Agam 03 Ang 03 Sthanang Sutra Part 02 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002906/1

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MLANNINAYAVANIVAAL aloor sacitra sthAnAgasatra pravartaka zrI amara muni Illustrated STTAVANGA SUTRA pravartak Shri Amar Muni For Private Personal Use Only

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sacitra sthAnAMga satra Flustrated STILANANGA SUTRA 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 on Interational For Private 8 Personal use only

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Yin Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 5555555555555555559 | gaNadhara zrI sudharmA svAmi praNIta tRtIya aMga ))))58 ))) sacitra zrI sthAnAMgasUtra (dvitIya bhAga) ) | mUla pATha-hindI-aMgrejI anuvAda, vivecana 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 55555555 159555555555555555555555))))

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ittttti***************tttttttttttttt pha uttara bhAratIya pravarttaka gurudeva bhaNDArI zrI padmacandra jI ma. sA. dvArA samprerita sacitra AgamamAlA kA solahavA~ puSpa # sacitra zrI sthAnAMgasUtra ( bhAga 2 ) # pradhAna sampAdaka pravarttaka zrI amara muni jI # saha-sampAdaka zrIcanda surAnA 'sarasa' # aMgrejI anuvAdaka surendra botharA, jayapura # saMzodhana rAjakumAra jI jaina, dillI # prathamAvRtti vi. saM. 2061, caitra IsvI san 2004 apraila # 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 # mUlya chaha sau rupayA mAtra (600 /- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI 2955 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 595 *******

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55555***************************** THE THIRD ANGA WRITTEN BY GANADHAR SHRI SUDHARMA SWAMI ILLUSTRATED SHRI STHAANANGA SUTRA (SECOND 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 555555555555555555558 455 5 5 5 555 5 5555555 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 592 Wan

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L 45454545454545454545454545454545454545454545454545455 456 457 455 456 455 456 455 456 457 4563 THE SIXTEENTH NUMBER OF THE ILLUSTRATED AGAM SERIES INSPIRED BY UTTAR BHARATIYA PRAVARTAK GURUDEV BHANDARI SHRI PADMACHANDRA JI M. S. 55 456 457 455 456 457 45545 * ILLUSTRATED SHRI STHAANANGA SUTRA (PART 2) * Editor-in-Chief Pravartak Shri Amar Muni ji 456 455 456 455 454 4 Associate-Editor Srichand Surana 'Saras' English Translator Surendra Bothara, Jaipur * Copy Editing Raj Kumar Jain, Delhi First Edition Chaitra, 2061 V. April, 2004 A.D. 445 455 456 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 46 45 46 45 455 456 455 456 457 455 456 455 456 457 458 455 456 45545454545454545454545455 456 457 455 456 455 456 455 456 457 454 444454 Illustrator Dr. Trilok Sharma Publisher and Distributor Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 4 456 457 458 45 45 4 Printer Sanjay Surana Shri Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone : (0562) 2151165 Price Six Hundred Rupees only (Rs. 600/-) 451 454 455 456 455 (c) Copyright : Padma Prakashan, Delhi 444546454545454545454545454541414141414141451454545454545454545454545451

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dharma divAkara pravarttaka amara muni jI mahArAja rASTrasanta ananta upakArI uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padma candra jI mahArAja kI puNya smRti meM sAdara savinaya bheMTa

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zruta sevA meM sahayoga dAtA parama viduSI upapravartinI mahAsatI zrI AjJAvatI jI mahArAja zrI ugrasaina jI sundarI devI jaina viveka vihAra, dillI zrI jaya bhagavAna jI vidyA devI jaina yojanA vihAra, dillI zrI subhASa canda zazi jaina viveka vihAra, dillI zrI suzIla kumAra kauzalyA devI jaina yojanA vihAra, dillI JainE jalnelitary.one

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zruta sevA meM sahayoga dAtA zrI abhaya kumAra reNu jaina zAstrI nagara, dillI zrI satapAla jI premalatA goyala pehavA nivAsI bahana suzIlA jaina (lohaTiyA) ludhiyAnA zrI bodharAja santoSa rAnI jaina gharauMDA maNDI zrI zyAmalAla jI jaina zAstrI nagara, dillI

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zruta sevA meM sahayoga dAtA zrI subhASa sulocanA jaina huDDA kaoNlonI, pAnIpata zrI ramezabhAI jaina (zAha) mAlatI bena zAha gujarAta vihAra, dillI zrI motI lAla jaina (banUr3a vAle) ludhiyAnA zrI rAjapAla jaina sonIpata zrI anila maMju jaina vizvA apArTameMTa, dillI DaoN. mojIrAma jI jaina zrImatI puSpA jaina sainika phArma, dillI Jain Education

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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 5 Age apane nAma ko hI pratiSThApita karane ko utsuka rahate haiN| pracAra va khyAti kI pratispardhA ke isa yuga meM 5 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| prathama bhAga meM ludhiyAnA nivAsI dharmavIra dAnavIra suzrAvaka zrI trilokacanda jI jaina 'bhagata' jI ke parivAra ne bahuta hI udAra hRdaya se sahayoga pradAna kiyaa| isa dUsare bhAga ke prakAzana meM pUjya gurudeva ke bhaktagaNa jo prativarSa hI jinavANI ke prati asIma zruta-bhakti aura guru-bhakti kA paricaya dete hue sahayoga pradAna karate haiM, isa varSa bhI una guru-bhaktoM kA udAra artha saujanya prApta huA hai| hama una sabake prati hArdika dhanyavAda dete haiM aura AzA karate haiM agale varSa jaina Agama sAhitya kI mahAmUlyavAna nidhi zrI bhagavatIsUtra ke prakAzana meM bhI hameM isI prakAra sabakA sahayoga prApta hotA rhegaa| - pUjya pravartaka zrI amara muni jI ma. kI hArdika bhAvanA hai ki jinavANI kA yaha sundara sarvopayogI prakAzana nirvighna sampanna hotA rhe| hama isa zruta-sevA meM sabhI dharma-premI baMdhuoM kA hArdika sahayoga AmaMtrita karate haiN| mahendrakumAra jaina adhyakSa padma prakAzana (5)

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 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 PUBLISHER'S NOTE 45454545454 $$45 $54545454 41 455 456 457 458 45454545454545454545454545454545 We are steadily progressing in the great mission of promoting the scriptures 4 with boundless enthusiasm and devotion for Agams. The blessings of the 4 Protective Deity and late Gurudev Uttar Bharatiya Pravartak Bhandari Shri 41 Padma Chandra Ji M. acts as a beacon on our path. ur 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 4 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 4 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). 41 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. For the first part of this book we got liberal donations from the family of si Dharmavira Daanvira Sushravak Shri Trilok Chand ji Jain 'Bhagat ji'. For this second part contributions have come once again from many devout gurudevotees who year after year continue to display their devotion for the Guru and scriptures through their financial assistance towards publication of the pious 15 sermon of the Jina; and the process continues. We express our sincere gratitude 4 for them all and hope that they will extend their help for the publication of Shri 5 Bhagavati Sutra, he great and invaluable treasure of Agam literature. It is the heartfelt desire of respected Pravartak Shri Amar Muni ji that this 65 beautiful and useful project of publication of Jinavani continues unabated. We solicit co-operation of all devout friends in this mission of Shrut Seva. -Mahendra Kumar Jain PRESIDENT Padma Prakashan 0441456441415454545454545454545454545454545454545454545454 455 456 457 455 456 457 455 456 457 45454545454545 45 456 457 45454545454545 (6) 4444444545454545454545454545454545454545454 455 456 457 458 459 4 4 4

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155555**********t*****************tik i sva-kathya zrI sthAnAMgasUtra kA yaha dUsarA bhAga hai| prathama bhAga meM sthAna eka se caturtha sthAna ke tRtIya uddezaka taka kI sAmagrI hai| caturtha sthAna ke cauthe uddezaka se dazama sthAna taka kA sampUrNa Agama isa dvitIya bhAga meM hai| yoM to sthAnAMgasUtra svayaM hI bahuta vizAla aura vistRta hai| isameM itane vividha viSaya haiM ki una para saMkSipta vivecana kiyA jAya taba bhI kama se kama tIna bhAga to ho hI jAte / phira sUtra rUpa meM Aye viSayoM para vivecana kI apekSA bhI hai| jaise nyAyadarzana ke antargata hetu - ahetu kA varNana, sAta nayoM kA varNana, sAta ninhavoM kA varNana, dasa AcAryoM kA varNana tathA anya bhI aneka aise viSaya haiN| sUtra meM Aye hue viSayoM para TIkAkAra zrI abhayadeva sUri ne prAcIna paramparA ke aneka udAharaNa va dRSTAnta bhI diye haiM, jo jJAnavardhaka hone ke sAtha hI viSaya ko vizada rUpa meM ujAgara karate haiM / Wan isI ke sAtha jaina, bauddha va vaidika granthoM ke sAtha tulanAtmaka dRSTi se isakA anuzIlana bhI bahuta mahattvapUrNa hai| bauddha grantha aMguttara nikAya, aTThakathA aura vaidika grantha mahAbhArata Adi meM bhI aneka viSaya 5 sthAnAMgasUtra se bahuta hI samAnatA rakhate haiM aura usa varNana meM aisA anumAna hotA hai ki loka, svarga-naraka - Arogya va nIti sambandhI, puruSa - parIkSA sambandhI bahuta se viSaya usa samaya sabhI dharmAcAryoM dvArA apanIapanI zailI meM ukta rUpa meM kathana kiye jAte the / una viSayoM para tulanAtmaka zodhaparaka adhyayana apekSita haiM / kintu aise kAryoM meM samaya aura zrama zakti ke sAtha vividha granthoM kI upalabdhatA tathA vidvAnoM kA sahayoga bhI nitAMta apekSita hai / astu prastuta sampAdana meM to hamane apane stara para tathA apanI samaya va zakti kI sImA meM rahakara kArya kiyA hai aura mujhe vizvAsa hai yaha AgamoM ke AdhArabhUta jJAna ke lie upayogI siddha hogA / aneka sthAnAMgasUtra ke sambandha meM prathama bhAga kI prastAvanA meM vistAra se likhA jA cukA hai| ataH yahA~ punarukti nahIM karake pAThakoM se yahI anurodha hai ki AgamoM kA svAdhyAya karate samaya anAdhyAya kAla kA varjana karake pUrNa zuddha uccAraNa va zuddha bhAvapUrvaka pATha kreN| jinavANI atyanta hI pavitra dharmagrantha hai, dharmagranthoM kI apanI vizeSa maryAdA aura mahattva hotA hai / asAvadhAnI va azAtanApUrvaka par3hA huA zAstra bhI zastra kA 5 kAma kara detA hai| ataH zAstra ko zAstra ke bahumAnapUrvaka hI pddh'eN| hamane agale varSa paMcama aMga vyAkhyAprajJaptisUtra (zrI bhagavatIsUtra) ke sampAdana kArya meM juTane kA saMkalpa kiyA hai, kArya Arambha bhI ho cukA hai| jinezvara deva kI bhakti, jinavANI kI zraddhA aura gurudeva kI zakti tathA Apa sabake sahayoga kI bhAvanA se hama apanA saMkalpa pUrNa karane meM samartha hoMge, yaha pUrNa vizvAsa hai / vizeSakara maiM zruta-sevA meM sahayoga pradAna karane vAle sabhI udAramanA sadgRhasthoM ko punaH dhanyavAda denA apanA karttavya samajhatA huuN| (7) 55555555 2 955 5 55 5 5 5 5 6 7 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555 5 5 5555 55592 - pravarttaka amara muni 1

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245454541414 14 14 14 14 1 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 FROM THE EDITOR'S PEN 456 45 457 458 454 455 This is the second part of Shri Sthaananga Sutra. The first part contained matter starting from the first Sthaan to the third lesson of the fourth Sthaan. The remaining matter from the fourth lesson of the fourth Sthaan to the tenth Sthaan is included in this second part. Sthaananga Sutra itself is a voluminous work. It contains so many subjects that had we given even brief elaborations it would have taken three such volumes. Many topics stated in aphoristic style, indeed, require elaborations. Some examples are description of Hetu and Ahetu from logic; seven Nayas, seven Nihnavas, ten Acharyas and many other important topics On many topics Abhayadev Suri, the commentator (Tika), has quoted many examples and incidents from ancient tradition. These references are enlightening and edifying to a great extant.. Besides this a comparative study of this work with Jain, Buddhist and Vedic literature is also important. Buddhist works like Anguttara Nikaya and Atthakatha as well as Vedic works like Mahabharat have many topics that have great similarity with similar descriptions in Sthaananga Sutra. These passages indicate that during that period each religious preceptors discussed numerous topics like universe, heaven and hell, health and ethics, and attributes of humans in his individual and unique style. A comparative and research oriented study on those topics is very much desired. But such task requires considerable time and labour besides availability of variety of books and co-operation of many scholars. As such... In this edition we have worked with limitations of means, time and resources but we are confident that this would be very useful for acquiring the basic knowledge of the Agams. Much has been written about the Sthaananga Sutra in the preface of the first part. A repetition of that introduction is not required. I would only advise the readers to read the Agams at 4 5454545454545454545454 455 456 454 455 456 55 456 455 456 457 451 45 244 45 46 455 456 4 (8) 4414141414141414141414141414141414141414141414141414141414141414

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6445455565555555 5 555 554655 55555 5 5552 the right time (avoiding the proscribed periods) with correct pronunciation and pious feelings. Jinavani is compiled in pious religious books having their own importance and discipline of study. Careless and negligent reading turns a Shaastra (scripture) into a shastra (weapon). Therefore, read a scripture giving it the due respect. We have resolved to take up the editing of the fifth Anga, Vyakhya Prajnapti (Bhagavati Sutra) next year; in fact, the work has already begun. I am sure that with the devotion for Jineshvar Deva, faith in Jinavani, blessings of Gurudev and your co-operation this mission will be accomplished. I consider it my duty to once again thank all those generous and pious householders who liberally contribute towards the pious mission of Shrut Seva. a (9) -Pravartak Amar Muni 2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555595555555595555 55552 959595959595955 5 5 5 5 52 Wan

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F5555555 FFFFFFFFFFFFFFFF5555555555555 anukramaNikA caturtha sthAna : caturtha uddezaka 1-86 34 or mur9 v 40 WWW 14 prasarpaka pada AhAra pada AzIviSa pada vyAdhicikitsA pada vraNakara pada antarbahiNa pada zreyas-pApIyas pada AkhyAyaka pada vRkSavikriyA pada vAdisamavasaraNa pada megha pada + ambA-pitR pada rAja pada megha pada AcArya pada bhikSAka pada gola pada patra pada kaTa pada OM tiryak pada ma bhikSuka pada kRza-akRza pada budha-abudha pada 1 anukampaka pada saMvAsa pada apadhvaMsa pada AsurI bhAvanA AbhiyogI bhAvanA sammohI bhAvanA devakilviSI bhAvanA pravrajyA pada saMjJA pada kAma pada uttAna-gaMbhIra pada 18 taraka pada 19 . pUrNa-tuccha pada cAritra pada 21 madhu-viSa kumbha pada 25 upasarga pada karma pada saMgha pada buddhi pada mati pada jIva pada mitra-amitra pada 34 mukta-amukta pada gati-Agati pada saMyama-asaMyama pada kriyA pada guNa pada zarIra pada dharmadvAra pada narakAyu pada tiryaMcAyu pada manuSyAyu pada devAyuSya pada vAdya-nRtyAdi pada vimAna pada garbha pada pUrvavastu pada kAvya pada samudghAta pada caturdazapUrvi pada vAdi pada kalpa-vimAna pada samudra pada kaSAya pada nakSatra pada pApakarma pada pudgala pada 67 paMcama sthAna : prathama uddezaka 87-137 87 94 prAthamika paricaya mahAvrata-aNuvrata pada indriyaviSaya pada 87 Asrava-saMvara pada pratimA pada sthAvarakAya pada 93 93 94 atizeSa-jJAna-darzana pada zarIra pada tIrthabheda pada 100 101 (10) 895 55555555555558

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123 123 hhhh / bhikSAbhigraha pada dhyAna mudrA para mahAnirjarA pada visaMbhoga pada pAraMcita pada vyudgrahasthAna pada niSadyA pada ArjavasthAna pada 114 114 115 116 103 107 108 109 110 111 113 114 jyotiSka pada deva pada paricAraNA pada agramahiSI pada anIka-anIkAdhipati pada devasthiti pada pratighAta pada AjIva pada rAjacihna pada udIrNaparISahopasarga pada hetu pada ahetu pada anuttara pada paMcakalyANaka pada 116 122 122 paMcama sthAna : dvitIya uddezaka 138-178 160 160 160 161 172 mahAnadI-uttaraNa pada 138 prathama prAvRSa vihAra pada 139 varSAvAsa vihAra pada 140 anudghAtya (prAyazcitta) pada 142 rAjAntaHpurapraveza pada 143 garbhadhAraNa pada 145 nirgrantha-nirgranthI-- ekatravAsa pada Asava-saMvara pada daMDa pada 152 kriyA pada 152 vyavahAra pada 156 supta-jAgaraNa pada 159 raja-AdAna-vamana pada datti pada upaghAta-vizodhi pada sulabha-durlabhabodhi pada pratisaMlIna-apratisaMlIna pada saMvara-asaMvara pada saMyama-asaMyama pada tRNavanaspati pada AcAra pada AcAraprakalpa pada AropaNA pada vakSaskAraparvata pada 162 163 164 mahAdraha pada 170 vakSaskAraparvata pada 171 dhAtakISaMDa-puSkaravara pada 171 samayakSetra pada 171 avagAhanA pada vibodha pada 172 nirgranthI-avalambana pada 173 AcArya-upAdhyAya atizeSa pada 175 AcArya-upAdhyAya gaNApakramaNa pada 176 Rddhimata pada 178 149 151 167 167 168 169 paMcama sthAna : tRtIya uddezaka 179-214 179 179 180 0 astikAya pada dharmAstikAya pada / adharmAstikAya pada AkAzAstikAya pada jIvAstikAya pada pudgalAstikAya pada gati pada indriyArtha pada muNDa pada bAdara pada 0 181 182 183 184 185 185 186 acitta vAyukAya pada nirgrantha pada upadhi pada nizrAsthAna pada nidhi pada zauca pada chadmastha-kevalI pada mahAnaraka pada mahAvimAna pada sattva pada 188 190 193 194 195 195 196 197 bhikSAka pada vanIpaka pada acela pada utkala pada samiti pada jIva pada gati-Agati pada jIva pada yonisthiti pada saMvatsara pada 201 201 202 202 198 203 (11) Wan 5555555555555555555)

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5555555555555 pratikramaNa pada sUtravAcanA pada kalpa (vimAna) pada Wan 5 jIvapradeza niryANamArga pada 205 206 206 207 208 209 SaSTha sthAna phra 5 chedana pada 5 Anantarya pada 5 5 ananta pada 5 jJAna pada 5 phra pratyAkhyAna pada sAra saMkSepa gaNa-dhAraNa pada nirgranthI-avalambana pada 5 sAdharmika antakarma pada chadmastha kevalI pada asaMbhava pada jIva pada phra gati Agati pada 5 jIva pada tRNa-vanaspati pada Wan no-sulabha pada Wan pha indriyArtha pada 5 saMvara-asaMvara pada sAta-asAta pada prAyazcitta pada phra manuSya pada 5 kAlacakra pada 5 saMhanana pada saMsthAna pada anAtmavat-Atmavat pada Arya pada lokasthiti pada dizA pada sAra saMkSepa gaNApakramaNa pada 5 vibhaMgajJAna pada 5 5 phra 215 217 218 219 221 221 222 223 223 224 225 225 226 226 227 227 231 232 232 bandha pada mahAnadI pada tIrthaMkara pada 272 274 275 AhAra pada unmAda pada pramAda pada pratilekhanA pada lezyA pada agramahiSI pada sthiti pada mahattarikA pada agramahiSI pada sAmAnika pada mati pada tapa pada vivAda pada gocaracaryA pada mahAnaraka pada vimAnaprastaTa pada nakSatra pada itihAsa pada saMyama - asaMyama pada kSetra - parvata pada 236 237 239 239 saptama sthAna mahAdraha pada nadI pada dhAtakIkhaMDa-puSkaravara pada yonisaMgraha pada gati Agati pada saMgrahasthAna pada phaphaphaphaphaphaphaphaphaphaphaphapha ( 12 ) 209 210 210 211 211 212 239 242 242 243 244 244 245 245 245 246 246 248 249 250 250 251 251 252 253 254 255 256 557 281 281 282 sabhA pada nakSatra pada pApakarma pada pudgala pada 215-271 Rtu pada avamarAtra pada atirAtra pada arthAvagraha pada avadhijJAna pada avacana pada kalpaprastAra pada palimandhu pada kalpasthiti pada mahAvIraSaSThabhakta pada vimAna pada deva pada bhojanapariNAma pada viSapariNAma pada prazna pada virahita pada Ayurbandha pada pArabhavikAyurbandha pada bhAva pada pratikramaNa pada nakSatra pada pudgala pada 272-348 saMgrahasthAna pada pratimA pada AcAracUlA pada 7 5 212 phra 213 213 213 555555 257 258 258 phra 259 phra 259 Wan Wan 260 phra 260 pha 261 5 5 262 5 263 phra 263 phra Wan 264 5 264 phra 264 phra 265 265 266 pha 266 Wan 268 269 pha 270 pha Wan 271 phaphaphapha 5 phra phra Wan 283 pha 284 5 287 Wan Wan

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309 310 325 IFIFIR 326 290 311 326 290 313 316 317 326 328 329 331 335 317 sAta 318 1 pratimA pada 287 kulakara pada ! adholokasthiti pada 289 kalpavRkSa pada bAdaravAyukAyika pada daNDanIti pada saMsthAna pada cakravartIrala pada bhayasthAna pada 291 duHSama-suSamA lakSaNa pada chadmastha pada 291 jIva pada kevalI pada 292 Ayurbheda pada gotra pada 292 jIva pada naya pada 295 brahmadatta pada svaramaNDala pada 295 mallIpravrajyA pada svarottpattisthAna pada 296 darzana pada jIva nizrita sapta svara 297 chadmastha kevalI pada ajIva nizrita sapta svara 297 mahAvIra pada svaroM ke lakSaNa tathA phala 298 / vikathA pada i svaroM ke grAma aura AcArya-upAdhyAyamUrcchanAe~ 299 atizeSa pada kAyakleza pada 305 saMyama-asaMyama pada kSetra-parvata-nadI-pada 306 AraMbha pada 318 yonisthiti pada sthiti pada agramahiSI pada deva pada nandIzvaradvIpa pada zreNi pada anIka-anIkAdhipati anIkAdhipati kakSA pada vacana-vikalpa pada vinaya pada samudghAta pada pravacana nihnava pada anubhAva pada nakSatra pada kUTa pada kulakoTi pada pApakarma pada pudgala pada 319 Kalam 319 320 344 344 321 321 345 346 347 321 322 323 347 my my my aSTama sthAna 349-408 379 380 380 353 My my my my 382 855555))))))))55555555555555555555555 383 384 adhyayana sAra ekalavihAra-pratimA pada yonisaMgraha pada gati-Agati pada karmabandha pada AlocanA pada saMvara-asaMvara pada sparza pada lokasthiti pada gaNisampadA pada mahAnidhi pada samiti pada AlocanA pada prAyazcitta pada madasthAna pada W 344 akriyAvadI pada 351 ___ mahAnimitta pada 353 vacanavibhakti pada chadmastha-kevali pada 354 Ayurveda pada 355 agramahiSI pada 365 mahAgraha pada 365 taNa-vanaspati pada saMyama-asaMyama pada 366 sUkSma pada 367 bharatakravartI pada pArzvagaNa pada 368 darzana pada 369 aupamika kAla pada 369 ariSTanemi pada 370 370 371 373 374 374 375 375 376 377 377 378 378 378 379 mahAvIra pada AhAra pada kRSNarAji pada madhyapradeza pada mahApadma pada kRSNa-agramahiSI pada gati pada dvIpa-samudra-pada kAkaNirala pada mAgadhayojana pada jambUdvIpa pada vijaya pada rAjadhAnI pada arihaMta cakravartI pada parvata guphA pada 366 sayama 386 28 367 AWN 390 390 (13)

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392 392 393 393 ' dhAtakIpaMDadvIpa pada puSkaravaradvIpa pada kUTa pada jagatI pada kUTa pada mahattarikA pada kalpa pada pratimA pada jIva pada saMyama pada pRthvI pada abhyutthAtavya pada. vimAna pada vAdi-sampadA pada kevalIsamudghAta pada anuttaraupapAtika pada 399 400 401 402 403 404 404 404 vANa-vyaMtara pada jyotiSka pada dvAra pada bandhasthiti pada kulakoTi pada pApakarma pada pudgala pada 393 397 398 399 navama sthAna 409-461 439 baladeva-vAsudeva pada mahAnidhi pada vikRti pada bondI (zarIra) pada 409 411 412 413 414 414 414 415 puNya pada sAra : saMkSepa visaMbhoga pada brahmacarya-adhyayana pada brahmacaryagupti pada tIrthaMkara pada Wan sadbhAvapadArtha pada jIva pada gati-Agati-pada jIva pada avagAhanA pada saMsAra pada Wan rogotpatti pada darzanAvaraNIyakarma pada jyoti pada matsya pada 420 422 426 427 427 428 429 429 430 pApazrutaprasaMga pada naipuNika pada gaNa pada bhikSAzuddhi pada uttaravartI kUTa pada pArzva-uccatva pada tIrthaMkaranAmanirvatana pada bhAvitIrthaMkara mahApadmatIrthakara pada nakSatra pada vimAna pada kulakara pada tIrthaM pravartana pada antarvIpa pada zukragrahavIthI pada karma pada kulakoTi pada pApakarma pada pudgala pada 457 458 BWan 5555555555555555555555555555555555555599996 B$$$$$$$$$$$$$$ $$$$$$$$$$$$ 5FFFFFFFFFFFFFFFFFFFFFF 458 416 416 deva pada 430 458 458 417 417 419 AyupariNAma pada pratimA pada prAyazcitta pada kUTa pada madhyavartI kUTa pada 433 435 435 435 436 460 419 420 dazama sthAna 462-566 sAra : saMkSepa lokasthiti pada indriyArtha pada acchinnapudgalacalana pada krodhotpatti pada saMyama-asaMyama pada saMvara-asaMvara pada 462 ahaMkAra pada 464 samAdhi-asamAdhi pada 466 pravrajyA pada 467 zramaNadharma pada 470 vaiyAvRttya pada 471 pariNAma pada 472 asvAdhyAya pada 473 474 475 476 477 477 479 saMyama-asaMyama pada sUkSmajIva pada mahAnadI pada rAjadhAnI pada rAja pada mandara pada rucaka pradeza kSetra 482 483 483 484 (14)

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1555555555555555 5 ; gotIrtha pada pAtAla kalaza pada parvata pada jambUdvIpa kSetra pada vividha parvata pada i dravyAnuyoga pada utpAtaparvata pada avagAhanA pada tIrthaMkara pada anantabheda pada pUrvavastu pada i pratisevanA pada AlocanA pada prAyazcitta pada mithyAtva pada tIrthaMkara vAsudeva pada bhavanavAsi pada saukhya pada ; upaghAtAvizodhi pada saMkleza asaMkleza pada bala pada bhASA pada dRSTivAda pada zastra pada doSa pada 484 485 487 487 488 489 491 494 495 495 496 496 497 501 502 502 504 504 505 506 507 508 512 513 514 pariziSTa vizeSa pada zuddhavAga-anuyoga pada dAna pada gati pada muNDa pada saMkhyAna pada pratyAkhyAna pada sAmAcArI pada dasa mahA svapna svapna phala pada samyaktva pada saMjJA pada vedanA pada chadmastha pada dazA pada kAlacakra pada anantara paramparaupapannAdi pada naraka pada sthiti pada bhAvibhadratva pada AzaMsA prayoga pada dharma pada sthavira pada putra pada ( 15 ) 515 515 517 518 519 520 520 522 523 524 528 529 529 530 531 537 537 538 538 540 541 542 543 544 anuttara pada kurA pada duHSamAlakSaNa pada suSamAlakSaNa pada [kalpa] vRkSa pada kulakara pada vakSaskAra pada kalpa pada pratimA pada jIva pada zatAyuSkadazA pada tRNa vanaspati pada zreNi pada graiveyaka pada teja sA bhasmakaraNa Azcarya pada kANDa pada udbadha pada nakSatra pada jJAnavRddhikara pada kulakoTi pada pApakarma pada pudgala pada 567-576 555555555555555555555555555 544 phra 545 545 546 546 547 548 549 550 551 552 553 553 554 554 559 561 562 563 563 564 564 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 566

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Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 55555555555555555 CONTENTS Fourth Sthaan : Fourth Lesson 1-84 457 4554 451 455 456 457 455 456 455 456 457 451 451 1 41 41 41 455 456 457 454 455 456 457 454 455 456 454 10 41 41 41 41 41 41 41 55 456 457 454 Prasarpak-Pad (Segment of itinerant) 1 Ahar-Pad (Segment of food) 1 Ashivish-Pad (Segment of the poisonous) Vyadhi Chikitsa-Pad (Segment of treatment of ailments) 6 4 Vrankar-Pad 7 Antarbahirvran-Pad (Segment of inner and outer infection) 8 Shreyas-Paapiyas-Pad (Segment of noble and ignoble) Akhyayak-Pad (Segment of commentator) 12 Vriksha-Vikriya-Pad (Segment of development of a tree) 13 Vaadi-Samavasaran-Pad (Segment of sects) 13 Megh-Pad (Segment of clouds) 14 Amba-Pitra-Pad (Segment of parents) Raaj-Pad (Segment of kings) 19 fi Megh-Pad (Segment of clouds) 19 Acharya-Pad (Segment of preceptor) 21 Vriksha-Pad (Segment of trees) Bhikshaak-Pad (Segment of alms eater) Gol-Pad (Segment of ball) 26 Patra-Pad (Segment of sharp edge) 28 Cut-Pad (Segment of mattress) 29 Tiryak-Pad (Segment of animals) 31 Bhikshuk-Pad (Segment of alms-seeker) 32 Krish-Akrish-Pad (Segment of weak and not weak) Budha-Abudha-Pad (Segment of prudent and imprudent) Anukampak-Pad Samvas-Pad (Segment of sexual gratification) Apadhvans-Pad (Segment of decline) Aasuri Bhaavana Aabhiyogi Bhaavana Sammohi Bhaavana Devakilvishi Bhaavana Pravrajya-Pad (Segment of ascetic initiation) Sanjna-Pad (Segment of desire) Kaam-Pad (Segment of carnality) Uttan-Gambhir-Pad (Segment of shallow and deep) Tarak-Pad (Segment of swimmer) Purna-Tuchchha-Pad (Segment of full and empty) Chaaritra-Pad (Segment of ascetic conduct) Madhu-Vish-Kumbh-Pad (Segment of honey, poison and pitcher) Upsarg-Pad (Segment of affliction) Karma-Pad (Segment of karmas) 59 Sangh-Pad (Segment of religious organization) Buddhi-Pad (Segment of wisdom) 63 Mati-Pad (Segment of intelligence) 63 Jiva-Pad (Segment of living beings) 64 18 41 41 & 445 446 447 41 41 41 41 41 41 41 45 45 454 455 456 457 454 455 456 414 415 41 41 41 4 22 1 25 454 455 456 457 41 41 41 41 4 ( 16 ) @4 44 445 446 44 445 446 4474544545454545454545454 4 4 4 4 4 4 4 4 2

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44444 $$$$$444 69 Yin Ya Ya Ya Ya 555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555555 Mitra-Amitra-Pad (Segment of Vadya-Nrityadi-Pad (Segment of friend and non-friend) 66 music, dance etc.) Mukta-Amukta-Pad (Segment of Vimaan-Pad (Segment of liberated and non-liberated) celestial vehicles) 4 Gati-Aagati-Pad (Segment of Garbh-Pad (Segment of womb) reincarnation and incarnation) Purvavastu-Pad (Segment of Samyam-Asamyam-Pad purvavastu) (Segment of discipline and Kavya-Pad (Segment of poetry) indiscipline) Chaturdash Purvi-Pad (Segment of Kriya-Pad (Segment of activity) 70 chaturdash purvi) Guna-Pad (Segment of virtues) 70 Vaadi-Pad (Segment of vadi) Sharira-Pad (Segment of body) 71 Kalp-Viman-Pad (Segment of 4 Dharmadvar-Pad (Segment of 41 divine realms) 72 doors of religion) Samudra-Pad (Segment of seas) 45 Narakayu-Pad (Segment of infernal life) Kashaya-Pad (Segment of passions) Tiryanchayu-Pad (Segment of Nakshatra-Pad (Segment of animal life span) 72 constellations) Manushyayu-Pad (Segment of Paap-Karma-Pad (Segment of human life span) 73 demeritorious Devaayu-Pad (Segment of karma) divine life span) 73 Pudgal-Pad (Segment of matter) 2441 444 445 455 456 4541 41 41 41 5$$$414141414141454545454545454545454545454 41 451 4545454 Fifth Sthaan : First Lesson 87-137 445454545454 455 456 457 455 454 455 456 4444444444444444 Introduction 88 Mahavrat-Anuvrat-Pad (Segment of minor and great vows) 89 Indriya Vishaya-Pad (Segment of subjects of sense organs) 90 Asrava-Samvar-Pad (Segment of inflow and blockage of karmas) 93 4i Pratima-Pad (Segment of special codes) 93 Sthavarakaya-Pad (Segment of immobile bodied beings) 94 Atishesh Jnana-Darshan-Pad 94 5 Sharira-Pad (Segment of body) 100 Tirthabhed-Pad (Segment of difference in religious orders) 101 Bhikshabhigraha-Pad (Segment of special resolves for alms collection) Dhyanamudra-Pad (Segment of meditational postures) Mahanirjara-Pad (Segment of great karma-shedding) Visambhog-Pad (Segment of ostra cization) Paranchit-Pad (Segment of expulsion) Vyudgrahasthaan-Pad (Segment of cause of dispute) Nishadya-Pad (Segment of method of sitting) Arjava-Sthaan-Pad (Segment of purity) ( 17 ) 2454545454545454545454545454545454545454541414141414141414141414144

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41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 46 47 46 45 455 456 414141414149555555 Jyotishk-Pad (Segment of Ajiva-Pad (Segment of subsistence) 123 4 stellar gods) 114 Rajachinha-Pad (Segment of $ Dev-Pad (Segment of gods) 114 regal symbols) 4 Paricharana-Pad (Segment of Udirnaparishahopasarg-Pad sexual gratification) 115 (Segment of precipitated Agramahishi-Pad (Segment of afflictions and torments) chief queens) 116 Hetu-Pad (Segment of cause) Anika-Anikadhipati-Pad Ahetu-Pad (Segment of army and commander) 116 Anuttar-Pad (Segment of Devasthiti-Pad (Segment of 133 superlatives) life span of gods) 122 Panch Kalyanak-Pad Pratighat-Pad (Segment of (Segment of five auspicious impediment) 122 events) 454 455 456 41 41 41 41 41 41 4146564141414141414 41 41 41 $56456 451 454545454545454 455 456 457 455 456 457 41 41 41 41 44 160 Fifth Sthaan : Second Lesson 138--178 Mahanadi-Uttaran-Pad Vyavahar-Pad (Segment of (Segment of crossing behaviour) great rivers) Supt-Jagaran-Pad (Segment of 5 Pratham Pravrit-Vihar-Pad asleep and awake) (Segment of movement Raj-Adaan-Vaman-Pad during early monsoon season) 139 (Segment of inflow and Varshavas-Vihar-Pad shedding of karma-dust) (Segment of movement Datti-Pad (Segment of servings) 160 during monsoon-stay) Upghat-Vishodhi-Pad (Segment of Anudghatya-Pad (Segment of serious atonement) impurity and purity) 142 $i Rajanatahpur-Pravesh-Pad Durlabh-Sulabh-Bodhi-Pad (Segment of difficult and $ (Segment of entering the $ palace) 143 easy enlightenment) Garbh-Dharan-Pad (Segment of Pratisamlinata-Apratisamlinata conception) 145 Pad (Segment of engrossment Nirgranth Nirgranthi and counter-engrossment) 162 Ekatravas-Pad (Segment of Samvar-Asamvar-Pad 163 male and female ascetics Samyam-Asamyam-Pad residing together) 149 (Segment of discipline and 4 Asrava Samvar-Pad (Segment of indiscipline) 164 si inflow and blockage of karmas) 151 Trinavanaspati-Pad 4 Dand-Pad (Segment of (Segment of gramineous punishment or abuse) 152 plants) 166 Kriya-Pad (Segment of activity) 152 Achar-Pad (Segment of conduct) 167 140 ( 18 ) 44 445 446 447 448 414 415 414 415 416 4141414141414 415 416 417 41

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4545454545454545454141414141414141414141414141414141414141414 415 416 41 Achar-Prakalp-Pad (Segment of conduct atonement) Aropana-Pad (Segment of stalling) 168 Vakshaskar Parvat-Pad (Segment of Vakshaskar mountains) 169 Mahadrah-Pad (Segment of great lakes) 170 Vakshaskar-Parvat-Pad (Segment of Vakshaskar mountains) 171 Dhatkikhand-Pushkaravar-Pad 171 Samayakshetra-Pad (Segment of samayakshetra) 171 Avagahana-Pad (Segment of height) Vibodh-Pad (Segment of awakening) 172 Nirganthi Avalamban-Pad (Segment of support) 173 Acharya Upadhyaya Atishesh-Pad (Segment of special privilege of acharya and upadhyaya) Acharya Upadhyaya Ganapakraman-Pad (Segment of acharya and upadhyaya leaving the group) 176 Riddhimat-Pad (Segment of the endowed) 175 455 456 457 454 455 456 457 454 455 455 456 457 455 456 457 4545454545 Fifth Sthaan : Third Lesson 179-214 180 Astikaya-Pad (Segment of agglomerative entity) 179 Dharmastikaya 179 Adharmastikaya Aakashastikaya 181 Jivastikaya 182 Pudgalastikaya 183 Gati-Pad (Segment of genuses) 184 Indriyarth-Pad (Segment of subjects of sense organs) 185 Mund-Pad (Segment of victors) 185 Badar-Pad (Segment of gross) 186 Achitta-Vayukaya-Pad (Segment of lifeless air-bodied beings) 188 Nirgranth-Pad (Segment of ascetics) 188 Udadhi-Pad (Segment of means of sustenance) 193 Nishra-Sthaan-Pad (Segment of support) 194 Nidhi-Pad (Segment of treasure) 195 Shauch-Pad (Segment of cleansing) 195 Chhadmasth-Kevali-Pad (Segment of Chhadmasth Kevali) Mahanarak-Pad (Segment of worst hells) Mahavimaan-Pad (Segment of great celestial vehicles) Sattva-Pad (Segment of courage) Bhikshaak-Pad (Segment of alms eater) Vanipak-Pad (Segment of beggar) 199 Achel-Pad (Segment of scantily clad ascetic) Utkal-Pad (Segment of the extremely powerful) Samiti-Pad (Segment of self regulation) Jiva-Pad (Segment of living beings) Gati-Aagati-Pad (Segment of birth from and to) Jiva-Pad (Segment of beings) Yonisthiti-Pad (Segment of productive life) 944 455 456 4545454545454545454545454 455 456 454 455 456 457 454 ( 19 ) 444444444444444444444444444444444444

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4444444444444444444444444444444444444 4 Samvatsar-Pad (Segment of year) 203 Sutravachana-Pad (Segment of Jivapradesh-Niryanamarg-Pad recitation of sutra) (Segment of departure of Kalp-Pad (Segment of soul-space-points) 205 divine realms) Chhedan-Pad (Segment of Bandh-Pad (Segment of bondage) 211 4 division) 206 Mahanadi-Pad (Segment of Anantarya-Pad (Segment of great rivers) non-interruption) 206 Tirthankar-Pad (Segment of Anant-Pad (Segment of the Tirthankar) endless of infinite) Sabha-Pad (Segment of Jnana-Pad (Segment of assemblies) knowledge) 208 Nakshatra-Pad (Segment of Pratyakhyan-Pad (Segment of constellations) obstainment) 209 Paap Karma-Pad (Segment of Pratikraman-Pad (Segment of demeritorious karmas) critical review) 209 Pudgal-Pad (Segment of matter) 214 207 Sabha-ra Sixth Sthaan 215-271 Indroduction 216 Ganadhaaran-Pad (Segment of heading the group) 217 Nirgranth Avalamban-Pad (Segment of support) 218 Sadharmik-Antkarma-Pad (Segment of last rites of co-religionist) Chhadmasth-Kevali-Pad (Segment of ChhadmasthKevali) 221 Asambhava-Pad (Segment of 1 impossible) 221 5 Jiva-Pad (Segment of living organisms) 222 Gati-Aagati-Pad (Segment of birth from and to) 223 Jiva-Pad (Segment of beings) 223 Trina-Vanaspati-Pad (Segment of gramineous plants) 224 45 No Sulabh-Pad (Segment of not easy) 225 219 Indriyarth-Pad (Segment of subjects of sense organs) Samvar-Asamvar-Pad (Segment of blockage and non-blockage of inflow of karmas) Saat-Asaat-Pad (Segment of happiness and sorrow) Prayashchit-Pad (Segment of atonement) Manushya-Pad (Segment of human beings) Kaal-Chakra-Pad (Segment of cycle of time) Samhanan-Pad (Segment of body constitution) Sansthan-Pad (Segment of body structure) Anatmavan-Atmavan-Pad (Segment of non-spiritualist and spiritualist) Arya-Pad (Segment of arya) Lok-Sthiti-Pad (Segment of structure of universe) 239 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 455 45 44 45 46 454545454545454545454545454545454 ( 20 ) 44 41 41 41 41 414 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4

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259 454 455 456 457 41 41 41 41 41 41 41 41 41 41 41 41 41 41 4 41 41 41 41 44 45 46 47 46 45 4 Disha-Pad (Segment of directions) 239 Ritu-Pad (Segment of seasons) Ahar-Pad (Segment of food) 241 Avamaratra-Pad (Segment of Unmaad-Pad (Segment of madness) 242 date skipping) Pramad-Pad (Segment of stupor) 242 Atiratra-Pad (Segment of Pratilekhana-Pad (Segment of date skipping) inspection) 243 Arthavagrah-Pad (Segment of Leshya-Pad (Segment of acquiring information) complexion of soul) 244 Avadhi-Jnana-Pad (Segment of Agramahishis-Pad (Segment of avadhi-jnana) chief queens) 244 Avachan-Pad (Segment of Sthiti-Pad (Segment of life span) 245 ignoble words) Mahattarika-Pad (Segment of Kalp-Prastaar-Pad (Segment of principal goddess) 245 formulating atonements) Agramahishis-Pad (Segment of Palimanthu-Pad (Segment of chief queens) 245 detriments of ascetic praxis) Samanik-Pad (Segment of Kalpasthiti-Pad (Segment of gods of equal status) 246 praxis observation) Mati-Pad (Segment of intellectual Mahavir Shasht-Bhakt-Pad faculty) 246 (Segment of Mahavir's Tapah-Pad (Segment of austerities) 248 two-day fasting) Vivaad-Pad (Segment of debate) 249 Vimaan-Pad (Segment of Gochar-Charya-Pad (Segment of celestial vehicles) moving for alms) 250 Deva-Pad (Segment of gods) Mahanarak-Pad (Segment of Bhojan-Parinam-Pad (Segment of worst hell) 250 benefits of food) Vimaan-Prastat-Pad (Segment of Vish-Parinam-Pad (Segment of gap between celestial vehicles) 251 effects of poison) Nakshatra-Pad (Segment of Prashna-Pad (Segment of constellations) 251 question) 265 Itihas-Pad (Segment of history) 252 Virahit-Pad (Segment of Samyam-Asamyam-Pad ommission) 265 (Segment of discipline and Ayurbandh-Pad (Segment of indiscipline) 253 life span bondage) 266 Kshetra Parvat-Pad (Segment of Parbhavik Ayurbandh-Pad areas and mounatians) 254 (Segment of life span Mahadraha-Pad (Segment of bondage for next birth) great lakes) 255 Bhaava-Pad (Segment of state) Mahanadi-Pad (Segment of Pratikraman-Pad (Segment of great rivers) 256 critical review) Dhatakikhand-Pushkarvar-Pad Nakshatra-Pad (Segment of (Segment of Dhatakikhand constellations) 270 Pushkarvar) 257 Pudgal-Pad 271 455 456 457 455 456 457 455 456 457 4545454545454545454545454545454545454545454545455 456 457 455 456 457 456 457 455 456 457 455 456 457 4554 266 ( 21 ) 141414141414141414141414141414 454 455 456 414141414141414141414141414141

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244444444444444444444444444444444444 Seventh Sthaan 272-348 455 456 457 455 456 457 4545454545454 455 456 457 4554545454545454545454545454545454545454545454545454545454545454 % Introduction 273 Ganapakraman-Pad (Segment of leaving the gana) 274 Vibhang-Jnana-Pad (Segment of unrighteous knowledge) 275 Yoni-Sangraha-Pad (Segment of place of origin) 281 Gati-Aagati-Pad (Segment of birth from and to) 281 Sangrahasthaan-Pad (Segment of proper management) 282 Asangrahasthaan-Pad (Segment of improper management) 283 Pratima-Pad (Segment of special codes) 284 Achaarachula-Pad (Segment of achaarachula) 287 Pratima-Pad (Segment of special codes) 287 Adholok-Sthiti-Pad (Segment of structure of lower world) Badar-Vayukayik-Pad (Segment of gross air bodied beings) 290 Samsthan-Pad (Segment of structure) 290 Bhaya-Sthaan-Pad (Segment of fear) 291 Chhadmasth-Pad (Segment of the unrighteous) 291 Kevali-Pad (Segment of omniscient) 292 Gotra-Pad (Segment of clan name) 292 Naya-Pad (Segment of stand-points) 295 Svaramandal-Pad (Segment of sphere of musical scales) 295 Svarotpattisthaan (Points of origin of musical notes) 296 Jiva Nishrit Sapt Svar (Seven musical notes produced by living beings) Ajiva Nishrit Sapt Svar (Seven musical notes produced by non-living things) Characteristics and results of seven svars Gram and Murchchhana of seven svars Kayaklesh-Pad (Segment of mortification of body) Kshetra, Parvat, Nadi-Pad (Segment of areas, mountains, rivers) Kulakar-Pad (Segment of clan founders) Kalpavriksh-Pad (Segment of wish fulfilling tree) Dandaniti-Pad (Segment of penal code) Chakravarti Ratna-Pad (Segment of gems of chakravarti) Dukhama-Sukhama-Lakshan-Pad (Segment of signs of dukhama-sukhama) Jiva-Pad (Segment of living beings) Ayurbhed-Pad (Segment of accidental death) Jiva-Pad (Segment of living beings) Brahmadatt-Pad (Segment of Brahmadatt) Malli-Pravrajya-Pad (Segment of initiation of Malli) Darshan-Pad (Segment of perception/faith) 441 41 41 41 41 41 454 455 456 457 45 46 47 46 45 46 41 41 41 41 41 41 45 41 41 41 41 41 41 41 45 456 41 41 45 44 45 46 47 441 289 ( 22 )

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2454 455 456 457 451 445 446 447 44 45 46 454 455 456 457 458 454 455 455 454 455 456 45 320 321 Tamahhhh f Chhadmasth-Kevali-Pad fi (Segment of Chhadmasthfi Kevali) fi Mahavir-Pad (Segment of Mahavir) fi Vikatha-Pad (Segment of gossip) 321 Acharaya Upadhyaya Atishesh-Pad (Segment of special privilege of Acharya and Upadhyaya) 321 E Samyam-Asamyam-Pad (Segment of discipline and indiscipline) 322 Arambh-Pad (Segment of sinful activity) 323 f Yonisthiti-Pad (Segment of F productive life) 325 Sthiti-Pad (Segment of life span) 326 Agramahishis-Pad (Segment of chief queens) 326 Deva-Pad (Segment of gods) 326 Nandishvar-Dveep-Pad (Segment of NandishvarDveep) 328 f Shreni-Pad (Segment of rows) Anika-Anikadhipati-Pad (Segment of army and commander) Anikadhipati-Kakshaa-Pad (Segment of brigades) Vachan-Vikalp-Pad (Segment of categories of speech) 338 Vinaya-Pad (Segment of modesty) 338 Samudghat-Pad (Segment of samudghat) Pravachan-Nihnava-Pad (Segment of mendacious receder) 344 Anubhaava-Pad (Segment of fruits of karma) Nakshatra-Pad (Segment of constellations) Koot-Pad (Segment of peaks) Kulkoti-Pad (Segment of species) 347 Paap-Karma-Pad (Segment of demeritorious karma) 347 Pudgal-Pad (Segment of matter) 348 345 346 117 555 44 445 44 455 456 457 455 456 45 44 45 46 45 44 445 446 44 445 446 447 448 449 455 4 4 4 4 4 4 4 Eighth Sthaan 349-408 350 351 alalalalalalal 353 353 Introduction 5 Ekal-Vihar-Pratima-Pad (Segment of solitary stay) Yoni-Sangrahe-Pad (Segment of place of origin) Gati-Aagati-Pad (Segment of birth from and to) Karma Bandh-Pad (Segment of i bondage of karmas) Alochana-Pad (Segment of i criticism) Samvar-Asamvar-Pad (Segment of blockage and non-blockage of inflow of karmas) Sparsh-Pad (Segment of touch) Lok-Sthiti-Pad (Segment of structure of universe) Ganisampada-Pad (Segment of wealth of a gani) Mahanidhi-Pad (Segment of great wealth) Samiti-Pad (Segment of self regulation) Alochana-Pad (Segment of atonement) Prayashcht-Pad (Segment of atonement) Mad-Sthaan-Pad (Segment of reasons of conciet) 354 355 110 111 11 365 ( 23 ) 1455 456 457 4545454545454545454 455 456 457 454 455 456 457 455 456 457 4545454545454545

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41 41 41 41 41 41 41 41 41 41 414 415 41456454 455 456 457 454 455 456 41 41 41 41 41 41 41 41 41 373 374 Akriyavadi-Pad (Segment of akriyavadi) 370 Mahanimitt-Pad (Segment of compendiums of augury) Vachan-Vibhakti-Pad (Segment of infections of words) 371 Chhadmasth-Kevali-Pad (Segment of Chhadmasth Kevali) Ayurveda-Pad (Segment of Ayurveda) 374 Agramahishi-Pad (Segment of chief queens) 4 Mahagraha-Pad (Segment of great planets) 375 4 Trina-Vanaspati-Pad (Segment of gramineous plants) 375 Samyam-Asamyam-Pad (Segment of discipline and indiscipline) 376 Sukshma-Pad (Segment of minute) 377 Bharat Chakravarti-Pad. (Segment of Bharat Chakravarti) 377 Parshva-Gana-Pad (Segment of parshva-gana) 15 Darshan-Pad (Segment of 4 perception/faith) 378 Aupamik-Kaal-Pad (Segment of conceptual units of time) 378 Arishtanemi-Pad (Segment of Arishtanemi) 379 Mahavir-Pad (Segment of Mahavir) 379 Ahar-Pad (Segment of foods) 380 Krishnaraji-Pad (Segment of rows of darkness) 380 Madhya Pradesh-Pad (Segment of middle sections) 382 Mahapadma-Pad (Segment of Mahapadma) 383 Krishna-Agramahishi-Pad (Segment of chief queens of Krishna) 384 Gati-Pad (Segment of genuses) 384 Dveep-Samudra-Pad (Segment of islands and seas) Kakaniratna-Pad (Segment of Kakani gem) Maagadh Yojan-Pad (Segment of Maagadh yojan) Jambudveep-Pad (Segment of Jambu continent) 386 Vijaya-Pad (Segment of Vijaya) 387 Rajdhani-Pad (Segment of capital cities) 389 Arihant-Chakravarti-Pad (Segment of Arihant and Chakravarti) Parvat-Gufa-Pad (Segment of mountains and caves) Dhatakikhand-Dveep-Pad (Segment of Dhatakikhand continent) Pushkarvar-Dveep-Pad (Segment of Pushkarvar continent) 392 Koot-Pad (Segment of peaks) 393 Jagati-Pad (Segment of plateau) 393 Koot-Pad (Segment of peaks) Mahattarika-Pad (Segment of Mahattarikas) Kalp-Vimaan-Pad (Segment of divine realms) Pratima-Pad (Segment of special codes) Jiva-Pad (Segment of living beings) Samyam-Pad (Segment of ascetic-discipline) Prithvi-Pad (Segment of lands) 4 Abhyutthatavya-Pad (Segment of alertness) 402 S$ 46 47 46 45 4444544545454 455 454 455 456 457 455 456 457 454 455 456 457 451 451 4 4 4 4 4 4 4 4 455 456 457 4551 448 378 ( 24 ) $441 41 41 41 41 41 41 41 414 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4

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445455 456 457 455 456 457 458 454 455 456 451555 44 445 446 447 441 41 41 41 41 41 41 405 4 Vimaan-Pad (Segment of celestial vehicles) 403 Vaadi-Sampada-Pad (Segment of wealth of vaadis) 404 Kevali-Samudghat-Pad (Segment of KevaliSamudghat) 404 Anuttaraupapatik-Pad (Segment of Anuttaraupapatik) 404 Vanavyantar-Pad (Segment of interstitial gods) Jyotishk-Pad (Segment of stellar gods) Dvar-Pad (Segment of gates) 406 Bandhasthiti-Pad (Segment of duration of bondage) 406 Kulakoti-Pad (Segment of species) 407 Paap-Karma-Pad (Segment of demeritorious karma) 407 Pudgal-Pad (Segment of matter) 408 1 414141414141455 456 457 455 456 457 451 4545454545454 405 Ninth Sthaan 409-461 4545454545454545454545454464444444444 445454545454545454545454545454545454545454545 Introduction 410 4 Visambhog-Pad (Segment of expulsion) 411 Brahamcharya-Adhyayan-Pad (Segment of chapters on Brahamcharya) 412 i Brahamcharya-Gupti-Pad 451 (Segment of fences of celibacy) 412 Brahamcharya-Agupti-Pad (Segment of detriments of celibacy) 413 Tirthankar-Pad (Segment of Tirthankar) 414 Sadbhaava-Padarth-Pad (Segment of eternal things) 55 Jiva-Pad (Segment of 4 living organisms) 414 Gati-Aagati-Pad (Segment of birth from and to) 415 Jiva-Pad (Segment of living beings) 416 Avagahan-Pad (Segment of 15 space occupation) 416 Samsar-Pad (Segment of cycles of birth) 417 Rogotpatti-Pad (Segment of origin of disease) 417 Darshanavaraniya Karma-Pad (Segment of darshanavaraniya karma) 419 Jyotish-Pad (Segment of astrology) Matsya-Pad (Segment of fish) Baladeva-Vaasudeva-Pad (Segment of Baladeva Vaasudeva) Mahanidhi-Pad (Segment of great treasure) Vikriti-Pad (Segment of contaminants) Bondi-Pad (Segment of body) Punya-Pad (Segment of meritorious activity) Paap-Shrut-Prasang-Pad (Segment of elaboration of evil literature) Naipunik-Pad (Segment of expert) Gana-Pad (Segment of group of ascetics) Bhikshashuddhi-Pad (Segment of righteous alms-seeking) Deva-Pad (Segment of gods) Devanikaya-Pad (Segment of abodes of gods) 431 454 455 456 457 45414141414141414141414141414141414141414 ( 25 ) 2414454647454464444444444444444444444444

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(c)S********************************ti 5555555555555555555555555555555555555 Wan 45 Wan Wan Wan Wan Wan (Segment of Ayu-Parinaam-Pad capacity of ayushya karma) Pratima-Pad (Segment of special codes) Prayashchit-Pad (Segment of atonement) Koot-Pad (Segment of peaks) (Segment of the Madhyavarti-Pad middle peacks) Northern peaks Parshva-Uchchatva-Pad Bhaavi Tirthankar-Pad (Segment of future Tirthankaras) Mahapadma Tirthankar-Pad (Segment of Mahapadma Tirthanakar) (Segment of height of parshva) 440 Tirthankar-Naam-Nirvatan-Pad (Segment of acquiring Tirthankar naam karma) Tenth Sthaan Introduction Lokasthiti-Pad (Segment of state of occupied space) Indriyarth-Pad (Segment of subjects of sense organs) Achchhinna Pudgal-Chalan-Pad (Segment of shift of integrated particle) Krodhotpattisthaan-Pad (Segment of origin of anger) Samyam-Asamyam-Pad (Segment of discipline and indiscipline) Samvar-Asamvar-Pad 433 435 435 435 436 439 441 443 444 463 464 466 469 470 471 (Segment of blockage of inflow of karmas) 472 Ahankar-Pad (Segment of conceit) 473 Nakshatras-Pad (Segment of constellations) Vimaan-Pad (Segment of celestial vehicles) Kulakar-Pad (Segment of kulakars) Tirtha Pravartan-Pad (Segment of ford establishment) Antardveep-Pad (Segment of middle islands) Shukra Graha-Vithi-Pad (Segment of orbits of venus) Karma-Pad (Segment of karma) Kulakoti-Pad (Segment of species) Paap-Karma-Pad (Segment of demeritorious karma) Samadhi-Asamadhi-Pad (26) 462-566 (Segment of equanimity and its absence) Pravrajya-Pad (Segment of initiation) Samyam-Asamyam-Pad (Segment of discipline and indiscipline) Sukshma-Pad (Segment of minutes) 4575 457 Pudgal-Pad (Segment of matter) 461 458 458 458 458 459 460 Shraman Dharma-Pad (Segment of shraman dharma) 476 Vaiyavritya-Pad (Segment of service) Parinaam-Pad (Segment of manifestation) Asvadhyaya-Pad (Segment of prohibition of studies) 460 474 5 4755 477 477 479 55555555555555555555555555555555555 480 481 5 46 46 46 46 46 4 Wan Wan

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194555555555555555555555555555555 Mahanadi-Pad (Segment of great rivers) Rajadhani-Pad (Segment of capital cities) 482 483 Raj-Pad (Segment of kings) Mandar-Pad (Segment of mandar) 483 Disha-Pad (Segment of directions) 484 Gotirtha-Pad (Segment of sloping bank) Patal Kalash-Pad (Segment of patal kalash) Parvat-Pad (Segment of mountains) Jambudveep Kshetra-Pad (Segment of areas in Jambudveep) Vividh Parvat-Pad (Segment of miscellaneous mountains) Dravyanuyoga-Pad (Segment of disquisition of entities) Utpataparavt-Pad (Segment of utpataparvat) Avagahana-Pad (Segment of space occupation) Tithankar-Pad (Segment of Tirthankar) Anant-Pad (Segment of the endless or infinite) Purvavastu-Pad (Segment of purvavastu) Pratisevana-Pad (Segment of misconduct) Alochana-Pad (Segment of self-criticism) Prayashchit-Pad (Segment of atonement) Mithyatva-Pad (Segment of unrighteousness) Tirthankar Vaasudeva-Pad (Segment of Tirthankar Vaasudeva) 481 484 485 487 487 488 489 491 494 495 495 496 496 497 501 502 502 Sanklesh-Asanklesh-Pad (Segment of perturbed and unperturbed state of mind) Bal-Pad (Segment of strength) Bhasha-Pad (Segment of speech or language) Drishtivaad-Pad (Segment of drishtivaad) ( 27 ) Bhavan-Vasi-Pad (Segment of abode dwelling gods) 504 Saukhya-Pad (Segment of joy) 504 Wan Upaghat-Vishodhi-Pad Wan (Segment of impurity and purity) Shastra-Pad (Segment of weapons) Dosh-Pad (Segment of faults) Vishesh-Pad (Segment of special faults) Shuddhavag-Anuyoga-Pad (Segment of independent phrases) Daan-Pad (Segment of charity) Gati-Pad (Segment of reincarnation) Mund-Pad (Segment of victors) Sankhyan-Pad (Segment of mathematics) Pratyakhyan-Pad (Segment of obstainment) Samachari-Pad (Segment of ascetic-behaviour) Das-Maha-Svapna-Pad 506 507 5055 508 514 515 5125 515 5135 520 520 522 (Segment of ten great dreams) 523 Samyaktva-Pad (Segment of righteousness) 255 595555555 5 55 5 5 5 5 5 55595555 5 5 5 5 5 555 5555 5 5 5 5 5 5 55 55 55 2 5175 Sanjna-Pad (Segment of desire) 529 Vedana-Pad (Segment of pain) Chhadmasth-Pad (Segment of Chhadmasth) Wan 528 5185 Wan 5195 529 Dasha-Pad (Segment of chapters) 531 530 55555555555546466 467 46 46 Wan 45 Wan 45 Wan Wan

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457 458 549 541 554 44 45 46 47 48 414 415 416 41 $555555555554545454545454545454545454545 Kaal-Chakra-Pad (Segment of Kalp-Pad (Segment of time cycle) 537 divine realms) Anantar-Parampar-Pad Pratima-Pad (Segment of (Segment of anantar special codes) 550 parampar) 537 Jiva-Pad (Segment of i Narak-Pad (Segment of hell) 538 living beings) 551 4 Sthiti-Pad (Segment of life span) 538 Shatayushk-Pad (Segment of Bhavibhadratva-Pad (Segment of hundred years of age) future nobility) 540 Trinavanaspati-Pad (Segment of Ashamsa-Prayoga-Pad gramineous plants) (Segment of having desires) Shreni-Pad (Segment of ranges) 553 Dharma-Pad (Segment of Graiveyak-Pad (Segment of Dharma) 542 graiveyak) 45 Sthavir-Pad (Segment of Tejasa-Bhasmakaran-Pad 15 senior person) 543 (Segment of burning by Putra-Pad (Segment of son) 544 fire-power) 554 $ Anuttar-Pad (Segment of Ashcharyak-Pad (Segment of the matchless things) 544 miraculous) Kura-Pad (Segment of Kura) 545 Kaand-Pad (Segment of sections) Dukhama-Lakshan-Pad Udvedh-Pad (Segment of depth) (Segment of signs of dukhama) 545 Nakshatra-Pad (Segment of 563 constellations) - Sukhama-Lakshan-Pad (Segment of signs of Jnanavriddhikar-Pad sukhama) 546 (Segment of enhancement of Kalpavriksha-Pad (Segment of knowledge) wish fulfilling tree) Kulakoti-Pad (Segment of Kulakar-Pad (Segment of species) clan founders) 547 Paap-Karma-Pad (Segment of Vakshaskar-Pad (Segment of demeritorious karma) 564 vakshaskar) 548 Pudgal-Pad (Segment of matter) 566 554414141414141414141414141414141414 415 414141414145454545454545454545454545454554 455 456 56 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 457 4554 559 563 546 564 Appendix 567-576 45 46 451 451 454 455 4 4 456 457 4 95455 ( 28 ) $ $ 244 445 446 447 4444444444444444444444444444

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LE LE LE LE LE LE LL 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 | 4 5 5 55 5 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 555597555952 155555555 phra Wan

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555555555555555555555555555555555 SH t t t t t t t caturtha sthAna : caturtha uddezaka FOURTH STHAAN (Place Number Four) : FOURTH LESSON t t t t t t t t t t t t b v t b v ma prasarpaka-pada PRASARPAK-PAD (SEGMENT OF ITINERANT) __509. cattAri pasappagA paNNattA, taM jahA-(1) aNuppaNNANaM bhogANaM uppAettA ege pasappae, (2) pubuppaNNANaM bhogANaM avippaogeNaM ege pasappae, (3) aNuppaNNANaM sokkhANaM uppAittA ege pasappae, (4) pubbuppaNNANaM sokkhANaM avippaogeNaM ege psppe| 509. prasarpaka cAra prakAra ke hote haiM-(1) koI aprApta bhogoM ko prApta karane ke lie deza-videza meM bhramaNa karatA hai, (2) koI bhoga janita prApta bhogoM ke saMrakSaNa ke lie, (3) koI aprApta sukhoM ko prApta karane ke lie, aura (4) koI prApta sukhoM ke saMrakSaNa ke lie prayatna karatA rahatA hai| 509. Prasarpak (itinerants) are of four kinds-(1) Someone takes to itinerant life (moving around within and outside the country) in order to seek unobtained bhogas (enjoyments). (2) Someone takes to itinerant life in order to sustain obtained experiences. (3) Someone takes to itinerant life in order to seek unavailable happiness (through gratifying experiences). (4) Someone takes to itinerant life in order to sustain 4 F available happiness. AhAra-pada AHAR-PAD (SEGMENT OF FOOD) __510. NeraiyANaM cauvihe AhAre paNNatte, taM jahA-iMgAlovame, mummurovame, sItale, himsiitle| 510. nArakIya jIvoM kA AhAra cAra prakAra kA hai-(1) aMgAropama-aMgAra ke samAna 5 alpakAlIna dAha utpanna karane vAlA, (2) murmuropama-murmura bhobhara kI agni ke samAna dIrghakAla taka dAha utpanna karane vAlA, (3) zItala-zIta vedanA utpanna karane vAlA, aura (4) himazItala-atyanta : zIta vedanA utpanna karane vAlA aahaar| 510. The ahar (food) of naarakiya jivas (infernal beings) is of four si kinds-(1) angaropam (spark-like)-that which gives spark-like short lived suffering of burn, (2) murmuropam (oven-like)-that which gives sustained suffering of burn like hot ash of a oven, (3) sheetal (cold)-- which gives suffering of cold and (4) himasheetal (ice-like cold)--which gives extreme suffering of intense cold. vivecana-jina narakoM meM uSNavedanA nirantara rahatI hai, vahA~ ke nAraka aMgAropama aura murmuropama mRttikA kA AhAra karate haiM aura jina narakoM meM zItavedanA nirantara rahatI hai vahA~ ke nAraka zItala + 55555555555555555555555555555555555555555555598 gAgAgAgAga nAgagagagagagagagagaganA caturtha sthAna : caturtha uddezaka (3) Fourth Sthaan : Fourth Lesson 19555555555555))))))))) ) ) )

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Wan 55555555555))))))))))5555555555555555555 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 55555555558 F aura himazItala mRttikA kA AhAra karate haiN| pahale naraka se lekara tIsare naraka taka uSNavedanA aura cauthe se Age sAtaveM taka zItavedanA uttarottara adhika-adhika pAI jAtI hai| Elaboration-The infernal beings of hells, where heat-suffering is a norm, eat spark-like and ember-like clay. The infernal beings of hells, where cold-suffering is a norm, eat cold and icy clay. From first hell to the third hell there is a gradual increase in heat-suffering and from fourth to seventh hell there is a gradual increase in cold-suffering. 511. tirikkhajoNiyANaM cauvihe AhAre paNNatte, taM jahA-kaMkovame, bilovame, OM pANamaMsovame, puttmNsovme| 511. tiryakyonika jIvoM kA AhAra cAra prakAra kA hai-(1) kaMkopama-kaMka' pakSI ke AhAra ke OM samAna subhakSya aura supAcya AhAra; (2) bilopama-binA cabAye nigalA jAne vAlA aahaar| jaise-sarpa, # machalI Adi; (3) pANa-mAMsopama-caNDAla ke mAMsa ke samAna ghRNita AhAra; aura (4) putra-mAMsopamaputra ke mAMsa-sadRza nindya aura kaThinAI se khAyA jAne vAlA aahaar| 511. The ahar (food) of tiryakyonik jivas (animal beings) is of 'four kinds-(1) kankopam (kank-like)-food that is easy to eat and digest like the food of bird Kank' (white kite or heron), (2) bilopam (swallowed food)--food that is swallowed without chewing (as done by snake and fish), (3) paan-masopam-detestable meat like that of a low born F (chandal) and (4) putra-mamsopam (like son's flesh)-detestable and unpalatable food like son's flesh. 512. maNussANaM cauvihe AhAre paNNatte, taM jahA-asaNe, pANe, khAime, saaime| 512. manuSyoM kA AhAra cAra prakAra kA hai-(1) azana-caubIsa prakAra ke dhAnyAdi se banI roTI, + dAla Adi kA bhojana, (2) pAna-pAnI Adi peya padArtha, (3) khAdya-gur3a, zakkara, mevA, phala, miSThAna Adi, aura (4) svAya-loMga, ilAyacI, pAna-supArI auSadha Adi sugandhita pdaarth| 512. The ahar (food) of manushyas (human beings) is of four kinds(1) Ashan-staple food made from twenty four kinds of grains including wheat, rice, pulses, etc. (2) Paan-That which is drunk, such as water, juice, etc. (3) Khadya--all other eatables including jaggery, sugar, dry$i fruits, fruits, sweets etc. (4) Svadya-Cardamom, clove, beetle-leaf, and $i suchlike fragrant things. Wan 555555555555555555555555555555555555)))) 1. kaMka nAmaka pakSI duSpAcya AhAra ko bhI sukha se khAtA hai aura sukha se pacA letA hai-TIkA patra, 251 // 1. Kank (white kite) conveniently eats and digests unpalatable and indigestible food. (Tika, leaf 251) sthAnAMgasUtra (2) (4) Sthaananga Sutra (2) |

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513. devANaM caubvihe AhAre paNNatte, taM jahA-vaNNamaMte, gaMdhamaMte, rasamaMte, phaasmNte|| 513. devoM kA AhAra cAra prakAra kA hotA hai-(1) varNavAn-uttama varNa (raMga) vAlA, (2) gandhavAn-uttama sugandha vAlA, (3) rasavAna-uttama madhura rasa vAlA, aura (4) sparzavAna-mRdu aura snigdha sparza vaalaa| __513. The ahar (food) of devas (divine beings) is of four kinds! (1) Varnavaan--of good colour, (2) gandhavaan-of excellent smell, (3) rasavaan-of good and sweet taste and (4) sparshavaan-having soft and smooth touch. vivecana-deva aura nAraka jIva kavalAhAra nahIM karate hai, ve mana se hI pudgaloM kA AkarSaNa kara romAhAra karate haiN| tiryaMca tathA manuSya kavalAhAra karate haiN| Elaboration-Divine and infernal beings do not eat morsels through mouth. They mentally draw particles and ingest through body-pores. + i Animals and human beings eat morsels through mouth. AzIviSa-pada ASHIVISH-PAD (SEGMENT OF THE POISONOUS) _514. cattAri jAtiAsIvisA paNNattA, taM jahA-vicchuyajAtiAsIvise, maMDukkajAtiAsIvise, uragajAtiAsIvise, mnnussjaatiaasiivise| vicchuyajAtiAsIvisassa NaM bhaMte ! kevaie visae paNNatte ? pabhU NaM vicchyajAtiAsIvise addhabharahappamANamettaM bodiM viseNaM visapariNayaM visaTTamANiM kritte| visae se visaThThatAe, No ceva NaM saMpattIe kareMsu vA kareMti vA karissaMti vaa| maMDukkajAtiAsIvisassa [ NaM bhaMte ! kevaie visae paNNatte ] ? ___pabhU NaM maMDukkajAtiAsIvise 'bharahappamANamettaM boMdi viseNaM visapariNayaM visaTTamANiM' [kritte| visae se visaThThatAe, No ceva NaM saMpattIe kareMsu vA kareMti vA ] karissaMti vaa| uragajAti [ AsIvisassa NaM bhaMte ! kevaie visae paNNatte ] ? pabhU NaM uragajAtiAsIvise jaMbuddIvapamANamettaM boMdi viseNaM visapariNayaM visaTTamANiM kritte| visae se visaThThatAe, No ceva NaM (saMpattIe kareMsu vA kareMti vA) karissaMti vaa| maNussajAti (AsIvisassa NaM bhaMte ! kevaie visae paNNatte) ? pabhU NaM maNussajAtiAsIvise samayakhettapamANamettaM boMdi viseNaM visapariNataM visaTTamANiM krette| visae se visaThThatAe, No ceva NaM (saMpattIe kareMsu vA kareMti vA) karissaMti vaa| IPIPIPPPIPI-I-In-.-.-. caturtha sthAna : caturtha uddezaka (5) Fourth Sthaan : Fourth Lesson

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514. cAra prakAra ke jIva jAti (janma) se AzIviSa hote haiM, jaise-(1) vRzcika, (2) meMDhaka, ma (3) sarpa, aura (4) mnussy| OM prazna-bhagavan ! jAti-AzIviSa vRzcika ke viSa meM kitanA sAmarthya hotA hai ? uttara-gautama ! jAti-AzIviSa vRzcika apane viSa ke prabhAva se Adhe bharata kSetra pramANa kSetra meM OM rahane vAle zarIroM ko viSa-pariNata (vyApta) aura vidalita kara sakatA hai| usake viSa meM itanA sAmarthya ke + hai, kintu kArya rUpa meM na kabhI usane apane isa sAmarthya-zakti kA upayoga kiyA hai, na vartamAna meM karatA hai aura na bhaviSya meM kabhI kregaa| prazna-bhagavan ! jAti-AzIviSa meMDhaka ke viSa meM kitanA sAmarthya hai ? OM uttara-gautama ! jAti-AzIviSa meMDhaka apane viSa ke prabhAva se bharata kSetra-pramANa pradeza meM rahane + vAle zarIroM ko viSa se vyApta aura viSa vidalita karane ke lie samartha hai| usake viSa meM itanA sAmarthya hai, kintu na kabhI usane apane isa sAmarthya kA upayoga kiyA hai, na vartamAna meM karatA hai aura na bhaviSya Wan meM kregaa| prazna-bhagavan ! jAti-AzIviSa sarpa ke viSa kA kitanA sAmarthya hai ? uttara-gautama ! jAti-AzIviSa sarpa apane viSa ke prabhAva se jambUdvIpa pramANa (eka lAkha yojana vAle) pradeza meM rahane vAle zarIroM ko viSa-pariNata aura vidalita karane meM lie samartha hai| usake viSa ma meM itanA sAmarthya mAtra hai, kintu na kabhI usane isa sAmarthya kA upayoga kiyA hai, na karatA hai aura na kabhI kregaa| ma prazna-bhagavan ! jAti-AzIviSa manuSya ke viSa kA kitanA sAmarthya hai ? uttara-gautama ! jAti-AzIviSa manuSya apane viSa ke prabhAva se samaya kSetra-pramANa (paiMtAlIsa lAkha ma yojana) kSetra meM rahane vAle zarIroM ko viSa-pariNata aura vidalita karane meM lie samartha hai| usake viSa meM itanA sAmarthya mAtra hai, kintu na kabhI usane isa sAmarthya kA upayoga kiyA hai, na karatA hai aura na OM kabhI kregaa| 514. Four kinds of beings are jati-ashivish (poisonous by birth(1) vrishchik (scorpion), (2) mendhak (frog), (3) sarp (snake) and (4) manushya (man). (Question) Bhagavan ! How strong is the venom of jati-ashivish vrishchik (venomous breed of scorpion)? (Answer) Gautam ! A jati-ashivish urishchik can harm bodies living $i in half the area of Bharat. Its venom is as strong as that but it did not, does not and will not ever employ all that strength. (Question) Bhagavan ! How strong is the venom of jati-ashivish mendhak (venomous breed of frog)? | sthAnAMgasUtra (2) (6) Sthaananga Sutra (2)

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jAti AzIviSa saMpUrNa bharata kSetra arddha bharata kSetra HARMA usana ar3hAI dvIpa carma karaNDaka vezyA karaNDaka OM rAja karaNDaka grahapAtika karaNDaka Fon Private & Personal Use Only wwhiskeletary.org

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| citra paricaya-1 | Illustration No. 1 jAti AzIviSa mAtAhA jisake janma se hI dAr3hoM meM athavA janmajAta viSa hotA hai, use jAti AzIviSa kahA jAtA hai| (1) bicchU kI pU~cha meM jahara hotA hai| ati vizAlakAya bicchU ke viSa meM itanI utkRSTa sAmarthya hotI hai ki vaha kramazaH phailatA huA Adhe bharata kSetra taka phaila sakatA hai| (2) meMDhaka kI dAr3hoM meM rahe viSa kA utkRSTa prabhAva sampUrNa chaha khaNDa bharata kSetra taka vyApta ho sakatA hai| (3) sarpa jAti ke viSa kA utkRSTa prabhAva sampUrNa jambUdvIpa taka phaila sakatA hai| (4) manuSya apane mukha (dAr3hoM) ke viSa se sampUrNa DhAI dvIpa taka ko prabhAvita kara sakatA hai| kintu Aja taka kisI ne itanI sAmarthya kA upayoga nahIM kiyA hai| -sthAna 4, sUtra 514 karaNDaka dRzya-2 (1) carmakAra karaNDaka-jisameM camar3e ke Tukar3e yA camar3A chIlane ke aujAra rakhe rahate haiN| (2) vezyA karaNDaka-vezyA apanI peTI meM lAkha, pItala, cA~dI Adi ke sAdhAraNa AbhUSaNa bharakara rakhatI hai| (3) gRhapati karaNDaka-zreSThI apane bakse meM sone, motI Adi ke kImatI AbhUSaNa rakhatA hai| (4) rAja-karaNDaka-rAjA apane bakse meM atyanta mUlyavAna hIre Adi ke AbhUSaNa rakhatA hai| ye cAroM kramazaH eka-dUsare se zreSTha mAne gaye haiN| -sthAna 4, sUtra 541 JATI-ASHIVISH First Ilustration A jati-ashivis being is poisonous by birth. (1) A scorpion has poison in its tail. The poison of a giant scorpion is so strong that spreading gradually it can harm bodies living in half the area of Bharat. (2) The venom of a frog can harm bodies living in the whole area of Bharat. (3) The venom of a snake can harm bodies living in the whole area of Jambu Dveep. (4) The venom of a man can harm bodies living in the whole area of Adhai Dveep. However no one has ever employed all that strength. --Sthaan 4, Sutra 514 KARANDAK Second Illustration (1) Box of a shoemaker-contains leather cutting tools and pieces of leather. (2) Box of a prostitute-contains ordinary ornaments made of silver, brass shellac etc. (3) Box of householder---contains costly ornaments made of real pearls and gold. (4) Box of a king contains invaluable diamond studded ornaments. Each one of these is better than the preceding one. -Sthaan 4, Sutra 541

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8555 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F555555Ting Ting Ting Ting Ting Ting 855555555555) )))) )))))))))) (Answer) Gautam ! A jati-ashivish mendhak can harm bodies living 4 in the whole area of Bharat. Its venom is as strong as that but it did not, 4 41 does not and will not ever employ all that strength. (Question) Bhagavan ! How strong is the venom of jati-ashivish sarp (venomous breed of snake)? / (Answer) Gautam ! A jati-ashivish sarp can harm bodies living in the whole area of Jambu Dveep (one hundred thousand Yojans). Its venom is as strong as that but it did not, does not and will not ever employ all that strength. (Question) Bhagavan ! How strong is the venom of jati-ashivish manushya (venomous breed of man)? (Answer) Gautam ! A jati-ashivish manushya can harm bodies living " in the whole area of Samaya Kshetra (fourty five hundred thousand Yojans). Its venom is as strong as that but it did not, does not and will not ever employ all that strength. OM vivecana-AzI kA artha dAr3ha hai| jAti arthAt janma se hI jinakI dAr3hoM meM viSa hotA hai, unheM Wan jAti-AzIviSa kahA jAtA hai| yadyapi vRzcika (bicchU) kI pU~cha meM viSa hotA hai, kintu janma-jAta viSavAlA hone se usakI bhI gaNanA jAti-AzIviSoM ke sAtha kI gaI hai| ma prastuta sUtra meM jina cAra prakAra ke AzIviSa jIvoM ke viSa ke sAmarthya kA nirUpaNa kiyA hai, ve sabhI jIva Agama-prarUpita utkRSTa zarIrAvagAhanA vAle jAnane caahie| madhyama yA jaghanya avagAhanA vAloM ke viSa meM itanA sAmarthya nahIM hotaa| isakA eka bhAva yaha bhI ho sakatA hai ki ye jIva itane kSetra + meM hI pAye jAte haiN| isalie unakA kSetra sUcita kiyA ho| hindI TIkAkAra ne ina sUtroM kA spaSTIkaraNa karate hue kahA hai bicchU ke DaMka meM saMkhiyA viSa hotA ma hai| bicchU ne kisI ko DaMka mArA, usa prANI kA zava kisI mAMsAhArI jIva ne khAyA to vaha bhI viSAkta hotA jaayegaa| isa prakAra paramparA meM vaha viSa phailatA huA Adhe bharata kSetra taka phaila sakatA hai| Wan bicchU va uraga jAti ke prANiyoM meM viSa hotA hai, yaha to sabhI jAnate haiM, kintu manuSya jAti ke 5 dAr3hoM meM itanA ugra viSa hotA hai, yaha sarva jJAta nahIM hai| kahA jAtA hai jisa manuSya ne jIvanabhara khaTAI, Wan miThAI aura namaka nahIM khAyA ho usake rakta meM atyadhika teja viSa hotA hai, vaha kupita hokara kisI ko kATa le to usake sampUrNa zarIra meM viSa vyApta ho jaayegaa| viSaile jIva bhI manuSya ko kATane se mara jAte haiN| manuSya ke viSa kA prabhAva sampUrNa manuSya kSetra taka vyApta ho sakatA hai| sAtha hI zAstrakAra yaha OM bhI kahate haiM ki unake viSa meM itanI zakti to hai, parantu Aja taka aisA kisI prANI ne prayoga nahIM kiyaa| (hindI TIkA bhAga 1 pRSTha 1025) 4 Elaboration-Ashi means molar teeth. Jati-ashivish are beings having 4 venomous teeth or fangs by birth. Although scorpion has poison in its tail it has been included here because it is also poisonous by birth. 255555555555555555555555555555SSSSSSSSSSSSSSSSSSFF& caturtha sthAna : caturtha uddezaka (7) Fourth Sthaan : Fourth Lesson 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 Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

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46 47 46 456 45 244141414 444 445 446 44 45 46 47 48 449 454 455 456 457 455 456 454 455 456 457 454 4. This aphorism describes the strength of the venom of four kinds of 15 beings that are poisonous by birth. The body size of the beings mentioned here should be taken to be the maximum mentioned in Agams. The venom of those with medium and minimum size is not so potent. Another 4 interpretation of these statements could be that the area covered refers to 41 the availability of the poisonous beings referred therein. The commentator (Tika), explaining these aphorisms states--"Sting of a scorpion contains arsenic. If a scorpion stings an animal the arsenic 4 kills it. This toxic dead body when consumed by some carnivore transfers the toxicity into the body of the flesh eater. If this process continues in progression, the toxicity may spread in an area equivalent to half the area of Bharat. The fact that scorpion and reptiles are poisonous is universally known but the molars of human beings also contain so strong a poison is a lesser known fact. It is said that the blood of a person who strictly avoids sour, sweet, and salty things becomes highly toxic. If such person Si bites someone in a fit of anger this poison will spread throughout his body. Even poisonous beings die when they bite such person. The area where this toxicity may spread is said to be the whole area inhabited by human beings. However, the author also adds that although their poison is so strong no being has ever used the poison to that effect. (Hindi Tika, part 1. p. 1025) $1455 456 457 454 455 456 457 455 456 44 45 46 47 46 45 45454545454545454545454545454545454 455 456 457 456 457 454 455 456 457 455 456 457 455 456 457 455 456 45 455 456 457 455 456 45 $ fe-forfanal-T6 VYADHI CHIKITSA-PAD (SEGMENT OF TREATMENT OF AILMENTS) 515. cauvihe vAhI paNNatte, taM jahA-vAtie, pittie, siMbhie, snnnnivaatie| 515. vyAdhiyA~ cAra prakAra kI hotI haiM-(1) vAtika-vAyu ke vikAra se utpanna hone vAlI, Wan (2) paittika-pitta zAstra vikAra se utpanna hone vAlI, (3) zleSmika-kapha ke vikAra se utpanna hone // vAlI, aura (4) sAnipAtika-vAta, pitta aura kapha ke sammilita vikAra se utpanna hone vAlI vyaadhi|| 4 515. Vyadhis (ailments) are of four kinds--(1) vatik-caused due to $ disturbed vaayu (air), (2) paittik-caused due to disturbed pitta (bile), (3) shleshmik-caused due to disturbed kaf (phlegm) and (4) sannipatik---caused due to combined disturbance of all the three said body humours. $ 496. Esferat farfiras queren, -faw, STHETS, 3187, afara 457 456 457 458 455 456 45 46 47 46 45 $45 455 456 455 456 457 455 456 FEITE (2) (8) Sthaananga Sutra (2) 41 41 41 41 45 46 47 46 45 46 41 41 41 41 41 41 1 41 41 41 41 41 444 445 446 447 449

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155555555555555555555555555555555555 516. cikitsA ke cAra aMga haiM-(1) vaidya, (2) auSadha, (3) Atura (rogI), aura (4) paricAraka ! (paricaryA karane vaalaa)| ____516. There are four organs of chikitsa (treatment)--(1) vaidya (doctor), (2) aushadh (medicine), (3) aatur (patient) and (4) paricharak (nurse) __517. cattAri tigicchagA paNNattA, taM jahA-Atatigicchae NAmamege No paratigicchae, paratigicchae NAmamege No Atatigicchae, ege Atatigicchaevi paratigicchaevi, ege No Atatigicchae No prtigicche| ___517. cikitsaka (vaidya) cAra prakAra ke hote haiM-(1) koI vaidya apanI cikitsA karatA hai, dUsare / kI nahIM karatA; (2) koI dUsare kI cikitsA karatA hai, apanI nahIM karatA; (3) koI apanI bhI hai cikitsA karatA hai aura dUsare kI bhI karatA hai; tathA (4) koI na apanI cikitsA karatA hai aura na dUsare kI hI karatA hai| 517. Chikitsak (doctors) are of four kinds-(1) some doctor cures himself and not others, (2) some doctor cures others and not himself, (3) some doctor cures himself as well as others and (4) some doctor neither cures himself nor others. vraNakara-pada VRANKAR-PAD 518. cattAri purisajAyA paNNattA, taM jahA-vaNakare NAmamege No vaNaparimAsI, vaNaparimAsI / NAmamege No vaNakare, ege vaNakarevi vaNaparimAsIvi, ege No vaNakare No vnnprimaasii| 518. vraNa (oNprezana yA zalyacikitsA) karane vAle puruSa cAra prakAra ke hote haiM-(1) koI cikitsaka vraNa-(ghAva) karatA hai, kintu usakA parimarza-acchI prakAra saphAI Adi nahIM karatA; (2) koI vraNa (ghAva) kA parimarza-(saphAI) karatA hai, kintu vraNa nahIM karatA; (3) koI vraNa bhI karatA hai aura vraNa-parimarza bhI karatA hai; tathA (4) koI na vraNa karatA hai aura na vraNa kA parimarza karatA hai| ' 518. There are four kinds of men who do surgery (vran)-(1) some doctor incises but does not clean the wound (uran-parimarsh), (2) some doctor cleans the wound but does not incise, (3) some doctor incises as well as cleans the wound and (4) some doctor neither incises nor cleans the wound. 519. cattAri purisajAyA paNNattA, taM jahA-vaNakare NAmamege No vaNasArakkhI, vaNasArakkhI NAmamege No vaNakare, ege vaNakarevi vaNasArakkhIvi, ege No vaNakare No vnnsaarkkhii| 519. vraNa karane vAle puruSa cAra prakAra ke hote haiM-(1) koI vraNa karatA hai, kintu vraNa para paTTI Adi bA~dhakara usakI rakSA nahIM karatA; (2) koI vraNa kA saMrakSaNa karatA hai, kintu vraNa nahIM karatA; &FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFF5FFF5555a caturtha sthAna : caturtha uddezaka (9) Fourth Sthaan : Fourth Lesson

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B55555555555555555555555555555555555 OM (3) koI vraNa karatA hai aura usakA saMrakSaNa bhI karatA hai; tathA (4) koI na vraNa karatA hai aura na ma usakA saMrakSaNa karatA hai| 519. There are four kinds of men who do surgery (vran)-(1) some doctor Wan incises but does not protect the wound by bandaging (uran-samrakshan), Wan (2) some doctor protects the wound by bandaging but does not incise, (3) some doctor incises as well as protects the wound by bandaging and (4) some doctor neither incises nor protects the wound by bandaging. ma 520. cattAri purisajAyA paNNattA, taM jahA-vaNakare NAmamege No vaNasarohI, vaNasarohI OMNAmamege No vaNakare, ege vaNakarevi vaNasarohIvi, ege No vaNakare No vnnsrohii| __ 520. vraNakara karane vAle puruSa cAra prakAra ke hote haiM-(1) vraNa kara, na vraNarohI-koI vraNa ma karatA hai, kintu vraNasaMrohI nahIM hotA arthAt ghAva bharane ke lie auSadhi nahIM detA; (2) koI vraNarohI hotA hai (ghAva bharane kI davA detA hai), kintu vraNa nahIM karatA; (3) koI vraNa bhI karatA hai aura vraNarohI bhI hotA hai; tathA (4) koI na vraNakara hotA hai aura na vraNasarohI hI hotA hai| 520. There are four kinds of men who do surgery (vran)-(1) some doctor incises but does not administer healing medicine (vran-samrohi), (2) some doctor administers healing medicine but does not incise, (3) some doctor incises as well as administers healing medicine and (4) some doctor neither incises nor administers healing medicine. anta-bahiNa-pada ANTARBAHIRVRAN-PAD (SEGMENT OF INNER AND OUTER INFECTION) 521. cattAri vaNA paNNattA, taM jahA-aMtosalle NAmamege No bAhiMsalle, bAhiMsalle NAmamege + No aMtosalle, ege aMtosallevi bAhiMsallevi, ege No aMtosalle No baahiNslle| ma evAmeva cattAri purisajAyA paNNattA, taM jahA-aMtosalle NAmamege No bAhiMsalle, bAhiMsalle NAmamege No aMtosalle, ege aMtosallevi bAhiMsallevi, ege No aMtosalle No baahiNslle| 521. vraNa cAra prakAra ke hote haiM-(1) antaHzalya, na bahiHzalya-kucha ghAvoM meM bhItara zalya hotA hai, para bAhara dikhAI nahIM detA; (2) kucha ghAvoM ke bAharI sataha para hI zalya hotA hai, bhItara nahIM; OM (3) kucha ghAvoM kA zalya bAhara dikhAI detA hai aura bhItara bhI gaharA hotA hai; tathA (4) kucha ghAvoM meM zalya na bAhara hotA hai aura na bhiitr| + puruSa bhI cAra prakAra ke hote haiM-(1) koI bhItarI zalya vAlA (gUr3ha kapaTa vAlA) hotA hai, kintu + bAharI zalya vAlA nahIM; (2) koI bAharI zalya vAlA hotA hai, bhItarI zalya vAlA nahIM; (3) koI bhItarI zalya vAlA bhI hotA hai aura bAharI zalya vAlA bhI tathA (4) koI na bhItarI zalya vAlA hotA hai Wan aura na bAharI zalya vaalaa| 85555555555555555555555555555554)))))))))5453 855555555555555555555555555555555555555555555558 sthAnAMgasUtra (2) (10) Sthaananga Sutra (2)

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55555$$$$$$$$ 555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFFFF5 521. There are four kinds of vran (wounds)-(1) some vran (wound) has infection (shalya) inside but it is not visible on the surface, (2) some wound has infection on the surface and not inside, (3) some wound has infection inside as well as on the surface and (4) some wound has infection neither inside nor the surface. Men are also of four kinds--(1) some man is crooked (shalya) inside but not in appearance, (2) some man is deceitful in appearance and not inside, (3) some man is deceitful inside as well as in appearance and (4) some man is deceitful neither inside nor in appearance. 522. cattAri vaNA paNNattA, taM jahA-aMtoduDhe NAmamege No bAhiMduDhe, bAhiMduDhe NAmamege No OM aMtoduDhe, ege aMtoduDevi bAhiMdudvevi, ege No aMtoduDhe No baahiNduhe| evAmeva cattAri purisajAyA paNNattA, taM jahA-aMtoduDhe NAmamege No bAhiMdudve, bAhiMduDhe NAmamege + No aMtoduDhe, ege aMtoduDevi bAhiMduDevi, ege No aMtoduDhe No baahiNduddhe| 522. vraNa cAra prakAra ke hote haiM-(1) antarduSTa, na bahirduSTa-koI vraNa bhItara se duSTa (vikRta sar3A-galA) hotA hai, kintu bAhara se duSTa nahIM hotA; (2) koI vraNa bAhara se duSTa hotA hai, kintu bhItara se duSTa nahIM hotA; (3) koI vraNa bhItara se bhI duSTa hotA hai aura bAhara se bhI; tathA (4) koI vraNa na OM bhItara se duSTa hotA hai aura na bAhara se| hai isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI andara se (mana se) duSTa hotA hai, kintu bAhara se duSTa nahIM hotA (dIkhane meM saumya dikhatA hai); (2) koI bAhara (AkRti, vANI va vyavahAra) se duSTa Wan hotA hai, kintu bhItara se nahIM hotA; (3) koI andara se bhI duSTa hotA hai aura bAhara se bhI, tathA (4) koI na andara se duSTa hotA hai aura na bAhara se| 522. There are four kinds of uran (wounds)-(1) some vran (wound) has Wan virulent (dusht) infection (shalya) inside but not on the surface, (2) some wound has virulent infection on the surface and not inside, (3) some wound has virulent infection inside as well as on the surface and (4) some wound has no virulent infection either inside or on the surface. Men are also four kinds--(1) some man is evil (dusht) inside but not in appearance (appears good), (2) some man is evil in appearance (speech and disposition) and not inside, (3) some man is evil inside as well as in appearance and (4) some man is evil neither inside nor in appearance. ka vivecana-vraNa arthAt ghaav| vraNa do prakAra ke hote haiM-(1) bAhya vraNa-zarIra ke kisI aMga meM cAkU, + suI, kA~TA, kA~ca Adi nukIle padArtha cubhane se ghAva ho jAte haiM, aise ghAva bAhya vraNa kahe jAte haiN| (2) phor3A, phusI Adi ke rUpa meM phUTakara jo bhItara meM ghAva kA rUpa dhAraNa kara lete haiM, ve antavraNa ma (antaHzalya) kahe jAte haiN| 85555555555555555)))))))))))))))))))))))))5558 caturtha sthAna : caturtha uddezaka (11) Fourth Sthaan : Fourth Lesson 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 Bu Bu Bu 3

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dravya-bhAva bheda se bhI vraNa ke do bheda haiM-zarIra ke ghAva dravya vraNa haiM, tathA svIkRta vratoM meM doSa, aticAra Adi bhAva vraNa hai| bhAva vraNa kI cikitsA AlocanA, niMdA, pratikramaNa Adi se hotI hai| zAstra 4 meM bhAvazalya tIna prakAra ke batAye haiM-(1) mAyA zalya, (2) nidAna zalya, aura (3) mithyAdarzana shly| ma ina caubhaMgiyoM ko dravya, bhAva donoM pakSoM meM ghaTita kara samajhanA caahie| (saMskRta vRtti bhAga 2 pRSTha 454) Elaboration-Vran means wound. They are of two types-(1) bahya 5 vran (outer wound)--the wound made by a sharpe edged thing like knife, needle, thorn, glass etc. (2) Antar vran-boil, tumour and other such inner infections that burst open. There are two classes of wound from the angles of dravya (physical) and bhaava (mental). Wounds on the body are dravya-vran (physical wounds) and transgressions or faults in accepted vows are bhaava-vran (mental wounds). The cure of mental wounds is effected through selfcriticism, self-reproach and critical review. In scriptures there is a mention of three classes of bhaava-shalya (mental thorn)-(1) maaya shalya (thorn of deceit), (2) nidaan shalya (thorn of desires) and (3) mithyadarshan-shalya (thorn of unrighteousness). All these quads should be interpreted both ways, physical and mental. zreyas-pApIyas-pada SHREYAS-PAAPIYAS-PAD (SEGMENT OF NOBLE AND IGNOBLE) 523. cattAri purisajAyA paNNattA, taM jahA-seyaMse NAmamege seyaMse, seyaMse NAmamege pAvaMse, ke pAvaMse NAmamege seyaMse, pAvaMse NAmamege paavNse| OM 523. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jJAna va sadbhAva kI apekSA zreyAn+ zreSTha/prazaMsanIya hotA hai aura AcaraNa kI apekSA bhI zreSTha hotA hai; (2) koI jJAna kI apekSA to zreyAn hotA hai, kintu AcaraNa kI apekSA pApIyAn (atyanta nikRSTa) hotA hai; (3) koI mithyA-jJAna kI OM apekSA pApIyAn hotA hai, kintu AcAra kI apekSA zreyAn; tathA (4) koI mithyA-jJAna kI apekSA bhI + pApIyAn aura kadAcAra kI apekSA bhI pApIyAn hotA hai| 523. Purush (men) are of four kinds--(1) Some person is shreyan 45 (noble) in terms of right knowledge and good disposition and also in terms 4 of aachar (conduct). (2) Some person is shreyan (noble) in terms knowledge but paapiyan (ignoble) in terms of conduct. (3) Some person is ignoble in terms of false knowledge and noble in terms of conduct. 9 (4) Some person is ignoble in terms of false knowledge as well as conduct. 524. cattAri purisajAyA paNNattA, taM jahA-seyaMse NAmamege seyaMsettisAlisae, seyaMse OM NAmamege pAvaMsettisAlisae, pAvaMse NAmamege seyaMsettisAlisae, pAvaMse NAmamege paavNsettisaalise| sthAnAMgasUtra (2) (12) Sthaananga Sutra (2) B))))))))))))))))5555555555555553

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))) ))) ) )))) ) ))) 555555555555555555555555555555555558 524. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jJAna kI dRSTi se zreyAn (zreSTha) hotA hai, kintu AcaraNa kI dRSTi se zreyAnUsadRza arthAt zreSTha ke samAna hotA hai; (2) koI jJAna kI apekSA to zreyAna, kintu AcaraNa kI apekSA pApIyAn sadRza hotA hai; (3) koI jJAna kI apekSA pApIyAn kintu AcaraNa kI apekSA zreyAnsadRza hotA hai; tathA (4) koI ku-jJAna kI apekSA pApIyAn aura kadAcaraNa kI apekSA pApIyAn sadRza hotA hai| 524. Purush (men) are of four kinds--(1) Some person is shreyan (noble) in terms of knowledge and shreyan-sadish (noble-like) in terms of aachar (conduct). (2) Some person is noble in terms knowledge but paapiyan-sadrish (ignoble-like) in terms of conduct. (3) Some person is ignoble in terms of knowledge and noble-like in terms of conduct. (4) Some person is ignoble in terms of knowledge and ignoble-like in terms of conduct. 525. cattAri purisajAyA paNNattA, taM jahA-seyaMse NAmamege seyaMsetti maNNati, seyaMse // NAmamege pAvaMsetti maNNati, pAvaMse NAmamege seyaMsetti maNNati, pAvaMse NAmamege pAvaMsetti mnnnnti|| 525. puruSa cAra prakAra ke hote haiM-(1) koI puruSa zreSTha hotA hai aura dUsaroM dvArA bhI zreSTha mAnA jAtA hai; (2) koI zreSTha hotA hai, kintu dUsaroM dvArA pApAtmA mAnA jAtA hai; (3) koI pApAtmA hotA hai, # kintu dUsaroM dvArA zreSTha mAnA jAtA hai; tathA (4) koI pApAtmA hotA hai aura dUsaroM dvArA bhI pApAtmA ma mAnA jAtA hai| $ 525. Purush (men) are of four kinds (1) Some person is shreyan (noble) and accepted as noble by others. (2) Some person is noble but accepted as paapiyan (ignoble) by others. (3) Some person is ignoble but accepted as noble by others. (4) Some person is ignoble but accepted as ignoble by others. ___ 526. cattAri purisajAyA paNNattA, taM jahA-seyaMse NAmamege seyaMsettisAlisae maNNati, seyaMse NAmamege pAvaMsettisAlisae maNNati, pAvaMse NAmamege seyaMsettisAlisae maNNati, pAvaMse NAmamege pAvaMsettisAlisae mnnnnti| 526. puruSa cAra prakAra ke hote haiM-(1) zreyAn, zreyAn-sadRzammanya-koI puruSa zreSTha hotA hai aura logoM dvArA zreSTha ke samAna mAnA jAtA hai; (2) zreyAn aura pApIyAn-sadRzammanya-koI zreSTha hotA hai, kintu pApAtmA ke samAna mAnA jAtA hai; (3) koI pApAtmA hotA hai, kintu zreSTha ke samAna mAnA jAtA hai; tathA (4) koI pApAtmA hotA hai aura pApAtmA ke samAna hI mAnA jAtA hai| : 526. Purush (men) are of four kinds-(1) Some person is shreyan (noble) and is accepted as shreyan-sadrish (noble-like) by others. (2) Some Wan person is noble but accepted as paapiyan-sadrish (ignoble-like) by others. )))) )) 1 2 nAgAnA 855))))))))))))) caturtha sthAna : caturtha uddezaka (13) Fourth Sthaan : Fourth Lesson HF$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555

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5555555555554115999999994))))))))))))))))) 4i (3) Some person is ignoble and is accepted as noble-like by others. $1 (4) Some person is ignoble and is accepted as ignoble-like by others. vivecana-zreyAn kA artha hai-zreSTha athavA prazaMsA yogy| pApIyAn kA artha hai-pApAtmA aura nindniiy| zreyAnmanya kA artha hai-dUsaroM dvArA aisA mAnA jAtA hai athavA svayaM ko aisA mAnatA hai| vAstava meM vaha kucha aura hotA hai, parantu logoM meM aisA mAnA jAtA hai| zreyAnsadRza kA artha hai-sarvathA zreSTha nahIM hai, kintu zreSTha ke smaan| kucha AMzika zreSTha hote haiM, kintu apane Apako adhika zreSTha mAnate haiN| kucha alpa pApI hote haiM, OM parantu apane Apako bahuta adhika pApI mAnate haiN| yaha saba kathana dravya aura bhAva kI apekSA , antara aura bAhya kI apekSA se aneka caubhaMgiyoM dvArA kahA jA sakatA hai| (hindI TIkA, pR. 1040-41) ___Elaboration-Shreyan means noble, good or praiseworthy. Paapiyan Si means ignoble, sinner or reprehensible. Shreyanmanya means accepted by himself or others as noble. In fact such a person is different than what he is considered. Shreyan-sadrash means noble-like but not exactly noble. Some people are partially noble but believe themselves to be more noble than what they are. Some are partially sinful but believe themselves to be more ignoble than they are. All these statements can be elaborated into many quads from physical and mental or outer and inner angles. (Hindi Tika pp. 1040-1041) 37764742-46 AKHYAYAK-PAD (SEGMENT OF COMMENTATOR) 527. cattAri purisajAyA paNNattA, taM jahA-AghavaittA NAmamege No pavibhAvaittA, pavibhAvaittA NAmamege No AghavaittA, ege AghavaittAvi pavibhAvaittAvi, ege No AghavaittA No ma pvibhaavittaa| 527. puruSa cAra prakAra ke hote haiM-(1) koI puruSa pravacana kA AkhyAyaka (kathana karane vAlA) Wan hotA hai, kintu prabhAvaka (zAsana kI prabhAvanA karane vAlA) nahIM hotA; (2) koI prabhAvaka to hotA hai, kintu AkhyAyaka nahIM; (3) koI AkhyAyaka bhI hotA hai aura prabhAvaka bhI, tathA (4) koI na (zramaNa) OM AkhyAyaka hotA hai aura na prabhAvaka hii| 527. Purush (men) are of four kinds-(1) Some person is akhyayak (commentator of scriptures) but not prabhavak (popularizer of religious order). (2) Some person is prabhavak but not akhyayak. (3) Some person is akhyayak as well as prabhavak. (4) Some person is neither akhyayak nor prabhavak. 528. cattAri purisajAyA paNNattA, taM jahA-AghavaittA NAmamege No uMchajIvisaMpaNNe, uMchajIvisaMpaNNe NAmamege No AghavaittA, ege AghavaittAvi uMchajIvisaMpaNNevi, ege No AghavaittA OM No uNchjiivisNpnnnne| 5555555555555555555555555555555555555))))))))))))) | sthAnAMgasUtra (2) (14) Sthaananga Sutra (2)

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)))))))55558 ))))) 35 555555555555555555555555555555555558 528. puruSa cAra prakAra ke hote haiM-(1) koI puruSa AkhyAyaka (zAstra vyAkhyAtA) to hotA hai, kintu uJchajIvikAsampanna (nirdoSa bhikSAcarI karane vAlA) nahIM hotA hai; (2) koI uJchajIvikAsampanna to hotA hai, kintu AkhyAyaka nahIM; (3) koI AkhyAyaka bhI hotA hai aura uJchajIvikAsampanna bhI, tathA 5 (4) koI na AkhyAyaka hI hotA hai aura na unychjiivikaasmpnn| ___528. Purush (men) are of four kinds-(1) Some person (ascetic) is; akhyayak (commentator of scriptures) but not unchhajivika sampanna (faultless in alms-seeking). (2) Some person is unchhajivika sampanna but not akhyayak. (3) Some person is akhyayak as well as unchhajivika sampanna. (4) Some person is neither akhyayak nor unchhajivika sampanna. vRkSa-vikriyA-pada VRIKSHA-VIKRIYA-PAD (SEGMENT OF DEVELOPMENT OF A TREE) 529. caubihA rukkhaviguvvaNA paNNattA, taM jahA-pavAlattAe, pattattAe, puSphattAe, phlttaae| 529. vRkSoM kI vikriyA (vikAsa) cAra prakAra kI hotI hai-(1) pravAla (koMpala) ke rUpa se, (2) patra ke rUpa se, (3) puSpa ke rUpa se, aura (4) phala ke rUpa se| 529. Vriksha-vikriya (development of a tree) is of four kinds (1) context of praval (sprouts), (2) in context of patra (leaves), (3) in context of pushp (flowers) and (4) in context of phal (fruits). vAdi-samavasaraNa-pada VAADI-SAMAYASARAN-PAD (SEGMENT OF SECTS) 530. cattAri vAdisamosaraNA paNNattA, taM jahA-kiriyAvAdI, akiriyAvAdI, aNNANiyAvAdI, venniyaavaadii| 530. vAdiyoM ke cAra samavasaraNa (samudAya) haiM-(1) kriyAvAdi-samavasaraNa-puNya-pApa rUpa kriyAoM ko mAnane vAle AstikoM kA samudAya, (2) akriyAvAdi-samavasaraNa-puNya-pAparUpa kriyAoM ke ko nahIM mAnane vAle nAstikoM kA samavasaraNa. (3) ajJAnavAdi-samavasaraNa-ajJAna ko hI zAnti yA sukha kA kAraNa mAnane vAloM kA aura (4) vinayavAdi-samavasaraNa-sabhI jIvoM kI vinaya karane se mukti ke mAnane vAloM kA smudaay| 530. Vadi-sanavasaran (gathering of schools of thought; sects) are of four kinds-(1) Kriyavadi-samavasaran-those who believe in salvation through righteous and unrighteous activity (astik), (2) Akriyavadisamavasaran-those who do not believe in salvation through righteous and unrighteous activity (nastik), (3) Ajnanavadi-samavasaran--those 45 who consider ignorance to be the cause of bliss and peace and 855555555555555 caturtha sthAna : caturtha uddezaka (15) Fourth Sthaan : Fourth Lesson

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$555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFTing Ting Ting Ting Ting F 5555555555 5555555555555555555555555555555555558 (4) Vinayavadi-samavasaran-those believe that salvation can be achieved only through modest behaviour towards all beings. * 531. NeraiyANaM cattAri vAdisamosaraNA paNNattA, taM jahA-kiriyAvAdI, jAva ma (akiriyAvAdI, aNNANiyAvAdI) venniyaavaadii| 532. evamasurakumArANavi jAva thnniykumaaraannN| evaM-vigaliMdiyavajjaM jAva vemaanniyaannN| 531. nArakoM ke cAra samavasaraNa haiM-(1) kriyAvAdi-samavasaraNa, (2) akriyAvAdI-samavasaraNa, (3) ajJAnavAdi-samavasaraNa, aura (4) vinyvaadi-smvsrnn| 532. isI prakAra asurakumAroM se OM lekara stanitakumAroM taka cAra-cAra vAdisamavasaraNa kahe haiN| isI prakAra vikalendriyoM ko chor3akara + vaimAnika-paryanta sabhI daNDakoM ke cAra-cAra samavasaraNa jAnanA caahie| 531. Naaraks (infernal beings) have four vadi-samavasaran Wan (sects)-(1) Kriyavadi-samavasaran, (2) Akriyavadi-samavasaran, Wan (3) Ajnanavadi-samavasaran and (4) Vinayavadi-samavasaran. 532. In the same way divine beings from Asur Kumars to Stanit Kumars have four vadi-samavasaran (sects) each. In the same way except vikalendriya (two to four sensed) beings all beings belonging to all dandaks (places of suffering) up to Vaimanik gods have four vadi4 samavasaran (sects) each. vivecana-jahA~ para vibhinna mata vAle ekatra hoM, usa sthAna ko samavasaraNa kahate haiN| bhagavAna mahAvIra ke samaya meM sUtrokta cAroM prakAra ke vAdiyoM ke samavasaraNa (samudAya) the aura unake bhI uttara bheda bahuta OM the, jaise-(1) kriyAvAdiyoM ke 180, (2) akriyAvAdiyoM ke 84, (3) ajJAnavAdiyoM ke 67, aura fa (4) vinayavAdiyoM ke 32 uttrbhed| OM isa prakAra bhagavAna mahAvIra ke samaya meM tIna sau tiresaTha vAdiyoM ke hone kA ullekha zvetAmbara // 9 aura digambara donoM sampradAya ke granthoM meM pAyA jAtA hai| Elaboration-A place where people belonging to different schools of thought (vaadi) congregate is called samavasaran. During the period of Bhagavan Mahavir aforesaid four sects existed. These four sects had numerous branches each-(1) Kriyavadis-180 sub-sects, (2) Akriyavadi84 sub-sects, (3) Ajnanavadi-67 sub-sects and (4) Vinayavadi-32 subsects. The mention of these three hundred sixty three vaadis (sects) contemporary to Bhagavan Mahavir is available in both Digambar as well as Shvetambar scriptures. megha-pada MEGH-PAD (SEGMENT OF CLOUDS) 533. cattAri mehA paNNattA, taM jahA-gajjittA NAmamege No vAsittA, vAsittA NAmamege No # gajjittA, ege gajjittAvi vAsittAvi, ege No gajjittA No vaasittaa| | sthAnAMgasUtra (2) (16) Sthaananga Sutra (2)

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6FFFF$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ ) ) )) 1111111jAgAnAmagAgAgAgA ))) ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-gajjittA NAmamege No vAsittA, vAsittA NAmamege No gajjittA, ege gajjittAvi vAsittAvi, ege No gajjittA No vaasittaa| 533. megha cAra prakAra ke hote haiM-(1) koI megha (bAdala) garajatA hai, kintu barasatA nahIM; (2) koI megha barasatA hai, kintu garajatA nahIM; (3) koI megha garajatA bhI hai aura barasatA bhI hai; tathA . (4) koI megha na garajatA hai aura na barasatA hI hai| ____ isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa garajatA hai, kintu barasatA nhiiN| arthAt bar3e-bar3e kAmoM ko karane kI udghoSaNA va pratijJAe~ karatA hai, kintu una kAmoM ko pUrA nahIM karatA hai; (2) koI barasatA hai, kAryoM ko pUrNa karatA hai, kintu garajatA nahIM, udghoSaNA nahIM karatA; (3) koI kAryoM ko karane kI garjanA bhI karatA hai aura unheM pUrA bhI karatA hai; tathA (4) koI kAryoM ko karane kI na ghoSaNA karatA hai aura na unheM pUrA karatA hI hai| 533. Megh (clouds) are of four kinds--(1) Some cloud thunders but i does not rain. (2) Some cloud rains but does not thunder. (3) Some cloud thunders as well as rains. (4) Some cloud neither rains nor thunders. In the same way purush (men) are of four kinds--(1) Some man thunders but does not rain. In other words he boasts and promises about i great deeds but does not accomplish them. (2) Some man rains but does not thunder. In other words he acts and does not boast. (3) Some man 4 i thunders as well as rains. In other words he acts as well as boasts. (4) Some man neither rains nor thunders. In other words he neither acts nor boasts. 534. cattAri mehA paNNattA, taM jahA-gajjittA NAmamege No vijjuyAittA, vijjuyAittA / NAmamege No gajjittA, ege gajjittAvi vijjuyAittAvi, ege No gajjittA No vijjuyaaittaa| evAmeva cattAri purisajAyA paNNattA, taM jahA-gajjittA NAmamege No vijjuyAittA, vijjuyAittA NAmamege No gajjittA, ege gajjittAvi vijjuyAittAvi, ege No gajjittA No vijjuyaaittaa| __534. megha cAra prakAra ke hote haiM-(1) koI megha garajatA hai, kintu camakatA nahIM hai; (2) koI 5 megha camakatA hai, kintu garajatA nahIM hai; (3) koI megha garajatA bhI hai aura camakatA bhI hai; aura (4) koI megha na garajatA hai na camakatA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa dAnAdi karane kI ghoSaNA garjanA-to ma karatA hai, kintu camakatA nahIM arthAt detA nahIM hai; (2) koI dAnAdi dekara camakatA to hai, kintu ghoSaNA nahIM karatA; (3) koI garja kara ghoSaNAe~ bhI karatA hai aura dekara camakatA bhI hai; tathA / / (4) koI na ghoSaNA karatA hai aura na dekara ke camakatA hI hai| )) FFFFFhhhhhhhhhhhhhhhhhh B55))))))))))))) | caturtha sthAna : caturtha uddezaka (17) Fourth Sthaan : Fourth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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phaphaphaphaphaphaphaphaphaphaphapha 5 5 phra Wan Wan In the same way purush (men) are of four kinds - (1) Some man 5 thunders (boasts of donating ) but does not flash (donate ). ( 2 ) Some man 5 5 flashes (donates) but does not thunder (boast of donating ). ( 3 ) Some man phra thunders (boasts of donating) as well as flashes (donates). (4) Some man phra neither flashes (boasts of donating ) nor thunders (donates). 535. cattAri mehA paNNattA, taM jahA - vAsittA NAmamege No vijjuyAittA, vijjuyAittA NAmamege No vAsittA, ege vAsittAvi vijjuyAittAvi, ege No vAsittA No vijjuyAittA / evAmeva cattAri purisajAyA paNNattA, taM jahA - vAsittA NAmamege No vijjuyAittA, vijjuyAittA NAmamege No vAsittA, ege vAsittAvi vijjuyAittAvi, ege No vAsittA No vijjuyAittA / Wan Wan phaphaphaphaphaphaphaphaphapha 5 5 534. Megh (clouds) are of four kinds (1) Some cloud thunders but 5 does not flash (flash of lightening ). ( 2 ) Some cloud flashes but does not 5 thunder. (3) Some cloud thunders as well as flashes. ( 4 ) Some cloud neither flashes nor thunders. Wan Wan 535. megha cAra prakAra ke hote haiM - (1) koI megha barasatA hai, kintu camakatA nahIM; (2) koI megha camakatA hai, kintu barasatA nahIM; (3) koI megha barasatA bhI hai aura camakatA bhI hai; tathA (4) koI megha na barasatA hai aura na camakatA hI hai| Wan In the same way purush (men) are of four kinds (1) Some man rains 5 (donates) but does not flash (flaunt about his donation). (2) Some man Wan Wan Wan Wan pha rains (flaunts about donating) as well as flashes (donates ) (4) Some man pha isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) koI puruSa dAnAdi detA hai, kintu usakA dikhAvA 5 yA pradarzana nahIM karatA (2) koI dAnAdi dene kI bar3I-bar3I bAteM karatA hai, kintu detA kucha nahIM; (3) koI dAnAdi kI varSA bhI karatA hai aura usakA dikhAvA kara camakatA bhI hai; tathA (4) koI na dAnAdi kI varSA karatA hai aura na dekara ke camakatA hI hai / 535. Megh (clouds) are of four kinds - ( 1 ) Some cloud rains but does not flash (flash of lightening). (2) Some cloud flashes but does not rain. (3) Some cloud rains as well as flashes. (4) Some cloud neither flashes nor rains. flashes (flaunts about donating ) but does not rain (donate). ( 3 ) Some man 536. cattAri mehA paNNattA, taM jahA - kAlavAsI NAmamege No akAlavAsI, akAlavAsI 5 NAmamege No kAlavAsI, ege kAlavAsIvi akAlavAsIvi, ege No kAlavAsI No akAlavAsI / neither flashes (flaunts about donating ) nor rains (donates). evAmeva cattAri purisajAyA paNNattA, taM jahA - kAlavAsI NAmamege No akAlavAsI, akAlavAsI NAmamege No kAlavAsI, ege kAlavAsIvi akAlavAsIvi, ege No kAlavAsI No akAlavAsI / sthAnAMgasUtra ( 2 ) (18) phra phra Sthaananga Sutra (2) phra 255 55 555 5555 5 5 555 5 5 5 5 5 5 5 55 55 55555555952 Wan

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na ma nAnAnAnAnAgAjA1777137 536. megha cAra prakAra ke hote haiM-(1) koI megha samaya para barasatA hai, kintu asamaya meM nahIM hai barasatA; (2) koI megha asamaya meM barasatA hai, kintu samaya para nahIM barasatA; (3) koI megha samaya para bhI barasatA hai aura asamaya meM bhI barasatA hai; tathA (4) koI megha na samaya para hI barasatA hai aura na 5 asamaya meM hI barasatA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa samaya para (avasara Ane para) dAnAdi detA hai, kintu asamaya meM nahIM detA; (2) koI asamaya meM, (binA prasaMga ke) dAnAdi detA hai, kintu samaya para (prasaMga para) nahIM detA; (3) koI samaya para bhI dAnAdi detA hai aura asamaya meM bhI detA hai; tathA U (4) koI na samaya para hI detA hai aura na asamaya meM hI detA hai| 536. Megh (clouds) are of four kinds--(1) Some cloud rains timely and does not rain untimely. (2) Some cloud rains untimely but does not rain timely. (3) Some cloud rains timely as well as untimely. (4) Some cloud neither rains timely nor untimely. In the same way purush (men) are of four kinds--(1) Some man rains 45 timely (donates at the right opportunity) but does not rain untimely (donate without right opportunity). (2) Some man rains untimely (donates without right opportunity) but does not rain timely (donate at i F the right opportunity). (3) Some man rains timely as well as untimely h. (donates at and also without right opportunity). (4) Some man neither rains timely nor untimely (does not donate at or without right opportunity). 537. cattAri mehA paNNattA, taM jahA-khettavAsI NAmamege No akhettavAsI, akhettavAsI NAmamege No khettavAsI, ege khettavAsIvi akhettavAsIvi, ege No khettavAsI No akhettvaasii| ___ evAmeva cattAri purisajAyA paNNattA, taM jahA-khettavAsI NAmamege No akhettavAsI, akhettavAsI hai NAmamege No khettavAsI, ege khettavAsIvi akhettavAsIvi, ege No khettavAsI No akhettvaasii| __ 537. megha cAra prakAra ke hote haiM-(1) koI megha kSetra-(upajAU bhUmi) para barasatA hai, kintu ma akSetra-(UsarabhUmi) para nahIM barasatA hai; (2) koI akSetra para barasatA hai, kintu kSetra para nahIM barasatA; (3) koI kSetra para bhI barasatA hai aura akSetra para bhI barasatA hai; tathA (4) koI na kSetra para barasatA hai aura na akSetra para barasatA hai| ___ isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa kSetra para barasatA (dayA aura dAna ke pAtra ko dAna detA hai), kintu akSetra (apAtra) para nahIM barasatA; (2) koI akSetra (apAtra) para barasatA hai, kintu kSetra (supAtra) para nahIM barasatA; (3) koI kSetra para bhI barasatA hai aura akSetra para bhI barasatA hai; evaM (4) koI na kSetra para barasatA hai aura na akSetra para barasatA hai| 9555))))))))))))))))))))))))))))))))))))) -"-.-.-.-.-.-.-.-.-. | caturtha sthAna : caturtha uddezaka (19) Fourth Sthaan : Fourth Lesson 1Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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) ) ) jaWan 55555555555555555555555555555555555558 537. Megh (clouds) are of four kinds-(1) Some cloud rains on kshetra // (deserving area; fertile land) and does not rain on akshetra (unsuitable area; sterile land). (2) Some cloud rains on unsuitable area but does not rain on deserving area. (3) Some cloud rains on deserving area as well as unsuitable area. (4) Some cloud neither rains on deserving area nor on unsuitable area. In the same way purush (men) are of four kinds-(1) Some man rains on deserving area (donates to the deserving) and does not rain on unsuitable area (donate to the undesreving). (2) Some man rains on unsuitable area (donates to non-deserving) but does not rain on 15 deserving area (donate to the right person). (3) Some man rains on deserving area as well as unsuitable area (donates to both). (4) Some man neither rains on deserving area nor on unsuitable area. ambA-pitR-pada AMBA-PITRA-PAD (SEGMENT OF PARENTS) 538. cattAri mehA paNNattA, taM jahA-jaNaittA NAmamege No NimmavaittA, NimmavaittA NAmamege No jaNaittA, ege jaNaittAvi NimmavaittAvi, ege No jaNaittA No nnimmvittaa| evAmeva cattAri ammApiyaro paNNattA, taM jahA-jaNaittA NAmamege No NimmavaittA, NimmavaittA NAmamege No jaNaittA, ege jaNaittAvi NimmavaittAvi, ege No jaNaittAvi No nnimmvittaa| 538. megha cAra prakAra ke hote haiM (1) koI megha anna kA janayitA-janma dAtA, (aMkurita karane vAlA) hotA hai, kintu nirmApaka-(pakAkara phasala dene vAlA) nahIM hotA; (2) koI anna kI phasala ko OM pakAtA hai, kintu aMkurita nahIM karatA; (3) koI anna ko aMkurita bhI karatA hai aura phasala taiyAra bhI hai karatA hai; aura (4) koI na anna kA janaka hotA hai aura na nirmaapk| ma isI prakAra mAtA-pitA bhI cAra prakAra ke hote haiM-(1) koI mAtA-pitA santAna ke janayitA-(janma + dene vAle) hote haiM, kintu nirmApaka (bharaNa-poSaNa athavA zikSaNa kara unakA jIvana-nirmANa karane vAle) nahIM hote; (2) koI santAna ke nirmApaka hote haiM, kintu janaka nahIM hote; (3) koI santAna ke janaka bhI ke hote haiM aura nirmApaka bhI; tathA (4) koI na santAna ke janaka hI hote haiM aura na nirmApaka hii| 538. Megh (clouds) are of four kinds--(1) Some cloud is janayita (which causes sprouting) of anna (grain) but not nirmaapak (which causes ripening).. (2) Some cloud is nirmaapak of anna (helps in ripening) but not janayita (helps in sprouting). (3) Some cloud is janayita as well as nirmaapak of grain. (4) Some cloud is neither nirmaapak nor janayita of grain. In the same way ammapiyaro (parents) are of four kinds-(1) Some parents are janayita (who give birth) of santaan (offspring) but not )))5555555))))))))) )))) ))) ) ka ma FFFFF555 dha sthAnAMgasUtra (2) (20) Sthaananga Sutra (2) a55555555555555555555555555555555555 U

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) t t t ))))) ))) n t t t t t t t )) )) t t t t ))) n n n t t t t t t t t F nirmaapak (who bring up a child by feeding, nursing and educating). F (2) Some parents are nirmaapak of santaan but not janayita. (3) Some parents are janayita as well as nirmaapak of santaan. (4) Some parents are neither nirmaapak nor janayita of santaan. rAja-pada RAAJ-PAD (SEGMENT OF KINGS) ___ 539. cattAri mehA paNNattA, taM jahA-desavAsI NAmamege No sabavAsI, savvavAsI NAmamege No desavAsI, ege desavAsIvi savvavAsIvi, ege No desavAsI No svvvaasii| evAmeva cattAri rAyANo paNNattA, taM jahA-desAdhivatI NAmamege No savvAdhivatI, savvAdhivatI NAmamege No desAdhivatI, ege desAdhivatIvi savvAdhivatIvi, ege No desAdhivatI No svvaadhivtii|| ___ 539. megha cAra prakAra ke hote haiM-(1) dezavarSI, na sarvavarSI-koI megha kisI eka deza (kSetra) meM ma barasatA hai, kintu saba dezoM (kSetroM) meM nahIM barasatA; (2) sarvavarSI, na dezavarSI-koI saba dezoM meM barasatA hai meM hai, kintu kisI eka deza meM nahIM; (3) koI kisI eka deza meM bhI barasatA hai aura saba dezoM meM bhI; tathA (4) koI na kisI eka deza meM barasatA hai aura na saba dezoM meM hI barasatA hai| isI prakAra rAjA bhI cAra prakAra ke hote haiM-(1) koI rAjA dezAdhipati-kisI eka deza kA hI # svAmI hotA hai, na sarvAdhipati-saba dezoM kA svAmI nahIM hotA (jaise-sAmAnya rAjA); (2) koI rAjA / saba dezoM kA svAmI hotA hai, kintu kisI eka deza vizeSa kA nahIM; (3) koI rAjA kisI eka deza kA # svAmI bhI hotA hai aura saba dezoM kA bhI (jaise-vAsudeva cakravartI); tathA (4) koI rAjA na kisI eka deza kA svAmI hotA hai aura na saba dezoM kA, hI svAmI hotA hai (jaise-rAjya se bhraSTa haA raajaa)| P 539. Megh (clouds) are of four kinds (1) Some cloud is deshavarshi (which rains in one state or in a specific area) but not sarvavarshi (which Frains in all states or a very wide area). (2) Some cloud is sarvavarshi but 41 fi not deshavarshi. (3) Some cloud is deshavarshi as well as sarvavarshi. (4) Some cloud is neither sarvavarshi nor deshavarshi. # In the same way rajas (kings) are of four kinds--(1) Some king is f deshadhipati (one who rules over one state) but not sarvadhipati (one who rules over all states) (for example an ordinary king). (2) Some king Eis sarvadhipati but not deshadhipati. (3) Some king is deshadhipati as well as sarvadhipati (for example a Vasudev or a Chakravarti). (4) Some king is neither sarvadhipati nor deshadhipati (for example a dethroned ))) )))) ))))) ))) n F king). gAnAmA ))))) / megha-sUtra MEGH-PAD (SEGMENT OF CLOUDS) # 540. cattAri mehA paNNattA, -pukkhalasaMvaTTae, paMjjuNNe, jImUte, jimhe| Wan ))) caturtha sthAna : caturtha uddezaka (21) Fourth Sthaan : Fourth Lesson 155555555))))) )) )) ))) ;)) )) ))) ))))

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5 Wan phra phaphaphaphaphaphapha pukkhalasaMvaTTae NaM mahAmehe egeNaM vAseNaM dasavAsasahassAiM bhAveti / pajjuNNe NaM mahAmehe egeNaM vAseNaM dasavAsasayAI bhAveti / jImUte NaM mahAmehe egeNaM vAseNaM dasavAsAiM bhAveti / jimhe NaM mahAme bahUhiM vAsehiM egaM vAsaM bhAveti vA NaM vA bhAveti / Wan phra 540. megha cAra prakAra ke hote haiM - ( 1 ) puSkalasaMvartaka megha (puSkalAvarta), (2) pradyumna megha, (3) jImUta megha, aura (4) jimha megha / (1) puSkalasaMvartaka mahAmegha - eka varSA se daza hajAra varSa taka bhUmi ko jala se snigdha (upajAU ) kara detA hai, (2) pradyumna mahAmegha - eka varSA se eka hajAra varSa taka bhUmi ko jala se snigdha kara detA hai, (3) jImUta mahAmegha - eka varSA se daza varSa taka bhUmi ko jala se snigdha kara detA hai, aura ( 4 ) jimha mahAmegha - bahuta bAra barasa kara bhI eka varSa taka bhUmi ko jala se snigdha karatA hai aura nahIM bhI karatA hai| 540. Megh (clouds) are of four kinds-(1) Pushkalasmavartak megh, (2) Pradyumna megh, (3) Jeemut megh and (4) Jimha megh. (1) Pushkalasmavartak megh-with just one rain this cloud makes the land fertile for ten thousand years. (2) Pradyumna megh-with just one rain it makes the land fertile for one thousand years. (3) Jeemut meghwith just one rain it makes the land fertile for ten years. (4) Jimha megh-with numerous rains it may or may not make the land fertile even for one year. vivecana - TIkAkAra ukta cAroM prakAra ke meghoM ke samAna puruSoM ke bhaMga svayaM jAna lene kI sUcanA kI hai| jise isa prakAra se jAnanA cAhie - (1) koI dAnI yA upadezaka puSkalasaMvartaka megha ke samAna eka bAra ke dAna se yA upadeza se bahuta lambe kAla taka yAcakoM ko aura jijJAsuoM ko tRpta kara detA hai; (2) koI dAnI yA upadezaka pradyumna megha ke samAna bahuta kAla taka dAna yA upadeza dekara arthI aura jijJAsuoM ko tRpta kara detA hai; (3) koI dAnI yA upadezaka jImUta megha ke samAna kucha varSoM ke lie dAna yA upadeza dekara tRpta karatA hai; evaM (4) koI dAnI yA upadeSTA jimha megha ke samAna aneka bAra diye gaye dAna yA upadeza se eka varSa ke lie tRpta karatA bhI hai aura kabhI nahIM kara pAtA hai| Elaboration-The commentator informs that like clouds the aforesaid 5 quads should be applied to men. It would read as follow - ( 1 ) Like 5 Pushkalasmavartak megh some donor or preacher satisfies seekers for a Wan very long period with just one donation or sermon. (2) Like Pradyumna megh some donor or preacher satisfies seekers for a long period with just one donation or sermon. (3) Like Jeemut megh some donor or preacher satisfies seekers for a few years with just one donation or sermon. (4) Like Jimha megh some donor or preacher may or may not satisfy seekers for one year even with many donations or sermons. sthAnAMgasUtra (2) (22) Wan Sthaananga Sutra (2) phaphaphaphapha 2 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 52

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ba)))) )))))))) ))))))) ))))) ))))) ))))) 5 F FTing Ting Ting Ting Ting Ting Ting Ting f hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh AcArya-sUtra ACHARYA-PAD (SEGMENT OF PRECEPTOR) 541. cattAri karaMDagA paNNattA, taM jahA-sovAgakaraMDae, vesiyAkaraMDae, gAhAvatikaraMDae, ma raaykrNdde| evAmeva cattAri AyariyA paNNattA, taM jahA-sovAgakaraMDagasamANe, vesiyAkaraMDagasamANe, gAhAvatikaraDaMgasamANe, raaykrNddgsmaanne| __541. karaNDaka cAra prakAra ke hote haiM-(1) zvapAkakaraNDaka, (2) vezyAkaraNDaka, (3) gRhapatikaraNDaka, aura (4) raajkrnnddk| isI prakAra AcArya bhI cAra prakAra ke hote haiMma (1) zvapAka-karaNDaka samAna, (2) vezyA-karaNDaka samAna, (3) gRhapati-karaNDaka samAna, aura (4) rAja-karaNDaka smaan| 541. Karandak (box) are of four kinds-(1) shvapaak karandak (shoemaker's box), (2) veshya karandak (prostitute's box), (3) grihapati karandak (householder's box) and (4) raj karandak (king's box). In the same way acharya (preceptor) are of four kinds-(1) like shvapaak karandak, (2) like veshya karandak, (3) like grihapati karandak and fi (4) like raj karandak. - vivecana-karaNDaka kA artha piTArA, yA sandUka hai| vaha bAMsa va baiMta kI zalAkAoM se banAyA jAtA meM hai| yahA~ para 'karaNDaka' kI upamA dekara usake samAna AcAryoM ke guNa, mahattva Adi batAye haiN| jaise- (1) zvapAka (cANDAla, carmakAra) ke karaNDaka meM camar3e ko chIlane-kATane sAdi ke upakaraNoM aura hai camar3e ke Tukar3oM Adi rakhe rahane se vaha asAra yA nikRSTa koTi kA mAnA jAtA hai, usI prakAra jo , AcArya sAmAnya jJAnI hotA hai aura gaNa yA saMgha meM zithilAcAra va saMyamahInatA ko bar3hAvA detA hai, vaha # AcArya zvapAka-karaNDaka ke samAna hai| (2) sAdhAraNa vezyA kA karaNDaka lAkha bhare sone ke dikhAU AbhUSaNoM se bharA hotA hai, vaise hI jo # AcArya alpajJAnI hone para bhI apane vacanacAturya va loka lubhAvana kriyAoM se sAdhAraNa janoM ko AkarSita karate haiM, ve vezyA-karaNDaka ke samAna hai| 4 (3) kisI gRhapati yA sampanna gRhastha kA karaNDaka (peTI) sone-motI Adi ke AbhUSaNoM se bharA rahatA hai, vaise hI jo AcArya bahazruta aura cAritrasampanna hote haiM, unheM gRhapati-karaNDaka ke samAna kahA hai| 4 (4) rAjA kA karaNDaka maNi-mANika Adi bahumUlya ratnoM se bharA hotA hai, usI prakAra jo AcArya meM apane pada ke yogya sarvaguNoM se sampanna hote haiM, unheM rAja-karaNDaka ke samAna kahA hai| # Elaboration-Karandak means bag or box. It used to be made of fi bamboo or cane. Here the virtues and importance of preceptors have been explained using karandak as a metaphor. For example (1) Like shvapaak karandak-As the box of a shoemaker contains leather cutting tools and pieces of leather it is considered to be of worst caturtha sthAna : caturtha uddezaka (23) Fourth Sthaan : Fourth Lesson 5 555555555555555555)))))))))))))))

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855555555555555555555555555555555555555555555555558 555555555555555555555555555555555555 15 type. Therefore an acharya with ordinary knowledge who encourages lax $i conduct and indiscipline is said to be like the loose of a shoemaker. (2) Like veshya karandak--The box of a prostitute contains ornaments made of gold foil filled with shellac (like costume jewellery). Therefore an acharya with little knowledge who attracts ordinary people i with his clever speech and crowd pulling antics is said to be like the box of a prostitute. (3) Like grihapati karandak--The box of a well to do householder contains ornaments made of real pearls and gold. Therefore a scholarly acharya steadfast in his ascetic conduct is said to be like a householder's box. (4) Like raj karandak-The box of a king contains invaluable 4 ornaments and gems. Therefore an acharya endowed with all virtues befitting his status is said to be like a king's box. OM vRkSa-pada VRIKSHA-PAD (SEGMENT OF TREES) 542. cattAri rukkhA paNNattA, taM jahA-sAle NAmamege sAlapariyAe, sAle NAmamege + eraMDapariyAe, eraMDe NAmamege sAlapariyAe, eraMDe NAmamege erNddpriyaae| evAmeva cattAri AyariyA paNNattA, taM jahA-sAle NAmamege sAlapariyAe, sAle NAmamege eraMDapariyAe, eraMDe NAmamege sAlapariyAe, eraMDe NAmamege erNddpriyaae| U 542. vRkSa cAra prakAra ke hote haiM-(1) zAla aura zAla-paryAya-koI vRkSa zAla jAti kA hotA hai // aura zAla-paryAya- (saghana chAyA vAlA va pUrNa vikasita) hotA hai; (2) zAla aura eraNDa-paryAya-koI OM vRkSa zAla jAti kA hotA hai, kintu eraNDa-paryAya-(eraNDa ke vRkSa ke samAna alpa chAyAvAlA va patajhar3a Wan meM patrahIna hone vAlA) hotA hai; (3) eraNDa aura zAla-paryAya-koI vRkSa eraNDa ke samAna choTA, kintu zAla ke samAna saghana chAyA vAlA hotA hai; tathA (4) eraNDa aura eraNDa-paryAya-koI vRkSa eraNDa ke OM samAna choTA aura usI ke samAna alpa chAyA vAlA hotA hai| isI prakAra AcArya bhI cAra prakAra ke hote haiM-(1) koI AcArya zAla ke samAna uttama jAti va OM rUpa vAle aura usI ke samAna uttama jJAna va AcAra Adi se prabhAvazAlI hotA hai; (2) koI AcArya mazAla ke samAna uttama jAti va rUpavAna hokara bhI jJAna, AcAra aura prabhAva se zUnya hote haiM; (3) koI AcArya eraNDa ke samAna rUpa hIna, kintu jJAna, AcAra Adi se prabhAvazAlI hote haiM; evaM (4) koI / AcArya eraNDa ke samAna rUpa hIna aura usI ke samAna jJAna, AcAra se bhI hIna hote haiN| 542. Vriksha (trees) are of four kinds-(1) Shaal and shaal-paryayasome tree is of Shaal species and also has qualities of a Shaal tree (fully grown and with thick foliage providing dense shade), (2) Shaal and 4 Erand-paryaya-some tree is of Shaal species but has qualities of an i Wan 55555555Wan 555555555555555555555555558 sthAnAMgasUtra (2) (24) Sthaananga Sutra (2)

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9555555555555555555 t t t t t t t t t v LE LE LE LE IF IP IP A Erand (castor-oil plant) tree (with sparse foliage and no leaves in Fautumn season providing no shade), (3) Erand and Shaal-paryaya some tree is of Erand species but has qualities of a Shaal tree and (4) Erand and Erand-paryaya-some tree is of Erand species and also has qualities of an Erand tree. F In the same way acharya (preceptor) are of four kinds-(1) Some fi acharya is of high class and good appearance like a Shaal tree, and impressive as well due to excellent knowledge and conduct. (2) Some acharya is of high class and good appearance like a Shaal tree but Funimpressive like an Erand tree due to absence of knowledge and conduct. (3) Some acharya is of ordinary appearance like an Erand tree 6 but impressive like a Shaal tree due to excellent knowledge and conduct. (4) Some acharya is of ordinary appearance like an Erand tree and equally unimpressive due to absence of knowledge and conduct. 543. cattAri rukkhA paNNattA, taM jahA-sAle NAmamege sAlaparivAre, sAle NAmamege eraMDaparivAre, eraMDe NAmamege sAlaparivAre, eraMDe NAmamege erNddprivaare| ___ evAmeva cattAri AyariyA paNNattA, taM jahA-sAle NAmamege sAlaparivAre, sAle NAmamege eraMDaparivAre, eraMDe NAmamege sAlaparivAre, eraMDe NAmamege erNddprivaare| sAladumamajjhayAre, jaha sAle NAma hoi dumraayaa| iya suMdaraAyarie, suMdarasIse munneyvye||1|| eraMDamajjhayAre, jaha sAle NAma hoI dumraayaa| iya suMdaraAyarie, maMgulasIse munneyvye||2|| sAladumamajjhayAre, eraMDe NAma hoi dumraayaa| iya maMgulaAyarie, suMdarasIse munneyvye||3|| eraMDamajjhayAre, eraMDe NAma hoi dumraayaa| iya maMgulaAyarie, maMgulasIse munneyvye||4|| (saMgrahaNI-gAthA) 543. vRkSa cAra prakAra ke hote haiM-(1) zAla aura zAlaparivAra-koI vRkSa zAla jAti aura zAlaparivAra vAlA-(zAla ke aneka vRkSoM se ghirA huA) hotA hai; (2) zAla aura eraNDaparivAra-koI zAla jAti kA, kintu eraNDaparivAra vAlA (choTe vRkSoM se ghirA huA) hotA hai; (3) koI jAti se eraNDa, kintu zAlaparivAra vAlA hotA hai; tathA (4) koI jAti se eraNDa aura eraNDaparivAra vAlA hotA hai| isI prakAra AcArya bhI cAra prakAra ke hote haiM-(1) koI AcArya zAla ke samAna svayaM guNavAna aura zAlaparivAra ke samAna uttama ziSya-parivAra vAle hote haiM; (2) koI AcArya zAla ke samAna svayaM ph||||||||||||555555555555555555 | caturtha sthAna : caturtha uddezaka (25) Fourth Sthaan : Fourth Lesson 9555555555555555555555555555555558

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5 54))))))))))5555555555558 OM to suyogya, kintu eraNDaparivAra ke samAna ayogya ziSya-parivAra vAle hote haiM; (3) koI svayaM to + eraNDa ke samAna hIna jAti va saMyama Adi se sAdhAraNa hote haiM, kintu zAla ke samAna uttama ziSya-parivAra vAle hote haiM; tathA (4) koI AcArya eraNDa ke samAna hIna va hIna AcAra vAle aura OM eraNDaparivAra ke samAna ayogya ziSya-parivAra vAle hote haiN| saMgrahaNI gAthArtha + (1) jisa prakAra zAla vRkSa zAlavRkSoM ke madhya meM vRkSarAja hotA hai, usI prakAra uttama AcArya uttama - ziSyoM ke parivAra vAlA AcAryarAja hotA hai| (2) jisa prakAra zAla vRkSa eraNDa vRkSoM ke madhya meM OM vRkSarAja hotA hai, usI prakAra uttama AcArya maMgula (adhama) ziSyoM ke parivAra vAlA hotA hai| (3) jisake prakAra eraNDa vRkSa zAla vRkSoM ke madhya meM vRkSarAja hotA hai, usI prakAra sundara ziSyoM ke parivAra vAlA maMgula AcArya hotA hai| (4) jisa prakAra eraNDa vRkSa eraNDa vRkSoM ke madhya meM vRkSarAja hotA hai, usI U prakAra maMgula ziSmoM ke parivAra vAlA maMgula AcArya hotA hai| 543. Vriksha (trees) are of four kinds--(1) Shaal and Shaal-parivarsome tree is of Shaal species and also Shaal-parivar (surrounded by Wan many Shaal trees), (2) Shaal and Erand-parivar-some tree is of Shaal species but Erand-parivar (surrounded by many Erand trees), (3) Erand and Shaal-parivar-some tree is of Erand species but Shaal-parivar (s'irrounded by many Shaal trees) and (4) Erand and Erand-parivar some tree is of Erand species and also Erand-parivar (surrounded by Wan many Erand trees). In the same way acharya (preceptor) are of four kinds--(1) Some acharya is highly endowed like a Shaal tree, and Shaal-parivar (surrounded by many Shaal-like well endowed disciples) as well. (2) Some acharya is highly endowed like a Shaal tree but Erand-parivar (surrounded by many Erand-like poorly endowed disciples). (3) Some acharya is poorly endowed like an Erand tree but Shaal-parivar (surrounded by many Shaal-like well endowed disciples). (4) Some acharya is poorly endowed like an Erand tree and Erand-parivar (surrounded by many Erand-like poorly endowed disciples) as well. COLLATIVE VERSE (1) Like the appearance of a grand Shaal tree amongst many Shaal trees, an endowed acharya among well endowed disciples is a great acharya. (2) Like the appearance of a grand Shaal tree amongst many Erand trees, an endowed acharya among mangul (lowly) disciples is a great acharya. (3) Like the appearance of a king Erand tree amongst many Shaal trees, a mangul (poor) acharya among well endowed 05555555555555555555555555555555555555555555555 sthAnAMgasUtra (2) (26) Sthaananga Sutra (2) B5FFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFF

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5 tttti*************************t*titit disciples is a poor acharya. (4) Like the appearance of a grand Erand tree amongst many Erand trees, a mangul (lowly) acharya among well endowed disciples is a poor acharyu. bhikSAka- pada BHIKSHAAK-PAD (SEGMENT OF ALMS EATER) 544. cattAri macchA paNNattA, taM jahA- -aNusoyacArI, paDisoyacArI, aMtacArI, majjhacArI / vAmeva cattAri bhikkhAgA paNNattA, taM jahA - aNusoyacArI, paDisoyacArI, aMtacArI, majjhacArI | 544. matsya cAra prakAra ke hote haiM - ( 1 ) anusrotacArI - jala-pravAha ke anukUla calane vAlA, (2) pratisrotacArI - jala-pravAha ke pratikUla calane vAlA, (3) antacArI - jala-pravAha ke kinAre-kinAre calane vAlA, aura (4) madhyacArI - jala-pravAha ke madhya meM calane vAlA / isI prakAra bhikSuka bhI cAra prakAra ke hote haiM - (1) anusrotacArI - upAzraya se nikalakara sIdhI galI meM sthita gharoM se sIdhA jAte hue bhikSA lene vAlA, (2) pratisrotacArI - vApasa lauTate hue galI ke anta se lagAkara upAzraya taka sthita gharoM se bhikSA lene vAlA, (3) antacArI - nagara -grAma-mohallA Adi ke anta bhAga meM sthita gharoM se bhikSA lene vAlA, aura (4) madhyacArI - nagara - prAmAdi ke madhya meM sthita gharoM 5 se bhikSA lene vAlA / 544. Matsya (fish) are of four kinds-(1) anusrotachari-one that moves with the flow of water, (2) pratisrtochari-one that moves against the flow of water, (3) antachari-one that moves at the brink and (4) madhyachari-one that moves in the middle. Elaboration-An ascetic observing abhigraha (special resolve) selects one of the aforesaid resolves and collects alms accordingly. caturtha sthAna : caturtha uddezaka Wan In the same way bhikshaak (alms-dependent ascetics) are of four kinds--(1) anusrotachari-one that moves on a straight lane from the 5 upashraya (place of stay) and collects alms from houses on that lane, (2) pratisrtochari-one that moves on a straight lane from the upashraya (place of stay) and collects alms from houses on that lane but only from the end while returning, (3) antachari-one who collects alms 5 from the houses located at the end of a city, village, or a section of a city pha and (4) madhyachari-one who collects alms from the houses located in Wan the middle of a city, village, or a section of a city. (27) | 5 5 5 55 5 55 5 555 55559595959555595959595959595959595959595959595959555 59595951 Fourth Sthaan: Fourth Lesson Wan vivecana - abhigrahadhArI muni cAra prakAra ke abhigrahoM meM se kisI eka prakAra kA abhigraha lekara Wan bhikSA lene ke lie nikalate haiM aura apane abhigraha ke anusAra hI bhikSA grahaNa karate haiM / mimimimimimimimimimimimimimimimimi***************V Wan Wan Wan Wan Wan Wan

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aphra Wan phra gola - pada GOL - PAD (SEGMENT OF BALL) 545. cattAri golA paNNattA, taM jahA- - madhusitthagole, jaugole, dArugole, maTTiyAgole taM jahA- - madhusitthagolasamANe, jaugolasamANe, evAmeva cattAri purisajAyA paNNattA, dArugolasamANe, maTTiyAgolasamANe / Wan 545. gole cAra prakAra ke hote haiM - ( 1 ) madhusikthagolA, (2) jatugolA, (3) dArugolA, aura (4) mRttikagolA / isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) madhusiktha (moma) ke bane gole ke samAna mRdu va komala hRdaya vAlA; (2) lAkha ke gole ke samAna kiMcit kaThora va komala dRr3ha hRdaya vAlA, jaise agni ke tApa se jatugolA zIghra pighala jAtA hai, isI prakAra zIghra komala hone vAlA; (3) jaise lAkha ke gole se lakar3I kA golA adhika kaThina hotA hai, usI prakAra kaThinatara va dRr3hatara hRdaya vAlA; tathA (4) jaise miTTI kA golA ( Aga meM pakane para) lakar3I se bhI adhika kaThina hotA hai, usI prakAra kaThinatama va dRr3hatama hRdaya vAlA / 545. Golas (balls) are of four kinds - ( 1 ) madhusiktha gola (ball of wax), (2) jatu gola (ball of shellac ), ( 3 ) daru gola (ball of wood) and (4) mrittika gola (ball of baked clay ). In the same way men are also of four kinds (1) having tender and gentle temperament like madhusiktha gola (ball of wax), (2) having tender but slightly hard (but easy to melt) temperament like jatu gola (ball of shellac), (3) having comparatively 5 hard and tough temperament like daru gola (ball of wood) and (4) having 5 even harder and tougher temperament like mrittika gola (ball of baked clay). 5 pha 546. cattAri golA paNNattA, taM jahA - ayagole, taugole, taMbagole, sIsagole / evameva cattAri purisajAyA paNNattA, taM jahA - ayagolasamANe, jAva (taugolasamANe, taMbagolasANe), sIsagolasamANe / 546. gole cAra prakAra ke hote haiM - ( 1 ) ayogola (lohe kA golA ), ( 2 ) pugola ( rAMge kA golA), (3) tAmragola ( tAMbe kA golA), aura (4) zIzagola (sIse kA golA ) / isI prakAra puruSa bhI cAra prakAra ke hote haiM - (1) lohe ke gole ke samAna guru (bhArI) karma vAlA, (2) rAMge ke gole ke samAna gurutara karma vAlA, (3) tAMbe ke gole ke samAna adhika gurutara karma vAlA, aura (4) sIse ke gole ke 5 samAna gurutama karma vAlA / Wan (28) pha phra 5 5 5 Wan phra 5 5 Wan 5 phra cu 546. Golas (balls) are of four kinds - (1) ayo gola (ball of iron ), ( 2 ) trapu gola (ball of tin), (3) tamra gola (ball of copper) and (4) sheesh gola (ball of lead). In the same way men are also of four kinds - ( 1 ) having heavy 5 bondage of karmas like ayo gola (ball of iron), (2) having heavier bondage sthAnAMgasUtra (2) Sthaananga Sutra (2) phaphaphaphaphaphra Wan Wan Wan Wan phra Wan Wan Wan

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cAra prakAra ke golaka moma kA golA lAkha kA golA lakar3I kA golA miTTI kA golA lohe kA golA rAMge kA golA tA~be kA golA zIze kA golA cA~dI kA golA sone kA golA ratna golA vajraratna golA kara patra asipatra kSara patra kadamba cIrikA SMAR Jain Educallon international ersonal rary.org 22

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Illustration No. 2 | citra paricaya-2 | - cAra prakAra ke golaka (golA) 1. moma kA golA-sabase adhika mulAyama hotA hai, aura tApa lagate hI pighala jAtA hai| lAkha kA golA-moma kI apekSA kucha kaThora, tApa lagane para dhIre-dhIre pighalatA hai| lakar3I kA golA-donoM kI apekSA adhika kaThora, tApa sahane meM kucha adhika skssm| miTTI kA golA-Aga meM pakane para kaThoratara ho jAtA hai| 2. lohe kA golA-vajana meM bhArI, kintu tApa sahane meM adhika sAmarthya rakhatA hai| rA~ge kA golA-lohe kI apekSA adhika bhArI, kintu tApa sahane meM kmjor| tA~be kA golA-vajana meM usase adhika bhArI, kintu tApa sahane meM pUrvApekSA kmjor| zIze kA golA-vajana meM una sabase bhArI, kintu tApa sahane meM sabase kmjor| tApa lagane para ye eka dUsare se jaldI-jaldI pighala jAte haiN| hiraNya golA-cA~dI kA golA; bhAra va mUlya meM saamaany| sone kA golA-bhAra va mUlya meM usase adhika shresstth| ratna-golA-bhAra va mUlya meM ukta donoM se adhika shresstth| vaja ratna-golA-bhAra meM sarvAdhika aura mUlya meM bhI sarvAdhika shresstth| -sUtra 545-46-47 4. asipatra-talavAra kA antima dhAradAra sirA ati tIkSNa hotA hai| karapatra-karoMta meM talavAra kI apekSA chedana zakti kama hotI hai| kSurapatra (churA)-chedana zakti meM karoMta se bhI kamajora hotA hai| kadambacIrikA (tIkhI noMka vAlA ghAsa kA pattA)-isakI dhAra pUrvokta tInoM se bhI alpa hotI hai| -sthAna 4, sUtra 548 FOUR STRUCTURE OF BALL (1) Ball of wax-softest of all and melts at once on heating. (2) Ball of shellac-harder than wax and melts slowly on heating. (3) Ball of wood-harder than the preceding two and with a higher melting point. (4) Ball of fired clay-becomes harder when fired. (1) Ball of iron-high density and with high melting point. (2) Ball of tin-higher density than iron but with lower melting point. (3) Ball of copper-still higher density but with much lower melting point. (4) Ball of lead-highest density among the four and with lowest melting point. (1) Ball of silver-ordinary in weight and price. (2) Ball of gold-comparatively heavy in weight and higher in price. (3) Ball of gems-still heavy in weight (than the aforesaid two) and still higher in price. (4) Ball of diamond-heaviest in weight and highest in price among the four. -Sthaan 4, Sutra 545 to 547 PATRA 4. (1) Asipatra-edge of a sword is very sharp. (2) Karapatra-edge of a saw-blade is less sharp as compared to that of a sword. (3) Kshurapatra-edge of a razor is less sharpas conapared to that of a saw blade. (4) Kadamb-chirika patra-grass-like blunt edge is least sharp among the four. -Sthaan 4, Sutra 548 ROPRDIEORIGITORYHORTHANKORMAORMAOAVAAVAORVAORVAORMAORTAORMAORYAORADIAORTARVAOraonmammimomromanwromwomamta

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i5555555555555555555555555555555555 of karmas like trapu gola (ball of tin), (3) having still heavier bondage of karmas like tamra gola (ball of copper) and (4) having heaviest bondage of karmas like sheesh gola (ball of lead). vivecana-isa sUtra meM gole ke dRSTAnta se do bAteM sUcita kI haiN| ye cAroM gole ghanatva kI apekSA ke kramazaH eka-dUsare se adhika bhArI hote haiM, kintu tApa sahane kI kSamatA kI apekSA eka-dUsare se uttarottara kamajora hote haiN| arthAt lohe ke gole se rAMgA, rAMgA se tAMbA va tAMbA se sIsA bahuta bhArI hotA hai| usI prakAra sAdhakoM kI cAra sthiti hotI hai| lohe ke gole ke samAna sAmAnya karma bhAra vAlA 9 aura sIse ke gole ke samAna sabase adhika saghana karmoM vaalaa| jisako jitanA adhika saghana karmabaMdha hogA, vaha AtmA utanA hI adhika zIghra uttejita hone vAlA, adhIra, asahanazIla hogaa| isa prakAra goloM kI tApa sahane kI kSamatA se tulanA karanA caahie| (hindI TIkA, pR. 1066, TIkA patra 259) Elaboration-With the analogy of a ball this aphorism informs of two things. The four types of balls are of increasingly higher density but have melting points in decreasing order. This means that a tin ball is heavier than an iron ball, a copper ball is heavier than a tin ball, and a lead ball is heavier than a copper ball. Aspirants are also of these four kinds, with least density of karmas like an iron ball to highest density of karmas like a lead ball. Higher the density of karmas, easier the person gets excited, impatient and intolerant. These attributes should be compared with the melting points of the said balls. (Hindi Tika p. 1066%3B Tika leaf 259) 547. cattAri golA paNNattA, taM jahA-hiraNNagole, suvaNNagole, rayaNagole, vyrgole| evAmeva cattAri purisajAyA paNNattA, taM jahA-hiraNNagolasamANe jAva (suvaNNagolasamANe, rayaNagolasamANe), vyrgolsmaanne| 547. gole cAra prakAra ke hote haiM-(1) hiraNya-(cA~dI) golA, (2) suvarNa-golA, (3) ratna-golA, aura (4) vjr-golaa| isI prakAra puruSa bhI cAra ke hote haiM-(1) hiraNyagola samAna, (2) suvarNagola samAna, (3) ratnagola samAna, aura (4) vajragola smaan| 547. Golas (balls) are of four kinds-(1) hiranya gola (ball of silver), (2) suvarna gola (ball of gold), (3) ratna gola (ball of gems) and (4) vajra gola (ball of diamond). In the same way men are also of four kinds(1) like hiranya gola (ball of silver), (2) like suvarna gola (ball of gold), (3) like ratna gola (ball of gems) and (4) like vajra gola (ball of diamond). vivecana-TIkAkAra ne isa sUtra kI vyAkhyA aneka prakAra se karane kI sUcanA kI hai| jaise-cA~dI ke gota ke barAbara AkAra vAlA sone kA golA adhika mUlya aura bhAra vAlA, usase bhI ratna aura vajra ke | caturtha sthAna : caturtha uddezaka (29) Fourth Sthaan : Fourth Lesson

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B555555555555555555555555555555555555 ) )) )))) ))) )) ))) OM (hIrA) kA golA uttarottara adhika mUlya evaM bhAra vAlA hotA hai| vaise hI cAroM goloM ke samAna puruSa ke bhI guNa, samRddhi, hRdaya kI nirmalatA aura pUjyatA sanmAna Adi kI apekSA uttarottara zreSTha hote haiN| kahate - OM haiM cA~dI kA pAtra jala se dhone mAtra se zuddha ho jAtA hai| svarNapAtra para kisI khaTTe-mIThe padArtha kA prabhAva ma cA~dI se bhI kama hotA hai| ratnapAtra para kisI bhI dUSita padArtha kA prabhAva nahIM pdd'taa| hIrA apanI kaThoratA va sudRr3hatA ke lie prasiddha hai| eraNa para rakhakara dhana kA prahAra karane para bhI vaha TUTatA nahIM, OM lohe meM gar3a jAtA hai, kintu dUdha aura dUba se chila jAtA hai| arthAt ati kaThoratA hote hue bhI komala ke ma sparza mAtra se kaTa jAtA hai| zreSTha puruSa meM isI prakAra uttarottara guNoM kI zreSThatA hotI hai| (hindI TIkA, OM pRSTha 1067) Elaboration-The commentator (Tika) has informed of many interpretations of this aphorism. For example-For the same size of a silver ball a gold ball is heavier and costlier. A gem ball and a diamond ball are progressively higher in weight and cost. In the same way men similar to these four balls are increasingly better in virtues, wealth, inner purity, respect, honour and other such qualities. It is said that a silver bowl gets clean when washed with water. The effect of sour and sweet things on gold is even less than silver. A gem-bowl is not effected by any contaminated thing. Diamond is known for its hardness and toughness. When placed on an iron base and hammered it does not 41 shatter but dents the iron. But it can be ground by milk and grass indicating that although hard it can be cut by soft touch. A noble person has qualities in a similar fashion in ascending order. (Hindi Tika, p. 1067) patra-pada PATRA-PAD (SEGMENT OF SHARP EDGE) 548. cattAri pattA paNNattA, taM jahA-asipatte, karapatte, khurapatte, klNbciiriyaaptte| evAmeva cattAri purisajAyA paNNattA, taM jahA-asipattasamANe, jAva (karapattasamANe, * khurapattasamANe), klNbciiriyaapttsmaanne| 548. patra-(dhAra vAle phalaka) cAra prakAra ke hote haiM-(1) asipatra-(talavAra kA dhAradAra patalA bhAga), (2) karapatra- (lakar3I cIrane vAlI karoMta kA patra), (3) kSurapatra-(churA kA dhAradAra bhAga), aura ma (4) kadambacIrikA ptr| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) asipatra samAna, (2) karapatra samAna, (3) kSurapatra ) samAna, aura (4) kadambacIrikA-patra smaan| 548. Patra (sharp edges) are of four kinds--(1) asipatra (edge of a ord), (2) karapatra (edge of a saw-blade), (3) kshurapatra (edge of a razor) and (4) Kadamb-chirika patra (grass-like blunt edge). 855555555555555555554) | sthAnAMgasUtra (2) (30) Sthaananga Sutra (2)

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E E In the same way men are of four kinds-(1) like asipatra, (2) like karapatra, (3) like kshurapatra and (4) like Kadamb-chirika patra. vivecana-(1) asipatra (talavAra) eka hI prahAra se zatru kA zirocchedana kara detA hai, usI prakAra jo puruSa eka hI bAra meM kuTumbAdi se sneha kA chedana kara detA hai, vaha asipatra samAna hai| jaise jambUkumAra va dhannAjI jaise| (2) karapatra (karoMta) bAra-bAra idhara se udhara A-jAkara kATha kA chedana karatA hai, usI prakAra bAra-bAra kI bhAvanA se dhIre-dhIre jo kramazaH sneha kA chedana karatA hai, vaha karapatra ke samAna hai| zAlibhadra kI trh| (3) kSurapatra (churA) sira ke bAla dhIre-dhIre alpa-alpa mAtrA meM kATa pAtA hai, usI prakAra jo kuTumba kA sneha dhIre-dhIre chedana kara pAtA hai, vaha kSurapatra ke samAna hai| ArdrakakumAra kI trh| (4) kadambacIrikA kA artha hai kuMThita dhAra vAlA zastra yA tIkhI noMka vAlA eka prakAra kA ghaas| usakI dhAra ke samAna jo puruSa hotA hai, vaha bahuta dhImI gati se aura kaThinAI se kuTumba kA sneha-chedana karatA hai, vaha puruSa kadambacIrikA-patra samAna hai| jaise-avirati smygdRsstti|| Elaboration-(1) Asword beheads an enemy in one stroke. In the same way a person who can shear his family ties at once is said to be like i asipatra. For example Jambu Kumar and Dhanna. (2) A saw cuts wood after continued to and fro movement. In the same is way a person who shears his family ties slowly and gradually after repeated resolves is said to be like karapatra. For example Shalibhadra. (3) A razor removes hair from head slowly and in bits. In the same way a person who shears his family ties slowly and in bits is said to be like kshurapatra. For example Ardra Kumar. (4) A blade with blunt edge cuts things slowly and with difficulty. In the same way a person who shears his family ties slowly and with difficulty is said to be like Kadamb-chirika patra. For example Avirat Samyagdrishti (a righteous person with attachments). kaTa-pada CUT-PAD (SEGMENT OF MATTRESS) 549. cattAri kaDA paNNattA, taM jahA-suMbakaDe, vidalakaDe, cammakaDe, kNblkdde| evAmeva cattAri purisajAyA paNNattA, taM jahA-suMbakaDasamANe, jAva (vidalakaDasamANe, cammakaDasamANe), kNblkddsaanne| 549. kaTa (caTAI) cAra prakAra kA hotA hai-(1) zumbakaTa-khajUra se banI caTAI yA ghAsa se banA Asana, (2) vidalakaTa-bAMsa kI patalI khapacciyoM se banI caTAI, (3) carmakaTa-camar3e kI patalI dhAriyoM ke 8555555555555555555555555555555555555555555))))) . - . | caturtha sthAna : caturtha uddezaka (31) Fourth Sthaan : Fourth Lesson 5555555555555555555%%%%%%%%%%%%%%%%

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$$$$$$$Ting Ting Ting Ting Ting 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 se banI caTAI yA Asana, aura (4) kambalakaTa-Una, sUta, rezama yA sana Adi ke rezoM se banA baiThane yA bichAne kA vstr| ja isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) zumbakaTa samAna, (2) vidalakaTa samAna, (3) carmakaTa samAna, aura (4) kambalakaTa smaan| 549. Cut (mattresses) are of four kinds--(1) shumb-cut (pine Wan mattress)-mattress woven from pine-wood strip or grass, (2) vidal-cut (bamboo mattress)-mattress made of thin bamboo sticks or cane, (3) charma-cut (leather mattress)-mattress made of leather strips (4) kambal-cut (mattress made of yarn)-mattress made up of any type ___of yarn including wool, cotton, silk, hessian etc. In the same way men are of four kinds-(1) like shumb-cut, (2) i vidal-cut, (3) like charma-cut and (4) like Kambal-cut. vivecana-zumbakaTa (khajUra yA ghAsa-nirmita baiThane kA Asana) atyalpa mUlya vAlA hotA hai, ataH OM usameM rAgabhAva kama hotA hai| usI prakAra jisakA dhana va putrAdi meM rAga yA moha atyalpa hotA hai, vaha + puruSa zumbakaTa ke samAna hai| zumbakaTa kI apekSA vidalakaTa adhika mUlya vAlA hotA hai, ataH usameM 5 rAgabhAva adhika hotA hai| vidalakaTa se carmakaTa aura bhI adhika mUlyavAna hone se usameM rAgabhAva bhI Wan aura adhika hotA hai| carmakaTa se kambalakaTa adhika mUlyavAna hotA hai, ataH usameM rAgabhAva bhI adhika Wan hotA hai| isI prakAra putrAdi meM adhika, gAr3ha aura gAr3hatama rAgabhAva vAle puruSa ko kramazaH vidalakaTa, OM carmakaTa va kambalakaTa ke samAna kahA gayA hai| Avazyaka niyukti TIkA, pR. 387 meM prasaMga hai-gautama ke svAmI jaba mokSa prApti ke lie adhIra ho gaye taba bhagavAna ne kahA-gautama ! tumhArA rAga mere prati kambalakaTa jaisA aneka janma-janmAntaroM se calatA AyA pragAr3ha rAga hai| Elaboration--There is minimum attachment for a pine mattress because it is very cheap. Therefore a person having least attachment for wealth or family is said to be like shumb-cut. As compared to a pine mattress a bamboo mattress is costly, thus it inspires more attachment. A leather mattress is costlier than a bamboo mattress, thus it inspires even more attachment. A yarn mattress is even more costly thana leather mattress, thus it inspires still greater attachment. Therefore this metaphor has been used to classify individuals according to the degree of attachment they have. In Avashyak Churni Tika we find a mention on p. 387--'When Gautam Swami became worried and impatient to attain liberation, Bhagavan Mahavir said-Gautam ! your attachment for me comes from many past births and is very intense like kambal-cut'. 555)5555555555555555555555555555555) 555555555 Wan bhae sthAnAMgasUtra (2) (32) Sthaananga Sutra (2)

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1)) )))) ) ))) ))))) )))) ) )) )) ))) )) tiryak-pada TIRYAK-PAD (SEGMENT OF ANIMALS) 550. caubihA cauppayA paNNattA, taM jahA-egakhurA, dukhurA, gaMDIpadA, snnpphyaa| 550. catuSpada (cAra paira vAle) tiryaMca jIva cAra prakAra ke hote haiM-(1) eka khura vAle-ghor3e, gadhe Adi; (2) do khura vAle-gAya, bhaiMsa, bher3a, bakarI Adi; (3) gaNDIpada-sunAra kI eraNa kI taraha kaThora carmamaya gola paira vAle hAthI, U~Ta, gaiMDA Adi; aura (4) sa-nakha-pada-lambe tIkSNa nAkhUna vAle zera, cItA, kuttA, billI aadi| ____550. Chatushpad tiryanch (quadruped animals) are of four kinds(1) egakhura (with single hoof)-horse, donkey etc., (2) dokhura (with two hooves)-cow, buffalo, lamb, goat etc., (3) gandipad (with large round anvil shaped feet with hard skin)-elephant, camel, rhinocerous etc. and (4) sanapphaya (with long sharp claws)--lion, leopard, dog, cat etc. 551. caubvihA pakkhI paNNattA, taM jahA-cammapakkhI, lomapakkhI, samuggapakkhI, vittpkkhii| 551. pakSI cAra prakAra ke hote haiM-(1) carmapakSI-camar3e ke pAMkhoM vAle camagAdar3a Adi, (2) romapakSI-romamaya pAMkhoM vAle haMsa, tote, kaue Adi, (3) samudgapakSI-jisake paMkha peTI ke samAna khulate aura banda hote haiM, aura (4) vitatapakSI-jisake paMkha sarvadA phaile rahate haiN| 551. Pakshi (birds) are of four kinds--(1) charmapakshi--having wings of skin, like a bat, (2) romepakshi-having fibrous or feathery wings like swan, parrot and crow, (3) samudgpakshi-having wings that open close like a box, and (4) vitatpakshi-having wings that remain spread always. vivecana-carma pakSI aura roma pakSI to manuSya kSetra meM pAye jAte haiM, kintu samudgapakSI aura vitatapakSI manuSya kSetra se bAharI dvIpoM aura samudroM meM pAye jAte haiN| (saMskRta TIkA patra 259) Elaboration-Charmapakshi and romepakshi are available in the area inhabited by humans and samudgpakshi and vitatpakshi are available in islands and seas beyond the area inhabited by humans. (Sanskrit Tika, leaf 259) __552. caubihA khuDDapANA paNNattA, taM jahA-beiMdiyA, teiMdiyA, cariMdiyA, sNmucchim-pNciNdiy-tirikkhjonniyaa| ___552. kSudra prANI (choTe prANI athavA jinakI agale bhava meM mukti sambhava nahIM ho) cAra prakAra ke hote haiM-(1) dvIndriya jIva, (2) trIndriya jIva, (3) caturindriya jIva, aura (4) sammUrchima paMcendriya tiryagyonika jiiv| 85555555555555555555555555555555555))))))) | caturtha sthAna : caturtha uddezaka (33) Fourth Sthaan : Fourth Lesson hhhhhhhhhh5555555555555555555555558

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maka ka kakakakakakakaka))))) )))))) ))) ))55555555558 ))))))))) Wan 552. Kshudra prani (lower animals) (or beings that cannot attain liberation in the next birth) are of four kinds-(1) dvindriya jiva (two sensed beings), (2) trindriya jiva (three sensed beings), (3) chaturindriya jiva (four sensed beings) and (4) sammurchhim panchendriya tiryagyonik jiva (five-sensed animals of asexual origin). bhikSuka-pada BHIKSHUK-PAD (SEGMENT OF ALMS-SEEKER) 553. cattAri pakkhI paNNattA, taM jahA-NivatittA NAmamege No parivaittA, parivaittA OM NAmamege No NivatittA, ege NivatittAvi parivaittAvi, ege No NivatittA No privittaa|| evAmeva cattAri bhikkhAgA paNNattA, taM jahA-NivatittA NAmamege No parivaittA, parivaittA maNAmamege No NivatittA, ege NivatittAvi parivaittAvi, ege No NivatittA No privittaa| 553. pakSI cAra prakAra ke hote haiM-(1) nipatitA, na parivrajitA-koI pakSI apane ghoMsale se nIce utara sakatA hai, kintu (akSama hone se) idhara-udhara ur3a nahIM sakatA; (2) parivrajitA, na nipatitA-koI ke pakSI apane ghoMsale se ur3a sakatA hai, kintu (bhIru hone se) nIce nahIM utara sakatA; (3) nipatitA, Wan parivrajitA-koI samartha pakSI apane ghoMsale se nIce bhI utara sakatA hai aura Upara bhI ur3a sakatA hai; tathA (4) na nipatitA, na parivrajitA-koI pakSI (atIva bAlyAvasthA hone ke kAraNa) apane ghoMsale se na nIce OM hI utara sakatA hai aura na Upara hI ur3a sakatA hai| isI prakAra bhikSuka bhI cAra prakAra ke hote haiM-(1) koI bhikSu bhikSA ke lie nikalatA hai, kintu OM rugNatA Adi kAraNoM se adhika ghUma nahIM sakatA; (2) koI bhikSu bhikSA ke lie ghUma sakatA hai, kintu // + svAdhyAya dhyAnAdi meM saMlagna rahane ke kAraNa bhikSA ke lie nikala nahIM sakatA; (3) koI samartha bhikSu bhikSA ke lie nikalatA bhI hai aura ghUmatA bhI hai; (4) koI bhikSu navadIkSita yA alpavayaska hone ke Wan kAraNa bhikSA ke lie na nikalatA hai aura na ghUmatA hI hai| 553. Pakshi (birds) are of four kinds-(1) Nipatita, na parivrajitasome bird can come out of its nest but cannot fly around (due to weakness). (2) Parivrajita, na nipatita-some bird can fly but does not come out of its nest (out of fear). (3) Nipatita, parivrajita--some bird can come out of its nest and fly around as well. (4) Na nipatita, na parivrajita-some bird can neither come out of its nest nor fly around (due to immature age). In the same way bhikshu (alms seekers or ascetics) are of four 45 kinds (1) Nipatita, na parivrajita-some ascetic can go out for almsWan seeking but cannot move around much due to sickness. (2) Parivrajita, na nipatita-some ascetic can move around to seek alms but being busy in studies and meditation does not go out. (3) Nipatita, parivrajita bhabhabhabhabhabhabhabhabhabha $ 5555555 5 5 $ 55 5 Le Le Le Le 5555555555555Ting Ting Ting Ting Ting Ting Ting Ting 5 5555555555 Wan 5555554Wan sthAnAMgasUtra (2) (34) Sthaananga Sutra (2) 55555555555555555555555555555555555g

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cAra prakAra ke caupAye do khura vAle eka khura vAle sanakhapada gaNDIpada cAra prakAra ke pakSI roma pakSI-haMsa carma pakSI camagIdar3a samudga pakSI-zuturamurga vitata pakSI-bhAraMDa gAna CITHUNTRATED negra.org

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citra paricaya-3 / Illustration No.3 caupAyoM ke pA~voM kI caturvidha racanA (1) eka khura vAle pazu, jaise ghor3A aadi| inake pA~va kA talabhAga eka khurA hotA hai| (2) do khura vAle pazu gAya aadi| inake pA~va kA talabhAga bIca meM se chidA huA hotA hai| (3) gaNDIpada-jinakA paMjA kaThora carmamaya hotA hai, jaise hAthI kA pNjaa| (4) sa-nakha pada-lambe tIkhe nAkhUnoM vAlA paMjA, jaise zera Adi kaa| -sthAna 4, sUtra 550 cAra prakAra ke pakSI (1) carma pakSI-camar3e ke paMkhoM vAle, jaise camagAdar3a aadi| (2) roma pakSI-roma maya paMkhoM vAle, jaise haMsa aadi| (3) samudga pakSI-peTI kI taraha jisake paMkha khulate banda hote haiM, jaise shuturmurg| (4) vitata pakSI-jisake paMkha sadA phaile rahate hoM, jaise-bhAraMDa pkssii| -sthAna 4, sUtra 551 FOUR STRUCTURES OF ANIMAL FEET (1) Animals with single hoof-horse, donkey etc. (2) Animals with two hooves or split hoof-cow, buffalo, lamb, goat etc. (3) Animals with large round anvil shaped feet with hard skinelephant, camel, rhinocerous etc. (4) Animals with long sharp claws-lion, leopard, dog, cat etc. --Sthaan 4, Sutra 550 FOUR KINDS OF FEATHERS OF BIRDS (1) Charmapakshi-having wings of skin like a bat. (2) Romepakshi-having fibrous or feathery wings like a swan. (3) Samudgpakshi-having wings that open close like a box like an ostrich. (4) Vitatpakshi-having wings that remain spread always like a Bharand bird. --Sthaan 4, Sutra 551

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))) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting FFFFFFFFFFTing Ting Ting Ting some ascetic can go out to seek alms and move around as well. (4) Na 41 nipatita, na parivrajita--some ascetic can neither go out to seek alms nor move around (due to immature age or being neo-initiate). kRza-akRza-pada KRISH-AKRISH-PAD (SEGMENT OF WEAK AND NOT WEAK) 554. cattAri purisajAyA paNNattA, taM jahA-NikkaTe NAmamege NikkaTe, NikkaTe NAmamege // aNikkaTe, aNikkaTTe NAmamege NikkaDe, aNikkaTe NAmamege annikktte| 554. puruSa cAra prakAra ke hote haiM-(1) niSkRSTa aura niSkRSTa-koI puruSa zarIra se kRza (kSINa) hotA hai aura kaSAya se bhI kRza hotA hai; (2) niSkRSTa aura aniSkRSTa-koI zarIra se kRza hotA hai, kintu kaSAya se kRza nahIM hotA; (3) koI zarIra se kRza nahIM hotA, kintu kaSAya se kRza hotA hai; tathA (4) koI na zarIra se kRza hotA hai aura na kaSAya se hI kRza hotA hai| 554. Purush (men) are of four kinds--(1) Nishkrishta (weak) and nishkrishta (weak)--some man is weak in body and mild in passions as well. (2) Nishkrishta (weak) and anishkrishta (not weak)---some man is weak in body and not mild in passions. (3) Anishkrishta (not weak) and nishkrishta (weak)--some man is not weak in body but mild in passions. (4) Anishkrishta (weak) and anishkrishta (weak)--some man is neither 5 weak in body nor mild in passions. 555. cattAri purisajAyA paNNattA, taM jahA-NikkaTe NAmamege NikkaTuppA, NikkaTThe NAmamege aNikkaTTappA, aNikkaTTe NAmamege NikkaTTappA, aNikkaTe NAmamege annikktttthppaa| 555. puruSa cAra prakAra ke hote haiM-(1) niSkRSTa aura niSkRSTAtmA-koI puruSa zarIra se kRza hotA meM hai aura kaSAyoM kI mandatA ke kAraNa nirmala AtmA hotA hai; (2) koI zarIra se to kRza hotA hai, kintu * kaSAyoM kI prabalatA se malina-AtmA hotA hai; (3) koI zarIra se akRza (sthUla) hotA hai, kintu + kaSAyoM ke abhAva se nirmala-AtmA hotA hai; tathA (4) koI zarIra se akRza (sthUla) aura AtmA se bhI akRza (anirmala) hotA hai| 555. Purush (men) are of four kinds-(1) Nishkrishta (weak) and nishkrishtatma (weak)--some man is weak in body and spiritually p due to mild passions. (2) Nishkrishta (weak) and anishkrishtatma (not weak)--some man is weak in body and spiritually impure due to strong passions. (3) Anishkrishta (not weak) and nishkrishtatma (weak)--some man is not weak in body and spiritually pure due to mild passions. (4) Anishkrishta (not weak) and anishkrishtatma (not weak)--some man is not weak in body and spiritually impure due to strong passions. 55555555555555))))))) 55555 caturtha sthAna : caturtha uddezaka (35) Fourth Sthaan : Fourth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu hhh

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Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $ $$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting F$$$$$$$$ OM budha-abudha-pada BUDHA-ABUDHA-PAD (SEGMENT OF PRUDENT AND IMPRUDENT) 556. cattAri purisajAyA paNNattA, taM jahA-budhe NAmamege budhe, budhe NAmamege abudhe, abudhe NAmamege budhe, abudhe NAmamege abudhe| 556. puruSa cAra prakAra ke hote haiM-(1) koI puruSa jJAna se budha (vivekI) hotA hai aura AcaraNa va vyavahAra kuzalatA se bhI budha (vivekI) hotA hai (2) koI jJAna se to budha hotA hai, kintu AcaraNa se Wan abudha (avivekI) hotA hai; (3) koI jJAna se to abudha (alpajJa) hotA hai, kintu AcaraNa se budha 5 - (kuzala); aura (4) koI jJAna se bhI abudha hotA hai aura AcaraNa se bhI abudh| 556. Purush (men) are of four kinds-(1) Budha (prudent) and budha (prudent)--some man is prudent in knowledge and prudent in conduct as ___well. (2) Budha (prudent) and abudha (imprudent)-some man is prudent ___in knowledge and imprudent in conduct. (3) Abudha (imprudent) and budha (prudent)some man is imprudent in knowledge and prudent in conduct. (4) Abudha (imprudent) and abudha (imprudent)--some man is imprudent in knowledge and imprudent in conduct. 557. cattAri purisajAyA paNNattA, taM jahA-budhe NAmamege budhahiyae, budhe NAmamege abudhahiyae, abudhe NAmamege budhahiyae, abudhe NAmamege abudhhiye| ___ 557. puruSa cAra prakAra ke hote haiM-(1) budha aura budhahRdaya-koI puruSa AcaraNa se budha (vidvAna va OM sat-kriyA vAlA) hotA hai aura hRdaya se bhI budha (vivekazIla) hotA hai; (2) koI AcaraNa se budha hotA // ma hai, kintu hRdaya se abudha (avivekI) hotA hai; (3) koI AcaraNa se abudha hotA hai, kintu hRdaya se budha + hotA hai: aura (4) koI AcaraNa se bhI abudha aura hRdaya se bhI abudha hotA hai| 557. Purush (men) are of four kinds-(1) Budha (prudent) and budhahridaya (prudent in sentiment)-some man is prudent in conduct # (learned and immaculate in conduct) and prudent in sentiment as well. (2) Budha (prudent) and abudhahridaya (imprudent in sentiment)some man is prudent in conduct and imprudent in sentiment. (3) Abudha (imprudent) and budhahridaya (prudent in sentiment), some man is imprudent in conduct and prudent in sentiment. 4 (4) Abudha (imprudent) and abudhahridaya (imprudent in sentiment) some man is imprudent in body and imprudent in sentiment as well. ma anukampaka-pada ANUKAMPAR-PAD 558. cattAri purisajAyA paNNattA, taM jahA-AyANukaMpae NAmamege No parANukaMpae, OM parANukaMpae NAmamege No AyANukaMpae, ege AyANukaMpaevi parANukaMpaevi, ege No AyANukaMpae No praannukNpe| 5555555555555555555555555555555555555555555555558 sthAnAMgasUtra (2) (36) Sthaananga Sutra (2) 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 555

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))))) )) ) nAnAnAnAnAgAvAmAnAkAmanAmAnA 1111111111" )) ) . 558. puruSa cAra prakAra ke hote haiM-(1) AtmAnukampaka, na parAnukampaka-koI puruSa apanI AtmA ke para anukampA (dayA) karatA hai, kintu dUsare para anukampA nahIM karatA (jaise, jinakalpI, pratyekabuddha yA pha # nirdaya svArthI puruSa); (2) parAnukampaka, na AtmAnukampaka-koI dUsare para to anukampA karatA hai, kintu ma apane Upara anukampA nahIM krtaa| (metArya muni ke samAna athavA tIrthaMkara, jo svayaM kRtakArya hote haiM;) (3) koI AtmAnukampaka bhI hotA hai aura parAnukampaka bhI (sthavirakalpI sAdhu ke samAna); tathA // %(4) koI na AtmAnukampaka hotA hai aura na parAnukampaka (kAlazaukarika ke smaan)| 558. Manushya (men) are of four kinds-(1) Atmanukampak, na paranukampak--some man has compassion for himself but does not have compassion for others (like a Jinakalpi, a Pratyek-buddha or a fi cruel selfish person). (2) Paranukampak, na atmanukampak--some man 51 fi has compassion for others but does not have compassion for him self (like fi Ascetic Metarya or a Tirthankar who has attained the blissful state). (3) Atmanukampak, paranukampak-some man has compassion for himself as well as for others (like a Sthavir-kalpi ascetic). (4) Na atmanukampak, na paranukampak-some man has compassion neither for himself nor for others (like Kaal Shaurik). saMvAsa-pada SAMVAS-PAD (SEGMENT OF SEXUAL GRATIFICATION) __ 559. caubihe saMvAse paNNatte, taM jahA-dibbe, Asure, rakkhase, maannuse| 560. caubihe saMvAse paNNatte, taM jahA-deve NAmamege devIe saddhiM saMvAsaM gacchati, deve , NAmamege asurIe saddhiM saMvAsaM gacchati, asure NAmamege devIe saddhiM saMvAsaM gacchati, asure NAmamege / asurIe saddhiM saMvAsaM gcchti| 561. caubihe saMvAse paNNatte, taM jahA-deve NAmamege devIe saddhiM saMvAsaM gacchati, deve NAmamege rakkhasIe saddhiM saMvAsaM gacchati, rakkhase NAmamege devIe saddhiM saMvAsaM gacchati, rakkhase NAmamege rakkhasIe saddhiM saMvAsaM gcchti| 562. caubihe saMvAse paNNatte, taM jahA-deve NAmamege devIe saddhiM saMvAsaM gacchati, deve NAmamege maNussIe saddhiM saMvAsaM gacchati, maNusse NAmamege devIe saddhiM saMvAsaM gacchati, maNusse NAmamege maNussIe saddhiM saMvAsaM gcchti| 559. saMvAsa (strI-puruSa kA sahavAsa) cAra prakAra kA kahA hai-(1) divya-saMvAsa, (2) Asura-saMvAsa, (3) rAkSasa-saMvAsa, aura (4) maanuss-sNvaas| 560. saMvAsa cAra prakAra kA hotA hai-(1) koI deva deviyoM ke sAtha saMvAsa karatA hai, (2) koI deva asuriyoM ke sAtha, (3) koI asura deviyoM ke sAtha, aura (4) koI asura asuriyoM ke sAtha saMvAsa karatA hai| 55555555;)) B5555555 caturtha sthAna : caturtha uddezaka (37) Fourth Sthaan: Fourth Lesson 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 Yi

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555555555555555555555555555555558 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 ma 561. saMvAsa cAra prakAra kA hotA hai-(1) kucha deva deviyoM ke sAtha, (2) kucha deva rAkSasiyoM ke sAtha, (3) kucha rAkSasa deviyoM ke sAtha, aura (4) kucha rAkSasa rAkSasiyoM ke sAtha saMvAsa karate haiN| 562. saMvAsa cAra prakAra kA hotA hai-(1) kucha deva deviyoM ke sAtha, (2) kucha deva mAnuSI ke ke sAtha, (3) kucha manuSya devI ke sAtha, aura (4) kucha manuSya mAnuSI strI ke sAtha saMvAsa karatA hai| 559. Samvas (sexual gratification) is of four kinds--(1) divya-samvas (divine copulation), (2) aasur-samvas (aasur copulation), (3) rakshassamvas (rakshas copulation) and (4) maanush-samvas (human copulation). 560. Samvas (sexual gratification) is of four kinds--(1) Some deva (god) copulates with devis (goddesses). (2) Some god copulates with asuris (asur females or a kind of lower goddesses). (3) Some asur (a kind of lower god) copulates with goddesses. (4) Some asur copulates with asuris. 561. Samvas (sexual gratification) is of four kinds-(1) Some deva (god) copulates with devis (goddesses). (2) Some god copulates with rakshasis (rakshas females or a kind of lower goddesses). (3) Some rakshas copulates with goddesses. (4) Some rakshas copulates with rakshasis. 562. Samvas (sexual gratification) is of four kinds--(1) Some deva (god) copulates with devis (goddesses). (2) Some god copulates with a manushis (women). (3) Some manushya (man) copulates with goddesses. (4) Some manushya copulates with manushis. 563. caubihe saMvAse paNNatte, taM jahA-asure NAmamege asurIe saddhiM saMvAsaM gacchati, asure OM NAmamege rakkhasIe saddhiM saMvAsaM gacchati, rakkhase NAmamege asurIe saddhiM saMvAsaM gacchati, rakkhase NAmamege rakkhasIe saddhiM saMvAsaM gcchti| 564. caubihe saMvAse paNNatte, taM jahA-asure NAmamege asurIe saddhiM saMvAsaM gacchati, asure NAmamege maNussIe saddhiM saMvAsaM gacchati, maNusse NAmamege asurIe saddhiM saMvAsaM gacchati, maNusse + NAmamege maNussIe saddhiM saMvAsaM gcchti| 563. saMvAsa cAra prakAra kA kahA hai-(1) kucha asura asuriyoM ke sAtha, (2) kucha asura + rAkSasiyoM ke sAtha, (3) kucha rAkSasa asuriyoM ke sAtha, aura (4) kucha rAkSasa rAkSasiyoM ke sAtha saMvAsa karate haiN| 564. saMvAsa cAra prakAra kA kahA hai-(1) kucha asura asuriyoM ke sAtha, (2) kucha asura mAnuSI striyoM ke sAtha, (3) kucha manuSya asuriyoM ke sAtha, aura (4) kucha manuSya mAnuSI striyoM ke sAtha saMvAsa OM karate haiN| ))))))))))))))))))))))555555555) BWan 155555)))))))) | sthAnAMgasUtra (2) (38) Sthaananga Sutra (2)

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563. Samvas (sexual gratification) is of four kinds-(1) Some asur copulates with asuris. (2) Some asur copulates with rakshasis. (3) Some 41 rakshas copulates with asuris. (4) Some rakshas copulates with rakshasis. 564. Samvas (sexual gratification) is of four kinds--(1) Some asur (asur) copulates with asuris. (2) Some asur copulates with manushis. (3) Some manushya (man) copulates with asuris. (4) Some manushya copulates with manushis. 565. caubihe saMvAse paNNatte, taM jahA-rakkhase NAmamege rakkhasIe saddhiM saMvAsaM gacchati, rakkhase NAmamege maNussIe saddhiM saMvAsaM gacchati, maNusse NAmamege rakkhasIe saddhiM saMvAsaM gacchati, maNusse NAmamege maNussIe saddhiM saMvAsaM gcchti| __ 565. saMvAsa cAra prakAra kA kahA hai-(1) kucha rAkSasa rAkSasiyoM ke sAtha, (2) kucha rAkSasa mAnuSI striyoM ke sAtha, (3) kucha manuSya rAkSasiyoM ke sAtha, aura (4) kucha manuSya mAnuSI striyoM ke sAtha saMvAsa karate haiN| 565. Samvas (sexual gratification) is of four kinds--(1) Some rakshas copulates with rakshasis. (2) Some rakshas copulates with manushis. (3) Some manushya (man) copulates with rakshasis. (4) Some manushya copulates with manushis. vivecana-vaimAnika va jyotiSa devoM ke saMvAsa ko divysNvaas| asurakumAra bhavanavAsI devoM ke saMvAsa ko aasursNvaas| rAkSasa vyantara devoM ke saMvAsa ko rAkSasasaMvAsa aura manuSyoM ke saMvAsa ko mAnuSasaMvAsa kahate haiN| uparokta sUtroM meM deva, asura, rAkSasa aura manuSya zabda kA bhAva pratIkAtmaka bhI liyA jA sakatA hai| deva-bhautika dRSTi se sampanna tathA prema udAratA sneha, mRdutA, maryAdA pAlana aura kSamAzIlatA Adi guNoM kA pratIka hai| asura-ugra svabhAva, manamaujIpana, ahaMkAra, rAjasI svabhAva, kaThoratA Adi kaa| rAkSasa-krUratA, nirdayatA, nikRSTatA, bhakSyAbhakSya aviveka Adi svabhAva kA pratIka hai| manuSya meM ukta // tInoM ke guNa va svabhAva kA mizraNa rahatA hai| deva-devI ke saMvAsa kA bhAva hai, zreSTha puruSa aura zreSTha strii| isI prakAra anya ke svabhAva ke anusAra pratIkArtha liyA jA sakatA hai| (hindI TIkA, pR. 1083) Elaboration--The sexual gratification of Vaimanik and Jyotishk gods : is called divya-samvas (divine copulation); that of Asur Kumar abode dwelling gods is called aasur-samvas (aasur copulation); that of rakshas interstitial gods is called rakshas-samvas (rakshas copulation) and that of human beings is called maanush-samvas (human copulation). The terms deva, asur, rakshas and manushya used in this aphorism may also be interpreted symbolically| caturtha sthAna : caturtha uddezaka (39) Fourth Sthaan : Fourth Lesson B))))))))))))))))))))))))))))555555555555555558 1955555555555555555555))))))))))))

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Wan 558 55555555555555555555555555555555555555555555558 Deva represents virtues like physical health and wealth, love, Wan generosity, sweet nature, discipline, and forgiveness etc. Asur represents ' 41 attributes like anger, wantonness, conceit, extravagance, callousness etc. 41 Rakshas represents attributes like cruelty, absence of compassion, meanness, unrestricted eating habits etc. Manushya represents mixture of all these attributes in different proportions. Combination of god and 4 goddess indicates copulation of a virtuous man with a virtuous woman. $ Other classifications can be interpreted in the same way. 9 apadhvaMsa-pada APADHVANS-PAD (SEGMENT OF DECLINE) 566. caubihe avaddhaMse paNNatte, taM jahA-Asure, Abhioge, saMmohe, devkibbise| 566. apadhvaMsa (patana yA cAritra kA vinAza) cAra prakAra kA hotA hai| jaise-(1) asura-apadhvaMsa, OM (2) Abhiyoga-apadhvaMsa, (3) sammoha-apadhvaMsa, aura (4) devkilviss-apdhvNs)| 566. Apadhvans (decline) is of four kinds-(1) Asur-apadhvans, (2) Abhiyoga-apadhvans, (3) Sammoha-apadhvans and (4) DevkilvishFapadhvans. vivecana- zuddha bhAvapUrvaka kI gaI tapasyA kA phala nirvANa kI prApti tathA zubha bhAvapUrvaka kI gaI E tapasyA kA phala svarga kI prApti hai| kintu jisa tapasyA meM kisI prakAra kI AkAMkSA yA phala-prApti kI OM vAMcchA jur3I rahatI hai, usa tapaHsAdhanA ke phala se prANI devayoni meM to utpanna hotA hai, kintu mana meM hai + AkAMkSA rahane ke kAraNa nIca jAti ke bhavanavAsI Adi devoM meM utpanna hotA hai| jina anuSThAnoM, OM AcaraNoM ko karane se sAdhaka asuratva kA upArjana karatA hai, vaha AsurI bhAvanA hai| jina anuSThAnoM va hai ma AcaraNoM se sAdhaka Abhiyoga jAti (devatAoM meM sevaka tulya) ke devoM meM utpanna hotA hai, vaha AbhiyogI-bhAvanA hai, jina anuSThAnoM se sAdhaka sammohaka devoM meM utpanna hotA hai, vaha sammohI bhAvanA hai OM aura jina anuSThAnoM se sAdhaka kilviSa devoM (caNDAlapanA) meM utpanna hotA hai, vaha devakilviSI bhAvanA hai| ma 9 vastutaH ye cAroM hI bhAvanAe~ cAritra ke apadhvaMsa (vinAzarUpa) haiM, ataH apadhvaMsa ke cAra prakAra batAye haiN| cAritra kA pAlana karate hue bhI vyakti jisa prakAra kI hIna bhAvanA meM nirata rahatA hai, vaha usa OM OM prakAra ke hIna devoM meM utpanna ho jAtA hai| Age ke sUtroM meM cAroM prakAra kI bhAvanA para prakAza DAlA hai| Elaboration-Austerities observed with spiritual purity lead to 4 liberation and those done with pious feelings lead to birth in higher 5 divine realms. But austerities connected with some aspirations or desire 5 of attainments, although lead to birth in divine realm but of lower levels like abode dwelling gods. The rituals and conduct that lead to Asur realm are included in asuri bhaavana attitude. The rituals and conduct that lead to birth as Abhiyogik gods (servant gods) are included in Wan abhiyogi bhaavana. The rituals and conduct that lead to birth as ba)))))55559555555555555555555555555555555555558 Wan sthAnAMgasUtra (2) (40) Sthaananga Sutra (2) 55555555Bu 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 Yuan

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Wan Saminohak gods (another kind of lower gods) are included in sammohi bhaavana. The rituals and conduct that lead to birth as Kilvish gods (clown gods) are included in Devkilvishi bhaavana. In fact all these four bhaavanas (sentiments) cause moral decline and therefore they are included here as four kinds of decline. Even while observing ascetic conduct an aspirant gets destined to birth as a lower god depending on the sentiment he is involved in. The following aphorisms throw more f light on these four kinds of sentiments. 5 AsurI bhAvanA AASURI BHAAVANA 567. cauhiM ThANehiM jIvA AsurattAe kammaM pagareMti, taM jahA- kovasIlatAe, pAhuDasIlatA, saMsattatavokammeNaM NimittAjIvayAe / F 567. cAra sthAnoM se jIva asuroM meM janma lene yogya karma kA upArjana karate haiM - (1) kopazIlatA se cAritra kA pAlana karate hue krodhayukta pravRtti se, (2) prAbhRtazIlatA se kalaha-svabhAvI hone se, (3) saMsakta tapaH karma se - AhAra, pAtrAdi kI prApti ke lie tapazcaraNa karane se, aura (4) nimittAjIvitA se- hAni-lAbha Adi se sambandhita nimitta batAkara AhArAdi prApta karane se / 567. Four sthaans (activities) enable beings to acquire karmas leading to birth as Asurs-(1) Kopeshilata-by indulging in anger inspired activity while observing ascetic conduct. (2) Prabhritashilata-by having quarrelsome nature. (2) Samsakt tapahkarma-by observing austerities ito acquire food, bowls and other things. (4) Nimittajivita - by acquiring food and other things on the pretext of banes and boons of alms-giving. AbhiyogI bhAvanA AABHIYOGI BHAAVANA 568. cauhiM ThANehiM jIvA AbhiogattAe kammaM pagareMti, taM jahA-3 paraparivAraNaM, bhUtikammeNaM, kouyakaraNeNaM / phra 568. cAra sthAnoM se jIva Abhiyogatva karma kA upArjana karate haiM- (1) AtmotkarSa se - apane guNoM kA abhimAna tathA AtmaprazaMsA karane se, (2) para - parivAda se - dUsaroM kI nindA karane aura doSa kahane se, (3) bhUtikarma se jvara, bhUtAveza Adi ko dUra karane ke lie bhasma, lepa, tAbIja Adi dene se, aura (4) kautuka karane se - mantrita jalAdi se snAna va homa Adi karane se| caturtha sthAna: caturtha uddezaka 568. Four sthaans (activities) enable beings to acquire karmas leading to birth as Abhiyogik gods-(1) Atmotkarsh-by self praise and conceit of one's virtues. (2) Paraparivad-by slandering and criticizing others. (3) Bhutikarma-by applying ash, giving totems and doing other such superstitious things to cure fever and other ailments. (4) Kautuk-by taking bath with mantra-consecrated water or offering sacrifice in fire. ( 41 ) - attukkoseNaM, Fourth Sthaan: Fourth Lesson ******************************* Wan pha Wan phaphaphaphapha

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)) )) ) )) )) 5555555555555555555555555555555550 OM sammohI bhAvanA SAMMOHI BHAAVANA 569. cauhiM ThANehiM jIvA sammohattAe kammaM pagareMti, taM jahA-ummaggadesaNAe, + maggaMtarAeNaM, kAmAsaMsappaogeNaM, bhijjaanniyaannkrnnennN| 569. cAra sthAnoM se jIva sammohatva karma kA upArjana karate haiM-(1) unmArgadezanA se-jina-vacanoM fa se viruddha mithyA mArga kA upadeza dene se, (2) mArgAntarAya se mukti ke mArga meM pravRtta vyakti ko vighna, bAdhA upasthita karane se, (3) kAmAzaMsAprayoga se-tapasyA karate hue kAma-bhogoM kI abhilASA rakhane U se, aura (4) bhidhyAnidAnakaraNa se-bhogoM kI tIvra lAlasA-vaza bAra-bAra nidAna karane se| 569. Four sthaans (activities) make beings acquire karmas leading to birth as Sammohi gods--(1) Unmarg deshana-to preach against the sermon of Jina or the right path. (2) Margantaraya-by obstructing or creating hurdles in the path of a person heading towards liberation. (3) Kamashamsa prayog--by having desire for carnal pleasures while indulging in austerities. (4) Mithyanidaanakaran-to hope and wish time and again for satiation of intense carnal cravings devakilviSI bhAvanA DEVAKILVISHI BHAAVANA 570. cauhi ThANehiM jIvA devakibbisiyattAe kammaM pagareMti, taM jahA-arahaMtANaM avaNaM vadamANe, arahaMtapaNNattassa dhammassa avaNaM vadamANe, AyariyauvajjhAyANamavaNNaM vadamANe, cAuvaNNassa saMghassa avaNNaM vdmaanne| 570. cAra sthAnoM se jIva devakilviSikatva karma kA upArjana karate haiM-(1) arhantoM kA avarNavAda karane se, (2) arhatprajJapta dharma kA, (3) AcArya aura upAdhyAya kA, aura (4) caturvidha saMgha OM kA avarNavAda karane se| 570. Four sthaans (activities) make beings acquire karmas leading to birth as Devakilvishi gods-by slandering and criticizing (1) Arhants, (2) religion propagated by Arhats, (3) acharya and upadhyaya, and (4) Chaturvidh Sangh (four limbed religious organization). vivecana-ina azubha bhAvanAoM kA uttarAdhyayana adhyayana 36 meM tathA bRhatkalpabhASya bhAga 2 meM Wan vistAra pUrvaka varNana hai| hindI meM dekheM bhAvanA yoga (AcArya zrI Ananda RSijI) khaNDa-2 Elaboration-Detailed discussion on the sentiments at the back of the aforesaid activities is available in chapter 36 of Uttaradhyayan and part 2 of Brihatkalpabhashya. Also refer to the Hindi book Bhaavana Yoga, part-2 by Acharya Shri Anand Rishi ji. 955555555555555555555555555555555555555555555558 )) )))))) ))) 555555))) 5 Wan | sthAnAMgasUtra (2) (42) Sthaananga Sutra (2) Le Le Tuan Wan Wan 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

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555555555 F 5 pravrajyA- pada PRAVRAJYA-PAD (SEGMENT OF ASCETIC INITIATION) F 571. cauvvihA pavvajjA hi duhaologapaDibaddhA, appaDibaddhA / paNNattA, taM jahA - ihalogapaDibaddhA, paralogapaDibaddhA, 571. pravrajyA (nirgrantha dIkSA) cAra prakAra kI kahI hai - ( 1 ) ihalokapratibaddhA - isa loka-sambandhI pha sukha-kAmanA se yukta, (2) paralokapratibaddhA - paraloka-sambandhI sukha-kAmanA yukta, (3) lokadvayapratibaddhA - 5 donoM lokoM kI sukha-kAmanA se yukta, aura (4) apratibaddhA - kisI bhI prakAra ke sAMsArika sukha kI kAmanA se rahita / 571. 572. cauvvihA pavvajjA paNNattA, taM jahA - puraopaDibaddhA magga opaDibaddhA, duhaopaDibaddhA, appaDibaddhA / Pravrajya F (ascetic initiation) is of four kinds-- (1) Ihalokapratibaddha-with a wish for happiness during this birth. (2) Paralokapratibaddha-with a wish for happiness during the next f birth. (3) Lokadvyapratibaddha -- with a wish for happiness during the 5 said two births. (4) Apratibaddha -- with no wish at all for any kind of 5 mundane happiness. 572. pravrajyA cAra prakAra kI kahI hai - ( 1 ) purataH pratibaddhA - AhAra athavA ziSyaparivArAdi kI kAmanA (bhAvI AkAMkSA) se lI jAne vAlI, (2) mArgataH (pRSThataH) pratibaddhA - vaMza, kula aura kuTumbAdi kI pratiSThA bar3hAne kI kAmanA se lI jAne vAlI, (3) dvayapratibaddhA - ukta donoM prakAra kI kAmanA se lI jAne vAlI, aura (4) apratibaddhA - ukta donoM prakAra kI kAmanAoM se rahita / 573. cauvvihA pavvajjA paNNattA, taM jahA - ovAyapavvajjA, akkhAtapavvajjA, saMgArapavvajjA, vihagagaipavvajjA / 572. Pravrajya (ascetic initiation) is of four kinds-(1) Puratahpratibaddha-with a wish for getting food, disciples, and other things. i (2) Margatah (Prishtatah) pratibaddha -- with a wish for enhancing honour of clan, lineage, family etc. (3) Dvayapratibaddha-with a wish for the two aforesaid things. (4) Apratibaddha -- with no wish at all for 5 the said two things. Wan 573. pravrajyA cAra prakAra kI kahI hai - ( 1 ) avapAta pravrajyA - guru Adi kI sevA ke nimitta lI jAne vAlI dIkSA, (2) AkhyAta pravrajyA - dUsaroM ke kahane se yA unase preraNA pAkara lI jAne vAlI dIkSA, (3) saMgara pravrajyA - tuma dIkSA loge to maiM bhI dIkSA lU~gA, isa prakAra paraspara pratijJAbaddha hone se yA kisI saMketa se lI jAne vAlI, aura (4) vihagagati pravrajyA - ekAkI hokara dezAntara meM jAkara lI jAne vAlI dIkSA / caturtha sthAna : caturtha uddezaka (43) 25959595955 5 5 5 5 5 5955 59595955 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595 95 95 95 2 Fourth Sthaan: Fourth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan

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451 573. Pravrajya (ascetic initiation) is of four kinds-(1) Avapaat pravrajya-initiation for the purpose of serving the teacher and others. (2) Akhyat pravrajya-initiation at the behest of or inspiration by others. (3) Sangar pravrajya-Initiation to honour commitment or direction such as 'If you get initiated I will also follow suit.' (4) Vihagagati pravrajyainitiation taken alone after going away from the country. 574. caubihA pavajjA paNNattA, taM jahA-tuyAvaittA, puyAvaittA, buAvaittA, pripuyaavittaa| ma 574. pravrajyA cAra prakAra kI kahI hai-(1) todayitvA-roga Adi utpanna karane kA bhaya batAkara yA kaSTa dekara dI jAne vAlI dIkSA. (2) plAvayitvA-janmasthAna se anyatra le jAkara dI jAne vAlI dIkSA, U (3) vAcayitvA-bAtacIta karake athavA mocayitvA-pAThAntara mAnane para kisI ko RNa mukta karAkara dI + jAne vAlI dIkSA, aura (4) pariplutayitvA-snigdha, miSTa AhAra kA pralobhana dekara dI jAne vAlI diikssaa| OM (saMskRta TIkA bhAgA 2 pRSTha 474 meM inake udAharaNa bhI diye haiM) 574. Pravrajya (ascetic initiation) is of four kinds--(1) Todayitvainitiation enforced by coercion such as fear of causing some ailment. (2) Plavayitva-initiation given by taking one away from his birth + place. (3) Vachayitva-initiation given after convincing. (another + reading: mochayitva-initiation given after clearing one's debts. (4) Pariplutayitva- initiation given by promising rich and tasty food as i enticement. (Examples of all these are given in Sanskrit Tika, part-2 p. 474) 575. caubvihA pavvajjA paNNattA, taM jahA-NaDakhaiyA, bhaDakhaiyA, sohakhaiyA, siyaalkhiyaa| 575. pravrajyA cAra prakAra kI kahI hai-(1) naTakhAditA-saMvega-vairAgya se rahita naTa kI taraha mAtra OM manoraMjana ke lie dharmakathA kahakara bhojanAdi ke uddezya se lI gii| (2) bhaTakhAditA-subhaTa ke samAna OM bala-pradarzana kara yA sevA karake, vidyAbala dikhAkara jIvana nirvAha ke lie lI gaI, (3) siMhakhAditA-siMha ke samAna dUsaroM ko zApa Adi se bhayabhIta kara jIvana nirvAha karAne vAlI aura (4) zRgAlakhAditA+ siyAla ke samAna dIna-vRtti se logoM kI khuzAmada kara jIvana nirvAha karAne vaalii| 575. Pravrajya (ascetic initiation) is of four kinds--(1) Natakhadita4 acrobat-like; taken for entertainment and not out of detachment. (2) Bhatakhadita-warrior-like; for earning livelihood by display of learning and extending services. (3) Simhakhadita-lion-like; taken for earning livelihood by terrorizing others with threat of casting evil spell etc. (4) Shrigalakhadita-jackal-like; taken for earning livelihood by invoking pity through flattery. 8555555555555555555555555555555555555555 98 | sthAnAMgasUtra (2) (44) Sthaananga Sutra (2) 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 Hui

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5 phra 576. cauvhiA kisI paNNattA, taM jahA - vAviyA, parivAviyA, NiMditA, pariNiMditA / vAmeva cauvhiA pavvajjA paNNattA, taM jahA - vAvitA, parivAvitA, NiMditA, pariNiMditA / 576. kRSi (khetI) cAra prakAra kI kahI hai - ( 1 ) vApitA - gehU~ Adi kI taraha eka bAra bIjAI karane vAlI, (2) parivApitA- eka bAra sthAna se ukhAr3akara anya sthAna para ropaNa kI jAne vAlI, (3) nidAtA - boye gaye dhAnya ke sAtha ugI huI vijAtIya ghAsa ko bIna kara taiyAra hone vAlI aura (4) parinidAtA - do-tIna bAra gur3AI karake kI jAne vAlI kRSi | isI prakAra pravrajyA bhI cAra prakAra kI kahI hai - ( 1 ) vApitA pravrajyA - sAmAyika cAritra meM Aropita karanA (choTI dIkSA ), ( 2 ) parivApitA pravrajyA - mahAvratoM meM Aropita karanA (bar3I dIkSA), (3) nidAtA pravrajyA - aticAroM kI eka bAra AlocanA kara se zuddha hone vAlI, aura (4) parinidAtA pravrajyA - jisameM bAra-bAra aticAroM kI AlocanA karanI par3atI ho, vaha dIkSA / 576. Krishi (farming) is of four kinds-(1) Vapita-done with one sowing, like wheat crop. (2) Parivapita done with transplantation. 5 (3) Nidata-done with removal of weeds from the sown crop once. (4) Parinidata-done with hoeing two three times. phra * 577. pravrajyA cAra prakAra kI kahI hai - ( 1 ) puMjita dhAnyasamAnA - khalihAna meM rakhe sApha kiye gaye dhAnya-puMja samAna doSa va aticAroM se rahita, (2) virellitadhAnyasamAnA - sApha kiye gaye, kintu khalihAna meM bikhare hue bhUse se mizrita dhAnya ke samAna alpa- aticAroM vAlI, (3) vikSiptadhAnyasamAnAkhalihAna meM bailoM Adi ke dvArA kucale gae kaMkara - bhUse se mizrita dhAnya ke samAna aticAroM kI bahulatA vAlI, aura (4) saMkaTTitadhAnyasamAnA - kheta se kATakara khalihAna meM lAye gaye kUr3e-kaMkara Adi se mizrita dhAnya- pUloM ke samAna atyadhika aticAroM se yukta pravrajyA / caturtha sthAna : caturtha uddezaka phra In the same way pravrajya ( ascetic initiation) is of four kinds - phra (1) Vapita pravrajya -- to initiate in Samayik Charitra (chhoti diksha or phra the primary initiation). (2) Parivapita pravrajya-to initiate into great phra vows (badi diksha or final initiation). (3) Nidata pravrajya-involving just one reproachment for transgressions. (4) Parinidata pravrajyainvolving repeated reproachment for transgressions. 577. cauvvihA pavvajjA paNNattA, taM jahA - dhaNNapuMjitasamANA, dhaNNavirallitasamANA, vikkhittasamANA, dhaNNasaMkaTTitasamANA / phra 2955559595959595955 5 5 5 5 5 5 5959595955555595959595955559595959595552 577. Pravrajya (ascetic initiation) is of four kinds-- phra (1) Punjitadhanyasamana-free of faults and transgression like cleaned grain heaps in a granary. (2) Virellitadhanyasamana-with some faults and transgressions like cleaned but chaff mixed scattered grain in a granary. (3) Vikshiptadhanyasamana-with (45) Wan more faults and Wan Fourth Sthaan: Fourth Lesson Wan Wan Wan Wan

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4 Wan transgressions like chaff and pebble mixed grain trampled by oxen. (4) Sankattitadhanyasamana-with excessive faults and transgressions like freshly brought grain from farm that is mixed with pebbles and dirt. 8555555555555555559))))))))))))))))))))) + saMjJA-pada SANJNA-PAD (SEGMENT OF DESIRE) 578. cattAri saNNAo paNNattAo, taM jahA-AhArasaNNA, bhayasaNNA, mehuNasaNNA, ma prigghsnnnnaa| 578. saMjJAe~ cAra prakAra kI kahI haiM-(1) AhArasaMjJA, (2) bhayasaMjJA, (3) maithunasaMjJA, aura ma (4) prigrhsNjnyaa| 578. Sanjna (desires) are of four kinds--(1) ahar-sanjna (desire for fi food), (2) bhaya-sanjna (desire to run away from fear), (3) maithun$ sanjna (desire for sex) and (4) parigraha-sanjna (desire for possessions). 579. cauhiM ThANehiM AhArasaNNA samuppajjati, taM jahA-omakoTThatAe, chuhAveyaNijjassa . + kammassa udaeNaM, matIe, tdtttthovogennN| 579. cAra kAraNoM se AhArasaMjJA utpanna hotI hai-(1) peTa khAlI hone se, (2) kSudhA vedanIya karma ke udaya se, (3) AhAra sambandhI bAteM sunane yA bhojya padArtha dIkhane se, aura (4) bAra-bAra AhAra sambandhI cintana karane se| 579. There are four reasons for ahar-sanjna (desire for food) (1) stomach being empty, (2) fruition of kshudha vedaniya karma (karma responsible for suffering hunger), (3) hearing about or seeing eatables and (4) continued thinking about food. 580. cauhi ThANehiM bhayasaNNA samuppajjati, taM jahA-hINasattatAe, bhayaveyaNijjassa kammassa Wan udaeNaM, matIe tdtttthovogennN| 580. cAra kAraNoM se bhayasaMjJA utpanna hotI hai-(1) sattva (zakti) kI hInatA se, (2) bhaya . Wan mohanIya karma ke udaya se, (3) bhaya kI bAteM sunane va bhayAnaka dRzya dekhane se (4) bAra-bAra bhaya kA hai soca-vicAra karate rahane se| 46 580. There are four reasons for bhaya-sanjna (desire to run away from fear) (1) deficiency of sattva (strength), (2) fruition of bhaya mohaniya karma (karma responsible for feeling of fear), (3) hearing about fearful things and seeing terrifying scenes, and (4) continued 5 thinking about fearful things. 581. cauhiM ThANehiM mehuNasaNNA samuppajjati, taM jahA-citamaMsasoNiyayAe, mohaNijjassa Wan kammassa udaeNaM, matIe, tdtttthovogennN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 (2) (46) Sthaananga Sutra (2) Ri Li $ $$$$$$$$$$$$$ $$ $$$$$$$$$$$ $ $

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15555555555))) ) ))))))))) iririririr: - . . . . . . . . . 581. maithunasaMjJA cAra kAraNoM se utpanna hotI hai-(1) zarIra meM mA~sa, rakta, vIrya kA adhika saMcaya , hone se, (2) veda mohanIya karma ke udaya se, (3) maithuna kI bAteM sunane va vikArotpAdaka dRzya dekhane se, (4) bAra-bAra maithuna sambandhI cintana smaraNa se| ___581. There are four reasons for maithun-sanjna (desire for sex)(1) excess accumulation of flesh, blood, and semen in the body, (2) fruition of veda mohaniya karma (karma responsible for sexual feelings), (3) hearing about sex and seeing erotic scenes and (4) continued thinking about sex. 582. cauhiM ThANehiM pariggahasaNNA samuppajjati, taM jahA-avimuttayAe, lobhaveyaNijjassa kammassa udaeNaM, matIe tdtttthovogennN| 582. parigrahasaMjJA cAra kAraNoM se utpanna hotI hai-(1) parigraha yA icchA-tRSNA kA tyAga na hone se, (2) lobha mohanIya karma ke udaya se, (3) parigraha ko dekhane tathA dhana kA mahattva batAne vAlI bAtoM ke se, (4) bAra-bAra parigraha sambandhI cintana karate rahane se| ____582. There are four reasons for parigraha-sanjna (desire for i possessions)--(1) not renouncing the desire and craving for possessions, (2) fruition of lobha mohaniya karma (karma responsible for fe greed), (3) hearing about importance of wealth and possessions and seeing things worth possessing and (4) continued thinking about 4 possessing things. vivecana-ukta sUtroM meM 'saMjJA' zabda eka vizeSa artha hai-"tatsambandhI vizeSa prakAra ke karmodaya se jAgRta hone vAlI vikRta cetanA yA bhaavnaa|" AhAra saMjJA meM asAtA vedanIya, bhaya saMjJA meM bhaya vedanIya, maithuna saMjJA meM veda mohanIya aura parigraha saMjJA meM lobha mohanIya karmoM kA udaya antaraMga kAraNa hai| zeSa tIna-tIna bahiraMga kAraNa haiN| Elaboration--The term sanjna has been used in a special sensepervert feelings of desire rising due to fruition of related karmas. Aharsanjna, bhaya-sanjna, maithun-sanjna and parigraha-sanjna rise due to fruition of asata vedaniya, bhaya vedaniya, veda mohaniya and lobha mohaniya karma respectively. This is the intrinsic cause. The remaining three causes are extrinsic. kAma-pada KAAM-PAD (SEGMENT OF CARNALITY) 583. caubihA kAmA paNNattA, taM jahA-siMgArA, kaluNA, bIbhacchA, roddaa| siMgArA kAmA devANaM, kaluNA kAmA maNuyANaM, bIbhacchA kAmA tirikkhajoNiyANaM, roddA kAmA nneriyaannN| caturtha sthAna : caturtha uddezaka (47) Fourth Sthaan : Fourth Lesson

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3545555555555555555555555555555555555555555555 Yin %% % % %% %%%%% %%% %% %%% %%%%%%%%% %%% 3 583. kAma-bhoga cAra prakAra kA hotA hai-(1) zRMgAra kAma, (2) karuNa kAma, (3) bIbhatsa // 5 kAma, (4) raudra kaam| 9 (1) devoM kA kAma zRMgAra rs-prdhaan| (2) manuSyoM kA kAma krunn-rs-prdhaan| fa + (3) tiryagyonika jIvoM kA kAma biibhts-rs-prdhaan| (4) nAraka jIvoM kA kAma raudr-rs-prdhaan|| 583. Kaam (gratification of carnal desires) is of four kinds(1) shringar kaam (carnal indulgence resulting in amatory sentiment), (2) karun kaam (carnal indulgence resulting in sentiment of + pathos), (3) bibhatsa kaam (carnal indulgence resulting in sentiment of disgust) and (4) raudra kaam (carnal indulgence resulting in sentiment of rage). (1) Kaam of gods is shringar kaam (carnal indulgence resulting in amatory sentiment), (2) Kaam of humans is karun kaam (carnal indulgence resulting in sentiment of pathos), (3) Kaam of animals is bibhatsa kaam (carnal indulgence resulting in sentiment of disgust) and (4) Kaam of infernal beings is raudra kaam (carnal indulgence resulting in sentiment of rage). vivecana-TIkAkAra ne batAyA hai, devatAoM ke kAma citta meM prasannatA va rati utpanna karane vAle haiM, Wan rati rUpo hi shrRNgaarH| manuSyoM ke kAma bhogane ke pazcAt mana meM zoka va pazcAttApa utpanna karate haiM karuNo ke + hi rasaH zoka svbhaavH| adhika kAmAsakti roga bhI utpanna kara detI hai| tiryaMcoM ke kAma ghRNAspada hote haiM, OM ataH unheM bIbhatsa kahA hai| nArakiyoM meM zArIrika maithuna (kAma) nahIM hotaa| prazna hotA hai ve maithuna saMjJA Wan kI pUrti kaise karate haiM ? uttara meM batAyA hai, unameM AsevanakAma to nahIM hotA, kintu icchAkAma hotA hai| icchAkAma kI pUrti meM ve atyanta raudra hokara paraspara lar3ane laga jAte haiN| rodraH krodha prakRtiH, (hindI TIkA U pRSTha 1101) Elaboration The commentator (Tika) informs that the sexual gratification of gods produces erotic sentiment and feeling of joy. The sexual gratification of human beings results in sentiment of pathos and pensive state of mind. Excessive lust also causes ailments. The sexual act of animals is repulsive therefore it is classified as source of sentiment of disgust. The infernal beings are deprived of the ability of physical sex. A question naturally rises-how do they satisfy their sexual desire ? The answer is that though they are deprived of physical sex still they have sexual desires. For gratification of this desire they indulge in fierce fight with each other, therefore it is classified as source of sentiment of rage. (Hindi Tika, p. 1101) 855555555555555555555555555555555555555555555555558 sthAnAMgasUtra (2) (48) Sthaananga Sutra (2) ) phra )))) ))))555555558

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$$$$$$$$$$$$$$$ $$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting . t t n n IP II II IPI % uttAna-gaMbhIra-pada UTTAN-GAMBHIR-PAD (SEGMENT OF SHALLOW AND DEEP) 584. cattAri udagA paNNattA, taM jahA-uttANe NAmamege uttANodae, uttANe NAmamege / gaMbhIrodae, gaMbhIre NAmamege uttANodae, gaMbhIre NAmamege gNbhiirode| ___evAmeva cattAri purisajAyA paNNattA, taM jahA-uttANe NAmamege uttANahidae, uttANe NAmamege gaMbhIrahidae, gaMbhIre NAmamege uttANahidae, gaMbhIre NAmamege gNbhiirhide| 584. udaka (jala) cAra prakAra kA hotA hai-(1) uttAna aura uttAnodaka-koI jala uttAna-chichalA tA hai aura chichalA dikhAI detA hai tathA usakA bhItarI bhAga dikhAI detA hai)| (2) uttAna aura gambhIrodaka-koI jala chichalA hotA hai, kintu gambhIra dikhAI detA hai| malIna hone se isakA bhItarI bhAga dikhAI nahIM detaa| (3) koI jala gambhIra (gaharA) hotA hai kintu svaccha dikhAI detA hai aura (4) koI jala gambhIra (gaharA) hotA hai aura gambhIra dikhAI detA hai ___ isI prakAra puruSa bhI cAra prakAra ke hote haiN| (1) koI puruSa bAhara se sIdhA sarala aura hRdaya se bhI sIdhA-sarala svabhAva kA hotA hai| (2) koI bAhara se sIdhA-sarala kintu hRdaya meM gambhIra, (3) koI bAhara se gambhIra aura hRdaya se bhI sarala, sahaja tathA (4) koI bAhara se gambhIra hRdaya se bhI gambhIra hotA hai| 1 584. Udak (water) is of four kinds--(1) Uttan and uttanodak-some i water is shallow and looks shallow (clear with visible bottom). (2) Uttan and gambhirodak-some water is shallow but looks deep (dirty with i invisible bottom). (3) Gambhir and uttanodak--some water is deep and looks shallow (ciear with visible bottom). (4) Gambhir and Gambhirodak--some water is deep and looks deep (dirty with invisible bottom). In the same way manushya (man) is of four kinds--(1) some man is simple in looks and simple in mind also. (2) Some man is simple in looks but serious or complex in mind. (3) Some man is serious or complex in 45 looks but simple in mind. (4) Some man is serious or complex in looks and serious or complex in mind also. 585. cattAri udagA paNNattA, taM jahA-uttANe NAmamege uttANobhAsI, uttANe NAmamege gaMbhIrobhAsI, gaMbhIre NAmamege uttANobhAsI, gaMbhIre NAmamege gNbhiirobhaasii| evAmeva cattAri purisajAyA paNNattA, taM jahA-uttANe NAmamege uttANobhAsI, uttANe NAmamege gaMbhIrobhAsI, gaMbhIre NAmamege uttANobhAsI, gaMbhIre NAmamege gNbhiirobhaasii| 585. udaka cAra prakAra kA hotA hai-(1) uttAna aura uttAnAvabhAsI-koI jala uthalA hotA hai aura uthalA jaisA hI pratIta hotA hai| (2) uttAna aura gambhIrAvabhAsI-koI jala uthalA hotA hai, kintu // caturtha sthAna : caturtha uddezaka (49) Fourth Sthaan : Fourth Lesson 555555555555555Bu Bu Bu Bu Bu Bu 5555555555555

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OM sthAna kI vizeSatA se gaharA jaisA pratIta hotA hai| (3) koI jala gaharA hotA hai, kintu uthalA jaisA + pratIta hotA hai| (4) koI jala gaharA hotA hai aura gaharA hI pratIta hotA hai| Wan isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa uthalA (tuccha) hotA hai aura tuccha + kArya karane se tuccha pratIta hotA hai| (2) koI tuccha hotA hai, kintu gambhIra jaisA pratIta hotA hai| (3) koI gambhIra hotA hai, kintu tuccha kArya karane se uthalA jaisA pratIta hotA hai| (4) koI gambhIra Wan hotA hai aura gambhIra hI pratIta hotA hai| 585. Udak (water) is of four kinds-(1) Uttan and uttanavabhasisome water is shallow and seems to be shallow. (2) Uttan and gambhiravabhasi-some water is shallow but seems to be deep. (3) 5 Gambhir and uttanavabhasi--some water is deep and seems to be shallow. (4) Gambhir and Gambhiravabhasi-some water is deep and seems to be deep. In the same way manushya (man) is of four kinds-(1) some man is simple (ordinary) and seems to be simple. (2) Some man is simple but seems to be serious (profound). (3) Some man is serious but seems to be simple. (4) Some man is serious and seems to be serious also. __586. cattAri udahI paNNattA, taM jahA-uttANe NAmamege uttANodahI, uttANe NAmamege OM gaMbhIrodahI, gaMbhIre NAmamege uttANodahI, gambhIre NAmamege gNbhiirodhii| evAmeva cattAri purisajAyA paNNatA, taM jahA-uttANe NAmamege uttANahiyae, uttANe NAmamege gaMbhIrahiyae, gaMbhIre NAmamege uttANahiyae, gaMbhIre NAmamege gNbhiirhiye| OM 586. samudra cAra prakAra ke kahe haiM-(1) uttAna aura uttAnodadhi-koI samudra pahale uthalA hotA hai // aura bAda meM bhI uthalA rahatA hai (kyoMki ar3hAI dvIpa se bAhara ke samudroM meM jvAra nahIM aataa)| OM (2) koI samudra pahale to uthalA hotA hai, (jvAra bhATe se pahale) kintu bAda meM jvAra Ane para gaharA ho // + jAtA hai| (3) koI samudra pahale gaharA hotA hai, kintu bAda meM jvAra utara jAne para uthalA ho jAtA hai| ma - (4) koI samudra (madhya bhAga meM) pahale bhI gaharA hotA hai aura bAda meM bhI gaharA hotA hai| ma isI prakAra puruSa bhI cAra prakAra ke kahe haiM-(1) uttAna aura uttAnahadaya-koI puruSa vyavahAra meM anudAra yA uthalA hotA hai aura usakA hRdaya bhI anudAra hotA hai| (2) koI vyavahAra meM anudAra yA OM uthalA hotA hai, kintu hRdaya gambhIra yA udAra hotA hai| (3) koI gambhIra kintu anudAra hRdaya vAlA, 5 aura (4) koI gambhIra aura gambhIrahRdaya vAlA hotA hai| 5 586. Udadhi (sea) is of four kinds--(1) Uttan and uttanodadhi-some sea is shallow initially and remains shallow later as well (the seas outside Adhai Dveep are free of tides). (2) Uttan and gambhirodadhisome sea is shallow initially but deep later (before and after a tide). Wan 55555555555555555555555555555555555555555555555 sthAnAMgasUtra (2) (50) Sthaananga Sutra (2) 95%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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Wan 55555555555555555555 (3) Gambhir and uttanodadhi-some sea is deep initially and shallow later (after and before a tide). (4) Gambhir and Gambhirodadhi-some sea is deep initially and remains deep later as well (the middle part of the sea). ___In the same way manushya (man) is of four kinds-(1) some man is puerile in behaviour and puerile in mind also. (2) Some man is puerile in looks but solemn or generous in mind. (3) Some man is solemn in behaviour but puerile in mind. (4) Some man is solemn in behaviour and solemn in mind also. 587. cattAri udahI paNNattA, taM jahA-uttANe NAmamege uttANobhAsI, uttANe NAmamege gaMbhIrobhAsI, gaMbhIre NAmamege uttANobhAsI, gaMbhIre gAmamege gNbhiirobhaasii| evAmeva cattAri purisajAyA paNNattA, taM jahA-uttANe NAmamege uttANobhAsI, uttANe NAmamege gaMbhIrobhAsI, gaMbhIre NAmamege uttANobhAsI, gaMbhIre NAmamege gNbhiirobhaasii| 587. samudra cAra prakAra ke hote haiM-(1) koI samudra uthalA hotA hai aura uthalA jaisA hI lagatA hai| (2) koI samudra uthalA hotA hai, kintu gaharA jaisA lagatA hai| (3) koI samudra gaharA hotA hai, kintu uthalA jaisA lagatA hai| (4) koI samudra gaharA hotA hai aura gaharA hI lagatA hai| isI prakAra puruSa bhI cAra prakAra ke hote haiM-(1) koI puruSa uthalA (tuccha) hotA hai aura uthalA hI lagatA hai| (2) koI uthalA hotA hai, kintu gambhIra lagatA hai| (3) koI gambhIra hotA hai, kintu uthalA lagatA hai| (4) koI gambhIra hotA hai aura gambhIra hI lagatA hai| 587.Udadhi (sea) is of four kinds-(1) Uttan and uttanavabhasi-some sea is shallow and seems to be shallow. (2) Uttan and gambhiravabhasisome sea is shallow but seems to be deep. (3) Gambhir and uttanavabhasi-some sea is deep and seems to be shallow. (4) Gambhir and Gambhiravabhasi-some sea is deep and seems to be deep. In the same way manushya (man) is of four kinds-(1) some man is puerile and seems to be puerile as well. (2) Some man is puerile but seems to be solemn. (3) Some man is solemn but seems to be puerile (4) Some man is solemn and seems to be solemn also. a$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 Ting taraka-pada TARAK-PAD (SEGMENT OF A SWIMMER) 588. cattAri taragA paNNattA, taM jahA-samudaM tarAmItege samudaM tarati, samudaM tarAmItege : goppayaM tarati, goppayaM tarAmItege samudaM tarati, goppayaM tarAmItege goppayaM trti| 588. tairAka (tairane vAle) cAra prakAra ke hote haiM caturtha sthAna : caturtha uddezaka (51) Fourth Sthaan : Fourth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ha

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2955 55955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595955 5 ! Wan phra Wan pha 559. tairAka cAra prakAra ke hote haiM / (1) koI eka bAra samudra ko pAra karake punaH samudra ko pAra karane meM viSAdagrasta ho jAtA hai / (2) koI samudra ko pAra karake goSpada ko pAra karane meM viSAdagrasta ho jAtA hai| (3) koI goSpada ko pAra karake samudra ko pAra karane meM viSAdagrasta ho jAtA hai| (4) koI ka goSpada ko pAra karake punaH goSpada ko pAra karane meM viSAdagrasta ho jAtA hai| Wan (1) koI tairAka samudra ko tairane kA saMkalpa karatA hai aura samudra ko taira jAtA hai| (2) koI samudra ko tairane kA saMkalpa karatA hai, kintu goSpada (alpa jala vAle sthAna) ko tairatA hai / (3) koI goSpada ko tairane kA saMkalpa karatA hai aura samudra ko taira jAtA hai| 55 5 5 5 5 5 53 (4) koI goSpada ko tairane kA saMkalpa karatA hai goSpada ko hI tairatA hai / phra 588. Tarak (swimmers) are of four kinds-(1) Some tarak (swimmer) resolves to swim a sea and actually swims a sea. (2) Some tarak Chu (swimmer) resolves to swim a sea but actually swims a goshpad (a small 5 water body; pond ). ( 3 ) Some tarak (swimmer ) resolves to swim a pond 5 but actually swims a sea. (4) Some tarak (swimmer ) resolves to swim a Wan pond and actually swims a pond. 5 Wan 589. cattAri taragA paNNattA, taM jahA-samudaM tarettA NAmamege samudde visIyati, samudaM tarettA NAmage goppa visIyati, goppayaM tarettA NAmamege samudde visIyati, goppayaM tarettA NAmamege goppae visIyati / phra pUrNa - tuccha - pada PURNA-TUCHCHHA-PAD (SEGMENT OF FULL AND EMPTY) 589. Tarak (swimmers) are of four kinds-(1) After crossing a sea once, 5 some tarak (swimmer ) gets dejected to cross a sea again. (2) After crossing 5 ha sea once, some swimmer gets dejected to cross a pond (3) After crossing 5 a pond once, some swimmer gets dejected to cross a sea. (4) After crossing a pond once, some swimmer gets dejected to cross a pond again. 590. cattAri kuMbhA paNNattA, taM jahA - puNNe NAmamege puNNe, puNNe NAmamege tucche, tucche NAmamege puNNe, tucche NAmamege tucche| evameva cattAri purisajAyA paNNattA, taM jahA - puNNe NAmamege puNNe, puNNe NAmamege tucche, tucche NAmamege puNNe, tucche NAmamege tucche| 590. kumbha (ghaTa) cAra prakAra ke haiM - ( 9 ) koI kumbha AkAra se paripUrNa (sampUrNa) hotA hai aura ghI Adi dravya se bhI pUrNa hotA hai / (2) koI kumbha AkAra se paripUrNa hotA hai aura ghI Adi dravyoM se tuccha khAlI hotA hai| (3) koI kumbha AkAra se apUrNa, kintu ghRtAdi dravyoM se paripUrNa hotA hai| (4) koI kumbha ghRtAdi se bhI tuccha (rikta) aura AkAra se bhI tuccha (apUrNa) hotA hai| sthAnAMgasUtra (2) (52) 25955 55959595955 55955555 565 5555 5 55 559 555 5 55 552 pha Sthaananga Sutra (2) Wan Wan Wan Wan Wan Wan phaphaphaphaphapha

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phaphaphaphaphaphaphaphaphaphaphaphaphaphapha isI prakAra puruSa bhI cAra prakAra ke kahe haiM - (1) koI sabhI avayavoM se pUrNa hotA hai aura dhana, 5 vidyA Adi guNoM se bhI pUrNa hotA hai / (2) koI AkAra se pUrNa, kintu vidyA Adi guNoM se tuccha hotA hai / (3) koI AkAra se tuccha hotA hai, kintu jJAnAdi guNoM se pUrNa / (4) aura koI AkAra Adi se bhI tuccha aura jJAnAdi guNoM se bhI tuccha hotA hai| Wan 590. Kumbh (pitchers) are of four kinds-(1) Some kumbh (pitcher) is purna (complete) in form and purna ( filled) with butter or other things. ( 2 ) Some kumbh ( pitcher) is purna (complete) in form but tuchchha 5 (empty) of butter or other things. ( 3 ) Some kumbh (pitcher) is tuchchha 5 (incomplete) in form but purna ( filled) with butter or other things. Wan ( 4 ) Some kumbh (pitcher) is tuchchha (incomplete) in form and tuchchha (empty) of butter or other things as well. Wan Wan 591. cattAri kuMbhA paNNattA, taM jahA - puNNe NAmamege puNNobhAsI, puNNe NAmamege tucchobhAsI, tucche NAmamege puNNobhAsI, tucche NAmamege tucchobhAsI / Manushya (men) are of four kinds-(1) Some man is purna (complete) in body and purna (endowed) with virtues like wealth, learning, piety and other such attributes. ( 2 ) Some man is purna (complete) in body but tuchchha (empty) of virtues. (3) Some man is tuchchha (incomplete) in body but purna (endowed) with virtues. (4) Some man is tuchchha 5 (incomplete) in body and tuchchha (empty) of virtues as well. Wan evAmeva cattAri purisajAyA paNNattA, taM jahA - puNNe NAmamege puNNobhAsI, puNNe NAmamege tucchobhAsI, tucche NAmamege puNNobhAsI, tucche NAmamege tucchobhAsI / 591. kumbha (ghaTa) cAra prakAra ke kahe haiM - (1) pUrNa aura pUrNAvabhAsI - koI kumbha AkArase pUrNa hotA hai aura pUrNa hI dIkhatA hai| (2) pUrNa aura tucchAvabhAsI - koI kumbha AkAra se pUrNa kintu apUrNa - sA dIkhatA hai| (3) koI kumbha AkAra se apUrNa kintu pUrNa-sA dIkhatA hai / (4) koI kumbha AkAra se apUrNa aura apUrNa hI dIkhatA hai| isI prakAra puruSa bhI cAra prakAra ke kahe haiM / (1) koI puruSa sampatti - zruta Adi se pUrNa, aura usakA yathocita sadupayoga karane se bhI pUrNa hotA hai / (2) koI zruta Adi se pUrNa hotA hai, kintu yathocita sadupayoga na karane se apUrNa-sA dIkhatA hai / (3) koI zruta Adi se apUrNa hotA hai, kintu unakA kiMcita upayoga karane se pUrNa-sA dIkhatA hai / (4) koI zruta Adi se apUrNa hotA hai aura unakA upayoga na karane se apUrNa hI dIkhatA hai| caturtha sthAna : caturtha uddezaka phaphaphaphaphaphaphaphaphapha 591. Kumbha (pitcher) is of four kinds - ( 1 ) Purna and purnaavabhasi-phra some pitcher is complete and seems to be complete. (2) Purna and tuchchhaavabhasi-some pitcher is complete but seems to be incomplete. Fourth Sthaan: Fourth Lesson (53) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 Wan Wan

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aTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (3) Tuchchha and purnaavabhasi--some pitcher is incomplete but seems to be complete. (4) Tuchchha and Tuchchhaavabhasi--some pitcher is 5 incomplete and seems to be incomplete. In the same way manushya (man) is of four kinds-(1) Purna and purnaavabhasi-some man is complete (endowed with wealth and knowledge) and seems to be complete (due to proper use). (2) Purna and tuchchhaavabhasi-some man is complete but seems to be incomplete (due to improper use). (3) Tuchchha and purnaavabhasi--some man is si incomplete but seems to be complete (due to some use). (4) Tuchchha and Tuchchhaavabhasi-some man is incomplete and seems to be incomplete (due to absence of any use). __592. cattAri kuMbhA paNNattA, taM jahA-puNNe NAmamege puNNarUve, puNNe NAmamege tuccharUve, tucchA NAmamege puNNarUve, tucche NAmamege tucchruuve| evAmeva cattAri purisajAyA paNNattA, taM jahA-puNNe NAmamege puNNarUve, puNNe NAmamege tuccharUve, tucche NAmamege puNNarUve, tucche NAmamege tucchruuve| __592. kumbha (ghaTa) cAra prakAra ke kahe haiM-(1) koI kumbha jala Adi se pUrNa (bharA) hotA hai aura hai usakA AkAra Adi bhI pUrNa (sundara) hotA hai| (2) koI pUrNa hotA hai, kintu usakA rUpa pUrNa (sundara) nahIM hotA hai| (3) koI apUrNa hotA hai, kintu usakA rUpa pUrNa hotA hai| (4) koI apUrNa hotA hai aura usakA rUpa bhI apUrNa hI hotA hai| ___ isI prakAra puruSa bhI cAra prakAra ke kahe haiM-(1) koI dhana-zruta Adi se bhI pUrNa hotA hai aura veSabhUSAdi rUpa se bhI pUrNa hotA hai-(2) koI dhana-vidyA Adi se pUrNa, kintu veSabhUSAdi rUpa se apUrNa ma hotA hai| (3) koI vidyA Adi se apUrNa, kintu veSa-bhUSAdi rUpa se puurnn| (4) koI zrutAdi se bhI hai apUrNa, aura veSa-bhUSAdi rUpa se bhI apUrNa hotA hai| 592. Kumbha (pitcher) is of four kinds--(1) Purna and purnarupasome pitcher is purna (filled) and purnarupa (beautiful in appearance). (2) Purna and tuchchharupa-some pitcher is filled but tuchchharupa (not beautiful in appearance). (3) Tuchchha and purnarupa--some pitcher is not beautiful but filled. (4) Tuchchha and Tuchchharupa- 4 some pitcher is neither filled nor beautiful. In the same way manushya (man) is of four kinds--(1) Purna and purnarupa-some man is purna (endowed with wealth and knowledge) and purnarupa (well dressed). (2) Purna and tuchchharupa-some man is endowed but tuchchharupa (not well dressed). (3) Tuchchha and | sthAnAMgasUtra (2) (54) Sthaananga Sutra (2) Wan 55 )))))) ))))) )))))))))) )) 5555555555555555)))))))))))))))))

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phra purnarupa-some man is tuchchha (not endowed) but well dressed. (4) Tuchchha and tuchchharupa-some man is neither endowed nor not well dressed. 593 . cattAri kuMbhA paNNattA, taM jahA - puNevi ege piTThe, puNNevi ege avadale, tucchevi ege piyaTThe, tucchevi ege avadale / evAmeva cattAri purisajAyA paNNattA, taM jahA - puNNevi ege piyaTTe, puNNevi ege avadale, tucchevi ge piyaTTe, tucchevi ege avadale / 593. kumbha cAra prakAra ke kahe haiM / (1) pUrNa aura priyArtha- koI kumbha jala Adi se pUrNa hotA hai aura zreSTha guNa vAlA hotA hai / (2) pUrNa aura apadala - koI kumbha jala Adi se pUrNa hone para bhI apadala (adhapakA yA kutsita miTTI kA banA hotA hai| (3) koI kumbha jalAdi se apUrNa hone para bhI zreSTha hotA (4) koI kumbha jalAdi se bhI apUrNa aura apadala (asAra) bhI hotA hai| isI prakAra puruSa bhI cAra prakAra ke kahe haiM - ( 9 ) koI sampatti va zruta Adi se pUrNa hotA hai aura paropakArI hone se lokapriya bhI hotA hai / (2) koI sampatti - zruta Adi se pUrNa hotA hai, kintu ( paropakArAdi na karane se ) apadala hotA hai / (3) koI sampatti - zruta Adi se apUrNa hone para bhI paropakArAdi karane se priyArtha hotA hai / ( 4 ) koI sampatti - zruta Adi se bhI apUrNa aura paropakArAdi na karane se apadala bhI hotA hai| In the same way manushya (man) is of four kinds-(1) Purna and priyarth-some man is purna (endowed with wealth and knowledge) and priyarth (altruist and popular). (2) Purna and apadal-some man is endowed but apadal (selfish and unpopular). (3) Tuchchha and priyarth-some man is tuchchha (not endowed) but popular. (4) Tuchchha and apadal-some man is neither endowed nor popular. 594. cattAri kuMbhA paNNattA, taM jahA - puNNevi ege vissaMdati, puNNevi ege jo vissaMdati, tucchevi ege vissaMdati, tucchevi ege No vissaMdati / 593. Kumbha (pitcher) is of four kinds-(1) Purna and priyarthsome pitcher is purna (filled with water) and priyarth (good in quality; made of good material ). ( 2 ) Purna and apadal-some pitcher is filled 5 with water but apadal (bad in quality; not properly fired or made of bad material). (3) Tuchchha and priyarth-some pitcher is empty but of good quality. (4) Tuchchha and Apadal-some pitcher is empty as well as of bad quality. evAmeva cattAri purisajAyA paNNattA, taM jahA - puNNevi ege vissaMdati, (puNevi ege jo vissaMdati, tucchevi ege vissaMdati, tucchevi ege No vissaMdati / ) caturtha sthAna : caturtha uddezaka (55) phaphaphaphaphaphaphapha Fourth Sthaan: Fourth Lesson 2 95 95 95 5 5 555 5555955 5 5 5 595555 559 555 5 555 5 5 5 55 5 5 5 5 595952 Wan phra

