Anuyog-dvar Sutra TAUSTRATED NIRAYAVALIKA AND VIPAAK SUTRA ISRI AMAIE NTUNI ja ra naji SRI NANDI SUTRA CODMAVANTARANAMANI KALPASUTRA WULustination AcArAMgasUtra ACHARANGA SUTRA O sAvitraaupapAtika sUtra ILLUSTRATEO AUPAPATIK SUTRA sucinA M ore zrI kalpasUtra anuyogadvAra sUtra kI amara muni Anuyog-dvar Sutra illustrated dara zrI anara muni saNi M sAya zrI upAsaka dazA evaM anutaroSapAtikadazA sUtra pravartaka amara muni ICG0I Lipasak Dasha and AnuttaraupapatikDasha Sutra sacitra jJAtAdharmakathAGka sUtra zrI amara muni Jnata Dharma Kathanga Sutra marAcArAMga sabara Acharnga Sutra STHANANGASUTRA TRIAL 10000 SHRI AMAR MUNI www.jainellorary.org