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2 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 55 5 5 5 5 5 5 55 5552 Wan phaphaphaphaphaphaphapha 5 Wan pha unakA upakArAdi meM upayoga karatA rahatA hai / ((2) koI zrutAdi se pUrNa hone para bhI usakA upakArAdi meM upayoga nahIM karatA / (3) koI zrutAdi se apUrNa hone para bhI prApta artha kA upakArAdi meM upayoga 5 karatA hai| (4) koI zrutAdi se apUrNa hotA hai aura unase paropakAra bhI nahIM karatA / ) phra Wan Wan phra Wan no vishyandak-some pitcher is filled but no vishyandak (not dripping). Wan phra (3) Tuchchha and vishyandak-some pitcher is not filled (fully) but Wan dripping. (4) Tuchchha and no vishyandak-some pitcher is neither filled Wan nor dripping. Wan Wan Wan Wan 594. kumbha cAra prakAra ke kahe haiM - (1) pUrNa aura viSyandaka - koI kumbha jala Adi se pUrNa hotA hai 5 aura jharatA bhI hai / (2) koI kumbha jala Adi se pUrNa hotA hai kintu jharatA nahIM hai / (3) koI kumbha tuccha hotA hai aura jharatA bhI hai| (4) koI kumbha tuccha hotA hai aura jharatA bhI nahIM hai| Wan isI prakAra puruSa bhI cAra prakAra ke kahe haiM - (1) koI puruSa sampatti - zrutAdi se pUrNa hotA hai aura In the same way manushya (man) is of four kinds-(1) Purna and Wan vishyandak-some man is purna (well endowed with wealth and knowledge) and vishyandak (puts them to benevolent use). (2) Purna and pha Wan no vishyandak-some man is well endowed but no vishyandak (does not Wan put them to benevolent use ). ( 3 ) Tuchchha and vishyandak-- some man is 5 tuchchha (not well endowed) but puts whatever he has to benevolent use. phra 594. Kumbha ( pitcher) is of four kinds (1) Purna and vishyandak - 5 some pitcher is purna ( filled) and vishyandak ( dripping). (2) Purna and 5. (4) Tuchchha and no vishyandak-some man is neither well endowed nor puts anything to benevolent use. cAritra - sUtra CHAARITRA-PAD (SEGMENT OF ASCETIC CONDUCT) 595. cattAri kuMbhA paNNattA, taM jahA- bhiNNe, jajjarie, parissAI, aparissAI / evAmeva cauvvihe caritte paNNatte, taM jahA- bhiNNe, (jajjarie, parissAI ), aparissAI / 595. kumbha cAra prakAra ke hote haiM (1) bhinna (phUTA), (2) jarjarita (purAnA ), (3) parisrAvI (jharane vAlA), (4) aparisrAvI (nahIM jharane vAlA) / isI prakAra cAritra bhI cAra prakAra kA kahA hai - ( 1 ) bhinna cAritra - mUla prAyazcitta ke yogya, jarjarita cAritra - cheda prAyazcitta ke yogya, (3) parisrAvI cAritra - sUkSma aticAra vAlA, (4) (aparisrAvI cAritra - niraticAra - sarvathA nirdoSa cAritra / ) (2) 1 955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 559 555 5 5 5 555 5 55 5 5 5 5 5 5 5 5 5 52 phra Wan (56) 595. Kumbha (pitchers) are of four kinds - ( 1 ) bhinna (broken ), 5 (2) jarjarit ( decrepit ), ( 3 ) parisravi (dripping) and ( 4 ) aparisravi (not dripping). sthAnAMgasUtra ( 2 ) Sthaananga Sutra (2) Wan Wan

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5 5 F Ir the same way chaaritra (ascetic-conduct) is of four kinds-- phra 5 (1) bhinna chaaritra (broken ascetic-conduct ) - requiring atonement, (2) jarjarit chaaritra (decrepit ascetic-conduct ) - requiring partial atonement, (3) parisravi chaaritra (dripping ascetic-conduct)with minute transgressions and (4) aparisravi chaaritra (non-dripping ascetic-conduct)-complete absence of transgressions. madhu - viSa- kumbha pada MADHU VISH KUMBH PAD (SEGMENT OF HONEY, POISON AND PITCHER) 596. cattAri kuMbhA paNNattA, taM jahA - mahukuMbhe NAmamege mahupihANe, mahukuMbhe NAmamege visapihANe, visakuMbhe NAmamege mahupihANe, visakuMbhe NAmamege vispihaanne| hiyayamapAvamakasaM, jIhA'vi ya mahurabhAsiNI NiccaM / jammi purisammi vijjati, se madhukuMbhe madhupihANe // 1 // hiyayamapAvamakalusaM, jIhA'vi ya kaDuyabhAsiNI NiccaM / jamma purisamma vijjati, se madhukuMbhe visapihANe // 2 // ZH evAmeva cattAri purisajAyA paNNattA, taM jahA - mahukuMbhe NAmamege mahupihANe, mahukuMbhe NAmamege 5 visapihANe, visakuMbhe NAmamege, mahupihANe, visakuMbhe NAmamege visapihANe / Wan kisamayaM jIhA'vi ya madhurabhAsiNI NiccaM / jammi purisammi vijjati, se visakuMbhe mahupihANe // 3 // jaM hiyayaM kalusamayaM jIhA'vi ya kaDuyabhAsiNI NiccaM / " jamma purisamma vijjati, se visakuMbhe visapihANe // 4 // ( saMgrahaNI - gAthA ) phra 596. kumbha cAra prakAra ke kahe haiM - (1) madhukumbha, madhupidhAna-koI kumbha madhu se bharA hotA hai aura usakA pidhAna (Dhakkana) bhI madhumaya hotA hai / (2) madhukumbha, viSapidhAna - koI kumbha viSa se bharA, kintu usakA Dhakkana viSa lipta hotA hai| (3) viSakumbha, madhupidhAna-koI kumbha viSa se bharA, kintu usakA Dhakkana madhu lipta hotA hai| (4) viSakumbha, viSapidhAna - koI kumbha viSa se bharA, aura usakA Dhakkana bhI viSa lipta hotA hai| caturtha sthAna : caturtha uddezaka isI prakAra puruSa bhI cAra prakAra ke kahe haiM / (1) koI puruSa hRdaya se madhu jaisA miSTa va pAparahita hotA hai aura usakI jihvA bhI miSTabhASiNI hotI hai| (2) koI hRdaya se to madhu jaisA miSTa hotA hai, kintu usakI jihvA viSa jaisI kaTubhASiNI hotI hai / (3) kisI ke hRdaya meM to viSa bharA hotA hai, kintu jIbha se madhurabhASI hotA hai / (4) kisI ke hRdaya meM viSaM bharA hotA hai aura jIbha se viSa jaisI kaTu bhASA bolatA hai| total 5 (57) S******************************* 1 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 595952 Fourth Sthaan: Fourth Lesson Wan

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kakakakakakakakakakaka555555555555558 5 $ 555555555 5 5555555555 $$ $555555555 $ $ $$ $$ 5555555 F$ u saMgrahaNI gAthA (1) jisa puruSa kA hRdaya pApa aura kaluSatA se rahita hotA hai tathA jihvA bhI sadA madhurabhASiNI hotI hai, vaha madhu se bhare aura madhu ke Dhakkana vAle kumbha ke samAna hai| (2) jisa puruSa kA hRdaya pApa evaM kaluSatA se rahita hotA hai, kintu jihvA sadA kaTu-bhASiNI hotI hai, vaha madhu se bharA, kintu viSa Dhakkana vAle kumbha ke samAna hai| (3) jisakA hRdaya kaluSatA se bharA, kintu jihvA sadA madhurabhASiNI hai vaha viSa-bhRta aura madhu3 Dhakkana vAle kumbha ke samAna hai| (4) jisakA hRdaya kaluSatA se bharA hai aura jihvA bhI sadA kaTubhASiNI hai, vaha viSa-bhRta aura OM viSa-pidhAna vAle kumbha ke samAna hai| 596. Kumbha (pitcher) is of four kinds-(1) Madhukumbha and madhupidhan-some pitcher is madhukumbha (filled with honey) and madhupidhan (has honey saturated cover). (2) Madhukumbha and vishapidhan-some pitcher is filled with honey but vishapidhan (has poison saturated cover). (3) Vishakumbha and madhupidhan-some pitcher is filled with poison but has honey saturated cover. (4) Vishapidhan and Vishapidhan-some pitcher is filled with poison and has poison saturated cover. In the same way manushya (man) is of four kinds-(1) Some man isy sweet and pious like honey and has sweet voice too. (2) Some man is sweet and pious like honey but has poison-like bitter voice. (3) Some man is bitter and harmful like poison but has honey-like sweet voice. (4) Some man is bitter and harmful like poison and has poison-like bitter voice. COLLATIVE VERSE (1) A man whose mind is free of sin and perversion and who also has a sweet tongue is like a pitcher filled with honey having a honey saturated cover. (2) A man whose mind is free of sin and perversion but who has a bitter tongue is like a pitcher filled with honey having a poison saturated cover. (3) A man whose mind is filled with sin and perversion but who has a sweet tongue is like a pitcher filled with poison having a honey saturated cover. (4) A man whose mind is filled with sin and perversion and who also has a bitter tongue is like a pitcher filled with poison having a poison saturated cover. 8555555555555555555555555555555555555555555555558 sthAnAMgasUtra (2) (58) Sthaananga Sutra (2) 55555555555555555555555555555555555

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5555555555555555555555555555555555555 gagagagagagagagagananhiya ... ma vivecana-yahA~ 'madhu' va 'viSa' zabda pratIkAtmaka hai| madhu se, zahada, mizrI, makaraMda, amRta, sadbhAva Adi aura 'viSa' se ugratA, kaTutA, kaluSatA, pApamaya vicAra Adi samajhanA caahie| Fi Elaboration-Here the terms madhu and vish have been used as metaphors. Madhu means honey, crystal sugar, pollen, ambrosia, benevolence and other such sweet and pious things and virtues. Similarly vish means poison, aggression, bitterness, perversion, sinful thoughts and other such bitter things and vices. upasarga-pada UPASARG-PAD (SEGMENT OF AFFLICTION) 517. caubvihA uvasaggA paNNattA, taM jahA-divvA, mANusA, tirikkhajoNiyA, aaysNceynnijjaa| 517. upasarga cAra prakAra ke kahe haiM-(1) divya-upasarga-devoM dvArA kiyA jAne vaalaa| / (2) mAnuSa-upasarga-manuSyoM ke dvArA kiyA jAne vaalaa| (3) tiryagyonika upasarga-tiryaMcayonika jIvoM ke dvArA kiyA jAne vaalaa| (4) AtmasaMcetanIya upasarga-svayaM apane dvArA kiyA gayA upsrg| 597. Upasarg (affliction) is of four kinds-(1) divya-upasarg- 4i affliction caused by gods, (2) manush-upasarg-affliction caused by humans, (3) tiryagyonik-upasarg-affliction caused by animals and i (4) atmasanchetaniya-upasarg-affliction caused by self. vivecana-saMyama se DigAne vAlI aura citta ko calAyamAna karane vAlI bAdhA ko 'upasarga' kahate haiN| ve do prakAra ke hote haiM, anukUla upasarga-jo mana, indriya va zarIra ko priya lagate hoN| pratikUla upasargajo inako apriya lagate hoN| aisI bAdhAe~ deva, manuSya aura tiryaMcakRta to hotI haiM, kabhI-kabhI Akasmika bhI hotI haiM, unako yahA~ Atma-saMcetanIya kahA hai| Elaboration-A hurdle or impediment that weakens resolve and forces one to abandon ascetic-discipline is called upasarg or affliction. They are of two types--anukool upasarg (favourable to and liked by senses and mind) and pratikool upasarg (unfavourable to and disliked by senses and mind). Such afflictions are generally caused by gods, human beings, and animals. The accidental afflictions without any apparent cause included here in atmasanchetaniya or self inflicted afflictions. 598. divvA uvasaggA cauvvihA paNNattA, taM jahA-hAsA, pAosA, vImaMsA, puddhovemaataa|| 598. divya upasarga cAra prakAra ke kahe haiM-(1) hAsya-janita-kutUhala-vaza ha~sI-majAka se kiyA hai gyaa| (2) pradveSa-janita-pUrva bhava ke vaira se prerita hokara kiyA gyaa| (3) vimarza-janita-parIkSA lene ke lie kiyA gyaa| (4) pRthag-vimAtra-hAsya, dveSAdi mile-jule aneka kAraNoM se kiyA gyaa| .-.-.-.-.-. 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 Ting Ting Ting Ting Ting Ting Ting Ting $ $Ting Ting Ting Ting Ting Ting Ting are | caturtha sthAna : caturtha uddezaka (59) Fourth Sthaan : Fourth Lesson 955555555555555555555555555555555558

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555555 )))))) )) ))))))) 598. Divya-upasarg (divine affliction) is of four kinds--(1) HasyaWan janit-caused jovially for amusement, (2) pradvesh-janit-caused out of Wan animosity from earlier birth, (3) vimarsh-janit-caused for testing and (4) prithag-vimatra-caused due to mixed reasons including hilarity and antagonism. 599. mANuptA uvasaggA caubvihA paNNattA, taM jahA-hAsA, pAosA, vImaMsA, kusiilpddisevnnyaa| 599. manuSya sambandhI upasarga cAra prakAra ke kahe haiM-(1) hAsya-janita, (2) pradveSa-janita, (3) vimarza-janita, (4) kuzIla pratisevana-brahmacarya se bhraSTa karane ke lie kiyA gayA upsrg| (saMskRta TIkA bhAga 2 pRSTha 482 para inake udAharaNa bhI diye haiN|) 599. Manush-upasarg (human affliction) is of four kinds--(1) Hasyajanit, (2) pradvesh-janit, (3) vimarsh-janit and (4) kusheel pratisevancaused for violating celibacy. (for examples see Sanskrit Tika, p. 482) 600. tirikkhajoNiyA uvasaggA caubvihA paNNattA, taM jahA-bhayA, padosA, AhAraheuM __ avcclenn-saarkkhnnyaa| 600. tiryaMcoM ke dvArA kiyA jAne vAlA upasarga cAra prakAra kA kahA hai| (1) bhaya-janita, jaise gAya, bhaiMsa, kuttA Adi ke dvaaraa| (2) pradveSa-janita upasarga pUrva bhava ke // + vairAdi ke smaraNa se| (3) AhAra ke lie kiyA gayA upasarga jaise-cIMTI, macchara Adi kaa| (4) apane : 3 baccoM ke evaM guphA, ghoMsalA Adi AvAsa sthAna ke saMrakSaNArtha kiyA gyaa| 600. Tiryagyonik-upasarg (animal affliction)-is of four kinds- 5 (1) Bhaya-janit-caused out of fear such as those caused by cow, buffalo, dog, etc. (2) Pradvesh-janit. (3) Caused out of need of food such as those caused by carnivores and insects like ant, mosquito etc. (4) Caused for protecting offspring and dwelling place such as a cave, nest etc. 601. AyasaMceyaNijjA uvasaggA caubvihA paNNattA, taM jahA-ghaTTaNatA, pavaDaNatA, thaMbhaNatA, lesnntaa| . 601. AtmasaMcetanIya upasarga cAra prakAra kA kahA hai-(1) ghaTTanatA-janita-A~kha meM raja-kaNa E Adi jAne se yA kisI se TakarA jAne se| (2) prapatana-janita-mArga meM calate hue asAvadhAnI se gira par3ane / ke ke kaarnn| (3) stambhana-janita-hasta-pAda Adi ke zUnya ho jAne yA mala-mUtra ruka jAne se utpanna ksstt| // + (4) zleSaNatA-janita-vAta-pitta Adi ke kAraNa sandhisthaloM ke jur3a jAne se hone vAlA ksstt| 601. Atmasanchetaniya-upasarg (accidental affliction)-is of four . 5 kinds--(1) Ghattanata-janit--caused due to falling of sand particles in si 949455555555))) | sthAnAMgasUtra (2) (60) Sthaananga Sutra (2)

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phaphaphaphaphaphaphaphapha tkttktimittmitt*tmimitt*tmillltllltmi*******tinnn F eyes or colliding with something. (2) Prapatan-janit-caused by falling while walking carelessly. (3) Stambhan-janit-caused due to numbness in limbs or inability to pass urine or stool. (4) Shlesh-janit-caused by stiffness in joints due to disturbed body humours. karma-pada KARMA-PAD (SEGMENT OF KARMAS) 602. cauvvihe kamme paNNatte, taM jahA - subhe NAmamege subhe, subhe NAmamege asubhe, asubhe NAmage subhe, asubhe NAmamege asubhe / 602. karma cAra prakAra kA kahA hai- ( 1 ) zubha aura zubha / (2) zubha aura azubha / (3) azubha aura zubha / (4) azubha aura ashubh| 602. Karmas are of four kinds-(1) good and good, (2) good and bad, (3) bad and good, and (4) bad and bad. vivecana - karmoM ke mUla bheda ATha haiM, unameM cAra ghAtikarma to azubha yA pAparUpa hI kahe gaye haiN| zeSa cAra aghAtikarmoM ke do vibhAga haiN| unameM sAtAvedanIya, zubha Ayu, ucca gotra aura paMcendriya jAti, uttama saMsthAna, sthira, subhaga, yazaHkIrti Adi nAma karma kI 68 prakRtiyA~ puNya rUpa aura zeSa pAparUpa kahI haiN| sUtra meM jo cAra bhaMga kahe gaye haiM, unakA spaSTIkaraNa isa prakAra hai (1) koI puNyakarma vartamAna meM bhI zubha phala detA hai aura zubhAnubandhI hone se Age bhI sukha dene vAlA hotA hai| jaba puNya bhoga meM Asakti nahIM hotI to mUr3hatA utpanna nahIM hotI / puNyAnubaMdhI puNya | jaise bharata cakravartI Adi kA puNyakarma / (2) koI puNyakarma vartamAna meM to zubha phala detA hai, kintu pApAnubandhI hone se Age duHkha dene vAlA hotA hai| pApAnubandhI puNya / jo puNya Asakta bhAva se bhogA jAtA hai, vaha mUDha banA detA hai / jaise brahmadatta cakravartI Adi kA puNyakarma / jaise kahA hai puNya se vaibhava hotA hai, vaibhava se mada, mada se mati - moha, mati moha se pApa / pApa mujhe iSTa nahIM haiN| isalie aisA puNya bhI mujhe iSTa nahIM hai| puNNeNa hoi vihavo, vihaveNa mao, maeNa maI moho / maI moheNa ya pAvaMtA puNNaM amha mA hou / (3) koI pApakarma vartamAna meM to duHkha detA hai, kintu Age sukhAnubandhI hotA hai / jo azubha karma tIvra moha se arjita nahIM hote, ve bhogate samaya mUDhatA utpanna nahIM karate, ve zubha karma ke nimitta bana jAte haiM / jaise duHkha se saMtapta vyakti zubha kI ora pravRtta hotA hai| puNyAnubandhI pApa / (4) koI pApakarma vartamAna meM bhI duHkha detA hai aura pApAnubandhI hone se Age bhI duHkha detA hai / jaise - machalI mArane vAle dhIvarAdi kA pApakarma / ( pApAnubandhI pApa) 5 caturtha sthAna : caturtha uddezaka 21555555 (61) Fourth Sthaan: Fourth Lesson 1 95 95 95 96 95 95 959595959595959595959595959595959595955 5 5 5 5 5 55 5 5 5 5 5 5 55 5 5 5 5 952 Wan 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 55 5952

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41 44 45 45 455 454 455 456 454 41 41 41 24545454545454545454141414141414141414141414141414141414141414145454545454545454545454545454 41414141414141414141414141414141414141414141414141414141414141414141416 Elaboration-There are eight basic categories of karmas. Out of these the four Ghati karmas (vitiating karmas) are said to be bad or sinful. The 4 other four Aghati karmas (non-vitiating karmas) have two sections. Out of these satavedaniya (pleasure causing), shubh aayu (good life span), uchcha # gotra (high status), panchendriya jati (five sensed class of beings), uttam samsthan (good body constitution), sthir (stability), shubha (nobility), 15 yashah kirti (fame) and other 68 species of Naam karma are said to be 41 punya rupa (meritorious) and the rest are paap rupa (demeritorious). The four alternatives mentioned in the aphorism are explained as follows (1) Good and good-Some punya karma (meritorious karma) gives good fruits in the present and being cause of further bondage of meritorious karmas it gives good fruits in future births also. When there is no attachment in enjoying fruits of meritorious karmas stupor is absent. Punyanubandhi punya (merit-bonding meritorious karma) for example ki the meritorious karmas of Bharat Chakravarti and other such noble souls. (2) Good and bad-Some punya karma (meritorious karma) gives good fruits in the present but being cause of further bondage of demeritorious karmas it gives bad fruits or misery in future births. Paapanubandhi punya (demerit-bonding meritorious karma)--when there is attachment in enjoying fruits of meritorious karmas it leads to $i stupor. For example the meritorious karmas of Brahmadatt Chakravarti etc. There is a verse highlighting this-Meritorious karma begets 4 grandeur. Grandeur is source of ego. Ego results in illusive attachment and illusive attachment causes bondage of demeritorious karmas. I do not prefer demerit therefore I do not require such meritorious karma. (3) Bad and good-Some paap karma (demeritorious karma) causes misery in the present but is cause of bondage of meritorious karmas for the future. Punyanubandhi paap (merit-bonding demeritorious karma) the bad karmas not acquired through intense attachment do not lead to stupor; they turn into cause of bondage of good karmas. For example a person suffering misery gets inspired towards goodness. (4) Bad and bad-Some paap karma (demeritorious karma) causes misery in the present and being cause of bondage of demeritorious karmas is source of misery in future as well. Paapanubandhi paap (demerit-bonding demeritorious karma). For example the sin of a fisherman who kills fish. 41 41 41 41 41 41 41 41 41 41 41 41 41 41 455 456 454545454541 $$ $1 41 41 41 41 41 41 FAITHET (P) (62) Sthaananga Sutra (2) 44145141414141414141414141414141414141414141554454545454545454545458

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phra Wan 603. cauvvihe kamme paNNatte, taM jahA - subhe NAmamege subhavivAge, subhe NAmamege 5 Wan asubhavivAge, asubhe NAmamege subhavivAge, asubhe NAmamege asubhavivAge / Wan 603. karma cAra prakAra ke kahe haiN| (1) zubha aura zubhavipAka - kucha karma zubha rUpa meM ba~dhate haiM aura unakA phala bhI zubha hI hotA hai / (2) zubha aura azubhavipAka - kucha karma zubha pariNAmoM se ba~dhate haiM, kintu saMkramaNa se phala azubha hote haiM / (3) azubha aura zubhavipAka - kucha karma azubha pariNAmoM se ba~dhate haiM, kintu saMkramaNa se zubha phala dete haiM / (4) azubha aura azubhavipAka - kucha karma azubha bhAvoM se ba~dhate haiM aura azubha phala hI dete haiM / 603. Karmas are of four kinds-(1) Shubh and shubh-vipaak-some karmas are acquired through noble thoughts and their fruits are also good. (2) Shubh and ashubh-vipaak-some karmas are acquired through noble thoughts but due to transformation their fruits are bad. (3) Ashubh and shubh-vipaak-some karmas are acquired through ignoble thoughts but due to transformation their fruits are good. (4) Ashubh and ashubh- 5 vipaak-some karmas are acquired through ignoble thoughts and their fruits are also bad. Wan vivecana-karma siddhAnta kA sAmAnya niyama hai- zubha karma kA zubhaphala, azubha karma kA azubha phala ! isa niyama ke anusAra prathama va caturtha bhaMga spaSTa hai| dvitIya tRtIya bhaMga meM saMkramaNa - siddhAnta kA pratipAdana hai| saMkramaNa kA artha hai eka karma prakRti kA dUsare karma meM badala jAnA / mUla prakRtiyoM meM saMkramaNa nahIM hotA, uttara prakRtiyoM meM hI hotA hai / vedanIya karma kI do uttara prakRtiyA~ haiM, sAta (zubha) vedanIya aura asAta (azubha) vedanIya / tadanusAra (2) koI jIva pahale sAtavedanIya Adi zubhakarma ko bA~dhatA hai aura pIche tIvra kaSAya se prerita hokara asAtavedanIya Adi azubhakarma kA tIvra bandha karatA hai, to usakA pUrva - zubhakarma bhI asAtavedanIya pApakarma meM saMkrAnta (parivartita ho jAtA hai ataH vaha bandhana kAla kA zubha karma saMkramaNa dvArA azubha vipAka detA hai| - baddha sAtavedanIyAdi (3) koI jIva pahale asAtAvedanIya Adi azubhakarma ko bA~dhatA hai, kintu pIche zubha pariNAmoM kI prabalatA se sAtAvedanIya Adi uttama anubhAga vAle karma ko bA~dhatA hai| aise jIva kA pUrva - baddha azubha karma bhI zubhakarma ke rUpa meM saMkrAnta ho jAtA hai, ataH vaha zubha vipAka ko detA hai| Elaboration-The general rule of Karma theory is-good karmas give good fruits and bad karmas give bad fruits. The first and fourth alternatives of the aforesaid aphorism follow this rule. Second and third alternative relates to the theory of transformation (sankraman). Sankraman means transformation of one species (prakriti) of karma into another. Transformation is applicable only to secondary species not the caturtha sthAna : caturtha uddezaka phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (63) Fourth Sthaan: Fourth Lesson Wan Wan

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primary species. Vedaniya karma has two secondary species--saata vedaniya (good suffering or pleasant experience) and asaata vedaniya (bad suffering or unpleasant experience). Accordingly (2) Some being first acquires good karmas including saata vedaniya and later, driven by intense passion, acquires bad karmas including y asaata vedaniya. In this state his already acquired saata vedaniya karmas also get transformed into asaata vedaniya karmas. Consequently the karma that was good at the time of acquisition gives bad fruits through this transformation. (3) Some being first acquires bad karmas including asaata vedaniya and later, driven by noble thoughts, acquires good karmas including saata vedaniya. In this state his already acquired asaata vedaniya karmas also get transformed into saata vedaniya karmas. Consequently the karma that was bad at the time of acquisition gives good fruits 4i through this transformation. 604. caubihe kamme paNNatte, taM jahA-pagaDIkamme, ThitIkamme, aNubhAvakamme, pdeskmme| 604. karma cAra prakAra kA hai| (1) prakRtikarma-jJAna, darzana, cAritra Adi guNoM ko rokane kA OM svbhaav| (karmoM kI mUla va uttara prakRtiyA~) (2) sthitikarma-ba~dhe hue karmoM kI kaal-mryaadaa| (jaghanya, OM + utkRSTa Adi sthiti) (3) anubhAvakarma-ba~dhe hue karmoM kI phaladAyaka shkti| (tIvra-maMda rasa) : (4) pradezakarma-karma-paramANuoM kA sNcy| sghntaa-virltaa| (alpapradezI-bahupradezI karmadalika) 604. Karma is of four kinds (1) Prakriti karma--the process of blocking virtues like jnana (knowledge), darshan (perception/faith), and chaaritra (conduct). (2) Sthiti karma-duration of influence of the bonded karmas (minimum, average, maximum duration etc.). Wan (3) Anubhaava karma-the potency of the bonded karmas (in terms of strength of its fruits; intense, mild etc.). (4) Pradesh karma--collective density of acquired karma particles (dense and loose; karma aggregates with more or less number of particles). + saMgha-pada SANGH-PAD (SEGMENT OF RELIGIOUS ORGANIZATION) 605. caubihe saMghe paNNatte, taM jahA-samaNA, samaNIo, sAvagA, saaviyaao| Wan 605. saMgha cAra prakAra kA kaMhA hai-(1) zramaNa saMgha, (2) zramaNI saMgha, (3) zrAvaka saMgha, (4) zrAvikA sNgh| 605. Sangh (religious organization) is of four kinds--(1) Shraman Sangh (organization of male ascetics), (2) Shramani Sangh (organization B5555555FFFFFFFFFFF555555 85sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555FFFFFFFFFFFFFTing Ting Ting Ting Ting Ting $ 5555 5555555555555555555555555 sthAnAMgasUtra (2) (64) Sthaananga Sutra (2) ka ) 5555555558

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Wan 555555555555555555555;))))))) ) of female ascetics), (3) Shravak Sangh (organization of male 41 householders or laymen) and (4) Shravika Sangh (organization of female householders or laywomen). buddhi-pada BUDDHI-PAD (SEGMENT OF WISDOM) 606. caubihA buddhI paNNattA, taM jahA-uppattiyA, veNaiyA, kammiyA, prinnaamiyaa| 606. buddhi cAra prakAra kI kahI hai-(1) autpattikI buddhi-prazna sAmane Ate hI, svataH sphuraNA se usakA samAdhAna dene vAlI atizAyinI prtibhaa| (2) vainayikI buddhi-gurujanoM kI vinaya aura sevA zuzrUSA se utpanna va vikasita hone vAlI buddhi| (3) kArmikI buddhi-kArya karate-karate svataH bar3hane vAlI buddhi-kushltaa| (4) pAriNAmikI buddhi-avasthA-umra tathA anubhava bar3hane ke sAtha bar3hane vAlI paripakva buddhi| (cAroM buddhi kA vistRta varNana sacitra nandIsUtra pRSTha 167 se 303 para dekheN|) 606. Buddhi (wisdom) is of four kinds--(1) Autpattiki buddhi (intuitive wisdom)--that which is self inspired and activated spontaneously to provide answer in response to a question. (2) Vainayiki buddhi (acquired wisdom)--that which is acquired and developed through devotion for teachers and elders or seniors by serving them with modesty. (3) Karmiki buddhi (wisdom confirmed through experience) that which is acquired and perfected practically through working and regular practice. (4) Parinamiki buddhi (deductive wisdom)--that which is acquired and enhanced as a consequence of maturity and experience. (for detailed discussion on four kinds of wisdom refer to Illustrated Nandi Sutra, pp. 167-303) mati-pada MATI-PAD (SEGMENT OF INTELLIGENCE) 607. cauvhiA maI paNNattA, taM jahA-uggahamatI, IhAmatI, avAyamatI, dhaarnnaamtii| ahavA-caubihA matI paNNattA, taM jahA-araMjarodagasamANA, viyarodagasamANA, sarodagasamANA, saagrodgsmaannaa| 607. mati cAra prakAra kI hai-(1) avagrahamati-vastu ke sAmAnya avalokana se pahalI bAra meM hI usake svarUpa ko jaannaa| (2) IhAmati-avagraha se jAne hue viSaya ko vizeSa paryAlocana se jAnane kI aakaaNkssaa| (3) avAyamati-jAnI huI vastu ke vizeSa nizcayAtmaka yA nirNayAtmaka svarUpa kA jnyaan| (4) dhAraNAmati-avAya se prApta jJAna ko buddhi meM dRr3ha saMskAra rUpa meM dhAraNa krnaa| ___ athavA-mati (buddhi) cAra prakAra kI hai| (1) araMjarodakasamAnA-araMjara (ghaTa) ke pAnI ke samAna alpa jJAna ko dhAraNa karane vAlI buddhi| (2) vidarodakasamAnA-vidara (nadI kinAre kA gaDaDhA yA kaNDa) ke ke pAnI ke samAna adhika jJAna ko dhAraNa karane vAlI adhika upakAraka buddhi| (3) saraudakasamAnA 05555555555555555555555555Wan 555555555555555555555558 caturtha sthAna : caturtha uddezaka (65) Fourth Sthaan: Fourth Lesson

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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 F 55 56FFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sarovara ke pAnI ke samAna bahuta adhika vistRta jJAna yukta adhika upakAraka buddhi| ma (4) sAgarodakasamAnA-samudra ke pAnI ke samAna asIma akSINa jJAna sampanna buddhi| 607. Mati (intelligence) is of four kinds-(1) Avagraha mati-to know cursorily a thing by simply seeing it for the first time. (2) Iha mati-the 41 process of acquiring more information through contemplation about the fi Wan thing or subject known through avagraha, (3) Avaya mati-the process // of reaching definite conclusion through analytical deduction of information acquired through iha. (4) Dhaarana mati--the process of transferring the conclusion arrived at through avaya to memory in the i form of a resolve. Also Mati (intelligence) is of four kinds--(1) Aranjarodak samaana (like water in a pitcher)--lowest capacity of intelligence capable of acquiring minimum knowledge like water in an Aranjak (pitcher). (2) Vidarodak samaana (like water in a ditch)-limited capacity of intelligence like water in a vidar (a ditch near a river). (3) Sarodak samaana (like water in a pond)-higher capacity of intelligence like water in a pond. (4) Saagarodak samaana (like water in a sea) unlimited capacity of intelligence like water in a sea. jIva-pada JIVA-PAD (SEGMENT OF LIVING BEINGS) ja 608. caubvihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA-NeraiyA tirikkhajoNiyA, OM maNussA , devaa| 608. saMsArI jIva cAra prakAra ke kahe haiM-(1) nAraka, (2) tiryagyonika, (3) manuSya, (4) dev| 608. Samsari jiva (worldly beings) are of four kinds--(1) naarak (infernal beings), (2) tiryagyonik (animals), (3) manushya (human beings) and (4) deva (divine beings). 609. caubbihA savvajIvA paNNattA, taM jahA-maNajogI, vaijogI, kAyojogI, ajogii| ahavA-caubihA sabajIvA paNNattA, taM jahA-itthiveyagA, purisaveyagA, NapuMsakaveyagA, aveygaa| ahavA-caubihA savvajIvA paNNattA, taM jahA-cakkhudaMsaNI, acakkhudaMsaNI, ohidaMsaNI, OM kevldsnnii| ahavA cauvvihA sabajIvA paNNattA, taM jahA-saMjayA, asaMjayA, saMjayAsaMjayA, hai nnosNjyaa-nnoasNjyaa| 609. saba jIva cAra prakAra ke kahe haiM-(1) manoyogI, (2) vacanayogI, (3) kAyayogI, (4) ayogii| athavA saba jIva cAra prakAra ke kahe haiM-(1) strIvedI, (2) puruSavedI, (3) napuMsakavedI, U (4) avedii| athavA saba jIva cAra prakAra ke kahe haiN| (1) cakSudarzanI, (2) acakSudarzanI, | sthAnAMgasUtra (2) (66) - Sthaananga Sutra (2) Sthaananga Sutra (2) Ri Li Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$ $$$ $$ $$ $ 955555555555555555555555555555555555555555555555

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155555555 5555555555555555 55 5 5 45 555555555550 (3) avadhidarzanI, (4) kevldrshnii| athavA saba jIva cAra prakAra ke kahe haiM-(1) saMyata, (2) asaMyata, (3) saMyatAsaMyata, (4) nosNyt-noasNyt| ____609. All beings are of four kinds (1) mano yogi, (2) vachan yogi, (3) kaya yogi and (4) ayogi. ___ Also all beings are of four kinds--(1) stree vedi, (2) purush vedi, (3) napumsak vedi and (4) avedi. Also all beings are of four kinds--(1) chakshu darshani, (2) achakshu darshani, (3) avadhi darshani and (4) Keval darshani. ___Also all beings are of four kinds-(1) samyat, (2) asamyat, (3) samyatasamyat and (4) no samyat-no asamyat. vivecana-mana, vacana, kAya kI pravRtti 'yoga' hai| terahaveM guNasthAna taka sabhI jIva sayogI hote haiN| caudahaveM gaNasthAna meM jIva ayogI hotA hai| jisameM kAma bhAvanA vidyamAna ho vaha vedk| kAma vAsanA se Wan sarvathA mukta jIva avedk| veda bhAvanA AThaveM guNasthAna taka rahatI hai| Upara ke sabhI jIva avedaka kahalAte haiN| netroM dvArA hone vAlA jJAna-cakSudarzana, anya indriyoM se hone vAlA jnyaan-ackssudrshn| avadhijJAnI kA darzana avadhidarzana tathA kevalajJAna ke pUrva hone vAlA darzanopayoga kevala darzana hai| ekendriya se ma trIndriya taka ke jIva acakSudarzanI, caturindriya, paMcendriya, saMjJI jIva avadhi darzanI bhI hote haiN| muktAtmA : kevaladarzanI hI hote haiN| saba prakAra kA saMyama karane vAle saMyata, shrmnn| gRhastha zrAvaka saMyatAsaMyata, kisI prakAra kA tyAga nahIM karane vAle asaMyata tathA siddha AtnA nosaMyata-no asaMyata hai|| ___Elaboration-Activity of mind, speech and body is yoga. Up to the thirteenth Gunasthan (level of spiritual uplift) all beings are sayogi (indulging in the said activities). At the fourteenth Gunasthan a being becomes ayogi (all these activities cease). A being with carnal sentiment or sexual desire is vedak or vedi. A being free of sexual desires is avedi. This sexual desire is active up to the eighth Gunasthan, beyond that all beings are avedi. Perception through eyes is chakshu darshan and that through other sense organs is achakshu darshan. The perception of avadhi-jnani is avadhi darshan and that prior to Keval jnana is Keval darshan. One to three sensed beings are achakshu darshani. Besides being chakshu darshani, four, five sensed and sentient beings can also be avadhi darshani. Liberated souls are only Keval darshani. A person observing every discipline is samyat, a Shraman. An indoctrinated householder or shravak is samyatasamyat. A person B95)))))))))5555555555555;))))))))))))))))))))) | caturtha sthAna : caturtha uddezaka (67) Fourth Sthaan : Fourth Lesson

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aphra 2 $55 5 5 55 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 55592 phra Wan Wan renouncing nothing is asamyat and a liberated soul or Siddha is no samyat-no asamyat. pha mitra- amitra - pada MITRA-AMITRA PAD (SEGMENT OF FRIEND AND NON-FRIEND) 610. cattAri purisajAyA paNNattA, taM jahA - mitte NAmamege mitte, mitte NAmamege amitte, amitte NAmamege mitte, amitte NAmamege amitte / 610. puruSa cAra prakAra ke haiM - ( 9 ) koI vyavahAra se mitra aura hRdaya se bhI mitra hotA hai| (2) koI vyavahAra se mitra, kintu hRdaya se mitra nahIM hotA / (3) koI vyavahAra se mitra nahIM hotA, kintu hRdaya se mitra hotA hai / (4) koI na vyavahAra se mitra hotA hai aura na hRdaya se mitra hotA hai| Wan 610. Purush (men) are of four kinds - ( 1 ) Someone behaves like a 5 friend and is friend by heart also, (2) someone behaves like a friend but 5 is non-friend by heart, ( 3 ) someone does not behave like a friend but is friend by heart, and (4) someone does not behave like a friend and is also not a friend by heart. vivecana - cAroM prakAra ke mitroM kI vyAkhyA aneka prakAra se kI jA sakatI hai - (1) lokaM evaM paraloka donoM kA upakArI hone se| jaise-sadguru Adi / (2) koI loka kA upakArI, kintu paraloka ke Wan pha sAdhaka saMyamAdi meM bAdhaka hone se jaise patnI Adi / (3) koI pratikUla vyavahAra karate haiM, kintu vairAgya utpatti meM sahAyaka banate haiN| jaise kalahakAriNI strI Adi / (4) koI isa loka meM pratikUla vyavahAra karate haiM unake saMkleza paidA karane se durgati ke bhI kAraNa hote haiN| Elaboration-All these four kinds of friends can be explained many ways. For example-(1) Being helpful both for this life as well as the next, such as a spiritual teacher. (2) Being helpful for this life but damaging for the next life by way of creating hurdles on the path of ascetic-discipline, such as loving wife. (3) Being detrimental for this life but helpful for next by way of pushing towards renunciation, such as quarrelsome wife. (4) Being detrimental for this life and the next as well by way of causing torment and inspiring retaliation such as a foe. 611. cattAri purisajAyA paNNattA, taM jahA - mitte NAmamege mittarUve, mitte NAmamege amittarUve, amitte NAmamege mittarUve, amitte NAmamege amittarUve / 611. puruSa cAra prakAra ke haiM - (1) koI mitra hotA hai aura mitra ke samAna vyavahAra karatA hai| (2) koI mitra hotA hai, kintu amitra ke samAna vyavahAra karatA hai| (3) koI amitra hotA hai, kintu mitra ke samAna vyavahAra karatA hai / (4) koI amitra hotA hai aura amitra ke samAna vyavahAra karatA hai| 611. Purush (men) are of four kinds-(1) someone is a true friend and also appears to be a friend, (2) someone is friend but appears to be not a sthAnAMgasUtra (2) (68) 2 95 95 95 95 5 559555555955555 5 55 5 5 5 55 5 5 5 5 5 5 55 55 5 5 5959595555952 Sthaananga Sutra (2) Wan Wan titttt****************************tmilllil Wan

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mAga friend, (3) someone is non-friend but appears to be friend and (4) someone is non-friend and also appears to be a non-friend. t t t t t mAgamA LE LEPIE I nAnAmA # mukta-amukta-pada MUKTA-AMUKTA-PAD (SEGMENT OF LIBERATED AND NON-LIBERATED) / 612. cattAri purisajAyA paNNattA, taM jahA-mutte NAmamege mutte, mutte NAmamege amutte, amutte NAmamege mutte, amutte NAmamege amutte| 612. puruSa cAra prakAra ke haiM-(1) koI puruSa dravya se bhI mukta hotA hai aura bhAva se bhI mukta # hotA hai| (2) koI dravya se mukta, kintu bhAva se mukta nahIM hotaa| (3) koI dravya se amukta, kintu bhAva ' se mukta hotA hai| (4) koI na dravya se hI mukta hotA hai aura na bhAva se mukta hotA hai| 612. Purush (men) are of four kinds--(1) some person is liberated physically and also liberated mentally, (2) some person is liberated F physically but not liberated mentally, (3) some person is not liberated physically but liberated mentally and (4) some person is not liberated physically and also not liberated mentally. __vivecana-dravya se mukta meM parigraha evaM parivAra se mukta tathA bhAva se mukta meM Asakti, mUrchA Adi se mukta samajhanA caahie| isake prathama bhaMga meM zramaNa, dUsare bhaMga meM daridra yA bhikSu veSadhArI, tIsare bhaMga meM bharata cakravartI jaise aura cauthe bhaMga meM sAmAnya gRhastha samajhanA caahie| Elaboration Liberated physically means liberated from possessions and family ties. Liberated mentally means liberated from cravings, obsessions and other such mental perversions. The four alternatives mentioned here point at ascetic, destitute or beggar, Bharat Chakravarti and ordinary householder respectively. 613. cattAri purisajAyA paNNattA, taM jahA-mutte NAmamege muttarUve, mutte NAmamege amuttarUve, amutte NAmamege muttarUve, amutte NAmamege amuttruuve| 613. puruSa cAra prakAra ke haiM-(1) mukta aura muktarUpa-koI puruSa parigrahAdi se mukta hotA hai aura bAhya svarUpa se bhI mukta jaisA hotA hai| jaise-sAdhanA va dhyAna niSTha zramaNa (2) koI parigrahAdi se mukta hotA hai, kintu bAhyarUpa se amukta ke samAna hotA hai| jaise gRhastha-dazA meM mahAvIra svAmI aadi| (3) koI parigrahAdi se mukta nahIM, kintu bAhya rUpa meM mukta ke samAna hotA hai| jaise dhUrta sAdhu aadi| (4) koI na parigrahAdi se mukta hai aura na hI bAhyarUpa meM mukta jaisA hotA hai| jaise sAmAnya gRhastha 613. Purush (men) are of four kinds--(1) some person is liberated from desire of possessions etc. and also appears to be liberated (an ascetic involved in spiritual practices), (2) some person is liberated from desire of possessions etc. but does not appear to be liberated (people like Bhagavan Mahavir as householder), (3) some person is not liberated E U Ir caturtha sthAna : caturtha uddezaka (69) Fourth Sthaan : Fourth Lesson a55FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF

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phra phra from desire of possessions etc. but appears to be liberated (a charlatan) and (4) some person is neither liberated from desire of possessions etc. nor appears to be liberated (an ordinary householder). gati - Agati-pada GATI-AAGATI - PAD (SEGMENT OF REINCARNATION AND INCARNATION) 614. vA, paMciMdiyatirikkhajoNiyA caugaiyA cauAgaiyA paNNattA, taM jahApaMciMdiyatirikkhajoNie paMciMdiyatirikkhajoNiesu uvavajjamANe raiehiMto tirikkhajoNiehiMto vA, maNussehiMto vA, devehiMto vA uvavajjejjA se ceva NaM se paMciMdiyatirikkhajoNie paMciMdiyatirikkhajoNiyattaM vippajahamANe NeraiyattAe vA, jAva (tirikkhajoNiyattAe vA, maNussattAe vA ), devattAe vA gacchejjA / 614. paMcendriya tiryaMcayonika jIva cAra gati tathA cAra Agati vAle hote haiM paMcendriya tiryaMca jIva, paMcendriya tiryaMca gati meM naraka se, tiryaMcagati se, manuSya gati se aura deva gati se Akara utpanna hotA hai| paMcendriya tiryaMcayonika jIva, paMcendriya tiryaMcayoni ko chor3atA huA ( mara kara ) nArakiyoM meM, tiryaMcayonikoM meM, manuSyoM meM yA devoM meM (AThaveM devaloka taka ) jAkara utpanna hotA hai| phra 614. Panchendriya Tiryagyonik jivas (five sensed animals) have four gati (reincarnation from this birth to the next birth) and four aagati (incarnation from previous birth to the present birth) A five sensed animal incarnates into the genus of five sensed animals coming from narak gati (genus of infernal beings), tiryanch gati (animal genus), manushya gati (genus of human beings) and deva gati (divine genus). A five sensed animal leaving the genus of five sensed animals (on death) reincarnates into narak gati (genus of infernal beings), tiryanch 615. maNussA caugaiyA cauAgaiyA (paNNattA, taM jahA - maNusse maNussesu uvavajjamANe ihiMto vA, tirikkhajoNiehiMto vA, maNussehiMto vA devehiMto vA uvavajjejjA / ) 5 gati (animal genus), manushya gati (genus of human beings) and deva 5 Wan gati (divine genus up to eighth Devalok). se ceva NaM se maNusse maNussattaM vippajahamANe NeraiyattAe vA tirikkhajoNiyattAe vA, massattA vA, devattAe vA gacchejjA) / 615. manuSya cAra gati tathA cAra Agati vAle hote haiM (1) manuSya manuSyoM meM utpanna hotA huA nArakiyoM se, yA tiryaMcayoni se manuSyoM se, yA devoM se Akara utpanna hotA hai| (2) manuSya manuSyaparyAya ko chor3atA huA nArakiyoM meM tiryaMcayoniyoM meM, manuSyoM meM, yA devoM meM utpanna hotA hai / ) sthAnAMgasUtra (2) (70) Sthaananga Sutra (2) phaphaphaphaphaphaphaphapha Wan Wan Wan phra Wan

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Wan ) ) ) ) )) ) ) ) ) )) )) )) ) ) ) ) ) ) ) )) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 615. Manushyas (human beings) have four gati and four aagati -- A human being incarnates into the genus of human beings coming from narak gati, tiryanch gati, manushya gati and deva gati. A human being leaving the genus of human beings (on death) reincarnates into narak gati, tiryanch gati, manushya gati and deva gati. saMyama-asaMyama-pada SAMYAM-ASAMYAM-PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 616. beiMdiyANaM jIvA asamArabhamANassa caubihe saMjame kajjati, taM jahA-jibbhAmayAto sokkhAto avavarovittA bhavati, jibbhAmaeNaM dukkheNaM asaMjogettA bhavati, phAsAmayAto sokkhAto avavarovittA bhavati, jibbhAmaeNaM dukkheNaM asaMjogettA bhavati, phAsAmayAto sokkhAto avavarovettA hai bhavati, phAsamaeNaM dukkheNaM asaMjogittA bhvti| 616. dvIndriya jIvoM kI hiMsA nahIM karane vAle puruSa ko cAra prakAra kA saMyama hotA hai (1) vaha jIvoM ke jihvAmaya sukha kA ghAta nahIM karatA hai| (2) vaha jIvoM ke jihvAmaya duHkha kA , saMyoga nahIM karatA hai| (3) vaha jIvoM ke sparzamaya sukha kA ghAta nahIM karatA hai| (4) vaha jIvoM ke sparzamaya duHkha kA saMyoga nahIM karatA hai| ___616. A person not harming two sensed beings accomplishes four kinds of discipline (1) He does not terminate the pleasure derived through jihva (tongue or sense organ of taste) by these beings. (2) He does not enforce the misery experienced through jihva on these beings. (3) He does not terminate the pleasure derived through sparsh (sense organ of touch) by these beings. (2) He does not enforce the misery experienced through sparsh on these beings. 617. beiMdiyA NaM jIvA samArabhamANassa cauvihe asaMjame kajjati, taM jahA-jibhAmayAto sokkhAto vavarovittA bhavati, jibbhAmaeNaM dukkheNaM saMjogittA bhavati, phAsAmayAto sokkhAto vavarovettA bhavati, (phAsAmaeNaM dukkheNaM saMjogittA bhvti)| 617. dvIndriya jIvoM kI hiMsA karane vAle puruSa ko cAra prakAra kA asaMyama hotA hai (1) jIvoM ke jihvAmaya sukha kA ghAta karatA hai| (2) jIvoM ke jihvAmaya duHkha kA saMyoga karatA hai| (3) jIvoM ke sparzamaya sukha kA ghAta karatA hai| (4) jIvoM ke sparzamaya duHkha kA saMyoga karatA hai| ___617. A person harming two sensed beings accomplishes four kinds of indiscipline jaWan 55555555))))))) | caturtha sthAna : caturtha uddezaka (71) Fourth Sthaan : Fourth Lesson h5555555555555555555555555555555555d

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(1) He destroys the pleasure enjoyed through jihva (tongue or sense organ of taste) by these beings. (2) He enforces the misery experienced through jihva on these beings. (3) He terminates the pleasure derived through sparsh (sense organ of touch) by these beings. (2) He enforces the misery experienced through sparsh on these beings. 855555555555555555555555555555555555555555555555558 kriyA-pada KRIYA-PAD (SEGMENT OF ACTIVITY) 618. sammaddiTThiyANaM NeraiyANaM cattAri kiriyAo paNNattAo, taM jahA-AraMbhiyA, pAriggahiyA, mAyAvattiyA, apcckkhaannkiriyaa| 618. samyagdRSTi nArakiyoM ke cAra kriyAe~ haiM-(1) ArambhikI kriyA, (2) pArigrahikI kriyA, 4 (3) mAyApratyayikI kriyA, (4) apratyAkhyAna kriyaa| 618. Samyagdrishti naarakis (righteous infernal beings) have four kriyas (activities)-(1) arambhiki kriya (act of violence), (2) paarigrahiki kriya (act of possession and hoarding), (3) mayapratyayiki kriya (activity 4 involved in indulgence in deceit) and (4) apratyakhyan kriya (indisciplined action in absence of resolve of abstainment). 619. sammadiTThiyANamasurakumArANaM cattAri kiriyAo paNNattAo, taM jahA-(AraMbhiyA, pAriggahiyA, mAyAvattiyA, apcckkhaannkiriyaa)| 620. evaM-vigaliMdiyavajjaM jAva vemaanniyaannN| 619. samyagdRSTi asurakumAroM meM cAra kriyAe~ haiM-(1) ArambhikI kriyA, (2) pArigrahikI kriyA, 4 (3) mAyApratyayikI kriyA, (4) apratyAkhyAna kriyaa| 620. isI prakAra vikalendriyoM ko chor3akara sabhI samyagdRSTisampanna daNDakoM meM cAra-cAra kriyAe~ OM jAnanI caahie| (vikalendriya mithyAdRSTi hone se unameM pA~cavIM mithyAdarzanakriyA niyama se hotI hai| 619. Samyagdrishti Asur Kumars (righteous among a kind of lower 5 gods) have four kriyas (activities)--(1) arambhiki kriya, (2) paarigrahiki Wan kriya, (3) mayapratyayiki kriya and (4) apratyakhyan kriya. _____620. In the same way four activities each should be read for beings of all dandaks (places of suffering) except vikalendriyas (one to four sensed beings). (As vikalendriyas are unrighteous, as a rule, they have the fifth activity of unrigteousness also.) guNa-pada GUNA-PAD (SEGMENT OF VIRTUES) 621. cauhiM ThANehiM saMte guNe NAsejjA, taM jahA-koheNaM, paDiNiveseNaM, akayaNNuyAe, micchttaabhinnivesennN| | sthAnAMgasUtra (2) (72) Sthaananga Sutra (2) |

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1555fafafafa 621. cAra kAraNoM se vidyamAna guNoM kA bhI vinAza hotA hai / (1) krodha se, (2) pratiniveza seahaMkAra yA IrSyA vaza-dUsaroM kI pUjA-pratiSThA na saha sakane se, (3) akRtajJatA se (kRtaghna hone se ), (4) mithyAbhiniveza (durAgraha) se / zarIra - pada SHARIRA-PAD (SEGMENT OF BODY) 623. NeraiyANaM cauhiM ThANehiM sarIruppattI siyA, taM jahA- koheNaM, mANeNaM, mAyAe, lobheNaM / 624. evaM jAva vemANiyANaM / phra 621. For four reasons even the existing virtues are destroyed -- 5 (1) krodh (by anger), (2) pratinivesh (by not tolerating worship or honour of others out of ego or jealousy), (3) akritajnata (by being ungrateful) and k (4) mithyabhinivesh (by being perversely dogmatic). 622. cauhiM ThANehiM asaMte guNe dIvejjA, taM jahA - abyAsavattiyaM, paracchaMdANuvattiyaM, phra kajjaheu, katapaDikateti vA / 623. Infernal beings acquire (utpatti) a body due to four reasons-- (1) krodh (anger), (2) maan (conceit), (3) maaya (deceit) and (4) lobh (greed). 624. In the same way all beings of all dandaks acquire a body due the said four reasons. 622. cAra kAraNoM se avidyamAna (aprakaTa) guNoM kA bhI dIpana (prakAzana) hotA hai- (1) abhyAsavRtti 5 se-guNa- grahaNa kA svabhAva, yA guNoM kA nirantara abhyAsa karate rahane se / ( 2 ) paracchandAnuvRtti se - guNiyoM va gurujanoM ke anukUla AcaraNa karane se, (3) kAryahetu se - apane prayojana kI siddhi ke lie dUsaroM ke anukUla vyavahAra se, (4) upakArI ke prati kRtajJatA kA bhAva rakhane se / 625. raiyANaM cauTThANaNivyattite sarIre paNNatte, taM jahA -kohaNivvattie, jAva ( mANavvittie, mAyANivvattie), lobhaNivyattie / 626. evaM jAva vemANiyANaM / 622. For four reasons even the non existing virtues come to light-- (1) abhyas vritti (by tendency of acquiring virtues and continued practice 5 thereof), (2) parachchhandanuvritti (by following conduct prescribed and liked by the virtuous and seniors), (3) karyahetu (by favourable behaviour to accomplish the desired) and (4) kritajnata (by being grateful for favours). 25959595959595555555595555555955555565665595555 55 55 2 caturtha sthAna : caturtha uddezaka phra Wan 623. cAra kAraNoM se nAraka jIvoM ke zarIra kI utpatti hotI hai - (1) krodha se, (2) mAna se, 5 (3) mAyA se, (4) lobha se / 624. isI prakAra vaimAnikaparyanta sabhI daNDakoM ke jIvoM ke zarIroM kI utpatti ke ukta cAra-cAra kAraNa hote haiM / phra (73) Wan Wan Fourth Sthaan: Fourth Lesson

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phaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan 625. nAraka jIvoM ke zarIra cAra kAraNoM se nivRtta (niSpanna) hote hai - (1) krodhajanita karma se, 5 ((2) mAna - janita karma se, (3) mAyA - janita karma se) (4) lobha-janita karma se / 626. isI prakAra vaimAnika paryanta sabhI daNDakoM ke zarIroM kI nivRtti (niSpatti) ukta cAra kAraNoM se hotI hai| phra 625. The body of an infernal being matures ( nishpatti) due to four reasons-- (1) krodh janit karma (karma acquired through anger ), 5 (2) maan janit karma (karma acquired through conceit ), (3) maaya janit karma (karma acquired through deceit) and (4) lobh janit karma (karma acquired through greed). 626. In the same way bodies of all beings of all dandaks mature due the said four reasons. 5 Wan dharmadvAra - pada DHARMADVAR-PAD (SEGMENT OF DOORS OF RELIGION) 627. cattAri dhammadArA paNNattA, taM jahA-khaMtI, muttI, ajjave, maddave / 627. dharma ke cAra dvAra kahe haiM - ( 1 ) kSAnti (kSamA yA titikSA ), (2) mukti (nirlobhatA yA santoSavRtti), (3) Arjava (niSkapaTatA, mana kI pavitratA), (4) mArdava (mRdutA yA vinamratA ) / 627. There are four dvars (traits) of dharma (religion ) - ( 1 ) kshanti (forgiveness), (2) mukti (contentment or absence of greed ), ( 3 ) arjava phra 5 ( honesty or purity of mind) and (4) maardava (modesty or gentleness). narakAyu-pada NARAKAYU-PAD (SEGMENT OF INFERNAL LIFE) 628. cauhiM ThANehiM jIvA NeraiyAuyattAe kammaM pakareMti, taM jahA- mahAraMbhatAe, mahApariggahayAe, paMciMdiyavaheNaM, kuNimAhAreNaM / 628. cAra kAraNoM se jIva naraka AyuSya ke yogya karma upArjana karate haiM- (1) mahA Arambha se 5 (jisa kriyA meM ghora hiMsA kI jAtI hai), (2) mahA parigraha se ( dhana ke prati atyAsakti se), (3) paMcendriya jIvoM kA vadha karane se, (4) kuNapa AhAra se (mA~sabhakSaNa karane se ) / Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 628. For four reasons a being acquires karmas determining infernal life span--(1) through maha arambh (great sin or extremely violent act ), 5 5 (2) through maha parigraha (extreme covetousness ), ( 3 ) through 5 Wan panchendriya vadh (killing five sensed beings) and (4) through kunap Wan ahar (meat eating). tiryaMcAyu-pada TIRYANCHAYU-PAD (SEGMENT OF ANIMAL LIFE SPAN) 629. cauhiM ThANehiM jIvA tirikkhajoNiyattAe kammaM pakareMti, taM jahA - mAillatAe, NiyaDillatAe, aliyavayaNeNaM, kUDatula- kUDamANeNaM / sthAnAMgasUtra ( 2 ) (74) *********************************** Sthaananga Sutra (2) Wan

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phra 629. cAra kAraNoM se jIva tiryaMcagati ke yogya karmoM kA upArjana karate haiM- (1) mAyAcAra ( mana phra vacana karma kI kuTilatA) se, (2) nikRtimattA se arthAt kapaTa jAla phailAne se / (3) asatya vacana se, (4) kUTatulA - kUTamAna se (ghaTa-bar3ha tolane - nApane se) / Wan 629. For four reasons a being acquires karmas determining animal 5 life span--(1) through mayachar (crooked action through mind, speech and body), (2) through nikritimatta (spreading web of deception), (3) through asatya vachan (telling a lie) and (4) through kootatula (deceit phra in weights and measures). phaphaphaphaphaphaphapha manuSyAyu-pada MANUSHYAYU-PAD (SEGMENT OF HUMAN LIFE SPAN) 630. cauhiM ThANehiM jIvA maNussAuyattAe kammaM pakareMti, taM jahA - pagatibhaddatAe, Wan pagativiNIyayAe, sANukkosayAe, amaccharitAe / Wan Wan caturtha sthAna : caturtha uddezaka Wan 630. cAra kAraNoM se jIva manuSyAyuSka karma kA upArjana karate haiM - ( 1 ) prakRti - bhadratA ( svabhAva kI saralatA) se, (2) prakRti vinItatA - ( svabhAvajanya vinItatA) se, (3) sAnukrozatA se ( dayAlutA aura phra sahRdayatA se), (4) amatsaritva se (matsara va IrSyA bhAva na rakhane se ) Wan (75) Wan 555555555555 630. Due to four reasons a being acquires karinas determining human life span--(1) through prakriti bhadrata (natural simplicity), (2) through prakriti vinitata (natural modesty ), (3) through saanukroshata phra (generosity_and kindness) and (4) through amatsaritva (absence of 5 jealousy and hostility). Wan Fourth Sthaan: Fourth Lesson Wan Wan devAyuSya - pada DEVAAYU-PAD (SEGMENT OF DIVINE LIFE SPAN) Wan 631. cauhiM ThANehiM jIvA devAuyattAe kammaM pakareMti, taM jahA - sarAgasaMjameNaM, saMjamAsaMjameNaM, phra bAlatavokampeNaM, akAmaNijjarAe / Wan 631. cAra kAraNoM se jIva devAyuSka karma kA upArjana karate haiM - (1) sarAgasaMyama se (rAgasahita 5 dazA meM saMyama pAlana karanA / (2) saMyamAsaMyama se, (zrAvaka dharma pAlane se) / (3) bAlatapa ajJAna pUrvaka tapa karane se, (4) akAmanirjarA se - (nirjarA kI bhAvanA ke binA tapa, brahmacarya Adi pAlane se ) / Wan 631. Due to four reasons a being acquires karmas determining divine 5 life span (1) through saraag samyam (observing ascetic discipline with Wan attachment), (2) through samyamasamyam ( observing householder's Wan code), (3) through baal tap (observing austerities without knowledge ) pha and (4) through akaam nirjara (observing ascetic code and austerities without a desire to shed karmas). Wan Wan vivecana - hiMsAdi pravRttiyoM ke sarvathA tyAga ko saMyama kahate haiN| usake do bheda haiM- sarAgasaMyama aura vItarAgasaMyama / jahA~ taka sUkSma rAga rahatA hai-aise dasaveM guNasthAna taka kA saMyama sarAgasaMyama hai aura 5 Wan 5 Wan Wan Wan

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Wan ))))))))))))))))))5555555555555555555 5555555555555555555555555555555555558 usake Upara ke guNasthAnoM kA saMyama vItarAgasaMyama hai| yadyapi sarAgasaMyama chaThe guNasthAna se lekara dasaveM OM guNasthAna taka hotA hai, kintu sAtaveM guNasthAna se Upara ke saMyamI devAyu kA bandha nahIM karate haiM, kyoMki + vahA~ Ayu kA bandha hI nahIM hotaa| ataH chaThe-sAtaveM guNasthAna kA sarAgasaMyama hI devAyu ke bandha kA kAraNa hotA hai| zrAvaka ke aNuvrata, guNavrata aura zikSAvrata rUpa ekadezasaMyama ko saMyamAsaMyama kahate haiN| yaha paMcama guNasthAna meM hotA hai| mithyAtvI jIvoM kA tapa 'bAlatapa' kahA jAtA hai| parAdhIna hone se bhUkha-pyAsa ke kaSTa sahanA, para-vaza dazA meM brahmacarya pAlanA, icchA ke binA karma-nirjarA ke kAraNabhUta kAryoM ko 5 karanA akAmanirjarA hai| ina cAra kAraNoM meM se Adi ke do kAraNa arthAt sarAga-saMyama aura saMyamAsaMyama ArAdhaka hone se vaimAnika-devAyu ke kAraNa haiM aura antima do kAraNa bhavanapati, vAnavyantara aura jyotiSka devoM meM utpatti ke kAraNa jAnanA caahie| yahA~ itanA aura vizeSa jJAtavya hai hai ki ina cAra kAraNoM meM se kisI eka kAraNa ke hone para hI Ayu bandha hotA hai| Elaboration-To completely abandon violence and other sinful activities is called samyam (ascetic-discipline). It is of two kinds-saraag samyam (ascetic-discipline with attachment) and vitaraag samyam (ascetic-discipline without attachment). The ascetic-discipline up to the level of tenth Gunasthan, where minute traces of attachment are present, is called saraag samyam. Beyond that level it is called vitaraag samyam. Although saraag samyam is applicable from sixth to tenth Gunasthan, at levels beyond seventh Gunasthan there is total absence of bonding of life-span determining karmas, therefore there is no question of acquiring divine life span determining karmas. Thus the saraag samyam of sixth and seventh Gunasthan is the cause of bondage of divine life span karmas. The partial samyam (ascetic-discipline) of a householder in the form of anuvrat (minor vows), gunavrat (restraints that reinforce the practice of anuvrats) and shikshavrat (instructive or complimentary vows o spiritual discipline) is called samyamasamyam. This is at the level of fifth Gunasthan. The austerities observed by unrighteous person is called baal tap. To endure pain of hunger and thirst under duress, to observe forced celibacy, or to indulge unwillingly in other practices aimed at shedding of karmas is akaam nirjara. Of these four the first two lead to rebirth as Vaimanik gods and the latter two lead to birth as Bhavanpati, Vyantar, and Jyotishk gods. It should be noted that bondage of life span defining karma is possible where any one of the said four causes is in existence. )))555555555555555 maU)))))))))))) sthAnAMgasUtra (2) (76) Sthaananga Sutra (2) ka) ) )) )) )) )

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vAdya-nRtyAdi-pada VADYA-NRITYADI-PAD (SEGMENT OF MUSIC, DANCE ETC.) 632. cauvihe vajje paNNatte, taM jahA-tate, vitate, ghaNe, jhusire| 632. vAdya (bAje) cAra prakAra ke haiM-(1) tata (vINA Adi), (2) vitata (Dhola Adi), (3) ghana + (kAMsya tAla Adi), (4) zuSira (bAMsurI Adi) 632. Vadya (musical instruments) are of four kinds--(1) tat (stringed instruments like Veena), (2) vitat (percussion instruments like drum), (3) ghan (percussion instruments like cymbal) and (4) shushir (wind pipes like flute). 633. caubihe NaTTe paNNatte, taM jahA-aMcie, ribhie, ArabhaDe, bhsole| 633. nATya (nRtya) cAra prakAra ke haiM-(1) aMcita nATya-Thahara-Thahara kara yA ruka ruka kara maMda-maMda naacnaa| (2) ribhita nATya-saMgIta ke sAtha naacnaa| (3) ArabhaTa nATya-gAte hue bhAvAbhivyakti krnaa| (4) bhaSola nATya-jhuka kara yA leTa kara bhAva bhaMgimA pradarzita karake naacnaa| 633. Natya or nritya (dances) are of four kinds--(1) anchit natya-to dance slowly and with breaks, (2) ribhit natya-to dance with music, (3) aarbhat natya--to express feelings with gestures and poses while singing, and (4) bhashol natya-to dance with bending and prostrate gestures and poses. 634. caubihe gee paNNatte, taM jahA-ukkhittae, pattae, maMdae, roviNde| 634. geya (gAyana) cAra prakAra kA hai-(1) utkSiptaka geya-nAcate hue yA Arambha meM madhura svara se gAyana krnaa| (2) patraka geya-padya-chandoM kA gAyana karanA, ucca svara se chanda bolnaa| (3) mandaka geya-manda-manda svara se gAyana krnaa| (4) rovindaka geya-zanaiH zanaiH svara ko teja karate hue gAyana krnaa| ___634. Geya or gayan (singing) is of four kinds (1) utkshiptak geyato sing in sweet voice at the beginning of or during a dance, (2) patrak geya-to sing or recite metric verses loudly, (3) mandak geya-to sing in low pitch, and (4) rovindak geya-to sing with gradually rising pitch. 635. caubihe malle paNNatte, taM jahA-gaMthime, veDhime, pUrime, sNghaatime| 635. mAlya (mAlA) cAra prakAra kI haiM-(1) granthima-phUloM Adi ko sUta ke dhAge se gUMtha kara banAI jAne vAlI maalaa| (2) veSTima-cAroM ora phUloM ko lapeTa kara mukuTAkAra banAI gaI maalaa| (3) pUrima-phUla bhara kara banAI jAne vAlI maalaa| (4) saMghAtima-eka phUla kI nAla Adi se dUsare phUla Adi ko jor3akara banAI gaI maalaa| | caturtha sthAna : caturtha uddezaka (77) Fourth Sthaan : Fourth Lesson

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Wan 555555555555555555558 ja 635. Malya (garlands) are of four kinds-(1) granthim-made by si stringing flowers in cotton thread, (2) veshtim-made by wrapping i flowers into a specific shape of a crown. (3) poorim-made by braiding or filling flowers, and (4) sanghatim-made by interweaving or entwining + flowers. 636. caubihe alaMkAre paNNatte, taM jahA-kesAlaMkAre, vatthAlaMkAre, mallAlaMkAre, aabhrnnaalNkaare| 636. alaMkAra cAra prakAra ke haiM-(1) kezAlaMkAra-zira ke bAloM ko sjaanaa| (2) vastrAlaMkAraOM sundara vastroM ko dhAraNa krnaa| (3) mAlyAlaMkAra-mAlAoM ko dhAraNa krnaa| (4) AbharaNAlaMkAra+ suvarNa-ratnAdi ke AbhUSaNoM ko dhAraNa krnaa| 636. Alankar (embellishments) are of four kinds--(1) keshalankar-to 4 embellish hair, (2) vastralankar-to adorn body with beautiful dresses, (3) malyalankar-to embellish with garlands and bead strings, and (4) aabharanalankar-to embellish with gold and gem ornaments. 637. caubbihe abhiNae paNNatte, taM jahA-dihritie, pADisute, sAmaNNaoviNivAiyaM, 3 logmjjhaavsite| 637. abhinaya (nATaka) cAra prakAra kA hotA hai-(1) dArTAntika-kisI ghaTanA-vizeSa kA OM abhiny| (2) prAtizruta-rAmAyaNa, mahAbhArata Adi kA abhiny| (3) sAmAnyatovinipAtika-rAjA+ maMtrI Adi kA abhinaya athavA ha~sI, rudana Adi manobhAvoM kA prdrshn| (4) lokamadhyAvasitamAnavajIvana kI vibhinna avasthAoM va veSa-bhUSAoM kA abhiny| 637. Abhinaya (acting) is of four kinds-(1) darshtantik-dramatic presentation of a specific event, (2) praatishrut-dramatic presentation of an epic like Ramayana and Mahabharat, (3) samanyatovinipatikacting of a king, minister or other such characters; also dramatic presentation of different moods like laughter and weeping, and (4) lokamadhyavasit-dramatic presentation of different states of human life and different cultures and dresses. vimAna-pada VIMAAN-PAD (SEGMENT OF CELESTIAL VEHICLES) 638. saNaMkumAra-mAhiMdesu NaM kappesu vimANA cauvaNNA paNNattA, taM jahA-NIlA, lohitA, OM hAliddA, sukkillaa| 638. sanatkumAra aura mAhendra kalpoM meM cAra varNa vAle vimAna haiM-(1) nIla, (2) lohita (rakta), na 9 (3) hAridra (pIta), (4) zukla (zveta) varNa vaale| $$$$$$ $$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (2) (78) Sthaananga Sutra (2) 8455555 phrajamadhI ) )))))))))))))

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638. The vimaans (celestial vehicles) in Sanatkumar and Mahendra Kalps (specific divine realms) are of four colours--(1) nila (blue), (2) lohit (red), (3) haridra (yellow) and (4) shukla (white). 639. mahAsukka-sahassAresu NaM kappesu devANaM bhavadhAraNijjA sarIragA ukkoseNaM cattAri // rayaNIo u8 uccatteNaM pnnnnttaa| 639. mahAzukra aura sahasrArakalpoM meM devoM ke bhavadhAraNIya (janmajAta zarIra) zarIra kI utkRSTa U~cAI cAra rani-pramANa (cAra hAtha) pramANa hotI hai| 639. The maximum height of the bhavadharaniya sharira (incarnation sustaining body or normal body) of the gods in Mahashukra and Sahasrar Kalps is four Ratni (cubits). garbha-pada GARBH-PAD (SEGMENT OF WOMB) 640. cattAri dagagabbhA paNNattA, taM jahA-ussA, mahiyA, sItA, usinnaa| 640. udaka ke cAra garbha (jalavarSA ke kAraNa) kahe haiM-(1) osa, (2) mihikA (kuharA, dhUvara), (3) ati zItalatA, (4) ati ussnntaa| 640. There are four garbh (wombs or sources) of udak (water or rain)-(1) os (dew), (2) mihika (fog), (3) sheet (excessive cold) and (4) ushna (excessive heat). 641. cattAri dagagabbhA paNNattA, taM jahA-hemagA, abbhasaMthaDA, sItosiNa, pNcruuviyaa| mAhe u hemagA gabbhA, phagguNe abbhsNthddaa| sItosiNA u citte, vaisAhe pNcruuviyaa||1|| (saMgrahaNI-gAthA) 641. udaka ke cAra garbha kahe haiM-(1) himapAta, (2) AkAza kA meghoM se AcchAdita rahanA, (3) ati zItoSNatA, (4) pNcruupikaa| (1) mAgha mAsa meM himapAta se| phAlguna mAsa meM AkAza bAdaloM se AcchAdita rahane se| caitra mAsa meM atizIta aura ati uSNatA se, tathA vaizAkha mAsa meM paMcarUpikA se udaka-garbha rahatA hai| vAyu, bAdala garaja, bijalI aura jala inheM paMcarUpikA kahate haiN| 641. There are four garbh (wombs or sources) of udak (water or rain)-(1) himapaat (snowfall), (2) cloud covered sky, (3) ati sheetoshnata (excess of cold and heat), and (4) pancharupika (five signs-air, clouds, thunder, lightening and water). Rain is caused by snowfall in the month of Magh, by cloud covered sky in the month of Phalgun, by excessive cold and heat in the month of | caturtha sthAna : caturtha uddezaka (79) Fourth Sthaan : Fourth Lesson 555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFF55555

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655555555555555555554)Wan 55))))))))))))))))))))) Chaitra, and by five things (air, clouds, thunder, lightening and water) in Y= the month of Vaishakh. (1) (Collative Verse) 642. cattAri maNussIgabbhA paNNattA, taM jahA-itthittAe, purisattAe, NapuMsagattAte, biNbttaae| appaM sukkaM bahuM oyaM, itthI tattha pjaayti| appaM oyaM bahuM sukkaM, puriso tattha jaayti||1|| doNhaMpi rattasukkANaM, tullabhAve nnpuNso| itthI oya-samAyoge, biMbaM tattha pyaayti||2|| (saMgrahaNI-gAthA) 642. manuSya strI ke garbha cAra prakAra ke hote haiM (1) strI ke rUpa meM, (2) puruSa ke rUpa meM, (3) napuMsaka ke rUpa meM, (4) bimba rUpa meN| (1) jaba garbha-kAla meM puruSa kA zukra (vIrya) alpa aura strI kA oja (raja) adhika hotA hai, taba Wan usa garbha se strI utpanna hotI hai| jaba oja alpa aura zukra adhika hotA hai, to usa garbha se puruSa utpanna hotA hai| (2) jaba rakta (raja) aura zukra ina donoM kI samAna mAtrA hotI hai, taba napuMsaka utpanna hotA hai| vAyu vikAra ke kAraNa strI ke oja (rakta) ke samAyoga se (jama jAne se) bimba utpanna hotA hai| $ 642. The human embryo in the womb of a woman is of four kinds, (1) as female, (2) as male, (3) as eunuch and (4) as image (lump). When at the time of conception the number of sperms is less than 4 that of ova a female embryo is formed in the womb. When the number of sperms is more than that of ova a male embryo is formed. (1) When the number of sperms and ova is same an eunuch embryo is formed. When ova fuse and solidify due to disturbed air (one of the body humours) an image or lump is formed. (2) (Collative Verse) vivecana-puruSa-saMyoga ke binA bhI strI kA raja vAyu-vikAra se piNDa rUpa meM garbha-sthita hokara bar3hane lagatA hai, vaha garbha ke samAna bar3hane se bimba yA pratibimbarUpa garbha kahA jAtA hai, para usase santAna kA janma nahIM hotaa| kintu eka gola-piNDa nikala kara phUTa jAtA hai| Ayurveda ke grantha bhI isa bAta kA samarthana karate haiN| Elaboration-Without being fertilized by a sperm ova combine and start growing into a lump due to disturbed humours. As it continues to grow like a fetus but does not form into a child it is called a mirror image 4like fetus. It comes out as a large lump and disintegrates. Ayurveda confirms this. Wan Wan 5555555555555555555555555555555555555555555555 Torse sthAnAMgasUtra (2) (80) Sthaananga Sutra (2) )55555555555555555

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15555555555555555555555555555555555555 pUrvavastu-pada PURVAVASTU-PAD (SEGMENT OF PURVAVASTU) 643. uppAyapuvassa NaM cattAri cUlavatthu pnnnnttaa| 643. utpAda pUrva (caturdaza pUrvagata zruta kA prathama bheda) ke cUlAvastu nAmaka cAra adhikAra haiM, arthAt usameM cAra cUlAe~ thii| 643. Utpaad Purva (the first volume of the fourteen volume subtle canon) has four sections named Chulavastu. In other words it had four Chulas (appendices). kAvya-pada KAVYA-PAD (SEGMENT OF POETRY) 644. caubihe kavve paNNatte, taM jahA-gajje, pajje, katthe, gee| 644. kAvya cAra prakAra ke kaheM haiM-(1) gadya-kAvya, (2) padya-kAvya, (3) kathya-kAvya (kathA pradhAna, (4) geya-kAvya (gIti-pradhAna) ____644. Kavya (poetry) is of four kinds--(1) gadya-kavya (prose-poetry), (2) padya-kavya (poetry), (3) kathya-kavya (narrative poetry) and (4) geya-kavya (song). samudghAta-pada SAMUDGHAT-PAD (SEGMENT OF SAMUDGHAT) 645. NeraiyANaM cattAri samugdhAtA paNNattA, taM jahA-veyaNAsamugdhAte, kasAyasamuggaghAte, mAraNaMtiyasamugghAte, veubviysmugghaate| 646. evN-vaaukkaaiyaannvi| 645. nAraka jIvoM ke cAra samudghAta hote haiM-(1) vedanA-samudghAta, (2) kaSAya-samudghAta, (3) mAraNAntika-samudghAta (mRtyu kAla meM), (4) vaikriy-smudghaat| 646. isI prakAra vAyukAyika jIvoM ke bhI cAra samudghAta hote haiN| ... 645. Naarak jivas (infernal beings) have four kinds of Samudghat (bursting; the process employed for transmutation and transformation) (1) Vedana Samudghat, (2) Kashaya Samudghat, (3) Maranantik Samudghat and (4) Vaikriya Samudghat. 646. In the same way airbodied beings also have four kinds of Samudghat. vivecana-mUla zarIra ko nahIM chor3ate hue kisI kAraNa-vizeSa se jIva ke kucha Atma pradezoM kA zarIra se bAhara nikalanA samudghAta haiN| samudghAta ke sAta bheda Age sAtaveM sthAna sUtra 138 meM kahe gaye haiN| unameM se nAraka aura vAyukAyika jIvoM meM kevala cAra samudghAta hote haiN| (1) vedanA kI tIvratA se jIva ke kucha pradezoM kA bAhara nikalanA vedanAsamudghAta hai| (2) kaSAya kI tIvratA se jIva ke kucha pradezoM kA bAhara nikalanA kaSAyasamudghAta hai| 55555555555555555555555555555555555555555555558 caturtha sthAna : caturtha uddezaka (81) Fourth Sthaan : Fourth Lesson Wan 59)) )) ))) )))))) )) )))))))

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5 555555555555555555 + (3) mAraNAntika dazA meM maraNa ke antarmuhUrta pahale, jIva ke kucha pradeza nikala kara jahA~ utpanna ja honA hai, vahA~ taka phailate cale jAte haiM aura usa sthAna kA sparza kara vApisa zarIra meM praviSTa ho jAte haiN| // # ise mAraNAntika samudghAta kahate haiN| isake kucha kSaNa ke bAda jIva kA maraNa hotA hai| (4) zarIra ke choTe-bar3e AkArAdi banAne ko vaikriya samudghAta kahate haiN| nAraka jIvoM ke samAna hai vAyukAyika jIvoM ke bhI nimitta vizeSa se zarIra choTe-bar3e rUpa meM saMkucita-vistRta hote rahate haiN| OM ataH unake vaikriya samudghAta batAyA hai| Elaboration-The process of bursting forth of some soul-space-points for some specific purpose and without completely abandoning the body is called Samudghat. Seven classes of Samudghat are mentioned in aphorism 138 of the Seventh Sthaan of this book. Out of these, infernal beings and air-bodied beings have only four types. (1) Bursting forth of some soul-space-points due to intensity of pain is called Vedana Samudghat. (2) Bursting forth of some soul-space-points due to intensity of passions is called Kashaya Samudghat. (3) One Antarmuhurt before the moment of death some soul-space-4 5 points burst forth and shrink back after spreading and touching the 41 place of rebirth. This process is called Maranantik Samudghat. A few moments after this the being dies. (4) Employing the said process to create small or large bodies is called Vaikriya Samudghat. Like infernal beings, air-bodied beings also continue to expand and shrink into large and small bodies under specific conditions. Therefore they are capable of undergoing Vaikriya Samudghat. caturdazapUrvi-pada CHATURDASH PURVI-PAD (SEGMENT OF CHATURDASH PURVI) 647. arahato NaM ariTThaNemissa cattAri sayA coddasapuvINamajiNANaM jiNasaMkAsANaM savvakkharasaNNivAINaM jiNo iva avitathaM vAgaramANANaM ukkosiyA cauddasapuvisaMpayA hutthaa| 647. arahanta ariSTanemi ke zAsana meM caturdaza-pUrva-vettA muniyoM kI cAra sau utkRSTa saMpadA thii| OM ve jina nahIM hote hue bhI jinake samAna sarvAkSarasannipAtI-(sabhI akSaroM ke saMyoga se bane saMyukta padoM ke 5 aura unase nirmita bIjAkSaroM ke jJAtA) the, tathA 'jina' ke samAna hI satya kathana karane vAle the| yaha hai OM ariSTanemi ke zAsana meM caudaha pUrviyoM kI utkRSTa sampadA thii| sthAnAMgasUtra (2) (82) Sthaananga Sutra (2)

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Ya Ya Ya Ya Ya Ya $$$ $$ $ $$$$$$$$$$$$ $$$ ahhhhhhhh 647. During the shaasan (period of influence) of Arhant Arishtanemi the number of ascetic scholars of fourteen Purvas was four hundred. Fi Although not Jina, they were sarvakshar-sannipati (a scholar who knows all the innumerable permutations and combinations of all the sixty four letters of the alphabet) like a Jina and uttered truth just like a Jina. This was the maximum number of Chaturdash Purvis during the 6 period of influence of Arishtanemi. gAgAgAgAgAgAgAgA IN vAdi-pada VAADI-PAD (SEGMENT OF VADI) 648. samaNassa NaM bhagavao mahAvIrassa cattAri sayA vAdINaM sadevamaNuyAsurAe parisAe aparAjiyANaM ukkositA vAdisaMpayAM hutthaa| 648. zramaNa bhagavAna mahAvIra ke saMgha meM cAra sau vAdI muniyoM kI utkRSTa sampadA thii| ve devamanuja aura asuroM kI pariSad meM sarvathA aparAjita aura ajeya the| 648. In the sangh (religious organization) of Shraman Bhagavan Mahavir the maximum number of vaadi munis (debater ascetics) was four hundred. They were absolutely undefeated and unconquerable in any assembly of gods, men and Asurs (demons or lower gods). kalpavimAna-pada KALP-VIMAAN-PAD (SEGMENT OF DIVINE REALMS) 649. heThillA cattAri kappA addhacaMdasaMThANasaMThiyA paNNattA, taM jahA-sohamme, IsANe, saNaMkumAre, maahiNde| 650. majjhillA cattAri kappA paDipuNNacaMdasaMThANasaMThiyA paNNattA, taM jahAbaMbhaloge, laMtae, mahAsukke, shssaare| 651. uvarillA cattAri kappA addhacaMdasaMThANasaMThiyA paNNattA, taM jahA-ANate, pANate, AraNe, accute| 649. adhastana (nIce ke) pahale cAra kalpa ardhacandra AkAra vAle haiM-(1) saudharmakalpa, (2) IzAnakalpa, (3) sanatkumArakalpa, (4) maahendrklp| 650. madhyavartI cAra kalpa pUrNa candra ke 5 AkAra vAle haiM-(1) brahmalokakalpa, (2) lAntakakalpa, (3) mahAzukrakalpa, (4) shsraarklp| 651. Upara ke cAra kalpa ardha candra ke AkAra vAle haiM-(1) Anatakalpa, (2) prANatakalpa, hai (3) AraNakalpa, (4) acyutklp| 649. The four lowest kalps (divine realms) are half-moon in shape (1) Saudharma kalp, (2) Ishan kalp, (3) Sanatkumar kalp and (4) Maahendra kalp. 650. The four middle kalps (divine realms) are full moon shaped-(1) Brahmalok kalp, (2) Lantak kalp, (3) Mahashukra kalp and (4) Sahasrar kalp. 651. The four highest kalps (divine realms) are half-moon in shape--(1) Aanat kalp, (2) Praanat kalp, (3) Aaran kalp and (4) Achyut kalp. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFF caturtha sthAna : caturtha uddezaka (83) Fourth Sthaan : Fourth Lesson

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OM samudra-pada SAMUDRA-PAD (SEGMENT OF SEAS) 652. cattAri samuddA patteyarasA paNNattA, taM jahA-lavaNode, varuNode, khIrode, ghtode| 652. cAra samudra pratyeka rasa (bhinna-bhinna rasa) vAle haiM-(1) lavaNodaka-lavaNa-rasa ke samAna khArA (namakIna) paanii| (2) varuNodaka-madirA-rasa ke samAna nazIlA paanii| (3) kSIrodaka-dugdha-rasa ke samAna zveta, madhura paanii| (4) ghRtodaka-ghRta-rasa ke samAna snigdha paanii| ___652. There are four seas having different rasa (taste or quality)(1) Lavanodak-with salt-like salty water, (2) Varunodak-with winelike intoxicating water, (3) Kshirodak-with milk-like white and sweet water and (4) Ghritodak-with butter-like oily water. ma kaSAya-pada KASHAYA-PAD (SEGMENT OF PASSIONS) 653. cattAri AvattA paNNattA, taM jahA-kharAvatte, uNNatAvatte, gUDhAvatte, aamisaavtte| evAmeva cattAri kasAyA paNNattA, taM jahA-kharAvattasamANe kohe, uNNatAvattasamANe mANe, gUDhAvattasamANA mAyA, AmisAvattasamANe lobhe| (1) kharAvattasamANaM kohaM aNupaviDhe jIve kAlaM kareti, Neraiesu uvvjjti| (2)(uNNatAvattasamANaM mANaM aNupaviDhe jIve kAlaM kareti, Neraiesu uvvjjti| (3) gUDhAvattasamANaM mAyaM aNupaviTe jIve kAlaM kareti, Neraiesu uvjti)| (4) AmisAvattasamANaM lobhamaNupaviTe jIve kAlaM kareti, Neraiesu uvvjti| 653. cAra Avarta (bha~vara-golAkAra ghumAva) kahe haiM-(1) kharAvarta-ativegazAlI jala-taraMgoM ke OM madhya hone vAlA golAkAra bhNvr| (2) unnatAvarta-parvata-zikhara ke Upara car3hane kA ghumAvadAra mArga, yA + vAyu kA golAkAra bvNddr| (3) gUDhAvarta-geMda va vanaspatiyoM ke bhItara kI gA~Tha ke samAna eka ke bhItara 5 eka chipe golAkara aavrt| (4) AmiSAvarta-mA~sa ke lie ma~DarAne vAle giddha Adi pakSiyoM kA AkAza Wan meM cakkara kaattnaa| isI prakAra kaSAya bhI cAra prakAra ke kahe haiM-(1) kharAvarta-samAna-krodha kssaay| (2) unnatAvarta+ samAna-mAna kssaay| (3) gUDhAvarta-samAna-mAyA kssaay| (4) AmiSAvarta-samAna-lobha kssaay| ina cAra kaSAyoM meM pha~sA jIva kAla karake nArakoM meM utpanna hotA hai| ___653. There are four kinds of aavart (spirals)-(1) Kharavartwhirlpool like spiral. (2) Unnatavart-whirlwind like spiral or one like a winding path uphill. (3) Goodhavart-spiral like concealed layers inside a ball or a knot in a plant. (4) Amishavart-spiral resembling the path of Si a vulture hovering over a carcass. sthAnAMgasUtra (2) (84) Sthaananga Sutra (2) 555555555555555555555555555555453

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35555555555555555555555555555555555558 In the same way kashaya (passions) are of four kinds-(1) anger is like kharavart, (2) conceit is like unnatavart, (3) deceit is like goodhavart fi and (4) greed is like amishavart. A being trapped in these four passions goes to hell after death. )))))))))))))))))))))55555555)558 t nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 654. aNurAhANakkhatte cauttAre pnnnntte| 655. puvvAsADhA (Nakkhatte cauttAre pnnnntte)| 656. evaM ceva uttarAsADhA (Nakkhatte cauttAre pnnnntte)| 654. anurAdhA nakSatra ke cAra tAre haiN| 655. pUrvASADhA nakSatra ke cAra tAre haiN| 656. isI prakAra uttarASADhA nakSatra ke cAra tAre haiN| ____654. Anuradha (Delta Scorpii) constellation has four stars. 655. Purva Ashadha (Delta Sagittarii; the) constellation has four stars. 656. In the same way Uttara Ashadha (Sigma Sagittarii; the) constellation has four stars. meM pApakarma-pada PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMA) 657. jIvA NaM cauTThANaNivvattite poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA-NeraiyaNivyattite, tirikkhajoNiyaNivattite, maNussaNivyattite, devnnivttite| 658. evaM# uvaciNiMsu vA uvaciNaMti vA uvaciNissaMti vaa| evaM-ciNa-uvaciNa-baMdha-udIra-veya taha maNijjarA cev| 657. atIta meM sabhI jIvoM ne ina cAra kAraNoM se upArjita karma-pudgaloM ko pApa karma rUpa meM saMcita kiyA hai, vartamAna meM saMcita kara rahe haiM aura bhaviSya meM saMcita kreNge| jaise-(1) nairayika # nirvartita, (2) tiryagyonika nirvartita, (3) manuSya nirvartita, (4) devnirvrtit| 658. isI prakAra jIvoM ne ukta nairayika Adi cAroM sthAnoM se upArjita karma pudgaloM kA upacaya, baMdha, udIraNa, vedana meM aura nirjaraNa kiyA hai, kara rahe haiM aura kreNge| 657. All beings did, do and will acquire (sanchit) karma particles in the form of demeritorious karmas in the past, present and future respectively four ways-(1) nairayik nirvartit (earned as infernal beings), (2) tiryagyonik nirvartit (earned as animals), (3) manushya nirvartit (earned as human beings) and (4) deva nirvartit (earned as divine beings). 658. In the same way all beings did, do and will augment (upachaya), bond (bandh), fructify (udiran), experience (vedan) and shed (nirjaran) the acquired karma particles in the past, present and future F respectively in aforesaid four ways. t t t t t t t t t t t t t t t t t t t t t Wan )))))))) t caturtha sthAna : caturtha uddezaka (85) Fourth Sthaan : Fourth Lesson

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phra phaphaphaphaphaphaphaphaphaphapha pudgala - pada PUDGAL-PAD (SEGMENT OF 659. caupadesiyA khaMdhA aNaMtA paNNattA / 660. caupadesogADhA poggalA aNaMtA paNNattA / 661. causamayadvitIyA poggalA aNaMtA paNNattA / 662. cauguNakAlagA poggalA anaMtA uguNalukkhA poggalA aNaMtA paNNattA / 659. cAra pradeza vAle pudgalaskandha ananta haiM / 660. AkAza ke cAra pradezoM meM vAle pudgalaskandha ananta haiM / 661. cAra samaya kI sthiti vAle pudgalaskandha ananta / 662. cAra kA guNa vAle pudgala ananta haiN| isI prakAra sabhI varNa, sabhI gandha, sabhI rasa aura sabhI sparzo ke cAra-cAra guNa vAle pudgala ananta haiN| sthAnAMgasUtra (2) 659. There are infinite chaturpradeshi pudgal-skandhs (aggregates of four ultimate particles). 660. There are infinite chaturpradeshavagadh pudgal-skandhs (ultimate particles occupying four space-points). 661. There are infinite pudgal-skandhs (ultimate particles) with stability of four Samayas. 662. There are infinite pudgal-skandhs (ultimate particles) with four units of the attribute of black appearance. In the same way there are infinite pudgal-skandhs (ultimate particles) with four units each of attribute of appearance, smell, taste, and touch. // caturtha uddezaka samApta // END OF THE FOURTH LESSON jAva // caturtha sthAna samApta // END OF THE FOURTH STHAAN (86) avagAhanA Sthaananga Sutra (2) 255555 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 55 55 555552 2 955 5 5 5 55 5 5 5 5 5 5 5 5 5 5 59595 5 5 5 5 5 5 55 5 5 5 5 55 595959555555595555952

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paMcama sthAna : t t t t t t t t t n t t t t t t t t t / prAthamika paricaya isa sthAna meM pA~ca kI saMkhyA se sambandhita viSayoM kA saMkalana hai| isa vargIkaraNa meM saiddhAntika, hai tAttvika, AcAra pradhAna, dArzanika, bhaugolika, aitihAsika, jyotiSka aura yoga Adi aneka viSayoM se sambandhita varNana hai| sabhI viSaya jJAnavardhaka hone ke sAtha hI rocaka tathA vyAvahArika jIvana meM meM upayogI bhI haiN| jaise (1) saiddhAntika sandarbha meM-indriyoM ke viSaya, zarIroM kA varNana, tIrthabheda, ArjavasthAna, devoM kI / sthiti, kriyAoM kA varNana, zarIrAvagAhanAdi viSayoM kA vrnnn| (2) cAritra-sambandhI carcA meM pA~ca aNuvrata-mahAvrata, pA~ca pratimA, gocarI ke bheda, varSAvAsa, rAjAntaHpurapraveza, nirgrantha-nirgranthI kA ekatra nivAsa, pA~caprakAra kI parijJAe~, pA~ca prakAra ke ma nirgrnth-nirgrnthii-avlmbnaadi| / (3) tAttvika carcA meM-karmanirjarA ke kAraNa, Asrava-saMvara ke dvAra, pA~ca prakAra ke daNDa, / saMvara-asaMvara, saMyama-asaMyama, bandha Adi padoM ke dvArA aneka viSayoM ko sNkln| ma (4) bhaugolika carcA meM-mahAnadI, vakSaskAra-parvata, mahAdraha, jambUdvIpAdi ar3hAIdvIpa, mahAnaraka, * mahAvimAna aadi| __aitihAsika carcA meM rAjacihna, paMcakalyANaka, RddhimAn puruSa, kumArAvasthA meM pravrajita tIrthaMkara Adi kI crcaa| hai inake atirikta gehU~, cane Adi dhAnyoM kI utpAdanazakti, strI-puruSoM kI pravIcAraNA, devoM kI senA * ke prakAra aura usake senApatiyoM ke nAma, garbha-dhAraNa ke prakAra, garbha ke ayogya striyoM kA nirUpaNa, / supta-jAgRta saMyamI-asaMyamI antara aura sulabha-durlabha bodhi kA vivecana bhI paThanIya tathA mananIya hai| ke isa sthAna ke tIna uddezaka haiN| viSaya kI jJAnavardhakatA aura upayogitA kI dRSTi se evaM varNana kI sarasa zailI kA eka / udAharaNa dekheN| pA~ca prakAra kA zauca haiM-(1) miTTI-(bartana Adi kI zuddhi ke lie), (2) jala-(vastra, pAtra Adi kI zuddhi ke lie), (3) agni-(dhAtu Adi kI zuddhi ke lie), (4) maMtra-(mana evaM vAyumaNDala kI / zuddhi ke lie), (5) brahmacarya-(AtmA kI zuddhi ke lie)| (uddezaka 3, sUtra 194) isI prakAra anya viSaya bhI jJAnavardhaka haiN| t t t t t t n t t t t t t t t t t t t | paMcama sthAna : prathama uddezaka (87) Fifth Sthaan: First Lesson

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454545454 455 456 455 456 457 455 456 456 457 455 456 457 454 455 456 457 455 456 41 41 41 41 41 41 41 41 41 FIFTH STHAAN (PLACE NUMBER FIVE) INTRODUCTION This Sthaan contains subjects related to numeral five. This numerical classification includes a wide range of subjects including metaphysics, ontology, conduct, philosophy, geography, history, astrology and yoga. All the $ topics discussed are edifying as well as interesting and useful in normal mundane life. For example (1) In metaphysical context topics like subjects of sense organs, description of bodies, organizational differences, places of simplicity, state of divine beings, description of activities, space occupied by different bodies are included. (2) In discussion about conduct many interesting topics have been covered under titles like five minor and great vows, five self restraints, kinds of alms collection, monsoon stay, entry into palace, stay of male and female ascetics at same place, five kinds of awareness, and five kinds of supports related to ascetics. (3) In ontological context topics like causes of inflow and blockage of karmas, five kinds of punishments, blockage and non-blockage of karmas, discipline and indiscipline, and karmic bondage are included. (4) The geographic topics include great rivers, Vakshaskar mountains, great lakes, Jambu continent, Adhai dveep, most dingy hells, and great divine dimensions. (5) The historical topics include state insignia, five auspicious events, grand individuals, and Tirthankars initiated before marriage. Besides these, other interesting topics discussed are-cereals like wheat fi and gram, sexual gratification of men and women, types of divine armies with names of their commanders, kinds of conceptions, description of women incapable of conceiving, difference between states of awakening and stupor as well as discipline and indiscipline, and easy and difficult understanding of true knowledge. This Sthaan has three lessons. An example of interesting style and informative and useful narration is Cleansing is of five kinds=(1) mitti (earth for cleansing utensils), (2) jal (water for clearing clothes, bowls etc.), (3) agni (for metals), (4) mantra (for purifying mind and environment) and (5) brahmacharya (for soul). (lesson 3, si aphorism 194). In the same way other topics are also extremely informative. FITAPEE (?) (88) Sthaananga Sutra (2) 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 4 55 456 457 450

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-1 -. paMcama sthAna : prathama uddezaka FIFTH STHAAN (Place Number Five) : FIRST LESSON -. -. -. -. -. -. -. -. -. mahAvrata-aNuvrata pada MAHAVRAT-ANUVRAT-PAD (SEGMENT OF MINOR AND GREAT VOWS) 1. paMca mahabbayA paNNattA, taM jahA-savvAo pANAtivAyAo veramaNaM jAva [ savvAo musAvAyAo veramaNaM, sabAo adiNNAdANAo veramaNaM, savvAo mehuNAo veramaNaM], savvAo pariggahAo vermnnN| 1. mahAvrata pA~ca haiM-(1) sarva prakAra ke prANAtipAta (jIva-ghAta) se viramaNa-(nivRtti) (2) sarva prakAra ke mRSAvAda (asatya-bhASaNa) se virmnn| (3) sarva prakAra ke adattAdAna (corI) se virmnn| (4) sarva prakAra ke maithuna se virmnn| (5) sarva prakAra ke parigraha se virmnn| 1. There are five mahavrats (great vows)-(1) Sarva Pranatipat i viraman (to abstain completely from harming or destroying life). i (2) Sarva Mrishavad viraman (to abstain completely from falsity). (3) Sarva Adattadan viraman (to abstain completely from acts of stealing). (4) Sarva Maithun viraman (to abstain completely from indulgence in sexual activities). (5) Sarva Parigraha viraman (to abstain completely from acts of possession of things). 2. paMcANubbayA paNNattA, taM jahA-thUlAo pANAivAyAo veramaNaM, thUlAo musAvAyAo veramaNaM, thUlAo adiNNAdANAo veramaNaM, sadArasaMtose, icchaaprimaanne| 2. aNuvrata pA~ca haiM-(1) sthUla prANAtipAta (trasa jIva-ghAta) se virmnn| (2) sthUla mRSAvAda (loka viruddha asatya bhASaNa) se virmnn| (3) sthUla adattAdAna (rAja-daNDa, loka daNDa dene vAlI corI) se virmnn| (4) svadArasantoSa-(para-strI sevana se viramaNa va svapatnI meM sntoss)| (5) icchAparimANa(icchA-parigraha kA siimaakrnn| 2. There are five anuvrats (great vows)--(1) Sthula Pranatipat viraman (to abstain from harming or destroying gross life or mobile beings). (2) Sthula Mrishavad viraman (to abstain from gross falsity or defying social norms of truthfulness). (3) Sthula Adattadan viraman (to abstain from gross acts of stealing or those inviting social or state punishment). (4) Svadaar santosh (to abstain from extramarital sexual activities). (5) Ichchha parimaan (to restrict desires). 555555555555555555555555)))))))))))5555558 paMcama sthAna : prathama uddezaka (89) Fifth Sthaan: First Lesson 95555555555555)))) )) ) ) ) ) 5 8

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) )) )) )) ) 8555555555555555555555555555555555555 U indriya viSaya-pada INDRIYA VISHAYA-PAD (SEGMENT OF SUBJECTS OF SENSE ORGANS) 3. paMca vaNNA paNNattA, taM jahA-kiNhA, NIlA, lohitA, hAliddA, sukkillaa| 3. varNa-(cakSu indriya kA viSaya) raMga pA~ca haiM (1) kRSNa, (2) nIla, (3) lohita (lAla), (4) haridra (pIlA), (5) shukl| i 3. There are five varnas (subject of eyes; colours)-(1) krishna (black), (2) neel (blue), (3) lohit (red), (4) haridra (yellow) and (5) shukla (white). 4. paMca rasA paNNattA, taM jahA-tittA (kaDuyA, kasAyA, aMbilA), mdhuraa| 4. rasa pA~ca haiM-(rasanendriya kA viSaya) (1) tikta (tIkhA), (2) kaTu, (3) kaSAya (kasailA), (4) Amla (khaTTA), (5) mdhur| 4. There are five rasas (subject of tongue; taste)--(1) tikta (bitter), (2) katu (pungent), (3) kashaya (astringent), (4) amla (sour) and (5) madhur (sweet). 5. paMca kAmaguNA paNNattA, taM jahA-saddA, rUvA, gaMdhA, rasA, phaasaa| 5. kAmaguNa pA~ca haiM-(1) zabda, (2) rUpa, (3) gandha, (4) rasa, (5) sprsh| 5. Kamaguna (physical desires) are of five kinds--(1) shabd (sound), (2) rupa (form or appearance), (3) gandh (smell), (4) rasa (taste) and (5) sparsh (touch). vivecana-kAma-kA artha hai abhilASA aura guNa kA artha hai, pudgala kA svabhAva yA prinnti| (vizeSa Wan varNana va citra dekheM anuyoga dvAra bhAga 2 pRSTha 270) Elaboration--Kama means desires and guna means physical attributes and transformations. (for more details refer to illustration in 41 Illustrated Anuyogadvar Sutra Part-2, p. 270) 6. paMcahiM ThANehiM jIvA sajjaMti, taM jahA-saddehiM, rUvehiM, gaMdhehiM, rasehiM, phaasehiN| 6. pA~ca sthAnoM (viSayoM) meM jIva Asakta hote haiM-(1) zabdoM meM, (2) rUpoM meM, (3) gandhoM meM, Wan (4) rasoM meM, (5) sparzoM meN|| 6. Beings have cravings for five sthaans (subjects)-(1) for shabd (sound), (2) for rupa (form or appearance), (3) for gandh (smell), (4) for Si rasa (taste) and (5) for sparsh (touch). 7. evaM rajjaMti mucchaMti gijhaMti ajjhovvjNti| (paMcehiM ThANehiM jIvA rajjaMti, taM jahAOM saddehiM, jAva (rUvehiM, gaMdhehiM, rasehiM) phaasehiN| 8. paMcahiM ThANehiM jIvA mucchaMti, taM jahA-saddehiM, )))555555555555555555555;))))))) sthAnAMgasUtra (2) (90) Sthaananga Sutra (2) 555555555555555555555555555555555 ja

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phaphaphaphaphaphaphaphaphaphaphaphapha rUvehiM, gaMdherhi, rasehiM, phAsehiM / 9. paMcahiM ThANehiM jIvA gijjhaMti, taM jahA- hA - saddehiM, rUvehiM, gaMdhehiM, rasehiM, phAsehiM / 10. paMcahiM ThANehiM jIvA ajjhovavajjaMti, taM jahA - saddehiM, rUvehiM, gaMdhehiM, rasehiM, phAsehiM / 11. paMcahiM ThANehiM jIvA viNighAyamAvajjaMti, taM jahA - saddehiM, jAva (rUvehiM, gaMdhehiM, rasehiM), phAsehiM / 7. ina pA~ca sthAnoM meM jIva anurakta hote haiM - (1) zabdoM meM, (2) rUpoM meM, (3) gandhoM meM, (4) rasoM meM, (5) sparzo meM / 8. pA~ca sthAnoM meM jIva mUrcchita hote haiM - (1) zabdoM meM, (2) rUpoM meM, (3) gandhoM meM, (4) rasoM meM, (5) sparzo meM / 9. pA~ca sthAnoM meM jIva gRddha hote haiM - ( 1 ) Wan (3) gandhoM meM, (4) rasoM meM, (5) sparzo meM / 10. pA~ca sthAnoM meM jIva adhyupapanna (atyAsakta) hote haiM- Wan Wan (1) zabdoM meM, (2) rUpoM meM, (3) gandhoM meM, (4) rasoM meM, (5) sparzo meM / 11. pA~ca sthAnoM se jIva vinighAta ( maraNa yA vinAza) ko prApta hote haiM - (1) zabdoM se, (2) rUpoM se, (3) gandhoM se, (4) rasoM se, 5 (5) sparzo se / . vivecana-saMga, rAga, mUrcchA Adi pA~coM zabda mana kI Asakti kI krAmika tIvratA ke sUcaka haiN| jaise(1) saMga - indriya viSayoM ke sAtha sambandha, (2) rAga - indriya viSayoM se gaharA lagAva / (3) mUrcchA - indriya viSayoM ke sevana se utpanna doSoM ko nahIM dekhanA tathA unake saMrakSaNa ke lie cintana karanA / (4) gRddhi - prApta viSayoM ke prati asaMtoSa aura aprApta viSayoM kI AkAMkSA, (5) adhyupapannatA-viSayoM ke sevana meM ekacitta ho jAnA tathA unakI prApti ke lie vyagra hokara cintana karanA (vRtti bhAga 2 pRSTha 502 ) zabdoM meM, (2) rUpoM meM, (91) 7. Beings get attracted (anurakt) to five sthaans (subjects ) - ( 1 ) to i shabd (sound), (2) to rupa (form or appearance), (3) to gandh ( smell ), (4) to rasa (taste) and (5) to sparsh (touch ). 8. Beings get fond of (murchchhit) in five sthaans (subjects ) - ( 1 ) of shabd (sound), (2) of rupa (form or appearance), (3) of gandh ( smell), (4) of rasa (taste) and (5) of sparsh (touch). 9. Beings get infatuated with (griddha) five sthaans phra (subjects)--(1) with shabd (sound ), ( 2 ) with rupa (form or appearance ), 5 (3) with gandh ( smell), (4) with rasa (taste) and (5) with sparsh (touch). 5 10. Beings get obsessed with five sthaans (subjects) - (1) with shabd i (sound ), ( 2 ) with rupa ( form or appearance ), ( 3 ) with gandh ( smell ), 5 (4) with rasa (taste) and (5) with sparsh (touch). 11. Beings get destroyed (vinighaat) by five sthaans (subjects)-(1) by shabd (sound), (2) by rupa (form or appearance), (3) by gandh ( smell ), ( 4 ) by rasa (taste) and (5) by sparsh (touch). Wan 5 pimimimitmi**************************** phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha pha Wan Wan 5 5 Elaboration-The five terms including sang (contact), raag (attachment) and murchchha (fondness) present the gradual increase in intensity of obsession. For example-(1) Sang is contact with subjects of sense organs. (2) Raag is attachment with them. ( 3 ) Murchchha is to 5 paMcama sthAna : prathama uddezaka 5 Wan Wan Fifth Sthaan: First Lesson Wan Wan

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Wan )))))))))))))) B) ) )) ) ) ) ) )) ) ) ) ) ) )) ) ) ) )) ) ) ) ) ) 55 ignore the setbacks due to indulgence and to think of perpetuating the s experience. (4) Griddhi is discontent with the acquired and wish to acquire more. (5) Adhyupapannata is to get fully absorbed in indulgence and intensely think for more. (Vritti Part-2, p. 502) OM 12. paMca ThANA apariNNAtA jIvANaM ahitAe asubhAe akhamAe aNissessAe aNANugAmiyattAe bhavaMti, taM jahA-saddA jAva (rUvA, gaMdhA, rasA), phaasaa| 13. paMca ThANA supariNNAtA jIvANaM hitAe ma subhAe, jAva (khamAe NissessAe) ANugAmiyattAe bhavaMti, taM jahA-saddA, jAva (rUvA, gaMdhA, rasA), phaasaa| 12. pA~ca sthAna aparijJAta hone se jIvoM ke ahita ke lie, azubha ke lie, akSamatA ke lie, + aniHzreyas ke lie aura ananugAmitA ke lie hote haiM-(1) zabda, (2) rUpa, (3) gandha, (4) rasa, 5 (5) sprsh| 13. ye hI zabda Adi pA~ca sthAna suparijJAta hone se jIvoM ke hita ke lie, zubha ke lie, kSamatA ke lie, niHzreyas ke lie aura anugAmitA ke lie hote haiN| 12. When aparijnat (not properly known and not consciously renounced) five sthaans (subjects) entail ahit (harm), ashubh (demerit), akshamata (shortcomings), anihshreyas (misfortune) and ananugamita iction)-(1) shabd (sound), (2) rupa (form or appearance), (3)gandh (smell), (4) rasa (taste) and (5) sparsh (touch). 13. When suparijnat 4 (known and renounced) these very five sthaans (subjects) entail hit 4 (benefit), shubh (merit), kshamata (ability), nihshreyas (fortune) and __anugamita (endowment). vivecana-aparijJAta kA bhAva hai-inako jAne binA aura tyAga kiye binaa| suparijJAta kA artha hai- ' jAne aura pratyAkhyAna kre| (1) ahita-apAya yA anisstt| (2) azubha-puNya rhit| (3) akSama asAmarthya yA anaucitya, (4) aniHzreyasa-akalyANa, (5) ananugAmitA-paraloka Adi meM upakAra kI ja ma dRSTi se sAtha nahIM dene vaalaa| vaise pratipAdya viSaya para adhika bala dene ke lie ina zabdoM kA prayoga ke kiyA gayA hai| (vRtti bhAga 2 pRSTha 503) Elaboration-Aparijnat indicates--without knowing and renouncing these. Suparijnat indicates--to know and renounce these. Ahit-harm or injury. Ashubh-devoid of punya or merit. Akshamata--inability or shortcomings. Anihshreyas-misfortune or detriment. Ananugamitastate of being deserted by virtues that lead to future beatitude. These terms have been used here for special emphasis on the subject under reference. (Vritti Part-2, p. 503) 14. paMca ThANA apariNNAtA jIvANaM duggatigamaNAe bhavaMti, taM jahA-saddA, jAva (rUvA, gaMdhA, rasA), phaasaa| 15. paMca ThANA supariNNAtA jIvANaM sugatigamaNAe bhavaMti, taM jahA-saddA, U jAva (rUvA, gaMdhA, rasA), phaasaa| $$ 5555555555555555559)) 55555555555555558 sthAnAMgasUtra (2) (92) - Sthaananga Sutra (2) | )) ) ) ))) ))) )))) )

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1555555555555555555555555555555555555 14. nimna pA~ca sthAna jaba aparijJAta hote haiM to jIvoM ke durgatigamana ke kAraNa hote haiM: (1) zabda, (2) rUpa, (3) gandha, (4) sprsh| 15. ukta zabda Adi pA~ca sthAna suparijJAta hone para jIvoM ke sugatigamana ke kAraNa hote haiN| 14. If aparijnat (not known and not renounced) five sthaans (subjects) cause durgati (bad rebirth)-(1) shabd (sound), (2) rupa (form or appearance), (3) gandh (smell), (4) rasa (taste) and (5) sparsh (touch). 15. If parijnat (known and renounced) these very five sthaans (subjects) cause sugati (good rebirth). Asrava-saMvara-pada ASRAVA-SAMVAR-PAD (SEGMENT OF INFLOW AND BLOCKAGE OF KARMAS) 16. paMcahiM ThANehiM jIvA doggatiM gacchati, taM jahA-pANAtivAteNaM jAva (musAvAeNaM, adiNNAdANeNaM, mehuNeNaM), prigghennN| 17. paMcahiM ThANehiM jIvA soggatiM gacchaMti, taM jahApANAtivAtaveramaNeNaM jAva (musAvAyaveramaNeNaM, adiNNAdANaveramaNeNaM,) prigghvermnnennN| 16. nimna pA~ca kAraNoM se jIva durgati ko prApta hote haiM-(1) prANAtipAta se, (2) mRSAvAda se, (3) adattAdAna se, 4. maithuna se, (5) parigraha se| 17. pA~ca kAraNoM-prANAtipAtana Adi yAvat parigraha ke viramaNa se jIva sugati meM jAte haiN| 16. Five reasons for bad rebirth of beings are-(1) Pranatipat (harming or destroying life). (2) Mrishavad (falsity). (3) Adattadan (stealing). (4) Maithun (indulgence in sexual activities). (5) Parigraha (acts of possession of things). 17. Five reasons cause good rebirth of beingsviraman (abstaining) from the said five acts including Pranatipat (harming or destroying life). pratimA-pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES) 18. paMca paDimAo paNNattAo, taM jahA-bhaddA, subhaddA, mahAbhaddA, savvatobhaddA, bhduttrpddimaa| 18. pratimAe~-(tapa sAdhanA kI viziSTa vidhiyA~) pA~ca haiM-(1) bhadrA pratimA, (2) subhadrA pratimA, (3) mahAbhadrA pratimA, (4) sarvatobhadrA pratimA, (5) bhadrottara prtimaa| inakA vivecana dUsare sthAna ke sUtra 243 para kiyA jA cukA hai| 18. There are five pratimas (special codes of austesities)--(1) bhadraa pratima, (2) subhadraa pratima, (3) mahabhadraa pratima, (4) sarvatobhadraa pratima and (5) bhadrotar pratima. (for details refer to Sthaan two aphorism 243) paMcama sthAna : prathama uddezaka (93) Fifth Sthaan: First Lesson

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2 95 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 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 phaphaphaphaphaphaphaphaphaphaphaphapha Wan sthAvarakAya-pada STHAVARAKAYA-PAD (SEGMENT OF IMMOBILE BODIED BEINGS) 19. paMca thAvarakAyA paNNattA, taM jahA- iMde thAvarakAe, baMbhe thAvarakAe, sammati thAvarakAe, pAyAvacce thAvarakAe / 19. pA~ca sthAvara kAya haiM - ( 1 ) indrasthAvara kAya - pRthvIkAya, ( 2 ) brahmasthAvara kAya - apkAya, (3) zilpasthAvara kAya - tejaskAya, (4) sammatisthAvarakAya - vAyukAya, ( 5 ) prajApatyasthAvarakAyavanaspatikAya / 19. There are five sthavarakaya (immobile bodied beings) beings), (1) Indrasthavarakaya-prithvikaya (2) Brahmasthavarakaya-apkaya (3) Shilpasthavarakaya-tejaskaya (4) Sammatisthavarakaya-vayukaya (5) Prajapatyasthavarakaya-vanaspatikaya (plant-bodied beings). 20. paMca thAvarakAyAdhipatI paNNattA, taM jahA - iMde thAvarakAyAdhipatI, jAva (baMbhe thAvarakAyAdhipatI, sippe thAvarakAyAdhipatI, sammatI thAvarakAyAdhipatI ), thAvarakAyAdhipatI / atizeSajJAna sippe thAvarakAe, (earth-bodied (water-bodied (fire-bodied sthAnAMgasUtra ( 2 ) beings), 20. pA~ca sthAvarakAyoM ke adhipati (2) apasthAvarakAyAdhipati - brahmA / (3) tejas sthAvarakAyAdhipati -- zilpa / (4) vAyu sthAvarakAyAdhipati - sammati / (5) vanaspati sthAvarakAyAdhipati - prAjApatya / 20. There are five adhipati (overlords or ruling deities) of sthavarakaya (immobile bodied beings)--(1) sthavarakayadhipati-Indra, (2) ap sthavarakayadhipati-Brahma, (3) tejas sthavarakayadhipati-Shilpa, (4) vayu sthavarakayadhipatiSammati and (5) vanaspati sthavarakayadhipati - Prajapatya. vivecana - jisa prakAra dizAoM ke adhipati indra, agni Adi haiM, nakSatroM ke adhipati azvi, yama Adi haiM, usI prakAra indra Adi pA~coM sthAvarakAyoM ke adhipati haiM / (vRtti bhAga 2 pRSTha 504) (94) (air-bodied beings) and beings), 5 pAyAvacce haiM- (1) pRthvI sthAvarakAyAdhipati - indra / Elaboration Indra, Agni, Yama and others are overlords or ruling 5 deities of cardinal directions and constellations, in the same way there are ruling deities of five classes of immobile bodied beings as listed above. (Vritti Part-2, p. 504) darzana-pada ATISHESH JNANA DARSHAN PAD 21. paMcarhi ThANehiM ohidaMsaNe samuppajjikAmevi tappaDhamayAe khaMbhAejjA, taM jahA(1) appabhUtaM vA puDhaviM pAsittA tappaDhamayAe khaMbhAejjA / prithvi 27 55 5 5 55 5 5 5 5 5 5 5 5 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 95 96 952 Wan Sthaananga Sutra (2) Wan ***************t*******************VE Wan

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59555555 )))) ) ))))))) )))))) (2) kuMthurAsibhUtaM vA puDhaviM pAsittA tappaDhamayAe khNbhaaejjaa| (3) mahatimahAlayaM vA mahoragasarIraM pAsittA tappaDhamayAe khNbhaaejjaa| (4) devaM vA mahiDDiyaM jAva (mahajjuiyaM mahANubhAgaM mahAyasaM mahAbalaM) mahAsorAM pAsittA tappaDhamayAe khNbhaaejjaa| (5) puresu vA porANAI urAlAI mahatimahAlayAI mahANihANAI pahINasAmiyAiM pahINaseuyAI pahINaguttAgArAI ucchiNNasAmiyAiM ucchiNNaseuyAiM ucchiNNaguttAgArAiM jAiM imAiM gAmAgara-Nagara-kheDa-kabbaDamaMDaba-doNamuhapaTTaNAsama-saMbAha-saNNivesesu siMghADagatigacaukka-caccara-caummuha-mahApaha pahesu Nagara-NiddhamaNesu susANa-suNNAgAra-girikaMdarasaMti-selovaTTAvaNa-bhavaNa-gihesu saMNikkhittAi ciTuMti, tAI vA pAsittA tappaDhamayAe khNbhaaejjaa| iccetehiM paMcahiM ThANehiM ohidaMsaNe samuppajjiukAme tappaDhamayAe khNbhaaejjaa| 21. pA~ca kAraNoM se avadhi-(jJAna-) darzana utpanna hotA huA apane prArambhika kSaNoM meM hI stambhita-(vicalita) ho jAtA hai (1) pRthvI ko choTI yA alpajIva vAlI dekha kara, (vikSobha va vismaya ke kAraNa) (2) kuMthu jaise ati kSudra (sUkSma) jIvarAzi se bharI huI pRthvI ko dekhakara, (dayA ke kAraNa) (3) bar3e-bar3e mahoragoM(sA~poM) ke zarIroM ko dekhakara, (bhaya ke kAraNa) (4) mahARddhi vAle, mahAdyuti vAle, mahAnubhAva, mahAn yazasvI, mahAn balazAlI aura mahAn sukha vAle devoM ko dekhakara, (lAlasA vaza) (5) puroM meM, grAmoM meM, AkaroM meM, nagaroM meM, kheToM meM, karvaToM meM, maDamboM meM, droNamukhoM meM, pattanoM meM, AzramoM meM, saMbAdhoM meM, sannivezoM meM, nagaroM ke zRMgATakoM, tirAhoM, caukoM, caurAhoM, caumuhAnoM aura choTe-bar3e mArgoM meM, galiyoM meM, nAliyoM meM, zmazAnoM meM, zUnya gRhoM meM, girikandarAoM meM, zAntigRhoM meM, zailagRhoM meM, upasthApanagRhoM aura bhavana gRhoM meM dabe hue eka se eka bar3e mahAnidhAnoM (dhana ke bhaNDAroM yA khajAnoM ko) ko jinake ki svAmI mara cuke haiM, jina taka pahu~cane ke mArga prAyaH naSTa ho cuke haiM, jinake nAma aura saMketa bhulA diye gaye haiM aura jinake uttarAdhikArI koI nahIM haiN| ukta pA~ca kAraNoM se utpanna hotA huA avadhi-(jJAna-)-darzana apane prAthamika kSaNoM meM hI stambhita athavA calita ho jAtA hai| 21. For five reasons emerging avadhi (inana and) darshan gets stambhit (arrested) during the initial moments of its emergence (1) by seeing the earth to be infested with minute organisms (out of dejection and surprise). (2) by seeing the earth abounding in small worm-like beings (out of compassion). (3) by seeing the bodies of giant snake-like reptiles (out of fear). (4) by seeing gods with supreme wealth, - paMcama sthAna : prathama uddezaka (95) Fifth Sthaan: First Lesson Wan ) ) )) ) )) )) ) )) ) ) ) ) ) ) )) ) ) ))

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55555555555555555555555555555 supreme radiance, supreme qualities, supreme fame, supreme power and 4 supreme happiness (out of craving). (5) Seeing the lost, forgotten and unclaimed immense treasures left by deceased owners buried at places like pur (towns), gram (villages), aakar (settlement near a mine), nagar (city), khet (kraal), karbat (market), madamb (borough), dronmukh (hamlet), pattan (harbour), ashram (hermitage), samvah (settlement in a valley), and sannivesh (temporary settlement), shringatak (triangular plaza), trikpath (trisection), chatushkapath (crossing), chaturmukh (square), mahapath (highway), path (street), nagar-nirdhaman (drains and gutters in the city), smashan (cremation ground), shunya griha (abandoned house), giri-kandara (cave), shanti-griha (house for rituals), shailagriha (hill15 abode), upasthapan griha (assembly hall), and bhavan griha (servants Wan quarters). . For the aforesaid five reasons emerging avadhi (jnana and) darshan i gets stambhit (arrested) during the initial moments of its emergence. - vivecana-viziSTa jJAna-darzana kI utpatti yA vibhinna RddhiyoM kI prApti nizcala dhyAnAvasthita sAdhu OM ko hotI hai| dhyAnAvasthA meM vyakti kI dRSTi nAsAgra para sthira rahatI hai, ataH viziSTa jJAna-darzana utpanna ma hone para use sarvaprathama pRthvIgata jIva dRSTigocara hote haiN| tadanantara pRthvI para vicarane vAle kunthu Adi ke atyanta choTe-choTe jantu vipula parimANa meM dikhAI dete haiN| tatpazcAt bhUmigata biloM Adi meM baiThe vibhinna raMga va vicitra zarIra vAle sAMparAja, nAgarAja Adi dikhAI dete haiN| phira mahAvaibhavazAlI deva dRSTigocara hai hote haiM aura grAma-nagarAdi kI bhUmi meM dabe gar3e hue khajAne bhI dikhane lagate haiN| ina sabako dekhakara OM sarvaprathama use vismaya hotA hai ki yaha maiM kyA dekha rahA hU~ ! punaH sUkSma jIvoM se vyApta pRthvI ko dekhakara ma unake prati dayA va karuNAbhAva bhI jAgRta ho sakatA hai| bar3e-bar3e sA~poM ko dekhane se bhayabhIta bhI ho sakatA hai aura bhUmigata khajAnoM/vipula dhana bhaNDAroM ko dekhakara vaha lobha se bhI abhibhUta ho sakatA hai| fa isa prakAra vismaya, dayA, lobha, aura bhaya kI bhAvanA ke kAraNa athavA inameM se kisI eka-do yA sabhI kAraNoM se dhyAnAvasthita vyakti kA citta calAyamAna honA svAbhAvika hai| + yadi vaha usa samaya cala-vicala na ho to tatkAla use viziSTa atizaya sampanna jJAna-darzanA Adi utpanna ho jAte haiM aura yadi ukta kAraNoM ke nimitta se cala-vicala ho jAtA hai, to jJAna-darzana utpanna Wan hote hue bhI ruka jAte haiM-utpanna nahIM hote| vRttikAra kA kathana hai, avadhijJAna darzana utpanna hone se pUrva sAdhaka ke mana meM pRthvI va jIva rAzi Wan ke viSaya meM kucha bhinna prakAra kI kalpanA hotI hai, jaba vaha apanI kalpanA ke viparIta dekhatA hai to OM usakA jJAna kSubdha ho jAtA hai| sthAnAMgasUtra (2) (96) Sthaananga Sutra (2) | 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

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SH t t t t t t LE LEIF 3555555555555555555555555555555555555 - sUtrokta grAma-nagarAdi kA artha dUsare sthAna ke sUtra 390 ke vivecana meM kiyA jA cukA hai| zRMgATaka 5 Adi kucha navIna zabda Aye haiM, unakA artha isa prakAra hai-zRMgATaka-siMghAr3e ke AkAra vAlA tIna mArgoM ke kA madhya bhaag| trikapatha-tirAhA, tigaDDA-jahA~ para tIna mArga milate haiN| catuSkapatha-caurAhA, cauka-jahA~ kI para cAra mArga milate haiM yA aneka choTe rAste milate haiN| caturmukha-caumuhAnI-jahA~ para cAroM dizAoM ke / mArga nikalate haiN| athavA cAra dvAra vAlA deva mndir| patha-sAmAnya mArga, galI aadi| mahApatha-5 rAjamArga-caur3A raastaa| nagara-nirddhamana-nagara kI nAlI, nAlA aadi| zAntigRha-zAnti karma, havana Adi karane kA sthaan| zailagRha-parvata ko kATa kara yA khoda kara banAyA huA ghr| upsthaangRh-sbhaamNddp| // bhavanagRha-naukara-cAkaroM Adi ke rahane kA mkaan| vizeSa zabdoM ke artha-pahINasAmiyAiM-jina bhUmigata nidhAnoM kA koI svAmI nahIM hai, pahINaseuyAIjinakA koI uttarAdhikArI bhI nahIM hai, pahINaguttAgArAiM-jinake nAma, gotra va citra Adi cinha bhI naSTa ho cuke haiN| Elaboration-An ascetic involved in unwavering meditation is in a 45 position to acquire higher knowledge and perception as well as different special powers. In such state of meditation eyes are focussed on the tip of his nose. Therefore the first thing he sees on emergence of special knowledge and perception is living organisms inside the earth. After that he sees abundance of worm-like minute beings crawling on the earth. Then he sees a variety of serpents and other reptiles in their holes. After this he sees extremely glorious divine beings and great treasures hidden or buried at various places. On seeing these first of all he may get astonished about what he saw. After this he may get overwhelmed with a feeling of pity. He may also be filled with fear on seeing large serpents and swept by greed on seeing immense treasures. Thus it is natural that a meditating person may get distracted due to any one or more of the sentiments of surprise, pity, fear and greed. If he does not get distracted or moved he at once acquires special knowledge and perception. If he gets moved for the said reasons these qualities are arrested before they have a chance to emerge. The commentator adds that prior to emergence of avadhi jnana and darshan the aspirant has a different concept about the earth and beings. When he sees that the reality is different than what he believed he gets disturbed. Meanings of the terms for places occurring in the text have been given in the parenthesis. Other technical terms are-Pahinasamiyaimburied treasure without known owners. Pahinaseuyaim--those without paMcama sthAna : prathama uddezaka (97) Fifth Sthaan : First Lesson Fifth Sthae Wan )))555555555555555555555555555558

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55555555555555555555555555555555555555555555555555 Wan any claimants. Pahinaguttagaraim-those whose name, class, sketch and other signs have been lost. 22. paMcahiM ThANehiM kevalavaraNANadaMsaNe samuppajjiukAme tappaDhamayAe No khaMbhAejjA, taM jahA (1) appabhUtaM vA puDhaviM pAsittA tappaDhamayAe No khNbhaaejjaa| (2) sesaM taheva jAva (kuMthurAsibhUtaM vA puDhaviM pAsittA tappaDhamayAe No khNbhaaejjaa)| (3) mahatimahAlayaM vA mahoragasarIraM pAsittA OM tappaDhamayAe No khNbhaaejjaa| (4) devaM vA mahiDDiyaM mahajjuiyaM mahANubhAgaM mahAyasaM mahAbalaM mahAsokkhaM hai pAsittA tappaDhamayAe No khNbhaaejjaa| (5) (puresu vA porANAI urAlAI mahatimahAlayAI OM mahANihANAI pahINasAmiyAI pahINaseuyAI pahINaguttAgArAI ucchiNNasAmiyAI ucchiNNaseuyAI ucchiNNaguttAgArAI jAI imAI gAmAgara-Nagara-kheDa-kabbaDa-maDaMba-doNamuha-paTTaNAsama+ saMbAha-saNNivesesu siMghADaga-tigacaukka-caccara-caummuha-mahApahapahesu-Nagara-NiddhamaNesu3 susANa-suNNAgAra-girikaMdara-saMti selovaTThAvaNa) bhavana-gihesu saNNikkhittAI ciTuMti, tAI vA pAsittA tappaDhamayAe No khNbhaaejjaa| sesaM thev| iccetehiM paMcahiM ThANehiM jAva (kevalavaraNANadaMsaNe samuppajjiukAme tappaDhamayAe) OM jAva No khNbhaaejjaa| 22. pA~ca kAraNoM se utpanna hotA huA kevala-jJAna-darzana apane prArambhika kSaNoM meM stambhita yA ke kSubdha nahIM hotA hai-(1) pRthvI ko choTI yA alpajIva vAlI dekhakara, (2) kuMthu Adi sUkSma jIva-rAzi + se bharI huI pRthvI ko dekhakara, (3) bar3e-bar3e mahoragoM ke zarIroM ko dekhakara, (4) mahA Rddhi vAle, OM mahAdyuti vAle, mahAnubhAva, mahAn yazasvI, mahAn balazAlI aura mahAn sukha vAle devoM ko dekha kara, OM 5 (5) puroM meM, grAmoM meM, AkaroM meM, nagaroM meM, kheToM meM, karvaToM meM, maDamboM meM, droNamukhoM meM, pattanoM meM, 5 4 AzramoM meM, saMbAdhoM meM, sannivezoM meM, zRMgATakoM, tirAhoM, caukoM, caurAhoM, caumuhAnoM aura choTe-bar3e mArgoM ma meM galiyoM meM, nAliyoM meM, zmazAnoM meM, zUnya gRhoM meM, girikandarAoM meM, zAntigRhoM meM, zailagRhoM meM, upasthAnagRhoM meM aura bhavana-gRhoM meM dabe hue eka se eka bar3e mahAnidhAnoM ko,-jina taka pahu~cane ke mArga OM prAyaH naSTa ho cuke haiM, jinake nAma aura saMketa vismRta prAyaH ho cuke haiM aura jinake uttarAdhikArI koI ma nahIM haiM, unheM dekhkr| vRttikAra ke anusAra unake calAyamAna nahIM hone ke mukhya cAra hetu haiM-(1) yathArtha vastu darzana, (2) mohanIya karma kA kSINa ho jAnA, (3) bhaya, vismaya va lobha kA sarvathA abhAva 4 ati gmbhiirtaa| ina pA~coM kAraNoM se utpanna hotA huA kevala jJAna-darzana apane prArambhika kSaNoM meM stambhita nahIM hotaa| 22. For five reasons emerging Keval (jnana and) darshan does not get stambhit (arrested) during the initial moments of its emergence Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F555555558 sthAnAMgasUtra (2) (98) Sthaananga Sutra (2)

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1555555555555555555555555555555555555 i 45 (1) by seeing the earth to be infested with minute organisms (out of 55 alarm and surprise). (2) by seeing the earth abounding in small wormlike beings (out of pity). (3) by seeing the bodies of giant snake-like reptiles (out of fear). (4) by seeing gods with supreme wealth, supreme radiance, supreme qualities, supreme fame, supreme power and supreme happiness (out of craving). (5) by seeing the lost, forgotten and unclaimed immense treasures left by deceased owners buried at places like pur (towns), gram (villages), aakar (settlement near a mine), nagar (city), khet (kraal), karbat (market), madamb (borough), dronmukh (hamlet), pattan (harbour), ashram (hermitage), samvah (settlement in a valley), and sannivesh (temporary settlement), shringatak (triangular plaza), trikpath (trisection), chatushkapath (crossing), chaturmukh (square), mahapath (highway), path (street), nagar-nirdhaman (drains and gutters in the city), smashan (cremation ground), shunya griha (abandoned house), giri-kandara (cave), shanti-griha (house for rituals), shailagriha (hill-abode), upasthapan griha (assembly hall), and bhavan griha (servants quarters). According to the commentator there are four reasons for the Avadhidarshan not being impeded-(1) perceiving the realty, (2) shedding of Mohaniya karma, (3) complete absence of fear, surprise and greed and (4) perfect serenity. For these five reasons emerging Keval jnana and darshan does not get stambhit (arrested) during the initial moments of its emergence. Elaboration-The five reasons mentioned in the preceding aphorism have been repeated as not causing arrest in emergence of Keval jnana and darshan (omniscience). This is because avadhi jnana can emerge even in a person with lesser strength and capacity of physical paMcama sthAna : prathama uddezaka 5 vivecana - pUrva sUtra meM jo pA~ca kAraNa batAye gaye the, ve hI pA~ca kAraNa kevala jJAna-darzana ke utpanna hone meM bAdhaka nahIM hote| kyoMki avadhijJAna to hIna saMhanana aura hIna sAmarthya vAle manuSyoM ko bhI utpanna ho sakatA hai, kintu kevalajJAna aura kevaladarzana to vajraRSabhanArAcasaMhanana vAle, usameM bhI jo ghorAtighora 5 parISaha aura upasargoM se bhI calAyamAna nahIM hote, unhIM ko hotA hai / unake vismaya, bhaya aura lobha kA koI kAraNa hI zeSa nahIM rahA hai| aise paramavItarAgI kSINa moha bArahaveM guNasthAna vAle puruSa ko vighna-bAdhAoM phra vAle kAraNa utpanna hote hue kevalajJAna aura kevaladarzana ko nahIM roka sakate haiN| 457 Wan (99) Wan Wan Wan 5575 45 455 45 constitution but Keval jnana and Keval darshan can emerge only in the Wan persons having Vajrarishabhanarach samhanan (the toughest body constitution). That too in only those who remain unmoved even in the Wan Fifth Sthaan: First Lesson 55 Wan 45 Wan Wan 45 4575 45 557 Wan 6955 55 5 555 55555555 5 555595555 5 5 5 5 55 2 Wan 47

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Kou 555555555555555555555555555555555555 face of extreme afflictions and torments. They are left with no reason for 45 surprise, fear and greed. No such impediments or obstruction can arrest the emergence of Keval jnana and darshan in such completely detached 4 individuals at the twelfth Gunasthan who are totally devoid of any trace of fondness. 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 5555Ting Ting Ting Ting Ting Ting Ting F5F55 Wan zarIra-pada SHARIRA-PAD (SEGMENT OF BODY) 23. NeraiyANaM sarIragA paMcavaNNA paMcarasA paNNattA, taM jahA-kiNhA jAva [ NIlA, lohitA, hAliddA ], sukkillaa| tittA, jAva [ kaDuyA,kasAyA, aMbilA ], mdhuraa| 24. evaM-NiraMtaraM jAva ka vemaanniyaannN| 23. nArakI jIvoM ke zarIra pA~ca varNa aura pA~ca rasa vAle hote haiM-(1) kRSNa, yAvat [nIla, lohita, hAridra] aura zveta varNa vaale| (2) tikta, [kaTuka, kaSAya, amla] aura madhura rasa vaale| 24. isI prakAra vaimAnika taka ke sabhI daNDakoM vAle jIvoM ke zarIra pA~coM varNa aura pA~coM rasa vAle haiN| 23. The bodies of infernal beings are of five varna (colours) and five rasa (tastes)-(1) Krishna (black), ...and so on up to... [neel (blue), lohit (red), haridra (yellow)] and shukla (white). (2) Tikta (bitter), ...and so on up to... [katu (pungent), kashaya (astringent), amla (sour)] and madhur (sweet). 24. In same way bodies of all beings belonging to all dandaks up to Vaimanik gods are of five varna (colours) and five rasa (tastes). 25. paMca sarIragA paNNattA, taM jahA-orAlie, veuvie, AhArae, teyae, kmme| 25. zarIra pA~ca prakAra ke hote haiM-(1) audArika, (2) vaikriya, (3) AhAraka, (4) taijasa, + (5) kaarmnn| 25. Sharira (bodies) are of five kinds-(1) audarik sharira (gross physical body), (2) vaikriya sharira. (transmutable body), (3) aharak Wan sharira (telemigratory body), (4) taijas sharira (fiery body) and (5) karman sharira (karmic body). 26. orAliyasarIre paMcavaNNe paMcarase paNNatte, taM jahA-kiNhe, jAva [NIle, lohite, hAlidde ], sukkille| titte, jAva [ kaDue, kasAe, aMbile ], mhure| 27. evaM jAva kmmgsriire| ma [ veubviyasarIre paMcavaNNe paMcarase paNNatte, taM jahA-kiNhe, NIle, lohite, hAlidde, sukkille| OM titte, kaDue, kasAe, aMbile, muhre| 28. AhArayasarIre paMcavaNNe paMcarase paNNatte, taM jahA| sthAnAMgasUtra (2) (100) Sthaananga Sutra (2) | $$$$$$$$$$$$ $$ $$ $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$

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5555t******************************* Wan kiNhe, pIle, lohite, hAlidde, sukkille / titte, kaDue, kasAe, aMbile, mahure / 29. teyayasarIre phra paMcavaNe paMcarase paNNatte, taM jahA - kiNhe, NIle, lohite, hAlidde, sukkille / titte, kaDue, Wan kasAe, aMbile, mahure / 30 kammagasarIre paMcavaNNe paMcarase paNNatte, taM jahA - kiNhe, NIle, 5 kaDue, kasAe, aMbile, mahure / lohite, hAlide, sukkille / titte, 26. audArika zarIra pA~ca varNa aura pA~ca rasa vAlA hotA hai - (1) kRSNa, (2) nIla, (3) lohita, phra (4) hAridra aura (5) zveta varNa vAlA / (1) tikta, (2) kaTuka, (3) kaSAya, (4) amla aura (5) madhura 5 rasa vAlA / 27. isI prakAra vaikriya zarIra pA~ca varNa aura pA~ca rasa vAlA hotA hai / 28. AhAraka Wan zarIra pA~ca varNa aura pA~ca rasa vAlA hotA hai| 29. taijas zarIra pA~ca varNa aura pA~ca rasa vAlA hotA hai / 30. kArmaNa zarIra pA~ca varNa aura pA~ca rasa vAlA hotA hai| 26. Audarik sharira is of five varna (colours) and five rasa (tastes ) - (1) krishna (black), (2) neel (blue), (3) lohit (red), (4) haridra (yellow) and (5) shukla (white ) colours. ( 1 ) tikta (bitter ), (2) katu ( pungent), 5 ( 3 ) kashaya ( astringent ), ( 4 ) amla (sour) and (5) madhur (sweet) tastes. 5 27. In the same way vaikriya sharira (transmutable body) is of five 5 colours and five tastes. 28. Aharak sharira (telemigratory body) is of five colours and five tastes. 29. Taijas sharira ( fiery body) is of five colours and five tastes. 30. Karman sharira (karmic body) is of five colours and five tastes. Wan 31. savvevi NaM bAdaraboMdidharA kalevarA paMcavaNNA paMcarasA dugaMdhA aTThaphAsA / 31. sabhI bAdara (sthUla) zarIra ke dhAraka kalevara pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza vAle hote haiN| (pA~ca zarIra kA vizeSa varNana va citra dekheM anuyoga dvAra bhAga - 2 pRSTha 225) (SEGMENT OF DIFFERENCE IN RELIGIOUS ORDERS) 32. paMcahi ThANehiM purima - pacchimagANaM jiNANaM duggamaM bhavati, taM jahA- duAikkhaM, duvvibhajjaM, dupassaM, dutitikkhaM, duraNucaraM / 33. paMcahiM ThANehiM majjhimagANaM jiNANaM suggamaM bhavati, taM jahA - suAikkhaM, suvibhajjaM, supassaM, sutitikkhaM, suraNucaraM / 31. All beings having badar sharira (gross body) have five colours, five tastes, two smells and eight touches. (for more information about five bodies see Illustrated Anuyogadvar Sutra, part-2, p. 225) phra tIrthabheda - pada TIRTHABHED-PAD 555555555 (101) 32. prathama aura antima tIrthaMkaroM ke zAsana meM ye pA~ca sthAna durgama (durbodhya / kaThina) hote haiM(1) durAkhyeya - dharmatattva kA vyAkhyAna karanA / (2) durvibhAjya tattva ko apekSA dRSTi se samajhAnA / (3) durdarza - tattva kA yuktipUrvaka nidarzana krnaa| ( 4 ) dustitikSa-upasarga - parISahAdi kA sahana krnaa| phra paMcama sthAna : prathama uddezaka Fifth Sthaan: First Lesson Wan Wan phra Wan pha

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5555555555555555555555555555555555555 9555555555555555558 ))5 Wan (5) duranucara-dharma kA paripUrNa AcaraNa krnaa| 33. madhyavartI (bAIsa) tIrthaMkaroM ke zAsana meM ukta // pA~ca sthAna sugama (subodhya/sarala) hote haiM--(1) svAkhyeya-dharmatattva kA vyAkhyAna krnaa| (2) savibhAjya-tattva ko apekSA daSTi se smjhnaa| (3) sapazya-tattva kA yaktiparvaka 5 nidarzana kA + (4) sutitikSa-upasarga-parISahAdi kA sahana krnaa| (5) svanucara-dharma kA AcaraNa krnaa| 32. During the period of influence of the first and last Tirthankar Wan these five sthaans (matters) are durgam (abstruse and difficult) (1) Durakhyeya-to preach religious fundamentals. (2) Durvibhajyato properly explain fundamentals from different angles. (3) Durdarsh to logically elaborate fundamentals. (4) Dustitiksha-to endure OM afflictions and torments. (5) Duranuchar-to perfectly follow religious conduct. 33. During the period of influence of the intervening twenty two Tirthankars the said five sthaans (matters) are sugam (easy and simple)-(1) Svakhyeya--to preach religious fundamentals. (2) Suvibhajya-to properly explain fundamentals. (3) Supashya-to logically elaborate fundamentals. (4) Sutitiksha-to endure afflictions. and torments. (5) Svanuchar-to perfectly follow religious conduct. vivecana-prathama tIrthaMkara ke zAsana meM sAdhu Rju jar3a sarala aura mandabuddhi hote haiN| antima tIrthaMkara ke samaya ke sAdhu vakra (kuTila) aura AgrahI hote haiM, isalie una donoM ko tattva samajhAnA Adi durgama OM hotA hai| prathama tIrthaMkara ke samaya ke puruSa adhika sukumAra hote haiM, unheM parISahAdi sahanA kaThina hotA Wan hai aura antima tIrthaMkara ke samaya ke puruSa caMcala manovRtti vAle hote haiM, unameM titikSA aura anupAlana kI zakti kama hotI hai| isa kAraNa unheM parISahAdi sahanA kaThina hotA hai| ____ madhyavartI bAIsa tIrthaMkaroM ke samaya ke puruSa Rju prAjJa (sarala aura buddhimAn) hote haiM, ataH unako dharmatattva samajhAnA, parISahAdi sahana karanA aura dharma kA pAlana karanA sabhI sugama hote hai| Elaboration-During the period of influence of the first Tirthankar ascetics are riju and jad (simple and dull). During the period of influence of the last Tirthankar ascetics are crooked and dogmatic. Therefore it is difficult to teach and explain them the fundamentals. During the first Tirthankar's age people are comparatively delicate to be able to endure afflictions. During the last Tirthankar's period people are unstable and as a result they have lesser degree of tolerance and resolve. Thus it is difficult for them to endure afflictions. During the periods of the intervening twenty two Tirthankars people are simple and intelligent. Therefore, for them it is easy to understand fundamentals, endure afflictions and follow religious conduct. 655555555555555)))))) | sthAnAMgasUtra (2) (102) Sthaananga Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu De

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AFEE LE LEC LE L phaphaphaphaphaphaphaphaphaphaphaphaphaphapha bhikSAbhigraha - pada BHIKSHABHIGRAHA-PAD (SEGMENT OF SPECIAL RESOLVES FOR ALMS COLLECTION) 34. paMca ThANAI samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI NiccaM kittitAI NiccaM buiyAiM NiccaM pasatthAI NiccamanbhaNuNNAtAI bhavaMti, taM jahA - khaMtI, muttI, ajjave, maddave, lAghave / 35. paMca ThANAI samaNeNaM bhagavatA mahAvIreNaM jAva (samaNANaM NiggaMthANaM 5 NiccaM vaNNitAI NiccaM kittiyAiM NiccaM buiyAiM NiccaM pasatthAiM NiccaM ) abbhaNuNNAtAI bhavaMti, taM jahA - sacce saMjame, tave, ciyAe, baMceravAsI / Wan phra 34. zramaNa bhagavAnM mahAvIra ne zramaNa nirgranthoM ke lie pA~ca sthAna sadA varNita kiye haiM, kIrttita kiye 5 haiM, vyakta kiye haiM, prazaMsita kiye haiM aura abhyanujJAta kiye haiM- ( 1 ) kSAnti (kSamA), (2) mukti (nirlobhatA), phra (3) Arjava (saralatA), (4) mArdava (mRdutA) aura (5) lAghava (laghutA) / 35. zramaNa bhagavAn mahAvIra ne pha zramaNa-nirgranthoM ke lie pA~ca sthAna sadA varNita kiye haiM, kIrttita kiye haiM, vyakta kiye haiM, prazaMsita kiye haiM 5 aura abhyanujJAta kiye haiM- (1) satya, (2) saMyama, (3) tapa, (4) tyAga aura (5) brahmacarya / Wan phra Wan phra 34. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan 5 Mahavir has described (varnit), glorified (hirtit), explained (vyakta), 5 praised (prashansit), and commanded (abhyanujnat) five sthaans (virtues ) -- (1) kshanti (forgiveness ), ( 2 ) mukti (freedom from greed), pha ( 3 ) arjava (simplicity), (4) mardava (gentleness) and (5) laghava phra (humbleness). 35. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described (varnit), glorified ( kirtit), explained 5 (vyakta), praised (prashansit ), and commanded ( abhyanujnat) five Wan sthaans (virtues)-(1) satya (truth), (2) samyam (discipline), (3) tap (austerities), (4) tyag (detachment) and (5) brahmacharya (celibacy). Wan Wan pha vivecana- ina do sUtroM meM 10 zramaNa dharma kA kathana hai / varNita Adi zabdoM ke artha- varNita - phala kI dRSTi se varNana kiyA hai| kIrtita nAma rUpa se ullekha kiyA hai| vyakta-svarUpa kA kathana kiyA hai| prazaMsita - 5 prazaMsA kI hai / abhyanujJAta- pAlana karane kA nirdeza diyA hai| (vRtti, bhAga 2 pRSTha 511 ) Wan Wan Elaboration These two aphorisms state the ten virtues included in ascetic conduct. The words laying emphasis on these are explained here. Varnit-described with reference to the fruits thereof. Kirtit-included in the list of the glorious. Vyakta-explained the meaning and form. Prashansitpraised. Abhyanujnat-commanded to observe them. (Vritti part-2, p. 511 ) Wan Wan Wan Wan 36. paMca TANAI samaNeNaM jAva ( bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI, 5 NiccaM kittitAI, NiccaM buiyAI, NiccaM pasatthAI, NiccaM ) abbhaNuNNAtAI bhavaMti taM jahA- 5 ukkhittacara, Nikkhittacarae, aMtacarae, paMtacarae, lUhacarae / 5 paMcama sthAna : prathama uddezaka (103) Wan pha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Fifth Sthaan: First Lesson Wan

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aphra phra Wan 36. zramaNa bhagavAn mahAvIra ne zramaNa nirgranthoM ke lie pA~ca (abhigraha) sthAna sadA varNita kiye haiM, pha kIrttita kiye haiM, vyakta kiye haiM, prazaMsita kiye haiM aura abhyanujJAta kiye haiM- ( 1 ) utkSiptacaraka - rAMdhane ke 5 5 pAtra meM se pahale hI bAhara nikAlA huA nirdoSa AhAra grahaNa karane vAlA abhigrahadhArI / 15 ( 2 ) nikSiptacaraka - yadi gRhastha rA~dhane ke pAtra meM se AhAra de to maiM grahaNa karU~gA, aisA abhigraha karane 5 vAlA / (3) antacaraka - gRhastha- parivAra ke bhojana karane ke pazcAt bacA khucA AhAra grahaNa karane 5 vAlA abhigrahadhArI / ( 4 ) prAntacaraka - tuccha yA vAsI AhAra lene kA abhigrahadhArI / (5) rUkSacaraka - sarva 5 prakAra ke rasoM se rahita rUkhA AhAra grahaNa karane kA abhigrahadhArI / Wan phra phra 5 5 culllttmilllcuttmimimimimimimittmi***tmimimimimittmilllil 36. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five sthaans (special resolves)-(1) Utkshiptacharak-having resolved to accept only the portion taken out from the cooking pot in advance. (2) Nikshiptacharak-having resolved to accept only if served directly 5 from the cooking pot. (3) Antacharak - having resolved to accept only if phra offered leftovers after the family has eaten. (4) Prantacharak-having resolved to accept only if the food is insipid or stale. (5) Rukshacharakhaving resolved to accept only if the food is dry and tasteless. phra vivecana - prathama do bhAva-abhigraha haiM, inakA sambandha bhikSAcarI se hai| zeSa tIna dravya - abhigraha haiM / inakA kathana rasa parityAga ke antargata hai / Elaboration-First two statements are related to alms seeking and the remaining three are resolves about content of alms indicating abstainment of tasty food. Wan 37. paMca ThANAI jAva (samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI Wan NiccaM kittiyAI NiccaM buiyAI NiccaM pasatthAiM NiccaM ) abbhaNuNNAtAI bhavaMti taM jahA- 5 aNNAtacarae, aNNailAyacarae, moNacarae, saMsaTTakappie, tajjAtasaMsaTTakappie / " 37. zramaNa bhagavAn mahAvIra ne zramaNa nirgranthoM ke lie pA~ca ( abhigraha) sthAna sadA varNita, kIrttita, vyakta, prazaMsita aura abhyanujJAta kiye haiM- (1) ajJAtacaraka - apanI jAti - kulAdi ko batAye binA bhikSA lene vaalaa| (2) anyaglAyakacaraka - dUsare rogI muni ke lie bhikSA lAne vAlA athavA bhUkha lagane para hI bhikSAcarI karane vAlA / (3) maunacaraka - maunapUrvaka bhikSA lAne vaalaa| (4) saMsRSTakalpikabhojana se lipta hAtha yA kar3achI Adi se bhikSA lene vAlA / (5) tajjAta - saMsRSTakalpika -deya dravya se lipta hAtha Adi se bhikSA lene vAlA / phra 37. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five sthaans (special resolves ) -- (1) Ajnatacharak - having resolved to seek 5 Wan sthAnAMgasUtra (2) Wan (104) 5 Wan Wan Sthaananga Sutra (2) Wan

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nitimikktu*******mimittmi***************lllillli alms without revealing his caste and family. (2) Anyaglayakacharak-- having resolved to seek alms only for some ailing ascetic or only when one is hungry. (3) Maunacharak-having resolved to seek alms silently. (4) Samsrishtakalpik-having resolved to accept alms only when hands or serving spoon is soiled with food. (5) Tajjat-samsrishta kalpik-having resolved to accept alms only when hands or serving spoon is soiled with the food offered. 38. paMca ThANAI jAva ( samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAiM NiccaM kittitAI NiccaM buiyAiM NiccaM pasatthAI NiccaM ) abbhaNuNNAtAI bhavaMti taM jahAuvaNihie, suddhesaNie, saMkhAdattie, diTThalAbhie, puTThalAbhie / 39. zramaNa bhagavAn mahAvIra ne zramaNa-nirgranthoM ke lie pA~ca ( abhigraha) sthAna sadA varNita, kIrttita, vyakta, prazaMsita aura abhyanujJAta kiye haiM- ( 1 ) AcAmlika- 'AyaMbila' karane vaalaa| (2) nirvikRtika - ghI Adi vikRtiyoM kA tyAga karane vaalaa| (3) pUrvArdhika - dina ke pUrvArdha (prathama do prahara meM) bhojana nahIM karane ke niyama vAlA / (4) parimitapiNDapAtika - parimita gharoM yA parimita vastuoM kI bhikSA lene vAlA / (5) bhinnapiNDapAtika - khaNDa-khaNDa kiye AhAra kI bhikSA lene vAlA / paMcama sthAna : prathama uddezaka Wan Wan 5 38. zramaNa bhagavAn mahAvIra ne zramaNa nirgranthoM ke lie pA~ca (abhigraha) sthAna sadA varNita, kIrttita vyakta prazaMsita aura abhyanujJAta kiye haiM- ( 1 ) aupanidhika - upAzraya ke samIpavartI gharoM se yA anya sthAna pha se lAkara gRhastha ke samIpa rakhe AhAra ko lene vAlA / (2) zuddhaiSaNika - eSaNA ke 42 doSoM se rahita 5 nirdoSa AhAra kI gaveSaNA karane vaalaa| (3) saMkhyAdattika - sImita saMkhyA meM dattiyoM kI saMkhyA kA niyama Wan karake AhAra lene vAlA / (4) dRSTalAbhika - sAmane pratyakSa dIkhane vAlA AhAra -pAnI lene vaalaa| 5 (5) pRSTalAbhika - 'kyA bhikSA loge ?' aisA pUche jAne para hI bhikSA lene vaalaa| Wan Wan pha Wan 5 Wan Wan Wan 5 38. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five 5 sthaans (special resolves)-(1) Aupanidhik-having resolved to accept alms only from nearby houses or food brought near the donor from some other place. (2) Shuddhaishanik-having resolved to seek pure alms free of all the 42 faults of alms-seeking. (3) Sankhyadattik-having resolved to accept specific number of servings only. (4) Drishtilabhik--having resolved to accept only out of the visible food. (5) Prishtalabhik-having resolved to accept alms only when asked-"Would you please accept alms?" Wan Wan Wan Wan 5 Fifth Sthaan: First Lesson 5 39. paMca ThANAI jAva ( samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI NiccaM kittitAiM NiccaM buiyAI NiccaM pasatthAI NiccaM ) abbhaNuNNAtAI bhavaMti, taM jahA- 5 AyaMbilie, Nivviie, purimaDDie, parimitapiMDavAtie, bhiNNapiMDavAtie // 5 Wan Wan Wan 5 5 Wan (105) puumimimimimimimimimimimimimimittmi*********tmimimimitklllilllinnn 5 Wan 5 5 ZH phra

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Wan 5555555555555541555555555555555555555555555555555 baWan 555555555555555555555555)) 39. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five y si sthaans (special resolves)-(1) Achamlik-having resolved to observe 46 ayambil (eating only once in a day food cooked or roasted comprising of single ingredient and that also without any salt or other condiments). (2) Nirvikritik-having resolved to abstain from eating all proscribed things including butter. (3) Purvardhik--having resolved not to eat food during first two quarters of the day. (4) Parimitapindapatik-having resolved to accept only a limited number of things or only from a limited number of houses. (5) Bhinnapindapatik-having resolved to accept food only in small portions. 40. paMca ThANAiM jAva (samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI ma NiccaM kittitAI NiccaM buiyAI NiccaM pasatthAI NiccaM) abbhaNuNNAtAI bhavaMti, taM jahAOM arasAhAre, virasAhAre, aMtAhAre, paMtAhAre, luuhaahaare|| 40. zramaNa bhagavAna mahAvIra ne zramaNa-nirgranthoM ke lie pA~ca (abhigraha) sthAna sadA varNita, kIrtita, vyakta, prazaMsita aura abhyanujJAta kiye haiM-(1) arasAhAra-hIMga Adi ke baghAra va masAloM se rahita bhojana lene vaalaa| (2) virasAhAra-purAne dhAnya kA bhojana lene vaalaa| (3) antyAhAra-bacA-khucA AhAra lene vaalaa| (4) prAntAhAra-tuccha AhAra lene vaalaa| (5) rUkSAhAra-rUkhA-sUkhA AhAra lene vaalaa| 40. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five sthaans (special resolves) (1) Arasahar-having resolved to accept food free of any or all condiments and flavours. (2) Virasahar-having resolved to accept food made from fetid grains. (3) Antyahar-having resolved to accept only leftover food. (4) Prantahar-having resolved to accept only insipid or stale food. (5) Rukshahar-having resolved to accept dry and tasteless food. 41. paMca ThANAiM jAva (samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI NiccaM kittiyAI NiccaM buiyAI NiccaM pasatthAI NiccaM) abbhaNuNNAtAI bhavaMti, taM jahAarasajIvI, virasajIvI, aMtajIvI, paMtajIvI, luuhjiivii| 41. zramaNa bhagavAna mahAvIra ne zramaNa-nirgranthoM ke lie pA~ca (abhigraha) sthAna sadA varNita, fa kIrttita, vyakta, prazaMsita aura abhyanujJAta kiye haiM-(1) arasajIvI-rasa rahita jAhAra lene vaalaa| (2) virasajIvI-rasarahita purAnA dhAnya, bhAta Adi lene vaalaa| (3) antyajIvI-bacA-khucA AhAra lene OM vaalaa| (4) prAntajIvI-tuccha AhAra lene vaalaa| (5) rUkSajIvI-rUkhA-sUkhA AhAra lene vaalaa| 55555555555555555555555555555555555555555 sthAnAMgasUtra (2) (106) Sthaananga Sutra (2) BhhhhhhLi Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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mmmmmm mmmmmmmmmmmmmmmmmmmmmmmmmmmm ddn sh zn n zsh zn zn 41. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five 4 h sthaans (special resolves)-(1) Arasajivi-having resolved to survive only on food free of all condiments and flavours. (2) Virasajivi--having resolved to survive only on food made from fetid grains. (3) Antyajivi having resolved to survive only on leftover food. (4) Prantajivi-having F resolved to survive only on insipid or stale food. (5) Rukshajivi--having resolved to survive only on dry and tasteless food. vivecana-sUtra 40 va 41 meM antara yaha hai ki-prathama vikalpa meM sImita kAla ke lie tathA dUsare meM / jIvanabhara ke lie rasAdi kA tyAga kiyA jAtA hai| Elaboration--The difference between aphorisms 40 and 41 is that first is for a limited period and the second is lifelong. dhyAna mudrA-pada DHYANAMUDRA-PAD (SEGMENT OF MEDITATIONAL POSTURES) 42. paMca ThANAiM (samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAiM NiccaM OM kittitAI NiccaM buiyAI NiccaM pasatthAI NiccaM abbhaNuNNAtAI) bhavaMti, taM jahA-ThANAtie, ukkuDuAsaNie, paDimaTThAI, vIrAsaNie, nnesjjie|| 42. zramaNa bhagavAna mahAvIra ne zramaNa-nirgranthoM ke lie pA~ca sthAna sadA varNita, kIrttita, vyakta, hai / prazaMsati aura abhyanujJAta kiye haiN| (1) sthAnAyatika-kAyotsarga mudrA se khar3e rahakara dhyAna krnaa| . (2) utkuTukAsanika-ukaDU baiThakara svAdhyAya krnaa| (3) pratimAsthAyI-pratimA -mUrti ke samAna padmAsana, se baiThanA vAlA athavA ekarAtrika Adi bhikSupratimA ko dhAraNa krnaa| (4) vIrAsanika-vIrAsana se ke baitthnaa| (5) naiSadhika-pAlathI lagAkara baitthnaa|| 42. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five sthaans (special resolves)-(1) Sthanayatik-having resolved to meditate in kayotsarg posture (standing), (2) Utkatukasanik-having resolved to meditate in Utkatukasan (squatting with feet straight on the ground). (3) Pratimasthaayi-having resolved to meditate in lotus pose like an idol (or to observe special austerities like Ekaratrik-meditating throughout the night). (4) Virasanik--having resolved to meditate in Virasan (posture resembling sitting on a chair without a chair). (5) Naishadyik-having resolved to meditate sitting cross-legged. 43. paMca ThANAiM (samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NiccaM vaNNitAI NiccaM kittitAiM NiccaM buiyAiM NiccaM pasatthAI NiccaM abbhaNuNNAtAI) bhavaMti, taM jahA-daMDAyatie, lagaMDasAI, AtAvae, avAuDae, akNdduuye|| B5555555555555555555555555555555555555555555555555 paMcama sthAna : prathama uddezaka (107) Fifth Sthaan: First Lesson 1%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$%%%%%%%

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5*ttt***********************mitttt*tmi*tmilllktttti fafa 43. zramaNa bhagavAna mahAvIra ne zramaNa-nirgranthoM ke lie pA~ca sthAna sadA varNita, kIrtita, vyakta, prazaMsita aura abhyanujJAta kiye haiM- ( 1 ) daNDAyatika- daNDa ke samAna sIdhe paira pasAra kara citta sonA / (2) lagaMDazAyI - eka karavaTa se yA jisameM mastaka aura er3I bhUmi meM lage aura pITha bhUmi se Upara uThI phra rahe, isa prakAra se sonA / ( 3 ) AtApaka - zIta - tApa Adi ko sahanA / ( 4 ) apAvRtaka - vastra - rahita hokara rahanA / (5) akaNDUyaka- zarIra ko nahIM khujalAnA / 43. For Shraman Nirgranths (Jain ascetics) Shraman Bhagavan Mahavir has described, glorified, explained, praised and commanded five sthaans (special resolves)-(1) Dandanayik-having resolved to sleep flat on the back with legs straight like a rod. (2) Lagandashayik-having resolved to sleep on the side or to adopt the posture where head and heal touch the floor and the back is raised. (3) Atapak-having resolved to tolerate heat and cold. (4) Apavritak-having resolved to remain nude. (5) Akanduyak - having resolved not to scratch body on itching. mahAnirjarA- pada MAHANIRJARA-PAD (SEGMENT OF GREAT KARMA SHEDDING) 44. paMcahi ThANehiM samaNe NiggaMthe mahANijjare mahApajjavasANe bhavati, taM jahA-agilAe AyariyaveyAvaccaM karemANe, agilAe uvajjhAya veyA vaccaM karemANe, agilAe theraveyAvaccaM 5 karemANe, agilAe tavassiveyAvaccaM karemANe, agilAe gilANaveyAvaccaM karemANe / 44. pA~ca sthAnoM se zramaNa-nirgrantha mahAn karma - nirjarA karane vAlA aura mahAparyavasAna (karma nirjarA se karmoM kA anta kara mokSa pada pAne vAlA) hotA hai| (1) aglAna bhAva se ( binA khinna hue bahumAna pUrvaka) AcArya kI vaiyAvRtya karatA huA / (2) aglAna bhAva se upAdhyAya kI vaiyAvRtya karatA huA / (3) aglAna bhAva se sthavira kI vaiyAvRtya karatA huaa| (4) aglAna bhAva se tapasvI kI vaiyAvRtya karatA huA / (5) aglAna bhAva se glAna (rogI muni) kI vaiyAvRtya karatA huA / 45. paMcahi ThANehiM samaNe NiggaMthe mahANijjare mahApajjavasANe bhavati, taM jahA-agilAe sehaveyAvaccaM karemANe, agilAe kulaveyAvaccaM karemANe, agilAe gaNaveyAvaccaM karemANe, agilAe saMghaveyAvaccaM karemANe, agilAe sAhammiyaveyAccaM karemANe / 44. In five ways a Shraman Nirgranth accomplishes maha karmanirjara (great karma-shedding) and Mahaparyavasan (attaining liberation by shedding all karmas)-(1) By serving acharya without a feeling of dejection. (2) By serving upadhyaya without a feeling of dejection. (3) By serving sthavirs without a feeling of dejection. ( 4 ) By phra serving ascetics observing austerities without a feeling of dejection. (5) By serving ailing ascetics without a feeling of dejection. Wan sthAnAMgasUtra (2) (108) Wan pha timititti******t*tt*t****************** Sthaananga Sutra (2) Wan Wan phra Wan 555555 Wan

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2 kuTukAsanika (sthAnAyatika naiSadhika 8 TRILOKHARA AtApaka 3 pratimAsthAyI chAyotsarga mudrAeM 4 apAvRtaka P vIrAsanika daNDAyatika 6 lagaMDazAyI drary.org:

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citra paricaya 4 Illustration No. 4 dhyAna kI mudrAe~ (1) sthAnAyatika-kAyotsarga mudrA meM khar3e rahakara dhyAna krnaa| (2) utkuTukAsanika-ukaDU yA godohAsana se baiThakara dhyAna krnaa| (3) pratimAsthAyI-mUrti ke samAna padmAsana se baiThakara dhyAna krnaa| (4) vIrAsanika-vIrAsana jaise kursI para baiThane para nIce se kursI haTA dene para usI Asana meM baiThakara dhyAna krnaa| (5) naiSadhika-pAlathI mArakara yA anya Asana para baiThakara dhyAna krnaa| (6) daNDAyatika-daNDa ke samAna sIdhe citta leTakara dhyAna krnaa| (7) lagaMDazAyI-eka karavaTa se pITha bhUmi se Upara rakhakara sokara dhyaan| (8) AtApaka-sUrya kI dhUpa meM khar3e rahakara dhyAna karanA athavA zIta Rtu meM rAta meM vastra utArakara dhyAna krnaa| (9) apAvRtaka-vastrarahita hokara zIta va daMzamazaka parISaha sahate hue dhyAna krnaa| -sthAna 5, u. 1, sUtra 42-43 sAtaveM sthAna meM sUtra 49 kAyakleza ke sAta bheda meM 6, 7 kA inakA varNana hai| MEDITATIONAL POSTURES (1) Sthanayatik-to meditate in kayotsarg posture (standing). (2) Utkutukasanik-to meditate in Godohasan or squatting with feet straight on the ground. (3) Pratimasthaayi-to meditate in lotus pose like an idol. (4) Virasanik--to meditate in Virasan, a posture resembling sitting on a chair without a chair. (5) Naishadyik-to meditate sitting cross-legged. (6) Dandayatik-to sleep flat on the back with legs straight like a rod. (7) Lagandashayi-to adopt a posture where head and heal touch the floor and the back is raised. ___(8) Atapak-to meditate standing in sun or standing nude during a winter night. ____(9) Apavritak-to meditate nude tolerating cold. -Sthaan 5, Lesson 1, Sutra 42-43

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gagagagAWan 5555555 3 45. pA~ca sthAnoM se zramaNa-nirgrantha mahAn karma-nirjarA aura mahA paryavasAna vAlA hotA hai| U + () aglAna bhAva se zaikSa-(navadIkSita muni) kI vaiyAvRtya karatA huaa| (2) aglAna bhAva se kula (eka AcArya ke ziSya-samUha) kI vaiyAvRtya karatA huaa| (3) aglAna bhAva se gaNa-(aneka Wan kula-samUha) kI vaiyAvRtya karatA huaa| (4) aglAna bhAva se saMgha-(aneka gaNa-samUha) kI vaiyAvRtya karatA huaa| (5) aglAna bhAva se sAdharmika-(samAna samAcArI vAle) kI vaiyAvRtya karatA huaa| 45. In five ways a Shraman Nirgranth accomplishes maha karmanirjara (great karma-shedding) and Mahaparyavasan (attaining liberation by shedding all karmas)--(1) By serving shaiksha (neoinitiates) without a feeling of dejection. (2) By serving kula (disciples of one acharya) without a feeling of dejection. (3) By serving gana (group of many kulas) without a feeling of dejection. (4) By serving sangh (group of many ganas) without a feeling of dejection. (5) By serving sadharmik (ascetics following the same praxis) without a feeling of dejection. visaMbhoga-pada VISAMBHOG-PAD (SEGMENT OF OSTRACIZATION) * 46. paMcahiM ThANehiM samaNe NiggaMthe sAhammiyaM saMbhoiyaM visaMbhoiyaM karemANe NAtikkamati, taM jahA-(1) sakiriyaTThANaM paDisevittA bhvti| (2) paDisevittA No aaloei| (3) AloittA No pttttveti| (4) paTTavettA No nnivisti| (5) jAI imAI therANaM ThitipakappAI bhavaMti tAI atiyaMciya-atiyaMciya paDiseveti, se haMda'haM paDisevAmi kiM maM therA karessaMti ? 46. pA~ca sthAnoM (kAraNoM) se zramaNa nirgrantha apane sAdharmika sAmbhogika ko visaMbhogika kare to bhagavAna kI AjJA kA atikramaNa nahIM karatA-(1) jo sakriya sthAna-(azubha karma kA bandha karane vAle akRtya kArya) kA pratisevana karatA hai| (2) jo AlocanA karane yogya doSa kA pratisevana kara AlocanA nahIM karatA hai| (3) jo AlocanA kara prasthApanA-(guru-pradatta prAyazcitta kA prArambha) nahIM karatA hai| (4) jo prasthApanA kara nirvezana-(prAyazcitta kA pUrNa rUpa se pAlana) nahIM krtaa| (5) jo sthaviroM ke sthitikalpa-(sAdhu samAcArI kI maryAdAe~) hote haiM, unameM se eka ke bAda dUsare kA atikramaNa kara prasisevanA karatA hai tathA dUsaroM ke samajhAne para kahatA hai- "lo, maiM doSa kA pratisevana karatA hU~, sthavira merA kyA kareMge?" 46. A Shraman Nirgranth does not defy the word of Bhagavan if he ostracizes (visambhogik) a sadharmik sambhogik (a co-relgionist teammate) for five reasons-(1) When he performs (pratisevan) a proscribed act entailing bondage of demeritorious karmas (sakriya sthaan). (2) When he does not do self-criticism after committing a mistake worth repenting. (3) When he does not accept atonement after criticizing his mistake. (4) When he does not conclusively perform atonement after Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFF FTing Ting paMcama sthAna :prathama uddezaka (109) Fifth Sthaan: First Lesson 15555555555555555555555

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B )) ) )) ) ) ) ) ) ) ) )) ) ) ) )) ) ) ) ) )) )) )) commencing it. (5) When he continues to perform proscribed acts transgressing the ascetic codes of discipline one after another and, on being admonished, insolently replies-"So what! I ..ill defy the codes. What can the seniors do to me?" vivecana-sAdhu-maNDalI meM eka sAtha baiThakara bhojana aura svAdhyAya Adi karane vAle sAdhuoM ko + 'sAmbhogika' kahate haiN| jaba koI sAmbhogika sAdhu sUtrokta pA~ca kAraNoM meM se kisI eka-do yA saba hI 4 sthAnoM kA pratisevana karatA hai, taba use AcArya sAdhu-maNDalI se pRthak kara dete haiN| aise sAdhu ko Wan 'visambhogika' kahA jAtA hai| Elaboration-The ascetics who study collectively and eat together in a group are called sambhogik. When a sambhogik ascetic indulges in one two or all of the five proscribed acts, the acharya ostracizes him from that group. Such ostracized ascetic is called visambhogik. pAraMcita-pada PARANCHIT-PAD (SEGMENT OF EXPULSION) 47. paMcahiM ThANehiM samaNe NiggaMthe sAhammiyaM pAraMcitaM karemANe NAtikkamati, taM jahA(1) kule vasati kulassa bhedAe abbhuTThitA bhvti| (2) gaNe vasati gaNassa bhedAe abbhuDhettA bhvti| ma (3) hiNsppehii| (4) chiddppehii| (5) abhikkhaNaM abhikkhaNaM pasiNAyataNAI pauMjittA bhvti| 47. pA~ca kAraNoM se zramaNa-nirgrantha apane sAdharmika ko pArAMcita karatA huA bhagavAna kI AjJA ma kA atikramaNa nahIM karatA hai| (1) jo sAdhu jisa kula meM rahatA hai, usI meM bheda (phUTa) DAlane kA prayatna karatA hai| (2) jo sAdhu jisa gaNa meM rahatA hai, usI meM bheda DAlane kA prayatna karatA hai| (3) jo OM hiMsAprekSI hotA hai (kula yA gaNa ke sAdhu kA ghAta karanA cAhatA hai)| (4) jo kula yA gaNa ke sadasyoM hai + ko evaM anya janoM ko hAni pahu~cAne ke lie chidrAnveSaNa karatA hai| (5) jo bAra-bAra praznAyatanoM kA // OM prayoga karatA hai| 47. A Shraman Nirgranth does not defy the word of Bhagavan if he expels (paranchit) a sadharmik sambhogik (a co-relgionist team-mate) for five reasons--(1) When he conspires to breed dissension within the Wan kula (group of disciples of one acharya) he lives in. (2) When he conspires to breed dissension within the gana (group of kulas) he lives in. (3) When he turns to be a himsaprekshi (desires to harm or kill a member of his fi kula or gana). (4) When he resorts to fault-finding in order to harm members of his kula and gana as well as outsiders. (5) When he repeatedly indulges in prashnayatan (indiscipline). vivecana-aMguSTha, bhujA Adi meM devatA ko bulAkara logoM ke praznoM kA uttara dekara unheM camatkRta fa karanA, sAvadya anuSThAna ke praznoM kA uttara denA aura asaMyama ke AyatanoM (sthAnoM) kA pratisevana karanA // &Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si sthAnAMgasUtra (2) (110) Sthaananga Sutra (2) Ri Li Bu Bu Bu Bu Bu 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 Ri

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1555555555555555555555555555555555555 praznAyatana kahalAtA hai| sUtrokta pA~ca kAraNoM se sAdhu kA veSa chur3A kara use saMgha se pRthak karanA hai pArAMcita prAyazcitta-sabase bar3A prAyazcitta kahalAtA hai| Elaboration--Prashnayatan means indulging in acts of indiscipline si including invoking gods in thumb, arm or other parts of the body and provide answers about sinful rituals in order to astonish people. Expulsion from the sangh by depriving of the ascetic garb for atonement i of the aforesaid five faults is called paaranchit prayashchit. It is the highest degree of atonement. vyudgrahasthAna-pada WUDGRAHASTHAAN-PAD (SEGMENT OF CAUSE OF DISPUTE) 48. AyariyauvajjhAyassa NaM gaNaMsi paMca buggahaTThANA paNNattA, taM jahA (1) AyariyauvajjhAe NaM gaNaMsi ANaM vA dhAraNaM vA No sammaM pauMjittA bhvti| (2) AyariyauvajjhAe NaM gaNaMsi AhArAtiNiyAe kitikammaM No sammaM pauMjittA bhvti| (3) AyariyauvajjhAe NaM gaNaMsi je suttapajjavajAte dhAreti te kAle-kAle No sammamaNuppavAittA bhvti| (4) AyariyauvajjhAe NaM gaNaMsi gilANasehaveyAvaccaM No sammamanbhudvittA bhvti| (5) AyariyauvajjhAe NaM gaNaMsi aNApucchiyacArI yAvi havaiM, No aapucchiycaarii| 48. AcArya aura upAdhyAya ke lie gaNa meM pA~ca vyudgrahasthAna (vigraha ke hetu) haiM-(1) AcArya aura upAdhyAya gaNa meM AjJA tathA dhAraNA kA samyak prayoga na kreN| (2) AcArya aura upAdhyAya gaNa meM yathArAlika kRtikarma kA samyak prayoga na kreN| (3) AcArya aura upAdhyAya jina-jina sUtraparyavajAtoM (sUtra ke artha-prakAroM) ko dhAraNa karate haiM-jAnate haiM, unakI samaya-samaya para gaNa ko samyak vAcanA na deN| (4) AcArya aura upAdhyAya gaNa meM rogI aura navadIkSita sAdhuoM kI vaiyAvRtya karane ke lie samucita vyavasthA na kreN| (5) AcArya aura upAdhyAya gaNa ko pUche binA hI anyatra vihAra Adi kreN| 48. For an acharya or upadhyaya there are five vyudgrahasthaans (causes of dispute)-(1) Acharya or upadhyaya fails to properly assert his command (ajna and dharana). (2) Acharya or upadhyaya fails to properly instruct about and implement yatharatnik kritikarma (codes of protocol and conduct). (3) Acharya or upadhyaya fails to properly recite and teach the sutra paryavajat (meaning and interpretations of sutras) Wan he has mastered. (4) Acharya or upadhyaya fails to make proper arrangements for care of neo-initates and ailing ascetics. (5) Acharya or upadhyaya fails to inform the gana (group) before leaving for other places. Se Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting paMcama sthAna : prathama uddezaka (111) Fifth Sthaan : First Lesson

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vivecana-kalaha ke kAraNa ko vyudgrahasthAna athavA vigrahasthAna kahate haiN| kucha viziSTa zabdoM kA artha ke isa prakAra hai-AjJA-'he sAdho ! Apako yaha karanA cAhie' isa prakAra ke vidheyAtmaka aadesh| dhAraNA+ he sAdho ! Apako aisA nahIM karanA cAhie', isa prakAra kA niSedhAtmaka aadesh| athavA bAra-bAra AlocanA ke dvArA prApta prAyazcitta-vizeSa ke avadhAraNa karane ko bhI TIkAkAra ne dhAraNA kahA hai| OM jaise-AcArya yA upAdhyAya apane gaNa ke sAdhuoM ko ucita kAryoM ke karane kA vidhAna aura anucita // * kAryoM kA niSedha na kareM, to saMgha meM kalaha utpanna ho jAtA hai| yathArAtnika kRtikarma-dIkSA-paryAya meM choTe-bar3e sAdhuoM ke krama se vandanAdi karttavyoM ke nirdeza krnaa| isIprakAra yathArAnika sAdhuoM ke vinaya-vandanAdi kA saMghastha sAdhuoM ko nirdeza karanA bhI unakA Avazyaka karttavya hai, usakA ullaMghana hone para bhI kalaha ho sakatA hai| sUtra-paryavajAtoM kI yathAkAla vAcanA na denaa| AcArya yA upAdhyAya ko jitane bhI zruta ke pAThI haiM, dIkSAparyAya ke anusAra apane una ziSyoM ko yathAkAla yathAvidhi vAcanA denI caahie| yadi vaha aisA OM nahIM karatA hai, yA vyutkrama se vAcanA detA hai to usake Upara pakSapAta kA doSAropaNa karake kalaha khar3A ma ho sakatA hai| Elaboration-The cause of dispute or strife is called uyudgrahasthaan 41 or vigrahasthaan. Explanations of other terms are as follows Ajna-An assertive command, such as-'O ascetic ! You must do this.' Dharana-a prohibitive command such as-'0 ascetic ! You must not do this.' According to the commentator (Tika) dharana also means to observe specific atonement by repeated self reproachment of the committed fault. If an acharya or a upadhyaya fails to properly give 51 assertive and prohibitive commands to the ascetics of the group about right and wrong acts it would lead to a strife in the organization. Yatharatnik kritikarma-to instruct about following the protocol of 41 period of initiation while paying homage or greeting senior and junior ascetics. If the code of protocol is not taught to the ascetics they may fail to follow the same and that can lead to a strife. Sutra-paryavajat-to recite and teach the sutra paryavajat (meaning and interpretations of sutras) timely. An acharya or upadhyaya is supposed to lecture his student disciples properly following a set timetable based on the period of initiation. If he fails to follow the programme he may be charged of favouritism and a strife may ensue. 49. AyariyauvajjhAyassa NaM gaNaMsi paMcAvuggahaTThANA paNNattA, taM jahA (1) AyariyauvajjhAe NaM gaNaMsi ANaM vA dhAraNaM vA sammaM pauMjittA bhvti| (2) evamAhArAtiNitAe (AyariyauvajjhAe NaM gaNaMsi) AhArAtiNitAe sammaM kiikammaM pauMjittA $$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting 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 (2) (112) Sthaananga Sutra (2)

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5555555555555555555555555555555555559 bhvti| (3) AyariyauvajjhAe NaM gaNaMsi je suttapajjavajAte dhAreti te kAle-kAle samma aNupavAittA bhvti| (4) AyariyauvajjhAe gaNaMsi gilANasehaveyAvaccaM sammaM anbhudvittA bhvti| (5) AyariyauvajjhAe gaNaMsi ApucchiyacArI yAvi bhavati, No annaapucchiycaarii| 49. AcArya aura upAdhyAya ke lie gaNa meM pA~ca avyud-grahasthAna (kalaha na hone ke kAraNa) haiM(1) AcArya aura upAdhyAya gaNa meM AjJA tathA dhAraNA kA samyak prayoga kreN| (2) AcArya aura upAdhyAya gaNa meM yathArAnika kRtikarma (bar3oM kA vandanA vyavahAra Adi) kA prayoga kreN| (3) AcArya aura upAdhyAya jina-jina sUtra-paryavajAtoM ko dhAraNa karate haiM, unakI yathAsamaya gaNa ko samyak // vAcanA deN| (4) AcArya aura upAdhyAya gaNa meM rogI tathA navadIkSita sAdhuoM kI vaiyAvRttya karAne ke ma lie samyak prakAra se sAvadhAna rheN| (5) AcArya aura upAdhyAya gaNa ko pUchakara anyatra vihAra kareM, binA pache na kreN| ukta pA~ca sthAnoM kA pAlana karane vAle AcArya yA upAdhyAya ke gaNa meM kabhI kalaha utpanna nahIM hotA hai| 49. For an acharya or upadhyaya there are five avyudgrahasthaans (causes of indispute or harmony) (1) Acharya or upadhyaya proper asserts his command (ajna and dharana). (2) Acharya or upadhye ya properly instructs about and implement yatharatnik kritikarma (codes of protocol and conduct). (3) Acharya or upadhyaya properly recites and teaches the sutra paryavajat (meaning and interpretations of sutras) he has mastered. (4) Acharya or upadhyaya makes proper arrangements for care of neo-initates and ailing ascetics. (5) Acharya or upadhyaya informs the gana (group) before leaving for other places. There is never a strife in the gana of the acharya or upadhyaya who observes these five sthaans. niSadyA-pada NISHADYA-PAD (SEGMENT OF METHOD OF SITTING) 50. paMca NisijjAo paNNattAo, taM jahA-ukkuDuyA, godohiyA, samapAyaputA, pasiyaMkA, addhpliyNkaa| 50. niSadyA (Asana athavA baiThane kI vidhi) pA~ca prakAra kI hai-(1) utkuTukA-utkuTAsana sai baiThanA (ukaDU baitthnaa)| (2) godohikA-gAya ko duhane ke Asana se baitthnaa| (3) samapAda-putA-donoM pairoM aura putoM (puTThoM) se bhUmi kA sparza karake baitthnaa| (4) paryaMkA-padmAsana se baitthnaa| (5) ardha-paryaMkA-ardhapadmAsana se baitthnaa| 50. Nishadya (method of sitting) is of five kinds--(1) Utkatuka--to sit in utkatuka (squatting) posture. (2) Godohika-to sit in a posture resembling that taken when milking a cow. (3) Samapada-puta-to sit with hump and feet touching the ground. (4) Paryanka-to sit in lotus pose. (5) Ardha-paryanka-to sit in half-lotus pose. 3))))))55555555555555555555555555555555555555555 | paMcama sthAna : prathama uddezaka (113) Fifth Sthaan : First Lesson Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting =

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Wan 5555555555555555555555 * ArjavasthAna-pada ARJAVA-STHAAN-PAD (SEGMENT OF PURITY) ma 51. paMca ajjavaTThANA paNNattA, taM jahA-sAdhuajjavaM, sAdhumaddavaM, sAdhulAghavaM, sAdhukhaMtI, OM saadhumuttii| 51. pA~ca Arjava sthAna kahe haiM-(1) sAdhu Arjava-mAyAcAra kA sarvathA nigraha krnaa| (2) sAdhu OM mArdava-abhimAna kA sarvathA nigraha krnaa| (3) sAdhu lAghava-gaurava kA sarvathA nigraha krnaa| (4) sAdhu Wan kSAnti-krodha kA sarvathA nigraha krnaa| (5) sAdhu mukti-lobha kA sarvathA nigraha krnaa| 51. There are five sthaans (methods) of arjava (purity of mind)(1) sadhu arjava-complete control over deception, (2) sadhu mardavacomplete control over conceit, (3) sadhu laghav-complete control over exhibitionism, (4) sadhu kshanti-complete control over anger and (5) sadhu mukti--complete control over greed. vivecana-prastuta sUtra meM Arjava kA pratIkAtmaka artha azubha karmoM kA nirodharUpa saMvara hai| saMvara usI ko hotA hai jo samyagdarzana pUrvaka kriyA karatA hai| ataH sAdhu Arjava Adi kA artha hotA hai samyag jJAna OM pUrvaka RjutA Adi kA AcaraNa karanA va kaSAyoM ko jiitnaa| Elaboration-In this aphorism arjava conveys the meaning of samvar (blockage of inflow of karmas. Samvar can only be achieved by a person who acts righteously. Therefore, arjava and other terms signify the conduct of simplicity (etc.) followed with right knowledge. weifaran-6 JYOTISHK-PAD (SEGMENT OF STELLAR GODS) 52. paMcavihA joisiyA paNNattA, taM jahA-caMdA, sUrA, gahA, NakkhattA, taaraao| ___ 52. jyotiSka deva pA~ca prakAra ke haiM-(1) candra, (2) sUrya, (3) graha (maMgala Adi graha), (4) nakSatra, (azvinI bharaNI Adi), (5) taaraa| 52. Jyotishk deva (stellar gods) are of five kinds----(1) Chandra (the moon), (2) Surya (the sun), (3) Graha (planets like Mars), (4) Nakshatra (constellations like Ashivini) and (5) Tara (stars). deva-pada DEVA-PAD (SEGMENT OF GODS) 53. paMcavihA devA paNNattA, taM jahA-bhaviyadavvadevA, NaradevA, dhammadevA, devAhidevA, bhaavdevaa| 53. deva pA~ca prakAra ke haiN| (1) bhavya-dravya deva-bhaviSya meM hone vAlA dev| (2) naradeva-rAjA, | mahArAjA cakravartI aadi| (3) dharmadeva-AcArya, upAdhyAya aadi| (4) devAdhideva-arhanta tiirthNkr| (5) bhAvadeva deva-paryAya meM vartamAna dev| 53. Deva (gods) are of five kinds (1) Bhavya-dravya deva-those destined to be gods, (2) nara deva-kings, emperors and other rulers, a555555555555 $$$$$$$$$$$$$ 55555555555555555555FFFF ) ) ) 44455555))))))) sthAnAMgasUtra (2) (114) Sthaananga Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$ 4

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jamaka 55555555555555 5 55555 (3) dharma deva-acharya, upadhyaya and other religious leaders, (4) Devadhideva-Tirthankars, and (5) bhaava deva-god presently in divine state. paricAraNA-pada PARICHARANA-PAD (SEGMENT OF SEXUAL GRATIFICATION) 54. paMcavihA pariyAraNA paNNattA, taM jahA-kAyapariyAraNA, phAsapariyAraNA, rUvapariyAraNA, saddapariyAraNA, mnnpriyaarnnaa| ___ 54. paricAraNA pA~ca prakAra kI hai-(1) kAya-paricAraNA-manuSyoM ke samAna zarIra se maithuna sevn| (2) sparza paricAraNA-strI-puruSa kA paraspara shriiraaliNgn| (3) rUpaparicAraNA-strI-puruSa kA kAma-bhAva se paraspara rUpa dekhnaa| (4) zabdaparicAraNA-kAma-bhAva se strI-puruSa ke paraspara zabda sunnaa| (5) manaHparicAraNA-strI-puruSa kA kAma-bhAva se paraspara cintn| 54. Paricharana (sexual gratification) is of five kinds--(1) Kaya paricharana-sexual gratification through body as the humans do, (2) sparsh paricharana-sexual gratification through touch (embracing), (3) rupa paricharana-sexual gratification through vision or to look at each other with lust, (4) shabd paricharana-sexual gratification through sound or to listen to each other with lust and (5) manah paricharana-sexual gratification through thoughts or to think of each other with lust. vivecana-devoM meM bhI kAma vAsanA hotI hai| unakI kAma pravRtti rUpa maithuna sevana ko 'paricAraNA' kahA jAtA hai| bhavanapati, vANavyantara, jyotiSka tathA saudharma, IzAna kalpa taka ke devoM meM kAya paricAraNA hotI hai| sparzaparicAraNA tIsare, cauthe devaloka tk| rUpaparicAraNA, pA~caveM, chaThe kalpa taka, zabdaparicAraNA sAtaveM, AThaveM kalpa taka tathA manaHparicAraNA-zeSa naveM se bArahaveM devaloka taka hai| inase Upara ke 5 devaloka meM kisI prakAra kI paricAraNA nahIM hotii| (vRtti bhAga-2 pRSTha 522 prajJApanA sUtra 34vA~ pada) Elaboration--This aphorism is specifically about sexual gratification of divine beings, which is called paricharana. Gods belonging to Bhavanapati, Vaanavyantar, Jyotishk, Saudharma and Ishan realms have kaya paricharana. Sparsh paricharana is applicable in third and fourth Devalok. Rupa paricharana is applicable to fifth and sixth kalp, shabd paricharana to seventh and eighth kalp and manah paricharana to the remaining kalps (heavenly abodes) from ninth to twelfth. Beyond this there is no paricharana or sexual gratification. (Vritti, part-2, p. 522; Prajnapana Sutra, verse 34) | paMcama sthAna : prathama uddezaka (115) Fifth Sthaan: First Lesson 15555555555555555555555555555555558

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8555555555555555555555555555555555555 OM agramahiSI-pada AGRAMAHISHI-PAD (SEGMENT OF CHIEF QUEENS) 55. camarassa NaM asuriMdassa asurakumAraraNNo paMca aggamahisIo paNNattAo, taM jahAOM kAlI, rAtI, rayaNI, vijjU, mehaa| kI 56. balissa NaM vairoyaNiMdassa vairoyaNaraNNo paMca aggamahisIo paNNatAo, taM jahAsuMbhA-NisuMbhA, raMbhA, NiraMbhA, mdnnaa| 55. asurendra asurakumArarAja camara kI pA~ca agramahiSiyA~ haiM-(1) kAlI, (2) rAtri, (3) rajanI, (4) vidyut, (5) meghaa| 56. vairocanendra vairocanarAja bali kI pA~ca agramahiSiyA~ haiM-(1) zumbhA, (2) nizumbhA, (3) rambhA, / (4) nirambhA, (5) mdnaa| 55. Chamar Asurendra, the king of Asur Kumar gods has five agramahishis (chief queens)-(1) Kaali, (2) Ratri, (3) Rajani, (4) Vidyut and (5) Megha. 56. Vairochanendra Bali, the king of Virochana gods has five agramahishis (chief queens)--(1) Shumbha, (2) Nishumbha, (3) Rambha, (4) Nirambha and (5) Madana. anIka-anIkAdhipati-pada ANIKA-ANIKADHIPATI-PAD (SEGMENT OF ARMY AND COMMANDER) 57. camarassa NaM asuriMdassa asurakumAraNNo paMca saMgAmiyA aNiyA, paMca saMgAmiyA aNiyAdhivatI paNNattA taM jahA-pAyattANie, pIDhANie, kuMjarANie, mahisANie, rhaannie| ___dume pAyattANiyAdhivatI, sodAme AsarAyA pIDhANiyAdhivatI, kuMthU hatthirAyA kuMjarANiyAdhivatI, ke lohitakkhe mahisANiyAdhivatI, kiNNare rthaanniyaadhivtii| . 57. asurendra asurakumArarAja camara ke saMgrAma karane vAle pA~ca anIka (senAe~) aura pA~ca fa anIkAdhipati (senApati) haiM, jaise-anIka-(1) pAdAtAnIka-paidala calane vAlI senaa| (2) pIThAnIka azvArohI senaa| (3) kuMjarAnIka-gajArohI senaa| (4) mahiSAnIka-mahiSArohI (bhaiMsA-pADA para baiThane OM vAlI) senaa| (5) rathAnIka-rathArohI senaa| inake senApati isa prakAra haiM-(1) druma-pAdAtAnIka kA adhipti| (2) azvarAja sudAmAOM pIThAnIka kA adhipti| (3) hastirAja kunthu-kuMjarAnIka kA adhipti| (4) lohitAkSa-mahiSAnIka kA 5 adhipti| (5) kinnara-rathAnIka kA adhipti| 57. Chamar Asurendra, the king of Asur Kumar gods has five anikas (armies) and five anikadhipati (commanders)-Armies(1) Padatanika--foot soldiers, (2) Pithanika--horse riders, sthAnAMgasUtra (2) (116) Sthaananga Sutra (2) 55555555555555555555555555555555555555555558 EEEE Wan 555555555555bhabhabhabhabhabhabhabhabhabhabhabhabhabhaWan 55555555555558 Wan 5) Wan (116)

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phra (3) Kunjaranika-elephant riders, (4) Mahishanika-buffalo riders and (5) Rathanika charioteers. The commanders of these armies are as follows-(1) Drumcommander of foot soldiers, (2) Ashvaraj Sudama-commander of horse riders, (3) Hastiraj Kunthu-commander of elephant riders, (4) Lohitaksh-- commander of buffalo riders and (5) Kinnar-commander of charioteers. mahaddume pAyattANiyAdhivatI, mahAsodAme AsarAyA pIDhANiyAdhivatI, mAlaMkAre hatthirAyA kuMjarANiyAdhipatI, mahAlohiakkhe mahisANiyAdhipatI, kiMpurise rathANiyAdhipatI / ' 58. vairocanendra vairocanarAja bali ke saMgrAma karane vAle pA~ca anIka (senA) aura pA~ca anIkAdhipati (senApati ) haiM - anIka - ( 1 ) pAdAtAnIka, (2) pIThAnIka, (3) kuMjarAnIka, (4) mahiSAnIka, (5) rathAnIka / 5 Wan 58. balissa NaM vairoNiMdassa vairoyaNaraNNo paMca saMgAmiyANiyA, paMca saMgAmiyANiyAdhivatI 5 paNNattA, taM jahA - pAyattANie, (pIDhANie, kuMjarANie, mahisANie), rathANie / pA~ca anIkAdhipati - ( 1 ) mahAdruma - pAdAtAnIka - adhipati / (2) pAThAnIka - adhipati / (3) hastirAja mAlaMkAra - kuMjarAnIka - adhipati / mahiSAnIka - adhipti| (5) kiMpuruSa - rathAnIka - adhipati / (4) azvarAja-mahAsudAmAmahAlohitAkSa 59. dharaNassa NaM NAgakumAriMdassa nAgakumAraNNo paMca saMgAmiyA aNiyA, paMca saMgAmiyANiyAdhipati paNNattA, taM jahA - pAyattANie jAva rahANie / 5 58. Vairochanendra Bali, the king of Virochana gods has five anikas (armies) and five anikadhipati (commanders ) - Armies-- Padatanika-foot soldiers, (2) Pithanika-horse riders, pha (3) Kunjaranika-elephant riders, (4) Mahishanika-buffalo riders and (5) Rathanika-charioteers. (1) bhaddaseNe pAyattANiyAdhipatI, jasodhare AsarAyA pIDhANiyAdhipatI, sudaMsaNe hattharAyA kuMjarANiyAdhipatI, NIlakaMThe mahisANiyAdhipatI, ANaMde rahANiyAhivaI / paMcama sthAna : prathama uddezaka Wan The commanders of these armies are as follows - ( 1 ) Mahadrum -- phra commander of foot soldiers, (2) Ashvaraj Mahasudama-commander of horse riders, (3) Hastiraj Malankar-commander of elephant riders, (4) Mahalohitaksh commander of buffalo riders and (5) Kimpurush - commander of charioteers. (117) phaphaphaphaphaphapha 5 Wan phra 5 Wan Fifth Sthaan: First Lesson Wan

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055555555555555555555555 5 E ___ 59. nAgakumArendra nAgakumArarAja dharaNa ke saMgrAma karane vAle pA~ca anIka aura pA~ca anIkAdhipati ma haiM-anIka-(1) pAdAtAnIka, (2) pIThAnIka, (3) kuMjarAnIka, (4) mahiSAnIka, (5) rthaaniik| ___anIkAdhipati-(1) bhdrsen-paadaataaniik-adhipti| (2) azvarAja-yazodhara-pIThAnIkake adhipti| (3) hstiraaj-sudrshn-kuNjraaniikaa-adhipti| (4) niilknntth-mhissaaniik-adhipti| (5) aannd-rthaaniik-adhipti| 59. Naagkumarendra Dharan, the king of Naag Kumar gods has five fi anikas (armies) and five anikadhipati (commanders)-Armies(1) Padatanika--foot soldiers, (2) Pithanika-horse riders, (3) Kunjaranika-elephant riders, (4) Mahishanika-buffalo riders and (5) Rathanika-charioteers. The commanders of these armies are as follows-(1) Bhadrasencommander of foot soldiers, (2) Ashvaraj Yashodhar-commander of horse riders, (3) Hastiraj Sudarshan--commander of elephant riders, (4) Nilakanth-commander of buffalo riders and (5) Anand-commander of charioteers. 60. bhUyANaMdassa NaM NAgakumAriMdassa NAgakumAraraNNo paMca saMgAmiyANiyA, paMca + saMgAmiyANiyAhivaI paNNattA, taM jahA-pAyattANie jAva rhaannie| jA dakkhe pAyattANiyAhivaI, suggIve AsarAyA pIDhANiyAhivaI, suvikkame hatthirAyA OM kuMjarANiyAhivaI, seyakaMThe mahisANiyAhivaI, NaMduttare rhaanniyaahivii| 60. nAgakumArendra nAgakumArarAja bhUtAnanda ke saMgrAma karane vAle pA~ca anIka aura pA~ca OM anIkAdhipati haiM-anIka-(1) pAdAtAnIka, (2) pIThAnIka, (3) kuMjarAnIka, (4) mahiSAnIka, ka (5) rthaaniik| anIkAdhipati-(1) dkss-paadaataaniik-adhipti| (2) sugrIva ashvraaj-piitthaaniik-adhipti| (3) suvikrama hstiraaj-kuNjraaniik-adhipti| (4) zvetakaNTha-mahiSAnIka adhipti| (5) nndottrrthaaniik-adhipti| 60. Naagkumarendra Bhootanand, the king of Naag Kumar gods has 2 five anikas (armies) and five anikadhipati (commanders)-Armies (1) Padatanika-foot soldiers, (2) Pithanika-horse riders, (3) Kunjaranika--elephant riders, (4) Mahishanika-buffalo riders and (5) Rathanika--charioteers. The commanders of these armies are as follows-(1) Dakshcommander of foot soldiers, (2) Ashvaraj Sugriva-commander of horse riders, (3) Hastiraj Suvikram--commander of elephant riders, Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$$$$ sthAnAMgasUtra (2) (118) Sthaananga Sutra (2) G$ $$$$$$ $$ $$$$$ $$$$$$$$$ 55555555555sss

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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 (4) Shvetakanth--commander of buffalo riders and (5) Nandottar- A commander of charioteers. 61. veNudevassa NaM suvaNiMdassa suvaNNukamAraNNo paMca saMgAmiyANiyA, paMca saMgAmiyANiyAhivaI paNNattA, taM jahA-pAyattANie, evaM jadhA dharaNassa tathA vennudevssvi| . veNudAliyassa jahA bhuutaannNdss| 61. suparNendra suparNakumArarAja veNudeva ke saMgrAma karane vAle pA~ca anIka aura pA~ca anIkAdhipati # dharaNa ke samAna haiM-anIka-(1) pAdAtAnIka aadi| ma anIkAdhipati-(1) bhadrasena-pAdAtAnIka-adhipati aadi| jaise dharaNa ke pA~ca anIka aura pA~ca meM anIkAdhipati haiM, usI prakAra suparNakumArarAja suparNakumArendra, veNudAli ke bhI pA~ca anIka aura pA~ca anIkAdhipati hai| 61. Suparnendra Venudeva, the king of Suparna Kumar gods has five anikas (armies) and five anikadhipati (commanders)-Armies(1) Padatanika-foot soldiers, etc. The commanders of these armies are as follows--(1) Bhadrasen, etc. As Dharan has five armies and five commanders in the same way Venudali Suparnendra, the king of Suparna Kumar gods has also five armies and five commanders. 62. jahA dharaNassa tahA savvesiM dAhiNillANaM jAva ghosss| 63. jahA bhUtANaMdassa tahA / savvesiM uttarillANaM jAva mhaaghosss| 62. jisaprakAra dharaNa ke pA~ca anIka aura pA~ca anIkAdhipati haiM, usI prakAra sabhI dakSiNadizAdhipatiyoM-harikAnta, agnizikha, pUrNa, jalakAnta, amitagati, velamba aura ghoSa ke bhI saMgrAma karane vAle pA~ca anIka aura pA~ca anIkAdhipati-kramazaH-bhadrasena, azvarAja yazodhara, hastirAja sudarzana, nIlakaNTha aura Ananda hai| 63. jisa prakAra bhUtAnanda ke pA~ca anIka aura pA~ca , anIkAdhipati haiM, usI prakAra uttarAdizAdhipati zeSa sabhI bhavanapatiyoM ke arthAt veNudAli, harissaha, / agnimAnava, viziSTa, jalaprabha, amitavAhana, prabhaMjana aura mahAghoSa ke pA~ca-pA~ca anIka aura pA~ca-pA~ca anIkAdhipati unhIM nAma vAle haiN| 62. As Dharan has five armies and five commanders in the same way i all Dakshinadhipatis (the overlords of south) namely Harikant, Agnishikh, Purna, Jalakant, Amit-gati, Velamb and Ghosh also have fiv armies and five commanders-Bhadrasen, Ashvaraj Yashodhar, Hastiraj Sudarshan, Nilakanth and Anand. 63. As Bhootanand has five armies and five commanders in the same way all Uttarendras (the overlords of 4 north) namely Venudali, Harissaha, Agnimanav, Vishisht, Jalaprabh, t t tb -IFIF paMcama sthAna : prathama uddezaka (119) Fifth Sthaan : First Lesson 19555555555555555555555558

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)) )) 055555555555555555555555555555555558 Amit-vahan, Prabhanjan and Mahaghosh also have five armies and five 41 commanders with the same names. 64. sakkassa NaM deviMdassa devaraNNo paMca saMgAmiyA aNiyA, paMca saMgAmiyANiyAdhivatI japaNNattA, taM jahA-pAyattANie, (pIDhANie, kuMjarANie), usabhANie, rdhaannie| OM hariNegamesI pAyattANiyAdhivatI, vAU AsarAyA pIDhANiyAdhivatI, erAvaNe hatthirAyA kuMjarANiyAdhipatI, dAmaDDI usabhANiyAdhipatI, mADhare rdhaanniyaadhiptii| 64. devarAja devendra zakra ke saMgrAma karane vAle pA~ca anIka aura pA~ca anIkAdhipati haiN| anIka(1) pAdAtAnIka, (2) pIThAnIka, (3) kuMjarAnIka, (4) vRSabhAnIka, (5) rthaaniik| ____ anIkAdhipati-(1) hrinaigmessii-paadaatiink-adhipti| (2) azvarAja vaayu-piitthaaniik-adhipti| (3) hastirAja airaavnn-kuNjraaniik-adhipti| (4) daamdhi-vRssbhaaniik-adhipti| (5) mATharaOM rthaaniik-adhipti| 64. Shakra Devendra, the king of gods of first heaven has five anikas (armies) and five anikadhipati (commanders)-Armies (1) Padatanikafoot soldiers, (2) Pithanika-horse riders, (3) Kunjaranika-elephant riders, (4) Vrishabhanika-bull riders and (5) Rathanika--charioteers. The commanders of these armies are as followsE (1) Harinaigameshi-commander of foot soldiers, (2) Ashvaraj Vayu commander . of horse riders, (3) Hastiraj Airavan-commander of elephant riders, (4) Daamardhi--commander of bull riders and Wan (5) Mathar-commander of charioteers. 65. IsANassa NaM deviMdassa devaraNNo paMca saMgAmiyA aNiyA jAva pAyattANie, pIDhANie, ma kuMjarANie, usabhANie, rdhaannie| lahuparakkame pAyattANiyAdhivatI mahAvAU AsarAyA pIDhANiyAhivatI, puSpadaMte hatthirAyA OM kuMjarANiyAhivatI, mahAdAmaDI usabhANiyAhivatI, mahAmADhare rhaanniyaahivtii| 65. devarAja devendra IzAna ke saMgrAma karane vAle pA~ca anIka aura pA~ca anIkAdhipati haiN| 5 anIka-(1) pAdAtAnIka, (2) pIThAnIka, (3) kuMjarAnIka, (4) vRSabhAnIka, (5) rthaaniik| + anIkAdhipati-(1) lghupraakrm-paadaataaniik-adhipti| (2) azvarAja mhaavaayu-paatthaaniik3adhipti| (3) hastirAja pusspdnt-kuNjraaniik-adhipti| (4) mhaadaamrdhi-vRssbhaaniik-adhipti| (5) mhaamaatthr-rthaaniik-adhipti| 5 65. Ishan Devendra, the king of gods of second heaven has five anikas (armies) and five anikadhipati (commanders)-Armies(1) Padatanika-foot soldiers, (2) Pithanika-horse riders, )))))) )))55555555555555555555555))))))) ))))))))))))) Wan ma) Wan ) | sthAnAMgasUtra (2) (120) Sthaananga Sutra (2) 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 .

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pAdAtAnika pIThAnika COM LITER mahiSAnIka kuMjarAnIka sthAnIka pA~ca rAjacinha cavara chatra mukuTa khaDga upAnaha . Inveens

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citra paricaya 5 / Illustration No. 5 deva senA aura rAjacihna asura senA pA~ca prakAra kI hotI hai-(1) pAdAtAnika-paidala sainika, (2) pIThAnika-azvArohI senA, (3) kuMjarAnIka-gajArohI senA, (4) mahiSAnIkamahiSArohI senA, tathA (5) rathAnIka-rathArohI senaa| deva senA meM prathama cAra to usI prakAra kI senA rahatI hai, mahiSa ke sthAna para unakI senA vRSabhArohI hotI hai| -sthAna 5, u. 1, sUtra 57-65 pA~ca rAja cihna (1) khaDga-vIratA kA pratIka, (2) chatra-prajA rakSA kA pratIka, (3) mukuTa-vaibhava kA pratIka, (4) upAnaha-kaThora zAsana kA pratIka, tathA (5) ba~vara-sundaratA evaM para-AkramaNa se rakSA kA prtiik| -sthAna 5, u. 1, sUtra 72 ARMIES OF GODS AND ROYAL SYMBOLS Asur army is of five kinds-(1) Padatanika-foot soldiers, (2) Pithanika-horse riders, (3) Kunjaranikaelephant riders, (4) Mahishanika-buffalo riders, and (5) Rathanika-charioteers. In Deva army the only difference is that in place of buffalo riders there are Vrishabh (bull) riders. -Sthaan 5, Lesson 1, Sutra 57-65 FIVE RAJACHINHA (REGAL SYMBOLS) (1) Khadga (sword; sign of bravery), (2) Chhatra (umbrella; sign of protecting people), (3) Mukut (crown; sign of grandeur), (4) Upanah (shoes; sign of strict rule), and (5) Chamar (fanning whisks; sign of beauty and security). -Sthaan 5, Lesson 1, Sutra 72

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35555555555)) )) )) ) )) ) ))) (3) Kunjaranika-elephant riders, (4) Vrishabhanika-bull riders and 2 (5) Rathanika--charioteers. 1 The commanders of these armies are as follows (1) Laghuparakram-commander of foot soldiers, (2) Ashvaraj Mahavayu--commander of horse riders, (3) Hastiraj Pushpadantcommander of elephant riders, (4) Mahadamardhi-commander of bull riders and (5) Mahamathar-commander of charioteers. 66. jahA sakkassa tahA savvesiM dAhiNillANaM jAva aarnnss| 67. jahA IsANassa tahA sabvesiM uttarillANaM jAva accutss|. 66. jisa prakAra devarAja devendra zakra ke pA~ca anIka aura pA~ca anIkAdhipati haiM, usI prakAra AraNakalpa taka ke sabhI dakSiNendroM ke bhI saMgrAma karane vAle pA~ca-pA~ca anIka aura pA~ca-pA~ca anIkAdhipati haiN| 67. jisa prakAra devarAja devendra IzAna ke pA~ca anIka aura pA~ca anIkAdhipati haiN| usI prakAra acyutakalpa taka ke sabhI uttarendroM ke bhI saMgrAma karane vAle pA~ca-pA~ca anIka aura pA~ca-pA~ca anIkAdhipati haiN| 66. As Shakra Devendra, the king of gods of first heaven has five armies and five commanders in the same way all overlords of south up to Aran kalp also have five armies and five commanders each. 67. As Ishan Devendra, the king of gods of second heaven has five armies and five commanders in the same way all overlords of north up to Achyut kalp also have five armies and five commanders each. vivecana-sUtra 57 se 67 taka ke sUtroM meM asuroM aura vaimAnika devoM kI senA va senApatiyoM kA varNana hai| deva aura asura paraspara virodhI svabhAva vAle haiN| unameM janmanA dveSa bhAva rahatA hai| jahA~ dveSa va ma sattA-moha hotA hai, vahA~ yuddha bhI hotA hai| yuddha ke lie senA aura senApati bhI rakhe jAte haiN| yahA~ jijJAsA hai, devatAoM meM hAthI-ghor3e Adi pazu hote haiM kyA? samAdhAna hai, deva hI hAthI-ghor3e Adi ke rUpa dhAraNa karake paraspara yuddha karate haiN| isameM mahattva kI bAta dhyAna dene kI hai| asuroM meM jahA~ 'mahiSa senA' batAI hai, vahA~ devoM meM vRSabha senA kahI hai| mahiSa-Alasya, unmAda, zakti kI prabalatA va tamoguNa kA pratIka hai, jabaki vRSabha-zakti, sphUrti, zreSThatA aura satvaguNa kA pratIka hai| unmAdI asura mahiSarUpa hai aura sphUrtimaya deva vRSabha rUpa dhAraNa kara yuddha meM bhAga lete haiN| (hindI TIkA bhAga-2 pRSTha 62) Elaboration-Aphorisms 57-67 describe armies and commanders of Asura and Vaimanik gods. Devas and Asurs are of mutually opposite nature. They have mutual antagonism since birth. Aversion and ambition for power lead to wars. It is necessary to have armies and commanders to fight a war. Here a question arises-Do gods have 45 horses, elephants and other animals ? The answer is that the gods paMcama sthAna : prathama uddezaka (121) Fifth Sthaan : First Lesson

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puumittttttttti***************tmimimimittmimimimittttttitmilllitlllik Wan Wan transform to animals and fight. It should be noted that among Asuras we find a mention of buffalo and at the same place among Devas we find bull. Buffalo represents vices like lethargy, stupor and strength whereas bull represents virtues like strength, agility, and excellence. Mad Asuras transform to buffalos and fight with agile Devas transformed to bulls. (Hindi Tika, part-2, p. 62) themselves devasthiti - pada DEVASTHITI PAD (SEGMENT OF LIFE SPAN OF GODS) 68. sakkassa NaM deviMdassa devaraNNo abbhaMtaraparisAe devANaM paMca paliovamAiM ThitI paNNattA / 69. IsANassa NaM deviMdassa devaraNNo abbhaMtaraparisAe devINaM paMca paliovamAiM ThitI paNNattA / 68. devarAja devendra zakra kI antaraMga pariSad ke devoM kI sthiti pA~ca palyopama hai / 69. devarAja devendra IzAna kI antaraMga pariSad kI deviyoM kI sthiti pA~ca palyopama hai| 68. The life span of gods of inner assembly of Shakra Devendra, the king of gods of first heaven is five Palyopam (a conceptual unit of time). 69. The life span of goddesses of inner assembly of Ishan Devendra, the king of gods of second heaven is five Palyopam (a conceptual unit of time). pratighAta - pada PRATIGHAT PAD (SEGMENT OF IMPEDIMENT) 70. paMcavihA paDihA paNNattA, taM jahA - gatipaDihA, ThitipaDihA, baMdhaNapaDihA, bhogapaDihA, bala - vIriya - purisayAra - parakkamapaDihA / 70. pratighAta (avarodha yA skhalana ) pA~ca prakAra ke hote haiM - ( 1 ) gati - pratighAta - azubha pravRtti ke dvArA zubhagati kA avarodha / (2) sthiti - pratighAta - udIraNA ke dvArA karmasthiti kA alpIkaraNa / (3) bandhana - pratighAta - zubha audArika zarIra - bandhanAdi kI prApti kA avarodha / ( 4 ) bhoga - pratighAtabhogya sAmagrI ke bhogane kA avarodha / (5) bala, vIrya, puruSa aura parAkrama kI prApti kA avarodha / 70. Pratighat (impediments or falls) are of five kinds - ( 1 ) Gati pratighat-impeding the shubh-gati (good rebirth) through bad attitude or action. (2) Sthiti pratighat - reduction of duration of karma through fruition. (3) Bandhan pratighat-impeding the bonding of good karmas leading to good audarik sharira (gross physical body). (4) Bhog pratighat-impeding the enjoyment of available means of pleasure. (5) Impeding the acquisition of strength, potency, prowess and valour. vivecana - sAmAnyataH pratighAta kA artha hai, avarodha, antarAya yA rukAvaTa / kintu yahA~ adhyAtma dRSTi se varNana hai, ataH yahA~ azubha bhAvoM va azubha pravRttiyoM dvArA zubha gati, zubha sthiti, zubhabaMdhana, zubhabhoga aura subala-vIrya meM avarodha yA pratihanana honA apekSita hai| sthAnAMgasUtra (2) ( 122 ) Sthaananga Sutra (2) phaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphapha

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)) ))) )) )))) )))) )) )))) Kou 555555555555555555555555555555555555 zArIrika zakti-bala, Atma zakti-vIrya, puruSa hone kA abhimAna-puruSakAra aura ina sabakA Wan sammilita rUpa-parAkrama kahA jAtA hai| (vRtti bhAga-2 pRSTha 523) Elaboration--The general meaning of avarodh is impediment, blockage or hurdle. But here the statement is in spiritual context. Therefore here it indicates impediment or blocking of good rebirth, good life-span, good karmic bondage, good association, and good power and potency through bad attitude and action. Parakram or valour is said to be the combination of bal (strength), virya (spiritual potency), and purushkar (ego of being a man; prowess). (Vritti part-2, p. 523) AjIva-sUtra AJIVA-PAD (SEGMENT OF SUBSISTENCE) 71. paMcavihe AjIve paNNatte, taM jahA-jAtiAjIve, kulAjIve, kammAjIve, sippAjIve, liNgaajiive| 71. AjIvaka (AjIvikA karane vAle puruSa) .pA~ca prakAra ke hote haiM-(1) jAtyAjIvaka-apanI OM brAhmaNAdi jAti batAkara AjIvikA karane vaalaa| (2) kulAjIvaka-apanA kSatriya kula Adi batAkara + AjIvikA karane vaalaa| (3) karmAjIvaka-kRSi majadUrI Adi se AjIvikA karane vaalaa| (4) zilpAjIvaka-zilpa Adi kalA se AjIvikA karane vaalaa| (5) liMgAjIvaka-sAdhuveSa Adi dhAraNa Wan kara AjIvikA karane vaalaa| 71. Ajivak (those who subsist on something) is of five kinds(1) Jatyajivak-those who acquire means of subsistence by revealing their caste, such as Brahmin. (2) Kulajivak--those who acquire means of subsistence by revealing their clan, such as Kshatriya. (3) Karmajivakthose who acquire means of subsistence by working or doing physical labour. (4) Shilpajivak-those who acquire means of subsistence through art and craft. (5) Lingajivak-those who acquire means of subsistence through appearance or by dressing in the garb of a monk or other such people. ma rAjacihna-sUtra RAJACHINHA-PAD (SEGMENT OF REGAL SYMBOLS) 72. paMca rAyakakudhA paNNattA, taM jahA-khaggaM, chattaM, upphesaM, pANahAo, baalviianne| 72. rAjacihna pA~ca prakAra ke hote haiM-(1) khaga (vIratA kA pratIka), (2) chatra (prajA rakSA kA ke pratIka), (3) uSNISa mukuTa (vaibhava kA pratIka), (4) upAnaha-pAda-rakSaka, jUte (kaThora zAsana kA . pratIka)-(5) bAla vyajana-caMvara (sundaratA va para AkramaNa se rakSA kA prtiik)| 72. Rajachinha (regal symbols) are of five kinds--(1) Khadga (sword; fi sign of bravery), (2) Chhatra (umbrella; sign of protecting people), paMcama sthAna : prathama uddezaka (123) Fifth Sthaan: First Lesson )))))))))5555555555555555555)))) ))) )) ) ka ma B)))))) ja 35555555555555555555555555555555555558

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Wan )))))))55555555555555555555555555555555555555 (3) Ushnisha (crown; sign of grandeur), (4) Upanah (shoes; sign of strict 1 rule) and (5) Baal vyajan (fanning whisks; sign of beauty and security). udIrNaparISahopasarga-sUtra UDIRNAPARISHAHOPASARG-PAD (SEGMENT OF PRECIPITATED AFFLICTIONS AND TORMENTS) 73. paMcahiM ThANehiM chaumatthe NaM udiNNe parissahovasagge sammaM sahejA khamejjA titikkhejA ahiyAsejjA, taM jahA (1) udiNNakamme khalu ayaM purise ummttgbhuute| teNa me esa purise akkosati vA avahasati vA NicchoDeti vA NibhaMcheti vA baMdheti vA ruMbhati vA chavicchedaM kareti vA, pamAraM vA Neti, uddavei vA, vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA avaharati vaa| (2) jakkhAiTTe khalu ayaM purise| teNa me esa purise akkosati vA taheva jAva avaharati + (avahasati vA NicchoDeti vA NibhaMcheti vA baMdheti vA raMbhati vA chavicchedaM kareti vA, pamAraM vA Neti, uddavei vA, vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA) avaharati vaa| (3) mamaM ca Na tabbhavaveyaNijje kamme udiNNe bhvti| teNa me esa purise akkosati vA taheva * jAva avaharati (avahasati vA NicchoDati vA NibhaMcheti vA baMdheti vA ruMbhati vA chavicchedaM kareti vA, pamAraM vA Neti, uddavei vA, vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA) avaharati vaa| (4) mamaM ca NaM sammamasahamANassa akhamamANassa atitikkhamANassa aNadhiyAsamANassa kiM + maNNe kajjati ? egaMtaso me pAve kamme knnyti| (5) mamaM ca NaM sammaM sahamANassa jAva (khamamANassa titikkhamANassa) ahiyAsemANassa kiM maNNe kajjati ? egaMtaso me NijjarA kjjti| iccetehiM paMcahiM ThANehiM chaumatthe udiNNe parisahovasagge sammaM sahejA jAva (khamejjA OM titikkhejjA) ahiyaasejjaa| 73. pA~ca kAraNoM se chadmastha puruSa udIrNa-(udaya ko prApta) parISahoM aura upasargoM ko samyak prakAra se avicala bhAva ke sAtha sahatA hai, kSAnti rakhatA hai, titikSA rakhatA hai aura unase vicalita nahIM hotA hai| Wan (1) yaha puruSa udIrNakarmA hai, isalie yaha unmatta (pAgala) jaisA ho rahA hai| isI kAraNa yaha mujha // para Akroza karatA hai, yA mujhe gAlI detA hai, yA merA upahAsa karatA hai, yA mujhe bAhara nikAlane kI OM dhamakI detA hai, yA merI nirbhartsanA (jhir3akiyA~ denA) karatA hai, yA mujhe bA~dhatA hai, yA rokatA hai, yA 151955))))))))))))5555555555555555555558 sthAnAMgasUtra (2) (124) Sthaananga Sutra (2)

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5555555555555555555 )))))))555555 B555555555555555555555555555555555555 chaviccheda (aMga kA chedana) karatA hai, yA pamAra (mUrcchita yA maraNAsanna) karatA hai, yA upadrava karatA hai, + vastra, pAtra, kambala, pAdapoMchana Adi chInatA hai, yA dUra pheMkatA hai, yA tor3atA-phor3atA hai, yA curAtA hai| 5 (2) yaha puruSa avazya hI yakSAviSTa-(bhUta-pretAdi se grasta) hai, isalie yaha mujha para Akroza karatA hai Wan hai, yA mujhe gAlI detA hai, yA merA upahAsa karatA hai, yA bAhara nikAlane kI dhamakI detA hai, yA merI 5 | nirbhartsanA karatA hai, yA bA~dhatA hai, yA rokatA hai, yA chaviccheda karatA hai, yA mUrcchita karatA hai, yA OM upadruta karatA hai, vastra, pAtra, kambala yA pAdapoMchana kA chedana karatA hai, yA vicchedana karatA hai, yA bhedana ma karatA hai, yA apaharaNa karatA hai (3) mere isa bhava meM vedanA bhogane yogya karma udaya meM A rahA hai, isalie yaha puruSa mujha para + Akroza karatA hai, mujhe gAlI detA hai, yA merA upahAsa karatA hai, yA mujhe bAhara nikAlane kI dhamakI detA hai, yA nirbhartsanA karatA hai, yA bA~dhatA hai, yA rokatA hai, yA chaviccheda karatA hai, yA mUrchita karatA hai, yA upadruta karatA hai, vastra, pAtra, kambala, yA pAdapoMchana kA chedana karatA hai, yA vicchedana karatA hai, yA bhedana karatA hai, yA apaharaNa karatA hai| (4) yadi maiM inheM samyak prakAra avicala bhAva se sahana nahIM karU~gA, kSAnti nahIM rakhUgA, titikSA 9 nahIM rakhUgA aura unase prabhAvita ho jAU~gA, to mujhe kyA hogA? mujhe ekAnta rUpa se pApakarma kA Wan saMcaya hogaa| (5) yadi maiM inhe samyak prakAra avicala bhAva se sahana karU~gA, kSAnti rakhUgA, titikSA rakhUgA aura unase prabhAvati nahIM hoU~gA, to mujhe kyA hogA? ekAnta rUpa se karma-nirjarA hogii| ina pA~ca kAraNoM se chadmastha puruSa udaya meM Aye parISahoM aura upasargoM ko samyak prakAra avicala ke bhAva se sahatA hai, zAnti rakhatA hai, titikSA rakhatA hai aura unase aprabhAvita rahatA hai| 73. For five reasons a chhadmasth (one who is short of omniscience f due to residual karmic bondage) properly and resolutely endures the fi precipitated (udirna) afflictions and torments with forbearance (titiksha) 4 and forgiveness (kshama) remaining unmoved (1) The karmas of this person have undergone fruition, therefore he is crazy. That is why he is angry at me or abuses me or threatens me to throw out or rebukes me or ties me or stops me or pierces my body or makes me unconscious or torments me or snatches, throws away, breaks, shatters or steals my garb, bowls, ascetic-broom and other equipment. (2) This person is under the influence of bad spirits. That is why he is angry at me or abuses me or threatens me to throw out or rebukes me or ties me or stops me or pierces my body or makes me unconscious or torments me or snatches, throws away, breaks, shatters or steals my fi garb, bowls, ascetic-broom and other equipment. 55555555555555555555))))))))) ut. bhaekIka | paMcama sthAna : prathama uddezaka (125) Fifth Sthaan: First Lesson

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phaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan (3) My karmas responsible for suffering of pain are coming to fruition during this life time. That is why he is angry at me or abuses me or threatens me to throw out or rebukes me or ties me or stops me or pha pierces my body or makes me unconscious or torments me or snatches, throws away, breaks, shatters or steals my garb, bowls, ascetic-broom and other equipment. (4) What will happen to me if I do not properly and resolutely endure Wan these with forbearance (titiksha) and forgiveness (kshama) and get moved? I will singularly acquire demeritorious karmas (paap karma). For the above said five reasons a chhadmasth person properly and resolutely endures the precipitated afflictions and torments with forbearance and forgiveness, remaining unmoved. Wan (5) What will happen to me if I properly and resolutely endure these with forbearance ( titiksha ) and forgiveness (kshama) and remain 5 unmoved ? I will singularly shed karmas (harma nirjara). Wan (1) khittacitte khalu ayaM purise / teNa me esa purise akkosati vA taheva jAva ( avahasati vA NicchoDeti vA NibbhaMcheti vA baMdheti vA ruMbhati vA chavicchedaM kareti vA, pamAraM vA Neti, uddavei vA, vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA ) avaharati vA / Wan Wan 74. paMcahiM ThANehiM kevalI udiNNe parisahovasagge sammaM sahejjA jAva (khamejjA titikkhejjA ) 5 ahiyAsejjA, taM jahA 25595555555955555555955 5 5 59555555559595959595952 pha Wan (2) dittacitte khalu ayaM purise / teNa me esa purise jAva (akkosati vA avahasati vA NicchoDeti vA NibbhaMcheti vA baMdheti vA ruMbhati vA chavicchedaM kareti vA, pamAraM vA Neti, uddavei vA, pha vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA ) avaharati vA / Wan sthAnAMgasUtra (2) phra (3) jakkhAiTThe khalu ayaM purise / teNa me esa purise jAva (akkosati vA avahasati vA NicchoDeti vA NibbhaMcheti vA baMdheti vA ruMbhati vA chavicchedaM kareti vA, pamAraM vA Neti, uddavei vA, vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA ) avaharati vA / phra Wan pha Wan (4) mamaM ca NaM tabbhavaveyaNijje kamme udiNNe bhavati / teNa me esa purise jAva [ akkosati vA 5 avahasati vA NicchoDeti vA NibbhaMcheti vA baMdheti vA saMbhati vA chavicchedaM kareti vA, pamAraM vA ti, uddave vA, vatthaM vA paDiggahaM vA kaMbalaM vA pAyapuMchaNamacchiMdati vA vicchiMdati vA bhiMdati vA ] avaharati vA / (126) Wan pha Sthaananga Sutra (2) Wan Wan .

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) )) ) ) ) ) 1-1-1-1-1-1-nAnAnAgAnA ))) 3555555555555555555555555555555555555 # (5) mamaM ca NaM sammaM sahamANaM khamamANaM titikkhamANaM ahiyAsemANaM pAsettA bahave aNNe // chaumatthA samaNA NiggaMthA udiNNe-udiNNe parIsahovasagge evaM sammaM sahissaMti jAva [ khamissaMti * titikkhassaMti ] ahiyaasissNti| iccetehiM paMcahiM ThANehiM kevalI udiNNe parIsahovasagge sammaM sahejA jAva (khamejjA titikkhejjA) ahiyaasejjaa| 74. pA~ca kAraNoM se kevalI udaya meM Aye parISahoM aura upasargoM ko samyak prakAra avicala bhAva se sahate haiM, kSAnti rakhate haiM, titikSA rakhate haiM, aura unase aprabhAvita rahate haiN| jaise (1) yaha puruSa avazya vikSiptacitta hai-zoka Adi se bebhAna hai, isalie yaha mujha para Akroza karatA hai, (mujhe gAlI detA hai yA merA upahAsa karatA hai, yA mujhe bAhara nikAlane kI dhamakI detA hai yA merI nirbhartsanA karatA hai yA mujhe bA~dhatA hai yA rokatA hai yA chaviccheda karatA hai yA vadhasthAna meM le jAtA hai // yA upadruta karatA hai, vastra yA pAtra yA kambala yA pAdapoMchana kA chedana karatA hai yA vicchedana karatA hai yA 5 bhedana karatA hai) yA apaharaNa karatA hai| (2) yaha puruSa avazya dRptacitta (ahaMkAra Adi ke unmAda-grasta) hai, isalie yaha mujha para Akroza karatA hai [mujhe gAlI detA hai yA merA upahAsa karatA hai yA mujhe bAhara nikAlane kI dhamakI detA hai yA merI nirbhartsanA karatA hai yA mujhe bA~dhatA hai yA rokatA hai yA chavicchedana karatA hai yA vadhasthAna meM le jAtA hai yA upadrava karatA hai, vastra yA pAtra yA kambala yA pAdapoMchana kA chedana karatA hai yA bhedana karatA hai] yA apaharaNa karatA hai| (3) yaha puruSa avazya yakSAviSTa (yakSa se prerita) hai, isalie yaha mujha para Akroza karatA hai, [mujhe gAlI detA hai, upahAsa karatA hai, bAhara nikAlane kI dhamakI detA hai, nirbhartsanA karatA hai, yA bA~dhatA hai, yA rokatA hai, yA chaviccheda karatA hai, yA vadhasthAna meM le jAtA hai, yA upadruta karatA hai, vastra, yA pAtra, yA kambala, yA pAdapoMchana kA chedana karatA hai, yA vicchedana karatA hai, yA bhedana karatA hai,] yA apaharaNa karatA hai| (4) mere isa bhava meM vedana karane yogya karma udaya meM A rahA hai, isalie yaha puruSa mujha para Akroza | karatA haiM-[gAlI detA hai, yA upahAsa karatA hai, yA bAhara nikAlane kI dhamakI detA hai, yA nirbhartsanA // | karatA hai, yA bA~dhatA hai, yA rokatA hai, yA chaviccheda karatA hai, yA vadhasthAna meM le jAtA hai, yA upadruta / ; karatA hai, vastra,yA pAtra,yA kambala, yA pAdapoMchana kA chedana karatA hai, yA vicchedana karatA hai, yA bhedana hai | karatA hai] yA apaharaNa karatA hai| (5) mujhe samyak prakAra avicala bhAva se parISahoM aura upasargoM ko sahana karate hue, zAnti rakhate hue, titikSA rakhate hue aura unase aprabhAvita rahate hue dekhakara bahuta se anya chadmastha zramaNa-nirgrantha udaya meM Aye parISahoM aura upasargoM ko samyak prakAra avicala bhAva se sahana kareMge, kSAnti rakheMge, titikSA rakheMge aura unase aprabhAvita rheNge| ))) )) ))) 0555555555555555)) paMcama sthAna : prathama uddezaka (127) . Fifth Sthaan: First Lesson FFFFFFFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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5 4 4 4 455 456 457 454 455 456 457 4554 1 . 95 4 5 7 455 456 41 41 45 455 456 45 446 45 556 5 555555555555555555555555555555555555 ra ina pA~ca kAraNoM se kevalI udayAgata parISahoM aura upasargoM ko samyak prakAra avicala bhAva se OM sahana karate haiM, kSAnti rakhate haiM, titikSA rakhate haiM aura aprabhAvita rahate haiN| 74. For five reasons a Kevali (omniscient) properly and resolutely endures the precipitated (udirna) afflictions and torments with forbearance (titiksha) and forgiveness (kshama) remaining unmoved (1) This person is, indeed, vikshipt chitt (not in his senses due to grief or other such problem). That is why he is angry at me or abuses me or threatens me to throw out or rebukes me or ties me or stops me or pierces my body or takes me to the killing ground or torments me or 45 snatches, throws away, breaks, shatters or steals my garb, bowls, asceticbroom and other equipment. (2) This person is, indeed, driptachitt (crazy due to bloated ego or other such vice). That is why he is angry at me or abuses me or 4 threatens me to throw out or rebukes me or ties me or stops me or pierces my body or takes me to the killing ground or torments me or snatches, throws away, breaks, shatters or steals my garb, bowls, asceticbroom and other equipment. (3) This person is, indeed, yakshavisht (under the influence of a 4 Yaksha or bad spirits). That is why he is angry at me or abuses me or threatens me to throw out or rebukes me or ties me or stops me or pierces my body or takes me to the killing ground or torments me or 5 snatches, throws away, breaks, shatters or steals my garb, bowls, ascetic4 broom and other equipment. (4) My karmas responsible for suffering of pain are coming to fruition during this life time. That is why he is angry at me or abuses me or threatens me to throw out or rebukes me or ties me or stops me or pierces my body or takes me to the killing ground or torments me or snatches, throws away, breaks, shatters or steals my garb, bowls, asceticbroom and other equipment. (4) What will happen to me if I do not properly and resolutely endure these with forbearance (titiksha) and forgiveness (kshama) and get moved ? I will singularly acquire demeritorious karmas (paap karma). (5) When I properly and resolutely endure these with forbearance (titiksha) and forgiveness (kshama) and remain unmoved, many chhadmasth nirgranth shramans (one who is short of omniscience due to residual karmic bondage) will see that and get inspired to properly and resolutely endure precipitated (udirna) afflictions and torments with 44 45 46 47 4554 455 454 455 456 457 454 455 456 $ $154 455 456 454 455 456 457 4545454545454545454545454545454545 455 456 455 456 4 456 457 455 456 457 455 PARTIE () ( 128 ) 19 Sthaananga Sutra (2) 24545454545454545 4 54 455 456 457 451 455 456 457 455 456 457 455 456 457 458 455 456 457 455 456 455 456 457 4554

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cuttmi*****mit********************* forbearance (titiksha) and forgiveness (kshama) and remain unmoved I will singularly shed karmas (karma nirjara). 75. hetu pA~ca haiM - (1) hetu ko (samyak ) nahIM jAnatA hai / (2) hetu ko (samyak ) nahIM dekhatA hai| (3) hetu ko (samyak) nahIM samajhatA hai - zraddhA nahIM karatA hai / (4) hetu ko prApta - (samyak rUpa se grahaNa) nahIM karatA hai / (5) hetu - pUrvaka ajJAnamaraNa se maratA hai / 76. hetu pA~ca haiM - (1) hetu se asamyak jAnatA hai| (2) hetu se asamyak dekhatA hai / (3) hetu se asamyak samajhatA hai, asamyak zraddhA karatA hai| (4) hetu se asamyak prApta karatA hai| (5) sahetuka ajJAnamaraNa se maratA hai| For these five reasons a Kevali properly and resolutely endures the precipitated afflictions and torments with forbearance and forgiveness Wan remaining unmoved. vivecana - vRttikAra ke anusAra yahA~ kevalI zabda se zruta kevalI, avadhijJAnI, manaH paryavajJAnI aura kevala jJAnI sabhI abhISTa haiN| ve ina pA~ca kAraNoM meM se kisI eka kAraNa se parISahopasarga sahana karate haiN| pA~coM kAraNa eka sAtha kabhI upasthita nahIM hote / ( hindI TIkA bhAga - 2 pRSTha 74) Wan Elaboration-According to the author of the Vritti the term Kevali here 5 includes Shrut Kevali, Avadhi jnani, Manahparyav jnani and Keval jnani. The endure afflictions caused due to any one of these five reasons. All the five reasons are never effective at once. (Hindi Tika, part-2, p. 74) hetu - pada HETU PAD (SEGMENT OF CAUSE) 75. paMca heU paNNattA, taM jahA - heuM Na jANati, heuM Na pAsati, heuM Na bujjhati, he NAbhigacchati, heuM aNNANamaraNaM marati / 76. paMca heU paNNattA, taM jahA - uNA Na jANati, jAva (hiuNA Na pAsati, heuNA Na bujjhati, heuNA NAbhigacchati), heuNA aNNANamaraNaM marati 77. paMca heU paNNattA, taM jahA - heuM jANai, jAva (hiuM pAsai, abhigacchai), heuM chaumatthamaraNaM marati / 78. paMca heU paNNattA, taM jahA - heuNA jANai jAva (hiuNA pAsai, heuNA bujjhai, heuNA abhigacchai), heuNA chaumatthamaraNaM marai / paMcama sthAna : prathama uddezaka ( 129 ) 75. Hetu (cause / one who knows cause) is of five kinds -- ( 1 ) does not (properly) know hetu (the cause ), ( 2 ) does not (properly) see hetu (the cause), (3) does not have (proper ) faith on hetu, ( 4 ) does not (properly ) 5 accept hetu and (5) embraces death of an ignorant with hetu 76. Hetu 5 (cause/one who knows cause) is of five kinds - ( 1 ) does not (properly) 5 know through hetu, ( 2 ) does not (properly) see through hetu, Wan not have (proper ) faith or understand through hetu, (4) does not (properly) accept through hetu and (5) embraces death of an ignorant through hetu. (3) does 2555955 5 5 5 5 5 5 5 55 55 55 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 55 952 Wan he N bujjhai, heuM Wan Fifth Sthaan: First Lesson Wan pha Wan Wan pha Wan Wan 9555 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 52 pha

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)) )) OM 77. pA~ca hetu haiM-(1) hetu ko (samyak) jAnatA hai| (2) hetu ko (samyak) dekhatA hai| (3) hetu kI (samyak) zraddhA karatA hai| (4) hetu ko (samyak) prApta karatA hai| (5) hetu-pUrvaka chadmasthamaraNa maratA hai| 78. punaH pA~ca hetu haiM-(1) hetu se (samyak) jAnatA hai| (2) hetu se (samyak) dekhatA hai| (3) hetu se hai (samyak) zraddhA rakhatA hai| (4) hetu se (samyak) prApta karatA hai| (5) hetu se (samyak) chadmasthamaraNa maratA hai| 77. Hetu (cause/one who knows cause) is of five kinds---(1) does 4 (properly) know hetu, (2) does (properly) see hetu, (3) does have (proper) ma 41 faith on hetu, (4) does (properly) accept hetu and (5) embraces death of a 41 chhadmasth with hetu. 78. Hetu (cause/one who knows cause) is of five kinds--(1) does (properly) know through hetu, (2) does (properly) see through hetu, (3) does have (proper) faith' through hetu, (4) does (properly) accept through hetu and (5) embraces death of a chhadmasth through hetu. ))) ))) ) a55555555FFFFFFFFFFFFTing Ting Ting Ting Ting 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 ahetu-pada AHETU-PAD 79. paMca aheU paNNattA, taM jahA-aheuM Na jANati, jAva (aheuM Na pAsati, aheuM Na bujjhati, aheuM NAbhigacchati), aheuM chaumatthamaraNaM mrti| 80. paMca aheU paNNattA, taM jahA5 aheuNA Na pAsati, (aheuNA Na bujjhati, aheuNA NAbhigacchati), aheuNA chaumatthamaraNaM mrti| 79. pA~ca ahetu haiM-(1) ahetu ko nahIM jAnatA hai| (2) ahetu ko nahIM dekhatA hai| (3) ahetu kI + zraddhA nahIM karatA hai| (4) ahetu ko prApta nahIM karatA hai| (5) ahetuka chadmasthamaraNa se maratA hai| 5 80. punaH pA~ca ahetu haiM- (1) ahetu se nahIM jAnatA hai| (2) ahetu se nahIM dekhatA hai| (3) ahetu se : OM zraddhA nahIM karatA hai| (4) ahetu se prApta nahIM karatA hai| (5) ahetuka chadmasthamaraNa se maratA hai| 79. Ahetu (non-cause) is of five kinds-(1) does not know ahetu, E 15 (2) does not see ahetu, (3) does not have faith on ahetu, (4) accept ahetu and (5) embraces death of a chhadmasth with ahetu. 80. Ahetu is of five kinds--(1) does not know through ahetu, (2) does not see through ahetu, (3) does not have faith or understand through ahetu, (4) does not accept through ahetu and (5) embraces death of a 4 chhadmasth through ahetu. 81. paMca aheU paNNattA, taM jahA-aheuM jANati, jAva (aheuM pAsati, aheuM bujjhati, aheuM abhigacchati), aheuM kevalimaraNaM mrti| 82. paMca aheU paNNattA, taM jahA-aheuNA jANati, jAva (aheuNA pAsati, aheuNA bujjhati, aheuNA abhigacchati), aheuNA kevalimaraNaM mrti|| 81. pA~ca ahetu haiM (1) ahetu ko jAnatA hai| (2) ahetu ko dekhatA hai| (3) ahetu kI zraddhA ma karatA hai| (4) ahetu ko prApta karatA hai| (5) ahetuka kevali-maraNa maratA hai| 82. punaH pA~ca ahetu Wan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (2) (130) Sthaananga Sutra (2)

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mmmmmmm IF IF IF IF IP IP kakakakakakakakakakakakakakaka55555 haiM-(1) ahetu se jAnatA hai| (2) ahetu se dekhatA hai| (3) ahetu se zraddhA karatA hai| (4) ahetu se prApta hai karatA hai| (5) ahetuka kevali-maraNa maratA hai| . 81. Ahetu (non-cause) is of five kinds-(1) does know ahetu, (2) does see ahetu, (3) does have faith on ahetu, (4) does accept ahetu and (5) embraces death of a Kevali with ahetu. 82. Ahetu is of five kinds(1) does know through ahetu, (2) does see through ahetu, (3) does have faith through ahetu, (4) does accept through ahetu and (5) embraces death of a Kevali through ahetu. vivecana-uparyukta ATha sUtroM meM se Arambha ke cAra sUtra hetu-viSayaka haiM aura antima cAra sUtra ahetu-viSayaka haiN| jisase sAdhya kA spaSTa jJAna ho use 'hetu' kahate haiN| jaise dhue~ se dUrastha agni kA jJAna hotA hai| dhuA~ hetu hai, agni sAdhya hai| / jo hetu to nahIM, kintu hetu jaisA lagatA hai use ahetu kahA jAtA hai| hetu aura ahetu donoM kA jJAna anivArya hai| ___ padArtha do prakAra ke hote haiM-hetugamya aura ahetugmy| parokSa yA dUrasthita hone ke kAraNa jo padArtha hetu se jAne jAte haiM, unheM hetugamya kahate haiN| jaise-dUra pradeza meM sthita agni dhUma ke kAraNa jAnI jAtI hai| kintu jo padArtha sUkSma haiM, dUra pradeza meM sthita haiM kintu bahuta kAla pUrva ke haiM jaise-(rAma-rAvaNa Adi) jinakA hetu se jJAna sambhava nahIM haiM, jo kevala jJAnI puruSoM ke vacanoM se hI jAne jA sakate haiM, unheM ahetugamya arthAt Agamagamya kahA jAtA hai| jaise-dharmAstikAya, adharmAstikAya Adi arUpI ke padArtha kevala Agama-gamya haiM, hamAre lie ve hetugamya nahIM haiN| prastuta sUtroM meM hetu aura hetuvAdI (hetu kA prayoga karane vAlA) ye donoM hI hetu zabda se batAye gaye haiN| jo hetuvAdI asamyagdarzI hotA hai, vaha kArya ko jAnatA-dekhatA to hai, parantu usake hetu ko nahIM jAnatA-dekhatA hai| vaha hetu-gamya padArtha ko hetu ke dvArA jaantaa-dekhtaa| jo hetuvAdI samyagdarzI hotA hai, vaha kArya ke sAtha-sAtha usake hetu ko bhI jAnatA-dekhatA hai| vaha hetu-gamya padArtha ko hetu dvArA jAnatA-dekhatA hai| ___ parokSa jJAnI (zrutajJAnI) jIva hetu ke dvArA parokSA vastuoM ko jAnate-dekhate haiN| pratyakSajJAnI (avadhi jJAnI Adi) pratyakSa rUpa se vastuoM ko jAnate-dekhate haiN| unheM hetu kI apekSA nahIM rhtii| pratyakSajJAnI bhI do prakAra ke hote haiM-dezapratyakSajJAnI aura sklprtykssjnyaanii| dezapratyakSajJAnI dharmAstikAya Adi dravyoM kI svAbhAvika pariNatiyoM ko AMzikarUpa se hI jAnatA-dekhatA hai, pUrNarUpa se nahIM jaantaa-dekhtaa| vaha ahetu (pratyakSa jJAna) ke dvArA ahetugamya padArthoM ko sarvabhAvena nahIM jaantaa-dekhtaa| kintu jo sakala pratyakSajJAnI sarvajJa kevalI hotA hai, vaha dharmAstikAya Adi ahetugamya padArthoM kI svAbhAvika pariNatiyoM ko sampUrNa rUpa se jAnatA-dekhatA hai| vaha pratyakSajJAna ke dvArA ahetugamya padArthoM ko sarvabhAva se jAnatA-dekhatA hai| as 5555555555 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 paMcama sthAna : prathama uddezaka (131) Fifth Sthaan: First Lesson ja) 5555555555555 5555558

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B555555555555555555555555555555555555 OM ukta vivecana kA niSkarSa yaha hai ki prArambha ke do sUtra asamyagdarzI hetuvAdI kI apekSA se aura ma Wan tIsarA-cauthA sUtra samyagdarzI hetuvAdI kI apekSA se haiN| pA~cavAM-chaThA~ sUtra dezapratyakSajJAnI chadmastha kI * apekSA se aura sAtavAM-AThavAM sUtra sakalapratyakSajJAnI sarvajJa kevalI kI apekSA se haiN| ___ ukta AThoM sUtroM kA pA~cavAM bheda maraNa se sambandha rakhatA hai| maraNa do prakAra kA hotA hai-sahetuka (sopakrama) aura ahetuka (nirupkrm)| zastrAghAta Adi bAhya hetuoM se hone vAlA maraNa sahetuka, OM sopakrama yA akAlamaraNa haiN| jo maraNa zastrAghAta Adi bAhya hetuoM ke binA AyuSya karma ke pUrNa hone ke para hotA hai, vaha ahetuka, nirupakrama yA yathAkAla maraNa hai| asamyagdarzI hetuvAdI kA ahetuka maraNa OM ajJAnamaraNa kahalAtA hai aura samyagdarzI hetuvAdI kA sahetukamaraNa chadmasthamaraNa kahalAtA hai, 5 dezapratyakSajJAnI kA sahetukamaraNa bhI chadmasthamaraNa kahA jAtA hai| sakalapratyakSajJAnI sarvajJa kA ahetuka maraNa kevali-maraNa kahA jAtA hai| vattikAra zrI abhayadevasari kahate haiM ki hamane ukta satroM kA yaha artha bhagavatI satra ke paMcama zataka ke saptama uddezaka kI cUrNi ke anusAra likhA hai, jo ki sUtroM ke padoM kI gamanikA mAtra hai| ina sUtroM kA ke vAstavika artha to bahuzruta AcArya hI jAnate haiN| (vRtti bhAga-2 pRSTha 528) Elaboration Of the eight aforesaid aphorisms first four are regarding hetu and last four are regarding ahetu. Hetu means causative phrase or statement that proves a point. For example smoke conclusively informs about a distant fire. Smoke is hetu and fire is the point proved. That which is not hetu but appears like hetu is called ahetu (noncause). Knowledge of both hetu and ahetu is essential. ___Things are of two kinds-inferred through hetu (hetugamya) and inferred through ahetu (ahetugamya). Things that are known through i cause (hetu) due to being distant and not directly perceivable are called i hetugamya. For example a distant fire is known due to presence of visible smoke. But things that are subtle, remote in terms of time as well as space, cannot be known through hetu and can only be known through the words of Keval jnanis (omniscients) are called ahetu gamya (inferred through ahetu) or Agam gamya (known through Agam). For example Dharmastikaya, Adharmastikaya and other formless things are known only through Agam and are not hetugamya for us. In the aforesaid aphorisms the term hetu means both hetu (cause) and hetuvadi (one who uses the cause). A hetuvadi who is asamyagdarshi (does not properly know) sees and knows the thing or act but does not see and know its cause. He does not see and know a hetu gamya thing through hetu. A hetuvadi who is samyagdarshi (properly a555 $ $$ $$$$$$$$$$$$$$ $$$$$$$$$$$$$$ $$$$$$$$$$$$ $Ting Ting . sthAnAMgasUtra (2) (132) Sthaananga Sutra (2) U ) ))))))))))))555555555555555

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44 445 446 444 hhhhhhhhhh 454 455 456 45 44 445 446 455 456 457 454 455 456 457 455 456 457 455 454 455 456 457 455 456 457 451 451 451 45 knows) sees and knows the thing or act as well as its cause. He sees and knows a hetu gamya thing through hetu. Paroksh jnani (who perceives indirectly) sees and knows things that are not directly visible through hetu. Pratyaksh jnani (who perceives directly) sees things directly. They are not dependent on hetu. Pratyaksh f jnanis are also of two types--desh pratyaskh jnani (having partial direct fi perception) sakal pratyaskh jnani (having complete direct perception). fi Desh pratyaskh jnani sees and knows the natural transformations of i fi entities like Dharmastikaya only partially and not completely. Through his direct perception (ahetu) he cannot fully know the ahetu gamya things. But Sakal pratyaskh jnani or omniscient sees and knows the full spectrum of 5 natural transformations of entities like Dharmastikaya. Through his direct perception (ahetu) he fully sees and knows the ahetu gamya things. In conclusion it can be said that the first two aphorism are for an imperfect hetuvadi and third and fourth aphorisms are for perfect n hetuvadi. Fifth and sixth aphorisms are for Desh pratyaskh jnani fichhadmasth and seventh and eighth aphorisms are for Sakal pratyaskh Fijnani omniscient. The fifth alternative of these eight aphorism relates to death which is F of two types-sahetuk (with a cause) and ahetuk (without a cause). fi Death caused by external causes like being hit by a weapon is sahetuk or untimely death. Death on conclusion of ayushya karma (life span determining karma) and not due to any external cause is ahetuk or timely death. The ahetuk death of an imperfect hetuvadi is called ajnana maran (an ignorant death). The sahetuk death of a hetuvadi with right si perception is called chhadmasth maran. The sahetuk death of a Desh si pratyaskh jnani is also called chhadmasth maran. The sahetuk death of a Sakal pratyaskh jnani omniscient is called Kevali maran. Shri Abhayadev Suri, the commentator (Vritti), informs that he has interpreted these aphorism on the basis of the Churni of Bhagavati Sutra (5/7), which is only superficial. The actual and all embracing meaning of these is known only to expert scholarly acharyas. (Vritti, part-2, p. 288) 34EA7ANUTTAR-PAD (SEGMENT OF SUPERLATIVES) 83. kevalissa NaM paMca aNuttarA paNNattA, taM jahA-aNuttare NANe, aNuttare daMsaNe, aNuttare caritte, aNuttare tave, aNuttare viirie| 444 445 446 44 41 41 41 41 41 41 414 45 46 45 44 445 446 447 443 Nananananannnnnn Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F8 paMcama sthAna : prathama uddezaka ( 133 ) Fifth Sthaan: First Lesson 14141454545454545454545454141414141414141414145545454545454545454545

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phaphaphaphaphapha Wan 83. kevalI ke pA~ca sthAna anuttara (sarvottama - anupama ) hote haiM - (1) anuttara jJAna, (2) anuttara 5 darzana, (3) anuttara cAritra, (4) anuttara tapa, (5) anuttara vIrya / Wan 83. Kevali has five anuttar (superlative or unparalleled) sthaans (virtues ) - (1) Anuttar jnana (supreme knowledge), (2) Anuttar darshan (supreme perception ), ( 3 ) Anuttar chaaritra (supreme conduct ), (4) Anuttar tap ( supreme austerities) and (5) Anuttar virya (supreme potency). paMca kalyANaka-pada PANCH KALYANAK-PAD Wan Wan (SEGMENT OF FIVE AUSPICIOUS EVENTS) 84. paumappahe NaM arahA paMcacitte hutthA, taM jahA - ( 1 ) cittAhiM cute caittA ganbhaM vakkaMte / (2) cittAhiM jAte / (3) cittAhiM muMDe bhavittA agArAo aNagAritaM pavvaie / (4) cittAhiM anaMte aNuttare NivyAghAe NirAvaraNe kasiNe paDipuNNe kevalavaraNANadaMsaNe samuppaNNe / (5) cittAhiM pariNibbute / 84. The panch kalyanaks (five auspicious events) in the life of pha Tirthankar Padmaprabh (sixth Tirthankar) occurred in Chitra 5 Nakshatra (1) He descended from heaven into the womb of his mother 5 in Chitra Nakshatra. (2) He was born in Chitra Nakshatra. (3) He Wan 84. padmaprabha (chaThe ) tIrthaMkara ke pA~ca kalyANaka citrA nakSatra meM hue - (1) citrA nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM Aye / (2) citrA nakSatra meM janma huaa| (3) citrA nakSatra meM muNDita hokara agAra se anagAritA meM pravrajita hue / ( 4 ) citrA nakSatra meM ananta, anuttara, nirvyAghAta, nirAvaraNa, sampUrNa, paripUrNa kevala jJAna-darzana samutpanna huaa| (5) citrA nakSatra meM nirvANa huaa| H Nakshatra. (5) He got nirvana in Chitra Nakshatra. Wan Wan tonsured his head, renounced his household and got initiated in Chitra 5 5 Nakshatra. (4) He attained infinite, unmatched, unrestricted, unveiled, 5 perfect and supreme Keval-jnana and keval-darshan) in Chitra 5 Wan phra 85. puSpadaMte NaM arahA paMcamUle hutthA, taM jahA - mUleNaM cute caittA gabbhaM vakkaMte evaM caiva evameteNaM abhilAveNaM imAto gAhAto aNugaMtavyAto 85. puSpadanta (nauveM tIrthaMkara ke pA~ca kalyANaka mUla nakSatra meM hue - (1) mUla nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM Aye / in Mool Nakshatra. (and so on ) sthAnAMgasUtra (2) phra 85. The panch kalyanaks (five auspicious events) in the life of 5 Tirthankar Pushpadant (ninth Tirthankar) occurred in Mool Nakshatra (1) He descended from heaven into the womb of his mother (134) phaphaphaphaphaphapha Sthaananga Sutra ( 2 ) Wan Wan Wan 5

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h h h h t t t t n t t t t t t t t t t t t t t t t t 86. paumappabhassa cittA, mUle puNa hoi pusspdNtss| puvvAiM AsADhA, sIyalassuttara vimalassa bhaddavatA // 1 // revatitA aNaMtajiNo, pUso dhammassa saMtiNo bhrnnii| kuMthussa kattiyAo, arassa taha revatIto y||2|| muNisubbayassa savaNo, AsiNi NamiNo ya NemiNo cittaa| pAsassa visAhAo, paMca ya hatthuttare viiro||3|| [ sIyale NaM arahA paMcapubbAsADhe hutthA, taM jahA-pubbAsADhAhiM cute caittA gabhaM vkkNte| 87. vimale NaM arahA paMcauttarAbhaddavae hutthA, taM jahA-uttarAbhaddavayAhiM cute caittA gabbhaM vkkNte| 88. aNaMte NaM arahA paMcarevatie hutthA, taM jahA-revatihiM cute caittA gabhaM vkkNte| # 89. dhamme NaM arahA paMcapUse hutthA, taM jahA-pUseNaM cute caittA gabbhaM vkkte|90. saMtI NaM arahA ma paMcabharaNIe hutthA, taM jahA-bharaNIhiM cute caittA gaThabhaM vkkNte| 91. kuMthU NaM arahA paMcakattie / hutthA, taM jahA-kattiyAhiM cute caittA gabbhaM vkkNte| 92. are NaM arahA paMcarevatie hutthA, taM jahA- revatihiM cute caittA gabhaM vkkNte| 93. muNisubbae NaM arahA paMcasavaNe hutthA, taM jahA-savaNeNaM cute kI # caittA gaThabhaM vkNte| 94. NamI NaM arahA paMcaAsiNIe hutthA, taM jahA-AsiNIhiM cute caittA 5 gabhaM vkkte| 95. NemI NaM arahA paMcacitte hutthA, taM jahA-cittAhiM cute caittA gabhaM vkkte| 96. pAse NaM arahA paMcavisAhe hutthA, taM jahA-visAhAhi cute caittA gabbhaM vkkNte|] # 86. zItalanAtha (dasaveM) tIrthaMkara ke pA~ca kalyANaka pUrvASAr3hA nakSatra meM hue| (1) pUrvASAr3hA nakSatra meM 5 meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| ityaadi| 87. vimala (terahaveM) tIrthaMkara ke pA~ca kalyANaka uttarAbhAdrapada nakSatra meM hue| (1) uttarAbhAdra pada hai / nakSatra meM svarga se cyuta hue cyuta hokara garbha meM aaye| ityaadi| 88. caudahaveM anantanAtha tIrthaMkara ke 5 - pA~ca kalyANaka revatI nakSatra meM hae. jaise-(1) revatI nakSatra meM svarga se cyata hae aura cyuta hokara garbha - meM aaye| ityaadi| 89. dharma tIrthaMkara (15) ke pA~ca kalyANaka puSya nakSatra meM hue, jaise-(1) puSya fa / nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| ityaadi| 90. zAnti tIrthaMkara (16) ke pA~ca kalyANaka bharaNI nakSatra meM hue, jaise-(1) bharaNI nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM 5 aaye| ityaadi| 91. kunthu tIrthaMkara (17) ke pA~ca kalyANaka kRttikA nakSatra meM hue, jaise (1) kRttikA nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| ityaadi| 92. ara tIrthaMkara # (18) ke pA~ca kalyANaka revatI nakSatra meM hue, jaise-(1) revatI nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| ityaadi| 93. munisuvrata tIrthaMkara (20) ke pA~ca kalyANaka zravaNa nakSatra meM hue, jaise-(1) zravaNa nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| ityaadi| 94. nami tIrthaMkara # (21) ke pA~ca kalyANaka azvinI nakSatra meM hue, jaise-(1) azvinI nakSatra meM svarga se cyuta hue aura t t t t t t t t t hhhhhhhhh paMcama sthAna : prathama uddezaka (135) Fifth Sthaan: First Lesson

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5555555555 $141414141414141414141414141414141414141414141414141414141414141414143 OM cyuta hokara garbha meM aaye| ityaadi| 95. nemi tIrthaMkara (22) ke pA~ca kalyANaka citrA nakSatra meM hue, Wan jaise-(1) citrA nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| ityaadi| 96. pArzva # tIrthaMkara (23) ke pA~ca kalyANaka vizAkhA nakSatra meM hue, jaise-(1) vizAkhA nakSatra meM svarga se cyuta hue Wan aura cyuta hokara garbha meM aaye| ityaadi| 86. The panch kalyanaks (five auspicious events) in the life of Tirthankar Shital Naath (tenth Tirthankar) occurred in Purvashadh Nakshatra-(1) He descended from heaven into the womb of his mother in Purvashadh Nakshatra. (and so on). 87. The panch kalyanaks (five auspicious events) in the life of Tirthankar Vimal Naath (thirteenth) occurred in Uttarabhadrapad Nakshatra--(1) He descended from heaven into the womb of his mother i $ in Uttarabhadrapad Nakshatra. (and so on). 88. The panch kalyanaks (five auspicious events) in the life of Tirthankar Anant Naath $ (fourteenth Tirthankar) occurred in Revati Nakshatra--(1) He descended from heaven into the womb of his mother in Revati Nakshatra. (and so on). 89. The panch kalyanaks (five auspicious events) in the life of Tirthankar Dharma Naath (fifteenth Tirthankar) occurred in Pushya Nakshatra-(1) He descended from heaven into the womb of his mother in Pushya Nakshatra. (and so on). 90. The panch kalyanaks (five auspicious events) in the life of Tirthankar Shanti Naath (sixteenth) occurred in Bharani Nakshatra-(1) He descended from heaven into the womb of his mother in Bharani Nakshatra. (and so on). 91. The panch kalyanaks (five auspicious events) in the life of Tirthankar Kunthu Naath (seventeenth) occurred in Krittika Nakshatra-(1) He descended from heaven into the womb of his mother in Krittika Nakshatra. (and so on). 92. The panch kalyanaks (five auspicious events) in the life of 45 Tirthankar Ara Naath (eighteenth) occurred in Revati Nakshatra(1) He descended from heaven into the womb of his mother in Revati Nakshatra. (and so on). 93. The panch kalyanaks (five auspicious events) in the life of Tirthankar Munisuvrat Naath (twentieth) occurred in Shravan Nakshatra (1) He descended from heaven into the womb of his mother in Shravan Nakshatra. (and so on). 94. The panch kalyanaks (five auspicious events) in the life of Tirthankar Nami Naath (twenty first) occurred in Ashvini Nakshatra-(1) He descended from heaven into the womb of his mother in Ashvini Nakshatra. (and so on). 95. The panch kalyanaks (five auspicious events) in the life of Tirthankar Nemi Naath (twenty second) occurred in Chitra Nakshatra-(1) He descended from 41 44 445 44 445 446 447 456 45 44 45 46 47 46 45 44 45 46 555555555555555555 455 41 41 41 41 44 45 46 44 45 46 47 46 45 4454554 455 454 455 456 457 455 456 457 41 41 41 41 41 41 41 41 Fentie () ( 136 ) Sthaananga Sutra (2) 2454545455 41 41 41 41 41 41 41 41 41 414 415 416 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 $ $12

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n n t n t t t t t t t t t t t t t 3555555555555555555555555555555555558 heaven into the womb of his mother in Chitra Nakshatra. (and so on). 96. The panch kalyanaks (five auspicious events) in the life of Tirthankar 45 Parshva Naath (twenty third) occurred in Vishakha Nakshatra-(1) He fi descended from heaven into the womb of his mother in Vishakha Nakshatra. (and so on). __97. samaNe bhagavaM mahAvIre paMcahatthuttare hotthA, taM jahA-(1) hatthuttarAhiM cute caittA gabhaM vkkNte| (2) hatthuttarAhiM gabhAo gabhaM saahrite| (3) hatthuttarAhiM jaate| (4) hatthuttarAhiM muMDe bhavittA (agArAo aNagArita) pvie| (5) hatthuttarAhiM aNaMte aNuttare (NivvAghAe NirAvaraNe # kasiNe paDipuNNe) kevalavaraNANadaMsaNe smuppnnnne| __97. (24) zramaNa bhagavAn mahAvIra ke pA~ca kalyANaka hastottara (uttarA phAlgunI) nakSatra meM hue, # jaise-(1) hastottara nakSatra meM svarga se cyuta hue aura cyuta hokara garbha meM aaye| (2) hastottara nakSatra meM devAnandA ke garbha se trizalA ke garbha meM sAharaNa huaa| (3) hastottara nakSatra meM janma liyaa| (4) hastottara nakSatra meM agAra se anagAritA meM pravrajita hue| (5) hastottara nakSatra meM ananta, anuttara, nirvyAghAta, / nirAvaraNa, sampUrNa, paripUrNa kevala vara jJAna-darzana samutpanna huaa| 97. The panch kalyanaks (five auspicious events) in the life of Shraman Bhagavan Mahavir occurred in Hastottara (Uttaraphalguni) Nakshatra-(1) He descended from heaven into the womb of his mother fi in Hastottara Nakshatra. (2) He was transplanted from the womb of Devananda to that of Trishala in Hastottara Nakshatra. (3) He was born in Hastottara Nakshatra. (4) He tonsured his head, renounced his household and got initiated in Hastottara Nakshatra. (5) He attained infinite, unmatched, unrestricted, unveiled, perfect and supreine Kevaljnana and keval-darshan) in Hastottara Nakshatra. vivecana-bhagavAna mahAvIra kA nirvANa svAti nakSatra meM huA thaa| jabaki anya tIrthaMkaroM ke cyavana se nirvANa taka eka hI nakSatra meM hue| Elaboration-Bhagavan Mahavir got nirvana in Swati Nakshatra whereas all other above said Tirthankars got their descent to nirvana in the same nakshatra. // paMcama sthAna kA prathama uddezaka samApta // * END OF THE FIRST LESSON nAganA b b b b b nAmamA nAgAnAmA paMcama sthAna : prathama uddezaka (137) Fifth Sthaan : First Lesson 19595555555555555555555555555

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B555555555555555555555555555555 paMcama sthAna : dvitIya uddezaka FIFTH STHAAN (Place Number Five) : SECOND LESSON 555555555555)555555555555555555555)))))))) mahAnadI-uttaraNa-pada MAHANADI-UTTARAN-PAD (SEGMENT OF CROSSING GREAT RIVERS) 98. No kappai NiggaMthANa vA NiggaMthINa vA imAo uddivAo gaNiyAo viyaMjiyAo paMca mahaNNavAo mahANadIo aMto mAsassa dukkhutto vA tikkhutto vA uttarittae vA saMtarittae vA, taM jahA-gaMgA, jauNA, sarau, eravatI, mhii| paMcahiM ThANehiM kappati, taM jahA-(1) bhayaMsi vA, (2) dubhikkhaMsi vA, (3) pavyahejja vA NaM fa koI, (4) daoghaMsi vA ejjamANaMsi mahatA vA, (5) annaariesu| 98. nirgrantha aura nirgranthiyoM ko mahAnadI ke rUpa meM kahI gaI, ginI gaI, prasiddha aura bahuta + jalavAlI (1) gaMgA, (2) yamunA, (3) sarayU, (4) airAvatI (rAvI), (5) mhii| ye pA~ca mahAnadiyA~ eka mAsa ke bhItara do bAra yA tIna bAra se adhika utaranA yA naukA se pAra karanA nahIM kalpatA hai kintu ina pA~ca kAraNoM se ina mahAnadiyoM kA utaranA yA naukA se pAra karanA kalpatA hai(1) zarIra va upakaraNa Adi ke apaharaNa kA bhaya hone pr| (2) durbhikSa hone pr| (3) kisI dvArA utpIDita yA nadI meM pravAhita kiye jAne pr| (4) bAr3ha A jAne pr| (5) anArya puruSoM dvArA upadrava // fa kiye jAne pr| 98. Nirgranth and nirgranthis (male and female ascetics) are not 4 allowed to cross (on boat or otherwise) five great rivers more than two or three times in a month. These five rivers with great flow of water and called, counted, and famous as mahanadis (great rivers) are--(1) Ganga, (2) Yamuna, (3) Sarayu, (4) Airavati (Ravi) and (5) Mahi. However, they are allowed to cross these mahanadis for five reasons-(1) If there is a fear of being deprived of body and equipment. (2) If there is a famine. (3) On being tormented or thrown into the river by someone. (4) If there is a flood. (5) If disturbance is created by anarya people (ignoble people like aborigines). vivecana-sUtra meM nadiyoM ke lie 'mahArNava aura mahAnadI' ye do vizeSaNa diye gaye haiN| jo bahuta gaharI ho use mahAnadI aura jo samudra ke samAna bahuta jala vAlI yA samudra meM milane vAlI ho use mahArNava fa kahate haiN| gaMgA Adi pA~coM nadiyA~ gaharI bhI haiM aura samudragAminI bhI haiM, bahuta jalavAlI bhI haiN| vRttikAra ne bRhatkalpabhASya kI eka prAcIna gAthA ko uddhRta kara nadiyoM meM utarane yA pAra karane ke fa vyAvahArika doSa batAye haiM-(1) ina nadiyoM meM bar3e-bar3e magaramaccha rahate haiM, unake dvArA khAye jAne kA GFFFFFFFFFF 555555555555Ting Ting Ting 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 (2) (138) Sthaananga Sutra (2)

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samAjamA gAgAgAgAnA gagagagagagaga gagagagA 95555555555555555555555555555555555555 A bhaya rahatA hai| (2) ina nadI mArgoM meM aneka cora-DAkU naukAoM meM ghUmate rahate haiM, jo manuSyoM ko mAra / kara unake vastrAdi lUTa le jAte haiN| (3) isake atirikta nadI pAra karane meM jalakAyika jIvoM kI tathA // jala meM rahane vAle anya choTe-choTe jIva-jantuoM kI virAdhanA hotI hai| (4) svayaM ke DUba jAne se # Atma-virAdhanA kI bhI saMbhAvanA rahatI hai| ma gaMgAdi pA~ca hI mahAnadiyoM ke ullekha se aisA pratIta hotA hai ki bhagavAn mahAvIra ke samaya meM - nirgrantha aura nirgranthiyoM kA vihAra pUrva va uttara bhArata meM hI adhika ho rahA thA, kyoMki dakSiNa bhArata / meM bahane vAlI narmadA, godAvarI, tAptI Adi kisI bhI mahAnadI kA ullekha prastuta sUtra meM nahIM hai| bhASyakAra ne sesA vi sUIyA mahAsalilA-zeSa mahA jalavAlI nadiyA~ bhI isI meM samajhanA caahie| kahakara anya nadiyA~ sammilita kI haiN| Elaboration-Two adjectives have ben used in this aphorism for great rivers-maharnava and mahanadi. A deep river is called mahanadi and a river with great expanse and flow of water or one that flows into a sea F is called maharnava. The aforesaid five rivers including Ganga are deep F as well as expansive and they fall into the sea. Quoting an ancient verse from Vrihatkalpabhashya, the commentator (Vritti) has mentioned practical reasons for not crossing riversF (1) These rivers are infested with crocodiles and other marine animals and there are chances of being devouvered by them. (2) Pirates and bandits ply around in boats on these rivers and there are chances of being robbed and killed by them. (3) While crossing the river harm comes to water-bodied beings as well as small marine beings. (4) Besides h these there are chances of drowning, which amounts to causing harm to 5 the self. The mention of the names of only five great rivers including Ganga and none of the rivers from south India, including Narmada, Godavari i and Tapti, indicates that during the period of Bhagavan Mahavir the popular area of movement of Jain ascetics was eastern and northern India. However, the author of the Bhashya has included other rivers by mentioning 'remaining great rivers should be read with these.' 855555555555555555555555555 5 5555555555555555555555 IP IR IF IC II IPIRIPIPI prathama prAvRSa-vihAra pada PRATHAM PRAVRIT-VIHAR-PAD (SEGMENT OF MOVEMENT DURING EARLY MONSOON SEASON) 99. No kappai NigaMthANa vA NigaMthINa va paDhamapAusaMsi gAmANugAmaM duuijjitte| paMcahiM ThANehiM kappai, taM jahA-(1) bhayaMsi vA, (2) dubhikkhaMsi vA, (3) (pavvaheja vA NaM koI, (4) daoghaMsi vA ejjamANaMsi, mahatA vA, (5) annaariehiN| paMcama sthAna : dvitIya uddezaka (139) Fifth Sthaan : Second Lesson

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2 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 5959595555 5552 Wan phaphaphaphaphaphaphapha phra 99. nirgrantha aura nirgranthiyoM ko prathama prAvRT meM grAmAnugrAma vihAra karanA nahIM kalpatA hai / kintu pA~ca kAraNa upasthita hone para vihAra karanA kalpatA hai| jaise- (1) zarIra, upakaraNa Adi ke apaharaNa kA bhaya hone para, (2) durbhikSa hone para, (3) kisI ke dvArA vyathita kiye jAne para yA grAma se nikAla diye jAne para, (4) bAr3ha A jAne para, (5) anAryoM ke dvArA upadrava kiye jAne para / phra 99. Nirgranth and nirgranthis (male and female ascetics) are not allowed to move from one village to another during pratham pravrit (first part of the monsoon season). However, they are allowed to do so for five reasons-(1) If there is a fear of being deprived of body and equipment. (2) If there is a famine. (3) On being tormented or expelled out of the village. ( 4 ) If there is a flood. (5) If disturbance is created by anarya (ignoble) people. varSAvAsa - vihAra pada VARSHAVAS-VIHAR-PAD (SEGMENT OF MOVEMENT DURING MONSOON-STAY) Wan 100. vAsAvAsaM pajjosavitANaM No kappai NiggaMthANa vA NiggaMthINa vA gAmANugAmaM 5 dUijjattae | paMcarhi ThANehiM kappara, taM jahA - ( 1 ) NANaTTayAe, (2) daMsaNaTTayAe, (3) carittaTTayAe, Wan (4) Ayariya - uvajjhAyA vA se vIsuMbhejjA, (5) Ayariya - uvajjhAyANa vA bahiyA 5 Wan phra ve AvaccakaraNayAe / Wan 100. varSAvAsa meM paryuSaNAkalpa karane vAle nirgrantha aura nirgranthiyoM ko grAmAnugrAma vihAra karanA nahIM kalpatA hai / kintu pA~ca kAraNoM se vihAra karanA kalpatA hai, jaise- (1 - 2) vizeSa jJAna auradarzana kI prApti ke lie| (3) cAritra kI rakSA ke lie / ( 4 ) AcArya yA upAdhyAya kI mRtyu ho jAne para athavA unakA koI ati mahattvapUrNa kArya karane ke lie| (5) varSAkSetra se bAhara rahane vAle AcArya yA upAdhyAya kI vaiyAvRttya karane ke lie| 100. Nirgranth and nirgranthis (male and female ascetics) observing the Paryushanakalp (special code of conduct observed annually during monsoon-stay) are not allowed to move from one village to another during their varshavas (monsoon-stay of four months). However, they are allowed to do so for five reasons-If it is (1) for the purpose of 5 acquiring special jnana (knowledge ), ( 2 ) for the purpose of acquiring 5 special darshan ( perception / faith ), ( 3 ) for the purpose of protecting ascetic conduct, (4) on death of an acharya or upadhyaya or for some special mission entrusted by them, and (5) for serving some acharya or upadhyaya stationed away from the place of monsoon-stay. Wan vivecana - varSAkAla meM eka sthAna para rahane ko varSAvAsa kahate haiN| yaha tIna prakAra hai - jaghanya, madhyama aura utkRSTa / (1) jaghanya varSAvAsa - sAvaMtsarika pratikramaNa ke dina se lekara kArtikI pUrNamAsI taka 70 sthAnAMgasUtra (2) fafa ( 140 ) Sthaananga Sutra (2) 5 555555

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1955555555555))) ) ) ))) ) IF dina kaa| (2) madhyama varSAvAsa-zrAvaNakRSNA pratipadA se kArtikI pUrNamAsI taka cAra mAsa yA 120 dina // kaa| (3) utkRSTa varSAvAsa-ASAr3ha se lekara magasira taka chaha mAsa kaa| . prathama sUtra ke dvArA prathama prAvRSa meM vihAra kA niSedha kiyA gayA hai aura dUsare sUtra ke dvArA // varSAvAsa meM vihAra kA niSedha kiyA gayA hai| isase yaha spaSTa jJAta hotA hai ki paryuSaNakalpa ko svIkAra ke karane ke pUrva jo varSA kA samaya hai use 'prathama prAvRS' kahA jAtA hai| ataH prathama prAvRT kA artha hai - ASAr3ha mAsa meM vihAra na kiyA jaaye| prAvRT kA artha varSAkAla lene para artha hogA-bhAdrapada zuklA paMcamI se kArtikI pUrNimA taka kA smy| isa samaya meM vihAra kA niSedha kiyA gayA hai| cAturmAsa meM : vihAra karane kA niSedha do sUtroM dvArA kahane kA abhiprAya yaha lagatA hai ki tIna RtuoM kI gaNanA meM 'varSA' eka Rtu hai| kintu chaha RtuoM kI gaNanA karane se usake do bheda ho jAte haiM, jisake anusAra + zrAvaNa aura bhAdrapada ye do mAsa prAvRSa Rtu meM tathA Azvina aura kArtika ye do mAsa 'varSA Rtu' meM gine jAte haiN| isa prakAra donoM sUtroM kA sammilita artha hai ki zrAvaNa se lekara kArtika mAsa taka cAra mAsoM meM sAdhu aura sAdhviyoM ko vihAra nahIM karanA caahie| yaha utsarga mArga hai| hA~, sUtrokta pA~ca kAraNa-vizeSoM kI avasthA meM vihAra kiyA bhI jA sakatA hai, yaha apavAda mArga hai| chaha mAsa ke utkRSTa varSAvAsa kA abhiprAya yaha hai ki yadi ASAr3ha ke prArambha se hI pAnI barasane lage aura magasira mAsa taka bhI barasatA rahe to chaha mAsa kA utkRSTa varSAvAsa hotA hai| isa kAla meM zramaNa eka sthAna para rahatA hai| ElaborationTo stay at a place during the monsoon season is called varshavas or monsoon-stay. This is of three kinds--minimum, medium and maximum. (1) Jaghanya varshavas (minimum monsoon-stay)- It is of 70 days from Samvatsarik pratikraman to Kartik Purnima. 41 / (2) Madhyam varshavas (medium monsoon-stay)-It is of 120 days from ! Shravan Krishna Pratipada to Kartik Purnima. (3) Utkrisht varshavas (maximum monsoon-stay)--It is of 6 months from Ashadh to Mangsir. The first of these two aphorism proscibes movement during pratham pravrit (first part of monsoon season) and the second during monsoonstay. This confirms that pratham pravrit is the part of monsoon season before Paryushan kalp is accepted. This means that there should be no movement during the month of Ashadh. If Pravrit is interpreted just as monsoon season it would include the period between Bhadrapad Shukla panchami to Kartik Purnima. Movement is, indeed, prohibited during : this period. Splitting this negation into two parts appears to have the purpose of including both popular ways of counting seasons. In the counting based on three seasons in a year monsoon is one long season but in the counting based on six seasons in a year monsoon season is split into two-Shravan-Bhadrapad are called Pravrit Ritu and Ashvin 85555555555)555555555555555555555555555555555555558 paMcama sthAna : dvitIya uddezaka (141) Fifth Sthaan : Second Lesson

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fa )))))))) )))))))) )))))) )))))) F55555FFFF55555555555555555555555555 $$$$$$$$$ 5555 - Kartik are called Varsha Ritu. The combined meaning of these two aphorisms is that ascetics should not move around during the four months, Shravan to Kartik. This is the ideal noi.n. Under special conditions mentioned in these aphorisms they are allowed to move but that is an emergency measure. The reason for the provision of a maximum period of six months is to cover one month on each side in case of early or late monsoon. During the monsoon ascetics are supposed to stay at one place. anudAtya-pada ANUDGHATYA-PAD (SEGMENT OF SERIOUS ATONEMENT) 101. paMca aNugghAtiyA paNNattA, taM jahA-hatthakammaM karemANe, mehuNaM paDisevemANe, rAtIbhoyaNaM bhuMjemANe, sAgAriyapiMDaM bhuMjemANe, rAyapiMDaM bhujemaanne| 101. pA~ca anudghAtya (guru-prAyazcitta ke yogya) hote haiN| (1) hastakarma-(maithuna-) karane vaalaa| OM (2) maithuna kI pratisevanA (strI-saMbhoga) karane vaalaa| (3) rAtri-bhojana karane vaalaa| 9 (4) sAgArika-(zayyAtara-) piNDa kA AhAra karane vaalaa| (5) rAja-piNDa kA bhojana karane vaalaa| 451 101. There are five anudghatya (reasons for serious atonement)-One who indulges in-(1) hastakarma (masturbation), (2) maithun pratisevana (copulation), (3) ratri bhojan (eating during the night), (4) eating sagarik-pind (food offered by host) and (5) eating raj-pind (food OM offered by the king). vivecana-doSa kI zuddhi ke lie do prakAra ke prAyazcitta batAye gaye haiM-(I) laghu-prAyazcitta aura 9 (II) guru-praayshcitt| laghu-prAyazcitta ko udghAtika (upavAsa Adi kA choTA) aura guru-prAyazcitta ko + anudghAtika (dIkSA cheda) prAyazcitta kahate haiN| yaha kisI bhI dazA meM kama nahIM kiyA jA sakatA hai| yaha OM bhI do prakAra kA hotA hai-guru mAsika-eka mAsa kI dIkSA kA ched| guru caumAsI prAyazcitta-cAra mAsa makI dIkSA kA ched| OM sAgArika-piNDa-gRhastha zrAvaka ko sAgArika kahate haiN| jisa makAna meM sAdhu Tharahate haiM, usa bhavana + kA svAmI 'zayyAtara' kahA jAtA haiN| zayyAtara ke ghara kA bhojana, vastra, pAtrAdi lenA sAdhu ke lie niSiddha hai, kyoMki usake grahaNa karane para tIrthaMkaroM kI AjJA kA ullaMghana, adhika nikaTa paricaya ke Wan kAraNa aiSaNA sambandhI aneka doSa utpanna hote haiN| rAjapiNDa-jisakA vidhivat rAjyAbhiSeka kiyA gayA ho, jo senApati, maMtrI, purohita, zreSThI aura 4 Wan sArthavAha ina pA~ca padAdhikAriyoM ke sAtha rAjya karatA ho, use rAjA kahate haiN| usake ghara kA bhojana ke rAja-piNDa kahalAtA hai| rAja-piNDa grahaNa karane meM aneka doSa haiN| jaise-tIrthaMkaroM kI AjJA kA atikramaNa, rAjyAdhikAriyoM ke Ane-jAne ke samaya hone vAlA vyAghAta, cora Adi kI AzaMkA hai a555555 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 sthAnAMgasUtra (2) (142) Sthaananga Sutra (2) 555555555555555555555555555555555555

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555555555555555555555555555555555555 aadi| inake atirikta rAjAoM kA bhojana prAyaH rAjasa aura tAmasa hotA hai, aisA bhojana karane para ma sAdhu ko darpa, kAmodreka Adi bhI ho sakatA hai| ina kAraNoM se rAjapiNDa ke grahaNa karane kA niSedha hai|| Elaboration--Two kinds of atonement have been prescribed for faults committed-(a) laghu-prayashchit (simple atonement and (b) guruprayashchit (serious atonement). Simple atonement includes fasting si (etc.) and is called udghatik prayashchit. Serious atonement includes termination from the ascetic organisation for a specific period and is called anudghatik prayashchit. There is no provision of curtailment in serious atonement. It is also of two types--guru masik or termination for i one month and guru chaumasi or termination for four months. Sagarik-pind-A lay shravak is caled sagarik. The person in whose house ascetics are staying is called shayyatar (host). Accepting any alms 4 including food, garb and bowls from him is prohibited for an ascetic. This is because it involves defying the order of Tirthankars and many other faults related to code of seeking due to intimacy. Raj-pind-A king is one who has been formally crowned and rules with the help of five classes of functionaries-commander, minister, priest, merchant and caravan chief. Food from his kitchen is called raj. pind. Accepting raj-pind involves numerous faults-defying the order of Tirthankars, disturbance caused by frequency of movement of state employees and officers, chances of confronting theives and bandits etc. Besides this the food made for kings is generally rajas (passion provocating) and tamas (malice enhancing) in quality. Eating such food may magnify conceit, passion and other vices in an ascetic. For these reasons accepting such food is prohibited for ascetics. rAjAntaHpura-praveza-pada RAJANTAHPUR-PRAVESH-PAD (SEGMENT OF ENTERING THE PALACE) 102. paMcahiM ThANehiM samaNe NiggaMthe rAyaMteuramaNupavisamANe NAikkamati, taM jahA (1) Nagare siyA savvato samaMtA gutte guttaduvAre, bahave samaNamAhaNA No saMcAeMti bhattAe vA pANAe vA Nikkhamittae vA pavisittae vA, tesiM viNNavaNaTTayAe raayNteurmnnupvisejjaa| (2) pADihAriyaM vA pIDha-phalaga-sejjA-saMthAragaM paccappiNamANe raayNteurmnnupvisejjaa| (3) hayassa vA gayassa vA duTThassa AgacchamANassa bhIte raayNteurmnnupvisejjaa| (4) paro va NaM sahasA vA balasA vA bAhAe gahAya raayNteurmnnupvesejjaa| (5) bahiyA va NaM ArAmagayaM ujjANagayaMka vA rAyaMteurajaNo sabbato samaMtA saMparikkhivittA NaM snnnnivesijjaa| 85515555555555555555555555555555555555555555558 paMcama sthAna : dvitIya uddezaka (143) Fifth Sthaan : Second Lesson jamaka)

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Kou 555555555555555555555555555555555555 iccetehiM paMcahiM ThANehiM samaNe NigaMthe (rAyaMteuramaNupavisamANe) nnaatikkmi| 102. pA~ca kAraNoM se zramaNa nirgrantha rAjA ke antaHpura (raNavAsa) meM praveza karatA huA tIrthaMkaroM Wan kI AjJA kA atikramaNa nahIM karatA hai| jaise-(1) yadi nagara cAroM ora se parakoTe se ghirA ho, usake dvAra banda kara diye gaye hoM, bahuta-se zramaNa-mAhana bhakta-pAna ke lie nagara se bAhara na nikala sakeM, yA + OM praveza na kara sakeM, taba usa sthiti ko batalAne ke lie rAjA ke antaHpura meM praveza kara sakatA hai| + (2) prAtihArika-(vApasa karane ko kahakara lAye gaye) pITha, phalaka, zayyA, saMstAraka ko vApasa dene ke : lie| (3) mArga calate hue duSTa ghor3e yA hAthI ke sAmane Ane para bhayabhIta sAdhu rAjA ke antaHpura meM Wan praveza kara sakatA hai| (4) koI anya vyakti sahasA bala-pUrvaka bAhu pakar3akara le jaaye| (5) koI sAdhu bAhara ArAma-puSpodyAna yA udyAna-vRkSodyAna meM ThaharA ho aura vahA~ (krIr3A karane ke lie rAjA kA Wan antaHpura A jAve), rAjapuruSa usa sthAna ko cAroM ora se ghera le aura nikalane ke dvAra banda kara deM, taba vaha vahA~ raha sakatA hai| ___ina pA~ca kAraNoM se zramaNa-nirgrantha rAjA ke antaHpura meM praveza karatA huA tIrthakaroM kI AjJA kA atikramaNa nahIM karatA hai| 102. A Shraman nirgranth does not defy the order of Tirthankars if he enters the antah-pur (inner quarters of a king) for five reasons--(1) If the city is surrounded by a parapet wall, its gates are closed and it is not 5. possible for many ascetics to go out of or enter the city to seek alms. An in ascetic is allowed to enter the antah-pur to inform about that situation. (2) For returning the pratiharik (borrowed) things including peeth + (stool), falak (plank), shayya (bed) and samstarak (bed of hay). (3) A frightened ascetic is allowd to enter the antah-pur for safety when si affronted by wild horse or elephant while walking on the way. (4) If someone takes an ascetic physically into the antah-pur by force. (5) If an ascetic is staying in the orchard or garden and the royal family comes to the garden for entertainment, the gaurds surround the garden and close the gates. In such a situation the ascetic is allowed to remain there. A Shraman nirgranth does not defy the order of Tirthankars if he enters the antah-pur for the said five reasons. vivecana-muni do prakAra kI vastue~ grahaNa karatA hai-aprAtihArika-jo vApasa lauTAI nahIM jAtI ho, jaise-vastra, pAtra, bhojana, kambala aadi| prAtihArika-jo lauTAI jA sakatI haiM-jaise-paTTa, phalaka, zayyA, OM saMstAraka aadi| [ [vRttikAra ne nizIthabhASya kI gAthAe~ uddhRta karake antaHpura praveza ke aneka doSa batAye haiN| Wan (vRtti bhAga-2, pRSTha 537)] ma | sthAnAMgasUtra (2) Sthaananga Sutra (2) 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 (144) Si FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF.

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Elaboration An ascetic accepts two kinds of things-(1) Apratiharik or not to be returned, such as garb, bowls, food and blanket. Pratiharik or returnable, such as patta (bench), falak (plank), shayya (bed) and samstarak (bed of hay). (Qoting verses from Nisheeth Bhashya the commentator (Vritti) has listed many more faults of entering antah-pur. (Vritti, part-2, p. 537)] garbha-dhAraNa-pada GARBH-DHARAN-PAD (SEGMENT OF CONCEPTION) 103. paMcahiM ThANehiM itthI puriseNa saddhiM asaMvasamANIvi gabhaM dharejjA, taM jahA (1) itthI dubbiyaDA duNNisaNNA sukkapoggale adhitttthijjaa| (2) sukkapoggalasaMsidveva se vatthe aMto joNIe annupvesejjaa| (3) saI vA se sukkapoggale annupvesejjaa| (4) paro va se sukkapoggale annupvesejjaa| (5) sIodagaviyaDeNa vA se AyamamANIe sukkapoggalA annupvesejjaa| iccetehiM paMcahiM ThANehiM (itthI puriseNa saddhiM asaMvasamANIvi gabhaM) dhrejjaa| 103. pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa nahIM karatI huI bhI garbha ko dhAraNa kara sava tI hai| . jaise-(1) anAvRta (nagna) aura durniSaNNa (vivRta yonimukha) rUpa se baiThI ho, arthAt puruSa-vIrya se saMsRSTa sthAna para baiThI huI strI dvArA zukra-pudgaloM ko AkarSita kara lene pr| (2) zukra-pudgaloM se saMsRSTa vastra strI kI yoni meM praviSTa ho jAne pr| (3) strI svayaM hI zukra-pudgaloM ko yoni meM praviSTa kara leM to| (4) dUsarA koI zukra-pudgaloM ko usakI yoni meM praviSTa kara deM to| (5) nadI-tAlAba Adi meM snAna karatI huI strI kI yoni meM yadi (bahakara Aye) zukra-pudgala praveza kara jAveM to| ina pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa nahIM karatI huI bhI garbha dhAraNa kara sakatI hai| 103. For five reasons a woman can conceive even without having an intercourse with a man-(1) If she is sitting anavrat (naked) and durnishanna (with open vagina) (at a spot soiled with male semen) and draws in semen molecules. (2) If a piece of cloth wet with male semen enters her vagina. (3) If she herself puts semen molecules into her vagina. (4) If some other person pushes semen molecules into her vagina. (5) If floating semen enters her vagina while she is taking her bath in a river or pond. vivecana-prastuta Agama vacana anusAra zukra pudgaloM ke strI-yoni meM praviSTa hone para hI garbha dhAraNa hotA hai, bhale hI vaha kisI anya kRtrima yA prAsaMgika sAdhana se ho| vartamAna meM pazuoM ke kRtrima garbhAdhAna kI praNAlI isI AdhAra para vikasita kI gaI hai| prastuta sUtra ke prathama kAraNa ko dhyAna meM rakhakara hI AgamoM meM sthAna-sthAna para aise ullekha kie gaye haiM ki jahA~ striyA~ baiThI hoM, usa sthAna para muni ko tathA jahA~ puruSa baiThe hoM usa sthAna para sAdhvI 8595)4555555555555555555555555555555555555555555555 paMcama sthAna : dvitIya uddezaka (145) Fifth Sthaan : Second Lesson

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Kou 555555555555555555555555555555555555 * ko eka antarmuhUrta taka nahIM baiThanA caahie| yadi AvazyakatAvaza baiThanA hI par3e to bhUmi kA bhalIbhA~ti hai fa sApha kara baiThanA caahie| dUsare kAraNa meM zukrapudgala se saMsRSTa vastra kA yoni ke madhya meM praveza hone para bhI garbhadhAraNa kI sthiti ho jAtI hai| vastra hI nahIM, dUsare-dUsare padArthoM se bhI aisA ho sakatA hai| vRttikAra ne yahA~ eka udAharaNa prastuta kiyA hai| kezIkumAra kI mAtA ne apanI yoni kI khujalI miTAne athavA rakta-pravAha ko rokane ke lie keza ko yoni meM praviSTa kiyaa| vaha keza zukra-pudgaloM se saMsRSTa thaa| usake fa phalasvarUpa vaha garbhavatI ho gii| tIsare kAraNa kA abhiprAya yaha hai ki yadi kisI strI kA pati napuMsaka hai aura vaha strI putra-prApti ke kI icchA rakhatI hai kintu zIla bhaMga hone ke bhaya se para-puruSa ke sAtha kAma-krIr3A nahIM kara sktii| ataH vaha svayaM zukra-pudgaloM ko ekatrita kara apanI yoni meM praviSTa kara detI hai| isase bhI garbhadhAraNa + kara sakatI hai| cauthe kAraNa ke prasaMga meM vRttikAra ne 'para' kA artha 'zvasura Adi' kiyA hai| isakA tAtparya yaha hai hai ki pati ke napuMsaka hone para putra prApti kI prabala icchA se prerita hokara strI apane zvasura Adi jJAtijanoM dvArA apanI yoni meM zukra pudgaloM kA praveza karavAtI hai| prAcIna samaya meM isa prakAra kI OM paddhati pracalita thii| ise niyoga-vidhi kahA jAtA hai| Elaboration According to the aforesaid statement from Agam a woman conceives when semen molecules enter her vagina irrespective of the fact that it is accidental or by artificial means. In modern times the process of artificial insemination has also been developed on the same basis. Keeping in mind the aforesaid first reason it has been widely mentioned in Agams that male ascetics should avoid sitting for one antar-muhurt (a period of less than forty eight minutes) at a spot where women were sitting and female ascetics should avoid sitting for one antar-muhurt at a spot where men were sitting. If at all it is essential to do so they should first clean the spot properly. According to the second reason a woman conceives if a piece of cloth soiled with semen enters her vagina. This is true for things other than cloth also. The commentator (Vritti) has mentioned an example. Keshi * Kumar's mother had put a bunch of hair in her vagina either for 4 pacifying itching or to stop flow of blood. That bunch of hair was soiled with semen and as a consequence she became pregnant. The third reason can be explained as--A woman, whose husband is impotent, wants to have a child but cannot have sex with some other 555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 35555555555555555555555555555555555555555555 | sthAnAMgasUtra (2) (146) Sthaananga Sutra (2) B5FF 55555 $ $$$$$$$$$$$$$$$ $$$$$$$$$$$$u

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) )) ) ))) )) ) 55555 FF 5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFFhhh 6555555555555555555555555555555555550 person due to fear of violating her chastity. Such a woman somehow collects semen and puts it in her vagina. This way she can be pregnant. In the forth reason the commentator (Vritti) has interpreted par (other) as father-in-law etc. This means that if her husband is impotent a woman with intense desire for a child gets pregnant by having intercourse with her father-in-law or some other member of the family or clan. Such practice was prevalent in ancient times and it was called niyog vidhi. 104. paMcahi ThANehiM itthI puriseNa saddhiM saMvasamANIvi gabhaM No dharejjA, taM jahA (1) appttjovvnnaa| (2) atikNtjovnnaa| (3) jaativNjhaa| (4) gelnnnnputttthaa| (5) domaNaMsiyA, iccetehiM paMcahiM ThANehiM (itthI puriseNa saddhiM saMvasamANIvi gabhaM) No dhrejaa| 104. pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa karatI huI bhI garbha ko dhAraNa nahIM krtii| jaise(1) aprAptayauvanA-pUrNa yuvatI na hone pr| (2) atikrAntayauvanA-jisakI yuvAvasthA bIta gaI, aisI hai arajaska vRddhaa| (3) jAtivandhyA-janma se hI mAsika dharma rahita bA~jha strii| (4) glAnaspRSTA-ga se ke pIr3ita strii| (5) daurmanasyikA-zokAdi se vyApta citta vAlI strii| ina pA~ca kAraNoM se puruSa ke sAtha fa saMvAsa karatI huI bhI strI garbha ko dhAraNa nahIM karatI hai| 104. For five reasons a woman does not conceive even on having an intercourse with a man-(1) apraptayauvana-if she is minor, (2) atikrantayauvana-if she has reached her menopause, (3) jativandhya-if she is congenitally sterile, (4) glan-sparsha-if she is sick and (5) daurmanasyika-if she is grief stricken or upset for other i reasons. For these five reasons a woman does not conceive even on 4 Hi having an intercourse with a man. ileus vivecana-vRttikAra ne bAraha varSa taka kI kumArI ko aprAptayauvanA tathA pacAsa yA pacapana varSa ke ke Upara kI umra vAlI strI ko atikrAntayauvanA mAnA hai| unakI mAnyatA hai ki bAraha varSa ke pazcAt // pacAsa varSa kI umra taka strI ke garbhadhAraNa kI avasthA hotI hai| solaha aura bIsa varSa se kama avasthA meM 5 sahavAsa hone para santAna kI prApti nahIM hotI aura yadi hotI hai to vaha rogI, alpAyu aura abhAgI // ma hotI hai| (vRtti. bhAga-2 pRSTha 539) Elaboration-According to the commentator (Vritti) a girl is apraptayauvana up to the age of twelve years and atikrantayauvana after the age of fifty to fifty five years. It is believed that the childbearing age of a woman is between 12 to 50 years. There are little chances of a woman getting pregnant if she has intercourse before 16 to 7 20 years of age. Even if she gets pregnant it results in a weak, sick, short fi lived and unfortunate child. (Vritti. part-2, p. 539) ))) ))) ))) )) 955555555555555) paMcama sthAna : dvitIya uddezaka (147) Fifth Sthaan : Second Lesson

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25 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 n 5 5 55555 5 5 5 5 5 5 5 5 5 5 5 5 phaphaphaphaphaphapha Wan Wan 105. paMcarhi ThANehiM itthI puriseNa saddhiM saMvasamANIvi No gandhaM dharejjA, pha Wan (1) NiccouyA / (2) Wan phra aNouyA / (3) vAvaNNasoyA / ( 4 ) ( 5 ) aNaMgapaDisevaNI - iccetehiM (paMcahi ThANehiM itthI puriseNa saddhiM saMvasamANIvi gabbhaM) No dharejjA | jahA vAlI / 105. pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa karatI huI bhI garbha ko dhAraNa nahIM karatI, jaise(1) nitya RtukA - sadA RtumatI (rajasvalA) rahane vAlI / (2) anRtukA - kabhI bhI RtumatI na hone (3) vyApanna zrotA - garbhAzaya naSTa ho jAne para / ( 4 ) vyAviddhasrotA - garbhAzaya kI zakti kSINa ho jAne (5) anaMgapratiSeviNI - anaMga - krIr3A aprAkRtika kAma krIr3A yA aneka puruSoM ke sAtha sahavAsa karane vaalii| ina pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa karane para bhI garbha ko dhAraNa nahIM karatI hai| 105. For five reasons a woman does not conceive even on having an intercourse with a man-(1) nitya rituka-if she is always in menses, (2) anrituka--if she is never in menses, ( 3 ) vyapannashrota - if her 5 womb is damaged, (4) vyaviddhasrota-if she has weak reproductive organs and (5) anagapratisevini-if she indulges in unnatural sex or promiscuity or sex with many persons. For these five reasons a woman does not conceive even on having an intercourse with a man. 106. paMcarhi ThANehiM itthI puriseNa saddhiM saMvasamANIvi gabbhaM No dharejjA, taM jahA (1) uuMmi No NigAmapaDiseviNI yAvi bhavati / ( 2 ) samAgatA vA se sukkapoggalA piividdhNsNti| (3) udiNNe vA se pittasoNite / ( 4 ) purA vA devakammaNA / ( 5 ) puttaphale vA No NivviTTe bhavati-icceterhi (paMcarhi ThANehiM itthI puriseNa saddhiM saMvasamANIvi gandhaM ) No dharejjA / 106. pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa karane para bhI garbha ko dhAraNa nahIM krtii| jaise(1) jo strI RtukAla meM vIryapAta hone taka puruSa kA sevana nahIM karatI hai / (2) jisakI yoni meM Aye zukra - pudgala vinaSTa ho jAte haiM / (3) jisakA pitta - pradhAna zoNita ( rakta - raja) udIrNa ho gayA hai| vAviddhasoyA / (4) deva - karma se (deva ke dvArA zApAdi dene se) jo garbhadhAraNa ke yogya nahIM rahI ho / (5) jisane putra- phala dene vAlA karma upArjita nahIM kiyA hai| ina pA~ca kAraNoM se strI puruSa ke sAtha saMvAsa karatI huI bhI garbha ko dhAraNa nahIM karatI hai| 106. For five reasons a woman does not conceive even on having an intercourse with a man-(1) during post-menstrual days, when she is prone to conception, if a woman, does not have intercourse till semen 5 destroyed; (3) if a woman's bile-intensive blood becomes toxic; (4) if a para / ejaculation; (2) if the sperms entering a woman's vagina usually get Wan woman becomes sterile due to divine intervention (like curse) and (5) if a sthAnAMgasUtra (2) (148) phaphaphaphaphaphapha Sthaananga Sutra (2) 27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 595 5 5 5 55 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 95 95 95 96 97 95 95 952 Wan 5 phra phra Wan f Wan

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)) woman has not acquired karmas responsible for offsprings. For these five reasons a woman does not conceive even on having an intercourse with a man. ))) ) ))) )) )))))55555555555555555555555558 )) ))) ) )) nigrantha nigranthI-ekatravAsa-pada NIRGRANTH NIRGRANTHI EKATRAVAS-PAD (SEGMENT OF MALE AND FEMALE ASCETICS RESIDING TOGATHER) 107. paMcahiM ThANehiM NiggaMthA NiggaMthIo ya egatao ThANaM vA sejjaM vA NisIhiyaM vA Wan cetemANA NAtikkamaMti, taM jahA-(1) atthegaiyA NiggaMthA ya NigaMthIo ya egaM mahaM agAmiyaM chiNNAvAyaM dIhamaddha-maDavimaNupaviTThA, tatthegayato ThANaM vA sejjaM vA NisIhiyaM vA cetemANA + nnaatikkmNti| (2) atthegaiyA NiggaMthA ya NiggaMthIo ya gAmaMsi vA NagaraMsi vA (kheDaMsi nA kavvaDaMsi vA maDaMbaMsi vA paTTaNaMsi vA doNamuhaMsi vA AgaraMsi vA NigamaMsi vA AsamaMsi vA + saNNivesaMsi vA) rAyahANiMsi vA vAsaM uvAgatA, egatiyA jattha uvassayaM labhaMti, egatiyA No labhaMti, tatthegato ThANaM vA (sejjaM vA NisIhiyaM vA cetemANA) nnaatikkmNti| (3) atthegaiyA . maNiggaMthA yA NiggaMthIo yA NAgakumArAvAsaMsi vA suvaNNakumArAvAsaMsi vA vAsaM uvAgatA, OM tatthegao (ThANaM vA sejjaM vA NisIhiyaM vA cetemANA) nnaatikkmNti| (4) AmosagA dIsaMti, te ma icchaMti NiggaMdhIo cIvarapaDiyAe, paDigAhittae, tatthegao ThANaM vA (sejjaM vA NisIhiyaM vA OM cetemANA) nnaatikkmNti| (5) juvANA dIsaMti, te icchaMti NiggaMthIo mehuNapaDiyAe paDigAhittae, tatthegao ThANaM vA (sejjaM vA NisIhiyaM vA cetemANA) nnaatikkmNti| iccetehiM paMcahiM ThANehiM (NiggaMthA, NiggaMthIo ya egatao ThANaM vA sejjaM vA nisIhiyaM vA ka cetemANA) nnaatikkmNti| 107. pA~ca kAraNoM se nirgrantha aura nirgranthiyA~ eka sthAna (AvAsa) para avasthAna-(kAyotsarga) zayana aura svAdhyAya karate hue bhagavAn kI AjJA kA atikramaNa nahIM karate haiM (1) kadAcit kucha nirgrantha aura nirgranthiyA~ kisI vizAla bastI-zUnya, AvAgamanarahita, lambe mArga vAlI aTavI meM praveza kara jAveM, to vahA~ eka sthAna para avasthAna, zayana aura svAdhyAya karate hue 5 bhagavAna kI AjJA kA atikramaNa nahIM karate haiN| (2) yadi kucha nirgrantha aura nirgranthiyA~ kisI grAma meM, nagara meM, kheTa meM, karvaTa meM, maDamba meM, pattana meM, Akara meM, droNamukha meM, nigama meM, Azrama meM, sanniveza 5 meM athavA rAjadhAnI meM pahu~ce, vahA~ donoM meM se kisI eka varga ko upAzraya milA aura eka ko nahIM hai milA, to ve eka sthAna para avasthAna, zayana aura svAdhyAya karate hue bhagavAna kI AjJA kA / atikramaNa nahIM karate haiN| (3) yadi kadAcit kucha nirgrantha aura nirgranthiyA~ nAgakumAra ke AvAsa meM yA OM suparNakumAra ke (yA kisI anya deva ke) AvAsa meM nivAsa ke lie eka sAtha pahuMce to vahA~ sarvathA jana #zUnyatA se, yA atijanabahulatA (bhIr3a-bhAr3a) Adi kAraNa se nirgranthiyoM ko surakSA ke lie eka sthAna / para avasthAna, zayana aura svAdhyAya karate hue bhagavAna kI AjJA kA atikramaNa nahIM karate haiN| // )) 5555555555) mAgAsaaanana 855555555 | paMcama sthAna : dvitIya uddezaka (149) Fifth Sthaan : Second Lesson

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4 4 4 4 4 4 4 4 4 4 4 4 4 4 445 446 44 45 46 47 46 45 44 45 46 44 45 46 47 4 4 4 4 4 4 4 414141414141414141414141414141414141414141414141414141414141414141414141 OM (4) (yadi kahIM nirgranthiyA~ ThaharI hoM, aura vahA~) cora-luTere bahuta hoM, ve nirgranthiyoM ke vastroM ko ma curAnA cAhate ho to vahA~ eka sthAna para avasthAna, zayana aura svAdhyAya karate hue bhagavAna kI AjJA kA atikramaNa nahIM karate haiN| (5) (jisa sthAna para nirgranthiyA~ ThaharI hoM, aura vahA~ para) durAcArI yuvaka OM dikhAI deveM, ve nirgranthiyoM ke sAtha maithuna kI icchA se unheM pakar3anA cAhate hoM, to vahA~ nirgrantha aura nirgranthiyA~ eka sthAna para avasthAna, zayana aura svAdhyAya karate hue bhagavAna kI AjJA kA atikramaNa nahIM karate haiN| ina pA~ca kAraNoM se nirgrantha aura nirgranthiyA~, eka sthAna para avasthAna, zayana aura svAdhyAya karate meM hue bhagavAna kI AjJA kA atikramaNa nahIM karate haiN| 107. Shraman nirgranths and nirgranthis do not defy the order Tirthankars if they do avasthan (meditate), shayan (sleep) and svadhyaya (study) at the same place (or abode) jointly for five reasons- 5 (1) If some male and female ascetics happen to enter a large abandoned settlement or a long path in a desolate area they do not defy the order of Tirthankars if they meditate, sleep and study at that place. 151 (2) If some male and female ascetics happen to arrive at some gram 41 (village), nagar (town), khet, karbat, madamb, pattan, aakar, dronmukh, nigam, ashram, sannivesh or rajadhani and if only one group gets an upashraya (place of stay) and not the other, then they do not defy the order of Tirthankars if they meditate, sleep and study at one place. (3) If some male and female ascetics happen to arrive at the abode of some Naag Kumar, Suparna Kumar (or other divine being) and they find that the place is insecure for female ascetics due to being desolate or over crowded, then they do not defy the order of Tirthankars if they meditate, sleep and study at one place. (4) If female ascetics are staying at some place where there are numerous thieves and bandits, and they intend to deprive the female ascetics of their possessions, then they do not defy the order of Tirthankars if they (male and female ascetics) meditate, sleep and study at one place. (5) If female ascetics are staying at some place where there are numerous debauch young men and they intend to y approach the females for sexual gratification, then they do not defy the 5 order of Tirthankars if they (male and female ascetics) meditate, sleep 5 and study at one place. Shraman nirgranths and nirgranthis do not defy the order of Tirthankars if they meditate, sleep and study at one place for these five reasons. 454 455 456 41 41 41 455 456 414 415 4 4 4 4 451 454 455 456 454 455 456 457 4445455 456 457 455 41 41 41 45 46 45 44 45 46 47 46 45 4 FATITET (?) (150) Sthaananga Sutra (2) @ 445 455 456 457 41 41 41 41 41 41 41 41 41 41 41 41 41 44 45 46 47 455 456 457 4545454545454

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phra F F 108. paMcarhi ThANehiM samaNe NiggaMthe acelae saceliyAhiM NiggaMthIhi saddhiM saMvasamANe 5 NAtikkamati, taM jahA 5 (1) khittacitte samaNe NiggaMthe NiggaMthehimavijjamANehiM acelae saceliyAhiM NiggaMthIhiM saddhiM saMvasamANe NAtikkamati / ( 2 ) [ dittacitte samaNe NiggaMthe NiggaMthehimavijjamANehiM acelae 5 5 saceliyAhiM NiggaMthIhiM saddhiM saMvasamANe NAtikkamati / (3) jakkhAiTThe samaNe NiggaMthe B 5 NiggaMthehimavijjamANehiM acelae saceliyAhiM NiggaMthIhiM saddhiM saMvasamANe NAtikkamati / (4) ummAyapatte samaNe NiggaMthe NiggaMthehimavijjamANehiM acelae saceliyAhiM NiggaMthIhiM saddhiM saMvasamANe NAtikkamati / ] (5) NiggaMthIpavvAiyae samaNe NiggaMthehiM avijjamANehiM acelie 5 saceliyAhiM NiggaMthIhiM saddhiM saMvasamANe NAtikkamati / 108. pA~ca kAraNoM se acelaka (nirvastra) zramaNa nirgrantha sacelaka nirgranthiyoM ke sAtha rahatA huA bhagavAna kI AjJA kA atikramaNa nahIM karatA hai, jaise- (1) zoka Adi se vikSiptacitta koI acelaka zramaNa nirgrantha anya nirgranthoM ke nahIM hone para sacelaka nirgranthiyoM ke sAtha rahatA huA / [ (2) harSAtireka 5 (harSa ke Avega se) dRptacitta koI acelaka zramaNa nirgrantha anya nirgranthoM ke nahIM hone para sacela nirgranthiyoM ke sAtha rahatA huaa| (3) yakSAviSTa koI acelaka zramaNa nirgrantha anya nirgranthoM ke nahIM hone 108. An achelak (nude) shraman nirgranth (male ascetic) does not defy the order of Tirthankars if he lives with sachelak (dressed) nirgranthis (female ascetics) for five reasons--(1) If he is in a mentally deranged state (vikshipt chitta) due to grief and company of another nude or suchlike ascetic is not available. [(2) If he is in a delirius state F (dript chitt) due to euphoria and company of another nude or other Ia ascetic is not available. (3) If he is possessed by some evil spirit (yakshavisht) and company of another nude or other ascetic is not available. (4) If he has gone crazy due to disturbed humour and company of another nude or non-nude ascetic is not available. (5) If he has been initiated by female ascetics and company of another nude or ordinary ascetic is not available. F 5 5 F para sacela nirgranthiyoM ke sAtha rahatA huA / (4) vAyu ke prakopAdi se unmAda ko prApta koI acelaka pha zramaNa nirgrantha anya nirgranthoM ke nahIM hone para sacela nirgranthiyoM ke sAtha rahatA huA / ] ( 5 ) nirgranthiyoM dvArA pravrajita (dIkSita) acelaka zramaNa nirgrantha anya nirgranthoM ke nahIM hone para sacela nirgranthiyoM ke 5 sAtha rahatA huA, bhagavAna kI AjJA kA atikramaNa nahIM karatA hai| K F F F Asrava saMvara - pada ASRAVA SAMVAR-PAD (SEGMENT OF INFLOW AND BLOCKAGE OF KARMAS) 109. paMca AsavadArA paNNattA, taM jahA-micchattaM, aviratI, pamAdo, kasAyA, paMcama sthAna: dvitIya uddezaka (151) jogA / 22 55 5 5 5 55 5 5 5 5 55 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5552 Fifth Sthaan: Second Lesson phra Wan Wan Wan phra Wan Wan Wan Wan Wan Wan .

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a5555555555555555555555555555555555555555555555555 55555555555555555555555555555555555 Wan 110. paMca saMvaradArA paNNattA, taM jahA-saMmattaM, viratI, apamAdo, akasAittaM ajogittN|| 109. Asrava ke pA~ca dvAra (kAraNa) haiM-(1) mithyAtva, (2) avirati, (3) pramAda, (4) kaSAya, (5) yog| 110. saMvara ke pA~ca dvAra haiM-(1) samyaktva, (2) virati, (3) apramAda, (4) akaSAyitA, (5) ayogitA (yogoM kI sthirtaa)| 109. There are five doors (reasons) of asrava (inflow of karmas)(1) mithyatva (unrighteousness), (2) avirati (non-restraint), (3) pramad (stupor), (4) kashaya (passions) and (5) yoga (association). 110. There are five doors (reasons) of samvar (blockage of inflow of karmas)-(1) samyaktva (righteousness), (2) virati (restraint), (3) apramad (non-stupor), (4) akashayita (absence of passions) and (5) ayogita (absence of association). daNDa-pada DAND-PAD (SEGMENT OF PUNISHMENT OR ABUSE) 111. paMca daMDA paNNattA, taM jahA-aTThAdaMDe, aNaTThAdaMDe, hiMsAdaMDe, akasmAdaMDe, 5 ditttthiivippriyaasiyaaddde| 111. daNDa pA~ca prakAra haiM-(1) arthadaNDa-prayojanavaza apane yA dUsaroM ke lie jIva-ghAta krnaa| (2) anarthadaNDa-binA prayojana jIva-ghAta krnaa| (3) hiMsAdaNDa-'isane mujhe mArA thA, mAra rahA hai, yA mAregA' isalie pratihiMsA krnaa| (4) akasmAddaNDa-akasmAt jIva-ghAta ho jaanaa| Wan (5) dRSTiviparyAsadaNDa-mitra ko zatru samajhakara galataphahamI se daNDita krnaa| 111. Dand (punishment or abuse) is of five kinds--(1) Arthadand-to harm or kill beings purposefully for self or others. (2) Anarth dand-to harm or kill beings without any purpose. (3) Himsa dand-to harm or kill a being with vengeance because it has harmed or will harm. (4) Akasmat dand-to harm or kill beings accidentally. (5) Drishtiviparyas dand--to harm or kill beings out of misunderstanding. kriyA-pada KRIYA-PAD (SEGMENT OF ACTIVITY) 112. paMca kiriyAo paNNattAo, taM jahA-AraMbhiyA, pAriggahiyA, mAyAvattiyA, * apaccakkhANakiriyA, micchaadsnnvttiyaa| 112. kriyAe~ pA~ca haiM-(1) ArambhikI kriyA, (2) pArigrahikI kriyA, (3) mAyApratyayA kriyA, 9 (4) apratyAkhyAna kriyA, (5) mithyAdarzanapratyayA kriyaa| 112. Kriyas (activities) are of five kinds--(1) arambhiki kriya (involving violence), (2) paarigrahiki kriya, (3) mayapratyaya kriya (involving deceit), (4) apratyakhyan kriya (unrestrained) and (5) mithyadarshan pratyaya kriya (involving wrong perception / faith). 555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $555555555555555 sthAnAMgasUtra (2) (152) Sthaananga Sutra (2) 5$

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))) )))) ) )) )) ) )) 113. micchAdiviyANaM NeraiyANaM paMca kiriyAo paNNattAo, taM jahA-[ AraMbhiyA, pAriggahiyA, mAyAvattiyA, apaccakkhANakiriyA ], micchaadsnnvttiyaa| 114. evaM-savvesiMha Wan NiraMtaraM jAva micchAddiTThiyANaM vemANiyANaM, NavaraM-vigaliMdiyA micchaddiTThI Na bhnnnnNti| sesaM thev|| 113. mithyAdRSTi nArakoM ke pA~ca kriyAe~ haiM-(1) ArambhikI kriyA, [(2) pArigrahikI kriyA, (3) mAyApratyayA kriyA, (4) apratyAkhyAna kriyA], (5) mithyAdarzanapratyayA kriyaa| 114. isI prakAra mithyAdRSTi vaimAnikoM taka sabhI daNDakoM meM pA~coM kriyAe~ hotI haiN| kevala vikalendriyoM ke sAtha mithyAdRSTi OM pada nahIM kahanA cAhie, kyoMki ve sabhI mithyAdRSTi hI hote haiN| zeSa sabhI pUrvavat jAnanA caahie| ___113. Mithyadrishti naaraks (unrighteous infernal beings) indulge in five kriyas (activities)-(1) arambhiki kriya, (2) paarigrahiki kriya, / (3) mayapratyaya kriya, (4) apratyakhyan kriya and (5) mithyadarshan pratyaya kriya. 114. In the same way all beings up to mithyadrishti Vaimaniks indulge in five kriyas. Only vikalendriyas (one to four sensed beings) should be excluded because all of them are exclusively unrighteous. Rest should be read as before. 115. paMca kiriyAo paNNattAo, taM jahA-kAiyA, AhigaraNiyA, pAosiyA, Wan pAritAvaNiyA, paannaativaatkiriyaa| 116. NeraiyANaM paMca evaM cev| evaM-NiraMtaraM jAva vemaanniyaannN| . ma 115. pA~ca kriyAe~ haiM-(1) kAyikI kriyA, (2) AdhikaraNikI kriyA, (3) prAdoSikI kriyA, (4) pAritApanikI kriyA, (5) prANAtipAtikI kriyaa| 116. nArakI jIvoM meM pA~coM hI kriyAe~ hotI ma haiN| isI prakAra vaimAnikoM taka sabhI daNDakoM meM ye hI pA~ca kriyAe~ haiN| 115. Kriyas (activities) are of five kinds-(1) kayiki kriya. (2) aadhikaraniki kriya, (3) pradoshiki kriya (done in passion), (4) paritapini kriya (hurting others) and (5) pranatipatiki kriya (activity leaching destruction of life-force). 116. Naaraki jivas (infernal beings) also have all these five kriyas. In the same way all dandaks (places of # suffering) up to Vaimaniks have these five kriyas. 117. paMca kiriyAo paNNattAo, taM jahA-AraMbhiyA, (pAriggahiyA, mAyAvattiyA, # apaccakkhANakiriyA), micchaadsnnvttiyaa| 118. NeraiyANaM paMca kiriyA NiraMtaraM jAva vemaanniyaannN| 117. punaH pA~ca kriyAe~ haiM-(1) ArambhikI kriyA, (2) pArigrahikI kriyA, (3) mAyApratyayA kriyA, (4) apratyAkhyAna kriyA, (5) mithyAdarzana kriyaa| 118. nArakI jIvoM se lekara nirantara vaimAnika taka sabhI daNDakoM meM ye pA~ca kriyAe~ jAnanI caahie| ))) 55555555555555555555555555555555555555555555555558 ) ) )))) )) )) ) bhabhabhabhabhabhabhabhabha paMcama sthAna : dvitIya uddezaka (153) Fifth Sthaan : Second Lesson Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFB

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8555555555 555555555555555555558 % 117. Kriyas (activities) are of five kinds--(1) arambhiki kriya, 41 (2) paarigrahiki kriya, (3) mayapratyaya kriya, (4) apratyakhyan kriya and (5) mithyadarshan pratyaya kriya. 118. In the same way all dandaks (places of suffering) from naaraki jivas up to Vaimuniks have these five kriyas. 119. paMca kiriyAo paNNattAo, taM jahA-diTThiyA, puTThiyA, pADucciyA, sAmaMtovaNivAiyA, saahtthiyaa| 120. evaM NeraiyANaM jAva vemaanniyaannN| 119. pA~ca kriyAe~ haiM-(1) dRSTijA kriyA, (2) pRSTijA kriyA, (3) prAtItyikI kriyA, (4) sAmantopanipAtikI kriyA, (5) svAhastikI kriyaa| 120. nArakI jIvoM se lekara vaimAnika taka sabhI daNDakoM meM ye pA~ca kriyAe~ jAnanI caahie| 119. Kriyas (activities) are of five kinds--(1) drishtija kriya (activity due to seeing), (2) prishtija kriya (due to touch), (3) praateetyiki kriya, (4) saamantopanipatiki kriya and (5) svaahastiki kriya. 120. In the same 5 way all dandaks (places of suffering) from naaraki jivas up to Vaimaniks ' have these five kriyas. 121. paMca kiriyAo, taM jahA-NesatthiyA, ANavaNiyA, veyAriNayA, aNAbhogavattiyA, Wan annvkNkhvttiyaa| evaM jAva vemaanniyaannN| 121. pA~ca kriyAe~ haiM-(1) naisRSTikI kriyA, (2) AjJApanikI kriyA, (3) vaidAraNikA kriyA, Wan (4) anAbhogapratyayA kriyA, (5) anavakAMkSapratyayA kriyaa| nArakoM se lekara vaimAnikoM taka sabhI daNDakoM + meM ye pA~ca kriyAe~ jAnanI caahie| 4 121. Kriyas (activities) are of five kinds--(1) naisrishtiki kriya, (2) ajnapaniki kriya, (3) viadarniki kriya, (4) anaabhog pratyaya kriya and (5) anavakanksha pratyaya kriya. All dandaks (places of sufferin 5 from naaraki jivas up to Vaimaniks have these five kriyas. 122. paMca kiriyAo paNNattAo, taM jahA-pejjavattiyA, dosavattiyA, paogakiriyA, OM samudANakiriyA, iiriyaavhiyaa| evN-mnnussaannvi| sesANaM nntthi| 122. pA~ca kriyAe~ haiM-(1) preyaspratyayA kriyA, (2) dveSapratyayA kriyA, (3) prayoga kriyA, ma (4) samudAna kriyA, (5) IryApathikI kriyaa| ye pA~coM kriyAe~ manuSyoM meM hI hotI haiM, zeSa daNDakoM meM nahIM hotii| (kyoMki unameM IryApathikI kriyA ma sambhava nahIM hai, vaha vItarAgI gyArahaveM, bArahaveM aura terahaveM guNasthAna vAle manuSyoM ke hI hotI hai|) 122. Kriyas (activities) are of five kinds-(1) preyaspratyaya kriya, Wan (2) dvesh-pratyaya kriya, (3) prayog kriya, (4) samudaan kriya and // 4. (5) iryapathiki kriya. sthAnAMgasUtra (2) (164) Sthaananga Sutra (2)

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iriririci gAgAgAganAnAgagagagagagagagagagagagaga 155555555555555555 These five activities are applicable only to human beings and not in i other dandaks. (This is because iryapathiki kriya is impossible for anyone except detached human beings belonging to eleventh, twelfth and thirteenth Gunasthans (levels of spiritual purity). vivecana-sthAnAMga ke prathama bhAga sthAna-2 ke sUtra 2 se 36 taka 72 prakAra kI kriyAoM kA kathana kiyA hai| vahA~ sabhI kI saMkSipta vyAkhyA dI hai| Elaboration-Brief definitions of all these kriyas have been given in 5 Sthananga part-1, Sthaan-2, aphorisms 2 to 36 where 72 types of 4 activities have been listed. 123. paMcavihA pariNNA paNNattA, taM jahA-uvahipariNNA, uvassayapariNNA, kasAyapariNNA, jogapariNNA, bhttpaannprinnnnaa| 123. parijJA pA~ca prakAra kI hai, jaise-(1) upadhiparijJA, (2) upAzrayaparijJA, (3) kaSAyaparijJA, (4) yogaparijJA, (5) bhktpaanprijnyaa| 5 123. Parijna (sagacity or discerning attitude) is of five kinds-- (1) upadhi parijna, (2) upashruya parijna, (3) kashaya parijna, (4) yoga i 5 parijna and (5) bhaktapaan parijna. vivecana-parijJA kA artha hai, vivek| usake do bheda haiM-jJa parijJA-vastu ke svarUpa kA yathArtha jJAna aura pratyAkhyAna parijJA-viraktipUrvaka tyaag| (1) upadhi parijJA-mukhapattI, rajoharaNa Adi saMyama ke upayogI upakaraNoM ko grahaNa karane evaM upayoga meM viveka rkhnaa| maryAdA kA atikramaNa na krnaa| (2) upAzraya parijJA-akalpanIya sadoSa upAzraya-sthAna kA tyAga va nirdoSa kA sevn| (3) kaSAya parijJA-kaSAyoM ko alpa karane kA prayatna tathA saMgha, gaNa yA vyakti ko hAni pahu~cAne vAlI kaSAya pravRtti kA nirodh| (4) yoga parijJA-mana, vacana, kAya yogoM kI azubha pravRtti kA nirodha tathA zubha meM prvRtti| (5) bhaktapAna-parijJA-saMyama nirvAha yogya nirdoSa va sAtvika AhAra kA sevn| (hindI TIkA bhAga-2 pRSTha 128) Elaboration Parijna means sagacity or discerning attitude. It has two limbs-jna parijna or the true knowledge of reality and pratyakhyan parijna or to renounce with detachment. (1) Upadhi parijna-to accept and use muhapatti (mouth cover) rajoharan (ascetic broom) and other ascetic-equipment carefully. (2) Upashraya parijna-to reject a faulty and unsuitable place of stay and accept faultless one. (3) Kashaya parijna-to make efforts to f generally reduce passions and specifically avoid passion inspired activity f harmful to religous organisation, group or individuals thereof. (4) Yoga LE LLEIRI LILE LC LE LL | paMcama sthAna : dvitIya uddezaka (155) Fifth Sthaan : Second Lesson 15Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 555555555555

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055555555555555555555555558 parijna-to stop bad mental, vocal and physical association and indulge in good ones. (5) Bhaktapaan parijna-to eat faultless and pure food necessary for observing ascetic conduct. (Hindi Tika, part-2, p. 128) Wan 5555)))))))))))))))5555555555555555555555555558 vyavahAra-pada YAVAHAR-PAD (SEGMENT OF BEHAVIOUR) 124. paMcavihe vavahAre paNNatte, taM jahA-Agame, sute, ANA, dhAraNA, jiite| (1) jahA se tattha Agame siyA, AgameNaM vavahAraM ptttthvejjaa| (2) No se tattha Agame siyA jahA se tattha sute siyA, suteNaM vavahAraM ptttthvejjaa| (3) No se tattha sute siyA (jahA se tattha ANA siyA, ANAe vavahAraM ptttthvejaa| (4) No se tattha ANA siyA jahA se tattha dhAraNA siyA, dhAraNAe vavahAraM pttttvejjaa| (5) No se tattha dhAraNA siyA jahA se tattha jIte siyA, jIteNaM vavahAraM pttttvejjaa| iccetehiM paMcahiM vavahAraM paTTavejjA-AgameNaM (suteNaM ANAe dhAraNAe) jiitennN| jahA-jahA se tattha Agame (sute ANA dhAraNA) jIte tahA-tahA vavahAraM pttttvejjaa| se kimAhu bhaMte ! AgamabaliyA samaNA nnigNthaa| iccetaM paMcavidhaM vavahAraM jayA-jayA jahiM-jahiM tayA-tayA tahi-tahiM aNissitovassitaM samma ma vavaharamANe samaNe NiggaMthe ANAe ArAhae bhvti| 124. vyavahAra pA~ca prakAra kA hai-(1) AgamavyavahAra, (2) zrutavyavahAra, (3) AjJAvyavahAra, OM (4) dhAraNAvyavahAra, (5) jiitvyvhaar| (1) jahA~ Agama ho arthAt jahA~ Agama se vidhi-niSedha kA bodha hotA ho vahA~ Agama se vyavahAra kreN| (2) jahA~ Agama na ho, zruta ho, vahA~ zruta se vyavahAra kreN| (3) jahA~ zruta na ho, AjJA ho, vahA~ AjJA se vyavahAra kreN| (4) jahA~ AjJA na ho, dhAraNA ho, vahA~ dhAraNA se vyavahAra kreN| (5) jahA~ ma dhAraNA na ho, jIta ho, vahA~ jIta se vyavahAra kreN| OM ina pA~coM se vyavahAra kare-(1) Agama se, (2) zruta se, (3) AjJA se, (4) dhAraNA se, (5) jIta hai + se| jisa samaya jahA~ Agama, zruta, AjJA, dhAraNA aura jIta meM se jo pradhAna ho, vahA~ usI se vyavahAra karanA caahie| ___ prazna-bhagavan ! jinakA Agama hI bala hai aise zramaNa-nirgranthoM ne isa viSaya meM kyA kahA hai ? uttara-AyuSmAn zramaNo ! ina pAMcoM vyavahAroM meM jaba-jaba jisa-jisa viSaya meM jo vyavahAra ho, taba-taba vahA~-vahA~ usakA anizritopAzrita-madhyastha bhAva se, samyak vyavahAra karatA huA zramaNa OM nirgrantha bhagavAn kI AjJA kA ArAdhaka hotA hai| E55555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 (2) (156) Sthaananga Sutra (2) |

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124. Vyavahar (behaviour or conduct) is of five kinds-(1) Agam vyavahar, (2) Shrut vyavahar, (3) Ajna vyavahar, (4) Dharana vyavahar and (5) Jeet vyavahar. __ (1) In case Agam exists (and dictates of Agam are available) follow Agam-conduct. (2) In case Shrut (scriptures) and not Agam exists follow Shrut-conduct. (3) Where Ajna (command of the learned) and not Shrut exists follow Ajna-conduct. (4) Where Dharana (general belief of the seniors) and not Ajna exists follow Dharana-conduct. (5) Where Jeet (common practice of the seniors) and not Dharana exists follow Jeetconduct. Behave according to these five--(1) Agam, (2) Shrut, (3) Ajna, (4) Dharana and (5) Jeet. In a particular situation whichever out of Agam, Shrut, Ajna, Dharana and Jeet is important base your conduct accordingly. (Question) Bhante ! What the shraman nirgranths whose strength lies in Agam alone have said about this? (Answer) "Long lived Shramans ! Out of these five types of conduct 4 when a specific code is stated then that should be rightly followed with equanimity. Such shraman nirgranth is the true follower of Bhagavan's order. vivecana-mumukSu vyakti ko kyA karanA caahie| isa prakAra ke pravRtti-nivRtti rUpa nirdeza ko : 'vyavahAra' kahate haiN| jinase yaha vyavahAra calatA hai ve vyakti bhI kArya-kAraNa kI abheda dRSTi se vyavahAra kahe jAte haiN| pA~coM vyavahAroM kA artha isa prakAra hai (1) AgamavyavahAra-kevalajJAnI, manaHparyavajJAnI, avadhijJAnI, caturdazapUrvI, dazapUrvI aura navapUrvo ke dhAraka 'Agama puruSa' kahe jAte haiM, unakA Adeza 'Agama vyavahAra' hai| (2) zrutavyavahAra-navapUrva se nyUna jJAna vAle AcAryoM kA vyavahAra zrutavyavahAra haiN| kama se kama bRhatkalpa aura vyavahAra ke jJAtA 'zruta vyavahArI' hote haiN| (3) AjJAvyavahAra-kisI sAdhu ne kisI doSa-vizeSa kI pratisevanA kI hai; athavA bhaktapAna kA tyAga kara diyA hai aura samAdhimaraNa ko dhAraNa kara liyA hai, vaha apane jIvanabhara kI AlocanA karanA , cAhatA hai| gItArtha sAdhu yA AcArya samIpa pradeza meM nahIM haiM, dUra haiM aura unakA AnA bhI sambhava nahIM hai| aisI dazA meM usa sAdha ke doSoM ko gar3ha yA saMketa padoM ke dvArA kisI anya sAdhu ke sAtha una dUravatI // AcArya yA gItArtha sAdhu ke samIpa bhejA jAtA hai, taba ve usake prAyazcitta ko gUr3ha padoM ke dvArA hI usake sAtha bhejate haiN| isa prakAra gItArtha kI AjJA se jo zuddhi kI jAtI hai, use AjJAvyavahAra kahate haiN| saMkSepa meM gItArtha AcArya kI AjJA hI vyavahAra hai| 55555555555555555555555Ting Ting 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 paMcama sthAna : dvitIya uddezaka (157) Fifth Sthaan : Second Lesson

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Wan )))))5555555555555555555555 555555555555555 (4) dhAraNAvyavahAra-gItArtha sAdhu ne pahale kisI ko prAyazcitta diyA ho, use jo dhAraNa kare arthAt yAda rkhe| pIche usI prakAra kA doSa kisI anya ke dvArA hone para vaisA hI prAyazcitta denA , ma dhAraNAvyavahAra hai| OM (5) jItavyavahAra-kisI samaya kisI aparAdha ke lie AgamAdi cAra vyavahAroM kA abhAva ho, taba Wan tAtkAlika AcAryoM ke dvArA dravya, kSetra, kAla, bhAva ke anusAra jo prAyazcitta kA vidhAna kiyA jAtA hai, use jItavyavahAra kahate haiN| athavA jisa gaccha meM kAraNa-vizeSa se sUtrAtirikta jo prAyazcitta dene kA . OM vyavahAra cala rahA hai aura jisakA anya aneka mahApuruSoM ne anusaraNa kiyA hai, vaha jItavyavahAra ke kahalAtA hai| (vistRta vivecana ke lie dekheM, vyavahArabhASya uddezaka 10, gAthA 670, vRtti bhAga-2 pRSTha 546) Elaboration-What an aspirant should do ? Negative and positive directions with regard to indulgence in and withdrawal from action is called vyavahar (behaviour or conduct). Those who give these directions are also called vyavahar from the standpoint of unity of cause and action. The aforesaid five conducts are explained as follows___ (1) Agam vyavahar-Keval-jnani, manahparyava-jnani, avadhi jnani, chaturdash purvi, dash purvi, and nava purvi are called Agam 4 Purush (one who knows Agam). Their command is Agam vyavahar. (2) Shrut vyavahar--The commands of acharyas having knowledge of less then nine purvas is Shrut vyavahar. The minimum qualification for this is the knowledge of Vrihatkalp and Vyavahar Sutra. (3) Ajna vyavahar-Some ascetic has committed some specific fault or some ascetic has taken the ultimate vow abandoning food and drinks, and wants to atone for all his mistakes but there is no scholarly ascetic or acharya available nearby. Further, there is no chance of such ascetic coming there. In this situation the list of faults committed by that ascetic is sent to a distant acharya in cryptic language through some other ascetic. The acharya prescribes the procedures of atonement in cryptic language and sends back. Atonement done as per the order of a scholarly 41 acharya is called Ajna vyavahar. In short, the command of a scholarly 4 acharya is vyavahar. (4) Dharana vyavahar-When someone remembers the atonement prescribed by a scholarly acharya and at a later date precribes the same 41 for similar faults then that is called Dharana vyavahar. (5) Jeet vyavahar-In some instance if for some specific fault there is no provision of atonement in the said four sources then the present acharyas frame the code of atonement based on matter, area, time and 555555555555555555555555555))))))) sthAnAMgasUtra (2) (158) Sthaananga Sutra (2) 8959 55555555555555555

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phaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 f F state; this is called Jeet vyavahar. The set of rules of atonement traditionally followed by numerous great men in a particular religious group or organisation is also called Jeet vyavahar. (for further details refer f to Vyavahar Bhashya 10/670 and Vritti, part-2 p. 546) F 5 supta-jAgaraNa pada SUPT JAGARAN PAD (SEGMENT OF ASLEEP AND AWAKE) ma 125. saMjayamaNussANaM suttANaM paMca jAgarA paNNattA, taM jahA - saddA, (rUvA, gaMdhA, rasA), 5 phAsA / 126. saMjatamaNussANaM jAgarANaM paMca suttA paNNattA, taM jahA - saddA, (rUvA, gaMdhA, rasA), B B phAsA / 127. asaMjayamaNussANaM suttANaM vA jAgarANaM vA paMca jAgarA paNNattA, taM jahA - saddA, 5 (rUvA, gaMdhA, rasA), phAsA / F 125. sote hue pramatta saMyata manuSyoM ke pA~ca jAgRta rahate haiM - ( 1 ) zabda, (2) rUpa, (3) gandha, phra (4) rasa, (5) sprsh| 126. jAgate hue (apramatta) saMyata manuSyoM ke pA~ca supta rahate haiM - ( 1 ) zabda, (2) rUpa, (3) gandha, (4) rasa, (5) sparza / 127. sote hue yA jAgate hue asaMyata manuSyoM ke pA~ca jAgRta rahate haiM - (1) zabda, (2) rUpa, (3) gandha, (4) rasa, (5) sparza | 125. In a sleeping pramatt samyat (accomplished but negligent) person these five remain awake-(1) Shabd (sound), (2) Rupa i (appearance ), ( 3 ) Gandh ( smell ), ( 4 ) Rasa (taste) and (5) Sparsh (touch ). i 126. In an awakened (apramatt) samyat person these five remain 5 sleeping (subdued)-(1) Shabd (sound), (2) Rupa (appearance), (3) Gandh (smell), (4) Rasa (taste) and (5) Sparsh (touch). 127. In a sleeping or awakened asamyat person (person not observing any restraint) these five remain awake - ( 1 ) Shabd (sound), (2) Rupa 5 (appearance), (3) Gandh ( smell), (4) Rasa (taste) and (5) Sparsh (touch). Elaboration-If a samyat (disciplined) person is under stupor he is said to be asleep irrespective of his being awake or asleep. On the other hand if he is in apramatt (not under stupor) state he is said to be awake. When a disciplined person is awake his five senses are asleep and when he is sleeping his five senses are awake. But in case of an indisciplined person the senses are always awake irrespective of his being asleep or awake because of the fact that he is under stupor. Wan vivecana- saMyata puruSa jaba pramAda kA sevana kara rahA ho, taba vaha cAhe jAgatA ho yA supta, use 'supta' pha hI kahA jAtA hai| isake viparIta jaba apramattadazA meM rahatA hai, to use 'jAgRta' kahA jAtA hai| jaba 5 saMyamI jAgatA hai to usake zabda Adi indriya-viSaya supta rahate haiM aura jaba vaha supta hotA hai to pA~ca Wan indriyoM ke viSaya 'jAgRta' rahate haiN| isI taraha asaMyata manuSya cAhe so rahA ho, cAhe jAga rahA ho, donoM pha hI avasthA meM pramAda kA sevana karane se usake zabdAdi viSaya jAgRta rahate haiM / Wan paMcama sthAna : dvitIya uddezaka phaphaphaphaphaphaphaphaphaphaphaphaphaphapha (159) Wan Fifth Sthaan: Second Lesson Wan Wan | 45 55 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 95 96 2 Wan .

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) )) ) Wan 55555555))))))))))))))))))) raja-AdAna-vamana-sUtra RAJ-ADAAN-VAMAN-PAD (SEGMENT OF INFLOW AND SHEDDING OF KARMA-DUST) 128. paMcahiM ThANehiM jIvA rayaM AdijaMti, taM jahA-pANAtivAteNaM, [musAvANaM, adiNNAdANeNaM mehuNeNaM ], prigghennN| 129. paMcahiM ThANehiM jIvA rayaM vamaMti, taM jahA-5 pANAtivAtaveramaNeNaM, [ musAvAyaveramaNeNaM, adiNNAdANaveramaNeNaM, mehuNaveramaNeNaM ], prigghvermnnennN| + 128. pA~ca kAraNoM se jIva karma-raja ko grahaNa (karmabandha) karate haiM-(1) prANAtipAta se, 5 [(2) mRSAvAda se, (3) adattAdAna se, (4) maithunasevana se], (5) parigraha se| 129. pA~ca kAraNoM se + jIva karma-raja ko vamana (karmoM kI nirjarA) karate haiM-(1) prANAtipAta-viramaNa se, [(2) mRSAvAda-viramaNa se, (3) adattAdAna-viramaNa se], (4) maithuna-viramaNa se, 9 (5) parigraha-viramaNa se| 128. For five reasons beings acquire the dust of karma (karmic bondage)(1) by pranatipat (harming or destroying life), (2) by mrishavad (falsity), (3) by adattadan (stealing), (4) by maithun (sexual 4 activities) and (5) by parigraha (possession). 129. For five reasons shed the dust of karma (karmic bondage)-(1) by pranatipat viraman (to abstain completely from harming or destroying life), (2) by mrishavad viraman (to abstain completely from falsity), (3) by adattadan viraman (to abstain completely from acts of stealing), (4) by maithun viraman (to abstain completely from indulgence in sexual activities) and (5) by parigraha viraman (to abstain completely from acts of possession of things). datti-pada DATTI-PAD (SEGMENT OF SERVINGS) 130. paMcamAsiyaM NaM bhikkhupaDimaM paDivaNNassa aNagArassa kappaMti paMca dattIo bhoyaNassa paDigAhettae, paMca paanngss| 130. paMcamAsikI bhikSupratimA ko dhAraNa karane vAle anagAra ko bhojana kI pA~ca dattiyA~ aura * pAnaka kI pA~ca dattiyA~ grahaNa karanA kalpatA hai| 130. An ascetic observing a five-month bhikshu pratima (special austerities) is allowed to take five datti (servings) of food and five datti (servings) of drinks. upaghAta-vizodhi pada UPAGHAT-VISHODHI-PAD (SEGMENT OF IMPURITY AND PURITY) 131. paMcavidhe uvaghAte paNNatte, taM jahA-uggamovaghAte, uppAyaNovaghAte, esaNovaghAte, parikammovaghAte, prihrnnovghaate| &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 $$$$$$ sthAnAMgasUtra (2) __ (160) Sthaananga Sutra (2)

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) 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 5 132. paMcavihA visohI paNNattA, taM jahA - uggamavisohI, uppAyaNavisohI, esaNavisohI, parikammavisohI, pariharaNavisohI / 131. upaghAta - (azuddhi athavA doSa) pA~ca prakAra kA hai - ( 1 ) udgamopaghAta - AdhAkarmAdi 16 udgama doSoM se hone vAlA cAritra kA ghAta / (2) utpAdanopaghAta - dhAtrI Adi 16 utpAdana doSoM se hone vAlA cAritra kA ghAta / (3) eSaNopaghAta - zaMkita Adi 10 eSaNA ke doSoM se hone vAlA cAritra kA ghAta / (4) parikarmopaghAta - vastra - pAtrAdi ke nimitta se hone vAlA cAritra kA ghAta / (5) pariharaNopaghAta - akalpya upakaraNoM ke upabhoga se hone vAlA cAritra kA ghAta | 132. Vishodhi (purity) is of five kinds-(1) Udgamavishodhicensuring the faults of accepting alms including aadhakarma (food cooked specifically for ascetics). (2) Utpadanavishodhi-censuring the faults of participating in arranging for or producing alms including dhatri. (3) Eshanavishodhi-censuring the faults of alms seeking including shankit (dobtful). (4) Parikarmavishodhi-censuring faults related to garb, bowls and other prescribed ascetic equipment. (5) Pariharanavishodhi-censuring using prohibited equipment. durlabha - sulabha - bodhi pada DURLABH SULABH BODHI-PAD 132. vizodhi pA~ca prakAra kI hai - ( 1 ) udgamavizodhi - AdhAkarmAdi udgama-janita doSoM kA 5 varjana / (2) utpAdanavizodhi - dhAtrI Adi utpAdana - janita doSoM kA varjana / (3) eSaNAvizodhi-zaMkita Adi eSaNA - janita doSoM kA varjana / (4) parikarmavizodhi - vastra - pAtrAdi parikarma-janita doSoM kA varjana / (5) pariharaNavizodhi- akalpya upakaraNoM ke upabhoga-janita doSoM kA varjana / 131. Upaghat (impurity or fault) is of five (1) Udgamopaghat-impurity in conduct due to the 16 faults of accepting 5 alms including aadhakarma (food cooked specifically for ascetics). (2) Utpadanopaghat -- impurity in conduct due to the 16 faults of 5 participating in arranging for or producing food for alms including dhatri (faults committed by donor). (3) Eshanopaghat-impurity in conduct due to the 10 faults of alms seeking including shankit (dobtful food). (4) Parikarmopaghat-impurity in conduct due to faults related to garb, bowls and other prescribed ascetic equipment. ( 5 ) Pariharanopaghat - 5 impurity in conduct due to using prohibited equipment. Wan (SEGMENT OF DIFFICULT AND EASY ENLIGHTENMENT) 133. paMcarhi ThANehiM jIvA dullabhabodhiyattAe kammaM pakareMti, taM jahA - arahaMtANaM avaNNaM vadamANe, arahaMtapaNNattassa dhammassa avaNNaM vadamANe, AyariyauvajjhAyANaM avaNNaM vadamANe, cAuvaNNassa saMghassa avaNNaM vadamANe, vivakka - tava - baMbhacerANaM devANaM avaNNaM vadamANe / paMcama sthAna: dvitIya uddezaka kinds ( 161 ) * 27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 96 97 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 95 95 96 97 2 Fifth Sthaan: Second Lesson phra pha 5 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 52 Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phra y 133. pA~ca kAraNoM se jIva durlabhabodhi ( saddharma kI prApti ko durlabha banAne vAle) mohanIya Adi 5 karmoM kA upArjana karate haiM, jaise- (1) arhantoM kA avarNavAda ( nindA) karatA huaa| (2) arhatprajJapta dharma kA, (3) AcArya - upAdhyAya kA, (4) caturvarNa (caturvidha ) saMgha kA, aura (5) tapa aura brahmacarya ke phalasvarUpa divya gati ko prApta devoM kA avarNavAda karatA huA / f 133. For five enlightenement reasons beings acquire karmas that make difficult (durlabh-bodhi)-- by criticising (avarnavad) 4 (1) Arhants, (2) religion propagated by Arhats, ( 3 ) acharyas and F (4) four limbed religious organisation and (5) gods who attained divine birth by observing austerities and celibacy. upadhyayas, Wan 134. paMcahiM ThANehiM jIvA sulabhabodhiyattAe kammaM pakareMti, taM jahA - arahaMtANaM vaNNaM vadamANe, [ arahaMtapaNNattassa dhammassa vaNNaM vadamANe, AyariyauvajjhAyANaM vaNNaM vadamANe, cAuvaNNassa saMghassa vaNNaM vadamANe ], vivakka-tava- baMbhacerANaM devANaM vaNNaM vadamANe / 134. pA~ca kAraNoM se jIva sulabhabodhi karane vAle karma kA upArjana karatA hai - ( 1 ) arhantoM kA 5 varNavAda ( guNa kIrtana ) karatA huA / [ ( 2 ) arhatprajJapta dharma kA, (3) AcArya - upAdhyAya kA, 5 (4) caturvarNa saMgha kA ], (5) tapa aura brahmacarya ke phalasvarUpa divyagati ko prApta devoM kA varNavAda 5 5 Wan ( guNa-kathana) karatA huA / Wan 134. For five reasons beings acquires karmas that make enlightenement easy (sulabh-bodhi) -- by singing in praise of (varnavad) 5 (1) Arhants, ( 2 ) religion propagated by Arhats, ( 3 ) acharyas and Wan upadhyayas, (4) four limbed religious organisation and (5) gods who Wan attained divine birth by observing austerities and celibacy. Wan 5 pratisaMlIna- apratisaMlIna pada PRATISAMLINATA-APRATISAMLINATA PAD (SEGMENT OF ENGROSSMENT AND COUNTER-ENGROSSMENT) phra 135. paMca paDisaMlINA paNNattA, taM jahA- soiMdiyapaDisaMlINe, [ cakkhiMdiyapaDisaMlINe, ghANidiyapaDilINe, jibbhiMdiyapaDisaMlINe ], phAsiMdiyapaDilI / 135. pratisaMlIna - ( indra - viSayoM kA nigraha karane vAlA) pA~ca prakAra kA hai(1) zrotrendriya- pratisaMlIna-zubha-azubha zabdoM meM, (2) cakSurindriya- pratisaMlIna- zubha-azubha rUpoM meM, (3) ghrANendriya - pratisaMlIna- zubha -azubha gandha meM, (4) rasanendriya- pratisaMlIna- zubha-azubha rasoM meM, (5) sparzanendriya - pratisaMlIna- zubha-azubha sparzo meM rAga-dveSa na karane vAlA / 135. Pratisamlin (one who abstains from indulgence in subjects of five Wan sense organs) is of five kinds-(one who is free of attachment and aversion--) (1) shrotendriya pratisamlin in good and bad sound, 5 sthAnAMgasUtra (2) Wan Sthaananga Sutra (2) Wan (162) phaphaphaphaphaphapha 5

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhhhhhhhhhhhh FFFFFFF 45 (2) chakshurindriya pratisamlin-in good and bad appearance, 4 (3) ghranendriya pratisamlin-in good and bad smell, (4) rasanendriya pratisamlin-in good and bad taste and (5) sparshendriya pratisamlinin good and bad touch. 136. paMca apaDisaMlINA paNNattA, taM jahA-sotiMdiyaapaDisaMlINe, [ cakkhiMdiyaapaDisaMlINe, ghANiMdiyaapaDisaMlINe, jibhiMdiyaapaDisaMlINe ], phaasiNdiyapddisNliinne| 136. apratisaMlIna-(indriya-viSaya-sevana meM saMlagna tathA unameM rAga-dveSa karane vAlA) pA~ca prakAra kA hai-(1) zrotrendriya-japratisaMlIna, (2) cakSurindriya-apratisaMlIna, (3) ghrANendriyaapratisaMlIna, (4) rasanendriya-apratisaMlIna aura (5) sprshnendriy-aprtisNliin| 136. Apratisamlin (one who indulges in subjects of five sense organs) fi is of five kinds-(one who is not free of attachment and aversion) fi (1) shrotendriya apratisamlin, (2) chakshurindriya apratisamlin, (3) ghranendriya apratisamlin, (4) rasanendriya apratisamlin and (5) sparshendriya apratise saMvara-asaMvara pada SAMVAR-ASAMVAR-PAD 137. paMcavidhe saMvare paNNatte, taM jahA-sotiMdiyasaMvare, [cakkhiMdiyasaMvare, ghANiMdiyasaMvare, jibhiMdiyasaMvare ], phaasiNdiysNvre| 138.-paMcavidhe asaMvare paNNatte, taM jahA-sotiMdiyaasaMvare, [cakkhiMdiyaasaMvare, ghANiMdiyaasaMvare, jibhiMdiyaasaMvare ], phaasiNdiyasNvre| 137. saMvara pA~ca prakAra kA hai-(1) zrotrendriya-saMvara, (2) cakSurindriya-saMvara, OM / (3) ghrANendriya-saMvara, (4) rasanendriya-saMvara, (5) sprshnendriy-sNvr| 138. asaMvara (Asrava) pA~ca // prakAra kA hai-(1) zrotrendriya-asaMvara, (2) cakSurindriya-asaMvara, (3) ghrANendriya-asaMvara, (4) rasanendriya-asaMvara, (5) sparzanendriya asNvr| ___137. Samvar (blockage of inflow of karmas or abstaining from indulgence in subjects of sense organs) is of five kinds--(1) shrotendriya Esamvar, (2) chakshurindriya samvar, (3) ghranendriya samvar, (4) rasanendriya samvar and (5) sparshendriya samvar. 138. Asamvar 5 (inflow of karmas or indulgence in subjects of sense organs) is of five kinds-(1) shrotendriya asamvar, (2) chakshurindriya asamvar, (3) ghranendriya asamvar, (4) rasanendriya asamvar and (5) sparshendriya asamvar. vivecana-pratisaMlIna aura 'saMvara' zabda meM artha bheda hai| bAhya viSayoM se indriyoM ko haTAnA pratisaMlInatA hai tathA Atma-svarUpa meM ramaNa karanA, saMvara hai| bAhya viSayoM se sambandha tor3anA pratisaMlInatA tathA antara svarUpa se sambandha jor3anA saMvara hai| 555555555555555555555555555555555)5555555555555558 paMcama sthAna : dvitIya uddezaka (163) Fifth Sthaan : Second Lesson 1955555555555555555555555555555555558

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) )) Elaboration--There is a subtle difference between the meaning of the 4 two terms pratisamlin and samvar. To shift sense organs from physical subjects is pratisamlinata and to indulge in inner or spiritual state is samvar. To terminate relationship with outer things is pratisamlinata and to establish that with inner state is samvar. 55555)))))) 55555555555555555555555555555555555555555555555 saMyama-asaMyama pada SAMYAM-ASAMYAM -PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 139. paMcavidhe saMjame paNNatte, taM jahA-sAmAiyasaMjame, chedovaTThAvaNiyasaMjame, ma parihAravisuddhiyasaMjame, suhumasaMparAgasaMjame, ahkkhaaycrittsNjme| 139. saMyama (cAritra) pA~ca prakAra kA hai-(1) sAmAyika-saMyama-sarva sAvadyakAryoM kA tyaag| (2) chedopasthAnIya-saMyama-paMca mahAvratoM kA pRthak-pRthak svIkAra krnaa| (3) parihAravizuddhika-saMyamama tapasyA vizeSa kI vidhi sahita ArAdhanA krnaa| (4) sUkSmasAMparAyasaMyama-dazama guNasthAnavartI kA sNym| (5) yathAkhyAtacAritrasaMyama-gyArahaveM guNasthAna se lekara uparima sabhI guNasthAnavI jIvoM kA OM vItarAga sNym| 139. Samyam (ascetic-discipline or conduct) is of five kinds(1) Samayik-samyam--abstaining from all kinds of sinful acts. (2) Chhedopasthaniya-samyam-to accept five great vows one by one. (3) Pariharavishuddhik-samyam-to observe austerity according to the prescribed procedure. (4) Sukshmasamparaya-samyam-the discipline prescribed for tenth Gunasthan. and (5) Yathakhyatachaaritrasamyam--the discipline of detachment of beings at eleventh Gunasthan and above. 140. egidiyA NaM jIvA asamArabhamANassa paMcavidhe saMjame kajjati, taM jahAOM puDhavikAiyasaMjame, [ AukAiyasaMjame, teukAiyasaMjame, vAukAiyasaMjame ], vnnsstikaaiysNjme| 140. ekendriyajIvoM kA Arambha-samArambha nahIM karane vAle jIva ko pA~ca prakAra kA saMyama hotA hai-(1) pRthvIkAyika-sayama, [(2) apkAyika-saMyama, (3) tejaskAyika-saMyama, (4) vAyukAyika- ' saMyama,] (5) vnsptikaayik-sNym| 140. A being not indulging in harming or killing of one sensed beings has five kinds of discipline (1) Prithvikayik samyam (discipline related to earth-bodied beings), [(2) Apkayik samyam (discipline related to water-bodied beings), (3) Tejas-kayik samyam (discipline related to fire bodied beings), (4) Vayukayik samyam (discipline related to air-bodied 4 beings) and) (5) Vanaspatikayik samyam (discipline related to plant- si bodied beings). ))))))55555555 )) ))))))) sthAnAMgasUtra (2) (164) Sthaananga Sutra (2) 55555555555555555558 95)

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samAjAgAjAbhAUUUUU558 141. egidiyA NaM jIvA samArabhamANassa paMcavihe asaMjame kajjati, taM jahA-puDhavikAiyaasaMjame, ma [ AukAiyaasaMjame, teukAiyaasaMjame, vAukAiyaasamaMjame ], vnnsstikaaiyasNjme| 141. ekendriya jIvoM kA Arambha karane vAle ko pA~ca prakAra kA asaMyama hotA hai(1) pRthvIkAyika-asaMyama, (2) apkAyika-asaMyama, (3) tejaskAyika-asaMyama, (4) vAyukAyika, asaMyama, (4) vanaspatikAyika-asaMyama, ____141. A being indulging in harming or killing of one sensed beings has five kinds of indiscipline-(1) Prithvikayik asamyam (indiscipline related ___to earth-bodied beings), [(2) Apkayik asamyam (indiscipline related to water-bodied beings), (3) Tejas-kayik asamyam (indiscipline related to fire-bodied beings), (4) Vayukayik asamyam (indiscipline related to airA bodied beings) and] (5) Vanaspatikayik asamyam (indiscipline related to plant-bodied beings). ma 142. paMciMdiyA jaM jIvA asamArabhamANassa paMcavihe saMjame kajjati, taM jahA# sotiMdiyasaMjame, [ cakkhiMdiyasaMjame, pANiMdiyasaMjame, jibhiMdiyasaMjame ], phaasiNdiysNjme| 142. paMcendriya jIvoM kA Arambha-samArambha nahIM karane vAle ko pA~ca prakAra kA saMyama hotA hai# (1) zrotrendriya-saMyama, [(2) cakSurindriya-saMyama, (3) ghrANendriya-saMyama, (4) rasanendriya-saMyama], (5) sprshnendriy-sNym| f 142. A being not indulging in harming or killing of five sensed s beings has five kinds of discipline-(1) shrotendriya samyam, (2) chakshurindriya samyam, (3) ghranendriya samyam, (4) rasanendriya samyam and (5) sparshendriya samyam. ma 143. paMciMdiyA NaM jIvA samArabhamANassa paMcavihe asaMjame kajjati, taM jahA-sotiMdiyaasaMjame, - [cakkhiMdiyaasaMjame, ghANiMdiyaasaMjame, jibhiMdiyaasaMjame ], phaasiNdiyasNjme| 143. paMcendriya jIvoM kA ghAta karane vAle ko pA~ca prakAra kA asaMyama hotA hai(1) zrotrendriya-asaMyama, [(2) cakSurindriya-asaMyama, (3) ghrANendriya-asaMyama, (4) rasanendriya- asaMyama], (5) sprshnendriy-asNym| 143. A being indulging in harming or killing of five sensed beings has five kinds of indiscipline--(1) shrotendriya asamyam, si (2) chakshurindriya asamyam, (3) ghranendriya asamyam, (4) rasanendriya asamyam and (5) sparshendriya asamyam. 144. savva pANabhUyajIvasattANaM asamArabhamANassa paMcavihe saMjame kajjati, taM jahAegidiyasaMjame, [beiMdiyasaMjame, teiMdiyasaMjame, cauriMdiyasaMjame ], pNciNdiysNjme| 855555555)))))))))))))55555555555555558 LLC LL Lrir paMcama sthAna : dvitIya uddezaka (165) Fifth Sthaan : Second Lesson

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Wan )))))))))) )))))))))))))) 144. sarva prANa, bhUta, jIva aura sattvoM kA ghAta nahIM karane vAle ko pA~ca prakAra kA saMyama hotA . ma hai-(1) ekendriya-saMyama, [(2) dvIndriya-saMyama, (3) trIndriya-saMyama, (4) caturindriya-saMyama], 5 * (5) pNcendriy-sNym| 144. A being not indulging in harming or killing of all pran, bhoot, jiva and sattva has five kinds of discipline--(1) ekendriya samyam (discipline relating to one-sensed living being), (2) dvindriya samyam, (3) trindriya 4 samyam, (4) chaturindriya samyam and (5) panchendriya samyam. 145. saba pANabhUyajIvasattANaM samArabhamANassa paMcavihe asaMjame kajjati, taM jahAOM egiMdiyaasaMjame, [ beiMdiyaasaMjame, teiMdiyaasaMjame, cauridiyaasaMjame ], pNciNdiyasNjme| 145. sarva prANa, bhUta, jIva aura sattvoM kA ghAta karane vAle ko pA~ca prakAra kA asaMyama hotA hai+ (1) ekendriya-asaMyama, (2) [dvIndriya-asaMyama, (3) trIndriya-asaMyama, (4) caturindriya-asaMyama], 5 (5) pNcendriy-asNym| 145. A being indulging in harming or killing of all pran, bhoot, jiva and sattva (two to four-sensed beings, plant-bodied beings, five-sensed living beings) and (earth-bodied, water-bodied, fire-bodied and air-bodied living beings) has five kinds of indiscipline-(1) ekendriya asamyam, OM (2) dvindriya asamyam, (3) trindriya asamyam, (4) chaturindriya asamyam and (5) panchendriya asamyam. OM vivecana-vRttikAra ke anusAra dvIndriya se caturindriya jIva ko 'prANa' vanaspatikAya ko 'bhUta' OM paMcendriya ko 'sattva' aura zeSa pRthvI Adi cAra sthAvarakAya ko 'sattva' kahate haiN| Elaboration According to the commentator (Vritti) two to four sensed OM beings are classified as pran, plant-bodied beings as bhoot, five sensed beings as jiva, and the remaining four immobile-bodied beings including earth-bodied are called sattva. tRNavanaspati-pada TRINAVANASPATI-PAD (SEGMENT OF GRAMINEOUS PLANTS) 146. paMcavihA taNavaNassatikAiyA paNNattA, taM jahA-aggabIyA, mUlabIyA, porabIyA, khaMdhabIyA, biiyruhaa| ma 146. tRNavanaspatikAyika jIva pA~ca prakAra ke haiM-(1) agrabIja-jinakA agrabhAga hI bIjarUpa hotA hai| jaise-koraMTa vRkSa aadi| (2) mUlabIja-jinakA mUla bhAga hI bIja rUpa hotA hai| jaise-kamalakaMda OM aadi| (3) parvabIja-jinakA parva (pora, gA~Tha) hI bIjarUpa hotA hai| jaise-gannA aadi| (4) skandhabIja jisakA skandha hI bIjarUpa hotA hai| jaise-sallakI (vaTa yA cIr3ha kA vRkSa) aadi| (5) bIjarUha-bIja se ugane vAle-gehU~, canA aadi| sthAnAMgasUtra (2) (166) Sthaananga Sutra (2)

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55555**********************tlll*****58 5 F Wan 146. Gramineous plant-bodied beings are of three kinds - (1) agra 5 beej-- those which grow when the tip is planted, such as Korant tree, 5 5 (2) mool-beej - those which grow when the root-bulb is planted like lotus, (3) parva-beej-those which grow when the knot is planted like sugar 5 cane, (4) skandh-beej - those which grow when the branch is planted like banyan or pine and (5) beej-ruha-those which grow when seed is sown f like wheat, gram etc. AcAra- pada ACHAR-PAD (SEGMENT OF CONDUCT) 147. paMcavihe AyAre paNNatte, taM jahA - NANAyAre, daMsaNAyAre, carittAyAre, tavAyAre, vIriyAyAre / kinds-(1) 147. Achar (conduct ) is of five (2) darshanachar, (3) charitrachar, (4) tapah-achar and (5) viryachar. vivecana - AcAra kA artha hai- usa viSaya kA zAstra vihita ucita AcaraNa / zrutajJAna kI prApti ke lie prayatna karanA jJAnAcAra hai| samyaktva kI ArAdhanA darzanAcAra, cAritra kI samyak ArAdhanA 'cAritrAcAra' tapa kI bahuvidha ArAdhanA 'tapAcAra' ukta cAroM kI prApti va zuddhi ke lie zakti kA upayoga karanA vIryAcAra hai| jJAnAcAra ke 8, darzanAcAra ke 8, cAritrAcAra ke 5, tapAcAra ke 12 bheda haiN| 147. AcAra pA~ca prakAra kA hai - ( 9 ) jJAnAcAra, (2) darzanAcAra, (3) cAritrAcAra, 5 (4) tapAcAra, (5) vIryAcAra | Elaboration-Achar means specific proper conduct as prescribed in scriptures. Proper endeavour to acquire scriptural knowledge is Jnanachar or conduct related to jnana or knowledge. Proper practice of smayaktua (righteousness) is darshanachar or conduct related to darshan or perception/faith. Proper following of codes of conduct is chaaritrachar or conduct related to chaaritra or ascetic-conduct. Proper observation of various austerities is tapah-achar or conduct related to tapah or austerities. Application of all strength and vigour in faultless accomplishment of these four is viryachar or conduct related to virya or potency. There are eight types of jnanachar, eight types of darshanachar, five types of charitrachar and twelve types of tapah-achar. AcAraprakalpa - pada ACHAR - PRAKALP-PAD (SEGMENT OF CONDUCT ATONEMENT) 148. paMcavihe AyArakappe paNNatte, taM jahA - mAsie ugghAtie, mAsie aNugdhAtie, caumAsie ugghAtie, caumAsie aNugghAtie, ArovaNA / paMcama sthAna: dvitIya uddezaka (167) 24545555 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 5 55 5 55 55 555 5 5555 5552 ttktimimimimimimimimimimimimimimimimimitimitimitimi puutpuut Fifth Sthaan: Second Lesson Wan Jnanachar, phra Wan Wan Wan

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148. AcAraprakalpa (nizItha sUtrokta prAyazcitta) pA~ca prakAra kA hai-(1) mAsika udghAtika laghu mAsarUpa praayshcitt| (2) mAsika anudghAtika-guru mAsarUpa praayshcitt| (3) cAturmAsika udghAtikaOM laghu cAra mAsarUpa praayshcitt| (4) cAturmAsika anudghAtika-guru cAra mAsarUpa praayshcitt| (5) AropaNA-eka doSa se prApta prAyazcitta meM dUsare doSa ke sevana se prApta prAyazcitta kA // AropaNa krnaa| 148. Achar-prakalp (atonement for faults related to conduct as precribed in Nisheeth Sutra) is of five kinds(1) masik udghatik- 41 curtailment in month long prescribed atonement as simple atonement, (2) masik anudghatik-no curtailment in month long prescribed atonement as harsh atonement, (3) chaturmasik udghatik-curtailment si in four month long prescribed atonement as simple atonement, (4) chaturmasik anudghatik-curtailment in four month long prescribed atonement as harsh atonement and (5) aropan-to include atonement of new fault with the one already in process. vivecana-mAsika tapazcaryA vAle prAyazcitta meM kucha dina kama karanA mAsika udghAtika yA laghumAsa OM prAyazcitta haiM, tathA mAsika tapazcaryA vAle prAyazcitta meM se kucha bhI aMza kama nahIM karanA, mAsika - anudghAtika yA gurumAsa prAyazcitta haiN| yahI artha cAturmAsika udghAtika aura anudadghAtika kA hai| * AropaNA kA vivecana Age ke sUtra meM hai| ___Elaboration-English meaning is self-explanatory. AropaNA-pada AROPANA-PAD (SEGMENT OF STALLING) 149. ArovaNA paMcavihA paNNattA, taM jahA-paTTaviyA, ThaviyA, kasiNA, akasiNA, haaddhddaa| 149. AropaNA pA~ca prakAra kI hotI hai| (1) prasthApitA AropaNA-prAyazcitta meM prApta aneka tapoM # meM se kisI eka tapa ko prArambha krnaa| (2) sthApitA AropaNA-prAyazcitta rUpa se prApta tapoM ko Wan gurujanoM kI vaiyAvRttya Adi kisI kAraNa se prArambha na krnaa| bhaviSya ke lie sthApita kiye rkhnaa| ma ! (3) kRtsnA AropaNA-pUre chaha mAsa kI tapasyA kA prAyazcitta denA, kyoMki vartamAna jinazAsana meM : OM utkRSTa tapasyA kI sImA chaha mAsa kI mAnI gaI hai| (4) akRtsnA AropaNA-eka doSa ke prAyazcitta ko ma karate hue dUsare doSa ko karane para tathA usake prAyazcitta ko karate hue tIsare doSa ke karane para yadi 5 prAyazcitta tapasyA kA kAla chaha mAsa se adhika hotA hai to use chaha mAsa meM hI AropaNa kara diyA jAtA hai| kyoMki prAyazcitta ke rUpa meM chaha mAsa se adhika kA tapa nahIM kiyA jaataa| ataH pUrA prAyazcitta nahIM kara sakane ke kAraNa use akRtsnA AropaNA kahA jAtA hai| (5) hADahaDA AropaNA-jo OM prAyazcitta prApta ho, use zIghra hI de denaa| sthAnAMgasUtra (2) (168) Sthaananga Sutra (2) 9555555555555555555555555555555555555

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0 5 5 5 5 5 5 5 5 5 5 5555 5 55555555 5 55 5555 5 55 5552 phaphaphaphaphaphaphaphaphaphapha Wan Wan 5 5 Wan 5 5 vakkhArapavvatA paNNattA, taM jahA- mAlavaMte, cittakUDe, pamhakUDe, NaliNakUDe, egasele / Wan FEE 149. Aropana (stalling) is of five kinds-(1) Prasthapit aropana-to v t t t stall all but one of the austerities prescribed for atonement. (2) Sthapit aropana to stall prescribed austerities for some future time due to some specific reason like serving the seniors. ( 3 ) Kritsna aropana -- to prescribe atonement for complete six months following the belief that in modern times that is the maximum limit. (4) Akritsna aropana-to include atonement of new faults committed during atonement within the maximum limit of six months even if the total period comes to more that. (5) Haadahada aropana-to prescribe atonement at once without Wan any delay. vakSaskAraparvata - pada VAKSHASKAR PARVAT-PAD FFF F (SEGMENT OF VAKSHASKAR MOUNTAINS) 150. jaMbuddIve dIve maMdarassa pavvayassa puratthime NaM sIyAe mahANadIe uttare NaM paMca 151. jaMbuddIve dIve maMdarassa pavvayassa puratthime NaM sIyAe mahANadIe dAhiNe NaM paMca vakkhArapavvatA paNNattA, taM jahA - tikUDe, vesamaNakUDe, aMjaNe, mAyaMjaNe, somaNase / 151. In Jambu Dveep in the eastern part of Mandar mountain there are four Vakshaskar mountains on the southern bank of great river Sita. They are ( 1 ) Trikoot, (2) Vaishraman - koot, (3) Anjan and (4) Matanjan f (5) Saumanas. f 150. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva bhAga meM sItA mahAnadI kI uttara dizA meM pA~ca vakSaskAraparvata haiM- (1) mAlyavAn, (2) citrakUTa, (3) pakSmakUTa, (4) nalinakUTa, (5) ekshail| Wan 150. In Jambu Dveep in the eastern part of Mandar mountain there 5 are four Vakshaskar mountains on the northern bank of great river Sita. They are - ( 1 ) Malyavan, (2) Chitrakoot, (3) Padmakoot, (4) Nalinakoot fi and ( 5 ) Ekashailakoot. 151. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva bhAga meM sItA mahAnadI kI dakSiNa dizA meM pA~ca vakSaskAraparvata haiM- (1) trikUTa, (3) vaizramaNakUTa, (3) aMjana, (4) mAtAMjana, (5) saumanasa / than 153. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sIoyAe mahANadIe uttare NaM paMca 5 vakkhArapavyatA paNNattA, taM jahA - caMdapavvate, sUrapavyate, nAgapavvate, devapavvate, gNdhmaadnne| 152. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sIoyAe mahANadIe dAhiNe NaM paMca vakkhArapavvatA paNNattA, taM jahA - vijjuppabhe, aMkAvatI, pamhAvatI, AsIvise, suhAvahe / paMcama sthAna : dvitIya uddezaka (169) 1 95 95 95 96 95 95 96 97 95 5 5 5 5 5 5 5 5 59595959 999 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5952 Fifth Sthaan: Second Lesson phra 5 Wan Wan Wan 7955 5 5 5 555 55555555 5 55 55 5 5 5 5 5 555555592 Wan

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152. jambUdvIpa nAmaka dvIpa meM mandara parvata meM sItodA mahAnadI kI dakSiNa dizA meM pA~ca // + vakSaskAraparvata haiM-(1) vidyutprabha, (2) aMkAvatI, (3) pakSmAvatI, (4) AzIviSa, (5) sukhaavh| OM 153. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima bhAga meM sItodA mahAnadI kI uttara dizA meM pA~ca vakSaskAraparvata haiM-(1) candraparvata, (2) sUryaparvata, (3) nAgaparvata, (4) devaparvata, (5) gndhmaadn| ye sabhI parvata mahAvideha kSetra ke antargata haiM) 152. In Jambu Dveep in the western part of Mandar mountain there are four Vakshaskar mountains on the southern bank of great river 4i Sitoda. They are--(1) Vidyutprabh, (2) Ankavati, (3) Pakshmavati, (4) Ashivish and (5) Sukhavah. 153. In Jambu Dveep in the western part of Mandar mountain there are four Vakshaskar mountains on the northern bank of great river Sitoda. They are--(1) Chandraparvat, (2) Suryaparvat, (3) Naag-parvat and (4) Devaparvat and (5) Gandhamadan. (All these mountains are in Mahavideh area.) mahAdraha-pada MAHADRAH-PAD (SEGMENT OF GREAT LAKES) 154. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM devakurAe kurAe paMca mahaddahA paNNattA, taM ma jahA-Nisahadahe, devakurudahe, sUradahe, sulasadahe, vijjuppbhdhe| 155. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM uttarakurAe kurAe paMca mahAdahA paNNattA, taM meM jahA-NIlavaMtadahe, uttarakurudahe, caMdadahe, erAvaNadahe, maalvNtdhe| 154. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa bhAga meM devakuru nAmaka kurukSetra meM pA~ca OM mahAdraha haiM-(1) niSadhadraha, (2) devakurudraha, (3) sUryadraha, (4) sulasadraha, (5) vidyutprbhdrh| 155. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara bhAga meM uttarakuru nAmaka kurukSetra meM pA~ca ma mahAdraha haiM-(1) nIlavatdraha, (2) uttarakurudraha, (3) candradraha, (4) airAvaNadraha, (5) maalyvtdrh| 154. In Jambu continent, to the south of Mandar Mountain there are five mahadrahas (great lakes) in the Kuru area called Devakuru. They 46 are--(1) Nishadh draha, (2) Devakuru draha, (3) Surya draha, (4) Sulas draha and (5) Vidyutprabh draha. 156. In Jambu continent, to the north of Mandar Mountain there are five mahadrahas (great lakes) in the Kuru area called Uttar-kuru. They are--(1) Niavat draha, (2) Uttar-kuru draha, (3) Chandra draha, (4) Airavan draha and (5) Malyavat draha. nAMgasUtra (2) (170) Sthaananga Sutra (2)

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55555555555555555555555555 vakSaskAraparvata-pada VAKSHASKAR PARVAT-PAD (SEGMENT OF VAKSHASKAR MOUNTAINS) 156. sabvevi NaM vakkhArapavvayA sIyA-sIoyAo mahANaIo maMdaraM vA pacataM paMca # joyaNasatAI uDDaM uccatteNa, paMcagAusatAiM uvvehennN| 156. sabhI (ukta) vakSaskAraparvata sItA-sItodA mahAnadI tathA mandara parvata kI dizA meM pA~ca sau # yojana U~ce aura pA~ca sau koza gaharI nIMva vAle haiN| fi 156. All the aforesaid Vakshaskar mountains, in the directions of Sita Sitoda great rivers and Mandar mountain, are five hundred Yojans high and five hundred Yojans deep in the ground. dhAtakIpaMDa-puSkaravara-pada DHATKIKHAND-PUSHKARAVAR-PAD 157. dhAyaisaMDe dIve purathimaddhe NaM maMdarassa pavvayassa puritthame NaM sIyAe mahANadIe uttare NaM A paMca vakkhArapabbatA paNNattA, taM jahA-mAlavaMte, evaM jahA jaMbuddIve tahA jAva pukkharavaradIvarlDa ma paccatthimaddhe vakkhArapavvayA dahA ya uccattaM bhaanniybvN| 157. dhAtakISaNDa dvIpa ke pUrvArdha meM mandara parvata ke pUrva meM tatha sItA mahAnadI ke uttara meM pA~ca / vakSaskAraparvata haiM-(1) mAlyavAna, (2) citrakUTa, (3) pakSmakUTa, (4) nalinakUTa, (5) ekshail| - isI prakAra dhAtakISaNDa dvIpa ke pazcimArdha meM tathA ardhapuSkaravaradvIpa ke pUrvArdha aura pazcimArdha meM bhI jambUdvIpa ke samAna pA~ca-pA~ca vakSaskAraparvata, mahAnadiyA~-sambandhI draha aura vakSaskAra parvatoM kI hai U~cAI-gaharAI kahanA caahie| 157. In the eastern half of Dhatkikhand Dveep, to the east of Mandar mountain there are five Vakshaskar mountains to the north of Sita great river. They are--(1) Malyavan, (2) Chitrakoot, (3) Padmakoot, (4) Nalinakoot and (5) Ekashailakoot. In the same way in the western half of Dhatkikhand Dveep and eastern and western halves of Ardhapushkaravar Dveep, five Vakshaskar mountains each, great lakes connected with great rivers and height and depth of mountains should be read like those in Jambu Dveep. Lucruri samayakSetra-pada SAMAYAKSHETRA-PAD (SEGMENT OF SAMAYAKSHETRA) 158. samayakkhette NaM paMca bharahAI, paMca eravatAI, evaM jahA cauTThANe bitIyauddese tahA etthavi bhANiyavvaM jAva paMca maMdarA paMca maMdaracUliyAo, NavaraM-usuyArA nntthi| 158. samayakSetra (ar3hAI dvIpoM) meM pA~ca bharata, pA~ca airavata kSetra haiN| isI prakAra jaise catuHsthAna ke dvitIya uddezaka meM jina-jinakA varNana hai, vaha yahA~ bhI kahanA caahie| yAvat pA~ca mandara, pA~ca maMdara cUlikAe~ samayakSetra meM haiN| vizeSa yaha hai ki vahA~ iSukAra parvata nahIM hai| paMcama sthAna : dvitIya uddezaka (171) Fifth Sthaan : Second Lesson

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158. In Samayakshetra (area of human habitation or Adhai Dveep) 45 there are five Bharat and five Airavat areas. In the same way all description of all things mentioned in the second lesson of the fourth Sthaan should be read here.... and so on up to... There are five Mandar and five Mandar Chulikas in Samayakshetra. The only difference being that there is no Ikshukar mountain here. 555555555555555555555555555555555555555555555555 avagAhanA-pada AVAGAHANA-PAD (SEGMENT OF HEIGHT) 159. usabhe NaM arahA kosalie paMca dhaNusatAI uDDhaM uccatteNaM hotthaa| 160. bharahe NaM hai rAyA cAuraMtacakkavaTTI paMca dhaNusatAI uTuM uccatteNaM hotthaa| 161. bAhubalI NaM aNagAre [paMca OM dhaNusatAI uThaM uccatteNaM hotthA ] / 162. baMbhI NaM ajjA [paMca dhaNusatAI uThaM uccatteNaM hotthA ] ma 163. [ suMdarI NaM ajjA paMca dhaNusatAI uThaM uccatteNaM hotthA ] / ma 159. kauzalika (kozala deza meM utpanna hue) arhanta RSabhadeva pA~ca sau dhanuSa (cAra hAtha kA eka dhanuSa) U~ce the| 160. cAturanta cakravartI bharata rAjA paMcama sau dhanuSa U~ce the| 161. anagAra bAhubalI pA~ca sau dhanuSa U~ce the| 162. AryA brAhmI pA~ca sau dhanuSa U~cI thiiN| 163. AryA sundarI pA~ca sau dhanuSa U~cI thiiN| 159. Kaushalik (born in Kaushal country) Arhant Risabhadeva was five hundred Dhanush tall (one Dhanush is four cubits). 160. Chaturant Chakravarti King Bharat was five hundred Dhanush tall. 161. Anagar 4 Bahubali was five hundred Dhanush tall. 162. Arya Bra five hundred Dhanush tall. 163. Arya Sundari was five hundred Dhanush tall. vibodha-pada VIBODH-PAD (SEGMENT OF AWAKENING) 164. paMcahiM ThANehiM sutte vibujjhejjA, taM jahA-saddeNaM, phAseNaM, bhoyaNapariNAmeNaM, NiddakkhaeNaM, suvinndNsnnennN| 164. pA~ca kAraNoM se sotA huA manuSya jAga jAtA hai-(1) zabda se-AvAja ko sunkr| (2) sparza se sparza hone pr| (3) bhojana pariNAma se-bhUkha lagane se| (4) nidrAkSaya se-pUrI nIMda so lene se| (5) svapnadarzana se svapna dekhane se| ___164. For five reasons a sleeping person gets awake-(1) by shabd-by hearing sound, (2) by sparsh-by touch, (3) by bhojan parinam-on being hungry, (4) by nidrakshaya-on conclusion of sleep and (5) by svapnadarshan-on seeing a dream. (172) Sthaananga Sutra (2) | sthAnAMgasUtra (2) ####5555555544444444

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nirgranthI-avalaMbana-pada NIRGRANTHI AVALAMBAN-PAD (SEGMENT OF SUPPORT) 165. paMcahi ThANehiM samaNe NiggaMthe giNhamANe vA avalaMbamANe vA NAtikkamati, taM jahA (1) NigaMthiM ca NaM aNNayare pasujAtie vA pakkhijAtie vA ohAtejjA, tattha NiggaMthe NiggaMthiM giNhamANe vA avalaMbamANe vA nnaatikkmti| (2) NiggaMthe NiggaMthiM duggaMsi vA visamaMsi vA pakkhalamANiM vA pavaDamANiM vA giNhamANe vA avalaMbamANe vA nnaatikkmti| (3) NiggaMthe NigaMthiM seyaMsi vA paMkaMsi vA paNagaMsi vA udagaMsi vA ukkasamANiM vA ubujjhamANiM vA giNhamANe vA avalaMbamANe vA nnaatikkmti| (4) NiggaMthe NigaMthiM NAvaM ArubhamANe vA orohamANe vA nnaatikkmti| (5) khittacittaM dittacittaM jakkhAi8 ummAyapattaM uvasaggapattaM sAhigaraNaM sapAyacchittaM jAva bhattapANapaDiyAikkhiya aTThajAyaM vA NiggaMthe NiggaMthiM geNhamANe vA avalaMbamANe vA nnaatikkmti|| 165. pA~ca kAraNoM se zramaNa nirgrantha, nirgranthI ko pakar3atA huA, avalambana detA huA bhagavAna kI AjJA kA atikramaNa (ullaMghana) nahIM karatA hai| (1) koI pazujAti yA pakSIjAti kA prANI nirgranthI ko mArane ke lie AkramaNa kare to vahA~ nirgrantha nirgranthI ko pakar3atA hai| yA avalambana (hAtha kA sahArA) detA hai to (2) durgama yA viSama sthAna meM phisalatI huI yA giratI huI nirgranthI ko grahaNa karatA hai yA avalambana detA hai, to (3) dala-dala meM yA kIcar3a meM, yA kAI meM, yA jala meM pha~sI huI, yA bahatI huI nirgranthI ko nirgrantha grahaNa karatA hai yA avalambana detA hai, to (4) nirgrantha nirgranthI ko nAva meM car3hAtA huA yA utAratA huA bhagavAna kI AjJA kA atikramaNa nahIM karatA hai| (5) kSiptacitta yA dRptacitta yA yakSAviSTa : unmAda prApta yA upasarga prApta, yA kalaha-rata yA prAyazcitta se DarI huI, yA bhakta-pAna-pratyAkhyAta, (upavAsI) yA arthajAta (pati yA kisI anya dvArA saMyama se cyuta kI jAtI huI) nirgranthI ko grahaNa karatA yA avalambana detA hai to, nirgrantha bhagavAna kI AjJA kA atikramaNa nahIM karatA hai| 165. A Shraman Nirgranth (male ascetic) does not defy the word of Bhagavan if he holds (grahan) and lends support to (avalamban) a nirgranthi (female ascetic) (1) If a nirgranth holds or supports a nirgranthi when she is attacked by an animal or a bird. (2) If a nirgranth holds or supports a nirgranthi when she slips or falls while crossing a difficult or rugged terrain. (3) If a nirgranth holds or supports a nirgranthi when she is caught in a swamp or mud or is drowning in water. (4) If a nirgranth holds or supports a nirgranthi in order to help her board or disembark a boat. (5) If a nirgranth holds or supports a nirgranthi when she is kshipt-chitt ( crazy), dript-chitt (euphoric), yakshavisht (possessed by spirit), unmaad prapt (mad), upasarg prapt (tormented by affliction), sadhikarana (quarreling), saprayashchit (apprehensive of atonement), bhakt-paanpratyakhyan (fasting), or arthajat (being forced or seduced into 84555555555555555555555555555555555555555558 paMcama sthAna : dvitIya uddezaka (173) Fifth Sthaan : Second Lesson

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5 Wan vivecana - yadyapi nirgrantha ko nirgranthI kA sparza karane kA sarvathA niSedha hai, tathApi jina paristhiti - vizeSa meM vaha nirgranthI kA hAtha Adi pakar3a kara usako sahArA de sakatA hai yA usakI aura 5 usake saMyama kI rakSA kara sakatA hai, tadanusAra kArya karate hue vaha jina-3 - AjJA kA ullaMghana nahIM karatA hai| nirgranthIko sarvAGga se pakar3anA grahaNa aura hAtha se pakar3a kara sahArA denA avalambana kahalAtA hai| jahA~ kaThinAI se jAyA jA sake aise durgama pradeza ko durga kahate haiN| paira kA phisalanA, yA phisalate 5 pha hue bhUmi para hAtha-ghuTane TekanA praskhalana hai aura bhUmi para dhar3Ama se gira par3anA prapatana hai / pha Wan Wan phra Wan 5*5*t****************************milllil (5) upasargaprApta - deva, manuSya yA tiryaMca kRta upadrava se pIr3ita / (6) sAdhikaraNA - kalaha karatI huI yA Wan 5 lar3ane ke lie udyt| (7) saprAyazcitta- prAyazcitta ke bhaya se pIr3ita yA DarI huii| Wan (8) bhakta - pAna - pratyAkhyAta - jIvana bhara ke lie azana-pAna kA tyAga karane se durbala huI mArga meM kahIM 5 giratI ho, mUrcchA A gaI ho to / ( 9 ) arthajAta - artha - (prayojana - ) vizeSa se, athavA dhanAdi ke lie 5 5 pati yA cora Adi ke dvArA saMyama se calAyamAna kI jAtI huI / Wan phra phra compromising her modesty). Under these conditions he does not defy the word of Bhagavan. uparyukta sabhI dazAoM meM nirgranthI kI rakSArtha nirgrantha use grahaNa yA avalambana dete hue jina AjJA Wan pha kA atikramaNa nahIM karatA hai| (vRtti bhAga 2 pRSTha 562-63) Wan phra pha kSiptacitta Adi kA artha isa prakAra hai- ( 1 ) kSiptacitta - rAga, bhaya yA apamAnAdi se jisakA citta vikSipta ho / (2) dRptacitta - sanmAna, lAbha, aizvarya Adi mada se yA durjaya zatru ko jItane se jisakA citta darpa ko prApta ho / ( 3 ) yakSAviSTa - pUrvabhava ke vaira se, yA rAgAdi se yakSa ke dvArA AkrAMta huI / (4) unmAdaprApta- pitta - vikAra se unmatta yA pAgala (deva prakopa se athavA rUpa Adi ke moha vaza) / Wan Wan Elaboration-A male ascetic is not at all allowed to touch a female ascetic. However, he can hold her hand and offer support or protect her and her modesty under special circumstances. He does not defy the word of Tirthankar if he acts strictly according to the said code. To hold the body of a female ascetic is called grahan and to support her by holding her hand is called alamban. Wan A difficult or rugged terrain is called durg. Slipping of feet or to touch knees or hands to the ground on slipping is called praskhalan. To fall on the ground is prapatan. Wan Other terms are explained as follows Wan Kshipt-chitt-gone crazy due to attachment, fear, insult or other such pha sentiment. Dript-chitt-euphoric due to conceit of honour, gains, Wan grandeur, or conquering a strong enemy. Yakshavisht-possessed or afflicted by yaksha or other spirits due to animosity or attachment from earlier births. Unmaad prapt-mentally deranged due to disturbed body sthAnAMgasUtra (2) Wan (174) cu phra Wan Wan Sthaananga Sutra (2) phala phra ********************************58 Wan

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(SLOM pAnAmAgagagagagAjA'55555555555 B555555))))))))))))) ))))))))))555558 humours or excessive attachment or evil spirits. Upasarg prapt- 15 4 tormented by divine, human or animal affliction. Sadhikarana-ready to 4 quarrel or quarreling. Saprayashchit-apprehensive of atonement. Bhakt-paan-pratyakhyan-stumbling or falling or losing consciousness due to weakness caused by observing ultimate vow or fasting otherwise. Arthajat--being forced or seduced into compromising her modesty by her husband or other person for some specific reason or otherwise. (Vritti, part-2, p. 562-63) AcArya-upAdhyAya-atizeSa-pada ACHARYA UPADHYAYAATISHESH-PAD (SEGMENT OF SPECIAL PRIVILEGE OF ACHARYA AND UPADHYAYA) 166. Ayariya-uvajjhAyassa NaM gaNaMsi paMca atisesA paNNattA, taM jahA (1) Ayariya-uvajjhAe aMto uvassayassa pAe Nigajjhiya-Nigajjhiya papphoDemANe vA pamajjemANe vA nnaatikkmti| (2) Ayariya-uvajjhAe aMto uvassayassa uccArapAsavaNaM vigiMcamANe vA visodhemANe vA nnaatikkmti| (3) Ayariya-uvajjhAe pabhU, icchA veyAvaDiyaM karejjA, icchA No krejaa| (4) Ayariya-uvajjhAe aMto uvassayassa egarAtaM vA durAtaM vA egao vasamANe nnaatikkmti| (5) Ayariya-uvajjhAe bAhiM uvassayassa egarAtaM vA durAtaM vA , [egao ] vasamANe nnaatikkmti| 166. gaNa meM AcArya aura upAdhyAya ke pA~ca atizeSa (atizaya; vizeSa vidhiyA~) haiM (1) AcArya aura upAdhyAya (bAhara se Akara) upAzraya ke bhItara praveza karane para pairoM kI dhUli ko sAvadhAnI se jhAr3ate hue yA phaTakArate hue| (2) AcArya aura upAdhyAya upAzraya ke bhItara uccAra (mala) aura prasravaNa (mUtra) kA vyutsarga aura vizodhana (azuci kI zuddhi) karate hue AjJA kA atikramaNa nahIM karate haiN| (3) AcArya aura upAdhyAya kI icchA ho to ve dUsare sAdhu kI vaiyAvRttya kareM, | icchA na ho to na kareM, isake lie prabhu (svatantra) haiN| (4) AcArya aura upAdhyAya upAzraya ke bhItara eka rAtri yA do rAtri akele rahate hue AjJA kA atikramaNa nahIM krte| (5) AcArya aura upAdhyAya upAzraya ke bAhara eka rAtri yA do yA rAtri akele rahate hue AjJA kA atikramaNa nahIM karate haiN| ____166. In a gana (group of ascetics) acharya and upadhyaya have five atishesh (special privilege) (1) Acharya and upadhyaya do not defy the word of Bhagavan if they carefully dust their feet while entering an upashraya (place of stay). (2) Acharya and upadhyaya do not defy the word of Bhagavan if they pass their stool or urine or cleanse it themselves within the upashraya. (3) Acharya and upadhyaya are free of the responsibility of serving other ascetics; they may do or not do as they desire. (4) Acharya and upadhyaya do not defy the word of Bhagavan if they live alone in the upashraya for 555555555555555555555555555555555555555555555558 paMcama sthAna : dvitIya uddezaka (175) Fifth Sthaan : Second Lesson

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2 95 95 95 5 5 5559595959 55 595 5 55955 59595955 5955959595559 5 5 5 5 5 5552 ****t***************tmilll***tmimitimitimiti phra one or two nights. (5) Acharya and upadhyaya do not defy the word of 5 Bhagavan if they live alone out side the upashraya for one or two nights. vivecana-ina pA~ca atizeSoM ke sambandha meM vistRta varNana vyavahArabhASya uddezaka 6 gAthA 123-227 prApta hai| hindI TIkA bhAga 2 pRSTha 166, tathA ThANaM pRSTha 638 para bhI vistAra ke sAtha varNana hai / Elaboration-Detailed description about these five privileges is available in Vyavahar Bhashya 6/123-227 and also in Hindi Tika, part - 2. 5 p 166 as well as Thanam, p. 638. Wan 5 5 phra AcArya - upAdhyAya - gaNApakramaNa - pada ACHARYA UPADHYAYA GANAPAKRAMAN PAD (SEGMENT OF ACHARYA AND UPADHYAYA LEAVING THE GROUP) 167. paMcahiM ThANehiM Ayariya - uvajjhAyassa gaNAvakkamaNe paNNatte, taM jahA Wan (1) yadi AcArya yA upAdhyAya gaNa meM AjJA yA dhAraNA kA samyak prayoga na kara sake / (2) yadi phra pha AcArya aura upAdhyAya gaNa meM yathArAlika kRtikarma ( bar3oM kA vandana aura vinayAdika) kA samyak prayoga Wan ( 1 ) Ayariya - uvajjhAe gaNaMsi ANaM vA dhAraNaM vA No sammaM paraMjittA bhavati / (2) Ayariya - uvajjhAe gaNaMsi AdhArAyaNiyAe kitikammaM veNaiyaM No sammaM paraMjittA bhavati / (3) Ayariya - uvajjhAe gaNaMsi je suyapajjavajAte dhAreti, te kAle-kAle No sammamaNupavAdettA bhavati / ( 4 ) Ayariya - uvajjhAe gaNaMsi sagaNiyAe vA paragaNiyAe vA NiggaMthoe bahillese bhavati / (5) mitte NAtigaNe vA se gaNAo avakkamejjA, tesiM saMgahovaggahaTThAyae gaNAvakkamaNe paNNatte / 167. pA~ca kAraNoM se AcArya aura upAdhyAya gaNApakramaNa - gaNa se bAhara nirgamana karate haiN| 5 na kara ske| (3) yadi AcArya aura upAdhyAya jina zruta-paryAyoM ko dhAraNa karate haiM, samaya-samaya para unakI gaNa ko samyak vAcanA na de ske| (4) yadi AcArya yA upAdhyAya apane gaNa kI, yA para- gaNa kI Wan 167. For five reasons acharya and upadhyaya leave their group 5 (ganapakraman) - Wan nirgranthI meM bahirlezya (Asakta) ho jaaveN| (5) AcArya yA upAdhyAya ke mitra jJAtijana (kuTumbI Adi) gaNa 5 se cale jAyeM to unheM punaH gaNa meM saMgraha karane yA upagraha karane ke lie gaNa se apakramaNa kara sakate haiN| 5 phra (1) If an acharya or upadhyaya fails to properly assert his command (ajna and dharana ). ( 2 ) If an acharya or upadhyaya fails to properly follow yatharatnik kritikarma (codes of protocol and conduct). (3) If an acharya or upadhyaya fails to properly recite and teach the sutra paryavajat (meaning and interpretations of sutras) he has mastered. (4) If an acharya or upadhyaya gets infatuated with a female ascetic of his own or other group. (5) If the friends and relatives of an acharya or Wan upadhyaya leave his group, then for the purpose of bringing them back to the fold. Wan sthAnAMgasUtra (2) (176) 5555tmillltmillltmillltmitimimimimimimimimimimittttimitimititti Wan phra Wan Wan Sthaananga Sutra ( 2 ) 5

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t t t t h t h t t t t t t t t t t t t t t t t Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 5555555555 vivecana-AcArya aura upAdhyAya gaNa ke pradhAna hote haiN| saMgha yA gaNa kA samyak prakAra se saMcAlana ke ka karanA unakA karttavya hai| kintu jaba ve yaha anubhava karate haiM ki gaNa meM merI AjJA yA dhAraNA kI + avahelanA ho rahI hai, to ve gaNa chor3akara cale jAte haiN| ma dUsarA kAraNa vandana aura vinaya kA samyak prayoga na kara sakanA hai| yadyapi AcArya aura upAdhyAya kA gaNa meM sarvopari sthAna hai, tathApi pratikramaNa aura kSamA-yAcanA ke samaya dIkSA-paryAya meM jyeSTha aura zruta ke viziSTa jJAtA sAdhuoM kA vizeSa sammAna karanA caahie| yadi ve apane pada ke abhimAna se vaisA nahIM karate haiM, to gaNa meM asantoSa yA vigraha khar3A ho jAtA hai, aisI dazA meM ve gaNa chor3akara cale jAte haiN| tIsarA kAraNa gaNastha sAdhuoM ko, svayaM jAnate hue bhI yathAsamaya sUtra yA artha yA ubhaya kI vAcanA na denA hai| isase gaNa meM kSobha utpanna ho jAtA hai aura AcArya yA upAdhyAya para pakSapAta kA doSAropaNa hone lagatA hai| aisI dazA meM unheM gaNa se cale jAne kA vidhAna kiyA gayA hai| cauthA kAraNa saMgha kI nindA hone yA pratiSThA girane kA hai, ataH unakA svayaM hI gaNa se bAhara cale ma jAnA ucita mAnA gayA hai| ____ pA~cavA~ kAraNa mitra yA jJAtijana ke gaNa se cale jAne para punaH saMyama meM sthira karane yA gaNa meM / vApisa lAne ke lie gaNa se bAhara jAne kA vidhAna kiyA gayA hai| ___sabakA sArAMza yahI hai ki jaisA karane se gaNa yA saMgha kI pratiSThA, maryAdA aura prakhyAti banI rahe aura apratiSThA, amaryAdA aura apakIrti kA avasara na Ave, vahI kArya karanA AcArya aura upAdhyAya kA kartavya hai| (vistAra se varNana dekheM hindI TIkA bhAga-2 pRSTha 170 tathA 71, ThANaM pRSTha 641) ___Elaboration Acharya and upadhyaya are heads of the gana (group). 6. It is their duty to direct and manage the organization properly. But when they feel that their orders or instructions are not being followed they are supposed to leave the group and go away. The second reason is inability to follow the codes of protocol. Although or upadhyaya command the highest status in the group they should offer due respect to the seniors in initiation as well as accomplished i scholars of scriptures, specially at the time of pratikraman (critical review) 5 and kshama yachana (begging pardon). If they fail to do so due to the ego of their status there are chances of dissatisfaction and revolt in the group. Under such conditions they are supposed to leave the group. The third reason is not to teach or give timely recitation (vaachana) of text and meaning of scriptures to all disciples in spite of knowing the same. This breeds dissatisfaction and they are blamed of favouritism. Under such conditions they are supposed to leave the group. i The fourth reason leads to criticism of the sangh or tarnishing its prestige. Therefore, it is better that the involved acharya or upadhyaya himself leaves the group. | paMcama sthAna : dvitIya uddezaka (177) Fifth Sthaan : Second Lesson Wan 555555555555555555555555555555555555555555555558 t Wan 5555555555555555 95555555555558

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kuttttt*************************mimimimimillli Wan The fifth reason is included for the cause of avoiding the depletion of the group. If some friend or relative abandons the group the head is allowed to leave in order to bring them back into the fold. The central theme is that the duty of an acharya or upadhyaya is to ensure that the prestige, discipline and fame of the group or sangh 5 phra Wan remains intact. It is his duty to perform acts that avoid the chances of 5 tarnishing these three. (for detailed discussion refer to Hindi Tika, part-2, pp. 5 5 170-71 and Thanam p. 641 ) Rddhimat - pada RIDDHIMAT PAD (SEGMENT OF THE ENDOWED) 168. paMcavihA iDDimaMtA maNussA paNNattA, taM jahA - arahaMtA, cakkavaTTI, baladevA, vAsudevA, bhAviyappANo aNagArA / 168. RddhimAn manuSya pA~ca prakAra ke hote haiM - ( 1 ) arhanta, (2) cakravartI, (3) baladeva, (4) vAsudeva, (5) bhAvitAtmA anagAra / 168. Riddhiman manushya (endowed persons) are of five kinds(1) Arhant, (2) Chakravarti, (3) Baladeva, (4) Vasudeva and (5) bhaavitatma anagar (pure-hearted ascetic). Wan vivecana - vaibhava, aizvarya aura sampadA ko Rddhi kahate haiM / arhantoM kI Rddhi pUrvabhavopArjita aura phra 5. vartamAnabhava meM ghAtikarmakSayopArjita hotI hai| madhyavartI tIna mahApuruSoM kI Rddhi pUrvabhava ke puNya se upArjita hotI hai| tapa, saMyama va zubha bhAvanAoM se jinakI AtmA nirmala ho cukI hai, ve bhAvitAtmA hote haiN| 5 bhAvitAtmA anagAra kI RddhiyA~ vartamAna bhava kI tapasyA - vizeSa se yoga vibhUtijanya hotI haiN| jo ki buddhi, kriyA, vikriyA Adi ke bheda se aneka prakAra kI batalAI gaI haiM / 28 prakAra kI RddhiyoM kA varNana 5 vRttikAra ne kiyA hai| sthAna 6 sUtra 21 para chaha prakAra ke RddhimAn batAye haiN| ( vRtti bhAga - 2 pRSTha 565-66) Elaboration-Riddhi is grandeur, majesty and wealth. Those endowed with these are called riddhiman. Arihants are endowed with these due to karmas acquired in the past birth and shedding of vitiating karmas during this birth. The three middle persons are endowed due to the meritorious karmas from the past birth. Bhaavitatmas are those who have purified their soul through austerities, discipline and pious attitude. The pure-hearted ascetics are endowed due to their austerities and association with spiritual endeavour. These riddhis are of many kinds based on wisdom, action, transformation, etc. The commentator (Vritti) has mentioned twenty eight kinds of riddhis. (Vritti, part-2, pp. 565-66) // paMcama sthAna kA dvitIya uddezaka samApta // END OF THE SECOND LESSON sthAnAMgasUtra (2) (178) kmittt**************************** phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (2) 5

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3555555555555555555555555555555555555 cucur paMcama sthAna : tRtIya uddezaka FIFTH STHAAN (Place Number Five) : THIRD LESSON urririririr astikAya-pada ASTIKAYA-PAD (SEGMENT OF AGGLOMERATIVE ENTITY) dharmAstikAya DHARMASTIKAYA 169. paMca asthikAyA paNNattA, taM jahA-dhammatthikAe, adhammatthikAe, AgAsatthikAe, jIvatthikAe, poggltthikaae| 169. astikAya pA~ca haiM-(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) jIvAstikAya, (5) pudglaastikaay| 169. There are five astikayas (agglomerative entities) (1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) Jivastikaya (soul entity) and 5 (5) Pudgalastikaya (matter entity). 170. dhammatthikAe avaNNe agaMdhe arase aphAse arUvI ajIve sAsae avaTThie logdvye| se samAsao paMcavidhe paNNatte, taM jahA-davvao, khettao, kAlao, bhAvao, gunno| ___davvao NaM dhammatthikAe egaM dvvN| khettao logpmaannmette| kAlao Na kayAi NAsI, Na kayAi Na bhavati, Na kayAi Na bhavissaitti-bhuviM ca bhavati ya bhavissati ya, dhuve Niie sAsate akkhae abbae avaTTite nnicce| bhAvao avaNNe agaMdhe arase aphaase| guNao gmnngunne| 170. dharmAstikAya varNa rahita, gandha rahita, rasa rahita, sparza rahita, arUpI, ajIva, zAzvata, avasthita aura loka kA aMzabhUta dravya hai| vaha saMkSepa meM hai-(1) dravya, (2) kSetra, (3) kAla, (4) bhAva aura (5) guNa kI apekSA pA~ca prakAra kA hai| (1) dravya kI apekSA-dharmAstikAya eka dravya hai| (2) kSetra kI apekSA-lokapramANa hai| (3) kAla kI ma apekSA kabhI nahIM thA, aisA nahIM hai, kabhI nahIM hai, aisA nahIM hai, kabhI nahIM hogA, aisA nahIM hai| vaha bhUtakAla meM thA, vartamAna meM hai aura bhaviSya meM rhegaa| ataHvaha dhruva, niyata, zAzvata, akSaya, avyaya, OM avasthita aura nitya hai| (4) bhAva kI apekSA-varNa, gaMdha, rasa aura sparza rahita hai| (5) guNa kI apekSAgamanaguNa vAlA hai arthAt dharmAstikAya svayaM gamana karate hue jIvoM aura pudgaloM ke gamana karane meM sahAyaka hai| 170. Dharmastikaya is an entity (dravya) that is varna rahit (devoid of appearance or colour), gandh rahit (devoid of smell), rasa rahit (devoid of taste), sparsh rahit (devoid of touch), arupi (formless), ajiva (lifeless), 5555555555555555555555555555555555555555555555555 paMcama sthAna : tRtIya uddezaka (179) Fifth Sthaan : Third Lesson %%%%%%%%%%%% %% %%%%%%%Bu Bu Bu Bu Bu Bu Yin

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shashvat (eternal), avasthit (indestructible) and integral part of lok 45 4i (occupied space or universe). Briefly speaking, it has five attributes in 4 context of--(1) dravya (entity), (2) kshetra (space or area), (3) kaal (time), (4) bhaava (state) and (5) guna (properties). In context of41) Dravya (entity)-Dharmastikaya is one entity. (2) Kshetra (space or area)-it pervades the whole lok. (3) Kaal (time)-it is not that it never existed, it is not that it does not exist, it is not that it will never exist. It existed in the past, it exists in the present and it will continue to exist in the future. Therefore it is dhruva (constant), niyat (fixed), shashvat (eternal), akshaya (imperishable), avyaya (nonexpendable), avasthit (steady), and nitya (perpetual). (4) Bhaava (state)--it is devoid of colour, smell, taste and touch. (5) Guna (properties)-it has the property of motion. In other words it moves and passively helps beings and matter to move. - vivecana-vizeSa zabdoM kA artha-astikAya-(aneka pradezoM kA samUha eka dravya) dhruva-tInoM kAla meM OM vidymaan| niyata-sadA samAna rahane vaalaa| zAzvata-sadA rahane vaalaa| akSaya-kabhI kSaya nahIM hone vaalaa| avyaya-kabhI vinaSTa nahIM hone vaalaa| avasthita-utpAda-vyaya hone para bhI svarUpa meM sthita hai| nitya-ukta / guNoM se sampanna hai| Elaboration The English terms in parenthesis are self explanatory. __ adharmAstikAya ADHARMASTIKAYA 171. adhammatthikAe avaNNe agaMdhe arase aphAse arUvI ajIve sAsae avaTThie logdvye| se samAsao paMcavidhe paNNatte, taM jahA-davvao, khettao, kAlao, bhAvao, gunno| . davao NaM adhammatthikAe egaM dvN| khettao logpmaannmette| kAlao Na kayAi NAsI, Na kayAi Na bhavati, Na kayAi Na bhavissaitti-bhuviM ca bhavati yA bhavissati ya, dhuve Niie sAsate " akkhae abbae avaTTite nnicce| bhAvao avaNNe agaMdhe arase aphaase| guNao tthaanngunne| 171. adharmAstikAya varNa rahita, gandha rahita, rasa rahita, sparza rahita, arUpI, ajIva, zAzvata, avasthita aura loka kA aMzabhUta dravya hai| vaha saMkSepa meM (1) dravya, (2) kSetra, (3) kAla, (4) bhAva aura + (5) guNa kI apekSA pA~ca prakAra kA hai (1) dravya kI apekSA-adharmAstikAya eka dravya hai| (2) kSetra kI apekSA-lokapramANa hai| (3) kAla Wan kI apekSA-adharmAstikAya kabhI nahIM thA, aisA nahIM hai; kabhI nahIM hai, aisA nahIM hai, kabhI nahIM hogA, aisA nahIM hai| vaha bhUtakAla meM thA, vartamAna meM hai aura bhaviSya meM rhegaa| ataH vaha dhruva, niyata, zAzvata, OM avyaya, avasthita aura nitya hai| (4) bhAva kI apekSA avarNa, agandha, arasa aura asparza hai| 55555555555555555555555555555))))))))))))))))) | sthAnAMgasUtra (2) (180) Sthaananga Sutra (2) 05555 ) )))))))) ))555555558

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39554))))))))))))))))))))))) ) )) )) nAgarAja ))) ) ))) )))) # (5) guNa kI apekSA avasthAna guNavAlA hai| arthAt adharmAstikAya svayaM Thaharane vAle jIva aura pudgaloM ke Thaharane meM sahAyaka hai| ___171. Adharmastikaya is an entity (dravya) that is varna rahit (devoid f of appearance or colour), gandh rahit (devoid of smell), rasa rahit (devoid fof taste), sparsh rahit (devoid of touch), arupi (formless), ajiva (lifeless), shashvat (eternal), avasthit (indestructible) and integral part of lok (occupied space or universe). Briefly speaking, it has five attributes in context of--(1) dravya (entity), (2) kshetra (space or area), (3) kaal (time), (4) bhaava (state) and (5) guna (properties). ___In context of-(1) Dravya (entity)-Adharmastikaya is one entity. (2) Kshetra (space or area)-it pervades the whole lok. (3) Kaal (time)-it is not that it never existed, it is not that it does not exist, it is not that it will never exist. It existed in the past, it exists in the present and it will continue to exist in the future. Therefore it is dhruva (constant), niyat (fixed), shashvat (eternal), akshaya (imperishable), avyaya (nonexpendable), avasthit (steady), and nitya (perpetual). (4) Bhaava (state)-it is devoid of colour, smell, taste and touch. (5) Guna (properties)--it has the property of inertia. In other words it rests and passively helps beings and matter to come to rest. AkAzAstikAya AAKASHASTIKAYA 172. AgAsatthikAe avaNNe agaMdhe arase aphAse arUvI ajIve sAsae avaDhie logaalogdbbe| se samAsao paMcavidhe paNNatte, taM jahA-davvao, khettao, kAlao, bhAvao, gunno| dabao NaM AgAsatthikAe egaM dbN| khettao logaalogpmaannmette| kAlao Na kayAi NAsI, Na kayAi Na bhavati, Na kayAi Na bhavissaitti-bhuviM ca bhavati ya bhavissati ya, dhuve Niie sAsate akkhae abbae avaTTite nnicce| bhAvao avaNNe agaMdhe arase aphaase| guNao avgaahnnaagunne|| 172. AkAzAstikAya varNa, gandha, rasa, sparza rahita, arUpI, ajIva, zAzvata, avasthita aura lokAloka rUpa dravya hai| saMkSepa meM vaha-(1) dravya, (2) kSetra, (3) kAla, (4) bhAva aura (5) guNa kI apekSA pA~ca prakAra kA hai (1) dravya kI apekSA-AkAzAstikAya eka dravya hai| (2) kSetra kI apekSA loka-aloka pramANa sarvatra vidyamAna hai| (3) kAla kI apekSA kabhI nahIM thA, aisA nahIM hai, kabhI nahIM hai, aisA nahIM hai, kabhI nahIM hogA, aisA nahIM hai| vaha bhUtakAla meM thA, vartamAna meM hai aura bhaviSya meM rhegaa| ataH vaha dhruva, niyata, zAzvata, akSaya, avyaya, avasthita aura nitya hai| (4) bhAva kI apekSA avarNa, agandha, arasa aura asparza hai| (5) guNa kI apekSA-AkAzAstikAya avagAhana (avakAza denA) guNa vAlA hai| 555555555555555555555555))))) paMcama sthAna : tRtIya uddezaka (181) Fifth Sthaan: Third Lesson

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Wan 5 of appearance or colour), gandh rahit (devoid of smell), rasa rahit (devoid 5 of taste), sparsh rahit (devoid of touch), arupi (formless ), ajiva ( lifeless), 5 shashvat (eternal), avasthit (indestructible) and integral part of lok and 5 alok (occupied and unoccupied space or universe and space). Briefly speaking, it has five attributes in context of - ( 1 ) dravya ( entity), Wan (2) kshetra (space or area ), ( 3 ) kaal (time), (4) bhaava (state) and 5 (5) guna (properties). phra fafa phra 172. Aakashastikaya is an entity (dravya) that is varna rahit (devoid Wan Wan In context of-- ( 1 ) Dravya ( entity) --- Aakashastikaya is one entity. 5 (2) Kshetra (space or area)-it pervades the whole lok and alok. (3) Kaal 5 ( time ) -- it is not that it never existed, it is not that it does not exist, it is not that it will never exist. It existed in the past, it exists in the present Wan and it will continue to exist in the future. Therefore it is dhruva Wan (constant ), niyat (fixed), shashvat ( eternal), akshaya ( imperishable), avyaya (non-expendable), avasthit (steady ), and nitya (perpetual). 5 (4) Bhaava (state ) -- it is devoid of colour, smell, taste and touch. 5 (5) Guna (properties ) -- it has the property of avagahana ( occupation). In other words it provides space-occupation. jIvAstikAya JIVASTIKAYA 173. jIvatthikAe NaM avaNNe agaMdhe arase aphAse arUvI jIve sAsae avaTThie logadavve / se samAsao paMcavidhe paNNatte, taM jahA-davyao, khettao, kAlao, bhAvao, guNao / davvao NaM jIvatthikAe anaMtAI davvAiM / khettao logapamANamette / kAlao Na kayAi NAsI, Na kAi Na bhavati, Na kayAi Na bhavissaitti - bhuviM ca bhavati ya bhavissati ya, dhuve Niie sAsate akkhae avva aTThite Nicce / bhAvao avaNNe agaMdhe arase aphAse / guNao uvaogaguNe / 173. jIvAstikAya avarNa, agandha, arasa, asparza, jIva, zAzvata, avasthita aura loka kA eka aMzabhUta dravya hai| saMkSepa se vaha - (1) dravya, (2) kSetra, (3) kAla, (4) bhAva aura (5) guNa kI apekSA phra pA~ca prakAra kA hai Wan Wan (1) dravya kI apekSA - jIvAstikAya ananta dravya haiM / (2) kSetra kI apekSA lokapramANa hai, arthAt lokAkAza ke asaMkhyAta pradezoM ke barAbara pradezoM vAlA hai| (3) kAla kI apekSA kabhI nahIM thA, aisA nahIM hai, kabhI nahIM hai, aisA nahIM hai, kabhI nahIM hogA, aisA nahIM hai| vaha bhUtakAla meM thA, vartamAnakAla meM 5 hai aura bhaviSyakAla meM rhegaa| ataH vaha dhruva, niyata, zAzvata, akSata, avyaya, avasthita aura nitya hai| 5 (4) bhAva kI apekSA avarNa, agandha, arasa aura asparza hai / (5) guNa kI apekSA - jIvAstikAya upayoga guNavAlA hai| sthAnAMgasUtra (2) phaphaphaphaphapha (182) Sthaananga Sutra (2)

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) )) ))) )) ) )) )) 55555555555555555555$$$$$$$$$$$$$ 173. Jivastikaya is an entity (dravya) that is varna rahit (devoid of appearance or colour), gandh rahit (devoid of smell), rasa rahit (devoid of Wan taste), sparsh rahit (devoid of touch), arupi (formless), ajiva (lifeless), 41 shashvat (eternal), avasthit (indestructible) and integral part of lok (occupied space or universe). Briefly speaking, it has five attributes in context of-(1) dravya (entity), (2) kshetra (space or area), (3) kaal (time), si (4) bhaava (state) and (5) guna (properties). In context of--(1) Dravya (entity)-Jivastikaya is infinite entities. (2) Kshetra (space or area)--it pervades the whole lok. In other words, like lok it has innumerable space-points. (3) Kaal (time)-it is not that it never existed, it is not that it does not exist, it is not that it will never exist. It existed in the past, it exists in the present and it will continue to exist in the future. Therefore it is dhruva (constant), niyat (fixed), shashvat (eternal), akshaya (imperishable), avyaya (non-expendable), avasthit (steady), and nitya (perpetual). (4) Bhaava (state)-it is devoid of colour, smell, taste and touch. (5) Guna (properties)--it has the 41 \i property of upayog (intent or sentience). 5 pudgalAstikAya PUDGALASTIKAYAS . 174. poggalatthikAe paMcavaNNe paMcarase dugaMdhe aTThaphAse rUvI ajIve sAsate avadvite logdvye| se samAsao paMcavidhe paNNatte, taM jahA-davvao, khettao, kAlao, bhAvao, gunno| + davao NaM poggalatthikAe aNaMtAI dvvaaiN| khettao logpmaannmette| kAlao Na kayAi NAsI, Na kayAi Na bhavati, Na kayAi Na bhavissaitti-bhuviM ca bhavati ya bhavissati ya, dhuve Niie sAsate . 9 akkhae abbae avaTTite nnicce| bhAvao vaNNamaMte gaMdhamaMte rasamaMte phaasmNte| guNao ghnngunne| 174. pudgalAstikAya paMca varNa, paMca rasa, do gandha, ATha sparza vAlA, rUpI, ajIva, zAzvata, avasthita aura loka kA eka aMzabhUta dravya hai| saMkSepa se vaha-(1) dravya, (2) kSetra, (3) kAla, OM (4) bhAva aura (5) guNa kI apekSA pA~ca prakAra kA hai (1) dravya kI apekSA-ananta dravya haiN| (2) kSetra kI apekSA-lokapramANa hai, arthAt loka meM hI OM pudgala rahatA hai| (3) kAla kI apekSA kabhI nahIM thA, aisA nahIM hai, kabhI nahIM hai, aisA bhI nahIM hai, kabhI + nahIM hogA, aisA bhI nahIM hai| vaha bhUtakAla meM thA, vartamAnakAla meM hai aura bhaviSyakAla meM rhegaa| ataH 5 vaha dhruva, nicita, zAzvata, akSata, avyaya, avasthita aura nitya hai| (4) bhAva kI apekSA varNavAn, // gandhamAn, rasavAn aura sparzavAn hai| (5) guNa kI apekSA grahaNa guNavAlA hai, arthAt audArika Adi ke zarIra rUpa se aura indriyoM ke dvArA bhI vaha grahaNa kiyA jAtA hai| athavA pUraNa, galana-milane-bichur3ane OM kA svabhAva vAlA hai| ))) ))) )) ) ) ))) ))) ))) paMcama sthAna : tRtIya uddezaka (183) Fifth Sthaan : Third Lesson B)

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))) ) ))) ) ) ))) ) ))) )) )) )))) )))) ))) ))) )) ____ 174. Pudgalastikaya is an entity (dravya) that has five varnas (colours), five rasas (tastes), two gandh (two smells), eight sparsh (touches), rupi (with form), ajiva (lifeless), shashvat (eternal), avasthit (indestructible) and integral part of lok (occupied space or universe). Briefly speaking, it has five attributes in context of-(1) dravya (entity), (2) kshetra (space or area), (3) kaal (time), (4) bhaava (state) and 4 (5) guna (properties). In context of--(1) Dravya (entity)--Pudgalastikaya is infinite in number. (2) Kshetra (space or area)--it pervades the whole lok. In other words, it is confined to lok. (3) Kaal (time)-it is not that it never existed, it is not that it does not exist, it is not that it will never exist. It existed in the past, it exists in the present and it will continue to exist in the future. Therefore it is dhruva (constant), niyat (fixed), shashvat (eternal), akshaya (imperishable), avyaya (non-expendable), avasthit (steady), and nitya. (perpetual). (4) Bhaava (state)--it is endowed with colour, smell, taste and touch. (5) Guna (properties)-it has the property of grahan (being acquirable), in other words it is acquired by bodies including gross physical body and sense organs. This also means it has the property of combining and separating or integrating and 'i disintegrating. gati-pada GATI-PAD (SEGMENT OF GENUSES) 175. paMca gatIo paNNattAo, taM jahA-NirayagatI, tiriyagatI, maNuyagatI, devagatI, siddhigtii| OM 175. gatiyA~ pA~ca haiM-(1) narakagati, (2) tiryaMcagati, (3) manuSyagati, (4) devagati, Wan (5) siddhgti| OM 175. There are five gatis (genuses) (1) narak gati (genus of infernal beings), (2) tiryanch gati (animal genus), (3) manushya gati (genus of $ human beings), (4) deva gati (divine genus) and (5) Siddha gati (Siddha genus or status). 5 vivecana-gati kA sAmAnya artha hai, gamana krnaa| kintu yahA~ para gati zabda kA vizeSa artha hai| gati pA~ca prakAra kI hotI haiM-(1) janmAntara gati-eka bhava se dUsare bhava meM jaanaa| (2) dezAntara gati-eka OM sthAna se dUsare sthAna para jaanaa| (3) bhavopapAta gati- jIva ne jisa bhava ke yogya karmoM kA baMdha kiyA hai, + karmoM ke udaya se antima kSaNa taka usI bhava meM rhnaa| yaha naraka Adi cAra gati haiN| (4) karmacchedana OM gati-karmoM kA sarvathA uccheda karake jIva kI jo Urdhvagati hotI hai, jaise siddhAtmA kI gti| (5) vihAya // ))) ))) ))) ))) )) ) ) )) ))) )) ))) ))) ))) ))) )) sthAnAMgasUtra (2) (184) Sthaananga Sutra (2) Wan ) B

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aphra PFEFFLE L gati - AkAza meM calane kI kriyA / prajJApanA pada 16 meM isake 17 bheda haiM prastuta sUtra meM tIsare, 5 prakAra kI gati kA sambandha hai| (hindI TIkA bhAga- 2 pRSTha 178) 5 F Elaboration-The common meaning of gati is movement. But here this hi term has a special meaning. Gati is of five kinds - ( 1 ) Janmantar gati-to go from one birth to another or reincarnation. (2) Deshantar gati-to go from one place to another. (3) Bhavopapat gati-to remain in the specific genus, for which a being has acquired specific karmas, from the time of fruition of those karmas till the last moment of their duration. This includes the four gatis including the infernal one. (4) Karmachchhedan gati-the upward movement of a soul after it has shed all karmas. This ; means Siddha gati. (5) Vihaya gati - to move in the space. Prajnapana Sutra mentions seventeen kinds of this gati in verse 16. Here it relates to the third and fourth kind. indriyArtha - pada INDRIYARTH-PAD (SEGMENT OF SUBJECTS OF SENSE ORGANS) 176. paMca iMdiyatthA paNNattA, taM jahA- sotiMdiyatthe, cakkhiMdiyatthe, ghANiMdiyatthe, jibbhiMdiyatthe, phAsiMdiyatthe / 176. indriyoM ke pA~ca artha (viSaya) haiM - (1) zrotrendriya kA viSaya zabda, (2) cakSurindriya kA rUpa, (3) ghrANendriya kA gandha, (4) rasanendriya kA rasa, (5) sparzanendriya kA sparza / cauthe 5 muMDa - pada MUND-PAD (SEGMENT OF VICTORS) 177. paMca muMDA paNNattA, taM jahA- soniMdiyamuMDe, cakkhiMdiyamuMDe, ghANiMdiyamuMDe, jibbhiMdiyamuDe, phAsiMdiyamuMDe / ahavA - paMca muMDA paNNattA, taM jahA- kohamuMDe, mANamuMDe, mAyAmuMDe, lobhamuMDe, siramuDe / 177. muNDa - (indriyaviSaya - vijetA yA indriya nigraha karane vAle ) athavA indriyoM ke zubha-azubha viSaya meM samavRtti rakhane vAle / pA~ca prakAra ke haiM - (1) zrotrendriyamuNDa, (2) cakSurindriyamuNDa, (3) ghrANendriyamuNDa, (4) rasanendriyamuNDa, (5) sparzanendriyamuNDa / paMcama sthAna : tRtIya uddezaka 176. Indriyas (sense organs) have five arth (subjects ) - (1) the subject of shrotrendriya (ear) is sound, (2) the subject of chakshu-indriya (eyes) i is appearance, ( 3 ) the subject of ghranendriya (nose) is smell, (4) the i subject of rasanendriya (taste buds) is taste, and (5) the subject of 5 sparshanendriya (touch) is touch. Wan (185) 155555555555 Fifth Sthaan: Third Lesson 2554545555565595959595959595955555595959595 5 5 5 5 5 5 5959595 55 2 phra Wan Wan

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a 555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ____athavA muNDa pA~ca prakAra ke hote haiM-(1) krodhamuNDa-krodha kaSAya ke vijetaa| (2) mAnamuNDa-mAna' ma kaSAya ke vijetaa| (3) mAyAmuNDa-mAyA kaSAya ke vijetaa| (4) lobhamuNDa-lobha kaSAya ke vijto| (5) ziromuNDa-sira kA muNDana karane vaalaa| ____177. Mund (victors over indulgence of sense organs or who have Wan control over sense organs or who are equanimous towards good and bad sensations) are of five kinds--(1) shrotrendriyamund, (2) chakshurindriyamund, (3) ghranendriyamund, (4) rasanendriyamund and (5) sparshanendriyamund. ___Also mund are of five kinds-(1) krodh-mund-victors over anger, (2) maan-mund-victors over conceit, (3) maya-mund-victors over deceit, (4) lobh-mund-victors over greed and (5) shiro-mund-who has tonsured his head. bAdara-pada BADAR-PAD (SEGMENT OF GROSS) 178. aheloge NaM paMca bAyarA paNNattA, taM jahA-puDhavikAiyA, AukAiyA, vAukAiyA, + vaNassaikAiyA, orAlA tasA paannaa| 179. uDDaloge NaM paMca bAyarA paNNattA, taM jahA puDhavikAiyA, AukAiyA, vAukAiyA, vaNassaikAiyA, orAlA tasA pANA ] / 180. tiriyaloge paMca bAyarA paNNattA, taM jahA-egidiyA, [ beiMdiyA, teiMdiyA, cauriMdiyA ] pNciNdiyaa| 178. adholoka meM pA~ca prakAra ke bAdara (sthUla) jIva hote haiM-(1) pRthivIkAyika, ma (2) apkAyika, (3) vAyukAyika, (4) vanaspatikAyika, (5) udAra trasa (dvIndriyAdi) praannii| ma 179. Urdhvaloka meM pA~ca prakAra ke bAdara jIva hote haiM-[(1) pRthivIkAyika, (2) apkAyika, 4 (3) vAyakAyika. (4) vanaspatikAyika. (5) udAra trasa praannii]|180. tiryakaloka meM pA~ca prakAra ke bAdara jIva hote haiM-(1) ekendriya, [(2) dvIndriya, (3) trIndriya, (4) caturindriya], (5) pNcendriy|| 178. In adholok (lower world) there are five kinds of badar jivas 5 (gross living beings)-(1) Prithvikayiks (earth-bodied beings), (2) Apkayiks (water-bodied beings), (3) Vayukayiks (air-bodied beings), (4) Vanaspatikayiks (plant-bodied beings) and (5) Udaar tras pranis (dvindriya etc. or two-sensed beings etc.). 179. In urdhvalok (upper world) there are five kinds of badar jivas (gross living beings)$i (1) Prithvikayiks (earth-bodied beings), (2) Apkayiks (water-bodied beings), (3) Vayukayiks (air-bodied beings), (4) Vanaspatikayiks (plantbodied beings) and (5) Udaar tras pranis (dvindriya etc. or two-sensed beings etc.). 180. In Tiryaklok (transverse or middle world) there are five kinds of badar jivas (gross living beings)-(1) Ekendriya (one-sensed beings), (2) Dvindriya (Two-sensed beings), (3) Trindriya (three-sensed sthAnAMgasUtra (2) (186) Sthaananga Sutra (2)

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4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting beings), (4) Chaturindriya (four-sensed beings) and (5) Panchendriya4i tiryagyonik (five-sensed animal beings). vivecana-AgamoM meM tejaskAya aura vAyukAya ko bhI trasa kahA hai| sUkSma sthAvara jIva to sampUrNa ma loka meM vyApta hai, ataH unase bhinnatA batAne ke lie yahA~ 'bAdara jIva' zabda prayukta huA hai| bAdara // + tejaskAya kevala manuSya loka meM hI hotI hai| ataH Urdhvaloka, adholoka meM usakA niSedha sUcita karane ke lie yahA~ 'udAra' vizeSaNa diyA hai| jisakA artha hai dvIndriyAdi trasa praannii| (vRtti bhAga-2 pRSTha 574 / ma hindI TIkA bhAga-2 pRSTha 173) Elaboration-In Agams fire-bodied and air-bodied beings are also classified as mobile. Minute immobile beings pervade the whole lok, 5 therefore, in order to differentiate from them the term badar jiva or gross beings has been used. Gross fire-bodied beings exist only in the area of humans. Thus in order to negate their existence in upper and lower worlds the adjective udaar has been used. It means two sensed and other mobile beings. (Vritti, part-2, p. 574 and Hindi Tika, part-2, p. 173) 181. paMcavihA bAyarateukAiyA paNNattA, taM jahA-iMgAle, jAle, mummure, accI, alaate| OM 181. bAdara-tejaskAyika jIva pA~ca prakAra ke hote haiM-(1) aMgAra-dhadhakatA huA agnipiNDa yA . koyalA, (2) jvAlA-jalatI huI agni kI mUla se chinna shikhaa| (3) murmura-bhasma (rAkha) mizrita agnikaNa ka OM cingaarii| (4) arci-jalate kASTha Adi se avicchinna jvAlA, lptt| (5) alAta-jalatI huI lkdd'ii| 181. Badar tejaskayik jivas (gross fire-bodied beings) are of five kinds-(1) angaar-glowing coal or fire ball, (2) jvala-tip of flame (away Wan from the source), (3) murmur-sparks of fire in ash, (4) archi-flame (near the source) and (5) alaat-burning wood. 182. paMcavidhA bAdaravAukAiyA paNNattA, taM jahA-pAINavAte, paDINavAte, dAhiNavAte, udINavAte, vidisvaate| 182. bAdara-vAyukAyika jIva pA~ca prakAra ke hote haiM-(1) prAcInavAta-pUrvadizA kA pvn| (2) pratIcIna vAta-pazcima dizA kA pvn| (3) dakSiNavAta-dakSiNa dizA kA pvn| (4) uttaravAtauttaradizA kA pvn| (5) vidigvAta-vidizAoM IzAna Adi dik koNoM se calane vAlA vaayu| 182. Badar vayukayik jivas (gross air-bodied beings) are of five kinds-- (1) prachinavaat-wind flowing from the east, (2) pratichinavaat-windi flowing from the west, (3) dakshinavaat-wind flowing from the south, (4) uttaravaat-wind flowing from the north and (5) vidigvaat-wind flowing from the intermediate directions like Ishaan (north-east). B))))))))))))))))55555555555555555555555555553 | paMcama sthAna : tRtIya uddezaka (187) Fifth Sthaan : Third Lesson

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Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFF 5FFFFFFFFFFFFFFFFFFFFFFFFFF ma acitta-vAyukAya-pada ACHITTA-VAYUKAYA-PAD (SEGMENT OF LIFELESS AIR-BODIED BEINGS) 183. paMcavidhA acittA vAukAiyA paNNattA, taM jahA-akkaMte, dhaMte, pIlie, sarIrANugate, OM sNmucchime| 183. acitta vAyukAya pA~ca prakAra kA hotA hai-(1) AkrAntavAta-bhUmi para jora-jora se paira paTakane se utpanna vaayu| (2) dhmAtavAta-dhauMkanI mazaka Adi se utpanna vaayu| (3) pIr3itavAta-gIle vastrAdi se nicor3ane se utpanna vaayu| (4) zarIrAnugatavAta-zarIra se ucchvAsa, apAna aura udgArAdi OM se nikalane vAlI vaayu| (5) sammUrchimavAta-paMkhe Adi se utpanna vaayu| 183. Achitta vayukayik jivas (gross air-bodied beings) are of five kinds--(1) akrant-vaat-wind produced by thumping legs on the ground, (2) dhmaat-vaat-wind produced by bellows and other such instrument, (3) pidit-vaat-wind produced by squeezing wet things like cloth, (4) shariranugat-vaat-wind produced by body (breath, belch, break wind etc. ) and (5) sammurchhim-vaat-wind produced by fan etc. OM vivecana-sUtrokta pA~coM prakAra kI vAyu utpattikAla meM acetana hotI hai, kintu acitta vAyu se sacitta OM vAyu kI virAdhanA ho sakatI hai| ete ca pUrvamacetanAstataH sacetanA api bhvntiiti| (vRtti patra 319 e) 4 Elaboration-Aforesaid five kinds of air is lifeless when produced but Wan it may harm the normal organism-infested air. (Vritti, leaf 319) " Papercre NIRGRANTH-PAD (SEGMENT OF ASCETICS) . 184. paMca NiyaMThA paNNattA, taM jahA-pulAe, bause, kusIle, NiyaMThe, sinnaate| 184. nirgrantha pA~ca prakAra ke haiM-(1) pulAka-niHsAra dhAnya kaNoM ke samAna jisakA cAritra niH OM sAra hai (mUla guNoM meM bhI doSa lagAne vAle nirgrnth)| (2) bakuza-jisake cAritra meM sthAna-sthAna para dAga ma lage hoM, (uttara guNoM meM doSa lagAne vAle nirgrnth)| (3) kuzIla-viSaya yA kaSAya sevana se jisakA fa cAritra kucha-kucha malina ho gayA ho| (4) nirgrantha-mohanIya karma kA upazama yA kSaya karane vAle OM gyArahaveM-bArahaveM guNasthAnavartI saadhu| (5) snAtaka-cAra ghAtikarmoM kA kSaya karake terahaveM-caudahaveM // guNasthAnavartI jin| 184. Nirgranth (ascetics) are of five kinds-(1) Pulaak-whose conduct is worthless like decayed grain (ascetics not properly observing $ even the basic codes of conduct). (2) Bakush-whose conduct has many faults (ascetics not properly observing the auxiliary codes of conduct). (3) Kushila-whose conduct has been tarnished by slight indulgence in Wan comforts and passions. (4) Nirgranth-the ascetics at the eleventh and twelfth Gunasthaan who have destroyed or pacified Mohaniya karma. a55555555555555555 55555555 $ $$$ $$ $$$$$$$$$$$$ $$$$$$ sthAnAMgasUtra (2) (188) Sthaananga Sutra (2) $ $$ $$ $ $$$ $ $

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24444 45 46 46 46 LE LE LE LE LIE LE LE LE LC LC LE LE LE 185. pulAe paMcavihe paNNatte, taM jahA - NANapulAe, daMsaNapulAe, carittapulAe, liMgapulAe, ma ahAsuhumapulAe NAmaM paMcame / 5 f phaphaphaphaphaphaphaphaphapha 5 aticAroM kA sevana karane vAlA / (2) darzanapulAka- zaMkA, kAMkSA Adi samyaktva ke aticAroM kA sevana F (5) Snatak-the Jina at the thirteenth and fourteenth Gunasthaan who has destroyed the four vitiating karmas. F 185. pulAka nirgrantha pA~ca prakAra ke hote haiM - ( 1 ) jJAnapulAka - skhalita, milita Adi jJAna ke F 185. Pulaak nirgranth are of five kinds-(1) Jnana pulaak-who indulges in transgression related to knowledge, such as skhalit (lowly) and milit (mixed ). ( 2 ) Darshan pulaak - who indulges in transgression related to samyaktva (righteousness), such as indulging in shanka (doubt) F and kanksha (desire ). ( 3 ) Chaaritra pulaak -- who commits faults in F observation of basic and auxiliary codes of conduct. (4) Linga pulaak-- who keeps more ascetic-equipment than prescribed in scriptures or who uses garb other than that prescribed for a Jain ascetic. (5) Yathasukshma f pulaak - who, out of stupor, thinks of acquiring prohibited things. F F B F F 186. bause paMcavidhe paNNatte, taM jahA - Abhogabause, aNAbhogabause, saMvuDabause, 5 asaMvuDabause, ahAsuhumabause NAmaM paMcame / karane vAlA / (3) cAritrapulAka - mUla guNoM aura uttara- guNoM meM doSa lagAne vAlA / ( 4 ) liMgapulAka F 5 zAstrokta upakaraNoM se adhika upakaraNa rakhane vAlA athavA jainaliMga se bhinna liMga yA veSa ko binA pha kAraNa dhAraNa karane vaalaa| (5) yathAsUkSmapulAka - pramAdavaza akalpanIya vastu ko grahaNa karane kA mana meM vicAra karane vAlA / F 186. bakuza nirgrantha pA~ca prakAra ke hote haiM - ( 1 ) Abhogabakuza - jAna-bUjha kara zarIra kI vibhUSA karane vAlA / (2) anAbhogabakuza - anajAna meM zarIra kI vibhUSA karane vaalaa| (3) saMvRtabakuzaluka-chipa kara zarIra Adi kI vibhUSA karane vaalaa| ( 4 ) asaMvRtabakuza - prakaTa rUpa se zarIra kI vibhUSA karane vaalaa| (5) yathAsUkSmabakuza - prakaTa yA aprakaTa rUpa se zarIra Adi kI sUkSma vibhUSA karane vAlA / 187. kusIle paMcavidhe paNNatte, taM jahA - NANakusIle, daMsaNakusIle carittakusIle liMgakusIle, ahAsuhumakusIle NAmaM paMcame / paMcama sthAna : tRtIya uddezaka 155555 (189) 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Fifth Sthaan: Third Lesson Wan 186. Bakush nirgranth are of five kinds-(1) Abhoga bakush-who takes special care of the body intentionally. (2) Anabhog bakush-who takes special care of the body unintentionally. (3) Samvrit bakush-who takes special care of the body furtively. (4) Asamvrit bakush - who takes 5 special care of the body openly. (5) Yathasukshma bakush-who takes special care of the body openly or furtively. Wan Wan Wan Wan Wan Wan Wan Wan

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a5555555555555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F $55 855555555555555555555555555555555558 OM 187. kuzIla nirgrantha pA~ca prakAra ke hote haiM-(1) jJAnakuzIla-kAla, vinaya, upadhAna Adi ma jJAnAcAra ko nahIM pAlane vaalaa| tathA krodhAdi vaza jJAna par3hane va vidyAoM kA prayoga karane vaalaa| (2) darzanakuzIla-niSkAMkSita Adi darzanAcAra ko nahIM pAlane vaalaa| (3) cAritrakuzIla-kautuka, bhUtikarma, nimitta, maMtra Adi kA prayoga karane vaalaa| (4) liMgakuzIla-sAdhuveSa se AjIvikA karane ke vaalaa| (5) yathAsUkSmakuzIla-dUsare ke dvArA apane ko tapasvI, jJAnI kahe jAne para harSita hone vaalaa| fa 187. Kushila nirgranth are of five kinds-(1) Jnana kushila-who 5 does not follow the code of conduct related to knowledge, such as kaal (time), vinaya (modesty) and upadhan (studies). Also one who studies and uses special powers out of anger. (2) Darshan kushila-who does not follow the code of conduct related to perception/faith, such as nishkankshit (undesired). (3) Chaaritra kushila-who indulges in prohibited invocations and rituals like kautuk (clown), bhutikarma (festive rites), nimitta (augury), mantra etc. (4) Linga kushila--who earns living by dressing as an ascetic. (5) Yathasukshma kushila--who is pleased when others call him a great hermit or scholar. ma 188. NiyaMThe paMcavihe paNNatte, taM jahA-paDhamasamayaNiyaMThe, apaDhamasamayaNiyaMThe, carimasamayaNiyaMThe, acarimasamayaNiyaTe, ahAsuhamaNiyaThe NAmaM pNcme| 188. nirgrantha, nirgrantha pA~ca prakAra ke hote haiM-(1) prathamasamanirgrantha-nirgrantha dazA ko prApta prathamasamayavartI nirgrnth| (2) aprathamasamayanirgrantha-nirgrantha dazA ko prApta dvitIyAdisamayavartI nirgrnth| (3) caramasamayavartInirgrantha-nirgrantha dazA ke antima samaya meM vartamAna nirgrnth| (4) acaramasamayavartInirgrantha-antima samaya ke atirikta zeSa samaya meM vartamAna nirgrnth| ma (5) yathAsUkSmanirgrantha-prathama yA carama-samaya Adi kI vivakSA na karake sabhI samayoM meM vartamAna nirgrnth| OM 188. Nirgranth nirgranth are of five kinds--(1) Pratham samaya i Nirgranth-nirgranth at the first moment of attaining the level of Nirgranth. (2) Apratham samaya Nirgranth-nirgranth at the second and later moments of attaining the level of Nirgranth. (3) Charam samaya Nirgranth-nirgranth at the last moment of being at the level of Nirgranth. (4) Acharama samaya Nirgranth-nirgranth at the last but one and earlier moments of being at the level of Nirgranth. (5) Yathasukshma Nirgranth-nirgranth at the level of Nirgranth 5 unclassified by moments in that state. ma 189. siNAte paMcavidhe paNNatte, taM jahA-acchavI, asabale, akammaMse, saMsuddhaNANadaMsaNadhare OM arahA jiNe kevalI, aprissaaii| | sthAnAMgasUtra (2) Sthaananga Sutra (2) a$5555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (190) 8555555 5555555555) ))) )

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155555555555phra 1 189. snAtaka nirgrantha pA~ca prakAra ke hote haiM - ( 1 ) acchavi snAtaka - chavi arthAt kAya yoga kA 5 nirodha karane vAlA / (2) azabala snAtaka - nirdoSa cAritra kA pAlana karane vaalaa| (3) akarmAMza snAtaka - ghAti karmoM kA sarvathA vinAza karane vAlA / ( 4 ) saMzuddhajJAna - darzanadhara snAtaka - vimala kevalajJAna- kevaladarzana ke dhAraka arhanta kevalI jina / (5) aparizrAvI snAtaka-sampUrNa kAyayoga kA nirodha karane vAle ayogI jina / 189. Snatak nirgranth are of five kinds-(1) Achchhavi snatak-those who deny association with body. (2) Ashbal snatak-those who follow flawless ascetic conduct. (3) Akarmansh snatak-those who have completely destroyed the vitiating karmas. (4) Samshiddha jnana 5 darshn-dhar snatak-the omniscient Jinas who have acquired pure Keval jnana and Keval darshan. (5) Aparishravi snatak-the ayogi Jinas who have completely terminated association with the body. vivecana - prastuta sUtroM meM pulAka Adi nirgranthoM ke sAmAnya rUpa se pA~ca-pA~ca bheda batAye haiM, kintu bhagavatIsUtra meM, tathA prastuta sthAnAMgasUtra kI saMskRta TIkA meM nirgranthoM ke do-do bheda aura batAye haiN| jinakA spaSTIkaraNa isa prakAra hai (1) pulAka ke do bheda - (I) labdhipulAka aura (II) prtisevnaapulaak| tapasyA - vizeSa se prApta labdhi kA saMgha kI surakSA ke lie prayoga karane vAle sAdhu ko labdhipulAka aura jJAnadarzanAdi kI virAdhanA karane vAle ko pratisevanApulAka kahate haiN| (2) bakuza ke do bheda hai - (I) zarIra - bakuza aura (II) upakaraNa - bakuza / vibhUSA kI bhAvanA vaza apane zarIra ke hAtha, paira, mukha Adi ko pAnI se dho-dhokara svaccha rakhane vAle, kezoM kA saMskAra karane vAle sAdhu zarIra - bakuza aura pAtra, vastra, rajoharaNa Adi ko bAra-bAra dhone vAle, unheM sundara banAne vAle kI bhAvanA se pAtroM para tela, lepa Adi karane vAle upakaraNa - bakuza hote haiN| (3) kuzIla nirgrantha ke do bheda - (I) pratisevanAkuzIla aura (II) kaSAyakuzIla / uttara guNoM meM arthAt-piNDavizuddhi, pA~ca samiti, bhAvanA, tapa, pratimA aura abhigraha Adi meM doSa lagAne vAle sAdhu pratisevanAkuzIla, tathA saMjvalana - kaSAya ke udaya -vaza krodhAdi kaSAyoM se abhibhUta hone vAle sAdhu ko kaSAyakuzIla kahate haiN| ( 4 ) nirgrantha-nirgrantha ke do bheda - (I) upazAntamohanirgrantha aura ( II ) kSINamohanirgrantha / jo upazamazreNI para ArUr3ha hokara sampUrNamohakarma kA upazama kara gyArahaveM guNasthAnavartI vItarAga haiM, unheM upazAntamoha nirgrantha, tathA jo kSapakazreNI karake mohakarma kA sarvathA kSaya karake bArahaveM guNasthAnavartI vItarAga haiM aura antarmuhUrta ke bhItara hI zeSa tIna ghAtikarmoM kA kSaya karane vAle haiM, unheM kSINamoha nirgrantha kahate haiM / (5) snAtaka - nirgrantha ke do bheda - (I) sayogIsnAtaka jina aura (II) ayogIsnAtaka jina / (1) sayogI jina kA kAla ATha varSa aura antarmuhUrta kama eka pUrvakoTi varSa hai| itane kAla taka ve bhavya pha paMcama sthAna : tRtIya uddezaka phra 255 5955 5 5 5 5 5 5 5 5 55 5 5 55955 5955 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 (191) Fifth Sthaan: Third Lesson Wan

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t n t t t t t t t t t t t t t t t t t t 454 455 456 457 41 41 456 457 455 456 457 444 445 446 44 41 414 415 416 417 41 41 41 444 445 450 451 454 455 456 45 44 44 244444444444444414141414141414141414141414141414141414141416 jIvoM ko dharma-dezanA karate hue vicarate rahate haiN| (2) jaba unakA AyuSka kevala antarmuhUrta pramANa zeSa / OM raha jAtA hai, taba ve manoyoga, vacanayoga aura kAyayoga kA nirodha karake ayogI snAtaka jina banate haiN| ' $ 34 FICCA 49 37, 3, 3, #, 7, 9 10 g re za Jedro-oorst-44147 IEC samaya ke bhItara ve cAroM aghAtikarmoM kA kSaya karake ajara-amara siddha ho jAte haiN| (vRtti bhAga-2 pRSTha / 41 Glei Part 3157 477-? 48 920) Elaboration--In the aforesaid aphorisms five general types of pulak u and other ascetics have been mentioned. However, in Bhagavati Sutra y and the Sanskrit Tika of Sthananga Sutra two more classes have been 9 mentioned. Their details are as follows (1) Two kinds of pulaak-a. Labdhi pulaak-an ascetic who employs y the special powers, acquired through austerities, for the protection of the y sangh. b. Pratisevana pulaak-an ascetic who misuses his knowledge, 9 perception and other qualities. (2) Two kinds of bakush-a. Sharira bakush-an ascetic who, for y beautifying his body, washes his hands, feet, face, hair and other parts y time and again. b. Upakaran bakush-an ascetic who, for beautifying his bowls, garb, ascetic-broom and other equipment washes them and applies oil, colour and other such things time and again. (3) Two kinds of kushila-a. Pratisevana kushila-an ascetic who commits faults in observing auxiliary codes (pinda-vishuddhi, five samitis, bhaavana, tap, pratima and abhigraha). b. Kashaya kushilaan ascetic who gets overwhelmed with passions including anger due to precipitation of sanjualan kashaya (extremely mild passion). (4) Two kinds of nirgranth-a. Upashant moha nirgranth-a: detached ascetic who through upasham-shreni (the rising path of u pacification of karmas) reaches the eleventh Gunasthaan after pacifying 4 all moha-karma. b. Ksheen moha nirgranth-a detached ascetic who y through kshapak-shreni (the rising path of destruction of karmas) ! reaches the twelfth Gunasthaan after destroying all moha-karma and who is going to destroy the remaining three vitiating karmas within one antar-muhurt. 4. (5) Two kinds of snatak-a. Sayogi snatak Jina and b. Ayogi snatak # Jina--the life span of a sayogi Jina is eight years to one antar-muhurt less one Purvakoti years. During this period he moves around preaching religion to the worthy. When only one antar-muhurt is left of his life- y span he terminates the three associations (mind, speech and body) and n t t t t t vb t t t n t n t t :15 25 h t t t t t t t t t PHITE (?) (192) Sthaananga Sutra (2) 444444444444444444444444444444444444

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iriririr becomes ayogi snatak Jina. The life span of ayogi Jina is equal to the 4 + time taken in uttering five short vowels (a, i, u, ri, and Iri). Within this fi F brief time he destroys all the four vitiating karmas and becomes F immortal Siddha. (Vritti, part-2, p. 576 and Hindi Tika, part-2, p. 187) upadhi-pada UPADHI-PAD (SEGMENT OF MEANS OF SUSTENANCE) 190. kappati NiggaMthANa vA NigaMthINa vA paMca vatthAI dhArittae vA pariharettae vA, taM jahAjaMgie, bhaMgie, sANae, pottie, tirIDapaTTae NAmaM pNcme| 190. nirgranthoM aura nirgranthiyoM ko pA~ca prakAra ke vastra rakhane aura pahanane kalpate haiM- . (1) jAMgamika-jIvoM ke roma Adi se banane vAle kambala aadi| (2) bhAMgika-alasI kI chAla se banane vAle vstr| (3) sAnika-sana se banane vAle vstr| (4) potaka-kapAsa boMDI (ruI) se banane vAle vstr| / (5) tirITapaTTa-lodha Adi kI chAla se banane vAle vstr| (AcArAMga bhAga-2, meM vistRta varNana dekheM, ThANaM : pRSTha 643) / 190. Nirgranths and nirgranthis are allowed to keep and use five kinds of cloth-(1) Jangamik-made of animal fibre like a woolen blanket, (2) bhangik-made of bark of Alsi (linseed) tree, (3) sanikmade of hessian, (4) potak-made of cotton and (5) tiritapatt-made of bark of Lodhra (Symplocos racemosa) tree. (for more details see Illustrated Acharanga Sutra, part-2; Thanam, p. 643) 191. kappati NiggaMthANa vA NigaMthINa vA paMca rayaharaNAI dhArittae vA pariharettae vA, taM jahA-uNNie, uTTie, sANae, paccApiccie, muMjApiccie NAmaM pNcme| __ 191. nirgranthoM aura nirgranthiyoM ko pA~ca prakAra ke rajoharaNa rakhane aura dhAraNa karane kalpate haiM, jaise (1) aurNika-bher3a kI Una se bane rjohrnn| (2) auSTrika-U~Ta ke bAloM se bane rjohrnn| (3) sAnika-sana se bane rjohrnn| (4) paccApiccie-valvaja nAma kI moTI ghAsa ko kUTakara banAyA rjohrnn| (5) muMjApiccie-pU~ja ko kUTa kara banAyA huA rjohrnn| ____191. Nirgranths and nirgranthis are allowed to keep and use five kinds of rajo-haran (ascetic-broom)-(1) Aurnik-made of sheep-wool, (2) aushtrik-made of camel-wool, (3) sanik-made of hessian, (4) valvajiya-made of valvaj grass and (5) munjiya-made of moonj grass. vivecana-vRttikAra ne rajoharaNa kI yathArtha vyAkhyA isa prakAra kI hai-- harai rayaM jIvANaM bajhaM abhaMtara ca jaM tennN| rayaharaNaM ti vuccai kaarnn-kjjovyaaraao| paMcama sthAna : tRtIya uddezaka (193) Fifth Sthaan : Third Lesson

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)) ))) ) ) ))) )) )) )) ) -jo bAhya rUpa meM raja ko dUra karatA hai, tathA bhAva rUpa meM karma raja ko dUra karatA hai| isa kAraNa Wan use rajoharaNa kahA jAtA hai| (bRhatkalpabhASya gAthA 3675 kI vRtti meM rajoharaNa sambandhI vistRta varNana hai) 5 Elaboration The commentator (Vritti) has given the true definition of rajo-haran (dust remover) as-as it removes the outer or physical dirt and also the inner dirt in the form of dust of karmas it is called dust remover or rajo-haran (ascetic broom). (for more details on ascetic broom refer to Vritti of Brihatkalp Bhashya verse 3675) + nizrAsthAna-pada NISHRA-STHAAN-PAD (SEGMENT OF SUPPORT) 192. dhammaNNaM caramANassa paMca NissATThANA paNNattA, taM jahA-chakkAyA, gaNe, rAyA, gAhAvatI, sriirN| ma 192. dharma kA AcaraNa karane vAle sAdhu ke lie pA~ca nizrA (Alambana) sthAna haiM-(1) SaTkAya, (2) gaNa (zramaNa-saMgha), (3) rAjA, (4) gRhapati, (5) shriir| 192. For an ascetic following code of conduct there are five nishra sthaan (supports)--(1) shatkaya (six bodies), (2) gana (ascetic organization), (3) raja (king), (4) grihapati (householder) and (5) sharira (body). vivecana-Alambana yA Azraya dene vAle upakAraka ko nizrAsthAna kahate haiN| SaTkAya ko bhI 5 nizrAsthAna kahane meM unakI upayogitA isa prakAra batAI hai-(1) pRthivI kI nizrA-bhUmi para ThaharanA, baiThanA, sonA, mala-mUtra-visarjana aadi| (2) jala kI nizrA-vastra-prakSAlana, tRSA-nivAraNa, Wan zarIra-zauca aadi| (3) agni kI nizrA-bhojana-pAcana. pAnaka aadi| (4) vAya kI nizrA-acita vAya * kA grahaNa, zvAsocchvAsa aadi| (5) vanaspati kI nizrA-saMstAraka, pATa, phalaka, vastra, auSadhi, vRkSa kI ma chAyA aadi| (6) trasa kI nizrA-gobara, gomUtra, dUdha, dahI aadi| dUsarA nizrAsthAna gaNa hai| guru ke parivAra ko gaNa kahate haiN| gaNa meM rahane vAle ke sAraNA-satkArya meM ke pravartana aura vAraNA-asatkArya-nivAraNa ke dvArA karma-nirjarA hotI hai, saMyama kI rakSA hotI hai aura ma dharma kI vRddhi hotI hai| Wan rAjA ko nizrAsthAna isalie kahA hai kyoMki vaha duSToM kA nigraha aura sAdhuoM kA anugraha karake + dharma ke pAlana meM Alambana hotA hai| gRhapati sthAna yA upAzraya dene vAlA hai, vaha Thaharane ko sthAna evaM bhojana-pAna dekara sAdhujanoM kA Alambana hotA hai| zarIra dharma kA Adya yA pradhAna sAdhana hone se nizrAsthAna hai| Elaboration Support or place and person of refuge is called nishra sthaan. The reasons for inclusion of six bodies in the list of supports are--(1) Earth as support in place of stay, sitting, sleeping, excretion and other activities. (2) Water as support in-drinking, washing clothes, )) ))) ) ) ) )) sthAnAMgasUtra (2) (194) Sthaananga Sutra (2) 9

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1555555555555555555555555555555555555 : cleansing etc. (3) Fire as support in-cooking food, digesting food and ; other uses. (4) Air as support in-breathing etc. (5) Plants as support in-beds of hay or wood, cloth, medicine, tree for shade and other uses. $i i (6) Mobile-bodied beings (tras) as support-cowdung, cow-urine, milk, curd, etc. The second support is gana. The group of disciples of a guru is called gana. One who stays with the organization is inspired to indulge in pious activity and prevented from indulging in evil activity. This leads to shedding of karmas, protection of ascetic-discipline and improvement of religious conduct. A king is called support because he curbs evil and supports sages thus favouring religion. A householder is called support because he provides for place of stay, food and other essentials. One's own body is called support because it is the primary instrument of spiritual endeavour. nidhi-pada NIDHI-PAD (SEGMENT OF TREASURE) 193. paMca NihI paNNattA, taM jahA-puttaNihI, mittaNihI, sippaNihI, dhaNaNihI, dhnnnnnnihii| 193. nidhiyA~ pA~ca prakAra kI haiM-(1) putranidhi, (2) mitranidhi, (3) zilpanidhi, (4) dhananidhi, (5) dhaanynidhi| 193. Nidhis (treasures) are of five kinds-(1) putranidhi (treasure of son or sons), (2) mitranidhi (treasure of friend or friends), (3) shilp-nidhi (treasure of skill), (4) dhan-nidhi (treasure of wealth) and (5) dhaanyanidhi (treasure of food-grains). zauca-pada SHAUCH-PAD (SEGMENT OF CLEANSING) 194. paMcavihe soe paNNatte, taM jahA-puDhavisoe, Ausoe, teusoe, maMtasoe, bNbhsoe| 194. zauca pA~ca prakAra kA hai-(1) pRthvIzauca, (2) jalazauca, (3) tejaHzauca, (4) maMtrazauca, (5) brhmshauc| 194. Shauch (cleansing) is of five kinds--(1) prithvi shauch (cleansing by sand), (2).jal shauch (cleansing by water), (3) tejah shauch (cleansing by fire), (4) mantra shauch (cleansing by mantra) and (5) brahma shauch (cleansing by brahmacharya). vivecana-zuddhi ke sAdhana ko zauca kahate haiN| miTTI, jala, agni kI rAkha Adi se zuddhi kI jAtI hai| ataH ye tInoM dravya yA bAhya zauca haiN| maMtra bolakara mana kI zuddhi kI jAtI hai aura brahmacarya ko dhAraNa karanA brahmazauca kahalAtA hai| 'brahmacArI sadA zuciH' arthAt brahmacArI manuSya sadA pavitra hai|) 355555))))))))))))))))))))))))))))) | paMcama sthAna : tRtIya uddezaka (195) Fifth Sthaan : Third Lesson Wu 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 Ya Ya Ya Ya Le Yuan

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k Yin Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%% ra vRttikAra ne brahmazauca ke antargata, satya zauca, tapaHzauca, indriya nigraha zauca tathA sarva bhUta dayA zauca U ko sammilita kiyA hai| isa prakAra maMtrazauca aura brahmazauca ko bhAvazauca jAnanA caahie| Elaboration-Means of cleansing is called shauch. Sand, water and ash (produced by fire) are normally used for cleansing. These are called 9 dravya (physical) or bahya (external) shauch. Mantras are used for 4 cleansing of mind. To take the vow of celibacy is called brahma shauch. It is said that a celibate person is always pure. The commentator (Vritti) has also included truth, austerities, control over sense organs, and 45 compassion for all beings in brahma-shauch. Thus mantra shauch and brahma shauch are included in inner or spiritual cleansing. 35555555599999995)))))))))))555555555555 chadmastha-kevalI-pada CHHADMASTH-KEVALI-PAD ___(SEGMENT OF CHHADMASTH-KEVALI) 195. paMca ThANAI chaumatthe savvabhAveNaM Na jANati Na pAsati, taM jahA-dhammatthikAyaM, adhammatthikAyaM, AgAsatthikAyaM, jIvaM asarIrapaDibaddhaM, prmaannupogglN| eyANi ceva uppaNNaNANadaMsaNadhare arahA jiNe kevalI sabvabhAveNaM jANati pAsati, taM jahAdhammatthikAyaM, (adhammatthikAyaM, AgAsatthikAyaM jIvaM asarIrapaDibaddha), prmaannupogglN| 195. chadmastha manuSya pA~ca vastuoM ko sarvathA na jAnatA hai aura na dekhatA hai-(1) dharmAstikAya ko, (2) adharmAstikAya ko, (3) AkAzAstikAya ko, (4) zarIra-rahita jIva ko aura (5) pudgala paramANu ko ina pA~ca vastaoM ko utpanna jJAna darzana ke dhAraka arhata. jina aura kevalI. sarvabhAva se jAnate aura dekhate haiN| ____ 195. A chhadmasth (a person in state of karmic bondage) person does not fully see or know five things--(1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul and (5) ultimate particle of matter. ___Arhat, Jina, and Kevali endowed with right knowledge and . perception see and know these five things fully--(1) Dharmastikaya (motion entity), [(2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul and) (5) ultimate particle of matter. vivecana-jinake jJAnAvaraNa aura darzanAvaraNa karma vidyamAna haiN| aise bArahaveM guNasthAna taka ke sabhI jIva chadmastha kahalAte haiN| chadmastha jIva arUpI cAra astikAyoM ko samasta paryAyoM sahita pUrNa rUpa se sAkSAt nahIM jAna sakatA aura na dekha sakatA hai| calate-phirate zarIra-yukta jIva to dikhAI dete haiM, kintu zarIra-rahita jIva kabhI nahIM dikhAI detA hai| pUrva ke cAra arUpI dravya haiN| pudgala rUpI hai, para Wan eka paramANu rUpa pudgala sUkSma hone se chadmastha ke jJAna kA viSaya nahIM bntaa| . 55555555555555555555555555555555555555555555Ting Ting Ting Ting Ting sthAnAMgasUtra (2) (196) Sthaananga Sutra (2) ) ) )))) ) ) ) )

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445EE LE LE LE LE LE LE LE LE LE LE LE L ****************************mimimimimimilllil Elaboration-All beings up to the twelfth Gunasthaan who are in bondage of knowledge and perception obscuring karmas are called chhadmasth. A chhadmasth being cannot see and know fully all the alternative transformations of the four formless agglomerate entities. He can see the moving beings but cannot see a soul free of body. The first four are formless entities. Matter has form but a single ultimate particle is so minute that it is beyond the scope of perception and knowledge of a chhadmasth. 5 mahAnaraka- pada MAHANARAK-PAD (SEGMENT OF WORST HELLS ) 196. adheloge NaM paMca aNuttarA mahatimahAlayA mahAnaragA paNNattA, taM jahA - kAle, mahAkAle, rorue, mahArorue, appatiTThANe / 196. adholoka meM pA~ca anuttara mahAtimahAn mahAnaraka haiM - ( 1 ) kAla, (2) mahAkAla, (3) rauruka, (4) mahArauruka aura (5) apratiSThAna / 196. In adholok (lower world) there are five matchless mahatimahan (grotesque) naraks (hells) - ( 1 ) Kaal, (2) Mahakaal, (3) Rauruk, (4) Maharauruk and (5) Apratishthan. mahAvimAna - pada MAHAVIMAAN PAD (SEGMENT OF GREAT CELESTIAL VEHICLES) 197. uDDaloge NaM paMca aNuttarA mahatimahAlayA mahAvimANA paNNattA, taM jahA - vijaye, vejayaMte, jayaMte, aparAjite, savvaTTasiddhe / 197. Urdhvaloka meM pA~ca anuttara mahAtimahAn mahAvimAna haiM - ( 1 ) vijaya, (2) vaijayanta, (3) jayanta, (4) aparAjita aura (5) sarvArthasiddhi / 197. In urdhvalok (upper world) there are five anuttar (matchless ) mahatimahan (extremely grand) mahavimaans (great celestial vehicles or divine realms)-(1) Vijaya, (2) Vaijayant, (3) Jayant, (4) Aparajit and (5) Sarvarthasiddha. vivecana - sUtrokta adholokavartI pA~coM narakAvAsa sAtavIM naraka meM haiN| unheM anuttara aura mahAtimahAna kahane kA abhiprAya yaha hai, ki yahIM sabase adhika vedanA hai| sabase adhika lambA AyuSya hai aura kSetra pha kI dRSTi se bhI sabase adhika vizAla hai / anuttara vimAna svarga vimAnoM meM divya sukhoM kI apekSA tathA phra dIrgha AyuSya kI apekSA sabase anuttara - zreSTha hai| kSetra kI dRSTi se sabase vizAla hai| ye pA~coM mahAvimAna Wan vaimAnika loka ke sabase Upara ke bhAga meM haiM / (hindI TIkA bhAga- 2 pRSTha 200 ) phra Elaboration-The aforesaid five infernal abodes are in seventh hell. They are called worse than worst because they have maximum agony, maximum life span and largest area. The Anuttar vimaans are superlative in terms of divine pleasures, long life span and area. All paMcama sthAna : tRtIya uddezaka (197) phra Fifth Sthaan: Third Lesson 1 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 -

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)) )) )) ))) ) )) ))) 6555555555555555555555555555555555558 these five celestial vehicles are situated at the highest part of the lok. (Hindi Tika, part-2, p. 200) sattva-pada SATTVA-PAD (SEGMENT OF COURAGE) 198. paMca purisajAyA paNNattA, taM jahA-hirisatte, hirimaNasatte, calasatte, thirasatte, udynnstte| OM 198. puruSa pA~ca prakAra ke hote haiM-(1) hrIsattva-lajjA ke kAraNa himmata rakhane vaalaa| (2) hImanaHsattva-lajjAvaza bhI kevala mana meM hI himmata lAne vAlA, deha meM nhiiN| (3) calasattva-himmata yA sAhasa hArane vaalaa| (4) sthirasattva-vikaTa paristhiti meM bhI manobala ko sthira rakhane vaalaa| Wan (5) udayanasattva-uttarottara pravardhamAna sattva yA parAkrama vaalaa| 198. Men are of five kinds-(1) Hri-sattva-who is courageous out of shame, (2) hrimanah-sattva-who is courageous out of shame but only in mind and not in action, (3) chal-sattva-who loses courage, (4) sthirsattva-who remains courageous even in difficult predicament and (5) udayan-sattva-who has ever increasing courage. bhikSAka-pada BHIKSHAAK-PAD (SEGMENT OF ALMS EATER) 199. paMca macchA paNNattA, taM jahA-aNusotacArI, paDisotacArI, aMtacArI, majjhacArI, svvcaarii| evAmeva paMca bhikkhAgA paNNattA, taM jahA-aNusotacArI, (paDisotacArI, aMtacArI, # majjhacArI), svvcaarii| 199. matsya (maccha) pA~ca prakAra ke hote haiM-(1) anusrotacArI-jala-pravAha ke anukUla calane OM vaalaa| (2) pratisrotacArI-jala-pravAha ke pratikUla calane vaalaa| (3) antacArI-jala-pravAha ke // kinAre-kinAre calane vaalaa| (4) madhyacArI-jala-pravAha ke madhya meM calane vaalaa| (5) sarvacArI-jala meM 5 E sarvatra vicaraNa karane vaalaa| ma isI prakAra bhikSuka (abhigraha lekara bhikSAcarI karane vAle) bhI pA~ca prakAra ke hote haiM, jaiseE (1) anusrotacArI-upAzraya se nikalakara sIdhI gRhapaMkti se gocarI karane vaalaa| (2) pratisrotacArI-galI Wan ke antima gRha para pahu~cakara lauTate hue upAzraya taka gharoM se gocarI karane vaalaa| (3) antacArI-grAma ke ke antima bhAga meM sthita gRhoM se gocarI lene vaalaa| (4) madhyacArI-grAma ke madhya bhAga se gocarI lene * vaalaa| (5) sarvacArI-grAma ke sabhI bhAgoM se gocarI lene vaalaa| ma 199. Matsya (fish) are of five kinds-(1) anusrotachari-one that moves with the flow of water, (2) pratisrtochari-one that moves against the flow of water, (3) antachari-one that moves at the brink, 9 (4) madhyachari-one that moves in the middle and (5) sarvachari-one that moves everywhere in water. )) )))) ) )) ))) ) ) 55 | sthAnAMgasUtra (2) (198) Sthaananga Sutra (2) Wan

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)))))))))))58 aTing Ting Ting Ting Ting 5555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . B) ))))))))) )) ))))))))))) In the same way bhikshaak (alms eater ascetics) are of five kinds(1) anusrotachari-one that moves on a straight lane from the upashraya (place of stay) and collects alms from houses as he moves on 41 that lane, (2) pratisrtochari-one that moves on a straight lane from the 15 upashraya (place of stay) and collects alms from houses on that lane but only while returning, (3) antachari-one who collects alms from the houses located at the end of a city, village, or a section of a city, (4) madhyachari-one who collects alms from the houses located in the middle of a city, village, or a section of a city and (5) sarvachari-one who collects alms from all parts of a city (etc.). vanIpaka-pada VANIPAK-PAD (SEGMENT OF BEGGAR) ma 200. paMca vaNImagA paNNattA, taM jahA-atihivaNImage, kivaNavaNImage, mAhaNavaNImage, sANavaNImage, smnnvnniimge| 200. vanIpaka (yAcaka) pA~ca prakAra ke hote haiM-(1) atithi-vanIpaka-atithidAna kI prazaMsA fa karake mA~gane vaalaa| (2) kRpaNa vanIpaka-kRpaNa (dIna-duHkhI) dAna kI prazaMsA karake mA~gane vaalaa| ma (3) mAhana-vanIpaka-brAhmaNa-dAna kI prazaMsA karake mA~gane vaalaa| (4) zvA-vanIpaka-kutte ke dAna kI prazaMsA karake mA~gane vaalaa| (5) zramaNa-vanIpaka-zramaNadAna kI prazaMsA karake mA~gane vaalaa| $ 200. Vanipaks (beggars) are of five kinds--(1) atithi-vanipak-who begs by praising donation offered to guests, (2) kripan-vanipak-who begs by praising donation given to a kripan (destitute), (3) maahanvanipak-who begs by praising donation to a Brahmin, (4) shvanvanipak--who begs by praising donation offered to a dog and (5) shraman-vanipak-who begs by praising donation offered to a _shraman (ascetic). ma acela-pada ACHEL-PAD (SEGMENT OF SCANTILY CLAD ASCETIC) ma 201. paMcahiM ThANehiM acelae pasatthe bhavati, taM jahA-appApaDilehA, lAghavie pasatthe, rUve + vesAsie, tave aNuNNAte, viule iNdiynnigghe| ma 201. pA~ca kAraNoM se acelaka (alpa mAtrA meM va alpa mUlya vAle vastra rakhane vAlA) prazasta ma (prazaMsA yogya) hotA hai-(1) acelaka kI pratilekhanA alpa hotI hai| (2) acelaka kA lAghava (halkApana) prazasta (prazaMsanIya) hotA hai| (3) acelaka kA rUpa (saMtoSI va tapasvI dIkhane se) vizvAsa U ke yogya hotA hai| (4) acelaka kA tapa (UnodarI va vyutsarga tapa) anujJAta (jinazAsana-anumata) hotA hai ma hai| (5) acelaka kA indriya-nigraha mahAn (viziSTa) hotA hai| 4 201. For five reason an achel (scantily clad ascetic and one who keeps 5 4 few clothes) is worthy of praise--(1) his duty of maintenance is $ )))))))))))) Wan 55555555555) paMcama sthAna : tRtIya uddezaka (199) Fifth Sthaan: Third Lesson

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) ) ) ))) ) )) ))) ) )) a5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFF minimum, (2) his lightness is praiseworthy, (3) his appearance + (contented and hermit-like) invokes confidence, (4) his austerity (reduced needs and sacrifice) is according to the code and (5) his control over sense Wan organs is great. utkala-pada UTKAL-PAD (SEGMENT OF THE EXTREMELY POWERFUL) 202. paMca ukkalA paNNattA, taM jahA-daMDukkale, rajjukkale, teNukkale, desukkale, sbbukkle| 202. pA~ca utkala (utkaTa zakti-sampanna) puruSa hote haiM-(1) daNDotkala-prabala daNDa (AjJA yA sainyazakti) vAlA puruSa athavA gurujanoM kI kaThora AjJA kA pAlana karane vaalaa| (2) rAjyotkala-prabala ma rAjyazakti vAlA athavA vizeSa rAja-pratiSThA prApta puruss| (3) stenotkala-prabala coroM kI zakti vAlA // (taskaroM kA saradAra va duHssAhasika vykti)| (4) dezotkala-prabala janapada kI zakti vAlA athavA janapada ke kAraNa mahattA prApta karane vAlA puruss| (5) sarvotkala-ukta sabhI prakAra kI prabala zakti vAlA puruss| 41 202. There are five utkals (extremely powerful persons)--(1) dandotkal a person with extreme power of punishment (great army) or a person who + obeys harshest command of seniors, (2) rajyotkal-a person with great power of state or a person with very high status in state, (3) stenotkal--a Wan person with great power of theft (a bandit leader), (4) deshotkal-a person having great power of a republic or a person having high status in a republic and (5) sarvotkal-aperson having all kinds of power. samiti-pada SAMITI-PAD (SEGMENT OF SELF REGULATION) 203. paMca samitIo paNNattAo, taM jahA-iriyAsamitI, bhAsAsamitI, esaNAsamitI, AyANabhaMDa-matta-NikkhevaNAsamitI, uccaar-paasvnn-khel-siNghaann-jllpaaritthaavnniysmitii| 203. samitiyA~ pA~ca prakAra kI haiM-(1) IryAsamiti-gamana meM saavdhaanii| (2) bhASAsamitima bolane meM saavdhaanii| (3) eSaNAsamiti-gocarI meM sAvadhAnI-nirdoSa bhikSA lenaa| (4) AdAna-bhANDa-amatra-nikSepaNAsamiti-bhojanAdi ke bhANDa-Natra Adi ko sAvadhAnIpUrvaka OM dekhakara lenA aura rkhnaa| (5) uccAra (mala) prasravaNa-(mUtra) zleSma (kapha) jalla (zarIra kA maila) + siMghAr3a (nAsikA kA mala), inakA nirjantu sthAna meM visarjana krnaa| 203. Samitis (self regulations) are of five kinds-(1) Irya samitiproper care in movement, (2) bhasha samiti-proper care in speaking, (3) eshana samiti---proper care in seeking and collecting alms, (4) adanbhand-amatra-nikshepana samiti-proper care in taking and keeping bowls for food etc. and (5) uchchar-prasravan-shleshm-jalla-singhad prasthapana samiti-proper care in disposal of all kinds of excreta ) ) ))) ))))) )) ) ) ) ) )))) | sthAnAMgasUtra (2) (200) Sthaananga Sutra (2) | Wan ) 855555555555555555555558

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)))))))555555558 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 hhhhhh (stool, urine, phlegm, and body and nose scum) at a spot free of living beings. jIva-pada JIVA-PAD (SEGMENT OF LIVING BEINGS) 204. paMcavidhA saMsArasamAvaNNagA jIvA paNNattA, taM jahA-egidiyA, beiMdiyA, teiMdiyA, cariMdiyA, pNciNdiyaa| 204. saMsAra-samApannaka (saMsArI) jIva pA~ca prakAra ke haiM-(1) ekendriya, (2) dvIndriya, Wan (3) trIndriya, (4) caturindriya aura (5) pNcendriyjiiv| 204. Samsar-samapannak jivas (worldly living beings) are of five kinds-(1) Ekendriya (one-sensed beings), (2) Duindriya (Two-sensed Wan beings), (3) Trindriya (three-sensed beings), (4) Chaturindriya (four sensed beings) and (5) Panchendriya (five-sensed animal beings). Wan gati-Agati-pada GATI-AAGATI-PAD (SEGMENT OF BIRTH FROM AND TO) / 205. egiMdiyA paMcagatiyA paMcAgatiyA paNNattA, taM jahA-egidie egidiesu uvavajjamANe egidiehiMto vA, (beiMdiehito vA, teiMdiehito vA, cauridiehiMto vA,) paMciMdiehito vA uvvjjejjaa| ma se ceva NaM se egidie egidiyattaM vippajahamANe egidiyattAe vA, (beiMdiyattAe vA, teiMdiyattAe # vA, cauridiyattAe vA), paMciMdiyattAe vA gcchejjaa| 206. beMdiyA paMcagatiyA paMcAgatiyA evaM cev| 207. evaM jAva paMciMdiyA paMcagatiyA paMcAgatiyA paNNattA, taM jahA-paMciMdie jAva gcchejjaa| 205. ekendriya jIva pA~ca gatika (gati meM jAne vAle) aura pA~ca Agatika (Ane vAle) haiM(1) ekendriya jIva ekendriyoM meM utpanna hotA huaa| (pUrvabhava meM) ekendriyoM se, yA dvIndriyoM se, yA + trIndriyoM se, yA caturindriyoM se, yA paMcendriyoM se Akara utpanna hotA hai| (2) vahI ekendriyajIva ekendriyaparyAya ko chor3atA huA (AgAmI bhava meM) ekendriyoM meM, yA dvIndriyoM meM, yA trIndriyoM meM, yA caturindriyoM meM, yA paMcendriyoM meM utpanna hotA hai| 206-207. isI prakAra dvIndriya jIva bhI pA~ca gatika aura pA~ca Agatika hai| yAvat paMcendriya taka ke sabhI jIva pA~ca gatika aura pA~ca Agatika hote haiN| $ 205. Ekendriya jiva (one-sensed beings) have five kinds of gatis (reincarnation to) and five aagatis (reincarnation from)-A being taking birth as a one-sensed being reincarnates from either one-sensed beings, two-sensed beings, three-sensed beings, four-sensed beings or fi five-sensed beings. Wan 5555555555555))))))))))) paMcama sthAna : tRtIya uddezaka (201) Fifth Sthaan : Third Lesson

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(2) The same one-sensed being leaving the state of one-sensed beings 4 reincarnates in the genus of either one-sensed beings, two-sensed beings, 4 three-sensed beings, four-sensed beings or five-sensed beings. 206. and 207. In the same way two-sensed beings also have five kinds of gatis (reincarnation to) and five aagatis (reincarnation from).... and so on up to... all beings up to five-sensed ones have five kinds of gatis (reincarnation to) and five aagatis (reincarnation from). jIva-pada JIVA-PAD (SEGMENT OF BEINGS) 208. paMcavidhA savvajIvA paNNattA, taM jahA-kohakasAI, (mANakasAI, mAyAkasAI), lobhakasI, aksaaii| ____ ahavA-paMcavidhA savvajIvA paNNattA, taM jahA-NeraiyA, (tirikkhajoNiyA, maNussA), madevA, siddhaa| ma 208. sarva jIva pA~ca prakAra ke hote haiM-(1) nAraka, (2) tiryaMca, (3) manuSya, (4) deva, (5) siddh| 208. All beings are of five kinds (1) naarak (infernal beings), (2) tiryanch (animals), (3) manushya (human beings), (4) deva (divine beings) and (5) Siddhas (liberated beings). OM yonisthiti-pada YONISTHITI-PAD (SEGMENT OF PRODUCTIVE LIFE) __ 209. aha bhaMte ! kala-masUra-tila-mugga-mAsa-NipphAva-kulattha-AlisaMdagama satINa-palimaMthagANaM-etesi NaM dhaNNANaM kuTThAuttANaM (pallAuttANaM maMcAuttANaM mAlAuttANaM olittANaM littANaM laMchiyANaM muddiyANaM pihitANaM) kevaiyaM kAlaM joNI saMciTTati? ma goyamA ! jahaNNeNaM aMtomuhattaM, ukkoseNaM paMca sNvcchraaiN| teNa para joNI pamilAyati, teNa OM paraM joNI paviddhaMsati, teNaM paraM joNI viddhaMsati, teNa paraM bIe abIe bhvti| teNa paraM joNI vocchede pnnnntte| ma 209. (prazna) bhagavan ! maTara, masUra, tila, mUMga, ur3ada, niSpAva (sema), kulathI, cavalA, tUvara aura kAlA canA-ina dhAnyoM ko koThe meM gupta (banda), palya meM, macAna meM aura mAlya meM banda karake unake OM dvAroM ko Dhaka dene para, gobara se lIpa dene para, cAroM ora se lIpa dene para, rekhAoM se lAMchita kara dene + para, miTTI se mudrita kara dene para aura bhalIbhA~ti se surakSita rakhane para unakI yoni (utpAdaka-zakti) kitane kAla taka banI rahatI hai ? ma (uttara) gautama ! jaghanya antarmuhUrta kAla taka aura utkRSTa pA~ca varSa taka unakI utpAdaka zakti banI rahatI hai| usake pazcAt unakI yoni mlAna ho jAtI hai, yoni vidhvasta ho jAtI hai, yoni kSINa ho jAtI fa hai, bIja abIja ho jAtA hai, (pA~ca varSa) pazcAt yoni kA viccheda ho jAtA hai| GFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55555 85555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 (2) (202) Sthaananga Sutra (2) | Ri Li Li Li Bu 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 Ya Ya

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E ))))))))5555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 85555555555555555555555555 209. (Question) Bhante ! How long the yoni (productive capacity) of matar (peas), masur (Lens esculenta), til (sesame), moong (green gram; Wan Phaseolus radiatus), udad, nishpava or sem (beans; Dolichos leblab), Wan kulathi (horse gram), chavala, tuvar (Cajamus indicus), kala chana (black gram) or other pulses 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 then 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 period of five years. After that the yoni (productive capacity) gets weak, shattered, destroyed, seedless, and sterile. In other words the seeds no 46 i longer germinate on sowing. Wan saMvatsara-pada SAMVATSAR-PAD (SEGMENT OF YEAR) 210. paMca saMvaccharA paNNattA, taM jahA-NakkhattasaMvacchare, jugasaMvacchare, pamANasaMvacchare, lakkhaNa saMvacchare, saNiMcara sNvcchre| 211. jugasaMvacchare paMcavihe paNNatte, taM jahA-caMde, caMde, abhivaTTite, caMde, abhivaDite cev|| 212. pamANasaMvacchare paMcavihe paNNatte, taM jahA-Nakkhatte, caMde, uU, Adicce abhivddite| ___ 210. saMvatsara (varSa) pA~ca prakAra ke haiM-(1) nakSatra-saMvatsara, (2) yuga-saMvatsara, Wan (3) pramANa-saMvatsara, (4) lakSaNa saMvatsara, (5) shnishcr-sNvtsr| 211. yugasaMvatsara pA~ca prakAra ke haiM-(1) candra-saMvatsara, (2) candra-saMvatsara, . (3) abhivardhita-saMvatsara, (4) candra-saMvatsara, (5) abhivrdhit-sNvtsr| OM 212. pramANa-saMvatsara pA~ca prakAra ke haiM-(1) nakSatra-saMvatsara, (2) candra-saMvatsara, + (3) Rtu-saMvatsara, (4) Aditya-saMvatsara, (5) abhivrdhit-sNvtsr| 15. 210. Samvatsar (year) is of five kinds--(1) Nakshatra-samvatsar, (2) Yug-samvatsar, (3) Praman-samvatsar, (4) Lakshan-samvatsar and (5) Shanishchar-samvatsar. 211. Yug-samvatsar is of five kinds--(1) Chandra-samvatsar, ) Chandra-samvatsar, (3) Abhivardhit-samvatsar, (4) Chandrasamvatsar and (5) Abhivardhit-samvatsar. 212. Praman-samvatsar is of five kinds-(1) Nakshatra-samvatsar, (2) Chandra-samvatsar, (3) Ritu-samvatsar, (4) Aditya-samvatsar and 4 (5) Abhivardhit-samvatsar. )))))) ))))))) Wan ))))))) paMcama sthAna : tRtIya uddezaka (203) Fifth Sthaan : Third Lesson

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baphaphaphaphaphaphaphaphapha Wan 5 5 Wan Wan 213. lakkhaNasaMvacchare, paMcavihe paNNatte, taM jahA samagaM NakkhattA jogaM joyaMti samagaM udU pariNamati / haM NAtisIto, bahUdao hoti Nakkhatto // 1 // sasisagalapuNNamAsI, joei visamacAriNakkhatte / kaDuo bahUovA, tamAhu saMvaccharaM caMdaM // 2 // visamaM pavAliNo pariNamaMti aNudUsU deMti pupphaphalaM / vAsaM NaM samma vAsati, tamAhu saMvaccharaM kammaM // 3 // puDhavidagANaM tu rasaM, pupphaphalANaM tu dei Adicco / appeNavi vAseNaM, sammaM Nipphajjae sAsaM // 4 // AdiccateyatavitA, khaNalavadivasA uU pariNamati / pUreti reNU thalayAI, tamAhu abhivaDDitaM jANe // 5 // (saMgrahaNI - gAthAe~) 213. lakSaNa-saMvatsara pA~ca prakAra ke haiM- (1) nakSatra - saMvatsara, (2) candra - saMvatsara, (3) karma(Rtu) saMvatsara, (4) Aditya - saMvatsara, (5) abhivardhita - saMvatsara / (1) jisa saMvatsara meM jisa tithi meM jisa nakSatra kA yoga honA cAhie, usa nakSatra kA usI tithi meM yoga hotA hai, jisameM Rtue~ yathAsamaya pariNamana karatI haiM, jisameM na ati garmI par3atI hai aura na adhika sardI hI par3atI hai aura jisameM varSA acchI hotI hai, vaha nakSatra - saMvatsara kahalAtA hai| jaise caitrI pUrNimA ko citrA nakSatra, vaizAkhI pUrNimA ko vizAkhA nakSatra Adi / phra (2) jisa saMvatsara meM candramA sabhI pUrNimAoM kA sparza karatA hai, jisameM anya nakSatroM kI viSama gati pha hotI hai, jisameM sardI aura garmI adhika hotI hai tathA varSA bhI adhika hotI hai, use candra- saMvatsara kahate haiN| phra (3) jisa saMvatsara meM binA samaya ke bIja aMkurita hoM, vRkSa meM koMpaleM Aye, varSA bhI samaya para na phra hoM, use karmasaMvatsara yA RtusaMvatsara kahate haiN| Wan (4) jisa saMvatsara meM varSA kama hone para bhI sUrya, pRthvI, jala, puSpa aura phaloM ko rasa acchA detA phra hai aura dhAnya acchA utpanna hotA hai, use Aditya yA sUryasaMvatsara kahate haiM / (5) jisa saMvatsara meM kSaNa, lava, divasa aura Rtu sUrya ke teja se tapta hokara vyatIta hote haiM, jisameM A~dhI- -tUphAna adhika AyeM, use abhivardhita - saMvatsara kahate haiN| 213. Lakshan-samvatsar is of five kinds-(1) Nakshatra-samvatsar, (2) Chandra-samvatsar, (3) Karma (Ritu) - samvatsar, (4) Aditya - samvatsar and (5) Abhivardhit-samvatsar. sthAnAMgasUtra (2) (6) jitane kAla meM zanizcara eka nakSatra ko bhogatA hai, vaha zanizcara saMvatsara kahalAtA hai| (vistRta pha varNana dekheM vRtti bhAga - 2 pRSTha 589 / tathA hindI TIkA bhAga-2, pRSTha 218) Wan 2 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 << (204) Sthaananga Sutra (2) phra 5 ktimittmi**************************** Wan

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) ) )) ))) ))))))))))))))))55558 )))) )))) 5555555555555555555555555555555558 (1) The samvatsar (calendar year) in which the dates and constellations (lunar mansions) follow the established system of conjunction, in which seasons follow the established pattern, in which 41 summer and winter are not extreme and in which there is goo 1 monsoon is called Nakshatra-samvatsar. For example Chitra nakshatra falls on Chaitra purnima and Vishakha nakshatra falls on Vaishakh purnima. 4 (2) The samvatsar (calendar year) in which the moon always shines on Purnimas, in which constellations do not follow a fixed system of conjunction, and in which seasons like summer, winter and monsoon are extreme is called Chandra-samvatsar. (3) The samvatsar (calendar year) in which seeds germinate untimely, in which plants sprout untimely and the rains are also untimely is called Karma-samvatsar or Ritu-samvatsar. . (4) The samvatsar (calendar year) in which the sun, the earth and water provide ample nutrition to flowers and fruits and crops are good, is called Aditya or Surya-samvatsar. (5) The samvatsar (calendar year) in which every fraction of time is spent suffering scorching heat of a glowing sun and which has excessive storms is called Abhivardhit-samvatsar. (6) The time taken by Shanishchar (Saturn) to cross one nakshatra is called Shanishchar-samvatsar. (for more details see Vritti, part-2, p. 589 and Hindi Tika, part-2, p. 218) jIvapradeza-niryANamArga-pada JIVAPRADESH-NIRYANAMARG-PAD (SEGMENT OF DEPARTURE OF SOUL-SPACE-POINTS) 214. paMcavidhe jIvassa NijjANamagge paNNatte, taM jahA- pAehiM, UrUhiM, ureNaM, sireNaM, svvNgehi| pAehiM NijjAyamANe NirayagAmI bhavati, UrUhiM NijjAyamANe tiriyagAmI bhavati, ureNaM jaNijjAyamANe maNuyagAmI bhavati, sireNaM NijjAyamANe devagAmI bhavati, savaMgehiM NijjAyamANe siddhigatipajjavasANe pnnnntte| / 214. mRtyu ke samaya jIva-pradezoM ke zarIra se niryANa-nikalane ke pAMca mArga hote haiM-(1) paira, (2) urU, (3) hRdaya, (4) zira, (5) srvaangg| (1) pairoM se (ghuTane ke nIce kA bhAga) niryANa karane vAlA jIva narakagAmI hotA hai| (2) urU OM (jaMghA) se nirmANa karane vAlA jIva tiryaMcagatigAmI hotA hai| (3) hRdaya se niryANa karane vAlA jIva ))) ) ) )))) ) )) ) )) ) 95595555)) 55555555555)))))))) | paMcama sthAna : tRtIya uddezaka (205) Fifth Sthaan: Third Lesson

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- 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 5 51 2 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 595959595955 5 5 5 5 5 2 Wan manuSyagatigAmI hotA hai / (4) zira se niryANa karane vAlA jIva devagatigAmI hotA hai| (5) sarvAGga meM niryANa karane vAlA jIva siddhagati arthAt mukti prApta karatA hai| pha [vizeSa - jaba zarIra ke eka bhAga se jIva nikalatA hai, taba mahAvedanA hotI hai, kintu sarvAMgoM se jaba AtmA nikalatA hai| taba koI vedanA nahIM hotI ] 214. There are five paths of niryan (departure) of jivapradesh (soulspace-points) at the time of death - (1) legs, (2) thigh, (3) heart, (4) head and (5) whole body. (1) A soul departing through legs (below knees) is destined for hell; 5 (2) that departing from thigh is destined for animal genus, (3) that departing from heart is destined for human genus, (4) that departing from head is destined for divine realm and (5) that departing from whole body is destined for the status of Siddha or to be liberated. (When the soul departs through any one part of body it is very painful but when it departs from the whole body it is not painful.) chedana - pada CHHEDAN-PAD (SEGMENT OF DIVISION) 215. paMcavihe cheyaNe paNNatte, taM jahA - uppAcheyaNe, viyaccheyaNe, baMdhaccheyaNe, paesaccheyaNe, dodhAraccheyaNe / 215. chedana (vibhAga) pA~ca prakAra kA hotA hai - ( 1 ) utpAda - chedana - utpAda paryAya ke AdhAra para vibhAga karanA / ( 2 ) vyaya - chedana - vinAza paryAya ke AdhAra para vibhAga karanA / ( 3 ) bandha - chedana - karma-bandha kA chedana, yA pudgalaskandha kA vibhAjana / (4) pradeza-chedana - avibhakta vastu ke pradezoM kA buddhi se kalpita vibhAjana / (5) dvidhA - chedana - kisI vastu ke do vibhAga karanA / 215. Chhedan (division) is of five kinds-(1) Utpad-chhedan-to divide on the basis of mode of production, (2) vyaya-chhedan-to divide on the basis of mode of destruction, (3) bandh-chhedan-division of ! karmic bondage or division of matter particle, (4) pradesh-chhedan-to conceptually divide an undivided thing and (5) dvidha-chhedan-to divide in two parts. Anantarya - pada ANANTARYA-PAD (SEGMENT OF NON-INTERRUPTION) 216. paMcavihe ANaMtarie paNNatte, taM jahA - uppAyANaMtarie, viyANaMtarie, paesANaMtarie, samayANaMtarie, sAmaNNANaMtarie / 216. Anantarya (viraha kA abhAva, sAtatya) pA~ca prakAra kA hotA hai- ( 1 ) utpAda - AnantaryalagAtAra utpatti / ( 2 ) vyaya - Anantarya - lagAtAra vinAza / ( 3 ) pradeza - Anantarya - lagAtAra pradezoM kI sthAnAMgasUtra (2) (206) Sthaananga Sutra (2) phra 5

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niryANa mArga pAMvoM se jaMghA se naraka gati tiryaMca gati vakSa se ke manuSya gati mokSa gati deva gati sira se sarvAMga se lll TRIKK HARATE 6

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| citra paricaya 6 / Illustration No. 6 niryANa mArga mAnava prANI zarIra chor3ate samaya pA~ca sthAnoM se usakA jIva (AtmA) nikalatA hai (1) pA~voM se-yadi jIva pairoM se nikalatA hai to vaha narakagAmI hotA hai| (2) jaMghAoM se-jaMghA yA usake Upara ke kaTibhAga se nIce ke sthAna se nikalane vAlA jIva tiryaMcagati meM jAtA hai| (3) chAtI (vakSasthala) se-kamara se Upara vakSasthala se nikalane vAlA jIva manuSyagati meM jAtA hai| (4) sira se-mastaka yA grIvA se Upara ke bhAga se nikalane vAlA jIva devagati meM jAtA hai| (5) sarvAMga (sampUrNa zarIra se)-zarIra ke samasta aMgoM se samAna rUpa meM nikalane vAlA jIva mokSagAmI hotA hai| -sthAna 5, u. 3, sUtra 214 PATH OF DEPARTURE There are five place in the body from where a soul departs (niryan) at the time of death (1) Legs--A soul departing through legs (below knees) is destined for hell. (2) Thigh-A soul departing from thigh is destined for animal genus. (3) Heart-A soul departing from heart is destined for human genus. (4) Head-A soul departing from head is destined for divine realm. (5) Whole Body-A soul departing from whole body is destined for the status of Siddha or to be liberated. --Sthaan 5, Lesson 3, Sutra 214

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phra F Wan saMlagnatA / ( 4 ) samaya - Anantarya - samaya kI nirantaratA / (5) sAmAnya - Anantarya - jisameM utpAda vyaya 5 Adi paryAya vizeSa kI vivakSAna ho / sAmAnya nirantaratA / [ vizeSa-chedana aura Anantarya ke sambandha meM vizeSa spaSTIkaraNa hetu hindI TIkA bhAga- 2 pRSTha 222 dekheM / ] Wan destruction, 216. Anantarya (absence of separation or interruption) is of five 5 kinds-- (1) utpad-anantarya-uninterrupted generation, (2) vyayaanantarya-uninterrupted (3) pradesh-anantaryauninterrupted sections, (4) samaya-anantarya-uninterrupted time and i ( 5 ) samanya-anantarya- general non-interruption with regard to any specific process including generation and destruction. (for more details about chhedan and anantarya refer to Hindi Tika, part-2, p. 222) F ananta - pada ANANT-PAD (SEGMENT OF THE ENDLESS OR INFINITE) 217. paMcavidhe aNaMtae paNNatte, taM jahA - NAmANaMtae, ThavaNANaMtae, davvANaMtae, gaNaNANaMtae, padesANaMtae / ahavA - paMcavihe aNaMtara paNNatte, taM jahA- egato'NaMtae, duhaoNaMtae, desavitthArANaMtae, savvavitthArANaMtae, sAsayANaMtae / paMcama sthAna : tRtIya uddezaka 217. anantaka pA~ca prakAra kA hotA hai- ( 1 ) nAma - anantaka - jisakA nAma ananta hai, jaise anantanAtha, ananta caudasa / (2) sthApanA - anantaka - kisI sacitta - acitta 'ananta' vastu kA citra, mUrti 5 yA nakzA Adi / (3) dravya - anantaka- jIva, pudgala paramANu, aura kAla ye tIna dravya - anantaka haiN| (4) gaNanA - anantaka - jisa gaNanA kA anta na ho, aisI saMkhyAvizeSa / ( 5 ) pradeza - anantaka- jisake pha pradeza ananta hoM, jaise AkAza ke pradeza ananta haiN| athavA anantaka pA~ca prakAra kA hotA hai ( 1 ) ekataH anantaka - lambAI kI apekSA se AkAza pradeza kI eka zreNi meM ananta pradeza hai| (2) dvidhA anantaka - lambAI aura caur3AI donoM kI apekSA se jo ananta ho / (3) deza vistAra anantaka- 5 pUrvAdi kisI eka dizA ke vistAra meM phaile hue AkAza-pradezoM kI anantatA / ( 4 ) sarva vistAra anantaka- sampUrNa AkAza pradezoM kI jo anantatA hai / ( 5 ) zAzvata anantaka - Adi anta rahita, sthiti rahita jIvAdi zAzvata padArtha zAzvata anantaka haiN| phra 217. Anantak ( endless or infinite ) is of five kinds - ( 1 ) naam 5 anantak-whose name is Anantak, (2) sthapana-anantak-picture, image or drawing of some living or non-living infinite thing, (3) dravyaanantak--soul, matter and time are endless entities, (4) gananaanantak--an endless number ( numerical infinite) and (5) pradeshanantak-having endless space-points, such as space. (207) 5 5 5 5 5 5 55 5 5 5 5 5 55 555 5 5 5 5 5 5 55 5 5 595959592 phra Fifth Sthaan: Third Lesson Wan Wan Wan Wan

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phaphaphaphaphaphapha Wan Wan Wan Also anantak (endless or infinite) is of five kinds-(1) Ekatahanantak--there are infinite space-points in a line in space. (2) Dvidha anantak-that which is infinite both in length and width. (3) Deshvistar-anantak-the endlessness of the expanse of space in one specific direction, (4) Sarva-vistar-anantak-the endlessness of the overall expanse of space. (5) Shashvat-anantak-enternally infinite, such as entities like soul that are without a beginning or an end. jJAna- pada JNANA-PAD (SEGMENT OF KNOWLEDGE) 218. paMcavihe NANe paNNatte, taM jahA AbhiNibohiyaNANe, suyaNANe, ohiNANe, maNapajjavaNANe, kevalaNANe / 218. jJAna pA~ca prakAra kA hai - ( 1 ) AbhinibodhikajJAna, (2) zrutajJAna, (3) avadhijJAna, (4) manaH paryavajJAna, (5) kevalajJAna / 218. Jnana (knowledge) is of five kinds - (1) abhinibodhik jnana or mati-jnana (sensory knowledge or to know the apparent form of things coming before the soul by means of five sense organs and the mind), (2) shrut-jnana ( scriptural knowledge ), ( 3 ) avadhi- jnana (extrasensory perception of the physical dimension; something akin to clairvoyance), (4) manahparyav jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy) and (5) keval-jnana (omniscience). phra 219. paMcavihe NANAvaraNijje kamme paNNatte, taM jahA - AbhiNibohiyaNANAvaraNijje, ( suyaNANAvara Nijje, ohiNANAvaraNijje, maNapajjavaNANAvaraNijje), kevalaNANAvara Nijje / 219. jJAnAvaraNIya karma pA~ca prakAra kA hai- (1) AbhinibodhikajJAnAvaraNIya, (2) zrutajJAnAvaraNIya, (3) avadhijJAnAvaraNIya, (4) manaH paryavajJAnAvaraNIya, (5) kevalajJAnAvaraNIya / 219. Jnanavaraniya karma (knowledge obscuring karma) is of five kinds-- (1) abhinibodhik jnanavaraniya, (2) shrut-jnanavaraniya, (3) avadhi-jnanavaraniya, (4) manahparyav jnanavaraniya and (5) keval-jnanavaraniya. 220. paMcavihe sajjhAe paNNatte, taM jahA - vAyaNA, pucchaNA, pariyaTTaNA, aNuppehA, dhmmkhaa| 220. svAdhyAya pA~ca prakAra kA hai - ( 1 ) vAcanA - paThana-pAThana karanA / (2) pRcchanA - saMdigdha viSaya pUchanA / (3) parivartanA - paThita viSayoM ko bAraMbAra pheranA / ( 4 ) anuprekSA - punaH - punaH cintana karanA / dharmakathA - dharma carcA karanA / 220. Svadhyaya (study) is of five kinds-(1) Vaachana-to read or recite. (2) Prichhana-to seek clarification and elaboration. (3) Parivartana-to sthAnAMgasUtra (2) Sthaananga Sutra (2) ko (5) (208) 5 5 Wan 95959595955 5 5 5 5 5 5 5 5 5 5 5 5955 5 5 559 5 5 5 5 5 5 5 5 5 5 5 55 59595952 phra

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revise and repeat what has been learnt. (4) Anupreksha-to ponder over the meaning profoundly. (5) Dharmakatha-to discuss religion. )))))))))55553 ))) )) pratyAkhyAna-pada PRATYAKHYAN-PAD (SEGMENT OF ABSTAINMENT) 221. paMcavihe paccakkhANe paNNatte, taM jahA-saddahaNasuddhe, viNayasuddhe, aNubhAsaNAsuddhe, aNupAlaNAsuddhe, bhaavsuddhe| __221. pratyAkhyAna pA~ca prakAra kA hai-(1) zraddhAnazuddha-zraddhApUrvaka kiyA gayA nirdoSa tyaag| (2) vinayazuddha-deva-guru kI vinayapUrvaka kiyA gayA nirdoSa tyaag| (3) anubhASaNAzuddha-guru dvArA bole gaye 'vosire' Adi padoM ko doharAte hue pratyAkhyAna pATha bolnaa| (4) anupAlanAzuddha-vikaTa paristhiti meM bhI dRr3hatApUrvaka pratyAkhyAna kA nirdoSa pAlana krnaa| (5) bhAvazuddha-rAga-dveSa se rahita hokara zuddha bhAva se pratyAkhyAna kA pAlana krnaa| 221. Pratyakhyan (abstainment) is of five kinds--(1) Shraddhan shuddha-faultless abstainment done with faith, (2) Vinaya shuddhafaultless abstainment done with modesty towards deities and gurus, (3) Anubhashana shuddha-to repeat the verses related to abstainment (vosire) uttered by the guru, (4) Anupalana shuddha-faultless 4 i abstainment observed with resolve even in adverse conditions and (5) Bhaava shuddha-faultless abstainment done with purity of mind i ! being free of attachment and aversion. pratikramaNa-pada PRATIKRAMAN-PAD (SEGMENT OF CRITICAL REVIEW) 222. paMcavihe paDikkamaNe paNNatte, taM jahA-AsavadArapaDikkamaNe, micchattapaDikkamaNe, kasAyapaDikkamaNe, jogapaDikkamaNe, bhaavpddikkmnne| ____222. pratikramaNa pA~ca prakAra kA hai-(1) AsravadvAra-pratikramaNa-prANAtipAtAdi pA~ca AsravoM se nivRtta honaa| (2) mithyAtva-pratikramaNa-mithyAtva ko tyAgakara samyaktva meM lauttnaa| (3) kaSAya-pratikramaNa-kaSAyoM se nivRtta honaa| (4) yoga-pratikramaNa-mana, vacana, kAya kI azubha pravRtti se nivRtta honaa| (5) bhAva-pratikramaNa-mithyAtva Adi kA kRta, kArita, anumodanA se tyAgakara zuddhabhAva se samyaktva meM sthira rhnaa| 222. Pratikraman (critical review) is of five kinds-(1) Asravadvar 4 pratikraman-to be rid of five channels of karmic inflow, such as killing ; beings. (2) Mithyatva pratikraman-to abandon unrighteousness and regain righteousness. (3) Kashaya pratikraman-to be rid of passions. (4) Yoga pratikraman-to be rid of evil indulgence through mind, speech and body. (5) Bhaava pratikraman-to stabilize oneself in righteousness with spiritual purity gained by renouncing all vices through three means (do, cause to do and affirm doing). ) ) 55555)))))))) paMcama sthAna : tRtIya uddezaka (209) Fifth Sthaan : Third Lesson

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2 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 5 5 5555595<< phaphaphaphaphaphaphaphapha Wan Wan sUtravAcanA- pada SUTRAVACHANA-PAD (SEGMENT OF RECITATION OF SUTRAS) 223. paMcahiM ThANehiM suttaM vAejjA, taM jahA - saMgahaTTayAe, uvaggahaTTayAe, NijjaraTTayAe, sutte vA me pajjavayAte bhavissati, suttassa vA avocchittiNayaTTayAe / 223. pA~ca kAraNoM (prayojanoM) se sUtra kI vAcanA denI cAhie - ( 1 ) saMgraha ke lie - ziSyoM ko zruta - sampanna (vidvAna) banAne ke lie| (2) upagraha ke lie dUsaroM ko dharma bodha dekara paropakAra karane kI yogyatA prApta karAne ke lie| (3) nirjarA ke lie| (4) vAcanA dene se merA zrutajJAna puSTa aura vistRta hogA, isa kAraNa se / (5) zruta ke paThana-pAThana kI paramparA avicchinna rakhane ke lie| 223. Sutras should be recited (vachana) for five reasonsSamgraha-to make disciples scholars of Shrut (the Sutras). (1) (2) Upagraha-to impart ability of benefitting people by teaching them religion. (3) Nirjara-for shedding karmas. (4) for the purposeBelieving that my knowledge of Shrut will enhance and widen. (5) for keeping the tradition of Shrut-jnana intact. Wan 224. paMcahiM ThANehiM suttaM sikkhejjA, taM jahA - NANaTTayAe, daMsaNaTTayAe, carittaTTayAe, 5 vuggahavimoyaNaTTayAe, ahatthe vA bhAve jANissAmItikaTTu / 224. pA~ca kAraNoM se sUtra sIkhanA caahie| ( 1 ) jJAnArtha- naye - naye tattvoM ke parijJAna ke lie| (2) darzanArtha - samyaktva kI uttarottara vizuddhi evaM saMpoSaNa ke lie| (3) cAritrArtha - cAritra kI adhika nirmalatA ke lie / (4) vyudgrahavimocanArtha - dUsaroM kA durAgraha chur3Ane ke lie| (5) yathArtha bhAva jJAnArtha- phra tattva ke yathArtha parijJAna ke lie| kalpa- pada KALP-PAD (SEGMENT OF DIVINE REALMS) 224. Sutras should be learned for five reasons-(1) Jnanarth-to learn about new facts and realities. (2) Darshanarth-for gradual sublimation and nurturing of righteousness. (3) Chaaritrarth-for further purification 5 of conduct. (4) Vyudgrahavimochanarth -- for removing dogmas of others. (5) Yatharth-bhaava jnanarth-for true knowledge of fundamentals. Wan 225. sohammIsANesu NaM kappesu vimANA paMcavaNNA paNNattA, taM jahA - kiNhA, [NIlA, 5 lohitA, hAliddA ], sukkillA / 226. sohammIsANesu NaM kappesu vimANA paMcajoyaNasayAI uDa uccatteNaM pnnnnttaa| 227. baMbhaloga - laMtaesu NaM kappesu devANaM bhavadhAraNijjasarIragA ukkoseNaM 5 paMcarayaNI uDDuM uccatteNaM paNNattA / Wan Wan 227. phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 225. saudharma aura IzAnakalpa ke vimAna pA~ca varNa ke haiM - (1) kRSNa, (2) nIla, (3) lohita, (4) hAridra, (5) zukla / 226. saudharma aura IzAnakalpa ke vimAna pA~ca sau yojana U~ce haiN| brahmaloka aura lAntakakalpa ke devoM ke bhavadhAraNIya zarIra kI utkRSTa U~cAI pA~ca ratni (hAtha) hai| 5 Sthaananga Sutra (2) sthAnAMgasUtra (2) Wan Wan phaphaphaphaphapha (210) 5

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85555555555555555555555555555555555) 225. The vimaans (celestial vehicles) in Saudharma and Ishan kalp 41 are of five colours--(1) krishna (black), (2) neel (blue), (3) lohit (red), (4) haridra (yellow) and (5) shukla (white). 226. The vimaans (celestial vehicles) in Saudharma and Ishan kalp are five hundred Yojans in height. 227. The maximum height of the gods of Brahmalok and Lantak Kalp is five Ratnis (cubits). Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting baMdha-pada BANDH-PAD (SEGMENT OF BONDAGE) 228. NeraiyA NaM paMcavaNNe paMcarase poggale baMdhesu vA baMdhati vA baMdhassaMti vA, taM jahAkiNhe, [NIle, lohite, hAlidde ], sukkille| titte| [ kaDue, kasAe, aMbile ], mdhure| 229. evaM jAva vemaanniyaa| 228. nAraka jIvoM ne nimna pA~ca varNa aura pA~ca rasa vAle pudgaloM ko karmarUpa se bhUtakAla meM bA~dhA hai, vartamAna meM bA~dha rahe haiM aura bhaviSya meM bA~dhega--(1) kRSNa varNa, (2) nIla varNa, (3) lohita ma varNa, (4) hAridra varNa aura (5) zukla varNa tathA (1) tikta rasa, (2) kaTu rasa, (3) kaSAya rasa, (4) amla rasa aura (5) madhura rasa vaale| 229. isIprakAra vaimAnikoM taka ke sabhI daNDakoM ke jIvoM OM ne pA~ca varNa aura pA~ca rasa vAle pudgaloM ko karma rUpa se bA~dhA hai, bA~dha rahe haiM aura baaNdhege| $ 228. The infernal beings did, do and will acquire bondage of karma particles of following five colours and five tastes in past, present and future--(1) krishna (black), (2) neel (blue), (3) lohit (red), (4) haridra (yellow) and (5) shukla (white) colours and (1) tikta (bitter), (2) katu (pungent), (3) kashaya (astringent), (4) amla (sour) and (5) madhur (sweet) tastes. 229. In the same way all beings of all dandaks up to Vaimaniks did, do and will acquire bondage of karma particles of fi following five colours and five tastes. mahAnadI-pada MAHANADI-PAD (SEGMENT OF GREAT RIVERS) 230. jambUddIve dIve maMdarassa pavvayassa dAhiNe NaM gaMgaM mahANadiM paMca mahANadIo samappeMti, tiM jahA-jauNA, saru, AvI, kosI, mhii| 231. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM # siMdhu mahANadiM paMca mahANadIo samappeMti, taM jahA-satadU, vitatthA, vipAsA, erAvatI cNdbhaagaa| 230. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa bhAga meM (bharata kSetra meM) pA~ca mahAnadiyA~ gaMgA mahAnadI meM milatI haiM-(1) yamunA, (2) sarayU, (3) AvI, (4) kosI, (5) mhii| 231. jambUdvIpa nAmaka dvIpa meM mandaraparvata ke dakSiNa bhAga meM (bharata kSetra meM) pA~ca mahAnadiyA~ sindhu mahAnadI meM milatI # hai-(1) zatadru (satalaja), (2) vitastA (jhelama), (3) vipAsA (vyAsa), (4) airAvatI (rAvI), / (5) candrabhAgA (cinaab)| (ye pA~coM paMjAba meM haiM) jama hhhhhh paMcama sthAna : tRtIya uddezaka (211) Fifth Sthaan: Third Lesson 55555555555555 5 55558

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355555555555555555555555555558 ))55555 ))))))))))) 231. In Jambu continent, to the south of Mandar Mountain (in Bharat Wan area) five great rivers join the great river Sindhu-(1) Shatadru Wan (Sataluj), (2) Vitasta (Jhelum), (3) Vipasa (Vyas), (4) Airavati (Ravi) and (5) Chandrabhaga (Chenab). (All these are in Punjab) 230. In Jambu continent, to the south of Mandar Mountain (in Bharat area) five great ki rivers join the great river Ganga--(1) Yamuna, (2) Sarayu, (3) Aavi, (4) Kosi and (5) Mahi. 232. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM rattaM mahANadiM paMca mahANadIo samapyeti, taM hai jahA-kiNhA, mahAkiNhA, NIlA, mahANIlA, mhaatiiraa| 233. jaMbuddIve dIve maMdarassa pavvayassa uttare OM gaM rattAvatiM mahANadiM paMca mahANadIo samappeMti, taM jahA- iMdA, iMdaseNA, suseNA, vAriseNA, mhaabhogaa| 232. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara bhAga meM (airavata kSetra meM) pA~ca mahAnadiyA~ U raktA mahAnadI meM milatI haiM-(1) kRSNA, (2) mahAkRSNA, (3) nIlA, (4) mahAnIlA, (5) mhaatiiraa| 233. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara bhAga meM (airavata kSetra meM) pA~ca mahAnadiyA~ raktAvatI mahAnadI meM milatI haiM-(1) indrA, (2) indrasenA, (3) suSeNA, (4) vAriSeNA, (5) mhaabhogaa| 232. In Jambu continent, to the north of Mandar Mountain (in si Airavat area) five great rivers join the great river Rakta-(1) Krishna, (2) Mahakrishna, (3) Nila, (4) Mahanila and (5) Mahatira. 233. In Jambu 41 continent, to the north of Mandar Mountain (in Airavat area) f rivers join the great river Raktavati-(1) Indra, (2) Indrasena, (3) Sushena, (4) Varishena and (5) Mahabhoga. tIrthaMkara-pada TIRTHANKAR-PAD (SEGMENT OF TIRTHANKAR) ma 234. paMca titthagarA kumAravAsamajhe vasittA muMDA (bhavittA agArAo aNagAriyaM) pavvaiyA, taM jahA-vAsupUjje, mallI, ariTThaNemI, pAse, viire| 234. pA~ca tIrthaMkara kumAravAsa meM rahakara muNDita ho agAra se anagAritA meM pravrajita hue4 (1) vAsupUjya, (2) mallI, (3) ariSTanemi, (4) pArzva aura (5) mhaaviir| (vRtti anusAra yahA~ Wan 'kumAra' zabda rAjakumAra avasthA kA sUcaka hai) 234. Five Tirthankars tonsured themselves and became ascetics after renouncing households as kumars (princes)--(1) Vasupujya, (2) Malli, (3) Arishtanemi, (4) Parshva and (5) Mahavir. Wan sabhA-pada SABHA-PAD (SEGMENT OF ASSEMBLIES) 235. camaracaMcAe rAyahANIe paMca sabhA paNNattA, taM jahA-sabhAsudhammA uvavAtasabhA, + abhiseyasabhA, alaMkAriyasabhA, vvsaaysbhaa| 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 Wan ))))))))))) (212) sthAnAMgasUtra (2) %%%%%%%%% Sthaananga Sutra (2) %%% %% %%%% %%% %%% %%%%% %%% %%

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)) ))) )))) ) ) ))) )) )) ) )) )) ) ) )) 236. egamege NaM iMdaTThANe paMca sabhAo paNNattAo, taM jahA-sabhAsuhammA, [ uvavAtasabhA, ma abhiseyasabhA, alaMkAriyasabhA ], vvsaaysbhaa| 235. camaracaMcA rAjadhAnI meM pA~ca sabhAe~ haiM-(1) sudharmAsabhA-yahA~ indra kA darabAra lagatA hai, OM tathA tIna prakAra kI pariSadeM lagatI haiN|, (2) upapAtasabhA-utpattisthAna, (3) abhiSekasabhA-indra kA rAjyAbhiSeka kA sthAna, (4) alaMkArikasabhA-indra va devoM kA zarIra-sajjA bhavana, (5) vyavasAyasabhAdevoM kA adhyayana yA tattvanirNaya kA sthaan| 236. isI prakAra eka-eka indrasthAna (jahA~ indra rahatA hai) meM pA~ca-pA~ca sabhAe~ haiMOM (1) sudharmAsabhA, (2) upapAtasabhA, (3) abhiSekasabhA, (4) alaMkArikasabhA aura (5) vyvsaaysbhaa| ma (inakA vizeSa varNana sacitra rAjapraznIya sUtra ke sUryAbha deva ke prakaraNa meM dekheM) 235. In the capital city Chamarachancha there are five assembly 4 halls--(1) Sudharma sabha--this is the court of Indra and is used 4 4 for three parishads (meetings), (2) Upapata sabha-hall of birth, 41 (3) Abhishek sabha-Indra's coronation hall, (4) Alankarik sabhaadornment hall and (5) Vyavasaya sabha-study and deliberation hall. 236. In the same way at each abode of Indra (overlord of gods) there are five assembly halls-(1) Sudharma sabha, (2) Upapata sabha, (3) Abhishek sabha, (4) Alankarik sabha and (5) Vyavasaya sabha. (for detailed description see the Suryabh god portion of Illustrated Rajaprashniya Sutra) nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) - 237. paMca NakkhattA paMcatArA paNNattA, taM jahA-dhaNiTThA, rohiNI, puNabasU, hattho, visaahaa| 237. pA~ca nakSatra pA~ca-pA~ca tArA vAle haiM-(1) dhaniSThA, (2) rohiNI, (3) punarvasu, (4) hasta, (5) vishaakhaa| 237. Five nakshtras (constellations) have five stars each(1) Dhanishtha (Belta Delphini; the 24th), (2) Rohini (Aldebaran; the 4th), (3) Punarvasu (Beta Geminorum; the 7th), (4) Hasta (Delta Corvi; the 13th) and (5) Vishakha (Alpha Librae; the 16th). OM pApakarma-pada PAAP KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMAS) 238. jIvA NaM paMcaTThANaNivvattie poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA, taM jahA-egiMdiyaNivvattie, [beiMdiyaNibattie, teiMdiyaNivvattie, cauridiyaNivvattie] pNciNdiynnivvttie| evaM-ciNa, uvaciNa, baMdha, udIra, veda, taha NijjarA cevaa| ))) )) ) ) )) ) )) ) ) ) )) )))) 55555555555;) ) 5 paMcama sthAna : tRtIya uddezaka (213) Fifth Sthaan : Third Lesson 9

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8555555555555555555555555555555555555 OM 238. jIvoM ne pA~ca sthAnoM se niSpAdita pudgaloM kA pApakarma ke rUpa se bhUtakAla meM saMcaya kiyA hai Wan hai, vartamAna meM kara rahe haiM aura bhaviSya meM kareMge, jaise-(1) ekendriyanirvartita pudgaloM kA, (2) dvIndriyanirvartita pudgaloM kA, (3) trIndriyanirvartita pudgaloM kA, (4) caturindriyanirvartita pudgaloM kA, (5) paMcendriyanirvartita pudgaloM kaa| isI prakAra pA~ca sthAnoM se nirvartita pudgaloM kA pApakarma rUpa se upacaya-(bAra-bAra saMcaya karanA), bandha, udIraNa, vedana aura nirjaraNa kiyA hai, vartamAna meM kara rahe haiM aura bhaviSya meM kreNge| 238. Jivas (souls) did, do, and will attract (chaya) particles in the form of paap-karma (demeritorious karmas) in five ways--(1) Ekendriya nirvartit (earned as one-sensed beings), (2) Dvindriya nirvartit (earned as two-sensed beings), (3) Trindriya nirvartit (earned as three-sensed beings), (4) Chaturindriya nirvartit (earned as four-sensed beings) and (5) Panchendriya nirvartit (earned as five-sensed animal beings). In the same way jivas (souls) did, do, and will augment (upachaya), fructify (udiran), experience (vedan) and shed (nirjaran) particles in the form of paap-karma (demeritorious karmas) five ways. pudgala-pada PUDGAL-PAD (SEGMENT OF MATTER) ma 239. paMcapaesiyA khaMdhA aNaMtA pnnnnttaa| 239. pA~ca pradeza vAle pudgalaskandha ananta haiN| $1 239. There are infinite matter molecules having five space-points (ultimate-particles). ma 240. paMcapaesogADhA poggalA aNaMtA paNNattA jAva paMcaguNalukkhA poggalA aNaMtA pnnnnttaa| 240. (AkAza ke) pA~ca pradezoM meM avagADha (avasthita) pudgalaskandha ananta haiN| pA~ca samaya kI fa sthiti vAle pudgala-skandha ananta haiN| pA~ca guNa vAle pudgalaskandha ananta haiN| isI prakAra zeSa varNa tathA sabhI rasa, gandha aura sparza vAle pudgalaskandha ananta hai| 240. There are infinite matter molecules occupying five space-points in space. There are infinite matter molecules with an existence of five Samayas. There are infinite matter molecules with five units of attributes. In the same way there are infinite matter molecules with five units of ___each attribute of appearance, smell, taste, and touch. // paMcama sthAna kA tRtIya uddezaka samApta // * END OF THE THIRD LESSON ||pNcm sthAna samApta // * END OF THE FIFTH STHAAN E555555555555555555 55555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 (2) (214) Sthaananga Sutra (2)

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dharmA alaMkArika sabhA indra kI pAMca samAe~ Co 200 fo abhiSeka sabhA vyavasAya sabhA upapAta sabhA 7 .

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citra paricaya 7 / Illustration No. 7 indra kI pA~ca sabhAe~ (1) sudharmA sabhA-yahA~ indra kA darabAra lagatA hai aura rAjya-vyavasthA sambandhI caryA hotI hai| (2) upapAta sabhA-yahA~ para indra, deva-deviyA~ Adi phUloM kI zayyA para utpanna hote haiN| utpanna hone para apsarAe~ unheM pUchatI haiM-"Apane pUrva janma meM kyA kaisA puNya karma kiyA thA ?" (3) abhiSeka sabhA-yahA~ devagaNa indra kA rAjyAbhiSeka karate haiN| (4) alaMkArika sabhA-yahA~ Akara indra deva vibhinna prakAra ke AbhUSaNa Adi dhAraNa karate haiN| (5) vyavasAya sabhA-yahA~ Akara indra rAjanIti, dharmanIti sambandhI granthoM kA avalokana karate haiM tathA pramukha devoM se nIti sambandhI carcA karate haiN| (sabhI indra-sthAnoM meM pA~ca prakAra kI sabhAe~ hotI haiN| -sthAna 5, u. 3, sUtra 235 FIVE ASSEMBLY HALLS OF INDRAS (1) Sudharma sabha--this is the court of Indra and is used to discuss state administration. (2) Upapata sabha-hall of birth of gods and goddesses. After birth Apsaras (goddesses) ask them about their pious deeds in the past birth. (3) Abhishek sabha-Indra's coronation hall where gods anoint him. (4) Alankarik sabha-adornment hall where Indra adorns his body with a variety of ornaments etc. (5) Vyavasaya sabha-study and deliberation hall where Indra studies various books and discusses policy matters with prominent gods. All abodes of Indras have five assembly halls. -Sthaan 5, Lesson 3, Sutra 235 AW

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Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 555555555555555 ) )) SaSThasthAna )) ) )) )) ))) )) )) )) )) )) )) ma sAra : saMkSepa prastuta sthAna meM chaha-chaha saMkhyA vAle aneka viSaya saMkalita haiN| anya sthAnoM kI apekSA chaThA sthAna choTA hai, isameM eka hI uddezaka hai| parantu aneka mahattvapUrNa carcAoM se paripUrNa hai, jinakA jJAna sabhI ke U ke lie upayogI va Avazyaka hai| sarvaprathama gaNa ke dhAraka gaNI yA AcArya kI yogyatA kI kasauTI batAI hai| yadi vaha zraddhAvAn, satyavAdI, medhAvI, bahuzruta, zaktimAn aura adhikaraNavihIna hai, taba vaha gaNadhAraNa ke yogya hai| (sUtra 1) sAdhuoM ke kartavyoM ko batAte hue gocarI ke chaha bheda, pratikramaNa ke chaha bheda, saMyama-asaMyama ke chaha bheda aura prAyazcitta kA kalpa prastAra Adi varNana sAdhu ke lie bahuta hI udbodhaka hai| isI prakAra sAdhu-AcAra ke ghAtaka chaha palimaMthu, chaha prakAra ke avacana aura unmAda ke chaha sthAnoM kA varNana, OM unase bacane kI preraNA detA hai| OM kucha jaTila praznoM kA samAdhAna anekAnta dRSTi se bahuta sundara kiyA hai, jaise adhyAtmavAdI prAyaH // ma kahate haiM indriya-sukha sukha nahIM, duHkha hai, kintu isa sUtra meM bar3I vyAvahArika dRSTi se kahA hai indriya-sukha bhI sukha to hai, kintu atIndriya sukha kI apekSA vaha sukha bahuta nagaNya tathA asthAyI hai| (sUtra 17) isI prakAra pUjA-pratiSThA-satkAra-sanmAna Adi AtmavAn ke lie unnati karane kI dizA meM ma preraNAdAyI banatA hai to anAtmavAn ke lie ahaMkAra kA kAraNa banatA hai| (sUtra 32) AhAra ke viSaya + meM bhI yahI anekAnta dRSTi meM dI gaI hai| chaha Avazyaka kAraNa upasthita hone para AhAra liyA bhI jA # sakatA hai tathA chaha kAraNoM se AhAra kA tyAga kiyA jAtA hai| + saiddhAntika tattvoM ke nirUpaNa meM gati-Agati-pada, indriyArtha-pada, saMvara-asaMvarapada, saMhanana aura OM saMsthAnapada, dizApada, lezyApada, mati-pada Adi paThanIya evaM mahattvapUrNa sandarbha haiN| jyotiSa kI dRSTi se OM kAlacakra-pada, dizA-pada, nakSatra-pada, Rtu-pada, avamarAtra aura atirAtra-pada vizeSa jJAnavardhaka haiN| prAcIna samaya meM vAda-vivAda yA zAstrArtha meM vAdI evaM prativAdI kisa prakAra ke zAbdika dAva-peMca khelate the, yaha vivAda-pada se jJAta hotA hai| OM viSa-pariNAma pada, se Ayurveda-viSayaka jJAna prApta hotA hai| pRSTha-pada se aneka prakAra ke praznoM kA, bhojana-pariNAma pada se bhojana kaisA honA cAhie Adi vyAvahArika bAtoM kA bhI jJAna prApta hotA hai| isaprakAra yaha sthAna aneka mahattvapUrNa viSayoM se samRddha hai| )) ))) )) )) jAtA hai| ) ) )) ) )) Wan 55555)))))))) ))) )) SaSTha sthAna (215) Sixth Sthaan Wan )

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24545454541 41 41 41 41 41 41 41 55 $441 444 445 446 4444444444448 SIXTH STHAAN (PLACE NUMBER SIX) 454 45 46 46 45 44 45 46 45 $1$ INTRODUCTION Numerous topics related to the numeral six are compiled in this Sthaan. As compared to other sthaans this sthaan is short, it has only one lesson. However, it contains many important discussions that are essential and useful for all. Initially it mentions the yardstick of a gani or acharya who heads a gana (group). If he is devoted, truthful, intelligent, scholarly, powerful and strife-free then only he is capable of heading a gana. (aphorism 1) Enunerating the duties of ascetics, the description of six types of gochari (alms-seeking), pratikraman (critical review), disciplineindiscipline and prayashchit (atonement) are edifying for ascetics. In the same way the description of six palimanthu (detriments to ascetic 4 praxis), six types of ill-speech, and six sources of madness inspires one to avoid them. Answers to some complex questions have been provided vividly with the help of doctrine of Anekant (relative viewpoint). For instance the assertion that sensual pleasures are miseries not pleasures has been pragmatically presented as-sensual pleasures are, indeed, pleasures but as compared to spiritual pleasures they become insignificant and $ transient. (aphorism 17) In the same way worship, status, honour and respect inspire the spiritualist towards progress but they become sources of ego for the materialist (aphorism 32). Food habits have also been explained with relative angle. There are six reasons for eating and six for abstaining to eat. In context of metaphysical topics gati-aagati pad, indriyarth-pad, samvar-asamvar pad, samhanan and samsthan pad, disha pad, leshya 4 pad, and mati pad provide interesting reading and references. Kaalchakra pad, disha pad, nakshatra pad, and avamratra-atiratra pad are informative. In ancient times how debaters wrestled with arguments and counter arguments has been explained in vivad pad. Vish parinam pad informs about Ayurveda, prishta pad about many types of questions, and bhojan parinam pad about practical knowledge of food. Thus this Sthaan contains many important topics. 45 46 45 44 45 46 44 45 46 45 44 45 46 45 446 447 4454555 4 441451414141414141414141414141414141456445 446 41 41 41 45 46 47 46 45 46 47 456 457 154454545454545454 455 456 45 46 45 44 43 4 PETITE (P) (216) Sthaananga Sutra (2) 4414141414141414141414141414141414141414 415 41 41 41 41 41 41 41 41 41 42

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kumilllillltmilllmimimimimimimimimimimimimimimimimimimimimimimimimimimimimimilllillli tttmimimimittmimimimimimimimimimittmittmi*****tmillli gaNadhAraNa- pada GANADHAARAN PAD (SEGMENT OF HEADING THE GROUP) 1. chahiM ThANehiM saMpaNe aNagAre arihati gaNaM dhArittae, taM jahA - saDDI purisajAte, sacce purisajAte, mehAvI purisajAte, bahussute purisajAte, sattimaM, appAdhikaraNe / 1. chaha sthAnoM (guNoM) se sampanna anagAra gaNa dhAraNa karane ke yogya hotA hai - (1) zraddhAvAn puruSa, (2) satyavAdI puruSa, (3) medhAvI puruSa, (4) bahuzruta puruSa, (5) zaktimAn puruSa, (6) alpAdhikaraNa vAlA SaSTha sthAna SIXTH STHAAN (Place Number Six) puruSa / 1. An ascetic endowed with six sthaans ( qualities) is capable of heading a gana ( group ) - ( 1 ) Shriddhavan purush (devoted person), (2) satyavaadi purush (truthful person ), ( 3 ) medhavi purush (intelligent person), (4) bahushrut purush (scholarly person), (5) shaktiman purush (powerful person) and (6) alpadhikaran purush (strife-free person). phra SaSTha sthAna vivecana- gaNa vyavasthA ke jo vizeSa pada haiM unameM AcArya, upAdhyAya, gaNI aura pravartaka ye cAra pada 5 atyanta mahattvapUrNa haiN| gaNa kI vyavasthA sa~bhAlane vAle puruSa meM ye chaha guNa honA bahuta Avazyaka haiM (2) (1) zraddhAvAn - jo zraddhAvAn hotA hai vahI maryAdA kA pAlana kara sakatA hai| deva-guru-dharma ke pri jisakI zraddhA nahIM hai, vaha na to maryAdA kA pAlana karegA aura na hI dharma saMgha ko ThIka se calA skegaa| satyavAdI - isake do artha haiM - yathArthavaktA aura svIkRta maryAdAoM kA pAlana karane meM samartha / ( 3 ) medhAvI - tIvra buddhi sampanna / ( 4 ) bahuzruta - aneka zAstroM kA jJAtA / jo gaNanAyaka svayaM jJAnI yA bahuzruta nahIM hogA vaha dUsaroM ko kyA jJAna degA ? (5) zaktimAn - zakti aneka prakAra kI hotI hai - zarIra kI zakti, maMtra va vidyA kI zakti, taMtra kI siddhiyoM se sampanna, viziSTa ziSya sampadA sampanna | zakti se hI dharma kI rakSA hotI hai| ( 6 ) alpAdhikaraNa - jo kalaha kadAgraha se mukta ho, upazAnta vRtti yA prazAnta ka svabhAva vAlA ho / vRttikAra ne nimna gAthA uddhRta kI hai Wan suttatthe nimmAo piya- daDha dhammo 'NuvattaNAkusalo / jAi kula saMpanno gaMbhIro laddhimaMto y| saMgahuvaggaha nirao kaya karaNo pavayaNANurAgI y| evaM vihA u bhaNio gaNasAmI jiNa variMdehiM // (217) Wan - paMca vastu 1315-16 Wan phra ttttittmillllllkkmimimimimimimimimimimimimimimimimimilllkm Sixth Sthaan Wan jo sUtra evaM artha meM kuzala hai, priyadharmI aura dRr3hadharmI hai, ziSyoM ko anuzAsana meM rakhanA jAnatA 5 hai, jAti - kula sampanna hai, gambhIra hai, labdhi-sampanna hai, saMgraha va upakAra karane meM kuzala hai, kRta-karaNa (paropakAra) meM catura hai, pravacanAnurAgI hai| ina guNoM se sampanna aNagAra hI gaNa kA svAmI ho sakatA hai| ( vRtti. bhAga - 2 pRSTha 603) Wan 5 Wan Wan

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456 457 41 45 45 454 455 456 457 445 44 44 44141414141414141414141414141414141414141454 455 456 457 46 45 46 45 441 41 41 41 41 41 41 41 41 41 41 41 41 41 44 241 41 41 41 45 455 456 4 57 455 456 457 45454545454545454 455 456 457 455 456 457 455 456 457 456 456 457 4542 Elaboration-Acharya, Upadhyaya, Gani and Pravartak are the four most important positions in the management system of a Gana. It is 41 essential for a person responsible for managing a gana to have the si following six qualities-- (1) Shriddhavan-only a devoted person is capable of adhering to the i codes of ascetic-discipline. A person devoid of faith in deity, guru and religion is neither capable of following ascetic-discipline nor proper management of the sangh (religious organization). (2) Satyavaadi--this means a truthful person as well as one capable of observing the accepted ascetic-discipline. (3) Medhavi--highly intelligent person. (4) Bahushrut-a scholar of many scriptures. What can a head of a gana, who is not a scholar himself, teach others ? (5) Shaktiman-power is of many varieties--physical power, power of mantras, power of tantras, and power of accomplished disciples. Religion is protected by power alone. (6) Alpadhikaran-a person free of strife and dogmatic attitude and endowed with serene bearing and peaceful nature. The commentator (Vritti) has quoted a verse from Panch Vastu $i (1315-16) Only a person who is a scholar of text and meaning of scriptures, loves religion, and is steadfast in conduct; who keeps disciples in discipline; who belongs to good caste and family; who is solemn, endowed with special powers, skillful in collection as well as donation, clever in prescribed duties and loves discourse, can be the master. Only an ascetic endowed with all these qualities can become the head of a gana. (Vritti, part-2, p. 603) frufet-3pacia-T NIRGRANTHI AVALAMBAN-PAD (SEGMENT OF SUPPORT) 2. chahiM ThANehiM NiggaMthe NigaMthiM giNhamANe vA avalaMbamANe vA NAikkamai, taM jahAkhittacittaM, dittacittaM jakkhAiTuM, ummAyapattaM, uvasaggapattaM, saahikrnnN| Wan 2. chaha kAraNoM se nirgrantha, nirgranthI ko pakar3atA huA, sahArA detA huA bhagavAna kI AjJA kA 3129540 TEM PA -(9) Altre To fafetafora a HTVC, (?) gafant et HHR, (3) yakSAviSTa ho jAne para, (4) unmAda ke kAraNa mastiSka kA santulana kho dene para, (5) upasarga va 5 vipadA meM pha~sa jAne para, (6) kalaha ke kAraNa udvigna ho jAne pr| 2. A Shraman Nirgranth (male ascetic) does not defy the word of 5 Bhagavan if he holds (grahan) and supports (avalamban) a nirgranthi 45 41 41 41 45 45 455 456 457 454 455 41 41 41 414 445 454 455 456 457 454 455 456 457 455 FETITEET (?) ( 218 ) Sthaananga Sutra (2) 2441451451 451 414156914141414141414141 4141414141414141414141414141414141 @

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1555 7 (female ascetic) for six reasons - ( 1 ) when she is vikshipt-chitt (crazy), ; ( 2 ) when she is dript-chitt ( euphoric ), ( 3 ) when she is yakshavisht (possessed by spirits ), ( 4 ) when she is unmaad prapt (mentally deranged due to excitement), (5) when she is upasarg prapt (tormented by affliction) and ( 6 ) when she is sadhikarana (excited due to strife). sAdharmika - antakarma pada SADHARMIK ANTKARMA-PAD (SEGMENT OF LAST RITES OF CO-RELIGIONIST) 3. chahiM ThANeMhi NiggaMthA NiggaMdhIo ya sAhammiyaM kAlagataM samAyaramANA NAikkamaMti, taM jahA - aMtorhito vA bAhiM NINemANA, bAhIhiMto vA NibbAhiM NINemANA, uvehemANA vA, uvAsamANA vA, aNuNNavemANA vA, tusiNIe vA saMpavyayamANA / 3. chaha kAraNoM se nirgrantha aura nirgranthI kAlaprApta hue apane sAdharmika kA antyakarma karate hue bhagavAna kI AjJA kA atikramaNa nahIM karate haiM - (1) use upAzraya se bAhara lAte hue / (2) bastI se bAhara lAte hue| (3) upekSA karate yA udAsInatA varatate hue / ( 4 ) zava ke samIpa rahakara rAtri - jAgaraNa karate hue / (5) mRta sAdhaka ke svajana yA gRhasthoM ko sUcita karate hue / (6) use ekAnta meM visarjita karane ke lie mauna bhAva se jAte hue / 3. Shraman Nirgranth and Nirgranthi (male and female ascetics) do not defy the word of Bhagavan if they perform last rites of a coreligionist for six reasons - ( 1 ) bringing him out of the upashraya (place of stay), (2) taking him out of the inhabited area, ( 3 ) showing unconcern or apathy to him, (4) keeping awake near the dead body during the Wan night, (5) informing the relatives of the deceased or other householders and (6) proceeding silently to place the body at some isolated spot. Wan vivecana - prAcIna kAla meM jaba sAdhu aura sAdhviyoM ke saMgha vizAla hote the aura ve prAyaH nagara ke bAhara rahate the, usa samaya kisI sthiti meM kisI sAdhu yA sAdhvI ke kAlagata hone para usakI antakriyA 5 unheM karanI par3atI thii| usI kA nirdeza prastuta sUtra meM kiyA hai| Wan prathama do kAraNoM se jJAta hotA hai ki jahA~ sAdhu yA sAdhvI kAlagata ho, usa sthAna se bAhara 5 nikAlanA aura phira use nirdoSa sthaNDila para visarjita karane ke lie bastI se bAhara le jAne kA bhI kAma unake sAmbhogika sAdhu yA sAdhvI svayaM hI karate the / 5 2 955 5 5 5 5595 96 97 9 9 9 959595959 5959595959595959 595 5 5 5 5 5 95 95 95 95 95 95 (219) Wan phaphaphaphaphaphaphaphaphaphaphaphaphapha TIkAkAra ne 'upekSA' nAmaka tIsare kAraNa ke do bheda kiye haiM-vyApAropekSA aura avyApAropekSA / 5 vyApAropekSA arthAt-mRtaka ke aMgacchedana - baMdhanAdi kriyAe~ karanA / bRhatkalpa bhASya Adi se jJAta hotA hai ki yadi koI sAdhaka rAtri meM kAlagata ho jAve to usameM koI bhUta-preta Adi praveza na kara jAve, isa 5 AzaMkA se usakI aMgulI ke madhya parva kA bhAga cheda diyA jAtA thA / tathA hAtha-pairoM ke aMgUThoM ko rassI se bA~dha diyA jAtA thA / avyApAropekSA kA artha hai - mRtaka ke sambandhiyoM dvArA satkAra-saMskAra meM SaSTha sthAna Sixth Sthaan Wan Wan Wan

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phra 5 vidhi-vizeSa se manAte rahe hoMge, usameM sAdhu yA sAdhvI ko udAsIna rahanA caahie| AcAryazrI 5 Wan AtmArAmajI ma. ke anusAra upekSA kA artha hai - sAdharmika kI mRtyu para rudana vilApa na karate hue udAsIna yA upekSA bhAva rakhanA / 5 phra pA~caveM kAraNa se jJAta hotA hai ki kAlagata sAdhu ke sambandhI janoM ko maraNa hone kI sUcanA dene ke pha lie kaha rakhA ho to unheM usakI sUcanA denA bhI unakA karttavya hai| Wan Wan 5 chaThe kAraNa se jJAta hotA hai ki kAlagata sAdharmikako visarjita karane ke lie sAdhu yA sAdhviyoM ko jAnA par3e to maunapUrvaka jAnA caahie| bRhatkalpabhASya meM isa viSayaka prAcIna paramparA vidhi kA vistRta 5 varNana kiyA hai| (dekheM ThANaM pRSTha 688-689) Wan Wan phra udAsIna rahanA / usase jJAta hotA hai ki mRtaka ke sambandhI Akara usakA mRtyu mahotsava kisI phra cauthA kAraNa spaSTa batAtA hai ki yadi rAtri meM koI sAdhu kAlagata ho jAve aura usakA tatkAla nirharaNa sambhava na ho to sAmbhogikoM ko usake pAsa rAtri jAgaraNa karate hue rahanA caahie| phra Elaboration-In ancient times ascetics moved about in large groups and generally stayed outside a city. They had to perform the last rites of a deceased ascetic on their own. These directions are in that context only. The first two reasons inform us that during that period it was part of the duty of the ascetics to bring out the body of a deceased colleague and take it to a solitary spot for last rites. The commentator (Tika) has divided the third reason-upeksha-into two categories, vyaparopeksha and avyaparopeksha. Vyaparopeksha means avoiding the rituals of piercing or tying body-parts. Brihatkalp Bhashya and other sources inform that if some ascetic died during the night, in order to avoid evil spirits entering his body, either the middle part of his finger was pierced or his thumbs and toes were tied with a string. Avyaparopeksha means apathy towards any post-death rituals performed by relatives of the deceased. This indicates that some post-death ceremonies and rituals by relatives of the deceased were in vogue during that period. An ascetic should avoid joining such functions. According to Acharya Shri Atmamarm ji M. upeksha means to avoid crying or any other expression of grief, and remain unconcerned at such death. The fourth reason clearly indicates that if some ascetic dies during the night and it is not possible to perform last rites at once, his colleagues should remain awake near the body. The fifth reason informs that if the relatives of the deceased had already desired to be informed, then it was the duty of the colleagues to inform them about the death. sthAnAMgasUtra (2) (220) Sthaananga Sutra (2) tmilllillltmilllk tmilllkmimimimi*tmillltimimimimimimimimimilll phra Wan 55 5 5 5 5 5 5 5 5 5 5 55 5 5 55 55 5 5 55559555 5 5 5 5 5 5 5 5 5 5 5 595952

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The sixth reason indicates that if the ascetics are to carry the body to i an isolated spot they should do it observing complete silence. A detailed i description of the ancient tradition on this subject is available in Brihatkalp Bhashya. (see Thanam, pp. 688-89) chadmastha-kevalI pada CHHADMASTH-KEVALI-PAD (SEGMENT OF CHHADMASTH-KEVALI) 4. cha ThANAI chaumatthe savvabhAveNaM Na jANati Na pAsati, taM jahA-dhammatthikAyaM, adhammatthikAyaM, AyAsaM, jIvamasarIrapaDibaddhaM, paramANupoggalaM, sdN| etANi ceva uppaNNaNANadaMsaNadhare arahA jiNe (kevalI) savvabhAveNaM jANati pAsati, taM jahAdhammatthikAyaM, (adhammatthikAyaM, AyAsaM, jIvamasarIrapaDibaddhaM, paramANupoggalaM), sdN| 4. chadmastha puruSa chaha sthAnoM ko sampUrNa rUpa se (samasta paryAyoM se) na jAnatA hai aura na dekhatA hai(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIrarahita jIva, (5) pudgala paramANu, (6) shbd| jinako viziSTa jJAna-darzana utpanna huA hai, ve jJAna-darzana ke dhAraka arhanta, jina, kevalI sampUrNa rUpa se (sarva paryAyoM se) inako jAnate aura dekhate haiM-(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIrarahita jIva, (5) pudgala paramANu, (6) shbd| 4. A chhadmasth (a person in state of karmic bondage) person cannot see or know six things fully (all their possible modes) (1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul, (5) ultimate particle of matter and (6) shabd (sound). Arhat, Jina, and Kevali endowed with right knowledge and perception see and know fully (all their possible modes) these five things-(1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul, (5) ultimate particle of matter and (6) shabd (sound). asaMbhava-pada ASAMBHAVA-PAD (SEGMENT OF IMPOSSIBLE) 5. chahiM ThANehiM savvajIvANaM Natthi iTTIti vA jutIti vA jaseti vA baleti vA vIrieti vA purisakkAra-parakkameti vA, taM jahA-(1) jIvaM vA ajIvaM krnnyaae| (2) ajIvaM vA jIvaM, krnnyaae| (3) egasamae NaM vA do bhAsAo bhaasie| (4) sayaM kaDaM vA kammaM vedemi vA mA vA vedemi| (5) paramANupoggalaM vA chiMdittae vA bhiMdittae agaNikAeNaM vA smodhitte| (6) bahiA vA logaMtA gmnnyaae| SaSTha sthAna (221) Sixth Sthaan 5555555555555))))))))))))55555555

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855555555555555555555555555555558 OM 5. saMsAra ke sabhI jIvoM meM chaha kArya karane kI Rddhi (labdhi) dyuti (mAhAtmya), yaza, bala (zarIra + zakti), vIrya (Atma zakti), puraskAra (utsAha) aura parAkrama (sAmarthya) nahIM hotA hai, arthAt nimna chaha kAma karane kA sAmarthya kisI jIva meM nahIM hai-(1) jIva ko ajIva krnaa| (2) ajIva ko jIva krnaa| (3) eka samaya meM do bhASA bolnaa| (4) apane kRta karma kA phala apanI icchAnusAra bhognaa| (5) pudgala paramANu kA chedana-bhedana karanA yA agni se jlaanaa| (6) lokAnta se bAhara jaanaa| OM (ye chahoM asambhava kArya haiM) 5. All beings in the world do not have the riddhi (opulence or special powers), dyuti (radiance or majesty), yash (fame), bal (strength), virya (spiritual potency), purushakar (virility or prowess) and parakram (valour) to perform six acts-(1) to turn soul into matter, (2) to turn matter into soul, (3) to speak in two languages at the same moment, (4) to suffer the fruits of one's deeds at will, (5) to pierce or burn ultimate-particle and (6) to go beyond the edge of lok (occupied space or the universe). (All these acts are impossible.) jIva-pada JIVA-PAD (SEGMENT OF LIVING ORGANISMS) 6. chajjIvaNikAyA paNNattA, taM jahA-puTavikAiyA, [ AukAiyA, teukAiyA, vAukAiyA, vaNassaikAiyA ], tskaaiyaa| 6. chaha jIvanikAya haiM-(1) pRthvIkAyika, [(2) apkAyika, (3) tejaskAyika, (4) vAyukAyika, + (5) vanaspatikAyika,] (6) trskaayik| 6. Bodied beings are of six kinds-(1) Prithvikayik (earth-bodied 4 beings), (2) Apkayik (water-bodied beings), (3) Tejaskayik (fire-bodied 5 beings), (4) Vayukayik (air-bodied beings), (5) Vanaspatikayik (plantbodied beings) and (5) Tras-kayik (mobile-bodied beings).; 7. cha tArAggahA paNNattA, taM jahA-sukke, buhe, bahassatI, aMgArae, saNicchare, ketuu| 7. tArAgraha chaha (tAroM ke AkAra vAle graha) haiM-(1) zukra, (2) budha, (3) bRhaspati, (4) aMgAraka + (maMgala), (5) zanizcara, (6) ketu| (nau graha me-sUrya, candra aura rAhu tIna tAroM ke AkAra ke nahIM hai|) 7. There are six taragrahas (star-like planets) (1) Shukra (Venus), (2) Budh (Mercury), (3) Brihaspati (Jupiter), (4) Angarak or Mangal + (Mars), (5) Shanishchar (Saturn) and (6) Ketu. . 8. chabihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA-puDhavikAiyA, jAva, tskaaiyaa| 8. saMsAra meM rahane vAle jIva chaha prakAra ke haiM-(1) pRthvIkAyika, [(2) apkAyika, Wan (3) tejaskAyika, (4) vAyukAyika, (5) vanaspatikAyika,] (6) trskaayik| Wan 5555555555555555555555555555555555558 sthAnAMgasUtra (2) (222) Sthaananga Sutra (2) 35555555555555555555555555555555555

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3555hhhhhhhhhhhhhhhhhh 8. Beings living in the world are of six kinds-(1) Prithvikayik (earth4 bodied beings), (2) Apkayik (water-bodied beings), (3) Tejaskayik (firefi bodied beings), (4) Vayukayik (air-bodied beings), (5) Vanaspatikayik (plant-bodied beings) and (6) Tras-kayik (mobile-bodied beings). gati-Agati pada GATI-AAGATI-PAD (SEGMENT OF BIRTH FROM AND TO) 9. puDhavikAiyA chagatiyA chaAgatiyA paNNattA, taM jahA-puDhavikAie, puDhavikAiesu uvavajjamANe puDhavikAiehiMto vA, [ AukAiehiMto vA, teukAiehiMto vA, vAukAiehiMto vA, vaNassaikAiehiMto vA ], tasakAiehiMto vA uvvjjejjaa| se ceva NaM sA puDhavikAie puDhavikAiyattaM vippajahamANe puDhavikAiyattAe vA, jAva tasakAiyattAe vA gcchejjaa| 10. AukAiyA chagatiyA evaM chaAgatiyA ceva jAva tskaaiyaa| 9. pRthivIkAyika jIva chaha sthAnoM se gati aura chahasthAnoM se Agati karate haiM(1) pRthivIkAyika jIva pRthivIkAyikoM meM utpanna hotA huA pRthivIkAyikoM se, apkAyikoM se, tejaskAyikoM se, vAyukAyikoM se, vanaspatikAyikoM se, yA trasakAyikoM se Akara utpanna hotA hai| vahI pRthivIkAyika jIva pRthivIkAyika paryAya ko chor3atAhuA pRthivIkAyikoM meM, (apkAyikoM, - tejaskAyikoM, vAyukAyikoM va vanaspatikAyikoM meM) yA trasakAyikoM meM jAkara utpanna hotA hai| 10. isI prakAra apkAyika, tejaskAyika, vAyukAyika, vanaspatikAyika aura trasakAyika jIva chaha sthAnoM meM gati tathA chaha sthAnoM se Agati karate haiN| 9. Prithvikayik jiva (earth-bodied beings) have six kinds of gatis (reincarnation to) and six aagatis (reincarnation from)-A being taking birth as an earth-bodied being reincarnates from either earth-bodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, plant6 bodied beings or mobile-bodied beings. The same earth-bodied being leaving the state of earth-bodied being 5 reincarnates in the genus of either earth-bodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, plant-bodied beings or mobile-bodied beings. 10. In the same way water-bodied beings, fire- bodied beings, air-bodied beings, plant-bodied beings or mobile-bodied beings also have six kinds of gatis (reincarnation to) and six aagatis (reincarnation from). jIva-pada JIVA-PAD (SEGMENT OF BEINGS) 11. chavihA savvajIvA paNNattA, taM jahA-AbhiNibohiyaNANI, [ suyaNANI, ohiNANI, maNapajjavaNANI ], kevalaNANI, annnnaannii| Wan ))))))))))))))))))))))))))))))555555555555555553 gA gaganagAmA ur LC LE LLELE LIPICI SaSTha sthAna (223) Sixth Sthaan 15Sui 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 Yuan

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a$$$$$$$$$$ 555 9555555555555555555555555555555555555 ahavA-chavihA savvajIvA paNNattA, taM jahA-egidiyA, [ beiMdiyA, teiMdiyA, cariMdiyA ], . paMciMdiyA, anniNdiyaa| ___ ahavA-chavvihA sabajIvA paNNattA, taM jahA-orAliyasarIrI, veubviyasarIrI, AhAragasarIrI, teagasarIrI, kammagasarIrI, asriirii| 11. saba jIva chaha prakAra ke haiM-(jJAna kI apekSA) (1) AbhinibodhikajJAnI, [(2) zrutajJAnI, (3) avadhijJAnI, (4) manaHparyavajJAnI], (5) kevalajJAnI aura (6) ajJAnI (mithyaajnyaanii)| ___ athavA-saba jIva chaha prakAra ke haiN| (indriyoM kI apekSA) (1) ekendriya, (2) dvIndriya, (3) trIndriya, (4) caturindriya, (5) paMcendriya, (6) anindriya (siddh)| ____ athavA-saba jIva chaha prakAra ke haiN| (zarIra kI apekSA) (1) audArikazarIrI, (2) vaikriyazarIrI, (3) AhArakazarIrI, (4) taijasazarIrI, (5) kArmaNazarIrI aura (6) azarIrI (muktaatmaa)| 11. All beings are of six kinds in terms of knowledge)- 4 linibodhik jnani, (2) shrut-jnani, (3) avadhi-jnani, (4) manahparyav i jnani, (5) Keval-jnani and (6) ajnani (having false knowledge). Also all beings are of six kinds (in terms of sense organs)- Si (1) Ekendriya (one-sensed beings), (2) Duindriya (Two-sensed beings), (3) Trindriya (three-sensed beings), (4) Chaturindriya (four-sensed 5 beings), (5) Panchendriya-tiryagyonik (five-sensed animal beings) and 5 41 (6) Anindriya (without sense organs; Siddha). Also all beings are of six kinds (in terms of bodies)-(1) audarik shariri (having gross physical body), (2) vaikriya shariri (having transmutable body), (3) aharak shariri (having telemigratory body), (4) taijas shariri (having fiery body), (5) karman shariri (having karmic ody) and (6) ashariri (without a body; liberated soul). tRNavanaspati-pada TRINA-VANASPATI-PAD (SEGMENT OF GRAMINEOUS PLANTS) OM 12. chabihA taNavaNassatikAiyA paNNattA, taM jahA-aggabIyA, mUlabIyA, porabIyA, khaMdhabIyA, bIyaruhA, sNmucchimaa| Wan 12. tRNa-vanaspatikAyika jIva chaha prakAra ke haiM-(1) agrabIja (bAjarA-gehU~ Adi), + (2) mUlabIja (AlU Adi), (3) parva bIja (gannA, bA~sa Adi), (4) skandha bIja (gulAba Adi kalama OM vAle paudhe) (5) bIjaruha (bIja se utpanna hone vAle) aura (6) sammUrchima (binA bIja ke utpanna hone // vAlA ghAsa Adi) 5 12. Trin-vanaspatikayik jiva (gramineous or gross plant-bodied 4 beings) are of six kinds--(1) agra-beej-those which grow when the tip is | sthAnAMgasUtra (2) (224) Sthaananga Sutra (2)

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parva bIja bAdara vanaspati kAya ke bheda mUla bIja bAMsa AlU gannA agrabIja pyAja makkA skaMdha bIja bIja rUha sammUrchima phUla ghAsa kalama bhiMDI SR dira vanaspati ke puSpa (pravAla) kopaleM SHWS skadha kanda phala tvaka (chAla) bIja mUla www.jain 8ary.org

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citra paricaya 8 bAdara vanaspatikAya vanaspatikAyika jIvoM ke mukhya chaha prakAra haiM (1) agra bIja jinakA bIja unake agra bhAga meM ho jaise gehU~, bAjarA, makkA aadi| bIja - jinakA mUla meM bIja ho / jaise- AlU, pyAja Adi / (2) mUla (3) parva bIja - jinake parva meM bIja ho / jaise- gannA, bA~sa Adi / (4) skaMdha bIja - jinake skandha (gA~Tha) meM bIja ho, jinakI kalama lagatI hai| jaise-gulAba Adi / (5) bIja rUha - jinakI utpatti bIja se ho / (6) sammUrcchima - tRNa, ghAsa Adi jo bIja na hone para bhI utpanna hotI hai| Illustration No. 8 bAdara vanaspatikAya ke dasa bheda haiM jaise eka vizAla vRkSa ko dekhane se patA calatA hai, usakI jar3a se bIja taka dasa aMga haiM - sthAna 6, sUtra 12 (1) mUla - jar3a, (2) kanda - jar3a se Upara kA bhAga aura skaMdha se nIce kA bhAga, (3) skandha- jahA~ se zAkhAe~ nikalatI haiM, (4) tvak-chAla, (5) zAkhA-tanA, DAliyA~, (6) pravAla- aMkura yA kopaleM, (7) patra, (8) puSpaphUla, (9) phala, aura (10) bIja / GROSS PALNT-BODIED BEINGS There are six main categories of plant-bodied beings (1) Agra-beej-those which grow when the tip is planted, such as millet, corn and wheat. -sthAna 10, sUtra 155 (2) Mool-beej-- those which grow when the root-bulb is planted like potatoes and onions. (3) Parva-beej-those which grow when the knot is planted like sugar-cane and bamboo. (4) Skandh-beej-those which grow when the branch is planted like roses. (5) Beej-ruha-those which grow from seeds. (6) Sammurchhim-those which grow without seeds, such as wild grass. -Sthaan 6, Sutra 12 There are ten parts of plant-bodied beingsWhen we see a large tree we find that from roots to seeds it has ten parts (1) mool (root), (2) kand (bulbous root or portion between roots and trunk), (3) shandh (trunk from where it divides into branches), (4) toak (bark), (5) shakha (branch), (6) praval (sprout), (7) patra (leaf), (8) pushp (flower), (9) phal (fruit), and (10) beej (seed). -Sthaan 10, Sutra 155 na

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)) ))) ))) ) ) )) ) ) planted, such as millet and wheat. (2) Mool-beej-those which grow when the root-bulb is planted like potatoes. (3) Parva-beej--those which 45 grow when the knot is planted like sugar-cane and bamboo, (4) skandhbeej-those which grow when the branch is planted like roses. (5) Beej. ruha-those which grow from seeds. (6) Sammurchhim-those which grow without seeds, such as wild grass. no sulabha-pada NO SULABH-PAD (SEGMENT OF NOT EASY) 13. chaTThANAI sabajIvANaM No sulabhAI bhavaMti, taM jahA-mANussae bhve| Arie khette jmm| sukule pccaayaatii| kevalIpaNNattassa dhammassa svnntaa| sutassa vA sddhnntaa| saddahitassa vA pattitassa vA roitassa vA sammaM kAeNaM phaasnntaa| 13. chaha sthAna saba jIvoM ko prApta honA sulabha nahIM haiM-(1) manuSya bhava, (2) Arya kSetra meM janma, (3) sukula (dhArmika kula) meM utpanna honA, (4) kevaliprajJapta dharma kA sunanA, (5) sune hue dharma para zraddhA karanA tathA (6) zraddhA pratIti aura ruci kiye gaye dharma kA kAya se samyak sparzanA (AcaraNa krnaa)| __13. Six things are not easily available to all beings--(1) birth as a + human being, (2) birth in Arya kshetra (the land of Aryas), (3) birth in a noble religious) family, (4) to listen to the religion propagated by a Kevali, (5) to have faith on the so listened religion, and (6) to actually follow in practice properly (to follow the path of) the religion of one's faith, with awareness and interest. indriyArtha-pada INDRIYARTH-PAD (SEGMENT OF SUBJECTS OF SENSE ORGANS) 14. cha iMdiyatthA paNNattA, taM jahA-soiMdiyatthe, [cakkhiMdiyatthe, ghANiMdiyatthe, jibhiMdiyatthe ], phAsiMdiyatthe, nnoiNdiytthe| 14. indriyoM ke artha (viSaya) chaha haiM-(1) zrotrendriya kA artha-zabda, (2) cakSurindriya kA artharUpa, (3) ghrANendriya kA artha-gandha, (4) rasanendriya kA artha-rasa, (5) sparzanendriya kA artha-sparza, (6) noindriya (mana) kA arth-shrut| 14. Indriyas (sense organs) have six arth (subjects)--(1) the subject of shrotrendriya (ear) is sound, (2) the subject of chakshu-indriya (eyes) is appearance, (3) the subject of ghranendriya (nose) is smell, (4) the subject of rasanendriya (taste-buds) is taste, (5) the subject of sparshanendriya (touch) is touch (6) the subject of noindriya (mind) is shrut (the religion propagated by Jinas). vivecana-pA~ca indriyoM ke viSaya to niyata evaM sarva-vidita haiM kintu mana kA viSaya niyata nahIM hai| vaha sabhI indriyoM ke dvArA gRhIta viSaya kA cintana karatA hai, ataH sarvArthagrAhI hai| TIkAkAra abhayadeva // )) )) )) )) ) ) ) )) )) ))) )) SaSTha sthAna (225) Sixth Sthaan 5)) maUUUU545555555555555555555

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Kou 555555555555555555555555555555555555 # sUri ne likhA hai ki zrotrendriya ke dvArA manojJa zabda sunane se jo sukha hotA hai, vaha to zrotrendriya-janita Wan hai, kintu iSTa-cintana se jo sukha milatA hai, vaha noindriya-janita hai| cintana, vicAra Adi zrutajJAna + kA viSaya hai| (vRtti, bhAga 2 pRSTha 609) Elaboration-The subjects of five sense organs are definite and known to all but that of mind is indefinite. Mind contemplates on everything that is experienced by sense organs and thus everything is its subject. Abhayadev Suri, the commentator (Tika), writes that the pleasure derived by listening to a sweet sound is provided by ears but the pleasure . derived by beneficial thoughts is provided by mind. Contemplation and reflection are subjects of shrut jnana (scriptural knowledge. (Vritti, part-2, p. 609) saMvara asaMvara-pada SAMVAR-ASAMVAR-PAD (SEGMENT OF BLOCKAGE AND NON-BLOCKAGE OF INFLOW OF KARMAS) 15. chabihe saMvare paNNatte, taM jahA-sotiMdiyasaMvare, [cakkhiMdiyasaMvare, ghANiMdiyasaMvare, jibhiMdiyasaMvare ] phAsiMdiyasaMvare, nnoiNdiysNvre| 16. chabihe asaMvare paNNatte, taM jahAOM sotiMdiyaasaMvare, [ cakkhiMdiyaasaMvare, ghANiMdiyaasaMvare ], jibhiMdiyaasaMvare), phAsiMdiyaasaMvare, nnoiNdiyasNvre| Wan 15. saMvara chaha prakAra kA hai, jaise-(1) zrotrendriya-saMvara, [(2) cakSurindriya-saMvara, (3) ghrANendriya-saMvara, (4) rasanendriya-saMvara], (5) sparzanendriya-saMvara, (6) noindriya (mana) sNvr| OM 16. asaMvara chaha prakAra kA hai-(1) zrotrendriya-asaMvara, (2) cakSurindriya-asaMvara, (3) ghrANendriya-asaMvara, (4) rasanendriya-asaMvara, (5) sparzanendriya-asaMvara, (6) noindriy-asNvr| 15. Samvar (blockage of inflow of karmas or abstaining from indulgence in subjects of sense organs) is of six kinds-(1) shrotendriya samvar, (2) chakshurindriya samvar, (3) ghranendriya samvar, (4) rasanendriya samvar, (5) sparshendriya samvar and (6) noindriya samvar. 16. Asamvar (inflow of karmas or indulgence in subjects of sense organs) is of six kinds-(1) shrotendriya asamvar, (2) chakshurindriya Wan asamvar, (3) ghranendriya asamvar, (4) rasanendriya asamvar, (5) sparshendriya asamvar and (6) noindriya asamvar. sAta-asAta pada SAAT-ASAAT-PAD (SEGMENT OF HAPPINESS AND SORROW) 17. chabihe sAte paNNatte, taM jahA-sotiMdiyasAte, [ cakkhiMdiyasAte, ghANiMdiyasAte, hai jibhiMdiyasAte, phAsiMdiyasAte ], nnoiNdiysaate| 18. chabihe asAte paNNatte, taM jhaa| sotiMdiyaasAte, jAva nnoiNdiyasaate| sthAnAMgasUtra (2) (226) Sthaananga Sutra (2) 5555555555555555555555555555

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phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 15 pha 5 Wan Wan tttittimitt*tmillltttttimi Wan 17. sAta - (sukha) chaha prakAra kA hai - ( 1 ) zrotrendriya-sukha, [ ( 2) cakSurindriya-sukha, (3) ghrANendriya-sukha, (4) rasanendriya-sukha, (5) sparzanendriya - sukha ], (6) noindriya- ( mana ) kA sukha / 18. asAta - (duHkha) chaha prakAra kA hai - ( 1 ) zrotrendriya- asukha, [ ( 2 ) cakSurindriya- asukha, (3) ghrANendriya- asukha, (4) rasanendriya- asukha ], (5) sparzanendriya- asukha, ] (6) noindriya- asukha / ttitmilllkttmimimimimimimimilllil asaat, (5) sparshendriya asaat and (6) noindriya asaat. prAyazcitta- pada PRAYASHCHIT-PAD (SEGMENT OF ATONEMENT) 5 vivegArihe, viussaggArihe, tvaarihe| 19. chavvihe pAyacchitte paNNatte, taM jahA-AloyaNArihe, paDikkamaNArihe, 17. Saat (happiness or pleasure) is of six kinds-(1) shrotendriya saat (pleasure in listening ), ( 2 ) chakshurindriya saat, (3) ghranendriya saat, Wan (4) rasanendriya saat, (5) sparshendriya saat and (6) noindriya saat. Wan 18. Asaat ( unhappiness or pain) is of six kinds - (1) shrotendriya asaat, pha (2) chakshurindriya asaat, (3) ghranendriya asaat, (4) rasanendriya 5 (requiring both alochana and pratikraman) (4) requiring vivek (sagacity), tadubhayArihe, pha (5) requiring vyutsarg (abstainment) and (6) requiring tap ( austerities). 5 (In tenth sthaan, aphorism 73 ten kinds of atonement have been listed with brief definitions.) manuSya-pada MANUSHYA-PAD (SEGMENT OF HUMAN BEINGS) 20. chavhiA maNussA paNNattA, taM jahA- jaMbUdIvagA, dhAyaisaMDadIvapuratthimaddhagA, dhAyaisaMDadIvapaccatthimaddhagA, pukkhavaradIvaDDhapuratthimaddhagA, pukkharavaradIvaDDapaccatthimaddhagA, aMtaradIvagA / 19. prAyazcitta chaha prakAra kA hai - (1) AlocanA - yogya, (2) pratikramaNa - yogya, (3) tadubhaya- phra 20. manuSya chaha prakAra ke hote haiM - ( 1 ) jambUdvIpa meM utpanna, (2) dhAtakISaNDadvIpa ke pUrvArdha meM utpanna, (3) dhAtakISaNDadvIpa ke pazcimArdha meM utpanna, (4) puSkaravaradvIpArdha ke pUrvArdha meM utpanna, (5) puSkaravaradvIpArdha ke pazcimArdha meM utpanna, (6) antadvIpoM meM utpanna / F SaSTha sthAna B yogya, (4) viveka - yogya, (5) vyutsarga- yogya, (6) tapa - yogya / ( dazama sthAna sUtra 73 para prAyazcitta 5 ke dasa bheda batAye haiM, vahIM para inakI saMkSipta paribhASA bhI dI hai / ) phra athavA manuSya chaha prakAra ke hote haiM - ( 1 ) karmabhUmi meM utpanna hone vAle sammUrcchima manuSya, (2) akarmabhUmi meM utpanna hone vAle sammUrcchima manuSya, (3) antadvIpoM meM utpanna hone vAle sammUrcchima Wan 19. Prayashchit ( atonement) is of six kinds - ( 1 ) requiring alochana phra (criticism), (2) requiring pratikraman (critical review), (3) tadubhaya F (227) Wan | 95 5 5 5 5 5 55595 55 5 5 5 5 5 5 5955 565 5555 55 5 5 5 5 5 5 5 5 5 5 5 ! Wan 555555 Wan Sixth Sthaan Wan ahavA - chavvihA maNussA paNNattA, taM jahA - saMmucchimamaNussA - kammabhUmagA, akammabhUmagA, 5 aMtaradIvagA, gabbhavakkaMtiamaNussA-kammabhUmagA, akammabhUmagA, aNtrdiivgaa| Wan Wan Wan Wan Wan Wan

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27 5 5 55 55 5 5 5 5 5 5 5 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 5 555 5952 Wan phraM manuSya, (4) karmabhUmi meM utpanna hone vAle garbhaja manuSya, (5) akarmabhUmi meM utpanna hone vAle garbhaja 5 5 5 manuSya, (6) antadvIpoM meM utpanna hone vAle garbhaja manuSya / Wan 20. Manushya (humans) are of six kinds-(1) born in Jambu Dveep, (2) born in the eastern half of Dhatakikhand Dveep, ( 3 ) born in the western half of Dhatakikhand Dveep, (4) born in the eastern half of Pushkaravar Dveepardh, (5) born in the western half of Pushkaravar Dveepardh, and (6) born in Antar Dveeps ( middle islands). 21. chavhiA iDDhamaMtA maNussA paNNattA, taM jahA - arahaMtA, cakkavaTTI, baladevA, vAsudevA, vijjAharA / cAraNA, 21. (viziSTa) Rddhi vAle manuSya chaha prakAra ke haiM - (1) arhanta, (2) cakravartI, (3) baladeva, (4) vAsudeva, (5) cAraNa, (6) vidyAdhara / Also Manushya ( humans) are of six kinds - ( 1 ) sammurchhim (of asexual origin) manushya born in karmabhumi (land of endeavour), ( 2 ) sammurchhim (of asexual origin) manushya born in akarmabhumi (land of inactivity), (3) sammurchhim (of asexual origin) manushya born in Antar Dveep (middle islands ), ( 1 ) garbhaj (placental) manushya born 5 in karmabhumi (land of endeavour), (2) garbhaj (placental) manushya 5 born in akarmabhumi (land of inactivity), (3) garbhaj (placental) manushya born in Antar Dveep (middle islands). (5) Chaaran and (6) Vidyadhar. phra 21. Persons with (Vishisht) riddhi (wealth of paranormal abilities) are 5 of six kinds - (1) Arhant, (2) Chakravarti, (3) Baladeva, (4) Vasudeva, 5 kI zakti prApta hotI hai, ve vidyAcAraNa kahalAte haiN| pravacana sAroddhAra dvAra 68 meM cAraNaRddhi ke bhI aneka bheda batAye haiM / yathA - ( 1 ) jaMghAcAraNa- bhUmi se cAra aMgula Upara gamana karane vAle / (2) agnizikhAcAraNa- agni kI zikhA kA sparza kiye binA usake Upara gamana karane vAle / (3) zreNicAraNa - parvatazreNi Adi kA sparza kiye binA unake Upara gamana karane vAle / ( 4 ) phalacAraNa- vRkSoM ke phaloM ko sparza kiye binA unake Upara gamana karane vAle / sthAnAMgasUtra (2) vivecana-arhanta, cakravartI, baladeva aura vAsudeva kI Rddhi to pUrvabhavopArjita puNya ke prabhAva se prApta hotI hai / vaitAnyanivAsI vidyAdharoM kI Rddhi kulakramAgata bhI hotI hai aura isa bhava meM bhI vidyAoM 5 kI sAdhanA se prApta hotI hai / kintu cAraNaRddhi mahAn tapasvI sAdhuoM kI kaThina tapasyA se prApta hotI hai / vRttikAra ne 'cAraNa' ke artha meM 'jaMghAcAraNa' aura 'vidyAcAraNa' ina do nAmoM kA ullekha kiyA hai| jinheM tapa ke prabhAva se bhUmi kA sparza kiye binA hI jala, jaMghA, puSpa Adi kA Alambana lekara adhara 45 gamanAgamana kI labdhi prApta hotI hai, ve jaMghAcaraNa aura vidyA kI sAdhanA se jinheM AkAza meM gamanAgamana (228) phaphaphaphaphaphaphaphaphaphaphapha Wan Sthaananga Sutra ( 2 ) Wan Wan 2 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 5952 Wan

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RddhimAna manuSya LAVANAVANANAL arihala vAsudeva kladava cakravartI 23 cAraNa AkAza gamana jaMghA cAraNa dhUma cAraNa vidyAdhara kAmarupitva bio DOCE Jain Education Intem www.jainellorary.org

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citra paricaya 9 99.99 RddhimAna manuSya viziSTa Rddhi vAle manuSya chaha prakAra ke haiM (1) arihaMta deva, (2) cakravartI, (3) baladeva, (4) vAsudeva, (5) cAraNa- (tapojanita vizeSa prakAra ke Rddhi sampanna zramaNa, aura (6) vidyAdhara / cAraNa Rddhi aneka prakAra kI hotI hai| jaise jaMghAcAraNa-jaMghA para hAtha rakhakara bhUmi se cAra aMgula Upara calane kI zakti / dhUmacAraNa-dhue~ ke pIche-pIche gamana karane kI zakti / zreNicAraNa-parvata zreNi ke Upara-Upara calane kI zakti | AkAzagamana - padmAsana Adi meM baiThakara AkAza meM gamana karane kI kSamatA / kAmarUpitva-choTe-bar3e manacAhe rUpa banAne kI kssmtaa| vidyAdhara- kula kramAgata vidyA bala se AkAza Adi meM gamana karane vaale| Illustration No. 9 RIDDHIMAAN MANUSHYA Persons with (Vishisht) riddhi (wealth of paranormal abilities) are of six kinds (1) Arhant, (2) Chakravarti, (3) Baladeva, (4) Vaasudeva, (5) Chaaran (endowed with paranormal abilities acquired through austerities), and (6) Vidyadhar. However, the chaaran powers are only acquired by ascetics highly austere ascetics through their vigorous austerities. Explaining the term chaaran, the commentator (Vritti) mentions two words janghachaaran and vidyachaaran. Those who acquire the ability to move about hovering with the support of water, thighs (in sitting posture), flower etc. are called janghachaaran. Those who acquire the capability to fly in the sky are called vidyachaaran. - sthAna 6, sUtra 21 Janghachaaran-the power to move about four Anguls above ground just by placing his palm on his thigh. Dhoomchaaran-the power to move about with smoke without touching it. Shrenichaaran-the power to move about over mountain ranges without touching them. Akashgaman-the power to move about in sky in different postures including lotus pose. Kaamrupitva-the power to acquire desired forms, large or small. Vidyadhar-those who have various special powers including movement in the sky. These are family-inherited powers. -Sthaan 6, Sutra 21

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phaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphapha paryaGkAsana se baiThe hue, yA khaDgAsana se avasthita rahate hue pA~va TikAye binA hI vividha AsanoM se AkAza meM vihAra karane vAloM ko AkAzagAmiRddhi sampanna kahA hai| Wan (5) puSpacAraNa - vRkSoM ke puSpoM ko sparza kiye binA unake Upara gamana karane vAle / ( 6 ) markaTa tantucAraNa- makar3I ke tantuoM ko sparza kiye binA unake Upara calane vAle / (7) jalacAraNa - jala ko 5 5 sparza kiye binA usake Upara calane vaale| (8) aMkuracAraNa- vanaspati ke aMkuroM ko sparza kiye binA Upara calane vAle / (9) bIjacAraNa - bIjoM ko sparza kiye binA unake Upara calane vAle / (10) dhUmacAraNa-tirachI yA U~cI gati vAle dhUma kA sparza kiye binA usakI gati ke sAtha calane vAle isI prakAra vAyucAraNa, nIhAracAraNa, jaladacAraNa Adi cAraNaRddhi vAloM ke aneka prakAra haiM / vikriyARddhi ke aNimA, mahimA, laghimA, garimA, prApti, prAkAmya, vazitva, Izitva, apratighAta, antardhAna, kAmarUpitva Adi aneka bheda haiN| tapaRddhi ke ugra tapa, dIpta tapa, tapta tapa, mahAghora, tapoghora, parAkramaghora aura brahmacarya, ye sAta bheda batAye haiN| balaRddhi ke manobalI, vacanabalI aura kAyabalI, ye tIna bheda haiM / auSadhaRddhi ke ATha bheda haiMAmarza, zvela (zleSma), jalla, mala, viT, sarvoSadhi, AsyanirviSa, dRSTinirviSa / rasaRddhi ke chaha bheda haiM- kSIrasravI, madhusravI, sarpiHsravI, amRtasravI, AsyanirviSa aura dRSTinirviSa / kSetraRddhi ke do bheda haiMakSINa mahAnasa (bhojana) aura akSINa mahAlaya (AvAsa) / ukta sabhI RddhiyoM kA vistRta varNana pravacanasAroddhAra meM hai / vizeSAvazyakabhASya meM 28 RddhiyoM kA varNana hai| In the Pravachanasaroddhar (Dvar 68) many other categories of chaaran riddhi are mentioned. (1) Janghachaaran-who move about four Angul (width of a finger) above ground. (2) Agnishikhachaaran-- who move over flames without touching them. (3) Shrenichaaran-who move about over mountain ranges without touching them. (4) Phali chaaran-who move about over trees without touching their fruits. (5) Pushp-chaaran-who move about over trees without touching their SaSTha sthAna Elaboration-The special abilities of Arhant, Chakravarti, Baladeva and Vasudeva are acquired as fruits of meritorious karmas from the past birth. The powers of Vidyadhars dwelling at Vaitadhya mountain are genetic as well as self-acquired through specific practices. However, the 5 chaaran powers are only acquired by highly austere ascetics through their vigorous austerities. Explaining the term chaaran, the commentator (Vritti) mentions two words janghachaaran and vidyachaaran. Those who acquire the ability to move about hovering with the support of water, thighs (in sitting posture), flower etc. are called janghachaaran. Those who acquire the capability to fly in the sky are called vidyachaaran. (229) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Sixth Sthaan Wan phra Wan

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44 45 46 a5555555555555555555 FFFFFF 5FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41451461454545454545454545454545454 flowers. (6) Markat-tantuchaaran--who move about over cobwebs without touching them. (7) Jal-chaaran-who move about over water surface without touching it. (8) Ankur-chaaran--who move about over plant sprouts without touching them. (9) Beej-chaaran--who move about over seeds without touching them. (10) Dhoom-chaaran--who move about with flow of rising straight or spiraling smoke without touching it. There are many other categories of individuals endowed with chaaran riddhi-vayuchaaran, neeharchaaran, jalad-chaaran etc. Those who move in the sky in different yogic postures including paryankasan and khadgasan are called akash-gami riddhi sampanna. There are several categories of vikriya riddhi (capability transmutation)-anima, mahima, laghima, garima, prapti, prakam vashitva, ishitva, apratighaat, antardhan, kaamrupitva etc. There are seven categories of tap-riddhi (capability of observing austerities)--ugra tap, deept tap, tapt tap, mahaghor, tapoghor, parakram-ghor and brahmacharya.. Categories of other riddhis are as follows Bal riddhi (capability related to power) is of three types-manobali, i vachan-bali and kayabali. Aushadh riddhi (capability related to medicine) is of eight types-amarsh, shvel (shleshm), jalla, malla, vit, sarvoshadhi, aasyanirvish and drishtirvish. Rasa riddhi (capability related to taste) is of six types-kshirasravi, madhusravi, sarpihsravi, amrit-sravi, aasyanirvish and drishtirvish. Kshetra riddhi (capability related to area or volume) is of two types--akshina mahanas (related to food) and akshina mahalaya (related to abode). Detailed description of these special powers can be seen in Pravachanasaroddhar, Tiloyapannatti, Dhavala Tika, and Tattvarth Rajavartik. Visheshavashyak Bhashya also describes twenty eight riddhis. 22. chavihA aNiDhimaMtA maNussA paNNattA, taM jahA-hemavatagA, heraNNavatagA, harivAsagA, rammagavAsagA, kuruvAsiNo, aNtrdiivgaa| 27. -3919 4916 JE Uchte -(9) 497 # 37488, () greca # 3799, \ (3) aftad #3949, (8) 7h00f #747, () garcit, (E) Batu # JAYETT 22. Persons devoid of riddhis (special powers) are of six kinds-- (1) born in Haimavat, (2) born in Hairanyavat, (3) born in Harivarsh, $i (4) born in Ramyakvarsh, (5) living in Kuru and (6) born in Antardveeps. 45 44 45 46 45 44 4 4 5 4 4 4 4 4 4 i 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 FAITTEET (?) (230) Sthaananga Sutra (2) 2441 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 41 41 41 41 41 41 41 41

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555 5 5F Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting kAlacakra-pada KAAL-CHAKRA-PAD (SEGMENT OF CYCLE OF TIME) 23. chabihA osappiNI paNNattA, taM jahA-susama-susamA, [susamA, susama-dUsamA, ke dUsama-susamA, dUsamA ], duusm-duusmaa| 24. chabihA ussappiNI paNNattA, taM jahA-dussamadussamA, dussamA, [ dussama-susamA, susama-dussamA, susamA] susm-susmaa| 23. avasarpiNI kAla chaha prakAra kA haiM-(1) suSama-suSamA, (2) suSamA, (3) suSama-duHSamA, , (4) duHSama-suSamA, (5) duHSamA, (6) duHssm-duHssmaa| 24. utsarpiNI kAla chaha prakAra kA haiM-(1) duHSamaOM duHSamA, (2) duHSamA, (3) duHSama-suSamA, (4) suSama-duHSamA, (5) suSamA, (6) sussm-sussmaa| 23. Avasarpini (regressive half-cycle of time) is of six kinds(1) Sukham-sukhama (epoch of extreme happiness), (2) Sukhama (epoch of happiness), (3) Sukham-dukhama (epoch of more happiness than sorrow), (4) Dukham-sukhama (epoch of more sorrow than happiness), (5) Dukhama (epoch of sorrow) and (6) Dukham-dukhama (epoch of extreme sorrow). 24. Utsarpini (progressive half-cycle of time) is of six kinds--(1) Dukham-dukhama (epoch of extreme sorrow), (2) Dukhama (epoch of sorrow), (3) Dukham-sukhama (epoch of more sorrow than happiness), (4) Sukham-dukhama (epoch of more happiness than sorrow), (5) Sukham (epoch of happiness) and (6) Sukham-sukhama (epoch of extreme happiness). 25. jaMbuddIve dIve bharaheravaesu vAsesu tItAe ussappiNIe susama-susamAe samAe maNuyA cha dhaNusahassAiM uDamuccatteNaM hutthA, chacca addhapaliovamAI paramAuM paalyitthaa| 26. jaMbuddIve dIve . 9 bharaheravaesu vAsesu imIse osappiNIe susama-susamAe samAe [ maNuyA cha dhaNusahassAI hai uDDamuccatteNaM paNNattA, chacca addhapaliovamAiM paramAuM paalyitthaa|] 27. jaMbuddIve dIve bhareharavaesu + vAsesu AgamessAe ussappiNIe susama-susamAe samAe [ maNuyA cha dhaNusahassAI uDamuccatteNaM bhavissaMti ], chacca addhapaliovamAiM paramAuM paalissNti| 25. jambadvIpa nAmaka dvIpa meM bharata-airavata kSetra kI atIta utsarpiNI ke suSama-suSamA kAla meM 5 manuSyoM kI U~cAI chaha hajAra dhanuSa kI thI aura unakI utkRSTa Ayu chaha ardha palyopama arthAt tIna OM palyopama kI thii| 26. jambUdvIpa nAmaka dvIpa meM bharata-airavata kSetra kI vartamAna avasarpiNI ke ke suSama-suSamA kAla meM manuSyoM kI U~cAI chaha hajAra dhanuSa kI thI aura unakI chaha ardhapalyopama kI utkRSTa Ayu thii| 27. jambUdvIpa nAmaka dvIpa meM bharata-airavata kSetra kI AgAmI utsarpiNI ke Wan suSama-suSamA kAla meM manuSyoM kI U~cAI chaha hajAra dhanuSa hogI aura ve chaha ardhapalyopama ke (tIna palyopama) utkRSTa Aya kA pAlana kreNge| 25. In Jambu Dveep in Bharat and Airavat areas the height of humans of Sukham-sukhama ara (epoch of extreme happiness) of the )))))))))))))))))55555558 995)))))))))) SaSTha sthAna (231) Sixth Sthaan

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0 5 5 5 5 5 95 955955959595595595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95950 phaphaphaphaphapha Wan 5 past Utsarpini (progressive cycle of time) was six thousand Dhanush and phra their maximum life span was six half-Palyopam (three Palyopam) (a metaphoric unit of time). 26. In Jambu Dveep in Bharat and Airavat areas the height of humans of Sukham-sukhama ara (epoch of extreme happiness) of the present Avasarpini (regressive cycle of time) was six thousand Dhanush and their maximum life span was six half-Palyopam Wan (three Palyopam) (a metaphoric unit of time ). 27. In Jambu Dveep in Bharat and Airavat areas the height of humans of Sukham-sukhama ara (epoch of extreme happiness) of the future Utsarpini (progressive cycle of time) will be six thousand Dhanush and their maximum life span will be six half-Palyopam (three Palyopam) (a metaphoric unit of time). Wan 5 5 28. jaMbuddIve dIve devakuru - uttarakurukurAsu maNuyA cha dhaNussAhassAiM uDuM uccatteNaM paNNattA, chacca addhapalio mAI paramAuM pAleMti / 29. evaM dhAyaisaMDadIvapuratthimaddhe cattAri AlAvagA jAva pukkharavaradIvaDhapaccatthimaddhe cattAri AlAvagA / 28. jambUdvIpa nAmaka dvIpa meM devakuru aura uttarakuru ke manuSyoM kI U~cAI chaha hajAra dhanuSa kI hai| aura ve chaha ardhapalyopama utkRSTa Ayu kA pAlana karate haiM / 29. isI prakAra dhAtakISaNDa dvIpa ke pUrvArdha aura pazcimArdha tathA ardhapuSkaravaradvIpa ke pUrvArdha aura pazcimArdha meM bhI manuSyoM kI U~cAI chaha hajAra dhanuSa aura utkRSTa Ayu chaha ardhapalyopama kI jambUdvIpa ke cAroM AlApakoM ke samAna hai| pha 28. In Jambu Dveep in Devakuru and Uttar-kuru areas the height of humans is six thousand Dhanush and their maximum life span is six half 5 Palyopam (three Palyopam) (a metaphoric unit of time). 29. In the same way in eastern and western halves of Dhatakikhand Dveep and Ardhapushkaravar Dveep the height of humans is six thousand Dhanush and their maximum life span is six half-Palyopam (three Palyopam) (a Wan metaphoric unit of time) like the four statements regarding Jambu Dveep. saMhanana - pada SAMHANAN PAD (SEGMENT OF BODY CONSTITUTION) Wan 30. chavvihe saMghayaNe paNNatte, taM jahA - vairosa bhaNArAyasaMghayaNe, usabhaNArAyasaMghayaNe, NArAyasaMghayaNe, addhaNArAyasaMghayaNe, khIliyAsaMghayaNe, chevaTTasaMghayaNe / Wan Wan Wan Wan 30. Samhanan (body constitution) is of six kinds -- (1) Vajra rishabh 5 naaraach samhanan, (2) Rishabh naaraach samhanan, (3) Naaraach samhanan, (4) Ardh naaraach samhanan, (5) Kilika samhanan and F (6) Sevart samhanan. sthAnAMgasUtra (2) 30. saMhanana chaha prakAra kA hotA hai- (1) vajra RSabha nArAca saMhanana, (2) RSabha nArAca saMhanana, (3) nArAca saMhanana, (4) arddha nArAca saMhanana, (5) kIlikA saMhanana, (6) sevArta saMhanana / (232) Wan Wan Wan Sthaananga Sutra (2) Wan

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phaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 ttttttttttttttttmimimimimimitimitittmimimittti saMsthAna - pada SANSTHAN PAD (SEGMENT OF BODY STRUCTURE) 31. chavvihe saMTANe paNNatte, taM jahA - samacauraMse, NaggohaparimaMDale, sAI, khujje, vAmaNe, huMDe / Wan 31. saMsthAna chaha prakAra kA hotA hai - ( 1 ) samacaturasra - saMsthAna, (2) nyagrodhaparimaMDala - saMsthAna, 5 (3) sAdi saMsthAna, (4) kubja - saMsthAna, (5) vAmana - saMsthAna, (6) huNDaka - saMsthAna / Wan (2) RSabha nArAca saMhanana - jisa zarIra kI haDDiyoM kA gaThana to ukta prakAra kA ho, parantu bIca meM hai / (3) nArAca saMhanana - jisa zarIra kI haDDiyA~ donoM ora se kevala markaTa ba~dha yukta hoN| isa saMhanana bArahaveM devaloka taka jA sakatA hai| (4) arddha nArAca saMhanana - jisa zarIra kA haDDiyA~ eka vAlA ora 5 31. Samsthan (body structure ) is of six kinds - ( 1 ) Samchaturasra samsthan, (2) Nyagrodh-parimandal samsthan, ( 3 ) Sadi samsthan, Wan (4) Kubj samsthan, (5) Vaaman samsthan and (6) Hundak samsthan. vivecana - (1) vajra RSabha nArAca saMhanana - saMhanana kA artha hai - zarIra meM haDDiyoM kA vizeSa prakAra kA Wan gaThana | yaha kevala audArika zarIra meM hI hotA hai| vajra arthAt kIlikA, jo zarIra kI pratyeka saMdhi ko jor3atI hai| RSabha kA artha hai - pariveSTana - paTTa aura nArAca kA artha hai donoM ora kA markaTa baMdha / arthAt 5 vajra ke samAna haDDI kI kIla se ba~dhA sudRr3ha haDDiyoM vAlA zArIrika gaThana-vajra RSabha nArAca saMhanana hai| haDDI kI majabUtI hI zakti kA AdhAra hai / sazakta zarIra vAlA sAdhaka hI karmoM ko vizeSa rUpa meM pha tor3ane meM samartha hotA / tIrthaMkara, cakravartI, baladeva, vAsudeva, caramazarIrI evaM yugaliyA vajra RSabha nArAcana saMhanana vAle hote haiN| isI prakAra azubha karma karane para pahalI, dUsarI naraka taka chahoM saMhanana vAle, tIsarI meM prathama pA~ca vAle, cauthI meM cAra saMhanana vAle, pA~cavIM meM tIna, chaThI meM do tathA sAtavIM meM kevala prathama saMhanana vAle jIva jA sakate haiN| vistRta varNana ke lie bhagavatI sUtra zataka 24 dekheM / saMsthAna - zarIra kI racanA yA AkAra ko saMsthAna kahate haiN| sabhI jIvoM ko ina chaha saMsthAnoM meM sammilita kiyA gayA hai - ( 1 ) samacaturasra - saMsthAna -sama kA artha hai samAna, catuH kA artha hai cAroM ora, 'astra' zabda kA artha hai koNa / jisa zarIra ke sampUrNa avayava pramANopeta hoM, zarIra kI U~cAI, caur3AI, moTAI, vajana, ye saba ThIka pramANa vAle ho, koI avayava nyUna - adhika na ho, aise saMsthAna ko "sama - caturasra" kahate haiM / (2) nyagrodhaparimaMDala saMsthAna - jisa saMsthAna me nAbhi se Upara kA bhAga sAmudrika zAstra meM batAye hue zarIra-parimANa ke anukUla ho aura nIce kA bhAga hIna avayavoM vAlA ho phra vajra samAna kIlikA jisameM na ho| isa saMhanana vAlA adhika se adhika graiveyaka devaloka taka jA sakatA 5 SaSTha sthAna 2 95 95 95 95 95 59595959595959595555959595959 5955 59559 5552 markaTa baMdha vAlI hoM, dUsarI ora kIlikA vAlI ho| isakI utkRSTa gati AThaveM devaloka taka ho sakatI haiM / (5) kIlikA saMhanana - jisa saMhanana meM haDDiyA~ kevala kIla se jur3I hoN| isakI utkRSTa gati chaThA devaloka taka hai| (6) sevArta saMhanana - jisa zarIra kI haDDiyA~ paraspara milI huI hoM aura jinheM taila 5 mAliza Adi kI jarUrata rahatI ho| isa saMhanana vAlA utkRSTa cauthe devaloka taka jA sakatA hai| phra (233) Wan Sixth Sthaan Wan Wan

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HS Ting Ting FFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM use "nyagrodha-parimaNDala-saMsthAna' kahate haiN| (3) sAdi saMsthAna-jisa saMsthAna meM nAbhi se nIce kA bhAga paripUrNa ho aura Upara kA bhAga parimANa se nyUna yA adhika ho, vaha sAdi saMsthAna mAnA jAtA hai| 9 (4) kubja-saMsthAna-jisa saMsthAna meM hAtha, paira, gardana aura sira Adi avayava to ThIka hoM, kintu // pITha, peTa, chAtI Adi Ter3he-mer3he hoM use kubja saMsthAna kahate haiN| (5) vAmana-saMsthAna-jisa AkAra meM 5 * chAtI, pITha, peTa Adi avayava to ThIka hoM, kintu U~cAI atyanta kama ho, usa baunI AkRti ko OM vAmana-saMsthAna kahate haiN| (6) huNDa-saMsthAna-jisakA zarIra saba taraha se beDhaba evaM beDaula ho, zarIra ke sabhI avayava nyUna-adhika hoM, use huNDa-saMsthAna kahate haiN| koI bhI saMsthAna paramapada ko pAne meM bAdhaka nahIM hotA, kintu uttama sudRr3ha saMsthAna va saMhanana ke binA saMyama kI kaThora sAdhanA va tapa evaM upasargoM ko sahane kI kSamatA prApta nahIM hotii| Elaboration-(1) Vajra-rishabh-narach samhanan-The skeletal constitution of body is called samhanan. This only relates to audarik sharir (gross physical body). Vajra means peg-like bone that joins two or more bones. Rishabh means socket or grove-like bone. Naaraach means 4 monkey-joint (two bones joint as snug and perfect as an infant monkey holds its mother close). Thus Vajra-rishabh-narach samhanan means an extremely strong skeletal constitution with strong bones and perfect joints. Strength of a body is dependent on the strength of its skeletal $i constitution. Only an aspirant with strong body is capable of destroying i karmas to a great extant. Tirthankars, Chakravartis, Baladevas, Vasudevas, Charam-shariris (who are destined to be liberated during this birth) and Yugaliyas (twins) have this constitution. (2) Rishabh naaraach samhanan-Aforesaid body constitution but devoid of the peg like bone in skeletal joints. A person having this constitution can go up to Graiveyak divine realm and not beyond. (3) Naaraach samhanan-A body constitution having only monkeyjoints. A person having this constitution can go up to twelfth divine realm and not beyond. (4) Ardh naaraach samhanan--A body constitution with monkey-joint on one side of a bone and peg-joint on 'i the other. A person having this constitution can go up to eighth divine si realm and not beyond. (5) Kilika samhanan-A body constitution exclusively with peg-joints. A person having this constitution can reach up to sixth divine realm and not beyond. and (6) Sevart samhananA body constitution with common joints and often requiring oil massage. A person having this constitution can go up to fourth divine realm and not beyond. sthAnAMgasUtra (2) (234) Sthaananga Sutra (2) | 895955 5555555555555558

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RSabha nArAca 2 7 407 3 samacaturasra nArAca kubja 4 vAmana 5 saMhanana vajra RSabha nArAca arddha nArAca nyagrodha parimaMDala 5 3 kIlikA 6 huNDaka ALAN sevArta 6 sAdi 10 .

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citra paricaya 10 / Illustration No. 10 saMhanana aura saMsthAna - haDDiyoM ke gaThana ko saMhanana kahA jAtA hai| yaha chaha prakAra kA hai (1) vajraRSabha nArAca saMhanana, (2) RSabha nArAca saMhanana, (3) nArAca saMhanana, (4) arddha-nArAca saMhanana, (5) kIlikA saMhanana, aura (6) sevA sNhnn| zarIra kI AkAra racanA ko saMsthAna kahate haiN| yaha chaha prakAra kA hotA hai(1) samacaturasra saMsthAna, (2) nyagrodhaparimaNDala, (3) sAdi saMsthAna, (4) kubja saMsthAna, (5) vAmana saMsthAna, aura (6) huNDaka sNsthaan| (inakA vistRta artha vivecana meM dekheM) -sthAna 6, sUtra 30/31 SAMHANAN AND SANSTHAN Samhanan (body constitution or skeletal structure) is of six kinds (1) Vajra rishabh naaraach samhanan, (2) Rishabh naaraach samhanan, (3) Naaraach samhanan, (4) Ardh naaraach samhanan, (5) Kilika sumhanan, and (6) Sevart samhanan. Samsthan (body structure or overall shape) is of six kinds (1) Samchaturasra samsthan, (2) Nyagrodhaparimandal samsthan, (3) Sadi samsthan, (4) Kubja samsthan, (5) Vaman samsthan, and (6) Hundak samsthan. (for detailed description see elaborations) -Sthaan 6, Sutra 30/31

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455 456 457 45454545454545454545454545 4545454545454545454545454545454545454545454555 $ 4 5 $1$$$45 46 45 46 412 In the same way on indulging in evil deeds a person with any of the six said constitutions can fall into first and second hell and not lower. One with any of the first five constitutions can fall into the third hell and not lower. One with any of the first four constitutions can fall into the fourth hell and not lower. One with any of the first three constitutions 41 - can fall into the fifth hell and not lower. One with any of the first two 4 constitutions can fall into the sixth hell and not lower. One with the first constitutions alone can fall into the first hell. For more details refer to Bhagavati Sutra, Shatak 24. Samsthan-Structure of the body is called samsthan. The said six types of structures cover all beings. (1) Samachaturasra SamsthanSam means same or equal and asra means angle. An anatomical structure of a human being where all the parts of body above and below the navel are of standard dimensions (length, breadth, thickness and weight). The dimensions increase and decrease proportionately. 4 (2) Nyagrodhaparimandal Samsthan-Nyagrodh means a banyan tree An anatomical structure similar to the shape of a banyan tree is called Nyagrodhaparimandal Samsthan. Like a banyan tree it is much broader and developed above the navel and comparatively lean and underdeveloped below. (3) Sadi Samsthan-An anatomical structure fully developed below the navel and under-developed above the navel is called Sadi Samsthan. (4) Kubja Samsthan-An anatomical structure where torso is weak and deformed and remaining parts including limbs and head are normal is called Kubja Samsthan. For instance a hunchback. (5) Vaman Samsthan-An anatomical structure with a proportionate torso but smaller limbs is called Vaman Samsthan. For instance a dwarf. 151 (6) Hunda Samsthan-An anatomical structure having deformities in every part of the body is called Hunda Samsthan. It is not that any of these body structures prevents liberation, but in absence of good and strong constitution and structure it is not possible to acquire capacity to indulge in rigorous spiritual practices and endure afflictions. (for detailed description of six samsthans refer to Illustrated Anuyogadvar Sutra, part-1, aphorisms 206 and 214 as well as illustrations 14 and 15) 455 456 457 454 455 456 457 455 456 455 456 457 455 456 457 458 455 456 457 455 456 457 454 455 456 457 458 455 456 457 454 $$$$$$454 455 456 457 455 456 457 454 455 456 455 456 457 454 455 456 45 44 4 455 455 456 457 455 456 457 455 456 457 45 SaSTha sthAna (235) Sixth Sthaan 24 45 46 45 45 45 45 45 456 457 4541414141414141414141414141414141414141414141414141

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pha 5 5 anAtmavAn- AtmavAn- pada ANATMAVAN ATMAVAN-PAD phra 32. chaTTANA aNattavao ahitAe asubhAe akhamAe aNIsesAe aNANugAmiyattAe bhavaMti, taM jahA - pariyAra, pariyAle, sute, tave, lAbhe, puuyaaskkaare| 33. chaTTANA attavato hitAe ( subhAe khamAe NIsesAe) ANugAmiyattAe bhavaMti, taM jahA- pariyAe, pariyAle, (sute, tave, lAbhe) puuyaaskkaare| (SEGMENT OF NON-SPIRITUALIST AND SPIRITUALIST) 32. anAtmavAn ke lie chaha sthAna ahita, azubha, akSama, aniHzreyas anAnugAmikatA (AgAmI bhava ke lie azubhAnubandha vAle) ke lie hote haiM - ( 1 ) paryAya - avasthA yA dIkSA meM bar3A honA, (2) parivAra, (3) zruta, (4) tapa, (5) lAbha, (6) pUjA - satkAra | 33. AtmavAn ke lie chaha sthAna phra hita, zubha, kSama, niHzreyas aura AnugAmikatA ( zubhAnubandha) ke lie hote haiM - ( 1 ) paryAya, (2) parivAra, (3) zruta, (4) tapa, (5) lAbha, (6) pUjA - satkAra | vivecana- jisako apanI AtmA kA anubhava ho gayA hai aura jisakA ahaMkAra-mamakAra dUra ho gayA vaha AtmavAn hai / isake viparIta anAtmavAn hai / 32. For an anatmavan (non-spiritualist) six things are ahitkar (harmful), ashubh (bad), aksham (improper), anihshreyash (disadvantageous) and ananugamik (cause of demeritorious bondage for future life)--(1) paryaya (to be senior in initiation or age), (2) parivar 5 (family), (3) shrut ( scriptures), (4) tap ( austerities), (5) laabh (gains) and phra (6) puja-satkar (worship and honour). 33. For an atmavan (spiritualist) six things are hitakar (beneficial), shubh (good), ksham ( proper ), nihshreyash (advantageous) and ananugamik (cause of liberation in future life)- (1) paryaya (to be senior in initiation or age), (2) parivar phra ( family), (3) shrut ( scriptures), (4) tap ( austerities), (5) laabh (gains) and 5 (6) puja-satkar (worship and honour). anAtmavAn vyakti ke lie dIkSA - paryAya yA adhika avasthA, ziSya yA kuTumba parivAra, zruta, tapa aura pUjA - satkAra kI prApti se lokaiSaNA, jJAna se ahaMkAra, tapa se krodha, lAbha se lobha yA mamatva uttarottara bar3hatA hai, usase vaha dUsaroM ko hIna, apane ko mahAn samajhane lagatA hai| isa kAraNa se saba uttama yoga bhI usake lie patana ke kAraNa ho jAte haiN| kintu AtmavAn ke lie ukta chahoM sthAna utthAna aura Atma-vikAsa ke kAraNa hote haiM, kyoMki jyoM-tyoM usameM tapa zruta Adi kI vRddhi hotI hai, tyoMtyoM vaha adhika vinamra evaM udAra hotA jAtA hai| Elaboration-One who has had spiritual experience of self realization and who is devoid of conceit and ego (fondness for the self) is called atmavan. Opposite of this is anatmavan. sthAnAMgasUtra (2) (236) Wan phaphaphaphaphaphaphapha Sthaananga Sutra (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 5552

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555555555555555555555555555555555555 For a non-spiritualist to be senior in initiation or age, and to possess family including that of disciples, scriptural knowledge, austerities, gains, worship and honour are causes of ever increasing ambitions, conceit, anger, greed and attachment. Consequently he considers himself to be great and others to be lowly. Thus these excellent associations turn into causes of his fall. But for a spiritualist all these become cause of development and spiritual progress because of the fact that with increase in knowledge and austerities he becomes more and more 4 humble and generous. ma Arya-pada ARYA-PAD (SEGMENT OF ARYA) 34. chavvihA jAi-AriyA maNussA paNNattA, taM jahA aMbaTThA ya kalaMdA ya, vedehA vedigaadiyaa| haritA cuMcuNA ceva, chappetA inbhjaatio||1|| saMgrahaNI-gAthA ___35. chabihA kulAriyA maNussA paNNattA, taM jahA-uggA, bhogA, rAiNNA, ikkhAgA, NAtA, korbaa| 34. jAti se AryapuruSa chaha prakAra ke haiM-(1) aMbaSTha, (2) kalanda, (3) vaideha, (4) vaidika, OM (5) harita, (6) cuMcuNa, ye chahoM ibhyajAti ke manuSya haiN| 35. kula se Arya manuSya chaha prakAra ke hai-(1) ugra, (2) bhoja, (3) rAjanya, (4) ikSvAku, jJAta, (6) kaurv| 34. In the context of jati Arya purush (men belonging to noble maternal lineage) are of six kinds-(1) Ambasht, (2) Kaland, (3) Videha, (4) Vaidik, (5) Harit and (6) Chunchun. All these are people of Ibhya jati (affluent families). 35. In the context of kula Arya purush (men belonging to noble OM paternal lineage) are of six kinds--(1) Ugra, (2) Bhoj, (3) Rajanya, (4) Ikshvaku, (5) Jnata and (6) Kaurava. E vivecana-mAtR-pakSa ko jAti kahate haiN| jina kA mAtRpakSa nirdoSa aura pavitra hotA haiM, ve puruSa Wan jAtyArya kahalAte haiN| amara-koSa ke anusAra vaizya mAtA aura brAhmaNa pitA se utpanna huI santAna ko fa ambaSTha, tathA brAhmaNI mAtA aura vaizya pitA se utpanna huI santAna vaideha kahalAtI hai| cuMcuNa kA koSoM meM 5 * koI ullekha nahIM hai, yadi isake sthAna para kuMkuNa pada kI kalpanA kI jAve to ye koMkaNa dezavAsI jAti ma ke haiM, jinameM mAtRpakSa kI Aja bhI pradhAnatA hai| kalaMda aura harita jAti bhI mAtRpakSa pradhAna rahI hai| ke mAtRpakSa kI pradhAnatA saMtati meM vinItatA aura lajjAlutA tathA pitRpakSa kI pradhAnatA vIratA va buddhimattA ke prakaTa karatI hai| 85555555555555555)))))))))))55555555555555558 SaSTha sthAna (237) Sixth Sthaan

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Wan Wan phaphaphaphaphaphapha tmilllkt*******tttttttttt*************ti saMgrahaNI gAthA meM ina chahoM ko 'ibhyajAtIya' kahA hai| Ibha kA artha hAthI hotA hai / vRttikAra ke anusAra jisake pAsa dhana-rAzi itanI U~cI ho ki jisake samakSa sU~r3a ko U~cI kiyA huA hAthI bhI na dikha sake, use ibhya kahA jAtA thA / ibhya kI isa paribhASA se itanA to spaSTa jJAta hotA hai ki brAhmaNa, kSatriya aura zUdrajAtIya mAtA vaizya pitA se utpanna santAna se ina ibhya jAtiyoM ke nAma par3e haiN| kyoMki vyApAra karane vAle vaizya sadA se hI dhana-sampanna rahe haiM / pitRpakSa ko 'kula' kahA jAtA hai| chaha kula AryoM kA vivaraNa isa prakAra hai- ( 1 ) ugra- bhagavAna RSabhadeva ne ArakSaka yA koTTapAla ke rUpa meM jinakI niyukti kI thI, ve ugra nAma se prasiddha hue| unakI 5 santAna bhI ugravaMzIya kahalAne lagI / (2) bhoja - gurusthAnIya kSatriyoM ke vaMzaja / ( 3 ) rAjanya - mitrasthAnIya Wan phra kSatriyoM ke vaMzaja / ( 4 ) ikSvAku - bhagavAna RSabhadeva ke vaMzaja / (5) jJAta - bhagavAna mahAvIra ke vaMzaja | 5 (6) kaurava - kuruvaMza meM utpanna zAntinAtha tIrthaMkara ke vaMzaja / ina chahoM kulAryoM kA sambandha kSatriyoM se rahA hai| inakA vistRta varNana dekheM- 'ThANaM' pRSTha, 694) phra Paternal lineage is called Kula. Details about six Aryas by Kula areUgra-People appointed as guards or guardians of forts became as Ugra. Their descendents were called Ugra vamshiya. Elaboration-Maternal lineage is called jati. People having faultless and pious maternal lineage are called jatyarya (noble by jati). According to Amarkosh an offspring of a Vaishya (the third caste in the traditional Hindu caste-hierarchy) mother and Brahmin (the first caste in the 5 traditional Hindu caste- hierarchy) father is called Ambasht, that of a h Brahmin mother and Vaishya father is called Vaideha. The term chunchun does not find a mention in any lexicon. If it is transcribed as kunkun then it could mean inhabitants of Konkan country. Interestingly in that area maternal lineage is prominent even today. Kaland and Harit castes also follow maternal lineage. It is believed that with maternal dominance the offsprings have qualities like humility and shyness and with paternal dominance qualities like bravery and wisdom are prominent. sthAnAMgasUtra (2) 255959595959595959595959595959595999999999959595959595 2 phra In the collative verse these six people are called ibhyajatiya. Ibh means elephant. According to the commentator (Vritti) a person who has phra such a high heap of wealth that an elephant with raised trunk can hide behind it was called Ibhya. This definition of Ibhya clearly indicates that offsprings of Brahmin, Kshatriya and Shudra mothers sired by Vaishya father established Ibhya clans. This is because Vaishyas have always been affluent. Wan (238) Wan Sthaananga Sutra (2) Wan (1) famous ( 2 ) Bhoj-- Descendents of Kshatriyas who were respected as gurus 5 Wan Wan Wan 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 52

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055544 45 46 46 46 46 LE LE LE LE LE LLC LLC LCL LLLL kulllntmilllmimimimimimimimimimimimimimimimimimimimi********* (seniors and teachers) of kings. ( 3 ) Rajanya - Descendents of Kshatriyas who enjoyed the position of friends of kings. (4) Ikshvaku-Descendents of Bhagavan Risabhadeva. (5) Jnata-Descendents of Bhagavan Mahavir. and (6) Kaurava-Descendents of Bhagavan Shantina ath of Kuru clan. These six noble clans are related to Kshatriyas (the second caste in the traditional Hindu caste-hierarchy). (for more details see Thanam, p. 694) F N lokasthiti - pada LOK-STHITI PAD (SEGMENT OF STRUCTURE OF UNIVERSE) 36. chavvihA logaTThitI paNNattA, taM jahA - AgAsapatiTThite vAe, vAtapatiTThite udahI, udadhipatiTThitA puDhavI, puDhavipatiTThitA tasA thAvarA pANA, ajIvA jIvapaTThitA, jIvA kammapatiTThitA / 36. loka kI sthiti chaha prakAra kI hai - ( 1 ) AkAza para vAta (tanuvAta) pratiSThita hai| (2) tanuvAta para udadhi (ghanodadhi) pratiSThita hai / (3) ghanodadhi para pRthivI pratiSThita hai / ( 4 ) pRthivI sa - sthAvara prANI pratiSThita haiM / (5) ajIva jIva para pratiSThita hai / (6) jIva karmoM para pratiSThita hai / (loka sthiti kA citra bhAga - 1, sthAna 3 para dekheM) para dizA-pada DISHA-PAD (SEGMENT OF DIRECTIONS) 37. chaddisAo paNNattAo, taM jahA - pAINA, paDINA, dAhiNA, udINA, uDDA, adhA / 38. chahiM disAhiM jIvANaM gatI pavattati, taM jahA - pAINAe, (paDINAe, dAhiNAe, udINAe, uDDAe), adhAe / 39. (charhi disAhiM jIvANaM) - AgaI, vakkaMtI, AhAre, vuDDI, NivuDDI, vigubvaNA, gatipariyAe, samugdhAte, kAlasaMjoge, daMsaNAbhigame, NANAbhigame, jIvAbhigame ajIvAbhigame [ paNNatte, taM jahA - pAINAe, paDINAe, dAhiNAe, udINAe, uDDAe adhAe ] 40. evaM paMciMdiyatirikkhajoNiyANavi, maNussANavi / 36. Lok-sthiti (structure of universe) is six tiered-(1) vayu (air) is pratishthit (installed) on akash (space), (2) udadhi or ghanodadhi (dense F water) is pratishthit (installed) on vayu, (3) prithvi ( earth) is pratishthit f ( installed) on ghanodadhi, ( 4 ) sthavar and tras pranis ( immobile and H mobile beings) are pratishthit ( installed) on ( live on ) prithvi, ( 5 ) ajiva 5 (matter) is pratishthit (installed) on jiva (life) and (6) jiva ( living being) is pratishthit (installed on) karma. (see illustration of Lok-sthiti in F Sthananga Sutra, part - 1, Sthaan - 3 ) F 37. dizAe~ chaha haiM - (1) prAcI (pUrva), (2) pratIcI (pazcima), (3) dakSiNa, (4) uttara, (5) Urdhva aura (6) adhodizA / 38. chahoM dizAoM meM jIvoM kI gati hotI hai - (1) pUrva dizA meM, (2) pazcima dizA meM, (3) dakSiNa dizA meM, (4) uttara dizA meM, (5) Urdhva dizA meM aura (6) adhodizA meM / SaSTha sthAna (239) tmilllkmimimimittmimitimititt***********5 Sixth Sthaan 2 95 595 59595959595955 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 55 5 55 59595959 55 55 5 5 ! Wan PS5 Wan

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) 39. chahoM dizAoM meM jIvoM kI Agati, avakrAnti, AhAra, vRddhi, nivRddhi, vikaraNa, gatiparyAya, + samudghAta, kAlasaMyoga, darzanAbhigama, jJAnAbhigama jIvAbhigama aura ajIvAbhigama hotA hai-(1) pUrvadizA // meM, (2) pazcimadizA meM, (3) dakSiNadizA meM, (4) uttaradizA meM, (5) UrdhvadizA meM aura OM (6) adhodizA meN| 40. isI prakAra paMcendriya tiryagyonikoM kI aura manuSyoM kI gati-Agati Adi ke chahoM dizA meM hotI hai| 37. Directions are six-(1) Praachi (east), (2) Pratichi (west), (3) Dakshin (south), (4) Uttar (north), (5) Urdhva (zenith) and (6) Adho '45 (nadir). 38. Jivas (souls or living beings) have gati (movement or reincarnation) in all the six directions--(1) in Praachi (east), (2) in Pratichi (west), (3) in Dakshin (south), (4) in Uttar (north), (5) in Urdhva (zenith) and (6) in Adho (nadir). 39. All beings have aagati, avakranti, ahar, vriddhi, nivriddhi, vikaran, gati-paryaya, samudghat, kaalsamyoga, darshanabhigam, jnanabhigam, jivabhigam and ajivabhigam in all the six directions--(1) in Praachi (east), (2) in Pratichi (west), (3) in Dakshin (south), (4) in Uttar (north), (5) in Urdhva (zenith) and (6) in Adho (nadir). 40. In the same way five sensed animals and human beings also have gati, aagati etc. in all the six directions. vivecana-sUtrokta 13 padoM kA artha isa prakAra hai-(1) Agati-pUrvabhava se vartamAna bhava meM aanaa| + (2) avakrAnti-utpattisthAna meM utpanna honaa| (3) AhAra-prathama samaya meM zarIra ke yogya pudgaloM kA + grahaNa krnaa| (4) vRddhi-utpatti ke pazcAt zarIra kA bddh'naa| (5) hAni-zarIra ke pudgaloM kA hraas| ma (6) vikriyA-zarIra ke choTe-bar3e vividha AkAroM kA nirmaann| (7) gati-paryAya-gamana krnaa| Wan (8) samudghAta-vartamAna zarIra ko binA tyAge kucha Atma-pradezoM kA zarIra se bAhara niklnaa| (9) kaal-sNyog-kaal-vibhaag| (10) darzanAbhigama-avadhidarzana Adi ke dvArA vastu kA sAmAnya OM avlokn| (11) jJAnAbhigama-avadhijJAna Adi ke dvArA vastu kA prijnyaan| (12) jIvAbhigamama avadhijJAna Adi ke dvArA jIvoM kA prijnyaan| (13) ajIvAbhigama-avadhijJAna Adi ke dvArA pudgaloM 5 kA prijnyaan| uparyukta gati-Agati Adi sabhI kArya chahoM dizAoM se sampanna hote haiN| Elaboration--The meanings of thirteen terms, besides gati, are as follows-(1) Aagati-incarnation or movement from past birth to this birth. (2) Avakranti-to get born at place of birth. (3) Ahar-to acquire body-forming matter particles during the first Samaya of birth. (4) Vriddhi-post-birth growth of body. (5) Nivriddhi-loss of matter particles of body. (6) Vikaran-forming of various small or large parts of the body. (7) Gati-paryaya-to move. (8) Samudghat-to move some soulspace-points outside the body without completely abandoning the present body. (9) Kaal-samyoga-to divide time in sections. )))))))55555)))) Wan 555555555;)))))) | sthAnAMgasUtra (2) (240) Sthaananga Sutra (2)

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i (10) Darshanabhigam -- to have cursory view of a thing through avadhidarshan or other such capacity. (11) Jnanabhigam-to know things through avadhi-jnana. (12) Jivabhigam -- to know about beings through avadhi-jnana. (13) Ajivabhigam-to know about matter through avadhijnana. All these actions are performed in all the six directions. AhAra- pada AHAR-PAD (SEGMENT OF FOOD) 41. chahiM ThANehiM samaNe NiggaMthe AhAramAhAremANe NAtikkamati, taM jahAveyaNa - veyAvacce, IriyaTThAe ya saMjamaTThAe / taha pANavattiyAe, chaTuM puNa dhammaciMtA // 1 // 42. chahiM ThANehiM samaNe NiggaMthe AhAraM vocchiMdamANe NAtikkamati, taM jahAAtaMke uvasagge, titikkhaNe baMbhaceraguttIe / pANidayA - tavaheuM, sarIvuccheyaNaTThAe // 1 // 41. zramaNa nirgrantha chaha kAraNoM se AhAra karatA huA bhagavAna kI AjJA kA atikramaNa nahIM karatA hai - (1) vedanA - bhUkha kI pIr3A miTAne ke lie| (2) vaiyAvRtya karane ke lie| (3) IryAsamiti kA pAlana karane ke lie| (4) saMyama kI rakSA ke lie| cintana karane ke lie| SaSTha sthAna fa 42. zramaNa nirgrantha chaha kAraNoM se AhAra kA parityAga karatA huA bhagavAna kI AjJA kA atikramaNa nahIM karatA hai - (1) AtaMka - jvara Adi Akasmika roga ho jAne para / (2) upasarga - deva, manuSya, tiryaMca kRta upadrava hone para / (3) titikSaNa - brahmacarya kI surakSA ke lie / (4) prANiyoM kI dayA ke lie| (5) tapa kI vRddhi ke lie| (6) zarIra kA vyutsarga karane ke lie| 41. A Shraman Nirgranth does not defy the word of Bhagavan if he takes food for six reasons-(1) vedana-to remove pain of hunger, (2) vaiyavritya-for serving ascetics, (3) iryasamiti-for observing careful_movement, (4) samyam -- for protecting ascetic-discipline, (5) pran-dharan-for survival and (6) dharma-chintan-for religious contemplation. 42. A Shraman Nirgranth does not defy the word of Bhagavan if he abandons food for six reasons-(1) atank-due to sudden fever or other ailment, (2) upsarg-due to divine, human or animal affliction, (3) titikshan-to protect celibacy, (4) compassion-for compassion towards living beings, (5) tap-for extending austerities (6) vyutsarg - for abandoning the body. (241) 15555555555 prANa - dhAraNa kiye rakhane ke lie| (6) dharma kA 2 95 95 5 5 5 595955 559 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 56 592 Sixth Sthaan pha Wan Wan Wan and 5 Wan Wan Wan Wan

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555555555)))))))))))))))))))))))))))))) Wan unmAda-sUtra UNMAAD-PAD (SEGMENT OF MADNESS) OM 43. chahiM ThANehiM AyA ummAyaM pAuNejjA, taM jahA-arahaMtANaM avaNNaM vadamANe, 'arahaMtapaNNattassa dhammassa avaNNaM vadamANe, Ayariya-uvajjhAyANaM avaNNaM vadamANe, cAuvvaNNassa ma saMghassa avaNNaM vadamANe, jakkhAveseNa ceva, mohaNijjassa ceva kammassa udennN| 43. chaha kAraNoM se AtmA unmAda (mithyAtva) ko prApta hotA hai, jaise-(1) arhantoM kA, + (2) arhatprajJapta dharma kA, (3) AcArya aura upAdhyAya kA, (4) caturvarNa (caturvidha) saMgha kA avarNavAda E karatA huA, (5) yakSa Adi ke zarIra meM praviSTa ho jAne para, (6) mohanIya karma ke udaya se| i 43. A soul gets mad or unrighteous for six reasons--by slandering and criticizing (1) Arhants, (2) religion propagated by Arhats, (3) acharya and upadhyaya, and, (4) Chaturvarna (Chaturvidh) Sangh (four limbed religious organization), (5) by being possessed by evil spirits including Yaksh and (6) due to fruition of mohaniya karma (deluding karma). 5. vivecana-unmAda kA artha hai, viveka bhraSTa ho jAnA, pAgala ho jAnA yA mithyAtva ke udaya se satya ko + asatya kahakara anargala pralApa krnaa| mithyAtva bhAva unmAda hai, prathama cAra bheda bhAva unmAda ke haiN| zeSa do bheda dravya unmAda ke haiN| Elaboration-Unmaad means to lose rationality and go mad. It also includes to blather under influence of unrighteousness calling true as false. Unrighteousness itself is madness. The first four statements are called bhaava unmaad and the last two dravya unmaad. pramAda-pada PRAMAD-PAD (SEGMENT OF STUPOR) 44. chabbahe pamAe paNNatte, taM jahA-majjapamAe, NiddapamAe, visayapamAe, kasAyapamAe, jUtapamAe, pddilehnnaapmaae| 44. pramAda chaha prakAra kA hai-(1) madya-pramAda, (2) nidrA-pramAda, (3) viSaya-pramAda, (4) kaSAya-pramAda, (5) dyUta-pramAda, (6) prtilekhnaa-prmaad| pramAda hI karma bandhana kA hetu hai| 44. Pramad (stupor) is of six kinds-(1) madya-pramad (stupor of alcohol), (2) nidra-pramad (stupor of sleep), (3) vishaya-pramad (stupor of carnal pleasures), (4) kashaya-pramad (stupor of passions), (5) dyootpramad (stupor of gambling) and (6) pratilekhana-pramad (stupor of inspection). vivecana-unmAda kA sahacArI pramAda hai| karttavya ke prati upekSA, lAparavAhI, prApta sAdhanoM kA durupayoga tathA sadupayoga karane meM utsAha hInatA pramAda hai| | sthAnAMgasUtra (2) (242) Sthaananga Sutra (2) 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 Bu Yuan

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)))))5555555555555555555555555 Elaboration Stupor is associated with madness. To ignore and 4 neglect duties, to misuse available facilities and to have apathy towards use of facilities is stupor. OM pratilekhanA-pada PRATILEKHANA-PAD (SEGMENT OF INSPECTION) 45. chabbihA pamAyapaDilehaNA paNNattA, taM jahA ArabhaDA saMmaddA, vajjeyavvA ya mosalI ttiyaa| papphoDaNA cautthI, vikkhittA veiyA chtttthii||1|| (saMgrahaNI-gAthA) 45. pramAda (avidhi) pUrvaka kI gaI pratilekhanA chaha prakAra kI hai| (1) ArabhaTA-vastrAdi ko samyak prakAra se dekhe binA utAvala se pratilekhanA krnaa| (2) sammardA-mardana karake vastroM ke kone pakar3akara yA masalakara pratilekhanA krnaa| (3) mosalI-vastra ke UparI, nicale yA tirache bhAga kA pratilekhana karate hue 9 bhUmi yA dIvAra Adi se ttkraanaa| (4) prasphoTanA-vastra kI dhUli ko jora se jhaTakArate hue pratilekhanA krnaa| (5) vikSiptA-pratilekhita vastroM ko apratilekhita vastroM ke Upara rkhnaa| (6) vedikA-pratilekhanA pha karate samaya vidhivat na baiThakara galata DhaMga se baiThakara pratilekhanA krnaa| 45. Inspection (pratilekhana) with pramad (done under stupor or improperly) is of six kinds--(1) Aarbhata-to hastily inspect clothes without taking proper care. (2) Sammarda-to inspect clothes after wrenching by holding ends or to inspect clothes by rubbing. (3) Mosali$1 to collide with wall or another thing while inspecting the upper, lower or oblique parts of clothes. (4) Prasfotana-to inspect while shaking or jerking clothes to remove dust. (5) Vikshipta-to place inspected clothes over uninspected clothes. (6) Vedika-not to sit properly according to the prescribed procedure while inspecting clothes. 46. chabbihA appamAyapaDilehaNA paNNattA, taM jahA aNaccAvitaM avalitaM aNANubaMdhiM amosaliM cev| chappurimA Nava khoDA, paanniipaannvisohnnii||1|| (saMgrahaNI-gAthA) 46. pramAda-rahita (zAstrokta vidhi anusAra) pratilekhanA chaha prakAra kI hai-(1) anartitA-zarIra ma yA vastra ko na nacAte hue pratilekhanA krnaa| (2) avalitA-zarIra yA vastra ko jhukAye binA // pratilekhanA krnaa| (3) anAnubandhI-utAvala rahita vastra ko jhaTakAye binA pratilekhanA krnaa| (4) amosalI-vastra ke UparI, nicale Adi bhAgoM ko masale binA pratilekhanA krnaa| (5) SaTpUrvA ma navakhoDA-pratilekhana kiye jAne vAle vastra ko pasArakara aura A~khoM se bhalI-bhA~ti dekhakara usake donoM ke bhAgoM ko tIna-tIna bAra pU~ja kara tIna bAra zodhanA navakhor3A hai| (6) pANiprANa-vizodhinI-vastra para calate hue jIva ko hAtha ke Upara lekara prAsuka sthAna para surakSita rakha denaa| (pratilekhanA kA vistRta / varNana uttarAdhyayana sUtra adhyayana 26 meM dekheM) nAaana SaSTha sthAna (243) Sixth Sthaan

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8555555555555555555555555555555555555 46. Inspection (pratilekhana) without pramad (following the si procedure prescribed in scriptures) is of six kinds--(1) Anartita-toi inspect without swaying the body or clothes. (2) Avalita-to inspect clothes without bending. (3) Ananubandhi-to inspect clothes without any haste and without jerking, (4) Amosali-to inspect clothes without rubbing upper, lower and middle part. (5) Shatpurva-navakhoda-to spread the cloth, inspect both its sides carefully and feel its surface lightly three times and cleanse it three times. (6) Panipran-vishodhini- 4 4 to carefully lift any insect, moving on the cloth, on palm and place it at a clean and secure spot. (for detailed description of pratilekhana see Uttaradhyayan Sutra, Adhyayan 26) lezyA-pada LESHYA-PAD (SEGMENT OF COMPLEXION OF SOUL) 47. cha lesAo paNNattAo, taM jahA-kaNhalesA, [NIlalesA, kAulesA, teulesA, pamhalesA] sukklesaa| 48. paMciMdiyatirikkhajoNiyANaM cha lesAo paNNattAo, taM jahA-kaNhalesA, OM [NIlalesA, kAulesA, teulesA, pamhalesA ], sukklesaa| 49. evaM maNussa-devANa vi| 47. lezyAe~ chaha haiM-(1) kRSNalezyA, [(2) nIlalezyA, (3) kApotalezyA, (4) tejolezyA, (5) padmalezyA], (6) shuklleshyaa| 48. paMcendriyatiryagyonika jIvoM ke chaha lezyAe~ hotI haiM (1) kRSNalezyA, [(2) nIlalezyA, (3) kApotalezyA, (4) tejolezyA, (5) padmalezyA], OM (6) shuklleshyaa| 49. isI prakAra manuSyoM aura devoM ke bhI chaha-chaha lezyAe~ hotI haiN| $ 47. Leshyas (complexion of soul) are of six kinds--(1) krishna leshya (black complexion of soul), (2) neel leshya (blue complexion of soul), 5 (3) kapot leshya (pigeon complexion of soul), (4) tejo leshya (fiery complexion of soul), (5) padma leshya (yellow complexion of soul) and (6) shukla leshya (white complexion of soul). 48. Five sensed animals have six leshyas-(1) krishna leshya (black complexion of soul), (2) neel leshya (blue complexion of soul), (3) kapot leshya (pigeon complexion of soul), (4) tejo leshya (fiery complexion of soul), (5) padma leshya (yellow complexion of soul) and (6) shukla leshya (white complexion of soul). / 49. In the same ways human beings and gods too have six leshyas each. OM agramahiSI-pada AGRAMAHISHIS-PAD (SEGMENT OF CHIEF QUEENS) 50. sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo cha aggamahisIo pnnnnttaao| ka 51. sakkassa NaM deviMdassa devaraNNo jamassa mahAraNNo cha aggamahisIo pnnnnttaao| 50. devarAja devendra zakra ke lokapAla soma mahArAja kI chaha agramahiSiyA~ haiN| 51. devarAja devendra Wan zakra ke lokapAla yama mahArAja kI chaha agramahiSiyA~ haiN| Wan )))))))))))))55555555555555555555555555558 | sthAnAMgasUtra (2) (244) Sthaananga Sutra (2)

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25595555 5 5 5 5 5 595555555955 5 5 5 5 5 5 5 5 5 5 5 5 55595959595952 Wan phaphaphaphapha 50. Soma, the lok-paal of Shakra Devendra, the king of gods has four agramahishis (chief queens). 51. Yama, the lok-paal of Shakra Devendra, the king of gods has four agramahishis (chief queens). sthiti - pada STHITI-PAD (SEGMENT OF LIFE SPAN) 52. IsANassa NaM deviMdassa [ devaraNNo ] majjhimaparisAe devANaM cha paliovamAiM ThitI paNNattA / 52. devarAja devendra IzAna kI madhyama pariSad ke devoM kI sthiti chaha palyopama hai| 52. The sthiti (life span) of the gods of the middle assembly of Ishan Devendra, the king of gods is six Palyopam. mahattarikA - pada MAHATTARIKA PAD (SEGMENT OF PRINCIPAL GODDESS) 53. cha disAkumArimahattariyAo paNNattAo, taM jahA-rUvA, rUvaMsA, surUvA, rUvavatI, rUvakaMtA, rUvappabhA / 54. cha vijjukumArimahattariyAo paNNattAo, taM jahA - alA, sakkA, saterA, sotAmaNi, iMdA, ghaNavijjuyA / agramahiSI - pada AGRAMAHISHIS-PAD (SEGMENT OF CHIEF QUEENS ) 53. dikkumAriyoM kI chaha mahattarikAe~ (pradhAna) haiM - (1) rUpA, (2) rUpAMzA, (3) surUpA, (4) rUpavatI, (5) rUpakAntA, (6) rUpaprabhA / 54. vidyutkumAriyoM kI chaha mahattarikAe~ - (1) alA, pha (2) zakrA, (3) zaterA, (4) saudAminI, (5) indrA, (6) ghanavidyut / 55. dharaNassa NaM NAgakumAriMdassa NAgakumAraraNNo cha aggamahisIo paNNattAo, taM jahAalA, sakkA, saterA, sotAmaNi, iMdA, ghaNavijjuyA / 56. bhUtANaMdassa NaM NAgakumAriMdassa nAgakumAraraNo cha aggamahisIo paNNattAo, taM jahA - alA rUvA, rUvaMsA, surUvA, rUvavatI, rUvakaMtA, rUvappabhA / 57. jahA dharaNassa tahA savvesiM dAhiNillANaM jAva ghosassa / 58. jahA bhUtAnaMdassa tahA savvesiM uttarillANaM jAva mahAghosassa / 53. There are six Mahattarikas (principal goddesses) of Dikkumaris (directional goddesses) ( 1 ) Rupa, (2) Rupamsha, (3) Surupa, pha (4) Rupavati, ( 5 ) Rupakanta and ( 6 ) Rupaprabha. 54. There are six 5 Mahattarikas (principal goddesses) of Vidyutkumaris (goddesses of lightening ) - ( 1 ) Chitra, (2) Chitrakanaka, (3) Satera, (4) Saudamini, (5) Indra and (6) Ghanavidyut. 55. nAgakumArarAja nAgakumArendra dharaNa kI chaha agramahiSiyA~ haiM, (1) alA ( AlA), (2) zakrA, (3) zaterA, (4) saudAminI, (5) indrA, (6) ghanavidyut / 56. nAgakumArarAja nAgakumArendra bhUtAnanda kI chaha agramahiSiyA~ haiM, (1) rUpA, (2) rUpAMzA, (3) surUpA, (4) rUpavatI, (5) rUpakAntA, (6) rUpaprabhA / 57. jisa prakAra dharaNa kI chaha agramahiSiyA~ haiM, usI prakAra bhavanapati indra veNudeva, SaSTha sthAna (245) 25 5 5 55 5 59595959 59595959595955 5 5 559 555 5555 5 5 5 5 5 5 595959595952 Wan Sixth Sthaan phra phra

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9595555558 555555555555555555555555558 # harikAnta, agnizikha, pUrNa, jalakAnta, amitagati, belamba aura ghoSa ina sabhI dakSiNendroM kI chaha-chaha + agramahiSiyA~ haiN| 58. jisa prakAra bhUtAnanda kI chaha agramahiSiyA~ haiM, usI prakAra harissaha, , __ agnimAnava, viziSTa, jalaprabha, amitavAhana, prabhaMjana aura mahAghoSa, ina sabhI uttarendroM kI chaha-chaha agramahiSiyA~ haiN| 55. Dharan Naagkumarendra, the king of Naag Kumar gods in the __south, has six agramahishis (chief queens)--(1) Ala (Aala), (2) Shakra, (3) - Shatera, (4) Saudamini, (5) Indra and (6) Ghanavidyut. Wan 56. Bhootanand Naagkumarendra, the king of Naag Kumar gods in the north, has six agramahishis (chief queens)-(1) Rupa, (2) Rupamsha, (3) Surupa, (4) Rupavati, (5) Rupakanta and (6) Rupaprabha. 57. Like the agramahishis of Dharan, all Dakshinendras (the overlords of south)-Venudev, Harikant, Agnishikh, Purna, Jalakant, Amit-gati, Velamb and Ghosh have six agramahishis each. 58. Like the // agramahishis of Bhootanand, all Uttarendras (the overlords of northHarissaha, Agnimanav, Vishisht, Jalaprabh, Amit-vahan, Prabhanjan and Mahaghosh have six agramahishis each. sAmAnika-pada SAMANIK-PAD (SEGMENT OF GODS OF EQUAL STATUS) 59. dharaNasta NaM NAgakumAriMdassa NAgakumAraraNNo chassAmANiyasAhassIo pnnnnttaao| 60. evaM bhUtANaMdassavi jAva mhaaghosss| 59. nAgakumArarAja nAgakumArendra dharaNa ke chaha hajAra sAmAnika deva haiN| 60. isI prakAra nAgakumArarAja nAgakumArendra bhUtAnanda, veNudAli, harissaha, agnimAnava, viziSTa, jalaprabha, amitavAhana, prabhaMjana aura mahAghoSa ke bhI bhUtAnanda ke samAna chaha-chaha hajAra sAmAnika deva haiN| 59. Dharan Naagkumarendra, the king of Naag Kumar gods, has six thousand Samanik gods (gods of equal status). 60. In the same way 4 Bhootanand, Venudali, Harissaha, Agnimanav, Vishisht, Jalaprabh, Amit-vahan, Prabhanjan and Mahaghosh Naagkumarendras too have six thousand Samanik gods each. mati-pada (avagrahAdi ke 24 vikalpa) MATI-PAD (SEGMENT OF INTELLECTUAL FACULTY) 61. chabbihA oggahamatI paNNattA, taM jahA-khippamogiNhati, bahumogiNhati, bahuvidhamogiNhati, mogiNhati, dhuvamogiNhati, aNissiyamogiNhati, asNdiddhmoginnhti| 61. avagrahamati (sAmAnya arthagrahaNa karane vAlI) ke chaha prakAra haiM-(1) kSipra-avagrahamati-zIghra grahaNa krnaa| (2) bahu-avagrahamati-aneka padArthoM ko eka-eka karake bahuta grahaNa krnaa| OM (3) bahuvidha-avagrahamati-bahuta prakAra ke padArthoM ke aneka paryAyoM ko grahaNa krnaa| (vyavahArabhASya ke ja 5 sthAnAMgasUtra (2) (246) Sthaananga Sutra (2) 895955555555555555555555555555558 OM

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)))) iriririr ))))))) IPIPIRIPIRIPIRIPIPI! ))))) )) 3555555555555555555555555555555555555 anusAra-eka sAtha bhinna-bhinna indriyoM se vibhinna viSayoM ko grahaNa karanA) (4) dhruva-avagrahamatinizcala (sampUrNa rUpa meM) grahaNa krnaa| (5) anizrita-avagrahamati-anumAna Adi kA sahArA lie binA ma grahaNa krnaa| (6) asaMdigdha-avagrahamati-sandeha-rahita grahaNa krnaa| (61) / 61. Avagraha mati (intellectual faculty to acquire general meaning) is i of six kinds--(1) Kshipra-avagraha mati--to acquire quickly. (2) Bahu avagraha mati--to acquire many things one by one. (3) Bahuvidh- 41 avagraha mati--to acquire many modes of many things. [Interpretation in Vyavahar Bhashya-to acquire various information through different sense organs at once.] (4) Dhruva-avagraho. mati-to acquire with stability or perfectly. (5) Anishrit-avagraha mati-to acquire without the aid of imagination or estimation or other such means. (6) Asandigdhaavagraha mati-to acquire without any doubt. 62. chavihA IhAmatI paNNattA, taM jahA-khippamIhati, bahumIhati, [ bahuvidhamIhati, 5 dhuvamIhati, aNissiyamIhati ] asNdiddhmiihti| 62. IhAmati [avagraha se jAne hue padArtha ke vizeSa rUpa meM jAnane kI icchA] chaha prakAra kI haiM(1) kSipra-IhAmati-zIghra IhA krnaa| (2) bahu-IhAmati-bahuta jijJAsAvAlI mti| (3) bahuvidhaIhAmati-bahuta prakAra kI vastuoM kI IhA krnaa| (4) dhruva-IhAmati-dhruva rUpa meM jAnane kI jijnyaasaa| (5) anizrita-IhAmati-anumAna Adi ke Alambana binA jijJAsA krnaa| (6) asaMdigdha-IhAmati asaMdigdha vastu kI vizeSa jijnyaasaa| i 62. Iha mati (desire to know more about the things acquired through avagraha) is of six kinds--(1) Kshipra-iha mati-fleet curiosity. (2) Bahu-iha mati-elaborate curiosity. (3) Bahuvidh-iha mati-curiosity to know things of numerous kinds. (4) Dhruva-iha mati-curiosity to know perfectly. (5) Anishrit-iha mati-curiosity unaided by imagination or estimation. (6) Asandigdha-iha mati-specific curiosity about unambiguous things. 63. chavihA avAyamatI paNNattA, taM jahA-khippamaveti, [bahumaveti, bahuvidhamaveti, dhuvamaveti, aNissiyamaveti ], asNdiddhmveti| 63. avAyamati (nirNAyaka yA nizcaya buddhi) chaha prakAra kI haiM-(1) kSiprAvAya-mati-zIghra avAya krnaa| (2) bahu-avAyamati-bahuta avAya krnaa| (3) bahuvidha-avAyamati-bahuta prakAra kI vastuoM kA avAya krnaa| (4) dhruva-avAyamati-dhruva avAya krnaa| (5) anizrita-avAyamati-anumAna Adi ke binA hI avAya krnaa| (6) asaMdigdha-avAyamati-asaMdigdha nizcaya krnaa| . 63. Avaya mati (discerning or decisive wisdom) is of six kinds(1) Kshipra-avaya mati-to take quick decision. (2) Bahu-avaya mati ))))))) )))) ma 55))) 5 SaSTha sthAna (247) Sixth Sthaan 99555

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Wan Wan to take elaborate decision. (3) Bahividh-avaya mati-to take decision Wan about many things. (4) Dhruva-avaya mati-to take perfect decision. Wan phra Wan (5) Anishrit-avaya mati-to take decision unaided by imagination or estimation. (6) Asandigdha-avaya mati-to take doubt-free decision. Wan 64. chavviA dhAraNA [ matI ? ] paNNattA taM jahA-ba Wan 5 duddharaM dhareti, aNissitaM dhareti, asaMdiddhaM dhareti / 64. dhAraNa ( nirNIta viSaya ko bhaviSya meM yAda rakhane vAlI) mati chaha prakAra kI hai - ( 1 ) bahudhAraNAmati - bahuta dhAraNa karanA / (2) bahuvidha - dhAraNAmati - bahuta prakAra kI vastuoM kI dhAraNA karanA / (3) purANa - dhAraNAmati - purAne padArtha kI dhAraNA rakhanA / (4) durdhara - dhAraNAmati - durdhara - gahana padArtha kI dhAraNA karanA / ( 5 ) anizrita - dhAraNAmati - anizrita dhAraNA krnaa| ( 6 ) asaMdigdha - dhAraNAmatiphra asaMdigdha dhAraNA karanA / Wan Wan 64. Dharana mati (intellectual faculty to put the decision into memory) is of six kinds-(1) Bahu-dharana mati-to memorize much. 5 (2) Bahuvidh-dharana mati-to memorize a variety of things. 5 (3) Purana-dharana mati-to remember old things. (4) Durdha-dharana 5 Wan mati-to memorize difficult or complex things. (5) Anishrit-dharana mati-to memorize unaided by imagination or (6) Asandigdha-dharana mati-to memorize without doubt. conjecture. tapaH pada ( bAhya - Abhyantara tapa) TAPAH-PAD (SEGMENT OF AUSTERITIES) 65. chavvihe bAhirae tave paNNatte, taM jahA - aNasaNaM, omodariyA, bhikkhAyariyA, rasa5 pariccAe, kAyakileso, paDisaMlINatA / 66. chavvihe abbhaMtarie tave paNNatte, taM jahA- pAyacchittaM, 5 viNao, veyAvaccaM, sajjhAo, jhANaM, viussaggo / Wan 5 5 - bahuM dhareti, bahuvihaM dhareti, porANaM dharaMti, 65. bAhya tapa ke chaha prakAra haiM- ( 1 ) anazana, (2) avamodarikA, (3) bhikSAcaryA, (4) rasaparityAga, (5) kAyakleza, (6) pratisaMlInatA / 66. Abhyantara tapa chaha prakAra kA hai(1) prAyazcitta, (2) vinaya, (3) vaiyAvRtya, (4) svAdhyAya, (5) dhyAna, (6) vyutsrg| (tapa ke 12 bhedoM kA varNana aupapAtika sUtra meM dekheM) 65. Bahya tap (outer or physical austerities) are of six kinds ( 1 ) anashan ( fasting ), ( 2 ) avamodarika (eating less than appetite and also to limit use of other utilities ), ( 3 ) bhikshacharya ( alms seeking ), phra 5 (4) rasaparityag (abstaining from tasty and rich things ), (5) hayaklesh 5 5 (mortification of body) and ( 6 ) pratisamlinata (to restrain the extrovert Wan attitudes related to senses). 66. Abhyantar tap (inner or spiritual Wan Wan austerities) are of six kinds - (1) pryayashchit ( atonement), (2) vinaya (modesty), (3) vaiyavritya (service to others), (4) svadhyaya (self-study), sthAnAMgasUtra (2) Sthaananga Sutra (2) phra (248) phaphaphaphaphapha Wan

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Wan phaphaphaphaphaphaphaphaphapha Wan phra (5) dhyan (meditation) and ( 6 ) vyutsarg (dissociation from the body or abandoning the body). (for more details refer to Aupapatik Sutra) Wan 67. chavvihe vivAde paNNatte, taM jahA - a phra vivAda- pada VIVAAD PAD (SEGMENT OF DEBATE ) Wan para samaya bitAne ke lie prastuta viSaya se haTa jAnA / (2) ussakkaittA - zAstrArtha kI pUrNa taiyArI hote hI 5 vAdI ko parAjita karane ke lie Age AnA / (3) aNulomaittA-vivAdAdhyakSa ko apane anukUla banA lenA athavA prativAdI ke pakSa kA eka bAra samarthana kara use apane anukUla kara lenA / phra ( 4 ) paDilomaittA - zAstrArtha kI pUrNa taiyArI hone para vivAdAdhyakSa tathA pratipakSI kI upekSA kara denA / (5) bhaittA - vivAdAdhyakSa (nirNAyaka) kI sevA kara use apane pakSa meM kara lenA / ( 6 ) bhelaittA - Wan nirNAyakoM meM apane samarthakoM kA bahumata kara lenA / Wan paDilomaittA, bhaittA, bhelaittA / 67. vivAda ke chaha prakAra ( aMga ) haiM - ( 1 ) osakkaittA - vAdI ke tarka kA uttara dhyAna meM na Ane - osakkaittA, ussakkaittA, aNulomaittA, 67. There are six kinds (parts) of vivaad ( debate ) - ( 1 ) Osakkaittato shift from the topic under discussion to bide one's time when reply to the opponents argument is not thought out. (2) Ussakkaitta--to come forward to defeat the opponent when fully prepared for debate. (3) Anulomaitta-to make the judge favourable or to make the opponent sympathetic by supporting his argument once. (4) Padilomaitta to ignore the judge as well as opponent in case fully prepared for debate. (5) Bhaitta-To seek favour of the judge by offering him services. (6) Bhelaitta--to build favourable majority among a group of judges. 68. chavvihA khuDDA pANA paNNattA, taM jahA - beMdiyA, teiMdiyA, cauriMdiyA, mucchimapaMciMdiyatirikkhajoNiyA, teukAiyA, vAukAiyA / 68. kSudra prANI chaha prakAra ke haiM - (1) dvIndriya, (2) trIndriya, (3) caturindriya, (4) sammUrcchima paMcendriyatiryagyonika, (5) tejaskAyika, (6) vAyukAyika | 68. Kshudra prani (worthless living beings) are of six kindspha (1) Dvindriya (two-sensed beings), (2) Trindriya (three-sensed beings), pha (3) Chaturindriya (four-sensed beings), (4) Sammurchhim panchendriyatiryagyonik (five-sensed animal beings of asexual origin) and (5) tejaskayik (fire-bodied beings) and (6) vayukayik (air-bodied beings). vivecana - vRttikAra ne kSudra kA artha tuccha yA adhama kiyA hai| inako kSudra mAnane ke do kAraNa haiM(1) inameM koI bhI deva gati se Akara utpanna nahIM hotaa| (2) inase nikalakara dUsare bhava meM siddha nahIM hotA / (vRtti patra 347) SaSTha sthAna (249) Sixth Sthaan pha phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

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5 phra cu phra Elaboration-According to the commentator (Vritti) kshudra means lowly or worthless. There are two reasons for this-(1) None of these reincarnates from divine genus and (2) none of these gets liberated after one reincarnation. (Vritti leaf 347) gocaracaryA - pada GOCHAR-CHARYA PAD (SEGMENT OF MOVING FOR ALMS) 69. chavvihA goyaracariyA paNNattA, taM jahA - peDA, addhapeDA, gomuttiyA, pataMgavIhiyA, phra saMbukkAvaTTA, gaMtuMpaccAgatA / 69. gocara - caryA chaha prakAra kI hai - ( 1 ) peTA - peTI kI taraha gA~va ke cAra vibhAga karake gocarI karanA / (2) ardhapeTA - gA~va ke do vibhAga karake gocarI karanA / (3) gomUtrikA - gharoM kI Amane-sAmane vAlI do paMktiyoM meM kabhI dAe~ se bAe~ kabhI bAe~ se dAe~ Ate-jAte gocarI karanA / (4) pataMgavIthikA - phra pataMgA kI ur3Ana ke samAna binA krama ke eka ghara se gocarI lekara ekadama dUravartI ghara se gocarI lenA / (5) zambUkAvarttA - zaMkha ke Avarta (golAkAra) ke samAna gharoM kA krama banAkara gocarI lenA / (6) gatvA - pratyAgatA - prathama paMkti ke gharoM meM krama se AdyopAnta gocarI karake dvitIya paMkti ke gharoM meM kramaza: phra gocarI karate hue vApasa aanaa| (ye chahoM abhigraha vizeSa ke bheda haiM) mahAnaraka - pada MAHANARAK-PAD (SEGMENT OF WORST HELL) 70. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM imIse rayaNappabhAe puDhavIe cha avakkaMtamahANirayA paNNattA, taM jahA -lole, lolue, uddaDDe, NiddaDDe jarae, pajjarae / 71. cautthIe NaM paMkappabhAe puDhavIe cha avakkaMtamahANirayA paNNattA, taM jahA- Are, vAre, mAre, rore, rorue, khADakhaDe / 70. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa bhAga meM isa ratnaprabhA pRthvI (prathama naraka) meM chaha apakrAnta (ati nikRSTa) mahAnaraka haiM, jaise- (1) lola, (2) lolupa, (3) uddagdha, (4) nirdagdha, sthAnAMgasUtra (2) 69. Gochar-charya (moving for alms) is of six kinds-(1) Peta-to divide the village in four parts like a box and move about to seek alms. (2) Ardhapeta-to divide the village in two parts and move about to seek alms. (3) Gomutrika-to move about to seek alms in a row of facing houses sometimes from left to right and sometimes from right to left. (4) Patangavithika-- to seek alms at random, like the flight of a moth, first from one house and then from a distant. (5) Shambukavartato 5 seek alms from houses in a hypothetically spiral arrangement. ( 6 ) Gatvapratyagata-to seek alms in order from all houses in the first row while going and then from houses in the second row while returning. (All these six are included in special resolves) Wan phaphaphaphaphaphaphapha (250) Sthaananga Sutra (2) Wan Wan Wan Wan 25 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 52 Wan

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15555) ))) ))) ) ))))))))) ))) i (5) jaraka, (6) prjrk| 71. cauthI paMkaprabhA pRthvI (dakSiNa bhAga) meM chaha apakrAnta mahAnaraka haiM- (1) Ara, (2) bAra, (3) mAra, (4) rora, (5) roruka, (6) khaaddkhdd| 70. In Jambu Dveep to the south of Mandar mountain in this Ratnaprabha Prithvi (the first hell) there are six apakrant (worse of the worst) mahanarak (worst hells)--(1) Lola, (2) Lolup, (3) Uddagdha, (4) Nirdagdha, (5) Jarak and (6) Prajarak. 71. In the fourth (hell) Pankaprabha Prithvi (in the southern part) there are six apakrant i mahanaraks-(1) Aar, (2) Baar, (3) Maar, (4) Rora, (5) Roruk and 41 (6) Khaatkhad. ___ vivecana-sAtoM narakoM meM do prakAra ke narakAvAsa haiM-(1) AvalikA praviSTa aura (2) pusspaavkiirnn| AvalikA ke tIna AkAra haiM-gola, trikoNa aura ctusskonn| puSpAvakIrNa aneka prakAra ke hote haiN| apakrAnta mahAnarakAvAsa AvalikA praviSTa haiM tathA ye sabase adhika bhayAvaha hote haiN| (hindI TIkA bhAga 2 pRSTha 306) Elaboration In all the seven hells there are two types of infernal abodes-Avalika pravisht and Pushpavakeern. Avalika has three shapes-circular, triangular and quadrangular. Pushpavakeern has numerous types. The Apakrant Mahanarak abodes are Avalika pravisht and most horrifying. (Hindi Tika, part-2, p. 306) vimAnaprastaTa-pada VIMAAN-PRASTAT-PAD. (SEGMENT OF GAP BETWEEN CELESTIAL VEHICLES) 72. baMbhaloge NaM kappe cha vimANa patthaDA paNNattA, taM jahA-arae, virae, NIrae, Nimmale, vitimire, visuddhe| 72. brahmaloka kalpa meM chaha vimAna-prastaTa (bhavanoM ke madhya kA antarAla bhAga) haiM-(1) arajas, (2) virajas, (3) nIrajas, (4) nirmala, (5) vitimira, (6) vishuddh| 72. In Brahmalok Kalp there are six Vimaan-prastats (intervening space or gap between two divine abodes)-(1) Arjas, (2) Virajas, (3) Neerajas, (4) Nirmal, (5) Vitimir and (6) Vishuddha. nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 73. caMdassa NaM jotisiMdassa jotisaraNNo cha NakkhattA pubaMbhAgA samakhettA tIsatimuhuttA ke paNNattA, taM jahA-pubAbhaddavayA, kattiyA, mahA, pubbaphagguNe, mUlo, pubbaasaaddhaa| 74. caMdassa NaM jotisiMdassa jotisaraNNo cha NakkhattA NattaMbhAgA avaDDakkhattA paNNarasamuhuttA, taM jahA-sabhisayA, + bharaNI, addA, assesA, sAtI, jetttthaa| SaSTha sthAna (251) Sixth Sthaan

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Wan Wan phra 73. jyotiSarAja, jyotiSendra candra ke pUrvabhAga meM, samakSetrI aura tIsa muhUrta taka candra ke sAtha Wan yoga karane vAle chaha nakSatra haiM - (1) pUrvabhAdrapada, (2) kRttikA, (3) maghA, (4) pUrvaphAlgunI, (5) mUla, phra 5 (6) pUrvASADhA / 74. jyotiSkarAja, jyotiSkendra candra ke apArdhakSetra meM rahane vAle [mAtra rAtri bhAga meM rahane vAle ] pandraha muhUrta taka yoga karane vAle chaha nakSatra haiM - ( 1 ) zatabhiSak, (2) bharaNI, (3) ArdrA, (4) AzleSA, (5) svAti, (6) jyeSThA / 73. To the east of Jyotishendra Chandra, the king of celestial gods, there are six constellations in the same segment of space (covered by Wan 5 moon - ( 1 ) Purva Bhadrapad (Alpha Pegasi; the 26th), (2) Krittika (Eta moon) and associating for thirty Muhurts (day and night) with the th Tauri or Pleiades; the 3rd ), ( 3 ) Magha ( Regulus; the 10th), (4) Purva Wan Wan Phalguni (Delta Leonis; the 11th), (5) Mula (Lambda Scorpii; the 19th) 5 (Arcturus; the 15th) and ( 6 ) Jyeshtha (Antares; the 18th). Wan Wan and (6) Purva Ashadha (Delta Sagittarii; the 20th). 74. There are six constellations in half the segment of space (covered by moon) and associating for fifteen Muhurts (night) with the moon - ( 1 ) Shat Bhishag (Lambda Aquarii; the 25th), (2) Bharani (35 Arietis; the 2nd), (3) Ardra phra pha (Alpha Orionis; the 6th ), (4) Ashlesha (Alpha Hydrae; the 9th), (5) Swati 5 75. caMdassa NaM joisiMdassa jotisaraNNo cha NakkhattA, ubhayabhAgA divakhettA paNayAlIsamuhuttA paNNattA, taM jahA - rohiNI, puNavvasU, uttarAphagguNI, visAhA, uttarAsADhA, uttarAbhaddavayA / 75. jyotiSkarAja, jyotiSkendra candra ke ubhayayogI- donoM bhAga vAle dvayardha kSetra meM (9, 2 kSetra) vAle aura paiMtAlIsa muhUrta taka bhoga karane vAle chaha nakSatra haiM - ( 9 ) (3) uttaraphAlgunI, (4) vizAkhA, (5) uttarASADhA, (6) uttarAbhAdrapada / 75. There are six constellations in both the said segments of space (one and a half) and associating for forty five Muhurts with the moon5 (1) Rohini (Aldebaran; the 4th), (2) Punarvasu (Beta Geminorum ; the 7th), (3) Uttara Phalguni (Beta Leonis; the 12th ), (4) Vishakha (Alpha Librae; the 16th), (5) Uttara Ashadha (Sigma Sagittarii; the 21st) and pha (6) Uttara Bhadrapad ( Gama Pegasi; the 27th). itihAsa - pada ITIHAS-PAD (SEGMENT OF HISTORY) 76. abhicaMde NaM kulakare cha dhaNusayAI uTTaM uccatteNaM hutthA / 77. bharahe NaM rAyA cAuraMtacakkavaTTI cha puvvasatasahassAI mahArAyA hutthA / 78. pAsassa NaM arahao purisAdANiyassa cha satA vAdINaM sadevamaNuyAsurAe parisAe aparAjiyANaM saMpayA hotthA / 79. vAsupujje NaM arahA sthAnAMgasUtra (2) rohiNI, (2) punarvasu, (252) Wan Sthaananga Sutra (2) 6959595959595959595959595955 555 559 555 5959595959595959555595959595959595952 2 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 55 55 5552

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- - - - - - -IP IPIPIFIP IPI LEP II IC LC LE LE I : chahiM purisasatehiM suddhiM muMDe (bhavittA agArAo aNagAriyaM) pbbie| 80. caMdappabhe NaM arahA chaummAse chaumatthe hutthaa| 76. abhicandra (103) kulakara chaha sau dhanuSa U~ce zarIra vAle the| 77. cAturanta cakravartI bharata rAjA chaha lAkha pUrvI taka mahArAja (samrAT) pada para rhe| 78. puruSAdAnIya arhat pArzva ke devoM, manuSyoM aura asuroM kI sabhA meM aparAjita rahane vAle chaha sau vAdI muniyoM kI sampadA thii| 79. vAsupUjya arhat chaha sau puruSoM ke sAtha muNDita hokara gRhastha se anagAra dharma meM pravrajita hue the| 80. candraprabha arhat chaha mAsa taka chadmastha rhe| 76. Abhichandra Kulakar (10th) was six hundred Dhanush tall. 77. Chaturant Chakravarti Bharat Raja reigned as emperor for six i hundred thousand Purva. 78. In Purushadaniya Arhat Parshva's divine, i human, and Asur assembly their were six hundred debating ascetics who remained undefeated. 79. Vasupujya Arhat tonsured his head, renounced the household and got initiated in Anagar dharma (ascetic religion) along with six hundred men. 80. Chandraprabh Arhat remained i chhadmasth (one who is short of omniscience due to residual karmic i bondage) for six months. saMyama-asaMyama-pada SAMYAM-ASAMYAM-PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 81. teiMdiyA NaM jIvA asamArabhamANassa chabihe saMjame kajjati, taM jahA-ghANAmAto sokkhAto avavarovettA bhvti| ghANAmaeNaM dukkheNaM asaMjoettA bhvti| jibbhAmAto sokkhAto avavarovettA bhavati, [jibbhAmaeNaM dukkheNaM asaMjoettA bhvti| phAsAmAto sokkhAto avavarovettA bhvti| phAsAmaeNaM dukkheNaM asaMjoettA bhavati / 81. trIndriya jIvoM kA ghAta na karane vAle puruSa ko chaha prakAra kA saMyama hotA hai(1) ghrANamaya-ghrANendriya-janita sukha kA viyoga nahIM karane se| (2) ghrANamaya duHkha kA saMyoga nahIM karane se| (3) rasamaya sukha kA viyoga nahIM karane se| (4) rasamaya duHkha kA saMyoga nahIM karane se| (5) sparzamaya sukha kA viyoga nahIM karane se| (6) sparzamaya duHkha kA saMyoga nahIM karane se|| 81. A person not harming trindriya (three sensed beings) accomplishes four kinds of discipline___(1) Ghranamaya-He does not terminate the pleasure derived through ghranendriya (nose or sense organ of smell) by these beings. (2) Ghranamaya-He does not enforce the misery experienced through nose on these beings. (3) Rasamaya--He does not terminate the pleasure i derived through rasanendriya (tongue or sense organ of taste) by these 5555555)))))))))))))))))))))))))555555558 circ Crir | SaSTha sthAna (253) Sixth Sthaan

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35555555555555555555555555555555555555555555555555 beings. (4) Rasamaya--He does not enforce the misery experienced through tongue on these beings. (5) Sparshamaya-He does not terminate the pleasure derived through sparshanendriya (sense organ of touch) by these beings. (6) Sparshamaya-He does not enforce the misery experienced through touch on these beings. 82. teiMdiyA NaM jIvA samArabhamANassa chabihe asaMjame kajjati, taM jahA-ghANAmAto OM sokkhAto vavarovettA bhvti| ghANAmaeNaM dukkheNaM saMjogettA bhvti| [jibhAmAto sokkhAto OM vavarovettA bhvti| jibbhAmaeNaM dukkheNaM saMjogettA bhvti| phAsAmAto sokkhAto vavarovettA bhavati ] 9 phAsAmaeNaM dukkheNaM saMjogettA bhvti| ma 82. trIndriya jIvoM kA ghAta karane vAle ke chaha prakAra kA asaMyama hotA hai-(1) ghrANendriya-janita sukha kA viyoga karane se| (2) ghrANamaya-duHkha kA saMyoga karane se| (3) rasamaya-sukha kA viyoga karane se| (4) rasamaya-duHkha kA saMyoga karane se| (5) sparzamaya-sukha kA viyoga karane se| (6) sparzamayaduHkha kA saMyoga karane se| 82. A person harming two sensed beings accomplishes four kinds of Wan indiscipline--(1) Ghranamaya-He terminates the pleasure derived through ghranendriya (nose or sense organ of smell) by these beings. 4 (2) Ghranamaya---He enforces the misery experienced through nose on these beings. (3) Rasamaya-He terminates the pleasure derived through rasanendriya (tongue or sense organ of taste) by these beings. (4) Rasamaya-He enforces the misery experienced through tongue on F these beings. (5) Sparshamaya-He terminates the pleasure derive through sparshanendriya (sense organ of touch) by these beings. (6) Sparshamaya-He enforces the misery experienced through touch on these beings. kSetra parvata-pada KSHETRA PARVAT-PAD (SEGMENT OF AREAS AND MOUNTAINS) 83. jaMbuddIve dIve cha akammabhUmIo paNNattAo, taM jahA-hemavate, heraNNavate, harivAse, rammagavAse, devakurA, uttrkuraa| 83. jambUdvIpa nAmaka dvIpa meM chaha akarmabhUmiyA~ haiM-(1) haimavata, (2) hairaNyavata, (3) harivarSa, ma (4) ramyakavarSa, (5) devakuru, (6) uttrkuru| 83. In Jambu continent there are six akarma-bhumis (land of no endeavour)-(1) Haimavat, (2) Hairanyavat, (3) Harivarsh, (4) Ramyakvarsh, (5) Devakuru and (6) Uttar-kuru. Wan faWan 5555555555555555555555555555555555555553 ra (2) | sthAnAMgasUtra (2) (254) Sthaananga Sutra (2) 054545454545454555555455455555555545454545454545545454558

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955555555 5555555555 84. jaMbuddIve dIve chavvAsA paNNattA, taM jahA-bharahe, eravate, hemavate, heraNNavae, harivAse, rmmgvaase| 85. jaMbuddIce dIve cha vAsAharapavvatA paNNattA, taM jahA-cullahimavaMte, mahAhimavaMte, jaNisaDhe, NIlavaMte, ruppI, sihrii| 84. jambUdvIpa nAmaka dvIpa meM chaha varSa (kSetra) haiM, jaise-(1) bharata, (2) airavata, (3) haimavata, (4) hairaNyavata, (5) harivarSa, (6) rmykvrss| 85. jambUdvIpa nAmaka dvIpa meM chaha varSadhara parvata haiM (1) kSudrahimavAn, (2) mahAhimavAn, (3) niSadha, (4) nIlavAn, (5) rukmI, (6) shikhrii| ma 84. In Jambu continent there are six varsh (areas)--(1) Bharat, (2) Airavat, (3) Haimavat, (4) Hairanyavat, (5) Harivarsh and P (6) Ramyak-varsh. 85. In Jambu continent there are six Varsh-dhar parvats (mountains)-(1) Kshudra Himavan, (2) Mahahimavan, (3) Nishadh, (4) Nilavaan, (5) Rukmi and (6) Shikhari. 86. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM cha kUDA paNNattA, taM jahA-cullahimavaMta-kUDe, vesamaNakUDe, mahAhimavaMtakUDe, veruliyakUDe, NisaDhakUDe, ruygkuudde| 87. jaMbuddIve dIve maMdarassa pavayassa uttare NaM cha kUDA paNNattA, taM jahA-NIlavaMtakUDe, uvadaMsaNakUDe, ruppikUDe, maNikaMcaNakUDe, siharikUDe, tigiNchikuudde| 86. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa bhAga meM chaha kUTa haiM-(1) kSudra himavAnkUTa, ma (2) vaizramaNakUTa, (3) mahAhimavAnkUTa, (4) vaiDUryakUTa, (5) niSadhakUTa, (6) ruckkuutt| 87. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara bhAga meM chaha kUTa haiM-(1) nIlavaMtakUTa, (2) upadarzanakUTa, 5 (3) rukmikUTa, (4) maNikAMcanakUTa, (5) zikharIkUTa, (6) tigiNchikuutt| 36. In Jambu Dveep to the south of Mandar mountain there are six koots (peaks)-(1) Kshudra Himavan koot, (2) Vaishraman koot, (3) Mahahimavan koot, (4) Vaidurya koot, (5) Nishadh koot and (6) Ruchak koot. 87. In Jambu Dveep to the north of Mandar mountain there are six fi koots (peaks)--(1) Nilavant koot, (2) Upadarshan koot, (3) Rukmi koot, (4) Manikanchan koot, (5) Shikhari koot and (6) Tingichha koot. kI mahAdraha-pada MAHADRAHA-PAD (SEGMENT OF GREAT LAKES) 88. jaMbuddIve dIve cha mahadahA paNNattA, taM jahA-paumaddahe, mahApaumaddahe, tigiMchaddahe, kesariddahe, mahApoMDarIyaddahe, puNddriiyddhe| tattha NaM cha devayAo mahiDDhiyAo jAva , paliovamadvitiyAo parivasaMti, taM jahA-sirI, hirI, dhitI, kittI, buddhI, lcchii| 88. jambUdvIpa nAmaka dvIpa meM chaha mahAdraha haiM-(1) padmadraha, (2) mahApadmadraha, (3) tigiMJchidraha, / (4) kezarIdraha, (5) mahApuNDarIkadraha, (6) punnddriikdrh| unameM mahardhika, mahAdyuti, mahAzakti, mahAyaza, 85555555555555555555555555555555555555555555 hhhhhhhhhhhhhhh SaSTha sthAna (255) Sixth Sthaan

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a$$$$$$ 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 555555555555555555555555555. OM mahAbala, mahAsukhavAlI tathA eka palyopama kI sthiti vAlI chaha deviyA~ nivAsa karatI haiM-(1) zrI devI, + (2) hrI devI, (3) dhRti devI, (4) kIrti devI, (5) buddhi devI, (6) lakSmI devii| 5 88. In Jambu continent there are six mahadrahas (great lakes) (1) Padmadraha, (2) Mahapadmadraha, (3) Tingichhadraha, 4. (4) Kesaridraha, (5) Mahapaundareek-draha and (6) Paundareek-draha. On these reside six goddesses having great wealth, great radiance, great power, great fame, great strength, great happiness and with a life span of one Palyopam-(1) Shridevi, (2) Hridevi, (3) Dhritidevi, (4) Kirtidevi, (5) Buddhidevi and (6) Laxmidevi. OM nadI-pada MAHANADI-PAD (SEGMENT OF GREAT RIVERS) 89. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM cha mahANadIo paNNattAo, taM jahA-gaMgA, + siMdhU, rohiyA, rohitaMsA, harI, hriktaa| 90. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM cha OM mahANadIo paNNattAo taM jahA-NarakaMtA, NArikaMtA, suvaNNakUlA, ruppakUlA, rattA, rttvtii| 89. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa bhAga meM chaha mahAnadiyA~ haiM-(1) gaMgA, OM (2) sindhu, (3) rohitA, (4) rohitAMzA, (5) harita, (6) hrikaantaa| 90. jambUdvIpa nAmaka dvIpa meM 5 OM mandara parvata ke uttara bhAga meM chaha mahAnadiyA~ haiM-(1) narakAntA, (2) nArIkAntA, (3) suvarNakUlA, (4) rUpyakUlA, (5) raktA, (6) rktvtii| (mahAdraha Adi kI sthiti bhAga-1, citra-7 meM dekheM) 89. In Jambu continent, to the south of Mandar Mountain, flow six mahanadis (great rivers)-(1) Ganga, (2) Sindhu and (3) Rohita, (4) Rohitamsha, (5) Harit and (6) Harikanta. 90. In Jambu contine the north of Mandar Mountain, flow six mahanadis (great rivers). (1) Narakanta, (2) Narikanta, (3) Suvarnakoola, (4) Rupyakoola, Wan (5) Rakta and (6) Raktavati. (see illustration-7 in part-1) OM 91. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANadIe ubhayakUle cha aMtaraNadIo ke paNNattAo, taM jahA-gAhAvatI, dahavatI, paMkavatI, tattayalA, mattayalA, ummttylaa| 92. jaMbuddIve Wan dIve maMdarassa pavvayassa paccatthime NaM sItodAe mahANadIe ubhayakUle cha aMtaraNadIo paNNattAo, taMja jahA-khIrodA, sIhasotA, aMtovAhiNI, ummimAliNI, pheNamAliNI, gNbhiirmaalinnii| 91. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva bhAga meM (mahAvideha kSetra meM) sItA mahAnadI ke 5 OM donoM kUloM meM milane vAlI chaha antarnadiyA~ haiM-(1) grAhavatI, (2) drahavatI, (3) paMkavatI, 5 (4) taptajalA, (5) mattajalA, (6) unmttjlaa| 92. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima bhAga meM sItodA mahAnadI ke donoM kUloM meM milane vAlI chaha antarnadiyA~ haiM-(1) kSIrodA, U (2) siMhasrotA, (3) antarvAhinI, (4) urmimAlinI, (5) phenamAlinI, (6) gmbhiirmaalinii| .[sthAnAMgasUtra (2) (256) Sthaananga Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Nan Nan Nan Nan Nan Nan %%%%%%%%%%%Yi

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95959595 5 5 5 5 5 5 5 5 595555555595555559555552 Wan 91. In Jambu continent, to the east of Mandar Mountain (in 5 Mahavideh area) joining from both sides of great river Sita flow three intermediate rivers. They are - ( 1 ) Grahavati, ( 2 ) Drahavati, (3) Pankavati, (4) Taptajala, (5) Mattajala and ( 6 ) Unmattajala. 92. In Jambu continent, to the west of Mandar Mountain joining from both sides of great river Sitoda flow six intermediate rivers. They are(1) Kshiroda, (2) Simhasrota, (3) Antarvahini, (4) Urmimalini, (5) Phenamalini and (6) Gambhiramalini. dhAtakISaNDa puSkaravara - pada DHATAKIKHAND-PUSHKARVAR-PAD (SEGMENT OF DHATAKIKHAND-PUSHKARVAR) 93. dhAyaisaMDadIvapuratthimaddhe NaM cha akammabhUmIo paNNattAo, taM jahA - hemavae, heraNNavate, harivAse, rammagavAse, devakurA, uttarakurA / 94. evaM jahA jaMbuddIve dIve jAva aMtaraNadIo jAva pukkharavaradIvaddhapaccatthimaddhe bhANitavyaM / 93. dhAtakISaNDa dvIpa ke pUrvArdha meM chaha akarmabhUmiyA~ haiM - (1) haimavata, (2) hairaNyavata, (3) harivarSa, (4) ramyakavarSa, (5) devakuru, (6) uttarakuru / 94. isI prakAra jaise jambUdvIpa nAmaka dvIpa meM varSa, varSadhara Adi se lekara antarnadI taka kA varNana kiyA hai vaisA hI dhAtakISaNDa dvIpa meM bhI jAnanA cAhie / isI prakAra dhAtakISaNDa dvIpa ke pazcimArdha meM tathA puSkaravaradvIpArdha ke pUrvArdha aura pazcimArdha meM bhI jambUdvIpa ke samAna sarva varNana jAnanA caahie| 93. In eastern half of Dhatakikhand continent there are six akarmabhumis (land of no endeavour ) - ( 1 ) Haimavat, (2) Hairanyavat, (3) Harivarsh, (4) Ramyak-varsh, (5) Devakuru and (6) Uttar-kuru. 94. In the same way all the description mentioned about Jambu i continent starting from Varsha, Varsh-dhar right up to intermediate rivers should be repeated for eastern half of Dhatakikhand. Similarly all the description mentioned about Jambu continent should be repeated for western half of Dhatakikhand as well as eastern and western halves of Ardhapushkarvar continent. Rtu - pada RITU PAD (SEGMENT OF SEASONS) 95. cha uU paNNattA, taM jahA - pAuse, varisAratte, sarae, hemaMte, vasaMte, gimhe / 95. Rtue~ chaha haiM - (1) prAvRT Rtu - ASADha aura zrAvaNa mAsa / ( 2 ) varSA Rtu - bhAdrapada aura Azvina mAsa / ( 3 ) zarad Rtu - kArtika aura mRgazira mAsa / ( 4 ) hemanta Rtu - pauSa aura mAgha mAsa / (5) vasanta Rtu - phAlguna aura caitra mAsa / (6) grISma Rtu- vaizAkha aura jyeSTha mAsa / 95. There are six ritus (seasons ) - ( 1 ) Pravrit ritu (first half of monsoon)--months of Ashadh and Shravan, (2) Varsha ritu (second half SaSTha sthAna (257) 15555555555fafa Sixth Sthaan phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

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25 5 55 55 5 5 5 5 5 5555955 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 55 5 5 5 5 595959595952 5 5 of monsoon)--months of Bhadrapad and Ashvin, (3) Sharad ritu ( autumn ) - months of Kartik and Mrigashira, (4) Hemant ritu (winter ) - 5 months of Paush and Maagh, (5) Vasant ritu (spring ) - months 5 Phalgun and Chaitra and (6) Grishma ritu (summer ) - months Vaishakh and Jyeshtha. of 5 Wan Wan Wan phra phra Wan Wan avamarAtra - pada AVAMARATRA-PAD (SEGMENT OF DATE SKIPPING) 96. chaha avamarAtra (tithi-kSaya) hote haiM - ( 1 ) tIsarA parva - ASADha kRSNapakSa meM / (2) sAtavA~ bhAdrapada kRSNapakSa meN| (3) gyArahavA~ parva, kArtika kRSNapakSa meM / (4) pandrahavA~ parva, pauSa kRSNapakSa meM / (5) unnIsavA~ parva, phAlguna kRSNapakSa meN| (6) teIsavA~ parva, vaizAkha kRSNapakSa meM 96. cha omarattA paNNattA, taM jahA - tatie pavve, sattame pavve, ekkArasame pavve, paNNarasame phra pavve, egUNavIsaime pavve, tevIsaime pavve / atirAtra - pada ATIRATRA PAD (SEGMENT OF DATE SKIPPING) 97. chaha atirAtra (tithivRddhi vAle parva) hote haiM - (1) cauthA parva - 96. There are six avamaratra ( fortnights of date skipping )--(1) third parva (third fortnight of the lunar calendar)-in dark fortnight of Ashadh, (2) seventh fortnight -- in dark fortnight of Bhadrapad, ( 3 ) eleventh phra fortnight--in dark fortnight of Kartik, (4) fifteenth fortnight in dark 5 fortnight of Paush, (5) nineteenth fortnight--in dark fortnight of Phalgun 5 and (6) twenty third fortnight -- in dark fortnight of Vaishakh. Wan 97. cha atirattA paNNattA, taM jahA - cautthe pavve, aTThame pavve, duvAlasame pavve, solasame pavve, vIsaime pavve, cauvIsaime pavve / 5 jAtA hai| of - ASADha zukla pakSa meM / (2) AThavA~ parva bhAdrapada zukla pakSa meM / (3) bArahavA~ parva - kArtika zukla pakSa meM / (4) solahavA~ parva - pauSa zukla pakSa meN| (5) bIsavA~ parva phAlguna zukla pakSa meN| (6) caubIsavA~ parva, vaizAkha zukla pakSa meM 97. There are six atiratra ( fortnights of date addition ) -- (1) fourth parva, vivecana - Agama kAlIna mAnyatA ke anusAra, varSa ke jina chaha mahInoM meM kRSNa pakSa meM tithiyA~ ghaTatI haiM, unhIM mahInoM ke zukla pakSa meM tithiyA~ bar3hatI bhI haiN| amAvasyA aura pUrNamAsI ko parva kahA sthAnAMgasUtra (2) parva (fourth fortnight of the lunar calendar)-in bright fortnight of Ashadh, (2) eighth fortnight-in bright fortnight of Bhadrapad, (3) twelfth fortnight-in bright fortnight of Kartik, (4) sixteenth fortnight-in bright fortnight of Paush, (5) twentieth fortnight-in 5 bright fortnight of Phalgun and (6) twenty fourth fortnight-in bright fortnight of Vaishakh. (258) 2 55 5 5 55 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 595959595952 Sthaananga Sutra (2) Wan 55 Wan

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Dan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 355555555555555555555555555555555 Elaboration According to the belief prevalent during the Agam writing period the skipping and addition of dates occurred during the 4 same six months of the lunar calendar. The skipping occurred during the 41 dark half of the month and addition during the bright half. Parva means full-moon date and dark-night date. arthAvagraha-pada ARTHAVAGRAH-PAD (SEGMENT OF ACQUIRING INFORMATION) 98. AbhiNibohiyaNANassa NaM chabihe atthoggahe paNNatte, taM jahA-soiMdiyatthoggahe, ma [cakkhidiyatthoggahe, ghANiMdiyatthoggahe, jibhiMdiyatthoggahe, phAsiMdiyatthoggahe ], nnoiNdiytthogghe| Wan 98. Abhinibodhika (matijJAna) jJAna kA arthAvagraha chaha prakAra kA hotA hai-(1) zrotrendriya arthAvagraha, (2) cakSurindriya-arthAvagraha, (3) ghrANendriya arthAvagraha, (4) rasanendriya-arthAvagraha, (5) sparzanendriya-arthAvagraha, (6) noindriy-arthaavgrh| i 98. Arthavagrah (acquiring information) of Abhinibodhik jnana (mati jnana) is of six kinds--(1) shrotendriya-arthavagraha, (2) chakshurindriya-arthavagraha, (3) ghranendriya-arthavagraha, (4) rasanendriya-arthavagraha, (5) sparshendriya-arthavagraha and (6) noindriya-arthavagraha. vivecana-avagraha ke do bheda haiM-vyaMjanAvagraha aura arthaavgrh| upakaraNendriya (bAhyaindriya) ke sAtha OM zabdAdi grAhya viSaya ke sambandhoM ko vyaMjana kahate haiN| donoM kA sambandha hone para avyakta jJAna kI kiMcit // ma mAtrA utpanna hotI hai, use vyaMjanAvagraha kahate haiN| vyaMjanAvagraha ke pazcAt arthAvagraha utpanna hotA hai| ___Elaboration-Avagraha (acquisition) is of two typesvyanjanavagraha and arthavagraha. The contact of sense organ with its subject is vyanjan. The acquisition of the smallest fraction of information at this point is called vyanjanavagraha. The continuing process of acquisition triggered by this is arthavagraha. avadhijJAna-pada AVADHI-JNANA-PAD (SEGMENT OF AVADHI-JNANA) __ 99. chabihe ohiNANe paNNatte, taM jahA-ANugAmie, aNANugAmie, vaDamANae, hAyamANae, paDivAtI, apddivaatii| 99. avadhijJAna chaha prakAra kA hai-(1) AnugAmika, (2) anAnugAmika, (3) vardhamAna, (4) hIyamAna, (5) pratipAtI, (6) aprtipaatii| (avadhijJAna kA vistRta varNana sacitra nandIsUtra avadhijJAna prakaraNa pRSTha 80 dekheM) 99. Avadhi-jnana--is of six kinds--(1) Aanugaamik, (2) Ananugaamik, (3) Vardhaman, (4) Hiyaman, (5) Pratipati and (6) Apratipati. (for detailed 5discussion on Avadhi-jnana refer to Illustrated Nandi Sutra p. 80) SaSTha sthAna (259) Sixth Sthaan 9555555555555555555555555555558

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phaphaphapha Wan avacana-pada AVACHAN PAD (SEGMENT OF IGNOBLE WORDS) 100. No kappai NiggaMthANa vA NiggaMthINa vA imAI cha avayaNAI vadittae, taM jahAaliyavayaNe, hIliyavayaNe, khiMsitavayaNe, pharusavayaNe, gAratthiyavayaNe, viusavitaM vA puNo udIrattae / phra 100. nirgrantha aura nirgranthiyoM ko chaha avacana - (garhita athavA ayogya vacana) bolanA nahIM kalpatA hai - (1) alIkavacana-asatyavacana / (2) hIlitavacana - dUsaroM kA anAdara va avahelanAyukta vcn| (3) khiMsitavacana- marmavedhI vacana yA jise sunakara dUsarA tilamilA uThe / (4) puruSavacana - kaThora vacana / 5 (5) agArasthitavacana - beTA, beTI Adi gRhasthAvasthA ke sambandhasUcaka vacana / (6) vyavasita udIrakavacana - 5 upazAnta kalaha ko ubhAr3ane vAlA vacana / Wan kalpaprastAra - pada KALP PRASTAAR-PAD (SEGMENT OF FORMULATING ATONEMENTS) 101. cha kappassa patthArA paNNattA, taM jahA pANaivAyassa vayamANe, musAvAyaM vayamANe, adinnAdANaM vAyaM vayamANe, avirativAyaM vayamANe, apurisavAyaM vayamANe, dAsavAyaM vayamANe - iccete cha kapparasa patthAre patthArettA sammamapaDipUremANe taTTANapatte / 100. Shraman Nirgranth and Nirgranthi (male and female ascetics) 5 are not allowed to utter six avachan (despicable or ignoble words) (1) Aleek vachan-false statement, (2) heelit vachan-insulting or disrespectful statement, ( 3 ) khimsit vachan-piercing_statement, (4) purush vachan -- harsh statement, ( 5 ) agaarasthit vachan - kinship 5 expressions like son and daughter, suitable only for householders and 5 (6) vyavasit udirak vachan -- provoking statement inflaming pacified 5 discontent. Wan kalpa ke ina chaha prastAroM AropoM ko sthApita kara yadi koI sAdhu unheM samyak prakAra se pramANita na kara sake to vaha usa sthAna ko prApta hotA hai, arthAt Aropita doSa ke prAyazcitta kA bhAgI Aropa lagAne vAlA svayaM hotA hai| 101. kalpa (sAdhu - AcAra) ke chaha prastAra haiM - ( 1 ) prANAtipAta sambandhI AropAtmaka vacana bolane para / (2) mRSAvAda sambandhI AropAtmaka vacana bolane para / (3) adattAdAna sambandhI AropAtmaka vacana bolane pr| (4) abrahmacarya sambandhI AropAtmaka vacana bolane para / (5) puruSattva - hInatA (napuMsakatA) ke 5 AropAtmaka vacana bolane pr| (6) dAsa (dAsI putra) hone kA AropAtmaka vacana bolane para / 101. There are six prastar (formulation of atonements) related to kalp (ascetic praxis)-(1) On making a statement accusing someone of killing beings (pranatipat). (2) On making a statement accusing someone of telling a lie (asatya). (3) On making a statement accusing someone of stealing (adattadan ). ( 4 ) On giving statement accusing someone of nonsthAnAMgasUtra (2) (260) 295 55 5 565 595959 55 5 5 5 555595555 55955 5955 595 5595555 5552 Sthaananga Sutra (2) Wan phra

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Wan 95455555;)))))))))))))))) )))) 85555555555555555555555555555555;)))))))))))) celibacy (abrahmacharya). (5) On giving statement accusing someone of impotency and (6) On giving statement accusing someone of being a fi slave (born of a slave mother). After accusing someone of these six atonement-entailing transgressions, if some ascetic fails to irrefutably prove them then he is liable to get the same atonement. In other words, if the accuser is unable to prove the accusation, he himself has to suffer the formulated atonement. vivecana-sAdhu ke AcAra ko kalpa kahA jAtA hai| prAyazcitta kI uttarottara vRddhi ko prastAra kahate hai Wan haiN| hiMsA, asatya, brahmacarya Adi ke sambandha meM yadi koI sAdhu anya sAdhu ko nIcA dikhAne, kalaMkita karane kI nIyata se jhUThA Aropa lagAve ki "tumane yaha pApa kiyA hai', phira managaDhanta pramANa juTAkara use doSI siddha karane kI ceSTA karatA hai taba vaha guru ke sAmane yadi Aropa siddha nahIM kara pAtA hai, to hai OM vaha svayaM usake prAyazcitta kA bhAgI hotA hai| punaH vaha apane kathana ko siddha karane ke lie jyoM-jyoM asat prayatna karatA hai, tyoM-tyoM vaha uttarottara adhika prAyazcitta kA bhAgI hotA jAtA hai| Elaboration-Ascetic praxis is called kalp. Formulating and prescribing progressively intensifying atonement for specific and multiplying faults is called prastaar. When an ascetic accuses another ascetic of blames related to violence and other transgressions of ascetic praxis and collects imaginary and false evidences; after this prove his accusation then it is he who has to undergo the same prescribed atonement. If he continues to pile up false evidences by hook or crook to prove his point, he continues to be liable to progressively severe atonement. ma palimanthu-pada PALIMANTHU-PAD (SEGMENT OF DETRIMENTS OF ASCETIC PRAXIS) OM 102. cha kappassa palimaMthu paNNattA, taM jahA-kokuite saMjamassa palimaMthU, moharie / saccavayaNassa palimaMthU, cakkhUlolue IriyAvahiyAe palimaMthu, titiNie esaNAgoyarassa palimaMthU, OM icchAlobhite mottimaggassa palimaMthU, bhijjANidANakaraNe mokkhamaggassa plimNthuu| savvattha bhagavatA aNidANatA pstthaa| ma 102. kalpa ke chaha palimaMthu (sAdhu AcAra ke vighAtaka kAraNa) haiM-(1) kaukucita -capalatA saMyama kA palimaMthu hai, (2) maukharika-mukharatA yA bakavAda satya kA palimaMthu hai, (3) cakSurlolupa-netra ke viSaya meM Asakta, IryApathika kA palimaMtha hai| (4) tiMtiNaka-cir3aciDa svabhAva vAlA, eSaNA-gocarI Wan kA palimaMthu hai| (5) icchAlobhika-atilobhI, niSparigraha rUpa muktimArga kA palimaMthu hai| (6) abhidhyA nidAnakaraNa-cakravartI, vAsudeva Adi ke bhogoM kA nidAna karane vAlA mokSamArga kA palimaMthu hai| bhagavAna ne anidAnatA ko sarvatra prazasta (zreSTha) kahA hai| a55555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555555555555 SaSTha sthAna (261) Sixth Sthaan

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 102. There are six palimanthu (detriments) of kalp (ascetic praxis)- (1) Kaukuchit (hastiness) is detrimental to discipline. (2) Maukharik ki (blathering) is detrimental to truth. (3) Chakshurlolup (obsession of 41 + visual gratification) is detrimental to iryapathiki (careful movement). (4) Tintinak (irritability) is detrimental to eshana (alms-seeking). (5) Ichchhalobhik (covetousness) is detrimental to path of liberation (non-possession). (6) Abhidhyanidan-karan (avaricious ambition) of sensory pleasures of Chakrawarti or Vasudev is detrimental to path of liberation. Bhagavan has always appreciated absence of worldly desires. Wan vivecana-ina sabakA vizeSa artha isa prakAra hai (1) kaukucita-kutsita zArIrika cessttaa| isake tIna ja bheda haiM-(1) sthAna se, apane sthAna para naTa yA kaThaputalI kI taraha naacnaa| (2) zarIra se, hAtha-paira * Adi aMgoM ko sikor3anA, bigaadd'naa| (3) bhASA se, mu~ha se vicitra prakAra kI AvAjeM nikaalnaa| (2) maukharika-binA vicAre aMTa-saMTa bolnaa| (3) cakSulolupa-calate hue idhara-udhara tAMka-jhA~ka ke krnaa| lubhAvane dRzyoM ko dekhnaa| (4) titiNika-AhAra Adi kI manacAhI prApti na hone para khinna Wan honA yA bdd'bdd'aanaa| (5) icchAlobhika-asIma icchA aura asIma lobha kI vRtti rkhnaa| (6) bhijjA nidAna-Rddhi, pada, viSaya-sukha Adi kI abhilASo se bAra-bAra nidAna krnaa| (hindI TIkA bhAga-2 Wan pRSTha 327) TECHNICAL TERMS (1) Kaukuchit-hastiness and grotesque movements of body. This is of three kinds-1. place related includes to dance like an acrobat or a puppet at one place; 2. body related includes disgraceful gestures as well as repulsive and freakish contortions of body parts; 3. speech related includes producing strange sounds from mouth. (2) Maukharikblathering oruttering incoherent and thoughtless words. (3) Chakshurlolup-obsession of visual gratification leading to peeping and staring at attractive scenes. (4) Tintinak-irritability, such as discontentment on not getting desired things including food, and expressing it grudgingly. (5) Ichchhalobhik-covetousness or excessive greed for possessions. (6) Abhidhyanidan-karan-avaricious ambition and persistent desire for power, status, wealth, carnal and other such mundane attainments. (Hindi Tika, part-2, p. 327) kalpasthita-pada KALPASTHITI-PAD (SEGMENT OF PRAXIS OBSERVATION) 103. chabbihA kappadvitI paNNattA, taM jahA-sAmAiyakappadvitI, cheovaTThAvaNiyakappadvitI, OM NibbisamANakappadvitI, NiviTThakappadvitI, jiNakappadvitI, therkppdvitii| ) 95555555555555555)5555553 mI sthAnAMgasUtra (2) (262) Sthaananga Sutra (2) baWan ka

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35555555555555 F FF hhhhhhhh 103. kalpa kI sthiti (saMyama kI maryAdA) chaha prakAra kI hai-(1) sAmAyikakalpasthiti, ma (2) chedopasthAnIyakalpasthiti, (3) nirvizamAnakalpasthiti, (4) nirviSTamAnakalpasthiti, (5) jinakalpasthiti aura (6) sthvirklpsthiti| (inakA vivecana sthAna 3 ke sUtra 364 para kiyA jA fa cukA hai|) ____103. Kalpasthiti (praxis observation) is of six kinds-(1) Samayik 4 kalpasthiti, (2) Chhedopasthapaniya kalpasthiti and (3) Nirvishamaan Si kalpasthiti, (4) Nirvisht kalpasthiti, (5) Jinakalpasthiti and (6) Sthavirakalpasthiti. (These have been discussed in details in aphorism 364 of Sthaan 3) mahAvIra SaSThabhakta-pada MAHAVIR SHASHT-BHAKT-PAD (SEGMENT OF MAHAVIR'S TWO-DAY FASTING) 104. samaNe bhagavaM mahAvIre chaTTeNaM bhatteNaM apANaeNaM muMDe [ bhavittA agArAo aNagAriyaM ] * pvie| 105. samaNassa NaM bhagavao mahAvIrassa chaTTeNaM bhatteNaM apANaeNaM aNaMte aNuttare + [NivvAdhAe NirAvaraNe kasiNe paDipuNNe kevalavaraNANadaMsaNe ] smuppnnnne| 106. samaNe bhagavaM mahAvIre chaTTeNaM bhatteNaM apANaeNaM siddhe [ buddhe mutte aMtagaDe pariNibbuDe ] svvdukkhpphiinne| # 104. zramaNa bhagavAna mahAvIra apAnaka-(jalAdipAna-rahita) SaSThabhakta-(do upavAsa) kI tapasyA ke ke sAtha muNDita hokara agAra se anagAritA meM pravrajita hue| 105. zramaNa bhagavAna mahAvIra ko apAnaka SaSThabhakta kI tapasyA meM ananta, anuttara, nirvyAghAta, nirAvaraNa, kRtsna, paripUrNa kevalavara jJAna-darzana utpanna huaa| 106. zramaNa bhagavAna mahAvIra apAnaka SaSThabhakta se siddha, buddha, mukta, + antakRt aura sarvaduHkhoM se rahita hue| 104. Shraman Bhagavan Mahavir tonsured his head and renouncing Fi his household got initiated into the ascetic religion after apaanak | shashthabhakta (missing six meals or two-day fasting without water). 105. Shraman Bhagavan Mahavir attained anant (infinite), anuttar (unmatched), nirvyaaghaat (unrestricted), niraavaran (unveiled), kritsna (perfect) and paripurna (supreme) omniscience (Keval-jnana and keval- darshan) while observing apaanak shashthabhakta. 106. Shraman Bhagavan Mahavir became perfect (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (parinivrit), and ended all fi miseries after observing apaanak shashthabhakta. fi farura-VIMAAN-PAD (SEGMENT OF CELESTIAL VEHICLES) * 107. saNaMkumAra-mAhiMdesu NaM kappesu vimANA cha joyaNasayAI uDDe uccatteNaM pnnnnttaa| SaSTha sthAna (263) Sixth Sthaan

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)) ))))) )))) Wan Wan 5555555555))))))))))))) 555555555555555555555%%%%%%%%%%%%%%% 107. sanatkumAra aura mAhendra kalpa ke vimAna chaha sau yojana utkRSTa U~cAI vAle haiN| 107. The maximum height of vimaans (celestial vehicles) in Sanatkumar and Mahendra kalps is six hundred Yojans. deva-pada DEVA-PAD (SEGMENT OF GODS) 108. saNaMkumAra-mAhidesu NaM kappesu devANaM bhavadhAraNijjagA sarIragA ukkoseNaM cha rayaNIo uDaM uccatteNaM pnnnnttaa| 108. sanatkumAra aura mAhendrakalpa ke devoM ke bhavadhAraNIya zarIra U~cAI meM chaha ratnipramANa hai| 108. The bhavadharaniya sharira (incarnation sustaining bodies) of gods in Sanatkumar and Mahendra kalps is six Ratni tall. bhojana pariNAma-pada BHOJAN PARINAM-PAD (SEGMENT OF BENEFITS OF FOOD) 109. chabihe bhoyaNapariNAme paNNatte, taM jahA-maNuNNe, rasie, pINaNijje, biMhaNijje, mayaNijje, dppnnijje| 109. bhojana kA pariNAma-(paripAka) chaha prakAra kA hotA hai-(1) manojJa-mana meM Ananda utpanna karane vaalaa| (2) rasika-vividharasayukta vyaMjana vaalaa| (3) prINanIya-rasa raktAdi dhAtuoM meM samatA U lAne vaalaa| (4) bRMhaNIya-rasa, mAMsAdi, dhAtuoM ko bar3hAne vaalaa| (5) madanIya-kAmazakti ko bar3hAne ke vaalaa| (6) darpaNIya-zarIra kA poSaNa karane vAlA, utsaahvrdhk| OM 109. There are six bhojan parinam (benefits of food)--(1) Manojna infusing joy in mind. (2) Rasik-providing a variety of tastes and flavours. (3) Preenaniya-creating balance in blood and other body fluids. (4) Vrimhaniya--nourishing fluids, flesh and other body components. (5) Madaniya-acting as aphrodisiac. (6) Darpaniya$i providing nutrition to the body; invigourating. OM viSapariNAma-pada VISH-PARINAM-PAD (SEGMENT OF EFFECTS OF POISON) 110. chabbihe visapariNAme paNNatte, taM jahA-Dakke, bhutte, Nivatite, maMsANusArI, ma soNitANusArI, atttthimiNjaannusaarii| 110. viSa kA pariNAma yA vipAka chaha prakAra kA hotA hai-(1) daSTa-kisI viSaile jIva dvArA kATe jAne para prabhAva DAlane vaalaa| (2) bhukta-khAye jAne para prabhAva DAlane vaalaa| (3) nipatita-zarIra ke bAhirI bhAga (camar3I yA dRSTi) se sparza hone para prabhAva DAlane vaalaa| (4) mA~sAnusArI-mA~sa taka kI 5 dhAtuoM ko prabhAvita karane vaalaa| (5) zoNitAnusArI-rakta taka kI dhAtuoM ko prabhAvita karane vaalaa| (6) asthi-majjAnusArI-haDDI aura haDDiyoM ke rasa taka kI dhAtuoM para prabhAva DAlane vaalaa| 555555555555555555555555))))))))))))))) sthAnAMgasUtra (2) (264) Sthaananga Sutra (2)

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Wan Wan phra 110. There are six vish parinam (ways a poison acts ) - ( 1 ) Dasht-one 5 5 that acts on being stung or bitten by a venomous being. (2) Bhukta-one 5 that acts when consumed. (3) Nipatit-one that acts when touched to any part of the body (skin). (4) Mansanusari-one that affects flesh. (5) Shonitanusari-one that affects blood. (6) Asthi-majjanusari-one that affects bones and bone-marrow. Wan Wan Wan Wan tttittpuupuumitittmitimitittmi 111. prazna chaha prakAra ke hote haiM - ( 1 ) saMzayaprazna - saMzaya dUra karane ke lie pUchanA / (2) vyudgrahaprazna - mithyAbhiniveza se dUsare ko parAjita karane ke lie pUchanA / (3) anuyogIprazna - vyAkhyA ke lie puuchnaa| (4) anuloma prazna - kuzala - kAmanA se pUchanA / (5) tathAjJAnaprazna- svayaM jAna hue Wan dUsaroM kI jJAnavRddhi ke lie puuchnaa| (6) atathAjJAnaprazna - svayaM nahIM jAnane para jAnane ke lie puuchnaa| bhI Wan Wan 111. Prashna (questions) are of six kinds-(1) Samshaya prashnaquestion for removing doubt, (2) vyudgraha prashna-question for Wan confusing and defeating an opponent, (3) anuyogi prashna-question seeking elaboration, (4) anulom prashna-question to know about pha welfare, ( 5 ) tathajnana prashna-question aimed at educating others, in 5 spite of already knowing the answer, and (6) atathajnana prashnaquestion for knowing the unknown. prazna- pada PRASHNA PAD (SEGMENT OF QUESTION) 111. chavvihe paTTe paNNatte, taM jahA-saMsayapaTTe, buggahapaTTe, aNujogI, aNulome, tahaNANe, atahaNANe / 5 virahita-pada VIRAHIT-PAD (SEGMENT OF OMMISSION) Wan Wan 5 Wan 5 tmillllllpuupuumitittmilllmilllktti Wan Wan phra 112. camaracaMcA rAjadhAnI meM adhika se adhika chaha mAsa taka upapAta kA viraha ( anya deva kI utpatti kA vyavadhAna) ho sakatA hai| 113. pratyeka indra ke sthAna meM utkRSTa rUpa meM chaha mAsa taka indra 5 upapAta kA viraha ( anya indra kI utpatti kA vyavadhAna) ho sakatA hai / 114. nicalI sAtavIM pRthivI meM utkRSTa rUpa se chaha mAsa taka nArakIjIva ke upapAta kA viraha ho sakatA hai / 115. siddhagati meM utkRSTa pha rUpa meM chaha mAsa taka siddha jIva 'upapAta kA viraha ho sakatA hai| 112. camaracaMcA NaM rAyahANI ukkoseNaM chammAsA virahiyA uvavAteNaM / 113. egamege NaM iMdaTThANe ukkoseNaM chammAse virahite uvavAteNaM / 114. adhesattamA NaM puDhavI ukkoseNaM chammAsA virahitA uvavAteNaM / 115. siddhigatI NaM ukkoseNaM chammAsA virahitA uvavAteNaM / in 112. In the capital city Chamarachancha there can be an ommission upapat (instantaneous birth) of a god for a maximum period of six months. 113. In the abode of every Indra there can be an omission in upapat of another Indra for a maximum period of six months. 114. In the SaSTha sthAna (265) Sixth Sthaan - 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 5 5 5 5 5 5955-2 phra

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B))))) ))) ))555555555555 ))) ))) )) )) )))))) BTing Ting Ting Ting Ting FFFF 5FFFFFFFFFFFFFFFF5Ting Ting Ting Ting Ting Ting Ting Ting Ting F FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 45 seventh lower world (hell) there can be an omission in upapat of an infernal being for a maximum period of six months. 115. In the abode of Siddhas (perfected beings or liberated souls) there can be an omission in upapat of a Siddha for a maximum period of six months. Ayurbandha-pada AYURBANDH-PAD (SEGMENT OF LIFE SPAN BONDAGE) * 116. chabihe AuyabaMdhe paNNatte, taM jahA-jAtiNAmaNidhattAue, gatiNAmaNidhattAue, # ThitiNAmaNidhattAue, ogAhaNANAmaNidhattaue, paesaNAmaNidhattAue, annubhaagnnaamnnidhttaaue| ma 116. AyuSya kA bandha chaha prakAra kA hotA hai-(1) jAtinAmanidhattAyu, (2) gatinAmanidhattAyu, (3) sthitinAmanidhattAyu, (4) avagAhanAnAmanidhattAyu, (5) pradezanAmanidhattAyu, (6) anubhaagnaamnidhttaayu| 4 116. Ayushyabandh (bondage of karmas determining next life span) is of six kinds--(1) jati-naam-nidhatt-ayu, (2) gati-naam-nidhatt-ayu, (3) sthiti-naam-nidhatt-ayu, (4) avagahana-naam-nidhatt-ayu, 5 (5) pradesh-naam-nidhatt-ayu and (6) anubhag-naam-nidhatt-ayu. Wan vivecana-jisa samaya kisI jIva ko Ayu kA baMdha hotA hai, taba vaha jAti gati Adi chahoM ke sAtha nidhatta (gATha baMdhana maya) hotA hai| amuka Ayu kA baMdha karane vAlA jIva usake sAtha-sAtha ekendriya OM Adi pA~ca jAtiyoM meM se kisI eka jAti kA, naraka Adi cAra gatiyoM meM se eka gati kA, amuka samaya kI sthiti kAla maryAdA kA, avagAhanA, audArika yA vaikriya zarIra meM se kisI eka zarIra kA tathA AyuSya ke pradezoM-paramANu saMcayoM kA aura usake anubhAva-vipAka zakti kA bhI baMdha karatA hai| ke isa prakAra Ayu karma ke baMdha ke sAtha ye chahoM prakAra kA baMdha hotA hai| Elaboration-When a being acquires bondage of life span determining karma the process includes fixation (nidhatt) of six parameters including 4 jati (species) listed here. A being acquiring life span bondage acquires simultaneously the bondage of one of the five jatis including ekendriya (one-sensed being), one of the four genuses including narak, specific duration of time (sthiti), space occupation (avagahana) of one of the two bodies (audarik or vaikriya), specific aggregates of ultimate-particles 4 (pradesh), and specific potency of acquired karma particles (anubhag). 4 Thus bondage of ayushya karma includes these six types of bondage. fa pArabhavika-Ayurbandha-pada PARBHAVIK AYURBANDH-PAD (SEGMENT OF LIFE SPAN BONDAGE FOR NEXT BIRTH) 117. NeraiyANaM chavihe AuyabaMdhe paNNatte, taM jahA-jAtiNAmaNihattAue, (gatiNAmaNihattAie, ThitiNAma NihattAue, ogAhaNANAma NihattAue, paesaNAma NihattAue), OM aNubhAgaNAma nnihttaaue| 118. evaM jAva vemaanniyaannN| )))) i )))) ) 4 5 sthAnAMgasUtra (2) (266) Sthaananga Sutra (2)

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Wan phra phra 5 phra pha pha (4) 5 (5) pradesh-naam-nidhatt-ayu (pradesh of these Wan Wan Wan Wan kA, 117. nArakI jIvoM kA AyuSka bandha chaha prakAra kA hotA hai - ( 1 ) jAtinAmanidhattAyu - nArakAyuSka ke bandha ke sAtha paMcendriyajAtinAmakarma kA ( 2 ) gatinAmanidhattAyu - nArakAyuSka ke bandha ke sAtha narakagati kA, (3) sthitinAmanidhattAyu - nArakAyuSka ke bandha ke sAtha sthiti ( kAlamAna) kA, (4) avagAhanAnAmadhittAyu - nArakAyuSka ke bandha ke sAtha vaikriyazarIranAmakarma (5) pradezanAmanidhattAyu - nArakAyuSka ke bandha ke sAtha pradezoM kA aura ( 6 ) anubhAganAmanidhattAyunArakAyuSka ke baMdha ke sAtha anubhAga kA niyama se baMdha hotA hai / 118. isI prakAra vaimAnika taka ke sabhI daNDakoM ke jIvoM meM AyuSyakarma kA bandha isI taraha chaha prakAra kA hotA hai| 119. NeraiyA NiyamA chammAsAvasesAuyA parabhaviyAuyaM pagareMti / 120. evaM asurakumArAvi 5 jAva thaNiyakumArA / 121. asaMkhejjavAsAuyA saNNipaMciMdiyatirikkhajoNiyA NiyamaM chammAsAvasesAuyA parabhaviyAuyaM pagareMti / 122. asaMkhejjavAsauyA saSNimaNussA NiyamaM chammAsAvasesAuyA parabhaviyAuyaM pagareMti / 123. vANamaMtarA jotisavAsiyA vemANiyA jahA kaNeraiyA / Wan Wan 119. nArakI jIva Ayu ke chaha mAsa zeSa rahane para niyama se parabhava kI Ayu kA bandha karate haiM / 120. isI prakAra asurakumAra se lekara stanitakumAra taka ke sabhI deva bhI chaha mAsa Ayu ke avazeSa rahane para niyama se parabhava kI Ayu kA bandha karate haiM / 121. asaMkhyeyavarSa AyuSya vAle saMjJi-paMcendriya tiryagyonika jIva chaha mAsa Ayu avazeSa rahane para niyama se parabhava kI Ayu kA bandha karate haiM / 122. asaMkhyeyavarSAyuSka saMjJi-manuSya chaha mAsa kI Ayu avazeSa rahane para niyama se parabhava kI Ayu kA bandha karate haiM / 123. vANavyantara, jyotiSka aura vaimAnika deva nAraka jIvoM ke samAna Wan chaha mAsa Ayu zeSa rahane para parabhava kI Ayu kA niyama se bandha karate haiN| Wan 117. Ayushyabandh (bondage of karmas determining next life span of 5 infernal beings is of six kinds-(with bondage of life span as infernal beings they also enter bondage of ) - ( 1 ) jati-naam-nidhatt-ayu (panchendriya-jati-naam-karma), (2) gati-naam-nidhatt- ayu (narak-gatinaam-karma ), (3) sthiti-naam-nidhatt-ayu ( sthiti of these karmas), avagahana-naam-nidhatt-ayu (vaikriya sharira-naam-karma), karmas) and (6) anubhag-naam-nidhatt-ayu (anubhag of these karmas). 118. In the same way Ayushyabandh (bondage of karmas determining next life span) of all beings of all dandaks up to Vaimaniks is of six kinds. 119. As a rule infernal beings acquire the bondage of life span of next birth when six months are left from their present life span. 120. In the same way all the divine beings from Asur Kumars to Stanit Kumars also, as a rule, acquire the bondage of life span of next birth when six months SaSTha sthAna (267) phaphaphaphaphaphapha Sixth Sthaan Wan phaphaphaphaphaphapha

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Yin %% %%%%%%%% %%%%%%%%%%%%%%%%%%%%%%% )) )) Hong FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF555555555 are left from their present life. 121. Sanjni panchendriya tiryakyoni jivas Wan (sentient five sensed animals) with a life span of innumerable years also, as a rule, acquire the bondage of life span of next birth when six months are left from their present life. 122. Sanjni manushya (sentient human beings) also, as a rule, acquire the bondage of life span of next birth when six months are left from their present life. 123. Like infernal beings Vanavyantar, Jyotishk and Vaimanik gods also, as a rule, acquire the bondage of life span of next birth when six months are left from their present life. ka vivecana-kisa jIva ko agale bhava kA AyuSya kaba ba~dhatA hai, isa viSaya meM saMskRta TIkA meM nimna gAthA uddhRta hai nirai sura asaMkhAu tiri-maNuA sesae u chmmaase| iga-vigalA niruvakkama tiri-maNuyA Auya tibhaage| avasesA sovakkama tibhAga navabhAga sttviisime| baMdhaMti parabhavAuM niyai bhave saba jIvA u|| ____ -nairayika, deva, tathA asaMkhyAta varSa kI AyuSya vAle tiryaMca aura manuSya, jaba inakI Ayu chaH mahIne zeSa rahatI hai taba ve parabhava kI Ayu kA bandha karate haiN| nirupakrama Ayu vAle tiryaMca aura manuSya apanI // ma Ayu ke tIsare bhAga meM agale bhava kI Ayu kA baMdha karate haiN| zeSa sopakrama Ayu vAle jIva apanI Ayu ke - tIsare, nauveM tathA sattAisaveM bhAga meM Ayu kA baMdha karate haiN| (hindI TIkA bhAga-2 pRSTha 241) Elaboration-Which being acquires life-span determining karmas when is mentioned in a verse in Sanskrit Tika Infernal beings, gods and human beings with a life span of $ innumerable years acquire the bondage of life span of next birth when six months are left from their present life. Animals and human beings with nirupakram (irreducible) life span acquire the bondage of life span of next birth when one third of their present life span is remaining. All the remaining beings with sopakram (reducible) life span acquire the 4 bondage of life span of next birth when one third, one ninth or one $ twenty seventh of their present life span is remaining. (Hindi Tika, part-2, Wan p. 241) bhAva-pada BHAAVA-PAD (SEGMENT OF STATE) 124. chabihe bhAve paNNatte, taM jahA-odaie, uvasamie, khaie, khaovasamie, pAriNAmie, snnnnivaatie| )5555555555)))))) )))) ) 8555554) | sthAnAMgasUtra (2) (268) Sthaananga Sutra (2)

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phaphapha phaphaphaphaphaphaphapha phra Wan 124. bhAva ( jIva kI zuddha azuddha paryAya) yA avasthA chaha prakAra kI hotI hai - ( 1 ) audayika 5 bhAva - karma ke udaya se hone vAle kaSAya, veda Adi 21 bhAva / (2) aupazamika bhAva - mohakarma ke upazama pha se hone vAle samyaktva cAritra 2 bhAva / (3) kSAyika bhAva-ghAtikarmoM ke kSaya se utpanna hone vAle ananta jJAna - darzanAdi 9 bhAva / (4) kSAyopazamika bhAva - ghAtikarmoM ke kSayopazama se hone vAle mati zrutajJAnAdi Wan 18 bhaav| (5) pAriNAmika bhAva- kisI karma ke udayAdi ke binA anAdi se cale A rahe jIvatva Adi Wan 3 bhaav| (6) sAnnipAtikabhAva-uparyukta bhAvoM ke saMyoga se hone vAlA 26 prakAra kA bhAva / ( bhAvoM ke 5 vistRta varNana ke lie sacitra anuyogadvAra bhAga - 1 pRSTha 349-359) dekheM) phra Lian Wan Wan Wan Wan 5 pratikramaNa-pada PRATIKRAMAN - PAD (SEGMENT OF CRITICAL REVIEW) 124. Bhaava (state of a being) are of six kinds - ( 1 ) Audayik bhaavastate of jiva (being or soul) caused by udaya ( fruition) of karmas; this includes the 21 states including passions and gender. (2) Aupashamik bhaava-state caused by upasham (pacification) of Mohaniya karmas; this includes samyaktva (righteousness) and charitra (right conduct ). 5 (3) Kshayik bhaava-state caused by kshaya (destruction) of vitiating 5 karmas; this includes nine states including infinite knowledgeperception. (4) Kshayopashamik bhaava-state of mind caused by kshayopasham (pacification-cum-destruction) of karmas; this includes 5 18 states including mati jnana and shrut jnana. (5) Parinamik bhaava- phra three eternal states unrelated to action of karmas; this includes three states including jivatva (the quality of being a soul). (6) Sannipatik bhaava-state incorporating combinations of the said five states; this includes 26 different states. (for detailed discussion on bhaavas refer to F Illustrated Anuyogadvar Sutra, part-1, pp. 349-59) 125. chavvihe paDikkamaNe paNNatte, taM jahA - uccArapaDikkamaNe, pAsavaNapaDikkamaNe, ittarie, Avakahie, jaMkiMcimicchA, somaNaMtie / SaSTha sthAna 125. pratikramaNa (doSoM kI zuddhi ke lie kI jAne vAlI kriyA) chaha prakAra kA hotA hai(1) uccAra - pratikramaNa - mala visarjana ke pazcAt vApasa Ane para IryApathikI sUtra ke dvArA pratikramaNa karanA / (2) prasravaNa - pratikramaNa - mUtra visarjana ke pazcAt vApasa Ane para IryApathikI sUtra ke dvArA pratikramaNa karanA / (3) itvarika- pratikramaNa - daivasika-rAtrika Adi pratikramaNa karanA / (4) yAvatkathika - pratikramaNa - mAraNAntikI saMlekhanA ke samaya kiyA jAne vAlA pratikramaNa | (5) yatkiJcitmithyAduSkRta - pratikramaNa - sAdhAraNa doSa lagane para usakI zuddhi ke lie 'micchAmi 5 dukkaDaM ' kahakara pazcAttApa prakaTa karanA / (6) svapnAntika - pratikramaNa - duHsvapnAdi dekhane para kiyA jAne vAlA pratikramaNa | (269) 1955 59595959595959595 59595959955 5 5 5 5 59595955 59595 95 F Wan Sixth Sthaan Wan 2 5 5 5 5 5 5 5 55 55 5 5 5 5 5 55555555 5 555 5555 5552

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2 4 95 95 5 55 5 5 5 5 5 5 5 55595 5555555595555 559 555 5 5 55955 595952 tttttt***************************mititu 125. Pratikraman (critical review) is of six kinds-(1) Uchcharpratikraman-to perform pratikraman with Iryapathiki Sutra (a specific verse) after disposal of faeces. (2) Prasravan-pratikraman - to perform pratikraman with Iryapathiki Sutra (a specific verse) after disposal of urine. (3) Itvarik-pratikraman -- to perform devcsik (for activities of the day) and ratrik (for activities of the night) and other time related pratikraman. (4) Yavatkathit pratikraman-that performed during the 5 ultimate vow (maranantik sallekhana). (5) Yatkinchitmithyadushkrit- 5 pratikraman-that done by uttering 'michchhami dukkadam' for atonement on committing some ordinary fault. (6) Svapnantikpratikraman-that done after seeing a bad dream. phra 128. jIvA chaTThANaNivyattie poggale pAvakammattAe poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA, taM jahA - puDhavikAiyaNivyattie, tasakAyaNivyattie / evaM5 ciNa-uvaciNa-baMdha - udIra - veya taha NijjarA ceva / Wan nakSatra - pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 126. kattiyANakkhatte chattAre paNNatte / 127. asilesA Nakkhatte chattAre paNNatte / 126. kRttikA nakSatra chaha tArAvAlA hai| 127. azleSA nakSatra chaha tArAvAlA hai| 126. Krittika (Eta Tauri or Pleiades; the 3rd ) constellation has six stars. 127. Ashlesha (Alpha Hydrae; the 9th) constellation has six stars. 128. jIvoM ne chaha avasthAoM meM karmapudgaloM ko pApakarma ke rUpa se grahaNa kiyA thA, grahaNa karate haiM aura grahaNa kareMge, yathA-- (1) pRthvIkAyanirvirtita (pRthvIkAya ke rUpa meM), [ (2) apkAyanirvartita, (3) tejaskAyanirvartita, (4) vAyukAyanirvartita, (5) vanaspatikAyanirvartita], (6) trskaaynirvrtit| Wan phra Wan isI prakAra sabhI jIvoM ne ukta SaTkAya- nirvartita karmapudgaloM kA pApakarma ke rUpa se upacaya, Wan udIraNA, vedana aura nirjaraNa kiyA hai, karate haiM aura kreNge| the form of demeritorious karmas in the past, present and future phra 5 respectively four ways -- ( 1 ) Prithvikaya-nirvartit (earned as earth-bodied 5 beings), (2) Apkayiks (water-bodied beings ), ( 3 ) Tejaskaya-nirvartit 5 (earned as fire-bodied beings), (4) Vayukaya-nirvartit (earned as air beings) and (5) tras-kaya-nirvartit (earned as mobile-bodied beings). bandha, 128. All beings did, do and will acquire (sanchit) karma particles in h In the same way all beings did, do and will augment (upachaya), bond 5 (bandh), fructify (udiran ), experience ( vedan) and shed ( nirjaran) the acquired karma particles in the past, present and future respectively. sthAnAMgasUtra (2) 5 bodied beings ), ( 5 ) Vanaspatikaya-nirvartit (earned as plant-bodied f Wan (270) Wan tmimittmi***tmilll***tmimimimitittmi***tmimimimimilllmillli Wan Wan 5 Sthaananga Sutra (2) 6 5 5 5 5 5 5955555 5 5 5 5 5 5955 59595955 5 5 5 5 5 5 5 5 595 59595952 Wan Wan

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4555555555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555555 : h h h t h h h t h )))) )))) n t t t t OM pudgala-pada PUDGAL-PAD 129. chappaesiyA khaMdhA aNaMtA pnnnnttaa| 130. chappaesogADhA poggalA aNaMtA pnnnnttaa| 131. chasamayadvitIyA poggalA aNaMtA pnnnnttaa| 132. chaguNakAlagA poggalA jAva chaguNalukkhA 2 poggalA aNaMtA pnnnnttaa| 129. chaha pradezI skandha ananta haiN| 130. chaha pradezAvagADha (chaha pradezoM para avagAhana kiye hue) pudgala ananta haiN| 131. chaha samaya kI sthiti vAle pudgala ananta haiN| 132. chaha guNa kAle (pA~coM ke varNa vAle) pudgala ananta haiN| isI prakAra zeSa do gandha, pA~ca rasa aura ATha sparza ke chaha guNa vAle pudgala ananta-ananta haiN| ma 129. There are infinite Chhaha pradeshi pudgal-skandhs (aggregates of six ultimate particles). 130. There are infinite Chhaha pradeshavagadh pudgal-skandhs (ultimate particles occupying six space-points). 131. There are infinite pudgal-skandhs (ultimate particles) with stability of six Samayas. 132. There are infinite pudgal-skandhs (ultimate particles) with six units of the attribute of black appearance. In the same way there are infinite pudgal-skandhs (ultimate particles) with six units of each of the remaining attributes of smell (two), taste (five), and touch (eight). ||chtthaa sthAna samApta // * END OF THE SIXTH STHAANO )) ) n t t t t t t t t t )) ))) n t t t t t t ) t t t t t t t t t t t 555555))))))))))) t t t t t t v SaSTha sthAna (271) Sixth Sthaan

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B))) ) ))))))))))))))))))555555 saptama sthAna sAra : saMkSepa Wan sAta kI saMkhyA se sambaddha viSayoM kA saMkalana saptama sthAna meM hai| yadyapi jaina AgamoM kA mukhya pratipAdya AcAradharma hai, tathApi anya vividha viSayoM kA varNana unameM upalabdha hai| isa sthAna meM sAta OM saMkhyA vAle aneka dArzanika, bhaugolika, jyotiSka, aitihAsika aura paurANika evaM prAsaMgika viSayoM ke Wan kA varNana hai| saMsAra cakra se mukti pAne ke lie samyagdarzana, jJAna aura cAritra kI ArAdhanA karanA Avazyaka hai| Wan sAdhAraNa vyakti kisI AdhAra yA Azraya ke binA unakI ArAdhanA nahIM kara sakatA hai, isake lie tIrthaMkaroM ne saMgha kI vyavasthA kii| saMgha ke samyak saMcAlana kA bhAra anubhavI, lokavyavahAra kuzala OM AcArya ko sauNpaa| vaha niSThApUrvaka apane karttavya kA pAlana karate hue jaba yaha anubhava kare ki saMgha yA // +gaNa meM rahate hue merA Atma-vikAsa sambhava nahIM, aura adhika uccastarIya sAdhanA ke lie Age bar3hanA hai, taba vaha gaNa ko chor3a kara yA to kisI mahAn AcArya ke pAsa jAtA hai, yA ekalavihArI hokara Atma-sAdhanA meM saMlagna hotA hai| Atma-sAdhanA ke lie gaNa ko chor3anA gaNaapakramaNa hai| isa sthAna meM ! sarvaprathama gaNApakramaNa-pada dvArA isI tathya kA nirUpaNa kiyA hai| ma ahiMsA aura aparigraha kI sAdhanA ke lie bhaya mukta rahanA Avazyaka hai| bhaya use hI hotA hai jisakI zarIra Adi para mamatA hotI hai| isa dRSTi se yahA~ sAta prakAra ke bhayoM kA varNana hai| 5 sAdhaka ko kisa prakAra ke vacana bolanA cAhie aura kisa prakAra ke nahIM, yaha vacana viveka + Avazyaka hai| isI ke sAtha prazasta aura aprazasta vinaya ke sAta-sAta prakAra bhI jJAtavya haiN| avinayI OM abhISTa siddhi ko prApta nahIM kara pAtA hai| ataH vinaya ke prakAroM ko jAnakara prazasta vinayoM kA ke paripAlana karanA Avazyaka hai| 3 rAjanIti kI dRSTi se daNDanIti ke sAta prakAra mananIya haiN| manuSyoM meM jaise-jaise kuTilatA kI vRddhi OM va AtmAnuzAsa kI kamI huI, vaise-vaise hI daNDanIti bhI kaThora hotI gii| isakA kramika-vikAsa daNDanIti ke sAta prakAroM meM nihita hai| samAja vyavasthA aura rAjavyavasthA ke itihAsa kA kramika ke vikAsa ina sAta nItiyoM meM lakSita hotA hai| ukta vividha varNana ke atirikta isa sthAna meM jIva-vijJAna, loka-sthiti-saMsthAna, gotra, naya, Wan Asana, parvata, sAta pravacana nihnava, sAta samudghAta kA varNana hai| sapta svaroM kA vistRta varNana saMgIta vijJAna kI dRSTi se bar3A jJAnavardhaka hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting AMMAR sthAnAMgasUtra (2) (272) Sthaananga Sutra (2)

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3555555555555555555555555555555555555 n t tnvb vbtn t SEVENTH STHAAN (PLACE NUMBER SEVEN) n t n n t t t t t t t t t t 454 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 458 455 456 457 455 456 457 455 456 45 n t t t t INTRODUCTION Subjects related to the numeral seven are compiled in the Seventh Sthaan. Although the central theme of Jain Agams is the code of religious conduct, they contain discussions about a variety of numerous other topics. This Sthaan contains information on many topics including philosophical, geographical, astrological, historical and mythological In order to get liberated from the cycles of rebirths it is essential to strive for right perception/faith, knowledge, and conduct. An ordinary individual cannot take to the path of spiritual endeavour without some basis or help. For this purpose the Tirthankars established the sangh (religious organization). The responsibility of properly managing the sangh was entrusted to an experienced acharya who was equally proficient in social customs. While sincerely disposing his duties a time y comes when such on acharya feels that while continuing to shoulder the responsibilities of the sangh it was hardly possible to pursue the goal of spiritual F purity and it was time to proceed for higher practices. He then leaves the gana (organization) and goes to some accomplished acharya or into isolation to devote all his time to spiritual practices. To leave a gana to pursue spiritual practices is called gana-apakraman. This is the first topic discussed in this Sthaan. In order to practice ahimsa and aparigraha it is essential to be free of all ki fear. Cause of such fear is fondness for one's body and other connected things. Fi This fact is explained with seven kinds of fear. It is essential for an aspirant to develop a discerning attitude about speech, he should know what words he should utter and what not. With this he is also supposed to know about the seven kinds of noble and ignoble modesty. An immodest person cannot achieve the desired goal. Therefore, it is necessary to fi know about types of noble modesty and instill them in conduct. In politics seven kinds of punitive policy is valid. With the upsurge of villainy and decline of self-discipline in human society the penal codes became tougher. The gradual progress of this is presented in the seven kinds of punitive policy. The evolution of social system and system of governance is reflected in these seven policies. Besides these topics this chapter also contains descriptions related to biology, cosmology, castes, standpoints, postures, mountains, seven pravachan nihnava and seven Samudghat. Detailed description of seven musical notes provides fi insight into musicology. t t Fhhhhhhhhhhhhhhhhhhhhh8 414 415 456 457 455 456 457 454 455 456 457 455 456 4 saptama sthAna (273) Seventh Sthaan 2545455 456 457 4541414141455 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

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555555555555555555555555555) saptama sthAna SEVENTH STHAAN (Place Number Seven) gaNApakramaNa-pada GANAPAKRAMAN-PAD (SEGMENT OF LEAVING THE GANA) 1. sattavihe gaNAvakkamaNe paNNatte, taM jahA-(1) savvadhammA roemi| (2) egaiyA roemi egaiyA No roemi| (3) savvadhammA vitigicchaami| (4) egaiyA vitigicchAmi egaiyA No vitigicchaami| (5) savvadhammA juhunnaami| (6) egaiyA juhuNAmi egayA No juhunnaami| (7) icchAmi NaM bhaMte ! egallavihArapaDimaM uvasaMpajjittA NaM vihritte| 1. sAta kAraNoM se gaNa se apakramaNa (gaNa-parityAga yA parivartana) kiyA jA sakatA hai (1) sarva dharmoM meM-(zruta aura cAritra ke vividha prakAroM meM) merI ruci hai| isa gaNa meM unakI pUrti ke sAdhana upalabdha nahIM haiN| isalie bhadanta ! maiM isa gaNa se apakramaNa karatA hU~ aura dUsare gaNa kI upasampadA-(zruta-cAritra kI viziSTa sAdhanA ke lie Azraya/Alambana) ko svIkAra karatA huuN| (2) kitaneka dharmoM-(sAdhanA prakAroM) meM merI ruci hai aura kitaneka dharmoM meM merI ruci nahIM hai| ke jinameM merI ruci hai, unakI pUrti ke sAdhana yA unakA viziSTa jJAtA isa gaNa meM nahIM haiN| isalie bhadanta ! hai maiM isa gaNa se apakramaNa karatA hU~ aura dUsare gaNa kI upasampadA ko svIkAra karatA huuN| (3) sarva dharmoM meM merA saMzaya (jijJAsA) hai| una saMzayoM kA nirAkaraNa (samAdhAna) karane ke lie he bhadanta ! maiM isa gaNa se apakramaNa karatA hU~ aura dUsare gaNa kI upasampadA ko svIkAra karatA huuN| (4) dharma ke kucha bhedoM meM merA saMzaya hai aura kitaneka dharmoM meM merA saMzaya nahIM hai| una saMzayoM ko % dUra karane ke lie he bhadanta ! maiM isa gaNa se apakramaNa karatA hU~ aura dUsare gaNa kI upasampadA ko svIkAra karatA huuN| (5) maiM sabhI dharma (jJAna Adi) dUsaroM ko denA cAhatA huuN| isa gaNa meM koI yogya pAtra nahIM hai, jise maiM sabhI dharma (apanI vidyA) de sakU~ ! isalie he bhadanta ! maiM isa gaNa se apakramaNa karatA hU~ aura dUsare OM gaNa kI upasampadA ko svIkAra karatA huuN| (6) maiM kitaneka dharma (kucha vidyAoM kA jJAna) dUsaroM ko denA cAhatA hU~ aura kitaneka dharma nahIM OM denA caahtaa| isa gaNa meM koI yogya pAtra nahIM hai jise maiM jo denA cAhatA hU~, vaha de skuuN| isalie he + bhadanta ! maiM isa gaNa se apakramaNa karatA hU~ aura dUsare gaNa kI upasampadA ko svIkAra karatA huuN| Wan (7) he bhadanta ! maiM ekalavihArapratimA ko svIkAra kara svataMtra vihAra karanA cAhatA huuN| isalie isa : gaNa se apakramaNa karatA huuN| 1. A gana can be left for seven reasons 85 $ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 sthAnAMgasUtra (2) (274) Sthaananga Sutra (2)

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855555))))))))))))) )))))) )))))))) )) (1) I have interest in all dharmas (various kinds of scriptures and codes of conduct). Means of learning and practicing that are not available in this gana. Therefore, Bhadant ! I leave (apakraman) this gana to take upasampada (admission for advanced study and practice of scriptures and codes of conduct) in another gana. ___(2) I have interest in some dharmas and not in others. Means and guides of pursuing the studies and practice of those of my interest are not available in this gana. Therefore, Bhadant ! I leave this gana to take admission in another gana. Fi (3) I have doubts about all dharmas. Means of removing those doubts are not available here. Therefore, Bhadant ! I leave this gana to take - admission in another gana. 5 (4) I have doubts about some dharmas and not about others. Means of 7 removing those doubts are not available here. Therefore, Bhadant ! I leave this gana to take admission in another gana. ! (5) I want to impart knowledge of all dharmas to others. There is no capable student here to whom I can give all my knowledge. Therefore, Bhadant ! I leave this gana to take admission in another gana. (6) I want to impart knowledge of some dharmas (or some subjects) and not of others to others. There is no capable student here to whom I can give what I want to. Therefore, Bhadant ! I leave this gana to take admission in another gana. (7) Bhadant ! I want to take the special resolve of solitary prac and move about alone. Therefore I leave this gana. epha)))5555555555555555555555555555)) vibhaMgajJAna-pada VIBHANG-JNANA-PAD (SEGMENT OF UNRIGHTEOUS KNOWLEDGE) __2. sattavihe vibhaMgaNANe paNNatte, taM jahA-(1) egadisiM logAbhigame, (2) paMcadisiM logAbhigame, (3) kiriyAvaraNe jIve, (4) mudagge jIve, (5) amudagge jIve, (6) rUpI jIve, (7) savvamiNaM jiivaa| (1) tattha khalu ime paDhame vibhaMgaNANe-jayA NaM tahArUvassa samaNassa vA mAhaNassa vA vibhaMgaNANe samuppajjati, se NaM teNaM vibhaMgaNANeNaM samuppaNNeNaM pAsati pAINaM vA paDiNaM vA dAhiNaM vA udINaM vA uDDhe vA jAva sohamme kppe| tassa NaM evaM bhavati-asthi NaM mama atisese NANadaMsaNe samuppaNNe-egadisiM logaabhigme| saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu-paMcadisiM logaabhigme| je te evamAhaMsu, micchaM te evamAhaMsuH paDhame vibhNgnnaanne| saptama sthAna (275) Seventh Sthaan 555555555 5 55555555555

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phra phaphaphaphaphaphaphaphaphaphapha ( 2 ) ahAvare docce vibhaMgaNANe - jayA NaM tahArUvassa samaNassa vA mAhaNassa vA vibhaMgaNANe samupajjati / se NaM NaM vibhaMgaNANeNaM samuppaNNeNaM pAsati pAINaM vA paDiNaM vA dAhiNaM vA udINaM vA uDuM vA jAva sohamme kappe / tassa NaM evaM bhavati - atthi NaM mama atisese NANadaMsaNe samuppaNNepaMcadisiM logAbhigame / saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu - egadisiM logAbhigame / je te evamAhaM, macchaM te evamAhaMsu; docce vibhaMgaNANe / (3) ahAvare tacce vibhaMgaNANe - jayA NaM tahArUvassa samaNassa vA mAhaNassa vA vibhaMgaNANe 5 samuppajjati / se NaM teNaM vibhaMgaNANeNaM samuppaNNeNaM pAsati pANe ativAtemANe, musaM vayamANe, aNimAdiyamANe, mehuNaM paDisevamANe, pariggahaM parigiNhamANe, rAibhoyaNaM bhuMjamANe, pAvaM ca NaM kammaM kIramANaM No pAsati / tassa NaM evaM bhavati - atthi NaM mama atisese NANadaMsaNe samuppaNNekiriyAvaraNe jIve / saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu-No kiriyAvaraNe jIve / je te evamAhaM, micchaM te evamAhaMsu; tacce vibhaMgaNANe / (5) ahAvare paMcame vibhaMgaNANe - jayA NaM tahArUvassa samaNassa (vA mAhaNassa vA ) vibhaMgaNANe samuppajjati / se NaM teNaM vibhaMgaNANeNaM samuppaNNeNaM devAmeva pAsati bAhirabbhaMtarae poggalae apariyAittA puDhegattaM NANattaM (phusittA phurittA phuTTittA) viubvittA NaM ciTThittae / tassa NaM evaM bhavati - atthi (NaM mama atisese NANadaMsaNe) samuppaNNe - amudagge jIve / saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu- mudagge jIve / je te evamAhaMsu, micchaM te evamAhaMsu; paMcame vibhaMgaNANe | (4) ahAvare cautthe vibhaMgaNANe - jayA NaM tahArUvassa samaNassa vA mAhaNassa vA (vibhaMgaNANe ) samupajjati / se NaM NaM vibhaMgaNANeNaM samuppaNNeNaM devAmeva pAsati bAhirabdhaMtarae poggale pariyAittA 5 puDhegattaM NANattaM phusittA phurittA phuTTittA vikuvvittA NaM ciTThittae / tassa NaM bhavati - atthi NaM mama atisese NANadaMsaNe samuppaNNe - mudagge jIve / saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu - amudagge jIve / je te evamAhaMsu, micchaM te evamAhaMsu; cautthe vibhaMgaNANe / ( 6 ) ahAvare chaTTe vibhaMgaNANe- -jayA NaM tahArUvassa samaNassa vA mAhaNassa vA (vibhaMgaNANe ) samuppajjati / se NaM teNaM vibhaMgaNANeNaM samuppaNNeNaM devAmeva pAsati bAhirabbhaMtarae poggale pariyAittA vA apariyAittA vA puDhegattaM NANattaM phusittA (phurittA phuTTittA) vikuvvittA NaM ciTThittae / tassa NaM evaM bhavati - atthi NaM mama atisese NANadaMsaNe samuppaNNe- ruvI jIve / saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu - arUvI jIve / je te evamAhaMsu, micchaM te evamAhaMsu, chaTTe vibhNgnnaanne| (7) ahAvare sattame vibhaMgaNANe - jayA NaM tahAMrUvassa samaNassa vA mAhaNassa vA vibhaMgaNANe samupajjati / se NaM NaM vibhaMgaNANeNaM samuppaNNeNaM pAsaI suhumeNaM vAyukAeNaM phuDaM poggalakArya eyaMtaM veyaMtaM cataM khubbhaMta phaMdataM ghaTTataM udIreMtaM taM taM bhAvaM pariNamaMtaM / tassa NaM evaM bhavati - atthi NaM mama sthAnAMgasUtra (2) (276) 3 95 95 95 95 95 95 5959595959595959595959 55 55 55955 595959595555555959595959$@ Wan Sthaananga Sutra (2) phra Wan

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855555555555555555555555555555555555)))) 955555555555555 $ $$$$$$$$$$$$ $$ 5555555g OM atisese NANadaMsaNe samuppaNNe-savvamiNaM jiivaa| saMtegaiyA samaNA vA mAhaNA vA evamAhaMsu-jIvA ke ceva, ajIvA cev| je te evamAhaMsu, micchaM te evmaahNsu| tassa NaM ime cattAri jIvaNikAyA No sammamuvagatA bhavaMti, taM jahA-puDhavikAiyA, AukAiyA, teukAiyA, vaaukaaiyaa| iccetehiM cAhiM ke jIvaNikAehi micchAdaMDa pavattei, sattame vibhNgnnaanne| ma 2. vibhaMgajJAna (mithyAtvI kA avadhijJAna) sAta prakAra kA hai-(1) ekadiglokAbhigama-eka hI dizA loka ko jAnane vaalaa| (2) paMcadiglokAbhigama-pA~coM dizAoM meM loka ko jAnane vaalaa| (3) kriyAvaraNa jIva-jIva ke kriyA kA hI AvaraNa hai, karma kA nhiiN| (4) mudaggajIva-jIva ko mudagga- Wan (pudgala-) nirmita hI mAnane vaalaa| (5) amudaggajIva-jIva ko pudgala-nirmita nahIM mAnane vaalaa| (6) rUpI-jIva-jIva ko rUpI hI mAnane vaalaa| (7) yaha sarvajIva-isa sarva dRzyamAna jagat ko jIva hI Wan mAnane vaalaa| (1) pahalA vibhaMgajJAna-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa utpanna 3 hue vibhaMgajJAna se pUrva yA pazcima yA dakSiNa yA uttara dizA ko yA UrdhvadizA ko saudharmakalpa taka, ina ma pA~coM dizAoM meM se kisI eka dizA ko dekhatA hai| taba usake mana meM aisA vicAra utpanna hotA hai-mujhe kta jJAna-darzana prApta haA hai| maiM isa eka dizA meM hI loka ko dekha rahA huuN| kitaneka zramaNa-mAhana aisA kahate haiM ki loka pA~coM dizAo meM hai| jo aisA kahate haiM, ve mithyA kahate haiN| yaha hai ke prathama vibhaMgajJAna hai| (2) dUsarA vibhaMgajJAna-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa OM vibhaMgajJAna se pUrva, pazcima, dakSiNa, uttara aura UrdhvadizA meM saudharmakalpa taka dekhatA hai| taba usake mana meM aisA vicAra utpanna hotA hai-mujhe sAtizaya (sampUrNa) jJAna-darzana prApta huA hai| maiM pA~coM dizAoM meM hI OM loka ko dekha rahA huuN| kitaneka zramaNa-mAhana aisA kahate haiM ki loka eka hI dizA meM hai| jo aisA kahate // ma haiM ve mithyA kahate haiN| yaha dUsarA vibhaMgajJAna hai| 9 (3) tIsarA vibhaMgajJAna-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa ke ma vibhaMgajJAna se jIvoM ko hiMsA karate hue, jhUTha bolate hue, adatta-grahaNa karate hue, maithuna-sevana karate hue, parigraha karate hue aura rAtri-bhojana karate hue dekhatA hai, kintu una pravRttiyoM ke dvArA hote hue . OM karmabandha ko nahIM dekha pAtA, taba usake mana meM aisA vicAra utpanna hotA hai-mujhe sAtizaya jJAna-darzana ke ma prApta huA hai| maiM aisA dekha rahA hU~ ki jIva kriyA se hI AvRtta hai, (kriyA karane vAlA hai) karma se karma kA baMdha karane vAlA nhiiN| jo zramaNa-mAhana aisA kahate haiM ki jIva kriyA se AvRtta nahIM haiM, ve + mithyAvAdI haiN| yaha tIsarA vibhaMgajJAna hai| (4) cauthA vibhaMgajJAna-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa / OM vibhaMgajJAna se devoM ko bAhya (zarIra spRSTa kSetra se bAhara) aura Abhyantara (zarIra kSetra ke bhItara) pudgaloM ke ko grahaNa kara vikriyA-vibhinna kriyAe~ karate hue dekhatA hai ki ye deva pudgaloM kA sparza kara, inameM hala-cala paidA kara, unakA sphoTa kara bhinna-bhinna kAla aura vibhinna deza meM kabhI ekarUpa va kabhI 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 FFFFFFFFFFFFF saptama sthAna (277) Seventh Sthaan

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Si $$ $$$$$$$$$$$$ $55555555555FFFFFFFFFF OM vividharUpoM kI vikriyA karate haiN| yaha dekhakara usake mana meM aisA vicAra utpanna hotA hai-mujhe sAtizaya jJAna-darzana prApta huA hai| maiM dekha rahA hU~ ki jIva pudgaloM se hI banA huA hai| kitaneka zramaNa-mAhana - aisA kahate haiM ki jIva zarIra-pudgaloM se banA huA nahIM haiM, jo aisA kahate haiM, ve mithyAvAdI haiN| yaha Wan cauthA vibhaMgajJAna hai| . (5) pA~cavA~ vibhaMgajJAna-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa Wan vibhaMgajJAna se devoM ko bAhya aura Abhyantara pudgaloM ko grahaNa kiye binA (pudgaloM kI sahAyatA lie binA) hI vividha kriyAe~ karate hue dekhatA hai ki ye deva pudgaloM kA sparza kara, unameM hala-cala utpanna makara, unakA sphoTa kara, bhinna-bhinna kAla aura deza meM vividha prakAra kI vikriyA karate haiN| yaha dekhakara + usake mana meM aisA vicAra utpanna hotA hai-mujhe sAtizaya jJAna-darzana prApta huA hai| maiM dekha rahA hU~ ki ma jIva pudagaloM se banA huA nahIM hai| kitaneka zramaNa-mAhana aisA kahate haiM ki jIva-zarIra padagaloM se Wan banA huA hai| jo aisA kahate haiM, ve mithyA kahate haiN| yaha pA~cavA~ vibhaMgajJAna hai| (6) chaThA vibhaMgajJAna hai-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa OM vibhaMgajJAna se devoM ko bAhya Abhyantara padagaloM ko grahaNa karake aura grahaNa kie binA vikriyA karate fa hue dekhatA hai| ve deva pudagaloM kA sparza kara, unameM hala-cala paidA kara, unakA sphoTa kara bhinna-bhinna kAla aura deza meM kabhI eka prakAra va kabhI vividha prakAra kI vikriyA karate haiN| yaha dekhakara usake mana meM ma meM aisA vicAra utpanna hotA hai-mujhe sAtizaya jJAna-darzana prApta huA hai| maiM dekha rahA hU~ ki jIva rUpI hI // hai| kitaneka zramaNa-mAhana aisA kahate haiM ki jIva arUpI haiN| jo aisA kahate haiM, ve mithyA kahate haiN| yaha chaThA vibhaMgajJAna hai| (7) sAtavA~ vibhaMgajJAna-jaba tathArUpa zramaNa-mAhana ko vibhaMgajJAna utpanna hotA hai, taba vaha usa OM vibhaMgajJAna se sUkSma (manda) vAyu ke sparza se pudgala (pudgala skandhoM ko) kAya ko kampita hote hue, vizeSa rUpa se kampita hote hue, calita hote hue, kSubdha hote hue, spandita hote hue, dUsare padArthoM kA sparza karate hue, dUsare padArthoM ko prerita karate hue vibhinna paryAyoM meM pariNata hote hue dekhatA hai| taba OM usake mana meM aisA vicAra utpanna hotA hai-mujhe sAtizaya jJAna-darzana prApta huA hai| maiM dekha rahA hU~ ki ye ma sabhI jIva hI jIva haiM, kitaneka zramaNa-mAhana aisA kahate haiM ki jIva bhI haiM aura ajIva bhI haiN| jo aisA kahate haiM, ve mithyA kahate haiN| usa vibhaMgajJAnI ko pRthvIkAyika, apkAyika, tejaskAyika aura OM vAyukAyika, ina cAroM jIva-nikAyoM kA samyak jJAna nahIM hotA hai| vaha ina cAra jIva-nikAyoM para mithyAdaNDa kA prayoga karatA hai| yaha sAtavA~ vibhaMgajJAna hai| 4 2. Vibhang jnana (avadhi-jnana of an unrighteous person) is of seven i kinds--(1) Ekadiglokabhigam-covering only one direction of the lok, (2) Panchadiglokabhigam-covering fire sides of the lok, (3) Kriyavaran jiva-believes that jiva (being or soul) is involved only in kriya (action) and not in karma (bondage of karma), (4) Mudagga jiva-believes that jiva (being or soul) is made up of matter alone, (5) Amudagga jiva Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFF sthAnAMgasUtra (2) (278) Sthaananga Sutra (2) 5 555555555555555555555555

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441451461454545454545454545454545454545454545454545414141414141414 4140 EFFFFFFTing Ting Ting Ting Ting Ting h hhhhh hhhhhhhhhh believes that jiva (being or soul) is not made up of matter, (6) Rupi jiva4 believes that jiva (being or soul) is with form only, and (7) Sarva jivabelieves that the whole visible world is jiva (being or soul). (1) First Vibhang-jnana-When a tatharupa saman-mahan (ascetic as described in scriptures) is endowed with vibhang-jnana, he sees any 'fi one of the five directions-east, west, south, north or zenith up to $i Saudharma Kalp (a divine realm)--with the help of this knowledge. He Hi then thinks that he had acquired miraculous knowledge and perception and saw the whole universe in this one direction. Many ascetics say that this universe existed in all the five directions. They all were telling a lie. This is first Vibhang-jnana. (2) Second Vibhang-jnana-When a tatharupa saman-mahan is endowed with vibhang-jnana, he sees all the five directions-east, west, south, north or zenith up to Saudharma Kalp--with the help of this fi knowledge. He then thinks that he had acquired miraculous knowledge fi and perception and saw the whole universe in all the five directions. * Many ascetics say that this universe existed in only one direction. They all were telling a lie. This is second Vibhang-jnana. F (3) Third Vibhang-jnana-When a tatharupa saman-mahan is fi endowed with vibhang-jnana, he only sees beings indulging in violence, si falsity, stealing, sex, possessions and eating during the night but is unable to see the bondage of karmas caused due to these activities. He then thinks that he had acquired miraculous knowledge and perception and saw that fjiva (being or soul) was involved merely in action and there was no bondage Fi of karmas due to these actions. Many ascetics say that jiva was not involved in action. They all were telling a lie. This is third Vibhang-jnana. (4) Fourth Vibhang-jnana-When a tatharupa saman-mahan is F endowed with vibhang-jnana, he sees gods picking matter particles from outside their body as well as inside and performing a variety of transmutations and creating just one body or a variety of bodies by touching, agitating, and bursting forth at different times in different areas. He then thinks that he had acquired miraculous knowledge and perception and saw that jiva is made up of matter only. Many ascetics $1 say that jiva was not made up of matter. They all were telling a lie. This ! is fourth Vibhang-jnana. (5) Fifth Vibhang-jnana-When a tatharupa saman-mahan is 15 endowed with vibhang-jnana, he sees gods performing a variety of 45 46 455 456 457 454 455 456 454 455 456 455 456 457 451 455 456 41451461454545452 LLLC LE LILLE 45454545454545454 455 456 45 44 45 46 47 46 45 44 saptama sthAna ( 279 ) Seventh Sthaan 14545454545414141414141414141414141414141414141414141414141414141414141

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41 41 41 41 41 41 41 41 41 $54454545454 414141414 415 $144414141414141414141414141414141414141414141414141414141414 $$1$$ transmutations and creating just one body or a variety of bodies by touching, agitating, and bursting forth at different times in different areas without picking any matter particles from outside their body as well as inside. He then thinks that he had acquired miraculous knowledge and perception and saw that jiva was not made up of matter only. Many ascetics say that jiva was made up of matter. They all were telling a lie. This is fifth Vibhang-jnana. (6) Sixth Vibhang-jnana-When a tatharupa saman-mahan is endowed with vibhang-jnana, he sees gods performing a variety of transmutations and creating just one body or a variety of bodies by touching, agitating, and bursting forth at different times in different areas by picking as well as without picking matter particles from outside their body as well as inside. He then thinks that he had acquired miraculous knowledge and perception and saw that jiva is exclusively with form. Many ascetics say that jiva was formless. They all were telling a lie. This is sixth Vibhang-jnana. (7) Seventh Vibhang-jnana-When a tatharupa saman-mahan is endowed with vibhang-jnana, he sees matter particles transforming into a i variety of modes by vibrating, uniquely vibrating, moving, agitating, 4 pulsating, touching other particles, and influencing other particles. He then thinks that he had acquired miraculous knowledge and perception and saw that all these are jivas. Many ascetics say that they were jivas as well as ajivas. They all were telling a lie. That Vibhang-inani does not have complete and perfect knowledge of the four bodied beings-earth bodied, water-bodied, fire-bodied and air-bodied. He harms these four Fibodied beings with his false perception. This is seventh Vibhang-jnana. vivecana-jo vyakti samyagdRSTi hotA hai, use jitanI mAtrA meM bhI yaha utpanna hotA hai, vaha jJAna utpanna hone ja para prArambhika kSaNoM meM vismita to avazya hotA hai, kintu bhramita nahIM hotaa| vaha yaha jAnatA hai ki mere kSayopazama ke anusAra itanI sImA yA maryAdA vAlA yaha atizaya yukta jJAna-darzana utpanna huA hai, ataH maiM 2 usa sImita kSetravartI padArthoM ko jAnatA huuN| kintu yaha loka aura usameM rahane vAle padArtha asIma haiN| kintu jo zramaNa-mAhana mithyAdRSTi hote haiM, unako unameM uparokta prakAra se ekAnta Agraha utpanna ho JIST) Elaboration-A samyagdrishti (righteous) person is surprised during the initial moments of acquiring unprecedented knowledge but he is not deluded. He realizes that he has acquired only limited knowledge according to the degree of pacification-cum-destruction of karmas. Thus 4545454545454545454545454545454545454545454 455 456 455 456 457 455 456 457 454 455 456 457 45414141414141414141414142 4 445 44 45 FAITITE (2) (280) Sthaananga Sutra (2) 245454 455 456 455 456 454 455 454 455 456 454 4 55 456 457 454 455 456 457 41 41 41 41 41 41 41 41 41 51

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BFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF55555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si 45455455555555555555555555555555555558 he only knows limited things in a limited area but this universe is 4 unlimited and is filled with unlimited things. But the ascetics who are unrighteous get singularly dogmatic as 4 mentioned above. yonisaMgraha-sUtra YONI-SANGRAHA-PAD (SEGMENT OF PLACE OF ORIGIN) OM 3. sattavidhe joNisaMgahe paNNatte, taM jahA-aMDajA, potajA, jarAujA, rasajA, saMseyajA, samucchimA, ubhigaa| 3. yoni-saMgraha (jIvoM ke utpattisthAna) sAta prakAra ke haiM-(1) aNDaja-aNDoM se utpanna hone vAle OM pakSI sarpa aadi| (2) potaja-carma-AvaraNa binA utpanna hone vAle hAthI, zera aadi| (3) jarAyuja+ carma-AvaraNa rUpa jarAyu (jera) se utpanna hone vAle manuSya, gAya aadi| (4) rasaja-dUdha-dahI, tela Adi rasoM meM utpanna hone vAle jiiv| (5) saMsvedaja-saMsveda (pasInA) se utpanna hone vAle lU~, lIkha aadi| OM (6) sammUrchima-paramANuoM ke saMyoga se utpanna hone vAle laTa aadi| (7) udbhijja-bhUmi ko bheda kara ma utpanna hone vAle khaMjanaka Adi jiiv|| 5 3. Yoni sangraha (places of origin) are of seven kinds--(1) Andaj or born from an egg, as are birds, reptiles, etc. (2) Potaj or born as fully formed infants, as are elephants and tigers. (3) Jarayuj or placental, such as man, cow etc. (4) Rasaj or born out of liquids including milk, $ curd, oil etc. (5) Samsvedaj or born out of sweat, such as louse, nit, etc. (6) Sammoorchanaj or produced from asexual origin, such as worms. (7) Udbhij or those that burst out of the earth when born, such as khanjanak. gati-Agati-pada GATI-AAGATI-PAD (SEGMENT OF BIRTH FROM AND TO) 4. aMDagA sattagatiyA sattAgatiyA paNNattA, taM jahA-aMDage aMDagesu uvavajjamANe aMDagehito javA, potajehiMto vA, [jarAujehiMto vA, rasajehiMto vA, saMseyagehiMto vA, saMmucchimehiMto vA], Wan ubhigehiMto vA, uvvjjejjaa| sacceva NaM se aMDae aMDagattaM vippajahamANe aMDagattAe vA, potagattAe vA, [jarAujattAe vA, rasajattAe vA, saMsayegattAe vA, saMmucchimattAe vA ], ubbhigattAe vA gcchejjaa| 5. potagA sattagatiyA sattAgatiyA evaM cev| sattaNhavi gatirAgatI bhANiyavvA jAva ubhiytti| OM 4. aNDaja jIvoM kI sAta gati aura sAta Agati hotI haiM jo jIva aNDaja yoni meM utpanna hotA hai hai, vaha aNDajoM se yA potajoM se yA jarAyujoM se yA rasajoM se yA saMsvedajoM se yA sammUrchimoM se yA udbhijjoM se Akara utpanna hotA hai| F555555555555555FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFB | saptama sthAna (281) Seventh Sthaan 35555555555555555555555)))))))))

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OM vahI jIva aNDaja yoni ko chor3akara dUsarI yoni meM jAtA hai, vaha aNDaja, potaja, jarAyuja, rasaja, ma saMsvedaja, sammUrchima yA udbhijja rUpa se jAtA hai| arthAt sAtoM yoniyoM meM utpanna ho sakatA hai| 5. potaja jIvoM kI sAta gati aura sAta Agati hotI haiN| isI prakAra sAtoM hI yoni vAle jIvoM + kI sAtoM hI gati-Agati hotI haiN| 5 4. Andaj jiva (egg-born beings) have seven kinds of gatis (reincarnation 4 to) and seven aagatis (reincarnation from)-A being taking birth as Andaj i being reincarnates from either Andaj beings, Potaj beings, Jarayuj beings, Rasaj beings, Samsvedaj beings, Sammoorchanaj beings or Udbhij beings. 1 The same Andaj being leaving the state of Andaj being reincarnates in the genus of either Andaj beings, Potaj beings, Jarayuj beings, Rasaj beings, Samsvedaj beings, Sammoorchanaj beings or Udbhij beings. In other words it can reincarnate in any of the said seven genuses. 5. Potaj beings also have seven gatis and aagatis. In the same way all the said seven kinds of beings have seven kinds of gatis (reincarnation to) and seven aagatis (reincarnation from). m555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting saMgrahasthAna-pada SANGRAHASTHAAN-PAD ___(SEGMENT OF PROPER MANAGEMENT) 6. Ayariya-uvajjhAyassa NaM gaNaMsi satta saMgahaThANA paNNattA, taM jahA (1) Ayariya-uvajjhAe NaM gaNaMsi ANaM vA dhAraNaM vA samma pauMjittA bhvti| ma (2) [ Ayariya-uvajjhAe NaM gaNaMsi AhArAiNiyAe kitikammaM sammaM pauMjittA bhvti| (3) Ayariya-uvajjhAe NaM gaNaMsi je suttapajjavajAte dhAreti te kAle-kAle sammamaNuppavAittA ke ma bhvti| (4) Ayariya-uvajjhAe gaM gaNaMsi gilANasehaveyAvaccaM sammamabhuTTittA bhavati / 4 (5) Ayariya-uvajjhAe NaM gaNaMsi ApucchiyacArI yAvi bhavati, No annaapucchiycaarii| ma (6) Ayariya-uvajjhAe NaM gaNaMsi aNuppaNNAI uvagaraNAI sammaM uppAittA bhvti| (7) Ayariya-uvajjhAe NaM gaNaMsi puvvuppaNAI uvakaraNAI sammaM sArakkhettA saMgovittA bhavati, No ma asammaM sArakkhettA saMgovittA bhvti| 6. AcArya aura upAdhyAya ke lie gaNa meM sAta saMgrahasthAna (gaNa ko suvyavasthita rakhane kA upAya) haiM (1) AcArya aura upAdhyAya gaNa meM AjJA (Adeza) evaM dhAraNA (niSedha) kA samyak prayoga kreN| (2) AcArya aura upAdhyAya gaNa meM yathArAnika (dIkSA-paryAya meM choTe-bar3e ke krama se) kRtikarma ka (vandanAdi) kA samyak prayoga kreN| (3) AcArya aura upAdhyAya jina-jina sUtra-paryavajAtoM ko dhAraNa Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 (2) (282) Sthaananga Sutra (2)

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t t t t t t t t t t t t 55555555555555555 555555555555555555555555555555555555 karate haiM, unakI ucita prakAra se yathAsamaya gaNa ko samyaka vAcanA deveN| (4) AcArya aura upAdhyAya , gaNa ke glAna (rugNa) aura zaikSa (navadIkSita) sAdhuoM kI vaiyAvRttya ke lie sadA sAvadhAna rheN| (5) AcArya aura upAdhyAya gaNa ko pUchakara anya pradeza meM vihAra kareM, use pUche binA vihAra na kreN| (6) AcArya aura upAdhyAya gaNa ke lie anupalabdha upakaraNoM ko yathAvidhi upalabdha kraaeN| (7) AcArya aura upAdhyAya gaNa meM prApta upakaraNoM kA samyak prakAra se saMrakSaNa evaM saMgopana kareM, meM asamyak prakAra se-vidhi kA atikramaNa kara saMrakSaNa aura saMgopana na kreN| 6. For an acharya and upadhyaya there are seven sangrahasthaan (means of proper management - (1) In the gana the acharya and upadhyaya should ensure proper F implementation of directive and interdictive commands (ajna and dharana). (2) In the gana the acharya and upadhyaya should er proper implementation of code of protocol in all activities including greetings (yatharatnik kritikarma). (3) In the gana the acharya and Eupadhyaya should ensure proper implementation of their duty of A scheduled and methodical recitation of the scriptures they know. (4) In the gana the acharya and upadhyaya should always remain alert to ensure proper care of the sick and newly initiated ascetics. (5) In the gana the acharya and upadhyaya should ensure proper implementation of their obligation of seeking permission of the gana before traveling to 5 another area and refrain from traveling without permission. (6) In the gana the acharya and upadhyaya should ensure timely supply of required ascetic-equipment (upakaran) following the prescribed procedure. (7) In the gana the acharya and upadhyaya should ensure proper care and storage of equipment received in the gana, and avoid 5 improper care and storage, transgressing the prescribed code. asaMgrahasthAna-pada ASANGRAHASTHAAN-PAD (SEGMENT OF IMPROPER MANAGEMENT) 7. Ayariya-uvajjhAyassa NaM gaNaMsi satta asaMgahaThANA paNNattA, taM jahA (1) Ayariya-uvajjhAe NaM gaNaMsi ANaM vA dhAraNaM vA No sammaM puuMjittA bhvti| (2) [ Ayariya-uvajjhAe NaM gaNaMsi AhArAiNiyAe kitikammaM No sammaM pauMjittA bhvti| (3) Ayariya-uvajjhAe NaM gaNaMsi je suttapajjavajAte dhAreti te kAle-kAle No sammamaNuppavAittA bhvti| (4) Ayariya-uvajjhAe NaM gaNaMsi gilANasehaveyAvaccaM No sammamanbhuTTittA bhvti| (5) Ayariya-uvajjhAe NaM gaNaMsi aNApucchiyacArI yAvi havai, No aapucchiycaarii| i (6) Ayariya-uvajjhAe NaM gaNaMsiM aNuppaNNAiM uvagaraNAI No sammaM uppAittA bhvti| gagAnA L LC LE LE LE LEIF )55555555 saptama sthAna (283) Seventh Sthaan ba

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B5555555555555555554)))))))))))55555555555555555 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 Ya Ya Ya Ya Ya Ya Le Yuan 4 (7) Ayariya-uvajjhAe NaM gaNaMsi ] paccuppaNNANaM uvagaraNANaM No sammaM sArakkhettA saMgovettA bhvti| 5 7. AcArya aura upAdhyAya ke lie gaNa meM sAta asaMgrahasthAna (gaNa vyavasthA ko bhaMga karane vAle) haiMma (1) AcArya aura upAdhyAya gaNa meM AjJA evaM dhAraNA kA samyak prayoga na kreN| (2) AcArya aura upAdhyAya gaNa meM yathArAnika kRtikarma kA samyak prayoga na kreN| (3) AcArya aura upAdhyAya jina OM sUtra-paryavajAtoM (zruta jJAna ke rahasyoM) ko dhAraNa karate haiM, unakI yathAkAla gaNa ko samyak vAcanA na deveN| (4) AcArya aura upAdhyAya glAna evaM zaikSa sAdhuoM kI yathocita vaiyAvRttya ke lie sadA sAvadhAna OM na rheN| (5) AcArya aura upAdhyAya gaNa ko pUche binA anyatra vihAra kareM, use pUcha kara vihAra na kreN| ma (6) AcArya aura upAdhyAya gaNa ke lie anupalabdha upakaraNoM ko samyak prakAra se upalabdha na kraaeN| (7) AcArya aura upAdhyAya gaNa meM pUrva upalabdha upakaraNoM kA samyak prakAra se saMrakSaNa evaM saMgopana OM na kreN| 7. For an acharya and upadhyaya there are seven asangrahasthaan (means of improper management) (1) In the gana the acharya and upadhyaya do not ensure proper implementation of directive and interdictive commands (ajna and dharana). (2) In the gana the acharya and upadhyaya do not ensure proper implementation of code of protocol in all activities including greetings (yatharatnik kritikarma). (3) In the gana the acharya and upadhyaya do not ensure proper implementation of their duty of scheduled and methodical recitation of the scriptures they know. (4) In the gana the acharya and upadhyaya do not always remain alert to ensure proper care of the sick and newly initiated ascetics. (5) In the gana the acharya and upadhyaya do not ensure proper implementation of their obligation of seeking permission of the gana before traveling to another area and refrain from traveling without permission. (6) In the gana the acharya and upadhyaya do not ensure timely supply of required ascetic-equipment (upakaran) following the prescribed procedure. (7) In the gana the acharya and upadhyaya do not ensure proper care and storage of equipment received in the gana, and do not avoid improper care and storage, transgressing the prescribed code. ke pratimA-pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES) 8. satta piMDesaNAo pnnnnttaao| sthAnAMgasUtra (2) (284) Sthaananga Sutra (2)

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84545555 )))))) ))))))) ) ))) )) ))))))) ja )))) ma. 8. piNDa-eSaNAe~ sAta haiN| 8. There are seven pindaishanas (seeking food). vivecana-(piMDaiSaNA)-AhAra ke anveSaNa ko piNDa-eSaNA kahate haiN| ve sAta prakAra kI haiM(1) saMsRSTa-piNDa-eSaNA-deya vastu se lipta hAtha se, yA kar3achI Adi se AhAra lenaa| (2) asaMsRSTapiNDa-eSaNA-deya vastu se alipta hAtha se, yA kar3achI Adi se AhAra lenaa| (3) uddhRta-piNDa eSaNA-pakAne ke pAtra se nikAla kara parosane ke lie rakhe hue anya pAtra se AhAra lenaa| ma (4) alpalepika-piNDa-eSaNA-rUkSa AhAra lenaa| (5) avagRhIta-piNDa-eSaNA-khAne ke lie thAlI meM parosA huA AhAra lenaa| (6) pragRhIta-piNDa--eSaNA-parosane ke lie kar3achI yA cammaca Adi se nikAlA huA AhAra lenaa| (7) ujjhitadharmA-piNDa-eSaNA-ghara vAloM ke bhojana karane ke bAda bacA hai huA evaM parityAga karane ke yogya AhAra lenaa| Elaboration-Exploration for food is called pindaishana. They are of seven kinds--(1) Samshrisht-pind-eshana--to accept food given from hands or serving spoon soiled with the food being offered. (2) Asamshrishtpind-eshana-to accept food given from unsoiled hands or unsoiled serving spoon. (3) Uddhrit-pind-eshana-to accept food taken out from a Wan cooking pot and placed in another pot for serving. (4) Alpalepik-pindeshana-to accept only dry food. (5) Avagrahit-pind-eshana-to accept food from that served in a plate for eating. (6) Pragrahit-pind-eshana-to accept food taken in serving spoon for serving. (7) Uijhitdharma-pindeshana--to accept leftover or discarded food after everyone in the family has eaten. 9. satta pANesaNAo pnnnnttaao| 9. pAna-eSaNAe~ sAta haiN| 9. There are seven paanaishana (seeking drinks). vivecana-pIne yogya jala Adi kI gaveSaNA pAna-eSaNA haiN| piNDa-eSaNA ke samAna usake bhI sAta bheda haiN| yahA~ alpalepika-pAna-eSaNA kA artha kAMjI, osAmaNa, uSNa jala, cAvala kA dhovana Adi se hai aura ikSurasa, drAkSArasa Adi lepakRta pAna-eSaNA hai| Elaboration Exploration for water and other drinks suitable for ascetics is called paanaishana. The seven kinds are same as pindaishana. In this case alpalepik-paan-eshana means seeking tasteless drinks like kanji, osaman, hot water, rice-wash, etc. and lepakrit-paan-eshana means seeking tasty drinks like cane juice, grape-juice etc. 9595555555555555555555555555555555555555555555553 ))) ))))) ka saptama sthAna (285) Seventh Sthaan bha

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%%% %%%% %% %%%%% %%%%%%%%%%%%% AFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55555555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 10. satta uggahapaDimAo pnnnnttaao| 10. avagraha-pratimAe~ sAta haiN| 10. There are seven avagraha-pratimas. vivecana-(avagraha pratimA)-vasati, upAzraya yA sthAna-prApti sambandhI pratijJA yA abhigraha avagraha pratimA haiN| usake sAta prakAra haiM (1) maiM amuka prakAra ke sthAna meM rahU~gA, dUsare sthAna meM nhiiN| (2) maiM anya sAdhuoM ke lie sthAna Wan kI yAcanA karU~gA tathA dUsaroM ke dvArA yAcita sthAna meM rhuuNgaa| yaha gacchAntargata sAdhuoM ke lie hotI hai| (3) maiM dUsaroM ke lie sthAna kI yAcanA karU~gA, kintu dUsaroM ke dvArA yAcita sthAna meM nahIM rhuuNgaa| Wan yaha yathAlandika (jJAna prApti hetu kucha samaya ke lie gaccha meM rahane vAle) sAdhuoM ke hotI hai| una muniyoM ke sUtra kA adhyayana jo zeSa raha jAtA hai, use pUrNa karane ke lie ve AcArya se sambandha rakhate haiN| ataeva ve AcArya ke lie sthAna kI yAcanA karate haiM, kintu svayaM dUsare sAdhuoM ke dvArA yAcita sthAna meM nahIM rhte| (4) maiM dUsaroM ke lie sthAna kI yAcanA nahIM karUMgA, kintu dUsaroM ke dvArA yAcita sthAna meM rhuuNgaa| yaha jinakalpadazA kA abhyAsa karane vAle sAdhuoM ke hotI hai| (5) maiM apane lie sthAna kI yAcanA karU~gA, dUsaroM ke lie nhiiN| yaha jinakalpI sAdhuoM ke hotI hai| (6) jisa zayyAtara kA maiM sthAna grahaNa karU~gA, usI ke yahA~ dhAna-palAla Adi sahaja hI prApta hogA to lU~gA, anyathA ukaDU yA anya naiSadhika Asana se baiThakara hI rAta bitaauuNgaa| yaha jinakalpI yA abhigrahavizeSa ke dhArI sAdhuoM ke hotI hai| (7) jisa zayyAtara kA maiM sthAna grahaNa karU~gA, usI ke yahA~ sahaja hI biche hue kASThapaTTa (takhtA. caukI) Adi prApta hogA to la~gA, anyathA ukar3a Adi Asana se baiThA-baiThA hI rAta bitaauuNgaa| yaha avagrahapratimA bhI jinakalpI yA abhigrahavizeSa dhArI sAdhuoM ke hotI hai| (hindI TIkA bhAga-2, pRSTha OM 367 / vRtti. patra 215 / pravacana sAroddhAra gAthA 744) Elaboration Special resolution regarding seeking place of stay is called avagraha-pratima. It is of seven kinds (1) I will stay at this specific type of place and no other. (2) I will seek 4 place of stay for other ascetics and live at the place sought by others. This is done for the ascetic of the same gachchha. (3) I will seek place of stay for others but will not stay at a place sought by others. This is meant for yathalandik (who stay with a gachchha for a short duration for studies). Such ascetics remain with an acharya to complete their studies. Therefore they seek place of stay for the acharya but do not stay at a place sought by other ascetics. (4) I will not seek place of stay for others but stay at a place sought by others. This is meant for the ascetics who are preparing for Jinkalp state. (5) I will seek place of stay for myself but not for others. This is meant for Jinakalpi ascetics. (6) I will accept hay or other things to make bed only if readily available with the FEELE LELE Ir-.-. 5) Wan 5 | sthAnAMgasUtra (2) (286) Sthaananga Sutra (2) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Tuan

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lipta hAtha se sAta prakAra kI piMDaSaNA / alipta hAtha se pAtra meM lekara rUkSa AhAra cammaca Adi se nikAlakara bacA huA AhAra ne kI thAlI meM se lekara 11 .

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citra paricaya 99 sAta prakAra kI piNDaiSaNA AhAra grahaNa sambandhI vizeSa prakAra kA saMkalpa / abhigraha lekara gaveSaNA karanA piNDaiSaNA hai| gRhastha muni ko bhikSArtha Aye dekhakara prasannatApUrvaka bhakta-pAna kA lAbha dene kI prArthanA karatA hai / phira muni ina sAta vidhiyoM meM se apane abhigrahAnusAra AhAra grahaNa karate haiM / yaha piNDaiSaNA sAta prakAra kI hai Illustration No. 11 (1) saMsRSTa piNDaiSaNA - gRhastha zramaNa ko AhAra dete samaya deya vastu se lipta hAtha yA kar3achI Adi se AhAra detA hai| isI prakAra anya bheda haiN| jaise - (2) asaMsRSTa piNDaiSaNA, (3) uddhRta piNDaiSaNA, (4) alpalepika piNDaiSaNA, (5) avagrahIta piNDaiSaNA, (6) pragrahIta piNDaiSaNA, tathA ( 7 ) ujjhitadharmA piNDeSaNA - bacA huA / zeSa bhojana yA phaiMkane yogya AhAra denaa| (vizeSa varNana mUla sUtra ke artha aura vivecana meM dekheM) -sthAna 7, sUtra 8 SEVEN PINDAISHANAS Exploration for food after taking some specific resolve is called pindaishana. A householder happily offers food when he sees an ascetic coming at his door seeking alms. The ascetic then accepts food according to the specific resolve he has taken out of the seven resolves listed here. Such exploration is of seven kinds (1) Samshrisht-pind-eshana-to accept food given from hands or serving spoon soiled with the food being offered. In the same way the other kinds are (2) Asamshrisht-pindeshana, (3) Uddhrit-pind-eshana, (4) Alpalepik-pindeshana, (5) Avagrahit-pind-eshana, (6) Pragrahit-pindeshana, and (7) Ujjhitdharma-pind-eshana. (for details refer to the text and elaboration) -Sthaan 7, Sutra 8 GAGAGA JAIA FEJED

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Wan phaphaphaphaphaphapha person who has provided the place of stay, otherwise I will spend the night sitting in some specific posture. (7) I will accept wooden plank or bed already laid at the accepted place of stay, otherwise I will spend the night sitting in some specific posture. The last two pratimas are meant for Jinakalpi ascetics or those who have taken these specific resolves. (Vritti, leaf 215; Hindi Tika, part-2, p. 367; Pravachanasaroddhar, verse 744) AcAracUlA - pada ACHAARACHULA-PAD (SEGMENT OF ACHAARACHULA) 11. sattasattikkayA paNNattA / 12. satta mahajjhayaNA paNNattA / 11. sAta saptaikaka haiN| arthAt AcAracUlA kI dUsarI cUlikA ke uddezaka- rahita adhyayana sAta haiN| pratyeka adhyayana kA nAma sapta-ekaka hai| unake nAma isa prakAra haiM - ( 1 ) sthAna, (2) naiSedhikI, (3) uccAraprasravaNavidhi, (4) zabda, (5) rUpa, (6) parakriyA, (7) anyonyakriyA | F 5 pratimA- pada PRATIMA PAD (SEGMENT OF SPECIAL CODES) phra 12. sAta mahAn adhyayana haiM / sUtrakRtAMga ke dUsare zrutaskandha ke adhyayana pahale zrutaskandha ke adhyayanoM kI apekSA bar3e haiM, unheM mahAn adhyayana kahA hai| unake nAma isa prakAra haiM - ( 1 ) puNDarIka, (2) kriyAsthAna, (3) AhAra - parijJA, (4) pratyAkhyAnakriyA, (5) anAcAra - zruta, (6) ArdrakakumArIya, 5 (7) nAlandIya | Wan Wan F 11. There are seven Saptaikaks. In the second Chulika (appendix ) of phra Fi Achaarachula their are seven chapters without lessons. The title of f each of these chapters is Sapta-ekak. Their names are-(1) Sthaan, (2) Naishedhiki, (3) Uchchara-prasravan vidhi, ( 4 ) Shabd, (5) Rupa, (6) Parakriya and (7) Anyonya kriya. 13. sattasattamiyA NaM bhikkhupaDimA ekUNapaNNatAe rAIdiehiM egeNa yA chaNNaueNaM 5 bhikkhAsateNaM ahAsuttaM ( ahAatthaM ahAtaccaM ahAmaggaM ahAkappaM sammaM kAraNaM phAsiyA pAliyA sohiyA tIriyA kiTTiyA) ArAhiyA yAvi bhavati / Fi Fi 12. There are seven Mahan Adhyayans (great chapters). The chapters 5 in the second Shrutaskandh of Sutrakritanga Sutra are voluminous as compared with those in the first Shrutaskandh. These are called Mahan Wan Adhyayans. Their names are - (1) Pundareek, (2) Kriyasthaan, (3) AharF parijna, (4) Pratyakhyan kriya, (5) Anachar-shrut, (6) Ardrakumariya phra F and (7) Nalandiya. ma Wan ka 13. saptasaptamikA (7 x 7 =) bhikSupratimA 49 dina-rAta tathA 196 bhikSAdattiyoM ke dvArA yathAsUtra, yathArtha, yathAtattva, yathAmArga, yathAkalpa tathA samyak prakAra kAya se AcIrNa, pAlita, zodhita, pUrita, kIrttita aura ArAdhita kI jAtI hai / saptama sthAna (287) Wan phaphaphaphaphaphaphaphapha Seventh Sthaan Wan Wan } 5 5 5 5 5 5 55 5 55 55555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

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155555555555555555555555555555555555555555 13. The Saptasaptamika Bhikshupratima (a specific practice with special codes) is sincerely observed (palit), purified (shodhit; for transgressions), completed (purit; for breaking fast), concluded (kirtit; break the fast) and successfully performed (aradhit) for 49 (7x7) days and nights with 196 bhikshadattis (servings of alms) according to the scriptures (yathasutra), correct interpretation (yatha-arth), prescribed procedure (yathamarg) and code of praxis (yathakalp), perfectly following fundamentals (yathatattva), with equanimity (samata) and touching the body (actually, not just conceptually). vivecana-bhikSupratimAe~ 12 haiN| unameM se saptasaptamikA pratimA sAta saptAhoM meM kramazaH eka-eka bhakta-pAna kI datti dvArA sampanna kI jAtI hai, usakA krama isa prakAra hai prathama saptaka yA saptAha meM pratidina 1-1 bhakta-pAna datti kA yoga 7 bhikssaadttiyaaN| dvitIya saptaka meM pratidina 2-2 bhakta-pAna dattiyoM kA yoga 14 bhikssaadttiyaaN| tRtIya saptaka meM pratidina 3-3 bhakta-pAna dattiyoM kA yoga 21 bhikssaadttiyaaN| caturtha saptaka meM pratidina 4-4 bhakta-pAna dattiyoM kA yoga 28 bhikssaadttiyaaN| paMcama saptaka meM pratidina 5-5 bhakta-pAna dattiyoM kA yoga 35 bhikssaadttiyaaN| SaSTha saptaka meM pratidina 6-6 bhakta-pAna dattiyoM kA yoga 42 bhikssaadttiyaaN| saptama saptaka meM pratidina 7-7 bhakta-pAna dattiyoM kA yoga 49 bhikssaadttiyaaN| isa prakAra sAtoM saptAhoM ke 49 dinoM kI bhikSAdattiyA~ 196 hotI haiN| saptasapTamikA bhikSupratimA 49 dina aura 116 bhikSAdattiyoM ke dvArA yathAvidhi ArAdhita kI jAtI hai| ___vizeSa zabdoM ke artha : ahAsuttaM-sUtra meM batAI vidhi ke anusaar| ahAkappaM-maryAdA anuSThAna ke OM anusAra, ahAtaccaM-yathAtathya pUrNa rUpa meM, ahAsama-samatA bhAva pUrvaka, kAeNaphAsiyA-zarIra se sparza fa karanA, pAliyA-upayoga pUrvaka pAlana kiyaa| sohiyA-aticAroM kI zuddhi kI, tIriyA-pAraNe kI avadhi pUrI kI, kiTTiyA-kIrtita-pAraNe ke dina abhigraha phalita hone para pAraNA kiyA, ArAhiyAsamyak prakAra se ArAdhita kiyaa| (hindI TIkA bhAga-2 pRSTha 369) Elaboration--There are twelve Bhikshu Pratimas. Out of these the Saptasaptamika Bhikshupratima is observed for seven weeks with an increasing number of additional dattis (servings) per day every week. Its order is as follows During the first saptak or week only one datti each of food and water is taken every day. Total 7 dattis. During the second week two dattis each of food and water is taken every day. Total 14 dattis. Bai Ting $$$$$ $$$$$$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sthAnAMgasUtra (2) (288) Sthaananga Sutra (2) 8 ) ))))))5555555555

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85555555555555555555555555555555555555555555555 4 During the third week three dattis each of food and water is taken every day. Total 21 dattis. During the fourth week four dattis each of food and water is taken every day. Total 28 dattis. 4 During the fifth week five dattis each of food and water is taken every day. Total 35 dattis. During the sixth week six dattis each of food and water is taken every Wan day. Total 42dattis. During the seventh week seven dattis each of food and water is taken every day. Total 49 dattis. Thus the total number of dattis for 49 days of seven weeks is 196. This Saptasaptamika Bhikshupratima is concluded in 49 days with 196 servings following the prescribed procedure. With regard to technical terms the English translation is self explanatory adholokasthiti-pada ADHOLOR-STHITI-PAD (SEGMENT OF STRUCTURE OF LOWER WORLD) 14. aheloge NaM satta puDhavIo pnnnnttaao| 15. satta ghaNodadhIo pnnnnttaao| 16. sattaja ghaNavAtA pnnnnttaa| 17. satta taNuvAtA pnnnnttaa| 18. satta ovAsaMtarA pnnnnttaa| 19. etesu NaM OM sattasu ovAsaMtaresu satta taNuvAyA pitttthiyaa| 20. etesu NaM sattasu taNuvAtesu satta ghaNavAtA pitttthiyaa| 21. etesu NaM sattasu ghaNavAtesu satta ghaNodadhI ptitttthiyaa| 22. etesu NaM sattasu ghaNodadhIsu OM piMDalaga-pihula-saMThANa-saMThiyAo satta puDhavIo paNNattAo, taM jahA-paDhamA jAva sttmaa| 23. etAsi NaM sattaNhaM puDhavINaM satta NAmadhejjA paNNattA, taM jahA-ghammA, vaMsA, selA, aMjaNA, riTThA, maghA, maaghvtii| 24. etAsi NaM sattaNDaM puDhavINaM satta gottA paNNattA, taM jahArayaNappabhA, sakkarappabhA, vAluappabhA, paMkappabhA, dhUmapabhA, tamA, tmtmaa| 14. adholoka meM sAta pRthviyA~ haiN| 15. sAta ghanodadhi haiN| 16. sAta ghanavAta haiN| 17. sAta OM tanuvAta haiN| 18. sAta avakAzAntara (tanuvAta, ghanavAta Adi ke madhyavartI antarAla kSetra) haiN| 19. ina 5 + sAta avakAzAntaroM meM sAta tanuvAta pratiSThita haiN| 20. ina sAta tanuvAtoM para sAta ghanavAta pratiSThita haiN| 21. ina dhanavAtoM para sAta ghanodadhi pratiSThita haiN| 22. ina sAtoM ghanodadhiyoM para phUla kI TokarI ke OM samAna caur3e saMsthAna vAlI sAta pRthiviyAM haiM, pahalI se lekara sAtavIM tk| 23. ina sAtoM pRthiviyoM ke sAta nAma haiM-(1) ghamA, (2) vaMzA, (3) zailA, (4) aMjanA, Wan (5) riSTA, (6) maghA, (7) maaghvtii| 24. ina sAta pRthiviyoM ke (artha ke anukUla nAma vAle) sAta m55555555555555555555555555 55$$$$$$$ $$$$$$Ting Ting Ting Ting Ting Ting Ting Ting saptama sthAna (289) Seventh Sthaan 355555555555555555555))) ) ) ))

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OM gotra haiN| (1) ratnaprabhA, (2) zarkarAprabhA, (3) vAlukAprabhA, (4) paMkaprabhA, (5) dhUmaprabhA, (6) tamaHprabhA, (7) tmstmHprbhaa| 14. In Adholok (lower world) there are seven prithvis (earth). 15. (In Adholok) there are seven Ghanodadhi (dense or frozen water). 16. (In Adholok) there are seven Ghanavaat (dense air). 17. (In Adholok) there are seven Tanuvaat (rarefied air). 18. (In Adholok) there are seven avakashantar (intervening space). 19. Seven Tanuvaats are pratishthit (installed) in these seven avakashantars. 20. Seven Ghanavaats are installed on these seven Tanuvaats. 21. Seven Ghanodadhis are installed on these seven Ghanavaats. 22. On these seven Ghanavaats are installed seven prithvis with a wide structure like that of a basket of flowers, from one to seven. 23. These seven prithvis have seven names (1) Ghama, (2) Vamsha, 4 (3) Shaila, (4) Anjana, (5) Rishta, (6) Magha and (7) Maaghavati. 24. These seven prithvis have seven gotras (class names based on attributes) (1) Ratna-prabha, (2) Sharkara-prabha, (3) Baluka-prabha, (4) Pankprabha, (5) Dhoom-prabha, (6) Tamah-prabha and (7) Tamastamah-prabha. bAdaravAyukAyika-pada BADAR-VAYUKAYIK-PAD (SEGMENT OF GROSS AIR-BODIED BEINGS) 25. sattavihA bAyaravAukAiyA paNNattA, taM jahA-pAINavAte, paDINavAte, dAhINavAte, udINavAte, uDDavAte, ahevAte, vidisivaate| 25. bAdara vAyukAyika jIva sAta prakAra ke haiN| (1) pUrva dizA kI vAyu, (2) pazcima dizA kI vAyu, (3) dakSiNa dizA kI vAyu, (4) uttara dizA kI dizA, (5) UrdhvadizA kI vAyu, (6) adhodizA kI vAyu aura (7) vidizA kI vaayu| 25. Badar vayukayik jivas (gross air-bodied beings) are of seven kinds--(1) wind flowing from the cast, (2) wind flowing from the west, (3) wind flowing from the south, (4) wind flowing from the north, (5) wind flowing from the Zenith, (6) wind flowing from the Nadir and (7) wind flowing from the intermediate directions like Ishaan. saMsthAna-pada SAMSTHAN-PAD (SEGMENT OF STRUCTURE) 26. satta saMThANA paNNattA, taM jahA-dIhe, rahasse, vaTTe, taMse, cauraMse, pihule, primNddle| 26. saMsthAna (pudgaloM ke AkAra) sAta prakAra ke haiM-(1) dIrghasaMsthAna (Ayata), (2) hrasvasaMsthAna, / (3) vRttasaMsthAna (geMda kI taraha golAkAra), (4) vyatra-(trikoNa-) saMsthAna, (5) caturasra ma saMsthAna, (6) pRthula-(sthUla vistIrNa-) saMsthAna, (7) parimaNDala (aNDe yA nAraMgI ke samAna) sNsthaan| a5555555F 555555 555 55F 5F 5 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 . | sthAnAMgasUtra (2) (290) Sthaananga Sutra (2)

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mamamamamamamamamamamamama))))))))))))5555555 26. Samsthan (structure or shape of matter) is of seven kinds(1) deergh (large or rectangular) samsthan, (2) hrasva (short or small) samsthan, (3) vritta (circular) samsthan, (4) tryasra or trikone (triangular) samsthan, (5) chaturasra or chatushkone (square or quadrangular) samsthan, (6) prithul (elongated) samsthan and (7) parimandal (oval like an egg or flattened like an orange) samsthan. 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 55hhhhhhhhhh bhayasthAna-pada BHAYA-PAD (SEGMENT OF FEAR) 27. satta bhayaTThANA paNNattA, taM jahA-ihalogabhae, paralogabhae, AdANabhae, akamhAbhae, veyaNabhae, maraNabhae, asilogbhe| 27. bhaya ke sthAna sAta haiM-(1) ihalokabhaya-isa loka meM manuSya tiryaMca Adi se hone vAlA bhy| athavA svajAtIyaprANI se utpanna bhaya, (2) paralokabhaya-paraloka sambandhI bhy| athavA vijAtIya prANI se utpanna bhy| (3) AdAnabhaya-sampatti Adi ke apaharaNa kA bhy| (4) akasmAdbhaya-acAnaka yA akAraNa hone vAlA bhy| (5) vedanAbhaya-roga-pIr3A Adi kA bhy| (6) maraNabhaya-marane kA bhy| ma (7) azlokabhaya-apakIrti kA bhy| 27. There are seven sthaans (reasons) of fear-(1) Ihalok bhaya-fear of animals or humans in this world or that of beings of same species. (2) Paralok bhaya-fear related to the other world (next birth) or that from beings of other species. (3) Aadan bhaya--fear of loosing wealth. (4) Akasmat bhayasudden or causeless fear. (5) Vedana bhaya-fear of ailment or pain. (6) Maran bhaya-fear of death. (7)Ashlok bhaya-fear of infamy. 3555555555555555555555555555555555555555555555555 chadmastha-pada CHHADMASTH-PAD (SEGMENT OF THE UNRIGHTEOUS) 28. sattahiM ThANehiM chaumatthaM jANejjA, taM jahA-pANe aivAettA bhvti| musaM vaittA bhvti| adiNNaM AdittA bhvti| saddapharisarasarUvagaMdhe AsAdettA bhvti| pUyAsakkAraM aNuvhettA bhvti| imaM sAvajaMti paNNavettA paDisevettA bhvti| No jahAvAdI tahAkArI yAvi bhvti| 28. sAta sthAnoM se chadmastha jAnA jAtA hai-(1) jo prANiyoM kA ghAta karatA hai| (2) jo mRSA ka (asatya) bolatA hai| (3) jo adatta (binA dI) vastu ko grahaNa karatA hai| (4) jo zabda, sparza, rasa, rUpa 1 aura gandha kA AsvAda letA hai| (5) jo apane pUjA aura satkAra kA anumodana karatA hai| (6) jo 'yaha + sAvadha (sadoSa) hai', aisA kahakara bhI usakA pratisevana karatA hai| (7) jo jaisA kahatA hai, vaisA nahIM krtaa| // ___28. A chhadmasth (unrighteous person) is recognized by seven sthaans (activities) (1) One who harms or destroys life or living beings. (2) One who tells a lie (mrisha). (3) One who takes a thing without being given (adattadan). (4) One who enjoys sound, touch, taste, form, and FF saptama sthAna (291) Seventh Sthaan

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- 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 5 5 5 5 5 5 5 5 5 5 5 55 45 2 Wan Wan phaphaphaphaphapha smell. (5) One who encourages his worship and respect. (6) One who indulges in an activity even after branding it as faulty (savadya). (7) One who does not do what he says. kevali - pada KEVALI-PAD (SEGMENT OF OMNISCIENT) 29. A Kevali (omniscient ) is recognized by seven sthaans (activities) -- (1) One who does not harm or destroy life or living beings. (2) One who does not tell a lie (mrisha). (3) One who does not take a thing without 29. sattarhi ThANehiM kevalI jANejjA, taM jahA - No pANe aivAittA bhavati / [ No musaM vaittA bhavati / No adiNaM AdittA bhavati / No saddapharisarasarUvagaMdhe AsAdettA bhavati / No pUyAsakkAraM aNuvUttA bhavati / imaM sAvajjaMti paNNavettA No paDisevettA bhavati ] | jahAvAdI tahAkArI yAvi bhavati / 29. sAta sthAnoM (kAraNoM) se kevalI jAnA jAtA hai - ( 1 ) jo prANiyoM kA ghAta nahIM karatA hai| phra (2) jo mRSA nahIM bolatA hai / (3) jo adatta vastu ko grahaNa nahIM karatA hai / (4) jo zabda, sparza, rasa, phra rUpa aura gandha kA AsvAdana nahIM letA hai / (5) jo pUjA aura satkAra kA anumodana nahIM karatA hai| 5 (6) jo 'yaha sAvadya hai' aisA kaha kara usakA pratisevana nahIM karatA hai| (7) jo jaisA kahatA hai, vaisA Wan karatA hai| gotra - pada GOTRA-PAD (SEGMENT OF CLAN NAME) 30. satta mUlagottA paNNattA, taM jahA kAsavA, gotamA, vacchA, kocchA, kosiA, maMDavA, vAsiTThA / 30. mUla gotra sAta haiM- (1) kAzyapa, (2) gautama, (3) vatsa, (4) kutsa, (5) kauzika, (6) mANDava, (7) vAziSTha / pha being given (adattadan). (4) One who does not enjoy sound, touch, taste, 5 form, and smell (5) One who does not encourage his worship and 5 respect. (6) One who does not indulge in an activity after branding it as 5 faulty (savadya). (7) One who does what he says. vivecana - kisI eka mahApuruSa se utpanna huI vaMza-paramparA ko gotra kahate haiN| prArambha meM sUtrokta ke sAta mUla gotra the / kAlAntara meM unhIM se aneka uttara gotra bhI utpanna ho gaye / sAto mUla gotroM kA udAharaNa sahita paricaya isa prakAra hai (1) kAzyapagotra - munisuvrata aura ariSTanemi jinako chor3akara zeSa bAIsa tIrthaMkara, sabhI cakravartI (kSatriya), sAtaveM se gyArahaveM gaNadhara (brAhmaNa) aura jambUsvAmI (vaizya) Adi sabhI kAzyapa gotrIya the| sthAnAMgasUtra (2) 30. There are seven mool gotra (original clan names ) - ( 1 ) Kaashyap, 5 (2) Gautam, (3) Vatsa, (4) Kutsa (5) Kaushik, (6) Mandava and 5 (7) Vaashisht. 2 95 95 95 5 5 5959595959595959595959595555 5 5959595955 5959595959 55555559552 (292) phra phra Sthaananga Sutra (2) Wan 25555 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 5552

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)))555555555555555555;))))) 555555555555555555555555555555555555 (2) gautama gotra-munisuvrata aura ariSTanemi jina, nArAyaNa aura padma ko chor3akara sabhI Wan baladeva-vAsudeva tathA indrabhUti, agnibhUti aura vAyubhUti, ye tIna gaNadhara gautama gotrIya the| (3) vatsagotra-dazavaikAlika ke racayitA zayyambhavasUri Adi vatsagotrIya the| (4) kautsa gotra-zivabhUti Adi kautsa gotrIya the| (5) kauzika gotra-SaDuluka (rohagupta) Adi kauzika gotrIya the| (6) mANDava gotra-maNDuRSi ke vaMzaja mANDavya gotrIya khlaaye| (7) vAziSTha gotra-vaziSTha RSi ke vaMzaja vAziSTha gotrIya kahe jAte haiM tathA chaThe gaNadhara aura Arya suhastI Adi ko bhI vAziSTa gotrIya kahA gayA hai| Elaboration The family lineage starting from some great man is called gotra. As mentioned in scriptures there were only seven gotras in the beginning. With passage of time many sub-gotras evolved from these. The seven original gotras with names of some important persons belonging to each lineage are as follows (1) Kaashyap gotra-Except Munisuvrat and Arishtanemi all twenty two Tirthankars, all the Chakravartis (Kshatriya), seventh to eleventh 5 Ganadhars (Brahmin), and Jambuswami (Vaishya) belonged to this gotra. (2) Gautam gotra-Tirthankars Munisuvrat and Arishtanemi; all : Baladevas and Vasudevas except Narayan and Padma; a Ganadhars, Indrabhuti, Agnibhuti and Vayubhuti belonged to this gotra. (3) Vatsa gotra-Shayyambhava Suri, the author of Dashavaikalik Sutra belonged to this gotra. (4) Kutsagotra-Shivabhuti belonged to thisgotra. (5) Kaushik gotra-Shaduluk (Rohagupta) belonged to thisgotra. (6) Mandava gotra-The descendants of Mandu Rishi were called fi Mandavya gotriya. (7) Vaashisht gotra-The descendants of Vashisht Rishi were called Vashist gotriya. The sixth Ganadhar and Arya Suhasti are said to have belonged to this gotra. 31. je kAsavA te sattavidhA paNNattA, taM jahA-te kAsavA, te saMDillA, te golA, te vAlA, te muMjaiNo, te pavvatiNo, te vsiknnhaa| 32. je gotamA te sattavidhA paNNattA, taM jahAma te gotamA, te gaggA, te bhAraddA, te aMgirasA, te sakkarAbhA, te bhakkharAbhA, te udttaabhaa| 33. je vacchA te sattavidhA paNNattA, taM jahA-te vacchA, te aggeyA, te mitteyA, te sAmaliNo, 3 te selayayA, te aTThiseNA, te viiyknnhaa| 55555555555555555555555555;)))))))))))))))) ) saptama sthAna (293) Seventh Sthaan

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phaphaphaphaphapha 5 15 31. jo kAzyapa gotrIya haiM, ve sAta prakAra ke haiM- (1) kAzyapa, (2) zANDilya, (3) gola, (4) bAla, (5) maujjakI, (6) parvatI, (7) varSakRSNa / 32. gautama gotrIya sAta prakAra ke haiM- (1) gautama, (2) gArgya, (3) bhAradvAja, (4) AGgirasa, (5) zarkarAbha, (6) bhAskarAbha, (7) udattAbha / 33. vatsa gotrIya sAta prakAra ke haiM - (1) vatsa, (2) Agneya, (3) maitreya, (4) zAlmalI, (5) zailaka, (6) asthiSeNa, (7) vItakRSNa / 31. Kashyap gotriyas are of seven kinds-(1) Kashyap, (2) Shandilya, Gole, (4) Baal, ( 5 ) Maujjaki, ( 6 ) Parvati and ( 7 ) Varshakrishna. Gautam gotriyas are of seven kinds - ( 1 ) Gautam, (2) Gargya, Bharadvaaj, (4) Aangiras, ( 5 ) Sharkarabh, ( 6 ) Bhaskarabh and Udattabh. 33. Vatsa gotriyas are of seven kinds-(1) Vatsa, (2) Aagneya, (3) Maitreya, (4) Shaalmali, (5) Shailak, (6) Asthishen and (7) Vitakrishna. (3) 32. (3) (7) 34. je kocchA te sattavidhA paNNattA, taM jahA te kocchA, te moggalAyaNA, te piMgalAyaNA, te koNA te maMDaliNo, te hAritA, te somayA / 35. je kosiA te sattavidhA paNNattA, taM jahAkosiA, te kaccAyaNA, te sAlaMkAyaNA, te golikAyaNA, te pakkhikAyaNA, te aggiccA, te lohiccA / 36. je maMDavA te sattavidhA paNNattA, taM jahA te maMDavA, te AriTThA, te saMmutA, te elAvaccA, . te kaMDillA, te khArAyaNA / 37. je vAsiTThA te sattavidhA paNNattA, taM jahA-te vAsiTThA, te uMjAyaNA, te jArukaNhA, te vagghAvaccA, te koDiNNA, te saNNI, te pArAsarA / telA, te phra 34. jo kautsa haiM, ve sAta prakAra ke haiM- (1) kautsa, (2) maudgalAyana, (3) piGgalAyana, (4) kauDinya, (5) maNDalI, (6) hArita, (7) saumya / 35. jo kauzika haiM, ve sAta prakAra ke haiM - (1) kauzika, (2) kAtyAyana, (3) sAlaMkAyana, (4) golikAyana, (5) pAkSikAyana, (6) Agneya, (7) lauhitya | 36. jo mANDava haiM, ve sAta prakAra ke haiM - (1) mANDava, (2) ariSTa, (3) sammuta, (4) taila, (5) elApatya, (6) kANDilya, (7) kSArAyaNa / 37. jo vAziSTha haiM, ve sAta prakAra ke haiM- (1) vAziSTha, (2) uJjAyaNa, (3) jaratkRSNa, (4) vyAghrApatya, (5) kauNDinya, (6) saMjJI, (7) pArAzara / Ksharayan. 37. Vaashist gotriyas are of seven kinds-(1) Vaashisht, ( 2 ) Unjayan, ( 3 ) Jaratkrishna, (4) Vyaghrapatya, (5) Kaundinya, Sanjni and (7) Paaraashar. (6) sthAnAMgasUtra (2) 34. Kautsa gotriyas are of seven kinds-(1) Kautsa, (2) Maudgalayan, (3) Pingalayan, (4) Kaundinya, ( 5 ) Mandali, (6) Haarit and (7) Saumya. 35. Kaushik gotriyas are of seven kinds-(1) Kaushik, (2) Katyayan, (3) Saalankayan, (4) Golikayan, (5) Pakshikayan, (6) Aagneya and (7) Lauhitya. 36. Mandava gotriyas are of seven kinds - ( 1 ) Mandava, 5 (2) 17Visht, (3) Sammut, (4) Tail, (5) Elapatya, (6) Kandilya and Sthaananga Sutra (2) (294) phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 5 55 5 5 5 555 5555 5 5 5 5 5 595555 5 5 5 5 5 595 55 5 55 5 5 5 5 5 5592

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan naya-pada NAYA PAD (SEGMENT OF STAND-POINTS) 38. satta mUla gayA paNNattA, taM jahA-Negame, saMgahe, vavahAre, ujjusute, sadde, samabhirUDhe, evaMbhUte / 38. mUla naya sAta haiM - ( 1 ) naigamanaya - bheda (vizeSa) aura abheda (sAmAnya) donoM ko grahaNa karane - vAlA / ( 2 ) saMgraha - kevala abheda ko grahaNa karane vaalaa| (3) vyavahAranaya- kevala bheda ko grahaNa karane vAlA naya / ( 4 ) RjusUtranaya - vartamAna kSaNavartI paryAya ko vastu rUpa meM svIkAra karane vAlA / (5) zabdanaya - bhinna-bhinna liMga, vacana, kAraka Adi ke bheda se vastu meM bheda mAnane vAlA / (6) samabhirUr3hanaya - liMgAdi kA bheda na hone para bhI paryAyavAcI zabdoM ke bheda se vastu ko bhinna mAnane naya / ( 7 ) evambhUtanaya - vartamAna kriyA - pariNata vastu ko hI vastu mAnane vaalaa| (sAta nayoM kA vistRta vivecana hindI TIkA bhAga 2 pRSTha 380 se 382 para dekheM) vAlA 38. Original nayas (stand-points) are seven-(1) Naigama naya deals with bhed ( particular) and abhed ( general) both. (2) Samgraha naya-deals with abhed (general) only. (3) Vyavahara naya-deals with bhed (particular) only. (4) Rijusutra naya-accepts the mode at the present moment as the thing. (5) Shabda naya-accepts variations in things depending on the grammatical definitions, such as gender, tense, verb etc. (6) Samabhirudha naya-accepts variations in things based on synonyms even in absence of grammatical differences. (7) Evambhuta naya-accepts a thing only if it is in action at the present moment. (For detailed description of seven nayas refer to Hindi Tika, part-2, pp. 380-382) svaramaMDala - pada SVARAMANDAL-PAD (SEGMENT OF SPHERE OF MUSICAL SCALES) taM jahA 39. satta sarA paNNattA, phra sajje risabhe gaMdhAre, majjhime paMcame sare / dhevate ceva NesAde, sarA satta vivAhitA // 1 // ( saMgrahaNI - gAthA ) 39. svara sAta haiM - ( 1 ) SaDja, (2) RSabha, (3) gAndhAra, (4) madhyama, (5) paMcama, (6) dhaivata, (7) niSAda / saptama sthAna 39. There are seven svar (musical notes ) - ( 1 ) Shad j, (2) Rishabh, (3) Gaandhaar, (4) Madhyam, (5) Pancham, (6) Dhaivat, and (7) Nishad. vivecana - ( 1 ) SaDja - nAsikA, kaNTha, urasa, tAlU, jihvA aura danta ina chaha sthAnoM se utpanna hone vAlA svara - 'sa' / (2) RSabha - nAbhi se uThakara kaNTha aura zira se TakarAkara RSabha (baila) ke samAna garjanA karane vAlA svara - 're' / (3) gAndhAra - nAbhi se samutthita evaM kaNTha aura zIrSa se Ahata tathA (295) Seventh Sthaan phaphaphaphaphaphaphaphaphaphapha Wan *********************************mitinnn Wan

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)) )) )) 8955 ) phra ) ))))))))))))58 vizeSa prakAra kI gandha ko dhAraNa karane vAlA svr-'g'| (4) madhyama-nAbhi se uThakara vakSa aura hRdaya + se samAhata hokara punaH nAbhi meM jAne vAlA mahAnAda 'm'| zarIra ke madhya bhAga se utpanna hone ke kAraNa + yaha madhyama svara kahA jAtA hai| (5) paMcama-nAbhi. vakSa, hRdaya, kaNTha aura zira ina pA~ca sthAnoM se utpanna OM hone vAlA svr-'p'| (6) dhaivata-pUrvokta sabhI svaroM kA anusandhAna karane vAlA yA unake pIche daur3ane Wan vAlA-'dha' / (7) niSAda-sabhI svaroM ko samAhita karane vAlA svr-'nii'| Elaboration--(1) Shadj (Sa)--this note is produced by the combined ivity of six parts of the human body, i.e. nose, throat, chest, palate, tongue, and teeth. (2) Rishabh (Re)-This note resembles the roaring of a bull (rishabh) and is produced by the wind rising from the navel and striking the upper part of the throat. (3) Gandhar (Ga)-It is produced by wind which rises from the navel and strikes at the heart and the 555 4 throat. This note is so called because it is the carrier of fragrance (4) Madhyam (Ma)-A loud note rising from the navel striking at the chest and heart and reflecting back to the navel. As it originates from the middle part of the body it is called madhyam (middle). (5) Pancham 4 (Pa)-This note is produced with the involvement of five parts of the body, namely navel, chest, heart, throat and head. (6) Dhaivat (Dha)This note follows or chases all other notes. (7) Nishad (Ni)--This note envelops all other notes. svarottpattisthAna SVAROTPATTISTHAAN (POINTS OF ORIGIN OF MUSICAL NOTES) 40. eesi NaM sattaNhaM sarANaM satta saraTThANA paNNattA, taM jahA sajjaM tu aggajibbhAe, ureNa risabhaM srN| kaMTuggateNa gaMdhAraM majjhajibhAe majjhimaM // 1 // NAsAe paMcamaM bUyA, daMtodveNa ya dhevtN| muddhANeNa ca NesAdaM, saraDhANA viyaahitaa||2|| 40. ina sAta svaroM ke sAta (uccAraNa sthAna) svara-sthAna haiM-(1) SaDja kA, jihvA kA agrbhaag| (2) RSabha kA, ursthl| (3) gAndhAra kA, knntth| (4) madhyama kA, jihvA kA madhya bhaag| (5) paMcama # kA, naak| (6) dhaivata kA, danta-oSTha kA sNyog| (7) niSAda kA, shir| 40. These seven svars (musical notes) have seven Svar-sthaan (points of origin)-(i) Shadj is produced from the tip of the tongue. (2) Rishabh is produced from the chest. (3) Gandhar is produced from the throat. (4) Madhyam is produced from the middle of the tongue. (5) Pancham is ))5555555))))))) ))) ) ))))))) sthAnAMgasUtra (2) (296) Sthaananga Sutra (2) B

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phaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphapha Wan produced from the nose. (6) Dhaivat is produced from the teeth and lips. 5 (7) Nishad is produced from head. Wan 5 jIva nizrita sapta svara JIVA NISHRIT SAPT SVAR 5 F B 41. satta sarA jIvaNissitA paNNattA, taM jahA (SEVEN MUSICAL NOTES PRODUCED BY LIVING BEINGS) sajjaM ravati mayUro, kukkuDo risabhaM saraM / haMso Nadati gaMdhAraM, majjhimaM tu gavelagA // 1 // 41. jIva niHsRta sAta svara haiM - (1) mayUra SaDja svara meM, (2) kukkuTa RSabha svara meM, (3) haMsa gAndhAra svara meM, (4) gavelaka (bher3a ) madhyama svara meM, (5) koyala vasanta Rtu meM paMcama svara meM, (6) krauJca aura sArasa dhaivata svara meM, (7) hAthI niSAda svara meM bolatA hai| aha kusumasaMbhave kAle, koilA paMcamaM saraM / chaTuM ca sArasA koMcA, NesAyaM sattamaM gajo // 2 // ajIva niHsRta saptasvara AJIVA NISHRIT SAPT SYAR 41. There are seven jiva nishrit svar (musical notes produced by living beings)-(1) Pea-cock produces Shadj svar. (2) Cock produces Rishabh svar. (3) Swan produces Gandhar svar. (4) Sheep or ram (gavelak) produces Madhyam svar (5) Cuckoo produces Pancham svar 5 5 (in the spring season). (6) Cranes and curlews (kraunch) produce 5 Dhaivat svar. (7) Elephant produces Nishad svar. Wan saptama sthAna 42. satta sarA ajIvaNissitA paNNattA, taM jahA (SEVEN MUSICAL NOTES PRODUCED BY NON-LIVING THINGS) sajjaM ravati muiMgo, gomuhI risabhaM saraM / saMkho Nadati gaMdhAraM, majjhimaM puNa jhallarI // 1 // caucalaNapatiTThANA, gohiyA paMcamaM saraM / ADaMbaro dhevatiyaM, mahAbherI ya sattamaM // 2 // phaphaphaphapha 42. ajIva - niHsRta sAta svara haiM - ( 9 ) mRdaMga se SaDja svara, (2) gomukhI se RSabha svara, (3) zaMkha se gAndhAra svara, (4) jhallarI se madhyama svara, (5) cAra caraNoM para pratiSThita godhikA se paMcama pha svara, (6) Dhola se dhaivata svara, (7) mahAbherI se niSAda svara nikalatA hai Wan Wan 42. There are seven ajiva nishrit svar (musical notes produced by non- Wan f living things ) - (1) Mridang produces Shadj svar (2) Gomukhi (Turuhi or pha Narasingha; trumpet like musical instrument) produces Rishabh svar. (297) Wan Wan Seventh Sthaan Wan 5***********************************

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(3) Conch-shell produces Gandhar svar. (4) Jhallari (Jhanjh; Cymbal like 5 musical instrument) produces Madhyam svar. (v) Godhika fixed on four Wan legs (a type of musical instrument) produces Pancham svar. (6) Dhol $ (a percussion instrument like big kettledrum) produces Dhaivat svar. (7) Mahabheri (a huge drum) produces Nishad svar. OM svaroM ke lakSaNa tathA phala CHARACTERISTICS AND RESULTS OF SEVEN SVARS 43. etesi NaM sattaNhaM sarANaM satta saralakkhaNA paNNattA, taM jahA sajjeNa labhati vittiM, kataM ca NaM vinnssti| gAvo mittA ya puttA ya NArINaM ceva vllbho||1|| risabheNa u esajjaM, seNAvaccaM dhaNANi y| vatthagaMdhamalaMkAraM ithio sayaNANi y||2|| gaMdhAre gItajuttiNA, vajjavittI klaahiyaa| bhavaMti kaio paNNA, je aNNe stthpaargaa||3|| majjhimasarasaMpaNNA, bhavaMti suhjiivinno| khAyatI piyatI detI, mjjhimsrmssito||4|| paMcamasarasaMpaNNA, bhavaMti puddhviiptii| sUrA saMgahakattAro anneggnnnnaaygaa||5|| dhevatasarasaMpaNNA, bhavaMti klhppiyaa| 'sAuNiyA vagguriyA, soyariyA macchabaMdhA ya' // 6 // 'caMDAlA muTThIyA meyA, je aNNe paavkmminno| goghAtagA ya je corA, NesAyaM saramassitA' // 7 // 43. ina sAta svaroM ke sAta lakSaNa (tathA unakA phala) isa prakAra hai (1) SaDja svara vAlA manuSya AjIvikA prApta karatA hai, usakA prayatna vyartha nahIM jaataa| usake gAe~, OM mitra aura putra hote haiN| vaha striyoM ko priya hotA hai| (2) RSabha svara vAlA manuSya aizvarya, senApatitva. dhana, vastra, gandha, AbhUSaNa, strI, zayana aura Asana ko prApta karatA hai| (3) gAndhAra svara vAlA manuSya gAne meM kuzala, vAditra vRttivAlA, kalAnipuNa, kavi, prAjJa aura aneka zAstroM kA pAragAmI hotA hai| (4) madhyama OM svara se sampanna puruSa sukha se khAtA, pItA, jItA aura dAna detA hai| (5) paMcama svara vAlA puruSa bhUmipAla, + zUra-vIra saMgrAhaka aura aneka gaNoM kA nAyaka hotA hai| (6) dhaivata svara vAlA puruSa kalahapriya, pakSiyoM ko mArane vAlA (cir3ImAra) hiraNa, sUkara aura macchI mArane vAlA hotA hai| (7) niSAda svara vAlA puruSa ke cANDAla, vadhika, mukkebAja, go-ghAtaka, cora aura aneka prakAra ke pApa karane vAlA hotA hai| sthAnAMgasUtra (2) (298) Sthaananga Sutra (2) 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 5555555

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G55 5 55 555555555555555 555555555555555555555555555555 43. There are seven characteristics (based on the results or fruits) 45 of these seven svars 4 (1) A person with Shadj svar easily gains his livelihood and his efforts are never wasted. He is endowed with cattle, friends and sons. He is popular among women. (2) A person with Rishabh svar gains grandeur, status of a commander, wealth and grains, apparels, perfumes, ornaments, woman, and furniture. (3) A person with Gandhar svar is a musician fond of giving performances. He is an accomplished artist and 41 poet besides being wise, clever, and scholarly. (4) A person with Madhyam svar is a happy-go-lucky man who eats, drinks, gives charity and lives as he wishes. (5) A person with Pancham svar is a landlord, 45 employer of warriors, and a leader of men. (6) A person with Dhaivat OM svar is quarrelsome, hunter of birds, animals including deer, pigs and fish. (7) A person with Nishad svar (musical note) is chandal (keeper of cremation ground), butcher, boxer, cow-slaughterer, thief and indulges in a variety of sinful and despicable activities. fa sAta svaroM ke grAma aura mUrcchanAe~ GRAM AND MURCHCHHANA 44. etesi NaM sattaNhaM sarANaM tao gAmA paNNattA, taM jahA-sajjagAme, majjhimagAme, gNdhaargaame| 44. ina sAtoM svaroM ke tIna grAma haiM-(1) SaDjagrAma, (2) madhyamagrAma, (3) gaandhaargraam| 44. There are three grams (scales) of these seven svars-(1) Shadj gram, (2) Madhyam gram, (3) Gaandhaar gram. 45. sajjagAmassa NaM satta mucchaNAo paNNattAo, taM jahA maMgI koravvIyA, harI ya rayaNI ya sArakaMtA y| chaTThI ya sArasI NAma, suddhasajjA ya sttmaa||1|| 46. majjhimagAmassaM NaM satta mucchaNAo paNNattAo, taM jahA uttaramaMdA rayaNI, uttarA uttraaytaa| assokaMtA ya sovIrA, abhirU havati sttmaa||1|| 47. gaMdhAragAmassa NaM satta mucchaNAo paNNattAo, taM jahA NaMdI ya khuddimA pUrimA, ya cautthI ya suddhgNdhraa| uttaragaMdhArAvi ya, paMcamiyA havati mucchA u||1|| suTTattaramAyAmA, sA chaTThI Niyamaso u nnaayvyaa| aha uttarAyatA, koDimA ya sA sattamI mucchaa||2|| saptama sthAna (299) Seventh Sthaan

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555Sui Yi OM 45. SaDjagrAma kI Aroha-avaroha, yA utAra-car3hAva rUpa sAta mUrcchanAe~ haiM-(1) maMgI, (2) kauravIyA, (3) harit, (4) rajanI, (5) sArakAntA, (6) sArasI, (7) zuddha ssddjaa| 46. madhyamagrAma kI sAta mUrcchanAe~ haiM-(1), uttaramandA, (2) rajanI, (3) uttarA, (4) uttarAyatA, (5) azvakrAntA, (6) sauvIrA, (7) abhiruudgtaa| 47. gAndhAra grAma kI sAta mUrcchanAe~ haiM-(1) nandI, (2) kSudrikA, (3) pUrakA, (4) zuddhagAndhArA, (5) uttaragAndhArA, (6) suSTutara AyAmA, (7) uttarAyatA kottimaaH| 45. The Shadj gram (scale) has seven Murchchhanas (modulations) (1) Mangi, (2) Kauraviya, (3) Harit, (4) Rajani, (5) Sarakanta, (6) Sarasi, and (7) Shuddha Shadja. ___46. The Madhyam gram (scale) has seven Murchchhanas (modulations)-(1) Uttaramanda, (2) Rajani, (3) Uttara, (4) Uttarayata, (5) Ashvakranta, (6) Sauvira, and (7) Abhirudgata. 47. The Gandhar gram (scale) has seven Murchchhanas (modulations)-(1) Nandi, (2) Kshudrika, (3) Purima, (4) Shuddha Gandhara, (5) Uttara Gandhara, (6) Sushtutar-ayama, and (7) Uttarayata-korima. 48. (prazna) satta sarA kato saMbhavaMti ? gItassa kA bhavati joNI ? katisamayA ussAyA ? kati vA gItassa AgArA ? // 1 // (uttara) satta sarA NAbhIto, bhavaMti gItaM ca runnnnjonniiyN| padamasayA UsAsA, tiNNi ya gIyassa aagaaraa||2|| Aimiu AraMbhatA, samubahatA ya mjhgaarNmi| avasANe ya jhaveMtA. tiNNi ya geyassa aagaaraa||3|| chaddose aTThaguNe, tiNNi ya vittAiM do ya bhnnitiio| jo NAhiti so gAhii, susikkhio rNgmjjhmi||4|| (chaha doSa) bhItaM dutaM rahassaM, gAyato mA ya gAhi uttaalN| kAkassaramaNuNAsaM ca hoMti geyassa chaddosA // 5 // (ATha guNa) puNNaM rattaM ca alaMkiyaM ca vattaM tahA avighuttuN| madhuraM samaM sulaliyaM, aTTha guNA hoti geyss||6|| ura-kaMTha-sira-visuddhaM, ca gijjate mayau-ribhia-padabaddhaM / samatAlapadukkhevaM, sattasarasIharaM geyaM // 7 // 555555555555555555555555555555555555555555558 | sthAnAMgasUtra (2) (300) Sthaananga Sutra (2)

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)))))5558 )))))) (geya ke ATha guNa) NihosaM sAravaMtaM ca, heujuttmlNkiyN| uvaNItaM sovayAraM ca, mitaM madhurameva y||8|| (chanda ke tIna prakAra) samamaddhasamaM ceva, savvattha visamaM ca jN| tiNNi vittappayArAI, cautthaM nnoplbbhtii||9|| (gIta kI bhASA) sakkatA pAgatA ceva, doNNi ya bhaNiti aahiyaa| saramaMDalaMmi gijjaMte pasatthA isibhaasitaa||10|| kesI gAyati madhuraM ? kesI gAyati kharaM ca rukkhaM ca ? vissaraM puNa kerisI ? // 11 // sAmA gAyAi madhuraM, kAlI gAyai kharaM ca rukkhaM c| vissaraM puNa piMgalA // 12 // (saptasvarasIbhara) taMtisamaM tAlasamaM, pAdasamaM layasamaM gahasamaM c| NIsasiUsasiyasamaM saMcArasamA sarA stt||13|| satta sarA tao gAmA, mucchaNA ekviNstii| tANA egUNapaNNAsA, samattaM saramaMDalaM // 14 // 48. (1) prazna- sAtoM svara kahA~ se, kisase utpanna hote haiM ? gIta kI yoni-jAti kyA hai? usakA * ucchvAsakAla kitane samaya kA hai ? aura gIta ke AkAra kitane hote haiM ? (2-3) uttara- sAtoM svara nAbhi se utpanna hote haiN| rudana geya kI yoni-jAti hai| jitane samaya meM 9 kisI chanda kA eka caraNa gAyA jAtA hai, utanA usakA ucchvAsakAla hotA hai| gIta ke tIna AkAra hote haiM-Adi meM mRdu, madhya meM tIvra aura anta meM mnd| (4) saMgIta ke chaha doSoM, ATha guNoM, tIna vRttoM aura gIta kI do bhASAoM ko bhalI prakAra jAnane + vAlA kuzala kalAkAra raMga maMca para jAtA hai| (5) gIta ke chaha doSa isa prakAra haiM-1. bhIta doSa-Darate hue gaanaa| 2. druta doSa-zIghratA vaza gaanaa| 3. hasva doSa-zabdoM ko laghu banAkara yA hA~phate hue gaanaa| 4. uttAla doSa-tAla ke anusAra na gaanaa| 5. kAkasvara doSa-kAka ke samAna karNa-kaTu svara se gaanaa| 6. anunAsa doSa-nAka ke svaroM se gaanaa|| (6) gIta ke ATha guNa isa prakAra haiM-1. pUrNa guNa-svara ke Aroha-avaroha Adi se paripUrNa gaanaa| 2. rakta guNa-gAye jAne vAle rAga se pariSkRta gaanaa| 3. alaMkRta guNa-vibhinna svaroM se suzobhita gaanaa| 4. vyakta guNa-spaSTa svara se gaanaa| 5. avighuSTa guNa-niyata yA niyamita svara se gaanaa| 6. madhura guNa-madhura svara se gaanaa| 7. sama guNa-tAla, vINA Adi kA anusaraNa karate hue gaanaa| 8. sukumAra OM guNa-lalita, komala laya se gaanaa| )))) 85554)))))))))))))))) | saptama sthAna (301) Seventh Sthaan 895 ) ))) )))))))))5555555555558

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Wan fafa phra hai| (7) gIta ke ye ATha guNa aura bhI hote haiM - 1. urovizuddha-jo svara uraHsthala meM vizAla hotA 2. kaNTavizuddha- jo svara kaNTha meM nahIM phaTatA hai, yA sApha kaNTha se gaanaa| 3. zirovizuddha-jo svara zira 5 se utpanna hokara bhI nAsikA se mizrita nahIM hotA / 4. mRdu-jo rAga komala svara se gAyA jAtA hai| 5. ribhita - jisa gIta meM svara gholana ho, AlApa ke kAraNa khela-sA karatA huA svara / 6. pada-baddha - 5 geya padoM se nibaddha racanA / 7. samatAla pAdotkSepa - jisameM tAla, jhAMjha Adi kA zabda aura nartaka kA pAdanikSepa, ye saba sama hoM, arthAt eka dUsare se milate hoM / 8. saptatvarasIbhara - jisameM sAtoM svara taMtrI Adi ke sama hoM / 5 (8) geya padoM ke ATha guNa isa prakAra haiM - 1. nirdoSa battIsa prakAra ke doSoM se rahita / 2. sAravanta - sArabhUta artha se yukta honaa| 3. hetuyukta - artha - sAdhaka hetu se saMyukta honA / 4. alaMkRtakAvya-gata alaMkAroM se yukta honA / 5. upanIta - upasaMhAra se yukta honA / 6 sopacAra- komala, aviruddha aura ajjanIya artha kA pratipAdana karanA, athavA vyaMgya yA ha~sI se saMyukta honA / 7. mita-alpa pada aura alpa akSara vAlA honA / 8. madhura-zabda, artha aura pratipAdana kI apekSA priya honA / (10) bhaNiti - gIta kI bhASA do prakAra kI kahI gaI hai-saMskRta aura prAkRta / ye donoM prazasta aura RSibhASita haiM aura svara-maNDala meM gAI jAtI haiN| (9) vRtta - chanda tIna prakAra ke hote haiM - 1. sama - jisameM caraNa aura akSara sama hoM, arthAt cAra pha caraNa hoM aura unameM guru-laghu akSara bhI samAna hoM athavA jisake cAroM varaNa sarIkhe hoM / 2. ardhasama - 5 jisameM caraNa yA akSaroM meM se koI eka sama ho, yA viSama caraNa hone para bhI unameM guru-laghu akSara samAna hoN| athavA jisake prathama aura tRtIya caraNa tathA dvitIya aura caturtha caraNa samAna hoN| pha 3. sarvaviSama - jisameM caraNa aura akSara saba viSama hoM / athavA jisake cAroM caraNa viSama hoM / inake atirikta cauthA prakAra nahIM pAyA jAtA hai| (11) prazna - madhura gIta kauna gAtI hai ? paruSa aura rUkSa kauna gAtI hai ? catura gIta kauna gAtI hai ? vilamba gIta kauna gAtI hai ? druta (zIghra ) gIta kauna gAtI hai ? tathA visvara gIta kauna gAtI hai ? (12) uttara - zyAmA strI madhura gIta gAtI hai / kAlI strI khara, paruSa aura rUkSa gAtI hai| kezI strI catura gIta gAtI hai / kANI strI vilamba gIta gAtI hai / andhI strI druta gIta gAtI hai aura piMgalA strI visvara gIta gAtI hai / sthAnAMgasUtra (2) (13) saptasvarasIbhara kI vyAkhyA - 1. tantrIsama - taMtrI- svaroM ke sAtha-sAtha gAyA jAne vAlA gIta / 2. tAlasama-tAla-vAdana ke sAtha-sAtha gAyA jAne vAlA gIta / 3. pAdasama - svara ke anukUla nirmita 5 geyapada ke anusAra gAyA jAne vAlA gIta / 4. layasama-vINA Adi ko Ahata karane para jo laya utpanna hotI hai, usake anusAra gAyA jAne vAlA gIta- sAja-bAja kI laya anusAra gAnA / 5. grahasama - vINA 55 Adi ke dvArA jo svara pakar3e jAte haiM, usI ke anusAra gAyA jAne vAlA gIta / 6. niHzvasitocchvasita sama- sAMsa lene aura chor3ane ke kramAnusAra gAyA jAne vAlA gIta / 7. saMcArasama - sitAra Adi ke sAtha gAyA jAne vAlA gIta / Wan (302) uphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (2) 2 5 5 5 5 55 5 5 5 5 55 5 5 55 555555 565 5555 5 5 5 5 5 5552

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4 4 4 4 455 456 457 455 456 4 457 1545454545 4545454545454 455 456 457 455 456 457 451 455 456 457 411 414 415 416 isa prakAra gIta svara taMtrI Adi ke sAtha sambandhita hokara sAta prakAra kA ho jAtA hai| (14) upasaMhAra-isa prakAra sAta svara, tIna grAma aura ikkIsa mUrcchanAe~ hotI haiN| pratyeka svara sAta tAnoM se gAyA jAtA hai, isalie 7 x 7 = 49 bheda ho jAte haiN| isa prakAra svara-maNDala kA varNana hai samApta huaa| (sAta svaroM kA yahI varNana sacitra anuyogadvAra sUtra bhAga-1 svara maNDala meM pRSTha 400-417 taka hai) 48. (Question) Where is the origin of seven svars ? What is the origin or genus of song ? What is the length of breath (utterance in one breath) (of a song) ? How many are the special tones of a song) ? (1) (Answer) The place of origin of seven svars (musical notes) is navel. Wailing is the origin or genus of song. The length of breath (utterance one breath) of a song is same as the metrical quarter of a stanza. There are three special tones of a song-Soft at the beginning, raise to high at the middle, and end with low tone. (2, 3) There are six faults, eight merits, three meters, and two languages (in singing a song). A well trained performer who knows these can give a recital on a stage. (4) Six faults of singing are as follows-(1) Bheet doshto sing with it fright. (2) Drut dosh-to sing fast. (3) Hrasva dosh-to sing with 4 abbreviated words or unstable breathing. (4) Uttal dosh-to sing out of beats or rhythm. (5) Kaak-svar doshto sing in crow-like harsh or coarse voice. (6) Anunasa dosh- to sing in nasal voice. (5) Eight merits of singing are as follows--(1) Purna guna-to sing with perfection rendering all notes and modulations. (2) Rakta Guna--to sing following proper grammar of the Raga. (3) Alankrit Gun--- to sing with selection of melodious notes. (4) Vyakta guna--to sing with clear rendering of words and notes. (5) Avighusta gun--to sing without 4 discordance and distortions. (6) Madhur guna-to sing in sweet tone. (7) Sama guna-to sing harmoniously with rhythm and beat. (8). guna- to sing with enchanting combination of softness and melody. (6) There are eight other merits of singing-(1) Urovishuddha--to sing with a note resounding from the chest. (2) Kanthavishuddha-to sing with note that does not get distorted in the throat. (3) Shirovishuddhato sing with a note that originates in the head but does not become nasal. (4) Mridu--to sing with soft and regulated note. (5) Ribhita--to sing with fine variations and modulations in notes producing enchanting 455 456 457 455 456 455 456 457 455 456 455 456 455 456 454 455 456 455 456 457 455 456 457 455 456 457 455 456 455 456 457 454 | saptama sthAna ( 303 ) Seventh Sthaan

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4141414141414141414141414141414141414141414141414 415 416 414 415 416 414 E effects on audience. (6) Padabaddha--to sing a song with attractive y poetic composition of words. (7) Samatalapadokshepa-to sing in perfect 4 harmony and rhythm with beats, instrumental music, and dancing steps. (8) Saptasvar Sibhara--to sing with notes that are in perfect tuning with accompanying notes from musical instruments. The eight merits of a song are as followsn-(1) Nirdosh-It should be free of thirty two faults. (2) Saravanta-It should be meaningful. (3) Hetuyukta-It should be purposeful. (4) Alankrit-It should be embellished with poetic qualities. (5) Upanit-It should be well concluded. (6) Sopachar--It should be expressive of kind, consistent, and blameless meaning or it should be satirical and mirthful. (7) Mit-It should be well measured (not tediously long). (8) Madhur-It should be sweet in terms of word, meaning as well as rendering. (8) There are three kinds of vritta (chhand or meter) of a song(1) Sam--wherein all the quarter-verses are identical in structure measured in equal number of syllables (long and short). (2) Ardh-samwherein first quarter-verse is identical in structure with third and second with fourth. (3) Sarva Visham-wherein all the four quarter$ verses are different in structure. There is no fourth kind. (9) There are said to be two languages of songs-Sanskrit and Prakrit. 4 These two languages are exalted and spoken by sages. They are sung in 41 full range of svars (musical notes). (10) (Question) What sort of woman sings in sweet tone ? What sort of 55 woman sings in rough and harsh tone ? What sort of woman sings with skill? What sort of woman sings in slow rhythm ? What sort of woman Hisings in quick rhythm ? What sort of woman sings out of tune ? (11) (Answer) A young woman sings in sweet tone. A woman with dark complexion sings in rough and harsh tone. A woman with fair complexion sings with skill. A one-eyed woman sings in slow rhythm. A blind woman sings in quick rhythm. A woman with pale or tawny complexion sings out of tune. (12) The details about Saptasvar Sibhar are as follows (1) Tantri-samthere is a harmony with tantri (instrumental music). (2) Taal samthere is a harmony with beats (of percussion instruments). (3) Pada sam--there is a harmony with lyrics. (4) Laya sam-there is a harmony with rhythm of musical instruments (string, wind, and other). (5) Graha 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 4545454545 PITANIE (2) (304) Sthaananga Sutra (2) 2414141414141414141414141414141414141414141414141414141414141414141414141

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F phra sam-there is a harmony with the set notes of musical instruments. (6) Nishvasitocchavasit sam-there is a harmony with inhalation and fi exhalation. (7) Sanchar sam--- there is a harmony with the (speed of) 5 movement of fingers on musical instruments. Wan Thus the rendering of a song has seven qualities in consonance with musical instruments. (13) Conclusion-Thus there are seven svars (musical notes), three grums ( scales ), and twenty one murchchhanas (modulations ). Each svar (musical note) is sung with seven tones making a total of 49 tones. This concludes the description of the sphere of svars (musical notes). (These details about seven musical notes are also available in Illustrated Anuyogadvar Sutra, part-1, pp. 400-417) kAyakleza- pada KAYAKLESH-PAD (SEGMENT OF MORTIFICATION OF BODY) 49. sattavidhe kAyakilese paNNatte, taM jahA- ThANAtie, ukkuDuyAsaNie, paDimAThAI, vIrAsaNie, sajjie, daMDAyatie, lagaMDasAI / 49. kAyakleza tapa sAta prakAra kA hai - ( 1 ) sthAnAyatika - khar3e hokara kAyotsarga mudrA meM sthira honA / (2) utkuTukAsana - donoM pairoM ko bhUmi para TikAkara ukaDU baitthnaa| (3) pratimAsthAyI - bhikSupratimA kI vibhinna mudrAoM meM sthita rahanA / ( 4 ) vIrAsanika- siMhAsana para baiThane ke samAna donoM ghuTanoM para hAtha rakhakara avasthita honA / (5) naiSayika - pAlathI mArakara sthira ho svAdhyAya karane kI mudrA meM baiThanA / (6) daNDAyatika- DaNDe ke samAna sIdhe citta leTakara donoM hAthoM aura pairoM ko saTAkara avasthita rahanA / (7) lagaMDazAyI - bhUmi para sIdhe leTakara lakuTa ke samAna er3iyA~ aura zira ko bhUmi se lagAkara pITha Adi madhyavartI bhAga ko Upara uThAye rakhanA / vivecana - kAyakleza bAhyatapa kA pA~cavA~ bheda hai| kAyakleza kA uddezya, zarIra ko kleza yA kaSTa denA nahIM, kintu vividha AsanoM dvArA, upasargoM va kaSToM ko sahana karate hue zarIra kI mUrcchA miTAnA aura titikSA bhAva kI vRddhi karanA hai| prastuta sUtra meM varNita sAtoM bheda Asana se sambandhita haiM / aupapAtika 49. Kayaklesh tap (austerities of mortification of body) is of seven kinds--(1) Sthanayatik - to stand straight and still, dissociating thoughts 5 from the body. (2) Utkatukasan--to sit squatting with feet straight on the ground. (3) Pratimasthaayi-to sit in various postures related to bhikshupratima (special austerities). (4) Virasanik-to sit in Virasan (posture resembling sitting on a chair without a chair). (5) Naishadyik - to 5 sit cross-legged. (6) Dandayatik-to sleep flat on the back with legs straight like a rod. (7) Lagandashayik-to adopt a posture where head and heal touch the floor and the back is raised. saptama sthAna phra (305) 25595555555 5 55955555 5 55 555555 5 5 5 5 5 5 5 5 5 5 5 595959595952 Seventh Sthaan Wan Wan

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5555555555555555555555555555555555555 OM sUtra meM AsanoM ke atirikta sUrya kI AtApanA lenA, sardI meM vastra vihIna rahanA, zarIra ko nahIM / ma khujalAnA, vibhUSA nahIM karanA yaha sabhI kAyakleza ke prakAra batAe~ haiN| OM pratimAsthAyI kA artha hai-dazAzrutaskandha meM varNita bhikSu pratimAoM kI vividha mudrAoM meM sthita ! Wan rhnaa| (7) vIrAsanika-vIrAsana kI vyAkhyA bhinna-bhinna prakAra kI hai| baddhapadmAsana kI yA padmAsana kI mudrA meM baitthnaa| abhayadevasUri ke anusAra siMhAsana para baiThakara use nikAla dene para jo mudrA banatI hai, vaha vIrAsana hai| isase dhairya, kaSTa, sahiSNutA tathA zarIra kA santulana banAye rakhane kI kSamatA bar3hatI hai| ___isI sUtra ke pA~caveM sthAna sUtra 50 para niSadyA ke pA~ca Asana batAye haiN| ataH tadanusAra niSadyA kA ' + artha hai baiThakara kiye jAne vAle aasn| Elaboration-Kayaklesh is the fifth category of external austerities. In y fact it is not aimed at tormenting the body but at eliminating the natural fondness for one's own body by ignoring discomforts of adopting various tough postures and also enduring afflictions. This enhances the capacity of forbearance as well. These seven kinds are related to body postures. In Aupapatik Sutra other kinds of kayaklesh are mentioned-to endure Wan heat of the sun, to remain unclad in winter, not to scratch body when y ___itching, and avoid embellishing body. Pratimasthayi means to adopt different postures related to Bhikshu pratimas (special austerities) mentioned in Dashashrutskandh (7). 41 Virasanik--there are numerous descriptions of this posture. To sit in baddha padmasan or padmasan (variations of lotus pose). Abhayadev Suri has described it as 'posture resembling sitting on a chair without a chair'. This posture enhances the capacity of patience, tolerance and physical balance. In aphorism 50 of the fifth Sthaan of this book five sitting postures have been included in nishadya. Thus nishadya broadly means sitting postures. kSetra, parvata, nadI-pada KSHETRA, PARVAT, NADI-PAD (SEGMENT OF AREAS, MOUNTAINS, RIVERS) 50. jaMbuddIve dIve satta vAsA paNNattA, taM jahA-bharahe, eravate, hemavate, heraNNavate, harivAse, rammagavAse, mhaavidehe| 51. jaMbUddIve dIve satta vAsaharapavvayA paNNattA, taM jahA-cullahimavaMte, mahAhimavaMte, NisaDhe, NIlavaMte, ruppI, siharI, mNdre| 50. jambUdvIpa dvIpa meM sAta varSa (kSetra) haiM-(1) bharata, (2) airavata, (3) haimavata, (4) hairaNyavata, 9 (5) harivarSa, (6) ramyakavarSa, (7) mhaavideh| 51. jambUdvIpa dvIpa meM sAta varSadhara parvata haiM 555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . | sthAnAMgasUtra (2) (306) Sthaananga Sutra (2) 555%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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irririririririr / (1) kSudrahimavAn, (2) mahAhimavAn, (3) niSadha, (4) nIlavAna, (5) rukmI, (6) zikharI, (7) mandara (sumeru prvt)| 50. In Jambu continent there are seven varsh (areas)-(1) Bharat, i (2) Airavat, (3) Haimavat, (4) Hairanyavat, (5) Harivarsh, (6) Ramyak varsh and (7) Mahavideh. 51. In Jambu continent there are seven Varshdhar parvats (mountains)-(1) Kshudra Himavan, (2) Mahahimavan, (3) Nishadh, (4) Nilavaan, (5) Rukmi, (6) Shikhari and (7) Mandar (Sumeru). 52. jaMbUddIve dIve satta mahANadIo puratthAbhimuhIo lavaNasamudaM samappeMti, taM jahA-gaMgA, rohitA, harI, sItA, NarakaMtA, suvaNNakUlA, rttaa| 53. jaMbuddIve dIve satta mahANadIo paccatthAbhimuhIo lavaNasamudaM samappeMti, taM jahA-siMdhU, rohitaMsA, harikaMtA, sItodA, NArikaMtA, rUppakUlA, ra taavtii| 52. jambUdvIpa dvIpa meM sAta mahAnadiyA~ pUrvAbhimukha hotI huI lavaNasamudra meM milatI haiM-(1) gaMgA, 5 (2) rohitA, (3) harita, (4) sItA, (5) narakAntA, (6) suvarNakUlA, (7) rktaa| 53. jambUdvIpa dvIpa meM sAta mahAnadiyA~ pazcimAbhimukha hotI huI lavaNasamudra meM milatI haiM-(1) sindhu, (2) rohitAMzA, (3) harikAntA, (4) sItodA, (5) nArIkAntA, (6) rUpyakUlA, (7) rktvtii| 52. In Jambu continent east-flowing seven mahanadis (great rivers) fall into Lavan Samudra-(1) Ganga, (2) Rohita, (3) Harit, (4) Sita, (5) Narakanta, (6) Suvarnakoola and (7) Rakta. 53. In Jambu continent west-flowing seven mahanadis (great rivers) fall into Lavan Samudra(1) Sindhu, (2) Rohitamsha, (3) Harikanta, (4) Sitoda, (5) Narikanta, (6) Rupyakoola and (7) Raktavati. 54. dhAyaisaMDadIvapurathimaddhe NaM satta vAsA paNNattA, taM jahA-bharahe, [ eravate, hemavate, heraNNavate, harivAse, rammagavAse ] mhaavidehe| 55. dhAyaisaMDadIvapurattimaddhe NaM satta vAsaharapabbatA paNNattA, taM jahA-cullahimavaMte, (mahAhimavaMte, NisaDhe, NIlavaMte, ruppI, siharI), mNdre| 54. dhAtakISaNDadvIpa ke pUrvArdha meM sAta varSa (kSetra) haiM-(1) bharata, (2) airavata, (3) haimavata, (4) hairaNyavata, (5) harivarSa, (6) ramyakvarSa, (7) mhaavideh| 55. dhAtakISaNDa dvIpa ke pUrvArdha meM sAta varSadhara parvata haiM-(1) kSudrahimavAn (2) mahAhimavAn (3) niSadha, (4) nIlavAn (5) rukmI, Wan (6) zikharI, (7) mndr| 54. In the eastern half of Dhatakikhand continent there are seven i varsh (areas)-(1) Bharat, (2) Airavat, (3) Haimavat, (4) Hairanyavat, (5) Harivarsh, (6) Ramyak-varsh and (7) Mahavideh. 55. In the eastern half of Dhatakikhand continent there are seven Varsh-dhar parvats 55555555555555555555555555555555555555555555555555 saptama sthAna (307) Seventh 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 Ya Ya Ya Ya Ya Ya Sui Sui Sui Sui Wang

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5%%% (mountains)-(1) Kshudra Himavan, (2) Mahahimavan, (3) Nishadh, Wan (4) Nilavaan, (5) Rukmi, (6) Shikhari and (7) Mandar. 56. dhAyaisaMDadIvapurathimaddhe NaM satta mahANadIo puratthAbhimuhIo kAloyasamudaM samappeMti, taM jahA-gaMgA, (rohitA, harI, sItA, NarakaMtA, suvaNNakUlA), rttaa| 56. dhAtakISaNDa dvIpa ke pUrvArdha meM sAta mahAnadiyA~ pUrvAbhimukha hotI huI kAlodasamudra meM milatI haiM-(1) gaMgA, (2) rohitA, (3) harit, (4) sItA, (5) narakAntA, (6) suvarNakUlA, (7) rktaa| '56. In the eastern half of Dhatakikhand continent east-flowing seven mahanadis (great rivers) fall into Kalod Samudra-(1) Ganga, (2) Rohita, (3) Harit, (4) Sita, (5) Narakanta, (6) Suvarnakoola and (7) Rakta. 57. dhAyaisaMDadIvapurathimaddhe NaM satta mahANadIo paccatthAbhimuhIo lavaNasamudaM samapyeti taM jahA-siMdhU, [ rohitaMsA, harikaMtA, sItodA, NArikatA, ruppakUlA ], rttaavtii| 58. dhAyaisaMDadIve // paccatthimaddhe NaM sattavAsA evaM ceva, NavaraM-puratthAbhimuhIo lavaNasamudaM samapti, paccatthAbhimuhIo kaalodN| sesaM taM cev| 57. dhAtakISaNDa dvIpa ke pUrvArdha meM sAta mahAnadiyA~ pazcimAbhimukha hotI huI lavaNasamudra meM milatI hai haiM-(1) sindhu, (2) rohitAMzA, (3) harikAntA, (4) sItodA, (5) nArIkAntA, (6) rUpyakUlA, 9 (7) rktvtii| 58. dhdhAtakISaNDa dvIpa ke pazcimArdha meM sAta varSa varSadhara parvata aura sAta mahAnadiyA~ isI prakAra-dhAtakISaNDa ke pUrvArdha ke samAna hI haiN| antara kevala itanA hai ki pUrvAbhimukhI nadiyA~ lavaNasamudra meM aura pazcimAbhimukhI nadiyA~ kAlodasamudra meM milatI haiN| zeSa saba varNana vahI hai| 57. In the eastern half of Dhatakikhand continent west-flowing seven mahanadis (great rivers) fall into Lavan Samudra-(1) Sindhu, (2) Rohitamsha, (3) Harikanta, (4) Sitoda, (5) Narikanta, (6) Rupyakoola and (7) Raktavati. 58. In the western half of Dhatakikhand continent , there are seven varsh (areas), seven Varsh-dhar parvats (mountains) and + seven mahanadis (great rivers) like those in the eastern half of Dhatakikhand continent. The only difference is that the east-flowing rivers fall in Lavan Samudra and the west flowing rivers fall in Kalod Samudra. All other details are same. 59. pukkharavaradIvaDapurathimaddhe NaM satta vAsA taheva, navaraM-puratthAbhimuhAo pukkharodaM samudaM samapyeti, paccatthAbhimuhIo kAlodaM samudaM smppeNti| sesaM taM cev| 60. evaM paccatthimaddhevi navaraM puratthAbhimuhIo kAlodaM samudaM samappeMti, paccatthAbhimuhIo pukkharodaM smppeNti| savvattha vAsA * vAsaharapavvatA NadIo ya bhaannitvvaanni| sthAnAMgasUtra (2) (308) Sthaananga Sutra (2) Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%%%%%%%%

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5 59. isI prakAra puSkaravaradvIpa ke pUrvArdha meM sAta varSa, sAta varSadhara parvata aura sAta mahAnadiyA~ haiM / arthAt dhAtakISaNDa dvIpa ke pUrvArdha ke samAna hI haiM / antara kevala itanA hI hai ki pUrvAbhimukhI nadiyA~ puSkarodasamudra meM aura pazcimAbhimukhI nadiyA~ kAlodasamudra meM milatI haiM / 60. isI prakAra ardhapuSkaravara dvIpa ke pazcimArdha meM sAta varSa, sAta varSadhara parvata aura sAta mahAnadiyA~ dhAtakISaNDa dvIpa ke pazcimArdha ke samAna hI haiN| antara kevala itanA hai ki pUrvAbhimukhI nadiyA~ kAlodasamudra meM aura pazcimAbhimukhI nadiyA~ puSkarodasamudra meM jAkara milatI haiN| kulakara- pada KULAKAR-PAD (SEGMENT OF CLAN FOUNDERS) 61. jaMbuddIve dIve bhArahe vAse tItAe ussappiNIe satta kulagarA hutthA, taM jahAmittadAme sudAme ya, supAse ya sayaMpabhe / vimalaghose sughose ya, mahAghose ya sattame // 1 // (saMgrahaNI - gAthA ) pha 59. In the same way in the eastern half of Pushkaravar continent there are seven varsh (areas), seven Varsh-dhar parvats (mountains) and seven mahanadis (great rivers). This means that they are same as those in the eastern half of Dhatakikhand continent. The only difference is that the east-flowing rivers fall in Pushkarod Samudra and the west flowing rivers fall in Kalod Samudra. 60. In the same way in the western half of Pushkaravar continent there are seven varsh (areas), seven Varsh-dhar parvats (mountains) and seven mahanadis (great rivers) like those in the western half of Dhatakikhand continent. The only difference is that the east-flowing rivers fall in Kalod Samudra and the west flowing rivers fall in Pushkarod Samudra. 61. jambUdvIpa dvIpa meM bhAratavarSa meM atIta utsarpiNI kAla meM sAta kulakara hue - (1) mitradAmA, (2) sudAmA, (3) supArzva, (4) svayaMprabha, (5) vimalaghoSa, (6) sughoSa, (7) mahAghoSa / 61. In Jambu Dveep in Bharat-varsh there have been seven kulakars (clan founders or society makers) during the past Utsarpini ( progressive cycle of time ) -- (1) Mitradama, (2) Sudama, (3) Suparshva, (4) Svayamprabh, (5) Vimalaghosh, (6) Sughosh and (7) Mahaghosh 62. jaMbUddIve dIve bhArahe vAse imIse osappiNIe satta kulagarA hutthA 63. eesi NaM sattaNhaM kulagarANaM satta bhAriyAo hutthA taM jahA saptama sthAna paDhamittha vimalavAhaNa, cakkhuma jasamaM cautthamabhicaMde / tato ya paseNaie, marudeve ceva NAbhI ya // 1 // phra ( 309 ) Seventh Sthaan 2559595959 9 95 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 96 95 2 Wan 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 5 5 5 5 52 Wan

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caMdajasa caMdakaMtA, surUva paDirUva cakkhukaMtA y| sirikaMtA marudevI, kulakaraitthINa nnaamaaii||1|| 62. jambUdvIpa nAmaka dvIpa meM bhAratavarSa meM isI, vartamAna avasarpiNI meM sAta kulakara hue haiM(1) vimalavAhana, (2) cakSuSmAn, (3) yazasvI, (4) abhicandra, (5) prasenajit, (6) marudeva, Wan (7) naabhi| 63. ina sAta kulakaroM kI sAtha bhAryAe~ thIM-(1) candrayazA, (2) candrakAntA, (3) surUpA, ke ma (4) pratirUpA, (5) cakSuSkAntA, (6) zrIkAntA, (7) mrudevii| 62. In Jambu Dveep in Bharat-varsh there have been seven kulakars (clan founders or society makers) during the current Avasarpini (regressive cycle of time)-(1) Vimalavahan, (2) Chakshushman, (3) Yashasvi, (4) Abhichandra, (5) Prasenajit, (6) Marudev and (7) Nabhi. 63. These seven kulakars had seven wives-(1) Chandrayasha, (2) Chandrakanta, (3) Surupa, (4) Pratirupa, (5) Chakshushkanta, (6) Shrikanta and (7) Marudevi 64. jaMbuddIve dIve bhArahe vAse AgamissAe ussappiNIe satta kulakarA bhavissaMti mittavAhaNa subhome ya, suppabhe ysyNpbhe| datte suhume subaMdhU ya, AgamisseNa hokkhtii||1|| 64. jambUdvIpa dvIpa ke bhAratavarSa meM AgAmI utsarpiNI kAla meM sAta kulakara hoMge-(1) mitravAhana, + (2) subhauma, (3) suprabha, (4) svayamprabha, (5) datta, (6) sUkSma, (7) subndhu| 64. In Jambu Dveep in Bharat-varsh there will be seven kulakars (clan founders or society makers) during the coming Utsarpini (progressive cycle of time)--(1) Mitravahan, (2) Subhaum, (3) Suprabh, (4) Svayamprabh, (5) Datt, (6) Sukshma and (7) Subandhu kalpavRkSa-pada KALPAVRIKSHA-PAD (SEGMENT OF WISH FULFILLING TREE) 65. vimalavAhaNe NaM kulakare sattavidhA rukkhA uvabhogattAe havvamAgacchiMsu, taM jahA mataMgayA ya bhiMgA, cittaMgA ceva hoMti cittrsaa| maNiyaMgA ya aNiyaNA, sattamagA kapparukkhA y||1|| 65. vimalavAhana kulakara ke samaya meM sAta prakAra ke kalpavRkSa upabhoga meM Ate the-(1) madAMgaka, ma (2) bhRga, (3) citrAMga, (4) citrarasa, (5) maNyaMga, (6) anagnaka, (7) klpvRkss| 65. During the reign of Kulakar Vimalavahan seven kinds of kalpvriksha (wish fulfilling trees) were used for subsistence(1) Madaangak, (2) Bhring, (3) Chitrang, (4) Chitrarasa, (5) Manyang, (6) Anagnak and (7) Kalp-vriksha B55555555555555555555555555555555555555555558 | sthAnAMgasUtra (2) (310) Sthaananga Sutra (2) 59555555555558

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355555555555555)))) ))))))) )))) ALLE LELLE LE LLC LL LC LC LE Lr ir ELC vivecana-prathama tIrthaMkara bhagavAna RSabhadeva se bahuta pahale yaugalika vyavasthA thii| dasa prakAra ke ke ma kalpavRkSoM ke sahAre unakI jIvana caryA calatI thii| kAla-parivartana huaa| yugalika yuga ke sthAna para / kula vyavasthA kA Arambha huaa| loga saMgaThita hokara kula ke rUpa meM rahane lge| unakA eka mukhiyA jo OM / sarvesarvA hotA thA, use 'kulakara' kahA jAtA thaa| vyavasthA banAye rakhane ke lie aparAdhI ko daNDa dene kA adhikAra bhI kulakara ko hotA thaa| usa prathA meM mukhya kulakara sAta hue| utsarpiNI kAla meM 24veM tIrthaMkara ke zAsana kAla ke avasAna meM sAta kulakara hote haiM, tathA / avasarpiNI kAla meM prathama tIrthaMkara ke pahale sAta kulakara hote haiN| vartamAna avasarpiNI kAla ke sAtaveM ma kulakara nAbhi rAjA hue| jo bhagavAna RSabhadeva ke pitA the| prathama kulakara vimalavAhana ke samaya dasa kalpavRkSoM meM se tIna kalpavRkSa lupta ho cuke the| (1) truTitAMga, (2) dIpAMga, (3) jyotirNg| kulakaroM kA vistRta varNana Avazyaka niyukti gAthA hai 152-165 meM hai| Elaboration-Yaugalik system (system of twins) was prevalent long before Bhagavan Risabhadeva's time. These people subsisted on ten kinds of kalpavrikshas. Times changed. Kula (family or clan) system replaced the yugalik system. People organized and started living as families and clans. The chief, who commanded the clan, was called kulakar. For the smooth running of the social system the kulakar also F had the right to punish a miscreant. In that tradition there were seven F_main kulakars. In a progressive cycle of time at the end of the period of influence of i the twenty fourth Tirthankar there are seven kulakars. In a regressive Ficycle of time there are seven kulakars before the time of the first Tirthankar. In the current regressive cycle of time the seventh kulakar was king Nabhi who was the father of Bhagavan Risabhadeva. During the time of the first kulakar Vimalavahan three out of the ten kalpavrikshas had become extinct-(1) Trutitang, (2) Dipang and (3) Jyotirang. Detailed description of kulakars is available in Avashyak Niryukti, verses 152-165. daNDanIti-pada DANDANITI-PAD (SEGMENT OF PENAL CODE) 66. sattavidhA daMDanItI paNNattA, taM jahA-hakkAre, makkAre, dhikkAre, paribhAse, maMDalabaMdhe, cArae, chvicchede| 66. daNDanIti sAta prakAra kI hai-(1) hAkAra-hA ! tUne yaha kyA kiyA? (2) mAkAra-Age aisA / mata krnaa| (3) dhikkAra-dhikkAra hai tujhe ! tUne aisA kiyaa| (4) paribhASa-alpakAla ke lie 555555555555555555555555555555555555555555555555558 rAgAgAgAgAgAgAgAgAgAgAgAgAgAgA saptama sthAna (311) Seventh Sthaan 15Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%

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B95)))))))))))555555555555555558 )))))))))))5555) ) fa najara-kaida rakhane kA Adeza denaa| (5) maNDalabandha-niyata kSetra ke bAhara na jAne kA Adeza denaa| // (6) cAraka-jelakhAne meM banda rakhane kA Adeza denaa| (7) chaviccheda-hAtha-paira Adi zarIra ke aMga Wan kATane kA Adeza denaa| 66. Dandaniti (penal code) is of seven kinds (1) Hakar-'Ha ! What have you done ? (2) Makar--'Do not do that again'. (3) Dhikkar--'Cursed you are ! For doing this'. (4) Paribhash-to order for confinement for a ___limited Period. (5) Mandal bandh-to prohibit movement outside a prescribed area. (6) Charak-order for imprisonment. (7) Chhavichchhedto order dismembering. vivecana-kulakaroM ke pUrva sabhI manuSya akarmabhUmi yA bhogabhUmi meM jIvana-yApana karate the| kalpavRkSoM ke sahAre jIvana calatA thaa| usa samaya yugala-dharma cala rahA thaa| kintu kAla ke prabhAva se jaba vRkSoM meM bhI phala-pradAna kI zakti ghaTane lagI aura eka yugala dUsare yugala kI bhUmi-sImA meM praveza kara phalAdi fa tor3ane aura khAne lage, taba aparAdhI vyaktiyoM ko kulakaroM ke sammukha lAyA jAne lgaa| usa samaya loga itane sarala aura sIdhe the ki kulakara dvArA 'hA' (hAya, tumane kyA kiyA?) itanA mAtra kaha dene para ma Age aparAdha nahIM karate the| isa prakAra prathama 'hAkAra' daNDanIti dUsare kulakara ke samaya taka calatI // rhii| jaba aparAdha para aparAdha karane kI pravRtti bar3hI to tIsare-cauthe kulakara ne 'hA' ke sAtha 'mA' OM daNDanIti pracalita kii| jaba aura bhI aparAdhapravRtti bar3hI taba pA~caveM kulakara ne 'hA', mA' ke sAtha + dhik' daNDanIti pracalita kii| isa prakAra svalpa aparAdha ke lie 'hA', usase bar3e aparAdha ke lie 'mA' aura usase bar3e aparAdha ke lie 'dhik' daNDanIti kA pracAra antima kulakara ke samaya taka rhaa| jaba kulakara-yuga samApta ho gayA aura karma bhUmi kA prArambha huaa| RSabhadeva isa kAla ke prathama 5 4 rAjA hue| bhagavAna RSabhadeva ke samaya meM jaba aparAdhapravRtti dinoM-dina bar3hane lagI, taba unhoMne cauthI paribhASa aura pAMcavIM maNDalabandha daNDanIti kA upayoga kiyaa| aparAdha-pravRttiyoM kI ugratA bar3hane para bharata cakravartI ne antima cAraka aura chaviccheda ina do daNDanItiyoM kA prayoga karane kA vidhAna kiyaa| OM (Avazyaka cUrNi) ___AcArya haribhadra Adi TIkAkAroM kA mata hai ki bhagavAna RSabhadeva ne to karmabhUmi kI hI vyavasthA OM kii| antima cAroM daNDanItiyoM kA vidhAna bharata cakravartI ne kiyA hai| isa viSaya meM vibhinna AcAryoM ke vibhinna abhimata haiN| kucha AcAryoM kA mata hai, cakravartI bharata ke samaya meM mRtyudaNDa kA calana bhI ho gayA OM thaa| (AvazyakabhASya gAthA 18) Elaboration-Before the period of kulakars everyone lived in the akarmabhumi (period of no endeavour) or bhogabhumi (period of enjoyments). People subsisted on wish-fulfilling trees. But with passage of time the yield of these trees declined and the twins started trespassing areas of other twins to pluck fruits and other things. These criminals were Wan )))))))))))))))))))) sthAnAMgasUtra (2) (312) Sthaananga Sutra (2) |

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845555555555UUUUUU555555555555558 )))5555555555)555555555555555555555558 y then caught and produced before kulakars. During that period people were so simple that mere utterance of Ha ! (exclamation conveying--what have you done ?) was enough to avoid any further criminal activity. This penal code of Hakar continued up to the second kulakar. With increase in criminal activity the third and forth kulakar introduced the Makar code. With further increase the fifth kulakar introduced Dhikkar code. Thus the penal codes of Hakar for simple offense, Makar for slightly serious offense and Dhikkar for serious $ offense continued till the time of the last kulakar. When the kulakar age ended, the period of karma bhumi (period of 15 endeavour) commenced. Risabhadeva was the first king of this age. 4 When the criminal activities continued to increase, he introduced the 5 Paribhash and Mandal codes. With a further increase in criminal tendencies Bharat Chakravarti introduced Charak and Chhavichchhed codes. (Avashyak Churni) Acharya Haribhadra and other commentators are of the view that Bhagavan Risabhadeva retained the policy of the kulakar period. The last four codes were introduced by Bharat Chakravarti. Acharyas have different opinions regarding this. Some acharyas also believe that capital 41 punishment was also introduced by Chakravarti Bharat. (Avashyak Bhashya, verse 18) cakravartIratna-pada CHAKRAVARTI RATNA-PAD (SEGMENT OF GEMS OF CHAKRAVARTI) 67. egamegassa NaM raNNo cAuraMtacakkavaTTissa satta egidiya rayaNA paNNattA, taM jahAcakkarayaNe, chattarayaNe, cammarayaNe, daMDarayaNe, asirayaNe, maNirayaNe, kaaknnirynne| 68. egamegassa NaM raNNo cAuraMtacakkavaTTissa satta paMciMdiya rayaNA paNNattA, taM jahA+ seNAvatirayaNe, gAhAvatirayaNe, vaDDairayaNe, purohitarayaNe, itthirayaNe, AsarayaNe, htthirynne| Wan 67. pratyeka cAturanta cakravartI rAjA ke sAta ekendriya ratna hote haiM-(1) cakraratna, (2) chatraratna, / (3) carmaratna, (4) daNDaratna, (5) asiratna, (6) maNiratna, (7) kaaknniirtn| 68. pratyeka cAturanta OM cakravartI rAjA ke sAta paMcendriya ratna hote haiM-(1) senApatiratna, (2) gRhapatiratna, (3) vardhakIratna, . + (4) purohitaratna, (5) strIrala, (6) azvaratna, (7) hstirtn| 67. Every Chaturant Chakravarti (emperor of the land reaching the end of all four directions) has seven ekendriya ratna (one-sensed gem ori best thing of its class)-(1) Chakra ratna (best disc weapon), (2) Chhatra. Wan 5555555555555555555555555555555555555))))))))) Wan saptama sthAna (313) Seventh Sthaan Chu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%

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phaphaphaphaphaphaphaphaphapha Wan mitittt****************************** Wan 5 ratna (best umbrella ), ( 3 ) Charmaratna (best leather ), ( 4 ) Dand ratna 5 Wan 5 (best staff), (5) Asi ratna (best sword), (6) Mani ratna (best bead ) and (7) Kakani ratna (a unique stone). 68. Every Chaturant Chakravarti 5 (emperor of the land reaching the end of all four directions) has seven panchendriya ratna (five-sensed gem or best thing of its class)(1) Senapati ratna (best commander), (2) Grihapati ratna (best household manager ), ( 3 ) Vardhaki ratna (best engineer), (4) Purohit 5 ratna (best priest ), ( 5 ) Stree ratna (best woman ), ( 6 ) Ashva ratna (best horse) and (7) Hasti ratna (best elephant) vivecana - kisI utkRSTa yA sarvazreSTha vastu ko 'ratna' kahA jAtA hai| cakravartI ke ye sabhI vastue~ apanI-apanI jAti meM sarvazreSTha hotI haiN| cakra, chatra Adi ekendriya pRthvIkAyika jIvoM ke zarIra se nirmita haiM, ataH unheM ekendriya ratna kahA gayA hai| ekendriya ratnoM kA pramANa isa prakAra hai-cakra, chatra aura daNDa - vyAma pramANa haiM / arthAt tirache phailAye hue donoM hAthoM kI a~guliyoM ke antarAla jitane bar3e hote haiM / carmaratna do hAtha lambA hotA hai| asi (khaDga) battIsa aMgula kA, maNi cAra aMgula lambA aura do aMgula caur3A hotA hai| kAkaNIratla kI lambAI cAra aMgula hotI hai / ratnoM kA yaha mApa pratyeka cakravartI ke apane-apane aMgula (AtmAMgula) pramANa se hai| cakra, chatra, daNDa aura asi, ina cAra ratnoM kI utpatti cakravartI kI AyudhazAlA meM tathA carma, maNi aura kAkaNIratna kI utpatti cakravartI ke zrIgRha meM hotI hai / senApati, gRhapati, vardhakI, aura purohita ina puruSaratnoM kI utpatti cakravartI kI rAjadhAnI meM hotI hai| azva aura hastI ina do paMcendriya tiryaMca ratnoM kI utpatti vaitADhya (vijayArdha) giri kI upatyakAbhUmi ( talahaTI) meM hotI hai| strIratna kI utpatti pha vaitADhya parvata kI uttara dizA meM avasthita vidyAdhara zreNI meM hotI hai| ina ratnoM kI upayogitA isa prakAra hai 255959595955555 5 555 55559595959595959555555559595959552 ( 1 ) senApatiratna - yaha cakravartI kA pradhAna senApati hai jo sabhI manuSyoM ko jItane vAlA aura aparAjeya hotA hai| (2) gRhapatiratna - yaha cakravartI ke gRha kI sadA sarvaprakAra se samucita vyavasthA karatA hai aura unake ghara ke bhaNDAra ko sadA dhana-dhAnya se bharA-pUrA rakhatA hai / ( 3 ) purohitaratna - yaha 5 rAjapurohita cakravartI ke zAnti-karma Adi kArya karatA hai tathA yuddha ke lie prayANa-kAla Adi batalAtA hai / (4) hastiratna - yaha cakravartI kI gajazAlA kA sarvazreSTha hAthI hotA hai aura sabhI mAMgalika phra avasaroM para cakravartI isI para savAra hokara nikalatA hai| (5) azvaratna - yaha cakravartI kI azvazAlA Wan kA sarvazreSTha azva hotA hai aura yuddha yA anyatra dUra jAne meM cakravartI isakA upayoga karatA hai| phra (6) vardhakIratna - yaha sabhI bar3haI, mistrI yA kArIgaroM kA pradhAna, gRhanirmANa meM kuzala, nadiyoM ko pAra 5 karane ke lie pula nirmANAdi karAne vAlA zreSTha abhiyantA ( iMjIniyara) hotA hai| (7) strIratna - yaha cakravartI ke vizAla antaHpura meM sarvazreSTha saundarya vAlI paTTarAnI hotI hai| (8) cakraratna - yaha sabhI AyudhoM sthAnAMgasUtra (2) Sthaananga Sutra (2) (314) phra 5 .

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cakravartI ke 14 ratna ekendriya ratna daDa cakra asi maNi kAkiNI ratna 16 paMcendriya ratna gRhapati senApati vardhakI purohita azva ratna gaja ratna 212 .

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citra paricaya 12 / Illustration No. 12 cakravartI ke caudaha ratna pratyeka cakravartI ke sAta ekendriya ratna evaM sAta paMcendriya ratna-isa prakAra 14 ratna hote haiN| sAta ekendriya ratna-(1) cakra ratna, (2) chatra ratna, (3) carma ratna, (4) daNDa ratna, (5) asi ratna, (6) maNi ratna, (7) kAkiNI rtn| sAta paMcendriya ratna-(1) senApati ratna, (2) gRhapati ratna, (3) vardhakI (bar3hai) ratna, (4) purohita ratna, (5) strI ratna, (6) azva ratna, (7) gaja rtn| ye ratna apane samaya ke zreSThatama hote haiN| (inakA vistRta artha vivecana meM dekheM) -sthAna 7, sUtra 67-68 FOURTEEN GEMS OF CHAKRAVARTI Every Chakravarti has seven ekendriya ratna (onesensed gems) and seven panchendriya ratna (five-sensed gems). Seven ekendriya ratna-(1) Chakra ratna (best disc weapon), (2) Chhatra ratna (best umbrella), (3) Charma ratna (best leather), (4) Dand ratna (best staff), (5) Asi ratna (best sword), (6) Mani ratna (best bead), and (7) Kakani ratna (a unique stone). . Seven panchendriya ratna-(1) Senapati ratna (best commander), (2) Grihapati ratna (best household manager), (3) Vardhaki ratna (best engineer), (4) Purohit ratna. (best priest), (5) Stree ratna (best woman), (6) Ashva ratna (best horse), and (7) Hasti ratna (best elephant). The best thing in its particular class in a particular period is called ratna (gem). (for details see elaborations) -Sthaan 7, Sutra 67-68

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***** phra phra Wan phra Wan phra Wan Wan meM zreSTha aura adamya zatruoM kA bhI damana karane vAlA Ayudharatna hai / (9) chatraratna - yaha sAmAnya yA 5 sAdhAraNa kAla meM dhUpa, varSA, havA se bacAtA hai, kintu akasmAt varSAkAla hone para cakravartI ke hAtha kA sparza pAkara bAraha yojana lambe-caur3e sAre skandhAvAra ke Upara phailakara dhUpa aura havA-pAnI se sabakI rakSA karatA hai / (10) carmaratna - pravAsa kAla meM bAraha yojana lambe-caur3e chatra ke nIce prAtaHkAla boye gaye zAli-dhAnya ke bIjoM ko madhyAhna meM upabhoga yogya banA dene meM yaha samartha hotA hai / (11) maNiratna - yaha tIna koNa aura chaha aMza vAlA maNi pravAsa yA yuddhakAla meM rAtri ke samaya cakravartI ke sAre kaTaka meM 5 prakAza karatA hai tathA vaitADhyagiri kI tamisrA aura khaNDaprapAta guphAoM se nikalate samaya hAthI ke sira 5 ke dAhinI ora bA~dha dene para sArI guphAoM meM prakAza phaila jAtA hai| (12) kAkiNIratna - yaha ATha sauvarNika pramANa, cAroM ora se sama hotA hai / sarva prakAra ke viSoM kA prabhAva dUra karatA hai| 5 (13) khaGgaratna - yaha apratihata zakti aura amogha prahAra vAlA hotA hai / (14) daNDaratna - yaha vajramaya daNDa zatru - sainya kA mardana karane vAlA, viSama bhUmi ko sama karane vAlA aura sarvatra zAnti sthApita karane vAlA ratna hai| (-pravacana sAroddhAra bhAga-2, dvAra 212 gAthA 1214 se 17) Wan Elaboration-The best thing in its particular class is called ratna (gem). The aforesaid things belonging to a Chakravarti are best in their respective class. As Chakra, Chhatra and other things of the first list are made from the bodies of one sensed earth-bodied beings, they are called ekendriya ratna. The origin of Chakra, Chhatra, Dand and Asi is in the armoury of the Chakravarti. Charma, Mani and Kakini ratna appear in his treasury (Shrigriha). The human gems - Senapati, Grihapati, Vardhaki and 5 5 Purohit--are born in the capital of the Chakravarti. The animal gems, 5 horse and elephant, are born in the valley of Vaitadhya mountain. Stree ratna is born in Vidyadhar range north of Vaitadhya mountain. The qualities of these gems are as follows phra 5 The size of the ekendriya ratnas-Chakra, Chhatra and Dand are vyaam sized (distance between tips of outstretched hands ). Charma 5 ratna is two cubits long. Asi is 32 Anguls (width of a finger) long, Mani is four Anguls long and two Anguls wide. The Kakini ratna is four Anguls long. These dimensions of the ratnas are in Atmanguls (width of fingers of the owner or the specific Chakravarti). saptama sthAna (1) Senapati ratna -- He is the commander-in-chief of the Chakravarti. 5 He conquers every foe and is unconquerable. (2) Grihapati ratna - He is of the household of Chakravarti and ensures that palace the manager stores have abundant supplies of grains and other thing. (3) Vardhaki ratna-He is the head of the workshop and an expert engineer skilled in (315) Wan Wan 5 phra pha Wan Wan Wan Seventh Sthaan ***ttmi***tmilll*************tmilll******* Wan

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895))))))))))))))))))) ))) )))) )))) Wan 5555555555555555555555553 ki building and bridge construction besides other things. (4) Purohit ratna--his duties include supervising auspicious rituals as well as calculating auspicious moments for various activities including going to war. (5) Stree ratna-She is the most beautiful lady in the large harem of the Chakravarti and chief among queens. (6) Ashva ratna-The best among horses in the Chakravarti's stable and personally used by him for 9 traveling as well as war. (7) Hasti ratna-The best among elephants // and used by the Chakravarti for a ride on every auspicious occasion. (8) Chakra ratna-The best among weapons and capable of subduing even unconquerable foes. (9) Chhatra ratna-Commonly used for protection from sun, wind and rain but on sudden raining it can expand, by mere touch of the Chakravarti, to cover 12 square Yojan area and protect a large cantonment. (10) Charmaratna-It has the capacity to produce ripe grains by noon from seeds sown in the morning under the aforesaid canopy with 12 Yojan area. (11) Dand ratna-This diamond hard staff has the capacity to crush opposing armies, level uneven land and establish peace everywhere. (12) Asi ratna- This can be used to give a tremendous and destructive blow. (13) Mani ratna-This triangular and six faceted bead provides light in the whole camp-site of the Chakravarti during the night while he is camping for a war or otherwise. It is also used to cross the pitch dark Tamisra and Khandaprapat caves 4 in Vaitadhya mountain. When tied on the right side of an elephant's head it lights the whole cave. (14) Kakani ratna-This is a unique cubical stone of eight Sauvarnik dimension. It is used to remove toxic effects of any and all poisons. (see Pravachanasaroddhar 2/212/1214-17) 5555555555555555555555 duHSamA-suSamA-lakSaNa pada DUKHAMA-SUKHAMA-LAKSHAN-PAD (SEGMENT OF SIGNS OF DUKHAMA-SUKHAMA) 69. sattarhi ThANehiM ogADhaM dussamaM jANejjA, taM jahA-akAle varisai, kAle Na varisai, OM asAdhU pujaMti, sAdhU Na pujaMti, gurUhi jaNo micchaM paDivaNNo, maNoduhatA, viduhtaa| 70. sattahiM ThANehiM ogADhaM susamaM jANejjA, taM jahA-akAle Na varisai, kAle varisai, asAdhUka Na pujaMti, sAdhU pujaMti, guruhiM jaNo sammaM paDivaNNo, maNosuhatA, visuhtaa| 69. sAta lakSaNoM se duHSamA kAla kA AnA yA prakarSa jAnA jAtA hai-(1) akAla meM varSA hone se| ma (2) samaya para varSA na hone se| (3) asAdhuoM kI pUjA hone se| (4) sAdhuoM kI pUjA na hone se| (5) gurujanoM ke prati logoM kA asad vyavahAra hone se| (6) akAraNa hI mana meM duHkha yA udvega hone se| Wan (7) vacana-vyavahAra sambandhI duHkha se| 70. sAta lakSaNoM se suSamA kAla kA AnA yA prakarSa jAnA sthAnAMgasUtra (2) (316) Sthaananga Sutra (2) 8955555555555555555553

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha ****************tmilll**************tmilllimi Wan 5 jAtA hai, jaise- (1) akAla meM varSA nahIM hone se| (2) samaya para varSA hone se / (3) asAdhuoM kI pUjA nahIM hone se| (4) sAdhuoM kI pUjA hone se / (5) gurujanoM ke prati logoM kA sadvyavahAra hone se| (6) sahaja hI mana meM sukha kA saMcAra hone se| (7) vacana - vyavahAra meM sadbhAva prakaTa hone se / 5 5 are Wan 69. There are seven signs that indicate the coming of Dukham kaal (epoch of sorrow)-(1) untimely rains, (2) absence of rains during monsoon season, ( 3 ) worship of the impious, (4) avoidance of worship of Wan the pious, (5) misbehaviour with seniors, (6) rise of sadness or agitation 5 in mind for no reason and (7) rude speech and misbehaviour. 70. There seven signs that indicate the coming of Sukham kaal (epoch happiness ) - ( 1 ) absence of untimely rains, ( 2 ) timely rains, (3) avoidance Wan of worship of the impious, (4) worship of the pious, (5) good behaviour Wan with seniors, (6) rise of happiness or joy for no reason and (7) polite speech and good behaviour. jIva - pada JIVA - PAD (SEGMENT OF LIVING BEINGS) 71. sattavihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA - NeraiyA, tirikkhajoNiNIo, maNussA, maNussIo, devA, devIo / 71. saMsArI jIva sAta prakAra ke haiM - (1) nairayika, (2) tiryagyonika, (3) tiryaMcanI, (4) manuSya, (5) manuSyanI, (6) deva, (7) devii| Ayurbheda - pada AYURBHED-PAD (SEGMENT OF ACCIDENTAL DEATH) 72. sattavidhe Aubhede paNNatte, taM jahA of 71. Worldly beings are of seven kinds - ( 1 ) Nairayik (infernal beings), (2) Tiryagyonik (males of animals), (3) Tiryanchini (females of animals), 5 (4) Manushya (men), (5) Manushyani (women), (6) Deva (gods) and (7) Devi (goddesses) ajjhavasANa - Nimitte, AhAre veyaNA parAghAte / phAse ANApANU sattavidhaM bhijjae AuM // 1 // ( saMgrahaNI - gAthA ) 72. Ayurbheda (akAla maraNa) ke sAta kAraNa haiM - (9) rAga, dveSa, sneha, bhaya Adi bhAvoM kI tIvratA se / (2) zastrAghAta Adi ke nimitta se / (3) AhAra kI hInAdhikatA yA nirodha se (4) jvara, AtaMka, roga Adi kI tIvra vedanA se / (5) para ke AghAta se, gaDDhe Adi meM gira jAne se / (6) sA~pa Adi ke sparza yA kATane se / (7) Ana-pAna - zvAsocchvAsa ke nirodha se / saptama sthAna tirikkhajoNiyA, 72. There are seven reasons of ayurbhed (accidental or untimely death) -- ( 1 ) Due to intensity of feelings like attachment, aversion, (317) 25955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 Wan Seventh Sthaan Wan Wan kmitittmi***************************tmilllinnn Wan

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H55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting B555555555555555555555555555 affection and fear. (2) Due to being hit by weapons or other such $ accidents. (3) Due to shortage or excess or abandoning of food intake. 45 Wan (4) Due to aggravation of ailments including fever. (5) Due to attack by others and also due to falling. (6) Due to touch or bite of a snake or other venomous being. (7) Due to suffocation jIva-pada JIVA-PAD (SEGMENT OF LIVING BEINGS) 73. sattavidhA savvajIvA paNNattA, taM jahA-puDhavikAiyA, AukAiyA, teukAiyA, vAukAiyA, vaNassatikAiyA, tasakAiyA, akaaiyaa| ___ ahavA-sattavihA savvajIvA paNNattA, taM jahA-kaNhalesA, [ NIlalesA, kAulesA, teulesA, + pamhalesA ], sukkalesA, alesaa| ___73. sabhI jIva sAta prakAra ke haiM-(1) pRthivIkAyika, (2) apkAyika, (3) tejaskAyika, (4) vAyukAyika, (5) vanaspatikAyika, (6) trasakAyika, (7) akaayik| (siddha) athavAsaba jIva sAta prakAra ke haiM-(1) kRSNalezyA vAle, (2) nIlalezyA vAle, (3) kApotalezyA vAle, (4) tejolezyA vAle, (5) padmalezyA vAle, (6) zuklalezyA vAle, (7) alezya (siddha) 73. All living beings are of seven kinds -(1) Prithvikayik (earth-bodied 4 beings), (2) Apkayiks (water-bodied beings), (3) Tejaskayik (fire-bodied beings), (4) Vayukayik (air-bodied beings), (5) Vanaspatikayik (plantbodied beings), (6) Tras-kayik (mobile-bodied beings) and (7) Akayik (nonbodied or Siddha). Also, all living beings are of seven kinds (1) having krishna leshya (black complexion of soul), (2) having neel leshya (blue complexion of soul), (3) having kapot leshya (pigeon complexion of soul), (4) having tejo leshya (fiery complexion of soul), (5) having padma leshya (yellow complexion of soul), (6) having shukla leshya (white complexion of soul) and (7) aleshya or having no leshya (Siddha) brahmadatta-pada BRAHMADATT-PAD (SEGMENT OF BRAHMADATT) 74. baMbhadatte NaM rAyA cAuraMtacakkavaTTI satta dhaNUMI uThaM uccatteNaM, satta ya vAsasayAiM paramAuM pAlaittA kAlamAse kAlaM kiccA adhesattamAe puDhavIe appatiDhANe Narae NeraiyattAe uvvnnnne|| 74. cAturanta cakravartI rAjA brahmadatta sAta dhanuSa U~ce the| ve sAta sau varSa kI utkRSTa Ayu kA pAlana kara kAla kara nIce sAtavIM pRthivI ke apratiSThAna naraka meM nAraka rUpa se utpanna hue| 74. Chaturant Chakravarti Brahmadatt was seven Dhanush tall. He died at the mature age of seven hundred years and reincarnated as an Wan 55555555555555555555555 5555555555555555555555555555555555555555555558 sthAnAMgasUtra (2) (318) Sthaananga Sutra (2) ,

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phaphaphaphapha ttttttttttttttttttttttttti****tmillli infernal being in the Apratishthan infernal abode in the seventh Prithvi in the lower world. mallI- pravajyA- pada MALLI PRAVRAJYA-PAD (SEGMENT OF INITIATION OF MALLI) Wan Wan 5 75. mallI NaM arahA appasattame muMDe bhavittA agArAo aNagAriyaM pavyaie, taM jahA - mallI videharAyavarakaNNagA, paDibuddhI ikkhAgarAyA, caMdacchAyae aMgarAyA, ruppI kuNAlAdhipatI, kAsIrAyA, adINasattU kururAyA, jitasattU paMcAla raayaa| 75. mallI arhat apane sahita sAta rAjAoM ke sAtha muNDita hokara agAra se anagAritA meM pravrajita hue - (1) videharAja kI zreSThakanyA mallI / (2) sAketa nivAsI ikSvAkurAja pratibuddhi / (3) aMga janapada kA 5 rAjA campA nivAsI candracchAyA / (4) kuNAla janapada kA rAjA zrAvastI nivAsI rukmI (5) kAzI janapada kA rAjA vArANasI nivAsI zaMkha / (6) kuru deza kA rAjA hastinApura nivAsI adInazutra / (7) paJcAla janapada kA rAjA kampillapura nivAsI jitshtru| (jJAtAsUtra adhyayana 19 meM vistRta varNana hai) 75. Malli Arhat tonsured her head, renounced the household and got initiated into the ascetic order in a group of seven rulers (inclusive of herself) - ( 1 ) Malli, the virtuous daughter of the king of Videh. 5 (2) Pratibuddha, the Ikshvaku king of Saket ( 3 ) Chandrachchhaya, the 5 king of Champa the capital of Anga country. (4) Rukmi, the king of Wan Shravasti the capital of Kunal country. (5) Shankh, the king of Varanasi the capital of Kashi country. (6) Adinashatru, the king of Hastinapur the Wan 5 capital of Kuru country. ( 7 ) Jitashatru, the king of Kampillapur the Wan capital of Panchal country. (for more details refer to Illustrated Jnata Sutra, Chapter 19) darzana - pada DARSHAN PAD (SEGMENT OF PERCEPTION/FAITH) 76. sattavihe daMsaNe paNNatte, taM jahA sammaddaMsaNe, micchaddaMsaNe, sammAmicchadaMsaNe, cakkhudaMsaNe, acakkhudaMsaNe, ohidaMsaNe, kevalada 76. darzana sAta prakAra kA hai - ( 9 ) samyagdarzana - yathArtha zraddhAna / (2) mithyAdarzana - ayathArtha pha shrddhaan| (3) samyagmithyAdarzana - mizra shrddhaan| ( 4 ) cakSudarzana - A~khoM se sAmAnya pratibhAsa rUpa 5 avalokana / (5) acakSudarzana-A~khoM ke sivAya zeSa indriyoM evaM mana se hone vAlA sAmAnya pratibhAsarUpa avalokana / (6) avadhidarzana -avadhijJAna hone ke pUrva avadhijJAna ke viSayabhUta padArtha kA sAmAnya pratibhAsarUpa avalokana / (7) kevalarzana- samasta padArthoM ke sAmAnya dharmoM kA avalokana / saMkhe 76. Darshan (perception/faith) is of seven kinds-(1) Samyagdarshan pha right perception/ faith, ( 2 ) mithyadarshan - wrong or false perception/ faith, (3) samyagmithyadarshan-mixed or right and wrong perception/ saptama sthAna (319) 25955 5 5955 55 5 5 5 5 59595959 55955 595959595959 59 595 5 5 5 5 5 96 95 96 95 5 5 5 5952 Seventh Sthaan phra Wan pha Wan

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8555555 9 851))) faith, (4) chakshu darshan-common visual perception through eyes, (5) achakshu darshan-common sensual perception through mind and 41 sensual organs other than eyes, (6) avadhi darshan-sensual perception of 4 subjects of avadhi-jnana (distant things) preceding attainment of avadhijnana and (7) Keval darshan-common perception of general properties of all things. ))))))))))))))))58 55555555))))))))))) chadmastha-kevali-pada CHHADMASTH-KEVALI-PAD (SEGMENT OF CHHADMASTH-KEVALI) 77. chaumattha-vIyarAge NaM mohaNijjavajjAo satta kammapayaDIo vedeti, taM jahANANAvaraNijaM daMsaNAvaraNijjaM, veyaNijjaM, AuyaM, NAma, gotaM, aNtraaiyN| 77. chadmastha vItarAgI sAdhu (gyArahaveM aura bArahaveM guNasthAnavartI) mohanIya karma ko chor3akara zeSa sAta karmaprakRtiyoM kA vedana karatA hai (1) jJAnAvaraNIya, (2) darzanAvaraNIya, (3) vedanIya, (4) AyuSya, (5) nAma, (6) gotra, (7) antraay| 77. A chhadmasth (one who is short of omniscience due to residual karmic bondage) vitarag (devoid of attachment and aversion) experiences or suffers all seven karma-prakritis (species of karmas) other than mohaniya karma--(1) Jnanavaraniya, (2) Darshanavaraniya, (3) Vedaniya, (4) Ayushya, (5) Naam, (6) Gotra and (7) Antaraya. 78. satta ThANAiM chaumatthe sabvabhAveNaM Na yANati Na pAsati, taM jahA-dhammatthikAyaM, adhammatthikAyaM, AgAsatthikAyaM, jIvaM asarIrapaDibaddhaM, paramANupoggalaM, sadaM, gNdhN| ___ eyANi ceva uppaNNaNANa (dasaNadhare arahA jiNe kevalI savvabhAveNaM) jANati pAsati, taM jahAdhammatthikAyaM, [ adhammatthikAyaM, AgAsatthikAyaM, jIvaM asarIrapaDibaddhaM, paramANupoggalaM, sadaM ], gNdh| // 78. chadmastha jIva sAta padArthoM ko sampUrNa rUpa se na to jAna pAtA hai aura na hI dekha pAtA haiWan (1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIrarahita jIva, (5) paramANu U pudgala, (6) zabda, (7) gndh| jinako kevalajJAna-darzana utpanna huA hai ve arhan, jina, kevalI ina sAta padArthoM ko sampUrNa rUpa se + jAnate dekhate haiM-(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIra rahita , jIva, (5) paramANu pudgala, (6) zabda, (7) gndh| 78. Achhadmasth (a person in state of karmic bondage) person cannot see or know seven things fully (all their possible modes) (1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul, (5) ulti particle of matter, (6) shabd (sound) and (7) gandh (smell). | sthAnAMgasUtra (2) (320) Sthaananga Sutra (2)

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5 5 ************cucucucucucucucucucucucucucucucucucucucutticucuculll*********kukk F 5 f 5 5 phaphaphaphaphapha Arhat, Jina, and Kevali endowed with right knowledge and perception see and know fully (all their possible modes) these seven things--(1) Dharmastikaya (motion entity), (2) Adharmastikaya ( inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul, (5) ultimate particle of matter, (6) shabd (sound) and (7) gandh ( smell) mahAvIra - pada MAHAVIR PAD (SEGMENT OF MAHAVIR) 79. samaNe bhagavaM mahAvIre vairosabhaNArAyasaMghayaNe samacauraMsasaMThANasaMThite satta rayaNIo uDDa uccatteNaM hutthA / 79. vajra RSabha nArAcasaMhanana aura samacaturasra - saMsthAna se saMsthita zramaNa bhagavAn mahAvIra ke zarIra kI U~cAI sAta ratni (hAtha) pramANa thii| 79. Endowed with Vajra rishabh naaraach samhanan and Samchaturasra samsthan, Shraman Bhagavan Mahavir's body was seven Ratni (cubits) tall. vikathA - pada VIKATHA-PAD (SEGMENT OF GOSSIP) 80. satta vikahAo paNNattAo, taM jahA - itthikahA, bhattakahA, desakahA, rAyakahA, miukAluNiyA, daMsaNabheyaNI, carittabheyaNI / phra saptama sthAna Wan 80. vikathAe~ sAta haiM - ( 1 ) strIkathA, (2) bhaktakathA, (3) dezakathA, (4) rAjyakathA, phra (5) mRdu - kAruNikI - iSTa kA viyoga batAne vAlI karuNarasa - pradhAna kathA / ( 6 ) darzana - bhedinI- 5 samyagdarzana kA vinAza karane vAlI kathA / (7) cAritra - bhedinI - samyakcAritra kA vinAza karane vAlI / 80. Vikatha (gossip that hinders spiritual practices) is of seven kinds (1) stree-katha (gossip about women), (2) bhakt-katha (gossip about food), (3) desh-katha ( gossip about country), (4) raj-katha ( gossip about king), (5) mridu-karuniki (about separation from the loved one and filled with sentiment of pathos), (6) darshan - bhedini (detrimental to right faith) and ( 7 ) chaaritra-bhedini (detrimental to right conduct ). 2555955 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 59595959 595952 (321) Wan Wan Wan 5 AcArya - upAdhyAya - atizeSa - pada ACHARYA UPADHYAYA ATISHESH PAD (SEGMENT OF SPECIAL PRIVILEGE OF ACHARYA AND UPADHYAYA) 81. Ayariya uvajjhAyassa NaM gaNaMsi satta aisesA paNNattA, taM jahA Wan Wan (1) Ayariya - uvajjhAe aMto uvassayassa pAya Nigijjhiya- Nigijjhiya papphoDemANae vA phra pamajjamANe vA NAtikkamati / (2) Ayariya - uvajjhAe aMto uvassayassa uccArapAsavaNaM vigiMcamANe vA visodhemANe vA NAtikkamati / (3) Ayariya - uvajjhAe pabhU icchA veyAvaDiyaM karejjA, icchA No Seventh Sthaan Wan Wan Wan phra Wan pha

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B55555555)))55555555555555555555555555555159955558 5555555555555555555555555555555555558 krejjaa| (4) Ayariya-uvajjhAe aMto uvassayassa egarAtaM vA durAtaM vA egago vasamANe 5 nnaatikkmti| (5) Ayariya-uvajjhAe bAhiM uvassayassa egarAtaM vA durAtaM vA [ egao ? ] 9 vasamANe nnaatikkmti| (6) uvkrnnaatisese| (7) bhttpaannaatisese| 81. AcArya aura upAdhyAya ke gaNa meM sAta atizaya (vizeSa vidhi) hote haiM (1) AcArya aura upAdhyAya upAzraya ke bhItara (bAhara se Ane para) donoM pairoM kI dhUli ko jhAr3ate hue, pramArjita karate hue AjJA kA atikramaNa nahIM karate haiN| (2) AcArya aura upAdhyAya upAzraya ke Wan bhItara uccAra-prasravaNa kA vyatsarga aura vizodhana karate hae AjJA kA atikramaNa nahIM krte| ma (3) AcArya aura upAdhyAya svatantra haiM, yadi icchA ho to dUsare sAdhu kI vaiyAvRttya kareM, yadi icchA na ho to na kreN| (4) AcArya aura upAdhyAya upAzraya ke bhItara eka rAta yA do rAta akele rahate hue . ma AjJA kA atikramaNa nahIM krte| (5) AcArya aura upAdhyAya upAzraya ke bAhara eka rAta yA do rAta + akele rahate hue AjJA kA atikramaNa nahIM krte| (paMcama sthAna meM inakA varNana A gayA hai)| 9 (6) upakaraNa kI vizeSatA-AcArya aura upAdhyAya anya sAdhuoM kI apekSA ujjvala vastrapAtrAdi rakha fa sakate haiN| (7) bhakta-pAna-vizeSatA-svAsthya aura saMyama kI rakSA ke anukUla AgamAnukUla viziSTa khAna-pAna kara sakate haiN| 81. In a gana (group of ascetics) acharya and upadhyaya have seven atishesh (special privileges) (1) Acharya and upadhyaya do not defy the word of Bhagavan if they 45 carefully dust their feet while entering an upashraya (place of stay). (2) Acharya and upadhyaya do not defy the word of Bhagavan if they pass their stool and urine or cleanse themselves within the upashraya. Si (3) Acharya and upadhyaya are free of the responsibility of serving other ascetics; they may do so or not as they desire. (4) Acharya and upadhyaya do not defy the word of Bhagavan if they live alone in the upashraya for one or two nights. (5) Acharya and upadhyaya do not defy 4 the word of Bhagavan if they live alone outside the upashraya for one or two nights. (these have been explained in Sthaan-5) (6) Upakaranvisheshata-Acharya and upadhyaya can keep cleaner and brighter garbs and equipment. (7) Bhaktapaan-visheshata-Acharya and upadhyaya can have special food and drinks as prescribed in Agams for reasons of health and ascetic-discipline. saMyama-asaMyama-pada SAMYAM-ASAMYAM-PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 82. sattavidhe saMjame paNNatte, taM jahA-puDhavikAiyasaMjame, [ AukAiyasaMjame, teukAiyasaMjame, OM vAukAiyasaMjame, vaNassaikAiyasaMjame ], tasakAiyasaMjame, ajiivkaaiysNjme| 83. sattavidhe Sthaananga Sutra (2) | sthAnAMgasUtra (2) (322) 85555555%%%%%%%%%%%%%$ $$ $$ $$ $$$$ $

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LC LC Lirir ir Irir asaMjame paNNatte, taM jahA-puDhavikAiyaasaMjame, [ AukAiyaasaMjame, teukAiyaasaMjame, vAukAiyaasaMjame, vaNassaikAiyaasaMjame ], tasakAiyaasaMjame, ajIvakAiya asNjme|| 82. saMyama sAta prakAra kA hai-(1) pRthivIkAyika saMyama-(2) apkAyika saMyama, (3) tejaskAyika / saMyama, (4) vAyukAyika saMyama, (5) vanaspatikAyika saMyama, (6) trasakAyika saMyama, (7) ajIvakAyika / saMyama-ajIva vastuoM ke grahaNa aura paribhoga kA tyaag| 83. asaMyama sAta prakAra kA hai| (1) pRthivIkAyika asaMyama, (2) apkAyika asaMyama, (3) tejaskAyika asaMyama, (4) vAyukAyika 5 asaMyama, (5) vanaspatikAyika asaMyama, (6) trasakAyika asaMyama, (7) ajiivkaayik-asNym| 82. Samyam (discipline) is of seven kinds---(1) Prithvikayik samyam (discipline related to earth-bodied beings), (2) Apkayik samyam i (discipline related to water-bodied beings), (3) Tejaskayik samyam i (discipline related to fire-bodied beings), (4) Vayukayik samyam ! (discipline related to air-bodied beings), (5) Vanaspatikayik samyam (discipline related to plant-bodied beings), (6) Tras-kayik samyam E (discipline related to mobile-bodied beings) and (7) Ajivakayik samyam i (discipline related to non-being or abstaining from taking and using material things). 83. Asamyam (indiscipline) is of seven kinds(1) Prithvikayik asamyam (indiscipline related to earth-bodied beings), (2) Apkayik asamyam (indiscipline related to water-bodied beings), (3) Tejaskayik asamyam (indiscipline related to fire-bodied beings), i (4) Vayukayik asamyam (indiscipline related to air-bodied beings), i (5) Vanaspatikayik asamyam (indiscipline related to plant-bodi beings), (6) Tras-kayik asamyam (indiscipline related to mobile-bodied beings) and (7) Ajivakayik asamyam (indiscipline related to non-being or not abstaining from taking and using material things). Arambha-pada ARAMBH-PAD (SEGMENT OF SINFUL ACTIVITY) 84. sattavihe AraMbhe paNNatte, taM jahA-puDhavikAiyaAraMbhe, [ AukAiyaAraMbhe, teukAiyaAraMbhe, vAukAiyaAraMbhe, vaNassaikAiyaAraMbhe, tasakAiyaAraMbhe ], ajiivkaaiyaarNbhe| 85. sattavihe aNAraMbhe paNNatte, taM jhaa-puddhvikaaiyannaarNbhe| 86. sattavihe sAraMbhe paNNatte, / taM jhaa-puddhvikaaiysaarNbhe| 87. sattavihe asAraMbhe paNNatte, taM jhaa-puddhvikaaiyasaarNbhe| 88. sattavihe samAraMbhe paNNatte, taM jhaa-puddhvikaaiysmaarNbhe| 89. sattavihe asamAraMbhe paNNatte, taM jhaa-puddhvikaaiyasmaarNbhe| 84. Arambha sAta prakAra kA hai-(1) pRthvIkAyika Arambha, (2) apkAyika Arambha, (3) tejaskAyika Arambha, (4) vAyukAyika Arambha, (5) vanaspatikAyika Arambha, (6) trasakAyika 95555555555555555555555))))55555555555555555555 Iririe ICI saptama sthAna (323) Seventh Sthaan 195555555555 emaema e pha

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5555FFFFFFFFFFF F5555Ting Ting Ting Ting Ting OM Arambha, (7) ajIvakAyika aarmbh| 85. isI prakAra anArambha sAta prakAra kA hai, jaise pRthivIkAyika anArambha aadi| 86. saMrambha sAta prakAra kA hai, jaise-(1) pRthvIkAyika saMrambha aadi| OM 87. asaMrambha sAta prakAra kA hai-(1) pRthvIkAyika asaMrambha aadi| 88. samArambha sAta prakAra kA Wan hai-(1) pRthvIkAyika samArambha aadi| 89. asamArambha sAta prakAra kA hai-(1) pRthvIkAyika 5 asamArambha aadi| 84. Arambh (sinful activity) is of seven kinds--(1) Prithvikayik arambh 41 (sinful activity related to earth-bodied beings), (2) Apkayik arambh (sinful activity related to water-bodied beings), (3) Tejaskayik arambh (sinful activity related to fire-bodied beings), (4) Vayukayik arambh (sinful activity related to air-bodied beings), (5) Vanaspatikayik arambh (sinful activity related to plant-bodied beings), (6) Tras-kcyik arambh (sinful activity related to mobile-bodied beings) and (7) Ajivakayik arambh (sinful activity related to non-being). 85. In the same way anarambh (not indulging in sinful activity) is of seven kinds including Prithvikayik anarambh. 86. Samrambh (resolve to indulge in sinful activity) is of seven kinds including Prithvikayik samrambh. 87. Asamrambh (not to resolve to indulge in sinful activity) is of seven kinds including Prithvikayik 45 asamrambh. 88. Samaarambh (to arrange for means of indulging in sinful activity) is of seven kinds including Prithvikayik samaarambh. 89. Asamaarambh (not to arrange for means of indulging in sinful si activity) is of seven kinds including Prithvikayik asamaarambh. vivecana-samavAyAMga ke sattarahaveM samavAya meM saMyama-asaMyama ke satraha bheda batAye haiN| unhIM ke yahA~ // sAta-sAta prakAra batAye haiN| mukhyataH saMyama do hI prakAra kA hai| (1) jIvakAya saMyama, (2) ajIvakAya sNym| chaha kAya ke jIvoM kI hiMsA na karanA va rakSA ke lie prayatnazIla rahanA jIvakAya saMyama hai| vastra-pAtra Adi upakaraNoM ke vyavahAra meM yatanA va upayoga rakhanA ajIvakAya saMyama hai| saMyama kA hai viparIta asaMyama hai| Arambha, saMrambha, samArambha inakA artha kramazaH isa prakAra hai AraMbha uddavao, paritApakaro bhavaM smaarNbhaa| saMkappo saMraMbho, suddha nayANaM tu scesiN|| ___ saMrambha-pravRtti kA saMkalpa samAraMbha-pravRtti ke lie sAdhana sAmagrI juttaanaa| Arambha-pravRtti kA prArambha krnaa| (tattvArthavArtika pRSTha 513) athavA Arambha-jIva hiMsA krnaa| saMrambha-jIva hiMsA kA mana meM saMkalpa krnaa| samArambha-jIvoM ko paritApa va duHkha phuNcaanaa| inakA virodhI tattva hai, anArambha, ma asaMrambha aura asmaarmbh| Elaboration-In the seventeenth chapter of Samvayanga Sutra \i seventeen kinds of samyam-asamyam have been mentioned. They have 85555555555555555FFFFFFTing Ting Ting 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 (2) (324) Sthaananga Sutra (2) B) ))))))))))))))) )) ))555555

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hhhhhhhhhhhhhhhhhhhhh5555555555 5555 355555555555555) )) )) ))))))) been summed up here as seven kinds. Basically samyam is of two kinds 6 only-(1) jivakaya samyam and (2) ajivakaya samyam. Not to harm six 5 kinds of bodied beings and to endeavour to protect them is jivakaya fi samyam. To be careful in use of garb, bowls and other ascetic equipment is ajivakaya samyam. Opposite of samyam (discipline) is asamyam (indiscipline). The meanings of other terms are as follows Samrambh-to resolve to indulge in some activity. Samaarambh-to arrange for means of indulging in such activity. Arambh-to commence such activity. (Tattvarthavartik, p. 513) Here the meanings are-arambh means to harm or kill beings; samrambh means to resolve to harm or kill beings; and samaarambh means to cause torment or pain to beings. Opposite of these are angrambh, asamrambh and asamaarambh. 4 yonisthiti-pada YONISTHITI-PAD (SEGMENT OF PRODUCTIVE LIFE) 90. [pra.] aha bhaMte ! adasi-kusumbha-koddava-kaMgu-rAlaga-varaTTa-kodUsaga-saNa# sarisava-mUlaga-bIyANaM-etesi NaM dhaNNANaM koDhAuttANaM pallAuttANaM [maMcAuttANaM mAsAuttANaM ma olittANaM littANaM laMchiyANaM muddiyANaM ] pihiyANaM kevaiyaM kAlaM joNI saMciTThati ? ma [u. ] goyamA ! jahaNNeNaM aMtomuhattaM, ukkoseNaM satta sNvcchraaii| teNa paraM joNI pamilAyati [ teNa paraM joNI paviddhaMsati, teNa paraM joNI viddhaMsati, teNa paraM bIe abIe bhavati, teNa paraM] ma joNIvocchede pnnnntte| OM 90. prazna-bhagavan ! alasI, kusumbha, kodrava, kaMgu, rAla, varaTa (gola canA), kodUSaka (kodrava), + sana, sarasoM, mUlaka, bIja, ye dhAnya jo koSThAgAragupta, (surakSita) palyagupta, maMcagupta, avalipta, lipta, lAMchita, mudrita, pihita rakhe gaye hoM, unakI yoni (utpAdaka zakti) kitane kAla taka rahatI hai ? ma uttara-gautama ! jaghanya antarmuhUrta aura utkRSTa sAta varSa taka unakI yoni rahatI hai| usake pazcAt / yoni mlAna ho jAtI hai, pravidhvasta ho jAtI hai, vidhvasta ho jAtI hai, bIja abIja ho jAtA hai aura OM yoni kA vyuccheda ho jAtA hai| $ 90. (Question) Bhante ! How long the yoni (productive capacity) of Alasi (linseed), Kusumbh, Kodrava, Kangu, Raal, Varat (round gram), Kodushak (Kodrav), San (flax), Sarason (mustard), Moolak, and other ' seeds (beej) lasts once they are stored in kotha (silo), palya (basket made Wan of bamboo or cane), machan (store on a raised wooden platform) and mala (store on roof top), and after that 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 855555555555555FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF 9555555 | saptama sthAna (325) Seventh Sthaan

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Wan )))))))))55555555555555555555555555555555555555 period of seven years. After that the yoni (productive capacity) gets weak, shattered, destroyed, seedless, and sterile. In other words the seeds no longer germinate on sowing. sthiti-pada STHITI-PAD (SEGMENT OF LIFE SPAN) jI 91. bAyaraAukAiyANaM ukkoseNaM satta vAsasahassAI ThitI pnnnnttaa| 92. taccAe NaM. OM vAluyappabhAe puDhavIe ukkoseNaM NeraiyANaM satta sAgarovamAiM ThitI pnnnnttaa| 93. cautthIe NaM paMkappabhAe puDhavIe jahaNNeNaM NeraiyANaM satta sAgarovamAiM ThitI pnnnnttaa| 91. bAdara apkAyika jIvoM kI utkRSTa sthiti sAta hajAra varSa kI hai| 92. tIsarI vAlukAprabhA pRthvI ke nAraka jIvoM kI utkRSTa sthiti sAta sAgaropama kI hai| 93. cauthI paMkaprabhA pRthvI ke nAraka jIvoM kI jaghanya sthiti sAta sAgaropama kI hii| 91. The utkrisht sthiti (maximum life span) of apkayik jivas (waterbodied beings) is seven thousand years. 92. The utkrisht sthiti (maximum life span) of infernal beings of Balukaprabha prithvi (third hell) is seven Sagaropam (a conceptual unit of time). 93. The jaghanya sthiti (minimum life span) of infernal beings of Pankaprabha prithvi (fourth Wan hell) is seven Sagaropam (a conceptual unit of time). OM agramahiSI-pada AGRAMAHISHIS-PAD (SEGMENT OF CHIEF QUEENS) ke 94. sakkassa NaM deviMdassa devaraNNo varuNassa mahAraNNo satta aggamahisIo pnnnnttaao| + 95. IsANassa NaM deviMdassa devaraNNo somassa mahAraNNo satta aggamahisIo pnnnnttaao| 96. IsANassa NaM deviMdassa devaraNNo jamassa mahAraNNo satta aggamahisIo pnnnnttaao| 94. devendra devarAja zakra ke lokapAla mahArAja varuNa kI sAta agramahiSiyA~ haiN| 95. devendra devarAja IzAna ke lokapAla mahArAja soma kI sAta agramahiSiyA~ haiN| 96. devendra devarAja IzAna ke lokapAla mahArAja yama kI sAta agramahiSiyA~ haiN| 94. Varun, the lok-paal of Shakra Devendra, the king of gods has seven agramahishis (chief queens). 95. Soma, the lok-paal of Shakra Devendra, the king of gods has seven agramahishis (chief queens). 96. Yama, the lok-paal of Shakra Devendra, the king of gods has seven agramahishis (chief queens). deva-pada DEVA-PAD (SEGMENT OF GODS) 97. IsANassa NaM deviMdassa devaraNNo abhiMtaraparisAe devANaM satta paliovamAI ThitI pnnnnttaa| 98. sakkassa NaM deviMdassa devaraNNo aggamahisINaM devINaM satta paliovamAI ThitI pnnnnttaa| 99. sohamme kappe pariggahiyANaM devINaM ukkoseNaM satta paliovamAI ThitI pnnnnttaa| u5555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555 555555555 55 555 sthAnAMgasUtra (2) (326) Sthaananga Sutra (2)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan 97. devendra devarAja IzAna ke Abhyantara pariSad ke devoM kI sthiti sAta palyopama hai / 98. devendra pha 5 devarAja zakra kI agramahiSI deviyoM kI sthiti sAta palyopama hai / 99. saudharma kalpa meM parigRhItA Wan deviyoM kI utkRSTa sthiti sAta palyopama hai / 5 Wan Wan kttttmi****S********tttttttti**t*tmitt Wan 100. sArassayamAiccANaM [ devANaM ? ] satta devA sattadevasatA paNNattA / 101. gaddatoyatusiyANaM devANaM satta devA satta devasahassA paNNattA / 100. sArasvata aura Aditya lokAntika deva svAmIrUpa meM sAta haiM aura unake sAta sau devoM kA parivAra hai| 101. gardatoya aura tuSita lokAntika deva svAmIrUpa meM sAta haiM aura unake sAta hajAra devoM kA parivAra hai| 97. The sthiti (life span) of the gods of the inner assembly of Ishan 5 Devendra, the king of gods, is seven Palyopam. 98. The sthiti (life span) of the agramahishis (chief queens) of Shakra Devendra, the king of gods, is seven Palyopam. 99. The utkrisht sthiti ( maximum life span) of the parigrihit devis (married goddesses) of Saudharma kalp is seven Palyopam. 100. There are seven gods of the status of overlords among Sarasvat and Aditya Lokantik gods and they have a family of seven hundred gods. 101. There are seven gods of the status of overlords among Gardatoya and Tushit Lokantik gods and they have a family of seven thousand gods. 102. saNakumAre kappe ukkoseNaM devANaM satta sAgarovamAI TitI paNNattA / 103. mAhiMde 5 kappe ukkoseNaM devANaM sAtiregAI satta sAgarovamAI ThitI paNNattA / 104. baMbhaloge kappe jahaNNeNaM devANaM satta sAgarovamAI TitI paNNattA / 105. baMbhaloya - laMtaesu NaM kappesu vimANA satta joyaNasatAI uDDuM uccatteNaM paNNattA / kI 102. sanatkumAra kalpa meM devoM kI utkRSTa sthiti sAta sAgaropama hai / 103. mAhendra kalpa meM devoM utkRSTa sthiti kucha adhika sAta sAgaropama hai / 104. brahmaloka kalpa meM devoM kI jaghanya sthiti sAta sAgaropama hai / 105. brahmaloka aura lAntaka kalpa meM vimAnoM kI U~cAI sAta sau yojana hai| kalp 102. The utkrisht sthiti ( maximum life span) of gods of Sanatkumar is seven Sagaropam. 103. The utkrisht sthiti ( maximum life span) of gods of Mahendra kalp is a little more than seven Sagaropam. 5 104. The jaghanya sthiti (minimum life span) of gods of Brahmalok kalp is seven Sagaropam. 105. In Brahmalok and Lantak kalp the height of vimaans (celestial vehicles) is seven hundred Yojans. 106. bhavaNavAsINaM devANaM bhavadhAraNijjA sarIragA ukkoseNaM satta rayaNIo uDuM uccatteNaM paNNattA / 107. vANamaMtarANaM devANaM bhavadhAraNijjA sarIragA ukkoseNaM satta rayaNIo uDa saptama sthAna (327) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Seventh Sthaan phra phra

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)) )) ))) ) ) )) ))) )) 5555555555555555555555555 OM uccatteNaM pnnnnttaa| 108. joisiyANaM devANaM bhavadhAraNijjA sarIragA ukkoseNaM satta rayaNIo ma uDe uccatteNaM pnnnnttaa| 109. sohammIsANAse NaM kappesu devANaM bhavadhAraNijjA sarIragA ukkoseNaM OM satta rayaNIo u8 uccatteNaM pnnnnttaa| 106. bhavanavAsI devoM ke bhavadhAraNIya (svAbhAvika zarIra) zarIroM kI utkRSTa U~cAI sAta hAtha OM kI hai| 107. vANa-vyantara devoM ke bhavadhAraNIya zarIroM kI utkRSTa U~cAI sAta hAtha kI hai| 108. jyotiSka devoM ke bhavadhAraNIya zarIroM kI utkRSTa U~cAI sAta hAtha kI hai| 109. saudharma aura OM IzAnakalpa ke devoM ke bhavadhAraNIya zarIroM kI utkRSTa U~cAI sAta hAtha kI hai| 106. The utkrisht (maximum) height of the bhavadharaniya sharira (incarnation sustaining body) of Bhavan-vasi devas (abode dwelling gods) is seven cubits. 107. The utkrisht (maximum) height of the bhavadharaniya sharira (incarnation sustaining body) of Vanavyantar devas (interstitial gods) is seven cubits. 108. The utkrisht (maximum) * height of the bhavadharaniya sharira (incarnation sustaining body) of Jyotishk devas (stellar gods) is seven cubits. 109. The utkrisht (maximum) height of the bhavadharaniya sharira (incarnation si sustaining body) of Saudharma and Ishan kalp is seven cubits. OM nandIzvara dvIpa-pada NANDISHVAR DVEEP-PAD (SEGMENT OF NANDISHVAR DVEEP) 110. NaMdIssaravarassa NaM dIvassa aMto satta dIvA paNNattA, taM jahA-jaMbuddIve, dhAyaisaDe, OM pokkharavare, varuNavare, khIravare, ghayavare, khoyvre| 111. NaMdIsaravarassa NaM dIvassa aMto satta samuddA paNNattA, taM jahA-lavaNe, kAlode, pukkharode, varuNode, khIrode, ghaode, khoode| ma 110. nandIzvara dvIpa ke antarAla (madhya) meM sAta dvIpa haiM-(1) jambUdvIpa, (2) dhAtakISaNDa, OM (3) puSkaravara, (4) varuNavara, (5) kSIravara, (6) ghRtavara aura (7) kSodavara dviip| [jambUdvIpa se Wan AThavAM dvIpa nandIzvara dvIpa hai| yaha anya dvIpoM kI apekSA vizeSa ramaNIya hai]| 111. nandIzvara dvIpa hai ke antarAla meM sAta samudra haiM-(1) lavaNasamudra, (2) kAloda, (3) puSkaroda, (4) varuNoda, (5) kSIroda, OM (6) ghRtoda aura kssododsmudr| + 110. There are seven dveeps (continents) in the antaral (gap or middle) of Nandishvar dveep--(1) Jambu dveep, (2) Dhatakikhand, (3) Pushkaravar, (4) Varunavar, (5) Ksheeravar, (6) Ghritavar and (7) Kshaudavar. [Nandishvar dveep is the eighth from Jambu dveep. It is more attractive than other continents ] 111. There are seven samudras (seas) in the antaral (gap or middle) of Nandishvar dveep--(1) Lavan samudra, (2) Kalod, (3) Pushkarod, (4) Varunod, (5) Ksheerod, (6) Ghritod and (7) Kshaudod. )) ) )) )) )) )) )) )) ))) sthAnAMgasUtra (2) (328) Sthaananga Sutra (2) 9))

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- 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 55 55 - phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan F zreNi-pada SHRENI-PAD (SEGMENT OF ROWS) 112. satta seDhIo paNNattAo, taM jahA - ujjuAyatA, egatovaMkA, duhatovaMkA, egatokhahA, duhatokhahA, cakkavAlA, addhacakkavAlA / 112. zreNiyA~ (AkAza kI pradeza- paMktiyA~) sAta hai - ( 1 ) Rju - AyatA - sIdhI aura lambI zreNI / (2) ekato vakrA - eka dizA meM vakra zreNI / (3) dvito vakrA - do dizAoM meM vakra zreNI / ( 4 ) ekataH khahAeka dizA meM aMkuza ke samAna mur3I huI zreNI / (5) dvitaH khahA- donoM dizAoM meM aMkuza ke samAna huI zreNI / (6) cakravAlA - cAka ke samAna valayAkara zreNI / (7) ardhacakravAlA - Adhe cAka ke samAna ardhavalayAkara zreNI | 112. There are seven shrenis ( rows of space-points ) - ( 1 ) Riju-aayata long and straight row. (2) Ekato-vakraa-a row turned in one direction. (3) Dvito-vakraa-a row turned in two directions. (4) Ekatah-khahaa row curved like a hook in one direction. (5) Dvitah-khaha-a row curved like a hook in two direction. (6) Chakravala-a circular row. (7) Ardhachakravala-a semi-circular row. vivecana - jinameM jIva aura pudgala kI apane svAbhAvika rUpa meM gati hotI hai, una AkAza pradezoM kI paMkti ko zreNI kahate haiM / jIva aura pudgala zreNI ke anusAra hI gamana karate haiN| (1) Rju - AyatA zreNI - jaba jIva aura pudgala Urdhvaloka se adholoka meM yA adholoka se Urdhvaloka meM sIdhI zreNI meM gamana karate haiM, koI mor3a yA ghumAva nahIM lete haiM, taba use Rju - AyatA zreNI kahate haiN| isakA AkAra [[ ] aisI sIdhI rekhA ke samAna hai| isa gati meM kevala eka samaya lagatA hai| saptama sthAna (2) ekatovakrA zreNI - yadyapi AkAza kI pradeza - zreNiyA~ Rju (sIdhI) hI hotI haiM tathApi jIva yA pudgala ke ghumAvadAra gati ke kAraNa usako vakra kahA jAtA hai| jaba jIva aura pudgala Rjugati se gamana karate hue dUsarI zreNI meM pahu~cate haiM, taba unheM eka ghumAva lenA par3atA hai, isalie use ekatovakrA zreNI kahA jAtA hai| jaise koI jIva yA pudgala UrdhvadizA se adhodizA kI pazcima zreNI para jAnA cAhatA hai, phra to pahale samaya meM vaha Upara se nIce kI ora samazreNI se gamana kregaa| punaH dUsare samaya meM vahA~ se pazcima dizA vAlI zreNI para gamana kara abhISTa sthAna para phuNcegaa| isa gati meM do samaya aura eka phra ghumAva lagane se usakA AkAra [] isa prakAra kA hogaa| Wan (329) 295959595959595959595959595959595959595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 55 2 Wan (3) dvitovakrA zreNI - jisa gati meM jIva yA pudgala ko donoM ora mor3a lenA par3e use dvitovakrA pha zreNI kahate haiM / jaise koI jIva yA pudgala AkAza-pradezoM kI UparIsataha ke IzAnakoNa se calakara nIce jAkara nairRtakoNa meM jAkara utpanna hotA hai, to use pahale samaya meM IzAnakoNa se calakara pUrvadizA vAlI zreNI para jAnA hogA / punaH vahA~ se sIdhI zreNI dvArA nIce kI ora jAnA hogaa| punaH samarekhA para 5 pahu~ca kara nairRtakoNa kI ora jAnA hogaa| isa prakAra isa gati meM do mor3a aura tIna samaya lgeNge| isakA AkAra [1] aisA hogaa| Wan Seventh Sthaan Wan Wan Wan Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra Wan ( 4 ) ekata: khahA zreNI - jaba koI sthAvara jIva trasanAr3I ke vAma pArzva se usameM praveza kara usake vAma yA dakSiNI kisI pArzva meM do yA tIna mor3a lekara niyata sthAna meM utpanna hotA hai, taba usake nAr3I ke bAhara kA AkAza eka ora spRSTa hotA hai, isalie use 'ekataHkhahA' zreNI kahA jAtA hai| isakA AkAra [C] aisA hotA hai| (5) dvitaH khahA zreNI -jaba koI jIva madhyaloka ke pazcima lokAntavartI pradeza se calakara madhyaloka ke pUrvadizAvartI lokAntapradeza para jAkara utpanna hotA hai, taba usake donoM hI sthaloM para lokAnta kA sparza hone se dvitaHkhahA zreNI kahA jAtA hai| isakA AkAra 2] aisA hogaa| (6) cakravAlA zreNI-cakra ke samAna golAkAra gati ko cakravAlA zreNI kahate haiN| jaise- [0] (7) ardhacakravAlA zreNI-Adhe cakra ke samAna AkAra vAlI zreNI ko ardhacakravAlA kahate haiN| jaise-[[C] ina donoM zreNiyoM se kevala pudgala kI hI gati hotI hai, jIva kI nhiiN| (vistRta varNana dekheM bhagavatI sUtra zataka 25 ) Elaboration-The rows of space-points in which soul and matter move naturally are called shrenis. Soul and matter move in rows only. (1) Riju-aayata shreni-When soul or matter moves in a straight line in the same plane without any turn or curve, from upper world to lower world or vice versa, it is called Riju-aayata shreni (long and straight row). Only one dimension_is_involved here and it appears like a perpendicular straight line [^]]. The duration of this movement is one Samaya (2) Ekato-vakraa shreni-Although the rows of space-points are straight, due to the curved movement of soul and matter they are termed as bent or curved. When soul and matter moving in straight line shift from one row to another in the same plane they have to take one turn. Therefore this movement is called Ekato-vakraa shreni (a row with one Wan 5 bend). For example, when a soul or a matter particle has to shift from a 5 higher level to a western row at lower level it will move downward in a straight line during the first Samaya. Then during the second Samaya it will move westward, again in a straight line and reach the destined point. This movement takes two Samayas and one turn. Two dimensions Hare involved here and it appears like [[ ] (3) Dvito-vakraa shreni-When soul or matter has to take two turns to reach the destined spot it is called Dvito-vakraa shreni (a row with two bends). For example, when a soul or matter particle has to shift from sthAnAMgasUtra (2) Sthaananga Sutra (2) (330) ttttttti*tmillltlllpuutmilllttttmi***tmititittmilllmillltttttti phaphaphaphaphaphaphaphaphapha Wan

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457 455 456 457 454 455 456 45 455 456 4545454545454 455 456 455 456 457 456 555555555555555555555555555555555555g 4 higher level to a point diagonally opposite at lower level in a different 4 4 plane, it will move in one direction at the same level during the first si Samaya. During the second Samaya it will take a turn and move ? downward in a straight line to the level of the destined spot. During the third Samaya it will again take a turn and move towards the destined spot now at the same level. This movement takes three Samayas and two turns. Three dimensions are involved here and it appears like (4) Ekatah-khaha shreni-When the soul of an immobile being enters the Tras-nadi (the central spine of the Lok or occupied space where living beings exist) from left and after taking two or three turns to reach the destined spot on its right or left side, it touches the outer space on i one side only. Therefore this is called Ekatah-khaha shreni. I or shaped. (5) Dvito-vakraa shreni-When a soul leaves an area at the western edge of the lok in the middle world and moves to a spot at the eastern edge of the lok in the middle world it touches the outer space on both sides. Therefore this is called Dvitah-khaha shreni. It is double-hook. Hi or shaped. 4 (6) Chakravala shreni-A circular movement is called Chakravala 4 shreni. Like O . (7) Ardhachakravala shreni-A semi-circular movement is called Ardhachakravala shreni. Like . The last two types are associated with matter only, and not soul. (for more details refer to Bhagavati Sutra, Shatak 25) 57 454 455 456 455 456 455 456 457 454 455 456 455 456 457 455 456 457 451 454 455 456 457 454 455 456 457 454 455 456 45 44 45 46 455 456 457 456 457 4554 455 456 457 3-fan-37-ftehera-47 ANIKA-ANIKADHIPATI-PAD (SEGMENT OF ARMY AND COMMANDER) . 113. camarassa NaM asuriMdassa asurakumAraraNNo satta aNiyA, satta aNiyAdhipatI OM paNNattA, taM jahA-pAyattANie, pIDhANie, kuMjarANie, mahisANie, rahANie, NaTTANie, gNdhvyaannie| [dume pAyattANiyAdhivatI, sodAme AsarAyA pIDhANiAdhivatI, kuMthU hatthirAyA # kuMjarANiyAdhivatI, lohitakkhe mahisANiyAdhivatI ], kiNNare radhANiyAdhivatI, riTe + NaTTANiyAdhivatI, gItaratI gNdhvyaanniyaadhivtii| 4545455 456 457 451 455 456 454 455 456 4 saptama sthAna (331) Seventh Sthaan 1991 414 455 456 457 458 45 455 456 457 451 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 457 455 456 457

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phaphaphaphaphaphaphapha 113. asurendra asurakumArarAja camara kI sAta senAe~ aura sAta senAdhipati haiM - senAe~ - (1) padAtisenA, (2) azvasenA, (3) hastisenA, (4) mahiSasenA, (5) rathasenA, (6) nartakasenA, (7) gandharva - ( gAyaka - ) senA | senApati - ( 1 ) druma - padAtisenA kA adhipati / ( 2 ) azvarAja sudAmA azvasenA kA adhipati / ( 3 ) hastirAja kunthu - hastisenA kA adhipati / ( 4 ) lohitAkSa - mahiSasenA kA adhipati / (5) kinnarakA adhipati / (6) riSTa-nartakasenA kA adhipati / (7) gItarati - gandharvasenA kA adhipati / rathasenA 113. Chamar Asurendra, the king of Asur Kumar gods has seven 5 anikas ( armies) and seven anikadhipati (commanders)-Armies Padatanika-foot soldiers, (2) Pithanika-horse riders, (3) Kunjaranika-elephant riders, (4) Mahishanika--buffalo riders, Rathanika--charioteers, (6) Nartakanika-dancers (1) (5) Wan (7) Gandharvanika-singers. 114. balissa NaM vairoyaNiMdassa vairoyaNaraNNo sattANiyA, satta aNiyAdhipatI paNNattA, taM jahA - pAyattANie jAva gaMdhavvANie / mahadUdume pAyattANiyAdhipatI jAva kiMpurise radhANiyAdhipatI, mahAri NaTTANiyAdhipatI, gItajase gaMdhavvANiyAdhipatI / and 114. vairocanendra vairocanarAja balI kI sAta senAe~ aura sAta senApati haiM, jaise- senAe~ - (1) padAtisenA yAvat, 7) gandharvasenA / senApati - ( 1 ) mahAdruma - padAtisenA kA adhipati / yAvat / (5) kimpuruSa - rathasenA kA adhipati / (6) mahAriSTa - nartakasenA kA adhipati / (7) gItayaza - gandharvasenA kA adhipati / The commanders of these armies are as follows-(1) Drumcommander of foot soldiers, (2) Ashvaraj Sudama-commander of horse riders, (3) Hastiraj Kunthu-commander of elephant riders, phra 5 (4) Lohitaksh-commander of buffalo riders, (5) Kinnar - commander of phra 5 charioteers, ( 6 ) Rishta commander of dancers and ( 7 ) Gitarati-- commander of singers. 5 (332) 114. Chamar Asurendra, Vairochanendra Bali, the king of Virochana gods has seven anikas (armies) and seven anikadhipati (commanders)Armies-(1) Padatanika-foot soldiers, ...and SO on up to... 15 (7) Gandharvanika-singers. The commanders of these armies are as 5 follows - (1) Mahadrum-commander of foot soldiers, (2) Ashvaraj 5 Mahasudama-commander of horse riders, (3) Hastiraj Malankarcommander of elephant riders, (4) Mahalohitaksh-commander of buffalo riders, ( 5 ) Kimpurush commander of charioteers, (6) Maharishta-- commander of dancers and (7) Gitayash-commander of singers. sthAnAMgasUtra (2) ba Sthaananga Sutra (2) 19595959595959595959595959595959595959595959595959595959595959555@ phra Wan Wan Wan

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)) )) ) ))) ))) ) ) ) ) )) 115. dharaNassa NaM NAgakumAriMdassa nAgakumAraraNNo satta aNiyA, satta aNiyAdhipatI U paNNattA, taM jahA-pAyattANie jAva gNdhvaannie| bhaddaseNe pAyattANiyAdhipatI jAva ANaMde radhANiyAdhipatI, NaMdaNe NaTTANiyAdhipatI, tetalI gNdhvvaanniyaadhiptii| ma 115. nAgakumArendra nAgakumArarAja dharaNa kI sAta senAe~ aura sAta senApati haiM, jaise senAe~ (1) padAtisenA yaavt| (7) gndhrvsenaa| senApati-(1) bhadrasena-padAtisenA kA adhipati yaavt| ma (5) Ananda-rathasenA kA adhipti| (6) nandana-nartakasenA kA adhipti| (7) tetalI-gandharvasenA kA adhipti| 115. Dharan Naagkumarendra, the king of Naag Kumar gods has seven anikas (armies) and seven anikadhipati (commanders)-Armies(1) Padatanika-foot soldiers, ...and so on up to... (7) Gandharvanikasingers. The commanders of these armies are as follows-(1) Bhadrasencommander of foot soldiers, (2) Ashvaraj Yashodhar-commander of horse riders, (3) Hastiraj Sudarshan-commander of elephant riders, (4) Nilakanth-commander of buffalo riders, (5) Anand-commander of charioteers, (6) Nandan-commander of dancers and (7) Tetali commander of singers. 116. bhUtANaMdassa NaM NAgakumAriMdassa nAgakumAraraNNo satta aNiyA, satta aNiyAhivaI paNNattA, taM jahA-pAyattANie jAva gNdhvvaannie| dakkhe pAyattANiyAhivatI jAva NaMduttare rahANiyAhibaI, rattI NaTTANiyAhivaI, mANase gNdhvvaanniyaahivii| 116. nAgakumArendra nAgakumArarAja bhUtAnanda kI sAta senAe~ aura sAta senApati haiM-senAe~(1) padAtisenA yAvat (7) gndhrvsenaa| senApati-(1) dakSa-padAtisenA kA adhipati yaavt| OM (5) nandottara-rathasenA kA adhipti| (6) rati-nartakasenA kA adhipti| (7) mAnasa-gandharvasenA kA adhipti| 116. Bhootanand Naagkumarendra, the king of Naag Kumar gods has seven anikas (armies) and seven anikadhipati (commanders)-Armies(1) Padatanika--foot soldiers, ...and so on up to... (7) Gandharvanikasingers. The commanders of these armies are as follows--(1) Dakshcommander of foot soldiers, (2) Ashvaraj Sugriva-commander of horse riders, (3) Hastiraj Suvikram-commander of elephant riders, 5 (4) Shvetakanth-commander of buffalo riders, (5) Nandottarcommander of charioteers, (6) Rati-commander of dancers and (7) Maanas-commander of singers. )) ) ) ))) ) ) ) 5515555995 saptama sthAna (333) Seventh Sthaan

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295 59595955 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 5955955 5 5952 Wan Wan 117. (jadhA dharaNassa tathA savvesiM dAhiNillANaM jAva ghosassa / 118. jadhA bhUtANaMdassa 5 tathA savvesiM uttarillANaM jAva mahAghosassa) / 117. As Dharan has seven armies and seven commanders in the same way all Dakshinadhipatis (the overlords of abode dwelling gods of the south) namely Venudev ...and so on up to... Ghosh also have seven armies and seven commanders. 118. As Bhootanand has seven armies and seven commanders in the same way all Uttarendras (the overlords of north) namely Venudali ...and so on up to... Mahaghosh also have seven armies and seven commanders. phra 117. jisa prakAra dharaNa kI senA aura senApati haiM, usI prakAra dakSiNa dizA ke bhavanavAsI devoM ke indra veNudeva yAvat / ghoSa kI bhI sAta-sAta senAe~ aura sAta-sAta senApati haiM / 118. jisa prakAra 5 bhUtAnanda kI senA aura senApati haiM, usI prakAra uttara dizA ke bhavanavAsI devoM ke indra, veNudAli yAvat mahAghoSa kI bhI sAta-sAta senAe~ aura sAta-sAta senApati haiN| jahA 119. sakkassa NaM deviMdassa devaraNNo satta aNiyA, satta aNiyAhivatI paNNattA, taM pAyattANie jAva rahANie, NaTTANie, gaMdhavvANie / hariNegamesI pAyattANiyAdhipatI jAva mADhare dhANiyAdhipatI, sete NaTTANiyAhivatI, tuMburu gaMdhavvANiyAdhipatI 119. devendra devarAja zakra kI sAta senAe~ aura sAta senApati haiM-senAe~ - ( 1 ) padAtisenA yAvat / (5) rathasenA, (6) nartakasenA, (7) gandharvasenA / senApati - (1) harinaigameSI - padAtisenA kA adhipati yAvat / (5) mADhara - rathasenA kA adhipati / (6) zveta - nartakasenA kA adhipati / (7) tumburu - gandharvasenA kA adhipati / 119. Shakra Devendra, the king of gods has seven anikas ( armies) and seven anikadhipati (commanders)-Armies-(1) Padatanika-foot soldiers, ...and SO on up to... ( 7 ) Gandharvanika-singers. The commanders of these armies are as follows--(1) Harinaigameshi - 5 commander of foot soldiers, (2) Ashvaraj Vayu-commander of horse riders, (3) Hastiraj Airavan-commander of elephant riders, (4) Daamardhi-commander of bull riders, (5) Mathar-commander of charioteers, (6) Shvet-commander of dancers and ( 7 ) Tumburucommander of singers. taM jahA 120. IsANassa NaM deviMdassa devaraNNo satta aNiyA, satta aNiyAhivaI paNNattA, pAttANi jAva gaMdhavvANie / lahuparakkame pAyattANiyAhivatI jA mahAsete NaTTANiyAhivatI, rate gaMdhavvANiyAdhipatI / sthAnAMgasUtra (2) (334) phaphaphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (2) phra pha Wan Wan Wan Wan

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355555555555)))))))55555555 ahhhhh t t t t t t t t t t t t t t n t t t ma 120. devendra devarAja IzAna kI sAta senAe~ aura sAta senApati haiM-senAe~-(1) padAtisenA yaavt| senApati-(1) laghuparAkrama-padAtisenA kA adhipti| yaavt| (6) mahAzveta-nartakasenA kA / adhipti| (7) rata-gandharvasenA kA adhipti| 120. Ishan Devendra, the king of gods has seven anikas (armies) and E seven anikadhipati (commanders)-Armies (1) Padatanika-foot soldiers, ...and so on up to... (7) Gandharvanika-singers. The F commanders of these armies are as follows-(1) Laghuparakram commander of foot soldiers, ...and so on up to... (6) Mahashvetcommander of dancers and (7) Rata-commander of singers. 121. (jadhA sakkassa tahA savvesiM dAhiNillANaM jAva aarnnss| 122. jadhA IsANassa tahA savvesiM uttarillANaM jAva accutss)| 121. jisa prakAra zakra ke senA aura senApati haiM, usI prakAra AraNa Adi sabhI dakSiNendroM kI sAta-sAta senAe~ aura sAta-sAta senApati haiN| 122. jisa prakAra IzAna indra kI senA aura senApati / haiM, usI prakAra acyuta Adi sabhI uttarendroM kI bhI sAta-sAta senAe~ aura sAta-sAta senApati haiN| A (sthAna 5 sUtra 57 se 67 meM pA~ca senAoM kA varNana hai) / __121. As Shakra Devendra, the king of gods has seven armies and seven commanders in the same way all overlords of south up to Aran kalp also have seven armies and seven commanders each. 122. As Ishan Devendra, the king of gods has seven armies and seven commanders in f the same way all overlords of north up to Achyut kalp also have seven Fi armies and seven commanders each. (Sthaan 5, aphorisms 57 to 67 describe five armies and commanders only) anIkAdhipati kakSA-pada ANIKADHIPATI-KAKSHAA-PAD (SEGMENT OF BRIGADES) 123. camarassa NaM asuriMdassa asurakumAraraNNo dumassa pAyattANiyAdhipatissa satta kacchAo paNNattAo, taM jahA-paDhamA kacchA jAva sattamA kcchaa| 123. asurendra, asurakumArarAja camara ke padAtisenA ke adhipati druma ke sAta kakSAe~ (varga) haiN| hai jaise pahalI kakSA, yAvat sAtavIM kkssaa| fi 123. Drum, the commander of foot soldiers of Chamar Asurendra, the king of Asur Kumar gods, has seven kakshaas (brigades)--first to seventh. 124. camarassa NaM asuridassa asurakumAraraNNo dumassa pAyattANiyAdhipatissa paDhamAe kacchAe causahi devasahassA pnnnnttaa| jAvatiyA paDhamA kacchA tabviguNA doccA kcchaa| jAvatiyA doccA kacchA tabviguNA taccA kcchaa| evaM jAva jAvatiyA chaTThA kacchA tabviguNA sattamA kcchaa| 5555555555555555555555555555555)))))))))))))))) t t t t t t t t t t t t t t t t t t t t t t | saptama sthAna (335) Seventh Sthaan |

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55555555555555555555555555555 )) )) )) )) )) ))) ma 124. asurendra asurakumArarAja camara kI padAtisenA ke adhipati druma kI pahalI kakSA meM 64,000 deva haiN| dUsarI kakSA meM usase dugune 1,28,000 deva haiN| tIsarI kakSA meM usase dugune Wan 2,56,000 deva haiN| isI prakAra sAtavIM kakSA taka dugune-dugune deva haiN| 124. In the first kakshaa (brigade) of Drum, the commander of foot soldiers of Chamar Asurendra, the king of Asur Kumar gods, there are 64,000 gods. In the second kakshaa the number of gods is double that of the first, i.e. 1,28,000. In the third kakshaa the number of gods is double that of the second, i.e. 2,56,000. In the same way the number continues to increase in geometric progression till the seventh kakshaa. 125. evaM balissavi, NavaraM-mahadrume stttthidevsaahssio| sesaM taM cev| 126. dharaNassa * evaM ceva, NavaraM-aTThAvIsaM devshssaa| sesaM taM cev| 127. jadhA dharaNassa evaM jAva mahAghosassa, maNavaraM-pAyattANiyAdhipatI aNNe, te puvvbhnnitaa| 125. isI prakAra vairocanendra vairocanarAja bali kI padAtisenA ke adhipati mahAdruma kI pahalI ke kakSA meM 60 hajAra deva haiN| Age kI kakSAoM meM kramazaH dugune-dugune deva haiN| 126. isI prakAra OM nAgakumArendra nAgakumArarAja dharaNa kI padAtisenA ke adhipati bhadrasena kI pahalI kakSA meM 28 hajAra // + deva haiN| Age kI kakSAoM meM kramazaH dugune-dugune deve haiN| 127. dharaNa ke samAna hI bhUtAnanda se - mahAghoSa taka ke sabhI indroM ke padAti senApatiyoM kI kakSAoM kI deva-saMkhyA haiN| vizeSa-unake OM padAtisenApati dakSiNa aura uttara dizA ke bheda se bhinna-bhinna haiM, jo ki pahale batAye jA cuke haiN| 125. In the same way in the first kakshaa (brigade) of Bali, the commander of foot soldiers of Chamar Asurendra, Vairochanendra Bali, the king of Virochana gods, there are 60,000 gods. The number progressively doubles in the following kakshaas. 126. In the same way in the first kakshaa (brigade) of Bhadrasen, the commander of foot soldiers of Dharan Naagkumarendra, the king of Naag Kumar gods, there are 28, 000 gods. The number progressively doubles in the following kakshaas. 127. In the same way in the kakshaas (brigades) of the commanders of foot soldiers of Bhootanand to Mahaghosh, all the kings of gods, the number of gods is same as those of Dharan. The number progressively doubles in the following kakshaas. They have different commanders for south and north directions as already stated. 128. sakkassa NaM deviMdassa devaraNNo hariNegamesissa satta kacchAo paNNattAo, ma taM jahA-paDhamA kacchA evaM jahA camarassa tahA jAva accutss| NANattaM paayttaanniyaadhiptiinnN| te puvbhnnitaa| devaparimANaM imaM-sakkassa caurAsItiM devasahassA, IsANassa asItiM devasahassAiMOM Kou 55555555555555555555555Ting Ting 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 55555)))))))))))))) sthAnAMgasUtra (2) (336) Sthaananga Sutra (2) | Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$ $%%%%%Ma

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EFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhh majAva accutassa lahuparakkamassa dasa devasahassA jAva jAvatiyA chaTThA kacchA tabviguNA sattamA kcchaa| devA imAe gAthAe aNugaMtavvA caurAsIti asIti, bAvattarI sattarI ya saTThI y| paNNA cattAlIsA, tIsA vIsA ya dasasahassA // 1 // 128. devendra, devarAja zakra ke padAtisenA ke adhipati harinaigameSI kI sAta kakSAe~ haiM-pahalI OM kakSA yAvat sAtavIM kkssaa| jaise camara kI hai, usI prakAra yAvat acyuta kalpa taka ke sabhI devendroM ke + padAtisenA ke adhipatiyoM kI sAta-sAta kakSAe~ jAnanI caahie| OM unake padAtisenA ke adhipatiyoM ke nAmoM kI jo vibhinnatA hai, vaha pahale kahI jA cukI hai| unakI + pahalI kakSA ke devoM kA parimANa isa prakAra hai-zakra ke padAtisenA ke adhipati 84 hajAra deva haiN| 4 IzAna ke padAtisenA ke adhipati 80 hajAra deva haiN| sanatkumAra ke padAtisenA ke adhipati 72 hajAra deva haiN| mAhendra ke padAtisenA ke adhipati 70 hajAra deva haiN| brahma ke padAtisenA ke adhipati 60 hajAra OM deva haiN| lAntaka ke padAtisenA ke adhipati 50 hajAra deva haiN| zukra ke padAtisenA ke adhipati 40 1 hajAra deva haiN| sahasrAra ke padAtisenA ke adhipati 30 hajAra deva haiN| prANata ke padAtisenA ke adhipati OM 20 hajAra deva haiN| acyuta ke padAtisenA ke adhipati 10 hajAra deva haiN| pahalI kakSA ke devoM kA parimANa isa gAthA ke anusAra hai-caurAsI hajAra, assI hajAra, bahattara OM hajAra, sattara hajAra, sATha hajAra, pacAsa hajAra, cAlIsa hajAra, tIsa hajAra, bIsa hajAra aura dasa hjaar| ___ukta sarva devendroM kI zeSa kakSAoM ke devoM kA pramANa pahalI kakSA ke devoM ke parimANa se sAtavIM OM kakSA taka dugunA-dugunA hai| + 128. Harinaigameshi, the commander of foot soldiers of Shakra Devendra, the king of gods, has seven kakshaas (brigades)--first to seventh. Like Chamar, commanders of foot soldiers of all the kings of gods up to Achyut kalp have seven kakshaas each The different names of commanders of foot soldiers have already been stated. The number of gods in their first kakshaas are-Under the commander of foot soldiers of Shakra there are 84,000 gods. Under the commander of foot soldiers of Ishan there are 80,000 gods. Under the commander of foot soldiers of Sanatkumar there are 72,000 gods. Under 4 the commander of foot soldiers of Maahendra there are 70,000 gods. Under the commander of foot soldiers of Brahma there are 60,000 gods. 1 Under the commander of foot soldiers of Lantak there are 50,000 gods. Under the commander of foot soldiers of Shukra there are 40,000 gods. Under the commander of foot soldiers of Sahasrar there are 30,000 gods. Under the commander of foot soldiers of Pranat there are 20,000 gods. si Under the commander of foot soldiers of Achyut there are 10,000 gods 85554))))))55555555555;)))))))))))))558 t t saptama sthAna (337) Seventh Sthaan

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455555555555$$$$$$$$$$$$$ )) ) )) )) ) ))) ) According to this verse the number of gods in the first kakshaas are 4 eighty four thousand, eighty thousand, seventy two thousand, seventy Wan thousand, sixty thousand, fifty thousand, forty thousand, thirty thousand, twenty thousand, and ten thousand The number of gods in the remaining kakshaas of all kings of gods $i progressively doubles in the following kakshaas till the seventh kakshaa. vacana-vikalpa-pada VACHAN-VIKALP-PAD (SEGMENT OF CATEGORIES OF SPEECH) 129. sattavihe vayaNAvikappe paNNatte, taM jahA-AlAve, aNAlAve, ullAve, aNullAve, saMlAve, palAve, vipplaave| 129. vacana-vikalpa (bolane ke bheda) sAta prakAra ke haiM-(1) AlApa-kama bolanA, priya bolnaa| (2) anAlApa-ayogya bhASA bolnaa| (3) ullApa-dhvani-vikRta karake yA vyaMgyapUrvaka bolnaa| 5 (4) anullApa-kutsita dhvani ke sAtha yA duSTa vacana bolnaa| (5) saMlApa-paraspara bAtacIta krnaa| (6) pralApa-nirarthaka bakavAda krnaa| (7) vipralApa-viruddha vacana bolnaa| 129. Vachan-vikalp (categories of speech) are of seven kinds(1) Aalaap--to speak less and speak sweetly, (2) Anaalaap--to speak improper language, (3) Ullaap-to distort voice or use satirical language, (4) Anullaap-to utter harshly or use evil language, (5) Samlaapdialogue, (6) Pralaap-blather and (7) Vipralaap-to speak against or negative speech. vinaya-pada VINAYA-PAD (SEGMENT OF MODESTY) 130. sattavihe viNae paNNatte, taM jahA-NANaviNae, saNaviNae, carittaviNae, maNaviNae, vaiviNae, kAyaviNae, logovyaarvinne| 130. vinaya sAta prakAra kA hai-(1) jJAna-vinaya-jJAna aura jJAnavAn kI vinaya va jJAniyoM kA , bahumAna krnaa| (2) darzana-vinaya-samyagdarzana aura samyagdRSTi kA vinaya krnaa| (3) cAritra-vinayacAritra aura cAritravAn kA viny| (4) manovinaya-mana kI azubha pravRtti roka kara, zubha pravRtti meM hai lgaanaa| (5) vAg-vinaya-vacana kI azubha pravRtti rokanA, zubha pravRtti meM lgaanaa| (6) kAya-vinaya-5 kAya kI azubha pravRtti roka kara, zubha pravRtti meM lgaanaa| (7) lokopacAra-vinaya-loka-vyavahAra ke anukUla sabake sAtha yathAyogya vinaya vyavahAra krnaa| ___130. Vinaya (modesty) is of seven kinds--(1) Jnana-vinaya-to show modesty and respect towards knowledge and those who have acquired knowledge, and also to honour scholarly sages. (2) Darshan-vinaya--to 15 show modesty and respect towards right perception/faith and those ) ))) ) )) )) )) ))) )) bhAga-1 Wan ) sthAnAMgasUtra (2) (338) Sthaananga Sutra (2) 8555555555555555555555555555555

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15555555555555 i i endowed with it. (3) Chaaritra-vinaya-to show modesty and respect towards right conduct and those endowed with it. (4) Manah-vinaya-to 5 restrain evil and engage in good tendencies of mind. (5) Vaag-vinaya -- to 5 restrain evil and engage in good tendencies of speech. (6) Kaya-vinaya-- to restrain evil and engage in good tendencies of body. (7) Lokopacharvinaya-to be modest towards one and all following the social norms and customs. Wan 131. pasatthamaNaviNae sattavidhe paNNatte, taM jahA - apAvae, asAvajje, u. kirie, Niruvakkese, aNaNhayakare, acchavikare, abhUtAbhisaMkaNe / 132. apasatthamaNaviNae sattavidhe paNNatte, taM jahA - pAvae, sAvajje, sakirie, sauvakkese, aNhayakare, chavikare, bhUtAbhisaMkaNe / 131. prazasta manovinaya sAta prakAra kA hai - ( 1 ) apApaka - manovinaya - pApa - rahita nirmala manovRtti rakhanA tathA zubhacintana karanA / (2) asAvadyA- manovinaya - sAvadya tathA garhitakArya karane kA vicAra na karanA / (3) akriya - manovinaya - mana ko kAyikI, adhikaraNikI Adi kriyAoM meM pravRtta nahIM karanA / ( 4 ) nirupakleza-manovinaya - mana ko kleza, zoka Adi meM pravRtta na karanA / (5) anAsravakara - manovinaya - karmoM kA Asrava karAne vAle hiMsAdi pApoM se mana ko virata rakhanA / ( 6 ) akSayakara- manovinaya - prANiyoM kI pIr3A karane vAle kAryoM se mana ko dUra rakhanA / (7) abhUtAbhizaMkana - manovinaya - dUsare jIvoM ko bhaya yA zaMkA Adi utpanna karane vAle kAryoM meM mana ko pravRtta nahIM karanA / 1'32. aprazasta manovinaya sAta prakAra kA hai - ( 1 ) pApaka - aprazasta manovinaya - pApa kAryoM ko karane kA cintana karanA / ( 2 ) sAvadya aprazasta manovinaya - garhita, loka-nindita kAryoM ko karane kA cintana karanA / ( 3 ) sakriya aprazasta manovinaya - kAyikI Adi pApakriyAoM ke karane kA cintana karanA / (4) sopakleza aprazasta manovinaya-kleza, zoka Adi meM mana ko lagAnA / (5) Asravakara aprazasta manovinaya - karmoM kA Asrava karAne vAle kAryoM meM mana ko lagAnA / (6) kSayikara aprazasta manovinaya - prANiyoM ko pIr3A pahu~cAne vAle kAryoM meM mana ko lagAnA / ( 7 ) bhUtAbhizaMkana aprazasta manovinaya - dUsare jIvoM ko bhaya, zaMkA Adi utpanna karane vAle kAryoM meM mana ko lagAnA / 131. Prashast manovinaya (noble mental modesty ) is of seven kinds-- (1) Apaapak-manovinaya-to be in a pure mental state free of sin and have noble thoughts. (2) Asavadya-manovinaya-not to think of indulging in sinful and despicable activity. (3) Akriya-manovinaya-not to think of indulging in physical, acquisitive and other such physical activities. (4) Nirupaklesh-manovinaya -- to avoid thoughts of pain, grief and other 5 sad states. (5) Anasravakar-manovinaya-to avoid thoughts of sins, like violence, that cause inflow of karmas. (6) Akshayakar-manovinaya-to avoid thoughts of causing pain to living beings. (7) Abhootabhishankanmanovinaya-to avoid thoughts of indulging in activities that terrify or confuse living beings. 132. Aprashast manovinaya (ignoble mental Seventh Sthaan phra saptama sthAna 7555955 5 5 559 5555 5559 595 595959 55 5 5 5 5 59595955555595952 (339) Wan

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-1-1-1-jAnAnAnAmanAmanAmanAmanA 1 7s modesty) is of seven kinds--(1) Paapak aprashast manovinaya--to think Wan of indulging in sinful activities. (2) Savadya aprashast manovinaya-toy think of indulging in despicable and publicly censured activities. 3 (3) Sakriya aprashast manovinaya-to think of indulging in sinful physical and other such activities. (4) Sopaklesh aprashast manovinaya- 4 to revel in thoughts of pain, grief and other sad states. (5) Aasravakar aprashast manovinaya-to revel in thoughts of sins, like violence, that cause inflow of karmas. (6) Kshayikar aprashast manovinaya-to revel in thoughts of causing pain to living beings. (7) Bhootabhishankan aprashast manovinaya-to revel in thoughts of indulging in activities that terrify or confuse living beings. 133. pasatthavaiviNae sattavidhe paNNatte, taM jahA-apAvae, asAvajje, [ akirie, Wan Niruvakkese, aNaNhayakare, acchavikare ], abhuutaabhiskNnne| 134. apasatthavaiviNae sattavidhe paNNatte, taM jahA-pAvae, (sAvajje, sakirie, sauvakkese, aNhayakare, chavikare), bhuutaabhisNknne| Wan 133. prazastavAg vinaya sAta prakAra hai, jaise-(1) apApaka-vAg-vinaya-niSpApa vacana bolnaa| (2) asAvadya-vAg-vinaya-nirdoSa vacana bolnaa| (3) akriya-vAg-vinaya-pApakriyArahita vacana / + bolnaa| (4) nirupakleza-vAg-vinaya-klezarahita vacana bolnaa| (5) anAsravakara-vAg-vinaya-karmoM + kA Asrava rokane vAle vacana bolnaa| (6) akSayikara-vAg-vinaya-prANiyoM kA vighAtakAraka vacana na bolnaa| (7) abhUtAbhizaMkana-vAg-vinaya-prANiyoM ko bhaya zaMkAdi utpanna karane vAle vacana na bolnaa| // 134. aprazasta vAga-vinaya sAta prakAra kA hai-(1) pApaka vAg-vinaya-pApayukta vacana bolnaa| (2) sAvadha vaag-viny| (3) sakriya vaag-viny| (4) sopakleza vaag-viny| (5) Asravakara OM vaag-viny| (6) kSayikara vaag-viny| (7) bhUtAbhizaMkana vaag-viny| 133. Prashast vaag-vinaya (noble vocal modesty) is of seven kinds (1) Apaapak-vaag-vinaya-to speak sinless words. (2) Asavadya-vaagvinaya-to speak faultless words. (3) Akriya-vaag-vinaya-to speak about sinless activity. (4) Nirupaklesh-vaag-vinaya-to speak non-hurting words. (5) Anasravakar-vaag-vinaya-to speak words that do not cause inflow of karmas. (6) Akshayakar-vaag-vinaya--to avoid speaking words that cause pain to living beings. (7) Abhootabhishankan-vaag-vinaya-to avoid speaking words that terrify or confuse living beings. 134. Aprashast vaag-vinaya (ignoble mental modesty) is of seven kinds--(1) Paapak vaagvinaya-to speak sinful words. (and so on) (2) Savadya vaag-vinaya. (3) Sakriya vaag-vinaya. (4) Sopaklesh vaag-vinaya. (5) Aasravakar vaagvinaya. (6) Kshayikar vaag-vinaya. (7) Bhootabhishankan vaag-vinaya. (these seven are opposite of preceding seven) sthAnAMgasUtra (2) (340) Sthaananga Sutra (2)

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puutpuutitmilll************************* 135. pasatthakAyaviNae sattavidhe paNNatte, taM jahA - AuttaM gamaNaM, AuttaM ThANaM, AuttaM NisIyaNaM, AuttaM tuaTTaNaM, AuttaM ullaMghaNaM, AuttaM pallaMghaNaM, AuttaM savviMdiyajogajuMjaNatA / 136. apasatthakAyaviNae sattavidhe paNNatte, taM jahA - aNAuttaM gamaNaM, (aNAuttaM ThANaM, aNAuttaM NisIyaNaM, aNAuttaM NisIyaNaM, aNAuttaM tuaTTaNaM, aNAuttaM ullaMghaNaM, aNAuttaM pallaMghaNaM), aNAutta savviMdiMyajogajuMjaNatA / 135. prazasta kAya vinaya sAta prakAra kA hai - ( 1 ) Ayukta gamana - yatanApUrvaka calanA / (2) Ayukta sthAna- yatanApUrvaka khar3e honA, kAyotsarga karanA / (3) Ayukta niSIdana - yatanApUrvaka baiThanA / (4) Ayukta tvag-varttana - yatanApUrvaka karavaTa badalanA, sonaa| ( 5 ) Ayukta ullaMghana - yatanApUrvaka dehalI Adi ko lAMghanA / ( 6 ) Ayukta prallaMghana - yatanApUrvaka nAlI Adi ko pAra krnaa| (7) Ayukta sarvendriya yogayojanA - yatanApUrvaka saba indriyoM kI pravRtti karanA / 136. aprazasta kAyavinaya sAta prakAra kA hai( 1 ) anAyukta gamana / ( 2 ) anAyukta sthAna / (3) anAyukta niSIdana / (4) anAyukta tvagvartana / (5) anAyukta ullNghn| (6) anAyukta prallaMghana / (7) anAyukta sarvendriya yogayojanA / 137. logovayAraviNae sattavidhe paNNatte, taM jahA - abbhAsavattittaM, paracchaMdANuvattittaM, kajjaheuM, katapaDikatitA, attagavesaNatA, desakAlaNNatA, savvatthesu apaDilomatA / 135. Prashast kaaya-vinaya (noble physical modesty) is of seven kinds (1) Aayukt gaman-to move carefully. (2) Aayukt sthaan-to stand carefully, to perform kaayotsarg. (3) Aayukt nishidan-to sit carefully. (4) Aayukt tvag-vartan-to turn and sleep carefully. (5) Aayukt ullanghan-to step over raised obstacles carefully (like door step). (6) Aayukt prallanghan-to step over grooved obstacles carefully (like a drain). (7) Aayukt sarvendriya yogayojana-to employ all sense-organs carefully. 136. Aprashast kaaya-vinaya ( ignoble vocal modesty ) is of seven kinds--(1) Anaayukt gaman. (2) Anaayukt sthaan (3) Anaayukt 5 nishidan. (4) Anaayukt tvag-vartan. (5) Anaayukt ullanghan. (6) Anaayukt prallanghan. (7) Anaayukt sarvendriya yogayojana. (these are all careless movements) 137. lokopacAra - ( lokoM ke sAtha vyavahAra kI vidhi) vinaya sAta prakAra kA hai(1) abhyAsavarttitva - zrutagrahaNa karane ke lie guru ke samIpa baiThanA, sadguNa grahaNa karane meM prayatnazIla rahanA / parachandAnuvarttitva- AcAryAdi ke abhiprAya ke anusAra calanA / (3) kAryahetu - 'isane mujhe jJAna diyA' isa kRtajJa bhAva ke sAtha vinaya karanA / (4) kRtapratikRtitA - pratyupakAra kI bhAvanA se vinaya Adi sadvyavahAra karanA / (5) ArtagaveSaNatA - roga pIr3ita ke lie auSadha Adi kI suvyavasthA rkhnaa| (6) deza - kAlajJatA - deza - kAla ke anusAra avasarocita vyavahAra karanA / (7) sarvArtha- apratilomatAsaba kAryoM meM anukUla AcaraNa karanA / pratikUla va apriya AcaraNa na karanA / saptama sthAna 1555555 ( 341 ) 25959595555 5 5555 5 5 5595555555 5 5 5 5 5 5 5955 5 5 5 5 5 5 95 2 Seventh Sthaan Wan Wan pha

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Wan 137. Lokopachar-vinaya is of seven kinds (1) Abhyasavarttitva-toy $i sit with the guru for learning scriptures and pursue acquisition of 4 virtues. (2) Parachhandanuvarttitva-to follow the desire and command of acharya and other seniors. (3) Karyahetu-to be humble with a feeling of gratitude that he has taught me. (4) Kritpratikritita-to respond for favours with modesty and good behaviour. (5) Artagaveshanata-to keep proper arrangements of medicines and other needs of the ailing. (6) Desh-kaalajnata--to mould behaviour according to time and place. (7) Sarvarth apratilomata-to conduct oneself properly and pleasantly in all activity. To avoid unpleasant and improper demeanour. vivecana-jainAcAryoM ne 'vinaya' ke do artha kiye haiM-AtmA se karma pudgaloM ko dUra haTAnA, vinayana yA vinAza krnaa| isa paribhASA ke anusAra jJAna-darzana Adi vinaya kA artha hai, jJAna Adi kI samyag ArAdhanA karate hue karmoM ko dUra httaanaa| dUsarI paribhASA hai-bhakti bahumAna Adi krnaa| isa paribhASA ke anusAra jJAna-darzana Adi vinaya kA artha hai-jJAna evaM jJAniyoM kI bhakti bahumAna, sevA va usakI prabhAvanA krnaa| 'prazasta' kA artha hai, mana, vacana Adi kI ucita zubha pravRtti va azubha se nivRtti| 'vinaya' jIvana OM vyavahAra kI kalA hai, yaha sAdhu aura gRhastha sabhI ke lie upayogI hai| aupapAtika sUtra meM tapa adhikAra 9 meM inake vividha bhedoM kA varNana hai| 5. Elaboration Jain acharyas have given two interpretations of the term vinaya. One is to remove and destroys (vinayan or vinash) karma $ particles from the soul. According to this interpretation the meaning of * jnana, darshan and other types of vinaya is to shed karmas through right and proper pursuit of knowledge and other such activities. The second interpretation is to worship, respect and honour with modesty. According to this interpretation the meaning of jnana, darshan and other types of vinaya is to worship, respect, honour and serve knowledge and those endowed with knowledge. Prashast means gaining noble/pious bent of mind, speech and body and avoiding aprashast or ignoble/evil one. Vinaya is the art of behaviour in life and it is useful for both ascetic and householder Various classifications of vinaya are described in Tap Adhikar of Aupapatik Sutra. samudghAta-pada SAMUDGHAT-PAD (SEGMENT OF SAMUDGHAT) 138. satta samugdhAtA paNNattA, taM jahA-veyaNAsamugghAe, kasAyasamugghAe, mAraNaMtiyasamugghAe, veubviyasamugyAe, tejasasamugghAe, AhAragasamugghAe, kevlismugghaae| 855555555555555555555Ting Ting Ting Ting Ting 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 (2) (342) Sthaananga Sutra (2)

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) ) )) )) )) ) ) ) 8555555 $55555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555555555555555555555555555 OM 138. samudghAta sAta haiM-(1) vedanAsamudghAta-vedanA se pIr3ita hone para kucha Atma-pradezoM kA bAhara niklnaa| (2) kaSAyasamudghAta-tIvra krodhAdi kI dazA meM kucha Atma-pradezoM kA bAhara niklnaa| (3) mAraNAntikasamudghAta-maraNa se pUrva kucha Atma-pradezoM kA bAhara niklnaa| (4) vaikriyasamudghAta- ke ma vikriyA karate samaya mUla zarIra ko nahIM chor3ate hue uttara zarIra meM jIvapradezoM kA praveza krnaa| (5) taijassamudghAta-tejolezyA prakaTa karate samaya kucha Atma-pradezoM kA bAhara niklnaa| OM 9 (6) AhArakasamudghAta-samIpa meM kevalI ke na hone para caturdazapUrvI sAdhu kI zaMkA ke samAdhAnArtha ke + mastaka se eka zveta putale ke rUpa meM kucha Atma-pradezoM kA kevalI ke nikaTa jAnA aura vApisa aanaa| (7) kevalisamudghAta-AyuSya ke antarmuhUrta rahane para tathA vedanIya Adi tIna karmoM kI sthiti bahuta OM adhika hone para usake samIkaraNa karane ke lie daNDa, kapATa Adi ke rUpa meM jIva-pradezoM kA zarIra se bAhara phailnaa| isameM kevala ATha samaya lagate haiN| kevalisamudghAta kA varNana dekheM, anuyogadvAra bhAga-1, sUtra 108 / (hindI TIkA bhAga-2 pRSTha 456) $ 138. Samudghat (bursting; the process employed for transmutation and transformation) is of seven kinds-(1) Vedana Samudghat-Bursting forth of some soul-space-points due to intensity of pain. (2) Kashaya Samudghat-Bursting forth of some soul-space-points due to intensity of passions. (3) Maranantik Samudghat-Bursting forth of some soul-spacepoints before the moment of death. (4) Vaikriya Samudghat-To cause some soul-space-points to enter a transmuted body while performing transmutation without completely leaving the original body. (5) Taijas Samudghat-Bursting forth of some soul-space-points while manifesting tejoleshya (fire-power). (6) Aharak Samudghat-When a Kevali is not around to resolve some doubt, a Chaturdash-purvi ascetic sends forth some soul-space-points in the form of a telemigratory body (Aharak Sharira) to a distant Kevali to get an answer. This process is Aharak Samudghat. (7) Kevali Samudghat-When one Antarmuhurt of life span is left but the remaining quanta of the three karmas including Vedaniya is proportionately high, in order to balance the difference this process is employed by bursting forth the soul-space-points to acquire staff-shape and other shapes. It lasts only eight Samaya. (for detailed description of Kevali Samudghat see Illustrated Anyuogadvar Sutra, part-1, aphorismOM 108) (Hindi Tika, part-2, p 456) 139. maNussANaM satta samugdhAtA paNNattA evaM cev| 139. manuSyoM ke bhI isI prakAra ye hI sAtoM samudghAta hote haiN| 139. In the same way manushyas (human beings) also have these seven Samudghats. )) ) )) )) ) )) )) 89))))) saptama sthAna (343) Seventh Sthaan 855555555555555555 )) )

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phaphaphaphapha phra pravacana - nihnava - pada PRAVACHAN - NIHNAVA-PAD 140. samaNassa NaM bhagavao mahAvIrassa titthaMsi satta pavayaNaNiNhagA paNNattA, taM jahAbahuratA, jIvapaesiyA, avattiyA, sAmuccheiyA, dokiriyA, terAsiyA, abaddhiyA / 141. eesa NaM sattahaM pavayaNaNiNhagANaM satta dhammAyariyA hutthA, taM jahA- jamAlI, tIsagutte, AsADhe, Asamitte, gaMge, chalue, goTThAmAhile / (SEGMENT OF MENDACIOUS SECEDER) Wan 140. zramaNa bhagavAna mahAvIra ke tIrtha meM sAta pravacananihnava ( Agama viparIta prarUpaNA karane 5 vAle) hue haiM - (1) bahurata, (2) jIva prAdezika, (3) avyaktika, (4) sAmucchedika, (5) dvaikriya, (6) trairAzika, (7) abaddhika / 141. ina sAta pravacana- nihnavoM ke sAta dharmAcArya the - (1) jamAlI, pha (2) tiSyagupta, (3) ASAr3habhUti, (4) azvamitra, (5) gaMga, (6) SaDulUka, (7) goSThAmAhila / 140. In the Tirtha (order) of Shraman Bhagavan Mahavir there were 5 seven Pravachan-nihnavas (mendacious seceders or doctrines or sects antithetical to Agams ) - ( 1 ) Bahurat, (2) Jivapradeshik, (3) Avyaktik, (4) Samuchchhedik, (5) Dvaikriya, (6) Trairashik and ( 7 ) Abaddhik. 141. These seven Pravachan -nihnavas (sects) had seven dharmacharyas (religious preceptors) - ( 1 ) Jamali, ( 2 ) Tishyagupta, ( 3 ) Ashadhabhuti, (4) Ashvamitra, (5) Gang, (6) Shadulak and (7) Goshthamahil. 142. etesi NaM sattaNhaM pavayaNaNiNhagANaM sattauppattiNagarA hutthA, taM jahA sAvatthI usa puraM, seyaviyA mihilaullagAtIraM / purimaMtaraMji dasapuraM, NiNhagauppattiNagarAI // 1 // ( saMgrahaNI - gAthA ) 142. ina sAta pravacana- nihnavoM kI utpatti sAta nagaroM meM huI - ( 1 ) zrAvastI, (2) RSabhapura, 5 (3) zvetavikA, (4) mithilA, (5) ullukAtIra, (6) antaraMjikA, (7) dazapura / Wan 142. These seven Pravachan nihnavas originated in seven cities(1) Shravasti, (2) Rishabhapur, (3) Shvetavika, (4) Mithila, (5) Ullukatira, (6) Antaranjika and ( 7 ) Dashapur. anubhAva - pada ANUBHAAVA-PAD (SEGMENT OF FRUITS OF KARMA) 143. sAtAveyaNijjassa NaM kammassa sattavidhe aNubhAve paNNatte, taM jahA - maNuNNA saddA, maNuNNA rUvA, ( maNuNNA gaMdhA, maNuNNA rasA), maNuNNA phAsA, maNosuhatA, vaisuhatA / 144. asAtAveyaNijjassa NaM kammassa sattavidhe aNubhAve paNNatte, taM jahA - amaNuNNA saddA, ( amaNuNNA rUvA, amaNuNNA gaMdhA, amaNuNNA rasA, amaNuNNA phAsA, maNoduhatA), vaiduhatA / Sthaananga Sutra (2) sthAnAMgasUtra (2) 555 Wan (344) 5 5 phaphaphapha Wan 5

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159) phra dha ) )))) )) )))))) 143. sAtA-vedanIya karma kA anubhAva (sukharUpa phala-bhoga) sAta prakAra kA hai-(1) manojJa zabda, (2) manojJa rUpa, (3) manojJa gandha, (4) manojJa rasa, (5) manojJa sparza, (6) manaHsukha, (7) vacana sukh| 144. asAtAvedanIya karma kA anubhAva (duHkha rUpa phala bhoga) sAta prakAra kA hai-(1) amanojJa zabda, 9 (2) amanojJa rUpa, amanojJa gandha, (4) amanojJa rasa, (5) amanojJa sparza, (6) manoduHkha, (7) vcoduHkh| 143. The anubhaava (fruits) of Saata-vedaniya karma (karma responsible for experience of pleasure) is of seven kinds--(1) manojna shabd 41 (pleasant sound), (2) manojna rupa (pleasant appearance), (3) manojna gandh (pleasant smell), (4) manojna rasa (pleasant taste), (5) manojna sparsh (pleasant touch), (6) manah sukha (mental pleasure) and (7) vachan sukha (vocal pleasure). 144. The anubhaava (fruits) of Asaata-vedaniya i karma (karma responsible for experience of misery) is of seven kindsi (1) amanojna shabd (unpleasant sound), (2) amanojna rupa (unpleasant appearance), (3) amanojna gandh (unpleasant smell), (4) amanojna rasa (unpleasant taste), (5) amanojna sparsh (unpleasant touch), (6) manah duhkha (mental misery) and (7) vachan duhkha (vocal misery). nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 145. mahANakkhatte sattatAre pnnnntte| 146. abhiIyAdiyA NaM satta NakkhattA puvvadAriya paNNattA, taM jahA-abhiI, savaNo, dhaNivA, satabhisayA, pubabhaddavayA, uttarabhaddavayA, revtii| 147. assiNiyAdiyA NaM satta NakkhattA dAhiNadAriyA paNNattA, taM jahA-assiNI, bharaNI, kittiyA, rohiNI, migasire, addA, punnvvsuu| 145. maghA nakSatra ke sAta tAre haiN| 146. abhijit Adi sAta nakSatra pUrvadvAra vAle haiM(1) abhijit, (2) zravaNa, (3) dhaniSThA, (4) zatabhiSak, (5) pUrvabhAdrapada, (6) uttarabhAdrapada, (7) revtii| 147. azvinI Adi sAta nakSatra dakSiNadvAra vAle haiM-(1) azvinI, (2) bharaNI, (3) kRttikA, (4) mRgazira, (6) ArdrA, (7) punrvsu| ___145. Magha nakshatra (Regulus; the 10th) has seven stars. 146. Seven nakshatras including Abhijit are with Purvadvar (when going towards east is auspicious)-(1) Abhijit (Lyrae; the 22nd), (2) Shravan (Alpha I Aquilae; the 23rd), (3) Dhanishtha (Belta Delphini; the 24th), (4) Shat Bhishag (Lambda Aquarii; the 25th), (5) Purva Bhadrapad (Alpha Pegasi; A the 26th), (6) Uttara Bhadrapad (Gama Pegasi; the 27th) and (7) Revati (Zeta Piscium; the 28th) 147. Seven nakshatras including Ashvini are with Dakshin-dvar (when going towards south is auspicious)-(1) Asvini (Beta Arietis; the 1st), (2) Bharani (35 Arietis; the 2nd), (3) Krittika (Eta Tauri For Pleiades; the 3rd), (4) Rohini (Aldebaran; the 4th), (5) Mrigashirsha ))))))))))))))))555558 ir eru Lucurie manAnA ba)))))))))))))))))) saptama sthAna (345) Seventh Sthaan 35Sui Bu 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

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Wan 55555555555555555555555)))))))))))))))))) ka)))55555555555555555555 (Lambda Orionis; the 5th), (6) Ardra (Alpha Orionis; the 6th), and Si (7) Punarvasu (Beta Geminorum; the 7th). 148. pussAdiyA NaM satta NakkhattA avaradAriyA paNNattA, taM jahA-pusso, asilesA, maghA, puvAphagguNI, uttarAphagguNI, hattho, cittaa| 149. sAtiyAiyA NaM satta NakkhattA uttaradAriyA OM paNNattA, taM jahA-sAtI, visAhA, aNurAhA, jeTTA, mUlo, puvvAsADhA, uttraasaaddhaa| ma 148. puSya Adi sAta nakSatra pazcimadvAra vAle haiM-(1) puSya, (2) azleSA, (3) maghA, (4) pUrvaphAlgunI, (6) hasta, (7) citraa| 149. svAti Adi sAta nakSatra uttaradvAra vAle haiMWan (1) svAti, (2) vizAkhA, (3) anurAdhA, (4) jyeSThA, (5) mUla, (6) pUrvASADhA, (7) uttraassaaddhaa| 148. Seven nakshatras including Pushya are with Pashchim-dvar 4 (when going towards west is auspicious)-(1) Pushya (Delta Cancri; the 45 8th), (2) Ashlesha (Alpha Hydrae; the 9th), (3) Magha (Regulus; the 10th), (4) Purva Phalguni (Delta Leonis; the 11th), (5) Uttara Phalguni Wan (Beta Leonis; the 12th), (6) Hasta (Delta Corvi; the 13th) and (7) Chitra # (Spica Virginis; the 14th). 149. Seven nakshatras including Swati are with Uttar-dvar (when going towards north is auspicious)-(1) Swati (Arcturus; the 15th), (2) Vishakha (Alpha Librae; the 16th), (3) Anuradha (Delta Scorpii; the 17th), (4) Jyeshtha (Antares; the 18th), 4 (5) Mula (Lambda Scorpii; the 19th), (6) Purva Ashadha (Delta fa Hi Sagittarii; the 20th) and (7) Uttara Ashadha (Sigma Sagittarii; the 21st) vivecana-jaina AgamoM ke anusAra mAnA jAtA hai ki jisa dizA kA jo nakSatra ho, usa nakSatra ke dina usa dizA meM yAtrA karane para nakSatra sAmane rahatA hai| sanmakha nakSatra kArya kI saphalatA va siddhi meM OM sahAyaka banatA hai| Elaboration-According to Jain Agams there is a belief that when moving on a day assigned to a particular constellation in the direction assigned to that particular constellation one faces that particular constellation. This facing constellation is auspicious and augurs success. kUTa-pada KOOT-PAD (SEGMENT OF PEAKS) 150. jaMbuddIve dIve somaNase vakkhArapavvate satta kUDA paNNattA, taM jahA siddhe somaNase yA, boddhavve mNglaavtiikuudde| devakuru vimala kaMcaNa, visiTakUDe ya boddhvye||1|| (saMgrahaNI-gAthA) 151. jaMbuddIve dIve gaMdhamAyaNe vakkhArapavvate satta kUDA paNNatA, taM jahA siddhe ya gaMdhamAyaNa, boddhavve gNdhilaavtiikuudde| uttarakuru phalihe, lohitakkhe ANaMdaNe ceva // 1 // sthAnAMgasUtra (2) (346) Sthaananga Sutra (2) 8555555555555555555555555555553

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 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 150. jambUdvIpa nAmaka dvIpa meM saumanasa vakSaskAraparvata para sAta kUTa haiM-(1) siddhakUTa, (2) saumanasakUTa, (3) maMgalAvatIkUTa, (4) devakurukUTa, (5) vimalakUTa, (6) kAMcanakUTa, (7) vishissttkuutt| ma 151. jambUdvIpa nAmaka dvIpa meM gandhamAdana vakSaskAraparvata para sAta kUTa haiM-(1) siddhakUTa, - (2) gandhamAdanakUTa, (3) gandhilAvatIkUTa, (4) uttarakurukUTa, (5) sphaTikakUTa, (6) lohitAkSakUTa, Wan (7) aanndnkuutt| 150. In Jambu Dveep on the Saumanas Vakshaskar mountain there are seven koots (peaks)-(1) Siddhakoot. (2) Saumanas-koot. (3) Mangalavatikoot, (4) Devakurukoot, (5) Vimal-koot, (6) Kaanchankoot and (7) Vishishtakoot. 151. In Jambu Dveep on the Gandhamadan Vakshaskar mountain there are seven koots (peaks)-(1) Siddhakoot, (2) Gandhamadan koot, (3) Gandhilavatikoot, (4) Uttarakurukoot, (5) Sphatik-koot, 45 (6) Lohitaksh-koot and (7) Anandan-koot. 5555555555555555 55 555555$$$$$ $$$$$$$ $55 FFFFFFTing Ting Ting Ting gorrasileira KULAKOTI-PAD (SEGMENT OF SPECIES) 152. biiMdiyANaM satta jAti-kulakoDi-joNIpamuha-sayasahassA pnnnnttaa| 152. dvIndriya jAti kI sAta lAkha yoni pramukha kulakoTi haiN| ____152. Dvindriya (two-sensed beings) have seven lac (hundred OM thousand) species (jati kulakoti) in their genuses (yoni pramukh) vivecana-yoni kA artha hai-utpatti sthaan| jAti kulakoTi kA artha hai, usameM utpanna hone vAle jIvoM ke vibhinna prakAra va kul| jaise gobara meM aneka jAti ke kRmi utpanna hote haiN| una sabako sAmUhika rUpa Wan meM kula kahate haiN| vRttikAra ke anusAra dvIndriya jIvoM kI yoniyA~ do lAkha aura kula koTiyA~ sAta lAkha haiN| (hindI TIkA bhAga-2 pRSTha) Elaboration-Yoni means place of birth or genus. Jati kulakoti means various species in that particular jati or class. For example numerous species of worms are born in cow dung; they are collectively called kula. According to the commentator (Vritti) two-sensed beings have two lac genuses and seven lac species. pApakarma-pada PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMA) ma 153. jIvA NaM sattaTThANaNivvattite poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA, * taM jahA-Neraiyanivvattite, (tirikhajoNiyaNivyattite, tirikkhajoNiNINibattite, maNussaNivvattite, maNussINivvattite), devaNivvattite, deviinnivvttite| evaM-ciNa- (uvaciNa-baMdha-udIra-veda taha) phaNijjarA cev| Si F$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$FFFFFFFFFFFFFFFFF saptama sthAna (347) Seventh Sthaan 35555555555)))))))))))))))))))))

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Wan 55555))))))))))))))))))))))))5555555558 5 153. jIvoM ne sAta sthAnoM se nirvartita pudgaloM kA pApakarmarUpa se saMcaya kiyA hai, karate haiM aura kareMge (1) nairayika nirvartita pudgaloM kA, (2) tiryagyonika (tiryaMca) nirvartita pudgaloM kA, (3) tiryagyonikI / OM (tiryaMcanI) nirvartita pudgaloM kA, (4) manuSya nirvartita pudgaloM kA, (5) mAnuSI nirvartita pudgaloM kA, Wan (6) deva nirvartita pudgaloM kA, (7) devI nirvartita pudgaloM kaa| isI prakAra jIvoM ne sAta sthAnoM se nirvartita 5 pudgaloM kA pApakarmarUpa se upacaya, bandha, udIraNa, vedana aura nirjaraNa kiyA hai, karate haiM aura kreNge| 153. All beings did, do and will acquire (sanchit) karma particles in 5 the form of demeritorious karmas in the past, present and future ___ respectively seven ways-(1) nairayik nirvartit (earned as infernal beings), (2) tiryagyonik nirvartit (earned as male animals), (3) tiryagyoniki nirvartit (earned as female animals), (4) manushya nirvartit (earned as male human beings), (5) maanushi nirvartit (earned as female human beings), (6) deva nirvartit (earned as male divine beings) and (7) devi nirvartit (earned as female divine beings). ___In the same way all beings did, do and will augment (upachaya), bond (bandh), fructify (udiran), experience (vedan) and shed (nirjaran) the acquired karma particles in the past, present and future respectively in aforesaid seven ways. pudgala-pada PUDGAL-PAD (SEGMENT OF MATTER) 154. sattapaesiyA khaMdhA aNaMtA pnnnnttaa| 155. sattapaesogADhA poggalA jAva sattaguNalukkhA poggalA aNaMtA pnnnnttaa| 154. sAta pradeza vAle pudgalaskandha ananta haiN| 155. sAta AkAza pradezoM meM avagAhana karane vAle pudgalaskandha ananta haiN| sAta samaya kI sthiti vAle pudgalaskandha ananta haiN| sAta guNa vAle OM pudgalaskandha ananta haiN| isI prakAra zeSa varNa tathA gandha, rasa aura sparzoM ke sAta guNa vAle pudgalaskandha ananta-ananta haiN| 154. There are infinite saat pradeshi pudgal-skandhs (aggregates of seven ultimate particles). 155. There are infinite saat pradeshavagadh pudgal-skandhs (ultimate particles occupying seven space-points). There are infinite pudgal-skandhs (ultimate particles) with stability of seven Samayas. There are infinite pudgal-skandhs (ultimate particles) with seven units of the attribute of black appearance In the same way there are infinite pudgal-skandhs (ultimate particles) with seven units of each of the remaining attributes of smell, taste, and touch. // saptama sthAna samApta // * END OF THE SEVEN STHAAN * BFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFTing Ting Ting Ting Ting sthAnAMgasUtra (2) (348) Sthaananga Sutra (2) |

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphapha adhyayana sAra AThaveM sthAna meM ATha kI saMkhyA se sambandhita viSayoM kA saMkalana hai| jaise- jIva vijJAna, gaNa vyavasthA, jyotiSa, Ayurveda, bhUgola Adi / sabase adhika mahattvapUrNa varNana AlocanA - pada meM kiyA gayA hai / vahA~ batAyA gayA hai ki sarala AtmA mAyA kA AcaraNa nahIM karatA, jabaki kuTila vyakti mAyA ko apanI caturatA samajhatA hai| jisake mana meM pApa ke prati glAni hotI hai, dharma kI AsthA hotI hai aura karma - phala ke siddhAnta meM vizvAsa hotA hai, vaha mAyA karake prasanna nahIM hotA / mAyAcArI vyakti doSoM kA sevana karake bhI unako chipAne kA prayatna karatA hai| use aneka prakAra ke bhaya satAte rahate haiN| mAyAvI vyakti ko saceta karane ke lie batAyA hai ki vaha isa loka meM nindita hotA hai, paraloka meM bhI nindita hotA hai aura yadi devaloka meM utpanna hotA hai, to vahA~ anya devoM ke dvArA tiraskAra hI pAtA hai / vahA~ aSTama sthAna se cyavakara manuSya hotA hai to dIna-daridra kula meM utpanna hotA hai aura vahA~ bhI tiraskAra - apamAnapUrNa jIvana-yApana karake anta meM durgatiyoM meM paribhramaNa karatA hai| isake viparIta apane doSoM kI AlocanA karane vAlA donoM lokoM meM sukhI hotA hai| mAyAcArI kI manaHsthiti kA citraNa karate hue batAyA gayA hai ki vaha apane mAyAcAra ko chipAne ke lie bhItara hI bhItara lohe, tA~be, sIse, sone, cA~dI Adi ko galAne kI bhaTTiyoM ke samAna, kuMbhAra ke ApAka (Ave) ke samAna aura IMToM ke bhaTTe ke samAna nirantara saMtapta rahatA hai| mAyAcAra ke mahAn doSoM ko batalAne kA uddezya yahI hai ki sAdhaka puruSa mAyAcAra na kare / mAyAcAra kA yaha prakaraNa saralatA ke lie gaharI preraNA detA hai| gaNi- sampadA-pada meM batAyA hai ki gaNa-nAyaka meM AcAra-sampadA, zruta-sampadA Adi ATha sampadAoM kA honA Avazyaka hai| AlocanA karane vAloM ko prAyazcitta dene vAle meM bhI aparisrAvI Adi ATha guNoM kA honA Avazyaka hai| kevali - samudghAta ke ATha samayoM kA varNana, ATha kRSNarAjiyoM kA varNana, ATha prakAra ke akriyAvAdiyoM kA, ATha prakAra kI Ayurveda - cikitsA kA, ATha pRthiviyoM kA varNana bhI draSTavya hai| isa sthAna ke prArambha meM ekala-vihAra karane vAle sAdhu meM zraddhA, satya, medhA, bahuzrutatA Adi ATha guNoM kI yogyatA kA mAnadaNDa batAyA hai| aSTama sthAna (349) phaphaphaphaphaphaphapha Eighth Sthaan 20 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 5 5 5 5 5 5 5 5 5 55 2 Wan

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454545454545454545454545454545454545454545454 455 456 457 454 455 456 45 46 45 45 EIGHTH STHAAN (PLACE NUMBER EIGHT) 455 456 45 44 45 46 45 44 45 46 44 45 46 47 46 45 45 456 457 41 41 41 41 41 41 41 41 41 42 INTRODUCTION The eighth Sthaan compiles things related to the numeral eight. The topics include biology, group management, astrology, medicine, fi geography etc. Most important discussion is in the Alochana (criticism) segment. It is stated there that a simple soul does not indulge in deceit ! whereas an evil soul considers deceit to be his cleverness. A person with a feeling of remorse for sins, faith in religion and belief in doctrine of karma is never happy indulging in deceit. A deceitful person tries to conceal his faults after committing. He is oppressed with numerous $i fears. As warnings to a deceitful person it is stated that he is cursed in 41 this as well as the next world. Even when he reincarnates in the divine realm he is insulted by other gods. When he descends to reincarnate as a human being again, he is born in a poor family and after leading a life filled with rejection and insults he continues to suffer in cycles of rebirth. As against this a person who criticizes and repents for his faults, attains happiness in both the worlds. Describing the mental state of a treacherous person, it is shown that in order to conceal his deceit he continuously remains seething inside 4 like furnaces meant for melting iron, copper, gold and silver and like potter's and brick-maker's kilns. The purpose of vividly narrating the grave faults of treachery is to 4 ensure that an aspirant avoids practicing deceit. This section about deceit provides profound inspiration to remain simple. Gani-sampada-pad conveys that it is imperative that a head of a gana (group of ascetics) be a person endowed with eight kinds of wealth (virtues) including wealth of conduct and wealth of scriptures. A person who prescribes atonement to the repenting should also necessarily have eight kinds of wealth including aparisravi. The descriptions of eight Samayas of Kevali Samudghat, eight levels 4 of darkness, Akriyavadis, eight kinds of Ayurvedic methods of treatment and eight prithvis are also worth studying. At the beginning of this Sthaan the yardstick of eight virtues of an ascetic indulging in solitary practices have been mentioned. They include faith, truthfulness, intelligence and scholarship. 451 454545454545454545454 455 456 457 4545454545454545454 455 456 455 456 457 45542 455 456 457 451 454 455 456 457 455 456 4 PETITE () (350) Sthaananga Sutra (2) 2441 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 55 41 41 41 41 41 45 41 41 41 41 42

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling %%%%%%%%%%%%%%%%%%% aSThama sthAna EIGHTH STHAAN (Place Number Eight) ekalavihAra pratimA-pada EKAL-VIHAR-PRATIMA-PAD (SEGMENT OF SOLITARY STAY) 1. aTTahiM ThANehiM saMpanne aNagAre arihati egallavihArapaDimaM uvasaMpajjittANaM viharittae, taM jahA-saDDI purisajAte, sacce purisajAte, mehAvI purisajAte, bahussute purisajAte, sattimaM, appAdhigaraNe, dhitimaM, viiriysNpnnnne| 1. ATha sthAnoM (guNoM) se sampanna aNagAra ekAkI vihAra pratimA ko svIkAra kara vihAra karane ke yogya hotA hai| jaise-(1) zraddhAvAn puruSa, (2) satyavAdI puruSa, (3) medhAvI puruSa, (4) bahuzruta puruSa, (5) zaktimAn puruSa, (6) alpAdhikaraNa puruSa, (7) dhRtimAn puruSa, (8) vIryasampanna puruss| __ 1. An ascetic endowed with eight sthaans (qualities) is qualified to accept ekal-vihar pratima (special ascetic-practice of staying in solitude) (1) Shraddhavan purush (person with faith), (2) Satyavadi purush (truthful person), (3) Medhavi purush (intelligent person), (4) Bahushrut purush (scholarly person), (5) Shaktiman purush (powerful person), (6) Alpadhikaran purush (strife-less person), (7) Dhritiman purush (patient person) and (8) Viryasampanna purush (enthusiastic person). vivecana-guru va saMgha kI AjJA lekara akelA vihAra karate hue Atma-sAdhanA karane kA abhigraha // 'ekala vihAra pratimA' hai| sAdhu tIna avasthAoM meM akelA vicara sakatA hai-(1) ekala vihAra pratimA svIkAra karane pr| (2) jinakalpa svIkAra karane pr| (3) mAsikI Adi bhikSupratimAe~ svIkAra karane pr| inameM se prastuta sUtra meM ekala-vihAra-pratimA svIkAra karane kI yogyatA ke ATha aMga batAye gaye haiM-(1) zraddhAvAn-acala samyaktvI aura dRr3ha caaritrvaan| (2) satyavAdI-svIkRta pratijJA pAlane meM dRr3ha evaM arhatprarUpita tattvoM kA kathana karane satyavAdI meN| (3) medhAvI-zrutagrahaNa kI prakhara buddhi se yukta evaM vivekavAn / (4) bahuzruta-kama se kama nau-daza pUrva kA jnyaataa| (5) shktimaan| zaktimAna hone kI pA~ca kasauTiyA~ haiM-(1) tapasyA, chaha mAsa taka bhojana na milane para bhI jo bhUkha se parAjita na ho| : (2) sattva, bhaya aura nidrA ko jItane kA abhyAsa 'sattva' hai| isake lie use saba sAdhuoM ke so jAne / para kramazaH upAzraya ke bhItara, dUsarI bAra upAzraya ke bAhara, tIsarI bAra kisI caurAhe para, cauthI bAra sUne ghara meM aura pAMcavIM bAra zmazAna meM rAtabhara kAyotsarga karanA par3atA hai| (3) sUtra-bhAvanA, vaha sUtra ke parAvartana se ucchvAsa, ghar3I, muhUrta Adi kAla ko sUrya-gati Adi ke binA jAnane kI kSamatA prApta kara letA hai| (4) ekatva, vaha AtmA ko zarIra se bhinna akhaNDa caitanyapiNDa kA jJAtA ho jAtA hai| - . - . aSTama sthAna (351) Eighth Sthaan 155555555555555555555555555555555553

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4545454545454545454545454545454545454545454545454545455 456 41 41 41 41 41 4554 OM (5) bala, vaha mAnasika bala ko itanA vikasita kara letA hai ki bhayaMkara upasarga Ane para bhI vaha unase calAyamAna nahIM hotA hai| jo sAdhaka jinakalpa-pratimA svIkAra karatA hai, usake lie ukta pA~coM kasauTiyoM meM saphala honA Avazyaka hai| (6) alpAdhikaraNa-jo upazAnta kalaha kI udIraNA tathA naye kalahoM kA udbhAvaka nahIM ho| (7) dhRtimAn-jo rati-arati meM samabhAva rakhe evaM anukUla-pratikUla upasargoM ko sahana karane meM dhairyavAn ho| (8) vIryasampanna-svIkRta sAdhanA meM nirantara utsAha banAye rkheN| Elaboration-Ekal-vihar pratima is to resolve to do spiritual practices ! in solitude and to move alone after seeking due permission from the guru and Sangh. An ascetic can move alone under three conditions--(1) on accepting ekal-vihar pratima, (2) on accepting Jina-kalp and (3) on accepting Masiki or other Bhikshu pratimas (special ascetic practices). Here eight qualifications of accepting ekal-vihar pratima have been listed--(1) Shraddhavan-person with unwavering righteousness and impeccable conduct. (2) Satyavadi-resolute in observing accepted vows and veracious in stating the fundamentals propagated by the Arhat. 4 (3) Medhavi--sagacious and acutely sharp and intelligent in absorbing knowledge from scriptures. (4) Bahushrut-scholar of at least nine to ten Purvas. (5) Shaktiman--there are five yardsticks of being powerful4 (i) Austerity related : should not be overwhelmed by hunger even if he does not get food for six months. (ii) Sattva related : the practice to win over fear and sleep is called sattva. For this the aspirant has to practice doing one night Kayotsarg progressively first at the place of stay, then outside the place of stay, then at some crossing, then in some abandoned y house and lastly at cremation ground. (iii) Sutra-bhaavana : the aspirant acquires with the help of Sutra-paravartan (repetition of aphorisms or mantra chanting) the capacity to know different units of time, such as Uchchhavas (one exhale), Ghadi (quarter of an hour) and Muhurt (48 minutes), without the aid of movement of the sun or other such measure. (iv) Ekatva : the aspirant attains self realization and experiences that soul is an indivisible unit of sentience different from the physical body. (v) Bal : the aspirant develops so great a mental strength that gravest of afflictions fails to move him. It is necessary for an aspirant who desires to accept the Jina-kalp pratima to pass the aforesaid five tests. (6) Alpadhikaran--an aspirant who does not fructify or precipitate the pacified karmas responsible for strife and does not trigger new strife. (7) Dhritiman--an aspirant who is detached in indulgence and non-indulgence (rati-arati) as well as patient in enduring di di ai ai mala|aaaaa aaaaaaaahhhhhhhhhhhiiiiiiiiiiiii FEITE () ( 352 ) Sthaananga Sutra (2) Ri Li Bu Bu Bu Bu $$$$$$$$ $$ $ $$ $ $

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75 4 5 5 5 5 5 5 5 5 5 n 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 FFFFLE LELELELELELEL F F F 2. Yoni sangraha (places of origin) are of eight kinds-(1) Andaj, or born from an egg, as are birds, reptiles, etc. (2) Potaj or born as fully formed infants, as are elephants and tigers. ( 3 ) Jarayuj, or placental, isuch as man, cow etc. (4) Rasaj or born out of liquids including milk, fi curd, oil etc. (5) Samsvedaj, or born out of sweat, such as louse, nit, etc. 5 (6) Sammoorchanaj, or of asexual origin, such as worms. (7) Udbhij, or those that burst out of the earth when born, such as khanjanak. (8) Aupapatik, or born instantaneously, such as gods. B F N F B B pleasant and unpleasant afflictions. (8) Viryasampanna -- an aspirant who is ever enthusiastic in observing the accepted spiritual practices. (Note: All beings in the universe are included in these eight classes) yoni-saMgraha-pada YONI SANGRAHA - PAD (SEGMENT OF PLACE OF ORIGIN) 2. aTThavihe joNisaMgahe paNNatte, taM jahA- aMDagA, potagA, [jarAujA, rasajA, saMseyagA, mucchimA], ubbhigA, uvavAtiyA / 2. yoni-saMgraha (utpatti sthAna ) ATha prakAra kA hai - (1) aNDaja, (2) potaja, (3) jarAyuja, (4) rasaja, (5) saMsvadeja, (6) sammUrcchima, (7) udbhijja, (8) aupapAtika / gati - Agati - pada GATI AAGATI - PAD (SEGMENT OF BIRTH FROM AND TO) 3. aMDagA aTThagatiyA aTThAgatiyA paNNattA, taM jahA - aMDae aMDaesu uvavajjamANe aMDaehiMto vA, potaehiMto vA, (jarAujehiMto vA, rasajehiMto vA, saMseyagehiMto vA, saMmucchimehiMto vA, ubhiehiMto vA), uvavAtiehiMto vA uvavajjejjA / 55955 2 se cevaNaM se aMDae aMDagattaM vippajahamANe aMDagattAe vA, potagattAe vA, (jarAujattAe vA, rasajattAe vA, saMseyagattAe vA, saMmucchimattAe vA, ubbhiyattAe vA ), uvavAtiyattAe vA gacchejjA / 4. evaM potagAvi jarAujAvi sesANaM gatirAgatI Natthi / 3. aNDaja jIva ATha gatika aura ATha Agatika hote haiN| jaise vahI aNDaja jIva vartamAna aNDaja paryAya ko chor3atA huA aNDajarUpa se, yA potajarUpa se, yA jarAyujarUpa se, yA rasajarUpa se, yA saMsvedajarUpa se, yA sammUrcchimarUma se, yA udbhijjarUpa se, yA aupapAtikarUpa se utpanna hotA hai| aSTama sthAna (353) 75 5 5 5 5 55 5 5 55 55 59955 5 59595959 595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 Wan aNDaja jIva aNDajoM meM utpanna hotA huA aNDajoM se, yA potajoM se, yA jarAyujoM se, yA rasajoM 5 se, yA saMsvedajoM se, yA sammUrcchimoM se, yA udbhijjoM se, yA aupapAtikoM se Akara utpanna hotA hai| Wan Wan Eighth Sthaan Wan Wan Wan 4. isI prakAra potaja bhI aura jarAyuja bhI ATha gatika aura ATha Agatika hai| zeSa rasaja Adi 5 jIvoM kI gati aura Agati ATha prakAra kI nahIM hotI hai| (vistAra ke lie dekheM - hindI TIkA, bhAga-2, pRSTha 482, vRtti patra 395 ) Wan Wan Wan phra

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y $$$$$$$$ 3. Andaj jiva (egg-born beings) have eight kinds of gatis (reincarnation 4 to) and eight aagatis (reincarnation from)--A being taking birth as Andaj being reincarnates from either Andaj beings, Potaj beings, Jarayuj beings, Rasaj beings, Samsvedaj beings, Sammoorchanaj beings, Udbhij 4 beings, or Aupapatik beings. The same Andaj being leaving the state of Andaj being reincarnates in the genus of either Andaj beings, Potaj beings, Jarayuj beings, Rasaj OM beings, Samsvedaj beings, Sammoorchanaj beings, Udbhij beings or 4. Aupapatik beings. In other words it can reincarnate in any of the said eight genuses. 4 4. Potaj beings and Jarayuj beings also have eight gatis and aagatis. 4. The remaining beings including Rasaj beings do not have eight kinds of gatis (reincarnation to) and aagatis (reincarnation from). (for more details see Vritti, leaf 395 and Hindi Tika, part-2, p. 482) karma bandha-pada KARMA BANDH-PAD (SEGMENT OF BONDAGE OF KARMAS) ma 5. jIvA NaM aTTha kammapagaDIo ciNiMsu vA ciNaMti vA ciNissaMti vAM, taM jahAOMNANAvaraNijjaM, darisaNAvaraNijjaM, veyaNijjaM, mohaNijjaM, AuyaM, NAmaM, gottaM, aNtraaiyN| 6. NeraiyA NaM aTTha kammapagaDIo ciNiMsu vA ciNaMti vA ciNissaMti vA evaM cev| 7. evaM NiraMtaraM ma jAva vemaanniyaannN| OM 5. sabhI jIvoM ne ATha karmaprakRtiyoM kA atIta kAla meM saMcaya kiyA hai, vartamAna meM kara rahe haiM ma aura bhaviSya meM kareMge-(1) jJAnAvaraNIya, (2) darzanAvaraNIya, (3) vedanIya, (4) mohanIya, (5) Ayu, (6) nAma, (7) gotra, (8) antraay| 6. nAraka jIvoM ne ukta ATha karmaprakRtiyoM kA saMcaya kiyA hai, Wan kara rahe haiM aura bhaviSya meM kreNge| 7. isI prakAra vaimAnika taka ke sabhI daNDaka vAle jIvoM ne ATha karmaprakRtiyoM kA saMcaya kiyA hai, kara rahe haiM aura kreNge| $ 5. All beings did, do and will acquire (sanchaya) eight karma prakritis (species of karmas) in the past, present and future respectively (1) Jnanavaraniya, (2) Darshanavaraniya, (3) Vedaniya, (4).Mohaniya, OM (5) Ayu, (6) Naam, (7) Gotra and (8) Antaraya. 6. Naarak (infernal) 4 beings did, do and will acquire (sanchaya) the said eight karma prakritis (species of karmas) in the past, present and future respectively. 7. In the same way all beings of all Dandaks up to Vaimaniks did, do and will acquire (sanchaya) the said eight karma prakritis (species of karmas) in the past, present and future respectively. | sthAnAMgasUtra (2) (354) Sthaananga Sutra (2)

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phra phra phra 8. jIvA NaM aTTha kammapagaDIo uvaciNiMsu vA uvaciNaMti vA uvaciNissaMti vA evaM ceva / evaM ciNa-uvaciNa-baMdha - udIra - veya taha NijjarA ceva / ete cha cauvIsA daMDagA bhANiyavvA / 8. jIvoM ne ukta ATha karmaprakRtiyoM kA saMcaya, upacaya, bandha, udIraNa, vedana aura nirjaraNa kiyA hai, kara rahe haiM aura kreNge| isI prakAra nArakoM se lekara vaimAnikoM taka sabhI daNDakoM ke jIvoM ne ATha karmaprakRtiyoM kA saMcaya, upacaya, bandha, udIraNa, vedana aura nirjaraNa kiyA hai, kara rahe haiM aura kreNge| 5 isa prakAra caubIsa daNDoM meM saMcaya Adi chaha padoM kA kathana karanA cAhie / 8. All beings did, do and will augment (upachaya ), bond (bandh), fructify (udiran), experience (vedan) and shed ( nirjaran) the aforesaid eight species of karmas in the past, present and future respectively. In the same way all beings of all Dandaks up to Vaimaniks did, do and will augment (upachaya ), bond (bandh), fructify (udiran), experience ( vedan) and shed (nirjaran) the aforesaid eight species of karmas in the past, present and future respectively. In the same way these six statements about acquiring (etc.) should be read for all the twenty four Dandaks (places of suffering). AlocanA - pada ALOCHANA-PAD (SEGMENT OF CRITICISM) 9. aTThahiM ThANeMhi mAyI mAyaM kaTTu No AloejjA, No paDikkamejjA, (No NiMdejjA, No garihejjA, No viuTTejjA, No visohejjA, No akaraNayAe abbhuTTejjA, No ahArihaM pAyacchittaM tavokammaM ) paDivajjejjA, taM jahA - kariMsu vAhaM, karemi vAhaM, karissAmi vAhaM, akittI vA me siyA, avaNe vA me siyA, aviNae vA me siyA, kittI vA me parihAissai, jase vA me parihAissai / 9. mAyAvI vyakti mAyA karake ATha kAraNoM se usakI AlocanA, pratikramaNa, nindA garhA, vyAvRtti ( nivRtti) aura vizuddhi nahIM karatA hai| "punaH vaisA nahIM karU~gA", aisA kahane ko udyata bhI nahIM hotA hai tathA na yathAyogya prAyazcitta aura tapaHkarma ko svIkAra karatA hai| ve ATha kAraNa isa prakAra haiM- ( 9 ) maiMne (bhUtakAla meM) akaraNIya kArya kiyA hai, (2) maiM (vartamAna meM) akaraNIya kArya kara rahA hU~, (3) maiM (bhaviSya meM) akaraNIya kArya karU~gA, (phira inakI AlocanA nindA kyoM karU~ ?) (4) (AlocanA karane se) merI apakIrti hogI, (5) merA avarNavAda ( apayaza ) hogA, (6) merA avinaya (pratiSThA ko hAni pahu~cegI) hogA, (7) merI (aba taka saMcita ) - kIrti - (bhautika vaibhava se bar3hI pratiSThA kama ho jAyegI, (8) merA yaza - (sadguNoM se bar3hI pratiSThA) kama ho jAyegA / 9. For eight reasons a treacherous person, even after committing treachery, does not criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) (before self), reproach ( garha) (before the guru), refrain from doing the act (vyavritti), purge himself (vishuddhi), resolve not to repeat, or accept suitable atonement and penance. Those aSTama sthAna (355) Eighth Sthaan phra Wan Wan Wan 5 Wan 5 5 Wan 5955 55 5 5 5 5 5 5 55 555 5555955555 5 5 5 5 5 55 5 5 5 2 5 pha Wan

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8555555555555555555555555 ) )) )) ) ))))))))5555 )) 4 eight reasons are-(1) I have (in the past) committed a misdeed. (2) I am Wan (at present) committing a misdeed. (3) I will (in the future) commit a Wan misdeed. (so, why criticize and reprove ?) (4) (If I do so) I will become disreputable (apkirti). (5) I will be dishonoured (avarnavad). (6) Others will ignore me (avinaya). (7) It will reduce my kirti (already acquired 4 prestige due to worldly, wealth). (8) It will reduce my yash (prestige 4i gained due to virtues). .10. (ka) aTTahiM ThANehiM mAyI mAyaM kaTu AloejjA, (paDikkamejA, ziMdejjA, garihejjA, viuddejjA, visohejjA, akaraNayAe abbhuTejjA, ahArihaM pAyacchittaM tavokamma) paDivajjejjA, taM jahA (1) mAyissa NaM assiM loe garahite bhvti| (2) uvavAe garahite bhvti| (3) AyAtI ma garahitA bhvti| (4) egamavi mAyI mAyaM kaTu No AloejjA, (No paDikkamejjA, No NiMdejjA, + No garihejjA, No viuddejjA, No visohejjA, No akaraNayAe anbhuTejjA, No ahArihaM pAyacchittaM OM tavokamma) paDivajjejjA, patthi tassa aaraahnnaa| (5) egamavi mAyI mAyaM kaTu AloejjA, // (paDikkamejjA, ziMdejjA, garihejjA, viuddejjA, visohejjA, akaraNayAe abbhuTejjA, ahArihaM / OM pAyacchittaM tavokamma) paDivajjejjA, atthi tassa aaraahnnaa| (6) bahuovi mAyI mAyaM kaTu No // AloejjA, (No paDikkamejjA, No NiMdejjA, No garihejjA, No viuddejjA, No visohejjA, No . OM akaraNayAe abbhuTejjA, No ahArihaM pAyacchittaM tavokamma) paDivajjejjA, Natthi tassa aaraahnnaa| (7) bahuovi mAyI pAyaM kaTu AloejjA, (paDikkamejjA, ziMdejjA, garihejjA, viuddejjA, OM visohejjA, akaraNayAe abbhuTejjA, ahArihaM pAyacchittaM tavokammaM paDivajjejjA), atthi tassa aaraahnnaa| (8) Ayariya-uvajjhAyassa vA me atisese NANadaMsaNe samuppajjejjA, seyaM, mama OM mAloejjA mAyI NaM ese| 10. (ka) ATha kAraNoM se mAyAvI mAyA karake usakI AlocanA karatA hai, pratikramaNa karatA hai, OM nindA karatA hai, gardA karatA hai, vyAvRtti karatA hai, vizuddhi karatA hai, "maiM punaH vaisA nahIM karU~gA' aisA kahane ko udyata hotA hai aura (nivRtti) yathAyogya prAyazcitta tathA tapaHkarma svIkAra karatA hai| ve ATha kAraNa isa prakAra haiM (1) mAyAvI kA yaha loka garhita hotA hai| (loka nindA karate haiM, jise sunakara mana hI mana udvigna rahatA hai| (2) upapAta garhita hotA hai| (AgAmI janma meM devagati meM bhI kilviSika Adi devoM meM utpanna fa hotA hai| (3) AjAti-tIsarA janma garhita hotA hai| deva yoni se cyuta hokara manuSya gati meM bhI tiraskRta tathA asammAnita hotA hai| (4) jo mAyAvI eka bhI mAyAcAra karake AlocanA pratikramaNa hai, nindA, garhA, vyAvRtti karatA aura vizuddhi nahIM karatA hai, 'punaH vaisA nahIM karU~gA' aisA kahane ko udyata Wan bhI nahIM hotA hai, evaM yathAyogya prAyazcitta aura tapaHkarma ko svIkAra bhI nahIM karatA hai, usake // )) Wan 555555;))))))))))))))))))))))))) )) )) ) ) 5)) sthAnAMgasUtra (2) (356) Sthaananga Sutra (2) 555

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)) ))) )) )) )) ) ))) ) FFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM ArAdhanA nahIM hotI hai| (5) jo mAyAvI eka bhI bAra mAyAcAra karake usakI AlocanA karatA hai, Wan kI pratikramaNa, nindA, gardA, vyAvRtti aura vizuddhi karatA hai, ' maiM punaH vaisA nahIM karU~gA', aisA kahane ko udyata hotA hai, yathAyogaya prAyazcitta aura tapaHkarma svIkAra karatA hai, usake ArAdhanA hotI hai| ke (6) jo mAyAvI bahuta mAyAcAra karake na usakI AlocanA karatA hai, na hI pratikramaNa, nindA, gardA, vyAvRtti aura vizuddhi karatA hai, "maiM punaH vaisA nahIM karU~gA' aisA kahane ko bhI udyata nahIM hotA hai tathA / yathAyogya prAyazcitta aura tapaHkarma svIkAra karatA hai, usake ArAdhanA nahIM hotI hai| (7) jo mAyAvI // ma bahuta mAyAcAra karake usakI AlocanA karatA hai, pratikramaNa, nindA, garhA, vyAvRtti aura vizuddhi 5 + karatA hai, "maiM punaH vaisA nahIM karU~gA', aisA kahane ko udyata hotA hai, yathAyogya prAyazcitta aura aura . tapaHkarma svIkAra karatA hai, usake ArAdhanA hotI hai| (8) mere AcArya yA upAdhyAya ko atizAyI jJAna aura darzana utpanna ho to ve mujhe dekhakara aisA na jAna leveM ki yaha mAyAvI hai| ina ATha kAraNoM se vaha AlocanA karane ko taiyAra hotA hai| 10. (a) For eight reasons a treacherous person, after committing treachery, does criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) (before self), reproach (garha) (before the guru), refrain from doing the act (vyavritti), purge himself (vishuddhi), resolve not to repeat, or accept suitable atonement and penance. Those eight reasons are (1) This life (ihalok) of a fraud is condemned. (People censure him and this causes a constant mental disturbance.) (2) Next life (upapat) of a fraud is condemned. (Even in the divine realm he reincarnates as a servant god.) (3) Next to next life (aajati) of a fraud is condemned. (From divine realm he descends to reincarnate as a cursed human being facing insult and dishonour.) (4) A treacherous person, who does not, criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) (before self), reproach (garha) (before the guru), refrain from doing the Wan act (uyavritti), purge himself (vishuddhi), resolve not io repeat, or accept suitable atonement and penance after committing treachery once, is not capable of accomplishing worship or spiritual practice. (5) A treacherous person, who does criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) (before self), reproach (garha) (before the guru), refrain from doing the act (vyavritti), purge himself (vishuddhi), resolve not to repeat, or accept suitable atonement and penance after committing treachery once, is capable of accomplishing worship or spiritual practice. (6) A treacherous person, who does not criticize 9 (alochana) the act, do critical review (pratikraman), reprove (ninda) 5 ))) )) ) ) )) )) )) ) aSTama sthAna (357) Eighth Sthaan Wan

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55555555555555555555555555555))))) 995555555555555555555555555555555555555555555 9 (before self), reproach (garha) (before the guru), refrain from doing the t act (vyavritti), purge himself (vishuddhi), resolve not to repeat, or accept suitable atonement and penance after committing treachery repeatedly, is not capable of accomplishing worship or spiritual practice. (7) A treacherous person, who does criticize (alochana) the act, do critical review (pratikraman), reprove (ninda) (before self), reproach (garha) (before the guru), refrain from doing the act (vyavritti), purge himself 551 (vishuddhi), resolve not to repeat, or accept suitable atonement and penance after committing treachery repeatedly, is capable of accomplishing worship or spiritual practice. (8) When my acharya and upadhyaya attains great knowledge and perception he will know that I was a fraud the moment he saw me. ___For these eight reasons he is ready to criticize (alochana) (etc.). 10. (kha) mAyI NaM mAyaM kaTu se jahANAmae ayAgareti vA taMbAgareti vA tauAgareti vA + sIsAgareti vA ruppAgareti vA suvaNNAgareti vA tilAgaNIti vA tusAgaNIti vA busAgaNIti vA NalAgaNIti vA dalAgaNIti vA soMDiyAliMchANi vA bhaMDiyAliMchANi vA goliyAliMchANI vA kuMbhArAvAeti vA kavelluAvAeti vA iTTAvAeti vA jaMtavADacullIti vA lohAraMbarisANi vaa| ___ tattANi samajotibhUtANi kiMsukaphullasamANANi ukkAsahassAI viNimmuyamANAiM- viNimmuyamANAI, jAlAsahassAiM pamuMcamANAI-pamuMcamANAI, iMgAlasahassAiM pavikkhiramANAIpavikkhiramANAI, aMto-aMto jhiyAyaMti, evAmeva mAyI mAyaM kaTu aMto-aMto jhiyaae| 10. (kha) akaraNIya kArya karane ke bAda mAyAvI usI prakAra bhItara hI bhItara jalatA hai, jaisa ki-lohA galAne kI bhaTTI, tA~bA galAne kI bhaTTI, trapu (jastA) galAne kI bhaTTI, zIzA galAne kI bhaTTI, ja cA~dI galAne kI bhaTTI, sonA galAne kI bhaTTI, tila kI agni, tuSa kI agni, bhUse kI agni, nalAgni 5 (narakaTa-patale gA~ThadAra DaMThala vAlA paudhA, usakI agni), pattoM kI agni, muNDikA kA cUlhA, bhaNDikA (choTI hAMDI) kA cUlhA, golikA' (bar3I hAMDI) kA cUlhA, ghar3oM kA paMjAvA (kumhAra kA AvA) // khapparoM kA paMjAvA, IMToM kA paMjAvA, gur3a banAne kI bhaTTI, lohakAra kI bhaTTI, tapatI huI, agnimaya hotI, huI, kiMzuka phUla ke samAna lAla hotI huI, sahasroM ulkAoM aura sahasroM jvAlAoM ko chor3atI huI, sahasroM agnikaNoM ko pheMkatI huI, bhItara hI bhItara jalatI hai, usI prakAra mAyAvI mAyA karake sva-pApa ke bhaya va cintA se bhItara hI bhItara jalatA hai| 1. ye vibhinna dezoM meM vibhinna vastuoM ko pakAne, rA~dhane Adi kArya ke lie kAma meM Ane vAle choTe-bar3e cUlhoM ke nAma haiN| 1. These are the names of different sizes of furnaces used in different areas for cooking and other works. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 (2) (358) Sthaananga Sutra (2)

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15555555555555555555555555555555555 )) ) )) )) )) )) ))) )) ) tb vb tb tb tn t t t t t t 10. (b) After committing a misdeed a treacherous person remains 4 seething inside like furnaces meant for melting iron, copper, zinc, lead, silver and gold; sesame-fire, chaff-fire, hay-fire, bush-fire (nalagni) and __ leaf-fire; like different sizes of stoves (for different sizes of pots, such as mundika, bhandik and golika), potter's and brick-maker's kilns; like a jaggery hearth and a blacksmith's hearth. As these fires burn inside the furnaces with increasing temperature and glow, turning red like Kinshuk flower, throwing thousands of cinders, flames and sparks, in the same way a treacherous person remains seething inside after committing a sin for fear and worry of his sins. 10. (ga) jaMvi ya NaM aNNe kei vadaMti taMpi ya NaM mAyI jANati ahamese abhisaMkijjAmi abhisNkijjaami| mAyI NaM mAyaM kaTu aNAloiyapaDikkaMte kAlamAse kAlaM kiccA aNNataresu devalogesu devattAe uvavattAro bhavaMti, taM jahA-No mahiDiesu (No mahajjuiesu No mahANubhAgesu No mahAyasesu No mahAbalesu No mahAsokkhesu) No dUraMgatiesu No cirdvitiesu| se NaM tattha deve bhavati No mahiDDie (No mahajjuie No mahANubhAge No mahAyase No mahAbale No mahAsokkhe No dUraMgatie) mao cirtttthitie| ___jAvi ya se tattha bAhirabhaMtariyA parisA bhavati, sAvi ya NaM No ADhAti No parijANAti No / mahariheNaM AsaNeNaM uvaNimaMteti, bhAsaMpi ya se bhAsamANassa jAva cattAri paMca devA aNuttA ceva __ anbhuTuMti-mA bahuM deve ! bhaasu-bhaas| se NaM tato devalogAo AukkhaeNaM bhavakkhaeNaM ThitikkhaeNaM aNaMtaraM cayaM caittA iheva mANussae __ bhave jAiM imAiM kulAiM bhavaMti, taM jahA-aMtakulANi vA paMtakulANi vA tucchakulANi vA dariddakulANi 5 vA bhikkhAgakulANi vA kivaNakulANi vA, tahappagAresu kulesu pumattAe pccaayaati| se NaM tattha pume meM bhavati durUve duvaNNe duggaMdhe durase duphAse aNiDhe akaMte appie amaNuNNe amaNAme hINassare dINassare meM aNiTThassare akaMtassare appiyassare amaNuNNassare amaNAmassare aNAejjavayaNe pccaayaate| jAvi ya se sattha bAhirabhaMtariyA parisA bhavati, sAvi ya NaM No ADhAti No parijANAti No mahariheNaM AsaNeNaM uvaNimaMteti, bhAsaMpi ya se bhAsamANassa jAva cattAri paMca jaNA aNuttA ceva # abbhuTuMti -mA bahuM ajjautto ! bhaasu-bhaasu| 10. (ga) yadi koI anya puruSa Apasa meM bAta karate haiM to mAyAvI samajhatA hai ki 'ye mere viSaya hai meM hI zaMkA kara rahe haiM !' koI mAyAvI mAyA karake usakI AlocanA yA pratikramaNa kiye binA hI kAla-mAsa meM kAla karake kisI devaloka meM devarUpa meM utpanna hotA hai, kintu vaha mahARddhi vAle, mahAdhuti vAle, mahA anubhava vikriyAdi zakti se yukta, mahAyazasvI, mahAbalazAlI, mahAn saukhya vAle, ke ))) ))) )) )) t t t t t t t t t t t t t )) )) )) 5 hhhh aSTama sthAna (359) Eighth Sthaan 999

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phaphaphaphaphaphapha Wan Wan 5 U~cI gati vAle aura dIrghasthiti vAle devoM meM utpanna nahIM hotaa| vaha deva hotA hai, kintu mahARddhi vAlA, 5 mahAdyuti vAlA, mahAnubhAva vAlA, mahAyazasvI, mahAbalazAlI, mahAn saukhyavAlA, U~cI gati vAlA aura dIrgha sthiti vAlA deva nahIM hotA / Wan vahA~ devaloka meM usakI jo bAhya aura Abhyantara pariSad hotI hai, vaha bhI na usako Adara detI hai, na use svAmI ke rUpa meM mAnatI hai aura na mahAn vyakti ke yogya Asana para baiThane ke lie nimaMtrita karatI hai| jaba vaha bhASaNa denA prArambha karatA hai, taba cAra-pA~ca deva binA kahe hI khar3e ho jAte haiM aura kahate haiM 'deva ! bahuta mata bolo, bahuta mata bolo|' punaH vaha deva AyukSaya, bhavakSaya aura sthitikSaya ke anantara devaloka se cyuta hokara yahA~ manuSyaloka manuSya bhava meM jo antakula, yA prAntakula, yA tucchakula, yA daridrakula, yA bhikSukakula, yA kRpaNakula haiM, yA isI prakAra ke anya hIna kula haiM, unameM manuSya ke rUpa meM utpanna hotA hai| phra vahA~ vaha kurUpa, kuvarNa, durgandha yukta, aniSTa rasa aura kaThora sparzavAlA puruSa hotA hai| vaha aniSTa, akAnta, apriya, amanojJa aura mana ko na gamane yogya hotA hai| vaha hInasvara, dInasvara, aniSTasvara, akAntasvara, apriyasvara, amanojJasvara arucikarasvara aura anAdeya vacanavAlA hotA hai| vahA~ usakI jo bAhya aura Abhyantara pariSad hotI hai, vaha bhI usakA na Adara karatI hai, na use 5 svAmI ke rUpa meM samajhatI hai, na mahAn vyakti ke yogya Asana para baiThane ke lie nimaMtrita karatI hai| jaba vaha bolane ke lie khar3A hotA hai, taba cAra-pA~ca manuSya binA kahe hI khar3e ho jAte haiM aura kahate haiM'Aryaputra ! bahuta mata bolo, bahuta mata bolo|' 10. (c) When some other persons talk among themselves, the fraud thinks that they were talking about him. After committing a misdeed when a treacherous person dies without self criticism (etc.) before death and reincarnates in the divine realm, he is not born among the gods endowed with great riddhi (opulence or special powers), dyuti (radiance or majesty ), anubhaava (powers of vikriya etc.), yash (fame ), bal pha (strength), sukha (bliss), status and long life span. He becomes a god but not a god endowed with great riddhi (opulence or special powers), dyuti 5 (radiance or majesty ), anubhaava (powers of vikriya etc.), yash (fame ), 5 5 bal (strength), sukha (bliss), status and long life Wan span. Again at the conclusion of his life span, birth and state as a god he descends from the divine realm and is born in this land of humans as a sthAnAMgasUtra (2) (360) 6 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595959 595555959595952 Sthaananga Sutra (2) Wan Wan There, in the external and internal divine assemblies, he is neither Wan respected nor recognized as master or invited to sit on a thrown meant for great persons. When he starts his speech four-five gods stand up Wan without being asked and comment -- "O god ! Do not utter much ! Do not speak much !" phaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan phra Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 human being in any of these lowly clans-ant-kul, prant-kul, tuchchhakul, daridrakul, bhikshuk-kul, or kripan-kul. Wan phaphaphaphaphaphaphaphaphapha There he is a man with bad appearance, bad complexion, bad smell, 5 bad taste and rough touch. He is not adorable, not lovable, not beautiful, and not worth cherishing. He is with a voice that is bad, humble, not adorable, not lovable, not beautiful, and not worth cherishing. 5 Wan phra There, in the external and internal assemblies, he is neither 5 respected nor recognized as master or invited to sit on a thrown meant for great persons. When he starts his speech four-five men stand up, without being asked, and comment-"O Arya-born! Do not utter much! Do not speak much!" 10. (gha) mAyI NaM mAyaM kaTu Alocita - paDikkaMte kAlamAse kAlaM kiccA aNNataresu devalogesu devattAe uvavattAro bhavaMti taM jahA - mahiDDiesu ( mahajjuiesu mahANubhAgesu mahAyasesu mahAbalesu mahAsokkhesu dUragaMtiesu) ciraTThitie / se NaM tattha deve bhavati mahiDDie jAva ciraTThitie / se NaM tattha deve bhavati mahiDie jAva ciraTThitie hAravirAiyavacche kaDaka - - tuDita - thaMbhita - bhue aMgada - kuMDala - maTTha - gaMDatala - kaNNapIDhadhArI vicittahatthAbharaNe vicittavatthAbharaNe vicittamAlAmaulI kallANaga-pavara - vattha - parihite kallANaga - 'pavara - gaMdha - mallANulevaNadhare' bhAsuraboMdI palaMbavaNamAladhare divveNaM vaNNeNaM divveNaM gaMdheNaM divveNaM raseNaM divveNaM phAseNaM divveNaM saMghAteNaM divveNaM ThANaM divvA iDDIe divvAe juIe divvAe pabhAe divvAe chAyAe divvAe accIe divveNaM teeNaM divvAe lessAe dasa disAo ujjovemANe pabhAsemANe mahayAhata - NaTTa - gIta - vAdita - taMtI- tuDita - ghaNamuMiMga - paDuppavAdita - raveNaM divvAI bhoga bhogAI bhuMjamANe viharai / tala-tAla jAvi ya se tattha bAhirabdhaMtariyA parisA bhavati, sAvi ya NaM ADhAi parijAnAti mahariheNaM AseNaNaM uvaNimaMteti, bhAsaMpi ya se bhAsamANassa jAva cattAri paMca devA aNuttA ceva abbhutibahuM deve ! bhAsa - bhAsau / se NaM tAo devalogAo AukkhaeNaM (bhavakkhaeNaM ThitikkhaeNaM anaMtaraM cayaM ) caittA iheva mANussae bhave jAI imAI kulAI bhavaMti - aDDAI (dittAiM vittiNa- viula - bhavaNa-sayaNAsaNajANa - vAhaNAI 'bahudhaNa - bahujAyarUpa - rayayAI' Aogapa oga - saMpauttAiM vicchaDDiya - paura - bhattapANAI bahudAsI - dAsa - go - mahisa - gavelaya - ppabhUyAI) bahujaNarUpa aparibhUtAiM, tahappagAresu kulesu pumattAe paccAyAti / se NaM tattha pume bhavati surUve suvaNNe sugaMdhe surase suphAse iTThe kaMte (pie maNuNe) maNAme ahINassare ( adINassare iTThassare kaMtassare piyassare maNuNNassare) maNAmassare AdejjavayaNe paccAyAte / aSTama sthAna (361) ****mimimimittmimimimimimimimimimimittmilll******** Eighth Sthaan phra

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259555 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 Wan 5 hotA hai, vaha bhujAoM meM kar3e, tor3e aura aMgada ( bAjUbanda) pahane hue rahatA hai| usake kAnoM meM kapola Wan Wan Wan jAvi ya se tattha bAhirabbhaMtariyA parisA bhavati, sAvi ya NaM ADhAti (parijAnAti mahariheNaM 5 AsaNeNaM uvaNimaMteti, bhAsaMpi ya se bhAsamANassa jAva cattAri paMca jaNA aNuttA ceva abbhuTThati ) - pha bahuM ajjautte ! bhAsau - bhAsau / Wan 10. (gha) mAyAvI mAyA karake usakI AlocanA, pratikramaNa, kAlamAsa meM kAla kara kisI eka 5 devaloka meM devarUpa se utpanna hotA hai| vaha mahARddhi vAle, mahAdyuti vAle, vikriyA Adi zakti se yukta, mahAyazasvI, mahAbalazAlI, mahAn saukhya vAle, U~cI gati vAle aura dIrgha sthiti vAle devoM meM utpanna hotA hai| vaha yAvat U~cI gativAlA aura dIrgha sthiti vAlA deva hotA hai| usakA vakSaHsthala hAroM se zobhita phra taka sparza karane vAle caMcala kuNDala hote haiN| vaha vicitra vastrAbharaNoM, vicitra mAlAoM aura seharoM vAlA dhAraNa kiye hue hotA hai| usakA zarIra tejasvI hotA hai, vaha lambI laTakatI huI mAlAoM ko dhAraNa mA~galika evaM uttama vastroM ko pahane hue hotA hai, vaha mA~galika, zreSTha, sugandhita puSpa aura vilepana ko 5 kiye rahatA hai| vaha divya varNa, divya gandha, divya rasa, divya sparza, divya saMghAta ( zarIra kI banAvaTa), divya saMsthAna (zarIra kI AkRti) aura divya Rddhi se yukta hotA hai| vaha divyadyuti, divyaprabhA, 5 divyakAnti divya arci, divya teja aura divya lezyA se dazoM dizAoM ko udyotita karatA hai, prabhAsita usakI vahA~ jo bAhya aura Abhyantara pariSad hotI hai, vaha bhI usakA Adara karatI hai, use svAmI karatA hai, vaha nATyoM, gItoM tathA kuzala vAdakoM ke dvArA jora se bajAye gaye vAditra, taMtra, tAla, truTita, pha ghana aura mRdaMga kI mahAn dhvani se yukta divya bhogoM ko bhogatA huA rahatA hai| ke rUpa meM mAnatI hai, use mahAn vyakti ke yogya Asana para baiThane ke lie nimaMtrita karatI hai| jaba vaha bhASaNa denA prArambha karatA hai, taba cAra-pA~ca deva binA kahe hI khar3e ho jAte haiM aura kahate haiM- 'deva ! aura adhika bolie aura adhika bolie|' punaH vaha deva AyukSaya, bhavakSaya aura sthitikSaya hone para devaloka se cyuta hokara yahA~ manuSyaloka suvarNa aura bahu cA~dI vAle, Ayoga aura prayoga ( lenadena) meM saMprayukta, pracura bhakta-pAna kA vitaraNa pha karane vAle, aneka dAsI dAsa, gAya-bhaiMsa, bher3a Adi rakhane vAle aura bahuta vyaktiyoM ke dvArA aparAjita, aise ucca kuloM meM manuSya ke rUpa meM utpanna hotA hai| meM manuSyabhava meM sampanna, dIpta, vistIrNa aura vipula zayana, Asana, yAna aura vAhana vAle, bahudhana, bahu vahA~ vaha surUpa, suvarNa, sugandha, surasa aura susparza vAlA hotA hai| vaha iSTa, kAnta, priya, manojJa 5 aura mana ko bhAne vAlA hotA hai| vaha ucca svara, prakhara svara, kAnta svara, priya svara, manojJa svara, rucikara svara aura Adeya vacana vAlA hotA hai| vahA~ para usakI jo bAhya aura Abhyantara pariSad hotI hai, vaha bhI usakA Adara karatI hai, use svAmI ke rUpa meM mAnatI hai, use mahAn vyakti ke yogya Asana para baiThane ke lie nimaMtrita karatI hai| vaha sthAnAMgasUtra (2) 255959595955 55955 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 55 5 5 5 5 5 5 5 5 52 (362) phra Sthaananga Sutra (2) pha phra

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3 454 455 45414141414141414141414141414141414141414141414141414141414141414 457 454545 LEI i IR PIPIRIPIRIPIPIRIP 455 456 457 455 456 457 454 455 456 jaba bhASaNa denA prArambha karatA hai, taba cAra-pA~ca manuSya binA kahe hI khar3e ho jAte haiM aura kahate haiM-9 'Aryaputra ! aura adhika bolie aura adhika bolie|' 10. (d) After committing a misdeed when a treacherous person dies after doing self criticism (etc.) before death and reincarnates in the divine realm, he is born among the gods endowed with great riddhi (opulence or special powers), dyuti (radiance or majesty), anubhaava (powers of vikriya etc.), yash (fame), bal (strength), sukha (bliss), status and long life span. There he becomes a god endowed with great riddhi (opulence or special powers), dyuti (radiance or majesty), anubhaava (powers of vikriya etc.), yash (fame), bal (strength), sukha (bliss), status and long si life span. His chest is adorned with necklaces and arms with bangles, 4 bracelets and armlets. Earrings dangle from his ears and touch his cheeks. He is dressed in exclusive, auspicious and excellent garb adorned with unique garlands and danglers. He is embellished with auspicious and fragrant flowers and lotions. His body is radiant with long dangling bead-strings. He is endowed with divine appearance, smell, taste, touch body constitution, body structure and opulence. He illuminates and brightens all the ten directions with his divine glow (dyuti); divine shine (prabha), divine glow (kanti), divine brilliance (archi); divine aura (tej) si and divine orb (leshya). He lives enjoying divine pleasures in accompaniment of dances, dramas, songs and enchanting sounds of a variety of musical instruments (vaditra, tantra, trutit, ghan and it mridang) played by expert musicians. There, in the external and internal divine assemblies, he is also respected and recognized as master as well as invited to sit on a thrown meant for great persons. When he starts his speech four-five gods 5 stand up without being asked and comment--"O god ! Utter more! 41 Speak more !" Again at the conclusion of his life span, birth and state as a god hes descends from the divine realm and is born in this land of humans as a 45 human being in any of the upper class clans endowed with great affluence and glory; abundant furniture, carriages and vehicles; heaps of wealth, gold and silver; and flourishing trade and business. These families also 15 donate large quantities of food and drinks, maintain large contingents of slaves, servants, and cattle, and are unsurmountable by many. 455 456 457 455 456 457 455 456 457 458 454 4 4 4 4 4 4 4 4 4 4 4 aSTama sthAna (363) Eighth Sthaan 4 4 456454545454545454545454545454545454545454545454545454545454545454545451

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phra pha There he is a man with good appearance, good complexion, good smell, good taste and smooth touch. He is adorable, lovable, beautiful, 5 and worth cherishing. He is with a voice that is loud, sharp, adorable, lovable, beautiful, and worth cherishing. Wan There, in the external and internal assemblies, he is also respected and recognized as master as well as invited to sit on a thrown meant for great persons. When he starts his speech four-five gods stand without being asked, and comment - "O Arya-born ! Utter more ! Speak more !" up, vivecana - vRttikAra AcArya abhadeva sUri ne nimna zabdoM kI vyAkhyA isa prakAra kI hai Abhyantara pariSad - putra, kalatra va sthAnIya deva - deviyA~ / bAhya pariSad- naukara-cAkara sevA karane vaale| AyukSaya- AyuSya karma ke pudgaloM kA kSaya / bhavakSaya- vartamAna bhava (paryAya) kA vinaash| sthitikSaya - AyuHsthiti ke bandha kA kSaya / antakula- mleccha, chiMpaka Adi kula / prAnta kula - cANDAla Adi kula / tuccha kula-choTe parivAra va tuccha vicAra vAle kula / daridra kula-nirdhana kula / bhikkhAgakula- bhikSA mA~gane vAle kula / kRpaNakula- dAna lekara AjIvikA calAne vAle ku AlocanA karane se nimna ATha guNa niSpanna hote haiM ( 1 ) laghutA - mana halkA ho jAtA hai / (2) prasannatA anubhava karatA hai / (3) Atma - para niyaMtritA - apane va dUsaroM para anuzAsana karane kI kSamatA AtI hai| (4) Arjava - saralatA AtI hai / (5) zodhidoSoM ko pariSkAra hotA hai| (6) duSkara karaNa - duSkara kArya karane kI sAmarthya bar3hatI hai| (7) AdarajanatA meM sanmAna bar3hatA hai / (8) niHzalyatA - mana kI gA~The khulakara granthi bheda ho jAtA hai| (vRtti. patra 397 - 399) Elaboration-Abhayadev Suri, the commentator (Vritti), has interpreted the relevant technical terms as follows Abhyantar parishad (internal assembly)-this includes sons, relatives and local gods and goddesses. Bahya parishad (external 5 assembly) -- this includes subordinates and servants. Ayu-kshaya - destruction of life span determining karma particles. Bhava-kshayatermination of the present birth. Sthiti-kshaya-destruction of the karma determining the duration in present state. Ant-kul-low castes including Mlechchha and Chhimpak. Prant-kul-low castes including Chandal. Tuchchha kul-low castes with rustic habits. Daridra kuldestitute. Bhikshak kul-clans subsisting on begging. Kripan kul-clans subsisting on charity. Following eight qualities are acquired by self-criticism sthAnAMgasUtra (2) phra (364) Sthaananga Sutra (2) Wan phra Wan

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))) )) )) ) ) ) ) ) ) ))))))))))))))55555555555555555555 )) (1) Laghuta-lightness of the mind. (2) Prasannata-experience of 45 joy. (3) Atma-par niyantrata--capacity to discipline self and others. (4) Arjava--simplicity. (5) Shodhi-correction of faults. (6) Dushkar karan-capacity to accomplish difficult tasks is enhanced. (7) .ladarrespect among people increases. (8) Nihshalyata-inner knots are shattered and psychological complexes are removed. (Vritti, leaves 397-399) saMvara-asaMvara-pada SAMVAR-ASAMVAR-PAD (SEGMENT OF BLOCKAGE AND NON-BLOCKAGE OF INFLOW OF KARMAS) 11. aTTavihe saMvare paNNatte, taM jahA-soiMdiyasaMvare, (cakkhiMdiyasaMvare, pANiMdiyasaMvare, jibhiMdiyasaMvare), phAsiMdiyasaMvare, maNasaMvare, vaisaMvare, kaaysNvre| 12. aTThavihe asaMvare paNNatte, OM taM jahA-sotiMdiyaasaMvare, cakkhiMdiyaasaMvare, ghANiMdiya-asaMvare, jibhiMdiyaasaMvare, phAsiMdiyaasaMvare, maNaasaMvare, vaiasaMvare, kaayasNvre| . + 11. saMvara ATha prakAra kA hai-(1) zrotrendriya-saMvara, (2) cakSurindriya-saMvara, (3) ghrANendriyasaMvara, (4) rasanendriya-saMvara, (5) sparzanendriya-saMvara, (6) manaH-saMvara, (7) vacana-saMvara, (8) kaay-sNvr| ma 12. asaMvara ke ATha prakAra hai-(1) zrotrendriya-asaMvara, (2) cakSurindriya-asaMvara, (3) ghrANendriyama asaMvara, (4) rasanendriya-asaMvara, (5) sparzanendriya-asaMvara, (6) manaHasaMvara, (7) vacana-asaMvara, (8) kaay-asNvr| 11. Samvar (blockage of inflow of karmas or abstaining from indulgence in subjects of sense organs) is of eight kinds(1) shrotendriya samvar, (2) chakshurindriya samvar, (3) ghranendriya samvar, (4) rasanendriya samvar, (5) sparshendriya samvar, (6) manah samvar (related to mind), (7) vachan samvar (related to speech) and (8) kaaya samvar (related to body). 12. Asamvar (inflow of karmas or indulgence in subjects of sense organs) is of eight kindsWan (1) shrotendriya asamvar, (2) chakshurindriya asamvar, $ (3) ghranendriya asamvar, (4) rasanendriya asamvar, (5) sparshendriya asamvar, (6) manah asamvar (related to mind), (7) vachan asamvar (related to speech) and (8) kaaya asamvar (related to body). sparza-pada SPARSH-PAD (SEGMENT OF TOUCH) 13. aTTha phAsA paNNattA, taM jahA-kakkhaDe, maue, garue, lahue, sIte, usiNe, giddhe, lukkhe| 13. sparza ATha prakAra kA hai-(1) karkaza, (2) mRdu, (3) guru, (4) laghu, (5) zIta, (6) uSNa, ma (7) snigdha, (8) ruukss| 13. Sparsh (touch) is of seven kinds-(1) Karkash sparsh (hard touch fi (2) Mridu sparsh (soft touch), (3) Guru sparsh (heavy touch), (4) Laghu ) ) ) ) )) )) ))) ) ))))) Wan 55555) aSTama sthAna (365) Eighth Sthaan kha

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Wan y sparsh (light touch ), ( 5 ) Sheet sparsh (cold touch ), ( 6 ) Ushna sparsh 5 ( hot touch ), ( 7 ) Snigdha sparsh (smooth touch) and (7) Ruksha sparsh f (coarse touch). Wan 5 lokasthiti-pada LOK-STHITI-PAD (SEGMENT OF STRUCTURE OF UNIVERSE) Wan Wan 14. aTThavidhA logaTThitI paNNattA, taM jahA- AgasapatiTThite vAte, vAtapatiTThite udahI, (udadhipatiTThitA puDhavI, puDhavipatiTThitA tasA thAvarA pANA, ajIvA jIvapatiTThitA) jIvA kammapatiTThitA, ajIvA jIvasaMgahItA, jIvA kammasaMgahItA / 14. lokasthiti ATha prakAra kI hai - ( 1 ) vAyu (tanuvAta) AkAza para pratiSThita hai / (2) samudra (ghanodadhi) vAyu para pratiSThita hai / (3) pRthvI samudra para pratiSThita hai / (4) trasa - sthAvara prANI pRthvI para Wan pratiSThita haiM / (5) ajIva jIva para pratiSThita haiN| (6) jIva karma para pratiSThita haiN| (7) ajIva jIva ke dvArA saMgRhIta haiN| (8) jIva karma ke dvArA saMgRhIta haiN| Wan Wan Wan Wan Wan 14. Lok-sthiti (structure of universe) is eight tiered - ( 1 ) vayu (air) is pratishthit (installed) on akash (space), (2) udadhi or ghanodadhi (dense 5 water) is pratishthit (installed) on vayu, (3) prithvi ( earth) is pratishthit 5 ( installed) on ghanodadhi, (4) sthavar and tras pranis ( immobile and mobile beings) are pratishthit (installed) on ( live on ) prithvi, ( 5 ) ajiva Wan phra (matter) is pratishthit (installed) on jiva (life), (6) jiva ( living being) is phra 5 pratishthit (installed on ) karma ( 7 ) ajivas are accumulated (samgrahit) phra by jiva and (8) jivas are bonded (samgrihit) by karma. Wan gaNisaMpadA - pada GANISAMPAD-PAD (SEGMENT OF WEALTH OF A GANI) Wan phra 15. aTThavihA gaNisaMpayA paNNattA, taM jahA - AcArasaMpayA, suyasaMpayA, sarIrasaMpayA, vayaNasaMpayA, vAyaNAsaMpayA, matisaMpayA, paogasaMpayA, saMgahapariNNA NAma aTThamA / 15. gaNI (AcArya) kI sampadA ATha prakAra kI hai - ( 1 ) AcAra - sampadA - saMyama kI samRddhi, 5 (2) zruta - sampadA - zrutajJAna kI samRddhi, (3) zarIra-sampadA - prabhAvaka zarIra - saundarya, (4) vacana - sampadAvacana- kuzalatA, (5) vAcanA - sampadA - adhyApana - nipuNatA, (6) mati - sampadA-hu - buddhi kI kuzalatA, 5 (7) prayoga - sampadA - vAda -pravINatA, (8) saMgraha - parijJA-saMgha - vyavasthA kI nipuNatA / phra 55 5 Wan 15. Gani sampada (wealth of a gani / acharya) is of eight kinds-- 5 (1) Achar sampada -- wealth of ascetic-discipline, (2) Shrut sampada - phra wealth of knowledge of scriptures, (3) Sharira sampada -- wealth of 5 physical qualities like impressive personality, (4) Vachan sampadawealth of speech like lucidity, (5) Vaachana sampada-expertise in teaching, (6) Mati sampada-wealth of wisdom, (7) Prayog sampada sthAnAMgasUtra (2) Sthaananga Sutra (2) (366) OM OM OM OM OM phra 5 Wan 5 5 Wan Wan

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85555)))))))5555555555555)))))))) 55555555 hhhhhhhhhhhhhhhhhhhhhhhhhhhh 4 expertise of debate and (8) Samgraha parijna-expertise of managing Wan sangha (religious organization). OM mahAnidhi-pada MAHANIDHI-PAD (SEGMENT OF GREAT WEALTH) 16. egamege NaM mahANihI aTTacakkavAlapativANe aTThaTThajoyaNAI uThaM uccatteNaM pnnnntte| ja 16. cakravartI kI pratyeka mahAnidhi ATha-ATha pahiyoM para AdhArita hai aura ATha-ATha yojana U~cI hai| fi 16. Each mahanidhi (great chest of treasure) rests on eight wheels and is eight Yojan in height. vivecana-ye mahAnidhAna maMjUSA ke AkAra ke evaM pratyeka ATha yojana U~cA, no yojana caur3A aura bAraha yojana lambA hotA hai| pratyeka ke ATha-ATha pahiye hote haiN| tathA eka hajAra yakSa unakI sevA-sa~bhAla karate haiN| (hindI TIkA bhAga-2 pRSTha 508 / vistRta varNana dekheM, dazAzrutaskandha dazA 4 tathA 5 pravacana sAroddhAra gAthA 540-46) / Elaboration-The said great wealth is in the form of gigantic chests eight Yojan tall, nine Yojan broad, and twelve Yojan long. Each one rests fon eight wheels and is maintained and guarded by one thousand fi Yakshas. (Hindi Tika, part-2, p. 508; for more details see Dashashrutskandha, fi dasha-4 and Pravachanasaroddhar verses 540-46) fi wafa-46 SAMITI-PAD (SEGMENT OF SELF REGULATION) 17. aTTha samitIo paNNattAo, taM jahA-iriyAsamitI, bhAsAsamitI, esaNAsamitI, , AyANabhaMDa-matta-NikkhevaNAsamitI, uccAra-pAsavaNa-khela-siMghANa-jalla-pariTThAvaNiyAsamitI, maNasamitI, vaisamitI, kaaysmitii| 17. samitiyA~ ATha haiM-(1) IryAsamiti, (2) bhASAsamiti, (3) eSaNAsamiti, (4) AdAna# bhANDa-amatra-nikSepaNAsamiti, (5) uccAra-prasravaNa-zleSma-siMghANa-jalla-pariSThApanAsamiti, / (6) manaHsamiti, (7) vacanasamiti, (8) kaaysmiti| 17. Samitis (self regulations) are of eight kinds--(1) Irya samitiproper care in movement, (2) bhasha samiti-proper care in speaking, f (3) eshana samitiproper care in seeking and collecting alms, (4) adanF bhand-amatra-nikshepana samiti-proper care in taking and keeping bowls for food etc., (5) uchchar-prasravan-shleshm-jalla-singhad prasthapana samiti-proper care in disposal of all kinds of excreta (stool, 6 urine, phlegm, and body and nose scum) at a spot free of living beings, (6) manah samiti-proper care in thinking, (7) vachan samiti-proper h care in speech and (8)kaaya samiti-proper care in activities of body. B55555555555555)))))))))))555555555555555555598 LE LLELE | aSTama sthAna (367) Eighth sthaan |

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% %% %%% %% %%%% %%% a55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 45Sui Sui Nan %%%% % % %%% %%% %%%% %%% %%%%% %%% AlocanA-pada ALOCHANA-PAD (SEGMENT OF ATONEMENT) 18. advahiM ThANehiM saMpaNNe aNagAre arihati AloyaNaM paDicchittae, taM jahA-AyAravaM, OM AdhAravaM, vavahAravaM ovIlae. pakuvbae, aparissAI NijjAvae, avaaydNsii| 18. ATha sthAnoM (guNoM) se sampanna anagAra AlocanA (dUsaroM ko AlocanA-prAyazcitta) dene ke / ma yogya hotA hai-(1) AcAravAn-jo jJAna, darzana, cAritra, tapa aura vIrya ina pA~ca AcAroM se sampanna ho| - (2) AdhAravAna-jo AlocanA lene vAle ke dvArA AlocanA kiye jAne vAle samasta aticAroM ko Wan jAnane vAlA ho| (3) vyavahAravAn-Agama, zruta, AjJA, dhAraNA aura jIta ina pA~ca vyavahAroM kA jJAtA hai ma ho| (4) apavrIDaka-AlocanA karane vAlA vyakti. lAja yA saMkoca se makta hokara yathArtha AlocanA ka OM sake, aisA sAhasa utpanna karane vAlA ho| (5) prakArI-AlocanA karane para vizuddhi karAne vAlA ho| ma (6) aparizrAvI-AlocanA karane vAle ke Alocita doSoM ko dUsaroM ke sAmane prakaTa karane vAlA na ho| (7) niryApaka-bar3e prAyazcitta ko bhI nibhA sake, aisA sahayoga dene vAlA ho| (8) apAyadarzI+ prAyazcitta-bhaMga se tathA yathArtha AlocanA na karane se hone vAle doSoM ko dikhAne vAlA ho| ___18. An anagar (ascetic) endowed with eight sthaans (qualities) is qualified to prescribe alochana (criticism and atonement) to others, (1) Aacharvan-who is endowed with five limbs of right conduct, namely knowledge, perception/faith, conduct, austerities and potency of perseverance. (2) Aadhaarvan-who knows about all the transgressions requiring atonement by the one prepared for atonement. (3) Vyavaharvan-who has knowledge of the five kinds of vyavahar (behaviour or conduct), namely Agam, Shrut, Ajna, Dharana and jeet. 4i (4) Apavridak-who is capable of imparting courage to rise above shyness and hesitation in order to perform atonement properly. (5) Prakari-who can formalize purification after atonement is concluded. (6) Aprishraavi who does not reveal the faults of the defaulter to others. (7) NiryaapakOM who can cooperate even during extended atonement. (8) Apaayadarshi who can indicate the consequences of breach in and improper performance of prescribed atonement. 19. aTThahiM ThANehiM saMpaNNe aNagAre arihati attadosamAloittae, taM jahA-jAtisaMpaNNe, OM kulasaMpaNNe, viNayasaMpaNNe, NANasaMpaNNe, saNasaMpaNNe, carittasaMpaNNe, khate, dNte| 19. ATha sthAnoM (guNoM) se sampanna anagAra apane doSoM kI (svayaM) AlocanA karane ke lie OM samartha hotA hai-(1) jAtisampanna, (2) kulasampanna, (3) vinayasampanna, (4) jJAnasampanna, (5) darzanasampanna, (6) cAritrasampanna, (7) kSAnta (kSamAzIla), (8) dAnta (indriy-jyii)| %%%% %%% % %%% %%%% % %%%% sthAnAMgasUtra (2) %%%%% (368) Sthaananga Sutra (2)

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955555555555555))))))))))))))))))))) 19. An anagar (ascetic) endowed with eight sthaans (qualities) is himself qualified to perform alochana (criticism and atonement) for his own faults-(1) Jati sampanna (of good maternal lineage), (2) Kula sampanna (of good paternal lineage), (3) Vinaya sampanna (endowed with modesty), (4) Jnana sampanna (endowed with knowledge), (5) Darshan sampanna (endowed with perception/faith), (6) Chaaritra sampanna H (endowed with right conduct), (7) Kshant (endowed with forgiveness) and 4 (8) Daant (endowed with absolute control over sense organs). gaganagamAgamAgAgAgAgAgAgAgAgA mAnAmA / prAyazcitta-pada PRAYASHCHIT-PAD (SEGMENT OF ATONEMENT) 20. aTThavihe pAyacchitte paNNatte, taM jahA-AloyaNArihe, paDikkamaNArihe, tadubhayArihe, vivegArihe, viussaggArihe, tavArihe, cheyArihe, muulaarihe| 20. prAyazcitta ATha prakAra kA hai-(1) AlocanA ke yogya, (2) pratikramaNa ke yogya, (3) AlocanA aura pratikramaNa donoM ke yogya, (4) viveka ke yogya, (5) vyutsarga ke yogya, (6) tapa ke yogya, (7) cheda ke yogya, (8) mUla ke yogy| (Age dazaveM sthAna meM 10 vidha prAyazcitta kA varNana hai) 20. Prayashchit (atonement) is of eight kinds--(1) requiring alochana (criticism), (2) requiring pratikraman (critical review), (3) tadubhaya 6 (requiring both alochana and pratikraman) (4) requiring vivek (sagacity), (5) requiring vyutsarg (abstainment), (6) requiring tapi (austerities), (7) requiring chhed (termination of ascetic state) and (8) requiring mool (reinitiation). 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 t t t t t t t t t t t t t madasthAna-pada MAD-STHAAN-PAD (SEGMENT OF REASONS OF CONCEIT) 21. aTTha mayaTThANA paNNattA, taM jahA-jAtimae, kulamae, balamae, rUvamae, tavamae, sutamae, lAbhamae, issriyme| 21. mada (ahaMkAra) ke sthAna (kAraNa) ATha haiM-(1) jAtimada, (2) kulamada, (3) balamada, / (4) rUpamada, (5) tapomada, (6) zrutamada, (7) lAbhamada, (8) aishvrymd| i 21. There are eight sthaan (reasons) for mad (conceit)-(1) Jati mad (conceit of maternal lineage), (2) kula mad (conceit of paternal lineage), (3) bal mad (conceit of strength), (4) rupa mad (conceit of appearance or beauty), (5) tapo mad (conceit of austerities), (6) Shrut mad (conceit of scriptural knowledge), (7) laabh mad (conceit of gains) and (8) aishvarya mad (conceit of wealth). t t t t t t t t ta aSTama sthAna (369) Eighth Sthaan 355555555555)) )) )) ))))))) ) ))

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555555555555555555555555555555555555 OM akriyAvAdi-pada AKRIYAVADI-PAD (SEGMENT OF AKRIYAVADI) 22. aTTha akiriyAvAI paNNattA, taM jahA-egAvAI, aNegAvAI, mitavAI, NimmitavAI, + sAyavAI, samucchedavAI, NitAvAI, Na sNtiprlogvaaii| OM 22. akriyAvAdI ATha prakAra ke haiM-(1) ekavAdI-eka hI tattva ko mAnane vaale| (2) anekavAdI aneka tattvoM ko mAnane vaale| (3) mitavAdI-jIvoM ko parimita yA jIva ko aMguSTa pramANa mAnane vaale| 4 (4) nirmitavAdI-Izvara ko sRSTi kA nirmAtA mAnane vaale| (5) sAtavAdI-sukha se hI sukha kI prApti mAnane // Wan vaale| (6) samucchedavAdI-kSaNikavAdI, vastu ko sarvathA kSaNa vinAzI mAnane vaale| (7) nityavAdI-vastu ko sarvathA nitya mAnane vaale| (8) asat-paralokavAdI-mokSa evaM paraloka ko nahIM mAnane vaale| (vistAra ke Wan lie dekheM-ThANaM pRSTha 830-34 / hindI TIkA ,bhAga 2, pRSTha 516) 22. Akriyavadis (sects of non-doers) are of seven kinds--(1) Ekavadiwho believe in singularity of fundamentals, (2) Anekavadi-who believe in i plurality of fundamentals, (3) Mitavadi--who believe in limited number of souls or thumb-size of soul, (4) Nirmit-vadi--who believe in a creator god, (5) Saat-vadi---who believe in acquisition of bliss through pleasure, (6) Samuchchhed-vadi--who believe in absolutely ephemeral nature of things, (7) Nitya-vadi-who believe in absolute eternality of things and 8) Asatparlok-vadi--who do not believe in next life and liberation. (for more details see Thanam, pp. 830-34 and Hindi Tika, part-2, p. 516) / 555555555555Wan 5555555555555555555555555555555555558 mahAnimitta-pada MAHANIMITT-PAD (SEGMENT OF COMPENDIUMS OF AUGURY) 23. aTTavihe mahANimitte paNNatte, taM jahA-bhome, uppAte, suviNe, aMtalikkhe, aMge, sare, lakkhaNe, vNjnne| 23. ATha prakAra ke zubhAzubha-sUcaka mahAnimitta haiM-bhauma, utpAta, svapna, AntarikSa, aMga, svara, OM lakSaNa, vyNjn| 23. There are eight mahanimitt (compendiums of augury)if (1) Bhaum (based on indications derived from earth), (2) Utpaat (based on indications derived from natural calamities), (3) Svapna (based on indications derived from dreams), (4) Aantariksh (based on indications derived from celestial happenings), (5) Anga (based on indications derived from activity in parts of human body), (6) Svar (based on indications derived from voice tone and breathing), (7) Lakshan (based Wan on indications derived from marks on the body) and (8) Vyanjan (based $ on indications derived from spots on the body). Ting Ting Ting Ting Ting Ting Ting Ting Ting G sthAnAMgasUtra (2) (370) Sthaananga Sutra (2)

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Wan 5555555;)))))))555555555555555555555559 fa vivecana-jina kAraNoM va lakSaNoM se bhUta, bhaviSya tathA vartamAna meM hone vAlI zubhAzubha ghaTanAoM kA jJAna prApta kiyA jAtA hai, use nimitta zAstra kahate haiN| unakA varNana karane vAle mahAgranthoM ko mahAnimitta OM kahA jAtA hai| unake ATha bheda yahA~ batAyeM haiN| inakA saMkSepa meM varNana isa prakAra hai-(1) bhauma-bhUmi kI snigdhatA-rUkSatA bhUkampa Adi se sambandhita zubhAzubha viSayoM ko jaannaa| (2) utpAta-Akasmika ghaTanAoM jaise ulkApAta rudhira-varSA Adi se zubhAzubha phala btaanaa| (3) svapna-svapnoM ke dvArA bhAvI zubhAzubha jaannaa| (4) AntarikSa-sUrya-candra-graha Adi AkAzIya ghaTanAoM ko dekhane se zubhAzubha jaannaa| (5) aGga-zarIra ke aMgoM kI sphuraNA dekhakara zubhAzubha jaannaa| (6) svara-SaDja Adi sAta OM svara athavA IDA-piMgalA-suSumnA tIna svara yA pakSiyoM ke svara ko sunakara zubhAzubha jaannaa| + (7) lakSaNa-strI-puruSoM ke zarIra-gata cakra Adi lakSaNoM ko dekhakara zubhAzubha jaannaa| (8) vyaMjana tila, masA, rekhA Adi dekhakara zubhAzubha jaannaa| lakSaNa zarIra ke sAtha utpanna hote haiM, vyaMjana bAda meN| jJAtA sUtra Adi meM aSTAMga mahA nimitta vettAoM kA varNana AtA hai| sAdhAraNa manuSya ke 32 lakSaNa tathA tIrthaMkara cakravartI ke 1008 zubha lakSaNoM kA varNana isI zAstra kA viSaya hai| 41 Elaboration-English explanation of terms already covered. Details 4 about augurs is also available in Jnata Sutra and other scriptures. The 32 auspicious signs of a common man and 1008 auspicious signs of a Tirthankar and Chakravarti are also subjects discussed in books of augury. vacanavibhakti-pada VACHAN-VIBHAKTI-PAD (SEGMENT OF INFLECTIONS OF WORDS) 24. aTThavidhA vayaNavibhattI paNNattA, taM jahA Niddese paDhamA hotI, bitiyA uvesnne| tatiyA karaNammi katA, cautthI sNpdaannve||1|| paMcamI ya avAdANe, chaTThI sssaamivaadnne| sattamI saNNihANatthe, aTThamI AmaMtaNI bhve||2|| tattha paDhamA vibhattI, Niddese-so imo ahaM vtti| bitiyA uNa uvaese-bhaNa 'kuNa va' imaM va taM vtti||3|| tatiyA karaNammi kayA-NItaM va kataM va teNa va mae v| haMdi Namo sAhAe, havati cautthI pdaannNmi||4|| avaNe giNhasa tatto, ittotti vA paMcamI avaadaanne| chaTThI tassa imassa va, gatassa vA saami-sNbNdhe||5|| Wan 554)))))))))))))))))))))))))5555558 aSTama sthAna (371) Eighth Sthaan BWan 5555555555555454555555555555558

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Wan a havai puNa sattamI tamimammi AhArakAlabhAve y| AmaMtaNI bhave aTThamI u jaha he juvANa ! tti||6|| (saMgrahaNI-gAthAe~) / 24. vacana -vibhaktiyA~ ATha prakAra kI hai-(1) nirdeza (namoccAraNa) meM prathamA vibhakti hotI hai| (2) upadeza kriyA se vyApta karma ke pratipAdana meM dvitIyA vibhakti hotI hai| (3) kriyA ke prati sAdhakatama OM kAraNa ke pratipAdana meM tRtIya yA vibhakti hotI hai| (4) satkAra-pUrvaka diye jAne vAle pAtra ko dene, ' + namaskAra Adi karane ke artha meM caturthI vibhakti hotI hai| (5) pRthaktA, patanAdi apAdAna batAne ke artha hai meM paMcamI vibhakti hotI hai| (6) svAmittva-pratipAdana karane ke artha meM SaSThI vibhakti hotI hai| fa (7) sannidhAna kA AdhAra batAne ke artha meM saptamI vibhakti hotI hai| (8) kisI ko sambodhana karane yA // pukArane ke artha meM aSTamI vibhakti hotI hai| OM (1) prathamA vibhakti kA cihna-vaha, yaha, maiM, Apa, tuma aadi| (2) dvitIyA vibhakti kA cihna-ko, ma Wan isako kaho, use karo aadi| (3) tRtIyA vibhakti kA cihna-se, dvArA, jaise- gAr3I se yA gAr3I ke dvArA + AyA, mere dvArA kiyA gayA aadi| (4) caturthI vibhakti kA cihna-lie, jaise-guru ke lie namaskAra OM aadi| (5) paMcamI vibhakti kA cihna-jaise ghara le jAo, yahA~ se le jA aadi| (6) SaSThI vibhakti kA + cihna-yaha usakI pastaka hai. vaha isakI hai aadi| (7) saptamI vibhakti kA cihna-jaise usa caukI para pustaka, isa para dIpaka aadi| (8) aSTamI vibhakti kA cihna-he yuvaka, he bhagavAna aadi| ki 24. There are eight kinds of vachan-vibhaktis (inflections or case+ endings) of words (in Sanskrit grammar)--(1) The first vachan-vibhakti (case-ending) is used for indication (nirdesh) of the meaning of the word including its gender and number (Nominative case). (2) The second Wan vachan-vibhakti (case-ending) is used for advice (upadesh) (Accusative case). (3) The third vachan-vibhakti (case-ending) is used for instrument (karan) (Instrumental case). (4) The fourth vachan-vibhakti (caseending) is used for recipient (sampradan) (Dative case). (5) The fifth vachan-vibhakti (case-ending) is used for the object from which something is separated (apadan) (Ablative case). (6) The sixth vachanvibhakti (case-ending) is used to indicate the relation of one's ownership (sva-svamitva) (Genitive case). (7) The seventh vachan-vibhakti (caseending) is used to mean the receptacle of something (sannidhan) (Vocative case). (8) The eighth vachan-vibhakti (case-ending) is used in addressing (amantran) someone. (1) The example of the first vachan-vibhakti (case-ending) in the sense of indication (nirdesh) is so (he), imo (this person), or aham (I). (2) The example of the second vachan-vibhakti (case-ending) in the sense of advice (upadesh) is imam bhan (speak this), tam kunasu (do that). (3) The example of the third vachan-vibhakti (case-ending) in the sense 5555555555555)55555555555555))))))))))))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (2) (372) Sthaananga Sutra (2)

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55555555555555555555555555 hhhh f of instrument (karan) is tena bhaniyam (was spoken by him) or maye fi kayam (was done by me). (4) The example of the fourth vachan-vibhakti (case-ending) in the sense of recipient (sampradan) is in the form of namah and svaha (obeisance and oblation). (5) The example of the fifth vachan-vibhakti (case-ending) in the sense of the object from which something is separated (apadan) is etto apanaya (take away from here) or ito ginha (snatch from him). (6) The example of the sixth vachan vibhakti (case-ending) in the sense of indicating the relation of one's fi ownership (sva-svamitva) is tassa ime vastu (this thing belongs to him or this person). (7) The example of the seventh vachan-vibhakti (caseending) in the sense of the receptacle of something (sannidhan) is imammi (that thing is in this). (8) The example of the eighth vachan vibhakti (case-ending) in the sense of addressing (amantran) someone is fi Hay juvan (Oh ! young man). i UUUUUka chadmastha-kevali-pada CHHADMASTH-KEVALI-PAD (SEGMENT OF CHHADMASTH-KEVALI) 25. aTTha ThANAI chaumatthe savvabhAveNaM Na yANati Na pAsati, taM jahA-dhammatthikAyaM, (adhammatthikAyaM, AgAsatthikAyaM, jIvaM asarIrapaDibaddhaM, paramANupoggalaM, saI) gaMdhaM, vaatN| ___etANi ceva uppaNNaNANadaMsaNadhare arahA jiNe kevalI (savvabhAveNaM, jANai pAsai, taM jahA dhammatthikAyaM, adhammatthikAyaM, AgAsatthikAyaM, jIvaM asarIrapaDibaddhaM, paramANupoggalaM, saI), ma gaMdha, vaatN| OM 25. ATha padArthoM ko chadmastha puruSa sampUrNa rUpa se na to jAnatA hai aura na dekhatA hai| jaisema (1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIra-mukta jIva, (5) paramANu * pudgala, (6) zabda, (7) gandha, (8) vaayu| pratyakSa jJAna-darzana ke dhAraka arhan jina kevalI ina ATha padArthoM ko sampUrNa rUpa se jAnate-dekhate ke haiM, jaise-(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIra-mukta jIva, ma (5) paramANu pudgala, (6) zabda, (7) gandha, (8) vaayu| 25. A chhadmasth (a person in state of karmic bondage) person cannot see or know six things fully (all their possible modes)-(1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul, (5) ultimate particle of matter, (6) shabd (sound), (7) Gandh (smell) and (8) Vauyu (air). Arhat, Jina, and Kevali endowed with right knowledge and $ perception see and know fully (all their possible modes) these five 555)))))))))))))))))))))))))))))))))) aSTama sthAna (373) Eighth Sthaan 5

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05555555555555555555555555555555555558 things-(1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia ___entity), (3) Akashastikaya (space entity), (4) disembodied soul.. (5) ultimate particle of matter, (6) shabd (sound), (7) Gandh (smell) and Wan (8) Vaayu (air). Ayurveda-sUtra AYURVEDA-PAD (SEGMENT OF AYURVEDA) 26. aTThavihe Aubvede paNNatte, taM jahA-kumArabhicce, kAyatigicchA, sAlAI, sallahattA, jaMgolI, bhUtavijjA, khArataMte, rsaaynne| 26. Ayurveda ATha prakAra kA hai| jaise-(1) kumArabhRtya-bAla-rogoM kA cikitsaashaastr| (2) kAyacikitsA-zArIrika rogoM kA cikitsaashaastr| (3) zAlAkya-zalAkA (salAI) ke dvArA OM nAka-kAna Adi ke rogoM kI cikitsA kA shaastr| (4) zalyahatthA-zastra dvArA cIra-phAr3a karane kA ma shaastr| (5) jaMgolI-saba prakAra ke viSoM kI cikitsA batAne vAlA shaastr| (6) bhUtavidyA-bhUta, preta, yakSAdi se pIr3ita vyakti kI cikitsA kA shaastr| (7) kSAratantra-vAjIkaraNa, vIrya-vardhaka auSadhiyoM kA fa shaastr| (8) rasAyana-pArada Adi dhAtu-rasoM Adi ke nirmANa evaM prayoga kI vidhi tathA unake dvAra cikitsA vidhi batAne vAlA shaastr| 26. Ayurveda (Indian science of medicine and surgery) is of eight kinds-(1) Kaumarabhritya-The part of Ayurveda that deals with nursing, nutrition and cure of ailments of infants (Paediatrics). (2) Kayachikitsa--The part of Ayurveda that deals with the symptoms i and cure of diseases in general. (3) Shalakya (application of needle)The part of Ayurveda that deals with the cure of diseases of eyes, nose and other parts of the upper half of the body. (4) Shalyahatya--The part of Ayurveda that deals with the removal of thorns, cysts etc. or surgery. (5) Jangoli--The part of Ayurveda that deals with the cure for poisons or toxicity. (6) Bhoot-vidya-The part of Ayurveda that deals with warding off evil spirits and pacifying them. (7) Ksharatantra or Baajikaran--The part of Ayurveda that deals with the medicines and tonics for maintaining and toning up sexual performance. (8) Rasayan-The part of Ayurveda that deals with extracting and formulating medicines from metallic sources and their application. OM agramahiSI-pada AGRAMAHISHI-PAD (SEGMENT OF CHIEF QUEENS) 27. sakkassa NaM deviMdassa devaraNNo aTuggamahisIo paNNattAo, taM jahA-paumA, sivA, sacI, OM aMjU, aNalA, accharA, NavamiyA, rohinnii| 28. IsANassa NaM deviMdassa devaraNNo aguggamahisIo # paNNattAo, taM jahA-kaNhA, kaNharAI, rAmA, rAmarakkhitA, vasU, vasuguttA, vasumittA, vsuNdhraa| | sthAnAMgasUtra (2) (374) Sthaananga Sutra (2) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $555555555Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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)) )) )) ))) ) )) ) ))) )) )) )) )) )) )) ) ))) # 29. sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo aTuggamahisIo pnnnnttaao| 30. IsANassa NaM deviMdassa devaraNNo vesamaNassa mahAraNNo aTThaggamahisIo pnnnnttaao| 27. devendra devarAja zakra ke ATha agramahiSiyA~ haiN| jaise-(1) padmA, (2) zivA, (3) zacI, (4) aMju, (5) amalA, (6) apsarA, (7) navamikA, (8) rohinnii| 28. devendra devarAja IzAna ke OM ATha agramahiSiyA~ haiN| jaise-(1) kRSNA, (2) kRSNarAjI, (3) rAmA, (4) rAmarakSitA, (5) vasu,5 + (6) vasuguptA, (7) vasumitrA, (8) vsundhraa| 29. devendra devarAja zakra ke lokapAla mahArAja soma ke ATha agramahiSiyA~ haiN| 30. devandra devarAja IzAna ke lokapAla mahArAja vaizramaNa ke ATha agramahiSiyA~ hai| 27. Shakra Devendra, the king of Gods has eight agramahishis (chief queens)-(1) Padmaa, (2) Shiva, (3) Shachi, (4) Anju, (5) Amalaa, (6) Apsara, (7) Navamika and (8) Rohini. 28. Ishan Devendra, the king of Gods has eight agramahishis (chief queens)-(1) Krishnaa, (2) Krishnaraji, (3) Rama, (4) Ramarakshita, (5) Vasu, (6) Vasugupta, (7) Vasumitra and (8) Vasundhara. 29. Soma, the lok-paal of Shakra Devendra, the king of gods has eight agramahishis (chief queens). 30. Vaishraman, the lok-paal of Ishan Devendra, the king of gods has eight agramahishis (chief queens). mahAgraha-pada MAHAGRAHA-PAD (SEGMENT OF GREAT PLANETS) 31. aTTha mahaggahA paNNattA, taM jahA-caMde, sUre, sukke, buhe, bahassatI, aMgAre, saNiMcare, keuu| 31. ATha mahAgraha haiN| jaise-(1) candra, (2) sUrya, (3) zukra, (4) budha, (5) bRhaspati, (6) aMgAra (maMgala), (7) zanaizcara, (8) ketu| (grahoM kA vistRta varNana, candra prajJapti, sUrya prajJapti tathA jambUdvIpa prajJapti sUtra meM hai) 31. Their are eight Mahagraha (astrological planets) (1) Chandra (the moon), (2) Surya (the sun), (3) Shukra (Venus), (4) Budh (Mercury), (5) Brihaspati (Jupiter), (6) Angarak or Mangal (Mars), (7) Shanishchar (Saturn) and (8) Ketu. tRNa vanaspati-pada TRINA-VANASPATI-PAD (SEGMENT OF GRAMINEOUS PLANTS) 32. advavidhA taNavaNassatikAiyA paNNattA, taM jahA-mUle, kaMde, khaMdhe, tayA, sAle, pavAle, patte, pupphe| 32. tRNa vanaspatikAyika jIva ATha prakAra ke haiN| jaise-(1) mUla, (2) kanda, (3) skandha, (4) tvacA, (5) zAkhA, (6) pravAla (koMpala), (7) patra, (8) pussp| ))) )) )) )) )) )) )) )) )) ) )) ))) ))) ))) )) ))) ) ) aSTama sthAna (375) Eighth Sthaan Wan ) Wan

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$$$ $$$$$$$$$$$$F$$$$$$$$$$$$$$$$$$$$w 4 4 3 2. Gramineous plant-bodied beings are of eight kinds-(1) mool (root), (2) kand (bulbuous root), (3) skandh (trunk), (4) tvacha (bark), (5) shakha (branch), (6) praval (sprout), (7) patra (leaf) and (8) pushp (flower). saMyama-asaMyama-pada SAMYAM-ASAMYAM-PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 33. cauriMdiyA NaM jIvA asamArabhamANassa aTThavidhe saMjame kajjati, taM jahA-cakkhumAto sokkhAto avavarovettA bhvti| cakkhumaeNaM dukkheNaM asaMjoettA bhvti| (ghANAmAto sokkhAto , avavarovettA bhvti| ghANAmaeNaM dukkheNaM asaMjoettA bhvti| jibbhAmAto sokkhAto avavarovettA bhvti| jinbhAmaeNaM dukkheNaM asaMjoettA bhvti)| phAsAmAto sokkhAto avavarovettA bhvti| ma phAsAmaeNaM dukkheNaM asaMjogettA bhvti| 33. caturindriya jIvoM kA ghAta nahIM karane vAle ke ATha prakAra kA saMyama hotA hai, jaise(1-2) cakSurindriya sambandhI sukha kA viyoga tathA duHkha kA saMyoga nahIM karane se, (3-4) ghrANendriya sambandhI sukha kA viyoga tathA duHkha kA saMyoga nahIM karane se, (5-6) rasanendriya sambandhI sukha kA OM viyoga tathA duHkha kA saMyoga nahIM karane se, (7-8) sparzanendriya sambandhI sukha kA viyoga tathA duHkha kA saMyoga nahIM karane se| 33. A being not indulging in harming or killing of four-sensed beings has eight kinds of discipline--That related to not terminating the pleasure derived through and not enforcing the experienced through-(1,2) chakshurindriya (sense organ of seeing). (3,4) ghranendriya (sense organ of smell), (5, 6) rasanendriya (sense + organ of taste) and (7,8) sparshendriya (sense organ of touch). 34. cauriMdiyA NaM jIvA samArabhamANassa aTThavidhe asaMjame kajjati, taM jahA-cakkhumAto sokkhAto vavarovettA bhvti| cakkhumaeNaM dukkheNaM saMjogettA bhvti| jibhAmAto sokkhAto vavarovettA bhavati, jibbhAmaeNaM dukkheNaM saMjogettA bhvti)| phAsAmAto sokkhAto vavarovettA bhvti| phAsAmaeNaM dukkheNaM saMjogettA bhvti| 34. caturindriya jIvoM kA ghAta karane vAle ke ATha prakAra kA asaMyama hotA hai-5 (1-2) cakSurindriya sambandhI sukha kA viyoga karane evaM duHkha kA saMyoga karane se, (3-4) ghrANendriya OM sambandhI sukha kA viyoga evaM duHkha kA saMyoga karane se, (5-6) rasanendriya sambandhI sukha kA viyoga evaM ke ma duHkha kA saMyoga karane se, (7-8) sparzanendriya sambandhI sukha kA viyoga evaM duHkha kA saMyoga karane se| 34. A being indulging in harming or killing of four sensed beings has eight kinds of indiscipline-That related to terminating the pleasure derived through and enforcing the misery experienced through sthAnAMgasUtra (2) (376) Sthaananga Sutra (2)

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))) )) ))) )) ) ))) )) )) ) ) 4 (1,2) chakshurindriya (sense organ of seeing). (3,4) ghranendriya Wan (sense organ of smell), (5,6) rasanendriya (sense organ of taste) and Wan (7,8) sparshendriya (sense organ of touch). ma sUkSma-pada SUKSHMA-PAD (SEGMENT OF MINUTE) 35. aTTha suhumA paNNattA, taM jahA-pANasuhume, paNagasuhume, bIyasuhume, haritasuhume, pupphasuhume, aMDasuhume, leNasuhume, sinnehsuhume| ___ 35. sUkSma jIva ATha prakAra ke haiN| jaise-(1) prANasUkSma-kunthu Adi prANI, (2) panakasUkSma-hai lIlana-phUlana Adi, (3) bIjasUkSma-dhAna Adi ke bIja ke mukha-mUla kI kaNI Adi jise tuSa-mukha kahate haiN| (4) haritasUkSma-ekadama navIna utpanna harita kAya jo pRthvI ke samAna varNa vAlA hotA hai| Wan (5) puSpasUkSma-vaTa-pIpala Adi ke sUkSma pussp| (6) aNDasUkSma-makSikA, pipIlikAdi ke ati sUkSma anndde| (7) layanasUkSma-kIr3InagarA cITiyoM kI bAmbI aadi| (8) snehasUkSma-osa, hima Adi jalakAya Wan ke sUkSma jiiv| 4. 35. Sukshma jiva (minute beings) are of seven kinds----(1) pranOM sukshma-like minute insects, (2) panak-sukshma-like moss, (3) beej. sukshma-like tip of grain seed, (4) harit-sukshma-like lichen, + (5) pushp-sukshma-like minute flowers of banyan tree, (6) anda sukshma--like minute eggs of insects like fly, (7) layan-sukshma-like anthill and (8) sneha-sukshma-like minute water-bodied beings in dew and snow. bharatacakravartI-pada BHARAT CHAKRAVARTI-PAD (SEGMENT OF BHARAT CHAKRAVARTI) 36. bharahassa NaM raNNo cAuraMtacakkavaTTissa aTTha purisajugAiM aNubaddhaM siddhAiM (buddhAiM muttAI ke aMtagaDAiM pariNibuDAI) savvadukkhappahINAI, taM jahA-Adicyajase, mahAjase, atibale, mahAbale, teyavIrie, kattavIrie, daMDavIrie, jlviirie| 36. cAturanta cakravartI rAjA ke kramabaddha ATha uttarAdhikArI puruSa-yuga rAjA lagAtAra siddha, + buddha, mukta, parinivRtta aura samasta duHkhoM se rahita hue| jaise-(1) Adityayaza, (2) mahAyaza, (3) atibala, (4) mahAbala, (5) tejovIrya, (6) kArtavIrya, (7) daNDavIrya, (8) jlviiry| 36. Eight progressive successor rulers of Chakravarti Bharat became perfect (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (parinivrit), and ended all miseries in succession4 (1) Adityayash, (2) Mahayash, (3) Atibal, (4) Mahabal, (5) Tejovirya, $ (6) Kartavirya, (7) Dandavirya and (8) Jalavirya. ) ) Wan 55555555555555555;)) | aSTama sthAna (377) Eighth Sthaan a$$$$$$$$$$$$$$$$ $$$$$$$$$$$$$$$$$$$$

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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 pArzvagaNa-pada PARSHVA-GANA-PAD (SEGMENT OF PARSHVA-GANA) 37. pAsassa NaM arahao purisAdANiyassa aTTa gaNA aTTa gaNaharA hotthA, taM jahA-subhe, OM ajjaghose, vasiTTe, baMbhacArI, some, siridhare, vIrabhadde, jsobhdde| 37. puruSAdAnIya arhat pArzvanAtha ke ATha gaNa aura ATha gaNadhara hue-(1) zubha, (2) AryaghoSa, / ma (3) vaziSTha, (4) brahmacArI, (5) soma, (6) zrIdhara, (7) vIrabhadra, (8) yshobhdr| 37. Purushadaniya Arhat Parshva had eight ganas (groups of ic disciples) and eight Ganadharas (chief disciples) (1) Shubha, (2) Aryaghosh, (3) Vashishtha, (4) Brahmachari, (5) Soma, (6) Shridhar, (7) Virabhadra and (8) Yashodhar. OM darzana-pada DARSHAN-PAD (SEGMENT OF PERCEPTION/FAITH) 38. aTThavidhe daMsaNe paNNatte, taM jahA-sammadaMsaNe, micchadaMsaNe, sammAmicchadaMsaNe, cakkhudaMsaNe, (acakkhudaMsaNe, ohidaMsaNe), kevaladaMsaNe, suvinndNsnne| 38. darzana ATha prakAra kA hai| jaise-(1) samyagdarzana, (2) mithyAdarzana, (3) samyagmithyAdarzana, (4) cakSudarzana, (5) acakSudarzana, (6) avadhidarzana, (7) kevaladarzana, (8) svpndrshn| 4i 38. Darshan (perception/faith) is of eight kinds--(1) Samyagdarshan right perception/faith, (2) mithyadarshan--wrong or false perception/ faith, (3) samyagmithyadarshan--mixed or right and wrong perception/ faith, (4) chakshu darshan-common visual perception through eyes, (5) achakshu darshan-common sensual perception through mind and Wan sensual organs other than eyes, (6) avadhi darshan-sensual perception of subject of avadhi-jnana (distant things) preceding attainment of avadhi-jnana, (7) Keval darshan-common perception of general properties of all things and (8) Svapnadarshan-to dream. gagagagagagagaganamah:5555555555555555555555555555 aupamika-kAla-pada AUPAMIK-KAAL-PAD (SEGMENT OF CONCEPTUAL UNITS OF TIME) 39. aTThavidhe adhovamie paNNatte, taM jahA-paliovame, sAgarovame, osappiNI, ussappiNI, poggalapariyaTTe, tItaddhA, aNAgataddhA, svvddhaa| 39. aupamika addhA-(mAtra upamA dvArA samajhAyA jAne vAlA kAla) ATha prakAra kA hai, jaise(1) palyopama, (2) sAgaropama, (3) avasarpiNI, (4) utsarpiNI, (5) pudgala parivarta, (6) atIta-addhA (bhUtakAla), (7) anAgata-addhA (bhaviSya), (8) sarva-addhA (bhUta, vartamAna va bhvissy)| 39. Aupamik addha (conceptual units of time) are of eight kinds4i (1) Palyopam, (2) Sagaropam, (3) Avasarpini, (4) Utsarpini, (5) Pudgal sthAnAMgasUtra (2) (378) Sthaananga Sutra (2) ) 555555555555555555555555555555555555

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Wan )))))))))))))))55555555555555555555555555555553 55555555555555555555555555555555555 5 parivart (infinite Avasarpini and Utsarpini), (6) Atita addha (past), (7) Anagat addha (future) and (8) Sarva addha (past, present and future). fi (for more details see Hindi Tika, part-2, p. 539) - vivecana-jisa kAla kI gaNanA saMkhyA dvArA nahIM ho sakatI kevala upamA dvArA samajhAyA jA sakatA Wan hai, use aupamika kAla kahA jAtA hai| (1) palya kI upamA se samajhAyA jAne vaalaa-plyopm| (2) dasa 5 karoDA koDa palyoM kA eka saagropm| (3-4) dasa karoDA karoDa sAgaropama kA eka utsarpiNI tathA eka utsrpinnii| (5) ananta utsarpiNI-avasarpiNI kA eka pudgala praavrtn| (6-7) bItA huA kAla OM atIta addhA tathA bhaviSya kAla anAgata addhaa| (8) tInoM kAla ke samayoM ko milAne se 'sarvAddhA' ka kahalAtA hai| (vistRta vivaraNa hetu dekheM-hindI TIkA bhAga-2 pRSTha 539) Elaboration--The period of time beyond the scope of numbers can only be explained by metaphors. This is called metaphoric or conceptual timescale. (1) That which is explained by the analogy of palya (silo) is called Palyopam. (2) Ten koda-kod (one thousand trillion Palyopam make one Sagaropam. (3,4) One thousand trillion Sagaropam make one Utsarpini or one Avasarpini. (5) Infinite Utsarpini-Avasarpini make one Pudgal 15 Paravartan. (6,7) Past time is Ateet Addha and future time is Anagat Addha. (8) When all three past, present and future are combined it is Wan call Sarva Addha. (for more details see Hindi Tika, part-2, p. 539) ariSTanemi-pada ARISHTANEMI-PAD (SEGMENT OF ARISHTANEMI) 40. arahato NaM ariTThaNemissa jAva aTThamAto purisajugAto jugNtkrbhuumii| duvAsapariyAe aNtmkaasii| 40. arhat ariSTanemi se AThaveM puruSayuga taka yugAntakara bhUmi rahI-(mokSa jAne kA krama cAlU rahA, Age nhiiN)| arhat ariSTanemi ke kevalajJAna prApta karane ke do varSa bAda hI unake ziSya mokSa jAne lage the| 40. Yugantakar Bhumi (age of being liberated) continued from Arhat Arishtanemi to his eighth successor and not after that. Two years after Arhat Arishtanemi attained Keval-jnana, his disciples had started getting liberated. mahAvIra-pada MAHAVIR-PAD (SEGMENT OF MAHAVIR) / 41. samaNeNaM bhagavatA mahAvIreNaM aTTha rAyANo muMDe bhavettA agArAo aNagAritaM pavvAiyA, taM jahA vIraMgae vIrajase, saMjaya eNijjae ya raayrisii| seye sive uddAyaNe, taha saMkhe kaasivddhnne||1|| (saMgrahaNI-gAthA) aSTama sthAna (379) Eighth Sthaan Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 555555555555555553

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55555)))))))555555555558 )) ))) )) )) ))) )) ))) )) )) 41. zramaNa bhagavAn mahAvIra ne ATha rAjAoM ko muNDita kara agAra se anagAritA meM pravrajita + kiyaa| (1) vIrAGgaka, (2) vIryayaza, (3) saMjaya, (4) eNeyaka, (5) seya, (6) ziva, (7) uddAyana, (8) shNkhkaashiivrdhn| $ 41. Shraman Bhagavan Mahavir initiated eight kings from householders to homeless ascetics after getting their heads tonsured5 (1) Virangak, (2) Viryayash, (3) Sanjaya, (4) Eneyak, (5) Seya, (6) Shiva, 'fi (7) Uddayan and (8) Shankhakashivardhan. U AhAra-pada AHAR-PAD (SEGMENT OF FOOD) 42. aTThavihe AhAre paNNatte, taM jahA-maNuNNe asaNe, pANe, khAime, saaime| amaNuNNe Wan (asaNe, pANe, khAime), saaime| 42. AhAra ATha prakAra kA hai| jaise-(1) manojJa azana, (2) manojJa pAna, (3) manojJa khAdya, 9 (4) manojJa svAdya, (5) amanojJa azana, (6), amanojJa pAna, (7) amanojJa svAdya, (8) amanojJa khaady| ____42. Ahar (food) is of eight kinds-(1) Manojna (palatable) Ashan, (2) Manojna Paan, (3) Manojna Khadya, (4) Manojna Svadya, (5) Amanojna (unpalatable) Ashan, (6) Amanojna Paan, (7) Amanojna Khadya and (8) Amanojna Svadya. (for details refer to Sthaan 4, aphorism 512) kRSNarAji-pada KRISHNARAJI-PAD (SEGMENT OF ROWS OF DARKNESS) 43. uppiM saNaMkumAra-mAhiMdANaM kappANaM heTuiM baMbhaloge kappe riTTavimANaM-patthaDe, ettha NaM // akkhADaga-samacauraMsa-saMThANa-saMThitAo aTTha kaNharAIo paNNatAo, taM jahA-purathime NaM do hai kaNharAIo, dAhiNe NaM do kaNharAIo, paccatthime NaM do kaNharAIo, uttare NaM do knnhraaiio| ma purathimA abbhaMtarA kaNharAI dAhiNaM bAhiraM kaNharAI putttthaa| dAhiNA abhaMtarA kaNharAI hai paccatthimaM bAhiraM kaNharAiM putttthaa| paccatthimA abbhaMtarA kaNharAI uttaraM bAhiraM kaNharAI putttthaa| uttarA abhaMtarA kaNharAI puratthimaM bAhiraM kaNharAiM putttthaa| purathimapaccathimillAo baahiraao| do kaNharAIo chlNsaao| uttaradAhiNAo bAhirAo do kaNharAIo tNsaao| savvAo vi NaM ma abhaMtarakaNharAIo curNsaao| 43. sanatkumAra aura mAhendra kalpa ke Upara aura brahmaloka kalpa ke nIce riSTa vimAna kA prastaTa hai, vahA~ akhAr3e ke samAna samacaturasra (catuSkoNa) saMsthAna vAlI ATha kRSNarAjiyA~ (kAle pudgaloM OM kI paMktiyA~ haiM, jaise-(1) pUrva dizA meM do kRSNarAjiyA~, (2) dakSiNa dizA meM do kRSNarAjiyA~, + (3) pazcimI dizA meM do kRSNarAjiyA~, (4) uttara dizA meM do kRssnnraajiyaaN| ke pUrva kI Abhyantara kRSNarAji dakSiNa kI bAhya kRSNarAji se spRSTa hai| Wan 55555555555555555555555555555555555555555555558 ))) ) )) )) )) )) sthAnAMgasUtra (2) (380) Sthaananga Sutra (2)

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58 ))55555555;))))55558 nAnA-nAnAgAvAmAnAmAnAmA111 dakSiNa kI Abhyantara kRSNarAji pazcima kI bAhya kRSNarAji se spRSTa hai| pazcima kI Abhyantara kRSNarAji uttara kI bAhya kRSNarAji se spRSTa hai| uttara kI Abhyantara kRSNarAji pUrva kI bAhya kRSNarAji se spRSTa hai| pUrva aura pazcima kI bAhya do kRSNarAjiyA~ SaTkoNa haiN| uttara aura dakSiNa kI bAhya do kRSNarAjiyA~ trikoNa haiN| samasta Abhyantara kRSNarAjiyA~ catuSkoNa vAlI haiN| 43. Above Sanatkumar and Maahendra Kalp and below Brahmalok Kalp there is the prastat (gap) of Rishta Vimaan. In that space there are eight Krishnarajis (rows of dark particles) in square shape (like wrestling ring)-(1) two Krishnarajis in the east, (2) two Krishnarajis in the south, Fi (3) two Krishnarajis in the west, and (4) two Krishnarajis in the north. The inner Krishnaraji of east touches the outer Krishnaraji of the south. The inner Krishnaraji of south touches the outer Krishnaraji of the west. The inner Krishnaraji of west touches the outer Krishnaraji of the north. The inner Krishnaraji of north touches the outer Krishnaraji of the east. The two outer Krishnarajis of east and west are hexagonal. The two outer Krishnarajis of north and south are triangular. all the inner Krishnarajis are square. 44. etAsi NaM aTThaNhaM kaNharAINaM aTTha NAmadhejjA paNNattA, taM jahA-kaNharAIti vA, meharAIti vA, maghAti vA, mAghavatIti vA, vAtaphaliheti vA, vAtapalikkhobheti vA, devaphaliheti vA, devapalikkhobheti vaa| 44. ina ATha kRSNarAjiyoM ke ATha nAma haiN| jaise-(1) kRSNarAji, (2) megharAji, (3) maghA, (4) mAghavatI, (5) vAtaparigha, (6) vAtaparikSobha, (7) devaparigha, (8) devprikssobh| 5 44. These eight Krishnarajis have eight names--(1) Krishnaraji, 2) Megharaji. (3) Magha, (4) Maaghavati, (5) Vaatparigh, : (6) Vaatparikshobh, (7) Devaparigh and (8) Devaparikshobh. 45. etAsi NaM aTThaNhaM kaNharAINaM aTThasu ovAsaMtaresu aTTha logaMtiyavimANA paNNattA, taM jahA-accI, accImAlI, vairoaNe, pabhaMkare, caMdAbhe, sUrAbhe, supaiTThAbhe, aggiccaabhe| 45. ina AThoM kRSNarAjiyoM ke ATha avakAzAntaroM meM ATha lokAntika devoM ke vimAna haiN| jaise| (1) arci, (2) arcimAlI, (3) vairocana, (4) prabhaMkara, (5) candrAbha, (6) sUryAbha, (7) supratiSThAbha, na 1 (8) agnyrcaabh| )))))))))))) 5555555545 aSTama sthAna (381) Eighth Sthaan 1Sui Bu Bu 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 Ya %%%%%%B

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) )) ) ) ) )) )) )) 45. In the eight avakashantars (intervening space) of these eight 4 Krishnarajis are located the Vimaans of eight Lokantik Devas (gods 41 at the edge of universe)--(1) Archi, (2) Archimali, (3) Vairochan, Wan (4) Prabhankar, (5) Chandrabh, (6) Suryabh, (7) Supratishthabh and (8) Agnyarchabh. 46. etesu NaM aTThasu logaMtiyavimANesu aTThavidhA logaMtiyA devA paNNattA, taM jahA-- sArassatamAiccA, vaNhI varuNA yA gaddatoyA y| tusitA avvAbAhA, aggiccA ceva boddhvyaa||1|| (saMgrahaNI-gAthA) 46. ina AThoM lokAntika vimAnoM meM ATha prakAra ke lokAntika deva haiN| (1) sArasvata, (2) Aditya, (3) vahni, (4) varuNa, (5) gardatoya, (6) tuSita, (7) avyAbAdha, (8) agnyrc| Wan 46. In these eight Lokantik Vimaans there are eight Lokantik Devas (1) Sarasvat, (2) Aditya, (3) Vahni, (4) Varun, (5) Gardatoya, (6) Tushit, (7) Avyabadh and (8) Agnyarch. + 47. etesi NaM aTThaNhaM logaMtiyadevANaM ajahaNNamaNukkoseNaM aTTha sAgarovamAiM ThitI pnnnnttaa| 47. ina AThoM lokAntika devoM kI jaghanya aura utkRSTa bheda se rahita-eka-samAna sthiti + ATha-ATha sAgaropama kI hai| 5 47. Without a variation of maximum and minimum, the common life \i span of each of these eight Lokantik Devas is eight Sagaropam. vivecana-nauveM sthAna meM nau lokAntika devoM kA kathana hai| AThoM ke vimAna kRSNarAjiyoM ke bIca ke ma bhAga meM sthita hai tathA nauvA~ riSTAbha vimAna sabake madhya meM sthita hai| usameM riSTa nAmaka deva kA AvAsa hai| tIrthaMkara jaba dIkSA kA vicAra karate haiN| taba ye deva Akara unakA vardhApana kara saMsAra meM dharma kA udyota karane kI prArthanA karate haiN| (bhagavatI zataka 6, u. 5) Elaboration In the Ninth Sthaan there is a mention of nine Lokantik gods. Eight Vimaans are located in the middle of Krishna ninth, Rishtabh Vimaan, is located at the center of all these. It is the 4 abode of Rishta Deva. When a Tirthankar decides to get initiated these 41 gods approach him to offer commendation and request him to spread the light of religion. (Bhagavati Shatak 6/5) madhyapradeza-pada MADHYA PRADESH-PAD (SEGMENT OF MIDDLE SECTIONS) / 48. aTTha dhammatthikAya-majjhapaesA pnnnnttaa| 49. aTTha adhammatthikAya- (majjhapaesA pnnnnttaa)| 50. aTTa AgAsatthikAya- (majjhapaesA pnnnnttaa)| 51. aTTha jIva-majjhapaesA pnnnnttaa| ) ))) )) )) ))) 5555$$$$$$$Ting Ting Ting sthAnAMgasUtra (2) (382) Sthaananga Sutra (2)

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355555555555555555555555555558 ) -gAgAgAnA 48. dharmAstikAya ke ATha madhya pradeza madhya bhAga meM rahane vAle rucaka pradeza haiN| 49. adharmAstikAya ke ATha madhya pradeza haiN| 50. AkAzAstikAya ke ATha madhya pradeza haiN| 51. jIva ke ATha madhya pradeza haiN| fi 48. There are eight Madhya Pradesh (core sections) of Dharn astikaya. fi 49. There are eight Madhya Pradesh (core sections) of Adharmastikaya. 50. There are eight Madhya Pradesh (core sections) of Akashastikaya. 51. There are eight Madhya Pradesh (core sections) of Jiva. vivecana-tiryak loka ke madhya bhAga meM eka rAju parimANa lambAI-caur3AI vAle AkAza-pradezoM ke do pratara haiN| meru parvata ke ThIka madhya bhAga meM inakA sthAna hai| ina donoM prataroM ke bIcobIca gAya ke stana ke AkAra meM cAra-cAra AkAza pradeza haiN| inheM ATha rucaka pradeza kahA jAtA hai| ye hI rucaka pradeza ke dizA-vidizAoM kI maryAdA ke kAraNa banate haiN| (AcArAMga zru. 1 a. 1 u. 1 niyukti gAthA 42) jIva ke ATha rucaka pradeza jIva ke madhya bhAga meM sthita rahate haiN| ye AThoM rucaka pradeza sadA apane zuddha svarUpa meM rahate haiN| ina pradezoM ke sAtha kabhI karmabandha nahIM hotaa| bhavya, abhavya sabhI jIvoM ke rucakaka pradeza siddha bhagavAna ke rucaka pradezoM kI taraha zuddha svarUpa meM rahate haiN| (bhagavatI sUtra zataka 8 / u. 9) ___Elaboration-At the center of Tiryak lok at the mid-section of Merus mountain there are two levels of space. At the center of these two levels there are four space-sections each resembling four teats in udder of a cow. These are called Madhya Pradesh or Ruchak Pradesh. These core sections determine the extant of directions (Acharanga 1/1/1, Niryukti verse 42). Such Ruchak Pradesh (core sections) also exist in other agglomerate entities as well as soul. In soul also they are located at the exact center and are always in their pristine sublime form irrespective of the individual being worthy or unworthy of liberation or even liberated. They are, in fact, free of any karmic bondage. (Bhagavati Sutra 8/9) mahApadma-pada MAHAPADMA-PAD (SEGMENT OF MAHAPADMA) 52. arahA NaM mahApaume aTTha rAyANo muMDA bhavittA agArAo aNagAritaM pavvAvessati, taM jahA-paumaM, paumagummaM, NaliNaM, NaliNagummaM, paumaddhayaM, dhaNuddhayaM, kaNagarahaM, bhrhN| 52. (bhAvI prathama tIrthaMkara) arhat (ina) mahApadma ATha rAjAoM ko muNDita kara agAra se anagAritA meM pravrajita kreNge| jaise-(1) padma, (2) padmagulma, (3) nalina, (4) nalinagulma, (5) padmadhvaja, (6) dhanurdhvaja, (7) kanakaratha, (8) bhrt|| 52. Arhat Mahapadma (the first Tirthankar in future) will initiate eight kings from householders to homeless ascetics after getting their heads tonsured-(1) Padma, (2) Padmagulm, (3) Nalin, (4) Nalinagulm, (5) Padmadhvaj, (6) Dhanurdhvaj, (7) Kanakarath and (8) Bharat. Bu Bu Bu Bu 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 Ya Ya Ya Ya Ya Ya Ya Ya Ya %%% aSTama sthAna (383) Eighth Sthaan 55555555555555))))))))))))))

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255 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5555 565 55955 55 2 phra kRSNa- agramahiSI - pada KRISHNA-AGRAMAHISHI-PAD (SEGMENT OF CHIEF QUEENS OF KRISHNA) 53. kaNhassa NaM vAsudevassa aTTha aggamahisIo arahato NaM ariTThaNemissa aMtie muMDA bhavettA agArAo aNagAritaM pavvaiyA siddhAo ( buddhAo muttAo aMtagaDAo pariNivbuDAo) savvadukkhappahINAo, taM jahA 54. vIriyapuvvassa NaM aTTavatthU aTTha cUliyA vatthU paNNatte / 53. zrIkRSNa vAsudeva kI ATha paTarAniyoM ne arhat ariSTanemi ke pAsa dIkSA lekara siddhagati prApta kii| unake nAma haiM paumAvatI ya gorI, gaMdhArI lakkhaNA susImA y| jaMbavatI saccabhAmA, ruppiNI aggamahisIo // 1 // ( saMgrahaNI - gAthA ) 54. vIryapravAda pUrva ke ATha vastu (mUla adhyayana) aura ATha cUlikA - vastu haiN| (1) padmAvatI, (2) gaurI, (3) gaMdhArI, (4) lakSaNA, (5) susImA, (6) jobavatI, (7) satyagAthA, phra aura (8) rukmiNI) (vistRta varNana dekheM - antakRddazA meM) 53. Eight chief queens of Krishna Vasudev were initiated by Arhat Arishtanemi from householders to homeless ascetics after getting their heads tonsured and they all became perfect (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (parinivrit) to end all miseries. Their names are ( 1 ) Padmavati, (2) Gauri, (3) Gandhari, (4) Lakshmana, ( 5 ) Susima, (6) Jambavati, ( 7 ) Satyabhama and (8) Rukmini. 54. Viryapravad Purva (one of the subtle canon) has eight Vastu (basic chapters) and eight Chulika-vastu (appendices). gati - pada GATI - PAD (SEGMENT OF GENUSBS) 55. aTTha gatIo paNNattAo, taM jahA - NirayagatI, tiriyagatI, (maNuyagatI, devagatI), siddhigatI, gurugatI, paNollaNagatI, pbbhaargtii| 55. gatiyA~ ATha haiN| jaise- (1) narakagati, (2) tiryaggati, (3) manuSyagati, (4) devagati, (5) siddhagati, (6) gurugati, (7) praNodanagati, (8) prAg - bhAragati / 55. There are eight gatis (genuses ) - ( 1 ) narak gati (genus of infernal 5 beings ), ( 2 ) tiryanch gati (animal genus ), ( 3 ) manushya gati (genus of 5 human beings), (4) deva gati (divine genus ), ( 5 ) Siddha gati (Siddha genus For status ), (6) Guru gati (natural movement of Paramanu and other Sthaananga Sutra (2) sthAnAMgasUtra (2) phra (384) y / 6776 n 5 5 5 5 5 5 5 5 5 5 n 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 55 2 phra Wan Wan Wan

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jyotiSa maNDala Urdhva dizA uttara IzAna vAyavya ATha rucaka pradeza nairRtya AgneyI dakSiNa adho dizA TRILOK

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citra paricaya 13 / Illustration No. 13 ATha rucaka pradeza jambUdvIpa ke madhya bhAga meM meru parvata hai| isa parvata ke ThIka madhya bhAga meM madhya loka va adholoka ke sImAnta para do pratara haiN| ina prataroM ke bIca gau-stanAkAra cAra AkAza pradeza Upara va cAra nIce yoM ATha AkAza pradeza haiM, jinheM rucaka pradeza kahA jAtA hai| ye rucaka pradeza hI sampUrNa loka kA kendra bhAga haiN| inhIM se sabhI dizA aura vidizAoM kA Arambha hotA hai| isake jisa tarapha sUryodaya hotA hai vaha pUrva, sUryAsta hone vAlI pazcima, bAyIM tarapha uttara va dAhinI tarapha dakSiNa dizA mAnI jAtI hai| isI prakAra cAroM konoM meM cAra vidizA tathA Upara Urdhva dizA jahA~ sabhI deva loka haiM, nIce adhodizA jahA~ para sabhI naraka bhUmiyA~ haiN| citra meM sUryodaya kI pUrva va sUryAsta kI pazcima dizA batAI hai| uttara meM vizAla parvata zreNiyA~ tathA dakSiNa meM athAha samudra dikhAye gaye haiN| (vizeSa varNana ke lie dekheM-sthAna 10, sUtra 30-31, pR. 484) -sthAna 8, sUtra 52, pR. 383 EIGHT RUCHAK PRADESH Meru mountain is at the center of Jambudveep. At the midsection of Meru mountain there are two levels of space. At the center of these there are four space-sections, each resembling four teats in udder of a cow. These are called Ruchak Pradesh. This is the starting point of cardinal and intermediate directions. From this point the directions of sunrise and sunset are called east and west respectively. To the left and right are north and south respectively. The intermediate directions are in four corners. Directly above is zenith, the place of divine realms and below is nadir, the place of infernal realms. In the illustration east and west are shown as directions of sunrise and sunset. Towards north are shown great mountain ranges and towards south is shown unfathomable sea. (for detailed discription please refer to-Sthaan 10, Sutra 30-31, p. 484) -Sthaan 8, Sutra 52, p. 383 YERISPRINGPRISORTSORIGORNERISPRISPRISONGPRASPOTSPOTENSPEXSPBXGORRORNKORMAOMIO

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5555555 ) ) ))) )))) ) ) ) things), (7) Pranod gati (movement caused by someone, such as shooting an arrow or moving a vehicle) and (8) Pragbhar gati (movement caused by a load, such as the downward movement of a boat when loaded). vivecana-paramANu Adi kI svAbhAvika gati ko gurugati kahA jAtA hai| prakAza kI, zabda kI, vAyu ke gati, gurugati tathA kisI dUsare kI preraNA se hone vAlI gati praNodanagati kahalAtI hai| jaise tIra kA nA, vAhana kA calanA aadi| dravyoM se AkrAnta hone para jo dasarI gati hotI hai, use prAgabhAra gati jAte haiN| jaise nAva meM bhare bhAra se usakI nIce kI ora hone vAlI gti| zeSa gatiyA~ prasiddha haiN| Elaboration-explanations given in parentheses. aupa-samudra-pada DVEEP-SAMUDRA-PAD (SEGMENT OF ISLANDS AND SEAS) 56. gaMgA-sindhu-ratta-rattavatidevINaM dIvA aTTha-aTTa joyaNAI AyAmavikkhaMbheNaM pnnnnttaa| 17. ukkAmuha-mehamuha-vijjumuha-vijjudaMtadIvA NaM dIvA aTTha-aTTha joyaNasayAI AyAma khaMbheNaM pnnnnttaa| / 56. gaMgA, sindhu, raktA aura raktavatI nadiyoM kI adhiSThAtrI deviyoM ke dvIpa ATha-ATha yojana Abe-caur3e haiN| 57. ulkAmukha, meghamukha, vidyunmukha aura vidyuddanta dvIpa ATha-ATha sau yojana ET 86. The islands of adhishthatri devis (the ruling goddesses) of Ganga, Sindhu, Rakta and Raktavati rivers are eight Yojan long and eight Yojan wide. 57. Ulkamukh, Meghamukh, Vidyunmukh and Vidyuddant islands are eight hundred Yojan long and eight hundred Yojan wide. 58. kAlode NaM samudde aTTha joyaNasayasahassAI cakkavAlavikkhaMbheNaM pnnnntte| 53. abhaMtarapukkharaddhe NaM aTTha joyaNasayasahassAI cakkavAlavikkhaMbheNaM pnnnntte| 60. evaM bhirpukkhrddhevi| 58. kAloda samudra cakravAla viSkambha-(golAI kI apekSA) se ATha lAkha yojana vistRta hai| 59. Abhyantara puSkarArdha cakravAla viSkambha se ATha lAkha yojana hai| 60. isI prakAra bAhya puSkarArdha bhI cakravAla viSkambha se ATha lAkha yojana vistRta hai| 58. The chakraval vishkambh (circumference) of Kalod Samudra is said to be eight hundred thousand Yojans. 59. The chakraval vishkambh (circumference) of inner Pushkarardh is said to be eight hundred thousand Yojans. 60. In the same way the chakraval vishkambh (circumference) of outer Pushkarardh is also said to be eight hundred thousand Yojans. 5555555555555 5 5 F5 5 55 $$ $$$$ 555 FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting - aSTama sthAna (385) Eighth Sthaan 555555555555555558

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25 5 55 5 55 55555 5 5 5 5 5 5555555595555555952 25 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 5 55 5 5 @ kAkaNiratna- pada KAKANIRATNA PAD (SEGMENT OF KAKANI GEM) 61. egamegassa NaM raNNo cAuraMtacakkavaTTissa aTThasovaNNie kAkaNirayaNe chattale duvAla - saMsie aTTakaNie adhikaraNisaMThite / 61. Every Chaturant Chakravarti has a Kakini ratna weighing eight Suvarna (an ancient coin). It has six surfaces, twelve angle, eight diagonals and is anvil-shaped. 61. pratyeka cAturanta cakravartI rAjA ke ATha suvarNa jitanA bhArI kAkiNI ratna hotA hai| vaha chaha pha tala, bAraha koNa, ATha karNikA vAlA aura aharana (eraNa) ke saMsthAna vAlA hotA hai| Wan mAgadha-yojana - pada MAAGADH YOJAN-PAD (SEGMENT OF MAAGADH YOJAN) 62. mAgadhassa NaM joyaNassa aTTha dhaNusahassAiM Nidhatte paNNatte / 62. magadha deza ke yojana kA pramANa ATha hajAra dhanuSa pramANa hai| 62. The measure of Yojan in Magadh country is eight thousand Dhanush. jambUdvIpa - pada JAMBUDVEEP PAD (SEGMENT OF JAMBU CONTINENT) 63. jaMbU NaM sudaMsaNA aTTha joyaNAI uDDuM uccatteNaM, bahumajjhadesabhAe aTThA joyaNAI vikkhaMbheNaM, sAtiregAiM aTTha joyaNAI savvaggeNaM paNNattA / 64. kUDasAmalI NaM aTTha joyaNAI evaM ceva / 65. timisaguhA NaM aTTha joyaNAI uDDuM uccatteNaM / 66. khaMDappavAtaguhA NaM aTTha (joyaNAI uDDa uccatteNaM) / 63. sudarzana jambU vRkSa ATha yojana U~cA, bahumadhyapradeza ( ThIka bIca meM) bhAga meM ATha yojana caur3A aura sarva parimANa meM kucha adhika ATha yojana hai / 64. kUTa zAlmalI vRkSa bhI pUrvokta vAlA jAnanA cAhie / 65. tamisra guphA ATha yojana U~cI hai / 66. khaNDaprapAta guphA ATha U~cI hai| pramANa yojana 63. The beautiful Jambu tree is eight Yojan tall, eight Yojan wide in the middle and a little more than eight Yojan in overall dimension. 564. The dimensions of Koot Shalmali tree should also be read as phra aforesaid. 65. Tamisra cave is eight Yojan high. 66. Khandaprapat cave is eight Yojan high. sthAnAMgasUtra (2) vivecana - vaitADhya parvata ke mUla meM pazcima meM tamisrA guphA tathA pUrva bhAga meM khaNDa prapAta guphA hai| pUrvI guphA ke kinAre gaMgA tathA pazcimI dizA ke kinAre sindhu nadI bahatI hai / guphAoM ke uttara-dakSiNa donoM tarapha eka-eka vizAla dvAra hai| ye dvAra sadA banda hIM rahate haiM / jaba cakravartI SaTkhaNDa vijaya ko pha phra (386) ka Sthaananga Sutra (2) phapha Wan

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))) 3hhhhhhhhhhh )) na17 nAgAgAgA: ) 555555555555555555555555555555555555 - nikalate haiM to unakA senApati inameM praveza hetu tamisrA guphA kA dvAra kholatA hai tathA lauTate hue khaNDa 5 prapAta guphA se AtA hai| (jambUdvIpa pra. va. 1) Elaboration - In the base of Vaitadhya mountain there are two caves, f Tamisra in the west and Khand-prapat in the east. The opening of the eastern caves is on the banks of Ganges and that of the western cave is on the banks of Sindhu. On the northern and southern sides of the two caves there are large gates. These gates are always closed. When a Chakravarti 6 launches his victory march, his commander opens the gates entering in f Tamisra cave and leaving from Khand-prapat. (Jambudveep pra.-1) 67. jaMbuddIve dIve maMdarassa pavvayassa puratthime NaM sItAe mahANadIe ubhato kUle aTTha vakkhArapabbayA paNNattA, taM jahA-cittakUDe, pamhakUDe, NaliNakUDe, egasele, tikUDe, vesamaNakUDe, # aMjaNe, maayNjnne| 68. jaMbudvIve dIve maMdarassa pavvayassa paccatthimeNaM sItoyAe mahANadIe ubhato hai kUle aTTha vakkhArapavvatA paNNattA, taM jahA-aMkAvatI, pamhAvatI, AsIvise, suhAvahe, caMdapavvate, / sUrapavvate, NAgapabbate, devpvvte| 67. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke donoM kUloM para ATha meM vakSaskAraparvata haiM, jaise-(1) citrakUTa, (2) pakSmakUTa, (3) nalinakUTa, (4) ekazaila, (5) trikUTa, / (6) vaizramaNakUTa, (7) aMjanakUTa, (8) maataaNjnkuutt| 68. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima hai meM zItodA mahAnadI ke donoM kUloM para ATha vakSaskAraparvata haiM, jaise-(1) aMkAvatI, (2) pakSmAvatI, , (3) AzIviSa, (4) sukhAvaha, (5) candraparvata, (6) sUraparvata, (7) nAgaparvata, (8) devprvt| i 67. In Jambu Dveep in the eastern part of Mandar mountain there are eight Vakshaskar mountains on the two banks of great river Sita(1) Chitrakoot, (2) Padmakoot, (3) Nalinakoot, (4) Ekashaila, (5) Trikoot, (6) Vaishraman-koot, (7) Anjan-koot and (8) Matanjan-koot.68. In Jambu Dveep in the western part of Mandar mountain there are eight i Vakshaskar mountains on the two banks of great river i (1) Ankavati, (2) Pakshmavati, (3) Ashivish, (4) Sukhavah, (5) Chandraparvat, (6) Suryaparvat, (7) Naag-parvat and (8) Devaparvat. vijaya-pada VIJAYA-PAD (SEGMENT OF VIJAYA) 69. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANadIe uttare NaM aTTha cakkavaTTivijayA paNNattA, taM jahA-kacche, sukacche, mahAkacche, kacchagAvatI, Avatte, (maMgalAvatte, pukkhale), pukkhlaavtii| 70. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANadIe dAhiNe NaM aTTha cakkapaTTivijayA paNNattA, taM jahA-vacche, suvacche, (mahAvacche, vacchagAvatI, ramme, rammage, ramaNijje), mNglaavtii| ) ))))))))))) ) ka aSTama sthAna (387) Eighth Sthaan 555555555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya

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Wan Wan pU 69. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke uttara meM cakravartI ke ATha vijayakSetra haiN| jaise- (1) kaccha, (2) sukaccha, (3) mahAkaccha, (4) kacchakAvatI, (5) Avarta, (6) maMgalAvarta, (7) puSkala, (8) puSkalAvatI / 70. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM 5 sItA mahAnadI ke dakSiNa meM cakravartI ke ATha vijayakSetra haiM, jaise- ( 1 ) vatsa, (2) suvatsa, (3) mahAvatsa, (4) vatsakAvatI, (5) ramya, (6) ramyaka, (7) ramaNIya, (8) maMgalAvatI / Wan Wan Wan pha 69. In Jambu Dveep in the eastern part of Mandar mountain to the Bian north of great river Sita there are eight Vijaya Kshetra (state-like subdivisions) of a Chakravarti (1) Kachchha, (2) Sukachchha, pha (3) Mahakachchha, ( 4 ) Kachchhakavati, (5) Avart, (6) Mangalavart, 5 (7) Pushkal, ( 8 ) Pushkalavati. 70. In Jambu Dveep in the eastern part of 5 Mandar mountain to the south of great river Sita there are eight Vijaya Wan Kshetra (state-like subdivisions) of a Chakravarti-(1) Vatsa, phra cu Wan Wan Wan (2) Suvatsa, (3) Mahavatsa, (4) Vatsakavati, (5) Ramya, ( 6 ) Ramyak, phra 5 (7) Ramaniya, (8) Mangalavati. Wan Wan 71. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sItoyAe mahANadIe dAhiNe NaM aTTha cakkavaTTivijayA paNNattA, taM jahA - pamhe, ( supamhe, mahApamhe, pamhagAvatI, saMkhe, NaliNe, kumue), phra 5 salilAvatI / 72. jaMbUddIve dIve maMdarassa pavvayassa paccatthime NaM sItoyAe mahANadIe uttare NaM aTTha k cakkavaTTivijayA paNNattA, taM jahA - vappe, suvappe, (mahAvappe, vappagAvatI, vaggU, suvaggU, gaMdhila ) 5 gaMdhilAvatI / Wan pha 71. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke dakSiNa meM ATha vijaya kSetra haiM, jaise- (1) pakSma, (2) supakSma, (3) mahApakSma, (4) pakSmakAvatI, (5) zaMkha, (6) nalina, (7) kumuda, (8) salilAvatI / 72. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM zItodA mahAnadI ke uttara meM cakravartI ke ATha vijayakSetra haiM, jaise- (1) vapra, (2) suvapra, (3) mahAvapra, (4) vaprakAvatI, (5) valgu, (6) suvalgu, (7) gandhila, (8) gandhilAvatI / phra Sheng Wan 71. In Jambu Dveep in the western part of Mandar mountain to the south of great river Sitoda there are eight Vijaya Kshetra (state-like subdivisions) of a Chakravarti--(1) Pakshma, (2) Supakshma, Wan Wan pha (3) Mahapakshma, ( 4 ) Pakshmavati, (5) Shankha, ( 6 ) Nalin, (7) Kumud, phra 5 (8) Salilavati. 72. In Jambu Dveep in the western part of Mandar mountain to the north of great river Sitoda there are eight Vijaya Kshetra (state-like subdivisions) of a Chakravarti - ( 1 ) Vapra, 5 Chu Wan pha ( 2 ) Suvapra, ( 3 ) Mahavapra, ( 4 ) Vaprakavati, (5) Valgu, ( 6 ) Suvalgu, pha 5 (7) Gandhil, ( 8 ) Gandhilavati. Wan 5 sthAnAMgasUtra (2) Wan (388) phra Sthaananga Sutra (2) Wan Wan

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55555558 OM rAjadhAnI-pada RAJADHANN-PAD (SEGMENT OF CAPITAL CITIES) 73. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANadIe uttare NaM aTTha rAyahANIo ke paNNattAo, taM jahA-khemA, khemapurI, (riTThA, riTThapurI, khaggI, maMjUsA, osadhI), puNddriiginnii| 74. jaMbuddIve dIve maMdarassa pavyayassa purathime NaM sItAe mahANaIe dAhiNe NaM aTTha rAyahANIo ke paNNattAo, taM jahA-susImA, kuMDalA, (aparAjiyA, pabhaMkarA, aMkAvaI, pamhAvaI, subhA), rynnsNcyaa| 73. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM zItA mahAnadI ke uttara meM ATha rAjadhAniyA~ haiM, jaise-(1) kSemA, (2) kSemapurI, (3) riSTA, (4) riSTapurI, (5) khaDgI, (6) maMjUSA, (7) auSadhi, # (8) paunnddriikinnii| 74. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke dakSiNa meM ATha rAjadhAniyA~ haiM. jaise-(1) sasImA. (2) kaNDalA. (3) aparAjitA, (4) prabhaMkarA, (5) aMkAvatI... (6) pakSmAvatI, (7) zubhA, (8) rtnsNcyaa| 73. In Jambu Dveep in the eastern part of Mandar mountain to the north of great river Sita there are eight rajadhanis (capital cities) (1) Kshama, (2) Kshemapuri, (3) Rishta, (4) Rishtapuri, (5) Khadgi, fi (6) Manjusha, (7) Aushadhi, (8) Paundarikini. 74. In Jambu Dveep in the F eastern part of Mandar mountain to the south of great river Sita there are eight rajadhanism(1) Susima, (2) Kundala, (3) Aparajita, (4) Prabhankara, (5) Ankavati, (6) Pakshamavati, (7) Shubha, (8) Ratnasanchaya. ma 75. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sIodAe mahANadIe dAhiNe NaM aTTha rAyahANIo paNNattAo, taM jahA-AsapurA, (sIhapurA, mahApurA, vijayapurA, avarAjitA, avarA, asoyA), viitsogaa| 76. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sItoyAe mahANaIe uttare NaM aTTa rAyahANIo paNNattAo, taM jahA-vijayA, vejayaMtI, (jayaMtI, aparAjiyA, cakkapurA, khaggapurA, avajjJA), aujjhaa| 75. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM zItodA mahAnadI ke dakSiNa meM ATha * rAjadhAniyA~ haiM, jaise-(1) azvapurI, (2) siMhapurI, (3) mahApurI, (4) vijayapurI, (5) aparAjitA, 5 (6) aparA, (7) azokA, (8) viitshokaa| 76. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM zItodA mahAnadI ke uttara meM ATha rAjadhAniyA~ haiM, jaise-(1) vijayA, (2) vaijayantI, (3) jayantI, 4 (4) aparAjitA, (5) khaDgapurI, (7) avadhyA, (8) ayodhyaa| 75. In Jambu Dveep in the western part of Mandar mountain to the south of great river Sitoda there are eight rajadhanis--(1) Ashvapuri, (2) Simhapuri, (3) Mahapuri, (4) Vijayapuri, (5) Aparajita, (6) Apara, (7) Ashoka, (8) Vigatashoka. 76. In Jambu Dveep in the western part of Mandar mountain to the north of great river Sitoda there are eight ))))))))5555555 )))) Wan ))))))))))) aSTama sthAna (389) Eighth Sthaan

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455Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8555555555555))) ))))))) ))))))))))) 3 rajadhanis--(1) Vijaya, (2) Vaijayanti, (3) Jayanti, (4) Aparajita, Wan (5) Chakrapuri, (6) Khadgapuri, (7) Avadhya, and (8) Ayodhya. * arihaMta-cakravartI-pada ARIHANT-CHAKRAVARTI-PAD (SEGMENT OF ARIHANT AND CHAKRAVARTI) 77. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANadIe uttare NaM ukkosapae aTTha ma arahaMtA, aTTha cakkavaTTI, aTTha baladevA, aTTha vAsudevA uppajiMsu vA uppajjaMti vA uppajjissaMti vaa| + 78. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe [ mahANadIe ? ] dAhiNe NaM ukkosapae OM evaM cev| 79. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sIoyAe mahANadIe dAhiNe NaM. ukkosapae evaM cev| 80. evaM uttrennvi| Wan 77. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke uttara meM utkRSTataH ATha 9 arhat (tIrthaMkara), ATha cakravartI, ATha baladeva aura ATha vAsudeva utpanna hue the, utpanna hote haiM aura utpanna hoNge| 78. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke dakSiNa meM utkRSTataH / OM isI prakAra ATha arhat, ATha cakravartI, ATha baladeva aura ATha vAsudeva utpanna hue the, utpanna hote haiM 5 + aura utpanna hoNge| 79. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM sItodA mahAnadI ke dakSiNa meM utkRSTataH isI prakAra ATha arhat, ATha cakravartI, ATha baladeva aura ATha vAsudeva utpanna hue the, utpanna Wan hote haiM aura utpanna hoNge| 80. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM sItodA mahAnadI ke Wan uttara meM utkRSTataH isI prakAra ATha arhat, ATha cakravartI, ATha baladeva aura ATha vAsudeva utpanna hue the, utpanna hote haiM aura utpanna hoNge| 77. In Jambu Dveep in the eastern part of Mandar mountain to the north of great river Sita a maximum of eight Arhats (Tirthankars), eight - Chakravartis, eight Baladevas and eight Vasudevas did, do and will take birth. 78. In Jambu Dveep in the eastern part of Mandar mountain to the 45 south of great river Sita a maximum of eight Arhats (Tirthankars), eight Chakravartis, eight Baladevas and eight Vasudevas did, do and will take birth. 79. In Jambu Dveep in the western part of Mandar mountain to $i the south of great river Sitoda a maximum of eight Arhats (Tirthankars), eight Chakravartis, eight Baladevas and eight Vasudevas did, do and take birth. 80. In Jambu Dveep in the western part of Mandar mountain to the north of great river Sitoda a maximum of eight Arhats (Tirthankars), eight Chakravartis, eight Baladevas and eight Vasudevas did, do and will take birth. OM parvata-guphA-pada PARVAT-GUFA-PAD (SEGMENT OF MOUNTAINS AND CAVES) 81. jaMbudvIve dIve maMdarassa pavvayassa purathime NaM sItAe mahANaIe uttare NaM aTTha dIhaveyaDDA, OM aTTha timisaguhAo, aTTha khaMDagappavAtaguhAo, aTTha kayamAlagA devA, aTTha NaTTamAlagA devA, aTTha sthAnAMgasUtra (2) (390) Sthaananga Sutra (2) 84545 ))))))))555555558

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) )) )) ))) ))) )) 555555555555555555555555555555555555 gaMgAkuMDA, aTTha siMdhukuMDA, aTTha gaMgAo, aTTha siMdhUo, aTTha usabhakUDA pavvatA, aTTha usabhakUDA devA // pnnnnttaa| 82. jaMbuddIve dIve maMdarassa pavvayassa purathime NaM sItAe dAhiNe NaM aTTha dIhaveaDDA evaM ceva jAva aTTa usabhakUDA devA paNNattA, Navaramettha ratta-rattAvatI, tAsiM ceva kuNddaa|| 81. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke uttara meM ATha dIrgha vaitADhya, OM ATha tamisra guphAe~, ATha khaNDakapratApa guphAe~, ATha kRtamAlaka deva, ATha gaMgAkuNDa, ATha sindhukuNDa, Wan ATha gaMgA, ATha sindhu, ATha RSabhakUTa parvata aura ATha RSabhakUTa deva haiN| 82. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke dakSiNa meM ATha dIrgha vaitADhya, ATha tamisra guphAe~, ATha ma khaNDakapratApa guphAe~, ATha kRtamAlaka deva, ATha raktAkuNDa, ATha raktavatI kuNDa, ATha raktA, ATha raktavatI, ATha RSabhakUTa parvata aura ATha RSabhakUTa deva haiN| 81. In Jambu Dveep in the eastern part of Mandar mountain to the 45 north of great river Sita there are eight Deergh Vaitadhya mountains, eight Tamisra caves, eight Khandaprapatak caves, eight Kritamalak gods, eight Nrityamalak gods, eight Gangakund, eight Sindhukund, eight Ganga, eight Sindhu, eight Rishabhakoot mountains and eight Rishabhakoot gods. 82. In Jambu Dveep in the eastern part of Mandar mountain to the south of great river Sita there are eight Deergh 45 Vaitadhya mountains, eight Tamisra caves, eight Khandaprapatak 1 ___caves, eight Kritamalak gods, eight Nrityamalak gods, eight Raktakund, eight Raktavatikund, eight Rakta, eight Raktavati, eight Rishabhakoot 5 mountains and eight Rishabhakoot gods. 83. jaMbudvIve dIve maMdarassa pavvayassa paccatthime NaM sItoyAe mahANadIe dAhiNe NaM aTTha OM dIhaveyaDDA jAva aTTha NaTTamAlagA devA, aTTha gaMgAkuMDA, aTTha siMdhukuMDA, aTTha gaMgAo, aTTha siMdhUo, aTTha usabhakUDA pavvatA, aTTha usabhakUDA devA pnnnnttaa| 84. jaMbuddIve dIve maMdarassa pavvayassa OM paccatthime NaM sIoyAe mahANadIe uttare NaM aTTha dIhavayeDDA jAva aTTa NaTTamAlagA devA pnnnnttaa| aTTha rattAkuMDA, aTThA rattAvatikuMDA, aTTha rattAo, (aTTha rattAvatIo, aTTha usabhakUDA pavatA), aTTha OM usabhakUDA devA pnnnnttaa| 85. maMdaracUliyA NaM bahumajjhadesabhAe aTTha joiNAI vikkhaMbheNaM pnnnnttaa| 83. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM sItodA mahAnadI ke dakSiNa meM ATha dIrgha / OM vaitADhya, ATha tamisraguphAe~, ATha khaNDakaprapAta guphAe~, ATha kRtamAlaka deva, ATha nRtyamAlaka deva, ke ATha gaMgAkuNDa, ATha sindhukuNDa, ATha gaMgA, ATha sindhu, ATha RSabhakUTa parvata aura ATha RSabhakUTa deva haiN| 84. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM sItodA mahAnadI ke uttara meM ATha dIrgha vaitADhya, ATha tamisraguphAe~, ATha khaNDakaprapAta guphAe~, ATha kRtamAlaka deva, ATha nRtyamAlaka deva, ATha raktAkuNDa, ATha raktavatIkuNDa, ATha raktA, ATha raktAvatI, ATha RSabhakUTa parvata aura ATha OM RSabhakUTa deva haiN| 85. mandara parvata kI cUlikA bahumadhyadeza bhAga meM ATha yojana caur3I hai| ))))))))))))))))55558 Wan ) )) ))) ) )))) )))))))))))))) ) ) aSTama sthAna (391) Eighth Sthaan 85)) Wan ) B)))) ))))))))) )))))))) )))))))) )))))

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0555555555555555555555555555555555558 83. In Jambu Dveep in the western part of Mandar mountain to the south of great river Sitoda there are eight Deergh Vaitadhya mountains, eight Tamisra caves, eight Khandaprapatak caves, eight Kritamalak gods, eight Nrityamalak gods, eight Gangakund, eight Sindhukund, eight Ganga, eight Sindhu, eight Rishabhakoot mountains and eight Rishabhakoot gods. 84. In Jambu Dveep in the western part of Mandar mountain to the north of great river Sita there are eight Deergh Vaitadhya mountains, eight Tamisra caves, eight Khandaprapatak 15 caves, eight Kritamalak gods, eight Nrityamalak gods, eight Raktakund, $i eight Raktavatikund, eight Rakta, eight Raktavati, eight Rishabhakoot mountains and eight Rishabhakoot gods. 85. Mandar Chulika (the peak of Mandar mountain) is eight Yojan wide at its middle. 8555555555 )) )) ) )) ) )) )) F5F55 $ 555555555555555555 5555555555 55 55555555555 )) dhAtakISaNDadvIpa-pada DHATAKIKHAND-DVEEP-PAD (SEGMENT OF DHATAKIKHAND CONTINENT) 86. dhAyaisaMDadIvapurathimaddhe NaM dhAyairukkhe aTTha joyaNAI uDaM uccatteNaM, bahumajjhadesabhAe aTTha joyaNAI vikkhaMbheNa, sAiregAiM aTTha joyaNAI savvaggeNaM pnnnntte| 87. evaM dhAyairukkhAo ADhavettA sacceva jaMbUdIvavattavvatA bhANiyavyA jAva mNdr-cuuliyti| 88. evaM paccatthimaddhevi * mahAdhAyairukkhAto ADhavettA jAva mNdrcuuliyti| 86. dhAtakISaNDa dvIpa ke pUrvArdha meM dhAtakIvRkSa ATha yojana U~cA, bahumadhyadeza bhAga meM ATha yojana caur3A aura sarva parimANa meM kucha adhika ATha yojana vistRta hai| 87. isI prakAra dhAtakISaNDa ke pUrvArdha meM dhAtakIvRkSa se lekara mandaracUlikA taka kA sarva varNana jambUdvIpa kI vaktavyatA ke samAna hai| 88. isI prakAra dhAtakISaNDa ke pazcimArdha meM mahAdhAtakI vRkSa se lekara mandaracUlikA taka kA sarva varNana jambUdvIpa kI vaktavyatA ke samAna hai| 86. In the eastern half of Dhatakikhand Dveep the Dhataki tree is eight Yojan tall, eight Yojan wide in the middle and a little more than eight Yojan in overall dimension. 87. In the same way all the description of the eastern half of Dhatakikhand Dveep starting from Dhataki tree up to Mandar Chulika should be read as that mentioned about Jambu Dveep. 88. In the same way all the description of the western half of Dhatakikhand Dveep starting from Mahadhataki tree up to Mandar Chulika should be read as that mentioned about Jambu Dveep. puSkaravara-dvIpa-pada PUSHKARVAR-DVEEP-PAD (SEGMENT OF PUSHKARVAR CONTINENT) 89. evaM pukkharavaradIvaDUpurathimaddhevi paumarukkhAo ADhavettA jAva mNdrcuuliyti| 90. evaM pukkharavaradIvaDDapaccatthimaddhevi mahApaumarukkhAto jAva mNdrcuuliyti| ))) ))) ))) ) ) )))) ) sthAnAMgasUtra (2) (392) Sthaananga Sutra (2) 5 84545555555555555555555555555558

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan 89. isI prakAra puSkaravaradvIpArdha pUrvArdha meM padmavRkSa se lekara mandaracUlikA taka kA sarva varNana jambUdvIpa kI vaktavyatA ke samAna hai / 90. isI prakAra puSkaravaraddhIpArdha ke pazcimArdha ke mahApadma vRkSa se lekara mandaracUlikA taka kA sarva varNana jambUdvIpa kI vaktavyatA ke samAna hai| 89. In the same way all the description of the eastern half of Pushkarvardveepardh (half Pushkarvar continent) starting from Padma tree up to Mandar Chulika should be read as that mentioned about Jambu Dveep. 90. In the same way all the description of the western half of Pushkarvardveepardh starting from Mahapadma tree up to Mandar Chulika should be read as that mentioned about Jambu Dveep. kUTa- pada KOOT-PAD (SEGMENT OF PEAKS) 91. jaMbuddIve dIve maMdare pavvate bhaddasAlavaNe aTTha disAhatthikUDA paNNattA, paumuttara NIlavaMte, suhatthi aMjaNAgirI / taM jahA kumude ya palAse ya vaDeMse royaNAgirI // 1 // ( saMgrahaNI - gAthA ) 91. jambUdvIpa nAmaka dvIpa meM mandaraparvata ke bhadrazAla vana meM ATha dizAhastikUTa (pUrva Adi dizAoM meM hAthI ke samAna AkAra vAle zikhara) kahe gaye haiM, jaise- (1) padmottara, (2) nIlavAn, (3) suhastI, (4) aMjanagiri, (5) kumuda, (6) palAza, (7) avataMsaka, (8) rocanagiri / 91. In Jambudveep there are said to eight Dishahastikoots (elephantshaped peaks in cardinal and intermediate directions including east) in Bhadrashal forest on Mandar mountain-(1) Padmottar, (2) Neelavaan, (3) Suhasti, (4) Anjanagiri, (5) Kumud, (6) Palaash, (7) Avatamsak and (8) Rochan-giri. jagatI - pada JAGATI PAD (SEGMENT OF PLATEAU) phra 92. jaMbuddIvassa NaM dIvassa jagatI aTTha joyaNAI uDDuM uccatteNaM, bahumajjhadesabhAe aTTha joyaNAI vikkhaMbheNaM paNNattA / 92. jambUdvIpa nAmaka dvIpa kI jagatI ATha yojana U~cI aura bahumadhyadeza bhAga meM ATha yojana vistRta hai| 92. The plateau around Jambudveep is eight Yojan high and eight Yojan wide in the middle. kUTa - pada KOOT-PAT (SEGMENT OF PEAKS) 93. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM mahAhimavaMte vAsaharapavvate aTTha kUDA paNNattA, aSTama sthAna (393) Eighth Sthaan phaphaphaphaphaphapha Wan 45 95 96 95 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955555 5 5 5 5 5 5 5 5 5 5 5 595952 Wan Wan

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2 95 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 5 555 55552 Wan Wan ****************************timittttitiE taM jahA 94. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM ruppimi vAsaharapavvate aTTha kUDA paNNattA, siddheya ruppi rammaga, NarakaMtA buddhi ruppakUDe ya / hiraNNavate maNikaMcaNe, ya ruppimmi kUDA u // 1 // taM jahA 93. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa meM mahAhimavAn varSadhara parvata ke Upara ATha kUTa haiM, jaise - ( 9 ) siddha kUTa, (2) mahAhimavAn kUTa, (3) himavAn kUTa, (4) rohita kUTa, (5) kUTa, (6) harikAnta kUTa, (7) harivarSa kUTa, (8) vaiDUrya kUTa / 94. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara meM rukmI varSadhara parvata para ATha kUTa haiM, jaise- (1) siddha kUTa, (2) rukmI kUTa, (3) ramyaka kUTa, (4) narakAnta kUTa, (5) buddhi kUTa, (6) rupya kUTa, (7) hairaNyavata kUTa, (8) maNikAMcana kuutt| siddhe mahAhimavaMte, himavaMte rohitA hirIkUDe / harikaMtA harivAse, verulie ceva kUDA u // 1 // ( saMgrahaNI - gAthA ) 93. In Jambu continent, south of Mandar Mountain on Mahahimavan Varshadhar mountain there are eight koots (peaks ) - ( 1 ) Siddhakoot, (2) Mahahimavan koot, (3) Himavan koot, (4) Rohit koot, (5) Hri koot, (6) Harikant koot, (7) Harivarsh koot and (8) Vaidurya koot. 94. In Jambu continent, north of Mandar Mountain, on Rukmi Varshadhar mountain there are eight koots (peaks ) - ( 1 ) Siddha koot, (2) Rukmi koot, ( 3 ) Ramyak koot, (4) Narakant koot, (5) Buddhi koot, (6) Rupya koot, (7) Hairanyavar and (8) Manikanchan koot. 95. jaMbuddIve dIve maMdarassa pavvayassa puratthime NaM ruyagavare pavyate aTTha kUDA paNNattA, riTThe tavaNijja kaMcaNA, rayata disAsotthite palaMbe ya / aMjaNe aMjaNapulae, ruyagassa puritthame kUDA // 1 // tattha NaM aTTha disAkumArimahattariyAo mahiDDiyAo jAva paliovamadvitIyAo parivasaMti, duttarAyaNaMdA, ANaMdA divadvaNA / taM jahA vijayA ya vejayaMtI, jayaMtI aparAAjiyA // 2 // taM jahA 95. jambUdvIpa nAmaka dvIpa ke mandara parvata ke pUrva meM rucakavara parvata ke Upara ATha kUTa haiM, jaise - (1) riSTa kUTa, (2) tapanIya kUTa, (3) kAMcana kUTa, (4) rajata kUTa, (5) dizAsvastika kUTa, (6) pralamba kUTa, (7) aMjana kUTa, (8) aMjanapulaka kuutt| una kUToM para mahARddhivAlI yAvat eka palyopama kI sthiti vAlI ATha dizAkumArI mahattarikAe~ rahatI haiM / ( 9 ) nandottarA, (2) nandA, (3) AnandA, (4) nandivardhanA, (5) vijayA, (6) vaijayantI, (7) jayantI, (8) aparAjitA / sthAnAMgasUtra (2) (394) Sthaananga Sutra (2) OM OM OM phra phra Y Y 4 5

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95. In Jambu continent, east of Mandar Mountain on Ruchakavar mountain there are eight koots (peaks)-(1) Risht koot, (2) Tapaniya koot, (3) Kanchan, (4) Rajat koot, (5) Dishasvastik koot, (6) Pralamb koot, (7) Anjan koot and (8) Anjanapulak koot. On these peaks reside eight Dishakumari Mahattarikas (chiefs of directional goddesses) having great wealth... and so on up to... life span of one Palyopam-(1) Nandottara, (2) Nanda, (3) Ananda, (4) Nandivardhana, (5) Vijayaa, (6) Vaijayanti, (7) Jayanti and (8) Aparajita. 96. jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM ruyagavare pavate aTTha kUDA paNNattA, taM jahA- kaNae kaMcaNe paume, NaliNe sasi divAyare cev| vesamaNe verulie, ruyagassa u dAhiNe kuuddaa||1|| tattha NaM aTTha disAkumArimahattariyAo mahiDDiyAo jAva paliovamahitIyAo parivasaMti, taM jahA- samAhArA suppatiNNA, suppabuddhA jsohraa| lacchivatI sesavatI, cittaguttA vasuMdharA // 2 // 96. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa meM rucakavara parvata ke Upara ATha kUTa haiM, jaise-(1) kanaka kUTa, (2) kAMcana kUTa, (3) padma kUTa, (4) nalina kUTa, (5) zazI kUTa, (6) divAkara kUTa, (7) vaizramaNa kUTa, (8) vaiDUrya kuutt| vahA~ mahARddhivAlI yAvat eka palyopama kI sthiti vAlI ATha dizAkumArI mahattarikAe~ rahatI haiM, jaise-(1) samAhArA, (2) supratijJA, (3) suprabuddhA, (4) yazodharA, (5) lakSmIvatI, (6) zeSavatI, (7) citraguptA, (8) vsundhraa| 96. In Jambu continent, south of Mandar Mountain on Ruchakavar mountain there are eight koots (peaks) (1) Kanak koot, (2) Kaanchan koot, (3) Padma koot. (4) Nalin koot. (5) Shashi koot. (6) Diwakar koot. (7) Vaishraman koot and (8) Vaidurya koot. On these lakes reside eight Dishakumari Mahattarikas (chiefs of 4 directional goddesses) having great wealth... and so on up to... life span of one Palyopam--(1) Samaahaara, (2) Suptratijna, (3) Suprabuddhaa, (4) Yashodhara, (5) Lakshmivati, (6) Sheshavati, (7) Chitraguptaa and (8) Vasundhara. ___ 97. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM ruyagavare pabbate aTTa kUDA paNNattA, taM jahA- sosthite ya amohe ya, himavaM maMdare thaa|| ruage ruyaguttame caMde, aTThame ya sudNsnne||1|| 5555555555555555555555555554))))))))))) | aSTama sthAna (395) Eighth Sthaan

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) )) ) ) ) ) )) )) )) ) ) ) ) ) )))) ) tattha NaM aTThadisAkumArimahattariyAo mahiDDiyAo jAva paliovamadvitIyAo parivasaMti, ___ taM jahA- ilAdevI surAdevI, puDhavI pumaavtii| egaNAsA NavamiyA, sItA bhaddA ya atttthmaa||2|| 97. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pazcima meM rucakavara parvata ke Upara ATha kUTa haiM, jaise-(1) svastika kUTa, (2) amoha kUTa, (3) himavAna kUTa, (4) mandara kUTa, (5) rucaka kUTa, (6) rucakottamA kUTa, (7) candra kUTa, (8) sudarzana kuutt| vahA~ RddhizAlI yAvat eka palyopama kI sthiti vAlI ATha dizAkumArI mahattarikAe~ rahatI haiM, jaise-(1) ilAdevI, (2) surAdevI, (3) pRthvI, (4) padmAvatI, (5) ekanAsA, (6) navamikA, (7) sItA, (8) bhdraa| 97. In Jambu continent, west of Mandar Mountain on Ruchakavar mountain there are eight koots (peaks)-(1) Swastika koot, (2) Amoha koot, (3) Himavan koot, (4) Mandar koot, (5) Ruchak koot, (6) Ruchakottama koot, (7) Chandra koot and (8) Sudarshan koot. On these lakes reside eight Dishakumari Mahattarikas (chiefs of directional goddesses) having great wealth... and so on up to... life span Wan of one Palyopam-(1) Iladevi, (2) Suradevi, (3) Prithvi, (4) Padmavati, (5) Ekanasa, (6) Navamika, (7) Sita and (8) Bhadraa. 98. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM ruagavare pavate aTTha kUDA paNNattA, taM jahA- rayaNa-rayaNuccae yA, savvarayaNa rayaNasaMcae cev| vijaye ya vejayaMte, jayaMte apraajite||1|| tattha NaM aTTha disAkumArimahattariyAo mahiDDiyAo jAva paliovamadvitIyAo parivasaMti, taM jahA- alaMbusA missakesI, poMDarigI ya vaarunnii| ___AsA savvagA ceva, sirI hirI ceva uttrto||2|| __ 98. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara meM rucakavara parvata ke Upara ATha kUTa haiN| 5 + jaise-(1) ratnakUTa, (2) ratnoccaya kUTa, (3) sarvaratna kUTa, (4) ratnasaMcaya kUTa, (5) vijaya kUTa, ma (6) vaijayanta kUTa, (7) jayanta kUTa, (8) aparAjita kuutt| vahA~ mahARddhivAlI yAvat eka palyopama kI sthiti vAlI ATha dizAkumArI mahattarikAe~ rahatI haiM, OM jaise-(1) alaMbuSA, (2) mizrakezI, (3) pauNDarikI, (4) vAruNI, (5) AzA, (6) sarvagA, (7) zrI, ke )) Wan ) )) )) )) )) 5555 5 5F 5555555555555555555 )) ))) (8) hii| ) 98. In Jambu continent, north of Mandar Mountain on Ruchakavar mountain there are eight koots (peaks)-(1) Ratna koot, (2) Ratnochchaya sthAnAMgasUtra (2) 555) (396) Sthaananga Sutra (2)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha koot, (3) Sarvaratna koot, ( 4 ) Ratnasanchaya koot, ( 5 ) Vijaya koot, (6) Vaijayant koot, (7) Jayant koot and (8) Aparajit koot. On these lakes reside eight Dishakumari Mahattarikas (chiefs of directional goddesses) having great wealth... and so on up to... life span of one Palyopam - (1) Alambusha, ( 2 ) Mishrakeshi, ( 3 ) Paundariki, 5 5 (4) Vaaruni, ( 5 ) Asha, ( 6 ) Sarvaga, (7) Shri and (8) Hri. Wan (7) Vaarishena and (8) Balahaka. 100. aTTha uDDalogavatthavvAo disAkumArimahattariyAo paNNattAo, taM jahAmeghaMkarA meghavatI, sumeghA meghamAliNI / toyadhArA vicittA ya, pupphamAlA aNiMditA // 1 // mahattarikA - pada MAHATTARIKA-PAD (SEGMENT OF MAHATTARIKAS) 99. aTTha ahelogavatthavvAo disAkumArimahattariyAo paNNattAo, bhogaMkarA bhogavatI, subhogA bhogamAliNI / suvacchA vacchamittA ya, vAriseNA balAhagA // 1 // taM jahA 99. adholoka meM rahane vAlI ATha dizAkumAriyoM kI mahattarikAe~ (pradhAna) haiM, jaise- (9) bhogaMkarA, (2) bhogavatI, (3) subhogA, (4) bhogamAlinI, (5) suvatsA, (6) vatsamitrA, (7) vAriSeNA, 5 (8) balAhakA / 5 Wan phra 100. In Urdhvalok (upper world) reside eight Dishakumari Mahattarikas (chiefs of directional goddesses) - (1) Meghankara, (2) Meghavati, (3) Sumegha, ( 4 ) Meghamalini, (5) Toyadhaara, (6) Vichitraa, (7) Pushpamaala and (8) Anindita. 99. In Adholok (lower world) reside eight Dishakumari Mahattarikas (chiefs of directional goddesses ) - ( 1 ) Bhogankara, (2) Bhogavati, (3) Subhoga, (4) Bhogamalini, ( 5 ) Suvatsaa, ( 6 ) Vatsamitraa, 5 Wan Wan Wan Wan Wan Wan Wan 100. Urdhvaloka meM rahane vAlI ATha dizAkumArI - mahattarikAe~ haiN| jaise- (1) meghaMkarA, 5 (2) meghavatI, (3) sumeghA, (4) meghamAlinI, (5) toyadhArA, (6) vicitrA, (7) puSpamAlA, Wan (8) aninditA / aSTama sthAna Wan (397) tmimimimimimimimimimimimimimimimimimittmimimimi*tmimitimitimiti Wan Wan Wan Wan phra vivecana - pUrva - pazcima, uttara-dakSiNa dizAoM kA vibhAga meruparvata se hotA hai / jambUdvIpa se hI samasta dvIpoM kI gaNanA hotI hai| jambadvIpa se 17vA~ dvIpa rucakavara dvIpa hai / isa dvIpa ke ThIka madhya bhAga meM golAkAra rucaka parvata hai| unake cAroM dizAoM meM ATha-ATha kUTa (zikhara) hai| ina 32 kUToM para 32 dizA kumAriyoM kA AvAsa sthAna hai / 8 dizA kumAriyA~ adholoka ke gajadaMta parvatoM ke kUToM para 8 Urdhvaloka meM nandana vana meM kUToM para tathA 4 vidizA ke rucaka parvatoM ke kUToM para 4 madhya rucaka parvatoM 5 5 Wan Eighth Sthaan Wan Wan 5 Wan Wan Wan Wan Wan Wan 5 5 Wan Wan Wan Wan Wan Wan

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5555555555555555555555558 OM ke kUToM para yoM kula chappana dizA kumAriyA~ kUToM para sthita apane-apane AvAsoM meM rahatI hai| tIrthaMkaroM . ma ke janma avasara sarvaprathama meM Akara unakA sUtikA karma Adi sampanna karAtI hai| (jambUdvIpa. vakSa 5) Elaboration-The dividing point of directions east-west and northsouth is Meru mountain. The counting of continents starts from Jambudveep. The seventeenth continent from Jambudveep is Ruchakavar dveep. At the center of this continent is a circular mountain called Ruchak. In its four directions there are eight peaks each. On these 32 peaks reside 32 Dishakumaris. There are 8 Dishakumaris on the peaks of Gajadant mountain in Adholok, 8 on the peaks in Nandanavan in Urdhvalok, 4 on peaks of Ruchak mountains in intermediate directions and 4 on the peaks of the central Ruchak mountain. Thus a total of 56 Dishakumaris reside in their respective abodes on these peaks. They all arrive for performing the post birth rituals (sutika karma) when a Tirthankar is born. 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 kalpa-pada KALP-VIMAAN-PAD (SEGMENT OF DIVINE REALMS) 101. aTTha kappA tiriya-missovavaNNagA paNNattA, taM jahA-sohamme, (IsANe, saNaMkumAre, mAhiMde, baMbhaloge, laMtae mahAsukke), shssaare| 101. tiryag-mizropannaka (tiryaMca aura manuSya donoM ke utpanna hone ke yogya) kalpa ATha haiM, jaiseOM (1) saudharma, (2) IzAna, (3) sanatkumAra, (4) mAhendra, (5) brahmaloka, (6) lAntaka, (7) mahAzukra, ma (8) shsraar| 101. There are said to be eight tiryagmishropannak kalps (the divine realms where animals and human beings both can reincarnate) (1) Saudharma, (2) Ishan, (3) Sanatkumar, (4) Maahendra, (5) Brahmalok, (6) Lantak, (7) Mahashukra and (8) Sahasrar. vivecana-isa sUtra kA bhAva hai-AThaveM devaloka taka tiryaMca aura manuSya donoM hI jA sakate haiM, kintu + nauveM se chavvIsaveM devaloka taka kevala manuSyagati kA jIva hI utpanna hotA hai| Elaboration--Beyond these eight Devaloks only human beings can \i reincarnate up to the twenty sixth one. 102. etesu NaM aTThasu kappesu aTTha iMdA paNNattA, taM jahA-sakke, (IsANe, saNaMkumAre, mAhiMde, baMbhe, laMtae, mahAsukke), shssaare| 103. etesi NaM aTThaNhaM iMdANaM aTTha pariyANiyA vimANA # paNNattA, taM jahA-pAlae, pupphae, somaNase, sirivacche, NaMdiyAvatte, kAmakame, pItimaNe, mnnorme| 102. ina AThoM kalpoM meM ATha indra haiM, jaise-(1) zakra, (2) IzAna, (3) sanatkumAra, OM (4) mAhendra, (5) brahma, (6) lAntaka, (7) mahAzukra, (8) shsraar| 103. ina AThoM indroM ke sthAnAMgasUtra (2) (398) Sthaananga Sutra (2) 855555) ))) ))))) ))))))) ) ))) )))))) 1:

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t t t t t t t t t t t t t t t t t t t 95555555555555555555555555555555555558 / ATha pAriyAnika (yAtrA meM kAma Ane vAle) vimAna haiM, jaise-(1) pAlaka, (2) puSpaka, (3) saumanasa, (4) zrIvatsa, (5) naMdyAvarta, (6) kAmakrama, (7) prItimana, (8) mnorm| 102. There are said to be eight Indras (overlords) in these Kalps(1) Shakra, (2) Ishan, (3) Sanatkumar, (4) Maahendra, (5) Brahma, (6) Lantak, (7) Mahashukra and (8) Sahasrar. 103. These eight Indras are said to have eight paariyanik vimaans (celestial vehicles used for traveling)(1) Paalak, (2) Pushpak, (3) Saumanas, (4) Shrivatsa, F (5) Nandyavart, (6) Kamakram, (7) Pritiman and (8) Manoram. # pratimA-pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES) 104. aTTamiyA NaM bhikkhupaDimA causaTThIe rAidiehiM dohi ya aTThAsItehiM bhikhAsatehiM / ahAsuttaM (ahAatthaM ahAtaccaM ahAmaggaM ahAkappaM sammaM kAeNaM phAsiyA pAliyA sohiyA tIriyA kiTTiyA) aNupAlitAvi bhvti| 104. aSTaaSTamikA nAmaka bhikSupratimA 64 dina-rAta meM tathA 288 bhikSAdattiyoM ke dvArA, sUtrAnusAra, arthAnusAra tatvAnusAra mArgAnukUla AcArakalpa ke anurUpa tathA samyak prakAra se sparza kareM, pAlana kareM, aticAroM se zuddhikaraNa karake, anta taka pAlana kI jAtI hai| ____104. The Ashta-ashtamika Bhikshupratima (a specific practice with special codes) is sincerely observed (palit), purified (shodhit; for transgressions), completed (purit; for breaking fast), concluded (kirtit; break the fast) and successfully performed (aradhit) for 64 (8x8) days and nights with 288 bhikshadattis (servings of alms) according to the scriptures (yathasutra), correct interpretation (yatha-arth), prescribed procedure (yathamarg) and code of praxis (yathakalp), perfectly following fundamentals (yathatattva), with equanimity (samata) and touching the body (actually, not just conceptually). jIva-pada JIVA-PAD (SEGMENT OF LIVING BEINGS) 105. aTThavidhA saMsAra samAvaNNagA jIvA paNNattA, taM jahA-paDhamasamayaNeraiyA, apaDhamasamayaNeraiyA, (paDhamasamayatiriyA, apaDhamasamayadevA / 105. saMsAra-samApannaka jIva ATha prakAra ke haiM-(1) prathama samaya nAraka-narakAyu ke udaya ke prathama samaya vAle naark| (2) aprathama samaya nAraka-prathama samaya ke sivAya zeSa samaya vAle naark| (3) prathama samaya tiryaMca-tiryagAyu ke udaya ke prathama samaya vAle tiryNc| (4) aprathama samaya tiryNc| (5) prathama samaya manuSya-manuSyAyu ke udaya ke prathama samaya vAle mnussy| (6) aprathama samaya mnussy| (7) prathama samaya deva-devAyu ke udaya ke prathama samaya vAle dev| (8) aprathama samaya dev| t manAnAnAnAnAnAnAmanAmanAmanAmAnAmA aSTama sthAna (399) Eighth Sthaan 1555555555555555555555555555

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105. Samsar-samapannak jivas (worldly living beings) are of eight ! kinds--(1) Pratham samaya naarak-infernal beings at the first moment ! of birth or fruition of infernal-life-span determining karma. (2) Apratham samaya naarak-infernal beings at post birth moments. (3) Pratham samaya tiryanch-animals at the first moment of birth or fruition of animal-life-span determining karma. (4) Apratham samaya tiryanchanimals at post birth moments. (5) Pratham samaya manushya-human beings at the first moment of birth or fruition of human-life-span ! determining karma. (6) Apratham samaya manushya-human beings at post birth moments. (7) Pratham samaya deva--gods at the first moment of birth or fruition of divine-life-span determining karma. (8) Apratham 4 samaya deva--gods at post birth moments. 106. aTThavidhA savvajIvA paNNattA, taM jahA NeraiyA, tirikkhajoNiyA, tirikkhaMjoNiNIo, maNussA, maNussIo, devA, devIo, siddhaa| ___ahavA-aTThavidhA savvajIvA paNNattA, taM jahA-AbhiNibohiyaNANI, (suyaNANI, ohiNANI, maNapajjavaNANI), kevalaNANI, matiaNNANI, sutaaNNANI, vibhNgnnaannii| + 106. sarvajIva ATha prakAra ke haiM-(1) nAraka, (2) tiryagyonika, (3) tiryagyonikI, (4) manuSya, (5) mAnuSI, (6) deva, (7) devI, (8) siddh| ma athavA sarvajIva ATha prakAra ke haiM-(1) AbhinibodhikajJAnI, (2) zrutajJAnI, (3) avadhijJAnI, (4) manaHparyavajJAnI, (5) kevalajJAnI, (6) matiajJAnI, (7) zrutaajJAnI, (8) vibhNgajnyaanii| 4 106. All beings are of eight kinds-(1) Nairayik (infernal beings), 41 (2) Tiryagyonik (males of animals), (3) Tiryanchini (females of animals), (4) Manushya (men), (5) Manushyani (women), (6) Deva (gods), (7) Devi (goddesses) and (8) Siddha. Also all beings are of eight kinds----(1) abhinibodhik jnani, (2) shrutjnani, (3) avadhi-jnani, (4) manahparyav jnani, (5) Keval-jnani, (6) mati ajnani (without mati-jnana), (7) shrut-ajnani (without shrut-jnana) and 5 (8) vibhang-ajnani (having pervert knowledge). saMyama-pada SAMYAM-PAD (SEGMENT OF ASCETIC-DISCIPLINE) 107. avidhe saMjame paNNatte, taM jahA-paDhamasamayasuhumasaMparAyasarAgasaMjame, apaDhamasamaya suhumasaMparAyasarAgasaMjame, paDhamasamayabAdarasaMparAyasarAgasaMjame, apaDhamasamayabAdarasaMparAyasarAgasaMjame, paDhamasamaya uvasaMtakasAya-vItarAgasaMjame, apaDhamasamaya uvasaMtakasAyavItarAgasaMjame, paDhamasamayakhINakasAyavItarAgasaMjame, apddhmsmykhiinnksaayviitraagsNjme| sthAnAMgasUtra (2) (400) Sthaananga Sutra (2)

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855555555555 5 5555 )) )) ) ) ) )) ) )) ) ma 107. saMyama ATha prakAra kA hai-(1) prathama samaya sUkSmasAmparAyasarAga saMyama, (2) aprathama samaya : bhI sUkSmasAmparAyasarAga saMyama, (3) prathama samaya bAdarasAmparAyasarAga saMyama, (4) aprathama samaya bAdarasAmparAyasarAga saMyama, (5) prathama samaya upazAntakaSAyavItarAga saMyama, (6) aprathama samaya upazAntakaSAyavItarAga saMyama, (7) prathama samaya kSINakaSAyavItarAga saMyama, (8) aprathama samaya hai kakSINakaSAyavItarAga sNym| (dekheM-sthAna 1, sUtra 110-120) # 107. Samyam is of eight kinds--(1) pratham Samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions during the first Samaya of attaining the level), (2) apratham samaya sukshma samparaya saraag samyam (discipline with attachment and subtle passions any time after the first Samaya of attaining the level), (3) pratham Samaya badar samparaya saraag samyam (discipline with attachment and gross passions during the first Samaya of attaining the level), (4) apratham samaya badar samparaya saraag samyam (discipline 51 with attachment and gross passions any time after the first Samaya of attaining the level), (5) pratham Samaya upashant-kashaya Vitarag samyam (discipline with detachment and pacified passions during the first Samaya of attaining the level), (6) apratham Samaya upashant kashaya Vitarag samyam (discipline with detachment and pacified fi passions any time after the first Samaya of attaining the level), fi (7) pratham Samaya ksheen-kashaya Vitarag samyam (discipline with i detachment and extinct passions during the first Samaya of attaining the level) (8) apratham Samaya ksheen-kashaya Vitarag samyam (discipline with detachment and extinct passions at any time after the first Samaya of attaining the level). (see Sthaan-1, aphorisms - 110-120) pRthvI-pada PRITHVI-PAD (SEGMENT OF LANDS) 108. aTTa puDhavIo paNNattAo, taM jahA-rayaNappabhA, (sakkarappabhA, vAluappabhA, paMkappabhA, dhUmappabhA, tamA), ahesattamA, iisipbbhaaraa| 108. pRthviyA~ ATha haiM-(1) ratnaprabhA, (2) zarkarAprabhA, (3) vAlukAprabhA, (4) paMkaprabhA, (5) dhUmaprabhA, (6) tamaHprabhA, (7) adhaHsaptamI (tamastamaH prabhA), (8) ISatprAgbhArA (siddha shilaa)| 108. Prithvi (lands) are of eight kinds--(1) Ratnaprabha, (2) Sharkaraprabha, (3) Balukaprabha, (4) Pankapr abha, (5) Dhoom prabha, (6) Tamah-prabha, (7) Adhah saptami (tamstamah-prabha) and H (8) Ishatpragbhara (Siddhashila). ma 109. IsipabbhArAe NaM puDhavIe bahumajjhadesabhAge aTThajoyaNie khette aTTha joyaNAI bAhalleNaM # pnnnntte| 110. IsipaubhArAe NaM puDhavIe aTTha NAmadhejjA paNNattA, taM jahA-Isiti vA, ) )) ) )) ) )) ) hhhhhhhhhhhhhhhhhhhhhhhhh )) ))) )) ))) aSTama sthAna (401) Eighth Sthaan Wan 55555555555555) ) ) )

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555555555555555555555555555555555555/ OM IsipanbhArAti vA, taNUti vA, taNutaNUi vA, siddhIti vA, siddhAlaeti vA, muttIti vA, muttAlaeti vaa| 109. ISatprAgbhArA pRthivI ke bahumadhya dezabhAga meM ATha yojana lambe-caur3e kSetra kA bAhalya (moTAI) ATha yojana hai| 110. ISatprAgbhArA pRthvI ke ATha nAma haiN| jaise-(1) ISat, (2) ISatpragbhArA, (3) tanu, (4) tanutanu, (5) siddhi, (6) siddhAlaya, (7) mukti, (8) muktaaly| ____109. The eight Yojan long and wide area in the midsection of Ishatpragbhara prithvi is eight Yojan deep (thick). 110. Ishatpragbhara prithvi has eight names (1) Ishat, (2) Ishatpragbhara, (3) Tanu, (4) Tanutanu, (5) Siddhi, (6) Siddhalaya, (7) Mukti and (8) Muktalaya. abhyutthAtavya-pada ABHYUTTHATAVYA-PAD (SEGMENT OF ALERTNESS) 111. aTTahiM ThANehiM sammaM ghaDitavvaM jatitavvaM parakkamitavyaM assiM ca NaM aTe No pamAetavvaM bhavati (1) asuyANaM dhammANaM sammaM suNaNatAe abbhuTetavvaM bhvti| (2) sutANaM dhammANaM ogiNhaNayAe uvadhAraNayAe abbhuTuMtavvaM bhvti| (3) NavANaM kammANaM saMjameNamakaraNatAe anbhuTTeyavvaM bhvti| (4) porANANaM kammANaM tavasA vigiMcaNatAe visohaNatAe anbhudvaitavvaM bhvti| (5) asaMgihItaparijaNassa saMgiNhatAe abbhuTTeyavvaM bhvti| (6) sehaM AyAragoyaraM gAhaNatAe abbhuTTeyavvaM bhvti| (7) gilANassa agilAe yAvaccakaraNatAe abbhuTTeyavvaM bhvti| (8) sAhammiyANamadhikaraNaMsi uppaNNaMsi tattha aNissitovassito apakkhaggAhI majjhatthabhAvabhUte kahaM Nu sAhammiyA appasaddA appajhaMjhA appatumaMtumA uvasAmaNatAe anbhuTTeyavvaM bhvti| 111. ATha sthAnoM kI prApti ke lie sAdhaka samyak ceSTA kare, samyak prayatna kare, samyak parAkrama kre| ina AThoM ke viSaya meM kucha bhI pramAda (upekSA) nahIM karanA cAhie (1) aba taka nahIM sune hue dharmoM ko samyak prakAra se sunane ke lie jAgarUka rhe| (2) sune hue dharmoM ko mana se grahaNa kare aura unakI sthiti aura smRti ke lie satat jAgarUka rhe| (3) saMyama ke dvArA navIna karmoM kA nirodha karane ke lie jAgarUka rhe| (4) tapazcaraNa ke dvArA purAne karmoM ko pRthak karane aura vizodhana karane ke lie jAgarUka rhe| (5) asaMgRhIta parijanoM (tathA nirAzrita sahadharmI) kA saMgraha (apane sAtha sammilita) karane ke lie jAgarUka rhe| | sthAnAMgasUtra (2) (402) Sthaananga Sutra (2) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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(6) zaikSa (navadIkSita) muni ko AcAra-gocara (sAdhu dharma kI maryAdA aura bhikSAcarI) kA samyak // bodha karAne ke lie jAgarUka rhe| (7) glAna (roga va pIr3A grasta) sAdhu kI glAni-bhAva se rahita hokara vaiyAvRttya karane ke lie jAgarUka rhe| (8) sAdharmikoM meM paraspara kalaha utpanna hone para-'ye mere sAdharmika kisa prakAra apazabda, kalaha aura tU-tU, maiM-maiM se mukta hoM' aisA vicAra karate hue lipsA aura apekSA se rahita hokara kisI kA pakSa na lekara madhyastha bhAva ko svIkAra kara use upazAnta karane ke lie jAgarUka rhe| 111. An aspirant should do right effort, right endeavour and right pursuance to attain eight sthaans (goals) (1) He should be ever alert to listen to hitherto unknown dharmas (codes of conduct; religious fundamentals). (2) He should be ever alert to understand the listened dharmas and retain in his memory. (3) He should be ever alert to block the inflow of new karmas with the help of ascetic-discipline. (4) He should be ever alert to accomplish purification by shedding karmas with the help of austerities. ___ (5) He should be ever alert to organize (to bring them in his organization) the scattered relatives (and co-religionists). ___(6) He should be ever alert to impart right knowledge of achar-gochar i (ascetic-discipline and alms-collection) to neo-initiates. (7) He should be ever alert to serve the ailing ascetics without any feeling of disgust. ___(8) When there is a strife among his co-religionists, he should be ever alert to pacify such strife with equanimity and without any demand, expectation or partiality, contemplating as to how those co-religionists may be free of slandering, strife and calling names. vimAna-pada VIMAAN-PAD (SEGMENT OF CELESTIAL VEHICLES) 112. mahAsukka-sahassAresu NaM kappesu vimANA aTTha joyaNasatAiM uTheM uccatteNaM pnnnnttaa| 112. mahAzukra aura sahasrAra kalpoM meM vimAna ATha sau yojana U~ce haiN| 112. The vimaans of Mahashukra and Sahasrar kalps are eight | hundred Yojan in height. Yi $$$$$$$$$$$$$$$$ $$ $$$$ $$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting aSTama sthAna (403) Eighth Sthaan 155555555555555555;)))))))5555555

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vAdi-sampadA-pada VAADI-SAMPADA-PAD (SEGMENT OF WEALTH OF VAADIS) + 113. arahato NaM ariTThaNemissa aTThasayA vAdINaM sadevamaNuyAsurAe parisAe vAde OM aparAjitANaM ukkosiyA vAdisaMpayA hutthaa| 113. arhat ariSTanemi ke vAdI muniyoM kI utkRSTa sampadA ATha sau thI, jo deva, manuSya aura asuroM kI pariSad meM vAda-vivAda ke samaya kisI se bhI parAjita nahIM hote the| 113. In the sangh of Arhat Arishtanemi the utkrishta sampada (maximum wealth or number) of vaadi munis (debater ascetics) was eight hundred. They were absolutely undefeated and unconquerable in any assembly of gods, men and Asurs (demons or lower gods). kevalisamudghAta-pada KEVALI-SAMUDGHAT-PAD (SEGMENT OF KEVALI-SAMUDGHAT) 114. aTThasamaie kevalisamugghAte paNNatte, taM jahA-paDhame samae daMDaM kareti, bIe samae : kavADaM kareti, tatie samae maMthaM kareti, cautthe samae logaM pUreti, paMcame samae logaM paDisAharati, chaThe samae maMthaM paDisAharati, sattame samae kavADaM paDisAharati, aTThame samae daMDaM pddisaahrti| 114. kevalisamudghAta ATha samaya kA hotA hai-(1) pahale samaya meM daNDa samudghAta karate haiM, (2) dUsare samaya meM kapATa, (3) tIsare samaya meM manthAna, (4) cauthe samaya meM lokapUraNa, (5) pA~caveM samaya meM / loka-vyApta AtmapradezoM kA upasaMhAra (saMkocana), (6) chaThe samaya meM manthAna kA upasaMhAra, (7) sAtaveM samaya meM kapATa kA upasaMhAra, (8) AThaveM samaya meM daNDa kA upasaMhAra karate haiN| (vizeSa vistAra ke lie| sacitra anuyogadvAra sUtra, bhAga 1, sUtra 108; hindI TIkA, bhAga 2, pR. 456 tathA prajJApanA sUtra samudghAta pada dekheM) / 114. Kevali Samudghat is of eight Samayas-(1) In the first Samaya shape of dand (cylindrical) is acquired. (2) In the second Samaya shape of kapaat (cubical) is acquired. (3) In the third Samaya shape of manthaan u (churning stick) is acquired. (4) In the fourth Samaya shape of lokapuran (enveloping the whole lokakash) is acquired. (5) In the fifth Samaya y Wan upasamhar (shrinking) of lokapuran (to regain the shape of manthaan) isy accomplished. (6) In the sixth Samaya upasamhar (shrinking) of 4 manthaan (to regain the shape of kapaat) is accomplished. (7) In the y seventh Samaya upasamhar (shrinking) of kapaat (to regain the shape of 3 dand) is accomplished. (8) In the eighth Samaya upasamhar (shrinking) of dand (to nothingness) is accomplished. (for detailed description of Kevali Samudghat see Illustrated Anyuogadvar Sutra, part-1, aphorism-108; Hindi Tika, part-2, p 456 and Prajnapana Sutra, Samudghat Pad) anuttaraupapAtika-pada ANUTTARAUPAPATIK-PAD (SEGMENT OF ANUTTARAUPAPATIK) 115. samaNassa NaM bhagavato mahAvIrassa aTTha sayA aNuttarovavAiyANaM gatikallANANaM OM (ThitikallANANaM) AgamesibhadANaM ukkosiyA aNuttarovavAiyasaMpayA hutthaa| ---1- 1nAnAnAnAnAnAnAnAnAjAnA sthAnAMgasUtra (2) (404) Sthaananga Sutra (2) 45Sui Li 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

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; 55 5955 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 595552 F 115. zramaNa bhagavAna mahAvIra ke anuttara vimAnoM meM utpanna hone vAle sAdhuoM kI utkRSTa sampadA ATha sau thii| ve kalyANagati vAle, kalyANasthiti vAle aura AgAmI kAla meM nirvANa prApta karane vAle haiN| Wan 115. In the sangh of Shraman Bhagavan Mahavir the maximum 5 ! number of ascetics reincarnating in Anuttar vimaans was eight hundred. They are in blissful genus, blissful state and destined to attain liberation in next birth. vANavyantara- pada VANAVYANTAR-PAD (SEGMENT OF INTERSTITIAL GODS) 116. aTThavidhA vANamaMtarA devA paNNattA, taM jahA -pisAyA, bhUtA, jakkhA, rakkhasA, kiNNarA, kiMpurisA, mahoragA, gaMdhavyA / 117. etesi NaM aTThavihANaM vANamaMtaradevANaM aTTha ceiyarukkhA paNNattA, taM jahA kalaMbo u pisAyANaM, vaDo jakkhANa ceiyaM / tulasI bhUyANa bhave, rakkhANaM ca kaMDao // 1 // asoo kiNNarANaM ca, kiMpurisANaM tu caMpao / NAgarukkho bhuyaMgANaM, gaMdhavANaM ya teMduo // 2 // ( saMgrahaNI - gAthA ) aSTama sthAna 118. imIse rayaNappabhAe puDhavIe bahusamaramaNijjAo bhUmibhAgAo aTThajoyaNasate uDDamabAhAe sUravimANe cAraM carati / 119. aTTha NakkhattA caMdeNaM saddhiM pamaddaM jogaM joeMti, taM jahA - kattiyA, rohiNI, puNavvasU, mahA, cittA, visAhA, aNurAdhA, jeTThA / 116. vANa-vyantara deva ATha prakAra ke hote haiM - ( 1 ) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, pha (5) kinnara, (6) kimpuruSa, (7) mahoraga, (8) gandharva / 117. ina ATha prakAra kevANa - vyantara devoM ke ATha caityavRkSa (priya vRkSa) hote haiM, jaise- (1) kadamba pizAcoM kA, (2) vaTa yakSoM kA, (3) tulasI bhUtoM kA, (4) kANDaka rAkSasoM kA, (5) azoka kinnaroM kA, (6) campaka kimpuruSoM kA, (7) nAgavRkSa bhujaMgoM - mahoragoM kA, (8) tinduka gandharvo kA caityavRkSa hotA hai / 116. Vanavyantar devas (interstitial gods) are of eight kinds-- (1) Pishach, ( 2 ) Bhoot, (3) Yaksha, (4) Rakshas, (5) Kinnar, (6) Kimpurush, phra (7) Mahorag and (8) Gandharva. 117. These eight kinds of interstitial gods have (liking for) eight kinds of Chaityavriskhas (temple-trees)( 1 ) Kadamb is liked by Pishach, (2) Vat (banyan) is liked by Yaksha, (3) Tulsi is liked by Bhoot, (4) Kandak is liked by Rakshas, (5) Ashoka is 5 liked by Kinnar, (6) Champak is liked by Kimpurush, (7) Naag tree is 5 liked by Bhujang or Mahorag and (8) Tinduk is liked by Gandharva. 5 5 jyotiSka - pada JYOTISHK - PAD (SEGMENT OF STELLAR GODS ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan (405) Eighth Sthaan Wan 25 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 52 Wan

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Wan 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 59552 118. At a height of eight hundred Yojans from the beautiful leve! land of this Ratnaprabha prithvi travels the Surya vimaan (the celestial vehicle of the stellar god Surya). 119. Eight nakshatras (constellations) join Chandrama (the moon) to form Pramardayoga (touching or 5 conjunction with the moon ) - ( 1 ) Krittika (Eta Tauri or Pleiades; the ! 5 3rd ), ( 2 ) Rohini (Aldebaran; the 4th), (3) Punarvasu (Beta Geminorum; the 7th), (4) Magha ( Regulus; the 10th ), ( 5 ) Chitra ( Spica Virginis; the 14th), (6) Vishakha (Alpha Librae; the 16th), ( 7 ) Anuradha (Delta 5 Scorpii; the 17th) and ( 8 ) Jyeshtha (Antares; the 18th). Wan Wan vivecana - candramA ke sAtha sparza karane ko pramardayoga kahate haiN| ukta ATha nakSatra uttara aura dakSiNa donoM 5 ora se sparza karate haiM / candramA unake bIca meM se gamana karatA huA nikala jAtA hai| isa yoga kA phala 5 manuSya loga ke lie subhikSa Adi batAyA hai / (vRtti) Wan Wan 118. isa ratnaprabhA pRthvI ke atyanta samatala aura ramaNIya bhUmi bhAga se ATha sau yojana kI U~cAI para sUryavimAna bhramaNa karatA hai| 119. ATha nakSatra candramA ke sAtha milakara pramardayoga karate haiM(1) kRttikA, (2) rohiNI, (3) punarvasu, (4) maghA, (5) citrA, (6) vizAkhA, (7) anurAdhA, (8) jyeSThA / Wan Wan Elaboration-To touch the moon is called pramard yoga. The aforesaid y eight constellations touch the moon from both south and north. The moon passes through them. It is said that this conjunction is beneficial for the human world in terms of good rains and crops. dvAra - pada DVAR PAD (SEGMENT OF GATES ) 5] bandhasthiti-pada BANDHASTHITI-PAD 120. jaMbuddIvassa NaM dIvassa dArA aTTha joyaNAI uDDuM uccatteNaM paNNattA / 121. savvesiMpiNaM dIvasamuddANaM dArA aTTha joyaNAI uDDuM uccatteNaM paNNattA / 120. jambUdvIpa nAmaka dvIpa ke cAroM dvAra ATha-ATha yojana U~ce haiN| 121. sabhI dvIpa aura samudroM ke dvAra ATha-ATha yojana U~ce haiN| (SEGMENT OF DURATION OF BONDAGE) 122. purisaveyaNijjassa NaM kammassa jahaNNeNaM aTThasaMvaccharAI baMdhaTitI paNNattA / Wan 5 123. jasokittINAmassa NaM kammassa jahaNNeNaM aTTha muhuttAiM baMdhaThitI paNNattA / 124. uccAgotassa NaM kammassa (jahaNNeNaM aTTha muhuttAI baMdhaTitI paNNattA / phra 120. The four dvars (gateways) of Jambudveep continent are eight Yojans in height. 121. The duars of all continents and seas are eight Yojans each in height. sthAnAMgasUtra (2) (406) Sthaananga Sutra (2) phra phra Wan

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55558 t t t t t t t t t t t t t 95555555555555555555555555555555555553 - 122. puruSavedanIya karma kA jaghanya sthitibandha ATha varSa hai| 123. yazaH kIrtinAmakarma kA jAnya hai sthitibandha ATha muhUrta hai| 124. uccagotra karma kA jaghanya sthitibandha ATha muhUrta hai| 122. The minimum duration of bondage of Purush-vedaniya karma (karma responsible for male gender) is eight years. 123. The minimum fi duration of bondage of Yashah-kirti naam karma (karma responsible for fame and popularity) is eight years. 124. The minimum duration of bondage of Uchcha gotra karma (karma responsible for birth in family of f higher status) is eight years. kulakoTi-pada KULAKOTI-PAD (SEGMENT OF SPECIES) 125. teiMdiyANaM aTTha jAti-kulakoDI-jINIpamuha-satasahassA pnnnnttaa| / 125. trIndriya jIvoM kI jAti-kulakoTiyoniyA~ ATha lAkha haiN| (dekheM-sthAna 7, sUtra 152) 125. Trindriya (three-sensed beings) have eight lac (hundred thousand) species (jati kulakoti) in their genuses (yoni pramukh). (see F Sthaan-7, aphorism-152) fi 47964-47 PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMA) 126. jIvANaM aTThaThANaNivvattite poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA, mataM jahA-paDhamasamayaNeraiyaNivyattite, (apaDhamasamayaNeraiyaNivvattite, paDhamasamayatiriyaNivvattite, apaDhamasamayatiriyaNivvattite, paDhamasamayamaNuyaNivvattite, apaDhamasamayamaNuyaNivvattite, paDhamasamayadevaNivvattite), apddhmsmydevnnivvttite| __evaM-ciNa-uvaciNa- (baMdha-udIra-veda taha) NijjarA cev| __ 126. jIvoM ne ATha sthAnoM se nirvartita (niSpAdita) pudgaloM kA pApakarmarUpa se saMcaya kiyA hai, ma kara rahe haiM aura kreNge| jaise9 (1) prathama samaya yAvat kaa| (2) aprathama samaya nairayika nirvartita pudgaloM kaa| (3) prathama samaya + tiryaMcanirvartita yaavt| (4) aprathama samaya tiryaMcanirvartita pudgaloM kaa| (5) prathama samaya manuSyanirvartita hai yaavt| (6) aprathama samaya manuSyanirvartita pudgaloM kaa| (7) prathama samaya devanirvartita yaavt| Wan (8) aprathama samaya devanirvartita pudgaloM kaa| hai isI prakAra sabhI jIvoM ne unakA upacaya, bandhana, udIraNa, vedana aura nirjaraNa atIta kAla meM 9 kiyA hai, vartamAna meM karate haiM aura Age kreNge| 5 126. All beings did, do and will acquire (sanchit) karma particles in the form of demeritorious karmas in the past, present and future respectively eight ways )))))))))))5555555555555555555 Wan 5555555)))))))))) e | aSTama sthAna (407) Eighth Sthaan ja

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4 45 44 4 441451455 456 457 455 456 457 451 451 451 454 455 456 457 454 455 456 457 451 455 456 457 45545454545454545 (1) pratham samaya nairayik nirvartit (earned as infernal beings during the first moment of birth), (2) apratham samaya nairayik nirvartit (earned as infernal beings after the moment of birth), (3) pratham samaya tiryagyonik nirvartit (earned as animals during the first moment of birth), (4) apratham samaya tiryagyonik nirvartit (earned as animals after the moment of birth), (5) pratham samaya manushya nirvartit (earned as human beings during the first moment of birth), (6) apratham samaya manushya nirvartit (earned as human beings after the moment of birth), (7) pratham samaya deva nirvartit (earned as divine beings during the first moment of birth) and (8) apratham samaya deva nirvartit (earned as divine beings after the moment of birth). In the same way all beings did, do and will augment (upachaya), bond (bandh), fructify (udiran), experience (vedan) and shed (nirjaran) the acquired karma particles in the past, present and future respectively in aforesaid eight ways. Irir 51 455 456 457 454545454 LELLE 4545454545454545454545454 455 456 457 41 41 41 41 41 454 455 456 454545454545454545454 455 456 457 45 TEN-T PUDGAL-PAD (SEGMENT OF MATTER) 127. aTThapaesiyA khaMdhA aMNatA pnnnnttaa| 128. aTThapaesogADhA poggalA aNaMtA paNNattA jAva aTThaguNalukkhA poggalA aNaMtA pnnnnttaa| 127. ATha pradezI pudgalaskandha ananta haiN| 128. AkAza ke ATha pradezoM meM avagAr3ha pudgala ananta kahe gaye haiN| ____ ATha guNa vAle pudgala ananta kahe gaye haiN| isI prakAra zeSa varNa, gandha, rasa aura sparza ke ATha guNa vAle pudgala ananta kahe gaye haiN| 127. There are infinite aath pradeshi pudgal-skandhs (aggregates of eight ultimate particles). 128. There are infinite aath pradeshavagadh pudgal-skandhs (ultimate particles occupying eight space-points). ...and so on up to... There are infinite pudgal-skandhs (ultimate particles) with eight units of the attribute of black appearance In the same way there are infinite pudgal-skandhs (ultimate particles) with eight units of each of the remaining attributes of smell, taste, and touch. 1 3110MI RE FATA II * END OF THE EIGHTH STHAAN 456 457 458 45 145 144 145 1456 457 455 456 457 4 FIFIE (P) ( 408 ) Sthaananga Sutra (2) 455 44454647414 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 456 457 41 41 41 41 41 42

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aphra t t t t t t FELELELE B pha 5 saMgha se pRthak karane kA vidhAna hai| yahA~ para yaha draSTavya hai, cU~ki binA kisI vizeSa kAraNa ke kisI sAdhu 5 ko saMgha se pRthak karanA varjita hai| ataH ina kAraNoM kA varNana AcArya ke lie bhI upayogI hai| FEE usake pazcAt saMyama kI sAdhanA meM agrasara hone ke lie brahmacarya kA saMrakSaNa atyanta upayogI va Avazyaka hai| brahmacarya kI nau guptiyA~ yA bAr3oM kA varNana (sUtra 3) hai| sAdhaka ke lie nau vikRtiyoM (vigayoM) kA varNana bhI brahmacarya surakSA ke lie kavaca kA kAma karatA hai / pApa ke nau sthAnoM kA aura F pApa-vardhaka nau prakAra ke zruta kA parihAra bhI Avazyaka hai, prastuta sthAna meM unakA bhI varNana kiyA gayA hai| L Fi sAra saMkSepa nauveM sthAna meM nava saMkhyAoM se sambandhita vibhinna viSayoM kA saMkalana hai| isameM sarvaprathama visaMbhoga kA varNana (sUtra 9 ) hai / 'saMbhoga' zabda yahA~ ekasamAna dharma kA AcaraNa karane vAle sAdhuoM kA eka maNDalI meM baiThakara khAna-pAna Adi vyavahAra artha meM prayukta huA hai| saMgha maryAdA kI dRSTi se sAMbhogika sAdhu ko navama sthAna 5 ma 5 5 5 tIrtha meM tIrthaMkara nAmakarma kA baMdha karane vAle nau vyaktiyoM kA kathana / isI prasaMga meM tIrthaMkara nAmakarma bttttt - 855 isa sthAna meM kucha mahattvapUrNa aitihAsika tathyoM kA saMkalana bhI huA hai| jaise bhagavAna mahAvIra ke bA~dhane ke bIsa sthAnoM kI carcA hai| tathA isI sandarbha meM bhagavAna mahAvIra ke ananya zraddhAlu mahArAja 5 5 zreNika ke bhava-bhavAntara kA varNana bahuta hI mahattva kA hai| isameM bhagavAna mahAvIra kA tattva darzana va AcAra darzana bar3e spaSTa rUpa meM abhivyakta huA hai| sUtra 13 meM rogotpatti ke nau kAraNoM kA ullekha Arogya zAstra kI dRSTi se manana karane yogya hai, sAtha hI manovijJAna kI dRSTi se bhI mahattvapUrNa hai| inameM ATha kAraNa to zArIrika rogotpatti se sambandhita haiM tathA nauvAM kAraNa mAnasika rogoM ko utpanna karane vAlA hai| Aja kA cikitsA vijJAna isa niSkarSa para pahu~ca rahA hai ki samasta rogoM kI jar3a manovikAra hai| Aja kuzala cikitsaka vahI mAnA jAtA hai jo zarIra mana donoM kI cikitsA sAtha-sAtha karatA hai| isa sandarbha meM prastuta prakaraNa cintanamanana kI vizeSa dizA dikhAtA hai| Izvara, talavara Adi padoM para niyukti kA varNana usa samaya kI rAja vyavasthA kA digdarzana karAtA hai| isa prakAra isa navama sthAna meM bhagavAna pArzvanAtha, bhagavAna mahAvIra tathA rAjA zreNika se sambandhita bahuta hI upayogI jAnakArI prApta hotI hai| avagAhanA, darzanAvaraNa karma, nau mahAnidhiyA~, AyuHpariNAma, bhAvI tIrthaMkara, kulakoTi, pApakarma Adi padoM ke dvArA aneka jJAtavya viSayoM kA saMkalana kiyA gayA hai| saMkSepa meM yaha sthAna aneka dRSTiyoM mahattvapUrNa hai| navama sthAna (409) Ninth Sthaan 2 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 5 5 5 59595 55 55 2 ********************************tmilllinnn Wan

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0555555555555555555555555555555555555 55555555555555 Wan Wan Wan Wan Wan Wan Wan INTRODUCTION Wan NINTH STHAAN (PLACE NUMBER NINE) The ninth Sthaan compiles things related to the numeral nine. It starts with the discussion on visambhog (aphorism-1). The term After this comes the listing of nine guptis (aphorism-3) or fences for protection (ensuring proper observance) of Brahmacharya (celibacy), which is essential for furtherance of practice of ascetic-discipline. The description of nine vigaya (prohibited things) also acts as a shield protecting Brahmacharya. Also essential is avoiding the nine sources of sin and nine kinds of sin-enhancing scriptures; this sthaan lists these as well. sambhog here means group activities including eating by ascetics following the same code of conduct. There is a code of expelling sambhogik (ascetics who partakes in group activities) from the sangh on Wan disciplinary grounds. It should be noted that as it is not allowed to expel an ascetic from the sangh without some specific reason, the mention of those reasons here is useful even for an acharya. This chapter also compiles some important historical facts. For example the listing of nine persons acquiring the bondage of Tirthankar Wan naam-karma (karma determining status of Tirthankar) in the religious order of Bhagavan Mahavir. Also important in the same context is the narration of the progressive births of king Shrenik, a matchless devotee of Bhagavan Mahavir. Here the doctrine and code of conduct of Bhagavan Mahavir has been lucidly expressed. The mention of nine causes of disease (aphorism-13) is worth pondering from health as well as psychological viewpoints. Of these, eight are sources of physical ailments and the ninth is that of mental ailments. Modern medical science is coming to the conclusion that the root of all diseases is mental perversion. Today only that doctor is recognized as an expert healer who treats body and mind in consonance. In this context this section provides new directions. The appointments on posts and positions like Ishvar and Talavar reveals the system of governance prevalent in those days. Thus, very useful information about Bhagavan Parshva Naath, Bhagavan Mahavir and king Shrenik is available in this ninth chapter. Numerous useful topics have been compiled in segments of Avagahana, Darshanavaran Karma, nine great treasures, Ayuhparinam, future Tirthankars, Kulakoti, paap-karma, etc. In brief, this chapter is important from many angles. sthAnAMgasUtra (2) (410) 55555555555555555555555555555555E Sthaananga Sutra (2) 555555555555555555555 Wan Wan Wan Wan 45 Wan Wan

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95959_959 1954)))))))) ) ) ) navama sthAna NINTH STHAAN (Place Number Nine) ) ) )) ) ) ) )) ) ) ) ) )) )) + visaMbhoga-pada VISAMBHOG-PAD (SEGMENT OF EXPULSION) 1. NavahiM ThANehiM samaNe NiggaMthe saMbhoiyaM visaMbhoiyaM karemANe NAtikkamati, taM jahAma AyariyapaDiNIyaM, uvajjhAyapaDiNIyaM, therapaDiNIyaM, kulapaDiNIyaM, gaNapaDiNIyaM, saMghapaDiNIyaM, ma NANapaDiNIyaM, snnpddinniiyN,crittpddinniiyN| 1. nau kAraNoM se zramaNa nirgrantha sAmbhogika sAdhu ko (pratyanIka hone para) visAmbhogika karatA huA ma tIrthaMkara kI AjJA kA atikramaNa nahIM karatA hai| jaise-(1) AcArya-pratyanIka, (2) upAdhyAya-pratyanIka, (3) sthavira-pratyanIka, (4) kula-pratyanIka, (5) gaNa-pratyanIka, (6) saMgha-pratyanIka, (7) jJAnaOM pratyanIka, (8) darzana-pratyanIka, (9) caaritr-prtyniik| 1. A Shraman Nirgranth does not defy the word of Bhagavan if he ostracizes (visambhogik) a sadharmik sambhogik (a co-religionist team mate) for nine reasons-(if he is)-(1) acharya-pratyaneek (opposed to Facharya), (2) upadhyaya-pratyaneek (opposed to upadhyaya), (3) sthavir4. pratyaneek (opposed to sthavir), (4) kula-pratyaneek (opposed to the 5 group of disciples of same acharya), (5) gana-pratyaneek (opposed to gana), (6) sangh-pratyaneek (opposed to the religious organization), (7) jnana-pratyaneek (opposed to right knowledge), (8) darshan pratyaneek (opposed to. right perception/faith) and (9) chaaritra5 pratyaneek (opposed to right conduct). vivecana-karttavya ke pratikUla AcaraNa athavA nindA, IrSyA, vairabhAva tathA maryAdA viruddha AcaraNa pha karanA pratyanIkatA hai| eka maNDalI meM baiThakara khAna-pAna karane vAlA zramaNoM kA AcAra sAmbhogika haiN| + jaba koI sAdhu sUtrokta nau padoM meM se kisI ke bhI sAtha usakI pratiSThA, maryAdA tathA AcAra vidhi ke pratikUla AcaraNa karatA hai, taba zramaNa-nirgrantha use apanI maNDalI se pRthak kara sakate haiN| isa ke pRthakkaraNa yA sambandha viccheda ko hI 'visambhoga' kahA gayA hai| Elaboration-Pratyaneek means one who goes against or behaves contrary to the prescribed discipline or codes. The ascetics who do combined studies and eat together in a group are called sambhogik. When a sambhogik ascetic goes against the prescribed code of behaviour with any one two or all of the nine, the acharya ostracizes him from that group. Such ostracizing is called visambhog. ) ) )) ))) )) )) ) ) ))) ) )) ) ))) ) )) )) ) )) navama sthAna (411) * Ninth Sthaan ) Wan ) Wan

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Si F5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . brahmacarya-adhyayana-pada BRAHAMCHARYA-ADHYAYAN-PAD (SEGMENT OF CHAPTERS ON BRAHAMCHARYA) 2. Nava baMbhacerA paNNattA, taM jahA-satthapariNNA, logavijao, (sIosaNijjaM, sammattaM, AvaMtI, dhUtaM, vimoho), uvahANasuyaM, mhaaprinnnnaa| 2. AcArAMga sUtra meM brahmacarya-sambandhI nau adhyayana haiM-(1) zastraparijJA, (2) lokavijaya, (3) zItoSNIya, (4) samyaktva, (5) AvantI-lokasAra, (6) dhUta, (7) vimoha, (8) upadhAnazruta, * (9) mhaaprijnyaa| 2. There are nine chapters on brahamcharya in Acharanga Sutra (1) Shastraparijna, (2) Lokavijaya, (3) Sheetoshniya, (4) Samyaktva, (5) Aavanti-Lokasar, (6) Dhoot, (7) Vimoha, (8) Upadhan shrut and (9) Mahaparijna. brahmacarya-gupti-pada BRAHAMCHARYA-GUPTI-PAD (SEGMENT OF FENCES OF CELIBACY) 3. Nava baMbhaceraguttIo paNNattAo, taM jahA-(1) vivittAiM sayaNAsaNAI sevittA bhavati-No OM itthisaMsattAI No pasusaMsattAiM No pNddgsNsttaaii| (2) No itthINaM kahaM kahettA bhvti| (3) No itthiThANAI sevittA bhvti| (4) No itthINamiMdiyAiM maNoharAI maNoramAiM AloittA NijjhAittA OM bhvti| (5) No paNItarasabhoI [ bhavati ? ] / (6) No pAyabhoyaNassa atimAtamAhArae sayA ma bhvti| (7) No puvvarataM puvvakIliyaM sarettA bhvti| (8) No sadANuvAtI No rUvANuvAtI No / silogANuvAtI [ bhavati ? ] / (9) No sAtasokkhapaDibaddhe yAvi bhvti| 3. brahmacarya kI nau guptiyA~ (bAr3eM athavA rakSA kavaca) haiN| jaise-(1) brahmacArI ekAnta meM zayana aura + Asana karatA hai| jina AvAsoM meM strI, pazu aura napuMsaka rahate hoM, vahA~ brahmacArI ko nahIM rahanA caahie| (2) brahmacArI vikAra utpanna karane vAlI striyoM se sambandhita bAteM nahIM karatA hai| (3) brahmacArI OM striyoM ke baiThane-uThane ke sthAnoM para nahIM baiThatA hai| jisa sthAna para strI baiThI ho kama se kama eka muhUrta ke + taka usa sthAna para nahIM baitthe| (4) brahmacArI striyoM ke manohara rUpa aura manorama indriyoM va aMgopAMgoM ko nahIM dekhe| (5) brahmacArI praNItarasa-ghRta-telabahula gariSTha bhojana nahIM kre| (6) brahmacArI rUkhA, sAdA OM bhojana bhI adhika mAtrA meM nahIM kre| (7) brahmacArI pUrvakAla meM (brahmacarya vrata dhAraNa karane se pUrva) bhoge // + hue bhogoM aura strIkrIr3AoM kA smaraNa nahIM kre| (8) brahmacArI striyoM ke manojJa zabdoM ko sunane kA, sundara rUpoM ko dekhane kA aura striyoM dvArA kIrti-prazaMsA kI abhilASA nahIM kre| (9) brahmacArI Wan zArIrika sukhoM meM Asakta nahIM ho| 3. There are nine guptis (fences or shields) of Brahmacharya (celibacy)-(examples) (1) A brahmachari (celibate) sleeps and sits in solitude. A brahmachari avoids residing in abodes where women, 4FFFFFFFFFFFFFFFFF5$$$$$$$$$$$$$55555Le sthAnAMgasUtra (2) (412) Sthaananga Sutra (2) 8555555555555555555555555558

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jaemae pha epha5555) phra) )55558 animals or eunuches live. (2) A brahmachari avoids talking about women (avoids erotic conversation). (3) A brahmachari avoids sitting on places where women sit (he does not take a seat left by a woman for at least one muhurt). (4) A brahmachari avoids looking at attractive appearance of a woman as well as sense organs and other parts of the female body. (5) A brahmachari avoids rich and heavy food (praneetrasa). (6) A brahmachari avoids excessive quantities even of dry and drab food. (7) A brahmachari avoids recalling the carnal and other pleasures enjoyed in the past (before taking the vow of celibacy). (8) A E brahmachari does not desire listening to sweet words, seeing beautiful forms, and being appreciated and praised by women. (9) A brahmachari does not get attached to physical pleasures. brahmacarya-agupti-pada BRAHAMCHARYA-AGUPTI-PAD (SEGMENT OF DETRIMENTS OF CELIBACY) 4. Nava baMbhaceraaguttIo paNNattAo, taM jahA-(1) No vivittAI sayaNAsaNAI sevittA bhavatiitthisaMsattAiM pasusaMsattAI pNddgsNsttaaii| (2) itthINaM kahaM kahettA bhvti| (3) itthiThANAI sevittA : bhvti| (4) itthINaM iMdiyAiM (maNoharAI maNoramAiM AloittA) NijjhAittA bhvti| (5) paNIyarasabhoI [bhavati ? ] / (6) pAyabhoyaNassa aimAyamAhArae sayA bhvti| (7) pubarayaM puvvakIliyaM sarittA, bhvti| (8) saddANuvAI rUvANuvAI silogANuvAI [ bhavati ? ] / (9) sAyAsokkhapaDibaddhe yAvi bhvti| 4. brahmacarya kI nau aguptiyA~ (brahmacarya ko hAni pahu~cAne vAlI) haiN| jaise-(1) jo brahmacArI ekAnta meM zayana va Asana kA sevana nahIM kre| strI, pazu, napuMsaka sahita sthAnoM para rahatA hai| (2) jo brahmacArI ma striyoM kI kathA vArtA kre| (3) jo brahmacArI striyoM ke baiThane-uThane ke sthAnoM kA sevana karatA hai| (4) jo brahmacArI striyoM kI manohara aura manorama indriyoM va aMgoMpAMgoM ko dekhatA hai aura unakA cintana ke karatA hai| (5) jo brahmacArI praNIta rasavAlA bhojana karatA hai| (6) jo brahmacArI sadA adhika mAtrA meM 5 AhAra-pAna karatA hai| (7) jo brahmacArI pUrvakAla meM bhoge hue bhogoM aura striyoM ke sAtha kI huI kAma krIr3AoM kA smaraNa karatA hai| (8) jo brahmacArI manojJa zabdoM ko sunane kA, sundara rUpoM ko dekhane kA aura hai kIrti-prazaMsA kA abhilASI hotA hai| (9) jo brahmacArI zarIra sambandhI sukha meM Asakta hotA hai| 3. There are nine aguptis (detriments or causes of breaking) of i Brahmacharya (celibacy)(examples) (1) A brahmachari (celibate) 41 avoids sleeping and sitting in solitude. A brahmachari resides in abodes where women, animals or eunuches live. (2) A brahmachari talks about women (erotic conversation). (3) A brahmachari sits on places where women sit. (4) A brahmachari looks at and thinks about attractive 15 appearance of a woman as well as sense organs and other parts of the navama sthAna (413) Ninth Sthaan 355555555555555555555))))))))))

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2 555 5555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 555 5555952 phra Wan female body. (5) A brahmachari consumes rich and heavy food (praneet5 rasa ). ( 6 ) A brahmachari consumes excessive quantities of food. (7) A brahmachari recalls the carnal and other pleasures enjoyed in the past. (8) A brahmachari desires listening to sweet words, seeing beautiful pha forms, and being appreciated and praised by women. (9) A brahmachari gets attached to physical pleasures. 55 Wan tIrthaMkara - pada TIRTHANKAR PAD (SEGMENT OF TIRTHANKAR) 5. abhinaMdaNAo NaM arahao sumatI arahA NavahiM sAgarovamakoDIsayasahassehiM bIikkaM hiM sapaNe 5. arhat abhinandana ke pazcAt nau lAkha karor3a sAgaropamakAla vyatIta ho jAne para sumati arhat utpanna hue / 5. Arhat Sumati was born after nine lac crore (nine trillion) Sagaropam of Arhat Abhinandan. sadbhAvapadArtha - pada SADBHAAVA-PADARTH-PAD (SEGMENT OF ETERNAL THINGS) 6. Nava sabbhAvapayatthA paNNattA, taM jahA - jIvA ajIvA, puNNaM, pAvaM, Asavo, saMvaro, NijjarA, baMdho, mokkho / 6. sadbhAva rUpa (sadA kAla vidyamAna) pAramArthika padArtha (tattva) nau haiM - (1) jIva, (2) ajIva, (3) puNya, (4) pApa, (5) Asrava, (6) saMvara, (7) nirjarA, (8) bandha, (9) mokSa / 6. There are nine sadbhaava rupa ( eternal) paramarthik padarth 5 (fundamentals or reals regarded as objects of faith for a Jain)-(1) jiva (soul), ( 2 ) ajiva (matter), (3) punya (meritorious karma), (4) paap (demeritorious karma ), ( 5 ) asrava (inflow of karmas), (6) samvar (blockage of inflow of karmas), (7) nirjara (shedding of karmas), phra (8) bandh (bondage of karmas) and (9) moksha (liberation). jIva- pada JIVA - PAD (SEGMENT OF LIVING ORGANISMS) 7. NavavihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA - puDhavikAiyA, (AukAiyA, te ukAiyA, vAukAiyA), vaNassaikAiya, beiMdiyA, (teiMdiyA, cauriMdiyA), paMciMdiyA / 7. saMsAra - samApannaka (saMsArI) jIva nau prakAra ke haiM - (1) pRthvIkAyika, (2) aSkAyika, (3) tejaskAyika, (4) vAyukAyika, (5) vanaspatikAyika, (6) dvIndriya, (7) trIndriya, (8) caturindriya, (9) paMcendriya / 7. There are nine kinds of samsar-samapannak jivas (worldly beings) - (1) Prithvikayik ( earth-bodied beings), (2) Apkayiks (water-bodied beings), sthAnAMgasUtra (2) (414) 255955 595555 55955 595959595959 59595959595959595959595959595 96 952 Sthaananga Sutra (2) pittttmimimitttittmimimimimimimittmimimimimitmittmimitti Wan phra

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454644646 LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE L gati - Agati-pada GATI-AAGATI-PAD (SEGMENT OF BIRTH FROM AND TO) (3) Tejaskayik (fire-bodied beings ), ( 4 ) Vayukayik (air-bodied beings), pha (5) Vanaspatikayik (plant-bodied beings ), ( 6 ) Dvindriya (Two-sensed beings), (7) Trindriya (three-sensed beings), (8) Chaturindriya (four-sensed beings), (9) Panchendriya (five-sensed beings). 8. puDhavikAiyA NavagatiyA NavaAgatiyA paNNattA, taM jahA - puDhavikAie, puDhavikAiesu uvavajjamANe puDhavikAiehiMto vA, jAva paMciMdiehiMto vA uvavajjejjA / 8. pRthvIkAyika jIva nau prakAra kI gati vAle aura nau prakAra kI Agati vAle haiM se ceva NaM se puDhavikAie puDhavikAyattaM vippajahamANe puDhavikAiyattAe jAva paMciMdiyattAe vA 5 gacchejjA / 9. evamAukAiyAvi jAva paMciMdiyatti / phra 8. Prithvikayik jiva (earth-bodied beings) have nine kinds of gatis (reincarnation to) and five aagatis (reincarnation from) navama sthAna (1) pRthvIkAyikoM meM utpanna hone vAlA pRthvIkAyika jIva pRthvIkAyikoM se, yAvat [ apkAyikoM, tejaskAyikoM, vAyukAyikoM, vanaspatikAyikoM, dvIndriyoM, trIndriyoM, caturindriyoM] athavA paMcendriya jIvoM 5 meM se Akara utpanna ho sakatA hai| Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphapha (2) vahI pRthvIkAyika jIva pRthvIkAya ko chor3a kara pRthvIkAyika rUpa se yAvat [appakAyika, tejaskAyika, vAyukAyika, vanaspatikAyika, dvIndriya, trIndriya, caturindriya] athavA paMcendriya rUpa meM utpanna ho sakatA hai / 9. isI prakAra apkAyika se lekara paMcendriya taka ke sabhI jIva nau prakAra kI gati pha vAle aura nau prakAra kI Agati vAle haiN| (415) Wan ******************************* Wan (1) A being taking birth as an earth-bodied being reincarnates from either earth-bodied beings, ...and so on up to... [Apkayik (water-bodied beings), Tejaskayik (fire-bodied beings), Vayukayik (air-bodied beings), Vanaspatikayik (plant-bodied beings), Dvindriya (Two-sensed beings), pha Trindriya (three-sensed beings), Chaturindriya ( four-sensed beings)] or 5 Panchendriya (five-sensed beings). Ninth Sthaan (2) The same earth-bodied being leaving the state of earth-bodied beings reincarnates in the genus of either earth-bodied beings, ...and so on up to ... [Apkayik (water-bodied beings), Tejaskayik (fire-bodied beings), Vayukayik (air-bodied beings), Vanaspatikayik (plant-bodied 5 beings), Dvindriya (Two-sensed beings), Trindriya (three-sensed beings), Chaturindriya (four-sensed beings)] or Panchendriya (five-sensed Wan beings). 9. In the same way all beings from Apkayik (water-bodied beings) to Panchendriya (five-sensed beings) also have nine kinds of gatis (reincarnation to) and five aagatis (reincarnation from). Wan Wan Wan

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5F 5555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) 84555555555555555555555555555555555555/ jIva-pada JIVA-PAD (SEGMENT OF LIVING BEINGS) ma 10. NavavidhA sabajIvA paNNattA, taM jahA-egiMdiyA, beiMdiyA, teiMdiyA, cauriMdiyA, raiyA, paMceMdiyatirikkhajoNiyA, maNuyA, devA, siddhaa| ___ ahavA-NavavihA savvajIvA paNNattA, taM jahA-paDhamasamayaNeraiyA, apaDhamasamayaNeraiyA, ma (paDhamasamayatiriyA, apaDhamasamayatiriyA, paDhamasamayamaNuyA, apaDhamasamayamaNuyA, paDhamasamayadevA), apaDhamasamayadevA, siddhaa| 10. saba jIva nau prakAra ke haiN| jaise-(1) ekendriya, (2) dvIndriya, (3) trIndriya, (4) caturindriya, 4 (5) nAraka, (6) paMcendriya tiryagyonika, (7) manuSya, (8) deva, (9) siddh| ____ athavA saba jIva nau prakAra ke haiM-prathama samaya meM utpanna nAraka, (2) aprathama samaya meM utpanna nAraka, (3) prathama samayavartI tiryaMca, (4) aprathama samayavartI tiryaMca, (5) prathama samayavartI manuSya, (6) aprathama + samayavartI manuSya, (7) prathama samayavartI deva, (8) aprathama samayavartI deva, (9) siddh| ____10. All jivas (beings) are of nine kinds--(1) Ekendriya (one-sensed beings), (2) Dvindriya (Two-sensed beings), (3) Trindriya (three-sensed beings), (4) Chaturindriya (four-sensed beings), (5) Naarak (infernal beings) (6) Panchendriya (five-sensed animal beings), (7) manushya (human beings), (8) deva (divine beings) and (9) Siddha (liberated souls). Also, all jivas (beings) are of nine kinds-(1) Pratham samaya naarak (infernal beings at the first moment of birth), (2) Apratham 9 samaya naarak (infernal beings at post birth moments), (3) Pratham samaya tiryanch, (4) Apratham samaya tiryanch, (5) Pratham samaya manushya, (6) Apratham samaya manushya, (7) Pratham samaya deva, (8) Apratham samaya deva and (9) Siddha. __ avagAhanA-pada AVAGAHANA-PAD (SEGMENT OF SPACE OCCUPATION) 11. NavavihA savvajIvogAhaNA paNNattA, taM jahA-puDhavikAiogAhaNA, AukAiyogAhaNA (teukAiogAhaNA, vAukAiogAhaNA), vaNassaikAiogAhaNA, beiMdiyaogAhaNA, teiMdiyaogAhaNA, cauridiyaogAhaNA, pNciNdiyogaahnnaa| 11. saba jIvoM kI avagAhanA nau prakAra kI hai-(1) pRthvIkAyika jIvoM kI avagAhanA, : (2) apkAyika jIvoM kI, (3) tejaskAyika jIvoM kI, (4) vAyukAyika jIvoM kI, (5) vanaspatikAyaki # jIvoM kI, (6) dvIndriya jIvoM kI, (7) trIndriya jIvoM kI, (8) caturindriya jIvoM kI, (9) paMcendriya jIvoM / Wan kI avgaahnaa| 11. Avagahana (space occupation) of all beings is of nine kinds- 4 (1) avagahana of Prithvikayik (earth-bodied beings), (2) avagahana of y ))) ))) )) )) )) ) )) )) nAgAgAgAgAra )) sthAnAMgasUtra (2) (416) Sthaananga Sutra (2) fa)

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15555555555555555555555555555555555558 Apkayik (water-bodied beings), (3) avagahana of Tejaskayik (fire-bodied beings), (4) avagahana of Vayukayik (air-bodied beings), (5) avagahana B of Vanaspatikayik (plant-bodied beings), (6) avagahana of Dvindriya Wan (Two-sensed beings), (7) avagahana of Trindriya (three-sensed beings), (8) avagahana of Chaturindriya (four-sensed beings), (9) avagahana of Panchendriya (five-sensed beings). saMsAra-pada SAMSAR-PAD (SEGMENT OF CYCLES OF BIRTH) 12. jIvA NaM NavahiM ThANehiM saMsAraM vattiMsu vA vattaMti vA vattissaMti vA, taM jahApuDhavikAiyattAe, (AukAiyattAe, teukAiyattAe, vAukAiyattAe, vaNassaikAiyattAe, beiMdiyattAe, teiMdiyattAe, cariMdiyattAe), pNciNdiyttaae| 12. jIvoM ne nau sthAnoM se (nau paryAyoM se) saMsAra-paribhramaNa kiyA hai, kara rahe haiM aura Age kareMge, jaise-(1) pRthvIkAyika rUpa se, yAvat (2) apkAyika, (3) tejaskAyika, (4) vAyukAyika, (5) vanaspatikAyika, (6) dvIndriya, (7) trIndriya, (8) caturindriya aura (9) paMcendriya rUpa se| 12. All beings did, do and will move around in cycles of rebirth (samsar k paribhraman) from nine sthaans (modes or forms)-(1) Prithvikayik (earth-bodied beings), (2) Apkayik (water-bodied beings), (3) Tejaskayik (fire-bodied beings), (4) Vayukayik (air-bodied beings), (5) Vanaspatikayik (plant-bodied beings), (6) Dvindriya (Two-sensed beings), (7) Trindriya (three-sensed beings), (8) Chaturindriya (four-sensed beings), (9) Panchendriya (five-sensed beings). rogotpatti-pada ROGOTPATTI-PAD (SEGMENT OF ORIGINOF DISEASE) 13. NavahiM ThANehiM roguppattI siyA, taM jahA-(1) accAsaNayAe, (2) ahitAsaNayAe, (3) atiNidAe, (4) atijAgariteNaM, (5) uccAraNiroheNaM, (6) pAsavaNaNiroheNaM, (7) addhANagamaNeNaM, (8) bhoyaNapaDikUlatAe, (9) iNdiytthvikovnnyaae| 13. nau sthAnoM-kAraNoM se roga kI utpatti hotI hai, jaise-(1) adhika yA nirantara baiThe rahane se, yA adhika bhojana karane se| (2) ahitakara (galata) Asana se baiThane se, yA ahitakara bhojana karane se| (3) adhika nIMda lene se, (4) adhika jAgane se, (5) uccAra (mala) kA nirodha karane se, (6) prasravaNa (mUtra) kA vega rokane se, (7) adhika mArga-gamana se, (8) bhojana kI pratikUlatA se, (9) indriyArthavikopana arthAt kAma-vikAra se| ____13. Disease is caused due to nine sthaans (reasons)--(1) Atyasansitting continuously for a long time or excessive eating. (2) Ahitasansitting in harmful or wrong posture or eating harmful food. (3) Atinidraexcessive sleeping. (4) Atijagaran-keeping awake inordinately. Hi Wan 5555555555555555555555555555518 5555555FFFFF navama sthAna (417) Ninth 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

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Wan phaphaphaphaphapha 5 5 Wan Wan (5) Uchchaar nirodh-restraining urge to pass stool. (6) Prasravan nirodh-restraining urge to pass urine. (7) Adhvagaman-excessive walking. (8) Bhojan pratikoolata-unsuitable nature of food. H (9) Indriyarth vikopan-carnal perversions. Y vivecana - 'roga' kevala zarIra kI vikRtiyoM se hI nahIM, kintu mana kI vikRtiyoM yA manovikAroM se bhI utpanna hote haiM / prastuta sUtra meM bhI ATha kAraNa zarIra ke vikAra aura nauvA~ kAraNa manovikAra yA kAma vikAra batAyA hai| inameM tIna binduoM para TIkAkAra ne vizeSa spaSTIkaraNa kiyA hai Y ( 1 ) accAsaNayAe - isake do artha haiM - (I) atyAsana - nirantara baiThe rahane se athavA (II) atyazanaadhika bhojana karane se / (2) ahiyAsaNayAe - isake tIna artha haiM - (I) ahitAsana - garma patthara Adi para baiThanA, athavA pratikUla va galata Asana se baiThanA, (II) ahita - azana - zarIra kI prakRti ke pratikUla va Arogya ke pratikUla bhojana krnaa| (III) adhyasana - bAra - bAra bhojana karanA, pahale kiyA huA bhojana pacane se 5 pahale hI dUsarA bhojana karanA / Y phra Y ddo (3) indiyattha vikovaNayA - indriyArtha vikopana kA artha hai - kAma vikAra, yA kAmAsakti / vRttikAra abhayadeva sUri ne kAma vikAra ke dasa doSoM kA ullekha kiyA hai| jo kramazaH eka ke bAda eka Ate haiN| jaise - ( 9 ) kAmabhogoM kI prApti kI abhilASA, (2) prApta karane kI cintA, (3) satata smaraNa, (4) satata 5 kIrtana, (5) udvega, (6) pralApa, (7) unmAda (pAgalapana), (8) vyAdhi, (9) jar3atA / aMgopAMgoM kI 5 zUnyatA aura 10. mRtyu / (hindI TIkA bhAga 2 pRSTha 612 tathA vRtti patra 423-424) Elaboration-Diseases are caused not only by physical disorders but mental disorders as well. Of these aforesaid causes eight are sources of physical ailments and the ninth is that of mental ailments. The commentator (Tika) has given additional information on three points (2) (1) Acchasanayaye-- This term is interpreted two ways -- (i) atyasan or sitting continuously for a long time and (ii) atyashan or excessive eating. Ahiyasanayaye-This term is interpreted three (i) ahitasan--sitting on hot stone or in harmful or wrong posture; (ii) ahit-ashan-eating food that is unsuitable for the nature and health of an individual; and (iii) adhyasan-eating frequently or before the food eaten earlier is digested. (3) Indiyattha vikovana-Indriyarth vikopan means carnal perversions or lust. Abhayadev Suri, the commentator (Vritti), has mentioned ten faults related to carnal perversion that are progressive in nature (1) desire for carnal pleasures, (2) anxiety to avail, (3) continued thinking, ( 4 ) continued talks, ( 5 ) agitated state, (6) blathering, sthAnAMgasUtra (2) (418) ways f Sthaananga Sutra (2) hhhhhhhhhh 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5 55 5 5 5 5 5 52 pha

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355555555555555555555555555555555553 5555555555555555555555555555555555555555555555 4 (7) delirium, (8) disease, (9) comatose state and (10) death. (Vritti, leaves Wan 423-424 and Hindi Tika, part-2, p.612) OM darzanAvaraNIyakarma-pada DARSHANAVARANIYA KARMA-PAD (SEGMENT OF DARSHANAVARANIYA KARMA) 14. Navavidhe darisaNAvaraNijje kamme paNNatte, taM jahA-NiddA, giddANiddA, payalA, payalApayalA, thINagirI, cakkhudasaNAvaraNe, acakkhudaMsaNAvaraNe, ohidaMsaNAvaraNe, kevldNsnnaavrnne|| 14. darzanAvaraNIya karma nau prakAra kA hai-(1) nidrA-halkI nIMda sonA, jisase sukhapUrvaka soyA hai hai aura jagAyA jA ske| (2) nidrAnidrA-gaharI nIMda sonaa| sukha ke sAtha nIMda Aye kintu kaThinatA se 5 jagAyA jA ske| (3) pracalA-khar3e yA baiThe hue uuNghnaa| (4) pracalA-pracalA-calate-calate sonaa| (5) styAnarddhi-dina meM soce kAma ko nidrAvasthA meM karAne vAlI ghora nidraa| (6) cakSadarzanAvaraNa-cakSa ke ke dvArA hone vAle sAmAnya bodha kA AvaraNa karane vAlA krm| (7) acakSudarzanAvaraNa-cakSu ke sivAya zeSa indriyoM aura mana se hone vAle sAmAnya bodha kA Avaraka krm| (8) avadhidarzanAvaraNa-indriya aura mana ma kI sahAyatA ke binA mUrta padArthoM ke sAmAnya darzana kA pratibandhaka krm| (9) kevaladarzanAvaraNa-sarva dravya Wan + aura paryAyoM ke sAkSAt darzana kA Avaraka krm| 14. Darshanavaraniya karma (perception obscuring karma) is of nine kinds-(1) Nidra-light sleep or to sleep and awake easily. (2) Nidranidra-deep sleep or to sleep easily but awake with difficulty. (3) Prachala-to drowse while standing or sitting. (4) Prachala5 prachala--to sleep while walking. (5) Styanardhi--the deep sleep when thoughts of the day are acted upon in sleep (sleep-walking). (6) Chakshudarshanavaran-the karma that obscures the normal visual perception. (7) Achakshudarshanavaran-the karma that obscures the normal perception through mind and sense organs other than eye. (8) Avadhidarshanavaran-the karma that obscures the extrasensory perception of tangible things. (9) Kevaldarshanavaran-the karma that obscures the direct perception of all things and all modes. welfare-14 JYOTISH-PAD (SEGMENT OF ASTROLOGY) 15. abhiI NaM Nakkhatte sAtirege Navamuhatte caMdeNaM saddhiM jogaM joeti| 16. abhiiAiyA NaM + Nava NakkhattA NaM caMdassa uttareNaM jogaM joeMti, taM jahA-abhiI, savaNo dhaNiTThA, (sayabhisayA,, pubAbhaddavayA, uttarApoTTavayA, revaI, assiNI), bhrnnii| 15. abhijit nakSatra kucha adhika nau muhUrta taka candramA ke sAtha yoga karatA hai| 16. abhijit Adi nau nakSatra candramA ke sAtha uttara dizA se yoga karate haiM, jaise-(1) abhijit, (2) zravaNa, (3) dhaniSThA, ma (4) zatabhiSak, (5) pUrvabhAdrapada, (6) uttarabhAdrapada, (7) revatI, (8) azvinI, (9) bhrnnii| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting navama sthAna (419) Ninth 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 Yin

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phra *********************************** 15. Abhijit nakshatra (Lyrae; the 22nd constellation) is in conjunction pha with the moon for nine Muhurts. 16. Nine nakshatras (constellations) f including Abhijit have north-sided conjunction with Chandrama (the moon)----- (1) Abhijit (Lyrae; the 22nd ), ( 2 ) Shravan (Alpha Aquilae; the Wan 23rd), (3) Dhanishtha (Belta Delphini; the 24th), (4) Shat Bhishag 5 (Lambda Aquarii; the 25th), (5) Purva Bhadrapad (Alpha Pegasi; the f 526th), (6) Uttara Bhadrapad ( Gama Pegasi; the 27th), (7) Revati (Zeta 5 5 Piscium; the 28th), (8) Asvini (Beta Arietis; the 1st) and ( 9 ) Bharani (35 Arietis; the 2nd). 17. imIse NaM rayaNappabhAe puDhavIe bahusamaramaNijjAo bhUmibhAgAo Nava joaNasatAI uDDa 5 abAhAe uvarille tArArUve cAraM carati / 17. isa ratnaprabhA pRthvI ke atyanta sama aura ramaNIya bhUmi-bhAga se nau sau yojana kI U~cAI para sabase Upara vAlA tArA ( zanaizcara) bhramaNa karatA hai| 17. At a height of nine hundred Yojans from the beautiful level land of this Ratnaprabha prithvi travels the highest star (Saturn). matsya-pada MATSYA-PAD (SEGMENT OF FISH) 18. jaMbuddIve NaM dIve NavajoyaNiA macchA pavisiMsu vA pavisaMti vA pavisissaMti vA / 18. jambUdvIpa nAmaka dvIpa meM nau yojana kI lambAI vAle matsyoM ne atIta kAla meM praveza kiyA hai, vartamAna meM karate haiM aura bhaviSya meM kreNge| 18. Nine Yojan long matsyas (fishes) did, do and will enter Jambudveep continent. vivecana - vRttikAra kahate haiM - yadyapi lavaNa samudra meM pA~ca sau yojana ke matsya hote haiM, kintu jagatI ke raMdhra meM kevala nau yojana vAle matsya hI praveza pA sakate haiM, isase bar3e nhiiN| ye matsya lavaNasamudra se jambUdvIpa kI nadiyoM meM A jAte haiM / ( vRtti. patra 425) Elaboration-The commentator (Vritti) informs that although there are five hundred Yojan long fishes in Lavan Samudra on nine Yojan long fishes can enter the river-mouths, no larger than this. This fishes come into the rivers from Lavan Samudra. (Vritti, leaf 425) baladeva - vAsudeva - pada BALADEVA-VAASUDEVA-PAD 19. jaMbuddIve dIve bhArahe vAse imIse osappiNIe Nava baladeva vAsudevapiyaro hutthA, taM jahA sthAnAMgasUtra (2) phra (SEGMENT OF BALADEVA-VAASUDEVA) (420) Wan Sthaananga Sutra (2) puumimimimimimimimimimi tttttttttttttttttttttt ****llli

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)) )) )) )) ) payAvatI ya baMbhe rodde some siveti y| mahasIhe aggisIhe, dasarahe Navame ya vsudeve||1|| itto ADhattaM jadhA samavAye giravasesaM jaav| egA se gabbhavasahI, sijjhihiti aagmesennN||2|| (saMgrahaNI-gAthA) 19. jambUdvIpa nAmaka dvIpa ke bhArata varSa meM isI avasarpiNI meM baladevoM aura vAsudevoM ke nau pitA ke 9 ho cuke haiM-(1) prajApati, (2) brahma, (3) raudra, (4) soma, (5) ziva, (6) mahAsiMha, (7) agnisiMha, Wan (8) dazaratha, (9) vsudev| ma yahA~ se Age zeSa saba varNana samavAyAMga ke samAna hai yAvat vaha AgAmI kAla meM eka janma lekara OM siddha hoNge| ___19. In Jambudveep continent in Bharat area during current 4 regressive cycle of time there have been nine fathers of Baladevas and 4 Vaasudeva--(1) Prajapati, (2) Brahma, (3) Raudra, (4) Soma, (5) Shiva, (6) Mahasimha, (7) Agnisimha, (8) Dasharath and (9) Vasudeva. The following description should be read as in Samavayanga up to ki 'they will become Siddha after one reincarnation'. OM 20. jaMbuddIve dIve bhArahe vAse AgamesAe ussappiNIe Nava baladeva-vAsudevapitaro bhavissaMti, Nava baladeva-vAsudevamAyaro bhvissNti| evaM jadhA samavAe giravasesaM jAva ma mahAbhImaseNe, suggIve ya apcchime| ee khalu paDisattU, kittipurisANa vAsudevANaM sabbe vi cakkajohI, hammehaMtI sacakkehiM // 1 // 20. jambUdvIpa nAmaka dvIpa meM bhAratavarSa meM AgAmI utsarpiNI meM baladeva aura vAsudeva ke nau ke mAtA-pitA hoNge| isa prakAra jaise samavAyAMga meM varNana kiyA hai, vaise mahAbhImasena aura sugrIva taka sarva + varNana jAnanA caahie| gAthArtha-ve prativAsudeva kIrtipuruSa vAsudevoM ke pratizatru hoNge| ve saba cakrayodhI hoMge aura ve saba apane hI cakroM se vAsudevoM ke dvArA mAre jaaveNge| 20. In Jambudveep continent in Bharat area during the future progressive cycle of time there will be nine parents of Baladevas and Vaasudeva. 4. The following description should be read as in Samavayanga up to Mahabhimasen and Sugriva. ) 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 ) ) ) ) )))) )) )) ))) Wan ) | navama sthAna (421) Ninth Sthaan

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B55555555555555555555555555555555558 bhabhabhabhabhabha9))))55555555555555 These famous Vaasudevas will have Prativaasudevas as their $ enemies. These enemies will wield disc weapons and will be killed by their own disc weapons by Vaasudevas. vivecana-pratyeka avasarpiNI kAla meM nau baladeva tathA nau vAsudeva hote haiN| inakI mAtAe~ bhinna-bhinna // hotI haiM, parantu pitA eka hI hote haiN| donoM meM paraspara ghaniSTha prema hotA hai| vAsudeva prativAsudeva para vijaya * prApta kara tIna khaNDa kA adhipati banatA hai| vAsudeva ke dehAvasAna ke pazcAt baladeva saMyama grahaNa karate haiN| OM isa avasarpiNI ke ATha baladeva mokSa gati meM gaye tathA nauveM balabhadra, baladeva pA~caveM devaloka meM gye| inakA vizeSa varNana samavAyAMga sUtra meM hone se yahA~ usI ke anusAra jAnane kI sUcanA dI hai| Elaboration--There are nine Baladevas and nine Vaasudevas in every si regressive cycle of time. Each of these pairs have same father but si different mothers. The two have great affection for each other. Vaasudeva becomes the monarch of three sections of the continent (half the continent) by defeating Prativaasudeva. Baladeva gets initiated as an ascetic after the death of Vaasudeva. Eight Baladevas of this regressive cycle got liberated and Balabhadra, the ninth, reincarnated in the fifth Devalok. Detailed description of these is available in Samavayanga Sutra. mahAnidhi-pada MAHANIDHI-PAD (SEGMENT OF GREAT TREASURE) 21. egamege NaM mahANidhI Nava-Nava joyaNAI vikkhaMbheNaM pnnnntte| 21. eka-eka mahAnidhi nau-nau yojana vistAra vAlI hai| 21. Every mahanidhi (great treasure) has an expanse of nine Yojans each. 22. egamegassa NaM raNNo cAuraMtacakkavaTTissa Nava mahANihio [ No ? ] paNNattA, taM jahA Nesappe paMDuyae, piMgalae savvarayaNa mhaapume| kAle ya mahAkAle, mANavaga, mahANihi saMkhe // 1 // NesappaMmi NivesA, gAmAgara-Nagara-paTTaNANaM c| doNamuha-maDaMbANaM, khaMdhArANaM gihANaM c||2|| gaNiyassa ya bIyANaM, mANummANassa jaM pamANaM c| dhaNNassa ya bIyANaM, uppattI paMDue bhaNiyA // 3 // savvA AbharaNavihI, purisANaM jA ya hoi mhilaannN| AsANa ya hatthINa ya, piMgalaga Nihimmi sA bhnniyaa||4|| 5 5555555555555555555555555558 bha Wan )))))))))) Wan maU555555555555 sthAnAMgasUtra (2) (422) Sthaananga Sutra (2) 355555555555555555555555555555555555

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aphra mimimimimimimimimimimimi***lll*mimimimimimimimimimimimimimimimimi***lll****lll* F Wan rayaNAI savvarayaNe, coddasa pavarAI cakkavaTTissa / uppajjaMti egiMdiyAI paMciMdiyAI ca // 5 // vatthANa ya uppattI, NiSphattI caiva savvabhattINaM / raMgANa ya dhoyANa ya, savvA esA mahApaume // 6 // kAle kAlaNNANaM, bhavya purANaM ca tIsu vAsesu / sippasataM kammANi ya, tiNNi payAe hiyakarAI // 7 // lohassa ya uppattI, hoi mahAkAle AgarANaM caM / rUppassa suvaNNassa ya, maNi - motti - sila - ppavAlANaM // 8 // jodhANa ya uppattI, AvaraNANaM ya paharaNANaM ca / savvA ya juddhanItI, mANavae daMDaNItI ya // 9 // TTavihI gADagavihI, kavvassa cauvvihassa uppattI / saMkhe mahANihimmI, tuDiyaMgANaM ca savvesiM // 10 // cakkaTThapaTThANA, aTThassehA ya Nava ya vikkhaMbhe / bArasadIhA maMjUsa - saMThiyA jahnavIe muhe // 11 // veruliyamaNi -kavADA, kaNagamayAvividha - rayaNa- sasi - sUrara- cakka - lakkhaNa- aNusama - juga - bAhu - vayaNA ya // 12 // pali ovamaTTitIyA, NihisariNAma ya tesu khalu devA / jesiM te AvAsA, akkijjA AhivaccA vA // 13 // 22. eka-eka cAturanta cakravartI rAjA kI nau-nau nidhiyA~ hotI haiM ete vaNihiNo, pabhUtadhaNarayaNasaMcayasamiddhA / je vasamuvagacchaMtI, savvesiM cakkavaTTINaM // 14 // ( saMgrahaNI gAthA ) ( saMgrahaNI - gAthA ) - (1) naisarpanidhi, (2) pANDukanidhi, (3) piMgalanidhi, (4) sarvaratnanidhi, navama sthAna - paDipuNNA / (5) mahApadmanidhi, (6) kAlanidhi, (7) mahAkAlanidhi, (8) mANavakanidhi, (9) zaMkhanidhi // 1 // (1) naisarpanidhi se grAma, Akara, nagara, paTTana, droNamukha, maDaMba, skandhAvAra aura gRhoM kI prApti hotI hai // 2 // (2) pANDuka mahAnidhi se gaNanA yogya vastue~ tathA bIjoM ke mAna- unmAna kA pramANa tathA dhAnya aura bIjoM kI utpatti hotI hai // 3 // (423) phaphaphaphaphaphaphaphaphaphaphaphaphapha Ninth Sthaan 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 55 5 5 5 5 5 5 5 55 5 55 5555 5552 Wan

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Kou 555555555555555555555555555555555555E AFF FFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma (3) piMgalakanidhi meM strI, puruSa, ghor3e aura hAthiyoM ke samasta vastra-AbhUSaNa kI vidhi kA varNana hai||4|| (4) cakravartI ke sAta ekendriya ratna aura sAta paMcendriya ratna, ye saba caudaha zreSTharatna sarvaratnanidhi se utpanna hote haiM // 5 // (5) mahApadmanidhi se raMge hue yA zveta sabhI prakAra ke vastroM kI utpatti aura niSpatti hotI hai // 6 // (6) kAla mahAnidhi se atIta aura anAgata kAla ke tIna-tIna varSoM ke zubhAzubha kA jJAna, sau prakAra ke zilpa, prajA ke lie hitakAraka surakSA, kRSi aura vANijya karma Adi kI prApti hotI hai||7|| (7) mahAkAlanidhi se lohe, cA~dI tathA sone ke Akara, maNi, muktA, sphaTika aura pravAla kI utpatti hotI hai||8|| (8) mANavaka mahAnidhi se yoddhAoM, AvaraNoM (kavacoM) aura AyudhoM kI utpatti, sarva prakAra kI yuddhanIti aura daNDanIti kI prApti hotI hai // 9 // (9) zaMkha mahAnidhi se nRtyavidhi, nATakavidhi, cAra prakAra ke kAvyoM tathA sabhI prakAra ke vAdhoM kI prApti hotI hai // 10 // / pratyeka mahAnidhi ATha-ATha cakroM para avasthita hai| ve ATha yojana U~cI, nau yojana caur3I, bAraha yojana lambI aura maMjUSA ke AkAra vAlI hotI haiN| ye sabhI mahAnidhiyA~ gaMgA ke muhAnoM (agrabhAga) para sthita rahatI haiM // 11 // .una nidhiyoM ke kapATa vaiDUryaratnamaya tathA suvarNamaya hote haiN| unameM aneka prakAra ke ratna jar3e hoteM haiN| una para candra, sUrya aura cakra ke AkAra ke cihna hote haiM ve sabhI kapATa samAna hote haiM, unake daravAje ke mukhabhAga meM khambhe ke samAna gola aura lambI dvAra-zAkhAe~ hotI haiM // 12 // .ye sabhI nidhiyA~ eka-eka palyopama kI sthiti vAle devoM se adhiSThita rahatI haiN| una para nidhiyoM ke nAma vAle deva nivAsa karate haiN| ye nidhiyA~ kharIdI yA becI nahIM jA sakatI haiM aura una para sadA devoM kA Adhipatya rahatA hai // 13 // -ye navoM nidhiyA~ vipula dhana aura ratnoM ke saMcaya se samRddha rahatI haiM aura cakravartiyoM ke vaza meM OM rahatI haiN||14|| 22. Every Chaturant Chakravarti has nine mahanidhis (great treasures)-(collative verse) (1) Naisarpanidhi, (2) Panduk-nidhi, fi (3) Pingal-nidhi, (4) Sarvaratnanidhi, (5) Mahapadmanidhi, (6) Kaal- $1 nidhi, (7) Mahakaal-nidhi, (8) Manavak-nidhi and (9) Shankhanidhi. #1# (1) Naisarpanidhi is the source of gram (villages), aakar (settlement near a mine), nagar (city), pattan (harbour), dronmukh (hamlet), madamb (borough), skandhavar (cantonment) and griha (houses). #2# | sthAnAMgasUtra (2) (424) Sthaananga Sutra (2)

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2. pANDuka 1. naisarpa nidhi TRILO nidhi 5. mahApanA nidhi 7. mahAkAla nidhi cakravartI kI nau nidhiyAM mahAnidhAna maMjUSA 8. mANavaka nidhi 3. piMgalaka nidhi (ope 7. zaMkha nidhi G ({{{ Eliot ( STC)) 4. sarvaratna nidhi 6. kAla mahAnidhi 14

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/ citra paricaya 14 / Illustration No. 14 cakravartI kI nau nidhiyA~ pratyeka cakravartI ke zAsana meM usake asIma puNyodaya prabhAva se ye nau nidhiyA~ (akSaya nidhAna) prakaTa hotI haiN| citra ke madhyama meM maMjUSA dikhAI hai| pratyeka mahAnidhi maMjUSA AkAra meM hotI hai| yaha maMjUSA ATha-ATha cakroM vAlI, ATha yojana U~cI, nau yojana caur3I aura bAraha yojana lambI hotI hai| nidhiyoM ke nAma va guNa isa prakAra haiM (1) naisarpa nidhi-rAjamahala Adi kA nirmaann| (2) pAMDuka nidhi-eka prakAra kA kRSi vijnyaan| (3) piMgalaka nidhi-rala va AbhUSaNa Adi se smbndhit| (4) sarvaratna nidhi-azva, gaja, cakra va daNDa Adi caudaha ratnoM kI utpatti kA hetu| (5) mahApadma nidhi-paridhAna Adi kI nidhi| (6) kAla nidhi-bartana va vyApAra kI vastue~ dene vaalii| (7) mahAkAla nidhi-sonA, cA~dI, maNi, rtn-prdaayii| (8) mANavaka nidhi-talavAra Adi astra-zastra daayii| (9) zaMkha nidhi-nRtya-saMgIta Adi kalA jJAna / -sthAna 9, sUtra 21-22 CHAKRAVARTIS NINE NIDHIS Nine mahanidhis (great treasures) appear during the reign of every Chakravarti due to fruition of his unlimited punya karma. At the center of the illustration is shown a manjusha (box). Each of these great treasures rest on eight wheels each. They are eight Yojan high, nine Yojan wide, twelve Yojan long and box shaped. The names and attributes of the treasures are as follows (1) Naisarpa-nidhi--construction of palace and other such structures. (2) Panduk-nidhi-a type of agricultural science. (3) Pingal-nidhi-related to all ornaments. (4) Sarvaratna-nidhi-the source of the fourteen unique gems including horses and elephants and other such possessions Chakra and dand. (5) Mahapadma-nidhi-the source of all types of clothes and apparels. (6) Kaal-nidhi-the source of things of trades and crafts. (7) Mahakaal-nidhi-the source of silver and gold as also beads and gems. (8) Manavak-nidhi-the source of armours and weapons including swords. (9) Shankha-nidhi-the source of knowledge of arts including dance and music. -Sthaan 9, Sutra 21-22

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41414141414141414141414546474fi fi 41 11 4454545454545 456 41 41 41 41 4545454545 457 45454545 5 5 5 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 -JIJI 4 (2) Panduk-nidhi is the source of countable, measurable and i weighable things as well as cereals and seeds. #3# (3) Pingal-nidhi contains the source book (processes of making) of all 4i apparels and ornaments for woman, man, horse and elephant. #4# (4) Sarvaratnanidhi is the source of the fourteen unique gems of Chakravarti including seven ekendriya and seven panchendriya. #5# (5) Mahapadmanidhi is the source of all types of coloured and white clothes and apparels. #6# (6) Kaal-nidhi is the source of knowledge about good and bad happenings during three years each in the past and future as also that of f hundred crafts and activities of public benefit including security, agriculture and trade. #7# (7) Mahakaal-nidhi is the source of minerals like iron, silver and gold as also beads, pearls, crystal-quartz and coral. #8# (8) Manavak-nidhi is the source of warriors, armours, and weapons 5 as well as knowledge of military strategy and panel code. #9# (9) Shankhanidhi is the source of knowledge of methodology of dance and drama as well as all kinds of musical instruments. #10# Each of these great treasures rests on eight wheels each. They are eight Yojan high, nine Yojan wide, twelve Yojan long and box shaped. They are located at the mouth of the river Ganges. #11# The doors of these treasures are Vaidurya (catseye) and gold studded. Many other gems are also studded therein. They have motifs of the moon, the sun, and disc. All these gates have same appearance. At the opening of the gate there are round and sleek pilaster-like door jambs (dvar-shakha). #12# Gods bearing names of each treasures and with one Palyopam life span are installed on all these treasures. These treasures cannot be bought or sold. They are always under the control of gods. #13# All these nine treasures abound in wealth and gems and are owned by Chakravartis. #14# vivecana-vRttikAra kA kathana hai ki cakravartI ke rAjya ke lie sabhI upayogI aura Avazyaka vastuoM kI prApti ina nidhiyoM se hotI hai| AcArya zrI AtmArAma jI ma. ne likhA hai-paramparAgata mAnyatA ke anusAra pratyeka mahAnidhAna ke 3-3 bhAga haiN| pahale bhAga meM devAsana hai, dUsare bhAga meM ratna .-. 457 451 456 457 455 456 457 458 454 41 455 456 455 456 457 455 456 455 456 457 455 456 457 455 456 navama sthAna (425) Ninth Sthaan F 45 45 90 955 456 457 455 456 457 455 456 457 455 456 457 455 456 457 45545454545454545454545454545454

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U 5 5555555555555555555555 $55 555555555555 555555555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ke saMcaya hai aura tIsare bhAga meM ratnamaya granthoM kA saMgraha hai| ina granthoM meM mahAnidhiyoM ke upayoga-prayoga kA hai saba jJAna bharA hai| saMkSepa meM ina nau mahAnidhiyoM ko jJAna kI ina zAkhAoM se sambaddha mAna sakate haiN| (1) naisarpanidhi-vAstu shaastr| (2) pAMDuka nidhi-gaNita shaastr| (3) piMgala nidhi-maMDana zAstra yA zRMgAra prasAdhana saadhn| (4) sarva ratna nidhi-lakSaNa shaastr| (5) mahApadma nidhi-vastra-utpatti va nirmANa shaastr| (6) kAla nidhi-kAla vijJAna, zilpa vijJAna, kRSi vijJAna aura karma vijJAna kA pratipAdaka OM mhaagrnth| isameM sau prakAra ke zilpoM kA varNana hai| (7) mahAkAla nidhi-dhAtu shaastr| (8) mANavaka nidhi rAjanIti va daNDa shaastr| (9) zaMkha nidhi-nATya va vAdya shaastr| (hindI TIkA, bhAga 2, pRSTha 623 / ThANaM pRSTha 877) Elaboration--The commentator (Vritti) states that everything required in the empire of a Chakravarti is available in these treasures. Acharya Shri Atmamarm ji M. adds that according to the traditional belief each of these great treasures have three sections. First has the seat of the deity, second has the treasure and the third has the collection of books. These books contain all information and knowledge about application and use of these treasures. The subjects covered by these branches of knowledge related to the nine treasures are as follows (1) Naisarpanidhi-architecture, (2) Panduk-nidhi-mathematics, (3) Pingal-nidhi-beautification and embellishing, (4) Sarvaratnanidhi-- augury, (5) Mahapadmanidhi-textile and dress design and production, (6) Kaal-nidhi-astrology, crafts, technology, agriculture and engineering, (7) Mahakaal-nidhi-metallurgy, (8) Manavak-nidhi15 politics, administration and law, and (9) Shankhanidhi-drama and music. (Hindi Tika, part-2, p. 623; Thanam, p. 877) OM vikRti-pada VIKRITI-PAD (SEGMENT OF CONTAMINANTS) + 23. Nava vigatIo paNNattAo, taM jahA-khIraM, dadhiM, NavaNItaM, sappiM, telaM, gulo, mahuM, OM majjaM, mNsN| 23. nau vikRtiyA~ haiM, jaise-(1) dUdha, (2) dahI, (3) navanIta (makkhana), (4) ghI, (5) tela, OM (6) gur3a, (7) madhu, (8)madya, (9) maaNs| 23. There are nine vikritis (contaminants; food related)-(1) milk, (2) curd, (3) butter, (4) refined butter, (5) oil, (6) jaggery, (7) honey, 9 (8) alcohol and (9) meat.. vivecana-jo padArtha zArIrika va mAnasika vikAra paidA karate haiM unheM yahA~ 'vikRti' kahA hai| pravacana sAroddhAra vRtti gAthA 235 meM batAyA hai, dUdha, dahI, ghI Adi svayaM vikRti haiM, tathA inase bane padArtha bhI 5 vikRtikAraka hone se vikRtigata mAne gaye haiN| (ThANaM pRSTha 878) (426) Sthaananga Sutra (2) sthAnAMgasUtra (2) 35555555555555 555555555555558

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35555555555555555555555555 t t t t t t t t t Fi Elaboration-Here vikriti are things that create disorders of body and F mind or cause physical and mental agitation when eaten. It is mentioned in Pravachan Saroddhar Vritti (verse 235) that milk, curd, butter etc. are contaminants and things made from them too are placed in the same category. (Thanam, p. 878) bondI-(zarIra)-pada BONDI-PAD (SEGMENT OF BODY) 24. Nava-sota-parissavA boMdI paNNattA, taM jahA-do sottA, do NettA, do ghANA, muhaM, posae, paauu| 24. audArika zarIra se nau srota satata jharate rahate haiN| jaise-do karNa, do netra, do nAka, eka mukha, eka upastha (mUtrendriya) aura eka apAna (mldvaar)| i 24. There are nine places in the body that always ooze--two ears, two eyes, two holes in the nose, one mouth, one urethra and one anus. puNya-pada PUNYA-PAD (SEGMENT OF MERITORIOUS ACTIVITY) 25. Navavidhe puNNe paNNatte, taM jahA-aNNapuNNe, pANapuNNe, vatthapuNNe, leNapuNNe, sayaNapuNNe, maNapuNNe, vaipuNNe, kAyapuNNe, nnmokkaarpunnnne| 25. puNya nau prakAra kA hai, jaise-(1) annapuNya, (2) pAnapuNya, (3) vastrapuNya, (4) layana(bhavana)-puNya, (5) zayanapuNya, (6) manapuNya, (7) vacanapuNya, (8) kAyapuNya, (9) nmskaarpunny| 25. Punya (meritorious activities) are of nine kinds-(1) anna-punya (that related to grains or food), (2) paan-punya (that related to drinks), (3) vastra-punya (that related to dress or clothes), (4) layan-punya (that related to house), (5) shayan-punya (that related to sleep or bed), (6) manah-punya (that related to mind or thoughts), (7) vachan-punya (that related to words or speech), (8) kaya-punya (that related to body) and (9) namaskar-punya (that related to homage or greeting). 26. Nava pAvassAyataNA paNNattA, taM jahA-pANAtivAte, musAvAe, (adiNNAdANe, mehuNe), pariggahe, kohe, mANe, mAyA, lobhe| 26. pApa ke Ayatana (sthAna, pApa baMdha ke kAraNa) nau haiN| jaise-(1) prANAtipAta, (2) mRSAvAda, (3) adattAdAna, (4) maithuna, (5) parigraha, (6) krodha, (7) mAna, (8) mAyA, (9) lobh| 26. There are nine ayatan (sthaan or causes) of bondage of paap karma (demeritorious karmas)-(1) Pranatipat (harming or destroying life), (2) Mrishavad (falsity), (3) Adattadan (stealing), (4) Maithun (indulgence in sexual activities), (5) Parigraha (acts of possession of things), (6) anger, (7) conceit, (8) deceit and (9) greed. 4555555555555555555555555555555555555555555558 |navama sthAna (427) Ninth Sthaan 555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong %%%%%%%%% %%%%

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2 55 55 5955 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 2 phaphaphaphaphaphaphapha pApazrutaprasaMga- pada PAAP SHRUT-PRASANG-PAD (SEGMENT OF ELABORATION OF EVIL LITERATURE) 27. Navavidhe pAvasuyapasaMge paNNatte, taM jahA 27. pApazrutaprasaMga (pApa ke kAraNabhUta zAstra kA vistAra) nau prakAra kA hai, jaise- ( 1 ) utpAta zrutaprakRti- viplava aura rASTra - viplava kA sUcaka zAstra / (2) nimittazruta-bhUta, vartamAna aura bhaviSya ke phala kA pratipAdaka zAstra / ( 3 ) mantrazruta - mantra - vidyA kA pratipAdaka zAstra / (4) AkhyAyikA zruta-parokSa bAtoM kI pratipAdaka mAtaMgavidyA kA zAstra / (5) cikitsAzruta - roga nivAraka auSadhiyoM kA pratipAdaka Ayurveda zAstra / (6) kalAzruta - strI-puruSoM kI kalAoM kA pratipAdaka zAstra / ( 7 ) AvaraNazrutabhavana nirmANa kI vAstuvidyA kA zAstra / (8) ajJAnazruta-nRtya, nATaka, saMgIta Adi kA zAstra / (9) mithyApravacana - kutIrthika mithyAtviyoM zAstra | uppAte Nimitte maMte, Aikkhie tigicchae / kalA AvaraNe aNNANe micchApavayaNe ti ya // 1 // 27. Paap-shrut-prasang ( elaboration of evil scriptures or literature) is of nine kinds-(1) Utpat-shrut-the scriptures about natural calamities and national disturbances. (2) Nimitta-shrut-the scriptures about augury or fortune telling. (3) Mantra-shrut-the scriptures about mantras and their applications. (4) Akhyayika-shrut-the scriptures about maatang vidya or methods of indirect perception. (5) Chikitsashrut-the scriptures about medicines and cures, such as Ayurveda. (6) Kala-shrut--the scriptures about arts. (7) Avaran-shrut--the scriptures about architecture. (8) Ajnana-shrut-the scriptures about dance, drama, music and other performing arts. (9) Mithyapravachanthe scriptures of heretics and the unrighteous. vivecana - samavAyAMga sUtra 29/1 meM unatIsa prakAra ke pApazruta kA varNana hai| vahA~ inakA vistAra ke sAtha kathana kiyA jAyegA / vAstava meM jina zAstroM meM samyag jJAna - darzana Adi kA varNana nahIM haiM, aura jinase samyag darzanAdi kI vRddhi-vizuddhi nahIM hotI, ve sabhI pApazruta mAne gaye haiN| kAraNa ki prAyaH vAsanA pUrti, dhana prApti yA dUsaroM ko hAni pahu~cAne ke uddezya se hI ina bhautika vidyAoM kA prayoga kiyA jAtA hai / samyak dRSTi to inako bhI samyak zruta rUpa meM pariNata kara sakatA hai| Elaboration-More details about Paap-shrut are available in Samavayanga Sutra (29/1) where twenty nine types of these works have been listed. In fact the books where right knowledge and perception are not discussed, and which do not enhance virtues leading to righteousness are all said to be Paap-shrut. The reason for this is that all these mundane subjects are mostly used for gratification of desires and greed Sthaananga Sutra (2) 5 sthAnAMgasUtra (2) (428) cumittmilll****************************!

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F phaphaphaphaphaphaphaphaphaphapha or to harm others. However, a righteous person can turn all these into samyak-shrut or pious literature. Wan naipuNika - sUtra NAIPUNIK-PAD (SEGMENT OF EXPERT) 28. Nava NeuNiyA vatthU paNNattA, taM jahA phra 28. naipuNika vastu nau haiN| (apane viSaya ke vizeSajJa yA gambhIra jJAtA athavA nauveM anupravAda pUrva kI nau vastu-adhyayana kA jJAtA ko yahA~ naipuNika kahA hai / ) (1) saMkhyAna - naipuNika - gaNita zAstra kA vizeSajJa / (2) nimitta - naipuNika - nimitta zAstra kA vizeSajJa / (3) kAya - - naipuNika - zarIra kI IDA, piMgalA Adi nAr3iyoM kA svarodaya zAstra kA vizeSajJa / (4) purANa - naipuNika - prAcIna itihAsa yA prAcIna sAhitya kA vizeSajJa / (5) pArihastika - naipuNika - jo janma se hI samasta kAryoM meM kuzala ho / (6) parapaMDita - aneka zAstroM ko jAnane vAlA / athavA paMDita mitroM ke saMsarga meM rahane vaalaa| (7) vAdI - rasAyana zAstrakA jJAtA athavA vAda-vivAda karane meM kuzala / pha (8) bhUtikarma - naipuNika - bhasma lepa karake aura DorA Adi bA~dha kara cikitsA karane meM (9) cikitsA - naipuNika - zArIrika cikitsA karane meM kuzala / kuzala / saMkhANe Nimitte kAie porANe pArihatthie / parapaMDite vAI ya, bhUtikamme tigicchie // 1 // 28. There are nine naipunik things (here naipunik means a profound 5 scholar or expert of his subject or a scholar of nine chapters of the ninth Wan subtle_canon_named Anupravad Purva ) --- ( 1 ) Sankhyan-naipunika Wan Wan Wan scholar of mathematics. (2) Nimitta-naipunik-a scholar of augury, (3) Kaya-naipunik-a scholar of nervous system and Svarodaya Shastra (the special yogic topic related to breathing), (4) Puran-naipunik-a Wan scholar of history and mythology or ancient scriptures. (5) Paarihastiknaipunik-a prodigy. (6) Parapandit-naipunik-a scholar of many subjects or one who has many scholars as friends. (7) Vaadia scholar of 5 chemistry or an expert debater. (8) Bhootikarma-naipunik-a exponent phra of superstitious rituals or a magic healer. (9) Chikitsa-naipunik--a Wan scholar of medicine and surgery or an accomplished doctor. Wan gaNa-pada GANA-PAD (SEGMENT OF GROUP OF ASCETICS) 29. samaNassa NaM bhagavato mahAvIrassa Nava gaNA hutthA, taM jahA - godAsagaNe, uttara - balissahagaNe, uddehagaNe, cAraNagaNe, uddavAiyagaNe, vissavAiyagaNe, kAmaDDiyagaNae, mANavagaNe, koDiyagaNe / navama sthAna (429) Ninth Sthaan ba

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5 phra phra 29. zramaNa bhagavAna mahAvIra ke nau gaNa- (eka samAna sAmAcArI kA pAlana karane vAle aura eka-samAna vAcanA karane vAle sAdhuoM ke samudAya) the, jaise- (1) godAsagaNa, (2) uttarabalissahagaNa, (3) uddehagaNa, (4) cAraNagaNa, (5) UrdhvavAtikagaNa, (6) vizvavAdikagaNa, (7) kAmardhikagaNa, (8) mAnavagaNa, (9) koTikagaNa / 29. Shraman Bhagavan Mahavir had nine Ganas (group of ascetics following the same praxis and style of recitation)-(1) Godas gana, ( 2 ) Uttar-balissaha gana, (3) Uddeha gana, (4) Chaaran (5) Urdhvavatik gana, (6) Vishvavadik gana, (7) Kamardhik gana, (8) Manav gana, and (9) Kotik gana. 5 Wan vivecana - Arya bhadrabAhu ke ( vIra nirvANa 170 ke AsapAsa) samaya se lekara Arya supratibaddha ( vIra nirvANa 339 taka) ke kAla meM ina gaNoM kI utpatti huI hai / jaise godAsagaNa kI utpatti Arya Elaboration These Ganas were founded between the periods of Arya phra Wan Wan reason his gana was called Kotik gana. Wan bhikSAzuddhi - pada BHIKSHASHUDDHI PAD Wan Wan 5 Wan bhadrabAhu ke ziSyoM se huI tathA Arya susthita ne sUrya maMtra kA koTi japa kiyA jisa kAraNa unakA gaNa 5 5 koTikagaNa kahalAyA / Wan phra For example Godas gana was founded by disciples of Arya Bhadrabahu. gana, Arya Susthit chanted Surya Mantra ten million (koti) times and for this Wan 5 Bhadrabahu (around 170 ANM) and Arya Supratibaddha (339 ANM). 5 (SEGMENT OF RIGHTEOUS ALMS-SEEKING) 30. samaNeNaM bhagavatA mahAvIreNaM samaNANaM NiggaMthANaM NavakoDiparisuddhe bhikkhe paNNatte, Wan 5 taM jahA - Na haNai, Na haNAvai, haNaMtaM NANujANai, Na payai, Na payAveti, payaMtaM NANujANati, Wan kiNati, NakiNAveti, kiNaMtaM NANujANati / 30. zramaNa bhagavAna mahAvIra ne zramaNa nirgranthoM ke lie nau koTi (nau prakAra) kI parizuddha bhikSA Wan kA nirUpaNa kiyA hai, jaise - ( 9 ) AhAra ke lie svayaM sacitta vastu kA ghAta nahIM karatA hai / (2) dUsaroM Wan 5 se sacitta vastu kA ghAta nahIM karAtA hai| (3) sacitta vastu ke ghAta kI anumodana nahIM karatA hai| Wan Wan (4) svayaM AhAra nahIM pakAtA hai| (5) dUsaroM se nahIM pakavAtA hai| (6) pakAne vAloM kI anumodanA nahIM karatA hai| (7) AhAra ko svayaM nahIM kharIdatA hai| (8) dUsaroM se nahIM kharIdavAtA hai| (9) mola lene vAle 5 kI anumodanA nahIM karatA hai| Wan Wan phra 30. Shraman Bhagavan Mahavir has prescribed nine kinds of bhikshashuddhi (pure Nirgranths (Jain ascetics) (1) He does not destroy living organisms Wan Wan sthAnAMgasUtra (2) Wan phra himself for food. (2) He does not cause others to destroy living organisms or righteous alms-seeking) for Shraman (430) 5 5 55 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5552 Wan Wan Wan Wan Wan Sthaananga Sutra (2) Wan

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phra F for food (3) He does not approve others destroying living organisms for 5 i food. (4) He does not cook food himself. (5) He does not get food cooked by others. (6) He does not approve others cooking food. ( 7 ) He does not buy food himself. (8) He does not get food bought by others. (9) He does not approve others buying food. 31. devendra devarAja IzAna ke lokapAla mahArAja varuNa kI nau agramahiSiyA~ haiM / 32. devarAja IzAna kI agramahiSiyoM kI sthiti nau palyopama kI hai / 33. IzAnakalpa meM deviyoM kI sthiti nau palyopama kI hai| deva - pada DEVA-PAD (SEGMENT OF GODS) 31. IsANassa NaM deviMdassa devaraNNo varuNassa mahAraNNo Nava aggamahisIo paNNattAo / 32. IsANassa NaM deviMdassa devaraNNo aggamahisINaM Nava paliovamAiM ThitI paNNattA / phra 33. IsANe kappe ukkoseNaM devINaM Nava paliovamAI ThitI paNNattA / deva nikAya - pada DEVANIKAYA-PAD (SEGMENT OF ABODES OF GODS) 34. Nava devaNikAyA paNNattA, taM jahA 31. Varun, the lok-paal of Ishan Devendra, the king of gods has nine 5 agramahishis (chief queens). 32. The life span of agramahishis (chief queens) of Ishan Devendra, the king of gods, is nine Palyopam. 33. The maximum life span of goddesses in Ishan Kalp is nine Palyopam. sArassayamAiccA, vaNhI varuNA ya gaddatoyA ya / tusiyA avvAbAhA, aggiccA ceva riTThA ya // 1 // devendra utkRSTa 25 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595955 5 5 5 5 5 559 34. deva (lokAntideva) nikAya nau haiM - ( 1 ) sArasvataH (2) Aditya, (3) vahni, (4) varuNa, ka (5) gardatoya, (6) tuSita, (7) avyAbAdha, (8) agnyarca, (9) riSTa / 35. avvAbAhANaM devANaM Nava devA Nava devasayA paNNattA / 36. ( aggiccANaM devANaM Nava devA Nava devasayA paNNattA) / 37. ( riTThANaM devANaM Nava devA Nava devasayA pnnnnttaa)| navama sthAna Wan 34. There are nine Devanikaya (the abodes of Lokantik gods) - 5 (1) Sarasvat, (2) Aditya, (3) Vahni, (4) Varun, (5) Gardatoya, (6) Tushit, (7) Avyabadh, (8) Agnyarch and (9) Rishta. Wan 35. avyAbAdha deva svAmI rUpa meM nau haiM aura unakA nau sau devoM kA parivAra hai / 36. (agnyarca pha deva svAmI rUpa meM nau haiM aura unake nau sau devoM kA parivAra hai) / 37. (riSTa deva svAmI ke rUpa meM nau haiN| aura unake nau sau devoM kA parivAra hai| phra Wan ( 431 ) 35. In position of master there are nine Avyabadh gods and they have a family (retinue) of nine hundred gods. 36. In position of master there f Wan Ninth Sthaan phaphaphaphaphapha Wan

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%% %%%% % %%% %% %% % %%% %%%% %% %%%%%% %! . are nine Agnyarch gods and they have a family (retinue) of nine hundred gods. 37. In position of master there are nine Rishta gods and 9 they have a family (retinue) of nine hundred gods. 38. Nava gevejja-vimANa-patthaDA paNNatA, taM jahA-(1-3) heTThima-hechima-gevijahai dimANa-patthaDe, heTThima-majjhima-gevija-vimANa-patthaDe, heTThima-uvarima-gevijja-vimANaOM ptthdde| 4 (4-6) majjhima-hedvima-gevijja-vimANa-patthaDe, majjhima-majjhima-gevijja vimANama ptthdde| mjjhim-uvrim-gevij-vimaann-pthdde| OM (7-9) uvarima-heTThima-gevijja-vimANa-patthaDe, uvarima-majjhima-gevijja-vimANa patthaDe, uvarima-uvarima gevijj-vimaann-ptthdde| ___39. etesi NaM NavaNhaM gevija vimANa patthaDANaM Nava NAmadhijjA paNNattA, taM jahA . bhadde subhadde sujAte, somaNase piydrisnne| sudaMsaNe amohe ya, suppabuddhe jsodhre||1|| (saMgrahaNI-gAthA) 38. graiveyaka vimAna ke prastaTa (paTala) nau haiM-(1) adhastana-trika kA adhastana graiveyaka vimAna prsttt| (2) adhastana-trika kA madhyama graiveyaka vimAna prsttt| (3) adhastana trika kA uparitana graiveyaka vimAna prsttt| (4) madhyama trika kA adhastana graiveyaka vimAna prsttt| (5) madhyama trika kA madhyama graiveyaka vimAna prsttt| (6) madhyama trika kA uparitana graiveyaka vimAna prsttt| (7) uparitana trika kA adhastana graiveyaka vimAna prsttt| (8) uparitana trika kA madhyama graiveyaka vimAna prsttt| (9) uparitana trika kA uparitana graiveyaka vimAna prsttt| ___39. ina graiveyaka vimAnoM ke navoM prastaToM ke nau nAma ye haiM-(1) bhadra, (2) subhadra, (3) sujAta, (4) saumanasa, (5) priyadarzana, (6) sudarzana, (7) amoha, (8) suprabuddha, (9) yshodhr| _____ 38. The Graiveyak Vimaans have nine prastat (levels) (1) Adhastan , (lower) Graiveyak Vimaan prastat (level) of the lower triad. 9 (2) Madhyam (middle) Graiveyak Vimaan prastat (level) of the lower triad., (3) Uparitan (upper) Graiveyak Vimaan prastat (level) of the lower triad. (4) Adhastan (lower) Graiveyak Vimaan prastat (level) of the middle triad. (5) Madhyam (middle) Graiveyak Vimaan prastat (level) of 4 the middle triad. (6) Uparitan (upper) Graiveyak Vimaan prastat (level) of the middle triad. (7) Adhastan (lower) Graiveyak Vimaan prastat (level) of the upper triad. (8) Madhyam (middle) Graiveyak Vimaan OM prastat (level) of the upper triad. (9) Uparitan (upper) Graiveyak Vimaan prastat (level) of the upper triad. sthAnAMgasUtra (2) (432) Sthaananga Sutra (2)

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5559555 595 555 55 55 5 55 5 5 5 5 5 5555 5 55 555 5552 39. The names of these nine levels of these Graiveyak Vimaans are (1) Bhadra, (2) Subhadra, (3) Sujaat, (4) Saumanas, (5) (6) Sudarshan, (7) Amoha, (8) Suprabuddha and (9) Yashodhar. AyupariNAma - pada AYU-PARINAAM-PAD (SEGMENT OF CAPACITY OF AYUSHYA KARMA) 40. navavihe AupariNAme paNNatte, taM jahA - gatipariNAme, gatibaMdhaNapariNAme, ThitIbaMdhaNapariNAme, uDuMgAravapariNAme, ahegAravapariNAme, tiriyaMgAravapariNAme dIhaMgAravapariNAme, phra rahassaMgAravapariNAme / 40. AyuHpariNAma nau prakAra kA hai - gati pariNAma, gatibandha pariNAma, sthiti pariNAma, sthitibandha pariNAma, Urdhvagaurava pariNAma, adhogaurava pariNAma, tiryak gaurava pariNAma, dIrghagaurava pariNAma, hasvagaurava pariNAma | Priyadarshan, navama sthAna 40. Ayu-parinaam (capacity of ayushya karma) is of nine kinds (1) Gatiparinaam, (2) Gatibandh parinaam, ( 3 ) Sthiti parinaam, 5 (4) Sthitibandh parinaam, (5) Urdhvagaurav parinaam, ( 6 ) Adhogaurav parinaam, (7) Tiryak gaurav parinaam, (8) Deergh gaurav parinaam and 5 (9) Hrasva gaurav parinaam. 1555555 ThitIpariNAme, vivecana - AyuSya karma kI svAbhAvika zakti ko Ayu pariNAma kahate haiN| pariNAma zabda, svabhAva, zakti aura dharma ityAdi arthoM kA bodhaka hai| AyuSya karma ba~dhate samaya jIva ke sAtha ye bAteM nizcita ho jAtI hai - (1) vaha kisa gati meM jAyegA, (2) vahA~ usakI sthiti kitanI hogI, (3) vaha U~cA, nIcA yA tirachA kahA~ jAyegA, tathA (4) dUravartI kSetra meM yA nikaTavartI kSetra meM kahA~ taka jaayegaa| saMkSepa meM inakA vivecana isa prakAra hai (1) gati pariNAma - jIva ko apanI nizcita gati meM pahu~cAne vAlA AyuSya karma / (2) gati baMdha - pariNAma - apanI niyata gati ke yogya karma kA bandha karAne vAlA Ayu kA svabhAva | 5 jaise deva-naraka gati vAlA jIva kevala manuSya tathA tiryaMca gati ke Ayu kA hI baMdha karatA hai| Wan 2 5 5 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5595555555 5 55 5 5 5 5 5 55 55 55492 Wan (3) sthiti - pariNAma - bhava sambandhI antarmuhUrta se lekara tetIsa sAgaropama taka kI sthiti kA 5 yathAyogya bandha karAne vAlA pariNAma / Wan (4) sthitibandhana - pariNAma - pUrva bhava kI Ayu anusAra agale bhava kI niyata Ayusthiti kA pha bandha karAne vAlA pariNAma / 256 AvalikA se kama tathA 33 sAgaropama se adhika Ayu kA bandha koI jIva nahIM krtaa| (5) Urdhvagaurava - pariNAma - jIva ko UrdhvadizA meM gamana karAne vAlA pariNAma | (6) adhogaurava - pariNAma - jIva ko adhodizA meM gamana karAne vAlA pariNAma / (433) Wan Ninth Sthaan phra

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25559555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 55 555 5555 555. Wan Wan 45 Wan 47 457 45 Wan Wan Wan 45 Wan 555555555555555555555555555555555555 457 475 Wan (7) tiryaggaurava - pariNAma - jIva ko tiryagdizA meM gamana karAne vAlA pariNAma / (8) dIrghagaurava - pariNAma - jIva ko bahuta dUra taka loka ke anta bhAga tarka gamana karAne vAlA pariNAma / (9) hasvagaurava - pariNAma-jIva ko alpa gamana karAne vAlA pariNAma / Elaboration-The natural capacity of ayushya karma (life span determining karma) is called ayu-parinaam. The term parinaam includes various meanings including nature, strength and action. With the bonding of ayushya karma many things about the soul come in force. They include (1) The genus it will reincarnate into. (2) The period of its stay in that genus. (3) The direction it will take-up, down or transverse. (4) The distance it will cover-far or near. Brief details about the aforesaid are as follows (1) Gatiparinaam-The ayushya karma that ensures the passage to the destined genus. (2) Gatibandh parinaam-the nature of the existing life span that! ensures the bondage of karmas leading to the specific genus of reincarnation. For example a soul in divine or infernal realms enters the bondage of ayushya karma only for human or animal genus. (3) Sthiti parinaam-the capacity to acquire the bondage of exact duration of life in the destined genus varying from Antar Muhurt (less than 48 minutes) to thirty three Sagaropam. (4) Sthitibandh parinaam-the capacity to determine the specific life span in the destined genus on the basis of the preceding birth. No soul acquires bondage of life span less than 256 Avalika and more than 33 Sagaropam. (5) Urdhvagaurav parinaam-The capacity to move the soul in upward direction. (6) Adhogaurav parinaam-The capacity to move the soul in downward direction. (7) Tiryak gaurav parinaam-The capacity to move the soul in transverse direction. (8) Deergh gaurav parinaam-The capacity to move the soul to long distances right up to the edge of the universe. (9) Hrasva gaurav parinaam-The capacity to move the soul to short distances. sthAnAMgasUtra (2) (434) 555555555555 Sthaananga Sutra (2) Y 4 EEEEES SS S 555555 Wan Wan Wan

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t t t t t t n n t t t t t t t t t t t t 1-1-1-nAnAnAnAnAnAmA pratimA-pada PRATIMA-PAD (SEGMENT OF SPECIAL CODES) 41. NavaNavamiyA NaM bhikkhupaDimA egAsItIe rAtidiehiM cAhiM ya paMcuttarehiM bhikkhAsatehiM ahAsuttaM (ahAatthaM ahAtaccaM ahAmagaM sammaM kAraNaM phAsiyA pAliyA sohiyA tIriyA kiTTiyA) ArAhiyA yAvi bhvti| 41. nava-navamikA bhikSupratimA 89 dina-rAta tathA 405 bhikSAdattiyoM ke dvArA sUtra, artha, tattva, kalpa ke anusAra tathA samyak prakAra kAya se Acarita, pAlita, zodhita, pUrita, kIrtita aura ArAdhita kI jAtI hai| 41. The Nava-navamika Bhikshupratima (a specific practice with special codes) is sincerely observed (palit), purified (shodhit; for transgressions), completed (purit); for breaking fast), concluded (kirtit; break the fast) and successfully performed (aradhit) for 81 (9 x 9) days and nights with 405 bhikshadattis (servings of alms) according to the scriptures (yathasutra), correct interpretation (yatha-arth), prescribed procedure (yathamarg) and code of praxis (yathakalp), perfectly following fundamentals (yathatattva), with equanimity (samata) and 5 touching the body (actually not just conceptually). prAyazcitta-pada PRAYASHCHIT-PAD (SEGMENT OF ATONEMENT) 42. Navavidhe pAyacchitte paNNatte, taM jahA-AloyaNArihe (paDikkamaNArihe, tadubhayArihe, vivegArihe viussaggArihe, tavArihe, cheyArihe), mUlArihe, annvttttppaarihe| 42. prAyazcitta nau prakAra kA hai, jaise-(1) AlocanA ke yogya, (2) pratikramaNa ke yogya, # (3) tadubhaya-AlocanA aura pratikramaNa donoM ke yogya, (4) viveka ke yogya, (5) vyutsarga ke yogya, / (6) tapa ke yogya, (7) cheda ke yogya, (8) mUla ke yogya, (9) anavasthApya ke yogy| 42. Prayashchit (atonement) is of nine kinds--(1) requiring alochana (criticism), (2) requiring pratikraman (critical review), (3) tadubhaya (requiring both alochana and pratikraman) (4) requiring vivek (sagacity), (5) requiring vyutsarg (abstainment), (6) requiring tap (austerities), (7) requiring chhed (termination of ascetic state), (8) requiring mool (reinitiation) and (9) requiring anavasthapya (reinitiation when atonement has already been done). kUTa-pada (dakSiNavartI kUTa) KOOT-PAD (SEGMENT OF PEAKS) 43. jaMbUddIve dIve maMdarassa pavvayassa dAhiNe NaM bharahe dIhavetaDDhe Nava kUDA paNNattA, taM jahA -1-1-1-1-1- navama sthAna (435) Ninth Sthaan

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) )) )) ) )) ) )) ) )) siddhaM bharahe khaMDaga, mANI veyaDDa puNNa timisguhaa| bharahe vesamaNe yA, bharahe kUDANa nnaamaaii||1|| . 44. jaMbUddIve dIve maMdarassa pavvayassa dAhiNe NaM Nisahe vAsaharapavvate Nava kUDA paNNattA, taM jahA siddhe Nisahe harivasa, videha hari dhiti a siitoyaa| avaravidehe rupage Nisahe kUDANa nnaamivi||1|| 43. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa meM bharata kSetra meM dIrgha vaitADhya parvata para nau kUTa / Wan haiM-(1) siddhAyatana kUTa, (2) bharata kUTa, (3) khaNDakaprapAtaguphA kUTa, (4) mANibhadra kUTa, (5) vaitADhya kUTa, (6) pUrNabhadra kUTa, (7) tamisraguphA kUTa, (8) bharata kUTa, (9) vaizramaNa kuutt| 44. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa meM niSadha varSadhara parvata ke Upara nau kUTa haiM(1) siddhAyatana kUTa, (2) niSadha kUTa, (3) harivarSa kUTa, (4) pUrvavideha kUTa, (5) hari kUTa, (6) dhRti OM kUTa, (7) sItodA kUTa, (8) aparavideha kUTa, (9) rucaka kuutt| 43. In Jambu Dveep south of Mandar mountain in Bharat area on the Deergh Vaitadhya mountain there are nine koots (peaks)(1) Siddhayatan koot, (2) Bharat koot, (3) Khandak-prapat-gufa koot, (4) Manibhadra koot, (5) Vaitadhaya koot, (6) Purnabhadra koot, (7) Tamisra-gufa koot, (8) Bharat koot, and (9) Vaishraman koot. 44. In Jambu Dveep south of Mandar mountain in Bharat area on 4 the Nishadh Varshadhar mountain there are nine koots (peaks) (1) Siddhayatan koot, (2) Nishadh koot, (3) Harivarsh koot, (4) Purvavideha koot, (5) Hari koot, (6) Dhriti koot, (7) Sitoda koot, 2 (8) Apar-videh koot and (9) Ruchak koot. madhyavartI kUTa MADHYAVARTI-PAD (SEGMENT OF THE MIDDLE PEAKS) 45. jaMbuddIve dIve maMdarapavate NaMdaNavaNe Nava kUDA paNNattA, taM jahA NaMdaNe maMdare ceva, Nisahe hemavate rayaya rupae y| sAgaracitte vaire, balakUDe ceva boddhavve // 1 // 45. jambUdvIpa nAmaka dvIpa meM mandara parvata ke nandana vana meM nau kUTa haiM, jaise-(1) nandana kUTa, (2) mandara kUTa, (3) niSadha kUTa, (4) haimavata kUTa, (5) rajata kUTa, (6) rucaka kUTa, (7) sAgaracitra ke kUTa, (8) vajra kUTa, (9) bala kuutt| 45. In Jambu Dveep in Nandan van of Mandar mountain there are nine koots (peaks)-(1) Nandan koot, (2) Mandar koot, (3) Nishadh koot, ))) )) ))) )) ))) ) 55555555) sthAnAMgasUtra (2) (436) Sthaananga Sutra (2)

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955555555555)))) )) )))))))))))))) FFFFFhhhhhhhhhhhhhhhhhhTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting / (4) Haimavat koot, (5) Rajat koot, (6) Ruchak koot, (7) Sagar-chitra koot, F (8) Vajra koot, (9) Bala koot. 46. jaMbuddIve dIve mAlavaMtavakkhArapabbate Nava kUDA paNNattA, taM jahA siddhe ya mAlavaMte, uttarakuru kaccha sAgare ryte| sItA ya puNNaNAme, harissahakUDe ya boddhebve||1|| . 46. jambUdvIpa nAmaka dvIpa meM mAlyavAn vakSaskAra parvata ke Upara nau kUTa haiM, jaise-(1) siddhAyatana kUTa, (2) mAlyavAn kUTa, (3) uttarakuru kUTa, (4) kaccha kUTa, (5) sAgara kUTa, (6) rajata kUTa, 2 (7) sItA kUTa, (8) pUrNabhadra kUTa, (9) harissaha kuutt| 46. In Jambu Dveep on Malyavan Vakshaskar mountain there are nine koots (peaks)-(1) Siddhayatan koot, (2) Malyavan koot, - (3) Uttarakurukoot, (4) Kachchha koot, (5) Agar koot, (6) Rajat koot, (7) Sita koot, (8) Purnabhadra koot, (9) Harissaha. 47. jaMbuddIve dIve kacche dIhaveyaDDhe Nava kUDA paNNattA, taM jahA siddhe kacche khaMDaga, mANI veyaDDa puNNa timisguhaa| kacche vesamaNe yA, kacche kUDANa nnaamaaii||1|| 47. jambUdvIpa nAmaka dvIpa meM kacchavartI dIrgha vaitADhya ke Upara nau kUTa haiM-(1) siddhAyatana kUTa, (2) kaccha kUTa, (3) khaNDakaprapAta kUTa, (4) mANibhadra kUTa, (5) vaitADhya kUTa, (6) pUrNabhadra kUTa, kama (7) tamisraguphA kUTa, (8) kaccha kUTa, (9) vaizramaNa kuutt| 47. In Jambu Dveep on Kachchhavarti Deergh Vaitadhya mountain Wan there are nine koots (peaks) (1) Siddhayatan koot; (2) Kachchha koot, 4i (3) Khandak-prapat koot, (4) Manibhadra koot, (5) Vaitadhya koot, (6) Purnabhadra koot, (7) Tamisra-gufa koot, (8) Kachchha koot, + (9) Vaishraman koot. 48. jaMbuddIve dIve sukacche dIhaveyaDDhe Nava kUDA paNNattA, taM jahA siddhe sukacche khaMDaga, mANI veyaDa puNNa timisguhaa| sukacche vesamaNe yA, sukacche kUDANa nnaamaaii||1|| 49. evaM jAva pokkhalAvaimmi diihveydddde| 50. evaM vacche diihveydddde| 51. evaM jAvaI maMgalAvatimmi diihveydddde| 48. jambUdvIpa nAmaka dvIpa meM sukacchavartI dIrgha vaitADhya parvata ke Upara nau kUTa haiM, jaiseOM (1) siddhAyatana kUTa, (2) sukaccha kUTa, (3) khaNDakaprapAtaguphA kUTa, (4) mANibhadra kUTa, (5) vaitADhya + kUTa, (6) pUrNabhadra kUTa, (7) tamisraguphA kUTa, (8) sukaccha kUTa, (9) vaizramaNa kuutt| 49. isI prakAra B55555555555555555555555555555555555555555555 (437) navama sthAna B)))))))))))))) Ninth Sthaan ))))) ))) ))))

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Wan kmitttmi*****tmilllcumimimimimimimimitimi*****ti Wan mahAkaccha, kacchakAvatI, Avarta, maMgalAvarta, puSkala aura puSkalAvaMtI vijaya meM vidyamAna dIrgha vaitADhyoM ke Upara nau kUTa haiM / 50. isI prakAra vatsa vijaya meM vidyamAna dIrgha vaitADhya para nau kUTa haiM / 51. isI prakAra suvatsa, mahAvatsa, vatsakAvatI, ramya, ramyaka, ramaNIya aura maMgalAvatI vijayoM meM vidyamAna dIrgha vaitADhyoM ke Upara nau kUTa haiN| Wan 5 48. In Jambu Dveep on Sukachchhavarti Deergh Vaitadhya mountain there are nine koots (peaks ) - ( 1 ) Siddhayatan koot, (2) Sukachchha koot, (3) Khandak-prapat gufa koot, (4) Manibhadra koot, (5) Vaitadhya koot, (6) Purnabhadra koot, (7) Tamisra-gufa koot, (8) Sukachchha koot, (9) Vaishraman koot. 49. In the same way in Mahakachchha, 5 Kachhakavati, Avart, Mangalavarta, Pushkal and Pushkalavati Vijayas there are nine peaks each. 50. In the same way on Deergh Vaitadhya mountains in Vatsa Vijaya there are nine peaks. 51. In the same way in 5 Suvatsa, Mahavatsa, Vatsakavati, Ramya, Ramyak, Ramaniya and Mangalavati Vijayas there are nine peaks each. 5 Wan 5 Wan taM jahA siddhe a vijjuNAme, devakurA pamba kaNaga sovatthI / sIodAya sayajale, harikUDe ceva boddhavve // 1 // 53. jaMbuddIve dIve pamhe dIhaveyaDDe Nava kUDA paNNattA, taM jahA siddhe pamhe khaMDaga, mANI veyaDa (puNNa timisaguhA / mhe vesaNe yA, pamhe kUDANa NAmAI ) // 1 // 54. evaM ceva jAva salilAvatimmi dIhaveyaDDe / 55. evaM vappe dIhaveyaDDe / 56. evaM jAva gaMdhilAvatimmi dIhaveyaDDe Nava kUDA paNNattA, taM jahAsiddhe gaMdhila khaMDaga, mANI veyaDDa puNNa timisaguhA / dhAvati vesaNe, kUDANaM hoMti NAmAI // 1 // evaM savvesu dIhaveDesu do kUDA sarisaNAmagA, sesA te ceva / 52. jambUdvIpa nAmaka dvIpa meM mandara parvata ke vidyutprabha vakSaskAra parvata ke Upara nau kUTa (1) siddhAyatana kUTa, (2) vidyutprabha kUTa, (3) devakurAkUTa, (4) pakSmakUTa, (5) kanakakUTa, (6) svastikakUTa, (7) sItodA kUTa, (8) zatajvala kUTa, (9) harikUTa / 52. jaMbuddIve dIve vijjupavvate Nava kUDA paNNattA, 53. jambUdvIpa nAmaka dvIpa meM mandara parvata ke padmavartI dIrgha vaitADhya ke Upara nau kUTa haiM(1) siddhAyatana kUTa, (2) pakSma kUTa, (3) khaNDakaprapAtaguphA kUTa, (4) mANibhadra kUTa, (5) vaitADhya kUTa, (6) pUrNabhadra kUTa, (7) tamisraguphA kUTa, (8) pakSma kUTa, (9) vaizramaNa kUTa / sthAnAMgasUtra (2) (438) 5 Sthaananga Sutra (2) 5 2555 55555555 5 555555555559555552 Wan

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LP IF IF : 5555555555555555555555555555 54. isI prakAra supakSma, mahApakSma, pakSmakAvatI, zaMkha, nalina, kumuda aura salilAvatI vijaya meM vidyamAna dIrgha vaitADhya ke Upara nau-nau kUTa haiN| 55. isI prakAra vapra vijaya meM vidyamAna dIrgha vaitADhya ke Upara nau kUTa haiN| 56. isI prakAra suvapra, mahAvapra, vaprakAvatI, valgu, suvalgu, gandhila aura gandhilAvatI meM vidyamAna dIrgha vaitADhya ke Upara nau-nau kUTa haiM-(1) siddhAyatana kUTa, (2) gandhilAvatI kUTa, (3) khaNDakaprapAtaguphA kUTa, (4) mANibhadra kUTa, (5) vaitADhya kUTa, (6) pUrNabhadra kUTa, (7) tamisraguphA kUTa, (8) gandhilAvatI kUTa, (9) vaizramaNa kuutt| __isI prakAra sabhI dIrghavaitADhyoM ke Upara do-do (dUsarA aura AThavAM) kUTa eka hI nAma ke (usI vijaya ke nAma ke) haiM aura zeSa sAta kUTa ve hI haiN| 52. In Jambu Dveep on Vidyutprabh Vakshaskar mountain there are nine koots (peaks)-(1) Siddhayatan koot, (2) Vidyutprabh koot, (3) Devakura koot, (4) Pakshma koot, (5) Kanak koot, (6) Swastika koot, (7) Sitoda koot, (8) Shatajval koot, (9) Hari koot. 53. In Jambu Dveep on Padmavarti Deergh Vaitadhya mountain there are nine koots (peaks) (1) Siddhayatan koot, (2) Pakshma koot, (3) Khandak-prapat gufa koot, (4) Manibhadra koot, (5) Vaitadhya koot, i (6) Purnabhadra koot, (7) Tamisra-gufa koot, (8) Pakshma koot, (9) Vaishraman koot. i 54. In the same way on Deergh Vaitadhya mountains in Supakshma, i Mahapakshma, Pakshamakavati, Shankh, Nalin, Kumud, and Salilavati Vijayas there are nine peaks each. 55. In the same way on Deergh Wan Vaitadhya mountains in Vapra Vijaya there are nine peaks each. ___56. In the same way on Deergh Vaitadhya mountains in Suvapra, Mahavapra, Vaprakavati, Valgu, Suvalgu, Gandhil, and Gandhilavati Vijayas there are nine koots (peaks) each--(1) Siddhayatan koot, (2) Gandhilavati koot, (3) Khandak-prapat gufa koot, (4) Manibhadra koot, (5) Vaitadhya koot, (6) Purnabhadra koot, (7) Tamisra-gufa koot, (8) Gandhilavati koot, (9) Vaishraman koot. In the same way on all Deergh Vaitadhya mountains two koots each (second and eighth) bear the same name (that of the particular Vijaya) and the remaining seven koots have common names. uttaravartI kUTa NORTHERN PEAKS 57. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM NIlavaMte vAsaharapavate Nava kUDA paNNattA, taM jahA navama sthAna (439) Ninth Sthaan

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8555555555555555555555555555555555555 siddhe NIlavaMte videha, sItA kittI ya NArikaMtA y| avaravidehe rammagakUDe, uvadaMsaNe ceva // 1 // 58. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM eravate dIhavetaDDhe Nava kUDA paNNattA, taM jahA siddhezvae khaMDaga, mANI veyaDa puNNa timisguhaa| eravate vesamaNe, eravate kuuddnnaamaaii||1|| __57. jambUdvIpa nAmaka dvIpa meM mandara parvata ke Upara uttara meM nIlavAn varSadhara parvata ke Upara nau # kUTa haiM, jaise (1) siddhAyatana kUTa, (2) nIlavAn kUTa, (3) pUrvavideha kUTa, (4) sItA kUTa, (5) kIrti kUTa, (6) nArikAntA kUTa, (7) aparavideha kUTa, (8) ramyaka kUTa, (9) upadarzana kuutt| 58. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara meM airavata kSetra ke dIrgha vaitADhya ke Upara nau * kUTa haiM, jaise-(1) siddhAyatana kUTa, (2) airavata kUTa, (3) khaNDakaprapAtaguphA kUTa, (4) mANibhadra kUTa, OM (5) vaitADhya kUTa, (6) pUrNabhadra kUTa, (7) tamisraguphA kUTa, (8) airavata kUTa, (9) vaizramaNa kuutt| [ina + kUToM ke sambandha meM vistRta varNana jambUdvIpa prajJapti sUtra meM AyA hai|] 57. In Jambu Dveep north of Mandar mountain on the Nilavaan varshadhar mountain there are nine koots (peaks) (1) Siddhayatan 4 koot, (2) Nilavaan koot, (3) Purvavideh koot, (4) Sita koot, (5) Kirti koot, (6) Narikanta koot, (7) Apar-videh koot, (8) Ramyak koot, (9) Upadarshan koot. 58. In Jambu Dveep north of Mandar mountain on the Deergha Vaitadhya mountain of Airavat area there are nine koots (peaks) (1) Siddhayatan koot, (2) Airavat koot, (3) Khandak-prapat gufa koot, (4) Manibhadra koot, (5) Vaitadhya koot, (6) Purnabhadra koot, (7) Tamisra-gufa koot, (8) Airavat koot, (9) Vaishraman koot. (more \i details on these peaks ar available in Jambudveep Prajnapti Sutra) pArzva-uccattva-pada PARSHVA-UCHCHATVA-PAD (SEGMENT OF HEIGHT OF PARSHVA) 59. pAse NaM arahA purisAdANIe vajjarisahaNArAyasaMghayaNe samacauraMsa-saMThANa-saMThite Nava OM rayaNIo u8 uccatteNaM hutthaa| + 59. puruSAdAnIya pArzva arhat vajra RSabhanArAcasaMhanana aura samucaturasrasaMsthAna yukta nau hAtha OM U~ce the| - 59. Endowed with Vajra rishcbh naaraach samhanan and Samchaturasra samsthan, Purushadaniya Parshva Arhat's body was nine Ratni (cubits) tall. b t t t t t t t t t t t v t t t t t | sthAnAMgasUtra (2) (440) Sthaananga Sutra (2) Si FFFFFF$$$$$$$$$$$$$$$$$$$$$$ 55FFFFFFm

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phaphaphaphaphaphapha Wan 5 tIrthaMkara nAmanirvatana - pada TIRTHANKAR NAAM NIRVATAN PAD Wan phaphaphaphaphaphapha 60. samaNassa NaM bhagavato mahAvIrassa titthaMsi NavahiM jIvehiM titthagaraNAmagotte kamme 5 Nivyattite, taM jahA - seNieNaM, supAseNaM, udAiNA, poTTileNaM aNagAreNaM, daDhAuNA, saMkheNaM, satapaNaM, sulasAe sAviyAe, revatIe / Wan (1) 60. zramaNa bhagavAna mahAvIra ke tIrthaM meM nau jIvoM ne tIrthaMkara nAma - gotra karma arjita kiyA thA / zreNika, (2) supArzva, (3) udAyI, (4) poTTila anagAra, (5) dRDhAyu, (6) zrAvaka zaMkha, (7) zrAvaka zataka, (8) zrAvikA sulasA, (9) zrAvikA revatI / (SEGMENT OF ACQUIRING TIRTHANKAR NAAM KARMA) 60. Nine souls in the order of Shraman Bhagavan Mahavir acquired Tirthankar naam-gotra karma-(1) Shrenik, (2) Suparshva, (3) Udayi, (4) Pottila Anagar, (5) Dridhayu, (6) Shravak Shankh, (7) Shravak Shatak, (8) Shravika Sulasa and (9) Shravika Revati. vivecana - tIrthaMkara nAma gotrakarma baMdha ke kAraNa bIsa sthAnakoM kI punaH - punaH ArAdhanA karane kA varNana jJAtA sUtra meM AtA hai| inhIM 20 sthAnakoM ko saMkSipta kara 16 kAraNa bhAvanA ke rUpa meM tattvArtha sUtra adhyAya 6 meM kathana hai| sUtra meM, bhagavAna mahAvIra ke tIrtha meM tIrthaMkara gotra karma bA~dhane vAle nau 5 mahAna AtmAoM kA saMkSipta varNana isa prakAra hai (1) zreNika - magadhapati zreNika kA varNana nirayAvalikA meM AtA hai| anya sUtroM meM bhI unakA nAmollekha milatA hai / triSaSTizalAkA puruSa caritra meM inakA vistRta varNana hai| (2) supArzva - ye bhagavAna mahAvIra ke cAcA the / vizeSa jAnakArI prApta nahIM hai / (3) udAyI - koNika putra udAyI / vizeSa varNana triSaSTi0 pariziSTa parva sarga 6 'AyA hai| (4) poTTila anagAra - anuttaraupapAtika sUtra meM poTTila anagAra kA varNana AtA hai / parantu prastuta poTTala anagAra koI anya the| inakA varNana nahIM milatA hai| (5) dRDhAyu - inake viSaya meM bhI vizeSa jAnakArI upalabdha nahIM hai| ( 6 - 7) zaMkha - zataka - zaMkha zrAvaka kA yatkiMcita varNana bhagavatI sUtra za. 12 / u. 1 tathA uddezaka 20-21 meM hai / (8) sulasA - rAjagRha ke rAjA prasenajita ke rathika nAga kI patnI thii| yaha dRr3ha samyaktvadhAriNI thii| isake 32 putra the / vRtti meM isakA jIvana vRttAnta milatA hai| (9) revatI - bhagavAna mahAvIra kI mukhya zrAvikA thI / gozAlaka dvArA tejolezyA chor3ane para bhagavAna mahAvIra Ahata hue taba siMha anagAra revatI zrAvikA se bIjorA pAka lekara aayaa| usake sevana se bhagavAna kA roga zAnta huA / vizeSa varNana bhagavatI zataka 15 meM milatA hai| ye sabhI AgAmI caubIsI meM tIrthaMkara hoNge| (vistAra hetu ThANaM pRSTha 883-885 dekheM) navama sthAna ( 441 ) Ninth Sthaan phaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 Wan Wan

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55555555555 Wan 55555555555555555555555555555555 Y jJAtavya hai ki tIrthaMkara nAmagotra kA baMdha manuSya bhava meM hI hotA hai aura baMdha hone se tIsare bhava meM 5 vaha nizcita hI tIrthaMkara banatA hai| 4 4 Elaboration Jnata Sutra contains description of repeated worship of y twenty sthanak (auspicious things) that lead to bondage of Tirthankar naam-gotra karma. These twenty sthanaks have been included in the sixteen bhaavanas (attitudes or sentiments) mentioned in Tattvarth Sutra (Chapter 6). Brief description of the nine great souls in the order of Bhagavan Mahavir mentioned in Tattvarth Sutra is as follows (3) Udayi-He was the son of king Konik. Detailed story available in Trishashti Parishishta Parva, Chapter 6. (1) Shrenik-Story of King Shrenik of Magadh is given in Niryavalika Sutra. His name also finds mention in many other scriptures. His complete biography is available in Trishashti Shalaka F Purush Charitra. (2) Suparshva-He was Bhagavan Mahavir's uncle. No more details are available. (4) Pottila Anagar-In Anuttaraupapatik Sutra there is a mention of Pottila Anagar. But this Pottila Anagar appears to be different. No details about him are available. (5) Dridhayu-No details about him are available. (6, 7) Shravaks Shankh and Shatak-Very brief details only about Shankh Shravak are available in Bhagavati Sutra (12/1 and 20-21). (8) Shravika Sulasa-She was the wife of Naag, a charioteer of king Prasenjit of Rajagriha. She was a staunch practicer of Jain code of laity. She had 32 sons. Her story is available in the Vritti. (9) Shravika Revati-She was one of the important Shravikas of Bhagavan Mahavir. When Goshalak launched Tejoleshya (fire-power) and Bhagavan Mahavir was hurt, it was she who had sent the medicine with Simha Anagar. More details are available in Bhagavati Shatak 15. All these nine persons will become Tirthankars in the coming Chaubisi (set of 24). (for details see Thanam, pp. 883-885). It should be noted that Tirthankar naam-karma can only be acquired as a human being and the soul, as a rule, becomes a Tirthankar in the third reincarnation from acquiring the bondage. sthAnAMgasUtra (2) (442) 555555555555555555555 Sthaananga Sutra (2) y 4 4 4 Wan 555555555555555555555555555555 Wan

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1955555555555555))))) ))))))))) | bhAvitIrthaMkara-pada BHAAVI TIRTHANKAR-PAD (SEGMENT OF FUTURE TIRTHANKARS) 61. esa NaM ajjo ! kaNhe vAsudeve, rAme baladeve, udae peDhAlaputte, puTTile, satae gAhAvatI, / dArue NiyaMTe, saccaI NiyaMThIputte, sAviyabuddhe aMba [mma ? ] De parivAyae, ajjAvi NaM supAsA paasaavccijjaa| AgamessAe ussappiNIe cAujjAmaM dhammaM paNNavaittA sijjhihiMti (bujjhihiMti muccihiMti pariNibbAihiMti sambadukkhANaM) aMtaM kaahiti|| 61. he AryoM ! (1) vAsudeva kRSNa, (2) baladeva rAma, (3) udaka peDhAlaputra, (4) poTTila, (5) gRhapati zataka, (6) nirgrantha dAruka, (7) nirgranthIputra satyakI, (8) zrAvikA ke dvArA pratibuddha ammaDa parivrAjaka, (9) pArzvanAtha kI paramparA meM dIkSita AryA supaarthaa| ye nau AgAmI utsarpiNI meM cAturyAma dharma kI prarUpaNA kara siddha, buddha, mukta, parinirvRta aura sarva duHkhoM se rahita hoNge| 61. O Noble ones ! These nine will propagate Chaturyam dharma (the four limbed religion) in the coming progressive cycle of time and become perfect (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (parinivrit), and end all miseries--(1) Vaasudeva Krishna, (2) Baladeva Rama, (3) Udak Pedhalaputra, (4) Pottila, (5) Grihapati Shatak, (6) Nirgranth Daruk, (7) Nirgranthiputra Satyaki, (8) Ammad Parivrajak enlightened by a Shravika and (9) Arya Suparshvaa, initiated in the lineage of Parshva Naat vivecana-inameM se 1 kRSNa vAsudeva, 2 rAma baladeva kA caritra to prasiddha hai| (3) udaka peDhAla putra-ye peDhAla ke putra the| bhagavAna pArzvanAtha kI paramparA meM dIkSita hue| inakA varNana sUtrakRtAMga sUtra 23veM adhyayana meM hai| (4) poTTila kA jIvana vRttAnta upalabdha nahIM hai| (5) zataka kA varNana bhI upalabdha nahIM hai hai| (6) dAruka-dAruka nirgrantha kA varNana antakRddazAsUtra meM AtA hai| parantu ve to antakRd kevalI ho cuke haiN| ataH ye dAruka koI anya hI hoNge| (7) nirgranthI putra satyakI-inakA bhI vizeSa varNana upalabdha nahIM hai| (8) zrAvikA buddha ammar3a parivrAjaka-sulasA se pratibuddha ammar3a parivrAjaka kA ullekha aupapAtika sUtra meM AtA hai, parantu vRttikAra kA kathana hai vaha ammar3a inase koI anya honA caahie| (9) AryA supArthA-vizeSa varNana upalabdha nahIM hai| (dekheM-ThANaM pRSTha 886-87) Elaboration-The stories of (1) Vaasudeva Krishna and (2) Baladeva i Rama are well known. (3) Udak Pedhalaputra-He was the son of Pedhal and was initiated in the lineage of Bhagavan Parshva Naath 1 Details about him are available in the 23rd chapter of Sutrakritanga Sutra. (4) Pottila---no details are available. (5) Grihapati Shatak-no details are available. (6) Nirgranth Daruk-There is a mention of one Daruk in Antakriddasha Sutra but he has already attained omniscience. Therefore this Daruk must be some other person, (7) Nirgranthiputra navama sthAna (443) Ninth Sthaan

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25 55 5 5 555 55555555955 5 5 5 5 5 5 5 5 5 5 5 5 555 5 5 5 55 5 5 5 5 5 5 55 5 52 Wan ******************************tmilllllliti Satyaki-no details are available. (8) Ammad Parivrajak enlightened by a Shravika-The mention of Ammad Parivrajak who was enlightened by Sulasa Shravika is available in Aupapatik Sutra. However, according to the commentator (Vritti) this is some other person. (9) Arya Suparshvaa, initiated in the lineage of Parshva Naath-no details are available. mahApadma- tIrthaMkara - pada MAHAPADMA TIRTHANKAR PAD (SEGMENT OF MAHAPADMA TIRTHANKAR) 62. (ka) esa NaM ajjo ! seNie rAyA bhiMbhisAre kAlamAse kAlaM kiccA imIse rayaNappA puDhavIe sImaMtae Narae caurAsItivAsasahassadvitIyaMsi NirayaMsi NeraiyattAe uvvajjihati / se NaM tattha Neraie bhavissati - kAle kAlobhAse (gaMbhIralomaharise bhIme uttAsaNae ) paramakihe vaNNaM / NaM tattha veyaNaM vedihitI ujjalaM (tiulaM pagADhaM kaDuyaM kakkasaM caMDaM dukkhaM duggaM divyaM) durahiyAsaM / se NaM tato NarayAo uvvaTTettA AgamesAe ussappiNIe iheva jaMbuddIve dIve bharahe vAse veyaDDagiripAyamUle puDesu jaNavaesu sataduvAre Nagare saMmuissa kulakarassa bhaddAe bhAriyAe kucchiMsi pumattAe paccAyAhiti / tae NaM sA bhaddA bhAriyA NavaNhaM mAsANaM bahupaDipuNNANaM addhaTTamANa ya rAiMdiyANaM vItikkaMtANaM sukumAlapANipAyaM ahINa - paDipuNNa - paMciMdiya - sarIraM lakkhaNa - vaMjaNa - ( guNovaveyaM mANummANappamANapaDipuNNa - sujAya - savvaMgaM - suMdaraMgaM sasisomAkAraM kaMtaM piyadaMsaNaM) surUvaM dAragaM payAhitI | jaM yaNi caNaM se dArae payAhitI, taM rayaNiM ca NaM sataduvAre nagare sambhaMtarabAhirae bhAraggaso ya kuMbhaggaso ya paumavAse ya rayaNavAse ya vAse vAsihiti / taNaM tassa dArayassa ammApiyaro ekkArasame divase vIikkaMte ( Nivatte asuijAyakammakaraNe saMpatte) bArasAhe ayameyArUvaM goNNaM guNaNipphaNNaM NAmadhijjaM kArhiti, jamhA NaM amhamimaMsi dAragaMsi jAtaMsi samANaMsi sayaduvAre Nagare sabbhiMtarabAhirae bhAraggaso ya kuMbhaggaso ya paumavAse yA rayaNavAse ya vAse vuTTe, taM hou NaM amhamimassa dAragassa NAmadhijjaM mahApaume - mahApaume / tae NaM tassa dAragassa ammApiyaro NAmadhijjaM kArhiti mahApaumetti / 62. (ka) Aryo ! zreNika rAjA bhimbhasAra (bimbasAra) maraNa kAla meM mRtyu prApta kara isI ratnaprabhA pRthvI ke sImantaka naraka meM caurAsI hajAra varSa kI sthiti vAle bhAga meM nAraka rUpa se utpanna hogaa| usakA varNa kAlA, kAlI AbhAvAlA, ati lomaharSaka bhayaMkara udvega janaka aura parama kRSNa hogA / vaha vahA~ jvalanta mana, vacana aura kAya tInoM kI kasauTI karane vAlI, atyanta tIvra, pragAr3ha, kaTuka, karkaza, pracaNDa, duHkhakArI durga kI bhA~ti alaMghya, jvalanta, asahya vedanA anubhava kregaa| sthAnAMgasUtra (2) (444) Sthaananga Sutra (2) 4 tt b b b Y Y t t h 4 tttt tttk*****mittmit*************ME

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555555555555555555555555555555555555 vaha usa naraka se nikala kara AgAmI utsarpiNI meM isI jambUdvIpa nAmaka dvIpa meM, bhAratavarSa meM, vaitAThyagiri kI talahaTI meM 'puNDra' (viMdhyAcala ke samIpa) ke zatadvAra nagara meM sanmati kulakara kI bhadrA : nAmaka bhAryA kI kukSi se puruSa rUpa se utpanna hogaa| __vaha bhadrA bhAryA paripUrNa nau mAsa tathA sAr3he sAta dina-rAta bIta jAne para sukumAra hAtha-paira vAle, ahIna-paripUrNa, paMcendriya zarIra vAle lakSaNa vyaMjana aura guNoM se yukta avayava vAle, mAna, unmAna, pramANa Adi se sarvAMga sundara zarIra vAle, candra kI bhA~ti saumya AkRti vAle, kamanIya, priyadarzana aura surUpa putra ko janma degii| jisa rAta meM vaha bAlaka ko janma degI, usa rAta meM samUce zatadvAra nagara meM bhItara aura bAhara, bhArapramANa aura kumbhapramANa padma (phUloM) aura ratnoM kI varSA hogii| usa bAlaka ke mAtA-pitA gyAraha dina vyatIta ho jAne para, azucikarma ke nivRtta ho jAne para bArahaveM dina usakA yathArtha guNaniSpanna nAma saMskAra kreNge| "hamAre isa bAlaka ke utpanna hone para samasta zatadvAra nagara ke bhItara-bAhara bhAra pramANa aura kumbha pramANa vAle padma aura ranoM kI varSA huI hai," : ataH hamAre bAlaka kA nAma mahApadma honA caahie| isa prakAra vicAra-vimarza kara usa bAlaka ke mAtA-pitA usakA nAma 'mahApadma' rkheNge| 62. (a) O Noble ones ! After dying at the time of his death, King Shrenik Bhimbhasar (Bimbasar) will reincarnate as a naarak (infernal being) in the Simantak Narak in this Ratnaprabha Prithvi (first hell) in the section with a standard life span of eighty four thousand years. His complexion will be black, a black that is shining, hair-raising, extremely horrifying and dense black. There he will suffer an agony that is burning; trying for mind, speech and body; very acute, dense, bitter, harsh, intense; unsurmountable like a tormenting fort; excruciating and 4 intolerable. Coming out of that hell he will take birth from the womb of Bhadraa, the wife of Sanmati Kulakar in Shatadvar city of Pundra state (near Vindhyachal) at the foot of Vaitadhyagiri in Bharat area in Jambudveep continent during the coming Utsarpini (progressive cycle). At the end of nine months and seven and a half days that Bhadraa will give birth to a radiant, lovable, and handsome son with delicate limbs, perfect body endowed with five sense organs and all auspicious signs and marks; perfect and beautiful in all dimensions including weight and size; and an appearance as soothing as the moon. The night she will give birth to the child, there will be showers of large and abundant quantity of flowers (padma) and gems inside and outside Shatadvar city. 9555555555555555555555555555555555555555555555555 navama sthAna (445) Ninth 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

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2 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 55595/ 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 5 55 5 55 55 << Wan After eleven days are passed and post birth cleansing ceremonies are ! concluded, on the twelfth day, the parents will perform the naming ceremony and give the child a name suiting his virtues. "At the time of the birth of this child there were showers of large and abundant quantity of flowers (padma) and gems inside and outside Shatadvar city. 62. ( kha ) tae NaM mahApaumaM dAragaM ammApitaro sAtiregaM aTThavAsajAtagaM jANittA phra mahatA - mahatA rAyAbhiseeNaM abhisiMcirhiti / se NaM tattha rAyA bhavissati mahatA - himavaMtamahaMta - malaya-maMdara - mahiMdasAre rAyavaNNao jAva rajjaM pasAsemANe viharissati / Therefore, this boy should be called Mahapadma. After such deliberations the parents of the child will name him Mahapadma. tae NaM tassa mahApaumassa raNNo aNNadA kayAi do devA mahiDDiyA mahAsokkhA seNAkammaM pha kArhiti taM jahA - puNNabhadde ya mANibhadde ya / Wan tae NaM sataduvAre Nagare bahave rAIsara - talavara - mADaMbiya - koDuMbiya - ibbha - seTThi - seNAvati5 satthavAhappabhitayo aNNamaNNaM saddAvehiMti, evaM vaissaMti- - jamhA NaM devANuppiyA ! amhaM mahApaumassa raNo do devA mahiDDiyA ( mahajjuiyA mahANubhAgA mahAyasA mahAbalA ) mahAsokkhA seNAkammaM Wan 5 karenti, taM jahA - puNNabhadde ya mANibhadde ya / taM hou NaM amhaM devANuppiyA ! mahApaumassa raNNo Wan doccevi NAmadhejje devaseNe - devaseNe / tate NaM tassa mahApaumassa raNNo doccevi NAmadhejje bhavissai devaseNeti / tae NaM tassa devaseNassa raNNo aNNayA kayAi seya-saMkhatala - vimala-saNNikAse caudaMte : phra hattharayaNe samuppajjihiti / tae NaM se devaseNe rAyA taM seyaM saMkhatala - vimala - saNNikAsaM caudaMtaM 5 hatthirayaNaM durUDhe samANe sataduvAra nagaraM majjhaM-majjheNaM abhikkhaNaM - abhikkhaNaM atijjAhiti ya : NijjAhitiya / Wan tae NaM sataduvAre Nagare bahave rAIsara - talavara - ( - ( mADaMbiya - koDuMbiya - ibbha - seTThi - seNAvatisatthavAha - ppabhitayo ) aNNamaNNaM saddAvehiMti, evaM vaissaMti - jamhA NaM devANuppiyA ! amhaM 5 devaseNassa raNNo sete saMkhatala - vimala - saNNikAse caudaMte hatthirayaNe samuppaNNe, taM hoi NamamhaM Y devAppiyA ! devaseNassa taccevi NAmadhejje vimalavAhaNe / tae NaM tassa devaseNassa raNNo taccevi 5 NAmajje bhavissati vimalavAhaNeti / 62. (kha) bAlaka mahApadma ko ATha varSa se kucha adhika Ayu kA huA jAnakara usake mAtA-pitA use mahAn rAjyAbhiSeka ke dvArA abhiSikta kreNge| vaha vahA~ mahAn himAlaya, mahAn malaya, mandara aura mahendra parvata ke samAna sarvocca rAjA hogA / sthAnAMgasUtra (2) (446) phaphaphaphaphapha Sthaananga Sutra (2) y

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gagagagagagA177 taba usa mahApadma rAjA ko anya kisI samaya mahardhika, mahAdhuti-sampanna, mahAnubhAga, mahAyazasvI, - mahAbalI, mahAn saukhya vAle pUrNabhadra aura mANibhadra nAma ke do deva rAjA mahApadma ko sainika zikSA deNge| ma taba usa zatadvAra nagara meM aneka rAjA, Izvara, talavara, mADambika, kauTumbika, ibhya zreSThI, senApati, sArthavAha Adi eka dUsare ko isa prakAra sambodhita kareMge aura isa prakAra se kaheMgedevAnupriyo ! mahardhika, mahAdyutisampanna, mahAnubhAva, mahAyazasvI, mahAbalI aura mahAn saukhya vAle pUrNabhadra aura mANibhadra nAmaka do deva rAjA mahApadma ko sainika zikSA de rahe haiM, ataH hamAre mahApadma rAjA kA dUsarA nAma 'devasena' honA caahie| taba se usa mahApadma rAjA kA dUsarA nAma devasena hogaa| anyathA kisI samaya usa devasena rAjA ke nirmala zaMkhatala ke samAna zveta, cAra dA~ta vAlA hastiratna utpanna hogaa| taba vaha rAjA devasena zveta cAra dA~ta vAle hastiratna para ArUr3ha hokara zatadvAra nagara ke bIcoMbIca hote hue bArabAra AvAgamana kregaa| taba usa zatadvAra nagara ke aneka rAjA, Izvara, talavara, mADambika, kauTumbika, ibhya, zreSThI, senApati, sArthavAha Adi paraspara eka dUsare ko sambodhita kara isa prakAra kaheMge-devAnupriyo ! hamAre rAjA devasena ke pAsa nirmala zaMkhatala ke samAna zveta, cAra dA~ta vAlA hastiratna hai, ataH devAnupriyo ! hamAre rAjA kA tIsarA nAma 'vimalavAhana' honA caahie| taba se usa devasena rAjA kA tIsarA nAma 'vimalavAhana' hogaa| 62. (b) Realizing that child Mahapadma is more than eight years old, i his parents will ceremoniously crown him as a king. There he will be the i loftiest of kings like the great Himalaya, Malay, Mandar and Mahendra mountains. Then, at some other time, two gods, Purnabhadra and Manibhadra, endowed with great opulence, great radiance, great knowledge, great fame, great power and great bliss will impart him military training. At that time many regional kings (raja), influential and rich persons (ishvar), knights of honour (talavar), landlords (mandavik), heads of large families (kautumbik), affluent people (ibhya), established : merchants (shreshti), commanders (senapati), caravan chiefs (sarthavaha), and others in the city will converse-_"Beloved of gods ! Two gods, Purnabhadra and Manibhadra, endowed with great opulence, great radiance, great knowledge, great fame, great power and great bliss 4 are imparting military training to our king. Therefore, another name of our king Mahapadma should be Devasen. Since that moment the second name of king Mahapadma will be Devasen. At some other time an elephant as 'white as the inner surface of a white conch-shell and four tusks will appear in his courtyard. Then King AFFFFFTing Ting Ting 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 navama sthAna (447) Ninth Sthaan 9 5 )) ))))) ) )) ))) ) )) ))

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tb tb vb tA n t n t t n t t t t 65555555)))))))))))))))5555555555551 Devasen will frequent the middle of the city riding that white fourWan tusked elephant. At that time many regional kings (raja), influential and rich persons i (ishvar), knights of honour (talavar), landlords (mandavik), heads of large families (kautumbik), affluent people (ibhya), established merchants 45 (shreshti), commanders (senapati), caravan chiefs (sarthaval others in the city will converse--"Beloved of gods! Our king has a gem of 5 an elephant as white as the inner surface of a white conch-shell and four tusks. Therefore, the third name of our king should be Vimalavahan. Since that moment the third name of king Devasen will be Vimalavahan. 62. (ga) tae NaM se vimalavAhaNe rAyA tIsaM vAsAI agAravAsamajjhe vasittA ammApitIhiM devattaM gatehiM gurumahattaraehiM abbhaNuNNAte samANe, urdumi sarae, saMbuddhe aNuttare mokkhamagge puNaravi hai logaMtiehi jIyakappiehiM devehiM, tAhiM iTANi kaMtAhiM piyAhiM maNuNNAhiM maNAmAhiM urAlAhiM kallANAhiM sivAhiM dhaNNAhiM maMgalAhiM sassiriAhiM vaggUhiM abhiNaMdijjamANe abhiyubbamANe ya jabahiyA subhUmibhAge ujjANe egaM devadUsamAdAya muDe bhavittA agArAo aNagAriyaM pvvyaahiti| se NaM bhagavaM jaM ceva divasaM muMDe bhavittA (agArAo aNagAriyaM) pavvayAhiti taM ceva divasaM sayameyametArUvaM + abhiggahaM abhigihihiti-je kei uvasagA uppajjihiti, taM jahA-divvA vA mANusA vA : tirikkhajoNiyA vA te savve sammaM sahissai khamissai titikkhissai ahiyaasissi| tae NaM se bhagavaM aNagAre bhavissati-iriyAsamite bhAsAsamite evaM jahA vaddhamANasAmI taM ceva maNiravasesaM jAva avvaavaarviusjogjutte| tassa NaM bhagavaMtassa eteNaM vihAreNaM viharamANassa duvAlasahiM saMvaccharehiM vItikkaMtehiM terasahi ya / + pakkhehiM terasamassa NaM saMvaccharassa aMtarA vaTTamANassa aNuttareNaM NANeNaM jahA bhAvaNAte kevalavaraNANadaMsaNe smuppjjihiti| jiNe bhavissati kevalI savaNNU sabadarisI saNeraiya jAva paMca mahabbayAI sabhAvaNAI chacca jIvaNikAe dhammaM desamANe vihrissti| 62. (ga) taba vaha vimalavAhana rAjA tIsa varSa taka gRhastha avasthA meM rahakara, mAtA-pitA ke : svargavAsI ho jAne para, gurujanoM aura mahattara parivAra ke mukhiyA puruSoM kI anujJA lekara zarad Rtu meM OM jItAcAra kA pAlana karane vAle, lokAntika devoM dvArA anuttara mokSamArga ke lie saMbuddha hoNge| taba ve Wan iSTa, kAnta, priya, manojJa, manaHpriya, udAra, kalyANa, ziva, dhanya, mA~galika zrIkAra-sahita vANI se abhinandita aura saMstata hote hae nagara ke bAhara 'sabhamibhAga' nAma ke udyAna meM eka muNDita ho agAra se anagAra avasthA meM pravrajita hoNge| ve bhagavAna jisa dina muNDita hokara pravrajita hoMge, usI dina ve svayaM hI isa prakAra kA abhigraha hai grahaNa kareMge t t t t t t t t n t t t t t t t t t h t h h t | sthAnAMgasUtra (2) (448) Sthaananga Sutra (2) t h fa ))))))))))))))))))) 55555

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5 "devatA, manuSya athavA tiryagyonika jIvoM dvArA kisI prakAra ke bhI upasarga utpanna hoMge, una sabako maiM bhalI bhA~ti sahana karU~gA, ahIna bhAva se dRr3hatA ke sAtha sahana karU~gA, titikSA karU~gA aura avicala pha Wan bhAva se shuuNgaa|" taba ve bhagavAna (mahApadma) anagAra IryAsamiti se bhASAsamiti se saMyukta hokara jaise vardhamAna svAmI (tapazcaraNa meM saMlagna hue the, unhIM ke samAna) sarva anagAra dharma kA pAlana karate hue, mana-vacana-kAya 5 yoga kI gupti se yukta hoNge| Wan Wan una bhagavAna mahApadma ko isa prakAra ke vihAra se vicaraNa karate hue bAraha varSa aura teraha pakSa bIta 5 jAne para, terahaveM varSa ke madhya anuttara jJAna ke dvArA (bhAvanA adhyayana ke kathanAnusAra) kevala vara jJAna-darzana utpanna hoNge| taba ve jina, kevalI, sarvajJa, sarvadarzI hokara nAraka Adi sarva lokoM ke paryAyoM ko jAneMge - dekheNge| ve bhAvanA sahita pA~ca mahAvratoM kI, chaha jIvanikAyoM kI tathA dharma dezanA karate hue vihAra kreNge| Wan phra phra Wan 62. (c) Then that King Vimalavahan, after spending thirty years as a householder, at the death of his parents will seek permission from seniors and heads of the family to prepare for renunciation. In the Wan winter season the Lokantik gods responsible for Jitaachar (the duty of inviting the future Tirthankar to take to the path of liberation) will inspire him to take to the matchless path of liberation. Being greeted and praised in isht (desirable), kaant (beautiful ), manojna ( attractive), 5 manah-priya ( enchanting), udaar (kind), kalyan (beneficent), shiva (propitious ), dhanya (commendable), mangalik (auspicious), shrikar Wan i sahit (with the respectful prefix Shri) he will come out of the city in Subhumibhag garden, retain just one divine-cloth and, abandoning the household, will get initiated as an anagar (homeless-ascetic). Wan pha On the very day that Bhagavan will tonsure his head and get initiated, he will accept a resolve-"I will endure each and every affliction caused by men, gods, or animals with equanimity, tolerance and unwavering mind." Then that Bhagavan (Mahapadma), practicing Irya samiti (careful movement) and Bhasha samiti (careful speech) and observing all codes of ascetic conduct and austerities (as Vardhaman Swami had done) will accomplish man-vachan-kaya yoga gupti (self-restraint related to associations of mind, speech and body). Moving around this way when twelve years and thirteen fortnights are past, during the thirteenth year that Bhagavan Mahapadma will attain Keval jnana-darshan through peerless knowledge (as mentioned navama sthAna (449) Wan pha Ninth Sthaan Wan 5 5 Wan phra Wan Wan 15 5 5 5 5 5 5 5 5 5 5 555555559555555555 5 96 97 95 95 2 Wan Wan Wan phra

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B))))))))))))))5555555555555555555551 Wan in the Bhaavana chapter of Acharanga Sutra). Then as a Jina, Kevali, Sarvajna and Sarvadarshi (Victor over senses, Omniscient, all knowing and all seeing) he will know and see all modes of all things in all worlds including hell. He will lead an itinerant life preaching about five great vows in word and spirit, six forms of life and dharma (code of conduct). 62. (gha) se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM ege AraMbhaThANe pnnnntte| evAmeva OM mahApaumevi arahA samaNANaM NiggaMthANaM egaM AraMbhaThANaM pnnnnvehiti| se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM duvihe baMdhaNe paNNatte, taM jahA-pejjabaMdhaNe y| Wan dosabaMdhaNe y| evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM duvihaM baMdhaNaM paNNavehiti, taM jahA-: pejjabaMdhaNe ca, dosabaMdhaNe c| se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM tao daMDA paNNattA, taM jahA-maNadaMDe, vayadaMDe, kaaydNdde| evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM tao daMDe paNNavehiti, taM jahA-maNodaMDa, vayadaMDaM, kaaydNdd| + se jahANAmae (ajjo ! mae samaNANaM NiggaMthANaM cattAri kasAyA paNNattA, taM jahA-kohakasAe, mANakasAe, mAyAkasAe, lobhksaae| evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM cattAri kasAe paNNavehiti, taM jahA-kohakasAyaM, mANakasAyaM, mAyAkasAyaM, lobhksaayN| se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM paMca kAmaguNA paNNattA, taM jahA-sadde, rUve, hai gaMdhe, rase, phaase| evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM paMca kAmaguNe paNNavehiti, taM OM jahA-saI, rUvaM, gaMdhaM, rasaM, phaasN| se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM chajjIvaNikAyA paNNattA, taM jahApuDhavikAiyA, AukAiyA, teukAiyA, vAukAiyA, vaNassaikAiyA, tskaaiyaa| evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM chajjIvaNikAe paNNavehiti, taM jahA-puDhavikAie, AukAie, teukAie, vAukAie, vaNassaikAie), tskaaie| se jahANAmae (ajjo ! mae samaNANaM NiggaMthANaM) satta bhayavANA paNNattA, taM jahA(ihalogabhae, paralogabhae, AdANabhae, akamhAbhae, veyaNabhae, maraNabhae, asilogbhe)| evAmeva OM mahApaumevi arahA samaNANaM NigaMthANaM satta bhayaTThANe paNNavehiti, (taM jahA-ihalogabhayaM, - paralogabhayaM AdANabhayaM akamhAbhayaM veyaNabhayaM maraNabhayaM asilogbhyN)| ___evaM aTTha mayaTThANe, Nava baMbhaceraguttIo, dasavidhe samaNadhamme, evaM jAva tettiismaasaatnnaautti|| OM 62. (gha) Aryo ! jaise maiMne zramaNa-nirgranthoM ke lie eka Arambha-sthAna kA nirUpaNa kiyA hai, . OM isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie eka Arambha sthAna kA nirUpaNa kreNge| "nAnAgAgAgAgA113119555555;))))))))))) sthAnAMgasUtra (2) (450) Sthaananga Sutra (2)

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) 35555555555555555555555))) OM AryoM ! maiMne jaise zramaNa-nirgranthoM ke lie do prakAra ke bandhanoM kA nirUpaNa kiyA hai, jaise-preyas prabandhana (rAga) aura dvessbndhn| isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie do prakAra ke - bandhana kheNge| preyasabandhana aura dvessbndhn| AryoM ! jaise maiMne zramaNa-nirgranthoM ke lie manodaNDa, vacanadaNDa aura kAyadaNDa tIna prakAra ke daNDoM kA nirUpaNa kiyA hai| isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie manodaNDa, vacanadaNDa aura ma kAyadaNDa tIna prakAra ke daNDoM kA nirUpaNa kreNge| AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise-krodhakaSAya, mAnakaSAya, mAyAkaSAya aura lobhakaSAya cAra kaSAyoM kA nirUpaNa kiyA hai| isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie cAra prakAra ke kaSAyoM kA nirUpaNa kreNge| krodhakaSAya, mAnakaSAya, mAyAkaSAya aura lobhkssaay| ___AryoM ! maiMne zramaNa nirgranthoM ke lie jaise pA~ca kAmaguNoM kA nirUpaNa kiyA hai, jaise-zabda, rUpa, gandha, rasa ma aura sprsh| isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie pA~ca guNoM kA nirUpaNa kreNge| hai jaise-zabda, rUpa, gaMdha, rasa aura sprsh| AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise-pRthvIkAyika, apkAyika, tejaskAyika, vAyukAyika, vanaspatikAyika aura trasakAyika chaha jIvanikAyoM kA nirUpaNa kiyA hai, isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie pRthvIkAyika, apkAyika, tejaskAyika, vAyukAyika, vanaspatikAyika aura trasakAyika, chaha jIvanikAyoM kA nirUpaNa kreNge| AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise sAta bhayasthAnoM kA nirUpaNa kiyA hai, ihalokabhaya, paralokabhaya, AdAnabhaya, akasmAdbhaya, vedanAbhaya, maraNabhaya aura ashlokbhy| isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie sAta bhayasthAnoM kA nirUpaNa kareMge, ihalokabhaya, paralokabhaya, AdAnabhaya, akasmAdbhaya, vedanAbhaya, maraNabhaya aura ashlokbhy| ___AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise ATha madasthAnoM kA, nau brahmacarya guptiyoM kA, dasa prakAra ke zramaNa-dharmoM kA yAvat tetIsa AzAtanAoM kA nirUpaNa kiyA hai, isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie ATha madasthAnoM kA, nau brahmacaryaguptiyoM kA, dasa prakAra ke zramaNa-dharmoM kA yAvat tetIsa AzAtanAoM kA nirUpaNa kreNge| 62 (d) O noble ones! As I have defined one kind of aarambh sthaan * (sinful activity) for Shraman nirgranths, in the same way Arhat + Mahapadma will define one kind of aarambh sthaan (sinful activity) for Fi Shraman nirgranths. O noble ones ! As I have defined two kinds of bandhan (bondage) for Shraman nirgranths, such as preyas bandhan (bondage of attachment) and dvesh bandhan (bondage of aversion); in the same way Arhat 455555555))))))))))))))))) 5 LERIF navama sthAna (451) Ninth Sthaan Wan 15555555555)))))))))))))))))))))) )558

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05555555555555555555747 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 55 5 5 5 5 5 5 55 5 5 5 5 52 Mahapadma will define two kinds of bandhan (bondage) for Shraman nirgranths, such as preyas bandhan (bondage of attachment) and duesh bandhan (bondage of aversion). O noble ones! As I have defined three kinds of dand (punishment or abuse) for Shraman nirgranths, such as manodand (mental abuse), vachan dand (vocal abuse) and kaya dand (physical abuse); in the same way Arhat Mahapadma will define three kinds of dand (abuse), such as manodand (mental abuse), vachan dand (vocal abuse) and kaya dand (physical abuse), for Shraman nirgranths. O noble ones! As I have defined four kinds of kashaya (passions) for Shraman nirgranths, such as anger, conceit, deceit and greed; in the same way Arhat Mahapadma will define four kinds of passions, for Shraman nirgranths, such as anger, conceit, deceit and greed. O noble ones! As I have defined five kinds of kaam-guna (sensual attributes) for Shraman nirgranths, such as sound, appearance, smell, taste and touch; in the same way Arhat Mahapadma will define five kinds of sensual attributes for Shraman nirgranths, such as sound, appearance, smell, taste and touch. O noble ones! As I have defined six kinds of jiva nikaya (life forms) for Shraman nirgranths, such as prithvikayik (earth-bodied beings), apkayik (water-bodied beings), tejaskayik (fire-bodied beings), vayukayik (air-bodied beings), vanaspatikayik (plant-bodied beings) and tras-kayik (mobile-bodied beings); in the same way Arhat Mahapadma will define six kinds of life forms, such as earth-bodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, plant-bodied beings and mobilebodied beings, for Shraman nirgranths. O noble ones! As I have defined seven kinds of bhaya sthaans (reasons of fear) for Shraman nirgranths, such as ihalok bhaya (fear related to this world), paralok bhaya (fear related to the other world or next birth), aadan bhaya (fear of loosing wealth), akasmat bhaya (sudden or causeless fear), vedana bhaya (fear of ailment or pain), maran bhaya (fear of death), ashlok bhaya (fear of infamy); in the same way Arhat Mahapadma will define seven kinds of reasons of fear, such as ihalok bhaya, paralok bhaya, aadan bhaya, akasmat bhaya, vedana bhaya, maran bhaya and ashlok bhaya, for Shraman nirgranths. sthAnAMgasUtra (2) (452) 5555555555555555 Sthaananga Sutra (2) Wan 557 557 Wan 5 55 45 555 55 57 Wan Wan 47575 457 Wan 45 45 57 Wan 47 457 47 Wan 47 455 Wan Wan 47 5 45 45

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 55555555 5 5 5 5 5 55 5 5 5 5 55595 O noble ones! As I have defined eight madsthaans (causes of conceit), nine brahmacharya guptis (shields of celibacy), ten kinds of shramanpha religions ( ascetic conduct ) ...and so on up to ... thirty three ashatana (disrespect) for Shraman nirgranths, in the same way Arhat Mahapadma will define eight madsthaans (causes of conceit), nine brahmacharya guptis (shields of celibacy), ten kinds of shramanreligions (ascetic conduct ) ...and so on up to... thirty three ashatana Wan (disrespect) for Shraman nirgranths: Wan 5 62. (ca) se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM NaggabhAve muMDabhAve aNhANae adaMtavaNae acchattae aNuvAhaNae bhUmisejjA phalagasejjA kaTTasejjA kesaloe baMbhaceravAse paragharapavese laddhAvaladdhavittIo pnnnnttaao| evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM NaggabhAvaM (muMDabhAvaM) aNhANayaM adaMtavaNayaM acchattayaM aNuvAhaNayaM bhUmisejjaM phalagasejjaM kaTTasejjaM kesaloyaM baMbhaceravAsaM paragharapavesaM) laddhAvaladdhavittI paNNavehiti / se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM AdhAkammieti vA uddesieti vA mIsajjAeti vA ajjhoyaraeti vA pUtie kIte pAmicce acchejje aNisaTTe abhihaDeti vA kaMtArabhatteti vA 5 dubbhikkhabhatteti vA gilANabhatteti vA vaddaliyAbhatteti vA pAhuNabhatteti vA mUlabhoyaNeti vA kaMdabhoyaNeti vA phalabhoyaNeti vA bIyabhoyaNeti vA hariyabhoyaNeti vA paDisiddhe / evAmeva 5 mahApaumevi arahA samaNANaM NiggaMthANaM AdhAkammiyaM vA (uddesiyaM vA mIsajjAyaM vA ajjhoyarayaM vA pUtiyaM kItaM pAmiccaM acchejjaM aNisaTTaM abhihaDaM vA kaMtArabhattaM vA dubbhikkhabhattaM vA gilANabhattaM vA 5 vaddaliyAbhattaM vA pAhuNabhattaM vA mUlabhoyaNaM vA kaMdabhoyaNaM vA phalabhoyaNaM vA bIyabhoyaNaM vA) harita bhoyaNaM vA paDisehissati / phra se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM paMcamahavvatie sapaDikkamaNe acelae dhamme paNNatte / evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM paMcamahavvatiyaM (sapiDakkamaNaM) acelagaM dhammaM paNNavehiti se jahANAma ajjo ma samaNovAsagANaM paMcANuvyatie sattasikkhAvatie - duvAlasavidhe sAvagadhamme paNNatte / evAmeva mahApaumevi arahA samaNovAsagANaM paMcANuvvatiyaM (sattasikkhAvatiyaM duvAlasavidhaM ) sAvagadhammaM paNNavessati / 62. (ca) AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise nagnabhAva, muNDabhAva, snAna - tyAga, adanta-dhAvana, chatra-dhAraNa - tyAga, upAnaha ( jUtA ) tyAga, bhUmizayyA, phalakazayyA, kASThazayyA, navama sthAna se jahANAmae ajjo ! mae samaNANaM NiggaMthANaM sejjAtarapiMDeti vA rAyapiMDeti vA paDisiddhe / 5 evAmeva mahApaumevi arahA samaNANaM NiggaMthANaM sejjAtarapiMDaM vA rAyapiMDaM vA, paDisehissati / (453) 259595955555 5 5 55 5 5 55 5555 5 5 5 5 5 5 55559552 Ninth Sthaan phra k phra Wan Wan

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555555555555555555555555555555558 OM kezaloca, brahmacaryavAsa aura paragRhapraveza kara labdha-apalabdha vRtti (Adara-anAdarapUrvaka prApta bhikSA) kA nirUpaNa kiyA hai, isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie nagnabhAva, muNDabhAva, . snAnatyAga, bhUmizayyA phalakazayyA, kASThazayyA, kezaloca, brahmacaryavAsa aura paragRhapraveza kara ma labdha-alabdha vRtti kA nirUpaNa kreNge| ___ AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise AdhAkarmika, auddezika, mizrajAta, adhyavapUraka, pUtika, krIta, prAmitya, Achedya, anisRSTa, abhyAhRta, kAntArabhakta, durbhikSabhakta, glAnabhakta, vAdalikAbhakta, prAghUrNikabhakta, mUlabhojana, kandabhojana, phalabhojana, bIjabhojana aura haritabhojana kA niSedha kiyA hai, usI prakAra arhat mahApadma bhI zramaNa-nirgranthoMke lie AdhAkarmika, auddezika, mizrajAta, adhyavapUraka, pUtika, krIta, prAmitya, Achedya, anisRSTika, abhyAhRta, kAntArabhakta, durbhikSabhakta, glAnabhakta, vArdalikAbhakta, prAghUrNikabhakta, mUlabhojana, kandabhojana, phalabhojana bIjabhojana aura haritabhojana kA niSedha kreNge| ___AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise-pratikramaNa aura acaletAyukta (alpa vastra) pA~ca mahAvratarUpa dharma kA nirUpaNa kiyA hai, isI prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie pratikramaNa aura acelatAyukta pA~ca mahAvratarUpa dharma kA nirUpaNa kreNge| AryoM ! maiMne zramaNopAsakoM ke lie jaise pA~ca aNuvrata aura sAta zikSAvrata rUpa bAraha prakAra ke zrAvakadharma kA nirUpaNa kiyA hai, isI prakAra arhat mahApadma bhI pA~ca aNuvrata aura sAta zikSAvrata rUpa OM bAraha prakAra ke zrAvakadharma kA nirUpaNa kreNge| ___ AryoM ! maiMne zramaNa-nirgranthoM ke lie jaise zayyAtarapiNDa aura rAjapiNDa kA niSedha kiyA hai, isI OM prakAra arhat mahApadma bhI zramaNa-nirgranthoM ke lie zayyAtarapiNDa aura rAjapiNDa kA niSedha kreNge| 62. (e) O noble ones ! As I have defined nagnabhaava (state of being unclad), mundabhaava (state of being tonsured), snana-tyag (not taking a bath), adanta-dhavan (not brushing teeth), chhatra-dhaaran-tyag (not using umbrella), upanaha-tyag (not wearing shoes), bhumi shayya (sleeping on the ground), phalak shayya (sleeping on a strip of wood), kashtha shayya (sleeping on a wooden plank), keshaloch (pulling out hair), brahmacharya vaas (practicing celibacy and accepting alms respectfully and disrespectfully from others' homes for Shraman nirgranths; in the same way Arhat Mahapadma will define nagnabhaava, mundabhaava, snana-tyag, adanta-dhavan, chhatra___dhaaran-tyag, upanaha-tyag, bhumi shayya, phalak shayya, kashtha shayya, keshaloch, brahmacharya vaas and accepting alms respectfully and disrespectfully from others' homes for Shraman nirgranths. O noble ones! As I have prohibited adhakarmic, auddeshik, mishrajat, 4 adhyavapurak, putik, kreet, praamitya, aachhedya, anishrisht, abhyahrit, kaanatarbhakt, durbhikshabhakt, glaan-bhakt, vardilikabhakt, praghurnikabhakt, mool-bhojan, kanda bhojan, phal bhojan, beej bhojan, Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (2) (454) Sthaananga Sutra (2) 5555555555555555555555558

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35555555555555555555555555555555555) mAnAmAgaganAgAsAgara and harit bhojan (kinds of alms already defined) for Shraman nirgranths, h in the same way Arhat Mahapadma will define adhakarmic, auddeshik, A mishrajat, adhyavapurak, putik, kreet, praamitya, aachhedya, F anishrisht, abhyahrit, kaanatarbhakt, durbhikshabhakt, glaan-bhakt, vardilikabhakt, praghurnikabhakt, mool-bhojan, kanda bhojan, phal bhojan, beej bhojan, and harit bhojan for Shraman nirgranths. O noble ones ! As I have defined dharma (code of conduct) of five great vows inclusive of pratikraman (critical review) and achelata (unclad state) for Shraman nirgranths; in the same way Arhat Mahapadma will define dharma of five great vows inclusive of pratikraman and achelata for Shraman nirgranths. O noble ones ! As I have defined twelve fold Shravak dharma (codes for laity) inclusive of five Anuvrats (minor vows) and seven Shikshavrats ementary vows); in the same way Arhat Mahapadma will define twelve fold Shravak dharma (codes for laity) inclusive of five Anuurats (minor vows) and seven Shikshavrats (complementary vows). O noble ones ! As I have proscribed Shayyatar pind (alms from the host) and Raja pind (alms from the king or state); in the same way Arhat 6 Mahapadma will proscribe Shayyatar pind (alms from the host) and Raja pind (alms from the king or state). 62. (jha) se jahANAmae ajjo ! mama Nava gaNA egArasa gnndhraa| evAmeva mahApaumassavi arahato Nava gaNA egArasa gaNadharA bhvissNti| se jahANAmae ajjo ! ahaM tIsaM vAsAiM agAravAsamajhe vasittA muMDe bhavittA (agArAo A aNagAriyaM) pavvaie, duvAlasa saMvaccharAI terasa pakkhA chaumatthapariyAgaM pAuNittA terasahiM pakkhehiM UNagAiM tIsaM vAsAiM kevalipariyAgaM pAuNittA, bAyAlIsaM vAsAiM sAmaNNapariyAgaM pAuNittA, bAvattarivAsAiM sabbAuyaM pAlaittA sijjhissaM (bujjhissaM muccissaM pariNivvAissa) savvadukkhANamaMtaM kressN| evAmeva mahApaumevi arahA tIsaM vAsAI agAravAsamajhe vasittA (muMDe bhavittA agArAo aNagAriyaM) pavAhitI, duvAlasa saMvaccharAiM (terasapakkhA chaumatthapariyAgaM pAuNittA, terasahiM pakkhehiM UNagAiM tIsaM vAsAiM kevalipariyAgaM pAuNittA, bAyAlIsaM vAsAiM sAmaNNapariyAgaM pAuNittA), bAvattarivAsAiM savvAuyaM pAlaittA sijjhihitI (bujhihitI muccihitI pariNivvAihitI), sambadukkhANamaMtaM kAhitI jassIla-samAyAro, arahA titthaMkaro mhaaviiro| tassIla-samAyAro, hoti u arahA mhaapumo||1|| saMgrahaNI-gAthA) 355555555555555555555555555555555555555555555555 gAgAgAgAgAgAgAgAgAgAgAgAgAgAgAgAga navama sthAna (455) Ninth Sthaan

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Wan 62. ( jha ) AryoM ! mere jaise nau gaNa aura gyAraha gaNadhara haiM, isI prakAra arhat mahapadma ke bhI nau OM gaNa aura gyAraha gaNadhara hoNge| 5 phra phaphaphaphaphaphaphaphaphaphaphapha AryoM ! jaise maiM tIsa varSa taka agAravAsa meM rahakara muNDita ho agAra se anagAra avasthA meM 5 pravrajita huA, bAraha varSa aura teraha pakSa taka chadmastha-paryAya kA pAlana kara, teraha pakSoM se kama tIsa ! varSoM taka kevala-paryAya dhAraNakara bayAlIsa varSa taka zrAmaNya paryAya pAlana kara sarva Ayu bahattara varSa Wan 5 pAlana kara siddha, buddha, mukta aura parinirvRtta hokara sarva duHkhoM kA anta karU~gA / isI prakAra arhat / 5 mahApadma bhI tIsa varSa taka agAravAsa meM rahakara muNDita ho, agAra se anagAra avasthA meM pravrajita hoMge, Wan bAraha varSa teraha pakSa taka chadmastha-paryAya kA pAlana kara, teraha pakSoM se kama tIsa varSoM taka kevaliparyAya ! 5 kA pAlana kara bayAlIsa varSa taka zrAmaNya paryAya pAlana kara, bahattara varSa kI sampUrNa Ayu bhoga kara Wan 5 siddha, buddha, mukta aura parinirvRtta hokara sarvaduHkhoM kA anta kreNge| 5 (gAthA) jisa prakAra ke zIla- samAcAra vAle arhat tIrthaMkara mahAvIra hue haiM, usI prakAra ke phra zIla- samAcAra vAle arhat mahApadma hoNge| 5 Wan Wan Wan 4 Wan y a Y y 62. (f) O noble ones! As I have nine Ganas and nine Ganadhars; in the same way Arhat Mahapadma will have nine Ganas and nine Ganadhars. Wan O noble ones! As I will become perfect (Siddha), enlightened 4 5 (buddha), liberated (mukta), free of cyclic rebirth (parinivrit), and end all miseries after spending thirty years as householder, getting initiated as a homeless ascetic after tonsuring my head, moving about as chhadmasth ascetic for twelve years and thirteen fortnights, and living as an omniscient for thirteen fortnights less thirty years completing a Y total ascetic-life of forty two years and total life span of seventy two y years; in the same way Arhat Mahapadma will become perfect (Siddha), y 5 enlightened (buddha), liberated (mukta), free of cyclic rebirth 4 (parinivrit), and end all miseries after spending thirty years as householder, getting initiated as a homeless ascetic after tonsuring his head, moving about as a chhadmasth ascetic for twelve years and thirteen fortnights, and living as an omniscient for thirteen fortnights y less thirty years completing a total ascetic-life of forty two years and total life span of seventy two years. y y y 5 Wan Wan Wan phra phra 5 Wan phra vizeSa zabdoM ke artha : phalaka zayyA -patale va lambe kASTa kI banI zayyA / kAntArabhakta-lambI aTavI Adi kI yAtrA meM sArthavAha zramaNoM ke lie bhojana banAkara de dete the, vaha / durbhikSa bhakta - durbhikSa Adi meM pha rAjA va dhanADhya vyakti jo bhakta pAna dete the, vaha / glAna bhakta- rogI ke lie diyA jAne vAlA bhojana / bardalikA bhakta - AkAza meM bAdala va ghaTAe~ chAI hoM, aise samaya meM zramaNa bhikSA ke lie nahIM jA sakate, sthAnAMgasUtra (2) Sthaananga Sutra (2) Arhat Mahapadma will follow the same ascetic conduct and praxis 5 (shila-samachar) as Arhat Tirthankar Mahavir did. ( 456 ) phaphaphaphaphaphapha

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phra phaphaphaphaphaphaphapha Wan ttttmimimimimimimi***********************llli taba unake lie gRhastha vizeSa rUpa meM banAkara jo bhojana de, vaha / prAghUrNaka bhakta - atithi Adi ke lie banA huA bhojana / athavA bhikSuoM ke lie banavAkara diyA jAne vAlA bhojana / (vRtti - patra 438 se 444 taka AdhAkarmika Adi ke lie dekheM dazavaikAlika a. 3) nakSatra - pada NAKSHATRAS-PAD (SEGMENT OF CONSTELLATIONS) 63. Nava NakkhattA caMdassa pacchaMbhAgA paNNattA, taM jahA TECHNICAL TERMS Wan Phalak shayya-bed made of long strip of wood. Kantar bhakt-the food prepared by caravan chief and given to ascetics during a long arduous journey. Durbhiksh bhakt-the food distributed by kings and the rich during a famine. Glan bhakt-food prepared for the sick. Wan Bardalika bhakt-food prepared and sent for ascetic when the weather is cloudy, and ascetics cannot go out to seek alms. Praghurnak bhaktfood prepared for some guests or that specifically prepared for ascetics (Vritti, leaves 438 to 444). (For other kinds of food including Adhakarmik refer to Illustrated Dashavaikalik Sutra, Ch. 3.) 63. jina nau nakSatroM kA yoga candramA ke pazcima bhAga se hotA hai, unake nAma haiM- (1) abhijita, (2) zravaNa, (3) dhaniSThA, (4) revatI, (5) azvinI, (6) mRgazira, (7) puSya, (8) hasta, (9) citrA / 63. Nine nakshatras (constellations) have west-sided conjunction with Chandrama (the moon)-(1) Abhijit (Lyrae; the 22nd), (2) Shravan (Alpha Aquilae; the 23rd ), ( 3 ) Dhanishtha (Belta Delphini; the 24th), (4) Revati ( Zeta Piscium; the 28th), (5) Asvini ( Beta Arietis; the 1st ), (6) Mrigashirsha (Lambda Orionis; the 5th ), ( 7 ) Pushya (Delta Cancri; the 8th), (8) Hasta (Delta Corvi; the 13th) and (9) Chitra (Spica Virginis; the 14th). bhaI so dhaNiTThA, revati assiNi maggasira pUso / hattho cittA ya tahA, pacchaM bhAgA Nava havaMti // 1 // ( saMgrahaNI - gAthA ) vimAna - pada VIMAAN PAD (SEGMENT OF CLELESTIAL VEHICLES) 64. ANata - pANata- - AraNaccutesu kappesu vimANA Nava joyaNasayAI uDDuM uccatteNaM paNNattA / 64. Anata, prANata, AraNa aura acyuta kalpoM meM vimAna nau yojana U~ce haiN| 64. The vimaans (celestial vehicles) in Anat, Pranat, Aran and Achyut kalp are nine hundred Yojans tall. navama sthAna (457) 25545555 5 5 55955 5 5 55559555555 5 5 5 5 5 55 5 55 5 5 5 5 5 52 Ninth Sthaan pha Wan phra tmimimimimimimimittmimimimimimimimimimimimimimimimitttti*58 Wan

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7 95 95 5 55 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55 5555 5 5 5 55 5552 kulakara- pada KULAKAR-PAD (SEGMENT OF KULAKARS) 65. vimalavAhaNe NaM kulakare Nava dhaNusatAI uDDuM uccatteNaM hutthaa| 65. vimalavAhana kulakara nau sau dhanuSa U~ce the| phaphaphaphaphaphA 65. Vimalavahan Kulakar was nine hundred Dhanush tall. tIrtha pravartana - pada TIRTHA PRAVARTAN PAD (SEGMENT OF FORD ESTABLISHMENT) 66. usabheNaM arahA kosalieNaM imIse osappiNIe NavahiM sAgarovamakoDAkoDIhiM vIkkaMtAhiM tithe pavattite / 66. kozalA nagarI meM utpanna arhat RSabha ne isa avasarpiNI kA nau koDAkoDI sAgaropama kAla vyatIta hone para tIrthaM kA pravartana kiyA / 66. Born in Koshala city, Arhat Rishabh established the religious ford (Tirtha) when a period of nine Kodakodi Sagaropam had passed since the beginning of this Avasarpini (regressive cycle). antadvIpa - pada ANTARDVEEP PAD (SEGMENT OF MIDDLE ISLANDS) 67. ghaNadaMta - laTThadaMta - gUDhadaMta - suddhadaMtadIvA NaM dIvA Nava - Nava joyaNasatAI AyAmavikkhaMbheNaM paNNattA | 67. ghanadanta, laSTadanta, gUDhadanta aura zuddhadanta ye dvIpa ( antadvIpa) nau-nau sau yojana lambe-caur3e haiN| 67. The middle islands named Ghanadant, Lashtadant, Goodhadant and Shuddhadant are nine hundred Yojans long and wide each. zukragraha - vIthI- pada SHUKRA GRAHA VITHI-PAD (SEGMENT OF ORBITS OF VENUS) 68. sukkassa NaM mahAgahassa Nava vIhIo paNNattAo, taM jahA - hayavIhI, gayavIhI, nAgavIhI, vasahavIhI, govIhI, uragavIhI, ayavIhI, miyavIhI, vesANaravIho / 68. zukra mahAgraha kI nau vIthiyA~ (paribhramaNa kI galiyA~) haiM, jaise- (1) hayavIthi, (2) gajavIthi, 5 (3) nAgavIthi, (4) vRSabhavIthi, (5) govIthi, (6) uragavIthi, (7) ajavIthi, (8) mRgavIthi, (9) vaizvAnaravIthi / 68. The great planet Shukra (Venus) has nine vithis (orbits)-- (1) Hayavithi, (2) Gajavithi, (3) Naagavithi, (4) Vrishabhavithi, (5) Gauvithi, (6) Uragavithi, (7) Ajavithi, (8) Mrigavithi and (9) Vaishvanaravithi. vivecana-vRttikAra ne zukragraha kI ina nau vIthiyoM ke sandarbha meM bhadrabAhu saMhitA ke zloka uddhRta karake batAyA hai ki pratyeka vIthi meM tIna-tIna nakSatra bhramaNa karate haiN| jaba zukra graha prathama tIna vIthiyoM meM bhramaNa Sthaananga Sutra (2) sthAnAMgasUtra (2) (458) phra phra Wan

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FFFFFhhhhhhhh Wan 55)))))))555558 )) nAnAgA ) ' Na 55555555555555555555555555555555558 ma karatA hai, taba varSA adhika, dhAnya sulabha aura dhana kI vRddhi hotI hai| madhyama tIna vIthiyoM meM vicaraNa karane 5 para dhana-dhAnya Adi bhI madhyama hote haiM tathA antima tIna vIthiyoM meM Ane para loka mAnasa pIr3ita hotA hai| durbhikSa par3atA hai tathA artha nAza hotA hai| (vRtti patra 445 / bhadrabAhu saMhitA adhyAya 15) AcArya zrI AtmArAmajI ma. ne vistAra karate hue likhA hai (1) haya, gaja aura nAga-ina tIna vIthiyoM meM kramazaH bharaNI-kRtikA-rohiNI, mRgazirA-ArdrApunarvasu, puSya-AzleSA aura maghA-ye nau nakSatra zukra graha ke sAtha vicaraNa karate haiN| dUsarI vRSabha-go 5 uragavIthi meM kramazaH-pUrvA phAlgunI-uttarA phAlgunI-hasta, citrA-svAti-mUla aura anurAdhA--jyeSThAmeM mUla tathA antima-aja, mRga-vaizvAnaravIthi meM-pUrvASAr3hA, uttarASAr3hA, zravaNa nakSatra, dhaniSTA, zatabhisagma pUrvAbhAdrapadA-aura uttarAbhAdrapadA-revatI evaM azvinI nakSatra hai| (hindI TIkA bhAga 2 pRSTha 680) ___Elaboration-Quoting Bhadrabahu Samhita, the commentator (Vritti) F has explained that three constellations move around in each of these F nine orbits. When Venus moves in the first three orbits it augurs good Wan F rains, good crops and increase of wealth. When it is in the three middle orbits the rains and produce are medium. When in the last three orbits it is painful for people as it augurs famine and loss of wealth. (Vritti, leaf 445; Bhadrabahu Samhita, Ch. 15) Acharya Shri Atmamarm ji M. adds the list of triads of constellations moving in each of the aforesaid orbits (1) Hayavithi-Bharani (35 Arietis), Krittika (Eta Tauri or Pleiades) and Rohini (Aldebaran); (2) Gajavithi-Mrigashira (Lambda Orionis), Ardra (Alpha Orionis) and Punarvasu (Beta Geminorum); (3) Naagavithi-Pushya (Delta Cancri), Ashlesha (Alpha Hydrae), and Magha (Regulus); (4) Vrishabhavithi-Purva Phalguni (Delta Leonis), Uttara Phalguni (Beta Leonis) and Hasta (Delta Corvi); (5) Gauvithi Chitra (Spica Virginis), Swati (Arcturus) and Vishakha (Alpha Librae); i (6) Uragavithi- Anuradha (Delta Scorpii), Jyeshtha (Antares) and Mula (Lambda Scorpii); (7) Ajavithi-Purva Ashadha (Delta Sagittarii), i Uttara Ashadha (Sigma Sagittarii) and Shravan (Alpha Aquilae); ! (8) Mrigavithi-Dhanishtha (Belta Delphini), Shat Bhishag (Lambda Aquarii) and Purva Bhadrapad (Alpha Pegasi); (9) VaishvanaravithiUttara Bhadrapad (Gama Pegasi), Revati (Zeta Piscium) and Asvini (Beta Arietis). (Hindi Tika, part-2, p. 680) karma-pada KARMA-PAD (SEGMENT OF KARMA) 69. Navavidhe NokasAyaveyaNijje kamme paNNatte, taM jahA-itthivee, purisavee, NapuMsakavee, hAse, ratI, aratI, bhaye, soge, duguNchaa| IFIP )) )) 895)))))))))))))))) navama sthAna (459) Ninth Sthaan Wan 5555555555555555555555555555555555

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5555))))))))))))))))))))))) ))) ) Wan )))55555555555555555555554))))))))))))) 69. nokaSAya vedanIya karma nau prakAra kA hai, jaise-(1) strIveda, (2) puruSaveda, (3) napuMsakaveda, + (4) hAsya vedanIya, (5) rati vedanIya, (6) arati vedanIya, (7) bhayavedanIya, (8) zoka vedanIya, (9) jugupsA vedniiy| ___69. Nokashaya vedaniya karmas are of nine kinds-(1) Stri-veda (causing feminine gender), (2) Purush-veda (causing masculine gender), (3) Napumsak-ved (causing neuter gender), (4) Hasya vedaniya (causing laughter), (5) Rati vedaniya (causing indulgence), (6) Arati vedaniya 45 (causing non-indulgence), (7) Bhaya vedaniya (causing fear), (8) Shok 4 vedaniya (causing grief) and (9) Jugupsa vedaniya (causing disgust). vivecana-krodha, mAna Adi cAra kaSAya ke anantAnubandhI Adi 16 bheda hote haiN| ina solaha kaSAyoM OM ke sAhacarya se jo mAnasika vikAra utpanna hote haiM, ve kaSAyoM ke sAtha milakara apanA phala dete haiM, unheM Wan 'no kaSAya' kahA gayA hai| no kaSAya ke rUpa meM anubhava meM Ane vAle karma no kaSAya vedanIya haiN| Elaboration--There are 16 categories of passions (anger, etc.) including Anantanubandhi. The consequences of perversions created due to association with these sixteen passions are called nokashaya. The karmas that come to fruition in the form of experience of these nokashayas are called nokashaya vedaniya karmas. kulakoTi-pada KULAKOTI-PAD (SEGMENT OF SPECIES) 70. cauridiyANaM Nava jAi-kulakoDi-joNipamuha-sayasahassA pnnnnttaa| 71. bhuyagaparisappathalayara-paMciMdiyatirikkhajoNiyANaM Nava jAi-kulakoDi-joNipamuhasayasahassA pnnnnttaa| 70. caturindriya jIvoM kI nau lAkha jAti-kulakoTiyA~ haiN| 71. paMcendriya tiryagyonika sthalacarabhujaga-parisaroM kI nau lAkha jAti-kulakoTiyA~ haiN| 70. Chaturindriya (four-sensed beings) have nine lac (hundred thousand) species (jati kulakoti) in their genuses (yoni pramukh). 70. Panchendriya tiryanch-yonik sthalachar parisarp (limbed reptilian five-sensed animals) have nine lac (hundred thousand) species (jati fi kulakoti) in their genuses (yoni pramukh). 41 9790744-46 PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMA) 72. jIvA NaM NavaTThANaNivyattite poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNisaMti vA, ma taM jahA-puDhavikAiyaNivyattite, (AukAiyaNivvattite, teukAiyaNivvattite, vAukAiyaNivvattite, +vaNassaikAiyaNivvattite, beiMdiyaNivvattite, teiMdiyaNivvattite, cauridiyaNivyattite,) pNciNdiynnivvttite| evaM-ciNa-uvaciNa (baMdha-udIra-veda taha) NijjarA cev| jAgA sthAnAMgasUtra (2) / (460) Sthaananga Sutra (2) 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 Bu Bu

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15)))) ))))))))))))) )))555555555 i - 72. jIvoM ne nau sthAnoM se nirvartita pudgaloM kA pApakarmarUpa se atItakAla meM saMcaya kiyA hai, vartamAna meM kara rahe haiM aura bhaviSya meM kareMge, jaise___ (1) pRthvIkAyikanirvartita yAvat, (2) apkAyikanirvartita, (3) tejaskAyikanirvartita, (4) vAyukAyikanirvartita, (5) vanaspatikAyikanirvartita, (6) dvIndriyanirvartita, (7) trIndriyanirvartita, (8) caturindriyanirvartita, (9) paMcendriyanirvartita pudgaloM kaa| isI prakAra unakA upacaya, bandha, udIraNa, vedana aura nirjaraNa kiyA hai, karate haiM aura kreNge| 72. All beings did, do and will acquire (sanchit) karma particles in the form of demeritorious karmas in the past, present and future respectively 4 nine ways--(1) Prithvikayik nirvartit (earned as earth-bodied beings), (2) Apkayiks nirvartit (earned as water-bodied beings), (3) Tejaskayik nirvartit (earned as fire-bodied beings), (4) Vayukayik nirvartit (earned as air-bodied beings), (5) Vanaspatikayik nirvartit (earned as plant-bodied beings), (6) Dvindriya nirvartit (earned as two-sensed beings), (7) Trindriya nirvartit (earned as three-sensed beings), (8) Chaturindriya nirvartit (earned as four-sensed beings), (9) Panchendriya nirvartit (earned as five-sensed beings). In the same way all beings did, do and will augment (upachaya), bond (bandh), fructify (udiran), experience (vedan) and shed (nirjaran) the acquired karma particles in the past, present and future respectively in aforesaid nine ways. pudgala-pada PUDGAL-PAD (SEGMENT OF MATTER) 73. NavapaesiyA khaMdhA aNaMtA paNNattA jAva NavaguNalukkhA poggalA aNaMtA pnnnnttaa| ___73. nau pradezI pudgala skandha ananta haiN| AkAza ke nau pradezoM meM avagAr3ha pudgala ananta haiN| nau samaya kI sthiti vAle pudgala ananta haiN| nau guNa kAle pudgala ananta haiN| __ isI prakAra zeSa varNa tathA gandha, rasa aura sparzoM ke nau guNa vAle pudgala ananta jAnanA caahie| 73. There are infinite nau pradeshi pudgal-skandhs (aggregates of nine ultimate particles). There are infinite nau pradeshavagadh pudgalskandhs (ultimate particles occupying nine space-points). ...and so on up to... There are infinite pudgal-skandhs (ultimate particles) with nine units of the attribute of black appearance In the same way there are infinite pudgal-skandhs (ultimate particles) with nine units of each of the remaining attributes of smell, taste, and touch. // navama sthAna samApta // * END OF THE NINTH STHAAN 454545555555555555555555555555555555555555553 navama sthAna (461) Ninth Sthaan

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// dazama sthAna ___sAra : saMkSepa prastuta sthAna meM dasa kI saMkhyA se sambaddha vividha viSayoM kA varNana hai| sarvaprathama lokasthiti ke 10 Wan prakAra batAye gaye haiN| tadanantara indriya-viSayoM ke aura pudgala-saMcalana ke 10 prakAra batAkara krodha kI utpatti ke 10 kAraNoM kA vistAra se vivecana kiyA hai| antaraMga meM krodhakaSAya kA udaya hone para aura OM bAhya meM sUtra nirdiSTa anya kAraNoM ke milane para krodha utpanna hotA hai| ataH sAdhaka ko krodha utpanna karane Wan vAle kAraNoM se bacanA caahie| isI prakAra ahaMkAra ke 10 kAraNoM kA aura citta-samAdhi-asamAdhi ke 10-10 kAraNoM kA nirdeza mananIya hai| pravrajyA ke 10 kAraNoM se jJAta hotA hai ki manuSya kisaWan kisa nimitta ke milane para ghara tyAga kara sAdhu banatA hai| vaiyAvRttya ke 10 prakAroM se siddha hai ki sAdhaka ko AcArya, upAdhyAya, sthavira Adi gurujanoM ke sivAya rugNa sAdhu kI, nava dIkSita kI aura 9 sAdharmika sAdhu kI bhI vaiyAvRttya karanA Avazyaka hai| pratisevanA, AlocanA aura prAyazcitta ke 10-10 doSoM kA varNana sAdhaka ko unase bacane kI OM preraNA detA hai| upaghAta-vizodhi aura saMkleza-asaMkleza ke 10-10 bheda upaghAta aura saMkleza ke kAraNoM se bacane tathA vizodhi aura asaMkleza yA citta-nirmalatA rakhane kI sUcanA dete haiN| svAdhyAya-kAla meM hI svAdhyAya karanA cAhie, asvAdhyAya kAla meM nahIM, kyoMki ulkApAta Adi ke samaya paThana-pAThana karane se dRSTimandatA Adi aneka doSoM kI sambhAvanA rahatI hai| nagara ke rAjAdi - pradhAna puruSa ke maraNa hone para svAdhyAya karanA lokaviruddha hai, isI prakAra anya asvAdhyAya kAloM meM + svAdhyAya karane para zAstroM meM aneka doSoM kA varNana kiyA hai| dharma-pada ke antargata grAmadharma, nagaradharma, rASTradharma aura kuladharma, laukika karttavyoM ke pAlana kI aura zrutadharma, cAritradharma Adi Atmadharma pAralaukika kartavyoM ke pAlana kI preraNA dete haiN| sthaviroM ke 10bheda va unakI vinaya aura vaiyAvattya karane ke sacaka haiN| patra ke dasa bheda tA paristhiti ke paricAyaka haiN| tejolezyA prayoga ke 10 prakAra tejolabdhi kI ugratA ke dyotaka haiN| dAna ke 10 bheda bhAratIya dAna kI prAcInatA aura vividhatA ko prakaTa karate haiN| bhagavAna mahAvIra ke chadmasthakAlIna 10 svapna, 10 Azcaryaka (achere) evaM anya aneka mahattvapUrNa varNanoM ke sAtha dasa dazAoM ke bheda-prabhedoM kA varNana mananIya hai| isI prakAra dRSTivAda ke 10 bheda Adi U aneka mahattvapUrNa viSayoM kA saMkalana isa dasaveM sthAna meM kiyA gayA hai| IPIPP sthAnAMgasUtra (2) (462) Sthaananga Sutra (2) %%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya

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1 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 INTRODUCTION This Sthaan contains various topics connected with numeral ten. It starts with ten attributes of Lok (occupied space). After that there is a mention of ten subjects of sense organs and movement of matter followed by detailed description of ten causes of anger. Internally anger is produced by fruition of krodh kashaya (angerpassion) and externally by the other causes mentioned in the related aphorism. Therefore the aspirant should avoid these anger-producing causes. In the same way the ten causes of conceit and those of spiritual tranquillity (chitta samadhi) and non-tranquillity (asamadhi) are worth pondering. Ten causes of initiation reveal the inspiring factors that lead to renunciation and initiation. Ten reasons of vaiyauritya (service) inform us that it is essential for an aspirant to serve ailing, neo-initiate and co-religionist ascetics besides acharya, upadhyaya, sthavir and other seniors. TENTH STHAAN (PLACE NUMBER TEN) The description of ten faults of pratisevana, alochana and prayashchit inspires the aspirant to avoid them. Ten categories of upaghat-vishodhi and sakleshasanklesh inform about avoiding the causes of upaghat and sanklesh and seek vishodhi and asanklesh. Studies should be done only during the prescribed time and not otherwise because studies during falling of a comet and other such proscribed periods cause many harms including eye ailments. To continue studies during the mourning period on the death of the king or some other prominent person is against social norms. Many other faults of studies during proscribed period have been mentioned. dazama sthAna (463) 55555555555555555555 55555555555555555555555555555555555 Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan The listing of various social duties (dharma) including gram-dharma, nagardharma, rashtra-dharma and kula-dharma as well as spiritual duties including shrut-dharma and chaaritra-dharma provide guidance for performing these duties. Wan The ten categories of sthavirs inform about serving them and paying them due respect. List of ten kinds of sons reveals the then prevalent social conditions. The ten uses of tejoleshya explain the intensity of fire power. The ten categories of charity convey the variety and antiquity of Indian practice of charity. 45 Wan Wan Wan Wan The details about ten dreams of Bhagavan Mahavir during his chhadmasth period, ten miraculous happenings, ten spiritual states (dasha) with their subcategories and other important details are worth contemplating. This tenth Sthaan also contains ten divisions of Drishtivaad (the subtle canon) and many other Wan important topics. Wan Wan Wan Wan Wan Wan Tenth Sthaan Wan Wan

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25 55 5 5 55 55555 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 55955 59552 Wan phaphaphaphaphaphaphaphaphapha phra lokasthiti-pada LOKASTHITI-PAD (SEGMENT OF STATE OF OCCUPIED SPACE) 1. dasavidhA logaTTitI paNNattA, taM jahA dazama sthAna TENTH STHAAN (Place Number Ten) ( 1 ) jaNNaM jIvA uddAittA - uddAittA tattheva - tattheva bhujjo - bhujjo paccAyaMti - evaM egA logaTTitI paNNattA / (2) jaNNaM jIvANaM sayA samitaM pAve kamme kajjati - evaMppegA logaTThitI paNNattA / (3) jaNNaM jIvANaM sayA samitaM mohaNijje pAve kamme kajjati - evaMppegA logaTThitI paNNattA / ( 4 ) Na evaM bhUtaM vA bhavvaM vA, bhavissati vA jaM jIvA ajIvA bhavissaMti, ajIvA vA jIvA bhavissaMti - evaMppegA logaTThitI paNNattA / (5) Na evaM bhUtaM vA bhavvaM vA bhavissati vA jaM tasA pANA vocchijjissaMti thAvarA pANA bhavissaMti, thAvarA pANA vocchijjissaMti tasA pANA bhavissaMti - evaMppegA logaTThitI paNNattA / (6) Na evaM bhUtaM vA bhavvaM vA bhavissati vA jaM loge aloge bhavissati, aloge vA loge bhavissati - evaMppegA logaTTitI paNNattA / (7) Na evaM bhUtaM vA bhavvaM vA bhavissati vA jaM loe aloe pavissati, aloe vA loe pavissati - evaMppegA logaTThitI paNNattA / (8) jAva tAva loge tAva tAva jIvA, jAva tAva jIvA tAva tAva loe- evaMppegA logaTThitI paNNattA / (9) jAva tAva jIvANa ya poggalANa ya gatipariyAe tAva tAva loe, jAva tAva loge tAva tAva 5 jIvANa ya poggalANa ya gatipariyAe evaMppegA logaTThitI paNNattA / (10) savrvvasuvi NaM logaMtesu abaddhapAsapuTTA poggalA lukkhattAe kajjaMti, jeNaM jIvA ya poggalA yaNo saMcAyaMti bahiyA logaMtA gamaNayAe - evaMppegA logaTThitI paNNattA / 1. loka sthiti arthAt loka kA svabhAva dasa prakAra kA hai (1) jIva bAra-bAra marate haiM aura vahIM (loka meM unhIM meM pradezoM para) bAra-bAra utpanna hote haiN| (2) jIva ko nirantara pratikSaNa pApa karma kA bandha hotA rahatA hai| (3) jIva pratikSaNa mohanIya pApakarma kA bandha karate haiM / sthAnAMgasUtra (2) phaphaphaphapha (464) Sthaananga Sutra (2) hhhh

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15555555555555))))) ))))))))))))))) gAgAgAgA nAgAgAgAgA (4) na kabhI aisA huA hai, na aisA ho rahA hai aura na aisA kabhI hogA ki jIva apanA jIvatva Wan (jIva sattA) chor3akara ajIva ho jAyeM aura ajIva jIva ho jaayeN| (5) na kabhI aisA huA hai, na aisA ho rahA hai, aura na kabhI aisA hogA ki trasajIvoM kA sarvathA abhAva yA lopa ho jAye aura saba jIva sthAvara ho jaayeN| athavA sthAvara jIvoM kA saMsAra se lopa ho jAye aura saba jIva trasa ho jaayeN| (6) na kabhI aisA huA hai, na aisA ho rahA hai aura na kabhI aisA hogA ki loka, aloka ho jAya aura aloka, loka ho jaaye| (7) na kabhI aisA huA hai, na aisA ho rahA hai aura na kabhI aisA hogA ki loka aloka meM praveza kara jAye aura aloka loka meM praviSTa ho jaay| (8) jahA~ taka loka hai, vahA~ taka jIva haiM aura jahA~ taka jIva haiM vahA~ taka loka hai| (9) jahA~ taka jIva aura pudgaloM kA eka chora se dUsare chora taka gatiparyAya (gamana) hai, vahA~ taka loka hai aura jahA~ taka loka hai, vahA~ taka jIvoM aura pudgaloM kA gatiparyAya hai| (10) loka ke sabhI antima bhAgoM (lokAnta) meM abaddha pArzvaspRSTa (abaddha aura spRSTa) pudgala dUsare rUkSa pudgaloM ke dvArA rUkSa kara diye jAte haiM, jisase jIva aura pudgala lokAnta se bAhara gati karane ke ke lie samartha nahIM hote haiN| arthAt pudgaloM kI rUkSatA tathA dharmAstikAya ke abhAva ke kAraNa jIva aura pudgala loka ke bAhara nahIM jA skte| ukta dasoM bAteM loka meM svAbhAvika niyama se vidyamAna haiN| yaha lokasthiti hai| 1. Lokasthiti (state of occupied space or universe) is of ten kinds (1) Jivas (living beings) die again and again and are born again and again there only (at different space points in the Lok or universe). (2) Jiva (soul) bonds with paap karmas (demeritorious karmas) incessantly every moment. (3) Jiva (soul) acquires bondage of Mohaniya (deluding) paap karma every moment. (4) It never happened, is not happening and will never happen that jiva (soul) gets deprived of its jivatva (state of being the soul entity) and becomes ajiva (matter) and ajiva (matter) becomes jiva (soul). (5) It never happened, is not happening and will never happen that there is a total absence or extinction of tras jivas (mobile beings) and all beings become sthavar (immobile). Or there is a total absence or i extinction of sthavar (immobile beings) and all beings become tras (mobile). 85555555555555555555555555555555555555555 dazama sthAna (465) Tenth Sthaan

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(6) It never happened, is not happening and will never happen that Lok (universe or occupied space) becomes Alok (the space beyond or unoccupied space) and Alok becomes Lok. (7) It never happened, is not happening and will never happen that! Lok enters Alok and Alok enters Lok (8) As far as Lok exists Jiva does and as far as Jiva exists Lok does. (9) As far as the gatiparyaya (movement or passage) of Jiva and pudgal (matter) is, exists Lok and as far as the Lok is, exists gatiparyaya (movement or passage) of Jiva and pudgal (matter). (10) At all the edges of the Lok the rough particles of matter convert all the other abaddha parshvasprisht (unattached but touching) particles into rough particles restricting their movement beyond the edge of universe. In other words due to the acquired roughness (rukshata) and absence of the entity of motion (Dharmastikaya) soul and matter can not go beyond the Lok. The aforesaid ten conditions exist in the Lok due to natural law. This is Lok-sthiti or state of the occupied space. 354)))))))))))))))))))))5555555555555555558 indriyArtha-pada INDRIYARTH-PAD (SEGMENT OF SUBJECTS OF SENSE ORGANS) 2. dasavihe sadde paNNatte, taM jahA NIhAri piDime lukkhe, bhiNNe jajjarite i y| dIhe rahasse puhatte ya, kAkaNI khiNkhinnissre||1|| (saMgraha-gAthA) 2. zabda dasa prakAra kA hai, jaise-(1) nirhArI-ghaNTe se nikalane vAlA ghoSavAn (gUMjane vAlA) OM shbd| (2) piNDima-ghoSa-rahita nagAr3e kA shbd| (3) rUkSa-kAka dhvani ke samAna karkaza shbd|| + (4) bhinna-vastu ke TUTane yA chedana-bhedana se hone vAlA shbd| (5) jarjarita-tAra vAle bAje kA shbd|| (6) dIrgha-dUra taka sunAI dene vAlA megha garjanA jaisA shbd| (7) hrasva-sUkSma yA thor3I dUra taka sunAI ma dene vAlA vINAdi kA shbd| (8) pRthak-aneka bAjoM kA saMyukta shbd| (9) kAkaNI-sUkSma kaNThoM se nikalI gIta dhvani kA shbd| (10) kiMkiNIsvara-dhuMgharuoM kI dhvani rUpa shbd| 451 2. Shabd (sound) is of ten kinds--(1) Nirhari-resonant sound produced by a gong. (2) Pindim-non-resonant sound produced by a drum. (3) Rooksha-harsh sound like that of a crow. (4) Bhinna-breakin or shattering sound. (5) Jarjarit-sound of a stringed instrument. (6) Deergh-far reaching sound like thunder of a cloud. (7) Hrasva-sound covering a short distance like that of a Vina. (8) Prithak--combined sound sthAnAMgasUtra (2) (466) ___Sthaananga Sutra (2) |

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FFFhhhhh 85555555555555555555555555555555555555 15 of numerous instruments, like orchestral sound. (9) Kakani-low pitched 4 fi singing. (10) Kinkinisvar-tinkling sound of small bells. 3. dasa iMdiyatthA tItA paNNattA, taM jahA-deseNavi ege saddAiM suNiMsu saveNavi ege saddAI sunniNsu| deseNavi ege rUvAI pAsiMsu, sabveNavi ege rUvAiM paasiNsu| (daseNavi ege gaMdhAI jiMdhiMsu, # saveNavi ege gaMdhAiM jiNdhiNsu| deseNavi ege rasAiM AsAdeMsu savveNavi ege rasAiM aasaa-su| deseNavika hai ege phAsAiM paDisaMvedeMsu) savveNavi ege phAsAiM pddisNvedeNsu|| 3. indriyoM ke atItakAlIna viSaya (grAhya padArtha) dasa haiM, jaise-(1) jIva ne zarIra ke eka (bhAga) : se bhI zabda sune the| (2) aneka jIvoM ne zarIra ke sarvadeza (samasta bhAgoM) se bhI zabda sune the| # (3) aneka jIvoM ne zarIra ke eka deza se bhI rUpa dekhe the| (4) aneka jIvoM ne zarIra ke sarvadeza se bhI ta rUpa dekhe the| (5) aneka jIvoM ne zarIra ke eka deza se bhI gandha sUMghe the| (6) aneka jIvoM ne zarIra ke 5 sarva deza se bhI gandha sUMghe the| (7) aneka jIvoM ne zarIra ke eka deza se bhI rasa cakhe the| (8) aneka jIvoM ne zarIra ke sarva deza se bhI rasa cakhe the| (9) aneka jIvoM ne zarIra ke eka deza se bhI sparzoM kA fa vedana kiyA thaa| (10) aneka jIvoM ne zarIra ke sarva deza se bhI sparzoM kA vedana kiyA thaa| 3. There are ten indriyarth (subjects of sense organs) related to the past-(1) Some jivas (living beings) experienced sounds from one part of the body (deshatah). (2) Some jivas (living beings) experienced sound 41 from all parts of the body (sarvatah). (3) Some jivas experienced forms from one part of the body. (4) Some jivas experienced forms from all parts of the body. (5) Some jivas experienced odours from one part of the body. (6) Some jivas experienced odours from all parts of the body. (7) Some jivas experienced taste from one part of the body. (8) Some jivas experienced taste from all parts of the body. (9) Some jivas experienced touch from one part of the body. (10) Some jivas experienced touch from all parts of the body. vivecana-TIkAkAra ne 'dezataH' aura 'sarvataH' ke aneka artha kiye haiN| jaise-bahuta-se zabdoM ke samUha meM kisI ko sunanA aura kisI ko na sunanA dezataH sunanA hai| sabako sunanA sarvataH sunanA hai| athavA dezataH sunane kA artha indriyoM ke eka deza se arthAt zrotra se sunanA hai| saMbhinnazrotolabdhi vAlA AtmA sabhI indriyoM se zabda sunatA hai| athavA eka kAna se sunanA dezataH aura donoM kAnoM se sunanA sarvataH sunanA kahalAtA hai| Elaboration-The commentator (Tika) has interpreted the terms deshatah and sarvatah many ways. To hear some sound and not another from a group of sounds is deshatah (partially); and to hear all of them is sarvatah (fully). To hear some sound from one part of the body is ) deshatah and to hear from all parts of the body is sarvatah. A person Wan 55555555555555555555555555555555555) dazama sthAna (467) Tenth Sthaan 555555555555555555555555555555555555g

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555555555555555555555555)))))))))) . Wan 55555555Wan 5555555555555555555555555555555555555558 endowed with the Sambhinnashrotolabdhi special power hears from all sense organs. Also to hear from one ear is deshatah and to hear from both the ears is sarvatah. 4. dasa iMdiyatthA puDuppaNNA paNNattA, taM jahA-deseNavi ege sadAiM suNeti, sabveNavi ege sadAiM sunneti| (daseNavi ege rUvAI pAsaMti, sabbeNavi ege rUvAiM paasNti| deseNavi ege gaMdhAI Wan jiMghaMti, saveNavi ege gaMdhAiM jiNghNti| deseNavi ege rasAiM AsAti, sabeNavi ege rasAiM ! aasaanaiti| deseNavi ege phAsAiM paDisaMvedeti, savveNavi ege phAsAiM pddisNvedeti)| 4. indriyoM ke vartamAnakAlIna viSaya dasa haiM, jaise-(1) kaI zarIra ke eka deza se bhI zabda sunate : haiN| (2) kaI jIva zarIra ke sarvadeza se bhI zabda sunate haiN| (3) kaI jIva zarIra ke eka deza se bhI rUpa Wan dekhate haiN| (4) kaI jIva zarIra ke sarvadeza se bhI rUpa dekhate haiN| (5) kaI jIva zarIra ke eka deza se bhI gandha sUMghate haiN| (6) kaI jIva zarIra ke sarva deza se bhI gandha sUMghate haiN| (7) kaI jIva zarIra ke eka deza se bhI rasa cakhate haiN| (8) kaI jIva zarIra ke sarva deza se bhI rasa cakhate haiN| (9) kaI jIva zarIra ke / eka deza se bhI sparzoM kA anabhava karate haiN| (10) kaI jIva zarIra ke sarva deza se bhI sparzoM kA anubhava karate haiN| 4. There are ten indriyarth (subjects of sense organs) related to the present-(1) Some jivas (living beings) experience sounds from one part of the body (deshatah). (2) Some jivas (living beings) experience sound : from all parts of the body (sarvatah). (3) Some jivas experience forms from one part of the body. (4) Some jivas experience forms from all parts of the body. (5) Some jivas experience odours from one part of the body. ! jivas experience odours from all parts of the body. (7) Some ! jivas experience taste from one part of the body. (8) Some jivas : experience taste from all parts of the body. (9) Some jivas experience touch from one part of the body. (10) Some jivas experience touch from all parts of the body. 5. dasa iMdiyatthA aNAgatA paNNattA, taM jahA-deseNavi ege saddAiM suNissaMti, savveNavi ege 5 saddAiM sunnissNti| diseNavi ege rUvAI pAsissaMti, saveNavi ege rUvAiM paasissNti| deseNavi ege ! gaMdhAI jiMghissaMti, sabveNavi ege gaMdhAiM jiNghissNti| deseNavi ege rasAiM AsAdessaMti, savveNavi / ke ege rasAiM aasaadessNti| deseNavi ege phAsAiM paDisaMvedessaMti), savvaNevi ege phAsAiM / OM pddisNvedessNti| 5. indriyoM ke bhaviSyakAlIna viSaya dasa haiM-(1) kaI jIva zarIra ke eka deza se bhI zabda suneNge| OM (2) kaI jIva zarIra ke sarva deza se bhI zabda suneNge| (3) kaI jIva zarIra ke eka deza se bhI rUpa dekheNge| (4) kaI jIva zarIra ke sarva deza se bhI rUpa dekheNge| (5) kaI jIva zarIra ke eka deza se bhI / PIPI n t t t t t t t t | sthAnAMgasUtra (2) (468) Sthaananga Sutra (2) t 55555555555555555555555555555

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||5555555)bhaagaagaagaanaa 5555555555555555555555555555555555559 gandha suuNdhege| (6) kaI jIva zarIra ke sarva deza se bhI gandha suuNghege| (7) kaI jIva zarIra ke eka deza se - bhI rasa ckheNge| (8) kaI jIva zarIra ke sarva deza se bhI rasa ckheNge| (9) kaI jIva zarIra ke eka deza se 5 bhI sparzoM kA vedana kreNge| (10) kaI jIva zarIra ke sarva deza se bhI sparzoM kA vedana kreNge| 5. There are ten indriyarth (subjects of sense organs) related to the future-(1) Some jivas (living beings) will experience sounds from one part of the body (deshatah). (2) Some jivas (living beings) will experience sound from all parts of the body (sarvatah). (3) Some jivas will experience forms from one part of the body. (4) Some jivas will experience forms from all parts of the body. (5) Some jivas will experience odours from one part of the body. (6) Some jivas will experience odours from all parts of the body. (7) Some jivas will experience taste from one part of the body. (8) Some jivas will experience taste from all parts of the body. (9) Some jivas will experience touch from one part of the body. (10) Some jivas will experience touch from all parts of the body. acchinna pudgala-calana-pada ACHCHHIANA PUDGAL-CHALAN-PAD (SEGMENT OF SHIFT OF INTEGRATED PARTICLE) 6. dasahiM ThANehiM acchiNNe poggale calejjA, taM jahA-AhArijjamANe vA clejaa| / pariNAmejjamANe vA clejaa| ussasijjamANe vA clejaa| NissasijjamANe vA clejaa| vedejjamANe vA clejaa| NijjarijjamANe vA clejaa| viuvijjamANe vA clejaa| pariyArijjamANe vA clejaa| / jakkhAiTe vA clejaa| vAtaparigae vA clejjaa| 6. dasa sthAnoM se acchinna (zarIra yA skandha ke sAtha saMbaddha) pudgala calita (sthAnAMtarita) hotA hai, OM jaise-(1) AhAra ke rUpa meM grahaNa kiyA jAtA huA pudgl| (2) AhAra ke rUpa meM pariNata kiyA jAtA huA pudgl| (3) ucchvAsa ke rUpa meM grahaNa kiyA jAtA huA pudgl| (4) niHzvAsa ke rUpa meM pariNata kiyA jAtA huA pudgl| (5) vedyamAna (jinakA vedana kiyA jA rahA hai) pudgl| kA (6) nirjIryamANa pudgl| (7) vikriyamANa (vaikriya zarIra ke rUpa meM pariNata hotA huA) pudgl| (8) paricAraNA (maithuna) ke smy| (9) zarIra ke yakSAviSTa hone para tathA (10) vAyu se prerita hokara ke pudgala sambaddha skaMdha se calita hotA hai| 6. For ten reasons achchhinna pudgal (matter particle integrated 4 with a body or lump) shifts from its place-(1) Particle being eate (2) Particle being transformed into food. (3) Particle being inhaled. (4) Particle being exhaled. (5) Particle causing sufferance (karma particle). (6) Particle being shed (karma. particle). (7) Particle being transmuted (vikriyaman). (8) During copulation. (9) When a body is under the spell of an evil spirit. (10) Under the influence of wind. 5555555555555555555555554)))))) dazama sthAna (469) Tenth Sthaan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$%%%%%De

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Wan 555 Wan phaphaphaphaphaphapha krodhotpattisthAna- pada KRODHOTPATTISTHAAN PAD (SEGMENT OF ORIGIN OF ANGER) 7. dasahi ThANeMhiM kodhuppattI siyA, (1 - 2) taM jahA - maNuNNAI me sadda-pharisa - rasarUva - gaMdhAI avahariMsu / amaNuNNAI me sadda-pharisa - rasa- rUva - gaMdhAI uvahariMsu / ( 3 - 4 ) maNuNNAI me sadda-pharisa - rasa- rUva-gaMdhAI avaharai / amaNuNNAI me sahapharisa - ( rasa - rUva) - gaMdhAI uvaharati / ( 5 - 6 ) maNuNNAI me sadda - (pharisa - rasa- rUva-gaMdhAI ) avaharissati / amaNuNNAI me sadda(pharisa - rasa - rUva - gaMdhAI) uvaharissati / 7 - 8 ) maNuNAI me sadda - (pharisa - rasa- - rUva) - gaMdhAI avaharisu vA avaharai vA avaharissati vA aNuNAI me sadda - (pharisa - rasa- rUva - gaMdhAI) uvahariMsu vA uvaharati vA uvaharissati vA / (9) maNuNNAmaNuNNAI me sadda - (pharisa - rasa - rUva - gaMdhAI ) avahariMsu vA avaharati vA avaharissati vA, uvahariMsu vA uvaharati vA uvaharissati vA / (10) ahaM ca NaM AyariyaM-uvajjhAyANaM sammaM vaTTAmi, mamaM ca NaM Ayariya-uvajjhAyA micchaM vippaDivaNNA / 7. dasa kAraNoM se krodha kI utpatti hotI hai (1) amuka puruSa ne (atIta meM) mere manojJa zabda, sparza, rasa, rUpa aura gandha kA apaharaNa kiyaa| (2) amuka puruSa ne mujhe amanojJa zabda, sparza, rasa, rUpa aura gandha prApta karAye haiM (isa smRti se)| (3) vaha puruSa ( vartamAna meM) mere manojJa zabda, sparza, rasa, rUpa aura gandha kA apaharaNa karatA hai| (4) vaha puruSa mujhe amanojJa zabda, sparza, rasa, rUpa aura gandha ko prApta karAtA hai| (5) vaha puruSa (bhaviSya meM) mere manojJa zabda, sparza, rasa, rUpa aura gandha kA apaharaNa karegA / (isa AzaMkA se ) (6) vaha puruSa mujhe amanojJa zabda, sparza, rasa, rUpa aura gandha prApta karAyegA / (7) vaha puruSa mere manojJa zabda, rasa aura gandha kA apaharaNa karatA thA, apaharaNa karatA hai aura apaharaNa karegA (isa cintana se)| (8) usa puruSa ne mujhe amanojJa zabda, sparza, rasa, rUpa aura gandha prApta 5 karAye haiM / (9) usa puruSa ne mere manojJa tathA amanojJa zabda, sparza, rasa, rUpa aura gandha kA apaharaNa kiyA hai, karatA hai aura karegA tathA prApta karAye haiM, karAtA hai aura karAyegA / 4 (10) maiM AcArya aura upAdhyAya ke prati samyak vyavahAra karatA hU~, parantu AcArya aura upAdhyAya mere sAtha pratikUla vyavahAra karate haiM / ( isa mithyA dhAraNA se) 7. There are ten reasons for rise of anger - (Due to recollection.) (1) That person deprived me of the sound, touch, taste, smell, vision and smell I liked. (2) That person made me experience the sound, touch, taste, smell, vision and smell I disliked. sthAnAMgasUtra (2) (470) Sthaananga Sutra (2) phra hhhhh Wan

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1555 (3) That person is depriving me of the sound, touch, taste, smell, vision and smell I like. (4) That person is making me experience the sound, touch, taste, smell, vision and smell I dislike. hhhh (Due to apprehension.) (5) That person will deprive me of the sound, touch, taste, smell, vision and smell I like. (6) That person will make me experience the sound, touch, taste, smell, vision and smell I dislike. Wan (Due to anxiety.) (7) That person did, does and will deprive me of the 5 sound, touch, taste, smell, vision and smell I liked. (8) That person did, Wan does and will cause me experience the sound, touch, taste, smell, vision and smell I disliked. (9) That person did, does and will deprive me of the sound, touch, taste, smell, vision and smell I liked, and cause me f experience the sound, touch, taste, smell, vision and smell I disliked. F (Due to misunderstanding.) (10) My behaviour with the acharya and upadhyaya is proper but behaviour of acharya and upadhyaya with me is not proper. saMyama- asaMyama- pada SAMYAM - ASAMYAM - PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 8. dasavidhe saMjame paNNatte, taM jahA - puDhavikAiyasaMjame, ( AukAiyasaMjame, teukAiyasaMjame, vAukAiyasaMjame), vaNassatikAiyasaMjame, beiMdiyasaMjame, 5 paMciMdiyasaMjame, ajIvakAyasaMjame / teiMdiyasaMjame, cauriMdiyasaMjame, 9. dasavidhe asaMjame paNNatte, taM jahA - puDhavikAiya asaMjame, AukAiya asaMjame, kAya asaMjame, vAukAiyaasaMjame, vaNassatikAiyaasaMjame, (beiMdiyaasaMjame, teiMdiyaasaMjame, cauridiya asaMjame, paMciMdiya asaMjame ), ajIvakAya asaMjame / 8. saMyama dasa prakAra kA hai, jaise- ( 1 ) pRthvIkAyika- saMyama, (2) aSkAyika- saMyama, (3) tejaskAyika- saMyama, (4) vAyukAyika- saMyama, (5) vanaspatikAyika- saMyama, (6) dvIndriya-saMyama, (7) trIndriya- saMyama, (8) caturindriya-saMyama, (9) paMcendriya- saMyama, (10) ajIvakAya - saMyama | 9. asaMyama dasa prakAra kA hai, jaise- (1) pRthvIkAyika- asaMyama, (2) apkAyika-asaMyama, (3) tejaskAyika-asaMyama, (4) vAyukAyika-asaMyama, (5) vanaspati- kAyika- asaMyama, (6) dvIndriya - asaMyama, (7) trIndriya- asaMyama, (8) caturindriya- asaMyama, (9) paMcendriya- asaMyama, (10) ajIvakAya - asaMyama / 8. Samyam (discipline) is of ten kinds-(1) Prithvikayik samyam (discipline related to earth-bodied beings), (2) Apkayik samyam (discipline related to water-bodied beings), (3) Tejas-kayik samyam 5 (discipline related to fire-bodied beings), (4) Vayukayik samyam Wan phra dazama sthAna Tenth Sthaan Wan (471) phaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphapha Wan Wan Wan

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2555595959595555555955555955555555959595555555595552 Wan + (discipline related to air-bodied beings ), ( 5 ) Vanaspatikayik samyam pha (discipline related to plant-bodied beings), (6) dvindriya samyam phra (discipline related to two-sensed beings), (7) trindriya samyam (discipline related to three-sensed beings), (8) chaturindriya samyam + (discipline related to four-sensed beings), (9) panchendriya samyam (discipline related to five-sensed beings) and (10) ajivakaya samyam (discipline related to non-beings). phaphaphaphaphaphaphaphaphapha Wan Wan 9. Asamyam (indiscipline) is of ten kinds-(1) Prithvikayik asamyam 5 (indiscipline related to earth-bodied beings), (2) Apkayik asamyam (indiscipline related to water-bodied beings), (3) Tejas-kayik asamyam (indiscipline related to fire-bodied beings), (4) Vayukayik asamyam + (indiscipline related to air-bodied beings), (5) Vanaspatikayik asamyam 5 (indiscipline related to plant-bodied beings), (6) dvindriya asamyam 5 (indiscipline related to two-sensed beings), (7) trindriya asamyam (indiscipline related to three-sensed beings), (8) chaturindriya asamyam (indiscipline related to four-sensed beings), (9) panchendriya asamyam (indiscipline related to five-sensed beings) and (10) ajivakaya asamyam (indiscipline related to non-beings). Wan saMvara- asaMvara- pada SAMVAR-ASAMVAR-PAD (SEGMENT OF BLOCKAGE AND NON-BLOCKAGE OF INFLOW OF KARMAS) 10. dasavidhe saMvareM paNNatte, taM jahA- sotiMdiyasaMvare, ( cakkhiMdiyasaMvare, ghANiMdiyasaMvare, jibbhiMdiyasaMvare), phAsiMdiyasaMvare, maNasaMvare, vayasaMvare, kAyasaMvare, uvakaraNasaMvare, sUcIkusaggasaMvare / 11. dasavidhe asaMvare paNNatte, taM jahA- sotiMdiya asaMvare, ( cakkhidiya asaMvare, phra ghANiMdiyaasaMvare, jibbhiMdiyaasaMvare, phAsiMdiya asaMvare, maNaasaMvare, vayaasaMvare, kAyaasaMvare, 5 uvakaraNa asaMvare, sUcIkusaggaasaMvare / y y 10. saMvara dasa prakAra kA hai, jaise- (1) zrotrendriya-saMvara, (2) cakSurindriya-saMvara, (3) ghrANendriya- 5 (4) rasanendriya-saMvara, (5) sparzanendriya-saMvara, (6) mana-saMvara, (7) vacana - saMvara, phra (8) kAya - saMvara, (9) upakaraNa- saMvara, (10) sUcIkuzAgra - saMvara / phra Wan saMvara, phra 11. asaMvara dasa prakAra kA hai, jaise- (1) phra 5 zrotrendriya- asaMvara, (2) cakSurindriya-asaMvara, (3) ghrANendriya- asaMvara, (4) rasanendriya - asaMvara, (5) sparzanendriya- asaMvara, (6) mana - asaMvara, (7) vacana - asaMvara, (8) kAya asaMvara, (9) upakaraNa - asaMvara, (10) sUcIkuzAgra- asaMvara / phra Wan k 10. Samvar (blockage of inflow of karmas or abstaining from Wan indulgence in subjects of sense organs) is of six kinds-(1) shrotendriya Wan (2) chakshurindriya samvar, (3) ghranendriya samvar, 5 5 (4) rasanendriya samvar, (5) sparshendriya samvar, (6) manah samvar sthAnAMgasUtra (2) Sthaananga Sutra (2) samvar, (472) kmdm phaphaphaphaphaphaphaphapha cu

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F F (related to mind), (7) vachan samvar (related to speech), (8) kaaya samvar (related to body), (9) upakaran samvar (related to equipment) F and (10) suchi - kushagra samvar (the insignificant ). F B F F F 11. Asamvar (inflow of karmas or indulgence in subjects of sense organs) is of six kinds-(1) shrotendriya asamvar, (2) chakshurindriya Fasamvar, (3) ghranendriya asamvar, (4) rasanendriya asamvar, F (5) sparshendriya asamvar, (6) manah asamvar (related to mind), 5 F (7) vachan asamvar (related to speech ), ( 8 ) kaaya asamvar related to 5 F body), (9) upakaran samvar (related to equipment) and (10) suchi- 5 kushagra samvar (the insignificant ). phra F F 5 phra phaphaphaphaphaphapha Wan upadhi / jo upakaraNa pratidina kAma meM Ate haiM unheM ogha upadhi kahate haiM aura jo kisI kAraNa vizeSa f se saMyama kI rakSA ke lie grahaNa kiye jAte haiM unheM upagraha upadhi kahate haiM / ina donoM prakAra kI upadhi kA yatanApUrvaka saMrakSaNa karanA upakaraNa- saMvara hai / kA~TA Adi nikAlane yA vastra Adi sIne ke lie sUI rakhI jAtI hai| isI prakAra kAraNa vizeSa se kuzAgra bhI grahaNa kiye jAte haiN| inakI sa~bhAla rakhanA ki jisase aMgaccheda Adi na ho ske| ina donoM 5 padoM ko upalakSaNa mAnakara isI prakAra kI anya vastuoM kI sAra- sa~bhAla rakhanA sUcIkuzAgra-saMvara hai| Elaboration Of the samvars mentioned here first eight are bhaava samvar (related to thoughts) and the last two are dravya samvar (related to physical things). Upadhi or ascetic-equipment are of two kinds-ogh-upadhi and upagraha-upadhi. The equipment for everyday use are ogh-upadhi and those used for some specific reason to protect Wan ascetic-discipline are upagraha-upadhi. To use and maintain these equipment carefully is upakaran samvar. Wan vivecana - prastuta sUtra meM varNita Adi ke ATha bhAvasaMvara aura anta ke do dravyasaMvara haiN| upakaraNoM ke 5 saMvara ko upakaraNasaMvara kahate haiN| upadhi (upakaraNa) do prakAra kI hotI hai - ogha upadhi aura upagraha ahaMkAra - pada AHANKAR-PAD (SEGMENT OF CONCEIT) 12. dasahiM ThANehiM ahamaMtIti thaMbhijjA, taM jahA - jAtimaeNa vA, kulamaeNa vA, (balamaeNa vA, rUvamaeNa vA, tavamaeNa vA, sutamaeNa vA, lAbhamaeNa vA ), issariyamaeNa vA, NAgasuvaNNA vA me aMtiyaM havyamAgacchaMti, purisadhammato vA me uttarie Ahodhie NANadaMsaNe samuppaNNe / Wan A needle is kept for sewing as well as for removing a thorn from the body. In the same way pointed grass is also taken for some specific use. pha These things should also be kept carefully so that no harm is caused to anybody. To keep other possessions, in addition to the stated two, carefully is called Suchi-kushagra samvar. dazama sthAna 95959 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5959595959595 95 95 96 95 96 2 Wan (473) Tenth Sthaan ************************************ Wan

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5555555555))))))))))))))))))))))))))))))))))))))) 55555555555555555555555555555555555551 Wan 12. daza kAraNoM se puruSa apane Apako 'ahamaMtI'- 'maiM hI sabase zreSTha hU~' aisA abhimAna karatA hai, ! + jaise-(1) jAti ke mada se| (2) kula ke mada se| (3) bala ke mada se| (4) rUpa ke mada se| (5) tapa ke mada se| (6) zAstrajJAna ke mada se| (7) lAbha sAdhanoM kI upalabdhi ke mada se| (8) aizvarya prApti ke mada Wan se| (9) 'mere pAsa nAgakumAra yA suparNakumAra deva daur3akara Ate haiM', isa prakAra ke bhAva se| (10) 'mujhe sAmAnya janoM kI apekSA viziSTa avadhijJAna aura avadhidarzana utpanna huA hai' isa prakAra ke bhAva se| 12. For ten reasons a person takes pride in considering himself to be the best-(1) Jati mad (conceit of maternal lineage), (2) kula mad (conceit of paternal lineage), (3) bal mad (conceit of strength), (4) rupa mad (conceit of appearance or beauty), (5) tapo mad (conceit of austerities), (6) Shrut mad (conceit of scriptural knowledge), (7) laabh y mad (conceit of means of gain), (8) aishvarya mad (conceit of gaining wealth), (9) with the thought that gods including Naag Kumar and Suparna Kumar come rushing on my call, and (10) with the thought that I have acquired higher degree of Avadhi-jnana and avadhi-darshan as compared to others. samAdhi-asamAdhi-pada SAMADHI-ASAMADHI-PAD (SEGMENT OF EQUANIMITY AND ITS ABSENCE) 13. dasavidhA samAdhI paNNattA, taM jahA-pANAtivAyaveramaNe, musAvAyaveramaNe, adiNNAdANaveramaNe, + mehuNaveramaNe, pariggahaveramaNe, iriyAsamitI, bhAsAsamitI, esaNAsamitI, AyANa-bhaMDa-mattaNikkhevaNAsamitI, uccAra-pAsavaNa-khela-siMghANaga-jalla-pAriTThAvaNiyA smitii| 14. dasavidhA asamAdhI paNNattA, taM jahA-pANAtivAte (musAvAe, adiNNAdANe, mehuNe), pariggahe, iriyA'samitI, (bhAsA'samitI, esaNA'samitI, AyANa-bhaMDa-matta-NikkheNA'samitI), OM uccaar-paasvnn-khel-siNghaanng-jll-paaritttthaavnniyaa'smitii| 13. dasa kAraNoM se AtmA samAdhi bhAva ko prApta hotA hai-(1) prANAtipAta-viramaNa, OM (2) mRSAvAda-viramaNa, (6) IyAsamiti, (7) bhASAsamiti, (8) eSaNAsamiti, (9) AdAnanikSepaNa + (pAtranikSepaNa) samiti, (10) uccAra-prasravaNa-zleSma-siMghANa-jalla-pariSThApanA smiti| ina sabake samyak zuddha pAlana se| 14. dasa kAraNoM se AtmA asamAdhi ko prApta hotA hai-(1) prANAtipAta-aviramaNa, OM (2) mRSAvAda-aviramaNa, (3) adattAdAna-aviramaNa, (4) maithuna-aviramaNa, (5) parigraha-aviramaNa, Wan (6) IryA-asamiti (gamana kI asAvadhAnI), (7) bhASA-asamiti (bolane kI asAvadhAnI), (9) AdAna-bhANDa-amatra-nikSepa kI asamiti, (10) uccAra-prasravaNa-zleSma-siMghANa-jallafa prisstthaapnaa-asmiti| sthAnAMgasUtra (2) (474) Sthaananga Sutra (2)

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2 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 55550 0555555555555555555555555 Wan Wan Wan 45 Wan Wan Wan Wan 13. There are ten reasons for a soul attaining samadhi bhaava (equanimous attitude)-(1) pranatipat viraman (to abstain from harming 14. There are ten reasons for a soul attaining asamadhi (not or destroying life). (2) mrishavaad viraman (to abstain from falsity). (3) adattadan viraman (to abstain from acts of stealing). (4) maithun viraman (to abstain from indulgence in sexual activities). (5) parigraha viraman (to abstain from acts of possession of things). (6) irya samiti (proper care in movement), (7) bhasha samiti (proper care in speaking), (8) eshana samiti (proper care in seeking and collecting alms), (9) adanbhand-amatra-nikshepana samiti (proper care in taking and keeping bowls for food etc.) and (10) uchchar-prasravan-shleshm-jalla-singhad prasthapana samiti (proper care in disposal of all kinds of excreta Wan Wan including stool, urine, phlegm, and body and nose scum). By properly observing all these. attaining samadhi bhaava)-(1) Pranatipat aviraman (not to abstain from harming or destroying life). (2) Mrishavad aviraman (not to abstain from falsity). (3) Adattadan aviraman (not to abstain from acts of stealing). (4) Maithun aviraman (not to abstain from indulgence in sexual activities). (5) Parigraha aviraman (not to abstain from acts of possession of things). (6) Irya asamiti (absence of care in movement), (7) bhasha asamiti (absence of care in speaking), (8) eshana asamiti (absence of care in seeking and collecting alms), (9) adan-bhand-amatranikshepana asamiti (absence of care in taking and keeping bowls for food etc.) and (10) uchchar-prasravan-shleshm-jalla-singhad prasthapana asamiti (absence of care in disposal of all kinds of excreta including stool, urine, phlegm, and body and nose scum). - PRAVRAJYA-PAD (SEGMENT OF INITIATION) 15. dasavidhA pavvajjA paNNattA, taM jahA sa da aktywn, gfavn afsegen da | sAraNiyA rogiNiyA, aNADhitA devasaNNattI // 1 // vacchabaMdhiyA / (saMgrahaNI - gAthA ) 15. pravrajyA dasa prakAra kI hai, jaise- (1) chandApravrajyA - apanI yA dUsaroM kI icchA se lI jAne vAlI se lI jAne vAlI pravrajyA / jaise zivabhUti malla ne / (2) (3) parighUnApravrajyA - daridratA se lI jAne vAlI dIkSA / jaise lakar3ahAre ne sudharmA svAmI ke pAsa / ( 4 ) svapnApravrajyA - svapna dekhane se lI jAne vAlI, yA dazama sthAna (475) 2 55 5 5 5 55 5 55 5 5595555565575595959595955555 5 5 5 5 5 5 5 5 5 95 95 2 Wan Tenth Sthaan 45 Wan Wan 45 45 Wan 45 Wan 45 Wan Wan Wan dIkSA / jaise bhavadatta ne bar3e bhAI bhAvadatta ke kahane se tathA govindAcArya ne / (2) roSApravrajyA - roSa phra Wan Wan 45 57 45 55 55 2 95 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 5552 Wan

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Wan svapna meM lI jAne vAlI dIkSA / jaise puSpacUlA ne| (5) pratizrutApravrajyA - pahale kI huI pratijJA ke kAraNa lI jAne vAlI dIkSA / jaise malayakumAra ne / (6) smAraNikApravrajyA - pUrva janmoM kA smaraNa hone para lI jAne vAlI dIkSA / jAti smaraNa jJAna hone yA jJAna karAne se / jaise mallI bhagavatI ne chaha rAjAoM ko pratibodha diyA / (7) rogiNikApravrajyA - roga ke ho jAne para lI jAne vAlI dIkSA / jaise- sanatkumAra cakravartI ne (8) anAdRtApravrajyA - anAdara hone para lI jAne vAlI dIkSA / jaise nandISeNa tathA harikeza bala ne / 5 (9) devasaMjJaptipravrajyA - deva ke dvArA pratibuddha karane para lI jAne vAlI dIkSA / jaise tetalI pradhAna ne tathA maitArya ne| (10) vatsAnubandhikApravrajyA - dIkSita hote hue putra ke sneha nimitta se lI jAne vAlI dIkSA / 5 5 jaise bhRgu purohita ne tathA vajra svAmI kI mAtA ne| (hindI TIkA pRSTha 709 ) Wan Wan Wan Wan 15. Pravrajya (initiation) is of ten kinds-(1) Chhanda pravrajya-toy get initiated by one's own or others' desire; as Bhavadatt got on advise of y 5 elder brother Bhaavadatt, also as Govindacharya got. (2) Rosha 5 pravrajya-to get initiated due anger; as Shivabhuti Malla got. (3) Paridyuna pravrajya-to get initiated due to poverty; as the woodcutter got by Sudharma Swami. (4) Svapna pravrajyn-to get initiated y by being inspired in a dream or that got in dream; as Pushpachula got. 5 (5) Pratishruta pravrajya-to get initiated due to promise given in the Wan past; as Malaya Kumar got. (6) Smaranika pravrajya-to get initiated due to some memories from the past birth. In other words, on attaining or inspiring jati-smaran-jnana; as Malli Bhagavati enlightened six 5 kings. ( 7 ) Roginika pravrajya -- to get initiated due to ailment; as Santkumar Chakravarti got. (8) Anadrita pravrajya-to get initiated due to being insulted; as Nandishen and Harikeshabal got. (9) Devasanjapti pravrajya-to get initiated due to being enlightened by some god; as Tetali Pradhan and Maitarya got. (10) Vatsanubandhika pravrajya-to 5 Wan Wan pha Wan Wan get initiated due to love for one's son who is getting initiated; as Bhrigu Purohit and Vajra Swami's mother got. (for more details see appendix-3; Hindi Tika, part-2, p. 709 ) Wan zramaNa dharma - pada SHRAMAN DHARMA-PAD (SEGMENT OF SHRAMAN DHARMA 16. dasavidhe samaNadhamme paNNatte, taM jahA-khaMtI, muttI, ajjave, maddave, lAghave, sacce, saMjame, tave, ciyAe, baMbhaceravAse / 16. zramaNa - dharma dasa prakAra kA hai - (1) kSAnti (kSamA dhAraNa karanA), (2) mukti (lobha nahIM karanA), phraM (3) Arjava ( mAyAcAra nahIM karanA), (4) mArdava (ahaMkAra nahIM karanA), (5) lAghava (gaurava nahIM rakhanA), (6) satya (satya vacana bolanA ), (7) saMyama dhAraNa karanA, (8) tapazcaraNa karanA, (9) tyAga ( sAmbhogika sAdhuoM ko bhojanAdi denA), (10) brahmacaryavAsa (brahmacaryapUrvaka gurujanoM ke pAsa rahanA / 5 Wan sthAnAMgasUtra (2) phrA phaphaphaphapha ( 476 ) Sthaananga Sutra (2) ! ttimitmiHmimimimimitttitmilll** 5

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phra phaphaphaphaphapha Wan 16. Shraman Dharma (religion of Jain ascetic) is of ten kinds-5 (1) kshanti (forgiveness), (2) mukti (contentment or absence of greed ), 5 ( 3 ) arjava ( honesty or purity of mind) (4) maardava (modesty or Wan gentleness), (5) laghava (humbleness), (6) satya (truth), (7) samyam Wan (ascetic-discipline), (8) tap (austerities), (9) tyag (detachment; offer food and other things to colleague ascetics), and (10) brahmacharya vaas (to live with gurus and practice celibacy). Wan 17. vaiyAvRttya (sevA-zuzrUSA) dasa prakAra kI hai| jaise - ( 1 ) AcArya kA vaiyAvRttya, (2) upAdhyAya kA vaiyAvRttya, (3) sthavira kA vaiyAvRttya, ( 4 ) tapasvI kA vaiyAvRttya, (5) glAna kA vaiyAvRttya, (6) zaikSa kA vaiyAvRttya, (7) kula kA vaiyAvRttya, (8) gaNa kA vaiyAvRttya, (9) saMgha kA vaiyAvRttya, (10) sAdharmika kA vaiyAvRttya / ( vistAra ke lie dekheM ThANaM pRSTha 962) 17. Vaiyavritya ( service) is of ten kinds - ( 1 ) acharya vaiyavritya (service of acharya ), ( 2 ) upadhyaya vaiyavritya (service of upadhyaya), 5 (3) sthavir vaiyavritya (service of senior ascetics), (4) tapasvi vaiyavritya (service of ascetics observing austerities), (5) glaan vaiyavritya (service of ailing ascetics), (6) shaiksha vaiyavritya (service of neo-initiates), (7) kula vaiyavritya (service of disciples of one acharya), (8) gana 5 vaiyavritya (service of group of many kulas ), ( 9 ) sangha vaiyavritya 5 ( service of group of many ganas) and (10) sadharmik vaiyavritya (service th of ascetics following the same praxis). (for details see Thanam p. 962) vaiyAvRttya - pada VAIYAVRITYA-PAD (SEGMENT OF SERVICE) 17. dasavidhe veyAvacce paNNatte, taM jahA - AyariyaveyAvacce, uvajjhAyaveyAvacce, theraveyAvacce, Wan tavassiveyAvacce, gilANaveyAvacce, sehaveyAvacce, kulaveyAvacce, gaNaveyAvacce, saMghaveyAvacce, saahmmiyveyaavcce| pariNAma - pada PARINAAM-PAD (SEGMENT OF MANIFESTATION) 18. dasavidhe jIvapariNAme paNNatte, taM jahA - gatipariNAme, iMdiyapariNAme, kasAyapariNAme, lesApariNAme, jogapariNAme, uvaogapariNAme, NANapariNAme, daMsaNapariNAme, carittapariNAme, veyapariNAme / 18. jIva kA pariNAma dasa prakAra kA hai - ( 1 ) gati - pariNAma-naraka Adi gatiyoM kI prApti, (2) indriya- pariNAma - pA~ca indriyoM kI prApti, (3) kaSAya- pariNAma - kaSAyoM kI pariNati, (4) lezyA - pariNAma - lezyAoM kA sparza karanA, (5) yoga - pariNAma - mana Adi tInoM yogoM kA vyApAra, (6) upayoga - pariNAma - donoM prakAra ke upayoga, (7) jJAna - pariNAma - pA~ca jJAna, (8) darzana - pariNAma - tInoM darzana, (9) cAritra - pariNAma - pA~ca cAritra, (10) veda - pariNAma - tInoM veda / dazama sthAna (477) phaphaphaphaphaphaphaphaphaphaphaphapha Tenth Sthaan Wan phapha Wan Wan Wan Wan

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%% %%% %%% %% %%% %%% %%%% %%% %%% %%%% %%%%% 855555555555555555555555555555555555555555555555555 18. Jiva parinaam (manifestations of soul) are of ten kinds-(1) Gati. y parinaam-going into genuses including hell, (2) indriya parinaamacquiring five sense organs, (3) kashaya parinaam-getting passions, y (4) leshya parinaam-to manifest leshyas, (5) yoga-parinaammanifestation of action with three associations including mental, (6) upayog parinaam-two kinds of indulgences, (7) jnana parinaam five kinds of knowledge, (8) darshan parinaam-three kinds of perception, (9) chaaritra parinaam-five kinds of conduct, and (10) veda parinaam-three kinds of gender. 19. dasavidhe ajIvapariNAme paNNatte, taM jahA-baMdhaNapariNAme, gatipariNAme, saMThANapariNAme, bhedapariNAme, vaNNapariNAme, rasapariNAme, gaMdhapariNAme, phAsapariNAme, agurulahupariNAme, sddprinnaame| 19. ajIva kA pariNAma dasa prakAra kA hai-(1) bandhana-pariNAma-pudgaloM kA paraspara sambandha honaa| (2) gati-pariNAma-pudgaloM kI gati, (3) saMsthAna-pariNAma, (4) bheda-pariNAma, (5) varNa-pariNAma-snigdhatA, rukSatA ke AdhAra para, (6) rasa-pariNAma, (7) gandha-pariNAma, (8) sparza-pariNAma, (9) aguru-laghu-pariNAma, (10) shbd-prinnaam| 19. Ajiva parinaam (manifestations of matter) are of ten kinds(1) bandhan parinaam-mutual bondage of matter particles, (2) gati parinaam-movement of matter particles, (3) samsthan parinaamstructure of matter, (4) bhed parinaam-separation, (5) varna parinaam--appearance or colour, (6) rasa parinaam-taste, (7) gandh parinaam-smell, (8) sparsh parinaam-touch, (9) aguru-laghu parinaam-not gross but minute form, and (10) shabd parinaam--sound. vivecana-eka rUpa ko chor3akara dUsare rUpa meM parivartita honA, athavA vidyamAna paryAya ko chor3akara navIna paryAya dhAraNa karanA 'pariNAma' hai| dravyArthikanaya se sabhI padArtha dhruva hai, nitya hai tathA paryAyArthikanaya se sabhI padArtha anitya haiN| eka paryAya ko chor3akara dUsarI paryAya ko prApta karanA, padArtha OM kA svabhAva hai| saMsArI jIvoM meM gati Adi dasa pariNAma pAye jAte haiN| jIva kI taraha jIva rahita padArthoM meM bhI pariNamana hotA rahatA hai| (ThANaM, pRSTha 964) Elaboration-To manifest or transform from one form to another or shift from one mode to another is called parinaam. According to dravyarthik naya (existent material aspect) all substances are constant and permanent and according to paryayarthik naya (transformational aspects) all substances are impermanent. To shift from one mode to another is intrinsic nature of substance. In worldly beings there are ten 555555555555555555555555555555555555EEEEER | sthAnAMgasUtra (2) (478) Sthaananga Sutra (2)

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan gagagagagagagagAWan 5555)) such manifestations including shift to genuses. Like the living, the non-4 living is also subject to transformation and ten such transformations have been listed here. (Thanam, p. 964) OM asvAdhyAya-pada ASVADHYAYA-PAD (SEGMENT OF PROHIBITION OF STUDIES) 20. dasavidhe aMtalikkhae asajjhAie paNNatte, taM jahA-ukkAvAte, disidAghe, gajjite, ma vijjute, NigyAte, juvae, jakkhAlitte, dhUmiyA, mahiyA, ryugghaate| ma 20. antarikSa (AkAza) sambandhI asvAdhyAyakAla (svAdhyAya ke lie varjita kAla) dasa prakAra kA + hai, jaise-(1) ulkApAta-bijalI girane yA tArA TUTane pr| (2) digdAha-dizAoM ko jalatI huI dekhane # pr| (3) garjana-AkAza meM meghoM kI ghora garjanA tathA (4) vidyut-tar3atar3AtI huI bijalI camakane para, , (5) nirghAta-meghoM ke hone yA na hone para AkAza meM vyantarAdikRta ghora garjana yA vajrapAta ke hone para, ma (6) yUpaka-sandhyA kI prabhA aura candramA kI prabhA eka sAtha milane para, (7) yakSAdIpta-yakSAdi ke dvArA kisI eka dizA meM bijalI jaisA prakAza dikhane para, (8) dhUmikA-koharA hone para, (9) mahikA-tuSAra yA // barpha girane para, (10) raja-udghAta-teja A~dhI se dhUli ur3ane pr| (vistAra ke lie dekheM ThANaM pRSTha 969) ___20. There are ten asvadhyaya kaal (period when studies are prohibited) due to reasons related to antariksh (space)-(When there is-) (1) Ulkapaat-a falling star or a comet is seen. (2) Digdahaconflagration in certain direction. (3) Garjana-loud thunder of clouds in the sky. (4) Vidyut--frequent lightening. (5) Nirghat-thunder storm with or without clouds caused by evil spirits. (6) Yupak---mixing of lights of sun and moon at dusk. (7) Yakshadipt-demonic glow created by Yakshas. 41 (8) Dhoomika-mist. (9) Mahika---frost. (10) Rajodghat-sandstorm. 21. dasavidhe orAlie asajjhAie paNNatte, taM jahA-ahi, maMse, soNite, asuisAmaMte, hai susANasAmaMte, caMdovarAe, sUrovarAe, paDaNe, rAyavuggahe, uvassayassa aMto orAlie sriirge| 21. audArika zarIra sambandhI asvAdhyAya dasa prakAra kA hai-(1) asthi, (2) mA~sa, (3) rakta, (4) azuci, (5) zmazAna ke samIpa hone para, (6) candra-grahaNa, (7) sUrya-grahaNa hone para, (8) patanapramukha vyakti ke marane para, (9) rAjaviplava hone para, (10) upAzraya ke bhItara sau hAtha kSetra meM hai audArika kalevara ke hone pr| ina dasa kAraNoM se svAdhyAya karane kA niSedha hai| 21. There are ten asvadhyaya kaal (period when studies prohibited) due to reasons related to audarik sharira (gross physical body)-(In proximity of-) (1) bones, (2) flesh, (3) blood, (4) impurities, (5) cremation ground, (and at the time of-) (6) lunar eclipse, (7) solar eclipse, (8) death of some prominent person, (9) disturbance in the state and (10) presence of a corpse within hundred yards of the place of stay. 85555555555555555555555555;))))))))))))))5555558 dazama sthAna (479) Tenth Sthaan 955555555555555)) ) )55555

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Wan saMyama-asaMyama-pada SAMYAM-ASAMYAM-PAD (SEGMENT OF DISCIPLINE AND INDISCIPLINE) 22. paMciMdiyA NaM jIvA asamArabhamANassa dasavidhe saMjame kajjati, taM jahA-sotAmayAo OM sokkhAo avavarovettA bhvti| sotAmaeNaM dukkheNaM asaMjogettA bhvti| cakkhumayAo sokkhAo # avavarovettA bhvti| cakkhumaeNaM dukkheNaM asaMjogettA bhvti| ghANAmayAo sokkhAo avavarovettA bhvti| ghANAmaeNaM dukkheNaM asaMjogettA bhvti| jibhAmayAo sokkhAo avavarovettA bhvti| jibbhAmaeNaM dukkheNaM asaMjogettA bhvti| phAsAmayAo sokkhAo avavarovettA bhvti|) phAsAmaeNaM dukkheNaM asaMjogettA bhvti| 22. paMcendriya jIvoM kA ghAta nahIM karane vAle sAdhaka ke dasa prakAra kA saMyama hotA haima (1-2) zrotrendriya-sambandhI sukha kA viyoga nahIM karane tathA duHkha kA saMyoga nahIM karane se, (3-4) cakSurindriya-sambandhI sukha kA viyoga nahIM karane tathA duHkha kA saMyoga nahIM karane se, OM (5-6) ghrANendriya-sambandhI sukha kA viyoga nahIM karane tathA duHkha kA saMyoga nahIM karane se, (7-8) rasanendriya-sambandhI sukha kA viyoga nahIM karane tathA duHkha kA saMyoga nahIM karane se| (9-10) sparzanendriya-sambandhI sukha kA viyoga nahIM karane tathA duHkha kA saMyoga nahIM karane se| 22. A being not indulging in harming or killing of five-sensed beings has ten kinds of discipline--That related to not terminating the pleasure derived through and not enforcing the misery experienced through(1,2) shrotrendriya (sense organ of hearing), (3,4) chakshurindriya (sense organ of seeing). (5,6) ghranendriya (sense organ of smell), (7,8) rasanendriya (sense organ of taste) and (9,10) sparshendriya (sense organ of touch). 23. paMciMdiyA NaM jIvA samArabhamANassa dasavidhe asaMjame kajjati, taM jahA-sotAmayAo sokkhAo vavarovettA bhvti| sotAmaeNaM dukkheNaM saMjogettA bhvti| cakkhumayAo sokkhAo vavarovettA bhvti| cakkhumaeNaM dukkheNaM saMjogettA bhvti| ghANAmayAo sokkhAo vavarovettA bhvti| ghANAmaeNaM, OM dukkheNaM saMjogettA bhvti| jibbhAmayAo sokkhAo vavarovettA bhvti| jibbhAmaeNaM dukkheNaM saMjogettA bhvti| phAsAmayAo sokkhAo vavarovettA bhvti| phAsAmaeNaM dukkheNaM saMjogettA bhvti| 23. paMcendriya jIvoM kA ghAta karane vAle vyakti ke dasa prakAra kA asaMyama hotA hai, jaise(1-2) zrotrendriya-sambandhI sukha kA viyoga karane aura duHkha kA saMyoga karane se| Wan (3-4) cakSurindriya-sambandhI sukha kA viyoga karane aura duHkha kA saMyoga karane se| OM (5-6) ghrANendriya-sambandhI sukha kA viyoga karane aura duHkha kA saMyoga karane se| (7-8) rasanendriya-sambandhI sukha kA viyoga karane aura duHkha kA saMyoga karane se| U (9-10) sparzanendriya-sambandhI sukha kA viyoga karane aura duHkha kA saMyoga karane se| nAganAganAnA sthAnAMgasUtra (2) (480) Sthaananga Sutra (2)

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23. A being indulging in harming or killing of five sensed beings has ten kinds of indiscipline-That related to terminating the pleasure derived through and enforcing the misery experienced through (1,2) shrotrendriya (sense organ of hearing), (3,4) chakshurindriya f (sense organ of seeing). (5,6) ghranendriya (sense organ of smell), fi (7,8) rasanendriya (sense organ of taste) and (9,10) sparshendriya (sense fi organ of touch). hhhhhhhhhhhhhhh / sUkSma-pada SUKSHMA-PAD (SEGMENT OF MINUTES) 24. dasa suhumA paNNattA, taM jahA-pANasuhume, paNagasuhume, (bIyasuhume, haritasuhume, pupphasuhume, aMDasuhume, leNasuhume), siNehasuhume, gaNiyasuhume, bhNgsuhume| 24. sUkSma dasa prakAra ke haiN| jaise-(1) prANa-sUkSma-kunthuAdi sUkSmajIva, (2) panaka-sUkSma-kAI Adi, (3) bIja-sUkSma-dhAnya Adi kA agrabhAga, (4) haritasUkSma-hare raMga ke sUkSmatRNa Adi, 2 (5) puSpa-sUkSma-vaTa Adi ke puSpa, (6) aNDasUkSma-cIMTI Adi ke aNDe, (7) layanasUkSma-kIr3InagarA, / (8) snehasUkSma-osa Adi, (9) gaNitasUkSma-kuzAgrabuddhi se samajhane yogya gaNita sambandhI prazna, / (10) bhaMgasUkSma-kuzAgrabuddhi se samajhane yogya vibhinna viklp| 24. Sukshma (minutes) are of ten kinds--(1) prana-sukshma (minute F insects like kunthu), (2) panak-sukshma (lichen or moss), (3) beejh sukshma (tip of a cereal), (4) harit-sukshma (minute green grass), A (5) pushp-sukshma (minute flowers, like those of banyan tree), (6) anda sukshma (minute eggs of ants and other insects), (7) layan-sukshma 7 (anthill), (8) sneh-sukshma (dew etc.), (9) ganit-sukshma (subtle fi mathematical questions requiring sharp wit to understand) and (10) bhang-sukshma (subtle divisions and alternatives requiring sharp wit to understand). mahAnadI-pada MAHANADI-PAD (SEGMENT OF GREAT RIVERS) 25. jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM gaMgA-siMdhu-mahANadIo dasa mahANadIo / samappeMti, taM jahA-jauNA, saraU, AvI, kosI, mahI, sataddU, vitatthA, vibhAsA, erAvatI, cNdbhaagaa| 25. jambUdvIpa nAmaka dvIpa meM mandara parvata ke dakSiNa meM gaMgA (nepAla ke pUrva bhAga meM) sindhu - (kailAza parvata se udgama) mahAnadI meM daza mahAnadiyA~ milatI haiM-(1) yamunA (himAlaya se), (2) sarayU (ghAgharA-ghagghara) (3) AvI (rAptI-udgama nepAla kI parvatamAlA se) (4) kozI (nepAla ke pUrva bhAga 2 meM), (5) mahI (bihAra paTanA ke pAsa), (6) zatadru (satalaja-paMjAba meM) (7) vitastA (jhelama), (8) vipAzA (vyAsa), (9) airAvatI (rAvI), (10) candrabhAgA (cinaab)| (inameM se prathama pA~ca gaMgA meM / tathA zeSa pA~ca sindhu meM milatI haiN)| pha phaphaphapha55555555555555555555555555555555555 LE LC LE LC LE LE LELE LELLELE L IPI dazama sthAna (481) Tenth 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 .

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U U U))))))))) ))))))))))))) ))))) 25. In Jambu continent, to the south of Mandar Mountain (in Bharat area) ten great rivers join the great rivers Ganga (east Nepal) and Sindhu (Mt. Kailash)-(1) Yamuna (from Himalaya), (2) Sarayu (Ghagghar or Ghaghara), (3) Aavi (Rapti from mountains in Nepal), (4) Kosi (east pal), (5) Mahi (near Patna in Bihar), (6) Shatadru (Sataluj), (7) Vitasta (Jhelum), (8) Vipasa (Vyas), (9) Airavati (Ravi) and (10) Chandrabi i (Chenab). (first five join the Ganga and last five the Sindhu) ma 26. jaMbuddIve dIve maMdarassa pavvayassa uttare NaM rattA-rattavatIo mahANadIo dasa mahANadIo samappeMti, taM jahA-kiNhA, mahAkiNhA, NIlA, mahANIlA, mahAtIrA, iMdA, (iMdaseNA, suseNA, vAriseNA), mhaabhogaa| ma 26. jambUdvIpa nAmaka dvIpa meM mandara parvata ke uttara meM raktA aura raktAvatI mahAnadI meM daza mahAnadiyA~ milatI haiM-(1) kRSNA, (2) mahAkRSNA, (3) nIlA, (4) mahAnIlA, (5) mahAtIrA, ma (6) indrA, (7) indrasenA, (8) suSeNA, (9) vAriSeNA, (10) mhaabhogaa| 26. In Jambu continent, to the north of Mandar Mountain (in Airavat area) ten great rivers join the great rivers Rakta and Raktavati(1) Krishna, (2) Mahakrishna, (3) Nila, (4) Mahanila and (5) Mahatira, (6) Indra, (7) Indrasena, (8) Sushena, (9) Varishena and (10) Mahabhoga. rAjadhAnI-pada RAJADHANI-PAD (SEGMENT OF CAPITAL CITIES) 27. jaMbuddIve dIve bharahe vAse dasa rAyahANIo paNNattAo, taM jahA caMpA mahurA vANArasI ya sAvatthi taha ya saaketN| hatthiNAura kaMpillaM, mihilA kosaMbi raaygihN||1|| (saMgrahaNI gAthA) 27. jambUdvIpa nAmaka dvIpa meM bhAratavarSa meM dasa rAjadhAniyA~ haiM-(1) campA-aMgadeza kI rAjadhAnI, OM (2) mathurA-sUrasena deza kI rAjadhAnI, (3) vArANasI-kAzI deza kI rAjadhAnI, (4) zrAvastI-kuNAla deza kI rAjadhAnI, (5) sAketa-kozala deza kI rAjadhAnI, (6) hastinApura-kuru deza kI rAjadhAnI, OM (7) kampilA (pAMcAla), (8) mithilA (videha), (9) kauzAmbI-vatsa deza kI rAjadhAnI, (10) rAjagRha+ magadha deza kI raajdhaanii|| 41 27. In Jambu continent in Bharat area there are ten rajadhanis , $i (capital cities)--(1) Champa (of Anga), (2) Mathura (of Surasen), ! (3) Varanasi (of Kashi), (4) Shravasti (of Kunal), (5) Saket (of Koshal), (6) Hastinapur (of Kuru), (7) Kampill (of Panchal), (8) Mithila (of Videh), Wan (9) Kaushambi (of Vatsa) and (10) Rajagriha (of Magadh). t t t b v sthAnAMgasUtra (2) (482) Sthaananga Sutra (2) b b t Ri Li 5%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $%$$$$EEER

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha rAja- pada RAJ PAD (SEGMENT OF KINGS) Wan 28. eyAsu NaM dasasu rAyahANIsu dasa rAyANo muMDA bhavettA ( agArAo aNagAriyaM) pavvaiyA, Wan taM jahA - bharahe, sagare, maghavaM, saNaMkumAre, saMtI, kuMthU, are, mahApaume, hariseNe, jayaNAme / 28. ina dasa rAjadhAniyoM meM dasa rAjA muNDita hokara agAra se anagAra dharma meM pravrajita hue, phra jaise - ( 9 ) bharata, (2) sagara, (3) maghavA, (4) sanatkumAra, (5) zAnti, (6) kunthu, (7) ara, Wan (8) mahApadma, ( 9 ) hariSeNa, (10) jaya / pha 29. jaMbuddIve dIve maMdare pavvae dasa joyaNasayAiM uvveheNaM, dharaNitale dasa joyaNasahassAiM vikkhaMbheNaM, uvariM dasajoyaNasayAiM vikkhaMbheNaM, dasadasAiM joyaNasahassAiM savvaggeNaM paNNatte / 29. jambUdvIpa nAmaka dvIpa meM mandara parvata eka hajAra yojana bhUmi meM gaharA hai, bhUmitala para dasa hajAra yojana vistRta hai, Upara paNDakavana meM eka hajAra yojana vistRta aura sarva parimANa se eka lAkha yojana U~cA hai| 28. In the said ten capital cities ten kings got tonsured and initiated to be ascetics-(1) Bharat, (2) Sagar, (3) Maghava, (4) Sanatkumar, (5) Shanti, (6) Kunthu, ( 7 ) Ar, (8) Mahapadma, (9) Harishen and (10) Jai. vivecana-ukta 10 rAjadhAniyoM meM 12 cakravartI rAjA hue jinameM se dasa ne saMyama dhAraNa kiyaa| Avazyaka niyukti gA. 297 anusAra ye 10 cakravartI nimna nagaroM meM dIkSita hue| 1. bharata aura sagara - sAketa - ayodhyA meM, maghavA - zrAvastI meM, sanatkumAra, zAnti, kunthu, ara aura subhUma-ye pA~ca 5 hastinApura meM / mahApadma vArANasI, hariSeNa tathA brahmadatta kAMpilyapura meM AThaveM subhUma tathA bArahaveM brahmadatta cakravartI dIkSita nahIM hue| (hindI TIkA, bhAga 2, pRSTha 724) dazama sthAna 24545555 55595555555 5 5 5 5 55 5 5 5 5 5 5 555955555 5 55559552 Wan (483) phaphaphapha Wan Elaboration-In the aforesaid ten capitals at different times there were twelve Chakravartis. Out of these ten became ascetics. According to Avashyak Niryukti (verse 297) these emperors got initiated in the following cities - Bharat and Sagar in Saket (Ayodhya ); Maghava in 5 Shravasti; Sanatkumar, Shanti, Kunthu, Ar, and Mahapadma in Hastinapur; Mahapadma in Varanasi; and Harishen and Jai in Kampilyapur. The eighth and twelfth Chakravartis named Subhum and Brahmadatt respectively did not get initiated. (Hindi Tika, part-2, p. 724) mandara - pada MANDAR-PAD (SEGMENT OF MANDAR) Tenth Sthaan Wan Wan phra Wan Wan 29. In Jambu continent the Mandar mountain is one thousand Yojan deep in the ground. At ground level its expanse is ten thousand Yojans. pha At Pandak forest on its top the expanse is one thousand Yojans. Its overall height is one hundred thousand Yojans. Wan phra Wan Wan Wan Wan

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Wan 55555555555555555555555555555555555 845555555555555555555555555555555 ma dizA-pada (rucaka pradeza kSetra) DISHA-PAD (SEGMENT OF DIRECTIONS) 30. jaMbuddIve dIve maMdarassa pavvayassa bahumajjhadesabhAge imIse rayaNappabhAe puDhavIe OM uvarimaheDhillesu khuDDagapataresu, ettha NaM aTThapaesie ruyage paNNatte, jao NaM imAo dasa disAo pavahaMti, taM jahA purathimA, purathimadAhiNA, dAhiNA, dAhiNapaccatthimA, paccatthimA, + paccatthimuttarA, uttarA, uttarapurasthimA, uDDA, ahaa| 31. etAsi NaM dasaNhaM disANaM dasa NAmadhejjA paNNattA, taM jahA iMdA aggIha jAyA ya, NeratI vAruNI ya vaayvyaa| somA IsANI ya, vimalA ya tamA ya boddhvyaa||1|| ma 30. jambUdvIpa nAmaka dvIpa meM mandara parvata ke ThIka madhya bhAga meM (nau sau yojana nIce jahA~ madhya +loka samApta hotA hai tathA adholoka prArambha hotA hai)| ratnaprabhA pRthivI ke Upara kSullaka pratara meM gAya ke stanAkAra cAra tathA usake nIce ke kSullaka pratara meM gostanAkAra cAra, isa prakAra ATha AkAza pradeza + vAlA rucaka kahA gayA hai| isI se dasoM dizAoM kA udgama hotA hai, jaise-(1) pUrvadizA, (2) pUrva-dakSiNa-AgneyadizA, (3) dakSiNadizA, (4) dakSiNa-pazcima-nairRtya dizA, (5) pazcima OM dizA, (6) pazcima-uttara-vAyavya dizA, (7) uttara dizA, (8) uttara-pUrva-IzAna dizA, (9) Urdhva Wan dizA, (10) adhodishaa| 31. ina dasa dizAoM ke dasa nAma haiM-(1) indrA, (2) AgneyI, (3) yAmyA, (4) nairRtI, Wan (5) vAruNI, (6) vAyavyA, (7) somA, (8) IzAnI, (9) vimalA, (10) tmaa| 30. In Jambu continent in the exact middle of the (perpendicular section of) Mandar mountain (nine hundred Yojans below where the middle world ends and lower world starts) just above Ratnaprabha prithvi there is a Ruchak pradesh (Ruchak section) with eight spacesections (akash pradesh) at two micro-levels (kshullak pratar) of four space-sections each, resembling four teats in udder of a cow, one above the other and facing each other. From this core section originate ten 45 directions (1) East, (2) South-east (Aagneya), (3) South, (4) South-west ST (Nairritya), (5) West, (6) North-west (Vayavya), (7) North, (8) North-east (Ishan), (9) Zenith and (10) Nadir. 31. These ten directions have ten names (1) Indrad, (2) Aagneyi, 9 (3) Yamya, (4) Nairriti, (5) Vaaruni, (6) Vayavyaa, (7) Somaa, (8) Ishani, (9) Vimala and (10) Tamaa. OM gotIrtha-pada GOTIRTHA-PAD (SEGMENT OF SLOPING BANK) 32. lavaNassa NaM samudassa dasa joyaNasahassAiM gotitthavirahite khette pnnnntte| sthAnAMgasUtra (2) (484) Sthaananga Sutra (2) | 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 Ya Ya Ya Ya Ya Ya

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling %%%%%%%%%%%%% 32. lavaNasamudra kA dasa hajAra yojana kSetra gotIrtha-rahita (samatala) hai| 32. Ten thousand Yojan area of Lavan Samudra is without gotirtha (slope). 33. lavaNassa NaM samuddassa dasa joyaNasahassAI udagamAle pnnnntte| 33. lavaNasamudra kI udakamAlA (velA) dasa hajAra yojana caur3I hai| 33. The udak-mala (wave crest) of Lavan Samudra is ten thousand Yojan wide. vivecana-jisa jalasthAna (tAlAba-samudra Adi) para gAyeM jala pIne ke lie utaratI haiM, vaha krama se DhalAna vAlA sthAna Age-Age adhika nIcA hotA hai, use gotIrtha kahate haiN| lavaNasamudra ke donoM pAvoM pra meM, (jambUdvIpa tathA dhAtakISaNDa se) 95-95 hajAra yojana bhItara jala sthAna gotIrtha ke AkAra meM hai| bIca meM dasa hajAra yojana taka pAnI samatala hai, usameM DhalAna nahIM hai, usa samatala bhUmi ko ra 'gotIrthavirahita' kahA jAtA hai| ___ jala kI Upara uThatI zikhA yA coTI ko (jo samudra se U~cI uThI hai) udakamAlA kahate haiN| yaha samudra ke madhyabhAga meM hotI hai| lavaNasamudra kI udakamAlA dasa hajAra yojana caur3I aura solaha hajAra yojana U~cI hotI hai| velaMdhara deva isakI rakSA karate haiN| ___Elaboration-The sloping area within a water-body, starting from the bank, where cows frequent for drinking water is called gotirtha. This i gradual slope continues to increase towards the middle. On both ends of 4 Lavan Samudra (from Jambudveep and Dhatakikhand) the gotirtha is ninety five thousand Yojans long. In the center the area of level sea bed : is ten thousand Yojans long. This level area devoid of slope (gotirtha) is called gotirtha-virahit. A wave crest is called udak-mala. It is in the middle of a sea. The wave crest (maximum) of Lavan Samudra is ten thousand Yojans wide and sixteen thousand Yojans high. It is guarded by Velandhar gods. pAtAlakalaza-pada PATAL KALASH-PAD (SEGMENT OF PATAL KALASH) 34. sabvevi NaM mahApAtAlA dasadasAiM joyaNasahassAiM uvveheNaM paNNattA, mUle dasa joyaNasahassAiM vikkhaMbheNaM paNNattA, bahumajjhadesabhAge egapaesiyAe seDhIe dasadasAiM joyaNasahassAI vikkhaMbheNaM paNNattA, uvari muhamUle dasa joyaNasahassAI vikkhaMbheNaM pnnnnttaa| tesi NaM mahApAtAlANaM kuDDA sabbavairAmayA savvattha samA dasa joyaNasayAI bAhalleNaM pnnnnttaa| 34. lavaNasamudra meM cAroM dizAoM meM cAra mahApAtAla kalaza haiN| sabhI mahApAtAla (pAtAlakalaza) eka lAkha yojana gahare haiN| (unake nAma haiM-valayAmukha, ketuka, yUpaka aura iishvr)| ye gotIrtha rahita 5555555555555555555555555555555555555555555555558 dazama sthAna (485) Tenth Sthaan %% %%% %%%% %%% % %%% % % %% %%%%%%%%%%%

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2555955 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 5 5 5 55 5 5 5 55 2 Wan 5 sthAna para haiN| nIce mUla bhAga meM ve dasa hajAra yojana caur3e haiN| mUla bhAga ke vistAra se donoM ora 5 eka-eka pradeza kI vRddhi se bar3hate hue bahumadhyadeza bhAga eka lAkha yojana caur3e haiN| Upara mukhamUla meM unakA vistAra dasa hajAra yojana hai| una pAtAloM kI bhittiyA~ sarva vajramayI, sarvatra samAna aura sarvatra dasa hajAra yojana caur3I haiN| 34. There are four Mahapatal Kalash (gigantic pitcher shaped areas ) in four directions in Lavan Samudra. All these Mahapatal Kalash are one hundred thousand Yojans deep (their names are-Valayamukh, 5 Ketuk, Yupak and Ishvar). These areas are devoid of slope (gotirtha). At the base (sea bed) they are ten thousand Yojan wide. With a gradual increase in area, with every space-point of height from the sea-bed, they reach a maximum width of one hundred thousand Yojans in the middle and then start decreasing. Their width at the mouth or surface of the sea is ten thousand Yojans. The walls of these Paataals are diamond hard, uniform and ten thousand Yojan thick. Wan Wan 35. savvevi NaM khuddA pAtAlA dasa joyaNasatAI uvveheNaM paNNattA, mUle dasadasAI joyaNAI vikkhaMbheNaM paNNattA, bahumajjhadesabhAge egapaesiyAe seDhIe dasa joyaNasatAiM vikkhaMbheNaM paNNattA, uvariM muhamUle dasadasAI joyaNAI vikkhaMbheNaM paNNattA / tesi NaM khuDDApAtAlANaM kuDDA savvavairAmayA savvattha samA dasa joyaNAiM bAhalleNaM paNNattA / fa! 35. lavaNasamudra kI dizAoM aura vidizAoM meM sabhI choTe pAtAlakalaza eka hajAra yojana gahare haiN| mUla bhAga meM unakA vistAra sau yojana hai| mUlabhAga ke vistAra se donoM ora eka-eka pradeza kI vRddhi se bahumadhya dezabhAga meM unakA vistAra eka hajAra yojana hai| Upara mukhamUla meM unakA vistAra sau yojana hai| una choTe pAtAlakalazoM kI bhittiyA~ sarva vajramayI, sarvatra samAna aura sarvatra daza yojana vistAra vAlI hai| unakI kula saMkhyA 7884 hai / (vistAra ke lie dekheM- gaNitAnuyoga pRSTha 342 tathA jIvAbhigama) 35. There are small Patal Kalash (pitcher shaped areas) in all cardinal and intermediate directions in Lavan Samudra. They are one thousand Yojans deep. At the base (sea bed) they are one hundred Yojan wide. With a gradual increase in area, with every space-point of height from the sea-bed, they reach a maximum width of one thousand Yojans in the middle and then start decreasing. Their width at the mouth or surface of the sea is one thousand Yojans. The walls of these Paataals are diamond hard, uniform and ten Yojan thick. Their total number is 7884. (for more details refer to Ganitanuyog, 5 p. 342 and Jivabhigam) sthAnAMgasUtra (2) (486) phaphaphaphaphA Sthaananga Sutra (2)

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) ) )) )) )) )) ))) ))) 9Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu parvata-pada PARVAT-PAD (SEGMENT OF MOUNTAINS) ma 36. dhAyaisaMDagA NaM maMdarA dasajoyaNasayAI ubbeheNaM, dharaNItale desUNAI dasa joyaNasahassAI , vikkhaMbheNaM, uvariM dasa joyaNasayAI vikkhaMbheNaM pnnnnttaa| 37. pukkharavaradIvaDagA NaM maMdarA dasa joyaNasayAiM uvveheNaM, evaM cev| 36. dhAtakISaNDa ke mandara parvata, bhUmi meM eka hajAra yojana gahare, bhUmitala para kucha kama dasa hajAra yojana vistRta aura Upara eka hajAra yojana vistRta haiN| 37. puSkaravaradvIpArdha ke mandara parvata isI prakAra bhUmi meM eka hajAra yojana gahare, bhUmitala para ma kucha kama dasa hajAra yojana vistRta aura Upara eka hajAra yojana U~ce haiN| 36. In Dhatakikhand the Mandar mountain is one thousand Yojan 1 deep in the ground. At ground level its expanse is slightly less than ten fi thousand Yojans. At the top its expanse is one thousand Yojans. 37. In the same way in Pushkaravar Dveep the Mandar mountain is one thousand Yojan deep in the ground. At ground level its expanse is slightly less than ten thousand Yojans. At the top its expanse is one Wan thousand Yojans. 38. sabvevi NaM vaTTaveyaDapavvatA dasa joyaNasayAI uThaM uccatteNaM, dasa gAuyasayAiM ubveheNaM, I savvattha samA pallagasaMThitA, dasa joyaNasayAI vikkhaMbheNaM pnnnnttaa| OM 38. sabhI vRtavaitADhya parvata (golAI vAle) eka hAjara yojana U~ce, eka hajAra gavyUti (koza) gahare, sarvatra samAna vistAra vAle, palya ke AkAra se saMsthita aura dasa sau (eka hajAra) yojana vistRta haiN| 38. All Vaitadhya mountains are round. They are one thousand Yojans high, one thousand Gavyut (Kosa) deep in the ground, uniformly wide, silo shaped and ten hundred (one thousand) Yojan in expanse. jambUdvIpa kSetra-pada JAMBUDVEEP KSHETRA-PAD (SEGMENT OF AREAS IN JAMBUDVEEP) 39. jaMbuddIve dIve dasa khettA paNNattA, taM jahA-bharahe, eravate, hemavate, heraNNavate, harivasse, rammagavasse, puvavidehe, avaravidehe, devakurA, uttrkuraa| 39. jambUdvIpa nAmaka dvIpa meM (mAnava-nivAsa ke) dasa kSetra haiM-(1) bharata kSetra, (2) airavata kSetra, 4 (3) haimavata kSetra, (4) hairaNyavata kSetra, (5) harivarSa kSetra, (6) ramyakavarSa kSetra, (7) pUrvavideha kSetra, ma (8) aparavideha kSetra, (9) devakuru kSetra, (10) uttarakuru kssetr| 39. In Jambudveep continent there are ten areas (of human Wan habitation)--(1) Bharat area, (2) Airavat area, (3) Haimavat area, )) 8555555555555555555555555555555555555555555558 Wan ma)))))))))555555555;) dazama sthAna (487) Tenth Sthaan

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phra Wan Wan Bu Wan Wan 5 Wan Wan 5 5 Wan Wan Wan 40. At its base the expanse of Manushottar Parvat is ten hundred twenty two (1022) Yojan. 41. All Anjanak Parvats are ten hundred (1000) Yojan deep in the ground, ten thousand Yojans wide at ground level, and ten hundred (1000) Yojan wide at the top. 42. All Dadhimukh mountains 5 Wan are ten hundred Yojan deep in the ground, uniformly wide, silo shaped and ten hundred (one thousand) Yojan in expanse. 43. All Ratikar mountains are ten hundred Yojan high, ten hundred Gavyut (Kosa) deep Wan in the ground, uniformly wide, dish shaped and ten thousand Yojan in expanse. 44. All Ruchakavar Parvats are ten hundred (1000) Yojan deep in the ground, ten thousand Yojans wide at ground level, and ten hundred (1000) Yojan wide at the top. 45. The Kundalavar Parvats are phra also like Ruchakavar Parvats. Wan Wan (4) Hairanyavat area, (5) Harivarsh area, (6) Ramyak-varsh and (7) Purva Videh area, (8) Apar Videh area, (9) Devakuru area and (10). Uttar-kuru area. vividha parvata - pada VIVIDH PARVAT-PAD (SEGMENT OF MISCELLANEOUS MOUNTAINS) 40. mANusuttare NaM pavvate mUle dasa bAvIse joyaNasate vikkhaMbheNaM paNNatte / 41. savvevi NaM aMjaNa - pavvatA dasa joyaNasayAI uvveheNaM, mUle dasa joyaNasahassAiM vikkhaMbheNaM uvariM dasa joyaNasatAiM vikkhaMbheNaM paNNattA / 42. savvevi NaM dahimuhapavvatA dasa joyaNasatAiM ubeheNaM, savvattha samA pallagasaMThitA, dasa joyaNasahassAiM vikkhaMbheNa paNNattA / 43. savvevi NaM ratikarapavvatA dasa joyaNasatAI uDDuM uccatteNaM, dasagAuyasatAiM uvveheNaM savvattha samA jhallarisaMThitA, dasa joyaNasatAI vikkhaMbheNaM paNNattA / 44. ruyagavare NaM pavvate dasa joyaNasatAI ubveheNaM, mUle dasa joyaNasahassAI vikkhaMbheNaM uvariM dasa joyaNasatAiM vikkhaMbheNaM paNNatte / 45. evaM kuMDalavarevi / phrA dasa 40. mAnuSottara parvata mUla meM dasa sau bAIsa (1022) yojana vistAra vAlA hai / 41. sabhI aMjanaka parvata dasa sau (1000) yojana gahare, mUla meM daza hajAra yojana vistRta aura Upara dasa sau (1000) yojana vistAra vAle haiM / 42. sabhI dadhimukhaparvata bhUmi meM dasa sau yojana gahare, sarvatra samAna 5 vistAra vAle, palya ke AkAra se saMsthita aura dasa hajAra yojana caur3e haiM / 43. sabhI ratikara parvata y sau (1000) yojana U~ce, dasa sau gavyUti (koza) gahare, sarvatra samAna, jhallarI ke AkAra ke aura dasa hajAra yojana vistAra vAle haiM / 44. rucakavara parvata dasa sau (1000) yojana gahare, mUla meM dasa hajAra 5 yojana vistRta aura Upara dasa sau (1000) yojana vistAra vAle haiM / 45. isI prakAra kuNDalavara parvata bhI rucakavara parvata ke samAna hai| vivecana - (40) mAnuSottara parvata puSkaravara dvIpa ke ThIka madhya bhAga meM kuNDalAkAra hai / yahI manuSya loka kI sImA bA~dhatA hai| isase bAhara mAnava jAti kA nivAsa nahIM hai / ( 41-45) terahaveM rucaka dvIpa sthAnAMgasUtra (2) (488) phaphaphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (2) hhhhh

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))) )) ))) ) ) )) )) ))) ))) ke ThIka madhya bhAga meM golAkAra rucaka parvata tathA gyArahaveM kuNDala dvIpa meM golAkAra kuNDala parvata sthita Wan hai| (vistAra ke lie dekheM-jIvAbhigama sUtra) Elaboration--(40) Manushottar Parvat is located at the center of Pushkaravar Dveep and is ring shaped. This forms the boundary of human habitation outside which there is no existence of human beings. (41-45) The circular Ruchak Parvat is located at the center of the Ruchak Dveep (thirteenth Dveep). The circular Kundal Parvat is located at the center of the Kundal Dveep (eleventh Dveep). (for details see Jivabhigam Sutra) dravyAnuyoga-pada DRAWANUYOGA-PAD (SEGMENT OF DISQUISITION OF ENTITIES) 46. dasavihe daviyANuoge paNNatte, taM jahA-daviyANuoge, AuyANuoge, egaTThiyANuAge, mAuyANuoge, egaTThiyANuoge, karaNANuoge, appitaNappite, bhAvitAbhAvite, bAhirAbAhire, sAsatAsAsate, tahaNANe, athnnaanne| 46. dravyAnuyoga dasa prakAra kA hai-(1) dravyAnuyoga, (2) mAtRkAnuyoga, (3) ekAthikAnuyoga, (4) karaNAnuyoga, (5) arpitAnarpitAnuyoga, (6) bhAvitAbhAvitAnuyoga, (7) bAhyAbAhyAnuyoga, ja (8) zAzvatAzAzvatAnuyoga, (9) tathAjJAnAnuyoga, (10) atthaajnyaanaanuyog| ____46. Dravyanuyoga (disquisition of entities) is of ten kinds(1) Dravyanuyoga, (2) Matrikanuyoga, (3) Ekarthikanuyoga, (4) Karananuyoga, (5) Arpitanarpitanuyoga, (6) Bhaavitabhaavitanuyoga, (7) Bahyabahyanuyoga, (8) Shashvatashashvatanuyoga, (9) Tathajnananuyoga, and (10) Atathajnananuyoga. vivecana-'anuyoga' kA artha hai, viSaya ke anusAra vyAkhyA krnaa| anuyoga cAra prakAra kA hai| jIvAdi dravyoM kI vyAkhyA karane vAle anuyoga ko dravyAnayoga kahate haiN| jisameM gaNa aura paryAya pAye jAte haiM use dravya kahate haiN| dravya ke sahabhAgI dharmoM (jJAnAdi) ko guNa aura kramabhAvI dharmoM (manuSya Adi) ko paryAya kahate haiN| ina guNoM aura paryAyoM vAle dravya kA vivecana dravyAnuyoga kA viSaya hai| (2) mAtRkAnuyoga-isa anuyoga meM utpAda, vyaya aura dhrauvyarUpa mAtRkApada ke dvArA dravyoM kA vivecana hai| (3) ekAthikAnuyoga-isameM eka artha ke vAcaka aneka zabdoM kI vyAkhyA ke dvArA dravyoM kA vivecana hai| jaise-sattva, bhUta, prANI aura jIva, ye zabda eka artha ke vAcaka haiM aadi| (4) karaNAnuyoga-dravya kI niSpatti meM prayukta hone vAle sAdhaka kAraNa ko 'karaNa' kahate haiN| jaise ghaTa kI niSpatti meM miTTI, kumbhakAra, cakra aadi| jIva kI kriyAoM meM kAla, svabhAva, niyati Adi ke sAdhaka haiN| isa prakAra dravyoM ke sAdhakatama kAraNoM kA vivecana isa karaNAnuyoga kA viSaya hai| )) )) )) ) ) )) )) ))) ) | dazama sthAna (489) Tenth Sthaan Wan ) 555555555555555555555555555555555555

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29 595 5 5 5 5 5 5 5 5 5 55 5 5 595959555 59955 5 5 5 5 5 5 55955 5952 *******************************tmilllillli (5) arpitAnarpitAnuyoga-mukhya yA pradhAna vivakSA ko arpita aura gauNa yA apradhAna vivakSA ko arpita kahate haiN| isa anuyoga meM sabhI dravyoM ke guNa-paryAyoM kA vivecana mukhya aura gauNa kI vivakSA se kiyA gayA hai| (6) bhAvitAbhAvitAnuyoga- isa anuyoga meM dUsare dravyase prabhAvita (bhAvita ) yA aprabhAvita (abhAvita) hone kA vicAra kiyA gayA hai| jaise- sakaSAya jIva acche yA bure vAtAvaraNa se prabhAvita hotA hai, kintu akaSAya jIva nahIM hotA Adi / (7) bAhyAbAhyAnuyoga - isa anuyoga meM eka dravya kI dUsare dravya ke sAtha bAhyatA, ( bhinnatA yA vilakSaNatA) aura abAhyatA (abhinnatA samAnatA) kA vicAra kiyA gayA hai| (8) zAzvatAzAzvatAnuyoga - isa anuyoga meM dravyoM ke zAzvata (nitya) aura azAzvata (anitya ) dharmoM kA vicAra kiyA gayA hai| (9) tathAjJAnAnuyoga - isameM dravyoM ke yathArtha svarUpa kA jaisA svarUpa hai, vaisA hI vicAra kiyA gayA hai| (10) atathAjJAnAnuyoga - isa anuyoga meM mithyAdRSTiyoM ke dvArA prarUpita dravyoM ke svarUpa kA ( ayathArtha svarUpa kA) nirUpaNa kiyA gayA hai| 4 Y Y Elaboration-Anuyoga means disquisition based on theme and specific parameters. There are four thematic categories of Anuyoga related to Jain scriptures. The elaboration of dravya (entities) like jiva (soul) is classified as dravyanuyoga. That which has guna (attributes) and paryaya (modes) is called dravya. The basic properties of a dravya are Y 5 called guna (attributes), such as jnana (knowledge or sentience) and progressively variant properties are called paryaya (modes), such as human being. The disquisition of entities having these two, attributes and modes, is called dravyanuyoga. The remaining anuyogas from the aforesaid list are explained as follows 4 4 (2) Matrikanuyoga-this anuyoga deals with entities in context of their origin, destruction and permanence (these three terms are known as matrika pad or fundamental and magical phrase). (4) Karananuyoga-The causes instrumental in manifestation of an entity are called karan. For example the causes instrumental in manifestation of a pitcher are clay, potter, and wheel. Some of the instrumental causes for activities of soul are time, nature and destiny. Elaboration of such instrumental causes is the theme of Karananuyoga. sthAnAMgasUtra (2) (3) Ekarthikanuyoga -- this elaborates entities with the help of 5 synonyms. For example prani (beings), bhoot (organisms ), jiva (souls ), and sattva (entities) are synonyms 5 (490) ! Sthaananga Sutra (2) Y 5 4 y 9 Y y 5 5 94 95 95 95 95 95 95 95 7 pha 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 $2 Wan

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nitimitittmimimimittmimimimimimimimimimimimimimimimimimimimimimi5 2555955 5 5 5 5 5 5 5 5595555555 5 5 55 5 5 5 55 5 5 5959595 55 55 55 2 Wan (5) Arpitanarpitanuyoga-The basic or important meaning or 5 property of a word or thing is called arpit and the auxiliary or ordinary one is called anarpit. This anuyoga deals with attributes and modes of all entities in context of important and ordinary. (6) Bhaavitabhaavitanuyoga-This anuyoga discusses the influence or absence of influence of one entity on another. For example a soul with passion is influenced by good or bad surroundings, whereas one without passions is not. (7) Bahyabahyanuyoga-This anuyoga deals with mutual differences among entities or uniqueness of each entity. (8) Shashvatashashvatanuyoga-This anuyoga deals with the permanent and impermanent properties of entities. (9) Tathajnananuyoga-This anuyoga elaborates the real forms of entities exactly as they are. (10) Atathajnananuyoga-This anuyoga deals with unreal forms of entities as propagated by heretics. utpAtaparvata - pada UTPATAPARVAT-PAD (SEGMENT OF UTPATAPARVAT) 47. camarassa NaM asuriMdassa asurakumAraraNNo tigiMchikUDe uppAtapavvate mUle dasa bAvIse joyaNasate vikkhaMbheNaM paNNatte / 48. camarassa NaM asuriMdassa asurakumAraraNNo somassa mahAraNNo somappa uppAtapavvate dasa joyaNasayAI uDDuM uccatteNaM, dasa gAuyasatAiM ubveheNaM, mUle dasa joyaNasayAI vikkhaMbheNaM paNNatte / 49. camarassa NaM asuriMdassa asurakumAraraNNo jamassa mahAraNNo jamappa uppAtapavyate evaM ceva / 50. evaM varuNassavi / 51. evaM vesamaNassavi / 47. asurendra, asurakumArarAja camara kA tigiMchakUTa ( asaMkhyadvIpa samudroM ko lA~ghakara aruNavara samudra meM sthita ) nAmaka utpAta parvata mUla meM dasa sau bAIsa (1022) yojana vistRta hai / 48. asurendra, asurakumArarAja camara ke lokapAla mahArAja soma kA somaprabha nAmaka utpAtaparvata dasa sau (1000) yojana U~cA, dasa sau koza bhUmi meM gaharA aura mUla meM dasa sau (1000) yojana caur3A hai| 49. asurendra, asurakumArarAja camara ke lokapAla yama mahArAja kA yamaprabha nAmaka utpAtaparvata soma ke utpAtaparvata ke samAna hI U~cA, gaharA aura vistAra vAlA hai / 50. isI prakAra varuNa lokapAla kA varuNaprabha utpAtaparvata aura 51. vaizramaNa lokapAla kA vaizramaNaprabha utpAtaparvata bhI jAnanA cAhie / 47. Tingichha koot, the Utpat parvat of Chamar Asurendra, the king of Asur Kumar gods, (located beyond innumerable islands and seas in Arunavar Samudra) is ten hundred twenty two (1022) Yojan wide at its base. 48. Somaprabh, the Utpat parvat of Soma, the lok-paal of Chamar dazama sthAna ( 491 ) ***mimimimimimimimimimimimimimimimimimimimimimitit***mitit Tenth Sthaan phra Wan Wan Wan phra phaphaphapha

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nikllltkvi*************************tmilllitil 5555555555555555 phra pha phra Wan Asurendra, the king of Asur Kumar gods is ten hundred (1000) Yojans high, ten hundred (1000) Kosa deep in the ground, and ten hundred 5 (1000) Yojan wide at its base. 49. Yamaprabh, the Utpat parvat of Yama, 5 the lok-paal of Chamar Asurendra, the king of Asur Kumar gods is as high, deep and wide as the Utpataparvat of Soma. The same should be read for-50. Varunaprabh, the Utpat parvat of Lok-pal Varun and 51. Vaishramanaprabh, the Utpat parvat of Lok-pal Vaishramana. Wan 52. balissa NaM vairoyaNiMdassa vairoyaNaraNNo ruyagiMde uppAtapavvate mUle dasa bAvIse joyaNasate vikkhaMbheNaM paNNatte / 53. balissa NaM vairoyaNiMdassa vairoyaNaraNNo somassa evaM ceva, jadhA camarassa lokapAlANaM taM ceva balissavi / 52. vairocanendra vairocanarAja bali kA rucakendra nAmaka utpAtaparvata mUla meM dasa sau bAIsa (1022) yojana vistRta hai / 53. vairocanendra vairocanarAja bali ke lokapAla mahArAja soma, yama, vaizramaNa aura varuNa ke sva-sva nAma vAle utpAtaparvatoM kI U~cAI eka-eka hajAra yojana, gaharAI eka-eka hajAra 5 gavyUti aura mUla bhAga kA vistAra eka-eka hajAra yojana hai| phra Wan Wan 52. Ruchakendra, the Utpat parvat of Bali Vairochanendra, the king of phra Vairochan gods, is ten hundred twenty two (1022) Yojan wide at its base. 53. Each of the Utpat parvats of Soma, Yama, Vaishraman and Varun, the lok-paals of Bali Vairochanendra, the king of Vairochan gods, bearing each one's name respectively, is one thousand Yojans high, one thousand Kosa deep in the ground, and one thousand Yojan wide at their bases. 54. dharaNassa NaM NAgakumAriMdassa nAgakumAraraNNo dharaNappabhe uppAtapavvate dasa joyaNasayAI uDuM uccatteNaM, dasa gAuyasatAiM uvveheNaM, mUle dasa joyaNasatAI vikkhaMbheNaM / 55. dharaNassa NaM NAgakumAriMdassa NAgakumAraraNo kAlavAlassa mahAraNNo kAlavAlappabhe uppAtapavvate dasa joyaNasayAI uDuM uccatteNaM evaM ceva / 56. evaM jAva saMkhavAlassa / 57 evaM bhUtANaMdassavi / 58. evaM logapAlANavi se, jahA dharaNassa / 59. evaM jAva thaNitakumArANaM salogapAlANaM bhANiyavvaM, savvesiM uppAyapavvayA bhANiyavvA sarisaNAmagA / 60. sakkassa NaM deviMdassa devaraNo sakkappa uppAtapavvate dasa joyaNasahassAI uDDuM uccatteNaM, dasa gAuyasahassAiM uvveheNaM, mUle dasa joyaNasahassAiM vikkhaMbheNaM paNNatte / 61. sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo / jadhA sakkarasa tathA savvesiM logapAlANaM, savvesiM ca iMdANaM jAva accuyatti / savvesiM pamANamegaM / 54. nAgakumArendra nAgakumArarAja dharaNa kA dharaNaprabha nAmaka utpAtaparvata dasa sau (1000) yojana U~cA, dasa sau gavyUti gaharA aura mUla meM dasa sau (1000) yojana vistAra vAlA hai / 55. nAgakumArendra 25 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955555 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 nAgakumArarAja ke lokapAla kAlapAla mahArAja kA kAlapAlaprabha nAmaka utpAtaparvata dasa sau yojana sthAnAMgasUtra (2) (492) Sthaananga Sutra (2) phra phra kuttttttttt*********tmilll************* Wan Wan Wan

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255595959595959595555 5 595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595555 @ ttttti**************************tmilllillli phra 5 U~cA, dasasau gavyUti gaharA aura mUla meM dasa sau yojana vistAra vAlA hai / 56. isI prakAra kolapAla, 5 zailapAla aura zaMkhapAla nAmaka lokapAloM ke sva-sva nAma vAle utpAtaparvata kI U~cAI, gaharAI aura mUla meM vistAra jAnanA cAhie / 57. isI prakAra bhUtendra bhUtarAja bhUtAnanda ke bhUtAnanTaprabha nAmaka 5 5 utpAtaparvata kI U~cAI eka hajAra yojana, gaharAI eka hajAra gavyUti aura mUla kA vistAra eka hajAra phra Wan Wan yojana hai / 58. isI prakAra bhUtAnanda ke lokapAla mahArAja kAlapAla, kolapAla, zaMkhapAla aura zailapAla ke sva-sva nAma vAle utpAtaparvatoM kI U~cAI eka-eka hajAra yojana, gaharAI eka-eka hajAra 5 60. Shakraprabh, the Utpat parvat of Shakra Devendra, the king of gods, is ten thousand Yojan high, ten thousand Kosa deep in the ground, and 5 ten thousand Yojan wide at its base. 61. The description of Somaprabh, gavyUti aura mUla meM vistAra eka-eka hajAra yojana dharaNa ke samAna hai / 59. isI prakAra suparNakumAra yAvat stanitakumAra devoM ke indroM ke aura unake lokapAloM ke apane-apane nAmavAle utpAtaparvatoM kI U~cAI, gaharAI aura mUla meM vistAra dharaNa tathA unake lokapAloM ke samAna hai / 60. devendra devarAja 5 zakra ke zakraprabha nAmaka utpAta parvata kI U~cAI dasa hajAra yojana, gaharAI dasa hajAra gavyUti aura mUla Wan Wan Wan meM vistAra dasa hajAra yojana hai / 61. devendra devarAja zakra ke lokapAla mahArAja soma ke somaprabha phra nAmaka utpAta parvata kA varNana zakra ke utpAtaparvata ke samAna hai| zeSa sabhI lokapAloM ke utpAtaparvatoM 5 kA tathA acyutakalpaparyanta sabhI indroM ke utpAtaparvatoM kI U~cAI Adi kA pramANa eka hI samAna hai| 54. Dharanaprabh, the Utpat parvat of Dharan Naag kumarendra, 5 the king of Naag Kumar gods, is ten hundred twenty two (1022) Yojan wide at its base. 55. Kaalpaalprabh, the Utpat parvat of Kaalpaal, the lok-paal of Dharan Naag-kumarendra, the king of Naag Kumar gods is 5 ten hundred (1000) Yojans high, ten hundred (1000) Kosa deep in the ground, and ten hundred (1000) Yojan wide at its base. 56. In the same way each of the Utpat parvats of the lok-paals Kolpaal, Shailpaal, and Shankhpaal, bearing each one's name respectively, have the same height, depth in the ground, and width at their bases. 57. In the same way Bhootanandaprabh, the Utpat parvat of Bhootanand Bhootendra, the king of Bhoot gods, is one thousand Yojan high, one thousand Kosa deep in the ground, and one thousand Yojan wide at its base. 58. In the same way each of the Utpat parvats of Kaalpaal, Kolpaal, Shailpaal, and 5 Shankhpaal, the lok-paals of Bhootanand, bearing each one's name respectively, is one thousand Yojans high, one thousand Kosa deep in the ground, and one thousand Yojan wide at its base. 59. In the same way the Utpat parvats of the Indras of Suparna Kumar to Stanit Kumar gods and their lok-paals have the same height, depth in the ground, and width at their bases as those of Dharan and his lok-pals. dazama sthAna (493) titititlll**************************ttttt 15 955 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 5 5 5 5 5 5 5 5952 Tenth Sthaan phra Wan Wan Wan pha pha 5 Wan

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phra Wan the Utpat parvat of Soma, the lok-pal of Shakra Devendra, the king of gods, is same as that of Shakra. The dimensions of the Utpat parvats of all the remaining lok-pals and those of all the Indras up to Achyut Kalp are same. Elaboration-When the gods from the lower world and the upper world come to the middle world they first arrive at a mountain and create Uttar-vaikriya sharira (secondary transmuted body) and only then proceed to the middle world. The mountains so used by them are called Utpat parvat. Each god has a different Utpat parvat. The Utpat parvats of Chamar and Bali are on Tingichha koot. Those of the sixteen Indras of the remaining eight abode dwelling gods are in the directions of their respective capitals. The Indras of Vanavyantars and Jyotishks have neither Utpat parvats nor lok-pals. The Vaimaniks have ten Indras and each one of them have four lok-paals. The Utpat parvats five are in the north and five in the south. On these Utpat parvats there are beautiful places and other facilities for sojourn and transmutation. (Hindi Tika, part-2, p. 741) phra vivecana - adholokavartI yA UrdhvalokavartI deva jaba madhyaloka meM Ate haiM, taba prathama ve kisI parvata para Akara uttara vaikriya zarIra kA nirmANa karate haiM, phira vahA~ se madhyaloka meM Ate haiN| unhIM parvatoM ko 'utpAta parvata' kahA jAtA hai / utpAta parvata sabhI devoM ke bhinna-bhinna hote haiM / camarendra aura bali vairAcandra ke utpAta parvata, tigiMcha kUTa para zeSa ATha bhavanapatiyoM ke 16 indroM ke, unake lokapAloM ke 55 jisa dizA meM unakI rAjadhAnI hai, usI dizA meM utpAta parvata hai / vAnavyantara aura jyotiSIndroM ke na utpAta parvata hai aura na unake lokapAla haiN| vaimAnikoM ke 10 indra aura pratyeka ke cAra-cAra lokapAla haiN| unake 5 ke utpAta parvata uttara meM, 5 ke dakSiNa dizA meM hai| ina utpAta parvatoM para una indra Adi ke 5 ramaNIya prAsAda bhI hai, jahA~ ve rukakara uttara vaikriya karate haiM / (hindI TIkA, bhAga 2, pRSTha 741) Wan sthAnAMgasUtra (2) (494) avagAhanA-pada AVAGAHANA PAD (SEGMENT OF SPACE OCCUPATION) 62. bAyaravaNassaikAiyANaM ukkoseNaM dasajoyaNasayAI sarIrogAhaNA pnnnnttaa| 5 63. jalacara - paMciMdiyatirikkhajoNiyANaM ukkoseNaM dasa joyaNasayAI sarIrogAhaNA paNNattA / 64. uraparisappa - thalacara- paMciMdiyatirakkhijoNiyANaM ukkoseNaM ( dasa joyaNasatAI sarIrogAhaNA paNNattA) / 62. bAdara vanaspatikAyika jIvoM ke zarIra kI utkRSTa avagAhanA dasa sau (1000) yojana hai| (yaha avagAhanA samudravartI kamala kI nAla kI apekSA se hai ) 63. jalacara paMcendriya tiryagyonika jIvoM 5 ke zarIra kI utkRSTa avagAhanA dasa sau (1000) yojana hai / 64. uraH parisarpa sthalacara paMcendriya tiryagyonika jIvoM ke zarIra kI utkRSTa avagAhanA dasa sau (1000) yojana hai / 5 Wan phra Sthaananga Sutra (2) 5 phra Wan ***********************************

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255955555 5 55 55 5 55 5 5 5 5 5 5 5 5 55 55955 5959595952 Wan 62. The maximum avagahana (space occupation) of vanaspatikayik T beings (plant-bodied beings) is ten hundred (1000) Yojans (this relates to 5 f the long stem of lotus flower in sea ). 63. The maximum avagahana 5 hi (space occupation) of Jalachar panchendriya tiryagyonik beings (five h sensed aquatic animals) is ten hundred (1000) Yojans. 64. The maximum phra avagahana (space occupation) of Urparisarp sthalachar panchendriya Wan tiryagyonik beings (five sensed non-limbed reptilian terrestrial animals) F is ten hundred (1000) Yojans. F Wan F 5 tIrthaMkara - pada TIRTHANKAR-PAD (SEGMENT OF TIRTHANKAR) 65. saMbhavAo NaM arahAto abhiNaMdaNe arahA dasahiM sAgarovamakoDisatasahassehiM vItikkaMtehiM samuppaNNe / 5 65. arhat sambhava ke pazcAt abhinandana arhat dasa lAkha karor3a sAgaropama samaya bIta jAne para utpanna hue the / 65. Arhat Abhinandan was born after ten lac crore (nine trillion) Sagaropam of Arhat Sambhava. ananta bheda - pada ANANT-PAD (SEGMENT OF THE ENDLESS OR INFINITE) 66. dasavihe aNaMtae paMNNatte, taM jahA - NAmANaMtae ThavaNANaMtae, davvANaMtae, gaNaNANaMtae, paesANaMtae, egatoNaMtae, duhatoNaMtae, desavitthArANaMtae, savyavitthArANaMtae sAsatANaMtae / dazama sthAna phra pha 66. ananta dasa prakAra kA hai, jaise - ( 1 ) nAma - ananta - kisI vastu kA 'ananta' nAma rakhanA / (2) sthApanA - ananta - kisI vastu meM 'ananta' zabda kI sthApanA karanA / ( 3 ) dravya - ananta - parimANa kI 5 dRSTi se 'ananta' kA vyavahAra karanA / (4) gaNanA - ananta - ginane yogya vastu ke binA hI eka, do, tIna, saMkhyAta, asaMkhyAta ananta, isa prakAra ginanA / ( 5 ) pradeza - ananta - pradezoM kI apekSA 'ananta' kI gaNanA | (6) ekataH ananta - eka ora se ananta, jaise atItakAla kI apekSA ananta samayoM kI gnnnaa| pha (7) dvidhA - ananta - donoM ora se ananta, jaise- atIta aura anAgata donoM kAla kI apekSA ananta samayoM kI gaNanA / (8) deza - vistAra ananta - dizA yA pratara kI dRSTi se ananta gaNanA / ( 9 ) sarvavistAra anantakSetra kI vyApakatA kI dRSTi se ananta / jaise AkAzAstikAya ke ananta pradeza haiM / (10) zAzvata - ananta - 5 zAzvatatA yA nityatA kI dRSTi se ananta / jaise jIva, ajIva Adi dravya anAdi ananta haiM / Wan 5 5 (495) Wan 5 Wan Wan 66. Anant (endless or infinite ) is of five kinds -- ( 1 ) naam anant - whose name is Anant ( 2 ) sthapana-anant -- to install the word 'anant' in 5 some thing. (3) dravya-anant--use of the term anant in terms of 5 measure. (4) ganana-anant-counting of numbers from one to infinite in absence of countable things. (5) pradesh-anant counting endless space phra points. ( 6 ) Ekatah-anant-unidirectional infinite such as counting phra 5 5 Wan Tenth Sthaan 5. 5 Wan Wan Wan 5 5 nitimittmimimimimittmi****mimimimimimimimimimi******** Wan

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55555555555555555 5 55555559 infinite Samayas of the past. (7) Duidha-anant-bi-directional infinite 4 such as counting infinite Samayas of the past as well as the future. Wan (8) Desh-vistar-anant-the endlessness of the expanse of space in one + specific direction. (9) Sarva-vistar-anant-the endlessness of the overall expanse of space. For example Akashastikaya has infinite space-points. (10) Shashvat-anant-eternally infinite, such as entities like soul that are without a beginning or an end. 5 geargau PURVAVASTU-PAD (SEGMENT OF PURVAVASTU) 67. uppAyapuvassa NaM dasa vatthU pnnnnttaa| 68. atthi-NatthippavAyapubassa NaM dasa cUlavatthU OM pnnnnttaa| 67. utpAdapUrva (prathama pUrva) ke vastu nAmaka (bar3e adhyayana) dasa adhyayana haiN| 68. astima nAstipravAdapUrva (cauthA pUrva) ke cUlAvastu nAmaka dasa laghu adhyayana haiN|| 67. The Vastu division of Utpaad Purva (the first volume of the fourteen volume subtle canon) has ten chapters. 68. Asti-nastipravada Purva (the fourth Purva) has ten small chapters called Chulavastu. pratisevanA-pada PRATISEVANA-PAD (SEGMENT OF MISCONDUCT) 69. dasavihA paDisevaNA paNNattA, taM jahA dappa pamAya'NAbhoge, Aure AvatIsu y| saMkite sahasakkAre, bhayappaosA ya vImaMsA // 1 // (saMgrahaNI gAthA) 69. pratisevanA daza prakAra kI hai, jaise-(1) darpapratisevanA, (2) pramAdapratisevanA, E (3) anAbhogapratisevanA, (4) AturapratisevanA, (5) ApatpratisevanA, (6) zaMkitapratisevanA, OM (7) sahasAkaraNapratisevanA, (8) bhayapratisevanA, (9) pradoSapratisevanA, (10) vimrshprtisevnaa| 69. Pratisevana (misconduct) is of ten kinds--(1) darp-pratisevana, (2) pramad-pratisevana, (3) anabhog-pratisevana, (4) aatur-pratisevana, (5) apatpratisevana, (6) shankit-pratisevana, (7) sahasakaranOM pratisevana, (8) bhayapratisevana, (9) pradosh-pratisevana, and Wan (10) vimarsh-pratisevana. vivecana-gRhIta vrata kI maryAdA ke pratikUla AcaraNa karane ko pratisevanA kahate haiN| pratisevanAoM Wan kA spaSTIkaraNa isa prakAra hai (1) darpapratisevanA-darpa yA uddhata bhAva se gamana Adi kriyAe~ krnaa| (2) pramAdapratisevanA-vikathA Adi pramAda ke vaza doSa sevana krnaa| ___(3) anAbhogapratisevanA-vismRtivaza anajAne yA upayogazUnyatA se ayogya AcaraNa krnaa| gAgA1248 sthAnAMgasUtra (2) (496) Sthaananga Sutra (2) 4 )) 55555555555555

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) ) )) ))) ) )) ) )) 855555555555555555555555555555555555555 (4) AturapratisevanA-bhUkha-pyAsa Adi se pIr3ita hokara ayogya vastu kA sevana krnaa| (5) ApatpratisevanA-Apatti Ane para ayogya kArya krnaa| (6) zaMkitapratisevanA-eSaNIya vastu meM bhI zaMkA hone para usakA sevana krnaa| (7) sahasAkaraNapratisevanA-akasmAt kisI ayogya vastu kA sevana ho jaanaa| (8) bhayapratisevanA-bhaya-vaza kisI ayogya vastu kA sevana krnaa| (9) pradoSapratisevanA-dveSa-vaza jIva-ghAta Adi krnaa| (10) vimarzapratisevanA-ziSyoM kI parIkSA ke lie kisI ayogya kArya ko krnaa| (ina pratisevanAoM ke anya upabhedoM kA vistRta vivecana nizIthabhASya Adi se jAnanA caahie|) Elaboration--transgressing the discipline of accepted vows is called pratisevana (misconduct); details are as follows___ (1) Darp-pratisevana-to indulge in actions, including movement, with arrogance or pride. ___(2) Pramad-pratisevana-to commit faults out of stupor, such as loose talk. ___(3) Anabhog-pratisevana-to indulge in misconduct inadvertently or . due to lack of enthusiasm. (4) Aatur-pratisevana-to consume harmful things due to torment of hunger and thirst. (5) Apatpratisevana-to indulge in misconduct under dire circumstances. (6) Shankit-pratisevana-to avoid acceptable things due to some doubt. (7) Sahasakaran-pratisevana-accidental use of unacceptable things. ___(8) Bhayapratisevana-to use unacceptable things out of fear. (9) Pradosh-pratisevana-to kill or harm beings out of animosity. (10) Vimarsh-pratisevana-to indulge in proscribed act in order to test disciples. (More details about these and other kinds of misconduct can be fi seen in works like Nisheeth Sutra.) AlocanA-pada ALOCHANA-PAD (SEGMENT OF SELF-CRITICISM) 70. dasa AloyaNAdosA paNNattA, taM jahA AkaMpaittA aNumANaittA, jaM diTuM bAyaraM ca suhumaM vaa| chaNNaM saddAulagaM, bahujaNa avvatta tssevii||1|| )) )) Wan 5555555555555555555555555555555555555555555555) ))) )) ) bhAja hhhhhhhhh E F dazama sthAna (497) Tenth 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 .

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))))) )) )) )) ) )) ) )))) )) )) Wan 555555555555555555555555555555555555555555555558 OM 70. AlocanA ke dasa doSa haiM, jaise-(1) Akampya yA Akampita doSa, (2) anumanya yA + anumAnita doSa, (3) dRSTadoSa, (4) bAdaradoSa, (5) sUkSma doSa, (6) channa doSa, (7) zabdAkulita doSa, (8) bahujana doSa, (9) avyakta doSa, (10) tatsevI doss| 70. There are ten faults related to alochana (self-criticism) (1) aakampya or aakampit dosh, (2) anumanya or anumanit dosh, (3) drisht dosh, (4) badar dosh, (5) sukshma dosh, (6) chhanna dosh, (7) shabdakulit dosh, OM (8) bahuja dosh, (9) avyakt dosh, and (10) tatsevi dosh. __ vivecana-doSa-vizuddhi ke lie AlocanA kI jAtI hai, isalie AlocanA karane vAle kA hRdaya OM bAlaka ke samAna sarala aura ahaMkAra rahita honA caahie| mAyA sahita kI gaI AlocanA se + Atma-zuddhi nahIM hotii| prastuta sUtra meM dasa kAraNa batAye haiM, jinase AlocanA karatA huA bhI vyakti ArAdhaka nahIM ho sktaa| (1) AkaMpaittA-guru prasanna hone para thor3A prAyazcitta deMge, yaha socakara unheM sevA Adi se prasanna karake phira unake pAsa doSoM kI AlocanA krnaa| (2) aNumANaittA-doSoM kA anumAna karake AlocanA karanA, jaise ki bilkula choTA aparAdha OM batAne se guru thor3A daNDa deMge, yaha socakara apane aparAdha ko bahuta choTA karake btaanaa| (3) jaM diTuM-jisa doSa kA sevana karate hue guru Adi ne dekha liyA ho, usI kI AlocanA karanA, anya kI nhiiN| (4) bAyaraM-bar3e-bar3e doSoM kI AlocanA krnaa| (5) suhamaM-choTe-choTe doSoM kI AlocanA krnaa| isake pIche mAyA kapaTa bhAva hI rahatA hai| kyoMki dUsare yaha samajheMge ki jo choTe-choTe doSoM kI bhI AlocanA karatA hai, vaha bar3e-bar3e doSoM kI ma AlocanA kyoM na karegA? yaha vizvAsa utpanna karAne ke lie sUkSma doSoM kI hI AlocanA krnaa| (6) chanaM-adhika lajjA ke kAraNa isa taraha gunagunAkara AlocanA karanA, jise AcAryAdi / OM bhalI-bhA~ti suna na skeN| (7) saddAulagaM-jora-jora se bolakara AlocanA karanA, jisa AlocanA ko anadhikArI bhI OM suna skeN| (8) bahujaNa-eka hI doSa kI AlocanA bahuta se guruoM ke pAsa jAkara krnaa| (9) avvatta-jisako prAyazcitta-vidhAna kA jJAna nahIM hai, usake pAsa AlocanA krnaa| (10) tassevI-jisa doSa kI AlocanA karanI hai, usI doSa kA sevana karane vAle ke pAsa hai AlocanA krnaa| (vistAra va tulanA ke lie dekheM ThANaM, pRSTha 978) Elaboration-Self criticism is aimed at atonement of fault. Therefore, the attitude of the atoner should be child-like simple and free of conceit. sthAnAMgasUtra (2) (498) Sthaananga Sutra (2)

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1555554444444446 46 46 46 46 44 E LE LE LE LE LE LE LE LE LE Wan Wan 555555555555555555555555555555555 Deceitful self-criticism does not lead to spiritual purity. This aphorism states ten reasons due to which an atoner fails to become a spiritualist(1) Aakampya or aakampit dosh-First to please the guru with the intention that when pleased he will prescribe mild atonement, and then to reveal committed faults before him. i (2) Anumanya or anumanit dosh-to indulge in criticism of imaginary faults; for example using imagination to reduce the gravity of one's faults before the guru with the assumption that for a minor fault he will prescribe a minor atonement. (3) Drisht dosh-to do self-criticism only of the faults that the guru has seen committing and avoiding all others. (4) Badar dosh-to do self-criticism only of grosser faults and not others. (6) Chhanna dosh-to whisper while doing self-criticism before the guru so that it is hard for him to hear clearly. (7) Shabdakulit Dosh-to do self-criticism in loud voice so that even the unconcerned are able to hear. 71. dasahiM ThANehiM, saMpaNNe aNagAre arihati attadosamAloettae, taM jahA - jAisaMpaNNe, kulasaMpaNNe, (viNayasaMpaNNe, NANasaMpaNNe, daMsaNasaMpaNNe, carittasaMpaNNe), khaMte, daMte, 5 apcchaataavii| (5) Sukshma dosh-to do self-criticism specially of minor faults for Wan the purpose of confidence building that when such minor faults have Wan been taken care of the grosser faults must naturally have been taken into account. dazama sthAna (8) Bahujan Dosh-to do self-criticism of one fault before many gurus. (9) Avyaht Dosh-to do self-criticism before a person who has no Wan knowledge of the procedures of atonement. Wan (10) Tatsevi Dosh-to do self-criticism before a person who himself Findulges in the same fault. (for more details and comparative discussion see Thanam, p. 978) (499) 555555555555555555555555555555555555555555 Wan 1555555555555555555555555555555555555 Wan Tenth Sthaan Wan Wan Wan Wan jaise- Wan 71. dasa sthAnoM se sampanna anagAra apane doSoM kI AlocanA karane ke yogya hotA hai, (1) jAtisampanna, (2) kulasampanna, (3) vinayasampanna, (4) jJAnasampanna, (5) darzanasampanna, 5 (6) cAritrasampanna, (7) kSAnta (kSamAsampanna ), ( 8 ) dAnta (indriya- jayI), (9) amAyAvI ( mAyAcArarahita), (10) apazcAttApI (pIche pazcAttApa nahIM karane vAlA) / Wan Wan Wan amAyI, Wan Wan Wan Wan

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! Wan 555Wan 55555555555555555555555555555555555555555 Wan ) ) )) ) )) ) ) ) ) )) )) )) ) )) ) )) ) ) 71. An anagar (ascetic) endowed with ten sthaans (qualities) is himself qualified to perform alochana (criticism and atonement) for his own faults-(1) Jati sampanna (of good maternal lineage), (2) Kula sampanna (of good paternal lineage), (3) Vinaya sampanna (endowed with modesty), (4) Jnana sampanna (endowed with knowledge), (5) Darshan sampanna (endowed with perception/faith), (6) Chaaritra sampanna (endowed with right conduct), (7) Kshant (endowed with forgiveness), (8) Daant (endowed with absolute control over sense organs), (9) Amayavi (free of deceit) and (10) Apashchatapi (who does not consequently repent). 72. dasahiM ThANehiM saMpaNNe aNagAre arihati AloyaNaM paDicchittae, taM jahA-AyAravaM, AhAravaM, vavahAravaM, ovIlae, pakuvvae, aparissAI, NijjAvae, avAyadaMsI, piyadhamme, dddhdhmme| 72. dasa sthAnoM se sampanna anagAra AlocanA dene ke yogya hotA hai, jaise-(1) AcAravAn-jo Wan jJAna Adi paMca AcAroM se yukta ho| (2) AdhAravAn-AlocanA ke dvArA batAye hue aticAroM ko mana 1 meM dhAraNa karane vAlA ho| (3) vyavahAravAna-jo pA~ca vyavahAroM kA jJAtA ho| (4) apavrIDaka-AlocanA fa karane vAle kI lajjA yA saMkoca chur3Akara usameM AlocanA karane kA sAhasa utpanna karane vAlA ho| + (5) prakArI-aparAdhI ke AlocanA karane para usakI zuddhi karane vAlA ho| (6) aparizrAvI-AlocanA karane vAle ke doSa dUsaroM ke sAmane prakaTa karane vAlA na ho| (7) niryApaka-bar3e prAyazcitta ko bhI Wan nirvAha kara sake, aisA sahayoga dene vAlA ho| (8) apAyadarzI-samyak AlocanA na karane ke duSphaloM ko batAne vAlA ho| (9) priyadharmI-dharma se prema rakhane vAlA ho| (10) drar3hadharmA-ApattikAla meM bhI dharma meM : OM dRr3ha rahane vAlA ho| 72. An anagar (ascetic) endowed with ten sthaans (qualities) is qualified to prescribe alochana (criticism and atonement) to others(1) Aacharvan-who is endowed with five limbs of right conduct, namely knowledge, perception/faith, conduct, austerities and potency of perseverance. (2) Aadhaarvan-who knows about all the transgressions requiring atonement by the one prepared for atonement. (3) Vyavaharvan-who has knowledge of the five kinds of vyavahar Wan (behaviour or conduct), namely Agam, Shrut, Ajna, Dharana and jeet. 4 (4) Apavridak--who is capable of imparting courage to rise above ! shyness and hesitation in order to perform atonement properly. (5) Prakari--who can formalize purification after atonement is concluded. (6) Aprishraavi-who does not reveal the faults of the defaulter to others. (7) Niryaapak-who can cooperate even during extended atonement. (8) Apaayadarshi--who can indicate the -1-1-1-1-1-1- naanaa| sthAnAMgasUtra (2) (500) Sthaananga Sutra (2) ka )) ))))))))5555555555555555

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) ) consequences of breach in and improper performance of prescribed atonement. (9) Priyadharmi-who loves religion. (10) Dridhadharmaho is resolute in observing codes even under adverse conditions. ) ) ) hhhhhhhhhhhhhhhhhhhhhhhhhhh5555 hhhhhhhhh555 55 hh prAyazcitta-pada PRAYASHCHIT-PAD (SEGMENT OF ATONEMENT) 73. dasavidhe pAyacchitte, taM jahA-AloyaNArihe, (paDikkamaNArihe, tadubhayArihe, ma vivegArihe, viusaggArihe, tavArihe, cheyArihe, mUlArihe), aNavaTuppArihe, paarNciyaarihe| ___73. prAyazcitta dasa prakAra kA hai, jaise-(1) AlocanA ke yogya-guru ke sAmane nivedana karane se hI jisakI zuddhi ho| (2) pratikramaNa ke yogya-'merA duSkRta mithyA ho' isa prakAra ke uccAraNa se jisa : doSa kI zuddhi ho| (3) tadubhaya ke yogya-jisakI zuddhi AlocanA aura pratikramaNa donoM se ho| 5 (4) viveka ke yogya-jisakI zuddhi grahaNa kiye gaye azuddha bhakta-pAnAdi ke tyAga se ho| (5) vyutsarga ke ma yogya-jisa doSa kI zuddhi kAyotsarga se ho| (6) tapa ke yogya-jisa doSa kI zuddhi anazanAdi tapa ke * dvArA ho| (7) cheda ke yogya-jisa doSa kI zuddhi dIkSA-paryAya ke cheda se ho| (8) mUla ke yogya-jisa ma doSa kI zuddhi punaH dIkSA dene se ho| (9) anavasthApya ke yogya-jisa doSa kI zuddhi tapasyApUrvaka punaH . dIkSA dene se ho| (10) pArAMcika ke yogya-bhartsanA evaM avahelanApUrvaka eka bAra saMgha se pRthak kara punaH dIkSA dene se jisa doSa kI zuddhi ho| 73. Prayashchit (atonement) is of ten kinds(1) requiring alochana (criticism), (2) requiring pratikraman (critical review followed by uttering--'may my misdeeds be undone'. ), (3) tadubhaya (requiring both alochana and pratikraman) (4) requiring vivek (sagacity of rejecting the impure), (5) requiring vyutsarg (abstainment and dissociation), (6) requiring tap (austerities including fasting), (7) requiring chhed (termination of ascetic state), (8) requiring mool (reinitiation), (9) requiring anavasthapya (reinitiation after observing prescribed austerities) and (10) requiring paranchik (reinitiation after censuring and summarily expelling once from the Sangh). vivecana-prAyazcitta eka prakAra kI cikitsA hai| jisa prakAra cikitsA rogI ko kaSTa dene ke lie nahIM, apitu roga nivAraNa ke lie kI jAtI hai| usI prakAra prAyazcitta cikitsA ke sAtha AcAryoM ne sAta prayojana batAye haiM-(1) pramAdajanita doSoM kA nirAkaraNa, (2) bhAvoM kI prasannatA, (3) zalya rahita honA, (4) avyavasthA kA nirAkaraNa, (5) maryAdA kA pAlana, (6) saMyama kI dRr3hatA aura (7) aaraadhnaa| nizIthabhASya meM batAyA hai-tIrthaMkara dhanvantari hai, prAyazcitta prApta sAdhu rogI, aparAdha ka roga aura prAyazcitta auSadha hai| (nizIthabhASya gAthA 6507) Elaboration-Atonement is.a kind of treatment. As treatment is given to a patient for curing his disease and not to cause him pain, in the same 55555555Wan 555555555))))))))))))))) | dazama sthAna (501) Tenth Sthaan S))))))))))))))))))))))))))

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55555555555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sheng way atonement is for spiritual cure. Acharyas have given seven objects along with cure by atonement-(1) for removing faults caused by stupor, (2) for gaining blissful feeling, (3) for being free of the thorns of sin, (4) for removing disorder, (5) for following discipline, (6) for resoluteness in ascetic practices and (7) for accomplishing spiritual goals (Tattvarth Vartik). It is mentioned in Nisheeth Bhashya that Tirthankar is a doctor, an ascetic requiring atonement is a patient, fault is a disease and atonement is a medicine (Nisheeth Bhashya, verse 6500) mithyAtva-pada MITHYATVA-PAD (SEGMENT OF UNRIGHTEOUSNESS) 74. dasavidhe micchatte paNNatte, taM jahA-adhamme dhammasaNNA, dhamme adhammasaNNA, ummagge maggasaNNA, magge ummaggasaNNA, ajIvesu jIvasaNNA, jIvesu ajIvasaNNA, asAhusu sAhusaNNA, sAhusu asAhusaNNA, amuttesu muttasaNNA, muttesu amuttsnnnnaa| 74. mithyAtva dasa prakAra kA hai, jaise-(1) adharma ko dharma mAnanA, (2) dharma ko adharma mAnanA, . (3) unmArga ko sumArga mAnanA, (4) sumArga ko unmArga mAnanA, (5) ajIva ko jIva mAnanA, (6) jIva ko ajIva mAnanA, (7) asAdhuoM ko sAdhu mAnanA, (8) sAdhuoM ko asAdhu mAnanA, (9) amuktoM ko Wan mukta mAnanA, (10) muktoM ko amukta maannaa| ___74. Mithyatva (unrighteousness) -is of ten kinds-(1) to accept adharma (misconduct or irreligiosity) as dharma (right conduct or + religiosity), (2) to accept dharma (right conduct or religiosity) as adharma (misconduct or irreligiosity), (3) to accept unmarg (wrong path) as sumarg (right path), (4) to accept sumarg (right path) as unmarg (wrong path), (5) to accept ajiva (non-being or matter) as jiva (being or soul), (6) to accept jiva (being or soul) as ajiva (non-being or matter), (7) to accept asadhu (non-ascetic or impious) as sadhu (ascetic or pious), (8) to accept sadhu (ascetic or pious) as asadhu (non-ascetic or impious), (9) to accept amukta (non-liberated) as mukta (liberated) and (10) to accept mukta (liberated) as amukta (non-liberated). tIrthaMkara vAsudeva-pada TIRTHANKAR VAASUDEVA-PAD (SEGMENT OF TIRTHANKAR VAASUDEVA) 75. caMdappabhe NaM arahA dasa pubbasatasahassAI savvAuyaM pAlaittA siddhe pphiinne| 76. dhamme NaM + arahA dasa vAsasayahassAiM savAuyaM pAlaittA siddhe pphiinne| 77. NamI NaM arahA dasa vAsasahassAiM savvAuyaM pAlaittA siddhe pphiinne| | sthAnAMgasUtra (2) (502) Sthaananga Sutra (2) 45555555555555555555555555555555555551

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Wan ))))))))))))555555555555555555555555555555555555 OM 75. arhat candraprabha dasa lAkha pUrva kI pUrNa Ayu pAlakara siddha yAvat samasta duHkhoM se mukta hue| ma ma 76. arhat dharmanAtha dasa lAkha pUrva kI pUrNa Ayu bhogakara siddha yAvat samasta duHkhoM se mukta hue| 77. arhat nami dasa hajAra varSa kI pUrNa Ayu bhogakara siddha yAvat samasta duHkhoM se mukta hue| 75. Arhat Chandraprabh became perfect (Siddha), ...and so on up to... and ended all miseries after concluding a life span of ten lac (hundred thousand) Purva. 76. Arhat Dharmanaath became perfect (Siddha), ...and so on up to... and ended all miseries after concluding a life span of ten lac (hundred thousand) Purva. 77. Arhat Nami became perfect (Siddha), ...and so on up to... and ended all miseries after concluding a life span of ten thousand years. 78. purisasIhe NaM vAsudeve dasa vAsasayasahassAiM savAuyaM pAlittA chaTThIe tamAe puDhavIe rayattAe uvvnnnne| 78. puruSasiMha nAma ke pA~caveM vAsudeva dasa lAkha varSa kI pUrNa Ayu bhogakara 'tamA' nAma kI chaThI pRthivI meM nAraka rUpa se utpanna hue| 78. Purush Simha, the fifth Vaasudev, reincarnated as an infernal being in Tama, the sixth Prithvi, after concluding a life span of ten lac (hundred thousand) years. 79. NemI NaM arahA dasa dhaNUI uDDhe uccatteNaM, dasa ya vAsasayAI sabbAuyaM pAlaittA siddhe pphiinne| 79. arhat nemi ke zarIra kI U~cAI dasa dhanuSa kI thii| ve eka hajAra varSa kI Ayu pAla kara ma siddha yAvat samasta duHkhoM se mukta hue| 79. Arhat Nemi was ten Dhanush tall and he became perfect OM (Siddha), ...and so on up to... and ended all miseries after concluding a si life span of one thousand years. OM 80. kaNhe NaM vAsudeve dasa dhaNUI uThaM uccatteNaM, dasa ya vAsasayAiM savvAuyaM pAlaittA taccAe vAluyappabhAe puDhavIe NeraiyattAe uvvnnnne| 81. vAsudeva kRSNa ke zarIra kI U~cAI dasa dhanuSa kI thii| ve dasa sau (1000) varSa kI pUrNAyu pAlakara 'vAlukAprabhA' nAma kI tIsarI pRthivI meM utpanna hue| 80. Vaasudeva Krishna was ten Dhanush tall and he reincarnated as an infernal being in Balukaprabha, the third Prithvi, after concluding a 4 life span of ten hundred (1000) years. dazama sthAna (503) Tenth Sthaan 855 5 55 5 5F 5F FF $$$ $$$$$$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

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8))))))))))))))))))))))))))))))))))))4954558 bhavanavAsi-pada BHAVAN-VASI-PAD (SEGMENT OF ABODE DWELLING GODS) 81. dasavihA bhavaNavAsI devA paNNattA, taM jahA-asurakumArA jAva thnniykumaaraa| 81. bhavanavAsI deva dasa prakAra ke haiM, jaise-(1) asurakumAra, (2) nAgakumAra, (3) suparNakumAra, (4) vidyutkumAra, (5) agnikumAra, (6) dvIpakumAra, (7udadhikumAra, (8) dizAkumAra, (9) vAyukumAra, (10) stnitkumaar| 81. Bhavan-vasi gods (abode dwelling gods) are of ten kinds(1) Asur-kumar, (2) Naag-kumar, (3) Suparn-kumar, (4) Vidyut-kumar, (5) Agni-kumar, (6) Dveep-kumar, (7) Udadhi-kumar, (8) Disha-kumar, (9) Vayu-kumar, and (10) Stanit-kumar. 82. eesi NaM dasavidhANaM-bhavaNavAsINaM devANaM dasa ceiyarukkhA paNNattA, taM jahA assattha sattivaNNe, sAmali uMbara sirIsa dhivnnnne| vaMjula-palAsa-vagdhA, tate ya kaNiyArarukkhe // 1 // (saMgrahaNI-gAthA) 82. ina dasoM prakAra ke bhavanavAsI devoM ke dasa caityavRkSa hote haiM-(1) asurakumAra kA-azvattha (piipl)| (2) nAgakumAra kA-saptaparNa (sAta patte vAlA) vRkSa vishess| (3) suparNakumAra kA-zAlmalI (semala) vRkss| (4) vidyutkumAra kA-udumbara (gUlara) vRkss| (5) agnikumAra kA-zirISa (sirIsa) vRkss| (6) dvIpakumAra kA-dadhiparNa vRkss| (7) udadhikumAra kA-vaMjula (azoka vRkss)| (8) dizAkumAra kA-palAza meM vRkss| (9) vAyukumAra kA-vyAghra (lAla eraNDa) vRkss| (10) stanitakumAra kA-karNikAra (kanera) vRkss| 82. These ten kinds of abode dwelling gods have ten kinds of Chaityavriskhas (temple-trees)-(1) Ashvattha tree (Ficus religiosa) of Asur-kumar, (2) Saptaparna tree (Alstonia scholaris) of Naag-kumar, (3) Shalmali tree (silk-cotton; Bombax ceiba) of Suparn-kumar, (4) Udumbar tree (Ficus glomerata) of Vidyut-kumar, (5) Shirish tree (Acacia) of Agni-kumar, (6) Dadhiparna tree of Dveep-kumar, (7) Vanjul tree (Ashoka) of Udadhi-kumar, (8) Palash tree (Butea monosperma) of Disha-kumar, (9) Vyaghra tree (red castor-oil plant) of Vayu-kumar, and (10) Karnikaar tree (kaner; oleander) of Stanit-kumar. saukhya-pada SAUKHYA -PAD (SEGMENT OF JOY) . 83. dasavidhe sokkhe paNNatte, taM jahA Arogga dIhamAuM, aDDejaM kAma bhoga raaNtose| atthi suhabhoga Nikkhammameva tatto annbaahe||1|| 83. sukha dasa prakAra kA hai, jaise-(1) Arogya (niirogtaa)| (2) dIrgha aayussy| (3) ADhyatA (dhana kI smpnntaa)| (4) kAma (zabda aura rUpa kA sukh)| (5) bhoga (gandha, rasa aura sparza kA sukh)| OM sthAnAMgasUtra (2) (504) Sthaananga Sutra (2)

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dasA bhavanapati devA ke caitya vkss| asurakumAra nAgakumAra suparNakumAra agjikamIra dvIpakumAra udadhikumAra vidyutakumAra dishaakumaar| stanita kumAra vAyukumAra ITURES TRILOK 015

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cihna | citra paricaya 15 / Illustration No. 15 bhavanapati devoM ke caitya vRkSa aura cihna bhavanapati jAti ke dasa devoM ke caitya vRkSa (unake priya vRkSa) tathA unako mukuToM meM bane cihnoM kA digdarzana prastuta citra meM hai| inake nAma Adi isa prakAra haiMnAma vRkSa (1) asurakumAra pIpala cUDAmaNi ratna (2) nAgakumAra saptaparNa nAgaphana (3) suparNakumAra semala (4) vidyutkumAra udumbara vajra (5) agnikumAra zirISa kalaza (6) dvIpakumAra dadhiparNa siMha (7) udadhikumAra azoka azva (8) dizAkumAra palAza vAyukumAra lAla eraNDa makara (10) stanitakumAra sikorA -sthAna 10, sUtra 82 tathA prajJApanA pada 2 garur3a gaja kanera CHAITYA VRIKSHAS AND SYMBOLS OF BHAVAN-VASI GODS This illustration presents chaitya vrikshas (the trees each one likes) of ten kinds of Bhavan-vasi gods with their symbols drawn on their crowns. Their names are as followsGods Trees Symbols (1) Asur-kumar Pipal Chudamani (2) Naag-kumar Saptaparna Snake-hood Suparn-kumar Semal Garud Vidyut-kumar Udumbar Vajra Agni-kumar Shirish Urn (6) Dveep-kumar Dadhiparna Lion Udadhi-kumar Ashoka Horse Disha-kumar Palash Elephant Vayu-kumar Red Erand Crocodile (10) Stanit-kumar Kaner Earthen cup -Sthaan 10, Sutra 82 and Prajnapana verse 2

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mktttiticuttttmi****lll******************lllik Wan (6) santoSa - nirlobhatA (alpa icchaa)| (7) asti- jaba jisa vastu kI AvazyakatA ho, taba usakI pUrti 5 ho jaanaa| (8) zubhabhoga - sundara, ramya bhogoM kI prApti honA / (9) niSkramaNa - pravrajita hone kA suyoga milanA / (10) anAbAdha - janma - mRtyu Adi kI bAdhAoM se rahita mukti-sukha / phaphaphapha Wan Wan 83. Sukha (joy) is of ten kinds (1) Aarogya (good health), (2) Deergh 5 ayushya (long life), (3) Adhyata (affluence), (4) Kaam (joys of sound and 5 beauty), (5) Bhog (joys of smell, taste and touch ), ( 6 ) Santosh 5 (contentment), (7) Asti (fulfillment), (8) Shubh-bhog (pleasures and Wan enjoyments), (9) Nishkraman (renunciation) and (10) Anabadh ( freedom 5 from obstacles of life and death; liberation). phra Wan phra - vizodhi-pada UPAGHAT VISHODHI-PAD upaghAta (SEGMENT OF IMPURITY AND PURITY) 84. dasavidhe uvaghAte paNNatte, taM jahA - uggamovaghAte, uppAyaNovaghAte, (esaNovaghAte, parikammovaghAte), pariharaNovaghAte, NANovaghAte, daMsaNovaghAte, carittovaghAte, aciyattovaghAte, sArakkhaNovaghAte / Wan 84. upaghAta- (doSa sevana se hone vAlI cAritra hAni ) dasa prakAra kA hai - (1) udgamadoSa - bhikSA ke udgama sambandhI doSa se hone vAlA upaghAta, (2) utpAdanAdoSa - bhikSAsambandhI utpAda se hone vAlA cAritra kA upaghAta / (3) eSaNAdoSa-gocarI ke doSa se hone vAlA cAritra kA upaghAta / (4) parikarmadoSa-vastra- 5 patra Adi ke sa~vArane se hone vAlA cAritra kA upaghAta / (5) pariharaNadoSa-akalpya upakaraNoM ke upabhoga pha se hone vAlA cAritra kA upaghAta / (6) pramAda Adi se hone vAlA jJAna kA upaghAta / (7) zaMkA Adi se phra hone vAlA darzana kA upaghAta / (8) samitiyoM ke yathAvidhi pAlana na karane se hone vAlA cAritra kA upaghAta / (9) aprIti yA avinaya se hone vAlA vinaya Adi guNoM kA upaghAta / (10) saMrakSaNa-upaghAtazarIra, upadhi Adi meM mUrcchA rakhane se hone vAlA parigraha-viramaNa kA upaghAta / Wan 5 (505) puumimimittmilll************************cullli 84. Upaghat (impairment of conduct due to impurity or fault) is of ten kinds (1) Udgamopaghat-impairment of conduct due to faults of accepting alms (2) Utpadanopaghat-impairment of conduct due to faults 5 of producing alms. (3) Eshanopaghat-impairment of conduct due to faults of alms seeking. (4) Parikarmopaghat-impairment of conduct due to faults related to extra care of garb, bowls and other ascetic equipment. (5) Pariharanopaghat-impairment of conduct due to using prohibited equipment. (6) Jnanopaghat-- Impairment of jnana (knowledge) due to phra stupor and other faults. (7) Darshanopaghat - Impairment of darshan 5 (perception/faith) due to doubt. (8) Chaaritropaghat-Impairment of phra chaaritra (right conduct) due to improper observation of samitis (self cu regulation). (9) Apriti-upaghat-Impairment of virtues including vinaya phra phra Wan dazama sthAna Tenth Sthaan Wan cu Wan Wan cu phra Wan Wan Wan

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5 5 5555555555555559 (modesty) due to aversion and immodesty. (10) SanrakshanopaghatImpairment of parigraha viraman (vow of non-possession) due to fondness for body and possessions. 85. dasavidhA visohI paNNattA, taM jahA-uggamavisohI, uppAyavisohI, (esaNavisohI, parikammavisohI, pariharaNavisohI, NANavisohI, daMsaNavisohI, carittavisohI, aciyattavisohI), saarkkhnnvisohii| 85. vizodhi dasa prakAra kI hai-(1) udgama-vizodhi-udgama-sambandhI doSoM kI vishuddhi| Wan (2) utpAdanA-vizodhi-utpAdana-sambandhI doSoM kI vizuddhi / (3) eSaNA-vizodhi-eSaNA-sambandhI doSoM + kI vishuddhi| (4) parikarma-vizodhi-vastra-pAtrAdi sa~vArane se utpanna doSoM kI vishuddhi| (5) pariharaNa vizodhi-akalpya upakaraNoM ke upabhoga se utpanna doSoM kI vishuddhi| (6) jJAna-vizodhi-jJAna ke aMgoM kA + yathAvidhi abhyAsa na karane se lage hue doSoM kI vishuddhi| (7) darzana-vizodhi-samyagdarzana meM lage hue doSoM kI vishuddhi| (8) cAritra-vizodhi-cAritra meM lage hue doSoM kI vishuddhi| (9) aprIti-vizodhiOM aprIti kI vizuddhi (10) saMrakSaNa-vizodhi-saMyama ke sAdhanabhUta upakaraNoM meM mUrchAdi rakhane se lage hue + doSoM kI vishuddhi| 85. Vishodhi (purification) is of ten kinds (related to faults mentioned $ in preceding aphorism)-(1) Udgam-vishodhi-purification of faults of + Udgam. (2) Utpadan-vishodhi-purification of faults of Utpadan. (3) Eshana-vishodhi-purification of faults of due to faults of Eshana. (4) Parikarm-vishodhi-purification of faults of Parikarm. (5) Pariharanvishodhi-purification of faults of Pariharan. (6) Jnana-vishodhiPurification of faults related to jnana. (7) Darshan-vishodhiPurification of faults related to darshan (perception/faith). (8) Chaaritravishodhi-Purification of faults related to chaaritra. (9) Apritivishodhi--Purification of faults related to Apriti. (10) Sanrakshanvishodhi-Purification of faults related to Sanrakshan. saMkleza-asaMkleza-pada SANKLESH-ASANKLESH-PAD (SEGMENT OF PERTURBED AND UNPERTURBED STATE OF MIND) 86. dasavidhe saMkilese paNNatte, taM jahA-uvahisaMkilese, uvassayasaMkilesa, kasAyasaMkilese, bhattapANasaMkilese, maNasaMkilese, vaisaMkilese, kAyasaMkilese, NANasaMkilese, daMsaNa-saMkilese, crittsNkilese| 86. saMkleza-(mAnasika vikSobha va asamAdhi) dasa prakAra kA hai-(1) upadhi-saMklezavastra-pAtrAdi upadhi ke nimitta se hone vaalaa| (2) upAzraya-saMkleza-upAzraya yA nivAsa sthAna ke U nimitta se hone vaalaa| (3) kaSAya-saMkleza-krodhAdi ke nimitta se hone vaalaa| (4) bhakta-pAna | sthAnAMgasUtra (2) (506) Sthaananga Sutra (2)

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- 595 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 55 5 5 5 5 555 55552 Wan Wan phra phra to speech), (7) Kaya-sanklesh (that related to body), (8) Jnana-sanklesh (that related to knowledge), (9) Darshan-sanklesh (that related to perception/faith) and (10) Chaaritra-sanklesh (that related to conduct). 87. dasavidhe asaMkilese paNNatte, taM jahA - uvahi asaMkilese, uvassaya asaMkilese, Wan 5 kasAya asaMkilese, bhattapANaasaMkilese, maNaasaMkilese, vaiasaMkilese, kAya asaMkilese, NANa asaMkilese, daMsaNa asaMkilese, carittaasaMkilese / Wan Wan saMkleza - AhArAdi ke nimitta se hone vaalaa| (5) manaH saMkleza-mana ke udvega se hone vAlA / pha (6) vAk - saMkleza - vacana ke nimitta se hone vaalaa| (7) kAya - saMkleza- zarIra ke nimitta se hone vAlA / (8) jJAna - saMkleza- jJAna kI azuddhi se hone vAlA / ( 9 ) darzana- saMkleza-darzana kI azuddhi se hone vAlA / (10) cAritra saMkleza- cAritra kI azuddhi se hone vAlA / 86. Sanklesh (perturbed state of mind) is of ten kinds-(1) Upadhisanklesh (that related to possessions), (2) Upashraya-sanklesh (that related to place of stay ), ( 3 ) Kashaya - sanklesh (that related to passions pha like anger ), ( 4 ) Bhakt-paan-sanklesh (that related to food and water), 5 (5) Manah-sanklesh (that related to mind) (6) Vak-sanklesh (that related Wan Wan (2) upAzraya - asaMkleza, (3) kaSAya-asaMkleza, (4) (7) kAya asaMkleza, (8) 87. asaMkleza - ( pratyeka sthiti meM mana kI prasannatA) dasa prakAra kA hai - (1) upadhi - asaMkleza, bhakta - pAna - asaMkleza, (5) manaH asaMkleza, jJAna - asaMkleza, (9) darzana - asaMkleza, pha phra Wan (6) vAk - asaMkleza, (10) cAritra asaMkleza / 5 to speech), (7) Kaya- asanklesh (that related to body), (8) Jnana-asanklesh phra 5 (that related to knowledge ), ( 9 ) Darshan-asanklesh (that related to perception/faith) and (10) Chaaritra-asanklesh (that related to conduct ). Wan 5 bala - sUtra BAL-PAD (SEGMENT OF STRENGTH) 87. Asanklesh (unperturbed state of mind) is of ten kinds-(1) Upadhiasanklesh (that related to possessions ), ( 2 ) Upashraya- asanklesh (that 5 related to place of stay), (3) Kashaya - asanklesh (that related to passions 5 like anger), (4) Bhakt-paan-asanklesh (that related to food and water), (5) Manah-asanklesh (that related to mind) (6) Vak-asanklesh (that related 88. dasavidhe bale paNNatte, taM jahA- sotiMdiyabale, ( cakkhiMdiyabale, ghANiMdiyabale, 5 jibbhiMdiyabale), phAsiMdiyabale, NANabale, daMsaNabale, carittabale, tavabale, vIriyabale / 7 95 95 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 5 5 5 5 5 55 2 dazama sthAna Wan 88. bala dasa prakAra kA hai - (1) zrotrendriya-bala / (2) cakSurindriya-bala / (3) ghrANendriya-bala / phra (4) rsnendriy-bl| (5) sparzanendriya-bala (pA~coM indriyoM kI paryApta zakti ko yahA~ bala kahA hai ) / (6) jnyaanbl| (7) drshnbl| (8) caaritrbl| (9) tpobl| (10) vIryabala / Wan (507) Tenth Sthaan phra Wan Wan Wan Wan

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2 95 95 5 5 55 55 5 55 55 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 59555555555955 5 52 Wan ttttt****************************mitil kinds--(1) shrotrendriya-bal, y ( 2 ) chakshurindriya-bal, (3) ghranendriya-bal, (4) rasanendriya-bal, 5 (5) sparshanendriya-bal, (here bal means full capacity of sense organs), 5 (6) jnana-bal, ( 7 ) darshan-bal, ( 8 ) chaaritra-bal, ( 9 ) tapo-bal and 5 (10) virya-bal (strength of knowledge, perception / faith, conduct, austerities and potency of endeavour). 88. Bal bhASA- pada BHASHA-PAD (SEGMENT OF SPEECH OR LANGUAGE) (strength) is of ten 89. dasavihe sacce paNNatte, taM jahA 89. satya dasa prakAra kA hai, jaise java samma ThavaNA, NAme rUve paDuccasacce ya vavahAra bhAva joge, dasame ovammasacce y|| 1 // ( saMgrahaNI gAthA ) ( 1 ) janapada - satya - jisa janapada ke nivAsI jisa vastu ke lie jo zabda bolate haiM, use vahA~ para bolanA / jaise - kannar3a deza meM jala ke lie 'nIrU' aura tamila meM 'taNNI' bolanA / ( 2 ) sammata - satya - jisa vastu ke lie jo zabda rUr3ha hai, use hI bolanA / jaise- jala meM utpanna kamala ko paMkaja bolate haiM, kintu meMDhaka ko nahIM / (3) sthApanA - satya - nirAkAra vastu meM sAkAra vastu kI sthApanA kara bolanA / jaise - zataraMja kI goToM ko hAthI, U~Ta, vajIra Adi kahanA / (4) nAma - satya - guNarahita hone para bhI jisakA jo nAma hai, use usI nAma se pukAranA / jaisenirdhana ko lakSmInAtha khnaa| (5) rUpa - satya - kisI rUpa yA veSa ke dhAraNa karane se use vaisA bolanA / jaise- strI veSadhArI puruSa ko strI kahanA / (6) pratItya - satya - apekSA se bolA gayA vacana pratItya- satya kahalAtA hai| jaise- anAmikA aMgulI ko kaniSThA kI apekSA bar3I kahanA aura madhyamA kI apekSA choTI kahanA / (7) vyavahAra - satya - loka-vyavahAra meM bole jAne vAle zabda vyavahAra-satya kahalAte haiN| jaise-parvata jalatA hai| vAstava meM parvata nahIM jalatA, kintu usake Upara sthita vRkSa Adi jalate haiM / (8) bhAva - satya - vyakta paryAya ke AdhAra se bolA jAne vAlA satya / jaise- kAka ke bhItara rakta- mA~sa Adi aneka varNa kI vastue~ hone para bhI use 'kAlA' kahanA / (9) yoga - satya - kisI vastu ke sayoga se use usI nAma se bolanA / jaise- daNDa ke saMyoga se puruSa ko daNDI kahanA / sthAnAMgasUtra (2) (10) aupamya - satya - kisI vastu kI upamA se use vaisA kahanA / jaise - candra ke samAna saumya mukha hone se candramukhI kahanA / (508) phaphaphaphaphaphapha Sthaananga Sutra (2) phra

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tmilllkk*t********E 55555555555555555555555555555 89. Satya (truth) is of ten kinds-(1) Janapad-satya-to use area specific terminology used by the inhabitants of that area. For example, to use the terms niru and tanni for water in Karnatak and Tamilnadu respectively. (2) Sammat-satya-to use the popular terminology. For example the word pankaj (mud-born) is popularly used for lotus and not for frog. (3) Sthapana-satya-to use terms where name of a thing with form is installed on formless thing. For example chess pieces are called king and queen. (4) Naam-satya-to call someone by his name although the name does not bear any resemblance with his virtues. For example to call someone by his name Laxmipati (owner of wealth) although he is poor. (5) Rupa-satya-to call someone by virtue of his dress or appearance. For example to call a man, disguised as woman, a woman. (6) Pratitya-satya-to use relative terminology. For example to call the ring finger as bigger finger with reference to the little finger and smaller finger with reference to the middle finger. (7) Vyavahar-satya-to use common parlance. For example 'a burning mountain' is commonly used phrase although what burns is vegetation or something else but not the mountain. (8) Bhaava-satya-to speak on the basis of evident or apparent reality. For example to call a crow black although it also contains blood, flesh and other things of other colours. (9) Yoga-satya-to use association based terminology. For example to call person dandi (staff bearer) because he carries a dand (staff). (10) Aupamya-satya-to use metaphoric terminology. For example to call a woman Chandramukhi (moon-faced) because her face is smooth as the moon. 90. dasavidhe mose paNNatte, taM jahA 90. mRSA (asatya) vacana dasa prakAra ke haiM - (1) krodha ke nimitta se asatya bolanA / (2) mAna nimitta se asatya bolanA / (3) mAyA ke nimitta se asatya bolanA / (4) lobha ke nimitta se asatya bolanA / (5) rAga ke nimitta se asatya bolnaa| (6) dveSa ke nimitta se asatya bolanA / (7) hAsya dazama sthAna kodhe mANe mAyA, lobhe pijje taheva dose ya hAsa bhae akkhAiya, uvaghAta Nissite dasame // 1 // (509) 655555555555555555555555555555 Tenth Sthaan Wan 57 6555555555555555555555555555555555 Wan

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555EER 5 Wan 5555555555555555555555555555))))))))))))998 5555555555555555555555 nimitta se asatya bolnaa| (8) bhaya ke nimitta se asatya bolnaa| (9) AkhyAyikA arthAt / ma kathA-kahAnI ko sarasa yA rocaka banAne ke nimitta se asatya mizraNa kara bolnaa| (10) dUsaroM ko pIr3A-kAraka satya bhI asatya hai| jaise-kAne ko kAnA kahakara pukaarnaa| upaghAta ke nimitta se mRSA yA / Wan asat vacana bolnaa| 90. Mrisha vachan (false statement) is of ten kinds--(1) to tell a lie out of anger, (2) to tell a lie out of conceit, (3) to tell a lie out of deceit, (4) to tell a lie out of greed, (5) to tell a lie out of attachment, (6) to tell a lie out of aversion, (7) to tell a lie out of mirth, (8) to tell a lie out of fear, (9) to tell a lie in order to make a story interesting and (10) telling a hurting truth is also considered a lie. For example to call a blind, blind. * Also to tell a lie with the intention of hurting or damaging some one. 91. dasavidhe saccAmose paNNatte, taM jahA-uppaNNamIsae, vigatamIsae, uppaNNavigatamIsae, Wan jIvamIsae, ajIvamIsae, jIvAjIvamIsae, aNaMtamIsae, parittamIsae, addhAmIsae, addhddhaamiise| 91. satyamRSA (mizra) vacana dasa prakAra ke haiM__(1) utpanna-mizraka-vacana-utpatti se saMbaddha satya-mizrita asatya vacana bolnaa| jaise-'Aja isa OM gA~va meM dasa bacce utpanna hue haiN|' aisA bolane meM eka adhika yA hIna bhI ho sakatA hai| (2) vigata-mizraka-vacana-vigata arthAt maraNa se saMbaddha satya-mizrita asatya vacana bolnaa| ma jaise-'Aja isa nagara meM dasa vyakti mara gaye haiN|' aisA bolane para eka adhika yA hIna bhI ho sakatA hai| (3) utpanna-vigata-mizraka-utpatti aura maraNa se sambaddha satya mizrita asatya vacana bolnaa| jaiseAja isa nagara meM dasa bacce utpanna hue aura dasa hI bUr3he mara gaye haiN| aisA bolane para isase eka-do hIna yA adhika kA janma yA maraNa bhI sambhava hai| (4) jIva-mizraka-vacana-adhika jIte hue kRmi-kIToM ke samUha meM kucha mRta jIvoM ke hone para bhI use jIvarAzi khnaa| (5) ajIva-mizraka-vacana-adhika mare hue kRmi-kIToM ke samUha meM kucha jIvitoM ke hone para bhI OM use mRta yA ajIvarAzi khnaa| (6) jIva-ajIva-mizraka-vacana-jIvita aura mRta rAzi meM saMkhyA ko kahate hue kahanA ki itane jIvita haiM aura itane mRta haiN| aisA kahane para eka-do ke hIna yA adhika jIvita yA mRta kI bhI saMbhAvanA hai| (7) ananta-mizraka-vacana-patrAdi saMyukta mUla kandAdi vanaspati meM yaha anantakAya hai' aisA vacana bolanA ananta-mizraka mRSA vacana hai| kyoMki patrAdi meM ananta nahIM, kintu parIta (sImita saMkhyAta yA OM asaMkhyAta) hI jIva hote haiN| Wan 555555555555555)5555555 | sthAnAMgasUtra (2) (510) Sthaananga Sutra (2)

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544444444444444444444444444444444444 SH t t t t t t t t t t t t t 54 455 456 457 41 41 45 46 47 46 45 44 45 46 47 454 455 456 4545 t t t t n n t n t t t t (8) parIta-mizraka-vacana-anantakAya kI alpatA hone para bhI parIta vanaspati meM parIta kA 5 2961 0571 (8) 3761-f90-907-37T 3terra chir-faquc HRITHI o alt vizeSa ke hone para sAthiyoM se sUrya ke astagata hote samaya 'rAta ho gaI' aisA khnaa| (90) 3787-3761-1970-1249-36T fer rang cater to Paint # of El Bulle sambandhI satyAsatya vacana bolnaa| jaise-eka pahara dina bItane para bhI prayojanavaza kArya kI zIghratA se TETE TOT Cheat 91. Satya-mrisha (mixture of truth and lie) is of ten kinds(1) Utpanna-mishrak-vachan-to tell a lie mixed with truth with regard 6 to origin. For example--Ten children were born in this village today. In this statement the uttered number could be less or more by one. (2) Vigat-mishrak-vachan-to tell a lie mixed with truth with regard F to past or death. For example-Ten persons died in this village today. In f this statement the uttered number could be less or more by one. (3) Utpanna-vigat-mishrak-vachan-to tell a lie mixed with truth Fi with regard to birth and death. For example-Ten children were born and ten persons died in this village today. In this statement the uttered numbers of birth and death could be less or more by one or two. (4) Jiva-mishrak-vachan--to call a heap of living insects mixed with a few dead ones as a heap of beings. (5) Ajiva-mishrak-vachan-to call a heap of dead insects mixed with a few living ones as a heap of non-beings. (6) Jiva-ajiva-mishrak-vachan-to tell the number of living and dead beings in a mixed heap of living and dead. In such statement the uttered numbers of living and dead could be less or more by one or two. (7) Anant-mishrak-vachan-to call bulbous roots mixed with leaves as anant-kaya (infinite-bodied). This is because leaves do not have anant (infinite) but pareet (countable or uncountable) beings. (8) Pareet-mishrak-vachan--to call leaves and other largely pareet vanaspati as pareet kaya although a few anant-kaya are mixed with it. (9) Addha-mishrak-vachan-to give mixed statement with regard to addha or time. For example to say for some specific purpose that it is F night while the sun is still setting. t t t t t t t t t n t t 455 456 457 454 455 456 457 455 456 457 455 456 457 41 41 41 41 41 41 41 41 41 41 41 41 4 t t t t t t t t t t t dazama sthAna ( 511 ) Tenth 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 Yin

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255955 5 55 5 5 5 5 5 5 5 5 55955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 52 phaphaphaphaphaphaphaphaphaphaphaphaphaphA Wan Wan (10) Addha-addha-mishrak-vachan-to give mixed statement with regard to addha-addha or divisions of time (parts of day or night). For example to say for some specific purpose that it is noon when only first quarter of the day has passed. + dRSTivAda - pada DRISHTIVAAD-PAD (SEGMENT OF DRISHTIVAAD) 92. diTTivAyassa NaM dasa NAmadhejjA paNNattA, taM jahA - diTTivAeti vA, heuvAeti vA, bhUyavAeti vA, taccAvAeti vA, sammAvAeti vA, dhammAvAeti vA, bhAsAvijaeti vA, puvvagateti vA, aNujogagateti vA, savvapANabhUtajIvasattasuhAvaheti vA / 92. dRSTivAda nAmaka bArahaveM aMga ke dasa nAma haiM (1) dRSTivAda - aneka dRSTiyoM se yA aneka nayoM kI apekSA vastu tattva kA pratipAdana karane vAlA / ( 2 ) hetuvAda - hetu - prayoga se yA anumAna ke dvArA vastu kI siddhi karane vAlA / (3) bhUtavAda - bhUta arthAt sad-bhUta padArthoM kA nirUpaNa karanevAlA / (4) tattvavAda yA tathyavAda - sArabhUta tattva kA, yA yathArtha tathya kA pratipAdana karane vAlA / (5) samyagvAda - padArthoM ke satya artha kA pratipAdana karane vAlA / (8) pUrvagata - sarvaprathama gaNadharoM ke dvArA granthita yA racita utpAdapUrva Adi kA varNana karane vaalaa| ( 9 ) anuyogagata - prathamAnuyoga, gaNDikAnuyoga Adi anuyogoM kA varNana karane vAlA / (6) dharmavAda - vastu ke paryAyarUpa dharmoM kA athavA cAritrarUpa dharma kA pratipAdana karane vAlA / (7) bhASAvicaya yA bhASAvijaya - satya Adi aneka prakAra kI bhASAoM kA vicaya arthAt nirNaya karane vAlA athavA bhASAoM kI vijaya arthAt samRddhi kA varNana karane vAlA / y 92. There are ten names of Drishtivaad, the twelfth Anga(1) Drishtivaad-that which propagates fundamentals from many angles or nayas (stand-points). (2) Hetuvaad-that which establishes things through cause hypothesis. (3) Bhoot-vaad-that which discusses bhoot (eternal realities). (4) Tattvavaad-that which propagates basic fundamentals and evident reality. (5) Samyagvaad -- that which propagates the true meaning of things. sthAnAMgasUtra (2) Sthaananga Sutra (2) (512) 4 Y Y (10) sarvaprANa - bhUta - jIva- sattva - sukhAvaha - sabhI dvIndriyAdi prANI, vanaspatirUpa bhUta, paMcendriya jIva 5 aura pRthivI Adi sattvoM ke sukhoM kA pratipAdana karane vaalaa| or Y y Y 5 12hhhhhhhh phra phra 5 5 5 5

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25 55 5 5 5 5 5 5 5 5 5 5 5 5 5 6 7 9 4 5 5 5 5 555 5 5 5 5 5 595 5 5 5 5 5 5959595555 96 952 Wan Wan Wan (6) Dharmavaad-that which propagates the modal properties of things or the codes of conduct. (7) Bhashavichaya or Bhashavijaya--that establishing classification and categories of language (for example truthful speech). Also that which describes richness of language. (8) Purvagat -- that which narrates the primary works by Ganadhars, such as Utpaad Purva. zastra - pada SHASTRA-PAD (SEGMENT OF WEAPONS) 93. dasavidhe satthe paNNatte, taM jahA phra (9) Anuyogagat - that which describes Anuyogas like Prathamanuyoga 5 and Gandakanuyoga. ( 10 ) Sarva-pran-bhoot-jiva-sattva-sukhavah - that which propagates 5 happiness of all entities, souls and beings, such as two-sensed beings, plant-bodied beings, five sensed-beings, and earth-bodied beings. which deals with 93. Shastras (weapons ) are of ten kinds -- (1) Agnishastra (fire), (2) Vish-shastra (poison), (3) Lavan-shastra (salt), (4) Snehashastra (oil), (5) Kshaar-shastra (alkali), (6) Amlashastra (acid), (7) Dushprayukta man phra 5 (evil intent ), ( 8 ) Dushprayukta vachan ( evil speech ), ( 9 ) Dushprayukta 5 5 kaya (evil action of body) and ( 10 ) Avirati bhaava (attitude of non- Wan detachment). phra phra vivecana - hiMsA ke sAdhana ko 'zastra' kahate haiM / vaha do prakAra kA hotA hai - dravyazastra aura bhAvazastra / phra sUtrokta 10 prakAra ke zastroM meM se Adi ke chaha dravyazastra haiM aura antima cAra bhAvazastra haiM / lavaNa, kSAra, amla, Adi vastuoM ke samparka se sacitta vanaspati Adi acitta ho jAtI haiN| isI prakAra snehatela, ghRtAdi se bhI sacitta vastu acitta ho jAtI hai, isalie lavaNa Adi ko bhI zastra kahA gayA hai| Elaboration-Means of violence is shastra (weapon). It is of two types-dravyashastra (physical weapon) and bhaavashastra (mental weapon). Out of the ten weapons listed in the aforesaid aphorism first six are physical weapons and the last four are mental weapons. Salt, dazama sthAna satthamaggI visaM loNaM, siNeho khAramaMbilaM / duppautto maNo vAyA, kAo bhAvo ya avirati // 1 // ( saMgraha - gAthA ) 93. zastra dasa prakAra ke haiM -- (1) agnizastra, (2) viSazastra, (3) lavaNazastre, (4) snehazastra, (5) kSArazastra, (6) amlazastra, (7) duSprayukta mana, (8) duSprayukta vacana, (9) duSprayukta kAya, (10) avirati bhAva | (513) phaphaphaphapha phaphaphapha Tenth Sthaan

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2 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 55 5 5 5 5 595555552 phaphaphaphaphaphaphaphaphaphaphaphapha alkali and acid destroy living organism turning sachit plants to achit plants. Same is true for oily things. That is why these things have been ! included in weapons. doSa-pada DOSH PAD (SEGMENT OF FAULTS) 94. dasavihe dose paNNatte, taM jahA tajjAtadose matibhaMgadose, pasatthAradose pariharaNadose / salakkhaNa-vakkAraNa- - heudose, saMkAmaNaM Niggaha- vatthudose // 1 // 94. pArasparika tattva carcA zAstrArtha yA vAda vivAda ke dasa prakAra ke doSa haiN| jaise(1) tajjAta - doSa - vAdakAla meM prativAdI se kSubdha hokara usake vaiyaktika doSoM ko prakaTa karanA yA cupa raha jAnA / (2) matibhaMga-doSa - pratipakSI ke AkSepa kA uttara na de pAnA yA bhayAdi ke kAraNa tattva ko bhUla jAnA / ( 3 ) prazAstR-doSa - sabhya yA sabhAdhyakSa kI ora se hone vAlA pakSapAta Adi doSa / 5 (4) pariharaNa - doSa-vAdI ke dvArA diye gaye doSa kA chala yA jAti se parihAra karanA / ( 5 ) svalakSaNa-doSa - vastu ke nirdiSTa lakSaNa meM avyApti, ativyApti yA asambhava doSa kA honA / Wan mAnanA / ( 7 ) hetu-doSa - hetu kA asiddhatA, viruddhatA Adi doSa se doSayukta honA / (8) saMkramaNa-doSa - pha prastuta prameya ko chor3akara aprastuta prameya kI carcA karanA / ( 9 ) nigraha - doSa - chala, jAti, vitaNDA Adi 5 ke dvArA prativAdI ko nigRhIta karanA / (10) vastudoSa - pakSa sambandhI pratyakSanirAkRta, anumAnanirAkRta Adi doSoM meM se koI doSa honaa| (vistAra ke lie dekheM-hindI TIkA, bhAga 2, pRSTha 774 / ThANaM, pRSTha 986) (6) kAraNa-doSa - kAraNa - sAmagrI ke eka aMza ko kAraNa mAna lenA, yA pUrvavartI hone mAtra se kAraNa 5 94. There are ten faults of mutual discussion or debate - ( 1 ) Tajjat- 4 dosh-to expose personal drawbacks of the opponent during a debate or remain silent when irritated by him. (2) Matibhang-dosh-inability to counter the charges made by the opponent or to forget the points out of Y 5 fear. (3) Prashaasrit-dosh -- faults committed by the chairperson or g Wan H made by the opponent. (5) Svalakshan-dosh -- faults of irrelevance, Wan 5 experts. (4) Pariharan-dosh -- to deceitfully evade or neglect the charges! (6) Kaaran-dosh-to accept a part of the causal material as the cause or exaggeration and impossibility in the stated attributes of a thing. 4 to accept a point as a cause just because of precedence. (7) Hetu-dosh Y 5 y 5 faults of reasoning including unauthenticity, irrelevance and Wan 5 antitheticity. ( 8 ) Sankraman-dosh -- the fault of shifting from the 4 prescribed topic to some other topic. (9) Nigraha-dosh-to silence the opponent by deceit, belligerence and other such means. (10) Vastu-doshfaults related to the basic theme of the opponent such as apparent fault 5 or conceptual fault. Wan sthAnAMgasUtra (2) (514) Sthaananga Sutra (2) 5 5 5 2555 5555555 5 5 5 5 55555555 5 55 555 55552 Y

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bhaka)55555555555555555555555555555558 5 fa97a-VISHESH-PAD (SEGMENT OF SPECIAL FAULTS) 95. dasavidhe visese paNNatte, taM jahA vatthu tajjAtadose ya, dose egaTThieti y| kAraNe ya puDuppaNNe, dose Niccehiya atttthme|| attaNA uvaNIte ya, viseseti ya te ds||1|| 95. vAda ke vizeSa doSa dasa prakAra ke haiM, jaise-(1) vastudoSa-vizeSa-pakSa sambandhI doSa ke hai vizeSa prkaar| (2) tajjAta-doSa-vizeSa-vAdakAla meM prativAdI ke janma Adi sambandhI vizeSa doss| ma (3) doSa-vizeSa-matibhaMga Adi doSoM ke vizeSa prkaar| (4) ekArthika-vizeSa-eka artha ke vAcaka zabdoM kI nirukti-janita vizeSa prkaar| (5) kAraNa-vizeSa-kAraNa ke vizeSa prkaar| (6) pratyutpanna OM doSa-vizeSa-vastu ko kSaNika mAnane para kRtanAza aura akRta-abhyAgama Adi doSoM kI praapti| ma (7) nityadoSa-vizeSa-vastu ko sarvathA nitya mAnane para prApta hone vAle doSa ke vizeSa prkaar| (8) adhikadoSa-vizeSa-vAdakAla meM dRSTAnta, upanaya Adi kA adhika pryog| (9) AtmopanItake vizeSa-udAharaNa doSa kA eka prkaar| (10) vizeSa-vastu kA bhedAtmaka dhrm| (dekheM-ThANaM, pRSTha 927 / hindI TIkA, pRSTha 778) 95. There are ten vishesh dosh (special faults) of debate(1) Vastudosh-vishes--special faults related to theme. (2) tajjat-dosh vishes-special faults related to birth and other personal matters about OM the opponent during a debate. (3) Dosh-vishes-special categories of faults like matibhang. (4) Ekarthik-vishes-special faults related to etymology of synonyms. (5) Kaaran-vishes-special faults related to kaaran. (6) Pratyutpanna-dosh-vishes-special faults related to intentional destruction and unintentional origin caused by accepting a thing as transitory. (7) Nitya-dosh-vishes-special faults due to accepting f a thing as absolutely eternal or permanent. (8) Adhik-dosh-vishes- 4 special faults related to excessive use of examples and quotes during a debate. (9) Atmopaneet-vishes-a kind of udaharan dosh. (10) Vishes the disintegrative nature of things or theme. meM zuddhavAg-anuyoga-pada SHUDDHAVAG-ANUYOGA-PAD (SEGMENT OF INDEPENDENT PHRASES) # 96. dasavidhe suddhavAyANuoge paNNatte, taM jahA-caMkAre, maMkAre, piMkAre, seyaMkAre, sAyaMkAre, egatte, pudhatte, saMjahe, saMkAmite, bhinnnne| 96. vAkya-nirapekSa zuddha pada kA anuyoga (zuddha vAkyAnuyoga) dasa prakAra kA hai, jaise 555555555555555555555555555555555555 hhhhhhhhhhhh dazama sthAna (515) Tenth Sthaan

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$ 55555 5555555555555555555555555555555555555)))) Wan vAkya meM Aye hue jina padoM kA vAkyArtha se koI vizeSa sambandha nahIM hotA, kintu unake prayoga se : vAkyoM kA artha vyavasthita samajhA jA sakatA hai, unheM 'zuddha vAkyAnuyoga' kahA jAtA hai| (1) cakAra- anuyoga-'ca' zabda kA aneka arthoM meM prayoga hotA hai, jaise-kahIM samuccaya, kahIM + anvAdeza, kahIM avadhAraNa, kahIM pAda pUraNa Adi arthoM kA bodha isase hotA hai| jaise itthIo sayaNANi yN| Wan (2) makAra-anuyoga-'ma' zabda ke aneka arthoM kA vistaar| jaise-'jeNAmeva samaNe bhagavaM mahAvIre teNAmeva' Adi padoM meM 'ma' kA prayoga Agamika hai, isase vAkya kI sundaratA bar3ha jAtI hai| (3) pikAra-anuyoga-'api' zabda sambhAvanA, nivRtti, apekSA, samuccaya Adi aneka arthoM meM meM prayukta huA hai| jaise 'cauvIsaM pi kevalI' devA vi taM namasaMti aadi| (4) seyaMkAra-anuyoga-jaise-kahIM 'se' zabda 'artha' kA vAcaka hotA hai, kahIM 'vaha' kA vAcaka hotA hai, kahIM vikalpa, prazna athavA aarNbh| jaise se bhikkhU vA, se kiM taM naannN| (5) sAyaMkAra-anuyoga-'sAyaM' Adi nipAta zabdoM ke atha kA vicaar| jaise-vaha kahIM satya artha kA aura kahIM prazna kA bodhaka hotA hai| (6) ekatva-anuyoga-jahA~ bahuta sI bAteM milakara eka vastu ke prati kAraNa ho, jaise-'nANaM ca dasaNaM ceva, carittaM ya tavo thaa| esa maggutti panatto' yahA~ para jJAna, darzanAdi samuditarUpa ko hI mokSamArga Wan kahA hai| (7) pRthaktva-anuyoga-bahuvacana ke artha kA vicaar| jaise-'dhammatthikAyappadesA' isa pada meM bahuvacana kA prayoga usake asaMkhyAta pradeza batalAne ke lie hai| . (8) saMyUtha-anuyoga-ekatra kiye hue padoM ko 'saMyUtha' kahate haiM, jaise-'sammadaMsaNasuddha' isa samAsAnta pada kA vigraha aneka prakAra se kiya jA sakatA haiOM (1) 'samyagdarzana ke dvArA zuddha'-tRtIyA vibhakti ke rUpa meM, (2) 'samyagdarzana ke lie zuddha'caturthI vibhakti ke rUpa meM, (3) 'samyagdarzana se zuddha'-paMcamI vibhakti ke rUpa meN| (9) saMkrAti-anuyoga-jahA~ vibhakti aura vacana badalakara vAkya kA artha kiyA jAtA hai, vaha Wan saMkrAmita anuyoga hai| jaise-'sAhUNaM vaMdaNeNaM nAsati pAvaM asaMkiyA bhAvA' arthAt sAdhuoM ko vandanA karane // se pApa naSTa hotA hai aura sAdhu ke pAsa rahane se bhAva azaMkita hote haiN| yahA~ vandanA ke prasaMga meM 'sAhUNaM' SaSThI vibhakti hai| usakA bhAva azaMkita hone ke sambandha meM paMcamI vibhakti ke rUpa se saMkramita kiyA + gyaa| yaha vibhakti-saMkramaNa hai tathA 'acchaMdA je na bhujaMti, na se cAitti vuccaI' yahA~ 'se cAI' yaha bahuvacana ke sthAna meM ekavacana kA saMkrAmita prayoga hai| (10) bhinna-anuyoga-kramabheda aura kAlabheda Adi kA vicAra jisameM ho, vh| jaise-'tivihaM tiviheNaM' yaha saMgrahavAkya hai| isameM (1) maNeNaM vAyAe kAeNaM, (2) na karemi, na kAravemi, karaMtaMpi na Wan samaNujANAmi ina do khaNDoM kA saMgraha kiyA gayA hai| dvitIya khaNDa 'na karemi' Adi tIna vAkyoM meM "tiviheNaM' kA spaSTIkaraNa hai aura prathama khaNDa 'maNeNaM' Adi tIna vAkyAMzoM meM 'tiviheNaM' kA sthAnAMgasUtra (2) (516) Sthaananga Sutra (2)

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5 55555555555 555555555555555555555555558 spaSTIkaraNa hai| yahA~ 'na karemi' Adi bAda meM hai aura 'maNeNaM' Adi phle| yaha krama bheda hai| kAla-bheda Wan Wan pha kA udAharaNa jaise - sakke deviMde devarAyA vaMdati nama'sati' yahA~ atIta ke artha meM vartamAna kI kriyA kA prayoga hai| phra 96. Shuddhavag-anuyoga (phrases independent of the sentence) are of ten kinds (a phrase that has no connection with the meaning of the sentence but it is used to impart vividness or beauty to the meaning is called Shuddhavag-anuyoga) (1) Chakar-anuyoga-the letter 'cha' is used many ways, such as collective, conjunctive and conceptual. (2) Makar-anuyoga-elaboration of numerous meanings of the letter 'ma'. At many places it adds to the beauty of the sentence. (3) Pikar-anuyoga-the term api is used many ways, such as conveying probability, freedom, expectation, and assimilation. (4) Seyamkar-anuyoga-the term se is also used many ways, such as meaning, he, alternative, interrogation, and beginning. - (5) Sayamkar-anuyoga-the term syam is used to convey true meaning as well as an interrogative. (6) Ekatva-anuyoga-where combination of many terms conveys a single direction or meaning. For example the statement that knowledge, perception and conduct lead to liberation. (7) Prithakatva-anuyoga-use of plurals. (8) Samyutha-anuyoga-combination of many phrases that can be interpreted many ways. (9) Sankranti-anuyoga-where meaning is derived by parsing and changing tense. (10) Bhinna-anuyoga-where change of sequence and periodicity are used. (This aphorism specially relates to Sanskrit grammar, therefore examples loose their meaning in translation.) - DAAN-PAD (SEGMENT OF CHARITY 97. dasavihe dANe paNNatte, taM jahA dazama sthAna aNukaMpA saMga ceva, bhaye kAluNieti ya / lajjAe gAraveNaM ca, ahamme uNa sattame // dhammeya aTTame vutte, kAhIti ya kartati ya // 1 // (517) Tenth Sthaan 555555555555555555555555 55555555555555555555555555555555555 Wan Wan Wan

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555555555555555555555555))))))))))))))))))))58 555555555555555555555$$$$$$$$$$$$$$$ 97. dAna dasa prakAra kA hai, jaise-(1) anukampAdAna-karuNAbhAva se denaa| (2) saMgrahadAna-sahAyatA ke lie denaa| (3) bhayadAna-bhaya se denaa| (4) kAruNyadAna-mRtta vyakti ke pIche denaa| (5) lajjAdAnaloka-lAja se denaa| (6) gauravadAna-yaza ke lie yA apanA bar3appana batAne ke lie denaa| (7) adharmadAnaadhArmika vyakti ko yA jisase hiMsA Adi kA poSaNa ho use denaa| (8) dharmadAna-dhArmika va tyAgI vyakti ko denaa| (9) kRtamitidAna-kRtajJatA-jJApana ke lie denaa| (10) kariSyatidAna-bhaviSya meM kisI kA sahayoga prApta karane kI AzA se denaa| (inake vistAra hetu hindI TIkA, pRSTha 782 tathA vRtti patra 472 dekhanA cAhie) 97. Daan (charity) is of ten kinds-(1) Anukampa daan-charity with compassion, (2) Samgraha daan-charity for help, (3) Bhaya daan___charity out of fear, (4) Kaarunya daan-charity to honour a deceased person, (5) Lajja daan-charity for regard of public opinion, (6) Gaurav daan-charity for fame or show of greatness, (7) Adharma daancharity to an irreligious person or to support evil activities, (8) Dharma daan-charity to a religious or detached person, (9) Kritmit daancharity to express gratitude and (10) Karishyati daan-charity with a hope of cooperation in future. (for more details refer to Vritti, leaf 472 and : Hindi Tika, part-2, p. 782) gati-pada GATI-PAD (SEGMENT OF REINCARNATION) 98. dasavidhA gatI paNNattA, taM jahA-NirayagatI, NirayaviggahagatI, tiriyagatI, tiriya : viggahagatI, (maNuyagatI maNuyaviggahagatI, devagatI, devaviggahagatI), siddhagatI, siddhvigghgtii| 98. gati dasa prakAra kI hai, jaise-(1) narakagati, (2) narakavigrahagati, (3) tiryaggati, : (4) tiryagvigrahagati, (5) manuSyagati, (6) manuSyavigrahagati, (7) devagati, (8) devavigrahagati, (9) siddhigati, (10) siddhi-vigrhgti| ___98. There are ten kinds of gatis (reincarnations)--(1) narak gati g (reincarnation as infernal beings), (2) narak vigraha gati (reincarnation with oblique movement as infernal beings), (3) tiryanch gati (reincarnation as an animal), (4) tiryanch vigraha gati (reincarnation with oblique movement as an animal), (5) manushya gati (reincarnation as human beings), (6) manushya vigraha gati (reincarnation with oblique movement as human beings), (7) deva gati (reincarnation as divine being), (8) deva vigraha gati (reincarnation with oblique movement as divine being), (9) Siddha gati (reincarnation as Siddha) and (10) Siddha vigraha gati (reincarnation with oblique movement as Siddha). 'nAgamajA Wan 55555555 | sthAnAMgasUtra (2) (518) Sthaananga Sutra (2) 55555555555555555555555555555555559

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha cu 5 vivecana - 'vigraha' zabda ke tIna artha hote haiM-vakra yA mor3a aura zarIra tathA AkAza vibhAga kA phra atikramaNa kara gamana karanA / prArambha ke ATha padoM meM se cAra gatiyoM meM utpanna hone vAle jIva Rju aura vakra donoM prakAra se gamana karate haiN| isa prakAra pratyeka gati kA prathama pada Rjugati kA bodhaka hai aura Wan dvitIyapada vakragati kA bodhaka hai, yaha svIkAra kiyA jA sakatA hai| kintu siddhigati to sabhI jIvoM kI vigraharahita hI hotI hai arthAt siddhajIva sIdhI Rjugati se mukti prApta karate haiN| isI bAta ko dhyAna meM rakhakara TIkAkAra ne 'siddhiviggahagai' tti siddhAvavigraheNa - avakreNa gamanaM 'siddhyavigrahagatiH, arthAt siddhi-mukti meM avigraha se binA mur3e jAnA, aisI nirukti karake dasaveM pada kI saMgati biThalAI hai| naveM 5 pada ko sAmAnya apekSA se aura dasaveM pada ko vizeSa kI vivakSA se kahakara bheda batAyA hai| dasaveM bheda meM 5 zabda kevala 'pAralaukika gati' ke artha kA hI sUcaka hai I Wan Wan Wan 5 Elaboration--The terms Vigraha has three meanings. 'Vakra' or oblique, 5 'moad' or turn and to move transgressing the body and a section of space. The first eight statements inform that beings taking birth in four gatis (genuses) have both straight and oblique movement. Thus it can be interpreted that the first statement about each genus relates to riju gati (straight movement) and the second relates to vigraha gati (oblique movement). However, reincarnation as Siddha is always with straight movement and never with oblique movement. Keeping this in view the commentator (Tika) has interpreted the tenth statement 'siddha vigraha gati (reincarnation with oblique movement as Siddha)' as siddhi-avigraha gati or reincarnation in state of siddhi without oblique movement. The ninth statement is simple whereas the tenth is with special nuance. The tenth statement is thus indicative of supernatural movement. Wan Wan *******************************tmilllitinnn Wan vigrahagati muNDa - pada MUND-PAD (SEGMENT OF VICTORS) 99. dasa muMDA paNNattA, taM jahA- sotiMdiyamuMDe, ( cakkhiMdiyamuMDe, jibbhiMdiyamuMDe), phAsiMdiyamuMDe, kohamuMDe, (mANamuMDe) mAyAMmuMDe) lobhamuMDe, siramuMDe / ghANidiyamuDe, 5 phra Wan phra 99. yahA~ 'muNDa' zabda se ( tatsambandhI doSoM ko dUra karane kA bhAva prakaTa kiyA hai) dasa prakAra ke 5 haiM, jaise- (1) zrotrendriyamuNDa - zrotrendriya ke viSaya kA muNDana (tyAga) karane vAlA / (2) cakSurindriyamuNDacakSurindriya ke viSaya kA tyAga karane vAlA, (3) ghrANendriyamuNDa - ghrANendriya ke viSaya kA tyAga karane vaalaa| (4) rasanendriyamuNDa - rasanendriya ke viSaya kA tyAga karane vAlA / (5) sparzanendriyamuNDa - sparzanendriya ke viSaya kA tyAga karane vAlA / (6) krodhamuNDa-krodha kaSAya kA tyaag| (7) mAnamuNDa - mAnakaSAya kA tyAga / (8) mAyAmuNDa - mAyAkaSAya kA tyAga / ( 9 ) lobhamuNDa - lobhakaSAya kA tyAga karane vAlA / (10) ziromuNDa - sira ke kezoM kA muNDana karane-karAne vAlA / 99. Mund (victors over indulgence of sense organs or who have control over sense organs or who are equanimous towards good and bad sensations) dazama sthAna (519) Wan 5 Wan Tenth Sthaan 5 Wan Wan Wan ********************************tmi*ti* Wan

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27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55559555555 5 5 5 5 5 55 5 5 5 5 55 5 55 55 2 pha 5 phaphaphaphaphaphaphaphaphaphaphaphA phra are of five kinds - (1) shrotrendriyamund, ( 2 ) chakshurindriyamund, (3) ghranendriyamund, (4) rasanendriyamund, (5) sparshanendriyamund, (6) krodh-mund-victors over anger, (7) maan-mund-victors over conceit, ( 8 ) maya-mund-victors over deceit, (9) lobh-mund-victors over greed and (10) shiro-mund-who has tonsured his head. saMkhyAna - pada SANKHYAN PAD (SEGMENT OF MATHEMATICS) 100. dasavidhe saMkhANe paNNatte, taM jahA 100. jisa upAya se kisI vastu kI saMkhyA yA parimANa kA jJAna ho vaha 'saMkhyAna' hai| saMkhyAna (gaNita) dasa prakAra kA hai, jaise- ( 1 ) parikarma - jor3a, bAkI, guNA, bhAga Adi se sambandhita gaNita / (2) vyavahAra- pATI gaNita - prasiddha zreNI vyavahAra, mizraka vyavahAra Adi / jaise 12 ke lie darjana / bIsa ke lie 'koDI' yaha saba vyavahAra gaNita hai / (3) rajju - kSetragaNita, seMTImITara, phuTa, aMgula, rajju Adi 5 kI U~cAI - lambAI- gaharAI Adi mApa vidhi / ( 4 ) rAzi - dhAnya Adi ke Dhera ko nApane kA gaNita / (5) kalA - savarNa - aMzoM vAlI saMkhyA samAna karanA / tathA auSadhiyoM Adi ke nirmANa meM rAsAyanika dravyoM kI mAtrA Adi kA parimANa karanA / (6) yAvat tAvat - guNAkAra yA guNA karane vAlA gaNita / 5 (7) varga - do samAna saMkhyAoM kA guNana - phl| jaise 4 ko 4 se guNA karanA / (8) ghana - tIna samAna Y saMkhyAoM kA guNana - phala / jaise 5 x 5 25 / ( 9 ) varga - varga - varga kA varga / pahalI saMkhyA ko usI varga 4 se guNA karanA / (10) kalpa- lakar3I Adi kI cirAI Adi kA mApa karane vAlA gnnit| (gaNita sambandhI 5 vistRta vivecana ke lie dekheM-vRtti patra 471 tathA ThANaM, pRSTha 993-94) Y = y 4 parikammaM vavahAro rajjU rAsI kalA - savaNNe ya / jAvaMtAvati vaggo, ghaNo ya taha vaggavaggovi // 1 // kappo ya. // 5 100. Sankhyan (mathematics) is of ten kinds-(1) Parikarma-sankhyan-y addition, subtraction, multiplication division, etc. (2) Vyavahar- sankhyan - 5 lowest common multiple, highest common factor, factors, compounds, etc. 5 This also includes popular collective units such as dozen for twelve and kodi (score) for twenty. (3) Rajju-sankhyan - lines and areas (geometry ). ( 4 ) Rashi F sankhyan - squares, cubes, logarithms, etc. This also includes measures of 5 heaps of grain or cereals. (5) Kala-savarn-fractions and their calculations. Wan This also includes proportions of ingredients in a medical formulation. Wan (6) Yavat-tavat-multiplication. (7) Varga-squares. (8) Ghan-cubes. (9) Varg-Varg-square of square. (10) Kalp-calculation of sawn wood. (for more details about mathematics see Vritti, leaf, 471 and Thanam pp. 993-994) pratyAkhyAna - pada PRATYAKHYAN PAD (SEGMENT OF ABSTAINMENT) phra . 101. dasavidhe paccakkhANe paNNatte, taM jahA sthAnAMgasUtra (2) (520) phaphaphaphaphaphaphapha Sthaananga Sutra (2) hhhhh phra 5 Wan

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)) ) )) ) ) 555595555555555555555555555555555555555555555555 aNAgayamatikkaMtaM, koDIsahiyaM NiyaMTitaM cev| sAgAramaNAgAraM parimANakaDaM nnirvsesN|| saMkeyarga ceva addhAe, paccakkhANaM dasavihaM tu||1|| 101. pratyAkhyAna ke dasa prakAra hai, jaise-(1) anAgata-pratyAkhyAna-Age kiye jAne vAle tapa ko Wan kisI vizeSa paristhiti meM pahale hI kara lenaa| (2) atikrAnta-pratyAkhyAna-jo tapa kAraNavaza vartamAna meM na kiyA jA sakA ho, use bhaviSya meM krnaa| (3) koTisahita-pratyAkhyAna-jo eka pratyAkhyAna kA antima OM dina aura dUsare pratyAkhyAna kA Adi dina ho, vaha koTisahita pratyAkhyAna hai| jaise yavamadhya candra pratimA aadi| (4) niyaMtrita-pratyAkhyAna-nIroga yA saroga avasthA meM niyaMtraNa yA niyamapUrvaka avazya hI kiyA jAne vAlA tp| yaha tapa 14 pUrvadhara, jinakalpI Adi ke lie hI hotA hai| (5) sAgArapratyAkhyAna-AgAra yA apavAda ke sAtha kiyA jAne vAlA tp| jaise navakArasI porasI aadi| (6) anAgAra-pratyAkhyAna-apavAda yA chUTa ke binA kiyA jAne vAlA tp| (7) parimANakRta-pratyAkhyAnadatti, kavala, gRha, dravya, bhikSA Adi ke parimANa vAlA prtyaakhyaan| (8) niravazeSa-pratyAkhyAna-cAroM prakAra ke AhAra kA sarvathA prityaag| (9) saMketa-pratyAkhyAna-saMketa yA cihna ke sAtha kiyA jAne vAlA U prtyaakhyaan| vividha abhigrahoM ke sAtha kiyA jAne vaalaa| (10) addhA-pratyAkhyAna-muhUrta, prahara Adi kAla kI maryAdA ke sAtha kiyA jAne vAlA prtyaakhyaan| Wan 101. Pratyakhyan (abstainment) is of ten kinds--(1) Anagat pratyakhyan--to advance, under special circumstances, the obs of some austerity resolved to be observed in future. (2) Atikrantpratyakhyan--to postpone for future the observation of some austerity for some specific reason. (3) Kotisahit-pratyakhyan--the last day of one abstainment and the first day of the immediate next abstainment. (4) Niyantrit-pratyakhyan-a tap (austerity) done with complete control following prescribed rules irrespective of being normal or ailing. This is meant only for Fourteen Purvadhars, Jinakalpi and other such higher ascetics. (5) Sagaar-pratyakhyan-austerities done with some relaxations. (6) Anagaar-pratyakhyan-austerities done without any relaxations. (7) Parimanakrit-pratyakhyan-abstainment related to 4 specific quantity or number of things like servings, morsels, houses, things and alms. (8) Niravashesh-pratyakhyan-abstaining completely from all the four kinds of food. (9) Sanket-pratyakhyan--abstainment done with specific signs or indications or that done with special resolves. (10) Addha-pratyakhyan-abstainment done for specific duration such as Muhurt (48 minutes), Prahar (three hours), etc. 955555555555555555555;))))) dazama sthAna (521) Tenth Sthaan

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sAmAcArI-pada SAMACHARI-PAD (SEGMENT OF ASCETIC-BEHAVIOUR) 102. dasavihA sAmAyArI paNNattA, taM jahA icchA micchA tahakkAro, AvassiyA ya nnisiihiyaa| ApucchaNA ya paDipucchA, chaMdaNA ya nnimNtnnaa|| uvasaMpayA ya kAle, sAmAyArI dasavi hA u||1|| (saMgraha-zloka) 102. sAmAcArI dasa prakAra kI hai, jaise-(1) icchA-sAmAcArI-kArya karane yA karAne meM ! icchAkAra (ApakI icchA ho to) kA pryog| (2) micchA-samAcArI-bhUla ho jAne para merA duSkRta mithyA ho micchAmi dukkaDaM bolnaa| (3) tathAkAra-samAcArI-AcArya ke vacana ko 'taha' tti kahakara svIkAra Wan krnaa| (4) Avazyaka-samAcArI-upAzraya se bAhara jAte samaya AvassahI 'Avazyaka kArya ke lie jAtA hU~', aisA bolakara jaanaa| (5) naiSedhikI-samAcArI-kArya se nivRtta hokara ke Ane para 'nisahI' OM 'maiM nivRtta hokara AyA hU~' aisA bolakara upAzraya meM praveza krnaa| (6) ApRcchA-samAcArI-kisI kArya Wan ke lie AcArya se pUchakara jaanaa| (7) pratipRcchA-samAcArI-dUsaroM kA kAma karane ke lie AcArya ra Adi se puuchnaa| (8) chandanA-samAcArI-AhAra karane ke lie sAdharmika sAdhuoM ko bulaanaa| Wan (9) nimaMtraNA-samAcArI-'maiM Apake lie AhArAdi lAU~' isa prakAra gurujanAdi ko nimaMtrita krnaa| (10) upasaMpadA-samAcArI-jJAna, darzana aura cAritra kI vizeSa prApti ke lie kucha samaya taka dUsare AcArya ke pAsa jAkara unake samIpa rhnaa| (vizeSa varNana anayogadvArasatra bhAga tathA Wan a. 26 dekhanA caahie)| - 102. Samachari (ascetic-behaviour) is of ten kinds--(1) Icchasamachari--to seek permission for doing or getting done some work stating-If you desire so. (2) Mithya-samachari--to utter michchhami y dukkadam (may my misdeed be undone) with a feeling of repentance for any misdeed committed. (3) Tatha-samachari-to assent the order or word of the preceptor by uttering tahat'. (4) Avashyaki-to utter avassahi (I am going for some necessary work. ) in order to inform the y guru when going out for any necessary work. (5) Naishedhiki- 4 samachari--to utter nisahi (I am relieved of the work. ) in order to announce on return after doing some work and before entering the upashraya. (6) Apricchaa-samachari-to seek permission of the guru before doing any work. (7) Pratiprichhaa-samachari-to seek permission for doing some other person's work. (8) Chhandana-samachari-to offer acquired things including food to other ascetics of the group. (9) Nimantrana-samachari-to invite other ascetics of the group to partake in things to be acquired in future saying--May I bring this for 4 you. (10) Upasampad-samachari--to go and stay with some other senior 5 19555555555558 sthAnAMgasUtra (2) (522) Sthaananga Sutra (2) 55555555 555555555555558

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95555555555555555555555555555555555555555555 e pha ) )) )) ) )) ) )) ) ) ) )) ) ) ) ) ) )) ) ascetic or guru for some time in order to acquire special expertise of knowledge, perception and conduct. (for more details refer to Illustrated Anuyogadvara Sutra, part-1, aphorism-206 and Uttaradhyayan Ch. 26). dasa mahA svapna pada (svapna) DAS-MAHA-SVAPNA-PAD (SEGMENT OF TEN GREAT DREAMS) DREAMS 103. (ka) samaNe bhagavaM mahAvIre chaumatthakAliyAe aMtimarAiyaMsi ime dasa mahAsumiNe pAsittA NaM paDibuddhe, taM jahA (1) egaM ca NaM mahaM ghorarUvadittadharaM tAlapisAyaM sumiNe parAjitaM pAsittA NaM pddibuddhe| (2) egaM ca NaM mahaM sukkilapakkhagaM puMsakoilagaM sumiNe pAsittA NaM pddibuddhe| (3) egaM ca NaM mahaM cittavicittapakkhagaM puMsakoilaM sumiNe pAsittA NaM pddibuddhe| (4) egaM ca NaM mahaM dAmadugaM ke sabbarayaNAmayaM sumiNe pAsittA NaM pddibuddhe| (5) egaM ca NaM mahaM setaM govaragaM sumiNe pAsittA NaM pddibuddhe| (6) egaM ca NaM mahaM paumasaraM savao samaMtA kusumitaM sumiNe pAsittA NaM pddibuddhe| (7) egaM ca NaM mahaM sAgaraM ummI-vIcI-sahassakalitaM bhuyAhiM tiNaM sumiNe pAsittA NaM pddibuddhe| (8) egaM ca NaM mahaM diNayaraM teyasA jalaMtaM sumiNe pAsittA NaM pddibuddhe| (9) egaM ca NaM mahaM ma hari-veruliya-vaNNAbheNaM NiyaeNamaMteNaM mANusuttaraM pavvataM sabbato samaMtA AveDhiyaM pariveDhiyaM sumiNe pAsittA NaM pddibuddhe| (10) egaM ca NaM mahaM maMdare pavvate maMdaracUliyAe uvari sIhAsaNavaragayamattANaM sumiNe pAsittA NaM pddibuddhe| 103. (ka) zramaNa bhagavAna mahAvIra chadmastha kAla kI antima rAtri meM (vaizAkha zukla navamI kI rAta) ina dasa mahAsvapnoM ko dekhakara pratibuddha hue, jaise (1) eka mahAn ghora rUpa vAle, dIptimAn tAr3a vRkSa jaise lambe pizAca ko svapna meM parAjita kiyA, OM yaha dekhakara pratibuddha hue| (2) eka mahAn zveta paMkha vAle puMskokila ko svapna meM dekhakara pratibuddha hue| (3) eka mahAn citra-vicitra paMkhoM vAle puMskokila ko svapna meM dekhakara pratibuddha hue| __ (4) sarvaratnamayI do bar3I mAlAoM ko svapna meM dekhakara pratibuddha hue| (5) eka mahAn zveta govarga (gAyoM kA samUha) ko svapna meM dekhakara pratibuddha hue| (6) eka mahAn sarva ora se praphullita kamala vAle sarovara ko dekhakara pratibuddha hue| (7) eka mahAn, choTI-bar3I laharoM se vyApta mahAsAgara ko svapna meM bhujAoM se pAra kiyA huA dekhakara pratibuddha hue| (8) eka mahAn, teja se jAjvalyamAna sUrya ko svapna meM dekhakara pratibuddha hue| | dazama sthAna (523) Tenth Sthaan 5555555555555555555 55558

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255955555 5 5 55 5 5 5 5 5 5 555595555 55 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 Wan Wan Wan Wan 555555555555555555555555 Y (9) eka mahAn harita aura vaiDUrya varNavAle apane A~ta samUha ke dvArA mAnuSottara parvata ko sarva Y ora se AveSTita-pariveSTita kiyA huA svapna meM dekhakara pratibuddha hue / (10) mandara - parvata para mandara- - cUlikA ke Upara eka mahAn siMhAsana para apane ko svapna meM baiThA y huA dekhakara pratibuddha hue| 103. (a) Shraman Bhagavan Mahavir got enlightenment after seeing ten great dreams on the last night (Vaishakh Shukla ninth) of his y chhadmasth period (while he was short of omniscience due to residual karmic bondage) (1) He got enlightened after seeing a dream that he has defeated a hideous and tall Taal-pishach (a demon). (2) He got enlightened after seeing a pumsakokil (male cuckoo) with white feathers in a dream. (3) He got enlightened after seeing pumsakokil (male cuckoo) with multi-coloured feathers in a dream. (4) He got enlightened after seeing two large multi-gem bead strings in a dream. (5) He got enlightened after seeing a large herd of white cows in a dream. (6) He got enlightened after seeing a great pond filled with blooming lotus flowers in a dream. (7) He got enlightened after seeing in a dream that he has swum across a great ocean filled with small and large waves. (8) He got enlightened after seeing a brilliant and radiant sun in a dream. (9) He got enlightened after seeing in a dream that he has encircled and enveloped the Manushottar mountain from all sides with his greenish cat's-eye colour intestines. (10) He got enlightened after seeing in a dream that he is sitting on a great throne on the summit of the Mandar mountain. 103. svapna - phala | (kha) (1) jaNNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM ghorarUvadittadharaM tAlapisAyaM sumiNe parAjitaM pAsittA NaM paDibuddhe, taNNaM samaNeNaM bhagavatA mahAvIreNaM mohaNijje kamme mUlao ugghAite / sthAnAMgasUtra (2) (524) Y y Y y Sthaananga Sutra (2) y y y 4 $5555 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5 55 2 Wan 475 Wan Wan Wan Wan 45 5555555555555555555555550 47

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5555555555555555555555555555555555558 ma (2) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM sukkilapakkhagaM (puMsakoilagaM sumiNe pAsittA , ) paDibuddhe, taNNaM samaNe bhagavaM mahAvIre sukkajjhANovagae vihri| + (3) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM cittavicittapakkhagaM (puMsako ilagaM sumiNe OM pAsittA NaM) paDibuddhe, taNNaM samaNe bhagavaM mahAvIre sasamaya-parasamayiyaM cittavicittaM duvAlasaMgaM gaNipiDagaM Aghaveti paNNaveti parUveti daMseti NidaMseti uvadaMseti, taM jahA-AyAraM jAva dihivaayN| Wan (4) jaNNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM dAmadugaM sabarayaNAmaya (sumiNe pAsittA NaM) paDibuddhe, taNNaM samaNe bhagavaM mahAvIre duvihaM dhammaM paNNaveti, taM jahA-agAradhammaM ca aNagAradhammaM c|| (5) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM setaM govaggaM sumiNe (pAsitA NaM) paDibuddhe, taNNaM U samaNassa bhagavao mahAvIrassa cAuvaNNAiNNe saMghe, taM jahA-samaNA, samaNIo, sAvagA, saaviyaao| (6) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM paumasaraM (savvao samaMtA kusumitaM sumiNe ma pAsittA NaM) paDibuddhe, taNNaM samaNe bhagavaM mahAvIre caubihe deve paNNaveti, taM jahA-bhavaNavAsI, OM vANamaMtare, joisie, vemaannie| (7) jaNNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM sAgaraM ummI-vIcI- (sahassa-kalitaM bhuyAhiM ma tiNNaM sumiNe pAsittA NaM) paDibuddhe, taM NaM samaNeNaM bhagavatA mahAvIreNaM aNAdie aNavadagge dIhamaddhe cAuraMte saMsArakaMtAre tinnnne| (8) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM diNayaraM (teyasA jalaMtaM sumiNe pAsittA NaM) OM paDibuddhe, taNNaM samaNassa bhagavao mahAvIrassa aNaMte aNuttare (NivvAghAe NirAvaraNe kasiNe ma paDipuNNe kevalavaraNANadaMsaNe) smuppnnnne| (9) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM hari-veruliya (vaNNAbheNaM NiyaeNamaMteNaM mANusuttaraM pacataM savato samaMtA AveDhiyaM pariveDhiyaM sumiNe pAsittA NaM) paDibuddhe, taNNaM samaNassa 9 bhagavato mahAvIrassa sadevamaNuyAsuraloge urAlA kitti-vaNNa-sadda-silogA pariguvbaMti-iti khalu samaNe bhagavaM mahAvIre, iti khalu samaNe bhagavaM mhaaviire| (10) jaNaM samaNe bhagavaM mahAvIre egaM ca NaM mahaM maMdare pavvate maMdaracUliyAe uvari OM (sIhAsaNavaragayamattANaM sumiNe pAsittA NaM) paDibuddhe, taNNaM samaNe bhagavaM mahAvIre sadevamaNuyAsurAe parisAe majhagate kevalipaNNattaM dhammaM Aghaveti paNNaveti (parUveti daMseti NidaMteti) uvdNseti| 103. svapna-phala (kha) (1) zramaNa bhagavAna mahAvIra mahAn ghora rUpa vAle dIptimAn eka tAla pizAca ko svapna meM Wan parAjita huA dekhakara pratibuddha hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra ne mohanIya karma ko mUla Wan se ukhAr3a pheNkaa| 1555555555555555555555555555555555555555555555555 dazama sthAna (525) Tenth Sthaan GEEEEEEEEEEEELFIERIFIE IF Irirririn-in-.-.-.--.

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4555555555555555555555555555555555555 + (2) zramaNa bhagavAna mahAvIra zveta paMkhoM vAle eka mahAn puMskokila ko svapna meM dekhakara pratibuddha ma hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra zukladhyAna ko prApta hokara vicarane lge| OM (3) zramaNa bhagavAna mahAvIra citra-vicitra paMkhoM vAle eka mahAn puMskokila ko svapna meM dekhakara pratibuddha hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra ne sva-samaya aura para-samaya kA nirUpaNa karane * vAle dvAdazAMga gaNipiTaka kA vyAkhyAna kiyA, prajJApana kiyA, prarUpaNa kiyA, darzana, nidarzana aura upadarzana kraayaa| vaha dvAdazAMga gaNipiTaka AcArAMga se yAvat dRSTivAda taka kA hai| (4) zramaNa bhagavAna mahAvIra sarvaratnamaya do bar3I mAlAoM ko svapna meM dekhakara pratibuddha hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra ne do prakAra ke dharma kI prarUpaNA kii| jaise-agAradharma (zrAvakadharma) aura anagAra dharma (saadhudhrm)| | (5) zramaNa bhagavAna mahAvIra eka mahAn zveta govarga ko svapna meM dekhakara pratibuddha hue| usake ke phalasvarUpa zramaNa bhagavAna mahAvIra kA cAra varNa se vyApta saMgha huaa| jaise- (1) zramaNa, (2) zramaNI, (3) zrAvaka, (4) shraavikaa| (6) zramaNa bhagavAna mahAvIra sarva ora se praphullita kamaloM vAle eka mahAn sarovara ko svapna meM dekhakara pratibuddha hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra ne cAra prakAra ke devoM kI prarUpaNA kii| jaise-(1) bhavanavAsI, (2) vAnavyantara, (3) jyotiSka aura (4) vaimaanik| (7) zramaNa bhagavAna mahAvIra meM eka mahAn choTI-bar3I laharoM se vyApta mahAsAgara ko svapna meM 9 bhujAoM se pAra kiyA huA dekhakara pratibuddha hue, usake phalasvarUpa zramaNa bhagavAna mahAvIra ne anAdi, OM ananta, pralamba aura cAra anta (gati) vAle saMsAra rUpI kAntAra (mahAvana) yA bhavasAgara ko pAra kiyaa| (8) zramaNa bhagavAna mahAvIra teja se jAjvalyamAna eka mahAn sUrya ko svapna meM dekhakara pratibuddha OM hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra ko ananta, anuttara, nirvyAghAta, nirAvaraNa, pUrNa, + pratipUrNa kevalajJAna aura kevaladarzana prApta huaa| OM (9) zramaNa bhagavAna mahAvIra harita aura vaiDUrya varNa vAle apane A~ta-samUha ke dvArA mAnuSottara parvata ko sarva ora se AveSTita-pariveSTita kiyA huA svapna meM dekhakara pratibuddha hue| usake phalasvarUpa OM zramaNa bhagavAna mahAvIra kI deva, manuSya aura asuroM ke loka meM udAra, kIrti, varNa, zabda aura zlAghA vyApta huI ki zramaNa bhagavAna mahAvIra aise mahAn haiM, zramaNa bhagavAna mahAvIra aise mahAn haiM, isa prakAra se unakA yaza tInoM lokoM meM phaila gyaa| (10) zramaNa bhagavAna mahAvIra mandara-parvata para mandara-cUlikA ke Upara eka mahAn siMhAsana para OM apane ko svapna meM baiThA huA dekhakara pratibuddha hue| usake phalasvarUpa zramaNa bhagavAna mahAvIra ne deva, + manuSyoM aura asuroM kI pariSad ke madhya meM virAjamAna hokara kevali-prajJapta dharma kA AkhyAna kiyA, prajJApana kiyA, prarUpaNa kiyA, darzana, nidarzana aura upadarzana kraayaa| al - . - - . IPIP gaganAnamanna | sthAnAMgasUtra (2) (526) Sthaananga Sutra (2) 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 B

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456 457 455 456 457 455 456 457 455 456 457 458 ththin 444 44 445 454 455 456 45 44 445 446 445 445 446 447 448 449 450 4 51 444444444444454 MEANING OF THE DREAM 103. (b) (1) He got enlightened after seeing a dream that he has defeated a hideous and tall Taal-pishach (a demon). This manifested in Shraman Bhagavan Mahavir uprooting and destroying Mohaniya karma. (2) He got enlightened after seeing a pumsakokil (male cuckoo) with white feathers in a dream. This manifested in Shraman Bhagavan Mahavir attaining Shukla dhyan (purest of attitude and feelings) and moving about. (3) He got enlightened after seeing pumsakokil (male cuckoo) with multi-coloured feathers in a dream. This manifested in Shraman Bhagavan Mahavir stating (vyakhyan), propagating (prajnapan), detailing (prarupan), explaining (darshan), clarifying (nidarshan) and fi simplifying (upadarshan) multifaceted knowledge in the shape of Dvadashang Ganipitak (twelve limbed canon) from Acharanga to Drishtivad. (4) He got enlightened after seeing two large multi-gem bead strings in a dream. This manifested in Shraman Bhagavan Mahavir preaching two way religion-Agaar dharma (conduct of laity) and Anagaar dharma fi (conduct of ascetics). (5) He got enlightened after seeing a large herd of white cows in a dream. This manifested in Shraman Bhagavan Mahavir having a large four limbed religious organization including Shraman, Shramani, Shravak and Shravika. (6) He got enlightened after seeing a great pond filled with blooming lotus flowers in a dream. This manifested in Shraman Bhagavan Mahavir having four kinds of gods in his attendance-Bhavanavasi, Vaanavyantar, Jyotishk and Vaimanik. (7) He got enlightened after seeing in a dream that he has swum across a great ocean filled with small and large waves. This manifested in Shraman Bhagavan Mahavir crossing the great forest or ocean of beginningless, endless and extensive cycles of rebirth in four genuses. (8) He got enlightened after seeing a brilliant and radiant sun in a dream. This manifested in Shraman Bhagavan Mahavir attaining 5 infinite, matchless, uninterrupted, unveiled, full and complete Keval F Darshan and Keval Jnana (omniscience). 45 46 455 456 457 455 456 456 457 455 456 457 455 456 455 456 457 455 4 111 on hinh 4 5 45 455 456 457 455 456 457 455 456 4 n 11 dazama sthAna (527) Tenth Sthaan $1655 4 15Sui 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 Ya Ya Ya Ya Ya Ya

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(9) He got enlightened after seeing in a dream that he has encircled 91 and enveloped the Manushottar mountain from all sides with his greenish cat's-eye colour intestines. This manifested in Shraman Bhagavan Mahavir's pious, glory and utterance, glow and fame enveloping the realms of gods, humans and demons. 'Shraman Bhagavan 4 Mahavir is so great ! Shraman Bhagavan Mahavir is so great !' this way \ his fame spread in three worlds. (10) He got enlightened after seeing in a dream that he is sitting on a great throne on the summit of the Mandar mountain. This manifested in Shraman Bhagavan Mahavir sitting in the assembly of gods, humans and demons and stating (vyakhyan), propagating (prajnapan), detailing (prarupan), explaining (darshan), clarifying (nidarshan) and simplifying (upadarshan) the sermon of the omniscient. meM samyaktva-pada SMAYAKTVA-PAD (SEGMENT OF RIGHTEOUSNESS) 104. dasavidhe sarAgasammaiMsaNe paNNatte, taM jahA NisaguvaesaruI, ANAruI suttbiiyruimev| abhigama vitthAraruI, kiriyaa-sNkhev-dhmmruii||1|| (saMgrahaNI gAthA) ma 104. sarAga samyagdarzana dasa prakAra kA hai, jaise-(1) nisargaruci-binA kisI bAhya nimitta se utpanna huaa| (2) upadezaruci-guru Adi ke upadeza se utpanna huaa| (3) AjJAruci-arhat-prajJapta Wan siddhAnta se utpanna huA smygdrshn| (4) sUtraruci-sUtra-granthoM ke adhyayana se utpanna huaa| (5) bIjaruci-bIja kI taraha aneka arthoM ke bodhaka eka hI vacana ke manana se utpanna huaa| OM (6) abhigamaruci-sUtroM ke vistRta artha se utpanna huaa| (7) vistAraruci-pramANa-naya ke vistArapUrvaka + adhyayana se utpanna huaa| (8) kriyAruci-dhArmika-kriyAoM ke anuSThAna se utpanna huA smygdrshn| , (9) saMkSeparuci-saMkSepa se kucha dharma-padoM ke sunane mAtra se utpanna huaa| (10) dharmaruci-zrutadharma aura ma cAritra dharma ke zraddhAna se utpanna huaa| (dekheM uttarA. a. 28 gA. 16 se 27 taka) 104. Sarag samyagdarshan (righteousness of the attached) is of ten kinds--(1) Nisarg-ruchi-acquired without any outside help. (2) Upadesh4 ruchi-acquired through teachings of a guru. (3) Ajna-ruchi-acquired through the doctrines of Arhat. (4) Sutra-ruchi-acquired through study of scriptures. (5) Beej-ruchi-acquired through contemplation of just one seed-like phrase conveying numerous meanings. (6) Abhigam-ruchiacquired through study of elaboration of aphoristic scriptures. (7) Vistaarruchi-acquired through detailed study of logics (praman and naya). (8) Kriya-ruchi-acquired through indulgence in religious rituals and sthAnAMgasUtra (2) (528) Sthaananga Sutra (2) 8555555555555555555555555555555555555

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5 activities. (9) Sankshep-ruchi-acquired through listening to brief 5 Wan pha religious texts. ( 10 ) Dharma-ruchi -- acquired through faith in ascetic 5 f religion and conduct. (see Uttaradhyayan Sutra 28/ 16-27) Wan hhhhhhhhhhhhhhhhhhh F F phra F F 105. saMjJAe~ dasa prakAra kI haiM, jaise - ( 1 ) AhArasaMjJA, (2) bhayasaMjJA, (3) maithunasaMjJA, phra (4) parigrahasaMjJA, (5) krodhasaMjJA, (6) mAnasaMjJA, (7) mAyAsaMjJA, (8) lobhasaMjJA, (9) lokasaMjJA 5 (vizeSa jJAnopayoga), (10) oghasaMjJA (kucha loga ise chaThI indriya jJAnendriya athavA i- esa-pI. eksTrA phra sensarI pasepsana bhI kahate haiM / ) Wan Wan 105. Sanjna (desires) are of ten kinds-(1) ahar-sanjna (desire for phra food), (2) bhaya-sanjna (desire to run away from fear), (3) maithunsanjna (desire for sex), (4) parigraha-sanjna (desire for possessions ), 5 fi ( 5 ) krodh-sanjna (tendency of anger ), ( 6 ) maan-sanjna (tendency of 5 f conceit), (7) maaya-sanjna (tendency of deceit), (8) lobh-sanjna (tendency 5 of greed) (9) Lok-sanjna (general knowledge) and (10) Ogh-sanjna (unusual awareness; some people call it sixth sense or ESP/extra sensory perception). phra saMjJA - pada SANJNA PAD (SEGMENT OF DESIRE ) 105. dasa saNNAo paNNattAo, taM jahA - AhArasaNNA, (bhayasaNNA, mehuNasaNNA), pariggahasaNNA, kohasaNNA, (mANasaNNA, mAyAsaNNA), lobhasaNNA, logasaNNA, ohasaNNA / gagagagaga F 106. NeraiyANaM dasa saNNAo evaM ceva / 107. evaM niraMtaraM jAva vemANiyANaM / 106. isI prakAra nArakoM ke dasa saMjJAe~ haiM / 107. isI prakAra vaimAnikoM taka sabhI daNDaka vAle jIvoM ko dasa-dasa saMjJAe~ haiM / vedanA- pada VEDANA-PAD (SEGMENT OF PAIN) 108. NeraiyA NaM dasavidhaM veyaNaM paccaNubhavamANA viharaMti, taM jahA-sa pivAsaM, kaMDuM, parajjhaM, bhayaM, sogaM, jaraM, vAhiM / 106. In the same way naaraks (infernal beings) also have ten sanjnas. 5 107. In the same way all beings of all dandaks up to Vaimaniks also have Wan ten sanjnas each. Wan F 108. nAraka jIva dasa prakAra kI vedanAoM kA anubhava karate rahate haiM, jaise- (1) zIta vedanA, dazama sthAna - sItaM, usiNaM, 27 55 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5955 55 5 55 55 595 55 2 khudhaM, (529) Wan phra Tenth Sthaan Wan 5 (6) parajanyavedanA (parataMtratA kA yA parajanita kaSTa), (7) bhaya vedanA, (8) zoka vedanA, (9) jarA 5 F 5 vedanA, (10) vyAdhi vedanA / (jahA~ zIta vedanA hotI hai, vahA~ uSNa nahIM, jahA~ uSNa vedanA hotI hai, vahA~ 5 zIta nahIM hotI ) / Wan (2) uSNa vedanA, (3) kSudhA vedanA, (4) pipAsA vedanA, (5) kaNDU vedanA ( khujalI kA kaSTa ), 5 Wan Wan Wan 555555mititttmimimimittttttttttttttttttu

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15555555555)))))))))))))))))))))5558 9555555555555555555555555555555555555 108. Naarak jiva (infernal beings) suffer ten kinds of vedana (pain) (1) Sheet vedana (suffering of cold), (2) Ushna vedana (suffering of heat), (3) Kshudha vedana (suffering of hunger), (4) Pipasa vedana (suffering of thirst), (5) Kandu vedana (suffering of itching), (6) Parajanya vedana (suffering of dependence or suffering caused by others), (7) Bhaya vedana (suffering of fear), (8) Shoak vedana (suffering of grief), (9) Jara vedana (suffering of dotage) and (10) Vyadhi vedana (suffering of disease). chadmastha-pada CHHADMASTH-PAD (SEGMENT OF CHHADMASTH) 109. dasa ThANAI chaumatthe savabhAveNaM Na jANati Na pAsati, taM jahA-dhammatthikAyaM, (adhammatthikAyaM, AgAsasthikAyaM, jIvaM asarIrapaDibaddhaM paramANupoggalaM, saI, gaMdha), vAtaM, ayaM jiNe bhavissati vA Na vA bhavissati, ayaM savvadukkhANamaMtaM karessati vA Na vA kressti| ___etANi ceva uppaNNaNANadaMsaNadhare arahA (jiNe kevalI savvabhAveNaM jANai pAsai, taM jahAdhammatthikAyaM jAva ayaM sambadukkhANamaMtaM karessati vA Na vA kressti| 109. chadmastha AtmA dasa padArthoM ko sampUrNa rUpa se na jAnatA hai, aura na dekhatA hai, jaise(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIramukta jIva, (5) paramANuOM pudgala, (6) zabda, (7) gandha, (8) vAyu, (9) yaha jina hogA, yA nahIM, (10) yaha sabhI duHkhoM kA anta karegA yA nhiiN| U kintu viziSTa jJAna aura darzana ke dhAraka arhat, jina, kevalI unhIM dasa padArthoM ko sampUrNa rUpa se + jAnate-dekhate haiM, jaise-(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIramukta jIva, (5) paramANu-pudgala, (6) zabda, (7) gandha, (8) vAyu, (9) yaha jina hogA, yA nahIM, (10) yaha OM sabhI duHkhoM kA anta karegA yA nhiiN| 109. A chhadmasth (a person in state of karmic bondage) person cannot see or know ten things fully (all their possible modes) 4 (1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), (4) disembodied soul, (5) ultimate particle of matter, (6) shabd (sound), (7) Gandh (smell), (8) Vaayu (air), (9) he will become ajina or not and (10) he will end all misery or not. An Arhat, Jina, and Kevali endowed with right knowledge and perception see and know fully (all their possible modes) these five things--(1) Dharmastikaya (motion entity), (2) Adharmastikaya (inertia ntity), (3) Akashastikaya (space entity), (4) disembodied soul, 15 (5) ultimate particle of matter, (6) shabd (sound), (7) Gandh (smell), (8) Vaayu (air), (9) he will become a jina or not and (10) he will end all misery or not. Wan 55555 | sthAnAMgasUtra (2) (530) Sthaananga Sutra (2) Bai 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 Bu 5%,

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) )) )) ))) )) 5555555555555555555555555555555555558 OM dazA-pada DASHA-PAD (SEGMENT OF CHAPTERS 110. dasa dasAo paNNattAo, taM jahA-kammavivAgadasAo, uvAsagadasAo, aMtagaDadasAo, OM aNuttarovavAiyadasAo, AyAradasAo, paNhAvAgaraNadasAo, baMdhadasAo, dogiddhidasAo, dIhadasAo, sNkheviydsaao| 110. dasa dazA (adhyayana) vAle dasa Agama haiM, jaise-(1) karmavipAkadazA, (2) upAsakadazA, (3) antakRtdazA, (4) anuttaropapAtikadazA, (5) AcAradazA (dazAzrutaskandha), (6) praznavyAkaraNadazA, (7) bandhadazA, (8) dvigRddhidazA, (9) dIrghadazA, (10) sNkssepkdshaa| 110. There are ten Agams with ten dasha (chapters) each(1) Karmavipaak Dasha, (2) Upasak Dasha, (3) Antakrit Dasha, (4) Anuttaropapatik Dasha, (5) Achaar Dasha, (Dashashrutskandh), (6) Prashnavyakaran Dasha, (7) Bandh Dasha, (8) Dvigriddhi Dasha, 4 (9) Deergh Dasha and (10) Sankshepak Dasha. vivecana-'dazA' zabda tIna arthoM kA sUcaka hai| jina-jina sUtroM ke dasa adhyayana haiM ve| jo vizeSa * 'dazA' avasthAoM ke pratipAdaka hai tathA jina sUtroM meM dasa-dasa adhikAroM kA varNana hai, una zAstroM kA ke nAma 'dazA' hai| Elaboration The term dasha conveys three meanings. The scriptures that have ten chapters; those that discuss special conditions (dasha); and those that have ten adhikars or sections are all called dasha. 111. kammavivAgadasANaM dasa ajjhayaNA paNNattA, taM jahA miyApatte ya gottAse, aMDe sagaDeti yaavre| mAhaNe NaMdiseNe, sorie ya uduNbre|| sahasuddAhe Amalae,-kumAre lecchaI iti // 1 // 111. karmavipAkadazA-vipAka zruta ke prathama zrutaskaMdha ke dasa adhyayana haiM, jaise-(1) mRgAputra, (2) gotrAsa, (3) aNDa, (4) zakaTa, (5) brAhmaNa, (6) nandiSeNa, (7) zaurika, (8) udumbara, (9) sahasroddAha Amaraka, (10) kumaarlicchvii| 111. The first part of Karmavipaak Dasha (Vipaak Shrut) has ten chapters (1) Mrigaputra, (2) Gotraas, (3) Anda, (4) Shakat, (5) Brahman, (6) Nandishen, (7) Shaurik, (8) Udumbar, (9) Sahasroddaha Aamarak and (10) Kumar Lichchhivi. vivecana-ullikhita sUtra meM ginAe gaye adhyayana duHkhavipAka ke haiM, kintu ina nAmoM meM aura vartamAna meM pracalita nAmoM meM nimna antara hai-9 devadattA, 10 aNjuu| Elaboration - These chapters are from Duhkha Vipaak. The last two names in modern editions are different--(9) Devadatta and (10) Anju. 355559545555555555555555555555555555555555555548 -"-"-1--nAnAgAgAgA dazama sthAna (691) Tenth Sthaan 1555555555555

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5555 5 ))) )))))))))))) Wan 555555555555555555555555555555555555555555555555 112. uvAsagadasANaM dasa ajjhayaNA paNNattA, taM jahA ANaMde kAmadeve A, gaahaavticuulnniipitaa| surAdeve cullasatae, gaahaavtikuNddkolie|| saddAlaputte mahAsatae, NaMdiNIpiyA leiyaapitaa||1|| 112. upAsakadazA ke dasa adhyayana haiM, jaise-(1) Ananda, (2) kAmadeva, (3) gRhapati cUlinIpitA, (4) surAdeva, (5) cullazataka, (6) gRhapati kuNDakolika, (7) saddAlaputra, 9 (8) mahAzataka, (9) nandinIpitA, (10) leyikA (sAlihI) pitaa| 112. There are ten chapters in Upasak Dasha-(1) Anand, (2) Kaam vi Deva, (3) Grihapati Chulinipita, (4) Suradeva, (5) Chullashatak, (6) Grihapati Kundakolik, (7) Saddalaputra, (8) Mahashatak, (9) Nandinipita and (10) Leyika (Salihi) pita. 113. aMtagaDadasANaM dasa ajjhayaNA paNNattA, taM jahA Nami mAtaMge somile, rAmagutte sudaMsaNe cev| jamAlI ya bhagAlI ya, kiMkase cillae ti y|| phAle aMbaDaputte ya emete dasa aahitaa||1|| 114. aNuttarovavAtiyadasANaM dasa ajjhayaNA paNNattA, taM jahA isidAse ya dhaNNe ya, suNakkhatte kAtie ti y| saMThANe sAlibhadde ya, ANaMde tetalI ti y|| dasaNNabhadde atimutte, emete dasa aahiyaa||1|| 113. antakRtdazA ke dasa adhyayana haiM, jaise-(1) nami, (2) mAtaMga, (3) somila, (4) rAmagupta, (5) sudarzana, (6) jamAlI, (7) bhagAlI, (8) kiMkaSa, (9) cilvaka phAla. (10) ambddputr| 114. anuttaropapAtikadazA ke dasa adhyayana haiM, jaise-(1) RSidAsa, (2) dhanya, (3) sunakSatra, (4) kArtika, (5) saMsthAna, (6) zAlibhadra, (7) Ananda, (8) tetalI, (9) dazArNabhadra, (10) atimukt| 113. There are ten chapters in Antakrit Dasha-(1) Nami; (2) Matang, Wan (3) Somil, (4) Ramagupta, (5) Sudarshan, (6) Jamali, (7) Bhagali, (8) Kinkash, (9) Chilvak Phaal and (10) Ambadaputra. ___114. There are ten chapters in Anuttaropapatik Dasha-(1) Rishidas, (2) Dhanya, (3) Sunakshatra, (4) Kartik, (5) Samsthan, (6) Shalibhadra, \ (7) Anand, (8) Tetali, (9) Dasharnabhadra and (10) Atimukta. vivecana-sUtra 113-114 meM antakRddazA tathA anuttaropapAtika dazA ke nAma aura gaNanA meM antara Wan hai| isakA kAraNa vAcanA-bheda ho sakatA hai| vartamAna meM pracalita nAma Adi ke lie mUla sUtra dekheN| | sthAnAMgasUtra (2) (532) Sthaananga Sutra (2)

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35995 ) ) )) ) )) ) ) ) ) ) ) )) ) ) )) ) ) ) )) Elaboration There are variations in the names in Antakrit Dasha and Anuttaropapatik Dasha. This could be due to variant readings of original texts. For present names refer to the available editions. 115. AyAradasANaM dasa ajjhayaNA paNNattA, taM jahA-vIsaM asamAhiTThANA, egavIsaM sabalA, tettIsaM AsAyaNAo, aTThavihA gaNisaMpayA, dasa cittasamAhiTThANA, egArasa uvAsagapaDimAo, bArasa bhikkhupaDimAo, pajjosavaNAkappo, tIsaM mohaNijjaTThANA, aajaaitttthaannN| ma 115. AcAradazA (dazAzrutaskandha) ke dasa adhyayana haiM-(1) bIsa asamAdhisthAna, (2) ikkIsa zabaladoSa, (3) tetIsa AzAtanA, (4) aSTavidha gaNisampadA, (5) dasa citta samAdhisthAna, (6) gyAraha upAsakapratimA, (7) bAraha bhikSupratimA, (8) paryuSaNAkalpa, (9) tIsa mohanIyasthAna, + (10) aajaatisthaan| 115. There are ten chapters in Achaar Dasha (Dashashrutskandh) (1) Twenty Asamadhisthaan, (2) Twenty one Shabal Dosh, (3) Thirty three Ashatana, (4) Ashtavidh Ganisampada, (5) Ten Chittasamadhi Sthaan, (6) Eleven Upasak Pratima, (7) Twelve Bhikshu Pratima, (8) Paryushana Kalp, (9) Thirty Mohaniya Sthaan and (10) Ajaitshtaan. ma 116. paNhAvAgaraNadasANaM dasa ajjhayaNA paNNattA, taM jahA-uvamA, saMkhA, isibhAsiyAI, / AyariyabhAsiyAI, mahAvIrabhAsiAI, khomagapasiNAI, komalapasiNAI addAgapasiNAI, aMguTThapasiNAI, baahupsinnaaii|| 116. praznavyAkaraNadazA ke dasa adhyayana haiM, jaise-(1) upamA, (2) saMkhyA, (3) RSibhAsita, + (4) AcAryabhASita, (5) mahAvIrabhASita, (6) kSaumakaprazna, (7) komalaprazna, (8) Adarzaprazna, OM (9) aMguSThaprazna, (10) baahuprshn| 116. There are ten chapters in Prashnavyakaran Dasha-(1) Upama, (2) Sankhya, (3) Rishibhashit, (4) Acharyabhashit, (5) Mahavir Bhashit, (6) Kshaumak Prashna, (7) Komal Prashna, (8) Adarsh Prashna, 4 (9) Angushtha Prashna and (10) Bahu Prashna. vivecana-praznavyAkaraNa ke dasa adhyayanoM kA varNana jo yahA~ diyA hai unakA vartamAna meM upalabdha OM praznavyAkaraNa se kucha bhI sambandha nahIM pratIta hotaa| sambhava hai ki mUla praznavyAkaraNa meM nAnA vidyAoM 9 aura maMtroM kA nirUpaNa thA, ataeva usakA kisI samaya viccheda ho gayA aura usakI sthAnapUrti ke lie navIna praznavyAkaraNa kI racanA kI gaI ho, jisameM pA~ca AsravoM aura pA~ca saMvaroM kA vistRta varNana hai| OM yaha racanA kaba kisane kI yaha prazna vicAraNIya hai| Elaboration-The names of ten chapters of Prashnavyakaran mentioned here have no resemblance with the names in the available editions. It is possible that original Prashnavyakaran dealt with a 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 Zhe $Ting Ting Ting Ting Ting Ting Ting : obna Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 dazama sthAna (533) Tenth Sthaan

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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 55 55 59 2955 555 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan variety of special powers and mantras and that became extinct at some point of time. In order to fill the void a new book with the same name could have been written where the subject matter is five Asravas and 5 five Samvars. When and by whom this new work was written is a matter 5 of research. 117. baMdhadasANaM dasa ajjhayaNA paNNattA, taM jahA baMdhe ya mokkhe ya devaDDi, dasAramaMDalevi ya / Wan AyariyavippaDivattI, uvajjhAyavippaDivattI, bhAvaNA, vimuttI, sAto, kamme / 117. bandhadazA ke dasa adhyayana haiM, jaise- (9) bandha, (2) mokSa, (3) devardhi, (4) dazAramaNDala, (5) AcArya - vipratipatti, (6) upAdhyAya - vipratipatti, (7) bhAvanA, (8) vimukti, (9) sAta, (10) karma / 117. There are ten chapters in Bandh Dasha-(1) Bandh, (2) Moksha, (3) Devardhi, (4) Dashaar Mandal, (5) Acharya-vipratipatti, 5 (6) Upadhyaya-vipratipatti, (7) Bhaavana, (8) Vimukti, ( 9 ) Saat and 5 (10) Karma. sukhette, 118. dogeddhidasANaM dasa ajjhayaNA paNNattA, taM jahA-vAe, vivAe, uvavAte, kasiNe, bAyAlIsaM sumiNA, tIsaM mahAsumiNA, bAvantari savvasumiNA / hAre rAmagutte ya, emete dasa AhitA / 118. dvigRddhidazA ke dasa adhyayana haiM, jaise- (1) vAda, (2) vivAda, (3) upapAta, (4) sukSetra, (5) kRtsna, (6) bayAlIsa svapna, (7) tIsa mahAsvapna, (8) bahattara sarvasvapna, (9) hAra, (10) rAmagupta / 118. There are ten chapters in Dvigriddhi Dasha - ( 1 ) Vaad, (2) Vivaad, (3) Upapat, (4) Sukshetra, (5) Kritsna, (6) Forty two dreams, (7) Thirty great dreams, (8) Seventy two dreams in total, (9) Haar and (10) Ramagupta. 119. dIhadasANaM dasa ajjhayaNA paNNattA, taM jahA caMde sUre ya sukke ya, siridevI pabhAvatI / dIvasamuddovavattI bahUpattI maMdareti ya // there saMbhUtivijae ya, there pamha UsAsaNIsAse // 1 // 119. dIrghadazA ke dasa adhyayana haiM, jaise- candra, (2) sUrya, (3) zukra, (4) zrIdevI, (5) prabhAvatI, (6) dvIpa - samudropapatti, (7) bahuputrI mandarA, (8) sthavira sambhUtavijaya, (9) sthavira pakSma, (10) ucchvAsa - niHzvAsa / sthAnAMgasUtra ( 2 ) (534) Sthaananga Sutra (2) phrA

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Yin %%%% %% %%%%%% %%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Ri 119. There are ten chapters in Deergh Dasha-(1) Chandra, (2) Surya, (3) Shukra, (4) Shridevi, (5) Prabhavati, (6) Dveep-samudrotpatti, (7) Bahuputri Mandara, (8) Sthavir Smbhuavijaya, (9) Sthavir Pakshma and (10) Uchchhavaas-nihshvaas. 120. saMkheviyadasANaM dasa ajjhayaNA paNNattA, taM jahA-khuDDiyA vimANapavibhattI, mahalliyA // vimANapavibhattI, aMgacUliyA, vaggacUliyA, vivAhacUliyA, aruNovavAte, varuNovavAte, garulodavAte, velaMdharovavAte, vesmnnovvaate| 120. saMkSepikadazA ke dasa adhyayana haiM, jaise-(1) kSullikAvimAnapravibhakti, (2) mahatIvimAnapravibhakti, (3) aMgacUlikA (AcAra Adi aMgoM kI cUlikA), (4) vargacUlikA (antakRtdazA kI cUlikA), ma (5) vivAhacUlikA (vyAkhyAprajJapti kI cUlikA), (6) aruNopapAta, (7) varuNopapAta, (8) garuDopapAta, (9) velaMdharopapAta, (10) vaishrmnnoppaat| 120. There are ten chapters in Sankshepak Dasha--(1) Kshullikavimaan. pravibhakti, (2) Mahativimaan-pravibhakti, (3) Angachulika (Appendix of Angas including Achaaranga), (4) Vargachulika (Appendix of Antakriddasha), (5) Vivahachulika (Appendix of Vyakhyaprajnapti), 45 (6) Arunopapat, (7) Varunopapat, (8) Garudopapat, (9) Velandharopapat and OM (10) Vaishramanopapat. vivecana-sUtra 117-120 taka meM kathita dazAoM ke viSaya meM-baMdhadazA-bandha evaM mokSa Adi ko OM batalAne vAlI jo dazAe~ haiM, ve baMdhadazA kahalAtI haiN| vaha dazA vartamAna meM anupalabdha hai, kintu + AcArAMgasUtra ke 24veM aura 25veM adhyayana kA nAma bhAvanA aura vimukti hai| unakA svarUpa aura viSaya guru paramparA se jAnanA caahie| dvigRddhidasA-vaha dazA bhI vartamAna me anupalabdha hai, kintu bhagavatI sUtra ke 16veM zataka meM eka svapna uddezaka dekhA jAtA hai| usameM svapnoM kA vistata varNana hai| dIrghadazA-yaha dazA bhI svarUpa se avagata nahIM hai| phira bhI isake kitaneka adhyaya nirayAvalikA meM dekhane ko milate haiM, jaise ki-candra, sUrya, zukra aura bhuputrikaa| ye cAra adhyayana puSpitA nAmaka sUtra ke OM tIsare varga meM haiN| zrIdevI nAma kA adhyayana puSpacUlikA nAmaka cauthe varga meM hai| zeSa adhyayana kahIM para bhI upalabdha nahIM hai| + saMkSepika dazA-yaha dazA bhI vartamAna meM anupalabdha hai, phira bhI nandIsUtra ke TIkAkAra AcArya malayagiri ne isa viSaya meM kucha varNana kiyA hai jaise-kSullikA vimAna-pravibhakti meM AvalikA-praviSTa OM vimAnoM tathA puSpAvakIrNa laghu vimAnoM kA varNana hai| mahatI vimAna-pravibhakti meM AvalikA praviSTa bar3e Wan vimAnoM kA varNana hai| aMga sUtroM para jo cUlikAe~ haiM, unakA varNana jisa aMga meM hai, vaha aMgacUlikA kahalAtA hai, jaiseki AcArAMgacUlikA ityaadi| jisameM vargoM kA varNana ho, use vargacUlikA kahate haiM, jaise ki jJAtA dharmakathA ke dUsare zrutaskandha meM varga haiN| adhyayanoM ke samUha ko varga kahate haiN| vyAkhyAcUlikA 955959555555555555555555555555555555555555555Wan 58 | dazama sthAna (535) Tenth Sthaan 815 5 95 ))))))))))))))) ))))))))

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))) ))) ) )) )) ) 555555555555555555555555555555555555 # yaha bhagavatI sUtra kI cUlikA hai| ina pA~coM dazAoM kA gyAraha varSa kI saMyama paryAya vAlA muni hI hai Wan adhyayana kara sakatA hai| (vyavahAra bhASya 10/26) aruNopapAta meM aruNa nAmaka deva ke upapAta kA varNana hai| jaba koI sAdhu isa sUtra kA adhyayana + upayoga pUrvaka parAvartana karatA hai, aruNa deva usake samajha upasthita ho jAtA hai| . nandIcUrNi meM eka prasaMga hai-eka bAra eka zramaNa aruNopapAta grantha kA parAvartana kara rahA thaa| usa Wan samaya aruNadeva kA Asana calita huaa| usane avadhijJAna se dekhA aura zIghra apane divya aizvarya ke sAtha muni ke samakSa prakaTa huaa| vandanA kara, hAtha jor3akara bhUmi se Upara adhara meM baiTha gayA aura grantha 1 kA svAdhyAya sunate-sunate usakA mana vairAgya se bhara gyaa| grantha kA svAdhyAya samApta hone para usane meM Wan muni se kahA-bhagavan ! Apane bahuta acchA svAdhyAya kiyaa| Apa kucha vara maaNge| muni ne kahA-mujhe vara ke kI koI jarUrata nahIM ! yaha sunakara vaha muni ko vandanA kara svasthAna para lauTa gyaa| isI prakAra OM varuNopapAta, garulopapAta, belaMdharopapAta aura vaizravaNopapAta ke viSaya meM jAnanA caahie| (nandI vRtti ma patra 206 / sthAnAMga vRtti 486 / hindI TIkA, pRSTha 823) ___Elaboration about Dashas listed in aphorisms 117-120) Bandha Dasha--The scripture that deals with bondage and liberation is called Bandha Dasha. This scripture is not available now. However there are two chapters in Acharanga Sutra that deal with these topics--Bhaavana (24th) and Vimukti (25th). They should be interpreted and understood according to the guru lineage. Dvigriddhi Dasha-This scripture is also not available now. However, in Bhagavati Sutra (16th Shatak) there is a chapter named Svapna that has detailed discussion about dreams. Deergh Dasha-This scripture is also not available in its original form. However, Some of its chapters can be seen in Niryavalika. For example-Chandra, Surya, Shukra and Bahuputrika, these four chapters are in the third section named Pushpita and the chapter titled 4 Shridevi is in the fourth section named Pushpachulika. Remaining 41 chapters are not available. Sankshepak Dasha--This is also an extinct scripture. However, Acharya Malayagiri, the commentator (Tika), has provided some \ information in this regard-Kshullikavimaan-pravibhakti contains description about Avalika-pravisht vimaans (a kind of miniature vimaan) and other small vimaans covered with flowers. Mahativimaanpravibhakti contains description of larger vimaans. Angachulika contains details about appendices of Angas including those of Achaaranga. Vargachulika contains details about vargas (sections or )) ) )) ))) ))) ka ))) )) )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ))) 5 | sthAnAMgasUtra (2) (536) Sthaananga Sutra (2) 4 3555555555555555555555555555555558

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55555555555555555555555555555 Wan 5555555555555555555555555 group of chapters). For example the second Shrut Skandh of Jnata Dharma-katha has sections. Vivahachulika is the appendix of Vyakhyaprajnapti. Only an ascetic with a minimum ascetic life of eleven years is qualified to study these five chapters. (Vyavahar Bhashya 10/26) Arunopapat contains the description of instantaneous birth of Arun Deva. When some ascetic studies it with devotion Arun Deva appears before him. There is an incident narrated in Nandi Churni-Once a Shraman was studying the book Arunopapat reading aloud. At that time the throne of Arun Deva trembled. The god used his avadhi-jnana and saw the engrossed Shraman. The god appeared before the ascetic without any delay and after paying homage sat with joined palms slightly above the ground in the space. He continued to listen with rapt attention and while doing so he got overwhelmed with a feeling of detachment. When the reading was concluded the god said to the ascetic-Bhagavan ! It was a nice reading. Please seek some boon. The ascetic replied-I have no need for boons. At this the god paid homage to the ascetic and returned to his place. The same should be repeated for Varunopapat, Garudopapat, Velandharopapat and Vaishramanopapat. (Nandi Vritti, leaf 206; Sthananga Vritti, p. 486 and Hindi Tika, p. 823) - KAAL-CHAKRA-PAD (SEGMENT OF TIME CYCLE) 121. dasa sAgarovamakoDAkoDIo kAlo osappiNIe / 122. dasa sAgarovamakoDAkoDIo kAlo ussappiNIe / 121. avasarpiNI kA kAla dasa koDAkoDI sAgaropama hai| 122. utsarpiNI kA kAla daza koDAkoDI sAgaropama hai| 121. Avasarpini kaal (regressive half cycle) is ten Kodakodi Sagaropam long. 122. Utsarpini kaal (progressive half cycle) is ten Kodakodi Sagaropam long. anantara- parampara- pada ANANTAR-PARAMPAR-PAD 123. dasavidhA NeraiyA paNNattA, taM jahA - aNaMtarovavaNNA, paraMparovavaNNA, anaMtarAvagADhA, paraMparAvagADhA, aNaMtarAhAragA, paraMparAhAragA, aNaMtarapajjattA, paraMparapajjattA, carimA, acarimA / evaM - NiraMtaraM jAva vemANiyA / dazama sthAna (SEGMENT OF ANANTAR-PARAMPAR) (537) 5555555555555555555555 Tenth Sthaan 6555555555555555555555555555555555555555550 Wan Wan Wan

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55EEEEEEE 123. nAraka dasa prakAra ke haiM, jaise-(1) anantara-upapanna-jinheM utpanna hue eka samaya hI huA ! Wan hai| (2) parampara upapanna-jinheM utpanna hue do tIna Adi aneka samaya bIta cuke haiN| (3) anantara-: + avagADha-vivakSita kSetra se saMlagna AkAza-pradeza meM avsthit| (4) parampara-avagADha-vivakSita kSetra se / OM vyavadhAna vAle AkAza-pradeza meM avsthit| (5) anantara-AhAraka-utpatti ke prathama samaya meM AhAra ! OM grahaNa karane vaale| (6) parampara-AhAraka-do Adi samayoM ke pazcAt AhAra grahaNa karane vaale|| (7) anantara-paryApta-jinake paryApta hone meM eka samaya kA bhI antara nahIM pdd'aa| (8) parampara-paryAptaOM do-tIna Adi samayoM ke pazcAt paryApta hone vaale| (9) carama-antima bAra narakagati meM utpanna hone 5 Wan vaale| (10) acarama-jo Age bhI narakagati meM punaH utpanna hoNge| isI prakAra vaimAnika taka ke sabhI daNDakoM meM jIvoM ke dasa-dasa prakAra hai| 123. Naarak (infernal beings) are of ten kinds----(1) Anantarupapanna-those who have passed just one Samaya after birth. (2) Parampar-upapanna-those who have passed two, three or more Samayas after birth. (3) Anantar-avagadh-existing in the space-point adjacent to the point of reference. (4) Parampar-avagadh-existing in a space-point distant from the point of reference. (5) Anantar-aharak-those who have food intake during the first Samaya after birth. (6) Paramparaharak-those who have food intake after the first two Samayas of birth. (7) Anantar-paryapt-those who attain full development instantaneously without a lapse of even one Samaya. (8) Parampar-paryaptattain full development after a lapse of two, three or more Samayas. (9) Charam-those who are born in hell for the last time. (10) Acharamthose who will be born in hell in future as well. naraka-pada NARAK-PAD (SEGMENT OF HELL) 124. cautthIe NaM paMkappabhAe puDhavIe dasa NirayAvAsasatasahassA pnnnnttaa| __124. cauthI paMkaprabhA pRthivI meM dasa lAkha nArakAvAsa haiN| 124. In Pankaprabha Prithvi, the fourth hell, there are ten lac (one million) infernal abodes. Perfa-6 STHITI-PAD (SEGMENT OF LIFE SPAN) 125. rayaNappabhAe puDhavIe jahaNNeNaM NeraiyANaM dasavAsasahassAI ThitI pnnnnttaa| 126. cautthIe NaM paMkappabhAe puDhavIe ukkoseNaM NeraiyANaM dasa sAgarovamAI ThitI pnnnnttaa| 127. paMcamAe dhUmappabhAe puDhavIe jahaNNeNaM NeraiyANaM dasa sAgarovamAiM ThitI pnnnnttaa|| 128. asurakumArANaM jahaNNeNaM dasa vAsasahassAI ThitI pnnnnttaa| evaM jAva thnniykumaaraannN| | sthAnAMgasUtra (2) (638) Sthaananga Sutra (2) 555555554)))555555555 Bai 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 Bu Bu Bu Bu

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Wan phaphaphaphaphaphaphaphaphaphapha 125. ratnaprabhA pRthivI meM nArakoM kI jaghanya sthiti dasa hajAra varSa kI hai| 126. cauthI paMkaprabhA pRthivI meM nArakoM kI utkRSTa sthiti dasa sAgaropama kahI gaI hai| 127. pA~cavIM dhUmaprabhA pRthivI meM nArakoM kI jaghanya sthiti dasa sAgaropama kI hai| 128. asurakumAra devoM kI jaghanya sthiti dasa hajAra varSa kI hai| isI prakAra stanitakumAra taka ke sabhI bhavanavAsI devoM kI jaghanya Ayu dasa hajAra varSa kI hai| 125. The jaghanya sthiti (minimum life span) of infernal beings of Ratnaprabha prithvi (first hell) is ten thousand years. 126. The utkrisht sthiti (maximum life span) of infernal beings of Pankaprabha prithvi (fourth hell) is ten Sagaropam (a conceptual unit of time) 127. The jaghanya sthiti (minimum life span) of infernal beings of 5 Dhoom-prabha prithvi (fifth hell) is ten Sagaropam. Wan 128. The jaghanya sthiti (minimum life span) of Asur Kumar gods is ten thousand years. In the same way the minimum life span of all abode dwelling gods up to Stanit Kumar gods is ten thousand years. 129. bAyaravaNassatikAiyANaM ukkoseNaM dasa vAsasahassAiM ThitI paNNattA / 130. vANamaMtarANaM devANaM jahaNNeNaM dasa vAsasahassAiM ThitI paNNattA / 131. baMbhaloge kappe ukkoseNaM devANaM dasa sAgarovamAiM ThitI paNNattA / 132. laMtae kappe devANaM jahaNNeNaM dasa sAgarovamAiM ThitI paNNattA / 129. bAdara vanaspatikAyika jIvoM kI utkRSTa sthiti dasa hajAra varSa kI hai| 130. vAnavyantara devoM kI jaghanya sthiti dasa hajAra varSa kI hai| 131. brahmalokakalpa meM devoM kI utkRSTa sthiti dasa sAgaropama kI hai| 132. lAntaka kalpa meM devoM kI jaghanya sthiti dasa sAgaropama kI hai| 129. The utkrisht sthiti (maximum life span) of badar vanaspatikayik jivas (gross plant-bodied beings) is ten thousand years. 1 132. The jaghanya sthiti (minimum life span) of gods in Lantak Kalp is ten Sagaropam (a conceptual unit of time). dazama sthAna 130. The jaghanya sthiti (minimum life span) of Vanavyantar gods is ten thousand years. 131. The utkrisht sthiti (maximum life span) of gods in Brahmalok phra Kalp is ten Sagaropam (a conceptual unit of time) (539) 255 5955 5 5 5 5 5 5 555 5 55 5 5 5 5 5 5 555955 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 52 Tenth Sthaan Wan Wan kulllttittmi****************************** Wan pha

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Wan )))))))))))))))555555555555555 895955555515555555555555555555555555I bhAvibhadratva-pada BHAVIBHADRATVA-PAD (SEGMENT OF FUTURE NOBILITY) 133. dasahiM ThANehiM jIvA AgamesibhaddattAe kammaM pagareMti, taM jahA-aNidANatAe, OM diTThisaMpaNNatAe, jogavAhitAe, khaMtikhamaNatAe, jitiMdiyatAe, amAillatAe, apAsatthatAe, susAmaNNatAe, pavayaNavacchallatAe, pvynnubbhaavnntaae| 133. dasa kAraNoM se jIva AgAmI bhadratA (AgAmIbhava meM sukha dene vAle krm| jo jIva ko devatva kI prApti aura tadanantara manuSya bhava pAkara mukti-prApti) ke yogya zubha karma kA upArjana karate haiN| (1) nidAna nahIM karane se-tapa ke phala se sAMsArika sukhoM kI kAmanA na karane se| (2) dRSTisampannatA se-samyagdarzana kI sAMgopAMga ArAdhanA se| (3) yogavAhitA se-mana, vacana, kAya kI samAdhi rakhane se tathA svAdhyAya, anuprekSA Adi meM yogavAhitA se| (4) kSAnti-kSamaNatA se-samartha va zAntisampanna hokara ke bhI aparAdhI ko kSamA karane evaM kSamA dhAraNa karane kI bhAvanA se| (5) jitendriyatA se-pA~coM indriyoM ke viSayoM ko jItane se| (6) RjutA se-mana, vacana, kAya kI saralatA se| (7) apArzvasthatA se-cAritra pAlana meM zithilatA na rakhane se| (8) suzrAmaNya se-zramaNa dharma kA yathAvidhi pAlana karane se| (9) pravacanavatsalatA se-jina-Agama jina pravacana aura jina zAsana ke prati gADha anurAga rakhane se| (10) pravacana-udbhAvanatA se-Agama aura zAsana kI prabhAvanA va guNotkIrtana karane se| 133. For ten reasons jiva (soul) acquires pious karmas leading to future nobility (the karmas that bring bliss in future reincarnation. This relates to the souls that reincarnate as gods and then as humans to get liberated) (1) By anidaan-by not having aspirations of mundane pleasures as fruits of austerities. (2) By drishtisampannata--by perfect endeavour for gaining and practicing right perception/faith. (3) By yogavahita--by achieving perfect equanimity of mind, speech and action and sincere indulgence in studies, meditation and other such spiritual practices. (4) By kshantikshamanata-by having a forgiving attitude and forgiving a miscreant in spite of having authority and power to punish. sthAnAMgasUtra (2) (540) Sthaananga Sutra (2)

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) )) ))) ))) ))) )) ) ))) )) 5555555555555555555555555555555555558 (5) By jitendriyata--by winning over or having absolute control over 4 pleasures of sense organs. (6) By rijuta--by simplicity of mind, speech and action. (7) By aparshvasthata-by avoiding relaxation in observing code of 4 _conduct. (8) By Sushramanya--by immaculately following ascetic duties. (9) By pravachan-vatsalata-by having profound love and faith in Jina-agam (Jain scriptures) Jina-pravachan (word of the Jina) and Jina-shasan (order of the Jina). (10) By pravachan-udbhaavana-by spreading Jain canon and influence of the Jina and singing in its praise. AzaMsA-prayoga-pada ASHAMSA-PRAYOGA-PAD (SEGMENT OF HAVING DESIRES) 134. dasavihe AsaMsappaoge paNNatte, taM jahA-ihalogAsaMsappaoge, paralogAsaMsappaoge, duhaologAsaMsappaoge, jIviyAsaMsappaoge, maraNAsaMsappaoge, kAmAsaMsappaoge, bhogAsaMsappaoge,' lAbhAsaMsappaoge, pUyAsaMsappaoge, skkaaraasNsppoge| 134. AzaMsA prayoga (icchA-kA prayoga) dasa prakAra kA hai, jaise-(1) ihalokAzaMsA-prayoga-isa loka-sambandhI sukha-bhoga kI icchA krnaa| (2) paralokAzaMsA-prayoga-paraloka sambandhI sukha-bhoga kI U icchA krnaa| (3) dvayalokAzaMsA-prayoga-donoM loka-sambandhI icchA krnaa| (4) jIvitAzaMsA-prayoga cirakAla taka jIvita rahane kI icchA krnaa| (5) maraNAzaMsA-prayoga-saMkaTa Adi Ane para marane kI kI icchA krnaa| (6) kAmAzaMsA-prayoga-kAma (zabda aura rUpa) kI icchA krnaa| (8) lAbhAzaMsA-prayoga dhana, sattA Adi laukika lAbhoM kI icchA krnaa| (9) pUjAzaMsA-prayoga-pUjA, khyAti aura prazaMsA prApta karane kI icchA krnaa| (10) satkArAzaMsA-prayoga-dUsaroM se satkAra pAne kI icchA krnaa| 134. Ashamsa-prayoga (to wish) is of ten kinds--(1) Ihalokashamsaprayoga--to wish for happiness in this life. (2) Paralokashamsaprayoga-to wish for happiness in next life. (3) Dvayalokashamsaprayoga-to wish for happiness in both worlds. (4) Jivitashamsaprayoga-to wish for immortality. (5) Maranashamsa-prayoga-to wish for death when tormented. (6) Kaamashamsa-prayoga--to wish for physical gratification (sound and beauty). (7) Bhogashamsa-prayoga-to wish for physical gratification (smell, taste and touch). (8) Labhashamsaprayoga-to wish for mundane gains like wealth and power. (9) Pujashamsa-prayoga-to wish for worship, fame and praise. (10) Satkarashamsa-prayoga--to wish for being honoured and respected by others. 5555555555555555555555554) dazama sthAna (541) Tenth 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 .

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$ OM dharma-pada DHARMA-PAD (SEGMENT OF DHARMA) 135. dasavidhe dhamme paNNatte, taM jahA-gAmadhamme, Nagaradhamme, raTThadhamme, pAsaMDadhamme, kuladhamme, OM gaNadhamme, saMghadhamme, suyadhamme, carittadhamme, atthikaaydhmme| 135. dharma dasa prakAra kA hai, jaise-(1) grAmadharma-gA~va kI paramparA yA vyavasthA kA pAlana krnaa| + (2) nagaradharma-nagara kI paramparA yA vyavasthA kA pAlana krnaa| (3) rASTradharma-rASTra ke prati karttavya kA pAlana krnaa| (4) pASaNDadharma-pApoM kA khaNDana karane vAlA AcAra athavA sampradAyoM kA dhArmika kriyaakaanndd| (5) kuladharma-kula ke paramparAgata AcAra kA pAlana krnaa| (6) gaNadharma-gaNataMtra rAjyoM Wan kI paramparA yA vyavasthA kA pAlana krnaa| (7) saMghadharma-saMgha kI samAcArI, maryAdA aura vyavasthA kA pAlana krnaa| (8) zrutadharma-dvAdazAMga zruta kI ArAdhanA yA abhyAsa krnaa| (9) cAritradharma-zramaNa dharma + va 17 prakAra ke saMyama kI ArAdhanA karanA, cAritra kA paaln| (10) astikAyadharma-astikAya arthAt bahupradezI dravyoM kA dharma (svbhaav)| 135. Dharma (duty or religion) are of ten kinds--(1) Gram-dharma (village duty)--to follow the village traditions customs and codes. (2) Nagar-dharma (city duty)--to follow the village traditions customs and codes. (3) Rashtra-dharma (national duty)--to follow national duties. (4) Pakhand-dharma (heretic religion)-to follow conduct that 45 does not defy sins, also to observe hollow rituals of heretic sects.! 4. (5) Kula-dharma (family duty)--to follow family traditions and codes. (6) Gana-dharma (republic duty)-to follow the customs and codes of republic system. (7) Sangh-dharma (duty of religious organization) to follow praxis, discipline and codes of the religious organization. ! (8) Shrut-dharma--to study and worship the twelve limbed Jain canon. (9) Chaaritra dharma-to practice and follow Jain religion and 17 kinds of ascetic-discipline; to practice ascetic conduct. (10) Astikaya-dharmathe properties of Astikaya or agglomerative entities. vivecana-prastuta sUtra kI bhAvanA ko samajhAne ke lie AcArya zrI AtmArAma jI ma. ne prArambha meM dharma kI chaha paribhASAe~ dI haiM-(1) dharma-vastu kA apanA svabhAva, (2) jAti, varNa, samudAya Adi se ke sambandhita karttavya va kArya vyavahAra, (3) samAja kI surakSA va zAnti ke lie nizcita kiyA AcaraNa va vRtti| (4) deza va rASTra se sambandhita vyavahAra, (5) ucita-anucita kA vicAra karane vAlA, samyak OM vivek| (6) Izvara tathA paraloka Adi se sambandhita vizvAsa tathA ArAdhanA kI vidhi| dharma ke ina ke sabhI arthoM ke pariprekSya meM sUtrokta dasa dharma ko samajhanA caahie| 5 Elaboration In order to elaborate the sentiment of this aphorism Acharya Shri Atmamarm ji M. has mentioned six meanings of the term + dharmd-(1) the intrinsic nature of a thing; (2) the duties and code of EEEEEEE Ir E Ting Ting Ting Ting Ting Ting Ting Ting | sthAnAMgasUtra (2) ... ...... 6542) Sthaananga Sutra (2) 8555555555555555555555555555555555555 B

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Wan 2955 5 5 55 595959595959 555559595959595959595559 59595959 phra 555tmilll******mittmimimimimittmitmimittmitimitimiti Wan Wan Wan conduct related to caste, creed, sect or other social group; (3) the codes and duties defined for security and peace in society; (4) national duties; 4 Wan 5 (5) sagacity to discern right and wrong; (6) belief and method of worship 5 of god, next life etc. The aforesaid ten kinds of dharmas should be seen in context of all these six meanings. sthavira - pada STHAVIR PAD (SEGMENT OF SENIOR PERSON) 136. dasa therA paNNattA, taM jahA - gAmatherA, nagaratherA, raTutherA, pasatthatherA, kulatherA, gaNatherA, saMghatherA, jAtitherA, suatherA, pariyAyatherA / dazama sthAna 136. sthavira (jyeSTha yA vRddha jJAnI puruSa ) dasa prakAra ke haiM, jaise - ( 9 ) grAma - sthavira - grAmakA vyavasthApaka, jyeSTha, vRddha aura buddhimAn puruSa / ( 2 ) nagara - sthavira - nagara kA vyavasthApaka, jyeSTha, vRddha aura jJAnI puruSa / ( 3 ) rASTra - sthavira - rASTra kA vyavasthApaka, jyeSTha, vRddha aura jJAnI puruSa | (4) prazAstR - sthavira - prazAsana karane vAlA pradhAna adhikArI athavA dharmopadezaka / (5) kula - sthavira - laukika pakSa meM kula kA jyeSTha yA vRddha puruSa / lokottara pakSa meM eka AcArya kI ziSya paramparA meM jyeSTha ka sAdhu / (6) gaNa - sthavira - laukika pakSa meM gaNarAjya kA pradhAna puruSa / lokottara pakSa meM sAdhuoM ke gaNa meM jyeSTha sAdhu / (7) saMgha- sthavira - laukika pakSa meM rAjya saMgha kA pradhAna puruSa / lokottara pakSa sAdhu saMgha kA jyeSTha sAdhu / (8) jAti - sthavira - sATha varSa yA isase adhika Ayu vAlA vRddha / (9) zruta - sthavira - sthAnAMga aura samangayAMga zruta kA dhAraka / (10) paryAya - sthavira - bIsa varSa kI yA isase adhika kI dIkSA paryAya vAlA sAdhu / phra Wan 136. Sthavir ( senior or experienced person) are of ten kinds-- 5 (1) Gram-sthavir ( village elder ) -- the senior, elderly and wise leader of a village. (2) Nagar-sthavir (city elder ) -- the senior, elderly and wise leader of a city. (3) Rashtra- sthavir (senior national leader)--the senior, elderly and wise leader of a country. (4) Prashastri - sthavir (senior administrator)-chief administrative officer or religious preacher. (5) Kula-sthavir (family senior)-the senior most or eldest person in personal family or in a family or group of ascetics. (6) Gana-sthavir (leader of a gana)-the senior most or eldest person in republic (gana) or in a group (gana) of ascetics (7) Sangh- sthavir (leader of a sangh)--the senior most or eldest person in a federal republic (sangh) or in a group (sangh) of ascetics. (8) Jati-sthavir (elderly)-an old man of 60 or more years of age. (9) Shrut- sthavir -- a scholar of Sthananga and Samvayanga Shrut. (10) Paryaya-sthavir-an ascetic with twenty years or more of period of initiation. (543) 755595959555959595959555555595555595555555595555552 Tenth Sthaan Wan Wan Wan Wan

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25 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 5 5 5 5 5 5 5 5 5 5 5 55 2 phra Wan putra- pada PUTRA-PAD (SEGMENT OF SON) 137. dasa puttA paNNattA, taM jahA - attae, khettae, diNNae, viNNae, urase, mohare, soMDIre, saMbuDe, uvayAile, dhammaMtevAsI / 137. putra dasa prakAra ke haiM, jaise - ( 1 ) Atmaja - apane pitA se utpanna putra / (2) kSetraja - niyogavidhi se utpanna putra / (3) dattaka-goda liyA huA putra / (4) vijJaka - vidyA dAna karane vAle guru kA ziSya / (5) aurasa - snehavaza svIkAra kiyA putra athavA vivAhitA patnI se utpanna / ( 6 ) maukhara - apanI vacana- kuzalatA yA cApalUsI ke kAraNa putra rUpa se svIkRta / (7) zauNDIra - zUravIratA ke kAraNa apane adhIna kiye vyakti putra rUpa se svIkRta / (8) saMvardhita - pAlana-poSaNa kiyA gayA anAtha putra / ( 9 ) aupayAcitaka - devatA kI ArAdhanA se utpanna putra yA priya sevk| (10) dharmAntevAsI - dharmArAdhana ke ! lie samIpa rahane vAlA ziSya / 137. Putra (sons) are of ten kinds-(1) Atmaj-father's son (own son). ! (2) Kshetraj-son by niyoga process (consented conception by wife from other person or artificial insemination). (3) Dattak - adopted son. (4) Vijnak-son-like student of a teacher. (5) Auras-accepted as son out of love; also a son by married wife. (6) Maukhar-accepted as son due to flattery or glib talking. (7) Shaundir-a conquered person accepted as a 5 son due to his bravery. ( 8 ) Samvardhit-an orphan raised as son. H (9) Aupayachitak--son or beloved servant bestowed by some deity. (10) Dharmantevasi-a disciple living with a guru for religious practices. aNuttara - pada ANUTTAR-PAD (SEGMENT OF MATCHLESS THINGS) 138. kevalissa NaM dasa aNuttarA paNNattA, taM jahA - aNuttare NANe, aNuttare daMsaNe, aNuttare carite, aNuttare tave, aNuttare vIrie, aNuttarA khaMtI, aNuttarA muttI, aNuttare ajjave, aNuttare maddave, aNuttare lAghave / 138. kevalI ke dasa ( anupama yA sabase uttama) haiM, jaise- (1) anuttara jJAna, (2) anuttara darzana, (3) anuttara cAritra, (4) anuttara tapa, (5) anuttara vIrya (Atma zakti), (6) anuttara kSAnti, (7) anuttara mukti, (8) anuttara Arjava, (9) anuttara mArdava, (10) anuttara lAghava / 138. A Kevali has ten anuttar (matchless) things - ( 1 ) anuttar jnana (matchless knowledge ), ( 2 ) anuttar darshan (matchless perception ), (3) anuttar chaaritra (matchless conduct ), (4) anuttar tap (matchless austerities); (5) anuttar virya (matchless spiritual potency), (6) anuttar kshanti (matchless forgiveness ), (7) anuttar mukti (matchless contentment), (8) anuttar arjava (matchless spiritual purity), (9) anuttar maardava (matchless gentleness), and (10) anuttar laghava (matchless modesty). sthAnAMgasUtra (2) (544) phaphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (2)

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phaphaphaphaphaphaphaphaphaphapha Wan 5 kurA- pada KURA PAD (SEGMENT OF KURA ) 139. samayakhette NaM dasa kurAo paNNattAo, taM jahA - paMca devakurAo paMca uttarakurAo / tattha NaM dasa mahatimahAlayA mahAdumA paNNattA, taM jahA - jambU sudaMsaNA, dhAyairukkhe, mahAdhAyairukkhe, paumarukkhe, mahApaumarukkhe, paMca kUDasAmalIo / tattha NaM dasa devA mahiDDiyA jAva parivasaMti, taM jahA - aNADhite jaMbuddIvAdhipatI, sudaMsaNe, piyadaMsaNe, poMDarIe, mahApoMDarIe, paMca garulA veNudevA / 139. samayakSetra (manuSyaloka) meM dasa kurA haiM, jaise- pA~ca devakurA, pA~ca uttarakurA / (jambUdvIpa meM 1-1, dhAtakISaNDa meM 2-2 puSkarArddha dvIpa meM 2-2 yoM pA~ca deva kuru, pA~ca uttara kuru) vahA~ dasa mahAtimahAn dasa mahAdruma haiM, jaise- (1) (uttara kuru meM) jambU sudarzana vRkSa, (2) dhAtakI vRkSa, (3) mahAdhAtakI vRkSa, (4) padma vRkSa, (5) mahApadma ye pA~ca mahAvRkSa haiM tathA deva kuru meM pA~ca kUTazAlmalI mahA vRkSa haiM / vahA~ mahardhika, mahAdyutisampanna, mahAnubhAga, mahAyazasvI, mahAbalI aura mahAsukhI tathA eka palyopama kI sthiti vAle dasa deva rahate haiM, jaise- (1) jambUdvIpAdhipati anAdRta, (2) sudarzana, (3) priyadarzana, 5 (4) pauNDarIka, (5) mahApauNDarIka / tathA pA~ca garur3a veNudeva (pA~ca kUTa zAlmalI vRkSoM para nivAsa karate haiM) / 139. In the Samaya kshetra (area inhabited by humans) there are ten 5 Kuras (specific section of land)-five Devakuras and five Uttar-kuras (one each in Jambudveep, two each in Dhatakikhand and two each in Pushkarardh Dveep; thus there are five Devakuras and five Uttar-kuras). There are ten best among the best mahadrums (great trees) there--(in Uttar- kuru) (1) Jambu Sudarshan tree, (2) Dhataki tree, (3) Mahadhataki tree, ( 4 ) Padma tree, ( 5 ) Mahapadma tree and in Devakur there are five Koot-shalmali great trees. On these trees reside ten gods having great wealth, great radiance, great phra duHSamA - lakSaNa - pada DUKHAMA LAKSHAN PAD (SEGMENT OF SIGNS OF DUKHAMA ) Wan Is power, great fame, great strength, great happiness and life span of one 5 Palyopam (a metaphoric unit of time)-(1) Jambudveepadhipati Anadrit Dev, (2) Sudarshan, (3) Priyadarshan, (4) Paundareek, (5) Mahapaundareek, 5 and five Garud Venu Devas on five Koot-shalmali trees. 140. dasahiM ThANehiM ogADhaM dussamaM jANejjA, taM jahA - akAle varisai, asAhU pUijjati, sAhU Na pUijjati, gurusu jaNo micchaM paDivaNNo, amaNuNNA saddA, (aNuNNA ruvA, amaNuNNA gaMdhA, aNNA rasA, amaNuNNA) phAsA / dazama sthAna (545) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Tenth Sthaan Wan Wan Wan Wan fala Wan .

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EFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F $ $$555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$ Wan 140. dasa nimittoM se viSama duHSamA-kAla kA Agamana jAnA jAtA hai, jaise-(1) akAla meM varSA ! hone se, (2) samaya para varSA na hone se, (3) asAdhuoM kI pUjA hone se, (4) sAdhuoM kI pUjA na hone / Wan se, (5) gurujanoM ke prati manuSyoM kA mithyA yA asad vyavahAra hone se, (6) amanojJa zabdoM, ! ma (7) amanojJa rUpoM, (8) amanojJa gandhoM ke, (9) amanojJa rasoM ke aura (10) amanojJa sparzoM ke ho / jAne se| (amanojJa zabda se bhayAvaha, aniSTa kAraka, dUSita, roga vardhaka Adi bhAva samajhanA caahie| 140. There are ten signs that indicate the coming of Dukham kaal (epoch of sorrow)-(1) untimely rains, (2) absence of rains during monsoon season, (3) worship of the impious, (4) avoidance of worship of 5 the pious, (5) misbehaviour with seniors, (6) amanojna shabd (repulsive 4 and hurting words), (7) amanojna rupa (repulsive and hurting scenes or visions), (8) amanojna gandh (repulsive and hurting smells), (9) amanojna rasa (repulsive and hurting tastes) and (10) amanojna sparsh (repulsive and hurting touch). (amanojna includes fearful, harmful, polluted, contaminated etc.) suSamA-lakSaNa-pada SUKHAMA-LAKSHAN-PAD (SEGMENT OF SIGNS OF SUKHAMA) 141. dasahiM ThANehiM ogADhaM susamaM jANejjA, taM jahA-akAle Na varisati, (kAle varisati, asAhU Na pUijjaMti, sAhU puijjaMti, gurusu jaNo samma paDivaNNo, maNuNNA saddA, maNuNNA rUvA, maNuNNA gaMdhA, maNuNNA rasA), maNuNNA phaasaa| 141. dasa nimittoM se suSamA kAla kI avasthiti jAnI jAtI hai, jaise-(1) akAla meM varSA na / + hone se, (2) samaya para varSA hone se, (3) asAdhuoM kI pUjA nahIM hone se, (4) sAdhuoM kI pUjA hone meM se, (5) gurujanoM ke prati manuSya kA sadvyavahAra hone se, (6) manojJa zabdoM ke, (7) manojJa rUpoM ke, Wan (8) manojJa gandhoM ke, (9) manojJa rasoM ke, (10) manojJa sparzoM ke hone se| ___141. There are ten signs that indicate the coming of Sukham kaal (epoch of happiness)-(1) absence of untimely rains. (2) timely rai (3) avoidance of worship of the impious, (4) worship of the pious, (5) good behaviour with seniors, (6) manojna shabd (attractive and beneficent words), (7) manojna rupa (attractive and beneficent scenes or visions), (8) manojna gandh (attractive and beneficent smells), (9) manojna rasa (attractive and beneficent tastes) and (10) manojna sparsh (attractive and beneficent touch). mAnAnAnAnAnAnA ))))))))))) kalpa-vRkSa-pada KALPAVRIKSHA-PAD (SEGMENT OF WISH FULFILLING TREE) 142. susamasusamAe NaM samAe dasavihA rukkhA uvabhogattAe havvamAgacchaMti, taM jahA| sthAnAMgasUtra (2) Sthaananga Sutra (2) (546)

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Bai F $55 5 5 55555555555 F 555555 5555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting mataMgayA ya bhiMgA, tuDitaMgA dIva joti cittNgaa| cittarasA maNiyaMgA, gehAgArA aNiyaNA y||1|| (saMgrahaNI-gAthA) 142. suSama-suSamA kAla meM dasa prakAra ke vRkSa upabhoga ke lie sulabhatA se prApta hote haiM, jaiseOM (1) madAga-zarIra ke lie pauSTika rasa dene vaale| (2) bhRga-bhojana ke lie Avazyaka pAtra Adi ke dene vaale| (3) truTitAMga-manoraMjana ke lie vAditradhvani utpanna karane vaale| (4) dIpAMga-prakAza karane ke vaale| (5) jyotiraMga-sUrya ke samAna uSNatA utpanna karane vaale| (6) citrAMga-aneka prakAra kI OM mAlA-puSpa utpanna karane vaale| (7) citrarasa-aneka prakAra ke manojJa rasa dene vaale| (8) maNi-aMga- + AbharaNa pradAna karane vaale| (9) gehAkAra-Azraya ke lie ghara ke AkAra vaale| (10) anagna-nagnatA * ko DhAkane vaale| (vizeSa varNana jIvAbhigama tRtIya pratipattI) 142. During the Sukham-sukhama kaal (period of extreme happiness) ten kinds of kalp-vriksha (wish fulfilling trees) were easily available for subsistence-(1) Madaanga-providing nutritious juice, (2) Bhringproviding pots (etc.) for food, (3) Trutitang-producing instrumental music for entertainment, (4) Dipang-producing light, (5) Jyotirangproducing heat (like the sun), (6) Chitrang-providing a variety of flowers and garlands, (7) Chitrarasa-providing a variety of tasty juices, (8) Mani-ang-providing ornaments, (9) Gehakar--house-shaped, used as abodes, (10) Anagnak--used for covering nudity (providing dress). (more details available in Jivabhigam, third Pratipatti). kulakara-pada KULAKAR-PAD (SEGMENT OF CLAN FOUNDERS) 143. jaMbuddIve dIve bharahe vAse tItAe ussappiNIe dasa kulagarA hutthA, taM jahA sayaMjale sayAU ya, aNaMtaseNe va ajitaseNe y| kakkaseNe bhImaseNe mahAbhImaseNe ya sttme||1|| daDharahe dasarahe, syrhe| (saMgrahaNI gAthA) 144. jaMbuddIve dIve bhArahe vAse AgAmIsAe ussappiNI dasa kulagarA bhavissaMti, taM jahA+ sImaMkare, sImaMdhare, khemaMkare, khemaMdhare, vimalavAhaNe, saMmatI, paDisute, daDhadhaNU, dasadhaNU, stdhnnuu| ma 143. jambUdvIpa nAmaka dvIpa meM, bhAratavarSa meM, atIta utsarpiNI meM dasa kulakara utpanna hue the, jaise-(1) svayaMjala (zatajala), (2) zatAyu, (3) anantasena, (4) ajitasena, (5) karkasena, OM (6) bhImasena, (7) mahAbhImasena, (8) dRr3haratha, (9) dazaratha, (10) shtrth| 144. jambUdvIpa nAmaka dvIpa meM, bhAratavarSa meM, AgAmI utsarpiNI meM dasa kulakara hoMge, jaiseOM (1) sImaMkara, (2) sImandhara, (3) kSemakara, (4) kSemandhara, (5) vimalavAhana, (6) sanmati, 9 (7) pratizruta, (8) dRDhadhanu, (9) dazadhanu, (10) shtdhnu| dazama sthAna (547) Tenth Sthaan

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27 5 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 5 5 5 5 5 5 55 952 Wan 5 143. In Jambu Dveep in Bharat - varsh there have been seven y kulakars (clan founders or society makers) during the past Utsarpini y (progressive cycle of time).-(1) Svayamjal (Shatajal), (2) Shatayu, Y phra (3) Anantasen, (4) Ajitasen, (5) Karkasen, (6) Bhimasen, 4 (7) Mahabhimasen, (8) Dridharath, (9) Dasharath and (10) Shatarath. 144. In Jambu Dveep in Bharat-varsh there will be seven kulakars y (clan founders or society makers) during the coming Utsarpini y (progressive cycle of time ) . - ( 1 ) Simankar, (2) Simandhar, Y Y 5 (3) Kshemankar, (4) Kshemandhar, (5) Vimalavahan, (6) Sanmati, (7) Pratishrut, (8) Gridhadhanu, ( 9 ) Dashadhanu and (10) Shatadhanu. vivecana - 'kulakara' kA artha hai, viziSTa buddhi sampanna, kula vyavasthApaka puruSa / vaidika paramparA meM inheM 'manu' kahA gayA hai| vartamAna avasarpiNI kAla kA yahA~ ullekha nahIM hai| kAraNa, kahIM sAta va kahIM pandraha kulakaroM kA ullekha hone se yahA~ usakA kathana nahIM kiyA hai| Wan phra Wan Wan Wan Wan 145. jaMbuddIve dIve maMdarassa pavvayassa puratthime NaM sItAe mahANaIe ubhaokUle dasa Wan 5 vakkhArapavyatA paNNattA, taM jahA - mAlavaMte, cittakUDe, pamhakUDe, (NAliNakUDe, egasele, tikaDe, Wan Wan 146. jaMbuddIve dIve maMdarassa pavvayassa paccatthime NaM sIodAe mahANaIe ubhaokUle dasa Wan Wan Elaboration-Kulakars are specially endowed clan founders and heads. In Vedic tradition they are called Manu. There is no mention of the present regressive cycle of time here. This is because at different places different numbers, such as seven or fifteen, have been mentioned. vakSaskAra- pada VAKSHASKAR-PAD (SEGMENT OF VAKSHASKAR) vakkhArapavvatA paNNattA, taM jahA - vijjuppabhe, (aMkAvatI, pamhAvatI, AsIvise, suhAvase, 5 caMdapavvate, sUrapavvate, NAgapavvate, devapavvate), gNdhmaaynne| pha Wan 145. jambUdvIpa nAmaka dvIpa meM mandara parvata ke pUrva meM sItA mahAnadI ke donoM kUloM (uttarI va 5 dakSiNI taTa) para dasa vakSaskAra parvata haiM, jaise- (1) mAlyavAnakUTa, (2) citrakUTa, (3) pakSmakUTa, (4) nalinakUTa, (5) trikUTa, (7) vaizramaNakUTa, (8) aMjanakUTa, (9) mAtAMjanakUTa, (10) saumanasakUTa / 146. jambUdvIpa nAmaka dvIpa meM, mandara parvata ke pazcima meM zItodA mahAnadI ke donoM kUloM (uttara dakSiNa) para dasa vakSaskAra parvata, jaise- (1) vidyutprabhakUTa, (2) aMkAvatIkUTa, (3) pakSmAvatIkUTa, (4) AzIviSakUTa, (5) sukhAvahakUTa, (6) candraparvatakUTa, (7) sUryaparvatakUTa, (8) nAgaparvatakUTa, (9) devaparvatakUTa, (10) gandhamAdanakUTa / Wan vesamaNakUDe, aMjaNe, mAyaMjaNe), somaNase / Wan phra 145. In Jambu Dveep in the eastern part of Mandar mountain there are ten Vakshaskar mountains on the two banks of great river Sita sthAnAMgasUtra (2) (548) Sthaananga Sutra (2) phra 4 na na nA naaaphra phra 5 Wan

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) ) ) ) )) )) )) )) ) )) ) ) ) )) )) 855555555555555555555555555555555 (1) Malyavan-koot, (2) Chitrakoot, (3) Padmakoot, (4) Nalinakoot, (5) Ekashaila, (6) Trikoot, (7) Vaishraman-koot, (8) .Anjan-koot, (9) Matanjan-koot and (10) Saumanas-koot. 146. In Jambu Dveep in the western part of Mandar mountain there are ten Vakshaskar mountains on the two banks of great river Sitoda-(1) Vidyutprabh-koot, (2) Ankavatikoot, (3) Pakshmavatikoot, (4) Ashivish-koot, (5) Sukhavah-koot, (6) Chandraparvat-koot, (7) Suryaparvat-koot, (8) Naag-parvat-koot, (9) Devaparvat-koot and 4 (10) Gandhamadan-koot. 147. evaM dhAyaisaMDapurathimaddhevi vakkhArA bhANiyavvA jAva pukkhrvrdiivddpcctthimddhe| 147. isI prakAra dhAtakISaNDa ke pUrvArdha aura pazcimArdha meM tathA puSkaravaradvIpArdha ke pUrvArdha-pazcimArdha meM sItA aura zItodA mahAnadiyoM ke donoM kUloM para dasa-dasa vakSaskAra parvata hai| 147. In the same way in eastern and western halves of Dhatakikhand and those of Pushkaravaradveepardh there are ten Vakshaskar mountains each on both the banks of great rivers Sita and Sitoda. vivecana-jina parvatoM kI U~cAI, gaharAI evaM paridhi sama ho tathA jinakI sundaratA va suramyatA bhI samAna ho, unheM 'vakSaskAra parvata' kahA jAtA hai| mahAvideha kSetra meM bIsa vakSaskAra parvata hai| Elaboration--The mountains with all the three dimensions-height, 41 depth and circumference-equal and, which are equally beautiful and $i attractive are called Vakshaskar parvat. There are twenty Vakshaskar parvats in Mahavideh area. kalpa-pada KALP-PAD (SEGMENT OF DIVINE REALMS) 148. dasa kappA iMdAhiTThiyA paNNattA, taM jahA-sohamme, (IsANe, saNaMkumAre, mAhiMde, baMbhaloe, laMtae, mahAsukke), sahassAre, pANate, accute| 149. etesu NaM dasasu kappesu dasa iMdA paNNattA, taM jahA-sakke IsANe, (saNaMkumAre, mAhiMde, baMbhe, laMtae, mahAsukke, sahassAre, pANate), accute| OM 148. indroM se adhiSThita kalpa (deva vimAna) dasa haiM, jaise-(1) saudharma kalpa, (2) IzAna kalpa, (3) sanatkumAra kalpa, (4) mAhendra kalpa, (5) brahmaloka kalpa, (6) lAntaka kalpa, (7) mahAzukra kalpa, (8) sahasAra kalpa, (9) prANata kalpa, (10) acyuta klp| 149. ina dasa kalpoM meM dasa indra haiM, jaise-(1) zakra, (2) IzAna, (3) sanatkumAra, (4) mAhendra, (5) brahma, (6) lAntaka, (7) mahAzukra, 9 (8) sahasrAra, (9) prANata, (10) acyut| 148. There are said to be ten Indradhishthit kalps (the divine realms 45 ruled by Indras)-(1) Saudharma kalp, (2) Ishan kalp, (3) Sanatkumar "i kalp, (4) Maahendra kalp, (5) Brahmalok kalp, (6) Lantak kalp, Wan 55555555555555555)))) | dazama sthAna (549) Tenth Sthaan 855555555))))))))))))))))))))))))))

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phaphaphaphaphaphaphaphapha phaphaphaphapha Wan (7) Mahashukra kalp, (8) Sahasrar kalp, (9) Pranat kalp, and (10) Achyut kalp. 149. There are said to be ten Indras (overlords) in these Kalps - ( 1 ) Shakra, (2) Ishan, (3) Sanatkumar, (4) Maahendra, pha (5) Brahma, (6) Lantak, (7) Mahashukra, (8) Sahasrar, (9) Pranat, and 5 ( 10 ) Achyut. 150. etesi NaM dasahaM iMdANaM dasa parijANiyA vimANA paNNattA, taM jahA - pAlae, puSphae, (somaNase, sirivacche, NaMdiyAvatte, kAmakame, pItimaNae, maNorame), vimalavare, savvatobhadde / Wan 150. ina dasoM indroM ke pAriyAnika (yAtrA para jAne ke lie) vimAna dasa haiM, jaise- (1) pAlaka, (2) puSpaka, (3) saumanasa, (4) zrIvatsa, (5) nandyAvarta, (6) kAmakrama, (7) prItimanA, (8) manorama, 5 (9) vimalavara, (10) sarvatobhadra / (dasa kalpoM ke indra Adi kA vistRta varNana prajJApanA pada 1 tathA jambUdvIpa prajJapti Adi meM hai ) 150. These ten Indras are said to have ten paariyanik vimaans (celestial vehicles used for traveling ) - (1) Paalak, (2) Pushpak, (3) Saumanas, (4) Shrivatsa, (5) Nandyavart, (6) Kamakram, 5 (7) Pritimana, (8) Manoram, (9) Vimalavar and ( 10 ) Sarvatobhadra. 5 (for more details about kalps and Indras refer to Prajnapana/1 and Jambudveep Prajnapti) pratimA- pada PRATIMA PAD (SEGMENT OF SPECIAL CODES) 151. dasadasamiyA NaM bhikkhupaDimA egeNa rAtiMdiyasateNaM addhachaTThehi ya bhikkhAsatehiM ahAsutaM (ahAatthaM ahAtacaM ahAmaggaM ahAkappaM sammaM kAraNaM phAsiyA pAliyA sohiyA tIriyA kiTTiyA) ArAhiyA Avi bhavati / 151. dasa - dazamikA bhikSu pratimA sau dina-rAta tathA 550 bhikSA - dattiyoM dvArA yathAsUtra, yathAartha yathAtathya, yathAmArga, yathAkalpa tathA samyak prakAra kAya se Acarita, pAlita, zodhita, pUrita, kIrttita aura ArAdhita kI jAtI hai| (vizeSa varNana antakRddazA sUtra pRSTha para dekheM) 151. The Dash-dashamika Bhikshupratima (a specific practice with special codes) is sincerely observed (palit ), purified (shodhit; for transgressions), completed (purit); for breaking fast), concluded ( kirtit; break the fast) and successfully performed (aradhit) for 100 ( 10x10) days 5 and nights with 550 bhikshadattis (servings of alms) according to the 5 scriptures ( yathasutra), correct interpretation ( yatha- arth), prescribed 5 procedure ( yathamarg ) and code of praxis ( yathakalp), perfectly following fundamentals ( yathatattva), with equanimity (samata) and touching the body (actually not just conceptually). (for more details refer to Antakriddashanga Sutra) sthAnAMgasUtra ( 2 ) (550) phaphaphaphaphaphaphaphaphaphapha Sthaananga Sutra (2) phra

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a5 Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$ $$ $$$ $$$ $$55555555555555555 5555555 jIva-pada JIVA-PAD (SEGMENT OF LIVING BEINGS) OM 152. dasavidhA saMsArasamAvaNNagA jIvA paNNattA, taM jahA-paDhamasamayaegiMdiyA, # apaDhamasamayaegidiyA, (paDhamasamayabeiMdiyA, apaDhamasamayabeiMdiyA, paDhamasamayateiMdiyA, OM apaDhamasamayateiMdiyA, paDhamasamayacariMdiyA, apaDhamasamayacauriMdiyA, paDhamasamayapaMciMdiyA), + apddhmsmypNciNdiyaa| Wan 152. saMsArI jIva dasa prakAra ke haiM, jaise-(1) prathama samaya-jinako utpanna hue prathama samaya hI huA hai aise ekendriya jiiv| (2) aprathama samaya-jinako utpanna hue eka se adhika samaya ho cukA hai OM aise ekendriya jiiv| (3) prathama samaya meM utpanna dvIndriya jiiv| (4) aprathama samaya meM utpanna dvIndriya fa jiiv| (5) prathama samaya meM utpanna trIndriya jiiv| (6) aprathama samaya meM utpanna trIndriya jiiv| (7) prathama samaya meM utpanna caturindriya jiiv| (8) aprathama samaya meM utpanna caturindriya jiiv| (9) prathama samaya meM ma utpanna paMcendriya jiiv| (10) aprathama samaya meM utpanna paMcendriya jiiv| 152. Samsar-samapannak jivas (worldly living beings) are of ten kinds-(1) Pratham samaya ekendriya jivas-one-sensed beings at the 4i first moment of birth. (2) Apratham samaya ekendriya jivas-one-sensed Wan beings at post birth moments. (3) Pratham samaya dvindriya jivas. 41 (4) Apratham samaya dvindriya jivas. (5) Pratham samaya trindriya jivas. (6) Apratham samaya trindriya jivas. (7) Pratham samaya chaturindriya : jivas. (8) Apratham samaya chaturindriya jivas. (9) Pratham samaya OM panchendriya jivas. (10) Apratham samaya panchendriya jivas. 153. dasavidhA savvajIva paNNattA, taM jahA-puDhavikAiyA, (AukAiyA, teukAiyA, vAukAiyA), vaNassaikAiyA, beMdiyA, (teiMdiyA, cauridiyA), paMceMdiyA, anniNdiyaa| ____ ahavA-dasavidhA savvajIvA paNNattA, taM jahA-paDhamasamayaNeraiyA, apaDhamasamayaNeraiyA, (paDhamasamayatiriyA, apaDhamasamayatiriyA, paDhamasamayamaNuyA, apaDhamasamayamaNuyA, paDhamasamayadevA), apaDhamasamayadevA, paDhamasamayasiddhA, apddhmsmysiddhaa| 153. sarva jIva dasa prakAra ke haiM, jaise-(1) pRthvIkAyika, (2) apkAyika, (3) tejaskAyika , ma (4) vAyukAyika, (5) vanaspatikAyika, (6) dvIndriya, (7) trIndriya, (8) caturindriya, (9) paMcendriya,. (10) anindriya (siddha) jiiv| athavA sarva jIva dasa prakAra ke haiM, jaise-(1) prathama samaya-utpanna naark| (2) aprathama : samaya-utpanna naark| (3) prathama samaya meM utpanna tiryNc| (4) aprathama samaya meM utpanna tiryNc| (5) prathama samaya meM utpanna mnussy| (6) aprathama samaya meM utpanna mnussy| (7) prathama meM samaya meM utpanna dev| OM Wan (8) aprathama samaya meM utpanna dev| (9) prathama samaya meM siddhagati ko prApta siddha / (10) aprathama samaya meM 5 siddhagati ko prApta siddh| aFFFFF F$ $$ $$$$ $$$$$$ $$$ $$$$$$$$$$$$ $5 $55 5 $ $$$$$$$ $55 dazama sthAna (551) . Tenth Sthaan

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95555 )) 153. All beings are of ten kinds(1) Prithvikayik (earth-bodied beings), (2) Apkayik (water-bodied beings), (3) Tejaskayik (fire-bodied beings), (4) Vayukayik (air-bodied beings), (5) Vanaspatikayik (plant5 bodied beings), (6) Dvindriya (Two-sensed beings), (7) Trindriya (threeWan sensed beings), (8) Chaturindriya (four-sensed beings), (9) Panchendriya (five-sensed beings) and (10) Anindriya (without sense organs; Siddha). Also all beings are of ten kinds-(1) Pratham samaya naarak4 infernal beings at the first moment of birth. (2) Apratham samaya Wan naarak-infernal beings at post birth moments. (3) Pratham samaya 4 tiryanch (animals). (4) Apratham samaya tiryanch. (5) Pratham samaya i manushya (human beings). (6) Apratham samaya manushya. (7) Pratham * samaya deva (gods). (8) Apratham samaya deva. (9) Pratham samaya Siddha (liberated beings). (10) Apratham samaya Siddha. Wan )) b t v tb tb vbvb vbvg v. v: v. v. v. v. v zatAyuSka dazA-pada SHATAYUSHK-PAD (SEGMENT OF HUNDRED YEARS OFAGE) 154. vAsasatAuyassa NaM purisassa dasa dasAo paNNattAo, taM jahA bAlA kiDDA ya maMdA ya, balA paNNA ya, haaynnii| pavaMcA pabbhArA ya mummuhI sAyaNI tdhaa||1|| 154. sau varSa kI Ayu vAle puruSa kI dasa dazAe~ (avasthA) haiM, jaise-(1) bAladazA, (2) krIDAdazA, (3) mandAdazA, (4) balAdazA, (5) prajJAdazA, (6) hAyinIdazA, (7) prapaMcAdazA, (8) prArabhArAdazA, (9) unmukhIdazA, (10) shaayiniidshaa| ___154. There are ten avasthas (states) of a hundred year old man(1) Baal dasha, (2) Krida dasha, (3) Manda dasha, (4) Bala dasha, (5) Prajna dasha, (6) Hayini dasha, (7) Prapancha dasha, (8) Pragbhara fi dasha, (9) Unmukhi dasha, and (10) Shaayini dasha. vivecana-manuSya kI pUrNa Ayu sau varSa mAnakara, dasa-dasa varSa kI eka-eka dazA kA varNana prastuta OM sUtra meM kiyA hai-(1) bAladazA-janma se dasa varSa taka kI avsthaa| (2) krIDAdazA-isameM khela-kUda kI + pravRtti prabala rahatI hai| (3) mandAdazA-isameM bhoga-pravRtti kI adhikatA se viziSTa buddhi ke kAryoM kI mandatA rahatI hai| (4) balAdazA-isameM manuSya apane bala kA pradarzana karane kI kSamatA prApta karatA hai|| 9 (5) prajJAdazA-isameM manuSya kI buddhi dhana kamAne, kuTumba pAlane Adi meM lagI rahatI hai| " (6) hAyanIdazA-isameM zakti va indriya bala kSINa hone lagatA hai| (7) prapaMcAdazA-isameM mukha se : lAra-thUka Adi girane lagate haiM, kapha bar3hane lagatA hai| (8) prAgbhAradazA-isameM zarIra jhurriyoM se vyApta ho / jAtA hai| (9) unmukhIdazA-isameM manuSya bur3hApe se AkrAnta ho mauta ke sanmukha ho jAtA hai| 9 (10) zAyinIdazA-isameM manuSya durbala, dInasvara, hokara zayyA para par3A rahatA hai| (haribhadrasUri kRta dasaveM TIkA patra 8 tathA sthAnAMga vRtti patra 493) n t t t t t n t t t t t t t t t t t t sthAnAMgasUtra (2) (552) Sthaananga Sutra (2) |

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)) )) ) ) ) )) )) ) )))) 89 5 55555555)))))))))))))) Elaboration-Taking the full life span of man to be one hundred years E it has been divided into ten states of ten years each (1) Baal dasha4 from birth to ten years of age. (2) Krida dasha-here the tendency of Wan playfulness is strong. (3) Manda dasha-due to the strong tendency of 41 carnal pleasures the intellectual activities become dull here. (4) Bala dasha-here man acquires the capacity to display his power. (5) Prajna dasha-here man is busy with activities of earning and supporting his family. (6) Hayini dasha-here physical strength and capacities start declining. (7) Prapancha dasha--here salivation and coughing increases. 4 (8) Pragbhara dasha-here the body gets filled with wrinkles. (9) Unmukhi dasha-here man is oppressed with dotage and faces death. (10) Shaayini dasha-here man gets weak, emaciated and is bed ridden. (Dashavaikalik Tika by Haribhadra Suri, leaf 8 and Sthananga Vritti leaf 493) tRNavanaspati-pada TRINAVANASPATI-PAD (SEGMENT OF GRAMINEOUS PLANTS) OM 155. dasavidhA taNavaNassatikAiyA paNNattA, taM jahA-mUle, kaMde, (khaMdhe, tayA, sAle, pavAle, patte), pupphe, phale, biiye| ja 155. tRNavanaspatikAyika jIva dasa prakAra ke haiM, jaise-(1) mUla, (2) kanda, (3) skandha, (4) tvak, (5) zAkhA, (6) pravAla, (7) patra, (8) puSpa, (9) phala, (10) biij| 4 155. Gramineous plant-bodied beings are of ten kinds--(1) mool 9 (root), (2) kand (bulbuous root), (3) skandh (trunk), (4) tvak (bark), (5) shakha (branch), (6) praval (sprout), (7) patra (leaf), (8) pushp (flower), (9) phal (fruit) and (10) beej (seed). zreNi-pada SHRENI-PAD (SEGMENT OF RANGES) 156. savAovi NaM vijjAharaseDhIo dasa-dasa joyaNAI vikkhaMbheNaM pnnnnttaa| 156. dIrgha vaitADhya parvata para avasthita sabhI vidyAdhara-zreNiyA~ dasa-dasa yojana vistRta haiN| 156. Each of the Vidyadhar ranges located on Deergh Vaitadhya mountain is ten Yojans wide. 157. savAovi NaM AbhiogaseDhIo dasa-dasa joyaNAI vikkhaMbheNaM pnnnnttaa| 157. dIrgha vaitADhya parvata para avasthita sabhI Abhiyogika-zreNiyA~ dasa-dasa yojana vistRta haiN| 157. Each of the Aabhiyogik ranges located on Deergh Vaitadhya mountain is ten Yojans wide. OM vivecana-bharata aura airavata kSetra ke ThIka madhyabhAga meM pUrva lavaNa samudra se lekara pazcima lavaNa samudra taka lambA aura mUla meM pacAsa yojana caur3A eka-eka vaitADhya parvata hai| isakI U~cAI paccIsa ) )) ))) )) ) ))) ) ) ))) )) )) ) )) )) )) ) )) ) ) )) dazama sthAna (553) Tenth Sthaan Wan 5555555555555555555555555555555558

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95555555555555555555555555555555555551 yojana hai| bhUmitala se dasa yojana kI U~cAI para usake uttarI aura dakSiNI bhAga para vidyAdharoM kI OM zreNiyA~ (nagara) haiN| unameM vidyAdhara rahate haiM, jo ki vidyAoM ke bala se AkAza meM gamanAdi karane meM Wan samartha hote haiN| ve zreNiyA~ donoM ora dasa-dasa yojana caur3I haiN| ina vidyAdhara-zreNiyoM se bhI dasa yojana + kI U~cAI para donoM ora Abhiyogika devoM kI zreNiyA~ haiM, jinameM abhiyoga jAti ke vyantara deva rahate OM haiN| ye deva zakrendra Adi indroM va unake lokapAloM kI AjJA kA pAlana karate haiN| (vizeSa varNana jambUdvIpa / Wan prajJapti meM) Elaboration-At the center of Bharat as well as Airavat areas there is 41 a Vaitadhya mountain fifty Yojan wide at the base stretching from east 41 Lavan Samudra to west Lavan Samudra. Its height is twenty five $ Yojans. Ten Yojans above from the ground level there are Vidyadhar ranges (group of abodes) on its north and south faces. Vidyadhars (gods 5. with special powers) capable of flying and performing other such y activities live here. These ranges are ten Yojan long on both sides. Ten Wan Yojans higher than these ranges are ranges of Aabhiyogik gods (a kind of ir gods). These gods are under the command of Shakra and other Indras and their lok-paals. (more details in Jambudveep Prajnapti) graiveyaka-pada GRAIVEYAR-PAD (SEGMENT OF GRAIVEYAK) 158. gevijjagavimANA NaM dasa joyaNasayAI uThaM uccatteNaM pnnnnttaa| 158. (nava) graiveyaka vimAnoM ke jitane bhI vimAna haiM, unakI U~cAI dasa sau (1000) yojana hai| __158. All the vimaans in the sector of Graiveyak vimaans are ten hundred (1000) Yojan in height. tejasA-bhasmakaraNa-pada TEJASA-BHASMAKARAN-PAD (SEGMENT OF BURNING BY FIRE-POWER) - 159. dasahi ThANehiM saha teyasA bhAsaM kujjA, taM jahA (1) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite samANe parikuvite tassa teyaM nnisirejjaa| se taM paritAveti, se taM paritAvettA tAmeva saha teyasA bhAsaM kujjaa|| (2) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejA, se ya accAsAtite samANe deve parikuvie tassa teyaM nnisirejjaa| se taM paritAveti, se taM paritAvettA, tAmeva saha teyasA bhAsaM kujjaa| (3) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite samANe parikuvite devevi ya parikuvite te duhao paDiNNA tassa teyaM nnisirejjaa| te taM paritAti, te taM paritAvettA tAmeva saha teyasA bhAsaM kujjaa| sthAnAMgasUtra (2) (554) Sthaananga Sutra (2) 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 Bu

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phaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan (4) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite [ samANe ? ] parikuvie tassa teyaM NisirejjA / tattha phoDA saMmucchaMti, te phoDA bhijjaMti, te phoDA bhiNNA samANA phra tAmeva saha teyasA bhAsaM kujjA / 5 Wan (5) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite [ samANe ? ] deve parikuvie tassa teyaM NisirejjA / tattha phoDA saMmucchaMti, te phoDA bhijjaMti, te phoDA bhiNNA samANA 5 tAmeva saha teyasA bhAsaM kujjA / 5 (6) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite [ samANe ? ] parikuvie devevi ya parikuvie te duhao paDiNNA tassa teyaM NisirejjA / tattha phoDA saMmucchaMti, (te phoDA bhijjaMti, te phoDA bhiNNA samANA tAmeva saha teyasA) bhAsaM kujjA / (7) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite [ samANe ? ] parikuvie tassa teyaM NisirejjA / tattha phoDA saMmucchiMti, te phoDA bhijjaMti, tattha pulA saMmucchaMti, te bhijaMti, te lAbhaNNA samANA tAmeva saha teyasA bhAsaM kujjA / (8) ( kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite [ samANe ? ] deve parikuvie tassa teyaM NisirejjA / tattha phoDA saMmucchaMti, te phoDA bhijjaMti, tattha pulA saMmucchaMti, te lAbhijjata, te pulA bhiNNA samANA tAmeva saha teyasA bhAsaM kujjA / parikuvi ( 9 ) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, se ya accAsAtite [ samANe ? ] devevi ya parikuvie te duhao paDiNNA tassa teyaM NisirejjA / tattha phoDA saMmucchaMti, te phoDA bhijjaMti, tattha pulA saMmucchaMti, te pulA bhijjaMti, te pulA bhiNNA samANA tAmeva saha teyasA bhAsaM kujjA / (10) kei tahArUvaM samaNaM vA mAhaNaM vA accAsAtejjA, teyaM NisirejjA, se ya tattha No kammati, No pakammati, aMtiaMciyaM kareti, karettA AyAhiNapayAhiNaM kareti, karettA uDDuM vehAsaM uppatati, uppatettA se NaM tato paDihate paDiNiyattati, paDiNiyattitA tameva sarIragaM amANe - aNudahamANe saha teyasA bhAsaM kujjA - jahA vA gosAlassa maMkhaliputtassa tave tee / 159. dasa kAraNoM se zramaNa-mAhana (ati-AzAtanA karane vAle ko) teja se (apanI tejolezyA se) bhasma kara DAlatA hai, jaise dazama sthAna (1) yadi koI vyakti tathArUpa (tejolabdhi se sampanna ) zramaNa-mAhana kI tIvra AzAtanA ( avajJA, avehalanA karatA hai, to vaha usa AzAtanA se pIr3ita udvelita hotA huA usa vyakti para krodhita hotA hai| tejolabdhi kA prayoga karatA hai taba usake zarIra se teja nikalatA hai| vaha teja usa upasarga 5 vAle ko paritApita karatA hai aura use bhasma kara detA hai| karane 5 (555) Tenth Sthaan 5 Wan tttttmi***tmilll**tmimimimimittmimimimimimimimimimimimiminnn 5 ba

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mimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimit (2) yadi koI vyakti tathArUpa (tejolabdhisampanna ) zramaNa - mAhana kI atyAzAtanA karatA hai, usakI atyAzAtanA karane para usa zramaNa kI sevA meM rahane vAlA koI deva kupita hotA hai| taba usa deva ke zarIra se teja nikalatA hai| vaha teja usa upasarga karane vAle ko paritApita karatA hai aura paritApita kara usa teja se use bhasma kara detA hai| (3) koI vyakti tathArUpa (tejolabdhisampanna ) zramaNa-mAhana kI atyAzAtanA karatA hai| usa asahya atyAzAtanA se parikupita ho, vaha zramaNa-mAhana aura parikupita deva donoM hI use mArane kI pratijJA karate haiN| taba una donoM ke zarIra se teja nikalatA hai| ve donoM teja usa upasarga karane vAle vyakti ko paritApita karate haiM aura paritApita karake use usa teja se bhasma kara dete haiN| (4) koI vyakti tathArUpa (tejolabdhisampanna ) zramaNa - mAhana kI atyAzAtanA karatA hai| vaha usa atyAzAtanA se parikupita hotA hai, taba usake zarIra se teja nikalatA hai, usase usa upasarga kartA vyakti zarIra meM sphoTa (phor3e-phaphole ) utpanna hote haiN| ve phor3e phUTate haiM aura phUTate hue use usa teja se bhasma kara dete haiN| phra (5) koI vyakti tathArUpa ( tejolabdhisampanna ) zramaNa - mAhana kI atyAzAtanA karatA hai| usake atyAzAtanA karane para koI deva parikupita hotA hai, taba usake zarIra se teja nikalatA hai, usase usa upasarga karane vAle vyakti ke zarIra meM sphoTa (phor3e) utpanna hote haiN| ve sphoTa phUTate haiM aura usa teja se vaha bhasma ho jAtA hai| (6) koI vyakti tathArUpa ( tejolabdhisampanna ) zramaNa - mAhana kI atyAzAtanA karatA hai| usake atyAzAtanA karane para parikupita vaha zramaNa-mAhana aura parikupita deva, ye donoM hI use mArane kI pratijJA karate haiM / taba una donoM ke zarIroM se teja nikalatA hai| usase usa upasarga kartA ke zarIra meM sphoTa utpanna hote haiM / ve sphoTa phUTate haiM aura phUTate hue use usa teja se bhasma kara dete haiN| (7) koI vyakti tathArUpa (tejolabdhisampanna ) zramaNa-mAhana kI atyAzAtanA karatA hai| usase kupita hokara vaha teja chor3atA hai| usase usa vyakti ke zarIra meM sphoTa utpanna hote haiN| ve sphoTa phUTate haiM taba unameM se pula - ( choTI-choTI phuMsiyA~ utpanna hotI haiM / ve phUTatI haiM aura phUTatI huI usa teja se use bhasma 5 DAlatI haiN| sthAnAMgasUtra (2) (8) koI vyakti tathArUpa (tejolabdhisampanna ) zramaNa - mAhana kI atyAzAtanA karatA hai| usake atyAzAtanA karane para koI deva parikupita hotA hai, taba usake zarIra se teja nikalatA hai, usase usa vyakti ke zarIra meM sphoTa utpanna hote haiM / ve sphoTa phUTate haiM, taba unameM pula - (phuMsiyA~) nikalatI haiN| ve 5 phUTatI haiM aura phUTatI huI usa teja se use bhasma kara detI haiN| ******* y (9) koI vyakti tathArUpa (tejolabdhisampanna ) zramaNa mAhana kI atyAzAtanA karatA hai| usake 4 atyAzAtanA karane para parikupita vaha zramaNa-mAhana aura parikupita deva donoM hI use mArane kI pratijJA karate haiM / taba una donoM ke zarIroM se teja nikalatA hai| usase usa vyakti ke zarIra meM sphoTa utpanna hote 5 (556) L Sthaananga Sutra (2) 5 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 5 5 5 5 55 2 Y

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))))))5555555555555555558 555555555555555555555555555555555555 meM haiN| ve sphoTa phUTate haiM, taba unameM se pula (phusiyA~) nikalatI haiN| ve phUTatI haiM aura phUTatI huI usa teja se ma use bhasma kara detI haiN| 4 (10) koI vyakti tathArUpa (tejolabdhisampanna) zramaNa-mAhana kI atyAzAtanA avalehanA karatA // ma huA usa para teja pheMkatA hai| vaha teja usa zramaNa-mAhana ke zarIra para AkramaNa nahIM kara pAtA, praveza : nahIM kara pAtA hai| kevala vaha teja usake Upara se nIce aura nIce se Upara AtA-jAtA hai, dAyeM-bAyeM ke pradakSiNA karatA hai aura yaha saba karake Upara AkAza meM calA jAtA hai| vahA~ se lauTakara usake zramaNa-mAhana ke prabala teja se pratihata hokara vApisa usI pheMkane vAle ke pAsa calA jAtA hai aura usake zarIra meM praveza kara use usakI tejolabdhi ke sAtha bhasma kara detA hai, jisa prakAra maMkhalI putra // Wan gozAlaka ke tapasteja ne usI ko bhasma kara diyA thaa| + 159. For ten reasons a Shraman-mahan (Jain ascetic) burns a person F (who has gravely insulted him) to ashes with his tej (tejoleshya 01 fire-power) y (1) When some person indulges in grave ashaatana (disrespect; 4 insult; sacrilege) of a tatharupa (endowed with tejoleshya) Shraman, the Shraman gets hurt, agitated and angry at that person. He uses his tejoleshya and a fire emanates from his body. This fire burns the offender and reduces him to ashes. (2) When some person indulges in grave ashaatana of a tatharupa Shraman, some god in attendance of that Shraman gets angry at that person. Then a fire emanates from the god's body. This fire burns the offender and reduces him to ashes. (3) When some person indulges in grave ashaatana of a tatharupa Shraman, the Shraman and the god in his service both get angry due to that intolerable affliction. They both resolve to kill the offender. Then a fire emanates from the bodies of the two. This fire burns the offender and reduces him to ashes. (4) When some person indulges in grave ashaatana of a tatharupa Shraman, the Shraman gets hurt, agitated and angry at that person. He uses his tejoleshya and a fire emanates from his body. This fire causes blisters (sfot) on the body of the offender. These blisters then burst and reduce him to ashes. (5) When some person indulges in grave ashaatana of a tatharupa Shraman, some god in attendance of that Shraman gets angry at that person. Then a fire emanates from the god's body. This fire causes 5555555555555555555555555)Wan 555555555555555)) ))))) ) Wan ) Udhamapra dazama sthAna - (557) Tenth Sthaan B9595555554) )) )) ) ))))

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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 4 4 4 4 4 4 4 4 4 4 4 4 4141414145454545 41 41 41 41 41 41 41 41 41 41 44 45 46 45 44 45 46 47 46 455 456 457 455 456 451 15 blisters on the body of the offender. These blisters then burst and reduce him to ashes. (6) When some person indulges in grave ashaatana of a tatharupa Shraman, the Shraman and the god in his service both get angry due to 4 that intolerable affliction. They both resolve to kill the offender. Then a fire emanates from the bodies of the two. This fire causes blisters on the 41 body of the offender. These blisters then burst and reduce him to ashes. (7) When some person indulges in grave ashaatana of a tatharupa Shraman, the Shraman gets hurt, agitated and angry at that person. He uses his tejoleshya and a fire emanates from his body. This fire causes blisters on the body of the offender. These blisters then burst and produce many small boils (pul). These boils then burst and reduce him to ashes. (8) When some person indulges in grave ashaatana of a tatharupa si Shraman, some god in attendance of that Shraman gets angry at that person. Then a fire emanates from the god's body. This fire causes blisters on the body of the offender. These blisters then burst and produce many small boils. These boils then burst and reduce him to ashes. (9) When some person indulges in grave ashaatana of a tatharupa # Shraman, the Shraman and the god in his service both get angry due to that intolerable affliction. They both resolve to kill the offender. Then a fire emanates from the bodies of the two. This fire causes blisters on the body of the offender. These blisters then burst and produce many small ki boils. These boils then burst and reduce him to ashes. (10) Some person indulges in grave ashaatana of a tatharupa Shraman and launches fire-power at him. That fire fails to attack the Shraman's body or enter it. This fire only moves up, down and around the Shraman and finally goes up in the sky. Returning from the sky and repulsed by the tremendous radiance of the Shraman it goes back to the launcher, enters his body and reduces him to ashes along with his fire4 power. This happens in the same way as Mankhali Putra Goshalak was 41 reduced to ashes by his own fire-power. vivecana-prastuta sUtra meM Aye tIna zabdoM para vRttikAra ne vizeSa prakAza DAlA hai| zramaNa-tapaHpradhAna meM OM saMyamI jIvana kA aura mAhana-ahiMsA karuNA pradhAna tyAgI jIvana kA vAcaka hai| tejolabdhi-yaha viziSTa tapaH sAdhanA ke prabhAva se utpanna hone vAlI dAhaka zakti hai, jo dUsare ko jalAkara bhasma kara sakatI hai| tejolabdhi samyag dRSTi aura mithyAdRSTi, donoM prakAra ke sAdhakoM ko prApta ho sakatI hai| yahA~ tathArUpa ma zramaNa-mAhana se samyagdRSTi sAdhaka ke lie saMketa hai| 4 4 4 4 4 4 4 4 4 4 4 4 4 4 414 455 456 457 455 456 457 454 455 456 457 455 454 455 456 457 454 455 4 4 4 4 4 4 4 4 4 4 4 4 4 sthAnAMgasUtra (2) (558) Sthaananga Sutra (2) 44145145151414141414141414141414141414141414141414141414145454545454544

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B555555555555555) ))) ) ))) )))) )) ) Bu Bu Bu Bu Bu Bu Bu Bu Bu 5Ri 555555555555555555555555559555555555555 ma tejolabdhi mAraka bhI hotI hai aura upakAraka bhii| mAraka tejolabdhi jalAkara bhasma kara sakatI hai ma usakI kSamatA kama se kama eka vyakti ko tathA adhika se adhika solaha janapadoM (dezoM) ko jalAkara bhasma karAne kI hai| upakAraka tejolabdhi kA prayoga zAnta, harSollaSita va karuNApUrita citta se kiyA Wan jAtA hai| (hindI TIkA, bhAga 2, pRSTha 862) Elaboration-the commentator (Vritti) has laid special emphasis on three terms used in the aforesaid aphorism. Shraman-this word signifies a disciplined ascetic life with emphasis on austerities. MahanHi this word signifies a detached life with emphasis on ahimsa and fi compassion. Tejolabdhi-This is a fire-power acquired through practice of special austerities. It can burn and reduce others to ashes. This power can be acquired both by the righteous as well as the unrighteous. Here tatharupa Shraman-mahan indicates a righteous aspirant. Tejolabdhi is destructive as well as constructive. The destructive tejolabdhi can burn and reduce anything to ashes. Its capacity ranges from a single person to sixteen states. The constructive tejolabdhi is employed by serene, joyful and compassionate mind. (Hindi Tika, part-2, 3 p. 862) Azcaryaka-pada ASHCHARYAK-PAD (SEGMENT OF THE MIRACULOUS) 160. dasa accheragA paNNattA, taM jahA uvasagga ganbhaharaNaM, itthItitthaM abhAviyA prisaa| kaNhassa avarakaMkA, uttaraNaM cNdsuuraannN||1|| harivaMsakuluppattI, camaruppAto ya atttthsysiddhaa| assaMjatesu pUA, dasavi aNaMteNa kaalennN||2|| 160. dasa Azcarya kahe haiM, jaise-(1) upasarga-tIrthaMkaroM ke Upara upasarga honaa| jaise bhagavAna mahAvIra ko zUlapANi, saMgama ke mAraNAMtika upasarga hue| kevalajJAna hone ke pazcAt gozAlaka dvArA tejolabdhi kA prayoga huaa| (2) garbhaharaNa-bhagavAna mahAvIra kA garbhApaharaNa honaa| (3) strI kA tIrthakara Wan honaa| jaise 19veM tIrthaMkara bhagavatI mllii| (4) abhAvita pariSat-tIrthaMkara bhagavAna mahAvIra kA prathama dharmopadeza, vaizAkha zuklA dasamI ke dina viphala huA arthAt use sunakara kisI bhI zrotA ne cAritra OM aMgIkAra nahIM kiyA kyoMki usameM zrotA deva pariSad thii|| (5) kRSNa kA draupadI ko padmanAbha rAjA ke ma caMgula se chur3Ane ke lie amarakaMkA kA nagarI (dhAtakISaNDa) meM jaanaa| yaha kSetra kapila vAsudeva kI , adhInatA kA thaa| (6) candra aura sUrya devoM kA kauzAmbI meM vimAna-sahita apane mUla zarIra ke sAtha OM bhagavAna mahAvIra ke darzana karane aanaa| pRthvI para utrnaa| (7) harivaMza kula kI utptti| jaise-harivarSa / kSetra meM janme yugalika ko deva uThAkara bharatakSetra kI campAnagarI meM le aayaa| vahA~ vaha rAjA bne| unase 8555555)))))))))))))))))))))))))))))))))))) dazama sthAna (559) Tenth Sthaan 8 45454 ) )))))) )))555555

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5555555555555555555555555555555555555555555558 B55555555555555555555555555555555 harivaMza kula kI utpatti huii| yugaliyoM kA rAjA bananA va vaMza calAnA Azcarya hai| (8) camara kA + utpAta-camarendra kA saudharmakalpa meM jaanaa| (9) eka sau ATha siddha-isa avasarpiNI kAla ke tIsare Are meM eka samaya meM utkRSTa avagAhanA vAle eka sAtha eka sau ATha jIvoM kA siddha honaa| (10) isa avasarpiNI kAla meM asaMyamI kI pUjA bddh'ii| yaha bhI eka Azcarya hai| 160. There are said to be ten ashcharyas (miracles)--(1) Upasarg (affliction) Afflictions on Tirthankars. For example Bhagavan Mahavir 4 had to suffer near fatal afflictions at the hands of Shulapani and Sangam. After attaining omniscience he had to endure the tejoleshya of Goshalak. (2) Garbhaharan-the transplantation of embryo in case of Bhagavan Mahavir. (3) Female becoming a Tirthankar-Bhagavati Malli, the 19th Tirthankar. (4) Abhavit Parishat--The first sermon of Bhagavan Mahavir (Vaishakh Shukla tenth) went waste as no listener got initiated after the sermon. This was because the assembly consisted of gods only. (5) Krishna going to Amarkanka city (in Dhatakikhand) to get Draupadi released from king Padmanabh. This area was under the rule of Kapil Vaasudev. (6) Descending of gods Chandra and Surya in their original body and with their vimaans in Kaushambi to pay homage to Bhagavan Mahavir. (7) Origin of the Harivamsha lineage. Gods brought twins from Harivarsh area to Champanagari in Bharat area. They became rulers and started a lineage. Twins becoming rulers and starting a family lineage is a miracle. (8) Disturbance created by Chamar by going to Saudharma Kalp. (9) One hundred and eight Siddhas# Attaining of the Siddha status by 108 beings of maximum dimension at once during the third epoch of this regressive cycle. (10) The worship of the non-ascetic has been on the rise during this regressive cycle; this too is a miracle. + vivecana-jo ghaTanAe~ sAmAnya rUpa se sadA nahIM hotI, kintu kisI vizeSa kAraNa se cirakAla ke Wan pazcAt kabhI kabhAra hotI haiM, unheM Azcarya-kAraka hone se 'Azcaryaka' yA accherA kahA jAtA hai| jainazAsana meM bhagavAna RSabhadeva se lekara bhagavAna mahAvIra ke samaya taka aisI dasa adbhuta yA OM Azcaryajanaka ghaTanAe~ ghaTI haiN| inameM se pahalI, dUsarI, cauthI, chaThI aura AThavIM ghaTanA bhagavAna mahAvIra ke zAsanakAla se sambandhita haiN| tIsarI ghaTanA bhagavAna mallInAtha, pA~cavI ghaTanA bhagavAna ariSTanemi, sAtavIM ghaTanA bhagavAna zItalanAtha, navIM ghaTanA bhagavAna RSabhadeva tathA dasavIM ghaTanA bhagavAna ! suvidhinAtha ke nirvANa ke pazcAt bhagavAna zAntinAtha ke zAsana kAla ke madhya meM huii| inameM nimna # accheroM kA varNana sambaddha sUtroM se jAnA jA sakatA hai nA-1-1-1-1-1-1-nAnAgAjIpA sthAnAMgasUtra (2) (560) Sthaananga Sutra (2)

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www gozAlaka ko upasarga zrI kRSNa vAsudeva dasa Azcarya (1) 13. strI tIrthaMkara lavaNa samudra 5. zaMkhadhvani Mo For Private & 4. abhAvita pariSada aparakaMkA kapila vAsudeva COX 12. garbha saMharaNa BBC TRILOK SHARN 16 Mainali.org

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| citra paricaya 16 / Illustration No. 16 dasa Azcarya (1) jo ghaTanA cirakAla ke pazcAt asAmAnya rUpa se hotI hai, use Azcarya kahA jAtA hai| isa avasarpiNIkAla meM dasa Azcarya nimna prakAra hue (1) upasarga-tIrthaMkaroM ko upasarga : jaise gozAlaka ne bhagavAna mahAvIra para tejolezyA kA prayoga kiyaa| (2) garbha-haraNa-bhagavAna mahAvIra kA devAnandA ke garbha se trizalA mAtA ke garbha meM sthaanaantrnn| (3) strI-tIrthaMkara-bhagavAna mallInAtha strI deha meM tIrthaMkara hue| (4) abhAvita pariSad-bhagavAna mahAvIra kI prathama dharmadezanA meM kisI ne cAritra grahaNa nahIM kiyaa| (5) zrIkRSNa vAsudeva kA dhAtakISaNDa kI apara kaMkAnagarI meM gamana tathA kapila vAsudeva ke zaMkha dhvani karane para donoM vAsudevoM kA zaMkha dhvani se milana huaa| eka vAsudeva kI sImA meM dUsare vAsudeva kA jAnA Azcarya hai| -sthAna 10, sUtra 160 (kramazaH agale pRSTha para) 10 TEN ASHCHARYAS (MIRACLES)-I Unusual happenings after a prolonged gap are called ashcharya or miracles. The ten miracles of the current regressive cycle are as follows (1) Upasarg (affliction)-Afflictions on Tirthankars. For example Bhagavan Mahavir had to endure the tejoleshya of Goshalak. (2) Garbhaharan-The transplantation of embryo (to be Bhagavan Mahavir) from the womb of Devananda to mother Trishala. (3) Female Tirthankar-Bhagavan Mallinaath became Tirthankar with female body. (4) Abhavit Parishat-In the first sermon of Bhagavan Mahavir no listener got initiated. (5) Krishna going to Amarkanka city (in Dhatakikhand) and exchanging of conch-shell sounds with another Vaasudev, Kapil, there. Going of one Vaasudeva in the territory of another is a miracle. -Sthaan 10, Sutra 160 (continue on next page)

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dasa Azcarya (2) deva vANI : 'yahI tumhArA rAjA hogA' sUrya vimAna candra vimAna IPICTION yugalika rAjA YAVEENADI. eka samaya eka sau ATha kevalI siddha sudhamA sabhA meM camarendra mahAvIra kI zaraNa meM camarendra 'asaMyati pUjA

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citra paricaya 17 dasa Azcarya (2) (6) candra-sUrya deva apane vimAna sahita bhagavAna ke darzana karane eka sAtha samavasaraNa meM Aye / (7) harivaMza kula kI utpatti - harivarSa meM janme yugalika ko devatA campAnagarI meM uThAkara le Aya aura vahA~ kA rAjA banA diyaa| jisase harivaMza kula kI utpatti huI / (8) asurarAja camarendra ne zakra kI saudharma sabhA meM jAkara utpAta mcaayaa| zakra dvArA vajra phaiMkane para bacane ke lie bhAgakara dhyAnastha zramaNa bhagavAna mahAvIra ke caraNoM meM zaraNa lii| Illustration No. 17 (9) tIsare Are meM utkRSTa avagAhanA vAle eka sau ATha muni eka sAtha siddha hue / (10) asaMyati pUjA - bhagavAna suvidhinAtha ke zAsanakAla pazcAt asaMyati janoM kI pUjA bddh'ii| - sthAna 10, sUtra 168 TEN ASHCHARYAS (MIRACLES)-II (6) Descending of gods Chandra and Surya with their vimaans in the Samavasaran together to pay homage to Bhagavan Mahavir. (7) Origin of the Harivamsha lineage - Gods brought twins from Harivarsh area to Champanagari and made them rulers. This was the origin of the Harivamsha clan. (8) Chamarendra, the king of Asurs came to Shakra's assembly and created disturbance. When Shakra launched his Vajra Chamar flew and took refuge at the feet of meditating Bhagavan Mahavir. (9) One hundred and eight ascetics of largest physique attained the Siddha status at once during the third epoch of this cycle. (10) The worship of non-ascetics increased after the period of influence of Bhagavan Suvidhinaath. - Sthaan 10, Sutra 160

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Wan 555555555555555555555555555555555559555555555555 (1) 8 accherA-bhagavatI sUtra zataka 15/zataka 3/2 / (2) accherA-AcArAMga 24vA~ adhyayana Avazyaka niyukti| (3) 5 accherA-jJAtAsUtra 8vA~ tathA adhyayana 16 / (4) 6-7, 9-10 accherA-sthAnAMga vRtti, Avazyaka niyukti, pravacana sAroddhAra vRtti| (vivaraNa : ke lie dekheM-ThANaM pRSTha 1015) Elaboration-Unusual happenings are called Achchhera or ashcharya or miracles. In the Jain order from Bhagavan Risabhadeva to Bhagavan, Mahavir there are mentions of ten such miracles. Of the aforesaid miracles the first, second, fourth, sixth and eighth incidents are related to Bhagavan Mahavir's period. The third incident is related to the period of Bhagavan Malli Naath, fifth to that of Bhagavan Arishtanemi, seventh to that of Bhagavan Sheetal Naath, ninth to that of Bhagavan Risabhadeva and tenth to the period between nirvana of Bhagavan Suvidhi Naath and the period of influence of Bhagavan Shanti Naath. The details about some of the miracles can bee seen in the following works___8th miracle-Bhagavati Sutra (15/3/2) _1st miracle-Acharanga Sutra ch. 24th ___5th miracle-Jnata Sutra 8th and 16th chapters; Avashyak Niryukti 6, 7, 9 and 10 miracles-Sthananga Vritti, Avashyak Niryukti and Pravachanasaroddhar Vritti. (for details see Thanam p. 1015) kANDa-pada KAAND-PAD (SEGMENT OF SECTIONS) 161. imIse NaM rayaNappabhAe puDhavIe rayaNe kaMDe dasa joyaNasayAI bAhalleNaM pnnnntte| 162. imIse NaM rayaNappabhAe puDhavIe vaire kaMDe dasa joyaNasayAI bAhalleNaM pnnnntte| 163. evaM verulie, lohitakkhe, masAragalle, haMsagabbhe, pulAe, sogaMdhie, jotirase, aMjaNe, aMjaNapulae, rayayaM, jAtarUve, aMke, phalihe, ritte| jahA rayaNe tahA solasavidhA bhaannitvaa| 161. isa ratnaprabhA pRthivI kA pahalA ratnakANDa dasa sau (1000) yojana moTA hai| 162. isa ratnaprabhA pRthivI kA dUsarA vajrakANDa dasa sau yojana moTA hai| 163. isIprakAra vaiDUryakANDa, lohitAkSakANDa, masAragallakANDa, haMsagarbhakANDa, pulakakANDa, OM saugandhikakANDa, jyotirasakANDa, aMjanakANDa, aMjanapulakakANDa, rajatakANDa, jAtarUpakANDa, ma aMkakANDa, sphaTikakANDa aura riSTakANDa bhI dasa sau-dasa sau yojana moTe haiN| dazama sthAna (561) Tenth Sthaan 355555555555555555555555558

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2 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 5 5 5 5 5 5 5 5 5 55 5 55 2 Wan Wan Wan Wan **********************************mitiE 161. The first section of this Ratnaprabha Prithvi, the Ratna-kaand is ten hundred Yojan thick. phra 162. The second section of this Ratnaprabha Prithvi, the Vajra-kaand is ten hundred Yojan thick. 163. In the same way the other sections, namely Vaidurya - kaand, 5 Lohitaksha-kaand, Masaragalla-kaand, Hamsagarbha-kaand, Pulakkaand, Saugandhik-kaand, Jyotirasa-kaand, Anjana-kaand, phra Anjanapulak-kaand, Rajat-kaand, Jaatarupa-kaand, Anka-kaand, Sphatik-kaand, and Rishta-kaand (all these are names of various gem stones) are also ten hundred Yojan thick. vivecana - yaha ratnaprabhA pRthivI eka rAju parimANa lambI (U~cI) caur3I (vistRta) hai| isakI moTAI eka lAkha assI hajAra yojana hai| isake tIna kANDa (hisse) haiN| (1) kharakANDa, (2) paMka - bahula kANDa aura (3) jala - bahula kANDa / inameM se se kharakANDa sabase Upara hai, vaha moTAI meM 16 hajAra yojana pramANa hai| usake nIce kA dUsarA kANDa paMkabahula hai, joki moTAI meM 84 hajAra yojana hai| usake nIce 5 Elaboration This Ratnaprabha prithvi is one Rajju long and wide. Its thickness is one hundred eighty thousand Yojans. It has three sections (kaand) Khar-kaand, Pank-bahul kaand, and Jal-bahul kaand. Khar kA tIsarA jalabahula kANDa hai, jo moTAI meM 80 hajAra yojana hai| kharakANDa 16 bhAgoM meM vibhAjita hai| Wan inameM eka-eka bhAga kI moTAI eka-eka hajAra yojana kI hai| inameM pahale bhAga ko ratnakANDa, kramazaH pha solahaveM bhAga ko riSTa kANDa kahate haiN| ye 16 kANDa hajAra-hajAra yojana kI moTAI vAle haiN| kharakANDa solaha prakAra ke ratna hone se isa pRthivI kA nAma ratnaprabhA prasiddha hai| vistRta vivara, jIvAbhigama se jAnanA caahie| (citra dekheM) kaand is the top most section and its thickness is sixteen thousand Yojans. Yojans. The lowest section is Jal-bahul kaand with a thickness of 80 thousand Yojans. Khar-kaand is divided into 16 layers with names listed in the aforesaid three aphorisms. As Khar-kaand is made up of sixteen kinds of gems (ratna) this earth is popularly known as Ratnaprabha. (for detailed description see Jivabhigam Sutra; also see illustration) udvedha - pada UDVEDH-PAD (SEGMENT OF DEPTH) 164. savvevi NaM dIva - samuddA dasa joyaNasatAiM uvveheNaM paNNattA / savvevi NaM mahAdahA dasa joyaNAI uvveheNaM paNNattA / 165. The section below it is Pank-bahul kaand with a thickness of 84 thousand Wan 166 . savvevi NaM salilakuMDA dasa joyaNAI uvveheNaM paNNattA / sthAnAMgasUtra sUtra 5 (2) (562) phra pha Sthaananga Sutra (2) phra 1 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5555552 Wan Wan 25 5 5 5 5 5 5 5 5 5 55 5555 5 5 5 55555 5 5 55 5 5 5 55 55 2 Wan

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A ratna prabhA pRthvI ke tIna kANDa saMpUrNamAna1 lAkha 80 hajAra yojana ANDhvv 1.5 yojana 4.5 yojana 6yojana XXXXXX. 7 11. kharakANDa 16 hajAra yojana kakkcixeokutekkikikan obaxxxxxxxx ** * *** * XXXXXX** 12 tanuvAta valaya ghanavAta valaya ghanodadhi valaya XXXXXXXX R ** * *Y 2. paMka kANDa 84 hajAra 3. jala kANDa -80 hajAra ghanodadhi valaya ghanavAta valaya tanuvAta valaya asaMkhya 20 ha. |yo. caur3AI yojana yojana asaMkhya AkAza AkAza 18 mnairy.org

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| citra paricaya 18 / / Illustration No. 18 ratnaprabhA ke tIna kANDa ratnaprabhA prathama naraka bhUmi kI moTAI eka lAkha assI hajAra yojana hai| isake tIna khaNDa (bhAga) haiN| __sabase nIce AkAza hai, usa para tanuvAta hai, usa para ghanavAta aura usa para ghanodadhi sthita hai| sabase nIce kA-(1) jalakANDa jala bahula 80 hajAra yojana kA hai| (2) dUsarA paMkakANDa (kIcar3amaya) yaha 84 hajAra yojana kA hai tathA tIsarA kharakANDa (ratnamaya) hai| kharakANDa ke 16 bhAga haiM, pratyeka kANDa 1-1 hajAra yojana kA hai, jo bhinna-bhinna ratnoM kI prabhA lie hue hai| Upara se sabase pahalA vaiDUryakANDa hai tathA sabase nIce 16vA~ riSTakANDa hai| -sthAna 10, sUtra 161-163 THREE SECTIONS OF RATNAPRABHA This Ratnaprabha prithvi (first hell) is one hundred eighty thousand Yojans thick. It has three sections (kaand). ___Lowest is akash (space) above which is tanuvaat, then ghanavaat and then ghanodadhi. The lowest section is Jal kaand with a thickness of 80 thousand Yojans. The second section above it is Pank-bahul kaand with a thickness of 84 thousand Yojans. The third Khar-kaand is the top most section and its thickness is sixteen thousand Yojans. Kharkaand is divided into 16 layers made up of sixteen kinds of gems (ratna). The highest among these is Vaidurya kaand and the lowest is Risht kaand. -Sthaan 10, Sutra 161-163 ROGPORGPOREPOREPORSPOTSPOTEOREPORGPOTSPOTSPOTSPORPOREPORSPOTSPOTSPOSPHEPHEPHERDISPONSOREDY

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-.-..nAnAnAnAnAnAnAmaUmaUWan 167. sItA-sItoyA NaM mahANaIo muhamUle dasa-dasa joyaNAI uvveheNaM pnnnnttaao| 164. sabhI dvIpa aura samudra dasa sau-dasa sau (eka-eka hajAra) yojana gahare haiN| 165. sabhI mahAdraha dasa-dasa yojana gahare haiN| 166. sabhI salilakuNDa (prapAtakuNDa) dasa-dasa yojana gahare haiN| 167. sItA-zItodA mahAnadiyoM ke mukhamUla (samudra meM praveza karane ke sthAna dasa-dasa yojana gahare haiN| : 164. All Dveeps (continents or islands) and samudras (seas) are ten hundred Yojans deep. 165. All Mahadraha (great lakes) are ten hundred Yojans deep. 166. All Salil kund (waterfall-lakes) are ten hundred Yojans deep. 167. The mouths of Sita and Sitoda great rivers are ten hundred Yojans deep. nakSatra-pada NAKSHATRA-PAD (SEGMENT OF CONSTELLATIONS) 168. kattiyANakkhatte sababAhirAo maNDalAo dasame maMDale cAraM crti| 169. aNurAdhANakkhatte savvabhaMtarAo maMDalAo dasame cAraM crti| 168. kRttikA nakSatra candramA ke sarvabAhya-maNDala se dasaveM maNDala meM saMcAra (gamana) karatA hai| 169. anurAdhA nakSatra candramA ke sarvAbhyantara-maNDala se dasaveM maNDala meM saMcAra karatA hai| 168. Krittika nakshatra moves in the tenth orbit counted inwards i from the outer most orbit around the moon. ! 169. Anuradha nakshatra moves in the tenth orbit counted outwards from the inner most orbit around the moon. jJAnavRddhikara-pada JNANAVRIDDHIKAR-PAD (SEGMENT OF ENHANCEMENT OF KNOWLEDGE) 170. dasa NakkhattA NANassa viddhikarA paNNattA, taM jahA migasiramaddA pusso, tiNNi ya puvAI muulmssesaa| hattho cittA ya tahA, dasa viddhikarAI nnaannss||1|| (saMgrahaNI gAthA) 170. dasa nakSatra jJAna kI vRddhi karane vAle haiM, jaise-(1) mRgazirA, (2) ArdrA, (3) puSya, (4) pUrvASADhA, (5) pUrvabhAdrapada, (6) pUrvaphAlgunI, (7) mUla, (8) AzleSA, (9) hasta, (10) citraa| 170. Ten nakshatras are said to be enhancers of knowledge-- 4 (1) Mrigashira, (2) Ardraa, (3) Pushya, (4) Purvashadh, 5 E55555555555555555555 555555555 FFFFFFFFFFFFFFFFTing Ting Ting Ting dazama sthAna (563) Tenth Sthaan

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))))))495555453 ))))) (5) Purvabhadrapad, (6) Purvaphalguni, (7) Mool, (8) Aashlesha, (9) Hast 4 and (10) Chitra. ma . vivecana-jJAna vRddhi ke dasa nakSatroM kA tAtparya yaha hai ki ina dasa nakSatroM meM se kisI bhI nakSatra se yadi candra kA yoga lagA ho to usa samaya adhyayana prArambha karane se vaha jJAna vRddhi meM sahAyaka ma hotA hai| Elaboration - The ten knowledge enhancing constellations means that 4 if studies are commenced when any of these constellations is in conjunction with the moon it helps enhancing knowledge. OM kulakoTi-pada KULAKOTI-PAD (SEGMENT OF SPECIES) 171. cauppayathalayarapaMciMdiyatirikkhajoNiyANaM dasa jAti-kulakoDi-joNipamuhasatasahassA pnnnnttaa| 172. uraparisappathalayarapaMciMdiyatirikkhajoNiyANaM dasa jAti-kulakoDi-joNipamuhasatasahassA pnnnnttaa| 171. paMcendriya, tiryagyonika, sthalacara catuSpada kI jAti-kula-koTiyA~ dasa lAkha haiN| 172. paMcendriya, tiryagyonika sthalacara uraHparisarpa kI jAti-kula-koTiyA~ dasa lAkha haiN| 171. Panchendriya tiryagyonik sthalchar chatushpad (five-sensed terrestrial quadruped animals) have ten lac (hundred thousand) species (jati kulakoti) in their genuses (yoni pramukh). 172. Panchendriya tiryagyonik sthalchar uraparisarp (five-sensed terrestrial non-limbed reptilian animals) have ten lac (hundred thousand) species (jati kulakoti) in their genuses (yoni pramukh). pApakarma-pada PAAP-KARMA-PAD (SEGMENT OF DEMERITORIOUS KARMA) 173. jIvA NaM dasaTANaNivvattite poggale pAvakammattAe ciNiMsu vA ciNaMti vA ciNissaMti vA, taM jahA-paDhamasamayaegidiyaNivvattie, (apaDhamasamayaegidiyaNivvattie, paDhamasamayabeiMdiyaNivattie, apaDhamasamayabeiMdiyaNibattie, paDhamasamayateiMdiyaNivvattie, apaDhamasamayateiMdiyaNivvattie, paDhamasamayacauriMdiyaNivattie, apaDhamasamayacauriMdiyaNivyattie, paDhamasamayapaMciMdiyaNibattie, apaDhamasamaya) pNciNdiynnivvttie| evaM-ciNa-uvaciNa-baMdha-udIra-veya taha NijjarA cev| 173. jIvoM ne dasa sthAnoM se nirvartita pudgaloM kA pApakarma ke rUpa meM saMcaya kiyA hai, karate haiM OM aura kreNge| jaise-(1) prathama samaya-ekendriya nirvartita pudgaloM kaa| (2) aprathama samaya-ekendriya ))))))) Wan )))))))))))) sthAnAMgasUtra (2) (564) Sthaananga Sutra (2) 85)))))))) ))) 55555555555555555

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phaphaphaphaphaphaphapha Wan nirvartita pudgaloM kA / (3) prathama samaya - dvIndriya nirvartita pudgaloM kA / (4) aprathama samaya-dvIndriya 5 nirvartita pudgaloM kA / ( 5 ) prathama samaya - trIndriya nirvartita pudgaloM kA / (6) aprathama samaya - trIndriya nirvatirta pudgaloM kA / ( 7 ) prathama samaya - caturindriya nirvartita pudgaloM kA / (8) aprathama samayacaturindriya nirvartita pudgaloM kA / ( 9 ) prathama samaya-paMcendriya nirvartita pudgaloM kA / (10) aprathama 5 samaya-paMcendriya nirvartita pudgaloM kA / isI prakAra unakA caya, upacaya, baMdhana, udIraNa, vedana aura nirjaraNa kiyA hai, karate haiM aura kreNge| 173. All beings did, do and will acquire (sanchit) karma particles in Wan the form of demeritorious karmas in the past, present and future respectively ten ways- (1) pratham samaya ekendriya nirvartit (earned as one-sensed beings Wan Wan during the first moment of birth), (2) apratham samaya ekendriya Wan nirvartit (earned as one-sensed beings after the moment of birth), during the first moment of birth), (4) apratham samaya dvindriya 5 (3) pratham samaya dvindriya nirvartit (earned as two-sensed beings 5 nirvartit (earned as two-sensed beings after the moment of birth), Wan pha (5) pratham samaya trindriya nirvartit (earned as three-sensed beings phra nirvartit (earned as three-sensed beings after the moment of birth), 5 during the first moment of birth), (6) apratham samaya trindriya 5 pha (7) pratham samaya chaturindriya nirvartit (earned as four-sensed Wan beings during the first moment of birth), (8) apratham samaya chaturindriya nirvartit (earned as four-sensed beings after the moment sensed beings during the first moment of birth) and (10) apratham samaya panchendriya nirvartit (earned as five-sensed beings after the 5 moment of birth). Wan In the same way all beings did, do and will augment (upachaya), bond 5 of birth ). ( 9 ) pratham samaya panchendriya nirvartit (earned as five - 5 phra Wan Wan Wan phuM (bandh), fructify (udiran), experience (vedan) and shed ( nirjaran) the acquired karma particles in the past, present and future respectively in haforesaid ten ways. 5 5 vizeSa zabdoM kA artha Wan phra caya - karma pudgaloM kA grahaNa / upacaya - niSeka-karmapudgaloM dvArA Atma- pradezoM para racanA vizeSa / baMdha - karma va AtmA kA dUdha-pAnI kI taraha milanA / udIraNA-udaya meM Ane vAle karma pudgaloM ko prayatna Wan Wan karake udaya meM lAkara bhoganA / vedana- karmoM kA phala bhoganA / nirjaraNa - jIva- pradezoM se karmapudgaloM kA 15 pRthak ho jaanaa| Wan Wan dazama sthAna Wan Wan (565) 5555555 Tenth Sthaan phra Wan phra Wan Wan Wan

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) )) ))) )) ) ))) )) ))) B5555555555555555555555555))) TECHNICAL TERMS Chaya (acquisition)-acquisition of karma particles. Upachaya (augmentation)-specific patterns made by karma particles on soulspace-points. Bandh (bondage)-assimilation of karmas and soul like that of milk and water. Udirana (fructification)--fructification of karma particles, having tendency of fruition, with conscious effort. Vedan (experience)--to experience the fruits of karmas. Nirjaran (shedding)-- the separation of karma particles from the soul-space-points. pudgala-pada PUDGAL-PAD (SEGMENT OF MATTER) 174. dasapaesiyA khaMdhA aNaMtA pnnnnttaa| 175. dasapaesogADhA poggalA aNaMtA pnnnnttaa| 176. dasasamayaThitIyA poggalA aNaMtA pnnnnttaa| 177. dasaguNakAlagA poggalA aNaMtA pnnnnttaa| 178. evaM vaNNehiM gaMdhehiM rasehiM phAsehiM dasaguNalukkhA poggalA aNaMtA pnnnnttaa| 174. dasa pradezI pudgalaskandha ananta haiN| 175. dasa pradezAvagADha pudgala ananta haiN| 176. dasa samaya kI sthiti vAle pudgala ananta haiN| 177. dasa guNa kAle pudgala ananta haiN| 178. isI prakAra varNa tathA gandha, rasa aura sparzoM ke dasa-dasa guNa vAle pudgala ananta kahe gaye haiN| 174. There are infinite das pradeshi pudgal-skandhs (aggregates of 11 ten ultimate particles). 175. There are infinite das pradeshavagadh pudgal-skandhs (ultimate particles occupying ten space-points). 176. There are infinite das samayasthiti pudgal-skandhs (ultimate particles existing for ten Samayas). 177. There are infinite pudgalskandhs (ultimate particles) with ten units of the attribute of black appearance. 178. In the same way there are infinite pudgal-skandhs (ultimate particles) with ten units of each of the remaining attributes of smell, taste, and touch. // dasama sthAna samApta // * END OF THE TENTH STHAAN // sthAnAMga sUtra samApta // * END OF STHAANANGA SUTRA * ) )) ))) ))) )) ))) )) ))) sthAnAMgasUtra (2) (566) Sthaananga Sutru (2) B) mamamamamamamamama5555555555

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- 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 5 5 5 555 5555 5 55 2 phaphaphaphaphaphaphaLa pariziSTa-1 svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAyakAla meM svAdhyAya varjita hai| AgamoM kA anadhyAyakAla Wan ( sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandIsUtra se uddhRta) Wan Wan sthAnAMgasUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sandhyA / isa prakAra battIsa anadhyAyakAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana 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 pha gayA hai| AkAza sambandhI dasa anadhyAya 1. ulkApAta - tArApatana - yadi mahat tArApatana huA hai to eka prahara paryanta zAstra - svAdhyAya nahIM 5 karanA caahie| 4. 2. digdAha - jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga sI lagI hai, taba bhI pha svAdhyAya nahIM karanA caahie| ZH 3. garjita- bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kare / vidyut - bijalI camakane para eka prahara paryanta svAdhyAya na kare / kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut pha prAyaH Rtu - svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| Wan kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA cAhie / 5. nirghAta - binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para do prahara taka asvAdhyAyakAla hai| Wan 6. yUpaka - zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA ke milane ko yUpaka pha phaphaphaphaphaphaphaphaphaphaphapha 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| Wan 7. yakSAdIpta - kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha pha yakSAdIpta kahalAtA hai / ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 9. mihikA zveta - zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| pariziSTa ( 567 ) ********************************** 5 Wan Appendix Wan 5 .

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.- gAnA BFFFFFFFFFF FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting B95555))))))))555555555555555595 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 5 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 OM nahIM karanA caahie| 17. sUryagrahaNa-sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla mAnA OM gayA hai| ma 18. patana-kisI bar3e mAnya rAjA athavA rASTra-puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA adhikArI sattArUr3ha na ho, taba taka zanaiH-zanaiH svAdhyAya karanA caahie| 19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura usake pazcAt bhI eka dina-rAtri svAdhyAya nahIM kre| 20. audArika zarIra-upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| 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. pAtaH, sAyaM, madhyAhna aura ardha-rAtri-prAtaH sUrya ugane se eka ghar3I pahale tathA eka ghar3I pIche, sUryAsta hone se eka ghar3I pahale tathA eka ghar3I pIche, 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| Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan Nan Nan %%%%%%%%%%% pariziSTa (568) Appendix

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45 46 46 LE LE LE LE LE LE LE LE LE LIE LIE LIE LE LE LE LE LE LE F FREEEEEEEEEE 55555555555555555555555555555 F F F Appendix-1 INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaram ji M.) Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like. 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 Finappropriate for studies) is also included in the scriptures. For example: F Scriptures should be studied only at the appropriate time as prescribed in the Agams. Study of scriptures at a 'time inappropriate for studies' (anadhyaya kaal) is prohibited. According to Sthananga Sutra there are thirty two slots of time defined as Fanadhyaya kaal (time inappropriate for studies)-ten related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada F (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: 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 prohibited. 4. Vidyut-For three hours following lightening such studies are prohibited. 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). 6 pariziSTa (569) Appendix 2 95 95 95 95 5 555 5 5 5 5 55 55 5 5 5 5 5 5 55 5 5 5 55 55 5 5 5 5 5 5 5 5 95 95 96 95 95 95 95 2 557 * 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 2 45

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3444546454545454545454 455 456 457 455 456 45 46 47 44 445 446 447 448 449 454 414 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 45 45 44 445 446 447 46 45 44 45 46 44 45 46 45 44 45 46 414 4 4 4 4 4 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 lorg 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 (570) Appendix 2441414141414141414141414141414141414141414141414141414141454141

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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 Sharira-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 such studies are prohibited. 29-32. Morning, evening, noon and midnight-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). UI a555555555555555555 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 a55555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555555555 Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $ 5555 | pariziSTa ( 1) Appendix Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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

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8555555555555555555555 ) // vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha , ) )))) ) ) Wan 555555555555555555555)))))) (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) 1. sacitra uttarAdhyayanasUtra mUlya 500/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa / aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| 2. sacitra dazavaikAlikasUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanAyukta 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 anuyogadvArasUtra (bhAga 1, 2) mUlya 1,000/yaha zAstra jaina darzana aura tattvajJAna ko samajhane kI kuMjI hai| naya, nikSepa, pramANa, jaise dArzanika viSayoM ke sAtha hI gaNita, jyotiSa, saMgItazAstra, kAvyazAstra, 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 AcArAMgasUtra (bhAga 1, 2) mUlya 1,000/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. sthAnAMgasUtra (bhAga 1, 2) 1,200/yaha cauthA aMgasUtra hai| 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. jJAtAdharmakathA (bhAga 1, 2) mUlya 1,000/bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, 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 upAsakadazA evaM anuttaraupapAtikadazA mUlya 500/saptama aMga upAsakadazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana caritra tathA unake zrAvaka dharma kA rocaka varNana hai| navam aMga anuttaraupapAtikadazA meM utkRSTa tapaHsAdhanA karane vAle 33 zramaNoM kI tapa dhyAna-sAdhanA kA romAMcaka varNana hai| bhAvoM ko spaSTa karane vAle kalAtmaka raMgIna citroM shit| OM pariziSTa (572) Appendix ja

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phra 25 55 55 5 5 5 5 5 5 595955 595959595 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 O O 9. sacitra nirayAvalikA evaM vipAkasUtra 5 nirayAvalikA meM pA~ca upAMga haiN| bhagavAna mahAvIra ke parama bhakta 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 / 10. sacitra antakRdazAsUtra vipAkasUtra meM azubha karmoM ke atyanta kaTu phala kA varNana hai, jise sunate hI hRdaya dravita ho jAtA hai, tathA sukhavipAka meM dAna- tapa Adi zubha karmoM ke mahAn sukhadAyI puNya phaloM kA mu~ha bolatA varNana hai| bhAvapUrNa rocaka kalApUrNa citroM ke sAtha / 11. sacitra aupapAtikasUtra O mUlya 500/tapomaya sAdhanA AThaveM aMga antakRddazAsUtra meM mokSagAmI 90 mahAn Atma sAdhaka zramaNa - zramaNiyoM ke 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 rAyapaseNiyasUtra mUlya 600/ yaha prathama upAMga hai| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana - yAtrA tathA bhagavAna kI dharmadezanA dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlityayukta varNana hai| isI meM ambar3a parivrAjaka Adi aneka parivrAjakoM kI tapaHsAdhanA kA varNana bhI hai| 13. sacitra kalpasUtra mUlya 500/yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara parama dhArmika banAne vAle mahAn jJAnI AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI tarkayukta adhyAtma carcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| Wan mUlya 600/- phra mUlya 500/kalpasUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana caritra hai| sAtha 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 jainazAstroM 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 uttara bhAratIya pravarttaka gurudeva bhaNDArI zrI padmacandra jI mahArAja kI atyanta balavatI preraNA rahI hai| unake ziSyaratna jaina zAsana divAkara AgamajJAtA uttara bhAratIya pravartaka zrI amara muni jI ma. dvArA sampAdita hai, inake saha-sampAdaka haiM prasiddha vidvAn zrIcanda suraanaa| aMgrejI anuvAdakartA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jaina / AgAmI prakAzana : sacitra zrI bhagavatI sUtra / pariziSTa (573) Appendix 25 5555 5 5 5 5 5 5555555 5 5 5 5 5 555 55555 5 55 552 phra

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2 4414141414141414141414141414141414141414141414141414141414141414144 IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR 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) 46 457 455 454 455 454 455 456 457 455 456 454 455 456 457 41 41 410 456 457 455 456 457 455 456 455 456 457 455 456 457 45544 4545454545454545454 455 456 457 455 456 457 41 41 41 45 46 47 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 4 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. 3. 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, samyaktva, 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 abou ascetic conduct and praxis form the second part. Both parts contain multi-coloured illustrations on a variety of historical and cultural themes. 45 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 45454545454545454545454545454545454545454 455 5 451 4545454 45 pariziSTa (574) Appendix 0444145141414141414141414141414 415 414141414141414141414141414141414

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454545454545454545454545454545454541 $ 41 41 41 41 41 41 41 41 41 41 41 4145 45 information about scriptural knowledge, science, astrology, geography, 56 mathematics, history, ethics, conduct, psychology, judging man and 4 hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. 455 456 457 455 456 457 458 455 456 457 456 457 455 456 457 454 455 456 457 4554441454545454545454545454545454545454545454545454 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 Dashi, contains the stories of life of ten prominent Shravak disciples of Bh igavan 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 41 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. 54 455 456 457 454 455 456 45 46 47 $1414 455 456 455 456 454545454545454545454545454545454545455 10. Illustrated Antakriddasha Sutra 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 during the Paryushan period: The illustrations related to austerities are specially informative. 11. Illustrated Aupapatik Sutra Price Rs. 500/This is the first Upanga. This contains lucid and poetic description of numerous topics including King Kunik's preparations to go to pay homage 45 455 456 457 4 pariziSTa (575) Appendix 41 44545454545454141414141414141414141414141414141414141414141414141414142

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2454141414141414141414141414141414141414145 41 41 41 41 41 41 41 41 41 41 41 41 419 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. 12. Illustrated Raipaseniya Sutra Price Rs. 500/This is the second 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. 41 41 41 41 41 45 456 457 454 455 456 457 455 456 457 451 455 457 455 456 457 454141414 455 456 457 454 13. Ilustrated 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 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 meanings 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. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj. His team includes renowned scholar Shri Srichand Surana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English translators. 1 41 41 41 41 41 41 41 41 41 41 4 1111 Ehh | pariziSTa (576) Appendix 24141414141414141414141454 455 456 455 456 457 458 455 456 457 454545466 96 457 455 456 457 455 456 457 4554

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Apane pravartaka zrI amara muni prastuta sUtra ke sampAdaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta haiN| ApakI vANI meM jAdU hai| zrotA jaba ApazrI ke mukha 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 sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrATa zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/sa~vArane 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 satra (4 bhagA), praznavyAkaraNa satra (2 bhAga), sUtrakRtAMga sUtra (2 bhAga) Adi AgamoM kI sundara vistRta vyAkhyAe~ kI haiN| Agama sAhitya kA sacitra prakAzana karane kI sundara vistRta 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 For Private & Personal use

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sacitra dazavaikAlika sUtra zrI amarazanita savitra rAyapaseNiya sUtra RAI-PASENIYA SUTRA ShriAmr.Muni jJAtAdharmakathAGa sUtra sacitra tarAdhyayana thAamavamani FLEXISTIALIFIED LISTRATED Jnata Dh Dharma Kathanga Sutra DASAVAIKALIKA SUTRA saMpAdaka zrI agara juTiza PHARMUNII vizrInandIsUtra sacitra nirayAvAlakA vipAka sUtra saciva anuyogadArasUtra IT It strated Illustrated Anuyog-dvar Sutra NIRAYAVALIKA AND VIPAAK SUTRA SRI AMAR MUNI zrIkAra muni SRI NANDI SUTRA COPIPRAVARTAKAYAMAMMONTH sacina KALPASURES ILLAIRETTIAYEDAL AcArAMgasUtra ACHARANGA SUTRA O savitra aupapAtika sUtra 11.POTRATTO AUPAPATIK SUTRES zrI kalpasUtra anuyogadvAra sUtra 22ii amara muni Anuyog-dvar Sutra zrIamaramuni sAvitra zrI upAsaka dazA evaM anutarauSapAtikadazA sUtra sthAnogata prayAMka amaramuni OPEDO Illustratedhida Llpasak Dasha and Anuttaraupapatik Dasha Sutra HERE sacitra jJAtAdharmakathA satra Theta Dharma Kathanga Sitra zrI amala muni sAvatra We AcArAMga sUtra Tlustrated Acharnga Sutra(a)' SIHANANCA SUTRA D OWRY SHRI AMAR MUNI ( AAILY For PT & Personal Use Only www.jain .org